Rishon - Bereishis/Genesis - Parshas Vayeira 18:1-14

"And Hashem appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent in the heat of the day." This means that Hashem appeared to Avraham. The verse specifies the location: "Be'elonei Mamre"—the plains of Mamre, which are flat areas named after a person called Mamre. Avraham was sitting at the entrance of his tent during the heat of the day. The phrase "kichom hayom" means it was during the hottest part of the day.

We need to understand why Hashem appeared to Avraham. Rashi explains that Hashem came to visit the sick—Avraham was recovering from his circumcision, and it was the third day after the bris, which is the most painful. Hashem came to inquire about his well-being, teaching us the mitzvah of visiting the sick (bikur cholim).

The verse also says "Be'elonei Mamre." Rashi explains that Mamre was the one who advised Avraham regarding the bris milah. Because Mamre gave him this advice, Hashem appeared to Avraham in Mamre's portion as a reward.

The verse says "v'hu yoshev"—he was sitting. Rashi notes that the word is written as "yoshev" (present tense), but it is read as "yoshev" (past tense). This hints that Hashem told Avraham to sit while He Himself would stand, which is a sign for Avraham's descendants: in the future, when judges sit in judgment, Hashem will stand among them, as it says, "Elokim nitzav be'adat Kel"—Hashem stands in the congregation of judges.

Avraham was sitting at the entrance of his tent to see if there were any passersby so he could invite them in. The verse mentions the heat of the day because Hashem made it especially hot by removing the sun from its sheath, so people would not be traveling and Avraham would not be troubled with guests while he was in pain. However, when Hashem saw that Avraham was distressed that no guests were coming, He sent angels in the form of men to visit him.

Rashi explains on the words "Vayera eilov"—Hashem appeared to him—that Hashem came to visit the sick. Rabbi Chama bar Chanina says it was the third day after Avraham's circumcision, and Hashem came to inquire about his well-being. This teaches us that when you visit someone who is sick, you ask about their welfare, just as Hashem did with Avraham.

On the words "Be'elonei Mamre," Rashi explains that Mamre was the one who gave Avraham advice regarding the circumcision. Avraham consulted Mamre about whether he should perform the bris milah, and Mamre encouraged him. Therefore, Hashem appeared to Avraham in Mamre's portion as a reward for his good advice.

On the word "yoshev," Rashi notes that it is written as "yashav" (past tense) but read as "yoshev" (present tense). This teaches that Avraham wanted to stand up out of respect for Hashem's presence, but Hashem told him, "You sit, and I will stand." This is a sign for Avraham's descendants: in the future, Hashem will stand while the judges sit in judgment, as it says in Tehillim, "Elokim nitzav be'adat Kel"—Hashem stands in the congregation of judges. The idea is that Hashem told Avraham to sit, and He Himself would stand, showing honor to Avraham and teaching a lesson for future generations.

On the words "petach ha'ohel"—the entrance of the tent—Rashi explains that Avraham was sitting there to see if there were any passersby so he could invite them into his home. Avraham was eager to do the mitzvah of hachnasas orchim, welcoming guests.

On the words "kichom hayom"—the heat of the day—Rashi explains that Hashem took the sun out of its sheath, making it extremely hot, so that people would not be traveling and Avraham would not be troubled with guests while he was recovering from his circumcision. However, when Hashem saw that Avraham was distressed that no guests were coming, He sent angels in the form of men to visit him.

He raised his eyes and saw, and behold, three men were standing over him. He saw and ran toward them from the entrance of the tent and bowed down to the ground. Who raised his eyes? Avraham. What does it mean that they were standing over him? It means they were standing before him, in front of him. If they were standing right next to him, why did he need to run? Rashi explains that originally they were standing near him, but they wanted to show that they did not want to trouble him, so they kept their distance. Avraham saw this and ran toward them to greet them. The verse repeats 'he saw' twice: the first is its simple meaning—he saw them; the second is a language of understanding—he looked closely and realized they did not want to trouble him, so he hurried to greet them. The angels appeared as men, and Hashem sent them as guests because Avraham wanted guests, even though he was recovering from his circumcision. Hashem made it very hot outside so that people would not be traveling and Avraham would not be troubled with guests, but since he still desired guests, Hashem sent these angels in the form of men. When it says 'nitzavim alav'—standing over him—it literally means 'on top of him,' but Rashi explains it means 'in front of him,' as we find elsewhere in the Torah. The language is refined when speaking about angels, as they are considered higher beings.

Rashi explains: 'And behold, three men'—one came to give the good news to Sarah that she would have a child, one came to overturn the city of Sodom, and one came to heal Avraham. Because one angel cannot perform two missions. How do we know this? Throughout this section, the Torah refers to them in the plural: in verse 8, 'they ate'; in verse 9, 'they said to him.' But when it comes to giving the good news, it says in verse 10, 'he said, I will return to you,' in the singular. Likewise, regarding overturning Sodom, it says, 'I cannot do' and 'so that I cannot overturn,' both in the singular. The angel Raphael, who healed Avraham, then went to save Lot. As it says, 'And it was when he brought them out, he said, escape for your life'—again, in the singular. This teaches that only one was the savior. The reason for three angels is that each one had a specific mission, and an angel does not perform two missions at once. Even though Raphael healed Avraham and then went to save Lot, he did not do both at the same time; he finished one mission before starting the next.

'Nitzavim alav'—standing over him—means before him, in front of him, as in the verse 've'alav mateh Menashe' ('and next to him was the tribe of Menashe'). But when it comes to angels, the Torah uses a refined language, as if to say they were 'over him,' since angels are considered higher beings. So, 'nitzavim alav' here means they were standing respectfully before him, not literally on top of him.

Why does the verse say 'vayar vayar'—'he saw, he saw'—twice? The first 'he saw' is its simple meaning: he saw them. The second is a language of understanding: he looked closely and realized something. He noticed that they were standing in one place and understood that they did not want to trouble him. Even though they knew he would come out to greet them, they remained in their place out of respect for him, to show that they did not want to inconvenience him. So Avraham hurried and ran toward them. The Gemara in Baba Metzia (86b) discusses this: it says 'nitzavim alav'—they were standing over him—and also says 'vayaratz likrosam'—he ran toward them. The Gemara explains that when the angels saw Avraham untying and tying his bandages (because he was wounded from his circumcision), they distanced themselves from him so as not to trouble him. When Avraham saw this, he immediately ran after them to greet them.

He said, 'Adonai, if I have now found favor in your eyes, please do not pass by your servant.' Avraham addresses the guests, saying 'Adonai'—my masters. Rashi explains that he said this to the most important of the three, but called all of them 'masters.' To the main one, he said, 'please do not pass by.' Since the main one would stay, the others would stay as well. In this context, 'Adonai' is a secular (chol) term, meaning 'my lords.' Another explanation is that it is holy (kodesh), and Avraham was speaking to Hashem, asking Hashem to wait for him while he goes to bring in the guests. Even though the verse says afterward that he ran toward them, the statement to Hashem to wait was said earlier, before he ran. The Torah sometimes records events out of chronological order, as explained elsewhere (e.g., 'lo yadon ruchi ba'adam' is written after 'vayoled Noach,' but actually happened before). Both explanations are found in Bereishis Rabbah: one that 'Adonai' refers to the angels, and one that it refers to Hashem.

Rashi explains: 'Vayomer Adonai im na…'—he said this to the greatest among them. He called all of them 'masters,' but to the greatest he said, 'please do not pass by.' Since the main one would not pass by, the others would stay as well. In this context, 'Adonai' is a secular term. Another explanation: it is holy, and Avraham was speaking to Hashem, asking Hashem to wait for him while he brings in the guests. Even though the verse says afterward that he ran toward them, the statement to Hashem to wait was said earlier. The Torah sometimes records events out of order, as explained elsewhere (e.g., 'lo yadon ruchi ba'adam' is written after 'vayoled Noach,' but actually happened before). Both explanations are found in Bereishis Rabbah.

'Let a little water be brought and wash your feet, and rest under the tree.' Avraham offers his guests water to wash their feet and a place to rest. Rashi explains that 'let it be brought' means by means of a messenger—Avraham did not bring the water himself, but had it brought by a servant. Likewise, Hashem later repaid Avraham's descendants by means of a messenger, as it says, 'Moshe raised his hand and struck the rock'—the water in the desert was given through Moshe as a messenger, not directly by Hashem.

Rashi explains: 'Let a little water be brought'—by means of a messenger. And Hashem repaid Avraham's descendants by means of a messenger, as it says, 'Moshe raised his hand and struck the rock' [Bamidbar 20:11]. Avraham asked for water to be brought by a messenger, so Hashem later provided water for the Jewish people through a messenger as well.

Wash your feet — Rashi explains that Avraham thought these guests were Arabs, who bow down to the dust of their feet. Therefore, he was particular not to bring idolatry into his house, and he asked them to wash their feet before entering. In contrast, Lot did not take this precaution; he first offered them lodging and only afterwards suggested they wash their feet. As it says regarding Lot (Bereishis 19:2), “And spend the night, and wash your feet.”

Under the tree — Rashi explains this simply: under the tree, meaning under the tree itself. The word eitz means a tree, so he was inviting them to rest in the shade of the tree.

And I will fetch a morsel of bread and you will sustain your hearts; afterwards you will pass on, for therefore have you passed by your servant. And they said, "So shall you do as you have spoken." Avraham tells his guests that he will bring them some bread so they can refresh themselves, and then they can continue on their way. He adds that since they have passed by his home, he is requesting this of them as a matter of honor. The guests agree to his request and tell him to do as he has said.

Rashi explains the phrase "and sustain your hearts" — throughout the Torah, the Prophets, and the Writings, we find that bread is called the support of the heart. In the Torah, it says, "Sustain your hearts"; in the Prophets, (Shoftim 19:5) "Sustain your heart with a piece of bread"; and in the Writings, (Tehillim 104:15) "And bread supports the heart of man." Rabbi Chama says: it does not say "your hearts" in the plural, but "your heart" in the singular, teaching that the evil inclination does not have power over angels. In other words, the Torah uses the singular form because angels do not have a yetzer hara, so there is no need to refer to their hearts in the plural.

Afterwards you will pass on — Rashi explains: afterwards you will go. That is, after you have eaten and refreshed yourselves, you may continue on your journey.

For therefore have you passed by — Rashi explains: this is what I am requesting of you, since you have passed by my home for my honor. In other words, Avraham is saying, since you have come this way, please grant me this favor.

For therefore — Rashi explains: this means "because of this" or "on account of this." And so it is with every instance of "for therefore" in Scripture: for example, later (Bereishis 19:8), "for therefore have they come under the shadow of my roof"; (Bereishis 33:10), "for therefore have I seen your face"; (Bereishis 38:26), "for therefore did I not give her"; and (Bamidbar 10:31), "for therefore do you know our encampment." In all these cases, "for therefore" means "because of this" or "since this is the case."

And Avraham hurried to the tent to Sarah and said, "Quickly, knead three se'ah of fine flour and make cakes." Avraham rushes to Sarah and asks her to quickly prepare three measures of fine flour and bake cakes for the guests. This shows Avraham's eagerness to fulfill the mitzvah of hospitality, involving Sarah in preparing food for the visitors.

Rashi explains that the word "solet" (fine flour) refers to the flour used for making cakes, while "kemach" (flour) is for the work of the cooks: it is used to cover the pot and to absorb the impurities that rise during cooking. So, Avraham told Sarah to take solet for the cakes, and the kemach was for the kitchen work, to keep things clean and absorb the foam or scum from the pot.

The verse says, "And Avraham ran to the cattle, and he took a calf, tender and good, and gave it to the lad, and he hurried to prepare it." This means that Avraham himself ran to the herd to choose a calf that was both tender and good. He then gave it to the lad to prepare quickly for the guests. The verse emphasizes Avraham's personal involvement and his eagerness to serve his guests the best food, showing his great hospitality and care for them.

Rashi explains that the phrase "a calf, tender and good" means that Avraham actually took three calves. Why three? Because he wanted to serve each guest a tongue with mustard, so each one would have their own portion. This shows the extent of Avraham's hospitality—he went out of his way to provide the best for each guest individually, not just sharing one dish among them.

When the verse says "to the lad," Rashi explains that this refers to Yishmael. Avraham wanted to educate Yishmael in the mitzvah of hospitality, so he involved him in preparing the food for the guests. This was part of Avraham's way of teaching Yishmael about kindness and the importance of doing mitzvos.

The verse says, "And he took butter and milk and the calf that he had prepared, and he placed it before them, and he stood over them under the tree, and they ate." This means that Avraham brought out all the food he had prepared—dairy and meat—and served it to his guests. He stood by them, ready to serve and attend to their needs, showing his humility and dedication to his guests. The phrase "under the tree" indicates that he served them outside, in the shade, making them comfortable. "And they ate"—the guests, who were actually angels, appeared to eat the food that Avraham served them.

Rashi asks: Why does the verse mention that Avraham brought butter and milk, but not bread? Rashi answers that Sarah had become a niddah (she had her period return to her that day), so the dough became ritually impure. Because of this, Avraham did not bring the bread to the guests. The return of Sarah's period was a sign that she would soon be able to have a child, as her body returned to its youthful state. The dough became tamei (impure) and therefore was not served.

Rashi explains that "chemah" means the fat of the milk, which is skimmed off the top. This is the rich, creamy part that rises to the surface of the milk. Avraham served this to his guests as part of the meal.

Rashi explains that the phrase "and the calf that he had prepared" means the one he had already made ready. The Gemara says that Avraham brought each portion as soon as it was ready, one after the other, and placed them before his guests. He did not wait until everything was finished, but served each dish as soon as it was prepared, showing his eagerness to serve and his attention to his guests' needs.

The verse says, "They ate." Rashi explains that they appeared as if they were eating. From here, we learn that a person should not deviate from the local custom. Even though the angels do not eat, they appeared to be eating in order to follow the custom of the place. This teaches us the importance of not changing from the established practice or custom of one's host or environment.

The verse says, "They said to him, 'Where is Sarah your wife?' And he said, 'She is in the tent.'" The angels asked Avraham, "Where is Sarah your wife?" and he answered that she was in the tent. The question is, why did they ask where Sarah was? Rashi explains that the angels knew where she was, but they asked in order to make it known that she was modest, staying inside the tent, and to make her dear in her husband's eyes. The Gemara in Bava Metzia says that the angels did not need to ask, since they already knew, but they wanted to highlight her modesty. Another explanation is that they asked in order to send her the cup of blessing (the wine of the blessing). So, there are two reasons: one, to show her modesty and make her beloved to Avraham, and two, to send her the cup of blessing.

Rashi comments on the words "They said to him" and notes that there are dots over the letters alef, yud, and vav in the word "eilav". The teaching is that whenever the written letters are more than the dotted ones, you interpret the written letters, and when the dots are more, you interpret the dots. Here, the dots are more than the written letters, so you interpret the dots. This teaches that the angels also asked Sarah, "Where is Avraham?" From here, we learn that when a guest comes to someone's home, he should ask the host about his wife and the wife about her husband. The Gemara in Bava Metzia (87a) says that the ministering angels knew where Sarah was, but they asked to make it known that she was modest, so as to endear her to her husband. Rabbi Yosi bar Chanina says they asked in order to send her the cup of blessing.

The verse says, "She is in the tent." Rashi explains that this shows she was modest, staying inside the tent rather than being outside. This is a sign of her modesty.

The verse says, "He said, 'I will surely return to you at this time next year, and behold, a son will be to Sarah your wife.' And Sarah was listening at the entrance of the tent, and he was behind her." The angel tells Avraham that he will return at this time next year and that Sarah will have a son. Sarah is listening at the entrance of the tent, which was behind the angel. Rashi explains that the angel is saying, as an agent of Hashem, that Hashem will return at this time next year. The angel is not saying that he himself will return, but rather he is speaking on behalf of Hashem. The verse also notes that Sarah was listening from the entrance, and the door was behind the angel, so he did not see her standing there.

Rashi explains on the words "I will surely return" that it was not the angel himself who promised to return, but rather he spoke as an agent of Hashem. Just as in the verse (Bereishis 16:10), where the angel says to Hagar, "I will greatly increase your offspring," but it is not in the angel's power to do so—he is speaking on Hashem's behalf—so too here, the angel is speaking as Hashem's messenger. Rashi brings a proof from Elisha and the Shunamis (II Kings 4:16): Elisha says, "At this season, at this time, you will embrace a son." She responds, "Do not deceive your maidservant." Rashi explains that the angels who told Sarah the good news said, "At this season, I will return." Elisha said, "Those angels are alive and exist forever, so they can say, 'I will return.' But I am flesh and blood, alive today and dead tomorrow, so whether I am alive or not, it will happen at the appointed time."

The phrase "ka'eis chaya" means "at this time next year." Rashi explains that this took place on Pesach, and the following Pesach Yitzchak was born. Since the verse does not say "ke'eis" (at a time), but rather "ka'eis" (at this time), it means at this very time, when you will all be alive and well, you will have a son. Rashi further explains that the word "chaya" means that you will all be alive and complete at that time, and that is when the birth will take place.

The verse says, "And he was behind her." Rashi explains that the entrance to the tent was behind the angel, so the angel did not see that Sarah was standing there listening. The angel was facing away from the entrance, and Sarah was at the entrance behind him.

Avraham and Sarah were elderly, advanced in years. It had ceased for Sarah to have the way of women. This means that both Avraham and Sarah were old, and Sarah no longer experienced the menstrual cycle. The verse is emphasizing that, naturally, Sarah was past the age of childbearing, as she no longer had the physical signs of fertility. This sets up the miraculous nature of the promise that she would have a child.

Rashi explains the phrase 'ceased to be for Sarah' as meaning that it had stopped from her. In other words, the menstrual cycle had ended for Sarah; she no longer experienced it at all. This is a direct explanation that the natural process had come to a halt for her.

The term 'orach kanashim' refers to the way of women, which Rashi explains as the menstrual cycle, or 'orach nidus.' This is the period of niddah, the regular cycle that women experience. The verse is clarifying that Sarah no longer had this cycle, further highlighting the miracle of her being promised a child at this stage.

Sarah laughed within herself, saying, 'After I have become worn out, will I again have youthfulness? And my master is old.' The phrase 'vatitzchak Sarah b'kirbah' means that Sarah laughed inwardly, reflecting on herself and her situation. She questioned whether, after her body had aged and she no longer had the signs of youth, she could possibly regain vitality and have a child. She also noted that Avraham, her husband, was old. The laughter was an expression of disbelief or wonder at the possibility of such a miracle happening to her, given her and Avraham's advanced age and her physical state.

Rashi explains the phrase 'b'kirbah'—that Sarah laughed within herself—as meaning she was looking at her insides and said, 'Is it possible that these innards can carry a child? These breasts, which have shriveled, can they still produce milk?' Rashi brings this from the Midrash Tanchuma (Shoftim 18). Sarah was reflecting on her physical state, considering whether her body, which had aged and changed, could possibly return to a state of youth and fertility. She questioned whether her internal organs could still bear a child and whether her breasts, which had dried up, could still provide nourishment. This shows the depth of her disbelief or amazement at the promise she had received.

Rashi explains the word 'edna' as meaning a smoothness of the flesh, a renewal of youth. He brings a language from the Mishnah (Menachos 86a): 'he removes the hair and smooths the flesh.' In other words, 'edna' refers to the return of youthful smoothness and vitality to the body. Another interpretation Rashi gives is that 'edna' comes from the word 'idon,' meaning time, specifically the time of the menstrual cycle. So, 'edna' can refer either to the physical rejuvenation of the body or to the return of the period of niddah, the menstrual cycle. Sarah was expressing wonder at the idea that she could regain either her youthful body or her cycle at her age.

Hashem said to Avraham, 'Why did Sarah laugh, saying, "Is it really true that I will give birth, though I am old?"' Here, Hashem addresses Avraham about Sarah's reaction. The verse uses the words 'ha'af umnon,' which Rashi explains as 'is it really true'—Sarah was questioning whether it was possible for her to give birth at her age. The verse also notes that Sarah said, 'and I am old,' but in fact, as discussed, Sarah had actually said, 'my master is old.' The Torah changes the wording for the sake of peace between husband and wife, so Avraham would not feel slighted by Sarah's words. This teaches the importance of maintaining harmony and not repeating something that could cause discord.

Rashi explains the phrase 'ha'af umnon' as meaning 'is it really true that I will give birth?' The word 'um' means 'truth,' so Sarah was expressing doubt or amazement: 'Is it really true that I will give birth?' This is a direct explanation of her words in the verse.

The verse says, "and I am old"—but Rashi explains that the wording in the verse was changed for the sake of peace. In reality, Sarah had said, "and my master is old," referring to Avraham. However, when Hashem relayed her words to Avraham, the verse changes it to say, "and I am old," so as not to create any discord or hurt between Sarah and Avraham. The Torah here teaches us the importance of preserving peace, even if it means adjusting the wording of what was actually said. Rashi notes that the verse itself changes the language, and he uses the phrase "shina hakasuv mipnei hashalom"—the verse altered the wording for the sake of peace. This is a lesson in how careful one must be to avoid causing strife between people, even to the extent of modifying the truth for the sake of harmony in the home.

The verse says, "Is anything hidden from Hashem? At the appointed time I will return to you, at this time next year, and Sarah will have a son." This is Hashem speaking to Avraham after Sarah laughed at the news that she would have a child. Hashem is telling Avraham that nothing is beyond His ability—there is nothing too wondrous or impossible for Hashem. The phrase "at the appointed time" refers to a specific, designated time that Hashem had already set. Rashi explains that this is the time that was already established, and that the birth of Yitzchak would take place at that time, which was Pesach of the following year. The verse emphasizes that Hashem's promise will be fulfilled exactly as He said, at the precise time He designated. The wording "I will return to you" is also discussed—sometimes it refers to Hashem Himself, and sometimes to the malach (angel) acting as Hashem's agent. But the main point is that Hashem is assuring Avraham that the promise will be kept, and that Sarah will indeed have a son at the appointed time.

Rashi explains on the words "HaYipolei"—is anything hidden or wondrous from Hashem—that the Targum renders it as "HaYiskasi," meaning, is anything covered or concealed from Me? Rashi elaborates: Is there any matter that is too wondrous, separated, or hidden from Me, that I would be unable to do as I wish? In other words, nothing is beyond Hashem's ability; there is no matter that is too difficult or too far removed for Hashem to accomplish if He so desires. This is the message Hashem is giving to Avraham: even though it seems impossible in the natural order for Sarah to have a child at her age, for Hashem, nothing is hidden or impossible.

On the word "Lamoed"—at the appointed time—Rashi explains that this refers to the specific, unique time that Hashem had already set with Avraham the day before. The phrase "Lamoed hazeh, bashanah hacheres"—at this appointed time, in the coming year—means that Hashem had already established the exact time when the promise would be fulfilled. Rashi discusses that this appointed time was Pesach, and that the following Pesach, Yitzchak would be born. The term "Lamoed" is not just a general time, but the exact time that was previously designated by Hashem. Rashi also brings in the idea of the "serita bekosel"—that Hashem made a mark on the wall to indicate the precise time, and when the sun would reach that spot again, that would be the time of Yitzchak's birth. This shows the precision and certainty of Hashem's promise, and that the fulfillment would take place exactly as Hashem had said, at the predetermined time.