Implied question: Why did [Rav Chaviva] see that [the Chacham's] eyes were charred?

Answer #1: It was still recognized [after he healed].

Answer #2: [The Chacham] told him afterwards (that he went to R. Chiya's grave, and was healed).

Explanation: He put all three of them in front of the Aron. He put three, because it says "vi'Ydei Moshe Kevedim v'Aharon v'Chur..." (they were praying in the war against Amalek).

Implied question: In Megilah (24b), it taught that we do not send in front of the Aron (to be Shali'ach Tzibur) people from Chaifa or Beis She'an, for they pronounce Aleph like Ayin and Ayin like Aleph, and R. Chiya could not pronounce [the Ches] in "v'Chikisi", like it says there!

Answer: This is only when it is possible to have another [Shali'ach Tzibur]. Here, it was not possible with another. (No one else could bring Mashi'ach.)

Explanation: Because [we mentioned that] R. Elazar b'Rebbi Shimon was plump, it mentions also this episode;

It waited until here because every matter is connected to the following matter until now.

Explanation: If he said "come early", i.e. rise at dawn. I will bring to you bread and a drink, and you will not be idle from your work, they say to him "no. Rather, we will eat at sunrise, and afterwards do our work."

Alternative text: Some texts say 'if he said "come early, and I will bring after you", they say to him "no";

Explanation: The workers should eat bread or drink in the Ba'al ha'Bayis' house before they work. If he says "do not be idle. Rather, go now to the field, as long as the food is not ready, and there I will bring to you bread and drink", they say to him "no. Rather, now we will eat in the house."

Observation: Also according to the first text, we should explain like this.

Citation: Seder Eliyahu Rabah teaches unlike the one who says that they appeared to eat and drink. Rather, they literally ate and drank, due to the honor of Avraham. He argues with what it says here.

Explanation: This is why it says "Al Na Sa'avor me'Al Avdecha" (Avraham addressed Hash-m).

Inference: Here it connotes that the Shechinah wanted to depart from Avraham (therefore, Avraham requested that the Shechinah not depart);

Observation: In Shabbos (127a), it connotes that because Avraham wanted to greet guests and bring them in [to his home], he asked Hash-m to wait until he brings them in!

We expound from this that hosting guests is greater than "receiving" the Shechinah!

Also, it says there "come and see that people's ways are unlike Hash-m's ways;

In human conduct, a lesser person cannot tell a greater person "wait until I will come to you." Regarding Hash-m, it is written (Avraham said) "do not go away"!

Question: We say in Bereishis Rabah (50) that one angel does not do two missions!

Answer #1: Here, Micha'el did only one act in one Shelichus; he informed Sarah. When he went to Sedom, then another Shelichus began;

Only in one place [an angel] does not do two Shelichos.

Answer #2: In Bereishis Rabah, it says that Refa'el came to save Lot. It does not mention healing Avraham.

Answer #3: And even if he came also to heal Avraham, it is considered one Shelichus, for healing and saving are the same matter.

Question (R. Elchanan): The verse connotes that both of them saved him, like it says "va'Yachaziku ha'Anashim b'Yado", and it says "va'Yotzi'uhu va'Yanichuhu mi'Chutz la'Ir"!

Also, it says afterwards that the angel that came to overturn Sedom said "Ki Lo Uchal La'asos Davar Ad Bo'achah Shamah"!

Answer: Both of them took them outside the city, and Micha'el went with him until Tzo'ar, and Gavri'el was commanding him to hurry.