What prompted HaSh-m to visit Avraham?
Rashi and Targum Yonasan: It was the third day after the Bris Milah, 1 and HaSh-m came to visit the sick. 2
Ramban: This revelation of the Shechinah was a reward for having performed the Mitzvah of Bris Milah to perfection. 3
Seforno: To actualize the Bris that would bind Him with all those who adhere to the Bris, like we find at the beginning of Parshas Nitzavim (Devarim 29: 9-14). 4
Rashbam and Rambam (in Moreh Nevuchim): This was not a direct revelation of the Shechinah; It refers to the three angels (mentioned in the next Pasuk) - who are often referred to as 'Shechinah'. 5 Presumably, the reason that they came now was predominantly to inform Avraham (immediately after he was circumcised) that he was now worthy to father a son who would be Kadosh from birth. 6
Moshav Zekenim, citing Bechor Shor: HaSh-m came to discuss Sedom; only the Torah first interrupted with the angels' mission.
When the pain is the most intense (as we find in the episode of Shechem (Bereishis 34:25)). Also refer to 18:1:1:3:1.
As this revelation was not accompanied by any prophecy or command; also refer to 18:1:1:1:1. Rosh derives that it is a Mitzvah to visit the sick even without talking, (e.g. if the sick person was sleeping, he is happy when they tell him that someone visited). We find that HaSh-m also clothed the naked (when He made clothes for Adam and Chavah), comforted mourners (Yitzchak after the death of his father Avraham) and buried the dead (Moshe Rabeinu) - Sotah 14a. Bechor Shor disagrees (refer to 18:1:1:5).
Ramban cites many examples of HaSh-m appearing to various people as a reward, among them following Keri'as Yam-Suf, where, based on the Pasuk "Zeh Keli ve'Anvehu," Chazal explain that every Shifchah there saw the Shechinah in a way that Yechezkel ha'Navi did not merit to see - as a reward because "They believed in HaSh-m and in Moshe His servant!"
Perhaps, the Seforno suggests, that is why we prepare a special chair (Kisei Shel Eliyahu) at every Bris.
Seeing as a Shali'ach is like the sender, and the Pasuk writes in Shemos 23:21, "Because My name is within Him" (i.e. the angel).
According to the Rambam, this entire episode was a prophetic dream, without any angels having been present. However the Ramban strongly criticizes this explanation. He also disagrees with the Rambam's theory that every revelation of an angel denotes a prophecy. He discusses at length the differences between Moshe Rabeinu and all the other prophets. Refer also to 17:1:3:1.
Why does the Torah need to inform us that Hashem came to visit Avraham?
Sotah, 14a: To teach us by Personal example ? the Mitzvah of Bikur Cholim. 1
See Torah Temimah, note 1.
Why did HaSh-m appear to Avraham specifically in the territory of Mamrei?
Oznayim la?Torah (citing Midrash Tanchuma): In fact. Avraham consulted first Aner and Eshkol, who advised him against performing the Milah, one for fear that the relatives of the kings whom you killed, seeking revenge, would attack him and he would be unable to defend himself, the other, because, due to his advanced age, it would be dangerous to do so (or he advised him not to circumcise publicly) only then, did he consult Mamrei, who advised to go ahead and perform the Milah (publicly) and to trust in Hashem. Ultimately, all three friends ended up circumcising (See Oznayim la?Torah).
Gur Aryeh: How do we know that this revelation constituted a reward for Mamrei? On other occasions, the Torah does not record the place where HaSh-m appeared, but in this case it does; it must have been to reward Mamrei.
Why is the word ?ve?Hu Yoshev ? ? written without a ?Vav??
Which tent is ?Pesach ha?Ohel? referring to?
Rashi: It refers to Avraham?s home ? He was waiting for guests, to serve them a meal.
Oznayim la?Torah: It refers to the tent where he taught people about Hakadosh-Baruch-Hu and brought them close to the Shechinah. 1
See Oznayim la?Torah.
What was Avraham doing sitting outside on the third day after his Milah?
Rashi: He was eagerly awaiting guests - in spite of his physical condition, and in spite of the heat. 1
Why does the Torah see fit to mention, "k'Chom ha'Yom"?
Rashi: To teach us that, in order to keep visitors away from Avraham 1 ? who was in great pain - HaSh-m took the sun out of its bag, making it so hot that nobody was able to venture outside. 2 Consequently, when Avraham was pained 3 that there no guests, HaSh-m was forced to send angels to visit him.
Rashbam: To explain why Avraham did not invite them to stay overnight, like Lot did - because visitors who arrive during the hot late morning hours tend to stay for a meal and leave.
Da'as Zekenim: It was at four hours of the day, which is the standard mealtime.
Hadar Zekenim: This alludes to the future day of judgment. Avraham sits at the entrance to Gehinom, to remove [Yisraelim].
Oznayim la?Torah (citing Midrash Rabah): To teach us that Hashem made a hole in the wall of Gehinom via which He heated the world (To give them a taste of the Gehinom from which the MIlah saves them ? Oznayim la?Torah).
QUESTIONS ON RASHI
Rashi writes: "'HaSh-m appeared to him' - in order to perform Bikur Cholim (visiting the sick)." How do we know that this was the purpose of HaSh-m's visit?
Gur Aryeh: The Torah does not record that HaSh-m said anything to Avraham at this point. 1 Rather, this section of the Torah picks up from the previous one; after Avraham's Bris Milah (17: 23-27), HaSh-m appeared him, to perform Bikur Cholim.
Rashi writes: " 'HaSh-m appeared to him' - in order to visit the sick." But perhaps Hash-m's visit was to inform Avraham that Sedom was about to be destroyed (18: 20-21)? (HaSh-m waited before speaking, at Avraham's request, until he finished with his guests; also refer to 18:1:1:5.)
Mizrachi: Rashi is based solely on the placement of this Pasuk immediately following Avraham's Milah.
Gur Aryeh #1: If the visit was mainly to inform Avraham about Sedom, the Parshah should have begun with Hash-m stating His rationale for telling him - "Shall I cover up from Avraham, what I am about to do?" (see 18: 17-19). Rather, this shows that the visit was for its own sake, independent of HaSh-m's words to Avraham later on.
Gur Aryeh #2: As the opening of a new section, we would expect our Pasuk to mention Avraham by name, yet it uses the pronoun "him." This indicates that it is a continuation from the previous section (and he was recovering from the Milah).
Rashi writes: "To visit the sick... it was the third day since his Milah." Yet it seems from the Gemara (Shabbos 134b) that the third day after the Milah poses less danger than the first two (regarding bathing the baby on Shabbos)?
Gur Aryeh: The wound itself needs more care on the first day, e.g. bathing. But the body as a whole feels weakest on the third day, due to decaying fluids, clotting, or fighting off infection. A "Choleh" (ill person) means in one's entire body, not just pain or weakness in one extremity; HaSh-m therefore visited for Bikur Cholim on the third day.
Rashi writes: "... Therefore, HaSh-m appeared [to Avraham] on Mamrei's property." But that is where Avraham had been living (ever since Bereishis 13:18) for the past 23 years! Surely, HaSh-m had appeared to him there many times before, even before Mamrei gave advice regarding the Milah?
Gur Aryeh #1: On other occasions, HaSh-m appeared to Avraham mainly to convey a message. But on this occasion, HaSh-m appeared to Avraham for the sake of the revelation itself; 1 this was a great honor for Mamrei.
Gur Aryeh #2: HaSh-m could have granted the revelation upon Avraham himself, as the Avos were the "Merkavah" of HaSh-m. (Refer to 17:22:1.1:2). 2 Only in the merit of Mamrei's advice did HaSh-m reveal Himself on [the physical domain of] Mamrei's property.
Gur Aryeh: Bikur Cholim is significant even if one merely shows one face, without saying anything. Also refer to 18:1:1:1**.
Also refer to 17:22:1:2*.
Rashi writes: "Mamrei had advised Avraham about Bris Milah." How is it possible that Avraham, who passed all ten of the superhuman tests that HaSh-m sent him, would ask advice regarding HaSh-m's command?
Da'as Zekenim #1, Moshav Zekenim #1, Riva #1: He asked Mamrei not as to whether to perform the Milah, but whether to do it secretly or in public. 1
Da'as Zekenim #2, Moshav Zekenim #2, Hadar Zekenim #1, Riva #2: He asked him on which part of the body 2 to perform it. 3
Da'as Zekenim #3: He asked him what he should do in the event that the members of his household refused to be circumcised. 4
Moshav Zekenim #3, Hadar Zekenim #2, Rosh (on Bereishis 17:13): All the babies that Avraham circumcised before he himself was circumcised, died. Mamrei expounded "Himol Yimol" - only one who is circumcised can circumcise others. 5
Riva #3 citing Chizkuni, Moshav Zekenim #4: Avraham merely tested Mamrei.
Moshav Zekenim #5, Hadar Zekenim #3: Avraham did not know whether to cut at the end of the Ever, or around it. Mamrei advised to cut both, leaving it exposed all around, like Alon (oak). This is why it says "b'Elonei Mamrei." 6
Kol Eliyahu and Divrei Eliyahu: Avraham brought many people to observe seven pleasant Mitzvos of Hashem. He thought that this will cease if he circumcises all males. He thought that it is preferable to sacrifice his reward and not circumcise, and bring more people to serve Hashem. But Mamrei advised him to obey Hashem's command. 7
Sh?lah and Derech Chayim 29: Avraham was unsure if he should circumcise immediately, or wait for Hashem to command him. Mamrei advised him to wait, for one who is commanded and fulfills is greater.
Gur Aryeh #1: Avraham feared that people might say he had performed the Milah only out of haste and confusion. He therefore took the time to consult with others; and then carried out HaSh-m's command, despite any of their objections.
Gur Aryeh #2: Avraham had entered a pact with Aner, Eshkol and Mamrei. 8 Allies do not make a move without at least informing each other; after doing so, they may act as they see fit. Avraham consulted Mamrei only due to the pact between them; this does not show disrespect to HaSh-m.
Mamrei advised him to do it publicly, so that people would take their cue from him (perhaps 'people' refers to the Bnei Yishmael and the Bnei Keturah). "B'Etzem ha'Yom ha'Zeh" (17:23) connotes the middle of the day. (Refer to 17:23:2:2; refer to 17:23:2:3.)
Aner and Eshkol did not know what to answer. Mamrei advised him (here) to perform the Milah on the part of the body where there is a distinction between a male and a female (Refer to 17:14:1).
Riva rejects this, for Midrash Tanchuma says that HaSh-m explicitly told Avraham, or Avraham himself derived this.
Here, Mamrei advised him to first circumcise himself and Yishmael, and the others would follow automatically, as is implied at the end of Lech Lecha (Refer to 17:26:2).
Moshav Zekenim asks how Avraham, who understood all Mitzvos, could not expound this himself! However, 'we do not question the Derashah.'
Riva also brings a similar answer.
Kol Eliyahu and Divrei Eliyahu (based on a Midrash): Similarly, when, on the way to the Akeidah, the Satan tried to dissuade him from going, using the same argument, Avraham answered him that he will do what Hashem tells him, irrespective of any negative results.
See Bereishis 14:13.
Rashi writes: "[The word] 'Yosheiv' is written [without a Vav, as if it says] Yashav. Avraham wanted to rise [before HaSh-m]; but HaSh-m said, 'Be seated....'" How is this derived?
Gur Aryeh: The word is read "Yosheiv," present tense, i.e. Avraham was already in a seated position. It is written 'Yashav,' as if in past tense, meaning that he now sat down. It emerges that Avraham was sitting, and then he wished to stand, whereupon HaSh-m seated him again.
Rashi writes: "Your act will be a prototype for your descendants." Why interpret in this way?
Gur Aryeh: If Avraham wished to rise in honor of HaSh-m; why did He prevent him from doing so? It must be because of the inherent significance of Avraham's remaining seated.
Rashi writes: Your act will be a prototype for your descendants; I will stand amongst the judges, while they are seated." Why was this the correct occasion to inform Avraham of this?
Gur Aryeh: The Mitzvah of Milah is what causes the Shechinah to rest upon Am Yisrael; it is the covenant and loving connection between us and HaSh-m. When a friend visits, there is no need to stand on ceremony.
Rashi writes: "... I will stand amongst the judges, while they are seated." Why?
Gur Aryeh #1: HaSh-m is not described as "sitting" in this physical world, but rather as standing; whereas the earthly judges are within their own domain. Nor do the judges have to stand in honor of HaSh-m; refer to 18:1:3.3:1.
Gur Aryeh #2: Justice belongs to HaSh-m, yet He gives the case to the judges to decide. When one is 'dependent' upon another, it is appropriate that the former stand and the latter be seated.
Rashi writes: "HaSh-m saw that Avraham was pained by the lack of guests, so He brought him angels." If Avraham felt that way, why did HaSh-m withhold guests in the first place by removing the sun from its sheath?
Gur Aryeh: Had the weather been normal, many guests would have come, and Avraham would have worked excessively to care for them. Due to the heat, only the three angels came.
Rashi writes: "Avraham was pained by the lack of guests, so HaSh-m brought him angels, in the form of men." But the angels had to come in any event, to inform Sarah and to heal Avraham (Rashi to 18:2)!
Gur Aryeh: Were it not for Avraham's sincere desire to host guests, the angels would have come - as angels, who do not need any hosting.
Rashi writes: "HaSh-m brought him angels, in the form of men." But the angels later visited Lot (in human guise) as well, and he served them food (19: 1-3); even though there was no similar need to bring Lot guests?
Gur Aryeh: Lot was not on such a level to perceive the angels as angels; whereas Avraham was (and they only appeared to be men so that he could host them). 1
