Parshas Lech Lecha: To Be an Ivri

וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי

The fugitive came and told Avram, the Ivri.[1]

There are a number of interpretations of the term “Ivri” as applied to Avram. According to the Midrash,[2] this term either signifies Avram as being a descendant and spiritual heir of the righteous Ever, or alternatively, it denotes Avram’s moral stance, whereby he was on one side (עבר) while the rest of the world was on the other.

It is most interesting to note that, in the entire Torah, Avram is only referred to as an Ivri on one occasion, and that is in our verse, which describes the fugitive who came from the war between the four kings and the five. What is behind this particular choice of context to highlight Avram’s “Ivri” status?

The Haksav ve’Hakabbalah explains that the refugee came to Avram seeking to enlist his support in freeing the region from the reign of terror introduced by the four kings. The problem he faced was, how to do so. After all, most people do not want to get involved in any war, and certainly not in one where the odds of success are minimal at best! To this end, the verse states that he came to “Avram the Ivri,” that is to say, he appealed to Avram as an Ivri. The Midrash informs us that Amrafel, the first of the four conquering kings, was none other than Nimrod, who declared a war of rebellion against Hashem. Thus, the fugitive’s message was, “Avram, as an Ivri, you cannot stand idly by while Nimrod and his cohorts spread their anti-God message. You must get involved!”

This is indeed a most fascinating explanation; however, there appears room to raise a very simple question. The very next verse says:

וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת חֲנִיכָיו... וַיִּרְדֹּף וגו'

Avram heard that his relative had been taken captive, he galvanized his disciples… and he pursued them.

This verse states that Avram going out to war was in response to hearing that his relative, Lot, had been captured. How then, can the Haksav ve’Hakabbalah state that he was being appealed to here as an Ivri who was opposed to idolatry?

Yet, it appears that this is exactly the point Avram was making. Avram’s theological contribution did not just relate to the question of whether there is One Deity as opposed to many. It also addressed the scope of what is included in Godly living. In Avram’s time, the general notion of religion was that it was purely a matter of one’s relationship with the divine. It did not leave room for other people, who were tolerated at best and generally considered a distraction in the pursuit of spiritual attainments. Avram introduced the radical idea that part of one’s relationship with the Divine is taking care of His creations. Thus, he engaged in hospitality, much to the bemusement of the onlookers whose religious views allowed them no time for such pursuits.

In this regard, there is a classic comment from the Chiddushei Harim. After Avram’s stunning victory, the verse states that Malkizedek, a priest to God on high, brought out bread and wine for him and his army.[3] Up until this point, Malkizedek saw religion as a purely theological involvement, as the verse itself describes him, “A priest to God on high.” Like others, he looked askance at Avram’s worldly involvements in the name of religion. However, after Avram’s stunning victory against four world powers with just a miniscule number of his disciples, Malkizedek was forced to reconsider, for clearly Someone On High felt that Avram was going about things the right way! Therefore, Malkizedek decided to try Avram’s way of Godly living himself, beginning with bringing out refreshments for Avram and his army.

This is what Avram was saying to the fugitive, “It is true, I am an Ivri. However, you did not need to focus on the spread of idolatry in order to get me involved in this cause. It is sufficient for me to hear that a relative of mine is danger and that alone will lead me to action – as an Ivri!”

[1] Bereishis 14:13.

[2] Bereishis Rabbah 42:8

[3] Verse 18.