Abraham and God: Partners in Crime?

The latter wishes to punish and destroy the city of Sodom on account of its heinous sinfulness. Abraham makes objections to Him and thinks that the Lord would be a better judge if he came across 50 just people in the city for whose sake He would preserve the city, so that innocent people would not have to suffer.

After Abraham in the interest of these supposed 50 just people, has the approval of the Lord, he comes forth with a smaller offer. He has miscalculated; the Lord would perhaps find only 45 just people.

Correctly the Lord too lets the five be taken off but Abraham has now one finger, and now follow the others, and finally the entire hand is claimed. The next price of preservation is 40 just people, therefore again five less. Then the trade goes down in levels from 30 to 20 to ten and the Lord settles with Abraham after He has agreed with him that the probable finding of ten just people should suffice to preserve the city.

If the patriarch did not provoke any displeasure in his own God with with a regular knocking down of the price from 50 to 10, but indeed succeeded with Him, this proves the views which the Jewish God entertains with regard to such tendencies.

“GOD” PROVES TO BE A KNAVE

The tendencies are therefore self-explanatory; they are indeed sanctified. The dealing from price to price is still something relatively innocent; it proves only the haggling mentality. But the Jews have in their original documents sanctified quite other things, namely even, among others, refined stealing.

Or what else is it when, before the Exodus from Egypt, the Jewish woman borrows from her neighbours gold and silver vessels, as well as clothes, in order to purloin them later?

This borrowing and purloining is, as one can read in the 3rd, 11th and 12th chapter of the second book of Moses, an express prescription of the Lord God which was delivered to the Jews by Moses. They should not move empty-handed, and at the same time, the way is also shown to them by their God how they should succeed in possessing the precious objects of the Egyptians in order to run away with the objects borrowed with deception.

This acquisition of the gold, silver and clothes of the Egyptians is typical; it betrays the Jewish mentality in its most naive form. One will never forget it throughout world history: for, one is constantly reminded anew of this sanctified art of acquisition.

The chosen and sanctified self-interest which forms the central theme in everything which emerges from the Jews has here its original form. It is the key to Jewish life, insofar as morality, and the accompanying religious way of observation come into question.