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Why does the Torah (תורה) devote so much text to Avrohom's unsuccessful prayer for Sodom? The shiur develops a fundamental yesod: a tzaddik is not merely someone who perfects himself, but one whose entire perspective is to perfect and sustain the world. Avrohom's prayer reveals this defining trait of Jewish destiny—that our avodah, whether learning or chesed (חסד), must be focused on fixing the world, not just ourselves.
The shiur opens with a series of fundamental questions about Parshas Vayeira. Why does the Torah (תורה) devote extensive verses to Avrohom's prayer for Sodom when it was ultimately unsuccessful? Why was there no warning given to Sodom as there was before the Mabul? Most puzzling, why does the Navi identify Sodom's destruction as being due to their failure to give tzedakah ("yad ani v'evyon lo hecheziku"), when Chazal tell us they were guilty of far worse capital offenses—murder, gilui arayos, and birchas Hashem (ה׳)? Furthermore, tzedakah is not even one of the seven Noahide laws, so how can they be destroyed for violating it? The shiur also questions why Hashem says He chose Avrohom specifically because "he will instruct his children in tzedakah u'mishpat." What is the special significance of tzedakah that makes it the basis for the bechira of Avrohom and Klal Yisrael? Additionally, there is a structural problem in Avrohom's prayer: he begins by asking that fifty tzadikim should save everyone, but then interjects concern that Hashem might kill the tzadikim along with the reshaim. Logically, he should have first established that Hashem would save the tzadikim before arguing they should save others.
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Vayeira 18:16-33
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