When Hashem tells Avraham that he was going to destroy the cities of Sedom, Avraham pleaded and prayed that they be spared. Avraham questioned Hashem’s intentions and manner of justice. Would he kill both the wicked and righteous together? Should the Judge of the entire world not do Justice?
Avraham proceeded to bargain with Hashem. Would he save the cities if there were 50 Tzaddikim residing there? What if there were only 45, 40, 30?
Finally, when Hashem said that there were not even 10 righteous people in Sedom, Avraham backed down and accepted the judgement.
Many sources praise Avraham for speaking up in defence of these sinners. But Chassidus takes a more critical attitude, contrasting the conduct of Avraham to that of Moshe Rabbeinu when the Jewish people sinned with the Golden Calf.
Avraham conditioned his request that the inhabitants of Sedom be spared, on their merits. Only if there were Tzaddikim amongst them, were they deserving of forgiveness and salvation.
When the Jewish people worshipped the Egel Hazahav and Hashem threatened to destroy them, Moshe demanded that they be forgiven. He did not condition his prayers on their merits or whether there were still righteous men amongst them. Even though they had broken the most fundamental tenet of the Torah, Moshe demanded that Hashem forgive them as they are, sins and all. And if He would not, then Moshe wanted his name removed from the Torah.
This is the hallmark of a true Jewish leader.
