2019/5780
In Parashat Lech Lecha, the king of Sedom falls into a slime pit while retreating from battle with the Four Kings. Rashi (BeReishit 14:10 s.v. Be’erot), citing a Midrash (BeReishit Rabbah 42:7), adds that he only escaped the pit through a miracle, and the local non-believers responded to this event by recalling Avraham’s escape from the fiery furnace in Ur Kasdim. Since the king was saved through a miracle, Avraham’s salvation was also a miracle. Ramban (BeReishit 14:10 s.v. Be’erot) objects that a miracle for Melech Sedom would more likely cause the non-believers to doubt Avraham’s miracle, claiming that the king escaped through idolatry or sorcery. Rather, Ramban suggests that the king’s miraculous delivery must have occurred through Avraham himself. The verse states, “VaYeitzei Melech Sedom Likrato,” “And the king of Sedom went out to greet [Avraham]” (BeReishit 14:17). Therefore, we can infer that Hashem only released him from the pit when Avraham arrived. The skeptics reasoned that if an idolater was miraculously saved in Avraham’s honor, then surely Avraham’s own salvation was a miracle.
Ramban’s comment compels us to consider Rashi’s approach in more depth. The Midrash made no mention of Avraham’s direct involvement in the king’s rescue, but the non-believers still accepted his legitimacy after the king’s release from the pit. Yet, Ramban is correct in his assessment that any serious skeptic would attribute a miraculous occurrence to sorcery, luck, or an otherwise non-miraculous factor. Since the Midrash did not address this concern, one could argue that these non-believers must have been convinced by a non-miraculous aspect of the episode. If so, what inspired their belief in Avraham’s miracle?
One approach to this question begins at the furnace in Ur Kasdim. Avraham refused to renounce his belief in Hashem, so King Nimrod sentenced him to death in the fiery furnace. Meanwhile, his brother Haran looked on and said, “If Avraham wins, then I’m with him. If Nimrod wins, then I’m with him.” When Avraham emerged from the blaze unscathed, they asked Haran to choose sides. Haran took Avraham’s side, so they threw him into the furnace and he was killed (BeReishit Rabbah 38:13). It almost seems unfair; why not save Haran, too?
According to the Netziv, Avraham and Haran encountered a specific furnace. The Torah’s introduction to Migdal Bavel is “VaYehi Kol Ha’Aretz Safah Achat UDevarim Achadim,” “And the entire land spoke one language and the same words” (BeReishit 11:1); the tower climbing up to the heavens was wrought by a generation whose speech was entirely uniform. There could be no individualism in this world of complete societal conformity, and the tower’s construction celebrated their all-encompassing unity. In fact, King Nimrod eliminated dissenters by throwing them into the great kiln he used to manufacture bricks for building, and the Netziv understands this to be Avraham’s furnace. While Avraham taught the mindful observance of one Creator, the prevailing culture demanded mindless obedience to one society. (Ha’Ameik Davar, BeReishit 11:3 s.v. VeNisrefah). Not only did Avraham define himself as a monotheist, but as an individual. Hashem’s miracle at the furnace validated his belief in the one true God as well as the value of one’s true self.
This could be why Haran died in the furnace. Despite any good intentions he might have had, Haran perpetuated the same conformist mentality of his generation. The Midrash emphasizes that his choice had nothing to do with belief, ethics, or values. Haran’s plan was to be a follower, and saving him from the furnace would imply that Hashem favored mindless obedience like Nimrod and his idolatry; same system, different deity. This was precisely the attitude Avraham struggled against. As Avraham emerged victorious from Ur Kasdim, so did his challenge to conformity. Non-believers may doubt that he was delivered by a miracle, but his belief in the individual was clearly genuine.
Perhaps this quality led the skeptics to observe the king of Sedom and believe in Avraham’s miracle. True, the king escaped from the pit in order to greet Avraham, but maybe the non-believers were less interested in his salvation and more intrigued by his ensuing conversation. While the idea of miracles was debatable, Avraham displayed unquestionable sincerity in their exchange. The king offered wealth, and he responded, “I lift up my hand to Hashem, the supreme God, maker of heaven and earth, if so much as a thread to a shoestrap or if I will take anything of yours! So you will not say ‘It is I who made Avraham rich.’ Far from me! Only what the young men have eaten and the share of the men who accompanied me...they will take their portion” (BeReishit, 14:22-23). Evidently, Avraham maintained his stance on each point he made long ago in Ur Kasdim. He is still dedicated to one almighty God, and even more convincing is his dedication to the individual. Namely, Avraham did not mandate that his servants forfeit their pay, as he had. He recognized that the best choice for him was not necessarily appropriate for his followers, so there was no expectation of mindless conformity. Clearly, Avraham was guided by an authentic ethic to which he held fast. Once the skeptics realized that Avraham genuinely believed in individual rights, it led them to reconsider his belief in Hashem and His miracles.
It is exciting to learn about the Avot, as the wondrous miracles and profound conversations in their lives have helped to shape the very foundations of our faith. Yet, we must acknowledge that their seemingly non-miraculous interactions have laid the groundwork for ethics and belief. Chazal teach us not to rely on miracles, so it is certainly worthwhile to explore the strength of character described in these Parashiyot and draw our inspiration from there as well.