We read this week the portion of VaYera. Like lech lecha it is packed with stories and action. 

Avraham experienced both humility and triumph this week. After receiving the extraordinary news of a child with Sarah, he faced disturbing news: Hashem planned to destroy Sodom. Despite its values opposing Avraham's teachings – kindness vs. selfishness, faith vs. heresy – Avraham didn't rejoice in Sodom's demise. Instead, he implored Hashem to spare them.

“Will You stamp out the righteous together with the wicked? “Perhaps,” he cried “there are 50 righteous men in the city. Shall You not spare the city in the merit of the 50?” (cf. Genesis 18:23-24). But there were not 50, There were not 40. In fact, there were not even 10 and Avraham had no more bargaining chips. Hashem did not spare S’dom. Avraham lost his case. 

The Torah tells us 

וַיֵּ֣לֶךְ יְהֹוָ֔ה כַּאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ׃

Having finished speaking to Abraham, יהוה departed; and Abraham returned to his place.

What does the Torah mean, “Avraham returned to his place”? Where else should he go? To watch the fireworks that once was S’dom?

Ohr Hachaim: G'd completed speaking with Abraham He left. The Torah reports that G'd did not even give Abraham a chance to plead further on behalf of a lesser number of righteous people. After all, Abraham said that he had used his final plea. Although the Zohar 1,82 suggests that the righteous is the foundation of the earth, i.e. that a single righteous person could save the rest of the world, this may apply only to an outstanding צדיק. 

The doc mentioned 

What if lot had gone left and sodom remained for Abraham? 

Interesting what the ohr hachaim closes with : 

Perhaps if Abraham had lived in Sodom, his presence could have sufficed to save the town.

Rabbeinu_Bahya,_Bereshit_18.33.1

One may also understand the word למקומו as “to his customary preoccupation of entertaining visitors and guests.” Having fulfilled this מצוה in respect of the angels who had now departed he went back to his tent to look for other visitors to entertain. 

This was Avraham’s central virtue and whenever he was able to practice it he is described as “being in his element”, i.e. במקומו. 

Another way of explaining the word למקומו, is “to his regular emotional state.” As long as Avraham had been in a dialogue with G’d he was on a totally spiritual and intellectual level, not allowing for normal emotional responses which are part of the human condition. Now that the immediate benevolent presence of G’d had departed he resumed his customary frame of mind and his approach to matters of a more terrestrial nature. 

The word מקומו של אדם “a person’s place,” defines the parameter within which certain people operate, are at home, and where they know their place within the society they live in.

I think that this speak tremendous praise for the humility of Abraham. 

Ani afar va’efer 

Maybe between him and Hashem 

But even in his relationship with people 

Could have been so haughty

I’m the survivor of ur kasdim 

I’m the one Hashem speaks with but no 

This is not the only time that Avraham returns. At the end of the portion, we read of Avraham’s great faith and fortitude. He is told by Hashem to sacrifice his only son, Yitzchak up on a mountain the Akeida. Unquestioning and determined, Avraham embarks to fulfill Hashem’s wishes. 

After his success at the Akeyda 

. Hashem promises to increase Avraham’s offspring like the stars, and declares that all the nations of the world will bless themselves by Avraham’s offspring. After the remarkable incident the Torah tells us that “

וַיָּ֤שׇׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃ {פ}

Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba.

https://www.sefaria.org/Genesis.22.19

What does the Torah mean? Of course he returned. Should he stay on the mountain forever? Of course he returned!

most of rabbis and commentators have something to say here 

We’ll look later in the week

But let me share a story told by rabbi Mordechai Kamenetzky 

Master at bring stories as parables 

 

Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man’s hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit.

Quickly, the man bolted toward the lobby of the hotel where he accosted Reb Abish. “Thief ,” the man shouted while pushing the Rav,“give me back my cane!” Reb Abish calmly pleaded. “I did not steal your cane. Please do not accuse me! Please believe me. I did not steal your cane!”

The man was adamant in his arrogance and began to beat the Rav while onlookers recoiled in horror. Reb Abish, despite the pain, remained steadfast in his humble demeanor. “Please believe me. I did not steal your cane!” Finally, the man realized he was getting nowhere and left Reb Abish in disgust.

That Saturday was Shabbos Shuva. The entire community, including the wealthy visitor, packed Franfurt’s main synagogue for the traditional Shabbos Shuva Speech. Horror gripped the visitor as a familiar looking figure rose to the podium and mesmerized the vast audience with an eloquent oration. It was the very shnorrer he had accosted in the hotel!

As soon as the speech ended, the man pushed his way toward the podium and in a tearful voice tried to attract the Rabbi’s attention. He was about to plead forgiveness for his terrible behavior when Reb Abish noticed the man.

In all sincerity Reb Abish began to softly plead with him. “I beg of you please do not hit me. I truly did not steal your cane.”

The rabbi comments 

Avraham’s greatness engendered his humility in every circumstance, in victory and defeat. After losing the case of Sodom, he returns. After his amazing accomplishment of the Akeida, he returns.  

Avraham returns home, never showing the haughty spoils of victory or the despondent embarrassment of defeat. He remained constant in his service to Hashem and in his attitude to his family and peers.Avraham does not revel in victory nor despair in defeat. He returns the same way as he leaves. Steadfast in faith and constant in character.