This weeks Dvar Torah

 

No Freebies!

 

As Avraham’s fame spread throughout the world as the emissary of G-d, Hashem’s presence became more apparent in the world as well. As a result of people recognizing His presence, Hashem increased His direct Hashgacha toward people even more. That presence is what ultimately destroyed the cities of Sodom and Amorah. While Avraham strove to demonstrate Hashem’s unlimited Chesed by emulating his Creator, Hashem displayed the awesomeness of His judgment, His Midas Hadin, when he turned over the region of Sodom.

Before the decree was actually carried out, Hashem presented it to Avraham first. “Shall I conceal from Avraham what I do, now that Avraham is surely to become a great and mighty nation, and all the nations of the earth shall bless themselves by him? (18, 17-18)” What does Avraham’s greatness have to do with revealing the decree of Sodom and what does the fact that the world is blessed through him add?

The Mishna in Avos (5, 3) says that Avraham received the reward of all ten generations that preceded him since Noach. How do we understand this? Where is the justice in receiving reward from others’ good actions? Sefer Panim Yafos explains that the reward Avraham received was not physical, but in Olam Habah. The Gemara Chagiga (15) says in the name of Rabbi Akiva, “Hashem created Tzadikim and Reshaim. He created Gan Eden and Gehenom. Everyone has two portions, one in Gan Eden and the other in Gehenom. A Tzadik merits taking his portion and a Rasha’s portion in Gan Eden, and a Rasha takes his portion and his friend’s portion in Gehenom. The Passuk in Tehilim says, “For the rod of wickedness shall not rest upon the lot of the righteous… (125, 3)” It means that the wicked cannot handle the magnificent reward of Olam Habah, the lot of the righteous. Therefore their portion is given to the Tzadikim who can enjoy it. The principle in the Gemora is “When one benefits and the other person doesn’t lose [from it], he is exempt [from paying]. (Bava Kama 20)” Similarly, when a Rasha has no use for his portion in Olam Habah, it is given to Tzadikim, adding to the portion they already have. The above Passuk concludes too, “so that the righteous shall not stretch their hands into iniquity.” Taking the portion of a Rasha in Gan Eden is not stealing because Reshaim can’t benefit from it anyway.

On the other hand, Tzadikim give the world its blessings. The world is worthy of its existence because of them, and they are promised an abundance of Brocha as the Passuk says, “[I] will pour out upon you blessing without end.” (Chaggai 3, 10) However, the way of the righteous is to take as little from the world as possible. Reb Yehuda Hanasi, Rebbi, on his deathbed, raised his ten fingers heavenward and exclaimed, “Ribono Shel Olam! It is revealed and known before You that I used my ten fingers to toil in Torah, and I did not get pleasure from this world, even [from the toil] of my pinky!” So, although the world in all its glory is all for them, they don’t take anything from it. They would rather the eternal benefit in the world-to-come than to waste their payment on mundane things. That leaves this world for everyone else to take. It is the same principle as before. The Tzadik does not lose any Olam Hazeh because he doesn’t want it anyway, so everyone else is able to benefit from it, free of charge.

That being said, we appreciate Avraham’s role in the world on a whole new level of understanding. It was his Zechus that preserved the world at that time. So, when a certain area needed to be destroyed he took responsibility for those people, and he Davened and begged Hashem to have mercy on them. That was why Hashem needed to tell Avraham about the decree first. “The nations of the earth are blessed through him.” If anyone would be able to alter the decree, it would be Avraham. His Tefilos did not work, though. It wasn’t merely because the people of Sodom were the antithesis of Avraham and his life’s mission. While Avraham stood for Chesed and lived for his guests, they abhorred giving. They wanted no beggars, no visitors and no guests. More than that, what truly blocked Avraham’s suplication was that they practiced Midas Sedom. The “Middah of Sodom” is that they would never do a favor for someone else, even when they lost nothing out of it (Bava Basra 59), and they would charge for any benefit someone got from them, even if they had no loss because of it. In Sodom there was no such thing as a freebee.

They were punished by Middah K’neged Middah, measure for measure. They did not allow favors, even when it was at no expense to them, so they could not benefit from Avraham’s Zechusim or from his prayers on their behalf.

The court in Shomayim judges us according to the set of rules we choose to follow. It was the lack of Chesed, and their cruel rules and laws that decided the fate of Sodom. They couldn’t even benefit from the efforts done for them by others. They were judged by their own rules, and were not allowed any free passes, even when they were “sponsored” by others. Doing Chesed for others is the greatest defense we can have, because then, the court on high is compelled to do Chesed for us all the same.