ציטירנדיקער פּירוש אויף בראשית 32:2

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.

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 20:21. 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 20:21.) 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.

According To Bereshit Rabbah 65,13 the words שא נא כליך are a reference to the Kingdom of Babylon as we read in Daniel 1,2 ואת הכלים הביא בבלה, “and the vessels (Temple utensils) he (Nebuchadnezzar) brought to Babylon.” The word תליך, “your quiver,” refers to the Medes as we read in Esther 7,10 ויתלו את המן, “they hung Haman.” The word וקשתך, “and your bow,” is a reference to the Greek Empire as we read in Zechariah 9,13: כי דרכתי לי יהודה קשת, “for I have drawn Yehudah taut as a bow, etc.;” finally, the words וצא השדה are a reference to the Roman Empire as we read in Genesis 32,2: ארצה שעיר שדה אדום, “to the land of Seir, which will become the field of Edom, Rome.”

until it became a huge camp, like the camp of God The meaning is that David’s camp should not have been so large, but from God the camp was so large, because they came to him by the counsel of God. And that is the meaning of “like the camp of God.” A similar instance of this is (Gen. 32: 2): “the camp of God” of Jacob. We can also say that because of the magnitude of his armies, it was called “the camp of God.”