What are the connotations of "va'Yigash Avraham"?
Rashi: The connotations of "va'Yigash Avraham" are threefold - to talk tough, to appease and to Daven.
Targum Yonasan: Avraham approached HaSh-m in order to Daven.
What does "ha'Af " mean?
Rashi: It is another word for ha'Gam - "Will You also destroy the Tzadikim as well as the Resha'im?"
Targum Onkelus, Targum Yonasan and Ramban: "Af" means anger. Avraham was asking HaSh-m whether HaSh-m in His anger 1 (T. Onkelus; or HaSh-m's anger - T. Yonasan) would destroy the Tzadikim together with the Resha'im.
Anger here is synonymous with Midas ha'Din (Ramban).
What led Avraham to believe that HaSh-m would destroy innocent Tzadikim?
Seforno: Because when He said earlier (in 18:20) that 'the cries of Sedom and Amorah are great,' it implied that He was punishing the entire town, not just the sinners.
Ramban: He thought that HaSh-m was judging them with Midas ha'Din; he did not realize that He had examined them previously with Midas Rachamim, 1 and found them unworthy. 2 So he suggested that it would be correct to pardon Sedom on account of the fifty Tzadikim that it perhaps contained. 3
Lev Eliyahu (Bereishis, p. 59): When there is anger in the world, Midas ha'Din prosecutes Tzadikim, if they do not save their place. HaSh-m agreed to save the place due to them, i.e. in order to save the Tzadikim. 4
This misunderstanding is evident from the fact that, throughout the current dialogue, whenever HaSh-m speaks it is spelled 'Yud' 'Hey' ..., whereas whenever Avraham mentions the Name of HaSh-m, it is spelled 'Alef' Dalet' ....
Refer to 18:20:1:2*.
He also asked that initially, Avraham said only that the Tzadikim should live, and he concluded that HaSh-m should save the entire place for them! His answer answers also this.
QUESTIONS ON RASHI
Rashi writes: "Avraham prepared to do all these things - to speak harshly, to appease and to pray." Where in the ensuing verses does Avraham use these three approaches?
Gur Aryeh #1: Fighting [for Sedom] - "Will you even finish off the righteous with the wicked?" (our verse). Appeasement - "I am dust and ashes" (18:27). Prayer - "Please do not be wrathful" (18:30).
Gur Aryeh #2: Avraham used all three approaches together; he had all three intentions in mind in his prayer.
Rashi writes: "Avraham prepared to do all these things - to speak harshly, to appease, and to pray." What do these three approaches represent?
Gur Aryeh: They correspond to the three main Names of HaSh-m, and three of His attributes. 1 A) E-lokim represents Midas ha'Din; Avraham used [verbal] battle. B) Kel represents Chesed, Avraham appeased Hash-m and invoked His greatness. C) The Name Havayah represents Rachamim; and the same word also means prayer. 2
Gur Aryeh: We also invoke these three attributes in the Amidah, by referring to HaSh-m as, A) Gibor (mighty); B) Gadol (great), C) Nora (awesome) (based on Devarim 10:17).
We can explain that the trait "Nora" is what necessitates Tefilah, for prayer is dependence on, and submission to HaSh-m. Tefilah is Avodah, akin to Korbanos, and the term "Nora" relates specifically to the Beis ha'Mikdash (see Tosfos Yeshanim to Yoma 70a). Tefilah relates to the name Havayah, which the Torah uses exclusively when discussing Korbanos. See Maharal, Nesivos Olam, Nesiv ha'Avodah (beg). (EK)
