from the teachings of the Rebbe on the Torah portion
As related in this week's Torah portion, Vayeira, when G-d told Abraham He was going to destroy the city of Sodom, Abraham tried everything he could think of to dissuade Him. "And Abraham drew near and said, Will You then destroy the righteous with the wicked?"
Rashi, the foremost Torah commentator, explains this verse to mean that Abraham attempted several methods of persuasion: speaking harshly, conciliation, and prayer.
Abraham was willing to do anything in order to save the city of Sodom. The first approach he took was to "speak harshly" to G-d. When that wasn't effective he tried to appease Him, and when that didn't work he resorted to praying. All conceivable approaches were attempted to persuade G-d to avert the decree.
In the Torah, our Patriarch Abraham is referred to by G-d as "Abraham, the one who loves Me." How then could Abraham have had the audacity to "speak harshly" to G-d? Another question: If Abraham's intent was to dissuade G-d from His plan, why did he start off with harsh words, rather than first trying to appease Him in a more conciliatory way, or by praying? Wasn't Abraham characterized by his great kindness?
The key to understanding this lies in the fact that Abraham was trying to save lives. G-d had already issued His decree; the angels had already been dispatched to destroy the city. Abraham saw no other choice but to demand that G-d change His mind, even if harsh words were required.
At such a time Abraham did not allow himself the luxury of taking personal considerations into account. No method of persuasion was off limits or out of bounds. The only thing that mattered was that the city of Sodom not be destroyed, and Abraham tried with all his might to prevent it from happening. Speaking harshly to G-d was the antithesis of Abraham's nature; nonetheless, he did not refrain from doing so in the hope that it would save the city and its inhabitants.
We, the descendents of Abraham, should learn from our forefather's example and emulate his ways.
Whenever the saving of a Jewish life is at stake, either in the physical or spiritual sense, we cannot stop to weigh our options or consider our choices. The thing to do is act, and to act immediately. All our efforts and all of our strengths and powers must be employed, even if it is contrary to our nature and even if harsh words are required. For all methods are permissible when it comes to saving the life of a fellow Jew.
Adapted from Likutei Sichot, vol. 10