Noahide Fellowship

In this week’s portion, the Torah tells us that when everyone saw how the Holy One, Blessed be He, stood by Abraham and brought him success in all his endeavors, Abimelech, the king of the Philistines, made a covenant with Abraham, our forefather. Afterward, it is written about Abraham: "And he planted a tree in Beersheba and called there in the name of the Lord, the Eternal G-d," (Genesis 21:33). In the Talmud, it is said that Abraham planted an orchard of fruit trees in the middle of the desert to benefit his guests. Another interpretation is an inn or hostel, where he provided his guests with food, drink, and shelter. Abraham was busy with acts of goodness and kindness.

On the other hand, Sodom and Gomorrah represent the opposite. The people of Sodom were “wicked sinners,” and their societal structure prioritized self-interest over justice, leading to severe moral consequences. The inhabitants of Sodom banned doing charity or any act of goodness and kindness. They created a legal system that favored their interests, disregarding higher ethical standards and the seven Noahide commandments that were already known by that generation. The Sodomites did not respect property rights and used their judicial power to create a state with absolute authority over life and death.

The moral decay of Sodom might be found similar to current societal trends such as euthanasia or mercy killing, which in general are prohibited in the Noahide law (with some exceptions in extreme cases). Euthanasia for individuals with disabilities suggests a possible moral slippery slope, where an initially acceptable practice could lead to increasingly severe ethical violations, just as it did in Sodom.

This serves as a cautionary perspective on current decisions surrounding life and death. It urges us to prioritize the sanctity of life and ensure that justice systems reflect the seven Noahide laws rather than self-serving or arbitrary interpretations of laws.

Brought by Rabbi Moshe Bernstein