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Save "Vayera ~ the doings of future generations
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Vayera ~ the doings of future generations
(טז) וַיָּקֻ֤מוּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם וְאַ֨בְרָהָ֔ם הֹלֵ֥ךְ עִמָּ֖ם לְשַׁלְּחָֽם׃ (יז) וַֽה' אָמָ֑ר הַֽמְכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה׃ (יח) וְאַ֨בְרָהָ֔ם הָי֧וֹ יִֽהְיֶ֛ה לְג֥וֹי גָּד֖וֹל וְעָצ֑וּם וְנִ֨בְרְכוּ־ב֔וֹ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ׃ (יט) כִּ֣י יְדַעְתִּ֗יו לְמַ֩עַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ ה' לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא ה' עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃ (כ) וַיֹּ֣אמֶר ה' זַעֲקַ֛ת סְדֹ֥ם וַעֲמֹרָ֖ה כִּי־רָ֑בָּה וְחַ֨טָּאתָ֔ם כִּ֥י כָבְדָ֖ה מְאֹֽד׃ (כא) אֵֽרְדָה־נָּ֣א וְאֶרְאֶ֔ה הַכְּצַעֲקָתָ֛הּ הַבָּ֥אָה אֵלַ֖י עָשׂ֣וּ ׀ כָּלָ֑ה וְאִם־לֹ֖א אֵדָֽעָה׃ (כב) וַיִּפְנ֤וּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיֵּלְכ֖וּ סְדֹ֑מָה וְאַ֨בְרָהָ֔ם עוֹדֶ֥נּוּ עֹמֵ֖ד לִפְנֵ֥י ה'׃ (כג) וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע׃

(16) The men set out from there and looked down toward Sodom, Abraham walking with them to see them off. (17) Now the LORD had said, “Shall I hide from Abraham what I am about to do? (18) And Abraham is to become a great and populous nation and all the nations of the earth are to bless themselves by him? (19) Because I know him, in order that he will instruct his children and his household to keep the way of the LORD by doing tzedakah and mishpat, in order that the LORD may bring about for Abraham what He has promised him.” (20) And the LORD said, “The outrage of Sodom and Gomorrah is so great, and their sin so grave! (21) I will go down to see whether they have acted altogether according to the outcry that has reached Me; if not, I will take note.” (22) The men went on from there to Sodom, while Abraham remained standing before the LORD. (23) Abraham came forward and said, “Will You sweep away the innocent along with the guilty?

~ Who are the men?

~ Is God confiding in Avraham? Yes? No? Why?

~ Does it matter what the people from Sodom and Gomorrah are actually doing?

~ When was the other time that God came down to see?

~ Does the conversation that follows (v.23) prove God's description of Avraham? Why or why not?

(ד) וַיֹּאמְר֞וּ הָ֣בָה ׀ נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כׇל־הָאָֽרֶץ׃ (ה) וַיֵּ֣רֶד ה' לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל אֲשֶׁ֥ר בָּנ֖וּ בְּנֵ֥י הָאָדָֽם׃

(4) And they said, “Come, let us build us a city, and a tower with its top in the sky, to make a name for ourselves; else we shall be scattered all over the world.” (5) The LORD came down to look at the city and tower that humans had built.

(ב) זעקת סדום ועמורה היא זעקת עשוקים יזעקו וישועו מזרוע רשעתם והיה ראוי שיאמר הכתוב זעקת סדום ועמורה שמעתי כי רבה או שיאמר זעקת סדום ועמורה רבה וחטאתם כבדה מאד אבל ענין הכתוב זעקת סדום ועמורה וחטאתם שגדלו מאד ארד ואראה אם כלם חטאו בהם ואם לא אדעה מי החוטאים וענין הירידה והראיה אמר רש"י בדרך הדרש לימד שלא יפסקו דיני נפשות אלא בראיה ועל דרך הפשט מפני שרצה הקב"ה לגלות לאברהם עניין סדום ולהודיעו כי אין בהם עושה טוב אמר אליו זעקת סדום ועמורה כי רבה ארד לראות כלומר באתי לשפוט אם חטאו אעשה בהם כלה ואם לא אדעה מה אעשה בהם ופקדתי בשבט פשעם ובנגעים עונם הודיעו כי אין עוד נגמר דינם וכי עתה יפקוד עונם וישפוט אותם וזה כלשון ה' משמים השקיף על בני אדם לראות היש משכיל דורש את אלקים הכל סר יחדיו נאלחו (תהלים יד ב ג) ורבי אברהם אמר בו סוד מילדי נכרים יספיקו בו ואני ארמוז לך דעת מקבלי האמת דרשו רבותינו (ירושלמי תענית פ"ב) בפסוק כי הנה ה' יוצא ממקומו וירד ודרך על במתי ארץ (מיכה א ג) יוצא ובא לו ממדה למדה יוצא ממדת רחמים ובא לו למדת הדין וכן הענין הזה ויאמר ה' אל לבו זעקת סדום ועמורה כי רבה ארד ממדת רחמים אל מדת הדין (זהר קה) ואראה ברחמים אם כצעקתה הבאה אלי במדת הדין עשו כלה (שם קו) ואם לא אדעה וארחם כדרך וידע אלקים (שמות ב כה) ואחר שסיפר הכתוב דעת העליון חזר אל הענין הראשון וסיפר במעשה כי האנשים אשר השקיפו על פני סדום ללכת שמה ושלחם אברהם הגיעו שמה ואברהם מעת הפרדם ממנו ועד הגיעם שם עודנו עומד לפניו כי קראו והגיד לו כי המלאכים הם השלוחים האלה להשחית המקום כאשר אמר ולא הוצרך לפרש מתי עמד לפניו כי מעת שאמר "המכסה אני מאברהם" נודע שהגיד לו:
(2) THE CRY OF SODOM AND GOMORRAH. This is the cry of the oppressed, crying out and begging for help from the arm of their wickedness. It would have been proper for Scripture to say, “The cry of Sodom and Gomorrah I heard because it is great” or “The cry of Sodom and Gomorrah is great and their sin is very heavy.” But the purport of the verse is to state that “I will go down and see the cry of Sodom and Gomorrah and their sin which have become very great. If they have all sinned, I will bring the law to bear down on them, and if not, I will know who are the sinners.”
Concerning the matter of “going down and seeing,” Rashi said by way of derash: “This teaches that judges are not to give decisions in cases involving capital punishment except after having carefully looked into the matter.”
According to the simple meaning of Scripture, the explanation is as follows: Since the Holy One, blessed be He, wished to reveal to Abraham the matter of Sodom and to inform him that there was none among them who did good, He said to him “Because it is great, the cry of Sodom and Gomorrah will I go down to see, meaning I have come to judge. If they have sinned, I will make an end of them, and if not, I shall know what I shall do to them: Then will I visit their transgression with the rod, and their iniquity with strokes.” He thus informed him that their judgment was not yet complete for now He will visit their sin and judge them. This is like the verse: The Eternal looketh from heaven upon the children of men, to see if there were any man of understanding, that did seek after G-d. They are all corrupt; they are together become impure.
Now Rabbi Abraham ibn Ezra said concerning this [“going down and seeing”] a mystery [i.e., a mysterious explanation], pleasing himself with foreign offspring. I shall now intimate to you the opinion of those who received the truth. Our Rabbis have exposited from the verse, For behold, the Eternal cometh forth out of His place, and will come down, and tread upon the high places of the earth: “He cometh forth and goeth from attribute to attribute; He cometh forth from the attribute of mercy, and goeth to the attribute of justice.” We interpret this matter similarly. And the Eternal said in His heart, “The cry of Sodom and Gomorrah, because it is great, I will go down from the attribute of mercy to the attribute of justice, and I will see in mercy if they have done according to the cry of it which is come unto Me through the attribute of justice, and if so, punishment; and if not, I will know and I will show mercy,” just as in the verse, And G-d knew. Now after Scripture tells of the knowledge of the Most High, it returns to the first matter and relates the story of how the men who glanced towards Sodom with the intention of going there and whom Abraham sent away arrived there. And Abraham, from the moment they left him until they arrived there, still stood before the Eternal for He called him and told him that the angels were those messengers who would destroy the place, as He had said. It was not necessary for Scripture to explain when Abraham stood before Him for from the moment He said, Shall I conceal it from Abraham, it is known that He told him.

~ What is the cry of Sodom and Gomorrah, according to Nachmanides?

~ What are the lessons we are supposed to have from the destruction of those cities?

~ God going down and seeing brings a theological problem. What is it? How is it solved by Nachmanides and Ibn Ezra?

(א) כי ידעתיו. לְשׁוֹן חִבָּה, כְּמוֹ מוֹדָע לְאִישָׁהּ (רות ב'), הֲלֹא בֹעַז מֹדַעְתָּנוּ (שם ג'), וָאֵדָעֲךָ בְּשֵׁם (שמות ל"ג). וְאָמְנָם עִקַּר לְשׁוֹן כֻּלָּם אֵינוֹ אֶלָּא לְשׁוֹן יְדִיעָה, שֶׁהַמְחַבֵּב אֶת הָאָדָם מְקָרְבוֹ אֶצְלוֹ וְיוֹדְעוֹ וּמַכִּירוֹ, וְלָמָּה יְדַעְתִּיו? (ב) למען אשר יצוה. לְפִי שֶׁהוּא מְצַוֶּה אֶת בָּנָיו עָלַי לִשְׁמֹר דְּרָכַי. וְאִם תְּפָרְשֵׁהוּ כְתַרְגּוּמוֹ, יוֹדֵעַ אֲנִי בוֹ שֶׁיְּצַוֶּה אֶת בָּנָיו וְגוֹ', אֵין לְמַעַן נוֹפֵל עַל הַלָּשׁוֹן:

(1) כי ידעתיו FOR I KNOW HIM — this is an expression denoting "affection", as (Ruth 2:1) "kinsman (מודע) of her husband," and (Ruth 3:2) “And is not Boaz our kinsman (מודעתנו), and (Exodus 30:17) “I have distinguished (ידעתיך) thee by name”. Still the primary meaning of these terms connected with the root ידע is really that of knowing, for whoever holds a person in affection attaches him to himself, so that he knows him well and is familiar with him. And why do I hold him dear? (2) למען אשר יצוה BECAUSE HE WILL GIVE HIS CHILDREN CHARGE CONCERNING ME TO KEEP MY WAYS. If, however, you explain it as the Targum, “I know “of” him that he will command his sons etc.”, then the word למען does not fit into the sense.

למען הביא. כָּךְ הוּא מְצַוֶּה לְבָנָיו, שִׁמְרוּ דֶּרֶך ה' כְּדֵי שֶׁיָּבִיא ה' עַל אַבְרָהָם וְגוֹ'; עַל בֵּית אַבְרָהָם לֹא נֶאֱמַר אֶלָּא עַל אַבְרָהָם, לָמַדְנוּ, כָּל הַמַּעֲמִיד בֵּן צַדִּיק כְּאִלוּ אֵינוֹ מֵת:

למען הביא IN ORDER THAT [THE LORD] MAY BRING — Thus will he ever command his children saying “Keep the way of the Lord in order that the Lord may bring upon Abraham etc.” Since it does not say here ‘‘upon the house of Abraham”, but upon Abraham himself, we may infer that he who trains up a righteous child is as though he never dies (Genesis Rabbah 49:4).

(א) כי ידעתיו למען אשר יצוה לשון רש"י (רש"י על בראשית י״ח:י״ט) ארי ידעתיניה כתרגומו לשון חבה כמו מודע לאישה (רות ב א) ואדעך (שמות לג יז) אמנם עיקר כולם לשון ידיעה שהמחבב את האדם ומקרבו אצלו יודעו ומכירו ואם תפרשהו יודע אני בו שיצוה את בניו אין "למען" נופל על הלשון ויתכן שיהיה "ידעתיו" גדלתיו ורוממתיו בעבור אשר יצוה את בניו אחריו לעשות את הישר לפני ולכך אשימנו לגוי גדול ועצום שיעבדוני וכמוהו ידעתיך בשם (שמות לג יב) מה אדם ותדעהו (תהלים קמד ג) או יאמר "ידעתיו שיצוה" וכן למען ינוח שורך וחמורך (שמות כג יב) שינוח והנכון בעיני שהיא ידיעה בו ממש ירמוז כי ידיעת השם שהיא השגחתו בעולם השפל היא לשמור הכללים וגם בני האדם מונחים בו למקרים עד בא עת פקודתם אבל בחסידיו ישום אליו לבו לדעת אותו בפרט להיות שמירתו דבקה בו תמיד לא תפרד הידיעה והזכירה ממנו כלל כטעם לא יגרע מצדיק עיניו (איוב לו ז) ובאו מזה פסוקים רבים כדכתיב (תהלים לג יח) הנה עין ה' אל יראיו וזולת זה:
(1) FOR I HAVE KNOWN HIM (‘YEDATIV’), TO THE END (‘LEMA’AN’) THAT HE MAY COMMAND HIS CHILDREN. Rashi comments: “For I have known him, as the Targum takes it, is an expression denoting affection, just as A kinsman (‘moda’) of her husband’s; And I know thee. Still the main connotation of all these expressions is that of knowing, for he who holds a person in affection and draws him to himself knows him well and is familiar with him. But if you explain it as the Targum does — i.e., “I know that he will command his children” — then the word lema’an (to the end) does not fit into the sense.”
It is possible that the word yedativ means “I have raised him and elevated him so that he shall command his children after him to do that which is right before Me, and therefore I will make him a great and mighty nation so that he should serve Me. In a similar sense are the verses: I know thee (‘yedaticha’) by name; What is man, that Thou knowest htm? Or the verse may be stating, I know that he will command, and in a similar sense is the verse, So that thine ox and thine ass may have rest (lema’an yanuach), meaning that he may have rest.
The correct interpretation appears to me to be that the word yedativ literally means “knowing.” He is thus alluding that G-d’s knowledge, which is synonymous with His Providence in the lower world, is to guard the species, and even the children of men are subject despite it to the circumstantial evil occurrences until the time of their visitation comes. But as regards His pious, He directs His Providence to know each one individually so that His watch constantly attaches to him, His knowledge and remembrance of him never departs, as it says: He withdraweth not His eyes from the righteous. There are many verses on this theme, as it is written, Behold, the eye of the Eternal is toward them that fear Him, and other verses besides.

~ How do Rashi and Ramban understand "to know"? What is the disagreement?

~ Note that the Ranbam appears to have a slightly different version of Rashi's text.

כי ידעתיו מוכיח במישור:

Because I know him - confirms [Avraham's] righteousness.

למען אשר יצוה את בניו וכל זה אמר האל ית' לעשות ולמען אשר יצוה אברהם לבניו בראותו גודל חסדיו גם לרשעים ומשפטיו נגד הבלתי שבים ישמרו לעשות צדקה ומשפט:

In order that he will command his children ~ God, blessed, said all this in order that Avraham would instruct his children as [God] saw [Avraham's] great kindness even with the wicked, and [Avraham's] justice regarding those who do not return, so they would observe doing tzedakah and mishpat.

למען הביא ה' על אברהם את אשר דבר עליו. והתכלית האחרון המכוון בזה מאת האל ית' היה להביא על אברהם את אשר דבר כאמרו להיות לך לאלהים ולזרעך אחריך:

In order that Ad-nai may bring about for Abraham what He has promised him ~ The ultimate purpose of God, blessed, in this was to bring about to Avraham all that God promised, when God said "to be your God, and to your seed after you" (Genesis 17:7).

~ How does Sforno understand "I have known him"?

~ What are tzedakah and mishpat for Sforno?

~ Are the promises conditional?

Tzedakah and Mishpat

כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה (בראשית יח, יט), רַבִּי יוּדָן בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי זוֹ הוֹבְרָיָא. וְרַבָּנָן אָמְרֵי זוֹ בִּקּוּר חוֹלִים. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה מִתְּחִלָּה צֶדֶק לְבַסּוֹף מִשְׁפָּט. הָא כֵּיצַד אַבְרָהָם הָיָה מְקַבֵּל אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים, מִשֶּׁהָיוּ אוֹכְלִים וְשׁוֹתִים אָמַר לָהֶם בָּרֵכוּ. אָמְרוּ לוֹ מַה נֹּאמַר, אָמַר לָהֶם אִמְרוּ בָּרוּךְ אֵל עוֹלָם שֶׁאָכַלְנוּ מִשֶּׁלּוֹ, אִם מְקַבֵּל עָלָיו וּבְרִיךְ, הֲוָה אָכֵיל וְשָׁתֵי וְאָזֵיל, וְאִי לָא הֲוָה מְקַבֵּל עֲלֵיהּ וּבָרִיךְ, הֲוָה אֲמַר לֵיהּ הַב מַה דַּעֲלָךְ. וְאָמַר מָה אִית לָךְ עָלַי, הֲוָה אֲמַר לֵיהּ, חַד קְסִיט דַּחֲמַר בַּעֲשָׂרָה פּוֹלָרִין, וְחַד לִיטְרָא דְּקוֹפָר בַּעֲשָׂרָה פוֹלָרִין, וְחַד עִגּוּל דְּרִפְתָּא בַּעֲשָׂרָה פוֹלָרִין. מַאן יָהֵיב לָךְ חַמְרָא בְּמַדְבְּרָא, מַאי יָהֵיב לָךְ קוֹפָר בְּמַדְבְּרָא, מַאן יָהֵיב לָךְ עִגּוּלָא בְּמַדְבְּרָא. מִן דַּהֲוָה חָמֵי הַהִיא עַקְתָא דַּהֲוָה עָקֵי לֵיהּ, הֲוָה אָמַר בָּרוּךְ אֵל עוֹלָם שֶׁאָכַלְנוּ מִשֶּׁלּוֹ, הֲדָא הוּא דִכְתִיב לְכַתְּחִלָּה צְדָקָה וּלְבַסּוֹף מִשְׁפָּט. (בראשית יח, יט): לְמַעַן הָבִיא ה' עַל אַבְרָהָם וגו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר, כָּל מִי שֶׁיֵּשׁ לוֹ בֵּן יָגֵעַ בַּתּוֹרָה כְּאִלּוּ לֹא מֵת, שֶׁנֶּאֱמַר: לְמַעַן הָבִיא ה' עַל אַבְרָהָם אֵת אֲשֶׁר דִּבֶּר אֵלָיו לֹא נֶאֱמַר, אֶלָּא אֵת אֲשֶׁר דִּבֶּר ה' עָלָיו.

"Because I know him, so that he will command" - Rabi Yudan in the name of Rabbi Alexandri: this is serving the mourner's meals. And the rabbis say: this is visiting the sick. Rabbi Azariah in the name of rabbi Yehudah: in the beginning tzedek and in the end, mishpat. How so? Avraham would receive both the sinners and the ones that returned. As they were eating and drinking he would say to them "bless!" They would ask: what should we say? He would answer: "Blessed is El Olam, from Whose [bounty] we ate." If the person accepted it and blessed, then s/he would eat, and drink and go. And if not, then Avraham would say: 'give me what you have.' And the person would say - 'what do you have that I owe you?' And he would answer: 'one measure of wine for ten coins, and one cut of meat for ten coins, and one loaf of bread for ten coins... Who gave you wine in the wilderness? Who gave you meat in the middle of the wilderness? Who gave you bread in the wilderness?' Once the person understood the predicament that Avraham set up, then the person would say "Blessed is El Elyion from Whose bounty we ate" - and this is what is why tzedakah is written in the beginning and justice at the end. "So Ad-nai may bring about for Abraham etc" (Genesis 18:19) Rabbi Shimon Bar Yochai said: whoever has a child that works hard on Torah - it is as if that person never died, as it is written "to bring about for Avraham" and not "to Avraham."

~ What is to do tzedakah and mishpat, in this source?

עשרה דורות מנח ועד אברהם וכי מה צורך לבאי עולם בכך אלא ללמד שכל אותן הדורות היו מכעיסין לפניו ולא היה אחד מהם שיהלך בדרכי הקב״ה עד שבא אברהם אבינו והלך בדרכי הקב״ה שנא׳ (בראשית כ״ו:ה׳) עקב אשר שמע אברהם בקולי וגו' (וכי תורה אחת שמר והלא תורות הרבה שמר) אלא מלמד שזימן הקב״ה לאברהם אבינו ב׳ כליותיו כשני חכמים והיו מבינות אותו ויועצות אותו ומלמדות אותו חכמה כל הלילה שנא׳ (תהילים ט״ז:ז׳) אברך את ה׳ אשר יעצני אף לילות יסרוני כליותי. ולא עוד אלא שהיה אברהם אבינו עושה צדקה תחלה ואח״כ משפט שנא׳ (בראשית י״ח:י״ט) כי ידעתיו למען אשר יצוה וגו׳ בזמן ששני בעלי דינין באין לפני אברהם אבינו בדין ואמר אחד על חבירו זה חייב לי מנה היה אברהם אבינו מוציא מנה משלו ונותן לו ואמר להם סדרו דינכם לפני וסדרו דינן כיון שא׳ מתחייב לחבירו אמר לזה שבידו המנה תן המנה לחבירך ואם לאו אמר להם חילקו (מה שעליכם) והפטרו לשלום אבל דוד המלך לא עשה כן אלא עושה משפט תחלה ואח״כ עושה צדקה שנא׳ (שמואל ב ח׳:ט״ו) ויהי דוד עושה משפט וצדקה לכל עמו בזמן שבעלי דינין באין לדין לפני דוד המלך אומר הא׳ זה נתחייב לי מנה אמר להם סדרונו דינכם וסדרו דינם כיון שנתחייב אחד מהם לחבירו מנה היה מוציא מנה משלו ונותן לו ואם לאו אמר להם (חלקו מה שעליכם ו) תפטרו בשלום:
There were ten generations from Adam until Noah. And why was it necessary to bring all those people into the world? But this is to teach us that all those generations continued to anger God, and there was not one among them who walked in the ways of the Holy Blessed One until Abraham our forefather came along, and he walked in the ways of the Holy Blessed One, as it says (Genesis 26:5), “Because Abraham heeded My call [and kept My charge, My commandments, My rules, and My Torahs.]” (But there is only one Torah! How could he have kept Torahs, plural?) This teaches that the Holy Blessed One planted two inner voices in Abraham, like two wise men, who helped him understand, advised him, and taught him wisdom all night long, as it says (Psalms 16:7), “I will bless the Eternal who has advised me. Even at night, the voices inside of me [lit., my kidneys] have admonished me.” Moreover, Abraham our forefather would always give charity first, and only after would he execute justice, as it says (Genesis 18:19), “For I have singled him out, in order that he command [his children and his household after him, and they will keep the way of the Eternal, doing charity (lit., righteousness), and justice].” Whenever two parties to a conflict would come before Abraham our forefather seeking justice, and one would say about the other: He owes me money, Abraham our forefather would take his own money and give it to the claimant. Then he would say to them: Make your cases before me. So they would argue their cases. When he found that it was actually the first one who owed the money, he would say: Take the money in your hand, and give it to your fellow. And if no one owed money, he would say: Split (what you have), and go in peace. But King David did not do it like this. Rather, he executed justice first, and only afterward gave charity, as its says (II Samuel 8:15), “And David would execute justice and charity [lit., righteousness] for all of his people.” Whenever two parties to a dispute came before King David, and one would say: This one owes me money, he would say to them: Make your cases. So they would argue their cases. Then, when one was found to be liable to the other, [David] would take out his own money and give it to him. If no one owed money, he would say to them: (Split what you have and) go in peace.

~ What is tzedakah and mishpat in this source?

~ How was King David different that Avraham?

אֲמַר לֵיהּ קוּם אֵימָא מִלְּתָא כְּנֶגֶד מְנַחֲמֵי אֲבֵלִים פָּתַח וְאָמַר אַחֵינוּ גּוֹמְלֵי חֲסָדִים בְּנֵי גּוֹמְלֵי חֲסָדִים הַמַּחְזִיקִים בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ (שֶׁנֶּאֱמַר כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְגוֹ׳) אַחֵינוּ בַּעַל הַגְּמוּל יְשַׁלֵּם לָכֶם גְּמוּלְכֶם בָּרוּךְ אַתָּה מְשַׁלֵּם הַגְּמוּל
Reish Lakish said to the disseminator: Stand and say a statement with regard to those who comfort the mourners. He began and said: Our brothers, bestowers of loving-kindness, sons of bestowers of loving-kindness, who embrace the covenant of Abraham our Patriarch, as it is stated: “For I know him, that he will command his children…to do righteousness and justice” (Genesis 18:19). Our brothers, may the Master of reward pay you your just deserts. Blessed are You, Lord, Who pays the just deserts.

~ What are tzedakah and mishpat in this source?

בא ישעיהו והעמידן על שש דכתיב (ישעיהו לג, טו) הולך צדקות ודובר מישרים מואס בבצע מעשקות נוער כפיו מתמוך בשוחד אוטם אזנו משמוע דמים ועוצם עיניו מראות ברע הולך צדקות זה אברהם אבינו דכתיב (בראשית יח, יט) כי ידעתיו למען אשר יצוה וגו' ודובר מישרים זה שאינו מקניט פני חבירו ברבים מואס בבצע מעשקות כגון ר' ישמעאל בן אלישע נוער כפיו מתמוך בשוחד כגון ר' ישמעאל בר' יוסי אוטם אזנו משמוע דמים דלא שמע בזילותא דצורבא מרבנן ושתיק כגון ר"א ברבי שמעון ועוצם עיניו מראות ברע כדרבי חייא בר אבא דאמר ר' חייא בר אבא זה שאינו מסתכל בנשים בשעה שעומדות על הכביסה וכתיב (ישעיהו לג, טז) הוא מרומים ישכון [וגו']
Rabbi Simlai’s exposition continues: Isaiah came and established the 613 mitzvot upon six, as it is written: “He who walks righteously, and speaks uprightly; he who despises the gain of oppressions, who shakes his hands from holding of bribes, who stops his ears from hearing blood, and shuts his eyes from looking upon evil” (Isaiah 33:15). The Gemara elaborates: “He who walks righteously”; this is referring to one who conducts himself like our forefather Abraham, as it is written concerning him: “For I have known him, that he will command his children…to perform righteousness and justice” (Genesis 18:19). “And speaks uprightly”; this is referring to one who does not shame another in public. “He who despises the gain of oppressions”; this is referring to one such as Rabbi Yishmael ben Elisha, who refused to sit in judgment in a case involving one who gave him priestly gifts, to avoid the appearance of impropriety. “Who shakes his hands from holding of bribes”; this is referring to one such as Rabbi Yishmael, son of Rabbi Yosei, who, as explained above, refused to sit in judgment in a case involving his sharecropper. “Who stops his ears from hearing blood”; this is referring to one who would not hear derision of a Torah scholar and remain silent, such as Rabbi Elazar, son of Rabbi Shimon, who was well known for this. “And shuts his eyes from looking upon evil” is to be understood in accordance with the statement of Rabbi Ḥiyya bar Abba, as Rabbi Ḥiyya bar Abba says: This is referring to one who does not look at women when they stand over the laundry at the river. The women would lift the garments they were wearing to keep them out of the water, and thereby expose part of their bodies. And it is written with regard to one who performs these matters: “He shall dwell on high; his fortress shall be the munitions of rocks; his bread shall be given, his waters shall be sure” (Isaiah 33:16).

~ What are tzedakah and mishpat in this source?

אָמַר שְׁלֹשָׁה סִימָנִים יֵשׁ בְּאוּמָּה זוֹ הָרַחְמָנִים וְהַבַּיְישָׁנִין וְגוֹמְלֵי חֲסָדִים רַחְמָנִים דִּכְתִיב וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ בַּיְישָׁנִין דִּכְתִיב בַּעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם גּוֹמְלֵי חֲסָדִים דִּכְתִיב לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת בֵּיתוֹ וְגוֹ׳ כֹּל שֶׁיֵּשׁ בּוֹ שְׁלֹשָׁה סִימָנִים הַלָּלוּ רָאוּי לְהִדָּבֵק בְּאוּמָּה זוֹ
David said: There are three distinguishing marks of this nation, the Jewish people. They are merciful, they are shamefaced, and they perform acts of kindness.
They are merciful, as it is written: “And He will give you mercy, and have mercy upon you and multiply you” (Deuteronomy 13:18); not only will God have mercy upon you, but He will bestow the attribute of mercy upon you.
They are shamefaced, as it is written: “And that His fear shall be upon your faces” (Exodus 20:17), and the fear that is on one’s face is his shame.
They perform acts of kindness, as it is written: “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to practice righteousness and justice” (Genesis 18:19), i.e., to perform acts of kindness.
Whoever has these three distinguishing marks is fit to cleave to this nation. Those who lack these qualities, however, are unfit to be part of the Jewish people. When David saw the cruelty of the Gibeonites, he decreed that they may never enter into the congregation of Israel.

~ What are tzedakah and mishpat in this source?

גדול המשפט, שקרא הקדוש ברוך הוא שם כסאו משפט, דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך. ר"ע אומר בתורה בנביאים ובכתובים מצינו שהקדוש ברוך הוא מזכיר את המשפט, וסומך לו את החסד מכאן ואת הצדקה מכאן, בתורה מנין דכתיב (בראשית יח, יט) כי ידעתיו למען אשר יצוה וגו' למען הביא יי' על אברהם את אשר דבר עליו, ומה דבר עליו זה החסד, דכתיב (מיכה ז, כ)חסד לאברהם, בנביאים מנין דכתיב (ירמיה ט, כג) כי אני יי' עושה חסד וגו', בכתובים מנין דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך וגו'.

So great is Judgment (mishpat), that the Holy Blessed One called His throne Judgement, as it is written "tzedek and mishpat are Your throne's foundation" (Ps. 89:15). Rabbi Akiva says: we found that the Holy Blessed One mentions judgment in Torah, Prophets and Writings, and close to it kindness on one side and tzedakah on another. In the Torah "because I have known him, so he will command etc so to fulfill the promise etc" (Genesis 18:19), and what about kindness? It is written "kindness to Avraham" (Micah 7:20). In the prophets: "For I, Ad-nai, act with kindness, justice, and tzedakah in the world" (Jeremiah 9:23) and in the writings: "tzedek and mishpat are Your throne's foundation etc I maintain My kindness forever" (Ps. 89:15, Ps. 89:29)

לעולם ישתדל אדם ללמוד וללמד את בנו תורה, והעושה כך הרי הוא מתלמידיו של אברהם אבינו עליו השלום, כדגרסינן בבראשית רבה בן כמה שנים הכיר אברהם את בוראו רבי אלחנן בן חגי אומר בן ג' שנים הכיר אברהם את בוראו, שנאמר (בראשית כו, ה) עקב אשר שמע וגו', עק"ב עולה למנין מאה ושבעים ושתים, והוא חיה קע"ה, נמצאת אומר בן ג' שנים הכיר בוראו, והיה משמר אפילו דקדוקי סופרים והיה עושה מצות עשה שהם רמ"ח כמנין אבריו, ולא היה חסר מהן אלא אחת שהיא מצות המילה, לפיכך אמר לו הקדוש ברוך הוא התהלך לפני והיה תמים (בראשית יז, א), ולפיכך הוסיף הקדוש ברוך הוא בשמו ה"א, שנאמר (שם יז, ה) והיה שמך אברהם, ואחר כך (שם יז, ב) ואתנה בריתי וגומר, רמז לו שישלים בשמו לתשלום רמ"ח מצות שהוא מקיים שכך עולה מנין אבר"הם רמ"ח, כלומר מול עצמך ותהיה שלם ויהיה שמך שלם, והיה מלמד את בנו תורה, שנאמר (בראשית יח, יט) כי ידעתיו וגו', אמר לו הקדוש ברוך הוא אתה למדת לבנך תורה בעולם הזה, חייך אני בכבודי מלמד בניך תורה לעולם הבא, שנאמר (ישעיה נד, יג) וכל בניך למודי יי' ורב שלום בניך.

A person should always strive to learn and teach Torah to their child, and whoever does this is a disciple of Avraham our father peace be upon him, as we learn in Bereshit Rabbah (Bereshit Rabbah 95:3): "How old was Avraham when he recognized his Creator? Rabbi Elchanan ben Chagai says three years old, as it is written "inasmuch [ekev] as Abraham obeyed Me and kept My charge: My commandments, My laws, and My teachings" (Genesis 26:5). The Hebrew letters for EKEV sum up 172, and he was alive for 175 years - so you find that at age 3 he recognized his Creator, and kept even the minute details, and the positive mitzvot that are 248 as the number of the parts of his body, and only lacked the mitzvah of circumcision, and therefore the Holy One of Blessing told him "walk before me and be complete" (Genesis 17:1) and therefore the Holy One of Blessing added a hey to his name, as it is written "and your name will be Avraham" (Genesis 17:5) and after that "I will establish my covenant etc" (Genesis 17:2) which is a hint that with completing his name he would complete the 248 mitzvot, and so the name Avraham also sums up 248, as to say - circumcise yourself and you will be complete, and your name will be complete, and you will teach your child Torah, as it says "because I know him, that he will command etc" (Genesis 18:19). The Holy One of Blessing said to Avraham "you taught Torah to your child in this world, and I swear by your life that I Myself will teach Torah to your children in the world to come, as it says "And all your children are students of Ad-nai, and great is the eace of your children" (Isaiah 54:13).

P.S. - Physical children are not the only children
ור' יהושע בן קרחה נמי הכתיב את חמשת בני מיכל בת שאול אמר לך רבי יהושע וכי מיכל ילדה והלא מירב ילדה מירב ילדה ומיכל גידלה לפיכך נקראו על שמה ללמדך שכל המגדל יתום בתוך ביתו מעלה עליו הכתוב כאילו ילדו: (חנינא קרא יוחנן ואשתו אלעזר וגאולה ושמואל בלימודי סימן): רבי חנינא אומר מהכא (רות ד, יז) ותקראנה לו השכנות שם לאמר יולד בן לנעמי וכי נעמי ילדה והלא רות ילדה אלא רות ילדה ונעמי גידלה לפיכך נקרא על שמה רבי יוחנן אמר מהכא (דברי הימים א ד, יח) ואשתו היהודית ילדה את ירד אביגדור וגו' אלה בני בתיה בת פרעה אשר לקח (לו) מרד מרד זה כלב ולמה נקרא שמו מרד שמרד בעצת מרגלים וכי בתיה ילדה והלא יוכבד ילדה אלא יוכבד ילדה ובתיה גידלה לפיכך נקרא על שמה רבי אלעזר אמר מהכא (תהלים עז, טז) גאלת בזרוע עמך בני יעקב ויוסף סלה וכי יוסף ילד והלא יעקב ילד אלא יעקב ילד ויוסף כילכל לפיכך נקראו על שמו אמר רבי שמואל בר נחמני א"ר יונתן כל המלמד בן חבירו תורה מעלה עליו הכתוב כאילו ילדו שנאמר (במדבר ג, א) ואלה תולדות אהרן ומשה וכתיב ואלה שמות בני אהרן לומר לך אהרן ילד ומשה לימד לפיכך נקראו על שמו
The Gemara asks: And according to Rabbi Yehoshua ben Korḥa as well, isn’t it written: “And the five sons of Michal, daughter of Saul, whom she bore to Adriel” (II Samuel 21:8). Rabbi Yehoshua ben Korḥa could have said to you to understand it this way: And did Michal give birth to these children? But didn’t Merab give birth to them for Adriel? Rather, Merab gave birth to them and died, and Michal raised them in her house. Therefore, the children were called by her name, to teach you that with regard to anyone who raises an orphan in his house, the verse ascribes him credit as if he gave birth to him. The Gemara presents a mnemonic for the following discussion: Ḥanina called; Yoḥanan and his wife; Elazar and redemption; and Shmuel in my studies. Rabbi Ḥanina says: Proof for the aforementioned statement can be derived from here: “And the neighbors gave him a name, saying: There is a son born to Naomi” (Ruth 4:17). And did Naomi give birth to the son? But didn’t Ruth give birth to him? Rather, Ruth gave birth and Naomi raised him. Therefore, he was called by her name: “A son born to Naomi.” Rabbi Yoḥanan says: Proof for the aforementioned statement can be derived from here: “And his wife Hajehudijah gave birth to Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah, and these are the sons of Bithiah, daughter of Pharaoh, whom Mered took” (I Chronicles 4:18). Mered is Caleb, and why was his name called Mered? Because he rebelled [marad] against the counsel of the spies. And according to the midrash, Jered, Heber, and Jekuthiel all refer to Moses our teacher. And did Bithiah give birth to Moses? But didn’t Jochebed give birth to him? Rather, Jochebed gave birth to him and Bithiah raised him. Therefore, he was called by her name as though she had given birth to him. Rabbi Elazar says: Proof for the aforementioned statement can be derived from here: “You have with Your arm redeemed your people, the children of Jacob and Joseph, Selah” (Psalms 77:16). And did Joseph sire all of the children of Israel? But didn’t Jacob sire them? Rather, Jacob sired them and Joseph sustained them financially. Therefore, they were called by his name; all of Israel were called the children of Joseph. Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Anyone who teaches another person’s son Torah, the verse ascribes him credit as if he sired him, as it is stated: “Now these are the generations of Aaron and Moses” (Numbers 3:1), and it is written immediately afterward: “And these are the names of the sons of Aaron: Nadav the firstborn and Avihu, Eleazar, and Ithamar” (Numbers 3:2), but it does not mention the names of Moses’ children. This serves to say to you that Aaron sired his children, but Moses taught them Torah. Therefore, the children were also called by his name.
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