Going Down

At the beginning of this week’s Parsha, we learn about the visit of the three Malachim who came to Avraham while he was recovering from his Bris Milah. The Melachim tell him about the forthcoming birth of Yitzchok, and directly after that, the Passuk turns to the looming destruction of Sedom.

Hakadosh Baruch Hu makes it clear that he wishes to inform Avrohom of Sedom’s fate, saying “HaMichaseh Ani M’Avraham Asher Ani Oseh: Shall I hide from Avrohom that which I will do.” So it is understood that Hashem spoke directly to Avrohom, but what he told him requires explanation.

The Passuk tells us that Hashem told Avrohom that the Aveiros of Sedom and Amorah were quite egregious, and a Za’aka of sorts had reached Him. The Ramban explains that Hashem heard the cries of those who were persecuted in these cities, and it was that Za’aka that required response. The next Passuk begins: “Erda Nah V’Erah”, Hashem told Avrohom that He Himself would go down to Sedom to investigate whether the actions of its inhabitants were in fact so abhorrent and if they were, the cities would be destroyed.

We must understand, however, why Hashem told Avrohom about this step in his judgment of Sedom. Rashi earlier explains that part of the reason that Hashem said “HaMichaseh Ani M’Avraham” is because Sedom and Amorah were Eretz Yisroel, which was given to Avrohom and it was therefore appropriate to inform him of what would happen. If this was the case, however, Hashem should have first determined his course of action and then told Avrohom. Why was it necessary to tell him “Erda Nah V’Erah” if in the end the destruction may not even take place?

In addition, the words “Erda Nah V’Erah” require some explanation. How are to understand why Hashem had to “go down” to see what was occurring in Sedom and Amorah? Is not all immediately clear to Him in any case? One who reads the Passuk could even mistakenly Hashem is in some way confined to Shamayim and cannot determine exactly what is taking place on earth unless he descends—which we of course know is not true.

Rashi explains that these words teach us that Dayanim cannot judge Dinei Nefashos unless they see the defendant in person, but this too is difficult to understand. The Ohr HaChaim Hakadosh points out that Rashi himself refers to a similar Passuk in Parshas Noach, with regard to the Dor Haflaga, in which the same lesson is learned from the words “Vayered Hashem Lir’os.” If we already learned this Halacha from the earlier Passuk, why was it necessary to teach it here again? Without the purpose of teaching us about Dayanim, however, it is difficult to understand the words “Erda Nah V’Erah” at all.

There is a line in the Medrash HaBeur, however, that may help us understand these Pessukim in a different light.

The Medrash brings the words Erda Nah V’Erah and tells us that this Passuk is the source for the Mishna in Avos that says “Al Tadin Es Chavrecha Ad Shetagia L’Mikomo.” Now clearly this is along the lines of the Pshat brought by Rashi, that these words are related to the way that Dayanim judge, but seem to be more expansive: this Mishna applies not only to Dayanim, but to each of us. We are all exhorted not to judge our fellow “Ad Shetagia L’Mikomo”. How, though, does this Passuk relate to the Mishna—why are the words “Erda Nah V’Erah” themselves the source of this Halacha?

While the crux of this Mishna is readily understood—it reinforces the ideal of “Hevei Dan Es Kol HaAdam L’Kaf Zechus” – the way it is worded, “Ad Shetagia L’Mikomo” would indicate a little more nuance. There are some who explain that it is impossible to ever truly be in another’s place, that is why it is called “Mikomo”, his place, and therefore one should not judge anyone else at all, because he has not fulfilled the dictate of this Mishna.

Others, however, understand the Mishna to be telling us how to reach a level of “Dan Lekaf Zechus”, that the words “Ad Shetagia L’Mikomo” are instructive, that if we reach that point we will be more understanding. R’ Ytizchok Vorka, for example, explains that the word Mikomo is to be understood literally, that is, we cannot judge another until we understand where he is and where he comes from. Only if we are cognizant of a person’s roots and surroundings can we hope to relate to him and therefore understand his actions.

Based on this, perhaps we can understand this Mishna slightly differently. Maybe the Mishna is telling us that we should not judge someone unfavorably unless we go to his Makom to try and affect him. When we hear of someone acting in a certain way, it is easy to practice armchair adjudication—from the comfort of our own home we can easily pass judgment. The Mishna tells us, however, that we should refrain from such practice; rather we should go to the person where they are, in their Makom, and try to see if we can understand their actions and affect them positively. We cannot stand by and let other falter, choosing to act as judge and jury rather than reaching out to help them.

It would seem that this is why Hashem sent the Malachim to Sedom, which was the manifestation of “Erda Nah V’Erah”. The Ohr Hachaim explains that Hashem wished to see if the Anshei Sedom would act thusly even when the Malachim were there. We know that when there is a presence of Hashem, there is a chance for Teshuva—that is part of the purpose of the Yomim Noraim—so Hashem sent Malachim, a sort of physical embodiment of his Kedusha—to see if that would enable the Anshei Sedom to improve. In this way He was practicing the dictate of “Al Tadin Es Chavrecha Ad Shetagia L’Mikomo”, lowering Himself in a sense to try and affect the Anshei Sedom before exacting punishment upon them.

This is perhaps why Avrohom was privy to this step in the process as well.

The Torah tells us that Hashem did not want to hide anything from Avrohom, as we noted, but there was another reason that he was told as well. The Passuk says “Ki Yadativ L’Man Asher Yitzaveh Es Banav V’Es Beiso Acharav”, Hashem said that he knows that Avrohom would instruct his children, and they their subsequent offspring, to follow in his ways. From the fact that the Torah tells us this at this point, it appears that part of the reason Hashem told Avrohom about the destruction of Sedom was that there was a lesson for Avrohom to pass on to us—his children.

If Hashem had not told Avrohom “Erda Nah V’Erah”, he would not have known about this important step in the judgement process, that Hashem Himself tried to affect the Anshei Sedom before passing judgment. He would thus not be able to pass on to his offspring the importance of Ad Shetagia L’Mikomo. The central Middah of Avrohom, as we know, was Chesed. The Chesed of Avrhom was not only of the common Gemilus Chasdim sort—it was in Ruchnias as well. Avrohom wished to bring everyone he encountered closer to Hashem, which is of course the ultimate Chesed. We would therefore assume that it would be instinctive to Avrohom that he not judge another until an attempt was made to help them improve. The lesson of “Erda Nah V’Erah” as it relates to “Ad Shetagia L’Mikomo” may have been obvious to him. But he was taught this directly from Hashem specifically so that he may pass it on to us.

When we encounter the actions of another, we must be mindful of this Mishna. Even Hashem Yisborach, the Yodeah Kol, would not condemn Sedom until He tried to affect them for the good. In our limited understanding of people—their challenges, foibles and insecruties, we cannot hope to pass reasonable judgment. Our only hope is to follow the example of Hakadosh Baruch Hu, to travel the Derech of “Erda Nah V’Erah” until we reach them in their place.