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Why did Avrohom argue that tzaddikim could save reshaim in Sodom, and why did he fear Hashem (ה׳) would kill tzaddikim with reshaim? The shiur develops that din (justice) only has meaning when built on tzedakah (chesed (חסד) without reciprocal dependency). Sodom's flaw was sheli sheli shelach shelach—pure separation without caring—making din destructive rather than a vehicle for giving. Avrohom's midah of being gomel chesed tov—totally separated from benefiting—creates the framework where din becomes mishpat.
The shiur opens with a series of profound questions on Parshas Vayeira. Why did three malachim come together to Avrohom when each had separate missions (healing Avrohom, destroying Sodom, giving besurah to Sarah)? Why did Avrohom use shlichus (agency) in serving guests when the parsha emphasizes his hachnasas orchim? Why does the Torah (תורה) introduce the phrase "ki yadati...sheyetzaveh es banav...la'asos tzedakah umishpat" seemingly out of context when Hashem (ה׳) decides to tell Avrohom about Sodom's destruction? And most strikingly, why did Avrohom think Hashem would kill tzaddikim with reshaim, when Noach's generation showed that tzaddikim are saved? The shiur explains that the key to understanding the parsha lies in grasping what tzedakah truly means. The word tzedakah comes from the root "gmila"—weaning, separation. A gomel chesed (חסד) is someone who does chesed while being completely separated (gomeil) from any benefit to himself. When you do chesed and gain reputation, fulfillment, or any reciprocal relationship, you are not a gomel chesed. True tzedakah means the giver is totally weaned away from the chesed—there is zero accruement to him. The recipient benefits, but nothing flows back to the giver. This creates a dependency relationship where the recipient is dependent but the giver is not—this is the essence of "konei hakol" (acquiring all). The Gemara (גמרא) in Yevamos describes Avrohom as "gomel chasadim tov"—one who does chesed in a way that he acquires (lo ka'ah) without taking anything back. This is why the midah of tzedakah is always expressed as "konei hakol."
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Parshas Vayeira 18:1-19:29
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