Sheini - Bereishis/Genesis - Parshas Vayeira 18:15-33

And Sarah denied, saying, "I did not laugh," because she was afraid. And He said, "No, you did laugh." The verse describes how, after Hashem questioned Avraham about Sarah's laughter, Avraham apparently asked Sarah why she laughed. Sarah, out of fear, denied it and said, "I did not laugh." Hashem responds, "No, you did laugh." The use of the word "because" (ki) appears twice here: "because she was afraid" and "because you laughed." The verse is showing both Sarah's fear and Hashem's insistence on the truth.

Rashi explains that the first "ki" in the verse, "ki yorei'ah" (because she was afraid), is giving the reason for Sarah's denial—she denied laughing because she was afraid. The second "ki" in "lo, ki tzachakt" (no, but you did laugh) means "but" or "rather," not "because." So Hashem is saying, "No, it is not as you say; rather, you did laugh." Our sages teach that the word ki can have four different meanings: "if," "perhaps," "but," and "because." In this verse, both meanings are used.

And the men arose from there and looked toward Sodom, and Avraham went with them to escort them. After finishing their visit with Avraham, the three men (angels) got up and looked toward Sodom. Avraham accompanied them, walking with them to see them off, as one would escort guests. At this point, it appears all three angels were still present.

Rashi explains that whenever the Torah uses the word hashkafah (to look down), it usually refers to something negative—a bad outcome—except for the verse "hashkifah mim'on kodshecha" (look down from Your holy abode) in Devarim, where it is used in a positive context. There, the power of giving gifts to the poor is so great that it can transform Hashem's attribute of anger into mercy. In that case, even though the word hashkifah is used, it becomes a blessing because of the merit of charity. Here, however, the use of hashkifah signals something bad is about to happen to Sodom.

Rashi explains that "leshalcham" means to escort them. Avraham thought they were guests, so he went along with them to see them off, as is customary when hosting guests.

And Hashem said, "Shall I conceal from Avraham what I am about to do?" Hashem is considering whether to hide His plans from Avraham. The question is, what is Hashem referring to? Rashi explains that Hashem is talking about what He is going to do in Sodom. Hashem feels it is not proper to do this thing—to overturn Sodom and punish its people—without Avraham's knowledge. Hashem reasons that since He has given Avraham this land, and the five cities (including Sodom) are part of it, and since Avraham is called "Av hamon goyim" (father of a multitude of nations), it would not be right to destroy the children without informing their father, who is beloved to Him.

Rashi explains that the phrase "hamachaseh ani" (shall I conceal) is a question—"Should I hide this from Avraham?"—and should be read with a question mark.

Rashi explains that "asher ani oseh" (what I am doing) refers specifically to Sodom. Hashem says it is not proper for Him to do this without Avraham's knowledge. He gave Avraham this land, and these five cities are his, as it says in Bereishis 10:19, "the border of the Canaanite was from Tzidon... as you come to Sodom and Amorah." Hashem called him Avraham, "father of a multitude of nations," so how could He destroy the children and not inform the father, who is His beloved?

Avraham will become a great and powerful nation, and all the nations of the world will be blessed through him. This means that everyone will bless themselves by saying, "May you be like Avraham," because Avraham is so special. The verse is emphasizing that Avraham is destined for greatness and that his influence will extend to all nations, who will see him as a source of blessing.

Rashi explains that the phrase "VeAvraham hayu yihyeh" is interpreted by the Midrash Aggadah as referring to the verse in Mishlei, "Zecher tzadik livrocha"—when you mention a tzadik, you should bless him. Since Hashem mentioned Avraham, He blessed him. In the straightforward sense, Rashi says, would I conceal this from him? After all, he is beloved before Me, destined to be a great nation, and all the nations of the world will be blessed through him. The Rebbe, in a sicha, notes that by Noach, Rashi brings the idea of "Zecher tzadik livrocha" as praise, but here by Avraham, it is not just praise but an actual blessing. The question arises: if every time we mention Avraham we should bless him, why don't we see that Hashem blesses him every time? The Rebbe explains that here it is a Midrash Aggadah because here it means a real blessing, whereas by Noach it means praise.

For I have known him, so that he will command his children and his household after him to keep the way of Hashem, to do charity and justice, so that Hashem will bring upon Avraham what He spoke about him. This means that Hashem loves Avraham because he instructs his children to follow Hashem's ways. The way of Hashem is to do charity and justice. The verse says "Ki yedativ"—I have known him—which is an expression of love and dearness, as in the phrase "moda le'isha" (known to her husband) or "modaatenu" (our relative), or "ve'edacha beshem" (I know you by name). The main meaning is knowing, but knowing here means holding someone dear and bringing them close. Hashem holds Avraham dear because he commands his children to keep Hashem's ways. The word "yitzaveh" is present tense, meaning he continuously commands his children, not just that he will in the future. The phrase "lemaan hovi"—so that Hashem will bring—means that Avraham tells his children to keep Hashem's way so that Hashem will bring upon Avraham what He spoke about him. Even though Avraham may have already passed away, when Hashem brings good to his children, it is as if He brings it to Avraham himself. This teaches that if a tzadik leaves a righteous son, it is as if he has not died; the good done to the children is considered as being done to the tzadik himself.

This is a reference to Hayom Yom, 14 Cheshvan, which discusses the concept of the way of Hashem—"derech Hashem"—as a special, supernatural path, as opposed to the natural way, "derech Elokim." When one does charity and justice, the supernatural way of Hashem is drawn into the natural way, as explained in Hayom Yom.

Rashi explains that "ki yedativ" is a language of love, as in the verses "moda le'isha" (known to her husband), "modaatenu" (our relative), and "ve'edacha beshem" (I know you by name). However, the main meaning of all these expressions is knowing, because someone who loves another brings him close, knows him, and recognizes him. Why does it say "yedativ"—I have known him? It is because he commands his children about Me, to keep My ways. If you interpret it as the Targum does, it means "I know that he will command his children," but Rashi says the word "lemaan" does not fit that language, because "lemaan" here means "because" of what he does, not "so that" he will do in the future.

Rashi explains that "yitzaveh" is a present tense expression, as in the verse in Iyov, "kacha ya'aseh Iyov"—so Iyov would do. This means that Avraham is constantly commanding his children, not just that he will do so in the future.

Rashi explains that "lemaan hovi"—so that Hashem will bring—is part of what Avraham commands his children: "Keep the way of Hashem so that Hashem will bring upon Avraham what He spoke about him." It does not say "upon the house of Avraham," but "upon Avraham," teaching that anyone who leaves a righteous son, it is as if he has not died. When Hashem brings good to the children, it is considered as if He is bringing it to Avraham himself.

And Hashem said, "The outcry of Sodom and Amorah is great, and their sin is very heavy." This means that the cry of the people of Sodom and Amorah has become very great, and their sins are extremely serious. Rashi explains that whenever the word "rabo" appears in the Chumash, it is usually vocalized with the base—"rabo"—meaning it is big. But here it is "rava" with the reish, because it has already become big. The verse is describing the severity of their sins and the magnitude of the outcry that has reached Hashem.

"And Hashem said" – to Avraham. This means Hashem did as He said He would: He did not conceal from Avraham what He was about to do. Hashem had said, "Should I hide from Avraham what I am about to do?" and now He follows through, speaking to Avraham and informing him about the fate of Sodom.

The word "Ki Rabo" – Whenever the word Rabo appears in the Chumash, the cantillation (the note) is placed on the second letter, the beis, because it is translated as 'big' or 'growing bigger.' But in this case, the note is on the reish, because it means 'it has already become big.' This is like what was explained earlier regarding the verse Vayehi Hashemesh Bo'o ("and the sun set") – there too, the note is on the beis, or in the verse in Rus, Hinei Shava Yevimteich ("behold, your sister-in-law has returned"). So here, the note on the reish indicates it is already in the past – their sin has already become very great.

"I will descend now and see: Is the outcry that has come to Me – have they done it all? And if not, I will know." Hashem says He will go down and see whether the cry that has reached Him is truly as bad as reported, and if not, He will know what to do. This is teaching that Hashem is not acting without investigation; He is going to look into the matter fully before passing judgment on Sodom and its people.

"I will descend now and see" – This teaches judges that they should not judge capital cases except by direct observation, by seeing for themselves. Everything here is as explained earlier in Parshas HaPalaga (Bereishis 11:7), where Hashem said, "Let us go down." Another explanation: "I will descend now" means to the end of their actions – to look deeply into what they have really done, not just superficially, but to the very end of their deeds.

"Is the outcry" – This refers to the outcry of the country, the collective cry of the people of the land. Rashi explains that the cry Hashem is referring to is the cry of the whole region, not just of one individual.

"That has come to Me, they have done" – If they persist in their rebellion, I will destroy them completely. But if they do not persist in their rebellion, then I will know what to do – I will punish them with suffering, but I will not destroy them entirely. We find a similar expression elsewhere, as in Shemos 33:5: "Now remove your crowns from yourselves, and I will know what to do with you" – meaning, Hashem will decide how to punish later. Therefore, there is a pause (a disjunctive note) between the words "they have done" and "completely," to separate the two ideas. Our Sages also expound: "Is the outcry" refers to the cry of a certain girl whom they killed in a cruel way because she gave food to a poor person. This is explained in Sanhedrin 109b.

"And the men turned from there and went to Sodom, and Avraham was still standing before Hashem." After escorting the guests (the angels), Avraham remained standing before Hashem. This means that while the men went on to Sodom, Avraham stayed in prayer and conversation with Hashem, interceding on behalf of Sodom. The Torah describes Avraham as still standing before Hashem, indicating his ongoing connection and dialogue with Hashem at this critical moment.

"And they turned from there" – from the place where Avraham had escorted them. Rashi explains that the men (the angels) left from the spot where Avraham had accompanied them, and then continued on their way to Sodom.

Rashi explains the phrase "VeAvraham odenu omed lifnei Hashem" (And Avraham was still standing before Hashem). The question is, Avraham never went to stand before Hashem—he was walking with the malachim, and Hashem came to him. So why does it say that Avraham was still standing before Hashem? Really, Hashem came to Avraham, as it says in the next verse, "Za'akas Sedom vaAmorah ki raba" (the cry of Sodom and Gomorrah is great). The verse should have written, "And Hashem was still standing before Avraham." Rather, this is a tikun soferim (a scribal emendation). The Sages changed the wording to write it this way, out of respect, so it would not sound as if Hashem was waiting for Avraham, but rather Avraham was waiting for Hashem.

Avraham approached and said, "Will You destroy the righteous together with the wicked?" This is the beginning of Avraham's plea to Hashem, where he comes close to Hashem and asks if Hashem will destroy the righteous along with the wicked people of Sodom. The idea here is that Avraham is interceding on behalf of the people, questioning whether it is just to punish the righteous together with the wicked.

Rashi explains the words "Vayigash Avraham" (Avraham approached). We find the term "approach" used in three contexts: for war, as in "Vayigash Yoav" (Yoav approached for battle); for appeasement, as in "Vayigash eilav Yehuda" (Yehuda approached for appeasement); and for prayer, as in "Vayigash Eliyahu HaNavi" (Eliyahu the prophet approached in prayer). Avraham entered into all three approaches here: to speak harshly, to appease, and to pray. In his conversation with Hashem, Avraham uses all these modes—he argues, he pleads, and he prays.

The phrase "Ha'af tispeh" means "Will you also destroy?" or "Will you destroy out of anger?" According to the Targum of Onkelos, "Ha'af" is a language of anger. The meaning is: "Will your anger cause you to destroy the righteous with the wicked?" So "Ha'af" here is not just "also," but refers to anger—will you, in your anger, destroy the righteous together with the wicked?

Avraham says, "Perhaps there are fifty righteous people in the midst of the city. Will you destroy and not forgive the place for the sake of the fifty righteous who are within it?" The reason Avraham asks about fifty is because there were five cities, and he is suggesting ten righteous people per city. Ten is a significant number, like a minyan, and if there are ten righteous in each city, they could protect the city. So Avraham is bargaining with Hashem, asking if the merit of these righteous people can save the cities.

Rashi explains on "Ulai yesh chamishim tzadikim" (perhaps there are fifty righteous): this refers to ten righteous people for each city, since there were five cities in total. Avraham is calculating that if there are ten righteous in each of the five cities, their merit could save the city.

Avraham continues, "Chalilah lecha me'asos kadovar hazeh" (Far be it from You to do such a thing), to kill the righteous with the wicked, and that the righteous should have the same fate as the wicked. Far be it from You! Shall the Judge of the whole earth not do justice?" Avraham is arguing that it is not fitting for Hashem, the Judge of the entire world, to act in a way that is unjust, by punishing the righteous and the wicked together. He is appealing to Hashem's sense of justice and fairness.

Rashi explains on "Chalilah lecha" (Far be it from You): and if you will say that the righteous cannot save the wicked, then why should you kill the righteous? Avraham is saying that even if the righteous cannot save the wicked, at least do not kill the righteous along with them. He is pleading that the righteous should not be punished together with the wicked.

"Chalilah lecha" — this means: it is profane for you, it is unbefitting for you. People will say: this is His way, this is His craft — He sweeps away everyone, both the righteous and the wicked. This is what You did to the generation of the Flood and to the generation of the Dispersion. In other words, people will say that Hashem's way is to destroy everyone, regardless of whether they are righteous or wicked, just as He did in those previous generations.

"Ke'davar hazeh" — not only this thing, but also anything like it. In other words, Avraham is saying to Hashem: not only should You not do this specific thing, but You should not do anything similar to it — not to destroy the righteous with the wicked, or anything of that sort.

"Chalilah lecha" — this refers to the World to Come. In other words, Avraham is saying: it is unbefitting for You, Hashem, not only in this world, but also in the World to Come, to do such a thing — to destroy the righteous with the wicked.

"HaShofet kol ha'aretz" — the word "shofet" here is marked with a chataf patach, and the hei of "hashofet" is an expression of wonder or surprise. The meaning is: could it be that someone who is a judge would not do true justice? In other words, Avraham is saying: is it possible that the Judge of the whole world would not act justly?

Hashem said: "If I find in Sodom fifty righteous people within the city, I will forgive the entire place for their sake." This means that if there are fifty tzadikim in Sodom, Hashem will forgive not only Sodom but all the surrounding cities because of them. The reason the verse mentions Sodom specifically is because Sodom was the main city, the metropolis, and the most important of them all. Therefore, the Torah makes the forgiveness of all the cities dependent on Sodom. Even if all the fifty tzadikim are found only in Sodom, Hashem will forgive all the cities for their sake.

On the words "im emtza b'Sdom... lechol hamakom" — Rashi explains: "le'chol hakrachim" — for all the cities. Since Sodom was the metropolis and the most important of them all, the Torah makes it dependent on Sodom. In other words, if the tzadikim are found in Sodom, all the other cities will be saved as well, because Sodom is the main city.

Avraham answered and said: "Behold, I have begun to speak to my Master, and I am but dust and ashes." Avraham is expressing his humility before Hashem, saying that he is like dust and ashes. Rashi explains that Avraham is saying: I should have already become dust through the kings — meaning, I should have been killed in the war with the kings — and ashes through Nimrod, who threw him into the fire. If not for Hashem's mercy that stood by me, I would not be here now. So Avraham is acknowledging that everything he has is only because of Hashem's kindness.

On the words "va'anochi afar va'eifer" — Rashi explains: I should have already been dust through the kings, and ashes through Nimrod. In other words, Avraham is saying: I should have been killed and become dust because of the kings I fought with, and I should have become ashes because of Nimrod, who threw me into the fire. If not for Your mercy that stood by me, I would not have survived either of those situations.

Perhaps fifty righteous people will be lacking five—will You destroy the entire city because of five? Hashem answered, "I will not destroy if I find there forty-five." The discussion here is that Avraham is negotiating with Hashem, asking if He would destroy the city if there are fewer than fifty righteous people. Avraham is concerned about the fate of the city if there are only forty-five righteous, and Hashem responds that He would not destroy it for the sake of forty-five righteous people.

Rashi explains on the words "HaTashchis BeChamisha"—will You destroy because of five?—that this means there would be nine righteous people in each city, and You, Hashem, the righteous One of the world, would join with them to complete the minyan (ten). In other words, Avraham is arguing that even if there are only nine righteous in each city, Hashem Himself could be counted as the tenth, and that should be enough to save the city. This is why he asks about five missing from the fifty, since there are five cities and each would be missing one to make ten.

He continued to speak to Hashem and said, "Perhaps forty will be found there." Hashem answered, "I will not do it for the sake of the forty." Here, Avraham is lowering the number, asking if the city could be saved for forty righteous people. Hashem agrees that He would not destroy the city if forty righteous are found.

Rashi explains: "Perhaps forty will be found there"—this means that four of the cities would be saved. Likewise, if there are thirty, then three cities would be saved; if there are twenty, two cities would be saved; and if there are ten, one city would be saved. Avraham is not only asking about saving all the cities, but even if there are fewer righteous, at least some of the cities could be spared. This is why he keeps lowering the number, to see if at least some could be saved based on the number of righteous people present.

He said, "Please, let Hashem not be angry and I will speak—perhaps thirty will be found there." Hashem answered, "I will not do it if I find thirty there." Avraham continues to plead, lowering the number to thirty, and Hashem responds that He would not destroy the city if thirty righteous people are found.

He said, "Behold, I have begun to speak to Hashem—perhaps twenty will be found there." Hashem answered, "I will not destroy for the sake of the twenty." Avraham continues his negotiation, now asking about twenty righteous people, and Hashem agrees not to destroy the city if twenty are found.

Rashi explains the word "Hoalti"—I have begun—as meaning "I desired" or "I wanted." This is similar to the usage in Shemos 2:21, "Vayoel Moshe" (and Moshe was willing). In other words, Avraham is expressing his willingness or desire to continue speaking and pleading with Hashem.

He said, "Please, let Hashem not be angry and I will speak just this once—perhaps ten will be found there." Hashem answered, "I will not destroy for the sake of the ten." Avraham makes his final plea, asking if the city could be saved for ten righteous people. Hashem agrees that He would not destroy the city for the sake of ten. The discussion then turns to why Avraham did not ask for fewer than ten. In the generation of Noach, there were eight people (Noach, his wife, his three sons, and their wives), and even that was not enough to save the generation. The implication is that ten is the minimum number needed to save a city, and that is why Avraham stopped at ten.

Rashi explains that when Avraham asked Hashem to save the cities if there were ten righteous people, he did not ask for less than ten. Why not? Because in the generation of the Flood, there were eight—Noach, his three sons, and their wives—and they did not save their generation. So, for less than ten, Avraham did not ask. The commentary also notes that Avraham had already asked about the possibility of saving with nine by combining them with Hashem, but he did not find that to be effective either. This is why Avraham stopped at ten and did not go lower in his requests.

The verse says, "And Hashem went when He finished speaking to Avraham, and Avraham returned to his place." This means that after Hashem finished the conversation with Avraham—after Avraham stopped pleading for the people of Sodom—Hashem departed, and Avraham went back to where he had been before. The discussion between Hashem and Avraham was now over, and each returned to their respective place or role.

Rashi explains on the words "And Hashem went, etc." that once the defense became quiet, the judge left. In other words, as soon as Avraham, who was advocating on behalf of Sodom, stopped speaking (the defense was silent), the judge (Hashem) departed. The dialogue was over, and the judgment would now proceed.

Rashi explains on the words "And Avraham returned to his place" that once the judge left, the defense left as well, and then the prosecutor began to prosecute. Therefore, in the next verse (chapter 19, verse 1), it says, "And two angels came to Sodom in the evening"—they came to destroy. One angel came to destroy Sodom, and one came to save Lot. The one who came to save Lot was the same angel who had previously come to heal Avraham. The third angel, who had come to bring the news to Sarah, once he finished his mission, departed. So, each angel had a specific mission: one to destroy Sodom, one to save Lot, and one to bring the news to Sarah, and once their missions were complete, they left.