Star Wars & Judaism III: Return of the Jedi

(14) And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan. (15) And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. (16) And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people.

Captives should not be redeemed for more than their value, because of world-fixing.

Captives should not be helped to escape, because of world-fixing.

Rabban Shimon ben Gamaliel says: "On account of preventing the ill-treatment of fellow captives."

Ifera Hurmiz, the mother of King Shapur, king of Persia, sent a purse [arneka] full of dinars to Rav Yosef. She said to him:" Let the money be used for a great mitzva."

Rav Yosef sat and considered the question: What did Ifera Hurmiz mean when she attached a condition to the gift, saying that it should be used for a great mitzva?

Abaye said to him: "From what Rav Shmuel bar Yehuda taught, 'one does not impose a charity obligation on orphans even for the sake of redeeming captives', learn from this

that redeeming captives is a great mitzva."

Rava said to Rabba bar Mari: "Concerning this matter that the Sages stated, that redeeming captives is a great mitzva, from where is it derived?"

Rabba bar Mari said to him: "As it is written: 'And it shall come to pass, when they say to you: To where shall we depart? Then you shall tell them: So says the Lord: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for famine, to famine; and such as are for captivity, to captivity' (Jeremiah 15:2)."

And Rabbi Yoḥanan says: "Whichever punishment is written later in this verse is more severe than the one before it."

The sword is worse than death. If you wish, say that this is learned from a verse; if you wish, say instead that it is derived by way of logical reasoning. If you wish, say that this is derived by way of logical reasoning: This punishment, i.e., death by sword, mutilates the body, but that punishment, i.e., natural death, does not mutilate it. And if you wish, say that the fact that the sword is worse than death is learned from a verse: “Precious in the sight of the Lord is the death of His pious ones” (Psalms 116:15).

Famine is worse than the sword. If you wish, say that this is derived by way of logical reasoning: This one, who dies of famine, suffers greatly before departing from this world, but that one, who dies by the sword, does not suffer. If you wish, say instead that the fact that famine is worse than the sword is learned from a verse: “More fortunate were the victims of the sword than the victims of famine” (Lamentations 4:9). And captivity is worse than all of them, as it includes all of them, i.e., famine, the sword, and death.

It was taught: Rabbi Shimon ben Elazar says from the name of Ḥilfa bar Agra, who said from the name of Rabbi Yoḥanan ben Nuri: "One who rends his garments in his anger, or who breaks his vessels in his anger, or who scatters his money in his anger, should be like an idol worshipper in your eyes, as that is the craft of the evil inclination. Today it tells him do this, and tomorrow it tells him do that, until eventually, when he no longer controls himself, it tells him worship idols and he goes and worships idols."

Rabbi Avin said: "What verse alludes to this? 'There shall not be a strange god within you, and you shall not bow to a foreign god' (Psalms 81:10). What is the strange god that is within a person’s body? Say that it is the evil inclination."

(1) G-d appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. (2) Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground, (3) he said, “My lords, if it please you, do not go on past your servant. (4) Let a little water be brought; bathe your feet and recline under the tree. (5) And let me fetch a morsel of bread that you may refresh yourselves; then go on—seeing that you have come your servant’s way.” They replied, “Do as you have said.” (6) Abraham hastened into the tent to Sarah, and said, “Quick, three seahs of choice flour! Knead and make cakes!” (7) Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it. (8) He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate.

Rabbi Yoḥanan said: "Hospitality toward guests is as great as rising early to go to the study hall, as the mishna equates them and teaches: Due to the guests and due to suspension of Torah study in the study hall."

And Rav Dimi from Neharde’a said: "Greater than rising early to the study hall, as it teaches: Due to the guests, and only afterward: And due to suspension of Torah study in the study hall."

Rav Yehuda said, "Rav said, 'Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant" (Genesis 18:3).'"

Rabbi Elazar said: "Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and blood people is such that a less significant person is unable to say to a more significant person: Wait until I come to you, while with regard to the Holy One, Blessed be He, it is written: 'And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant.'Abraham requested that God wait for him due to his guests."

Rav Yehuda bar Sheila said, "Rabbi Asi said, 'Rabbi Yoḥanan said, "There are six matters a person enjoys the profits of in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Hospitality toward guests, and visiting the sick, and consideration during prayer, and rising early to the study hall, and one who raises his sons to engage in Torah study, and one who judges another favorably, giving him the benefit of the doubt."'"

The Sages taught: Soothsayer (mentioned in the verse: “There shall not be found among you…a soothsayer” (Deuteronomy 18:10) -

Rabbi Shimon says: This is one who applies seven types of semen [zekhur] to one’s eye in order to perform sorcery.

And the Rabbis say: This is one who deceives the eyes, as though he is performing sorcery.

Rabbi Akiva says: This is one who calculates the fortune of times and hours, and says, for example: Today is a propitious day for going away on a journey; tomorrow is propitious for purchasing property successfully. Or he says that on the eve of the Sabbatical Years, the wheat harvest is generally good; uprooting legumes rather than cutting them from above the ground prevents them from going bad.

Rabbi Yaakov used to say: "More precious is one moment in repentance and good deeds in this world, than all the life of the world to come; And more precious is one moment of the tranquility of the world to come, than all the life of this world."