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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 15-21. 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 9:21. 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.

In Pirke d’Rabbi Eliezer chapter 29 we are told that Avraham circumcised himself on Yom Kippur. This is based on Leviticus 23,28 וכל מלאכה לא תעשו בעצם היום הזה, “you shall not perform any work on this very day.” We find the same expression בעצם היום הזה here where Avraham is described as circumcising himself in verse 26 with the words: “on this very day.” G-d reviews the blood of Avraham’s circumcision every year on that day and this contributes to His granting atonement for his descendants who continue to circumcise themselves.

B’ETZEM’ OF THIS DAY. The commentators³⁸⁹R’dak in his Sefer Hashorashim, (Book or Roots), root etzem. have said that the meaning of this phrase is “in this selfsame day.” Similarly, and ye shall eat neither bread, nor parched corn, nor fresh ears until ‘etzem’ this day³⁹⁰Above, Verse 14. means “until this selfsame day.” So also, ‘uch’etzem’ the heaven for clearness³⁹¹Exodus 24:10. means “the very” heaven. But we cannot interpret that the word b’etzem here alludes to the essence and power of this day³⁹²And in that case the verse would be stating: “You shall do no manner of work in the essence of the day, meaning at daytime.” That interpretation would be incorrect, as the text continues. [which is at daytime], just as our Rabbis have said with reference to the verses: ‘b’etzem’ of this day entered Noah … into the ark³⁹³Genesis 7:13. [which the Rabbis interpreted to mean³⁹⁴Sifre, Ha’azinu 332. that because the neighbors threatened to kill him and destroy the ark should they see him entering it, therefore G-d told him to enter it ‘b’etzem’ of this day — in broad daylight]; ‘b’etzem’ of this day the Eternal did bring the children of Israel out of the land of Egypt³⁹⁵Exodus 12:51. [which the Rabbis similarly interpreted³⁹⁴Sifre, Ha’azinu 332. “in broad daylight,” because of the previous threats of the Egyptians not to let them go — such an interpretation we cannot assume here], for it is written, and ye shall afflict your souls, in the ninth day of the month at even, from even unto even.³⁹⁶Further, Verse 32. Thus it is clear that the prohibitions affecting the Day of Atonement commence on the evening before the actual day. Similarly, And ye shall make proclamation ‘b’etzem’ of this day a holy assembly³⁹⁷Above, Verse 21. [stated with reference to the Festival of Weeks] includes the night as well. Now He did not mention this phrase ‘b’etzem’ of this day with reference to the Sabbath nor the festivals, except for the Festival of Weeks and the Day of Atonement, and so also in the prohibition of chadash (the new produce)²⁸⁵When the Sanctuary stood, the offering of the omer at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). He said until ‘etzem’ of this day.³⁹⁰Above, Verse 14. The reason for this appears to be that since He had said of the Festival of Weeks, from the day that ye brought the sheaf of the waving … ye shall number fifty days,³⁹⁸Ibid., Verses 15-16. Thus one might think that the observance of the festival depends on the doing of the acts prescribed for it, whereas the real meaning is: “from the day that you are to bring” etc. irrespective of whether they can be brought or not, as when the Temple is destroyed. and then He stated, and ye shall present a new meal-offering … Ye shall bring out of your dwellings,³⁹⁹Ibid., Verses 16-17. etc., and dealt at length with the commandments of the offerings [in Verses 17-20], therefore it was necessary to state, And ye shall make proclamation ‘b’etzem’ of this day a solemn assembly;³⁹⁷Above, Verse 21. meaning that the very day is holy and the doing of work is forbidden on it, and it is not dependent upon the sheaf [of the waving brought on the second day of Passover], nor on the offerings. Similarly in the case of the Day of Atonement, since He had said, and ye shall afflict your souls, and ye shall bring an offering made by fire unto the Eternal,⁴⁰⁰Ibid., Verse 27. and in the section of Acharei Moth⁴⁰¹Above, Chapter 16. He made the [complete] expiation dependent upon the offerings and on the goat sent [to Azazel],⁴⁰²Ibid., Verse 22. therefore it was necessary to state here, And ye shall do no manner of work on that very day, for it is a day of atonement in itself to make atonement for you, besides the expiation effected by the offerings. Similarly, until ‘etzem’ of this day³⁹⁰Above, Verse 14. said in connection with the new produce [means that the prohibition of eating from the new produce continues] up to that very day, which is the day ye have brought the offering of your G-d,³⁹⁰Above, Verse 14. thus stating that even if the [meal-] offering [of the new barley] has not been brought, the commandment applies to that very day — so that the new produce²⁸⁵When the Sanctuary stood, the offering of the omer at any time on the sixteenth day of Nisan at once rendered chadash (the new crop) permissible food. Since the destruction of the Sanctuary, the prohibition extends to the whole day of the sixteenth of Nisan (Rosh Hashanah 30 a-b; see also “The Commandments,” Vol. II, pp. 186-188). is forbidden before that day and is permissible afterwards. This is the sense of His saying, it is a statute forever throughout your generations in all your dwellings,³⁹⁰Above, Verse 14. as I have explained.⁴⁰³Above, Verse 16.
We further find that Scripture mentions this phrase ‘b’etzem’ of this day in the case of events which have been decreed to come at certain set times. Thus it says of Noah, ‘b’etzem’ of this day entered Noah etc.;³⁹³Genesis 7:13. [and in case of the exodus it says,] And it came to pass ‘b’etzem’ of this day that all the hosts of the Eternal went out from the land of Egypt;⁴⁰⁴Exodus 12:41. [and when Moses was ordered to ascend Mount Nebo it says,] And the Eternal spoke unto Moses ‘b’etzem’ of that day, saying: ‘Get thee up into this mountain of Abarim, unto Mount Nebo.’⁴⁰⁵Deuteronomy 32:48. The reason for this expression in these [three] cases is that it is possible to think that Noah had brought into the ark beforehand many of the beasts and fowls [and on the selfsame day that he finished bringing them into the ark, he himself came in]; likewise it is possible [to think] that some Israelites had left Egypt before that time and on that day the exodus was completed, and so also that the command for Moses our teacher’s ascension was given before that day, and on that day he actually went up. Therefore Scripture explained in all these [three] cases that [the particular events referred to in the verses] all took place on these selfsame days, not that they were started before and finished on those days, but they all happened [completely] on these very days. Similarly, ‘b’etzem’ of this day was Abraham circumcised,⁴⁰⁶Genesis 17:26. means that many people were circumcised in one day, the verse thus stating Abraham’s zeal in observing the commandments.
It further appears to me that the expression “the etzem” of any thing means “its power and strength,” the term being derived from the verses: my power ‘v’otzem’ (and the might) of my hand;⁴⁰⁷Deuteronomy 8:17. strength ‘v’tha’atzumoth’ (and power).⁴⁰⁸Psalms 68:36. So also, One dieth ‘b’etzem tumo’⁴⁰⁹Job 21:23. means “in the fulness of his strength.” And since the bones form the structure of the body and its strength, they are so called [atzamoth — from the word otzem, strength]. Thus ‘k’etzem’ the heaven for clearness³⁹¹Exodus 24:10. means that the purity of that which they saw [at Mount Sinai] was clear and strong, even as is a pure clear heaven. It is for this reason that He mentions about those specific days [of festivals referred to above] the expression etzem hayom, in order to indicate that these matters specified are of the very essence of the days, not because of other things added to them, namely the offerings brought on those days.
And so also did Onkelos translate [the word etzem as] “bikran of that day,” which [literally] means “‘in the horn’ of that day,” [i.e.,] in its essence and in its strength, the word bikran being related to these expressions: and all ‘karnei’ (the horns) of the wicked will I cut off;⁴¹⁰Psalms 75:11. my shield ‘v’keren’ (and the horn of) my salvation;⁴¹¹II Samuel 22:3. for since the strength [of the animal] is in its horns, therefore the substance of a thing is called karno [“its horn” — its strength or essence]. In the language of the Sages we find:⁴¹²Terumoth 7:1. “He pays the keren (the principal value) but he does not pay the [added] fifth.” And some texts of Onkelos have bichran [with a chaph instead of bikran with a kuph], but it is all one, for in Scripture kova and chova both mean hat,⁴¹³I Samuel 17:38 (kova); 17:5 (chova). See Vol. I, p. 506, where Ramban mentions this princuple briefly, that the kuph and the kaph (or chaph) are often interchangeable. and the Sages always make use of the term akava written with a kaph [meaning “staying”], which is derived from the expression, ‘v’lo y’akveim’ [written with a kuph, and meaning: and He stayeth them not] when His voice is heard.⁴¹⁴Job 37:4. The Rabbis also say mithkasheit [with a kuph]⁴¹⁵Tosephta, Kethuboth 7:3. See my Hebrew commentary p. 156, Note 73. from the word tachshitin [with a chaph, meaning “ornaments”]. They further say: “If ants kors’muha” [with a kuph, meaning “nibbled” the crop],⁴¹⁶Peah 2:7. of the root: the boar out of the wood ‘y’chars’menah’ [with a chaph, meaning: doth ravage it].⁴¹⁷Psalms 80:14. And those other places where the expression ‘b’etzem’ of this day is mentioned also mean: “in the strength of that day,” for they were matters which in the normal course of events could not happen in one day. Therefore Scripture stated that all the beasts and all the cattle and all the fowl and all creeping things upon the earth were gathered by “the power” of that day, by the decree of G-d upon them, for it was His mouth that commanded and the breath thereof it hath gathered them.⁴¹⁸Isaiah 34:16. Similarly, six hundred thousand men on foot, beside children⁴¹⁹Exodus 12:37. cannot be gathered together and go out as one man from the land of Egypt [all in one day], only by the strength of the day which was so decreed upon it by word of the Supreme One. And so also in the case of Moses our teacher, this expression [‘b’etzem’ of this day] is intended to teach that on the day he was commanded to write this song, and teach it the children of Israel, put it in their mouths,⁴²⁰Deuteronomy 31:19. and he finished speaking all these words,⁴²¹Ibid., 32:45. it was decreed upon him that he go up by the power of that day in which the Divine decree was given, to Mount Abarim, and then he said the section of ‘V’zoth Habrachah’ (And this is the blessing)⁴²²Ibid., Chapter 33. and afterwards he went up to the mountain — all these activities being matters which would usually take many days, but they were all done by the power and strength of the day. Similarly, that three hundred and twenty men⁴²³Three hundred and eighteen were the trained men in the house of Abraham (Genesis 14:14). Together with Abraham and Ishmael there are three hundred and twenty. should be circumcised in one day in the house of Abraham was a thing that proceeded from G-d. Now the prophet Ezekiel said, they and their fathers have transgressed against Me, to ‘etzem’ this day,⁴²⁴Ezekiel 2:3. in order to include that very day in this group. So also the expression until ‘etzem’ of this day³⁹⁰Above, Verse 14. of the prohibition of the new produce, means “until and inclusive of this day” [i.e., on the sixteenth of Nisan it is also forbidden to eat of the new produce, before the bringing of the meal-offering of the new barley], for the essence of a thing is its power and strength.
And our Rabbis have interpreted the expression ‘b’etzem’ of this day used in connection with the festivals, to mean⁴²⁵Torath Kohanim, Emor 14:7. “on the day itself,” that is to say, from the time the stars appear until they come out on the following night, thus excluding the additional time which the Sages have deduced must be added from profane unto holy [i.e., before the actual beginning of the festival, and after its actual end]. And in the cases of Noah, and the exodus from Egypt, and Moses’ [death], they interpreted that phrase to mean “in the strength of the day,” [that is] mid-day, as is stated in the Sifre,³⁹⁴Sifre, Ha’azinu 332. and Rashi wrote it in the section of Ha’azinu.⁴⁰⁵Deuteronomy 32:48.