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Why must God consult with Avrohom before destroying Sodom? The shiur develops a fundamental yesod: through the brit milah and hachnasas orchim, Avrohom becomes a principal partner in the world, transforming God's relationship with creation. After Avrohom, God can no longer act as sole owner; He must operate through mishpat and deal with Avrohom as a stakeholder, establishing the model for all of Klal Yisrael's relationship with the Creator.
The shiur opens with a series of fundamental difficulties in Parshas Vayeira. First, why do the three malachim visit Avrohom at all? Gavriel could go directly to destroy Sodom, Refael is unnecessary since Hashem (ה׳) Himself is visiting Avrohom as mevaker choleh, and Michael need not inform Sarah about Yitzchok since Hashem already told Avrohom at the end of last week's parsha. Furthermore, the Midrash's opening connection between the eighteen brachos of Shemoneh Esrei corresponding to the eighteen mentions of the Avos and this parsha requires explanation. What does that principle have to do with Vayeira specifically? Rav Zweig then raises multiple questions on the dialogue about Sodom's destruction. Why does Avrohom assume God would kill tzadikim with reshaim, necessitating his challenge "chalilah lecha"? Why does Rashi (רש"י) say people would claim God destroyed both righteous and wicked in the generation of the Flood and Tower of Babel when we have no evidence of this? What does Rashi mean that Avrohom approached God "b'milchama" (in war), alongside tefillah and piyus? Most fundamentally, why does God need to inform Avrohom about Sodom's destruction at all? God could simply destroy the city and afterward inform Avrohom prophetically that there were not ten tzadikim, sparing Avrohom the entire anguish of prayer.
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Vayeira 18:1-33
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