Rav Hirsch zt"l highlights that the Torah often teaches in the extreme. I'd like to share a few examples thereof.
Firstly, the Torah does not simply state that when a man marries a woman he is to provide her with a kesubah (a marriage contract delineating her rights and his obligations to her.) It does, however, teach (Shemos 21:7-11) that in the event that a father is so destitute that he has to sell his daughter as an ama ivriya (a Jewish bondswoman) and either the master or his son wishes to marry her, her new husband must provide her with, "food, clothing, and marital relations." If this woman who comes from the lowest economic strata of society is entitled to a kesubah, then certainly the rest of women in society are as well.
Secondly, the Torah says, "You shall not curse the deaf" (Vayikra 19:14) to teach us how careful one must be with their speech, how powerful one's speech is, and the potential damage that one's speech can inflict. The Torah teaches this in the extreme, i.e. that one may not curse even one who doesn't hear the curse, from which we understand that one may certainly not curse one who is blessed with the sense of hearing.
Furthermore, in Parshas Ki Teitzei the Torah teaches that in the rare occurrence that a criminal is hanged, we are not to allow his body to remain on the gallows overnight, rather "you shall surely bury him on that day" (Devraim 21:22). This is the biblical source of the mitzvah to bury every Jew as quickly as possible, time and circumstances permitted. Everyone is created in the image of Hashem and all are to be buried most expeditiously. The Torah, however, teaches us this lesson in the extreme, focusing on granting this privilege even to a criminal.
Lastly, the Torah teaches, "v'haya machanecha kadosh" (Devarim 23:15), your camp shall be holy. This is understood to be referring to areas of modesty as well as physical cleanliness (another instance of "we had it first" - "cleanliness is next to godliness"), culminating in the sanctity of the camp. What is most noteworthy is that this directive which applies at all times is presented in the Torah in the context of warfare, teaching that even at such a time when one could imagine slacking off from standards in view of the bigger picture of survival, your camp shall still be holy. Again, the teaching is in the extreme.
I'd like to suggest that just as in the mitzvos listed above the Torah teaches in the extreme, so too in the area of middos the Torah teaches in the extreme as well.
There are no extra words in the Torah. The Torah could have said "Avraham excelled in hachnassas orchim" and we would have a certain positive picture and assessment of our first patriarch. However, the Torah expends no less than eight verses providing every detail about Avraham's treatment of guests, describing the extreme heat of the day, how Avraham lures his guests by offering a little snack and providing a lavish feast, and that it's the third day after his circumcision and yet he runs himself to the cattle to select only the best. Why are we told all these details and more? Firstly, Avraham performs his acts of chessed shelo al minas l'kabel p'ras, altruistically, not looking for any reward. However, we are taught (Bava Metzia 87b) that as a reward for the chessed which Avraham performs himself, Hashem personally responded in kind to his prodigy, but in response to that which Avraham delegated to others to do, the Jewish people were rewarded via agents of Hashem without His direct involvement. The first clear lesson from the first eight verses in Parshas Vayera is that Hashem notes every detail, appreciates it, and deposits it in the divine bank of chessed. Just as Avraham's descendants were the beneficiaries of his beneficent actions, so too our acts of kindness, please G-d, will benefit the future Jewish nation.
Another vital lesson from the extreme chessed of Avraham is that the first eight pesukim of Vayera do not simply record a historical event, but rather are to be emulated by Avraham's descendants. Where does the Jew in the Shoah who was given one slice of bread which he needs for his survival get the ability to share it with the inmate next to him though he doesn't even know his name? I believe it comes from Avraham Avinu, as I will explain.
We are taught (Avos 5:3) that there were ten generations from Noach to Avraham. In the next mishna we are taught that Avraham Avinu, our father, was tested with ten tests. Why, asks Rav Chaim Volizoner in his commentary (Ruach Chaim) on Avos, is he referred to only in the second mishna as our father? He answers that the first mishna is simply chronological in nature, a historical fact. The second mishna, however, teaches that Avraham Avinu had the ability to overcome and pass his ten tests. As a biological parent transmits many characteristics of their DNA to their children, Avraham Avinu imparts spiritual genetics to his descendants, enabling them to overcome what appears to be impossible challenges. How did the Jew in the Shoah share his bread? There's only one answer. He had in his blood the DNA of Avraham Avinu. Avraham went to the extreme and this man, a descendant and disciple of Avraham, was able to do the same.
The Jewish nation is blessed with three avos. Yitzchak Avinu is the paradigm of mesiras nefesh, the ability to literally sacrifice one's very life for Hashem. It is called akeidas Yitzchak – the binding of Yitzchak - even though the test might have been more difficult for Avraham to slaughter his son than for the son to be slaughtered. Yitzchak, as we are taught, urged his father to bind him more tightly lest he flinch and disqualify the sacrifice. This incredible gevurah is also in our DNA, as the following story demonstrates.
After WW II, Rav Eliezer Silver zt"l was in a displaced persons camp and was looking for a minyan. When nine had gathered he asked for a tenth, only to be told that a Jew who had been turned off from Judaism by the Shoah would not participate in the minyan. The Rabbi asked to meet with the Jew, who then explained to the Rabbi why he was so turned off to Judaism. He related that there had been a Jew who had smuggled a pair of tefillin into the concentration camp but he would only allow those who gave him part of their food ration to don the tefillin. This improper behavior so turned him off that he refused to be part of a minyan. Rav Silver responded that instead of looking at the one Jew who sadly acted most inappropriately, he should look at the many who were willing to give up their much-needed rations for the privilege of performing a mitzvah! From where did these men get the ability to literally give of their essential life nourishment to perform a mitzvah? The answer lies in the fact that they have the spiritual DNA of Yitzchak in them.
Finally, Yaakov Avinu represents the commitment to the study of Torah which enabled and energized Rabbi Akiva to defy the Roman decree regarding teaching Torah to the masses. Moreover, Yaakov represents the Jewish family; the Gemara (Pesachim 88a) teaches that Yaakov is the paradigm of the Jewish family. It is interesting to note that Yaakov's sons were the first to recite Shemah Yisroel. When Yaakov wished to impart to his children the secrets of the end of days and this prophesy was withheld from him, Yaakov thought that perhaps one of his children does not share his core belief in Hashem, and thereby is diminishing the prophetic transmission. His children responded to him, Shemah Yisroel, listen our father Israel, we affirm that your belief is ours. The Jewish home and family is at the core of our existence and, upon serious reflection, we recognize that it is both a privilege and a challenge to maintain the Jewish home, but we are grateful that we are all the more empowered due to the spiritual DNA of our father Yaakov.