Vayera: The Sin of S’dom and Its Impact on Creation

Dec 9

Original author - Rabbi Yuval Cherlow, edited by the GrowTorah Summer Inchworms 2021

(translated from the original Hebrew by Ariel Shalem)

Two cosmic catastrophes unfold in the book of Bereishit. The first is the flood, in which Hashem brings waters down from the Heavens to destroy almost all life. The second is the utter devastation of S’dom and Amora, in which an area previously known as a fertile and lush “garden of Hashem”[1] becomes a desolate land “that cannot be sown, nor sprout, and no grass shall rise up upon it…which Hashem overturned in His anger, and His wrath.”[2]

One of the connections we see between these two events is the word the Torah employs in both cases, “lehashcheet” – to destroy. When Hashem relates to Noach that He will bring the flood He says, “The end of all flesh has come before Me; for the earth is filled with robbery through them; and, behold, I am about to destroy them (“mashcheetam”) from the earth.”[3]

In the case of S’dom we see the same word applied: “When Hashem destroyed (“beshacheet”) the cities of the plain…”[4] The Torah did not elaborate on the sin of S’dom, but the underpinnings are expressed later in the prophecy of Yechezkel: “Behold this was the sin of S’dom…She and her daughters had pride, excess bread, and peaceful serenity, but she did not strengthen the hand of the poor and the needy.”[5] The prophet’s description combined with what the Torah reveals to us gives us the following picture: the people of S'dom insisted on preserving their high quality of living to such an extent that they established a principle not to let the poor and homeless reside in their city.

Consequently, when a destitute person would come seeking help, they would revoke his right to any welfare – public or private. By doing this they figured they would preserve an elite upper-class community who would monopolize the profits that the bountiful land offers without having to distribute any revenues to a “lower class” of people.

An opinion in the Mishna Avot 5:10 further strengthens this picture of moral backwardness when it defines the Sodomite as one who says, “What’s mine is mine, and what’s yours is yours.”[6] The Mishna decries a man who wishes to remove himself from the social responsibility of welfare by closing himself and his wealth from others, even if he makes the claim that he is not taking away from anyone else.

Until now, we have dealt with sins between people and society (robbery and excluding the poor), yet our Torah portion also makes references to sins between man and his environment. The Torah again uses the verb “hashchata” in relation to the wanton destruction of fruit trees: “When you besiege a city to seize it, do not destroy (“tashchit”) its trees by swinging an axe against them, for from it you will eat, and you shall not cut it down; is the tree of the field a man that it should enter the siege before you?.”[7]

A final example: the same Hebrew verb “hishchit” is used in regard to the widely accepted halacha delineated in the Sefer HaChinuch, not to destroy any part of our world. Under the above-stated commandment not to destroy fruit trees in a siege, comes a further negative commandment where we are forbidden to waste. For example, we must not tear or burn clothing or break or discard dishes for no reason. About all of these issues, and any other issues of wanton destruction, the Sages of blessed memory said in the Talmud, “And he has transgressed the sin of being a wasteful man.”[8]

What could be the connection between the corruption of the people of S'dom and environmental sins? There are two answers. The first and most simple reason is that humanity itself is part and parcel of its environment and is not separate from it. Having been created in the image of Hashem we may think that we are detached from creation.

Further, our Torah-given obligation to preserve the world that Hashem gave us may suggest to us that we are above it. Nonetheless, we are bound to and part of creation. The Torah stresses this by including the creation of human beings in the six days of creation and creating us with the means to sustain ourselves like all other creatures, regardless of our unique stature of being created in the image of Hashem. Consequently, when one sins against a fellow creature — human or animal — they are sinning against their environment.

The most central point in the connection between moral behavior and environmental behavior comes from the understanding that both behaviors go hand in hand. One without the other corrupts the Divine vision for human action. That is, a society may be passionate about preserving its natural environment while maintaining a complete disregard for the welfare of its citizens. S'dom is a perfect example of this; they cared so much for their “garden of Hashem” that they refused to aid anyone in need.

The behavior of the people of S’dom, in effect, was extremely unsustainable – causing Hashem to turn one of the most fertile and lush ecosystems on earth into what today is infamous for its barrenness and desolation. From the mistakes of the people of S'dom we can learn the essential character traits that allow one to live in balance with the Creator and creation.

The moral human being is devoted to the holiness and purity of life, refrains from harming others, and sacrifices their personal wants for an ethical and upright path. When we are capable of fulfilling this ideal, we will naturally be successful in attaining the great spiritual task of infusing our religious lifestyle with one that is also environmentally sustainable.

May we all be blessed to undertake the task.

Suggested Action:

Donate food or time at your local food kitchen. Food often goes uneaten in our personal homes. Donate your excess meals to those who are lacking in order to care for our environment and mankind.

Original Canfei Nesharim Sponsorships:

The Sefer of Bereisheit is dedicated in memory of Jacob Cohen by Marilyn and Herbert Smilowitz and family.

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Notes:

[1] Bereisheit 13:10

[2] Devarim 29:22

[3] Bereisheit 6:13

[4] Bereisheit 19:29

[5] Yechezkel 16:49

[6] Mishna Avot 5:10

[7] Devarim 20:19

[8] Sefer Hachinuch