Parashat Vayera tells us the story of Lot, Avraham Avinu's nephew, who was living in Sedom, a city of very wicked people, and which Hashem condemned to annihilation. Hashem saved Lot by sending two angels to bring him and his family out of the city. Lot and his two unmarried daughters were saved, but his sons-in-law laughed at him when he told them the city was about to be destroyed. They remained in the city and were killed. To understand more about Lot and who he was, let us briefly look back at his history with his uncle, Avraham Avinu. The Torah says that when Avraham moved from his home to Eretz Yisrael , as Hashem had commanded, וילך איתו לוט – Lot went with him. Later, they were forced to temporarily move to Egypt to escape a famine in the Land of Israel, and while in Egypt, they became very wealthy. The Torah says that Avraham moved back to Eretz Yisrael ולוט עמו – and Lot was with him. Then, we read that there was not enough pasture for Avraham and Lot's cattle, and the Torah says about Lot in this context, ללוט ההולך את אברהם – he was with Avraham. The Torah uses different words for the word "with" in these pesukim . Sometimes it uses the word את or איתו , and sometimes it uses the word עם , or עמו . Why? Imagine two friends or siblings who decide to go into the city together. They meet at the subway station, and ride the train together to the city, talking to each other and being very excited to be together. Now let's imagine two people who never met one each other and have absolutely nothing to do with each other, sitting next to each other on the subway train, hardly away of each other's existence. In both cases, the two people are riding "together" on the subway, but these are very different kinds of "together." In the Torah, the word עם describes the first type of together, where people aren't together incidentally, but rather are really together as a pair. The word את or איתו describes the second kind of together – where people happen to be together, but aren't really bonded. They are physically together, but their "togetherness" is incidental. When Avraham first journeyed from his homeland, not knowing where he was going, trusting in Hashem's promises, וילך איתו לוט – Lot joined him only because he had nobody else, as his father had died. He wasn't enthusiastic about being with his uncle, leaving to an uncertain future, but he joined anyway. But then, after they became wealthy in Egypt, ולוט עמו – Lot was really with him, excited and happy about the good fortune he enjoyed as a result of being with Avraham. Afterward, however, when they had problems finding pasture, ההולך את אברהם – Lot was again less than enthusiastic about being with Avraham. Indeed, Lot left Avraham and went to reside in Sedom. And the Torah says הפרד לוט מ עמו – Lot was no longer עמו , he did not feel connected to Avraham. There are two kinds of religious Jews – unconditional Jews, and conditional Jews. Unconditional Jews are those who remain loyal to Hashem and the mitzvot no matter what. They are devoted to Torah in good times and in not such good times. They observe the mitzvot that they understand, and those that they don't understand. They follow halachah when it's convenient and when it's not so convenient. The unconditional religious Jew, by contrast, makes his commitment conditional. He is loyal to the mitzvot only when he understands, or only when it's convenient, or only when in fits into his schedule, or only as long as observance doesn't get too much in the way of other things he wants to do. Lot was the second type of Jew. He wasn't a bad person, but his allegiance to Avraham and Avraham's values was conditional. As long as things were going well, he was truly "with" Avraham, bonded and connected to Avraham's faith and values. But once things became difficult, he was no longer truly "with" his uncle. Returning to our parashah , Hashem tells us why He chose Avraham for a special mission: למען אשר יצווה את בניו ואת ביתו אחריו לשמור את דרך ה' (18:19) – because He knew that Avraham Avinu would succeed in transmitting his teachings to his offspring, ensuring that his descendants would embrace his faith and his values. Lot, however, as mentioned, was not this successful. Some of his children scoffed at his warnings of what would happen to Sedom, and he had two daughters who later committed a grave sin with him. When we are consistent, remaining devoted to mitzvot even when this is not convenient, even when we aren't in the mood, and even when we don't fully understand – we will have a better chance of inspiring our children to do the same. If they see our passionate and uncompromising commitment, that we are consistent, that we don't make conditions and don't make compromises, then they are more likely to follow our example. But if we are like Lot, committed to Hashem only on our terms, we have less of a chance of raising committed children. Let us be "Avraham Jews," committed to Hashem unconditionally, through thick and thin, in the good times and bad, and may we thus succeed in raising children who proudly and steadfastly devote themselves to Torah and mitzvot .