בראשית יב:א - ד
א) וַיֹּ֤אמֶר ה֙׳ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃
ב) וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃
ג) וַאֲבָֽרְכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה׃
ד) וַיֵּ֣לֶךְ אַבְרָ֗ם כַּאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ ה׳ וַיֵּ֥לֶךְ אִתּ֖וֹ ל֑וֹט וְאַבְרָ֗ם בֶּן־חָמֵ֤שׁ שָׁנִים֙ וְשִׁבְעִ֣ים שָׁנָ֔ה בְּצֵאת֖וֹ מֵחָרָֽן׃
Genesis 12:1 - 4
1) God said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you.
2) I will make of you a great nation,
And I will bless you;
I will make your name great,
And you shall be a blessing.
3) I will bless those who bless you
And curse the one who curses you;
And all the families of the earth
Shall bless themselves by you.”
4) Abram went forth as God had commanded him, and Lot went with him. Abram was seventy-five years old when he left Haran.
סדר עולם רבה: פרק א
מאדם עד המבול אלף ותרנ"ו שנים, וזה פרטן, אדם ק"ל, שת ק"ה, אנוש צ', קינן ע', מהללאל ס"ה, ירד קס"ב, חנוך ס"ה, מתושלח קפ"ז, למך קפ"ב, ונח בן שש מאות שנה וגו' (בראשית ז ו). חנוך קבר את אדם, וחיה אחריו נ"ז שנה, מתושלח מיצה ימיו עד המבול, מן המבול עד הפלגה ש"מ שנה, נמצא נח חיה אחר הפלגה עשר שנים, אבינו אברהם היה בפלגה בן מ"ח שנה,
SEDER OLAM RABAH
From Adam until the flood is 1656 years. Here are the details.... From the flood to the generation of the Tower of Babel (Dor Haflaga) is 340 years. Avraham was 48 during the Tower of Babel.
1656 + 340 = 1996
1996 - 48 = 1948!
The Pretext: The four kings exploit their success in the war against the king of Sodom and act against Lot, who also "dwells in Sodom" (Genesis 14:12) and takes him captive. Lot is Abram's nephew.
The Significance: Lot was kidnapped because he is Abram's nephew. "The enemy came only for Lot" (in the language of Midrash Hagadol), because the enemy "expected Abraham to pay a heavy ransom for the release of his nephew" (in the language of Sforno).
Brotherhood: Abram quickly learned that "his kinsman (literally, his brother) had been taken captive” (Genesis 14:14)." In times of trouble, his nephew is like “his brother.” And a problem that his brother cannot solve himself is a problem for him and he must try to solve it.
Amassing the Troops: At Abram’s disposal are “his retainers, born into his household,” (Genesis 14:14) who learned to fight when necessary. Abram arms them ("he mustered" them).
Preference for the Military Option: Given that Lot is in enemy hands, Abram has the option to negotiate Lot’s release for a ransom, but he believes that Lot can be released in a military operation, without negotiations, with no ransom; and that is the better option.
The Campaign Strategy: Abram's force operates under two commands ("and he deployed--literally, divided, them") at the appropriate time ("night"). One force attacks and one force works for the release of the captive.
The use of force: One section of Abram's troops fights his enemies and beats them. In their flight, those troops chase after them in order to defeat those in retreat as well. The second force frees Lot "and also the women and the rest of the people” (Genesis 14:16).
Summary: The objectives of the operation were fully achieved, without losses on Abram’s side and without having to pay any ransom, in accordance with the appropriate rules of conduct in warfare.
(יד) וַיִּשְׁמַ֣ע אַבְרָ֔ם כִּ֥י נִשְׁבָּ֖ה אָחִ֑יו וַיָּ֨רֶק אֶת־חֲנִיכָ֜יו יְלִידֵ֣י בֵית֗וֹ שְׁמֹנָ֤ה עָשָׂר֙ וּשְׁלֹ֣שׁ מֵא֔וֹת וַיִּרְדֹּ֖ף עַד־דָּֽן׃
(14) When Abram heard that his kinsman’s [household] had been taken captive, he mustered his retainers,*retainers Meaning of Heb. ḥanikh uncertain. born into his household, numbering three hundred and eighteen, and went in pursuit as far as Dan.
אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי אֶלְעָזָר: מִפְּנֵי מָה נֶעֱנַשׁ אַבְרָהָם אָבִינוּ וְנִשְׁתַּעְבְּדוּ בָּנָיו לְמִצְרַיִם מָאתַיִם וְעֶשֶׂר שָׁנִים — מִפְּנֵי שֶׁעָשָׂה אַנְגַּרְיָיא בְּתַלְמִידֵי חֲכָמִים, שֶׁנֶּאֱמַר: ״וַיָּרֶק אֶת חֲנִיכָיו יְלִידֵי בֵיתוֹ״.
Rabbi Abbahu said that Rabbi Elazar said: For what reason was Abraham our Patriarch punished and his children enslaved to Egypt for 210 years? Because he made a draft [angarya] of Torah scholars, as it is stated: “He led forth his trained men, born in his house” (Genesis 14:14). These trained men that he took to war were actually his disciples, who were Torah scholars.
(א)וירק. שנתן להם כלי מלחמה כטעם והרק חנית ויש אומרים להוציא החרב מתערה כטעם על הארץ יריקו מריקים שקיהם. גם יש לחנית כן:
(1) HE LED FORTH HIS TRAINED MEN. He armed them.24Thus va-yarek (he led forth) means he armed. Compare, ve-harek (arm) in, Arm (ve-harek) with the spear (Ps. 35:3).25I.E.’s translation of this verse. Others say that va-yarek refers to the unsheathing of the sword. Compare, They empty themselves (yariku) upon the earth (Eccles. 11:3), and emptied (merikim) their sacks (Gen. 42:35).26According to this interpretation va-yarek et chanikhav (he led forth his trained men) means, he gave his trained men unsheathed swords (Krinsky). A spear also has a sheath.27Hence ve-harek chanit (Ps. 35:3) may be rendered as unsheath the spear.
(ב)חניכיו. שחנכם פעמים רבות במלחמה ואם לא נזכר. וחשבון אותיות אליעזר דרך דרש כי אין הכתוב מדבר בגימטריא כי יכול יוכל הרוצה להוציא כל שם לטוב ולרע רק השם כמשמעו:
(2) HIS TRAINED MEN. Abraham had trained them many times for battle. This is the meaning of the term chanikhav (his trained men) even though Scripture does not previously note that Abraham trained young men for war. Those who identify Abraham’s trained men with his servant Eliezer on the basis of the numerical value of the latter’s name are indulging in Midrash,28Interpreted numerically, Eliezer comes to 318. Hence the Midrash identifies him with the 318 men mentioned in our verse. Cf. Bereshit Rabbah 43:2, 44:9. as Scripture does not speak in gematria (numericals). With this type of interpretation one can interpret any name as he wishes, both in a positive and a negative manner. Eliezer is to be taken literally.29It is a proper name and not to be interpreted numerically.
(א) וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו (בראשית יד, יד), (תהלים קיב, ז ח): מִשְׁמוּעָה רָעָה לֹא יִירָא נָכוֹן לִבּוֹ בָּטֻחַ בַּה׳, סָמוּךְ לִבּוֹ לֹא יִירָא עַד אֲשֶׁר יִרְאֶה בְצָרָיו. מִשְׁמוּעָה רָעָה לֹא יִירָא, זֶה אַבְרָהָם, (בראשית כב, יב): כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹקִים אַתָּה. נָכוֹן לִבּוֹ בָּטוּחַ בַּה׳, (נחמיה ט, ח): וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ. סָמוּךְ לִבּוֹ לֹא יִירָא, שֶׁנֶּאֱמַר (בראשית טו, א): אַל תִּירָא אַבְרָם. עַד אֲשֶׁר יִרְאֶה בְצָרָיו, (בראשית יד, טו): וַיֵּחָלֵק עֲלֵיהֶם לַיְּלָה.
(1) “Abram heard that his brother had been taken captive, and he marshaled his disciples, born in his house, three hundred and eighteen, and he gave chase until Dan” (Genesis 14:14).
“Abram heard that his brother had been taken captive” – “He fears no evil tidings; his heart is steadfast, trusting in the Lord. His heart is secure. He will not fear, until he beholds the fall of his foes” (Psalms 112:7–8).1The Psalm begins: “Hallelujah. Fortunate is the man who fears the Lord.” “He fears no evil tidings” – this refers to Abraham.2Who had just heard the bad news about Lot. “For now I know that you are God-fearing” (Genesis 22:12).3This verse is cited to prove that Abraham is “the man who fears the Lord.” “His heart is steadfast, trusting in the Lord” – “You found his4Abraham’s. heart faithful before You” (Nehemiah 9:8). “His heart is secure. He will not fear” – as it is stated: “Do not fear, Abram” (Genesis 15:1). “Until he beholds the fall of his foes” – “he divided up against them at night” (Genesis 14:15).
(ב) וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו, הֲדָא הוּא דִכְתִיב (ישעיה לג, טו): אֹטֵם אָזְנוֹ מִשְׁמֹעַ דָּמִים. (בראשית יד, יד): וַיָּרֶק אֶת חֲנִיכָיו, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר הֵן הוֹרִיקוּ פָּנִים כְּנֶגֶד אַבְרָהָם, אָמְרוּ חֲמִשָּׁה מְלָכִים לֹא יָכְלוּ לַעֲמֹד בָּהֶם וְאָנוּ יְכוֹלִים לַעֲמֹד בָּהֶם. רַבִּי נְחֶמְיָה אָמַר אַבְרָהָם הוֹרִיק פָּנִים כְּנֶגְדָן, אָמַר אֵצֵא וְאֶפֹּל עַל קִדּוּשׁ שְׁמוֹ שֶׁל מָקוֹם. אַבָּא בַּר זַבְדָא אָמַר בִּכְלֵי זַיִן הוֹרִיקָן, הֵיךְ מָה דְאַתְּ אָמַר (תהלים לה, ג): וְהָרֵק חֲנִית וּסְגֹר לִקְרַאת רֹדְפָי.
(2) “Abram heard that his brother had been taken captive” – that is what is written: “He seals his ears from hearing of bloodshed” (Isaiah 33:15).5The righteous will not accept the prospect of bloodshed, so they take action against that eventuality.
“He marshaled [vayarek] his disciples” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Their faces turned pale [horiku] towards Abraham. They said: ‘Five kings could not overcome them, and [you think] we will be able to overcome them?’ Rabbi Neḥemya said: Abraham turned pale [horik] towards them. He said: ‘Shall I go and fall [in battle] in sanctification of the name of the Omnipresent?’
Abba bar Zavda said: He armed them with weapons, just as it says: “Unsheathe [harek] a spear to block my pursuers” (Psalms 35:3).
(טו) וַיֵּחָלֵ֨ק עֲלֵיהֶ֧ם ׀ לַ֛יְלָה ה֥וּא וַעֲבָדָ֖יו וַיַּכֵּ֑ם וַֽיִּרְדְּפֵם֙ עַד־חוֹבָ֔ה אֲשֶׁ֥ר מִשְּׂמֹ֖אל לְדַמָּֽשֶׂק׃
(15) At night, he and his servants deployed against them and defeated them; and he pursued them as far as Hobah, which is north of Damascus.
(טז) וַיָּ֕שֶׁב אֵ֖ת כׇּל־הָרְכֻ֑שׁ וְגַם֩ אֶת־ל֨וֹט אָחִ֤יו וּרְכֻשׁוֹ֙ הֵשִׁ֔יב וְגַ֥ם אֶת־הַנָּשִׁ֖ים וְאֶת־הָעָֽם׃
(16) He brought back all the possessions; he also brought back his kinsman Lot and his possessions, and the women and the rest of the people.
10) The Torah has always taught that a man is permitted, indeed, has a sacred obligation, to defend himself. With the verse, “If a burglar is caught in the act of breaking in” (Exodus 22:1), the Torah establishes the halakhah that one may defend not only one’s life but his property as well.7 If the thief who comes to take the property of the householder is capable of killing the householder (should the householder not comply with his demands), the householder may rise up against the criminal and kill him. For good reason the Torah relates that two of its great heroes, Abraham and Moses, took sword in hand to defend their brethren: “And when Abraham heard that his kinsman was taken captive, he led forth his retainers” (Genesis 14:14). “And when Moses saw the Egyptian smite a Jew … he struck down the Egyptian” (Exodus 2:11–12). This behavior does not contradict the principle of loving-kindness and compassion. On the contrary, a passive position, without self-defense, may sometimes lead to the most awesome brutality. “And I will gain honor from Pharaoh, and all his hosts, his chariots, and his horsemen. And the Egyptians will know that I am the Lord” (Exodus 14:17–18). God did not seek honor and recognition. He wanted Pharaoh, Moses’ contemporary, to know that he must pay a high price for his edict that “Every male child born shall be cast into the river” (Exodus 1:22). His present desire is that the blood of Jewish children who were slain as they recited the eighteen benedictions of the daily [Amidah] prayer shall also be avenged. When God smote the Egyptians, He sought to demonstrate that there will always be accountability for the spilling of Jewish blood. At present, it is necessary not only to convince the dictator of Egypt [Nasser], but the self-righteous Nehru, the Foreign Office in London, and the sanctimonious members of the United Nations, that Jewish blood is not cheap. Therefore, how laughable it is when they try to persuade us to rely on the declaration of the three Great Powers guaranteeing the status quo. We all know from experience what value can be attached to the pronouncements of the British Foreign Office and the so-called friendship of certain officials in our State Department. In general, how absurd is the request that an entire people be dependent on the kindnesses of others and remain without the ability to defend itself. Public and private honor is dependent upon the possibility of defending one’s life and one’s honor. A people that cannot defend its freedom and tranquillity is neither free nor independent. The third of the phrases of Divine redemption is “And I shall redeem you with an outstretched hand and with great judgments” (Exodus 6:6).Thank God we have lived to see the day when, with the help of God, Jews have it within their power to defend themselves.
ARISE and go now to the city of slaughter...
Behold on tree, on stone, on fence, on mural clay,
The spattered blood and dried brains of the dead.
Upon the mound lie two, and both are headless�
A Jew and his hound.
The self-same axe struck both, and both were flung
Unto the self-same heap where swine seek dung;
Tomorrow the rain will wash their mingled blood
Into the runners, and it will be lost
Of nostrils nailed, of skull-bones bashed and spilled;
Of murdered men who from the beams were hung,
And of a babe beside its mother flung,
Of how a dagger halved an infant's word,
Its ma was heard, its mama never heard.
Descend then, to the cellars of the town,
There where the virginal daughters of thy folk were fouled,
Where seven heathen flung a woman down,
The daughter in the presence of her mother,
The mother in the presence of her daughter,
Before slaughter, during slaughter, and after slaughter!
How did their menfolk bear it, how did they bear this yoke?
They crawled forth from their holes, they fled to the house of the Lord,
They offered thanks to Him, the sweet benedictory word.
The Cohanim sallied forth, to the Rabbi's house they flitted:
Tell me, O Rabbi, tell, is my own wife permitted?
The matter ends; and nothing more. And all is as it was before.
Come, now, and I will bring thee to their lairs
The privies, jakes and pigpens where the heirs
Of Hasmoneans lay, with trembling knees,
Concealed and cowering,�the sons of the Maccabees!
‘Richard, someday you’re going to be in a position where you can help save the Jewish people. And when that day comes, you must do everything in your power.’”
“For generations to come, all will be told of the miracle of the immense planes from the United States bringing in the materiel that meant life to our people.” ~ Golda Meir.