Vayera

Immediately following their departure from Avraham's home, the visiting angels head to Sedom. The verse tells us vayashkifu al pnei Sedom - they gazed upon Sedom. Rashi explains kol hashkafa shebemikra l'ra'ah chutz mehashkifah mimon kadsh'cha shegadol koach matanos aniyim shehofeich midas harogez l'rachamim - all places where the term hashkifa is used in the Torah it implies a negative gazing of evil, except when the Torah tells us (in parshas Ki Savo) that Hashem looks down from his holy abode. The reason why it is a positive gazing in that case is because the Torah there is discussing gifts to the poor and the power of giving to the poor enables turning Divine anger into Divine mercy. This Rashi belongs in parshas Ki Savo, not Vayera! It focuses on describing the power of gifts to the poor, which is discussed in parshas Ki Savo, and the unique positive nature of that rendering of the term hashkifa. The brief discussion of the negative connotations of the term in our verse seems to serve as merely an introduction to Rashi's main thesis.

In informing Avraham of the Divine plan, Hashem says to Avraham haketza'akasah haba'ah eilai asu kalah - if the cries are true then they will be destroyed. Bothered by the singular term haketzaakasah, Rashi explains that there was an incident involving a young girl who received a brutal execution for delivering food to the poor. Was the cause of destruction due to a single incident? Sedom was full of evil, absent even ten righteous people. Surely, a single act could not be the determining factor for the fate of the city.

Before destroying Sedom, Hashem decides to inform Avraham of his intentions. Hamechaseh ani me'Avraham asher ani oseh. Although this knowledge leads Avraham to pray for the people of Sedom, thereby implying that the reason for Hashem's disclosure of the plan is specifically to stimulate Avraham's prayers, the commentaries seem to take a different approach.

Rashi explains that Hashem felt it was only right to inform Avraham of his plan because He had already promised Avraham this land. Destroying the land without informing the human owner wouldn't be fair. Additionally, by instructing his family to act in mishpat u'tzedaka, Avraham is worthy of becoming a great nation. The Ramban explains that Hashem didn't want people to say that the great and righteous Avraham did not pray on behalf of others, therefore, Hashem gave him the opportunity to do so. Ultimately, the Ramban continues, this knowledge had even greater benefit to Avraham since it showed him that Hashem judges through righteousness - she'ani oseh mishpat rak bitzedakah. Avraham will then instruct his children to act similarly. The Sforno has a third explanation. The Sforno explains that Hashem informed Avraham of His actions so that - lema'an - he will instruct his children about what he witnessed. That is, Hashem performed great kindness with the people of Sedom by giving even these wicked people an opportunity to be saved if only they had even ten righteous people among them. Additionally, Avraham witnessed Hashem's judgment that if there is no righteousness then there is destruction.

All three commentators focus on the benefits that the revelation of the Divine plan delivered to Avraham. And all three commentators focus on the potential for acts of kindness to overcome even Divine wrath. Rashi's intent in conveying the story of the young girl's brutal execution is to inform us that even if that one act of kindness was left unpunished by the people of Sedom, it had the power to override the inevitable Divine retribution. Similarly, the Ramban and the Sforno are informing us that the key lesson of Sedom is the one given to Avraham's progeny, instructing us to always act in kindness to others. The lesson of the power of kindness is the essence of the events of Sedom.

With this understanding, Rashi's explanation of hashkifa fits in with the entire theme. The emphasis of the power of giving gifts to the poor is not just a lesson in parshas Ki Savo. It is the essential lesson of the incident in Sedom. Gifts to the poor by one young girl, prayers on behalf of a despotic city, actions by one individual on behalf of another all have the power to overcome Divine wrath and stimulate Divine mercy. Acts of kindness, concern for another, and instructing our children regarding the power of these actions assure Divine mercy and blessing.