Page:A Jewish Interpretation of the Book of Genesis (Morgenstern, 1919, jewishinterpreta00morg).pdf/134

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The Book of Genesis

116

reward for the three allies who had accompanied him they must speak for themselves. But for himself, he would take It was enough to know that not so much as a shoestring. No he had done his duty, and had made people happy. It reminds us of the question rewards could tempt him. asked in one of our most beautiful psalms,

who

Lord,

Who

shall

sojourn

shall

in

Thy

dwell upon

Thy

tabernacle?

holy mountain?

and the answer,

He that walketh XV, 1-2.) This

is

and worketh righteousness.

(Psalm

Yet we may Abraham already, and what he would be among those who may

only a part of the answer given there.

be sure from what

we

uprightly

we know

shall learn later, that

dw^ell in the tabernacle of

Above

all

else,

these

of

God.

two

stories

Abraham's

fitness for the great

sent him.

He

had stood the

give

further proof of

mission upon which

test

God had

of unquestioning faith in

indispensable requisite for one who would do But that was not enough. One can serve God only by serving fellowmen loyally and usefully, entirely forgetful of self, and without thought of reward for the performance of duty. The story of Abraham and Lot had proved that Abraham could sacrifice his own interests in order to preserve peace and love with his kinsman, and the story of Abraham and the king of Sodom had proved equally, that in the discharge of duty Abraham could not be swayed by considerations of personal interest and reward. He had stood these first three tests nobly. But they were not enough other and more severe tests were to follow.

God, the

first

God's work.

Stories very similar in character are told of one of the

and noblest of the ancient rabbis, Hillel. He was renowned throughout all Israel for his quiet, even, peace-

wisest