Midrash Tehillim, a collection of rabbinic commentaries on the Book of Psalms, grapples with that very feeling, using the story of Sodom and Abraham to explore themes of corruption, isolation, and the importance of individual righteousness.
The Midrash opens with a stark statement: "Another thing, all together they became corrupt." Who are "they?" The text identifies them as the people of Sodom. We're told they "formed cliques and made themselves sisters," a phrase that seems strange until we see the prooftext offered: Jeremiah 3:29, "The sister of your father is despised." The idea, it seems, is that their relationships were twisted, unnatural, a perversion of familial bonds, and indicative of a deeper moral rot.
And the Midrash doesn't pull any punches: "No one does good, not even one." A bleak assessment. But then comes a glimmer of hope, or rather, a person: Abraham. "Abraham is not counted among them and there is no one but Abraham, as it says, 'Abraham was one.'" Ezekiel 33:24 emphasizes Abraham's unique position. He stood alone. He was the exception to the rule.
Abraham himself, according to the Midrash, echoes this sentiment. Quoting Psalm 26:4, he declares, "I did not sit with deceitful people, nor associate with hypocrites. I hate the assembly of evildoers." He actively distanced himself from the corrupt society around him. As Genesis 20:1 tells us, "And Abraham journeyed from there." He physically removed himself from the toxic environment.
The Midrash then uses a powerful metaphor, drawing on Job 14:18: "But a falling mountain will wear away, and a rock will be removed from its place." The "falling mountain" is interpreted as Sodom and its surrounding areas, destined for destruction. But "the rock that will be removed from its place" is Abraham. And, the Midrash emphasizes, "there is no rock but Abraham," citing Isaiah 51:1, "Look to the rock from which you were hewn." Abraham represents steadfastness, righteousness, a foundation of morality in a world crumbling around him.
The Holy One, blessed be He, recognizes Abraham's unique position. "You have nothing to do with them," God says, echoing Job 34:21, "For God watches over man's ways." It's a powerful statement about divine discernment and the importance of individual choices.
The Midrash then broadens its scope, moving beyond Sodom to address a more universal corruption. "Another thing, they became brothers to other gods." This refers to idolatry, the worship of false idols. God sends angels to observe humanity, but they return with a disheartening report: "No one is doing good."
However, there's a subtle but significant distinction made. The angels say, "They eat bread with my people." Who are "my people?" The Midrash clarifies: "This is Israel, who blesses the Holy One, blessed be He, for the bread and for what they eat." This refers to the practice of saying brachot, blessings, before and after meals – a ritual acknowledging God's provision and presence in our daily lives.
In contrast, the Midrash states, "They did not call upon the Lord." This describes the nations of the world who fail to acknowledge God's goodness. They see beauty, but they don't attribute it to its source. "Woe, they did not call upon the Lord," the Midrash laments.
So, what does all of this mean for us today? The story of Abraham and Sodom, as interpreted by Midrash Tehillim, serves as a potent reminder. It reminds us that even in the face of widespread corruption, individual righteousness matters. It reminds us that we have a choice: to succumb to the negativity around us, or to stand firm in our values, like a rock in a storm. And it reminds us of the power of gratitude, of acknowledging the divine in the everyday, through acts as simple as saying a blessing before a meal. Perhaps, in a world that often feels overwhelming, those small acts of faith and integrity are precisely what's needed.