Musar su Genesi 14:17

And our Rabbis, may their memory be blessed, said (Yoma 87a), “One who angers his friend, verbally must appease him.” And it is not [even] necessary to say [this] if he spoke evil speech about him, for that is from the [more] severe transgressions. And if his fellow does not forgive him, he is obligated to come to him with a group of three people. And if he does not forgive him [again], he comes in front of him a second time with a different group. And so must he do a third time. And Elihu said (Job 33:27), “He should then assemble (yashor) a row of men, and say, I have sinned, and perverted that which was right (yashar), and it was not fitting (shavah) for me.’” The explanation is, I have perverted a just man - from the usage (Job 1:1), “blameless and just man (yashar)” - for I did not see the merit of the just man, but rather made him into one crooked and twisted. But it was not level (shavah) and just for me, from the usage (in Isaiah 28:25), “Is it not if he leveled (shivah) its surface”; [and in] (Genesis 14:17), “to the level (shavah) valley” - [meaning] straight and level. And since he disparaged just ones in front of people, he must humble himself and confess in front of the many. Hence Elihu spoke about this sin in particular, for it is one of the weighty sins that destroys the soul. And our Rabbis, may their memory be blessed, said (Shabbat 119b), “Anyone who disparages Torah scholars cannot be healed from his wound” - for they profaned the Torah - as it is stated (II Chronicles 36:16), “And they mocked the messengers of God, etc., it could not be healed.”

When the sons of Chet addressed Abraham by saying: "You are a prince of G–d in our midst" (Genesis 23,7), what they meant was that the personality of Abraham had made a deep impression on their תוכיות, internality. They felt that their own spiritual roots had become purified through having an Abraham in their proximity. They were convinced that this augured well for their future and eventual salvation, and they thanked Abraham. When our Bereshit Rabbah 43,5 explains the words עמק שוה in Genesis 14,17, by saying that all the nations agreed (השוו) to crown Abraham there as their king, this describes Abraham as being freed, set apart from the קליפות. Abraham personally represents the spiritual level of ישראל; he achieved a higher level than all the other patriarchs. The statement that his name was ישראל indicates his spiritual level as being on a very high plateau enabling him to penetrate to the most rarefied Celestial Regions. The name אברהם, on the other hand, describes his being the (spiritual) father of a multitude of nations, כי אב המון גוים נתתיך, something that was acknowledged when the sons of Chet said שמענו אדני, נשיא אלוקים אתה in 23,6. He had also been called Abram, for it was still at that time that Ishmael issued from him. We see that the dimension of אב המון already began to take practical form while Abraham was still Abram. This dimension was reinforced with the birth of Isaac, who in turn produced an Esau who incorporates all the קליפות.