Parashas Vayeira

This week’s parashah recounts, among other events, the destruction of Sodom and Gemorrah. When Hashem was about to destroy Sodom and Gemorrah, He said (Bereishis 18:17-19):  “Shall I conceal from Avraham what I am going to do? But Avraham is firmly destined to become a great and mighty nation, and all the nations of the world will be blessed through him. For it is known to Me regarding him – in order that he command his children and his household to follow him, that they observe Hashem’s way, to charity and justice, in order that Hashem may bring upon Avraham what He had spoken regarding him.” At first glance, it is not at all clear why the fact that Avraham was destined to become a great nation constituted cause for Hashem to tell him of His plans to destroy Sodom and Gemorrah. The Maggid provides an explanation based on the principle we presented in last week’s d’var Torah.
He brings out the idea with a parable. Two merchants were traveling on business, one young and the other elderly. They reached a major city, and they saw some clothing stores well stocked with high-quality suits. The elderly merchant said: “I’d like very much to buy one of these nice suits for my son, but I’m afraid that it will not fit him.” The young merchant declared: “I’m going to buy two or three.” His elderly companion asked: “What will you do if they do not fit your sons?” He replied: “You are right not to buy one of these suits, for you have only one son, born to you in your later years, and if the suit doesn’t fit him, you’ll have no one else to give it to. But my situation is different. Hashem has graciously granted me several sons of various ages. Also, since I’m still young, I’m likely to have more sons later. So my purchase of the suits will not go for naught. Eventually, I’ll be able to give them to my sons; whichever doesn’t fit one of them will fit another.”
The parallel is as follows. Hashem deliberately led Avraham to pray for Sodom and Gemorrah. He knew that Sodom and Gemorrah ultimately would not benefit from this prayer, but, nonetheless, it would not be for naught. Rather, Hashem would hold it in store for the benefit Avraham’s descendants. This is what Hashem had in mind with His explanation of why He told Avraham of His plans: “Avraham is firmly destined to become a great and mighty nation.” He intended for Avraham’s prayer to benefit the great and mighty nation that would spring forth from him. A passage in Tehillim 102 hints at this idea. David HaMelech declares (Tehillim 102:18-19): “He turned to the prayer of the barren one, and did not despise their prayer. Let this be put on record for the generation to come, and the newly-formed people shall proclaim Hashem’s praise.” We can read the appellation “barren one” (ערער) as alluding to Avraham, who, before being granted children, asked Hashem (Bereishis 15:2): “What can You give me, seeing that I go childless (ערירי)?” Even though Avraham’s prayer for Sodom and Gemorrah could not achieve its nominal goal, Hashem did not despise the prayer; rather, He put it on record on behalf of coming generations. And when the Jews of future generations are saved from distress, they will proclaim Hashem’s praise – they will thank Hashem not only for the salvation itself, but also for laying the groundwork through Avraham’s prayer.
The above discussion provides insight into the teaching in Yevamos 64a stating that Hashem yearns for the prayers of righteous men. On the surface, this teaching is perplexing. If a righteous man needs Divine aid, he surely will pray for it – Hashem does not need to yearn for his prayer. And if he does not presently have a specific need, why would Hashem wish for him to pray? But, in view of what we have just explained, we can understand the Gemara easily. Hashem, who has complete knowledge of the future, is aware of all future occasions in which the Jewish People will be in distress. And He recognizes that, on some of these occasions, the people of the generation will not have enough merit of their own to deserve to be saved. Hence, in His great kindness, He sets up situations that lead a righteous man to pray for Divine mercy, so that the benefits generated by this prayer will be available to all those who will need them in the future. This is, in particular, how Hashem capitalized on the exceptional piety of our holy forefathers, Avraham, Yitzchak, and Yaakov. He induced them to pray, so that their prayers would benefit future generations of Jews of lesser spiritual stature. Hashem yearns for the prayers of righteous men because of this wondrous benefit.
David Zucker, Site Administrator

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