Commentaire sur La Genèse 18:1

וירא אליו AND THE LORD APPEARED UNTO HIM to visit the sick man. R. Hama the son of Hanina said: it was the third day after his circumcision and the Holy One, blessed be He, came and enquired after the state of his health (Bava Metzia 86b)

AND HE APPEARED TO HIM. Rashi comments: “To visit the sick man. Said Rabbi Chama the son of Chanina, ‘It was the third day after his circumcision, and the Holy One, blessed be He, came and inquired after him.’¹“After him.” In our text of Rashi: “after the state of his health.” And, lo, three men:²Verse 2 here. angels who came to him in the form of men. Three: one to announce to Sarah that she would bear a son, one to heal Abraham, and one to overthrow Sodom. Raphael who healed Abraham went from there to rescue Lot” for these do not constitute two commissions.³“One angel does not carry out two commissions.” (Bereshith Rabbah 50:2 and mentioned in Rashi here.) But, continues Ramban, these two missions given to the angel Raphael—healing Abraham and rescuing Lot from Sodom—do not violate the principle. See text. This is because the second mission was in another place, and he was commanded thereon after [he had completed his first mission].⁴It is as if he was sent on a new mission in another place after he had completed his mission in a different place. For it is clear that the principle of one angel not carrying out two commissions applies only to two simultaneous commissions, as explained in Mizrachi’s commentary on Rashi. Perhaps it is because the two missions had rescue as their common goal.⁵Since healing and rescue are missions with a common purpose, one angel could be charged with both missions. “And they did eat:⁶Verse 8 here. they appeared to be eating.”
In the book Moreh Nebuchim⁷Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43. it is said that this portion of Scripture consists of a general statement followed by a detailed description. Thus Scripture first says that the Eternal appeared to Abraham in the form of prophetic visions, and then explains in what manner this vision took place, namely, that he [Abraham] lifted up his eyes in the vision, and lo, three men stood by him,²Verse 2 here. and he said, if now I have found favor in thy eyes.⁸Verse 3 here. This is the account of what he said in the prophetic vision to one of them, namely, their chief.
Now if in the vision there appeared to Abraham only men partaking of food, how then does Scripture say, And the Eternal appeared to him, as G-d did not appear to him in vision or in thought?⁹In other words, why does Scripture begin the chapter with the statement, And the Eternal appeared to him, when in the detailed account of the vision it is explained that he saw only angels? Such is not found with respect to all the prophecies. And according to his¹⁰The author of the Moreh Nebuchim. words, Sarah did not knead cakes, nor did Abraham prepare a bullock, and also, Sarah did not laugh. It was all a vision! If so, this dream came through a multitude of business,¹¹See Ecclesiastes 5:2. like dreams of falsehood, for what is the purpose of showing him all this!¹²Since the vision concerning the preparation and the eating of the meal were not relevant to the prophecy of the birth of Isaac. Similarly did the author of the Moreh Nebuchim say⁷Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43. in the case of the verse, And a man wrestled with him,¹³Further, 32:25. The reference deals with Jacob wrestling with the angel. that it was all a prophetic vision. But if this be the case, I do not know why Jacob limped on his thigh when he awoke! And why did Jacob say, For I have seen an angel face to face, and my life is preserved?¹⁴Ibid., Verse 31. The prophets did not fear that they might die on account of having experienced prophetic visions. Jacob, moreover, had already seen a greater and more distinguished vision than this since many times, in prophetic visions, he had also seen the Revered Divinity.¹⁵Ibid., 28:13. Now according to this author’s opinion, he will find it necessary for the sake of consistency to say similarly in the affair of Lot that the angels did not come to his house, nor did he bake for them unleavened bread and they did eat.¹⁶Ibid., 19:3. Rather, it was all a vision! But if Lot could ascend to the height of a prophetic vision, how did the wicked and sinful people of Sodom become prophets? Who told them that men had come into Lot’s house? And if all these [i.e., the actions of the inhabitants of Sodom], were part of prophetic visions, then it follows that the account related in the verses, And the angels hastened Lot, saying: Arise take thy wife. …And he said, Escape for thy life… See, I have accepted thee,¹⁷Ibid., Verses 17-21. as well as the entire chapter is but a vision, and if so, Lot could have remained in Sodom! But the author of the Moreh Nebuchim thinks that the events took place of themselves, but the conversations relating to all matters were in a vision! But such words contradict Scripture. It is forbidden to listen to them, all the more to believe in them!
In truth,¹⁸Ramban partially agrees with Rambam’s position. He says that wherever seeing or hearing an angel is mentioned in Scripture, it refers to a vision since the human senses can not perceive an angel. However, wherever Scripture ascribes human appearances to the angels, as in the case of Abraham, then their presence is sensually perceived. Other differences of opinion between Ramban and Rambam regarding prophecy are mentioned further on in the text. wherever Scripture mentions an angel being seen or heard speaking it is in a vision or in a dream for the human senses cannot perceive the angels. But these are not visions of prophecy since he who attains the vision of an angel or the hearing of his speech is not yet a prophet. For the matter is not as the Rabbi¹⁹Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139. pronounced,²⁰Moreh Nebuchim, II, 41. i.e., that every prophet, Moses our teacher excepted, received his prophecy through the medium of an angel. The Sages have already said²¹Megillah 3a. concerning Daniel: “They²²Haggai, Zechariah and Malachi—three prophets who lived at the beginning of the second Temple. were greater than he for they were prophets and he was not a prophet.” His book, likewise, was not grouped together²³The Men of the Great Assembly redacted the books of the Bible. See Baba Bathra 15a. They placed the book of Daniel in the section of the Writings. (Ibid., 14 b). with the books of the prophets since his affair was with the angel Gabriel, even though he appeared to him and spoke with him when he was awake, as it is said in the vision concerning the second Temple: Yea, while I was speaking in prayer, the man Gabriel,etc.²⁴Daniel 9:1. The vision concerning the ultimate redemption²⁵From the beginning of Chapter 10 there. also occurred when Daniel was awake as he walked with his friends beside the Tigris River.²⁶Ibid., 10:4. As for his friends, see ibid., Verse 7. Tradition specifies that these were Haggai, Zechariah and Malachi. (Megillah 3a.) Hagar the Egyptian²⁷She was not a prophetess even though angels appeared to her. (Above, 16: 7.) Ramban thus differs with Rambam, who had said that all prophets received the prophecy through the medium of an angel. Rambam’s position is defended as follows: Rambam’s intent was not that whenever an angel is seen it is an instance of prophecy. Rather his intent was that whenever prophecy comes to any of the prophets it comes through an angel. However, it is possible that an angel may appear for the purpose of conveying information to one who is not a prophet. This was the case with Daniel and Hagar. is not included in the group of prophetesses.²⁸In Megillah 14 a, the Rabbis list seven prophetesses who arose in Israel: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Hagar however was not listed among them. See Note 103 further. It is also clear that hers was not a case of the bath kol (prophetic echo),²⁹Guide of the Perplexed, II, 42. See Friedlander’s note on bath kol, p. 199, n.2. as the Rabbi¹⁹Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139. would have it. Scripture, furthermore, sets apart the prophecy of Moses our teacher from that of the patriarchs, as it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob, by [the name of] G-d Almighty,³⁰Exodus 6:3. this name being one of the sacred names for the Creator, and not a designation for an angel. Our Rabbis also taught concerning the difference in the degree of prophecy between Moses and the other prophets, and they said:³¹Vayikra Rabbah 1:14. “What is the difference between Moses and all the prophets? The Rabbis say that all prophets saw through unclear vision. It is to this matter that Scripture refers in saying, And I have multiplied visions, and by the ministry of the prophets have I used similitudes.³²Hosea 12:11. Moses saw through a clear vision. It is to this matter that Scripture refers in saying, And the similitudes of the Eternal doth he behold,”³³Numbers 12:8. as is explained in Vayikra Rabbah³¹Vayikra Rabbah 1:14. and other places. But in no place did the Sages attribute the prophecy of the prophets to an angel.
Do not expose yourself to argument by quoting the verse, I also am a prophet as thou art; and an angel spoke unto me by the word of the Eternal, saying,³⁴I Kings 13:18. From this you might argue that the prophets themselves attributed their prophecy to an angel. This is not correct, as is explained in the text. since its meaning is as follows: “I also am a prophet as thou art, and I know that the angel who spoke to me was by word of G-d, this being one of the degrees of prophecy, as the man of G-d said, For so was it charged me by the word of the Eternal,³⁵Ibid., Verse 9. and he further said, For it was said to me by the word of the Eternal.³⁶Ibid., Verse 17.
Our Rabbis have further stated³⁷Bamidbar Rabbah 20:13. in the matter of Balaam, who said, Now, therefore, if it displease thee, I will get me back,³⁸Numbers 22:34. [that is as if Balaam commented]: “I did not go [with the messengers of Balak] until the Holy One, blessed be He, told me, Rise up, go with them,³⁹Ibid., 22:20. and you [i.e., an angel], tell me that I should return. Such is His conduct! Did He not tell Abraham to sacrifice his son, after which the angel of the Eternal called to Abraham, And he said, Lay not thy hand upon the lad.⁴⁰Further, 22:12. He is accustomed to saying something and to have an angel revoke it, etc.” Thus the Sages were prompted to say that the prophecy comprising the first charge where G-d is mentioned is not like the second charge of which it is said that it was through an angel, only this was not unusual, for it is customary with the prophets that He would command by a prophecy and revoke the command through an angel since the prophet knew that the revocation was the word of G-d.
In the beginning of Vayikra Rabbah⁴¹1:9. the Sages have said: “And He called to Moses,⁴²Leviticus 1:1. unlike Abraham. Concerning Abraham it is written, And the angel of the Eternal called unto Abraham a second time out of heaven.⁴³Further, 22:15. The angel called, and G-d spoke the word, but here with respect to Moses, the Holy One, blessed be He, said, ‘It is I Who called, and it is I Who spoke the word.’” That is to say, Abraham did not attain prophecy until he prepared his soul first to perceive an angel, and from that degree he ascended to attain the word of prophecy, but Moses was prepared for prophecy at all times.
Thus the Sages were prompted to inform us everywhere that seeing an angel is not prophecy, and those who see angels and speak with them are not included among the prophets, as I have mentioned concerning Daniel. Rather, this is only a vision called “opening of eyes,” as in the verse: And the Eternal opened the eyes of Balaam, and he saw the angel of the Eternal;⁴⁴Numbers 22:31. similarly: And Elisha prayed, and said, O Eternal, I pray thee, open his eyes, that he may see.⁴⁵II Kings 6:17. But where Scripture mentions the angels as men, as is the case in this portion, and the portion concerning Lot — likewise, And a man wrestled with him,¹³Further, 32:25. The reference deals with Jacob wrestling with the angel. And a certain man found him,⁴⁶Further, 37:15. in the opinion of our Rabbis⁴⁷According to the Sages the man who wrestled with Jacob was the angel of Esau (Bereshith Rabbah 77:2), and the man who found Joseph was the angel Gabriel (Tanchuma Vayeshev 2). — in all these cases there was a special glory created in the angels, called among those who know the mysteries of the Torah “a garment,” perceptible to the human vision of such pure persons as the pious and the disciples of the prophets, and I cannot explain any further. And in those places in Scripture where you find the sight of G-d and the speech of an angel, or the sight of an angel and the speech of G-d, as is written concerning Moses at the outset of his prophecy,⁴⁸Exodus 3:2. and in the words of Zechariah,⁴⁹Zechariah 1:14, etc. I will yet disclose words of the living G-d in allusions.
Concerning on the matter of the verse, And they did eat,⁶Verse 8 here. the Usages have said:⁵⁰Bereshith Rabbah 48:16. “One course after the other disappeared.”⁵¹That is, the angels really did not eat. Rather as soon as a dish of food was brought, it was consumed by fire. The matter of “disappearance” you will understand from the account about Manoah,⁵²Judges 13:19. if you will be worthy to attain it.
Now here is the interpretation of this portion of Scripture. After it says that In the selfsame day was Abraham circumcised,⁵³Above, 17:26. Scripture says that G-d appeared to him while he was sick from the circumcision as he was sitting and cooling himself in his tent door on account of the heat of the day which weakened him. Scripture mentions this in order to inform us that Abraham had no intention for prophecy. He had neither fallen on his face nor prayed, yet this vision did come to him.

'וירא אליו ה. In what manner did G’d appear to Avraham here? Three men, who turned out to be angels came to him. There are numerous examples in Scripture where the angels or a single angel are described as “G’d”, i.e. seeing they are G’d’s agents they are described as ה', even though what is meant is an agent, an angel. To mention just one or two such examples: Exodus 23,21 כי שמי בקרבו, “because My Holy Name is within him.” Or, Exodus 3 3,2 וירא אליו מלאך ה' בלבת אש מתוך הסנה, “an angel of Hashem appeared to him in the form of a flame of fire in the midst of the thorn bush.” [the unusual fire which failed to consume, destroy, the thorn bush represented a Divine appearance. Ed.] Or, in verse 4 of the same chapter: וירא ה' כי סר לראות, “when G’d (i.e. the angel) saw that he had turned aside to watch the spectacle.”

וירא אליו ה' באלוני ממרא, because this was where Avraham had circumcised himself at that time. His whole household had been circumcised with him at the time. This is where G’d manifested Himself as a sign that He stood by the covenant, similar to the verse at the beginning of Deuteronomy 29,9-11, commencing with the words אתם נצבים היום, and to Kings II 23,3 ויכרות לפני ה'. He appeared to Avraham seeing he was the individual most deserving to be the recipient of such a vision. We have a similar occurrence in Exodus 4,24 ויפגשהו ה', where G’d “met” with Moses without delivering an oral message. At that time G’d’s purpose was to ensure that Moses would circumcise his son, to maintain the covenant which was to be an eternal covenant with the descendants of Avraham as spelled out in Genesis 17,11-12. Perhaps this is the reason why a chair is prepared at the occasion of the circumcision (Pirkey de Rabbi Eliezer 29, as well as Zohar Bereshit 13,10) This chair alludes to the fact that hopefully, the presence of G’d will attend this marking of the sign of the covenant by a new member of the Jewish people.

וידא אליו ה׳. G'd appeared to him. Why is Abraham, the subject of the vision, mentioned before G'd? The normal construction would have been וירא השם אליו. In the previous visions Abraham received, G'd is always referred to first (compare 12,7 and 17,1).

וירא ה' אליו באלוני ממרא, in the location where Avraham dwelled, as we know from Genesis 14,13 והוא שוכן באלוני ממרא האמורי, “he dwelled by the groves of Mamre the Emorite. The reason why Avraham had not moved away from there was that his allies also lived in that proximity. Solomon advised already in Proverbs 27,10:טוב שכן קרוב מאח רחוק, “better a good neighbour who lives close by than a brother who lives far away.” G’d appeared to him there after he kept the commandment to circumcise himself, in order to apprise him of what he had in store for Sodom, a city in which his nephew had made his home. Avraham was the outstanding human being in that generation. Seeing that G’d was bent to exact partial retribution for the worst outrages committed by mankind at that time, He did not want to do so before informing Avraham of His intention. It was G’d’s intention to demonstrate that He does keep track of what individuals in the “lower” part of His universe are up to, and that He even will not exact collective punishment unless He can demonstrate that the parties affected are all guilty. There was no need for G’d to “descend” to investigate what He already knew, but the Torah describes this in terms that we can understand. He wanted to enable Avraham when the latter would instruct and teach his descendants to walk in the ways of G’d, to show that His ways were truly not only just but that He made allowances for human weaknesses. It is possible, -if this was indeed G’d’s purpose- to explain the entire paragraph as a prophetic vision up until verse 23 where the Torah writes that Avraham returned to his station, i.e. that this line terminated the prophetic vision יושב פתח האהל, as explained immediately following,

וירא אליו ה', “The Lord appeared to him, etc.” According to Rashi, G’d’s purpose in appearing to Avraham at that time was in the nature of a get well visit one makes to the sick. It was the third day after his circumcision, the most painful day. Rashi arrived at that commentary by noting that the Torah does not report G’d as engaging Avraham in a conversation, or giving him any verbal instructions. G’d simply wanted to honour Avraham and wish him well. Nachmanides writes that he does not feel comfortable with Rashi’s explanation, but that G’d wanted to demonstrate His appreciation of what Avraham had done and His visit was a kind of reward for this. The phenomenon is similar to what is described by Psalms 17,15 אני בצדק אחזה פניך אשבעה בהקיץ תמונתך, “Then, I, justified, will behold Your face; I am filled with the vision of You.” Yaakov experienced something similar upon his return to the land of Canaan from Lavan when the “angels of G’d came to meet and welcome him.” (Genesis 32,2) In that instance the angels are also not reported as delivering a verbal message to Yaakov. As a result of the very absence of such communication, Yaakov realized that his conduct had been approved by G’d. In this case too, Avraham’s conduct had been approved. Some commentators feel that G’d’s major purpose had been to tell Avraham about what He was going to do to Sodom, but that the arrival of the three angels interrupted the conversation.

To visit the sick person. You might ask: How did Rashi know this? The answer is: Because it is written, “Hashem appeared to him,” rather than, “Hashem appeared to Avraham.” [And why is this?] Perforce, it does not mention Avraham explicitly because it relates back to the previous passage regarding the bris milah, where it is expressly written, “To Avraham.” If so, why did Hashem appear to him now? Not to command him about milah—as He already commanded him, and he already performed milah on himself and on the members of his household. It must be that [since Avraham was sick due to the milah,] He came to visit the sick. Alternatively, Rashi knew this because the verse does not go on to explain why Hashem appeared to him. Thus we may assume it was to visit the sick. Question: Why does Rashi say, “To visit the sick person,” rather than simply saying, “To visit him”? [The answer is:] Because we learn from here the mitzvah of visiting the sick, as it says in Bava Metzia 86b. Since it was not limited to Avraham, Rashi says: “To visit the sick person.”

וירא אליו. Gottes Gegenwart ist überall, aber sie wird nicht von jedem geschaut. Nur nach einer Hingebung, wie Abraham sie eben geübt und übte, ward Gott sichtbar. — כחם היום, die Glühe des Tages hätte den Schatten aufsuchen lassen. Allein Abraham — und das אליו knüpft ja unmittelbar an das Obige an und setzt das Folgende in unmittelbare Verbindung damit — noch dazu mit dem Schmerz der erst jüngst vollzogenen Mila, sucht nicht den Schatten, gönnt ihn sich nicht, sondern sucht Wanderer, denen die Sonnenglut aufs Haupt strahlt, um sie wirtlich in den Schatten seines Zeltes zu laden. — Es wird Abraham nichts sofort mitgeteilt. Die eigentliche Mitteilung erfahren wir erst später: וד׳ אמר המכסה וגו, die Offenbarung über die beschlossene Zerstörung Sodoms.

וירא אליו ה' באלוני ממרא, “The Lord appeared to him at eloney mamre, etc.” According to Rashi, Mamre was the man who had advised Avraham strongly to carry out G–d’s command to circumcise himself. This is why this revelation took place while Avraham was on his property. The obvious question here is why someone of the stature of Avraham needed to consult with his friends about if and how to relate to G–d’s commandment. He had been tested as to his faith in Him on ten occasions, and he had passed all these tests without consulting with anyone, why would he suddenly feel the need to “consult” anyone? The answer clearly must be that Avraham did not “consult” with anyone in order to decide if to carry out G–d’s command; he only asked his friends if to perform this commandment on himself in the privacy of his tent or publicly, in order to demonstrate his loyalty to G–d’s command. His purpose in doing so publicly would be in order to encourage others to emulate his example. When the Torah described him as performing the act of circumcision בעצם היום הזה, (Genesis 17,23) these words mean: “in broad daylight, for all to see.” Mamre was given credit by G–d for having given Avraham this advice. A different interpretation of our verse: Avraham consulted with Mamre regarding the exact part of his body where the “circumcision” had to be performed. He therefore advised him to perform this operation on the organ that represented his masculinity. After all, G–d had restricted the performance of this rite to the males of the species. (17,10) He also advised him to commence with circumcising himself and his son Ishmael first. Once his slaves and friends would observe this, most of them would follow willingly without protest. The Torah testifies in chapter 17, verse 27 that all the members of Avraham’s household (including hired help) were circumcised on the same day that he was. If you were to ask why Mamre, himself, who gave Avraham this advice, did not have himself circumcised also, the answer is that eventually he did do so as reported in a Midrash.

וירא אליו, “He appeared to him;” Rabbi Chama son of Rabbi Chanina, claims that this appearance occurred on the third day after Avraham had circumcised himself. (Talmud Babba Metzia 86, and quoted by Rashi.) G-d “visited” him as one visits a sick person. The interpretation by that Rabbi is plausible as we do not find anywhere else that the word: וירא is used without the purpose or message of that appearance being spelled out by the Torah. Other commentators believe that G-d’s appearance to Avraham was necessary in connection with revealing to him what He intended to do to the inhabitants of Sodom and the cities associated with it. The angels’ appearance to Avraham interrupted what G-d had planned to tell him at that point, seeing that one of them at least was charged with saving Lot. A third interpretation: The substance of the word וירא was the visit paid to Avraham by the three angels. It is not unusual for angels to be referred to as “G-d, Divine beings;”the author cites some examples of this being: Exodus 23,21, where G-d explains to Moses that His name his integral to the angel He plans to send ahead of the marching Israelites, and that this is a reason the people must be especially cautious not to offend him. The angel has the authority to react without first obtaining specific permission from G-d to do so. At the burning bush we find another such occasion where G-d and the angels are referred to interchangeably; we also find it at the binding of Yitzchok, when “G-d” is portrayed as commanding Avraham to offer his beloved son as an offering, whereas an “angel” orders him not to harm his son.

באלוני ממרא BY THE TEREBINTHS OF MAMRÉ — It was he (Mamre) who advised him (Abraham) regarding the circumcision and therefore He revealed himself to him in his (Mamre’s) territory (Genesis Rabbah 42:8).

כחום היום, why would the Torah need to relate this apparently inconsequential piece of information (so that we read it aloud every week after over 3000 years)? The point the Torah wanted to make was that in the event that we compare Lot’s reception of the angels, when he offered them lodging for the night, (Genesis 19,1) whereas Avraham only offered light refreshment, the reason for this is that the angels came to Lot in the evening, a time for travelers to find lodging, whereas here, seeing that they arrived during the midday heat, there was no reason to assume that they would not want to continue their journey.

seeing that it was כחם היום, the hottest part of the day. Possibly, due to the heat of the sun Avraham had fallen asleep, a fact which facilitated his receiving this vision. Before G’d started speaking to him about what He intended to do to Sodom, He showed him three angels, the biggest one of whom told him the news about Sarah‘s going to give birth to a son in the following year, confirming what G’d had told him when He commanded him to circumcise himself, etc. When Avraham would hear this by a special messenger from G’d, his faith in the realisation of this promise would be further reinforced. Perhaps, more to the point, G’d wanted Sarah to overhear what the angel told Avraham, as apparently, Avraham had not told her of the previous promise, nor of his praying on behalf of Ishmael. [I do not understand how Sarah could hear what Avraham only saw in dream. Perhaps we must assume that the author continues with the original approach of all of what is written in this chapter having occurred while Avraham was fully awake. Ed.] Even (assuming) that this whole paragraph describes a vision, sometimes people close to the recipient of such a vision would hear a voice, a sound, as we have been told by Daniel who wrote: “the men with me did not see this great spectacle, but they were gripped by a great tremor so that they fell on their faces and took refuge in places to hide.” (Daniel 10,7) It seems clear from that verse that these men heard the content of the vision Daniel experienced without seeing any of it. The vision the Torah speaks about here occurred at the entrance of Avraham’s tent, so that Sarah could hear what transpired. Our sages’ comment that Avraham sat in front of his tent recuperating from the wounds inflicted by his circumcision is familiar to all of us, as is the surmise that he applied bandages to his wound (Baba Metzia 86). They add that the words וירא allude to G’d Himself visiting Avraham as one visits the sick.

IN THE OAKS OF MAMRE. This is to inform us of the place wherein he was circumcised.
Now this revelation of the Shechinah (the Divine Presence) came to Abraham as a mark of distinction and honor, even as it is said in connection with the dedication of the Tabernacle, And they [Moses and Aaron] came out, and blessed the people, and the glory of the Eternal appeared unto all the people,⁵⁴Leviticus 9:23. as it was on account of their effort in fulfilling the commandment of building the Tabernacle that they merited seeing the Shechinah. Now the revelation of the Shechinah here and there was not at all for the purpose of charging them with some commandment or to impart some communication. Instead, it was a reward for the commandment which had already been performed, and it informed them that their deeds have G-d’s approval, even as it says, As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness.⁵⁵Psalms 17:15. Similarly, in connection with Jacob, Scripture says, And the angels of G-d met him,⁵⁶Further, 32:2. and yet we find no communication there, nor is any new matter conveyed. Instead, the verse only informs us that he merited seeing angels of the Supreme One, and thus he knew that his deeds had His approval. And so it was with Abraham: the seeing of the Shechinah (the Divine Presence) was both merit [for his having performed the commandment of circumcision] and assurance of G-d’s approval.
Similarly did the Sages say⁵⁷Mechilta Shirah 3. of those who passed through the Red Sea and said, This is my G-d, and I will glorify Him:⁵⁸Exodus 15:2. “A handmaid saw at the sea what Ezekiel the prophet never saw.” This they merited at the time of the great miracle because they believed in the Eternal, and in Moses his servant.⁵⁹Ibid., 14:31.
At times the appearance of the Shechinah comes in a moment of anger, as mentioned in the verse: And the whole congregation bade stone them with stones, when the glory of the Eternal appeared in the tent of meeting unto all the children of Israel.⁶⁰Numbers 14:10. That was for the protection of His righteous servants and their honor.
Now do not be concerned about the interruption of the portion⁶¹Since, as Ramban explains, the appearance of the Eternal to Abraham was in the merit of his having fulfilled the commandment of circumcision, one might ask: Why then are these two events presented in two different sections rather than in one consecutive chapter? It is to this point that Ramban now addresses himself. “Now do not be concerned, etc.,” for the events are after all connected. since the subject is after all connected. It is for this reason that the verse says, And He appeared to him, and it does not say, “And the Eternal appeared to Abraham.” But in this present chapter Scripture wishes to give an account of the honor that was bestowed upon him [Abraham] at the time he performed the circumcision, and it tells that the Shechinah appeared to him and sent him His angels to inform his wife [that she would give birth to a son], and also to save his relative Lot on his account. Abraham had already been informed by the Shechinah concerning the birth of a son,⁶²Above, 17:19. and Sarah was now informed by word of the angel who spoke with Abraham in order that Sarah should hear, even as it says, And Sarah heard.⁶³Verse 10 here.
This is the intent of the Sages’ saying,⁶⁴Baba Metziah 86b. Also quoted in Rashi above. “G-d came to visit the sick man,” meaning that it was not for the purpose of some utterance but as a mark of honor to him.
They have also said,⁶⁵Bereshith Rabbah 48:4. “An altar of earth thou shalt make unto Me.⁶⁶Exodus 20:24. Now if any person just built an altar to My name, he is assured that I will appear unto him and bless him.⁶⁷As Scripture concludes: I will come unto thee and bless thee. (Exodus 20:25.) All the more is such assurance given to Abraham who circumcised himself for My name.”
It is possible that the Sages may have further intended to say [by their remark, “He came to visit the sick man,”] that the vision of the Shechinah was a cure for his sickness on account of the circumcision, for so it should be, as it is written, In the light of the King’s countenance is life.⁶⁸Proverbs 16:15.

באלוני ממרא, ”in the grove belonging to Mamre.” This is not to be understood as a reference to the location per se, but the reason Mamre is mentioned here in connection with where G’d appeared to Avraham is that Avraham was granted this revelation in this location on account of having accepted the advice of Mamre to proceed with the circumcision. Other commentators ask whether Avraham really needed advice from Mamre on the subject of fulfilling a commandment by the Lord or not. They answer that the consultation did not concern if Avraham was to circumcise himself, but on which organ he was to perform this circumcision. This does not make sense to me either, as it is foolish to think that Avraham could not correctly interpret the words וערל זכר אשר לא ימול את בשר ערלתו ונכרתה הנפש ההיא, as referring to the male organ of the person referred to. Some commentators believe that seeing that so many other people were circumcised by him at the same time, Avraham wanted the stamp of approval on what he had done by a prominent person in that society. If he could not secure their approval, he in turn might lose his standing in that society. Maimonides, addressing the subject, writes that the whole paragraph has to be viewed as being written in the format known as כלל ופרט, a general instruction first, followed by detailed instructions later. The Torah first reports that Avraham was granted a revelation, without specifying the nature of this revelation. The Torah then proceeds that this revelation which had first consisted only of his raising his eyes and seeing the three men approach, afterwards turned out to have been the introduction to a number of messages, such as when Sarah would give birth and that Sodom would be destroyed. According to Maimonides, these three men were not real, but were part of Avraham’s visions on that occasion. [if so, debating Sarah’s denials is an exercise in futility. Ed.] Nachmanides contradicts Maimonides’ approach, listing a number of difficulties with such an exegesis. Among other points, he cites the fact that if Avraham is described on numerous occasions when he had visions as prostrating himself in awe of the spectacle occurring, then clearly these were not nocturnal visions in a dream but actual happenings. In this case Avraham was fully awake. He claims that any human being experiencing the appearance of an angel and being addressed by him, is not experiencing prophecy but an overwhelming revelation of divine forces. [the interested reader is referred to Rabbi Chavell’s translation of Nachmanides’ commentary for further study of the subject. Ed.]

It was the third day since his circumcision... [Rashi knows this] because He appeared to him in order to visit him, thus it makes sense that it was on the third day, since he was in the most pain then. For it says (34:25): “On the third day when they were in pain.” The Re’m asks: On the contrary, the danger on the third day is less than the danger during the first two days, for it says in Shabbos 134b that [according to the first Tanna] we may wash a circumcised infant [with warm water on Shabbos during the first two days after milah, but not on the third day, when he is in less danger]. If so, how did R. Chama bar Chanina [cited by Rashi] know that He appeared to Avraham was on the third day? Perhaps it was on the second day! Granted it was not the first day, when he was busy doing his own milah and that of his servants, but perhaps it was the second day. It seems to me that the answer is: The Tannaim (ibid.) only disagree regarding the milah of an infant, who is more exposed to danger on the first and second day than on the third day. The first Tanna holds that an infant’s wound heals very quickly [and the third day poses less danger]. Whereas R. Eliezer holds there is no difference between the first two days and the third day, and cites the verse, [“On the third day when they were in pain,” about the men of Shechem,] although it is not conclusive proof. But for the milah of an adult, all agree that the third day poses a greater danger than the first two. For the verse testifies: “On the third day when they were in pain,” which Onkelos explains as, “When their pains were the strongest.” And so the Rambam explains the third day’s pains (Peirush HaMishnayos, Shabbos 19:3): “Fluids flow down and create swelling, increasing the pain.” It is likely that an infant is different in this respect, as he has less fluid. His danger is the wound itself, thus on the third day his danger is less, since his wound heals quickly. But an adult’s wound is not as dangerous in itself, for he can withstand a knife wound, as is well known. [His danger is from] the fluids, which do not accumulate so much at first. It seems to me that the answer is: The Halachah states (Yoreh De’ah 335) that one should not visit the sick person on the first two days. [Therefore, it must have been the third day.] (Nachalas Yaakov) The Re’m asked: On v. 18:6, “Knead it and make cake-rolls,” the Midrash commented (Bereishis Rabba 48:12): “It was Erev Pesach.” And so it says in v. 19:3 [regarding Lot], “He baked matzos,” upon which Rashi himself comments: “It was Pesach.” Thus the Midrash must be of the opinion that Hashem visited Avraham on the very day of the milah, the fifteenth of Nisan, [since Yitzchok was born one year from the milah (see 17:21), and was born on the fifteenth of Nisan (see Rashi, 18:10). And since Hashem’s visit was Erev Pesach after noon, it was considered the fifteenth of Nisan]. But R. Chama [cited by Rashi here] is of the opinion that the visit was on the seventeenth of Nisan, [which is the third day]. If so, why did Rashi cite conflicting Aggados? The Re’m elaborated but did not explain it well. It seems to me that the answer is simple: According to all opinions, the milah was on the twelfth of Nisan, and the visit was on the fifteenth of Nisan. And, [as Rashi mentioned on 21:2,] the angel scratched a mark on the wall [to mark the date]. This was done on the 16th, [so as not to desecrate Yom Tov]. At that point Hashem said (v. 14): “At the appointed time (למועד) I shall return,” [referring to the 15th of Nisan of the coming year. You might ask:] On the day of the milah it said (17:21): למועד הזה, but on the day of Hashem’s visit it says: למועד, without הזה. [If so, why was Yitzchok born the following year on the day of the visit, rather than on the day of the milah? The answer is]: Rashi explained on v. 14 as follows: “למועד, i.e., on the מועד that I previously set for you when I said (17:21), ‘למועד הזה next year.’” And the reference works in reverse as well: when Hashem said on the day of the milah: “למועד הזה next year,” it actually referred to the day of the visit. And so Rashi explained on 21:2 [that it refers to the day of the visit]; see Rashi there.

Why does the Torah not mention the nature of this vision, the subject matter discussed, etc.? Our sages in Baba Metzia 86 say that G'd simply paid Abraham a visit, seeing the latter was still recovering from the effects of the circumcision. While this is a nice explanation, there is not a hint of this in the text.

Es ist dies das erste Mal, in welchem wir Abraham als eigentlichen נביא vor Gott stehen sehen, der מגלה סודו אל עבדיו הנביאים. Diese Stufe hatte Abraham erst in Folge der Mila errungen. Sehen wir die Umstände, unter welchen Gott Abraham diese Offenbarung macht, und ermitteln wir deren Zusammenhang mit derselben.

כחם היום, “during the hottest part of the day.” This is the time at which people consume their lunch. This was usually during the fourth hour of the day. This is in accordance with the commentary of Rav Papa in the Talmud, tractate Shabbat folio 10. Avraham at the time was on the lookout for prospective guests at the entrance to his tent.

באלוני ממרא, according to Rashi that location was named after Mamre, who had been the only one of Avraham’s three allies who had advised him to go through with the command to circumcise himself. As a reward, Avraham experienced a revelation in the property belonging to Mamre. Mamre’s argument had been that seeing that G-d had saved Avraham miraculously from Nimrod’s furnace, surely He had only Avraham’s best interests at heart all the time. Proof lay in the fact that He had even enabled Avraham with only 318 soldiers to defeat four mighty armies. Some commentators are of the opinion that all the three allies of Avraham also circumcised themselves. There is even an opinion that those three died as a result of circumcising themselves. (Our author does not reveal his sources for these latter statements.). Yet another opinion holds that Mamre advised Avraham on how to heal the wound that he had inflicted upon himself. והוא יושב פתח האהל, “and Avraham was seated at the entrance to the tent.” Close to noon, close to the hour when most learned people consumed their main meal of the day. He was looking in all directions if he would find someone to share his meal with. If so he would invite him indoors.

literally, יֹשֵׁב WAS SITTING — The word is written ישב (without the ו) and therefore may be translated “he sat”: He wished to rise, but the Holy One, blessed be He, said to him, Sit and I will stand. You shall form an example to your descendants — that I, in time to come, will stand in the assembly of the judges while they will sit, as it is said, (Psalms 82:1) “God standeth in the assembly of the judges” (Genesis Rabbah 48:7)

וירא אליו ה' באלוני ממרא והוא יושב פתח האהל כחם היום “The Lord appeared to Avraham at the terebinths of Mamre and he was sitting at the entrance of the tent as the day grew hot.” This portion is a continuation of the previous portion; this is why the Torah writes: “He appeared to him,” without identifying to whom G’d appeared. In chapter 12,7 where it would not have been clear to whom G’d appeared, the Torah added the word ”to Avram,” although there too the last previously mentioned subject had been Avram. In our situation nothing material had occurred since the circumcision and G’d’s manifestation to Avraham. By not spelling out what, if anything, G’d communicated to Avraham at this time it is clear that G’d’s manifestation was in the nature of someone visiting a sick friend. He had qualified for this “visit” as a result of circumcising himself. Tanchuma 1 on Parshat Vayera confirms this interpretation.

Therefore, He appeared to him in his territory. It seems that Rashi is not attempting to answer the question of why Hashem appeared to Avraham specifically there, as Avraham might have simply happened to be there at the time [when Hashem chose to appear]. Rather, Rashi is answering the question: Why does Scripture need to inform us that Hashem appeared to him there, [when we would know this on our own? For] it already said that Avraham dwelled in the groves of Mamrei. Assumedly, Hashem appeared to him there, since that is where he circumcised himself and his household. And he surely did not leave, as he was still recovering from the milah; in fact Hashem came to visit him [for that reason]. The Re’m asks: How did Rashi know that Mamrei advised him? Perhaps Hashem appeared to Avraham there simply because Avraham’s tent was there on that day. He answers: Rashi knew it from the extra phrase, [“In the groves of Mamrei”]. It could have said simply, “Adonoy appeared to him and he was sitting...” as it does for other prophecies, [where the place is not mentioned]. This answer is similar to what I explained above. Alternatively: Rashi knew [that Mamrei advised Avraham] because it said in Parshas Lech Lecha (14:13), באלוני ממרא האמורי. And האמורי implies that Mamrei said (אמר) to Avraham to perform Hashem’s command. Question: How could one suggest that Avraham Avinu asked advice whether or not to fulfill Hashem’s command? Avraham was a great tzaddik who withstood ten trials! The Re’m explains that Avraham surely would have done the milah anyway, as commanded by his Creator. Avraham asked Eshkol, Aneir and Mamrei for advice since they were his allies and spoke to them as his friends, but Avraham wanted to test their sincerity. If they will advise him to circumcise, they are sincere friends. In the end, Eshkol and Aneir advised him against circumcising, and only Mamrei advised him to circumcise. Avraham thereby knew what was in their hearts. The Re’m offers another answer: Avraham asked their advice because he assumed they would advise him not to circumcise, yet he would do it anyway—making his reward greater. A further answer: Avraham sought advice whether to circumcise himself in private or in public, as he was concerned lest people come and prevent him. Mamrei said to do it publicly, for people will not be able to stop him. This is in accord with 17:23 where it is written בעצם היום, [on which Rashi comments that Avraham performed the milah openly, without fear of intervention]. (Mahari) It seems to me [that the answer is]: Avraham asked whether to circumcise in public, as nowhere does it say he was commanded to do it publicly. Aneir and Eshkol were opposed, as it says in Midrash Tanchuma Vayeira 3, while Mamrei enheartened him to circumcise in public, and not to be concerned at all about his enemies. Hashem rewarded Mamrei accordingly, measure for measure, and appeared [to Avraham] in his territory. Although Rashi said in 17:23 that Hashem told Avraham not to fear, that was after Mamrei advised him [not to be concerned about his enemies], to which Hashem concurred. (R. Meir Stern) A further answer: The Midrash says that Avraham circumcised Eshkol and Aneir, and they died. Mamrei told [i.e., advised] him: “The others will not survive unless you circumcise yourself.” This is as it says (17:13): המל ימול, the first word spelled without a ו, implying that he who circumcises himself (הַמָל) may circumcise others (ימול). [See also Yerushalmi, Shabbos 19:2. But in present-day Torah scrolls it is written המול.] Avraham then began to circumcise himself, but could not [finish], due to the pain. Hashem came and helped him, as it says (Nechemiah 9:8): “וכרות עמו הברית (and You cut the bris with him).” And since Mamrei advised him regarding the milah, Hashem appeared to him in Mamrei’s territory. Question: If Hashem would not appear to Avraham in Mamrei’s territory, where would He appear? Avraham dwelled in Mamrei’s territory! The answer is: Hashem caused Avraham to dwell there in order to bring about Mamrei’s reward. You might ask: Why did Avraham seek advice regarding milah, but not regarding any other mitzvah? An answer is: Avraham did not need advice whether to wait until he was commanded [before he fulfilled] the other mitzvos, as he knew he would not be commanded regarding any other mitzvah. An alternative answer: Even should he be commanded later concerning another mitzvah, this is no reason to refrain from performing it before—as he can always perform it later, in fulfillment of the command. But milah cannot be done a second time. I later heard that this answer is written in Mishpetei Shmuel. (Tzeidah L’Derech)

I believe that the message to Abraham was that henceforth G'd's presence would rest on him on a permanent basis [that he enjoyed a measure of the Holy Spirit. Ed.] In kabbalistic terms, Abraham had now become a "carrier of the שכינה." Bereshit Rabbah 47,6 describes all the patriarchs in those terms. The present form of address indicates that G'd's presence became felt by Abraham. Had the Torah used the usual wording we could not have become aware that G'd distinguishes between revelation itself, and the One who reveals Himself. It is because of this that Abraham's future visions are never again introduced by the word וירא. We find only: "G'd spoke to Abraham." This is a reminder he already wore the "crown" indicating that G'd's presence was upon him.

In the groves of Mamrei. See Rashi. He took counsel so that no one could claim that if he had been advised to refrain he would have done so. Alternatively, as allies (see 14:13) they were required to consult with the other before acting.

Gott wollte ihm den Untergang der reichsten, üppigsten Städte des Landes offenbaren, das einst der Boden des ihm verheißenen Volkes werden soll, und zwar ausdrücklich: weil Abraham Stammvater eines solchen Volkes werden soll. Nicht für seine Einzelpersönlichkeit hätte Abraham dieser Offenbarung über die Motive des bevorstehenden jammervollen Unterganges des blühenden Städtekreises bedurft. Er stand ja bereits im schneidendsten Gegensatz zu sodomitischer Gesinnung und sodomitischer Lebensanschauung. Die Szene selbst, in welcher die Gottesoffenbarung ihn traf, bewies, dass er für sich dieser Offenbarung nicht bedurfte. Der in Sonnenglut vor seiner Türe sitzende, nach müden Wanderern ausblickende Mann, bei denen er dann wie um eine Gnade, um die Gunst bettelt, sie gastlich bewirten zu dürfen, der Mann braucht nicht erst durch den schrecklichen Untergang Sodoms und Amoras vor Sodoms und Amoras Gesinnung gewarnt zu werden. Allein, damit unter seinen Nachkommen nicht einst in demselben üppigen Lande dieselbe Gesinnung aufwuchere, damit vielmehr die abrahamitische Gesinnung unverlierbares Erbteil der abrahamitischen Kinder und Kindeskinder bleibe, dass nicht einst bei ihnen Üppigkeit und Fülle den gottdienenden, menschenliebenden Abrahams- geist begrabe und vernichte, kurz, damit Abrahams Volk ewig in solchem Gegensatz zu den sodomitischen Lebensprinzipien bleibe, wie ihr Ahn sich in solchem Gegensatz glorreich bewährte: darum steht Sodoms Untergang und Abraham vor seinem Zelte ewig auf einem Bilde vor der Seele seiner Nachkommen.

כחום היום, “during the hottest part of the day.” This detail has been added in honour of Avraham who, at a time when the chance of potential guests being out in the sun was extremely slim, nonetheless positioned himself in that heat in such a way that he could not fail to notice anyone being out in the sun. This is why after begging the angels, (whom he thought to be weary travelers) he added that as soon as they had refreshed themselves he would not detain them any longer. After all, it was midday; when these angels came to Lot he offered them lodging for the night as it was too late to continue their journey on the same evening. (Compare 19,1.)

פתח האהל AT THE TENT-DOOR — that he might see whether anyone passed by, and invite him into the house

באלוני ממרא, “at the terebinths of Mamre.” The Torah informs us of the site where the circumcision took place. This was also the place where he received an immediate sign that G’d appreciated Avraham’s deed.
We find that manifestations of G’d’s presence to the prophets occur by means of 1) fire; 2) wind; 3) water, and 4) earth [either of the four basic raw material the terrestrial earth is made of. Ed.] G’d appeared to Moses in a burning bush (Exodus 3,2). He also appeared to the entire Jewish nation in an environment of fire (Deuteronomy 4,36: “He let you see His great fire, and you heard His words out of the fire”). In Exodus 24,17 G’d’s manifestation is described as “a consuming fire on top of the mountain.”
In connection with the ascent to heaven by the prophet Elijah we read in Kings II 2,1 “when the Lord was about to take Elijah up to heaven in a whirlwind, etc.” In Kings I 19,11 והנה ה' עובר ורוח גדולה וחזק מפרק הרים, ”there was a great and mighty wind; splitting mountains and shattering rocks by the power of the Lord.” We also encounter a manifestation of G’d through a mighty wind in Job 38,1 “Then the Lord replied to Job out of the tempest and said, etc.”
An instance of G’d manifesting Himself by means of water is found in Ezekiel 1,1 “It was in the thirtieth year... when I was in the community of exiles by the river Kevar, etc.” We encounter another example of G’d manifesting Himself by means of water in Ezekiel 1,24 ”I could hear the sound of their wings like the sound of mighty waters, like the sound of Shaddai."
We find G’d manifesting Himself in connection with earth in Ezekiel 43,2 “the whole earth is filled with His glory.” We also find a revelation described as “and the earth was lit up by His Presence.” In this instance, G’d manifested Himself to Avraham by means of a tree. The Midrash uses the word אלוני ממרא to emphasise the fact that these were trees, אילנות. Actually, Mamre was the name of one of Avraham’s close associates as we know from 14,13 “Mamre the Emorite, the brother of Aner and Eshkol who were allies of Avram.” Had the Torah only wanted to tell us that Avraham circumcised himself near the place where Mamre lived, it would have been appropriate to describe the area as ערבות ממרא, “the fields of Mamre.” The emphasis on the word אלוני shows that the Torah wanted to draw our attention to the fact that we are talking about a tree or trees. When Avraham told the men who came to visit to rest “under one of the trees,” this shows that there was more than one tree.
Why did G’d choose a tree to be the site at which He manifested Himself to Avraham on this occasion? It was because the angel was going to tell him that within a year he and Sarah would have a son. He would experience something similar to that which was experienced by an aged tree which still produced fruit. It is written in Job 14,7-9: “There is hope for a tree; if it is cut down it will renew itself; its shoots will not cease. If its shoots are old in the earth, and its stump dies in the ground, at the scent of water it will bud and produce branches like a sapling.” We also have a verse comparing the righteous to trees in Psalms 1,3 “He (the righteous) is like a tree planted beside streams of water which yields its fruit in season.” This is also how Rabbeinu Chananel explains our verse.

It is written ישב... Rashi is saying that יושב is present tense. It conveys that Avraham was sitting before, and still is. But ישב is past tense, and conveys that he was sitting before but not now. If so, [we might ask,] why did he stand? Thus Rashi explains: Avraham wanted to rise, to honor the Shechinah, but Hashem said to him: “Sit...” This is preferable to the Re’m’s explanation, see there. The Nachalas Yaakov writes: It seems to me that Rashi means that יֹשֵב lacking a ו implies that Avraham’s sitting was lacking, as he wanted to rise. The same goes for ועפרון יֹשֵב (23:10). There, too, Ephron’s sitting [as an officer] was lacking, for they appointed him only that day.

The term "He appeared to him" also alludes to the letter י of G'd's name becoming visible on Abraham's flesh as mentioned in Tanchuma 96 and Zohar 1,95: "when the holy רשימא rests on someone this means that G'd's presence rests on someone."

Wie hat man nicht das Judentum, dieses Erbteil der Abrahamiden, und dessen Träger, die Juden, verlästert. Wie sollen nicht diese "Beschnittenen" sich als die bevorzugt "Einzigen" mit ihrem Gotte dünken, wie soll nicht eben dieses absondernde Zeichen sie jedes kosmopolitischen, Menschen und Menschheit umfassenden Gefühles und Gedankens entkleiden, und den Gott des Himmels und der Erde, den Gott aller Menschenseelen ihnen zu dem Gotte ihres Erdwinkels und zu dem Nationalgott ihres Stammes ver- schrumpfen!

כחום היום IN THE HEAT OF THE DAY — The Holy One, blessed be He, brought the sun out of its sheath that he might not be troubled by travellers, and when He perceived that he was grieved that no travellers came He brought to him angels in the form of men (Bava Metzia 86b).

And you will symbolize to your descendants that I am destined ... It seems that Rashi is answering the question: It says in Moed Katan 27b, “We tell anyone to sit, [after he stands for the Nasi] — except for a mourner and a sick person,” as then it would connote that he should “sit” [i.e., stay] in his mourning or his sickness. And here, Hashem came to visit a sick person. Why did He tell him to sit? Thus Rashi explains: “You will symbolize...” (Tzeidah L’Derech)

The message is also that now that Abraham was circumcised he was able to absorb a vision of G'd in His superior light. Not all visions are of the same calibre. Once Abraham was circumcised he became privy to a prophetic vision in the full sense of that word. He was able to absorb the full name of G'd, i.e. the tetragram. We would not have understood this if the Torah had written: וירא ה׳ אל אברהם.

Da sitzt nun der erste beschnittene Jude! und wo? "In Mamres Hain!" Noch immer unter Aner, Eschkol und Mamre, die nicht אנשי בריתו, die בעלי ברית אברהם waren, die als die Herren ihn in die Bundesgenossenschaft aufgenommen hatten, und, "obgleich beschnitten" war er in seinem Verhalten zu der nicht-abrahamitischen Menschheit ganz derselbe. War es doch — so lehren die alten verschrieenen Rabbinen, diese ächtesten Abrahamssöhne — Abrahams einzige Sorge, die ihn in den Sonnenbrand vor seine Tür rief, es möchten jetzt, nach der Beschneidung, die Menschen sich von ihm zurückziehen, lehren dies, um dabei an Abrahams Beispiel seinen Söhnen den Satz einzuschärfen: גדולה הכנסת אורחים יותר מקבלת פני שכינה, Wanderer gastfrei aufnehmen, gilt höher als vor dem Angesichte Gottes stehen! Und welche Wanderer! Unbeschnittenen Götzendienern — denn andere konnte Abraham ja gar nicht erwarten — eilt Abraham aus dem Angesichte Gottes entgegen, um an ihnen die Pflicht der Menschenliebe zu üben! Und wie übt er sie! So jagt keiner einem winkenden Gewinnste entgegen, wie hier Abraham dieser Gelegenheit, als erster beschnittener Jude Mensch gegen Menschen zu sein! Frau und Kind, das ganze Haus setzt er in Bewegung, lässt alles frisch herrichten — als ob in seinem Zelte sonst nichts zur Labung dreier Wanderer vorhanden gewesen — um die ersten Gäste zu bewirten, die sich ihm als erstem נמול darboten! In allem diesen spricht sich bie Freude über die beseitigte Sorge, fortan isoliert zu bleiben, aus, die die Weisen ז"ל, die ächten Erben seines Geistes und seiner Gesinnung, so tief und wahr aus seiner Brust herausgelesen.

To see if there are any passers by that he might invite into his home. Rashi is answering the question: Do sick people usually sit at the door of the tent? They usually sit or lie on a bed [inside]! Thus Rashi explains: “To see...”

An additional meaning of the verse and the way it is phrased is that G'd appeared to Abraham for Abraham's sake. The Torah here alludes to something discussed in Baba Metzia 86. Rabbi Chama son of Chanina stated that this vision occurred on the third day after the circumcision. G'd came and enquired after Abraham's wellbeing. How did Rabbi Chama know that it was the third day? If we were to deduce this from Genesis 34,25, where we are told that the third day after the people of Shechem had circumsised themselves was a day they experienced additional pains, this cannot be, because we have a definitive statement in Shabbat 134 that the first and second day after the circumcision are more dangerous to the patient! True, the Talmud there distinguishes between the pain and the relative healing process experienced by adults (pain lasts longer, healing occurs more slowly), compared to that experienced by minors. However, such a distinction applies only to the third day, not to the first two days. On the first two days everyone experiences the most pain.

Das Bild steht unmittelbar nach der Mila. Die in der Beschneidungs- isolierung heranblühenden Abrahamiden sollen die humansten Menschen sein. Bilden den entschiedensten Gegensatz zur Welt und sollen doch für alles allgemeine Menschliche ewig bereit gefunden werden, für die Pflege dieser edelsten Humanität wurden sie isoliert, und als Herold dieses Geistes hat sich vor allem Abraham als אב und אבר המון גוים als geistiger Vater und sittigende Schwungkraft des Völkergewoges bewährt.

God brought the sun out of its sheath... You might ask: How does Rashi know this? Perhaps it anyway was a hot day! The answer is: It is written כחם היום, rather than בחם היום, implying that the heat of the day was like that mentioned elsewhere (Malachi 3:19): “For lo, the day (היום) comes, glowing like a furnace.” This forced Rashi to explain: “God brought the sun out...” But it seems to me that [Rashi knew this because] if כחום היום indicates what time of day it was, Avraham should have sat earlier at the door of the tent to look for passersby to invite. For it says in Berachos 27a and Bereishis Rabbah 48:8 that כחום היום is the sixth hour, and וחם השמש (Shemos 16:21) is the fourth hour. And mealtime is at the fourth hour, as it says in Shabbos 10a and Pesachim 12b. Perforce, the verse must be explaining why he was sitting at the door of the tent, [not when]. (Nachalas Yaakov)

Besides, do not use the fact that Shimon and Levi did not attack the people of Shechem until the third day after their circumcision as an argument. These sons of Jacob were not concerned with the pain of the people of Shechem but with their physical weakness, their relative inability to offer resistance. The third day is definitely the day such patients feel weakest. Regarding the danger of infection from the wound and danger to life, etc., the first two days are far more dangerous than the third day. Why should we assume then that G'd did not come and visit Abraham on the first or second day after the circumcision? I have found an interesting comment in the Tur Yore Deah item 335 in which he quotes this folio in the Talmud without mentioning that it was on the third day. According to that version the simple message of Rabbi Chama is that G'd came to pay a visit to the sick. [The discussion in Shabbat 134 concerns washing a baby with hot water on the third day after the circumcision if the third day is on the Sabbath; permission to do this indicates that on that day the baby's life is in danger. Ed.]

Und nicht umsonst ist Abraham in den Sonnenbrand vor seinem Zelte geeilt. Wenn etwas seine Söhne, die verschrieenen Juden, von ihm geerbt, der Genius dieser allweiten Menschenliebe ist von ihm ihnen zum Erbe gefallen. Das hat ihnen keine Zeit abgesprochen. Wo man offene Herzen, Häuser und Hände, wo man Opferwilligkeit für menschliche Zwecke finden will — gottlob, ein Funke von der Abrahamslehre hat nicht umsonst im Schoße der Menschheit gezündet und auch im nichtabrahamitischen Kreise sind sie zu finden — da suchen noch heute selbst die Verächter des Judentums sie in erster Linie auf — bei Juden.

He brought the angels to him in the guise of men. Rashi is answering the question: Did Hashem not need anyway to bring the angels, as we see from the story’s continuation? Thus Rashi explains that Hashem indeed needed to bring them anyway — but not in the guise of men. That was for Avraham’s sake.

According to the opinion of Ran that the first and the third days are the most dangerous to the patient, whereas the second day is not sufficiently dangerous to desecrate the Sabbath, we can understand the matter better. When you do not feel in danger, G'd applies the general rule of not visiting the sick during the first three hours of the morning. On the first day one also does not visit the sick as we know from Nedarim 40. When Rava was sick, he told his household not to tell anyone on the first day about his being sick in order not to influence his horoscope negatively. Rashi explains this to mean "that one should not talk about the sick person." [As long as the matter is not public knowledge an immediate cure may result without the debits and merits of the sick person being reviewed in heaven because of people talking about him. Ed.] However Rava did want the fact that he was sick publicised from the second day on, so that all those who hated him should rejoice over his being sick. This would help diminish his debits [in the accounts kept in the celestial ledger. Ed.]. Rabbi Chama did not think G'd visited on the first day, as such a visit would certainly not have gone unnoticed, and as a result tongues would have been set wagging. Yerushalmi Peah third chapter states that the relatives of a sick person may visit him immediately; this is because such visits do not contribute to the sickness of the patient becoming public knowledge. There is certainly no doubt that G'd Himself must be viewed as a very close relative of the sick person. However, a visit by G'd would most certainly attract attention. According to the opinion that there is no difference in the degree of danger on either of the respective three days, this would leave the question of why Rabbi Chama had to mention the third day as the day G'd visited Abraham. We may have to assume that these people had the version of the Tur which did not mention the third day at all.

Der Erfolg der Erzählung fordert noch eine Erwägung. Wir sehen, wie die Einkehr bei Abraham zunächst die Absicht hatte, Sara einen Sohn zu verkünden. Obgleich Abraham diese Verkündigung bereits geworden, scheint er sich doch nicht für berechtigt gehalten zu haben, sie Sara mitzuteilen (— bei der Bundesschließung hieß es: ,bei der Mitteilung über Sara nicht —). Es scheint die Absicht gewesen zu sein ,לאמר Sara dieses ihr bevorstehende Mutterwerden nur gelegentlich hören zu lassen, damit auch sie die Abnormität ganz in aller Frische treffe, und auch ihr, wie in der Tat geschah, zuerst lächerlich erscheine. Wir haben die hohe Bedeutsamkeit dieses , Lächerlichen" — wir kommen bei Jizchaks Geburt aus dem "Lachen" gar nicht heraus: Abraham lacht, Sara lacht, und כל השמע יצחק und alle Welt lacht — bereits erwähnt, und scheint es daher, wie dem Vater so auch der Mutter haben tief eingeprägt und bei aller künftigen Pflege und Erziehung des Kindes gegenwärtig bleiben sollen, wie ihnen selbst, als sie zuerst von dieser Erwartung gehört, schon der bloße Gedanke "lächerlich" erschienen.

*G-d appeared to Avraham* Rashi explains: said Rabbi Chama bar Chanina: this was the third day after his circumcision and G-d came and asked about his welfare. Our sages say in Tractate Brachos that even if a snake is wrapped around your heel and even if the king asks about your welfare, you should not interrupt. To understand their word: what's the relevance of the snake to the king [in the allegory]? They're [the snake and the king] are diametrically opposed. The words allude to the following: a wicked person can be destroyed because of his wickedness, and a righteous person can be destroyed because of his righteousness. [How?] Since, when a wicked person sees that he's in a wicked state and he has angered G-d's spirit, he gives up hope of ever returning to G-d. His last sin [giving up] is greater than all the other sins before. As for a Tzaddik, when his heart seduces him and tells him that he has the power to perform miracles on the earth, he feels that he can be lazy and he be lax in his service to Hashem. [Thus] he is also destroyed, G-d forbid. That's the verse means when it says "those who are cast aside in the land of Egypt..." The Land of Assyria refers to the tzaddikim. Those cast aside in Egypt refers to the wicked. Concerning these two scenarios, our sages warned us and said "even if snake is wrapped around your heel.." to hint to a wicked person enveloped by the impurity of the snake, G-d forbid, [that] he should not cease his service to Hashem because Hashem has abundant kindness and he pardon abundantly without any limit. On the other hand, regarding a tzaddik, "even if a king seeks your welfare, don't interrupt your service to Hashem" parallels "Don't trust yourself until the day you die..." So, too, Avraham Avinu, even though G-d asked about his welfare, sat at the entrance of the tent, which means that he asked to open the Torah for him as it says "open for me the gate of righteousness..." so it says later on that when Hashem finished speaking to Avraham, Hashem traveled after he spoke to Avraham, which means that Hashem ascended through Avraham. Understand this.