Today, we will study together using the text of the Torah as well as commentaries and midrashim from the Talmud and other rabbinic sources. There are often gaps in the Torah’s telling of the story and there are also phrases that are curious and draw our attention. Midrashim try to fill in gaps in the story while also answering questions or resolving difficulties. You can think of midrashim as where a text and an idea meet.
(ב) וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רׇץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃
[Avraham] lifted his eyes and saw, and behold, three men were standing beside him, and he saw and he ran toward them from the entrance of the tent, and he bowed to the ground.
The two angels arrived in Sedom in the evening, as Lot was sitting in the gate of Sedom, and Lot saw and arose toward them, and he bowed his face down to the ground.
אֶלָּא לְהַלָּן שֶׁהָיְתָה שְׁכִינָה עַל גַּבֵּיהֶן קְרָאָם אֲנָשִׁים, כֵּיוָן שֶׁנִּסְתַּלְּקָה שְׁכִינָה מֵעַל גַּבֵּיהֶן לָבְשׁוּ מַלְאָכוּת.
אָמַר רַבִּי תַּנְחוּמָא אָמַר רַבִּי לֵוִי אַבְרָהָם שֶׁהָיָה כֹּחוֹ יָפֶה נִדְמוּ לוֹ בִּדְמוּת אֲנָשִׁים, אֲבָל לוֹט עַל יְדֵי שֶׁהָיָה כֹּחוֹ רַע נִדְמוּ לוֹ בִּדְמוּת מַלְאָכִים.
Earlier, when the Shekhinah (Divine Presence) was above them, the Torah called them ”men”; as soon as the Shekhinah departed from them, they appeared as angels.
Rabbi Tanhuma said Rabbi Levi said: To Avraham, whose spiritual strength was great, they looked like men; but to Lot, whose strength was feeble, they appeared as angels.
The first interpretation in the midrash teaches us about how people should be described. Apparently, when God was so present, it was only appropriate for the Torah to call the angels "men," not "angels." Perhaps this is because it is better to be more humble when God is around, and even an angel should not insist on being called an "angel" in that case. This can teach us not to think too highly of ourselves. That is called having humility.
- How does bragging make other people around us feel?
- Who is being disrespected when we brag? In what way is it okay to talk about our accomplishments?
But Lot, Avraham's nephew who lived in the wicked city of Sedom, was on a lower spiritual level. To him, these strangers seemed very different from himself. So, when they were near Lot, the Torah describes them like Lot saw them—not as human beings, but as angels.
- Sometimes, the way we see other people is impacted by our experiences and perspectives. Is it ever possible to really understand other people for who they are? How so? What kinds of things do we often assume about other people that might not really be true?
(א) וַיֵּרָ֤א אֵלָיו֙ ה׳ בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃ (ב) וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רׇץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃
God appeared to [Avraham] by the oaks of Mamrei, and he was sitting at the entrance of the tent when the day was hot. He lifted his eyes and saw, and behold, three men were standing beside him, and he saw and he ran toward them from the entrance of the tent, and he bowed to the ground.
(3) he said, “My lords! If it please you, do not go on past your servant. (4) Let a little water be brought; bathe your feet and recline under the tree. (5) And let me fetch a morsel of bread that you may refresh yourselves; then go on—seeing that you have come your servant’s way.” They replied, “Do as you have said.” (6) Abraham hastened into the tent to Sarah, and said, “Quick, three seahs of choice flour! Knead and make cakes!” (7) Then Abraham ran to the herd, took a calf, tender and good, and gave it to a servant-boy, who hastened to prepare it. (8) He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate.
- How would you describe Avraham in this passage?
- Why do you think Avraham was sitting outside of his own tent during a hot day?
- Do you think it's significant that Avraham moved so quickly to get all of this ready? Why or why not?
- How would you feel if you were Avraham? If you were the guests? If you were Sarah and the servant-boy?
וּכְתִיב: ״וְאֶל הַבָּקָר רָץ אַבְרָהָם״, אָמַר רַבִּי אֶלְעָזָר: מִכָּאן שֶׁצַּדִּיקִים אוֹמְרִים מְעַט וְעוֹשִׂים הַרְבֵּה.
And it is written: “And Abraham ran to the herd, and fetched a calf tender and good” (Genesis 18:7). Rabbi Elazar said: From here we learn that the righteous say little and do much.
אָמַר רַבִּי יוֹחָנָן: גְּדוֹלָה הַכְנָסַת אוֹרְחִין כְּהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ...וְרַב דִּימִי מִנְּהַרְדְּעָא אָמַר: יוֹתֵר מֵהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ...אָמַר רַב יְהוּדָה אָמַר רַב: גְּדוֹלָה הַכְנָסַת אוֹרְחִין מֵהַקְבָּלַת פְּנֵי שְׁכִינָה, דִּכְתִיב: ״וַיֹּאמַר ה׳ אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל נָא תַעֲבֹר וְגוֹ׳״.
Rabbi Yoḥanan said: Hospitality toward guests is as great as rising early to go to the study hall...And Rav Dimi from Neharde’a says: Hospitality toward guests is greater than rising early to the study hall...Rav Yehuda said that Rav said on a related note: Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant” (Genesis 18:3).
- Why is it a good idea to promise very little but do much more than that?
- When can you follow Avraham’s example?
- Why do you think hakhnasat orhim is such an important mitzvah? Why do you think we read about it on Rosh Hashanah of all days?
- Sefer Hasidim (312) says that one should not ask a guest to share a D'var Torah unless one is certain that the guest will be comfortable doing so.
- The Rambam (Hilkhot Avel, 14:2) writes that escorting guests after a meal is the most important aspect of hakhnasat orhim.
- True hospitality is not only about providing a meal, but also about welcoming guests who need a place to sleep (Rema, Orah Hayyim 333:1).