Rashi on Vayera

(1) וירא אליו AND THE ETERNAL APPEARED UNTO HIM to visit the sick one, said Rabbi Hama Bar Haninah. It was the third day after his circumcision and the Holy One came and inquired about his peace (Bava Metsia 86b)

(g) Question: What does it mean "Hash-m appeared to him... k'Chom ha'Yom"?

(h) Answer (R. Chama b'Rebbi Chanina): It was the third day from Avraham's circumcision. Hash-m came to visit him, and He made the sun extra strong so Avraham would not be bothered with guests; (internet English)

באלוני ממרא BY THE TEREBINTHS OF MAMRÉ — Mamre is the one who gave Abraham counsel regarding [the commandment] of circumcision. Because of this, [God] was revealed to him [Abe] in his [Mamre's] domain.

WAS SITTING — It is written yashav, [Abraham] requested to stand, but HAKABAH said to him, "Sit, and I shall stand. And you shall be a symbol for your descendants that I will one day station/stand myself in the assembly of judges, and they shall sit." As it is written, God stands in among the Divine assembly.

פתח האהל AT THE OPENING OF THE TENT. [Abe is sitting there in order] to see if there is a passerby that he might bring back and invite into his home.

(1) כחום היום IN THE HEAT OF THE DAY — HAKABAH brought out the sun from its sheath in order that Abraham wouldn't be troubled with guests, [but then God] saw that because of this Abraham was upset for there were no guests coming, [and then] God brought the messengers to him in the form of humans. (Bava Metzia 86b).

[g) Question: What does it mean "Hash-m appeared to him... k'Chom ha'Yom"?]

He made the sun extra strong so Avraham would not be bothered with guests;

1. Avraham sent Eliezer to look for guests; he did not find. Avraham did not trust him. This is like they say in Eretz Yisrael, that one cannot trust slaves.

2. Avraham went out and found Hash-m by the door. He asked "do not pass from Your servant (while I go to invite guests)."

3. Avraham was untying and retying the bandage on the circumcision. Hash-m saw that it was not proper to remain there, so He left. (Also the angels went away for this reason;)i. "Avraham saw... Nitzavim Alav va'Yar va'Yaratz Likrasam" - at first, they stood over him. They saw his pain, and realized that it was not proper to remain there, so they distanced themselves.

(i) Question: Who were the three "men"?

(j) Answer: Micha'el came to inform Sarah that she will have a son. Refa'el came to heal Avraham. Gavri'el was on his way to destroy Sedom.

(2) והנה שלשה אנשים AND THERE WERE THREE PEOPLE —One to give news to Sarah, one to overturn Sodom, and one to heal Abraham; for one messenger/angel does not do two missions. You know [this] because throughout this whole section, [the text] mentions them in the plural (e.g., they age, they said to him), but with respect to the good news it is said, "And HE said, I will surely return to you"; and concerning the overturning of Sodom, [the text] says "for I am not able to do anything," "that I do not overturn" (Gen 19:22 and 21); and [concerning] Raphael who healed Abraham [and then] went out from there to save Lot, it is said, "When he brought them with him out [of the city], and he said, "Escape [RUN] for your life," you learn that [only] the one was the savior. (Genesis Rabbah 50)

(2) נצבים עליו STOOD BEFORE HIM

before him, but this is polite language, used concerning angels.

(17) Then the tent of meeting, with the camp of the Levites, shall set forward in the midst of the camps; as they encamp, so shall they set forward, every man in his place, by their standards. (18) On the west side shall be the standard of the camp of Ephraim according to their hosts; the prince of the children of Ephraim being Elishama the son of Ammihud, (19) and his host, and those that were numbered of them, forty thousand and five hundred; (20) and next unto him shall be the tribe of Manasseh; the prince of the children of Manasseh being Gamaliel the son of Pedahzur,

(2) וירא AND HE SAW

What is the meaning of repeating וירא two times? The first time is according to its own meaning, and the second is in the language of understanding. He saw that they were standing in one place and understood that they did not want to bother him, and even though they knew that he would come out towards them, they stood in their place out of respect for him, to show that they did not want to bother him; and before he ran toward them, in bava metzia it is written that they stood before him and written he ran toward them. When they saw him, he was tying and untying his bandages (the ones on his penis), [so] they moved away from him. Immediately after this, he ran toward them.

(3) 'ויאמר אדני אם נא וגו AND HE SAID, MY LORD, IF NOW etc. —

[Abraham] said [this] to the most prominent one among them and addressed all of them as lords, but [only] to the prominent one he said, "Do not pass by, etc." and because he [the גדול] didn't pass by, his companions stood with him. And according to this interpretation, this language is profane (non sacred, not referring to God) (see Shavuot text below).

Another interpretation is that [the language] is holy, and he was telling HAKABAH to wait for him until after he ran and brought in the guests (see Shavuot text below or Shabbat 127).

And in spite of the fact that it is written afterwards that he ran towards them, the speech [actually happened] before this, but it is the way of scripture to speak thusly, just as I explained concerning "my spirit shall not judge a person" which was written after "And Noah sired." But it was impossible to say this [in any way] other than that the decree came 20 years (or in other versions 120 years) before the siring. And both these linguistic meanings are included in B'reisheet Raba

THE KODESH NAMES OF HASH-M

(a) (Mishnah): With 'Aleph-Dalet', 'Yud-Kei', Shakai, Tzevakos, Chanun, Rachum, Erech Apayim, Rav Chesed...

(b) Inference: Chanun and Rachum are (Kodesh) names of Hash-m.

(c) Contradiction (Beraisa): Some names of Hash-m may be erased. Other names that refer to Him may not;

1. The following may not be erased - Kel, Eloka, Elokim, Elokeichem, Echyeh Asher Echyeh, 'Aleph-Dalet', 'Yud-Kei', Shakai, and Tzevakos.

2. The following may be erased - ha'Gadol, ha'Gibor, ha'Nora, ha'Adir, ha'Chazak, ha'Amitz, ha'Izuz, Chanun, Rachum, Erech Apayim, and Rav Chesed.

(d) Answer (Abaye): In our Mishnah, he refers to the One Who is Chanun (gracious) or Rachum (merciful).

35b----------------------------------------35b

(e) Question (Rava): If so, an oath 'by Heaven and earth' should be valid. He refers to 'the Owner of Heaven and earth'!

(f) Answer (Abaye): No. Nothing else is called Chanun (or Rachum), so surely he means 'the One Who is Chanun (or Rachum)';

1. Regarding Heaven and earth, he made them swear by Heaven and earth themselves!

(g) (Beraisa): If one wanted to write 'Elokim', once he writes 'Aleph-Lamed', these letters (are themselves a name of Hash-m. They are Kodesh, and they) may not be erased. The same applies to 'Yud-Kei' of Hash-m's name;

1. If he wrote 'Shin-Dalet' from Shakai, ('Aleph-Dalet' from Adon-i - R. Chananel's text puts this in the previous clause, it may not be erased), or 'Tzadi-Beis' from Tzevakos, these letters may be erased;

2. R. Yosi says, the entire word 'Tzevakos' may be erased, for it is not a name of Hash-m. It refers to Yisrael - "Tziv'osai Es Ami Vnei Yisrael."

(h) (Shmuel): The Halachah does not follow R. Yosi.

(i) (Beraisa): Any letters appended to Hash-m's name, whether before or after it, may be erased;

1. If 'Lamed', 'Beis', 'Vav', 'Mem', 'Shin', 'Hei', or 'Kaf' is prefixed to Hash-m's name, it may be erased.

2. The letters 'Nun-Vav', 'Hei-Mem', or 'Chaf-Mem' suffixed to 'Elokei' may be erased.

3. Others say, letters suffixed may not be erased, because Hash-m's name that precedes them makes them Kodesh.

4. (Rav Huna): The Halachah follows Others.

(j) All the occurrences of Hash-m's name ('Aleph-Dalet') written regarding Avraham are Kodesh, except for "Adonai Im Na Matzati Chen b'Einecha" (he was addressing the man (really, angel) in the middle).

(k) Chanina ben Achi R. Yehoshua and R. Elazar ben Azaryah say, even this is Kodesh.

1. Question: Rav Yehudah taught that hosting guests is greater than receiving the Divine Presence. Like whom is this?

2. Answer: It is like Chanina and R. Elazar. (Avraham interrupted speaking to Hash-m in order to host guests.)

(l) The occurrences of 'Adonai' written regarding Lot are Chol. Only "Al Na (Hash-m)... Lehachayos Es Nafshi" is Kodesh;

1. He addressed Hash-m, Who can kill or keep alive.

(4) יקח נא LET BE FETCHED, PLEASE...

[the water will be fetched] by an emissary. HAKABAH fulfills [that which is promised] to his children by means of an emissary, as it is said, "And Moses lifted his hand and struck the rock."

(4) ורחצו רגליכם AND WASH YOUR FEET — He thought that they were Arabians who prostrated themselves to the dust of their feet and ensured that they did not bring foreign worship into his house; in contrast with this, Lot did not ensure this, and invited his guests to lodge with him prior to allowing them to wash their feet, as it is said, "Lodge [here] and [then] wash your feet." Gen. 19:2

(4) תחת העץ UNDER THE TREE — beneath the terebinth.

(5) וסעדו לבכם AND EAT YOUR HEART OUT —

In the Torah, Prophets, and Writings, we find that pita is what satisfies/sustains the heart. In the Torah, "Satisfy your heart." In Prophets, "satisfy your heart" (Judges 19:5). In Writings, "And bread satisfies the heart of a person." (Psalms 104:15). Rabbi Hama said, "It does not say your heartS here but rather your (pl) heart, telling us that the yetzer hara does not have power over angels."

(5) אחר תעבורו means after this [meal], you may go on your way.

(5) כי על כן עברתם FOR THIS PURPOSE YOU HAVE PASSED —

For this thing I request from you (that you have a meal with me) because you have passed before me for my honor.

(5) כי על כן--FOR THIS "PURPOSE"

Similar to על אשר which means "because of that," and like כי על כן which means "for on account of this" and which is in Scripture in the following verses "For on account of this they came under the shade of my roof" (Gen. 19:8). "For on account of this I saw your face." (Gen. 33:10) " For on account of this, I did not give her [to my son in marriage]" (Gen. 38:26). "For on account of this you knew our encampments (Num. 10:31).

(6) קמח סלת MEAL, FINE FLOUR — The fine flour (סלת) for the cakes, the meal (קמח) for the dough used by cooks to place over the pot to absorb the froth (Bava Metzia 86b).

(7) בן בקר רך וטוב A CALF, TENDER AND GOOD/CHOICE

There were three cows in order to feed them three tongues in mustard

(a) (Rav Yehudah): "Ben-Bakar Rach va'Tov" teaches that he served three bulls.

(b) Question: Perhaps it was only one. The verse teaches that it was tender and good!

(c) Answer: If so, it should have said 'Rach Tov.' "Va'Tov" shows that it comes to teach about more animals.

(d) Question: We should say that there were two, and "Rach" means tender!

(e) Answer: Since "va'Tov" teaches another animal, also "Rach" does.

(f) Question (Rabah bar Ula): "He gave to the lad, and he rushed to prepare Oso" (it, i.e. one animal)!

(g) Answer: He gave each one to a different lad.

(h) Question: It says "u'Ven ha'Bakar Asher Osah (singular) and put in front of them."

(i) Answer: He served each one when it finished cooking.

(j) Question: Why did he need to serve three? One bull would suffice for three guests!!

(k) Answer (Rabah bar bar Chanah): He wanted to serve each a tongue with mustard.

(7) אל הנער TO THE LAD —

This [refers] to Ishmael, to educate him in mitzvot.

And he gave this [task] to his lad, that is Ishmael, in order to motivate him to do mitzvot.

(8) ויקח חמאה וגו AND HE TOOK חמאה, ETC. — but he did not bring bread, on account of Sarah's becoming nidah (ritually impure due to menstruation), for the 'way of women' returned to her that day, and the dough became impure (Bava Metzia 87a).

g) Question: Avraham asked her to make "Ugos" (cakes of bread), but we do not find that he served them!

(h) Answer (Efrayim Maksha'ah): Sarah became Nidah that day, and Avraham used to eat even Chulin in Taharah. (EXPLANATION NOT TRANSLATION The bread became Tamei. Maharsha - she was not yet Nidah when she laughed! Rather, Avraham ate Chulin with the stringencies of Kodshim. For Kodshim, a Nidah is retroactively Teme'ah 24 hours before she sees blood. The angels told Avraham that Sarah would become Teme'ah that day.)

(8) חמאה is the fatty part of milk which one skims off its surface.

(8) ובן הבקר אשר עשה AND THE CALF WHICH HE MADE — which he prepared. One at a time, as he prepared [these dishes] for them, he brought [the dishes] before them

(h) Question: It says "u'Ven ha'Bakar Asher Osah (singular) and put in front of them."

(i) Answer: He served each one when it finished cooking.

(8) ויאכלו AND THEY ATE—

They appeared as [people] who were eating. From here [we learn] that a person must not deviate from custom [of the place in which one finds oneself]

(a) (R. Tanchum bar Chanilai): One should not deviate from the local custom. Moshe went to Heaven, and did not eat. Angels descended to earth, and ate (Avraham's food)!

(b) Question: Surely, they did not eat!

(c) Answer: Rather, they appeared to eat and drink.

(9) ויאמרו אליו AND THEY SAID TO HIM

[what's up with] the dots above the aleph, yud, and vav? Rabbi Shimon ben Elazar taught in a baraita that every place where the undotted letters outnumber the dotted ones, you must expound upon/explain the undotted letters; And here, where the dotted letters outnumber the undotted ones, you must expound upon/explain the dotted ones.

For they also asked Sarah "where is Abraham" (איו aka the dotted letters...meaning: where is he). This teaches us that that a person at his lodging should ask a man about his wife and should ask a wife about her man.

In Bava Metzia they say that the ministering angels were aware of where Sarah, our matriarch was, but to inform [us] that she was modest, in order to make her favorable to her husband, said Rabbi Yosei bar Haninah, [they asked where she was] in order to send her a cup of blessing (which may have increased her fertility)

(9) הנה באהל HERE IN THE TENT — She is modest.

(10) כעת חיה--AT THIS TIME/SEASON

at this time in the coming year, and it was Passover so next Passover Isaac was born. Since we do not read כְּעֵת (at “a” time or in due course) but כָּעֵת (at this time).

(10) כעת חיה--LIKE THIS TIME, LIFE At this time there will be life for you, that you will all be whole and enduring.

(10) שוב אשוב I WILL CERTAINLY RETURN —

The angel was not announcing that he [himself] would return but rather he said this to him [Abe] in his [the angel's] service of God; this is similar to, "And the angel of God said to her I will surely multiply"(Genesis 16:10, ) but for him [the angel] it was not within his hand [power] to multiply, but rather [he said this] in his service of God; so too in his service of God he said to him here [when] Elishah said to the Shunnamite woman, "at this appointed time, in this season, you will be embracing a child, and she said, 'O my Lord, man of God, do not deceive your servant." (2 Kings 4:16). The same angels who delivered news to Sarah said, "at the appointed time I shall return." (ibid verse 14) Elisha said to her, "the same angels which are living and extant eternally, said 'I will return at the appointed time' but I am flesh and blood that this day lives and tomorrow dies--whether I am alive or dead, at this appointed time [you will embrace a son].

(10) והוא אחריו AND IT (literally, HE) WAS BEHIND HIM — The opening [of the tent] was behind the angel.

(11) חדל להיות--IT STOPPED BEING--it ceased from her. [she no longer got her period]

(11) אורח כנשים THE WAY OF WOMEN

[means] the way of menstruation.

(12) בקרבה WITHIN HER OR AT HER INSIDES — She looked at her innards and said, 'Is it possible that these innards will bear a fetus? that these breasts that have dried up will bring forth milk'?

(12) עדנה-- polished flesh, and in the language of the mishnah, it makes the hair fall out and softens the skin/flesh. Another interpretation, the language of a period, the time of regular menstrual symptoms.

(13) האף אמנם IS IT EVEN TRUTH?

Will I also in truth, give birth?

(13) ואני זקנתי AND I AM OLD The Scripture changed [Sarah's words] for the sake of peace, for she said: "And my lord is old".

(14) היפלא DOES IT SURPASS? —

Like the תרגום renders it: 'Is anything hidden/concealed' For nothing is beyond or removed or concealed from Me [and prevents Me] from doing according to My will?

(14) למועד AT THE APPOINTED TIME — at the special appointed time that I fixed for you yesterday (i.e. previously) at this appointed time in the coming year.

(15) כי יראה וגו' כי צחקת FOR SHE WAS AFRAID AND HE SAID, "NO, BUT YOU DID LAUGH" — The first כי is used in the

language of “because”, for it gives an explanation to the statement "Sarah denied" because she was afraid. And the second כי is used in the language of “but/rather” — “and God said, No" according to you word it is, but rather, "you did laugh." As our sages said, כי has four meanings: “if”, “perhaps”, “but/rather”, “because”.

(Numbers 21:1) "And the Canaanite king, Arad, heard..." What news did he hear? He heard that Aaron had died, and that the clouds of glory left, and he thought that permission was being given [to him] to wage war against Israel. This is what it means when it is written, (Numbers 20:29), "And the entire congregation saw that ['ki'] Aaron had passed away..." And Rabbi Abahu said, 'Don't read it "they saw" ['vayiru'] but rather "they became seen" ['vayira'u']. This is like Resh Lakish, for Resh Lakish said, "[The word] 'ki' can be used as 4 words, 'if', 'maybe', 'but', 'because' [and thus, they were unprotected because he passed away].