The primary story of our Parsha is that of Akeidat Yitzchak. While this is not the topic for our shiur, it is worth noting the short Tefilla recited immediately after reading Parshat Akeida each morning. These words should resonate especially now given the times of tza’ar we find ourselves in, and deserve our undivided attention as we recite them and ask for Rachamim:
רִ בּוֹנוֹ שׁ ֶל עוֹלָם ...כְּמוֹ שׁ ֶכָּבַשׁ אַבְרָ הָם אָבִֽינוּ אֶת רַחֲמָיו מִבֶּן יְחִידוֹ וְרָ צָה ...
Just as our father, Avraham suppressed his compassion for his only son and would have slaughtered him to do Your will, so may Your compassion suppress Your anger against us; and may Your compassion prevail over your other attributes, to deal with us more leniently than the letter of Your law. Deal with us, Hashem, kindly and with compassion. In Your great goodness, turn Your fierce anger away from Your people, and from Your city, from Your land, and from Your territorial heritage.
Chazal ask why the angel Gavriel was in the party of angels that arrived at Avraham Avinu’s tent. His mission was the destruction of Sedom, and he could have just as easily waited at the intersection until his colleagues finished their missions, namely, visiting Avraham Avinu during his recovery from Brit Milah, and notifying of Yitzchak’s impending birth. Gavriel was sent to destroy Sedom and had no business at the tent of the aged patient. Furthermore, his arrival was a disturbance, forcing Avraham to scurry around and receive him properly, with an extra meal needing preparation.
Some of the work in receiving his guests was done directly by Avraham Avinu, whereas other tasks were handed to a shaliach, a messenger, to carry out. The Ba’al HaTurim focuses on the words – יַֻקַח־נָא מְעַט־מַיִם Let a little water be brought, and says this act was done via a messenger. As a result, Bnei Yisrael received water through a messenger as well – Moshe Rabbeinu, who spoke to and hit the rock. (The act of – וְאֶקְחָה פַת־לֶחֶם And let me fetch a morsel of bread, was performed directly by Avraham, and thus Bnei Yisrael received manna directly from Hakadosh Baruch Hu).
The Ba’al HaTurim then adds a profound idea. There are three locations in the Torah where the word יֻקַח appears:
- יַֻקַח־נָא מְעַט־מַיִם – Let a little water be brought (Bereshit 18:4)
- יֻקַח בַּרְזֶל מֵעָפָר – Iron is taken out of the earth (Iyov 28:2)
- יֻקַח־שְׁבִי גִבּוֹר – Captives shall be taken from a warrior (Yeshaya 49:25)
Avraham Avinu was given the strength to save Lot by the merit of יַֻקַח־נָא מְעַט־מַיִם (even though that event took place after Lot’s rescue), and iron – i.e., swords of war – are taken from the hands of Bnei Yisrael also by the merit of יַֻקַח־נָא מְעַט־מַיִם.
We’ll now try to understand these ideas as best we can. After hosting the angels and lavishing them with a wonderful meal, Avraham Avinu saw his guests off and the angels headed to Sedom:
וַיָקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵך עִמָּם לְשַׁלְּחָם׃
And the men rose up from there, and looked toward Sedom: and Avraham went with them to bring them on the way.
Several commentators, including the Malbim, ask why we are told וַיָקֻמוּ מִשָּׁם. What is the significance of “from there” in this description of their action? Gavriel arrived in Sedom and joining him was another angel who saved Lot – whether Michael and Rafael. To answer why Gavriel was needed in the original party at Avraham’s tent, I saw a beautiful answer in Shemen Rosh, attributed to the Sar Sholom of Belz.
Sometimes angels descend to earth and sin. Not in the manner, or with the sins, we’re familiar with, but in wanting to climb to a level higher than their designated status. An example is found in the Gemara (Yoma 67b), which brings up Uzza and Azael, two angels who sinned with “daughters of men” (Bereshit 6:2) and caused the world to sin during the generation of the Flood. There is a concern that descending to a place of impurity will impact the angel and cause them to stray off course. The Sar Sholom of Belz says, all three angels – and Gavriel in particular – were sent first to the tent of Avraham Avinu to eat from his bread, so that they be infused with his kedusha and protected from the impurities of Sedom, which rivaled those of Mitzraim.
The next three pesukim in the Parsha are seemingly disconnected, but we learn from the Da'at Zekainim MiBa'alei HaTosafot that they are to be read together:
וַה' אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃ וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָדוֹל וְעָצוּם וְנִבְרְכוּ־בוֹ כֹּל גוֹיֵי הָאָרֶץ׃ כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא ה' עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃
And the Lord said, Shall I hide from Avraham that thing which I intend to do; seeing that Avraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Avraham that which He has spoken of him.
Let’s work through them one by one. Rashi says, the first pasuk reflects Hakadosh Baruch Hu asking Himself how He could withhold from Avraham the plans to destroy Sedom. After all, these lands and cities were just given to Avraham and he was referred to as the father of all nations! How can Hakadosh Baruch Hu destroy Sedom without first informing Avraham! The land given to him was first mentioned in Parshat Noach (Bereshit 10:19):
וַיְהִי גְבוּל הַכְּנַעֲנִי מִצִידֹן בֹּאֲכָה גְרָרָה עַד־עַזָּה בֹּאֲכָה סְדֹמָה וַעֲמֹרָה וְאַדְמָה וּצְבֹיִם עַד־לָשַׁע׃
The original Canaanite territory extended from Sidon as far as Gerar, near Gaza, and as far as Sodom, Gomorrah, Admah, and Zeboiim, near Lasha.
(Perhaps there is a connection between Aza and Sedom, and the types of people residing in both – but we’ll come back to that shortly.)
The Ohr HaChaim Hakadosh, however, interprets the first pasuk in the above trilogy differently. Avraham Avinu saw three angels arrive at his tent, and while he quickly figured out what the first two were there for, he did not know the third’s mission. The third angel sat and ate and said nothing. But like a good host, Avraham did not ask, “Why are you here?” When they left the tent, Avraham noticed that two of the three were headed to Sedom, including the mystery guest. He knew something was up but concluded that he’s intentionally being kept in the dark by Hakadosh Baruch Hu. The mission was being hidden from him. Therefore, Hakadosh Baruch Hu responded, “Shall I hide from Avraham that thing which I intend to do.” Additionally, Avraham had just saved the people of Sedom during the battle of kings found in last week’s Parsha. Hakadosh Baruch Hu did not need to explain all His actions to Avraham, but this particular one related to him directly as a result of him having saved Sedom.
The three pesukim are then connected one to another by the Da'at Zekainim. G–d would not have revealed the future to Avraham except for the fact that he was destined to have a future, beginning with Yitzchak. But what difference does it make if he knows about the fate of Sedom and the root cause – i.e., the lack of tzedekah and mishpat? Seeing that Avraham would become a witness to Hakadosh Baruch Hu’s exacting retribution from sinners, he would not only tell his offspring about it but also use his firsthand knowledge to impress upon them that Hakadosh Baruch Hu not only knows what transpires here on earth but reacts to it appropriately at a time of His own choosing. And through their awareness and appreciation for tzedakah and mishpat will his offspring live to inherit the land of the Canaanites, who will then share the fate of Sedom.
I’d like to now dive into words found in Parshat Ha’azinu:
זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דֹּר־וָדֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךָ׃
Remember the days of old, Consider the years of ages past; Ask your parent, who will inform you, Your elders, who will tell you.
We are to reflect on what transpired in our history. Rashi says, this refers to Dor Enosh, where a third of the world was covered in water, and Dor Hamabul, where the entire world was flooded. Sifrei adds, it also refers to what Hakadosh Baruch Hu did to Dor Haflaga and Sedom – each of which got what they deserved.
What occurred in Sedom that deserved punishment? How was it destroyed and what is the significance of this method? Hakadosh Baruch Hu rained down upon it fire and brimstone (גפרית ואש), in addition to sulfer and salt (גפרית ומלח), as described later in Parshat Nitzavim.
וְאָמַר הַדּוֹר הָאַחֲרוֹן בְּנֵיכֶם אֲשֶׁר יָקוּמוּ מֵאַחֲרֵיכֶם וְהַנָּכְרִי אֲשֶׁר יָבֹא מֵאֶרֶץ רְחוֹקָה וְרָאוּ אֶת־מַכּוֹת הָאָרֶץ הַהִוא וְאֶת־תַּחֲלֻאֶיהָ אֲשֶׁר־חִלָּה ה' בָּהּ׃ גפרית ומלח שְׂרֵפָה כָל־אַרְצָהּ לֹא תִזָּרַע וְלֹא תַצְמִחַ וְלֹא־יַעֲלֶה בָהּ כָּל־עֵשֶׂב כְּמַהְפֵּכַת סְדֹם וַעֲמֹרָה אַדְמָה וּצְבוֹיִם אֲשֶׁר הָפַךְ ה' בְּאַפּוֹ וּבַחֲמָתוֹ׃ וְאָמְרוּ כָל־הַגּוֹיִם עַל־מֶה עָשָׂה ה' כָּכָה לָאָרֶץ הַזֹּאת מֶה חֳרִי הָאַף הַגָּדוֹל הַזֶּה׃
The latter generation will say—your children who will arise after you and the stranger who will come from a distant land; and they will see the plagues of that land and its illnesses that Hashem has harmed it with. Sulfur and salt, all its land, will be burnt, it will not be seeded, and it will not sprout, and no grass will grow there; like the overturning of Sodom and Amorah, Admah and Tzevoyim, which Hashem overturned in His anger and His wrath. And all the nations will say, ‘‘For what did Hashem do so to this land? Why the vigor of this great anger’’?
Additionally, we are told the example of Sedom will be showcased to answer later questions as to why Hakadosh Baruch Hu inflicted such punishment. Not the generation of the flood or any of the other wicked generations. Sedom will be the case study presented. There is no flood they could point to, nor any remnants of the ark to spotlight. There are no ruins from the tower of Babel to display either. Only one item remains from all these generations – the fact that nothing will seed or sprout, and no grass will grow in the region of Sedom. Yam Hamelach is also called Yam Hamavet – the Dead Sea, because nothing grows or lives there, remnants of the original punishment. We’re commanded to understand what happened to that generation, and why it led to such desolation. Let’s take advantage of this opportunity to do exactly that while also revealing the job of our generation.
Midat Sedom – The Attribute of Sedom
Midat Sedom – the attribute of Sedom, does not appear in any other nation. We don’t read or hear about a Midat Edom or Midat Ashur. Only Sedom branded a negative character trait found throughout our literature. The Gemara says (Bava Batra 12b) with regards to one who demands inheritance that he does not have explicit rights to:
כּוֹפִין עַל מִדַּת סְדוֹם – the court compels people to refrain from conduct characteristic of Sedom. Pirkei Avot teaches us (5:10), one who says, “Mine is mine, and yours is yours,” some say this – i.e., not wanting to share or help others – is a characteristic of Sedom.
The Alter of Slabodka shows us what comes out from such a selfish position, based on the ingredients of Sedom’s punishment and its remnants. To reach that understanding, let’s start with a Halacha found in Berachot:
הָרוֹאֶה מָקוֹם שֶׁנַּעֲשׂוּ בּוֹ נִסִּים לְיִשְׂרָאֵל, אוֹמֵר: ״בָּרוּךְ ... שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ בַּמָּקוֹם הַזֶּה״.
One who sees a place where miracles occurred on Israel’s behalf recites: Blessed...Who performed miracles for our forefathers in this place.
The Gemara then teaches (Brachot 54a):
תָּנוּ רַבָּנַן: הָרוֹאֶה מַעְבְּרוֹת הַיָּם, וּמַעְבְּרוֹת הַיַּרְדֵּן, מַעְבְּרוֹת נַחֲלֵי אַרְנוֹן, אַבְנֵי אֶלְגָּבִישׁ בְּמוֹרַד בֵּית חוֹרוֹן, וְאֶבֶן שֶׁבִּקֵּשׁ לִזְרוֹק עוֹג מֶלֶךְ הַבָּשָׁן עַל יִשְׂרָאֵל, וְאֶבֶן שֶׁיָשַׁב עָלֶיהָ מֹשֶׁה בְּשָׁעָה שֶׁעָשָׂה יְהוֹשֻׁעַ מִלְחָמָה בַּעֲמָלֵק, וְאִשְׁתּוֹ שֶׁל לוֹט, וְחוֹמַת יְרִיחוֹ שֶׁנִּבְלְעָה בִּמְקוֹמָהּ — עַל כּוּלָּן צָרִיךְ שֶׁיִּתֵּן הוֹדָאָה וָשֶׁבַח לִפְנֵי הַמָּקוֹם.
The Sages taught: One who sees the crossings of the Red Sea, where Israel crossed; and the crossings of the Jordan; and the crossings of the streams of Arnon; the hailstones of Elgavish on the descent of Beit Horon; the rock that Og, King of Bashan, sought to hurl upon Israel; and the rock upon which Moses sat when Joshua waged war against Amalek; and Lot’s wife; and the wall of Jericho that was swallowed up in its place. On all of these miracles one must give thanks and offer praise before G-d.
Each of these items reflects a miracle that occurred for Bnei Yisrael. Apropos to today, the Gemara asks why Moshe Rabbeinu had to sit on a rock. Did he not have something softer to rest upon? It answers, Moshe Rabbeinu said, “During wartime, I do not make myself comfortable.” Resting on a rock allowed him to better feel the tzaar of Bnei Yisrael. During World War I, the Chafetz Chaim slept on the floor. Jewish soldiers were waging war, and he could not sleep on his regular bed or mattress. I’m not telling anyone here what to do right now, but clearly none of us need to be engaging in luxury during these difficult times. Am Yisrael is in battle, and our conduct should reflect the pain and distress felt by too many of our brethren. When our blood is shed like water, you cannot simply move on and resume life as normal. This is called נוֹשֵׂא בְעֹל עִם חֲבֵרוֹ – sharing in the burden of one’s peers.
What about Lot’s wife?
וְאִשְׁתּוֹ שֶׁל לוֹט — שֶׁנֶּאֱמַר: ״וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח״.
And (one must recite a blessing upon seeing) Lot’s wife, as it is stated: “But his wife looked back from behind him, and she became a pillar of salt”.
How does this relate to gratitude for miracles performed? The Gemara points out that Lot’s wife is a tragedy, not a miracle! Why recite a blessing on a tragedy? The answer given is, one who sees that place recites:
בָּרוּךְ ... דַּיָּן הָאֱמֶת – Blessed...the true Judge. The only issue with this response is that the Gemara originally said one who sees these spots recites a blessing in praise, and Baruch Dayan HaEmet is not such a bracha. The Gemara then provides an alternate answer:
עַל לוֹט וְעַל אִשְׁתּוֹ מְבָרְכִים שְׁתַּיִם. עַל אִשְׁתּוֹ אוֹמֵר ״בָּרוּךְ ... דַּיָּן הָאֱמֶת״, וְעַל לוֹט אוֹמֵר ״בָּרוּךְ ... זוֹכֵר אֶת הַצַּדִּיקִים״.
Over Lot and his wife one recites two blessings. Over his wife he recites: Blessed...the true Judge, and on Lot he recites: Blessed...Who remembers the righteous.
The Gemara then states, from the story of Lot we learn that even during a time of wrath of Hakadosh Baruch Hu, He remembers the righteous – namely, Avraham Avinu – as it is stated: “And it came to pass, when G-d destroyed the cities of the plain, that G-d remembered Avraham and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt” (Bereshit 19:29).
There is also a Halacha in Shulchan Aruch (Orach Chaim 218) that one who sees the grave of Lot does not recite a bracha. Only one who sees the pillar of salt – Lot’s wife – recites a bracha. The Mishnah Berurah explains, the time of Lot’s wife’s death was a time where Din (judgement) was pervasive in the world – as evident by the destruction of Sedom. Yet, even at that moment, Hakadosh Baruch Hu remembered Avraham, and for this we recite a bracha.
Shaarei Tzion adds, we recite בָּרוּךְ זוֹכֵר אֶת הַצַּדִּיקִים for Lot at the location of the pillar of salt only because we are sure he passed by that exact spot. From there he split off and went to an unspecific cave, but at the spot his wife died, we know he was there and at that moment was spared on account of Avraham’s righteousness. He then asks how we recite Baruch Dayan HaEmet for Lot’s wife. Was she not from Sedom? Was she not an impure and immoral person? That bracha is not recited for non-Jews and certainly not for someone who comes from Sedom! The Megadim Chadashim provides a nice answer. Perhaps it is appropriate due to what transpired as a result of her death. Lot entered the cave where his daughters thought they had to rebuild the world. As a result, the nations of Amon and Moav stemmed – two wicked nations who caused tremendous suffering and destruction to Bnei Yisrael. It is on account of that eventual pain and loss that Baruch Dayan HaEmet is recited at the spot Lot’s wife died. And why recite בָּרוּךְ זוֹכֵר אֶת הַצַּדִּיקִים at the same spot? Because from that same incident came David HaMelech (through Ruth the Moavite).
The Targum Yerushalmi (Bereshit 19:26) tells us something incredible with regards to that spot where Lot’s wife died. As she was escaping the destruction of Sedom following the command not to turn around and look, she did the opposite. She did so because she was a child of the people of Sedom. She turned around to see what would become of her father's house and was made to stand as a statue of salt until the time of the Techiat Hameitim. Yalkut Shimoni also brings forth the idea that this pillar of salt stands until this very day, to demonstrate the wonders of Hakadosh Baruch Hu. I have seen books which say that on her matzeiva – similar to the word נְצִיב – the word מֶלַח was written!
Mechilta d’Rabbi Yishmael says, in Vezot HaBracha it says Moshe Rabbeinu was shown all of the land. What was he shown – וַיַּרְאֵהוּ ה' אֶת־כׇּל־הָאָרֶץ... עַד־צֹעַר? and Hashem showed him the entire land... until Tzohar. Tzohar is where Lot went – וְלוֹט בָּא צֹעֲרָה and that is where the pillar of salt stood. That is what Moshe was shown! Rav Chaim Kanievsky says (Taama de'Kra), Moshe Rabbeinu wanted to enter Eretz Yisrael not to eat from its fruit and enjoy its bounty. He desired to fulfill the Mitzvot HaTeluyot Ba'aretz – the mitzvot applicable only in Eretz Yisrael. But there is one other thing that can only be done within the land, and that is witnessing the netziv melach, as described in the aforementioned Gemara. From atop a high mountain, Moshe Rabbeinu was shown the wife of Lot and recited the two applicable berachot!
Is this pillar of salt still standing today? I do not know. The tour guides will tell you yes, and they’ll gladly take you there. Pirkei DeRabbi Eliezer says (25:11), Lot’s wife had pity on her daughters and turned around to see if they were following, and upon doing so she witnessed the Shechina in the pillar of fire set upon Sedom. She was transformed into a pillar of salt that remains to this day. Each day, bulls lick its legs, slowly melting it like snow, until morning arrives when it regains its original height. Seder HaDorot says something similar. The wife of Lot stands near Nachal Kidron, and he attests to seeing her at full height at midnight, whereas two hours prior to sunrise, nothing remained other than two tefachim (6-8 inches). Goats would arrive from nearby each night and lick the salt until little remained. Numerous other sefarim also claim it still stands today, including some who attest to directly seeing it.
What is Sedom?
Rabbotai, what is Sedom? Hakadosh Baruch Hu notified Avraham of its impending destruction so that his future generations would be taught the importance of tzedakah and mishpat, and its destruction is later referred to as the key learning prop for later generations. Let’s learn the story of Anshei Sedom.
It is important to understand that Sedom was one of the richest places in Eretz Yisrael. It was not a slum, nor a bankrupt town overtaken by gangs. Its quarries, and especially gold and silver mines, were the most valuable in the world – and even today, in terms of chemical mining. It was a hub of gold and silver. Pirkei DeRabbi Eliezer adds, the richest people in the world lived there, and precious metals and gems sprouting under anything that grew there. When someone would go out to buy radishes, they’d return with both the radishes and all the earth attached at the root. Shaking that earth off would reveal a half kilo of gold flakes.
Foreigners started coming to Sedom to stock up on radishes, until the local council declared they were no longer welcome. Not only to purchase produce, but to sell or purchase anything. Nobody would make money off of them! The Gemara says (Sanhedrin 109a), the people of Sedom became haughty because of the goodness Hakadosh Baruch Hu bestowed upon them. They said, “Since we live in a land from which bread comes and has the dust of gold, we have everything that we need. Why do we need travelers, as they come only to divest us of our property? Come, let us cause the proper treatment of travelers to be forgotten from our land.” No foreigners were allowed in Sedom, without exception! If a poor person came to collect money, they’d receive checks, but without any signatures. If they caught a poor person capturing a bird to eat, they’d throw them out. If they caught a local giving such a person what to eat, on the spot they would burn them. The same Gemara (Sanhedrin 109b) recounts stories of how they tortured poor people, including capturing a woman who provided food to a poor person, covering her in honey, and hanging her on a tree for the hornets to consume.
כָּלָה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ – Yalkut Shimoni tells the story of two girls, one of which saw her friend was weak. She asked her friend why she was weak, and her friend replied that she hadn’t eaten in several days. She brought her friend some food to eat, and the townsmen found out and burned her. They burned her. In Sedom, they burned people! We asked earlier why Hakadosh Baruch Hu brought fire and brimstone from the sky to destroy Sedom. In a place where they burn a person for giving a poor person food, and where such an act is not only acceptable but within the law, they are punished in the same manner!
