Pass the Salt

As we learn the Parshios of the Sefer Beraishis, it is important to keep in mind that the Torah is of course not a story book. Rather, we must assume that there is an intent not only in each of the stories that the Torah tells us in these Parshios, but in the specific details that are included in the Pessukim as well.

Of the various parts of this week’s Parsha, the story of Mahpechas Sedom is, in a way, unique. While the remaining Pessukim discuss various parts of the life of Avrohom Avinu, including a number of his Nisyonos, he is really absent from story of Sedom. While the Torah of course relates the efforts Avrohom expended to prevent the Mahapecha from occurring, he was not involved in the actual story, and does not appear in that part of the narrative. This being the case, it is telling that the Torah goes into such detail about the Malachim’s visit to the city, and the subsequent evacuation of Lot and his family as the destruction occurs.

The Torah tells us that as they were fleeing the city, the Malach tell them “Himalet Al Nafshecha, Al Tabit Acharecha”, save yourselves and do not look back. While this seems like an interesting, and seemingly unnecessary instruction, Rashi explains the reasoning behind it: since Lot’s family were among those who was Choteh in Sedom, and they were being saved only in the Zechus of Avrohom, it was inappropriate for them to look at the destruction.

In one sense, this may seem like a Mussar Vort of sorts—that it would be inappropriate for them to view the destruction that they were supposed to be a part of. Indeed, the Rashbam notes that the sons-in-law of Lot remained in the city, and those who were leaving were instructed not to look back so that they would not witness their pain. This would fit well with Rashi’s approach: since Lot and his family were allowed to leave only because of Avrohom, and some of them did not even take advantage of that opportunity, it would be unseemly for them to look back upon the destruction.

The next part of the story, however, seems to indicate that there was more to this instruction. The Passuk tells us that Eishes Lot, whom the Ba’al HaTurim tells us was named Iris, was unable to withstand the urge: “VaTabet Ishto M’Acharav VaTihi Nitziv Melach.” She looked back at the destruction and immediately became a pillar of salt. It seems then that the instruction given by the Malach, “Al Tabit Acharecha “, was not just an Eitza Tova—violating this directive carried a severe punishment. That being the case, we must understand why in fact it was so terrible for them to gaze upon the destruction of Sedom.

In addition, while the punishment Iris received is quite famous, it requires some explanation as well. We know that Hakadosh Baruch Hu does not perform Nisim Geluyim without a reason. Even if we can understand that the act of looking back at Sedom carried a punishment of death, why was it carried out in such a manner? If Iris would have died at the moment that she looked back, the punishment would have been the same, why was she turned into a pillar of salt?

In fact, those who have visited that area of Eretz Yisroel know that there are still some pillars of salt that can be seen, and tour guides enjoy pointing out which one is Eishes Lot. While this is obviously folklore, the implication is that Iris killed in a way that her remains could not be hidden—they were there for all to see, so to speak. If so, there must be a message for us to take from her death.

The truth is that Chazal discuss the reason that Iris was turned into a pillar of salt, teaching that there was an aspect of Middah Keneged Middah involved.

Rashi here cites a Medrash Rabba that tells us that when the Malachim arrived in Sedom, Lot asked his wife for some salt to give their guests and she responded with a question: “Af HaMinhag HaRaah HaZeh Atah Ba L’Hanihig B’Makom Zu?” Besides refusing to provide the guests with something as insignificant as salt, she reprimanded her husband, asking if he intended to bring this “Minhag Rah” into Sedom as well. It is because of this reaction, says the Medrash, that she was punished by becoming a Netziv Melach.

On its face, this Medrash is a little difficult to understand. First, why did she react in this way—why was it a Minhag Rah, in her eyes, to give her guests salt? Even if she didn’t want to be Mehana them in any way, what Minhag was involved? Also, it is apparent that Iris was an evil person who would refuse to give even salt to guests in her home, and certainly this could not have been her greatest Aveira—why thenwas she punished in way that was connected Middah Keneged Middah to this incident?

Before trying to explain this Medrash, let us look at another Ma’amar Chazal that explains her death with a different story.

The Medrash says that when Lot brought the Malachim into his home, his wife went door-to-door asking her neighbors if they could spare some salt for her guests. Her intent in doing so, however, was not to obtain salt for her company but to notify her neighbors that there were intruders into their land, that there were guests in her home who should be dealt with accordingly. Because she did this Aveira, says the Medrash, she was punished in the way that she was.

This Medrash too requires some explanation. If Iris wished to alert her neighbors to the presence of foreigners, why not just tell them directly? Why did she have to ask for salt as a way letting them know that there were guests in her house? Additionally, we can ask the same question on this Medrash as we did on the Medrash quoted by Rashi: why was this the specific Aveira that was the source of her punishment the next day?

Whenever we are presented with two Medrashim such as these, we must ask ourselves whether or not they are in conflict—did only one such story occur, or did both? It would certainly be more satisfying to be able to understand that the two Medrashim work in tandem, that each story happened, and each contributed to the demise of Iris happening in the manner that it did.

In order to properly understand these Divrei Chazal, it would seem appropriate to explore their common denominator: salt. In each case this most basic staple plays a role in the Medrash, and perhaps if we understand what it represents we can better understand the Medrashim.

R’ Shlomo Zevin, in LaTorah VaLimoadim, in Parshas Toldos, draws a contrast between Teven, straw, and Melach, salt, both of which were part of a question that Esav asked his father. Straw, says R’ Zevin, is the Pesoles or waste product, of food. A wheat stalk is stripped of its kernels, which are the epitome of sustenance, and the remaining shaft become straw. Straw has little-to-no nutritional value and is therefore used as animal food at best. Salt, on the other hand, serves to enhance food in a variety of ways. For example, it is used on raw meat to draw out its blood, rendering the meat fit for consumption. In addition, when salt is added to prepared food it helps extract the tastes and flavors that lie within. Salt, concludes R’ Zevin, is an element that enhances and purifies all that it comes into contact with.

There is, however, another property of salt: it is a preservative. R’ Hirsch explains that the way that salt preserves food is by sealing it from its surroundings, not allowing anything to penetrate it. This is why the Torah refers to a “Bris Melach” with regard to Korbonos: a Bris also refers to something that is sealed and unchanging.

Perhaps these two Medrashim can be understood in the context of these differing qualities of salt as well.

As we know, Lot spent many years with his uncle, Avrohom, no doubt learning from his ways. Avrohom is the Amud Hachesed, his penchant for Hachnosas Orchim well established. But we know that Avrohom did not only wish to do good, to host people as a Chesed—he used this Chesed as a tool to bring them Tachas Kanfei Hashechina. The Gemarah in Sotah tells us that when guests would thank Avrohom for his hospitality, he would respond: “V’Chi Misheli Achaltem, Mishel Elokei Olam Achaltem” creating an opportunity to engage his guests in a discussion of Emunah and Bitachon.

In this way, the Chesed of Avrohom Avinu was akin to salt—he used it to elevate people, to bring out their inner goodness and expose them to Ruchnias. This is the salt that Iris scoffs at in the first Medrash: when Lot asked for salt for their guests, Iris understood the implication—he was trying to bring the Chesed of Avrohom into their home. That is the “Minhag Rah” to which she refers—the Minhag that Lot picked up in the house of Avrohom.

The second Medrash, then, speaks of the other aspect of Melach—its power of preservation. Chazal teach us that the entire city of Sedom was steeped in the worst depravity, its inhabitants recklessly commenting the most perverse Aveiros—perhaps their aversion to visitors was meant to ensure that they could not be positively affected in any way. By refusing to allow foreigners in their city, the Anshei Sedom ensured that they would never be affected by anyone else—they did not wish anyone to come into their lives and affect change, perhaps steering them off the evil path on which they were traveling.

When Lot brought the Malachim into his home, Iris may have noted that they were not simple men, realizing that these were the exact type of foreigners that posed a threat to their way of life. She therefore made sure to alert their neighbors that they needed salt, something to preserve their perverse way of life.

Thus, the two Medrashim are not in conflict, both stories may have happened, and they point to the reason for Iris’s downfall. She was punished with salt because that represented her world view: a refusal to try and elevate others, and a fear of someone else affecting her. The Middah Keneged Middah of the Netziv Melach was not related to an isolated incident, but to a lifetime of misunderstanding the proper way to use salt.

Perhaps this is why her Aveira of looking back at Sedom was met with such a severe punishment. The Malachim told them not to look back because they were being saved in the Zechus of Avrohom. The message was that their approach was wrong, and Avrohom’s of course correct. By looking back at Sedom, Iris indicated that she refused to accept Avrohom’s way of life, his understanding of Melach and remained fast in her own. She wished to remain in her ways, still not allowing anything to penetrate her shield, and she was therefore punished in the way that she was.

The message to us is clear. We must of course follow in the path of Avrohom, using our material and intellectual resources to elevate those around us. But at the same time, we must learn from the errors of Iris: it is easy to prevent circumstances from affecting us, to avoid encounters with those that may inspire us. We must however resist this urge, recognizing that by protecting our way of life, by existing in an impenetrable comfort zone, we risk falling into the worst trap of all.