Zevachim 3

The Gemara states that דמינה מחריב בה דלאו מינה לא מחריב בה, meaning that something that is similar invalidates and something that is dissimilar does not invalidate. We can suggest that this Gemara reflects the idea that the word שלום, peace does not mean that two of the same coexist. Rather, two dissimilar entities learn to share space with each other (heard from Rabbi Jonathan Rietti). A man and wife, the Gemara (Sota 17a) teaches us, can merit the Divine Presence in their midst. This is because man and woman are diametrically opposite of each. If they work hard and learn to coexist peacefully, they are worthy of meriting the Divine Presence.

Zevachim 2

The Gemara (2b) wonders regarding the source that סתמא לשמה, that sacrifices are valid when they are offered with no specific intent? It cannot be from the fact that our Mishna stated: Any sacrifice that was slaughtered not for their own sake, and it did not state: Any sacrifice that was not slaughtered for their own sake (which would mean that it was actively intended for another sake; however, if there was no intent at all, there would be no concern). It is noteworthy that in the Hagadah Shel Pesach we recite the following words רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר: כָּל שֶׁלֹּא אָמַר שְׁלשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלוּ הֵן:פֶּסַח, מַצָה וּמָרוֹר, Rabban Gamliel would say, “one who does not recite these three things on Pesach has not fulfilled his obligation, and they are: Pesach, Matzah and Maror.” Here too Rabban Gamliel used the expression כָּל שֶׁלֹּא אָמַר, one who does not say, as opposed to the words מי שאמר שלשה דברים אלו בפסח יצא ידי חובתו, one who did recite these three things has fulfilled his obligation. If Rabban Gamliel had used the positive tense then we could infer that perhaps one who inadvertently forgot to say these three things fulfills some sort of obligation. Now that Rabban Gamliel used the words that if one does not say these three things, he has not fulfilled his obligation, then there is no room for forgetfulness.

Avoda Zara 5

(From Sanhedrin 107a)

Rava illuminates the root of Dovid’s attraction to Bathsheva:

Rava expounded: What is the meaning of that which is written: For I was suited for the rib, but my pain is always before me? Bathsheva the daughter of Eilam was suited since the Six Days of Creation to be the wife of Dovid, but she came to him in pain, i.e. scandal. And this was also taught in a Baraisa of the academy of Rabbi Yishmael: Bathsheva the daughter of Eilam was suited to be the wife of Dovid; he merely took her before the time was ripe.

The Gemara (Avoda Zara 5a) states that Dovid was not fitting of his action with Bathsheva, and he did what he did to instruct future generations regarding repentance. The Gemara adds that the Jewish People also were not fitting in their fashioning the Golden Calf, but they did what they did to instruct future generations regarding repentance. The  common denominator between the fashioning of the Golden Calf and the action of Dovid was a lack of restraint. The Jewish People would not wait until Moshe returned from heaven, and Dovid did not wait until the pre-ordained time for his marriage to Bathsheva.

There are many situations in ones life where exercising restraint is the proper way to proceed, but one cannot help himself. The Arzial writes that had Adam Harishon waited until Shabbos to eat from the Tree of Knowledge of Good and Bad, the world would have reached a state of perfection. One who exhibits patience is not merely considered virtuous, but  is regarded as one who perfects the world. Let us learn from our forebears to restrain ourselves concerning matters where the fate of future generations hangs in the balance.

 

Avoda Zara 2

The Gemara states: The Roman Empire leaves and the Persian Empire enters after her. Why does the Persian Empire follow the Roman Empire? The reason is because they are the most distinguished following the Romans. How do we know that the Persians are the most distinguished after the Romans? It is said (Daniel 7:5) and behold! Another beast, a second one, similar to a bear. And Rav Yosef taught in a Baraisa: this refers to the Persians who eat and drink like a bear, they are thickly coated with flesh like a bear, they grow hair like a bear, and they also do not rest like a bear.

It is said (Esther 1:2)  בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה, in those days, when King Achashverosh sat on his royal throne which was in Shushan the capital. The Medrash (Esther Rabbah 1:10-11) states: this is one of those times when the angels were casting notes in protest before HaShem. They said, “Master of the Universe! The Bais HaMikdash lies in ruins and this wicked one, Achashveirosh, sits and makes parties.” HaShem responded, “place days opposite days,” as it is said (Nechemia 13:15) בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹּרְכִים גִּתּוֹת בַּשַּׁבָּת, in those days I observed in Yehudah people treading on winepresses on Shabbos.

The Medrash (Ibid) continues expounding the words בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, when King Achashveirosh sat on his royal throne. Rabbi Yitzchak said: the nations of the world do not have any permanent residence in this world. They asked Rabbi Yitzchak from this verse, which states that King Achashveirosh sat on his royal throne, which indicates that the nations of do have a permanent residence. Rabbi Yitzchak responded, it does not say בשבת המלך, “when” the king was sitting on his royal throne. Rather, it is said כשבת המלך, “like” the king was sitting, implying a siting that was not a real sitting, whereas the sitting of the Jewish People is a permanent sitting, as it is said (Shoftim 11:26) בְּשֶׁבֶת יִשְׂרָאֵל בְּחֶשְׁבּוֹן וּבִבְנוֹתֶיהָ, while Israel dwelt in Cheshbon and its suburbs.

We can suggest that this Medrash is proof to the Gemara’s statement that the Persian Empire does not rest akin to a bear. Achashveirosh was from the Persian dynasty, and his “sitting” on the throne was not an actual sitting. Furthermore, the Jewish People are required to rest on Shabbos, and the nations of the world are prohibited from resting on Shabbos (Sanhedrin 58b). Yet, when the Jewish People violate the Shabbos, as occurred in the days of Nechemia, only then do the nations of the world attain a perceived rest.

 

Makkos 2

Makkos 2

The Gemara states that Rabbi Yochanan suggested a kal vachomer that would exempt eidim zomemim from galus, exile, as follows: if the murderer who committed an intentional act does not get punished with exile, then certainly the eidim zomemim who did not perform an intentional act should not be punished with exile.

It is noteworthy that Kayin killed his brother Hevel and one main component of his punishment was exile. The Torah states explicitly that HaShem told Kayin that he would be a wanderer in the land, which is understood by the Gemara (Sanhedrin 37b and see Maharsha there) to serve as an atonement for Kayin’s grievous sin. The Medrash (Bereishis Rabbah 22:13) goes even further and states that the eastern direction absorbs murderers, and Kayin settled in the land of Nod, east of Eden. One must wonder why Kayin was granted atonement through exile if exile is only a punishment or refuge for those who kill unintentionally. One who kills intentionally, however, is not allowed to escape to a City of  Refuge (Rashi Shemos 21:14 citing Mechilta).

Perhaps the answer to this question is that the Gemara (Sanhedrin 58b) states that while a Ben Noach is prohibited from marrying his sister, HaShem allowed Kayin to marry his sister because עולם חסד יבנה, HaShem built a world of kindness. Similarly, we can suggest that had HaShem not granted Kayin atonement through exile, he would have had to die immediately for his sin, and then the world would have remained desolate as there was no one else to populate the world (aside from Adam and Chava).

Sanhedrin 113

Sanhedrin 113

The Gemara cites a Baraisa:

When a wicked person comes to the world, Divine Anger comes to the world, as it is stated: (Mishlei 18:3) with the coming of a wicked person comes derision too: and with shamefulness, disgrace…. When a righteous person comes to the world, good fortune comes to the world, as it is stated: (Bereishis 5:29) and he called his name Noach, saying: this one will bring us relief from our work and from the toil of our hands.

The commentators are bothered by the expression “when a wicked person comes to the world,” as no one is born wicked. One only becomes wicked by his own choice. It is noteworthy that the Gemara cites the verse in Mishlei that states: בְּבוֹא רָשָׁע בָּא גַם בּוּז וְעִם קָלוֹן חֶרְפָּה, with the coming of a wicked person comes derision too: and with shamefulness, disgrace. The Medrash (Bereishis Rabbah 63:14) cites this verse regarding Esav. Esav did not sin openly until he was fifteen years old. Once he became of age he let everyone know of his wickedness. Conversely, Noach invented the plow, thus easing the burden of farming, and he was also righteous, which was the catalyst for the salvation of the world. Thus, we can interpret the words of the Gemara regarding the wicked who “come into the world” to mean their effect on the world, and conversely, the righteous make their impact on the world with their good deeds.

 

Sanhedrin 112

Sanhedrin 112

The Gemara asks:

Why must it be hidden and go to waste? Let it be redeemed and eaten, for Rabbi Elazar has said: From where do we learn that maaser sheini that became tamei may be redeemed even in Yerushalayim?

For the Torah states regarding the redemption of maaser sheini: (Devarim 14:24) if the way is too great for you, so that that you will not be able “se’siso.” And the word “se’eis” in this context means nothing other than “eating,” as it is stated in regard to the meal to which Yosef invited his brothers (Bereishis 43:34): and he took portions (mas’os) from before him. Accordingly, since maaser sheini that has become tamei can be redeemed even in Yerushalayim, why would the Mishnah require it to be hidden away?

Based on this Gemara we can suggest that this is the essence of eating food. When one eats food he should not be looking merely to satiate his body. Rather one should focus on elevating the food to a higher level, as our mission in this world is to elevate the inanimate, vegetable, and wildlife to the next level.

 

Sanhedrin 111

Sara’s Burial, Moshe Denied Entry into Eretz Yisroel

Sanhedrin 111a

The Gemara continues its discussion of Jews who perished in Egypt:

A Tanna taught in a Baraisa: Rabbi Elazar the son of Rabbi Yose said: Once I came to Alexandria in Egypt. I found an old Egyptian man, and he said to me: “Come, let me show you what my ancestors did to your ancestors. Some of them they drowned in the sea; some of them they killed with the sword; and some of them they crushed by immuring them in the walls of buildings”. And it was on account of this matter that Moshe our teacher was punished, as it is stated, [Moshe returned to Hashem and said, “My Lord, why have You done evil to this people, why have you sent me? Ever since I came to Pharaoh to speak in Your name he has done evil to this people, while you have not rescued Your people”! Thereupon the Holy One, Blessed be He, said to Moshe: alas for those who are gone and no more to be found! Many times did I appear to Avraham, Yitzchak, and Yaakov, promising the Land of Israel to them and their progeny under the name of E-l Shaddai, yet though they did not see the fulfillment of those promises, they did not question the justice of My ways, nor did they say to Me, “ What is Your name”? as you did. I said to Avraham: Arise, walk about the land through its length and breadth, for to you will I give it. Subsequently, he looked for a spot to bury his wife Sarah, and could not find one until he purchased land for the exorbitant price of four hundred silver shekels. Still, although that very land had been promised, he did not question My ways. I said to Yitzchak, Sojourn in this land and I will be with you and bless you. Subsequently, his servants sought water to drink and could not find any until they quarreled with local inhabitants, as it is stated, and the herdsmen of Gerar quarreled with Yitzchak’s herdsmen, saying, “The water is ours”! Still, although that very land had been promised to him, he did not question My ways. I said to Yaakov, The ground upon which you are lying, to you will I give it and to your descendants. Subsequently, he looked for a place upon which to pitch his tent and could not find one until he purchased land for one hundred kesitahs. Still, though he had been promised that very land, he did not question my ways. Nor did any of the patriarchs say to me, “What is your name”? By contrast, right at the start, i.e. when I first spoke to you, you said to me, “What is your name”? And now you say to me: But you have not rescued your people”!

Now you will see what I shall do to Pharaoh. That is, G-d told Moshe: the war against Pharaoh, i.e. the struggle for the liberation of the slaves and their Exodus from Egypt, you will see, -however you will not live to see the war against the thirty-one kings of Canaan, i.e. you will die before the Jewish People reach Canaan.

This Gemara is perplexing for a number of reasons:

1. What is the necessity of the introduction in the Gemara regarding the Egyptian’s relating the persecution of the Jews in Egypt?
2. How can the situation of the Patriarchs be compared to the predicament that Moshe was in? The Patriarchs had reason to be disappointed when their rights to the land were not met with satisfaction, but Moshe and the Jews were in a situation of life and death. Moshe’s entreaties to Pharaoh only made things worse for the Jews.
3. Why did Moshe forfeit the right to enter Eretz Yisroel merely because he felt that Hashem had allowed for the Jews’ situation to become desperate?

 

To answer these questions, we must understand the promise that Hashem made to the Patriarchs concerning Eretz Yisroel. Hashem told Avraham that his descendants would inherit the Land. This did not exclude Avraham from exercising his rights to acquire property in Eretz Yisroel, but even Avraham and members of his household conceded that the land was not theirs yet. Nonetheless, the promise Hashem made to the patriarchs was viewed as if it already had been fulfilled. Based on this premise, it is understandable why the Patriarchs should have felt disappointed when things did not go their way. They were silent, and Hashem rewarded them for their patience. Moshe, on the other hand, never entered Eretz Yisroel, and did not even merit to be buried in Eretz Yisroel.

The Medrash states, Rabbi Levi said, Moshe said to Hashem, Master of the world, the bones of Yosef entered Eretz Yisroel, and I cannot enter Eretz Yisroel? Hashem responded, “One who admits to his land is buried in his land. One who does not admit to his land is not buried in his land.” Yosef admitted to his land. His mistress said, “look! He brought us a Hebrew man to sport with us… and Yosef did not deny it. Rather, [as is said], [for indeed] I was kidnapped from the land of the Hebrews. Yosef was buried in his land, as is said, Joseph’s bones, which the Children of Israel had brought up from Egypt, they buried in Shechem. You, Moshe, did not admit to your land, could not be buried in your land. How is this so? The daughters of Yisro proclaimed, “An Egyptian man saved us from the shepherds… and Moshe heard and remained silent. Therefore, he did not merit being buried in his land.

This Medrash requires an explanation. After all, Moshe was born in Egypt, so why should he have denied the facts? Furthermore, we can presume that while fleeing from Pharaoh, he was dressed as an Egyptian, so there was no apparent reason to dispel the notion that he was an Egyptian.

The Rosh, in his commentary on the Torah, raises an interesting question: One may ask, why did all the wicked amongst the Jewish People die during the three day period of thick darkness, and Dasan and Aviram (arch enemies of Moshe) did not die? The answer is, because although they were wicked, they did not despair from being redeemed.

We can now comprehend the gravity of Moshe’s complaint to Hashem. Even the most wicked amongst the Jews held out hope that they would be redeemed, and Moshe claimed, “ever since I came to Pharaoh to speak in Your name he has done evil to this people, while you have not rescued Your people”! When Hashem was sending Moshe to redeem the Jewish People, it was not deemed appropriate for Moshe to even sound pessimistic about the redemption prospects. One who studies the Book of Shemos carefully will notice that every time Moshe said something derogatory about the Jewish People, he was punished. This was because Hashem could not tolerate any feeling of despair on Moshe’s part in leading the Jews out of exile.

A Jewish leader must always be optimistic about the Jewish People’s future, no matter how bleak the situation is presented by his followers. Yosef, who died in Egypt, was the paradigm of this idea. It is said, As for the nation, he resettled it by cities, from one end of Egypt’s borders to the other. Rashi comments that this was done in order that his brothers should not feel like exiles in a foreign land. Indeed, the first words that Hashem told Avraham by the Pact Between Halves were, “Know with certainty that your offspring shall be aliens in a land not their own.” The Maharal writes that exile and the Jewish People are paradoxical. Even the Egyptian who related to Rabbi Elazar son of Rabbi Yose the cruelties inflicted upon the Jewish slaves was cognizant of this idea. This is what Hashem felt Moshe should have understood, and because he lacked this sensitivity, he was denied the right to enter Eretz Yisroel.

To summarize, we asked:

1. What is the necessity of the introduction in the Gemara regarding the Egyptian’s relating the persecution of the Jews in Egypt?
2. How can the situation of the Patriarchs be compared to the predicament that Moshe was in? The Patriarchs had reason to be disappointed when their rights to the land were not met with satisfaction, but Moshe and the Jews were in a situation of life and death. Moshe’s entreaties to Pharaoh only made things worse for the Jews.
3. Why did Moshe forfeit the right to enter Eretz Yisroel merely because he felt that Hashem had allowed for the Jews’ situation to become desperate?

The answers are:

1. The Egyptian understood that although the Egyptians had persecuted the Jewish People mercilessly, Hashem exacted vengeance from them and redeemed His nation, for they never despaired of being redeemed.
2. The patriarchs never despaired of not inheriting Eretz Yisroel, even when they had to struggle to acquire a burial plot or water.
3. Moshe was not allowed to enter Eretz Yisroel because he displayed a pessimistic attitude regarding the Jews being redeemed. Yosef, on the other hand, although he never left Egypt after being sold by his brothers, always proclaimed himself to be a native of Eretz Yisroel.

One who wants to glean inspiration from this Gemara and Medrash need only focus on today’s situation in Eretz Yisroel. Although there is constant strife and bloodshed in the Holy Land, we dare not say, “You have not rescued Your people”. Hashem is referred to as “the Redeemer of Israel”, in the present form, denoting the constant evolvement of redemption. May we see the redemption speedily, in our days.

Sanhedrin 109

Korach: Repentance at the Threshold of Death

Sanhedrin 109b

The Rabbis taught: the congregation of Korach does not earn a share in the World to Come, as it is said: and the land covered them over, this is in this world, and they were lost from the midst of the congregation, this refers to the World to Come.  These are the words of Rabbi Akiva.  Rabbi Eliezer said: regarding the congregation of Korach it is said: Hashem puts to death and brings to life; He brings down to Sheol and He brings up.

The Rabbis taught: the congregation of Korach does not earn a share in the World to Come, as it is said: and the land covered them over, this is in this world, and they were lost from the midst of the congregation, this refers to the World to Come.  These are the words of Rabbi Akiva.  Rabbi Yehduah ben Beseira said, they are like a lost article that is sought after, as it is said: I have strayed like a lost sheep, seek out your servant, because I did not forget your commandments.

The dialogue of the Rabbis is difficult to comprehend, because Korach and his entourage were clearly sinners.  What is the justification of Rabbi Eliezer and Rabbi Yehduah ben Beseira to declare that Korach and his flock earned a share in the World to Come?

Rabbi Eliezer brought proof from the verse: Hashem puts to death and brings to life; He brings down to Sheol and He brings up.  The Meiri comments that it appears that according to Rabbi Eliezer, Korach and his flock realized their sin and repented.  This statement is puzzling, as there does not seem to be any indication from Scripture that Korach and his flock expressed any remorse for their brazen actions.

It is noteworthy that when Dovid HaMelech recounts the episode of Korach and his dispute, there is no mention of Korach.  It is said: and they accused Moshe in the camp, to Aharon, Hashem’s holy one.  The earth opened up and swallowed Dasan, and covered over the congregation of Aviram.  Evidently, Korach’s name is not mentioned because although Korach was the instigator of the dispute, he realized his error and repented.  The Ohr Hacahayim maintains that Dasan and Aviram were the instigators of the dispute, and proof of this is from the verse that states: and that what he did to Dasan and Aviram the sons of Eliav the son of Reuven that the earth opened up its mouth and swallowed them and their households and their tents and all the yekum of their feet in the midst of all of Israel.  Again we find no mention of Korach, and the Ohr Hacahayim writes that the opinion of Rabbi Akiva who posits that the congregation of Korach did not earn a share in the World to Come refers to Dasan and Aviram.  Rabbi Eliezer, who maintained that they did earn a share in the World to Come, would exclude Dasan and Aviram from that reward.  

The idea that Korach was not the instigator and in the end repented is mind-boggling, as Korach is the epitome of a dispute that is not for the sake of heaven, and a negative commandment was added to the Torah because of Korach’s unacceptable behavior.  Nonetheless, the power of repentance is always dominant, and perhaps this is implied in the verses that Rabbi Eliezer and Rabbi Yehduah ben Beseira quoted.  In the verse Hashem puts to death and brings to life; He brings down to Sheol and He brings up, there is as reference to life.  It is said: because I do not desire the death of the dead, rather that he repents from his ways and lives.  Even someone who is considered dead, like Korach and his congregation, are considered alive after having repented.  The verse that Rabbi Yehduah ben Beseira quotes, I have strayed like a lost sheep, seek out your servant, because I did not forget your commandments, is even more indicative of this idea.  Rashi writes that the words because I did not forget your commandments allude to Korach’s declaration: because the whole congregation is holy.  This pronouncement indicates that Korach fulfilled all the mitzvos, and repentance is one of the mitzvos.

The lesson from this episode is clear.  Although we may view certain people as grave sinners, and they don’t seem to stand a chance on the Day of Judgment, we should realize that even Korach, who argued on Moshe and Hashem, merited repenting and earning a share in the World to Come.  How much more so should we put forth the effort to come close to Hashem, study His Torah, and keep His mitzvos.  We will certainly earn a deserving share in the World to Come.

Sanhedrin 108

Will the Wicked Merit Judgment in the World to Come?

Sanhedrin 107b-108a

The people of Sodom have no share in the world to come, as it is stated: Now the people of Sodom were wicked and sinful toward Hashem, exceedingly- wicked in this world, and sinful for the World to Come. However, they will stand for judgment. Rabbi Nechemia says: Neither these (the people of the Generation of the Flood) nor these (the people of Sodom) will stand for judgment, as it is stated:Therefore the wicked shall not stand up in judgment, nor the sinful in the congregation of the righteous. Therefore the wicked shall not stand up in judgment- this is a reference to the people of the Generation of the Flood; nor the sinful in the congregation of the righteous-these are the people of Sodom. They said to [Rabbi Nechemia]: the verse implies merely that [the people of Sodom] shall not stand for judgment in the congregation of the righteous, but they shall stand for judgment in the congregation of the wicked.

Why should it concern us if the people of Sodom and the other groups mentioned in the Mishna will be judged in the World to Come? If they were wicked enough to lose their portion in the World to Come, certainly they should not be judged?

The Gemara derives that the people of Sodom did not merit a portion in the World to Come from what is said: nor the sinful in the congregation of the righteous-these are the people of Sodom. It is interesting to note that the people of Sodom are listed as the sinful in the congregation of the righteous. This euphemism must be understood.

We normally view wicked people based on their actions alone. This is true to the extent that a wicked person deviates from social norms by committing acts of cruelty. One who steals is considered wicked because most people tend to refrain from taking other peoples belongings. One who murders is considered wicked because he does not recognize the value of human life. Imagine, then, a scenario where the whole world steals and the whole world murders. Yet, there is one person who refrains from committing such atrocities, and even goes beyond the call of duty by attempting to educate the wicked people in his area. This would not only seem bizarre, but we would consider this righteous person somewhat suicidal. His attempts will be rebuffed, and if incited sufficiently, the population will kill him.

This was essentially the situation in the lifetime of Avaraham Avinu. The people of Sodom lived in his land, and they were morally corrupt. They murdered, they stole, and they strongly discouraged wayfarers. Thus, Avrohom not only had to contend with a wayward society, but he was also up against a people who were the antitheses of his lifelong preaching. Avraham was the pillar of Chesed-kindness, and the people of Sodom were bent on obliterating the very concept of kindness from their midst. When Lot appears on the scene, he is welcomed as a reject of Avraham Avinu, and is even appointed as a judge. When Lot attempted to protect his guests, however, it is said, ‘and they said, “Stand back!” Then they said, “This fellow came to sojourn and would act as a judge? Now we will treat you worse than them!”

The Medrash comments on this verse, “And they said, “Stand back!”-Come closer. Then they said, “This fellow came to sojourn and would act as a judge? A matter that was enacted by your predecessors you have come to abolish. Rabbi Menachem said in the name of Rabbi Bibi, “This is what the people of Sodom had agreed upon. They declared, “Any visitor who arrives in Sodom, we will violate him, and take his money. Even if the one who is said about him ‘[For I have loved him, because he commands his children and his household after him] that they keep the way of Hashem… we will violate him and take his money’.

This declaration was made to emphasize the hostility that the Sodomites had toward Avrohom and his philosophy. Their acts of hostility were not merely a spur of the moment weakness in character. Rather, they were based on a thesis that whatever Avrohom Avinu preached about belief in One G-d and performing acts of kindness, the people of Sodom would do the exact opposite. They perverted the ultimate purpose of creation, of which it is said, ‘for I said, “Forever will [Your] kindness be built. The Gemara states that this premise allowed for Kayin to marry his sister. The people of Sodom preached diametrically opposite views.

Now we see clearly why the people of Sodom are regarded as the sinful in the congregation of the righteous. They live in the same world as the righteous, i.e. Avraham Avinu, and they strove to extinguish the values that Avraham imparted to the heathen world. According to the opinion of Rabbi Nechemia, they truly are not deserving of standing up in judgment in the World to Come. Having violated any sense of judgment and righteousness in this world, by what right do they merit standing in judgment in the next world? May we merit to be judged amongst the righteous, in this world and in the World to Come.