Shall I conceal from Avraham what I am about to do, and Avraham will surely become a great and mighty nation? (17:18)
Hashem’s apparent deliberation concerning whether or not to share His plans about the destruction of Sodom with Avraham Avinu begs elucidation. The very statement implies that He had a legitimate reason to conceal this information from Avraham. Nonetheless, Hashem decided to share the information with Avraham. The Patriarch was destined to be the progenitor of a great nation. Thus, he should be made aware of the impending destruction. Obviously, something is happening of which the reader is not aware. Rashi explains that this is a rhetorical question, which should be read in astonishment. Nonetheless, it still does not clarify Hashem’s reason for not informing Avraham and explain what prompted His ultimate decision to share the information with him.
The Belzer Rebbe, Horav Yehoshua, z”l, gave the following pivotal explanation. I use the word “pivotal,” because the Rebbe is teaching us a seminal lesson in Torah hashkafah, perspective, concerning tefillah, prayer. Avraham prayed fervently for the people of Sodom, hoping beyond hope that they would be spared. Despite his supreme efforts, Hashem denied his pleas. Thus, it would make sense to question why Hashem told Avraham about Sodom’s impending doom. Apparently, the verdict had been signed, sealed and delivered. What would Avraham’s prayer achieve, other than – possibly – frustration? If prayer is futile, should one bother praying? Furthermore, the Torah provides the reason that Hashem informed Avraham of Sodom’s bleak future: “And Avraham will surely become a great and mighty nation.” What does that have to do with it? Why is Avraham’s prayer contingent upon his status as progenitor of Klal Yisrael?
The Belzer Rebbe explains that, when a Jew prays to Hashem during times of travail, even if it appears that his tefillah has gone unanswered, it does not mean that Hashem did not listen. Hashem listens quite well and, while He might not apply the prayer to this person, it will nonetheless be saved, so that it yields results for someone else in need. It might be the petitioner himself at a later date, a member of his family, or someone else altogether unrelated – but it will be used.
We now understand why Hashem revealed to Avraham ahead of time that He was going to annihilate the city of Sodom. He wanted Avraham to pray, to extend himself, to exert the effort, to seek their salvation in the merit of ten tzaddikim. Unfortunately, the requisite number was not to be found. The tefillah, however, was shelved for a later opportunity, when it could be used to help someone in need. Furthermore, we now see the significance of Avraham becoming a large nation. His tefillah was not in vain. When necessary, his descendants could avail themselves of their Patriarch’s prayers.
The Steipler Gaon, z”l, once said, “Do not be dismayed. There is no such thing as a sincere prayer that goes unanswered. Any heartfelt request addressed to G-d must be answered. It cannot be otherwise. If it is not answered today, it will be answered tomorrow. If not tomorrow, it will be answered in a week. If not in a week, in a month. If not answered in a month, it may be answered in a year, or in ten years, or in one hundred years – or more. If your prayers are not answered in your lifetime, they will be answered for your children or for your children’s children. We cannot say for sure when a prayer will be answered, but we can rest assured that every prayer will be answered somehow, someday.”
