{
    "language": "en",
    "title": "Akeidat Yitzchak",
    "versionSource": "http://www.torontotorah.com",
    "versionTitle": "YU Torah miTzion Beit Midrash",
    "actualLanguage": "en",
    "languageFamilyName": "english",
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    "direction": "ltr",
    "heTitle": "עקידת יצחק",
    "categories": [
        "Jewish Thought",
        "Rishonim"
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    "text": {
        "Index": [],
        "Author's Introduction": [],
        "Mavo Shearim": [],
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                    "I  am very surprised; is favoritism shown in this matter? How were the men of Givah (Shoftim 19) different from the men of Sdom, that the latter were punished with harsh and tough   justice and the former were not punished – and the Jews were even punished because of them! The Ramban z\"l argued on  behalf of Givah with many claims, to save them from [being accused of] wickedness, but the  simple meaning  of the texts equates the two groups entirely. If the people of Sdom vanished from the marketplace [and didn’t invite the two guests into their homes], also in Givah it is written, \"no one brought them home to lodge\". In Sdom no one gathered them in, except for a foreign man who had come to sojourn there, and in Givah it says, \"Behold, a man came from his work at evening, and the man was from the mountain of Ephraim, and he sojourned in Givah ... And he lifted up his eyes, etc.\" ... In Sdom it says, \"Where are the men who came to you tonight?Bring them out to us, and let us be intimate with them.\" And in Givah it says, \"Bring out the man, so that we may be intimate with him.\"... And not only that, but the men of Sdom did not actually succeed in committing the sin and the men of Givah sinned and were wicked, as they had desired to be. In truth, the sin of the daughter of my people [Givah] is greater  than the sin of Sdom, for the people of Sdom were the first to sin, and the  people of Givah saw their corruption recorded in the Torah and did not internalize this lesson ... In truth this was the [greater] sin of Sdom and her daughters: They did not sin due to desire alone, like a city that has laws and good statutes but the people do not follow them. Also, they were not a lawless city, lacking any wall of law and proper conduct. Rather, they were ruined in the extreme from the start, creating bad and repugnant decrees in place of laws and good statutes, and establishing them with fines and penalties lest they ever be violated. In essence, they identified their entire goal as guarding their property with the height of protection. They chose the trait of \"What's mine is mine and what's yours is yours\"... not as a trait but as law, such that one who violated it would  die. This included, anyone who benefited others, even one who did not lose by benefiting others ... Establishing this as law obligated them to go to the greatest extreme in wickedness and violent theft."
                ]
            ]
        ],
        "Neilat Shearim": []
    },
    "schema": {
        "heTitle": "עקידת יצחק",
        "enTitle": "Akeidat Yitzchak",
        "key": "Akeidat Yitzchak",
        "nodes": [
            {
                "heTitle": "מפתח",
                "enTitle": "Index"
            },
            {
                "heTitle": "הקדמת המחבר",
                "enTitle": "Author's Introduction"
            },
            {
                "heTitle": "מבוא שערים",
                "enTitle": "Mavo Shearim"
            },
            {
                "heTitle": "",
                "enTitle": ""
            },
            {
                "heTitle": "נעילת שערים",
                "enTitle": "Neilat Shearim"
            }
        ]
    }
}