Abraham, the military leader

If I mention Abraham, our Patriarch, you'll probably think of an older man with a long white beard, wise, pious, and humble. A patriarch in the nicest meaning of the term. A man determined to live all his life in the service of God. He is a model of holiness and hospitality, always welcoming his guests and offering them the choicest food.

Abraham is inscribed in humanity's history as a profoundly religious man.

We don't think of Abraham as a military leader.

And yet, in our Torah portion, Lech Lecha which is all about the life of Abraham, there is an entire chapter - Genesis 14 - all about an astonishing Abraham's military enterprise.

Let me recap Gen 14. The chapter begins with a relatively long (as we would say today) analysis of the international geopolitical situation. Bear with me because things are complicated, like everything in international politics.

First, Mesopotamian Kings moved the war to Canaanite Kings. Why? Because the Canaanites had been conquered by one Mesopotamian King, Chedorlaomer, and like every king, they resent being dominated.

Chedorlaomer does not treat the rebels lightly. He goes on an entire campaign against the Canaanites and -as we would say today- attacks even the civilians. The Canaanites retaliated, and they also looted and destroyed the Mesopotamian cities. However, the Mesopotamians were stronger, and their army defeated their enemies and continued to plunder and devastate the Canaanite cities.

I am sorry if I had to go into detail; I want you to understand that Middle Eastern politics has always been a complicated and bloody subject. In that slice of land, massacres are not a 21st invention.

The text goes to a great length to describe an intricate political scenario. Still, so far, it has said nothing about Abraham. Our Patriarch enters the conflict at this point.

The Mesopotamians have looted the Canaanite city of Sodom, where Abraham's niece, Lot, happened to live. Lot and his family are now captives in the hands of the Mesopotamians. At this point, Abraham cannot remain passive; he must enter international politics, and not in a peaceful way. He must liberate members of his family.

And, boy! he does.

Abraham puts together an army of 318 men (the text is exact). The Rabbis later explain that 318 is the numerical equivalent of Eliezer, Abraham's most faithful servant- the one who will find a wife for Isaac. And they deduce that Eliezer is in charge of the troops, enrolling the best and most motivated warriors.

Abraham guided this 318-soldier army against the Mesopotamians. Who are terrified and run away. Abraham and his troops chased them from Elonei Mamre (that is, Hebron) to Dan (in Northern Israel). That is more than 350 miles.

The Mesopotamians are so terrified that, even when Abraham halts its troops at Dan, they continue their flight for another 180 miles until they find safety at Hobah, nearby Damascus.

The Canaanite kings are impressed by the military might of Abraham, this newcomer -though an older adult- who has defeated their enemies and oppressors, the Mesopotamians. So, the Canaanites rushed to establish a military alliance with Abraham. They are also eager to partake in the spoils that Abraham's troops have looted.

This is a not unusual scenario in international politics: regional powers try to ally themselves with a new -and tough- guy in the neighbourhood.

But let's focus on Abraham. The most important point: his relatives, the captives, the hostages, have now been liberated from the hands of the Mesopotamians. They are now free to return home.

The King of the city where they live, Sodom, is full of gratitude. He offers Abraham to keep the loot, but Abraham swears not to take so much but only to take the shares for his soldiers. Abraham replies that he does not want to become rich. He did not go to battle to become rich.

So, this is the unexpected Abraham military leader. He has entered war to liberate his relatives and his family. He won the fight, and it was a massive victory. His enemies are terrified. After he won Abraham, he refused to take advantage.

Chapter 14 of Genesis -which I have summarised- raises many issues. Stylistically, it is strange (the kings are listed in alphabetic order). Some suggest that this piece of text is the account of a war which the author has found in another book and "incorporated" into the Genesis narrative.

It is a strange story because in its first part, Abraham, who is supposed to be the main character, is absent, not even mentioned. Abraham enters the scene reluctantly, only because his family has been kidnapped, and he now must liberate them.

So, what shall we learn from this chapter? What shall we do with this portrait of Abraham as a military leader -and strong, mighty- as used as we are to Abraham as a kind soul, a gentleman, a hospitable person?

Isn't he conflict-averse? Abraham is the kind of husband who, rather than arguing with his wife, chooses to dispatch Hagar and Ishmael (Ch 16).

Abraham is fearful of open confrontation. When he is in Egypt, and Pharao fancies Sara, Abraham, rather than standing up to defend his wife's virtue, says to Pharao, "By the way, she's my sister; thank you for the compliments" (Ch 12)

Perhaps we should learn precisely this: You can be conflict-averse, compassionate, kind and try to avoid open confrontations whenever possible. And then comes the moment when your family, the weakest members of your family, are kidnapped.

Then, even if you are aged like Abraham, gentle like Abraham, you must militarily intervene, chase your enemy with all your might, terrify the enemy if necessary, and make him run to a faraway city -Damascus- to take shelter.

Our faith does not glorify violence. On the contrary, for thousands of years, the Rabbis have taught, and still teach, the virtues of restraint.

Says the Pirkei Avoth: "Who is the hero? The one who conquers his own evil inclination" (4:1). It is an extraordinary affirmation. We are used to thinking of the heroes in the Ancient world as men of exceptional physical strength. Judaism teaches that physical prowess must not be the focus of our lives; acquiring the moral fibre makes you a real man.

And yet, there are moments when restraint is not a virtue; it instead becomes self-harm. There are moments when you have to accept the challenge and fight. There are moments when, no matter what someone sanctimoniously suggests from a comfortable flat in North London, if you live in the Middle East and your family are prisoners of a fanatic terrorist organisation, then the only thing you can do, and must do, is to fight.

Not to become rich, Not to abuse power, Not to perpetrate that always evoked "Occupation", which justifies every horror in the eyes of the public opinion.

The weakest members of your family have been taken captive. And must be liberated. That is a reason to fight, even if you are Abraham.