ציטירנדיקער פּירוש אויף ישעיהו 5:15

And I say that this entire midrash is built on the foundation of humility, to instill it in all who sit in judgment, because it is for this reason that it says before them and not before idolaters, for anyone who is arrogant does not judge deliberately and does not allow the judgment to ferment, to settle on its lees. And this is the meaning of the parable of a king who had many sons, and the analogy is not about the nations and Israel, but rather about all of Israel who are called the children of the living God. And of all of them, He loves the youngest — meaning, among all the sons, that is, among all of Israel, He loves more than all the others the “small one” who diminishes himself, who is humble and lowly — he is chosen to occupy the seat of God in the assembly of judges.
Therefore, he brings proof from the verse For Israel is a youth and I love him (Hosea 11:1), meaning when he makes himself small like a youth and is unlearned, then the Holy One, blessed be He, loves him more than all the children of Israel. For the more humility is found in those below, the more the greatness of God, blessed be He, will be revealed and seen, because the humble restore the crown to its former place, to the Holy One, blessed be He, who is called the Ancient of Days (Daniel 7:9). For through this they acknowledge that He alone is clothed in majesty, and it befits Him and no other.
Therefore, he brings as proof the verse And the Lord of Hosts shall be exalted in judgment (Isaiah 5:16) and says if you preserve judgment — which is related to the term “lees of wine” — meaning that your heart should ferment by judging deliberately, as it is written Keep judgment (Isaiah 56:1). It is also an expression of “lees,” for any liquid that stands still on its lees, the sediment sinks down and the liquid remains clear. Any vinegar has certainly stood for a long time on its lees, and because of this became vinegar. Regarding this it says Keep judgment for all judgment needs to be fermented and delayed until the lees — that is, the waste and confused opinions mixed in human intellect — sink down. And when they go down, his intellect will remain clear, pure, and clean without mixture, and then he will not come to error.
Therefore it says keep judgment but charity should not be delayed; rather, if some poor person asks something of you, fulfill his request immediately. Therefore it says and do righteousness (Isaiah 56:1). All this will be explained further in the portion of Shoftim, with God’s help, on the verse Justice, justice shall you pursue (Deuteronomy 16:20), because the language of “pursuit” applies to charity and not to judgments.
And this is the meaning of “if you keep judgment, I am exalted,” because one who judges deliberately certainly possesses the trait of humility, as he is not embarrassed to ask about his uncertainties or to examine a case for a long time until he brings forth a truthful judgment. And through the humility of those below, the Holy One, blessed be He, is exalted, as it is written And the man shall be humbled, and the person shall be lowered, and the eyes of the lofty shall be humbled. But the Lord of hosts shall be exalted in judgment (Isaiah 5:15-16).

ויגש אברהם ויאמר האף תספה, “Avraham approached and said: ‘Are you really going to destroy, etc.?” If you will take an analytical look at this paragraph you will observe that Avraham was under the impression that G’d wanted to destroy everybody and everything in these towns by employing the attribute of Justice. This is why he phrased his question as “are You really going to destroy the just together with the wicked, will You indeed destroy and not forgive the place?” The word תספה is not to be understood as in the second person i.e. Avraham addressing G’d in dialogue, but as third person feminine, a reference to the attribute of Justice, as if to say: “will the attribute of Justice indeed kill both the guilty and the innocent?” It would be analogous in construction to Hoseah 14,3 כל תשא עון וקח טוב, which the author understands as “address your words to the One (the attribute of Mercy) who can tolerate all kinds of guilt, etc.” All of Avraham’s prayers in this paragraph must be perceived as addressing themselves exclusively to the attribute of Justice This is also why he prefaced his remarks in verse 27 by saying (employing the name א-דני) “here I have already agreed to speak up, etc.” [It takes a great deal more courage to appeal to the attribute of Justice than to appeal to the attribute of Mercy. Ed.] Avraham therefore repeatedly used words to justify his intercession on behalf of the people of Sodom altogether (compare verse 30, “do not become angry,” or verse 31, “I have already begun, etc.” and again in verse 32 “please do not become angry.”) Avraham repeated the words חלילה לך מעשות כדבר הזה, “may it be far from You to do such a thing.” By repeating the word חלילה, Avraham made it plain that he addressed both the attribute of Justice and the attribute of Mercy. He meant that even the attribute of Justice must not be perceived as killing the Just together with the guilty, etc. This would only result in an increase of the number of people who denied that there is a G’d and that this G’d practices Justice. There would be no point in the exercise of free choice, i.e. to choose being good rather than evil, and there would also be a decrease in the number of people devoting their lives to the service of the Lord. The second חלילה is an exclamation underlining that if the destruction of all the people in Sodom had been decreed by the attribute of Mercy, the argument Avraham had just presented would be even stronger, even more powerful. After all, the One who claims to be the Judge of the whole earth must certainly be perceived as practicing Justice! We repeatedly point out on New Year’s Day in our prayers that G’d practices Justice. A few examples of such statements: ויגבה ה' צבאות במשפט, “and the Lord of Hosts is exalted by Justice” (Isaiah 5,15); at the conclusion of a benediction in the principal prayer עמידה we refer to G’d as המלך המשפט, “the King who represents absolute Justice.
In response to Avraham’s question and concern, G’d informed him that man’s considerations and G’d’s considerations are not identical. Contrary to what Avraham thought, He would relate to the people of Sodom by invoking the attribute of Mercy even while performing Judgment, i.e. Justice. As proof of this you will note that G’d is referred to throughout this paragraph by His attribute as the merciful One, by the four-lettered name י-ה-ו-ה.