[Regarding the nature of an emissary.]

Rav M. Elon

Parashat Vayera that we will read this week is replete with majestic incidents – the announcement of Yitzchak’s impending birth, his birth, the destruction of Sedom and Amora, and at the conclusion of the parasha - the Akeida, (the binding of Yitzchak.)

Naturally, when dealing with parashat Vayera, it is these issues that are studied.  However we will dedicate this shiur to the parsha’s opening verses – the verses that deal with Avraham’s special attributes as a host.  We will study these verses with Rashi’s commentary, paying special attention to the various specifics Rashi incorporates into his commentary that depict the wondrous characters of Avraham and Sarah.

This shiur’s title: “And my aim is simply to explain the literal meaning of the Torah (text)” – are Rashi’s famous words in a number of places in his commentary, (appearing already at the beginning of parashat Bereshit), whereby he establishes the essence of his commentary.

In parashat Bereshit Rashi states: “And my aim is to explain the literal meaning of the text, or to make mention of the Midrash that explains the literal meaning of the text.”

We will examine the opening verses of parashat Vayera, and let us establish if Rashi has remained faithful to the stated purpose of his commentary.

I will add one observation that will become apparent as the shiur progresses – the name of this parasha in fact holds within it the substance of the entire parasha.  By way of example, parashat Bereshit, “In the beginning,” relates to a number of various ‘beginnings.’  Parashat Lech Lecha, “Go forth,” deals with the persona of Avraham continually progressing towards his quintessence, to who he is.  (As the Midrash expounds, “Lech lecha,” (literally “Go for yourself”), “Go for yourself – to who you are.)  Yet this week’s parasha’s name, “Vayera,” “And he appeared,” is not clear.  For in the verse “Vayera” pertains to Hashem, and it is this appearance that lends the parasha its name.  It is therefore not apparent what exactly the title of our parasha, “Vayera,” quite signifies.   In the course of the shiur we will return to this issue.

Let us examine the opening verses of our parasha:

“And Hashem appeared to him in the Oaks of Mamre, and he was sitting at the opening of the tent, in the heat of the day.  And he raised his eyes and saw, and behold three men were standing before him.  And he saw, and he ran towards them from the opening of his tent, and he bowed towards the ground.  And he said: ‘My masters, if I find favor in your eyes please do not pass by your servant.  Some water will be taken and you can wash your feet, and you can rest under the tree.  And I will take a loaf of bread and you can nourish your hearts, and then move on, for it is for this reason that you have come by your servant;’ and they replied ‘We will do as you have said.’  And Avraham rushed to the tent, to Sarah, and he said: ‘Quickly! Knead three se’im of fine flour, and make cakes.’  And Avraham ran to the livestock and he took a soft and good calf and gave it to the lad, and he rushed to prepare it.  And he took butter and milk and the calf that he had prepared and set them before them, and he was standing over them under the tree, and they ate.  And they said to him: ‘Where is Sarah your wife?’  And he said: ‘Behold (she is) in the tent.’  And he said: ‘I shall surely return to you at this time, and there will be a son for Sarah your wife.’  And Sarah heard (at) the opening of the tent, and he was behind him.”

(Bereshit 18:1-10)

Now we will study Rashi’s commentary to these verses, as well as the questions that arise from this commentary:

Verse 1, “And Hashem appeared to him” – Rashi comments: “In order to visit the sick, and Rabi Chama bar Chanina said it was the third day after his circumcision, and Hashem came to enquire as to his welfare.”

Is this explanation essential to understanding the “p’shat” – the literal meaning of the text?

Continuing:

“in the Oaks of Mamre” – Rashi explains: “It was he (Mamre) who advised Avraham regarding the circumcision, therefore Hashem appeared to him in his (Mamre’s) estate.”  Once again – this is certainly not the p’shat.  Why is it not sufficient to understand these words as the simple description of the location in which Hashem appeared to Avraham?

“Sitting” – Rashi explains: “’Sat’ is written in the Torah (ie. lacking a letter that denotes the tense), Avraham wanted to stand, Hashem said to him: ‘Sit!  And I will stand.   And you can be sure that in the future I will stand amongst the judges and your children will sit as the verse states: “God stands in the congregation of God, passing judgement amongst judges.”  This entire explanation of the verse is far from the p’shat.  Also, Rashi makes no mention of the fact that he is quoting a Midrash.

“At the opening of the tent” – Rashi explains: “Should someone pass by, he would invite them in to his house.”  Here too this is not the straightforward understanding of the text.

“In the heat of the day” – “Hashem brought the sun out of its sheath in order that Avraham would not be bothered by visitors.  And since He saw that Avraham was distressed that no visitors were coming, the angels came in the form of people.”  Again it is difficult to ignore the feeling that this is far from explaining the p’shat.

“And he saw” – “What is the meaning of ‘And he saw’ stated twice?  The first mention – as its literal meaning.  The second mention is terminology of comprehension.  He saw that they were standing in one place and he understood that they did not want to bother him, he preempted them and ran towards them.”  Here Rashi relates to the p’shat as in Hebrew the verb ‘see’ has a double meaning – observing with the eye, and comprehension.

“And he said, my masters (“A-donai”)… please do not pass by your servant.” – Rashi brings two explanations to this verse.  Either the term “A-donai” refers to the angels, meaning “my masters,” and then it is nothing more than a figure of speech; or Avraham is in fact referring to God.   In this case, this verse then relates back to the very first verse of the parasha where we are told of God’s revelation to Avraham.  Avraham is then requesting God not to ‘pass him by’ but rather to remain until Avraham has dealt with his guests.  It is from this verse that our Sages stated that the receiving (and hosting) of guests is greater than hosting God’s presence.

We will omit some of Rashi’s commentary until we reach the angels’ question, “Where is Sara your wife?”  To which Avraham answers: “Behold (she is) in the tent.”  Rashi comments: “She is modest,” once more an explanation that is not the direct p’shat.

Continuing: “I shall surely return to you at this time” – Rashi explains: “It was Pesach…”  Immediately we discern Rashi’s departure from the literal meaning of the verses.  Again Rashi makes no mention of basing his explanation on a Midrash or homiletic teaching of the Sages.  Had this been stated, the extreme homiletic nature of this comment may have been somewhat subdued.  Yet Rashi writes this note as if it were the actual literal p’shat.

Parenthetically, our Sages had expounded that it was Pesach when the angels went to Lot – for the verse states “And he baked matzot, and they ate.”  How then does Rashi understand this seeming contradiction?  Therefore the Midrash “Sechel Tov” explains that it was in fact the second night of Pesach when the angels visited Lot.  This is astoundingly distant from the p’shat – for did Lot observe the second (Diaspora) day of Pesach?  Was there even a ‘Pesach’ in existence in the era of Avraham – and why is this relevant in order to understand the verses?

In summary we pose one question: Can Rashi’s commentary to these verses even be considered p’shat?

Firstly we must note that in general Rashi deals with explanation of the p’shat more than many other commentators.  Indeed examination of the verses we have read indicates that it is impossible to understand them in a manner different to Rashi’s understanding.  For example, the verse: “and he was sitting at the opening of the tent, in the heat of the day” – is the verse simply telling us where exactly Avraham sat and what the climactic conditions were?  This would then raise many other difficulties – for if this was true, why then is this information relevant?  What import is there in describing exact locations of Avraham’s whereabouts within his own tent?  Why is the climate a detail that must be recorded?

We must understand that in his commentary Rashi selects the explanation and Midrash that he wishes to quote.   From the hundreds of Midrashim that he has at his disposal, he chooses one that portrays his understanding of the verse and that conveys the specific concept most adequately.

To such an extent Rashi is careful to maintain a consistent thread throughout his commentary that Rashi expounds verses that many commentators overlook deeming unimportant.  On the verse “And he gave it to the lad,” Rashi decides between two Midrashim, one identifying this lad as Eliezer, and the other claiming that it refers to Yishma’el, allowing his logic to dictate that it is in fact Yishma’el, and thus prefers this Midrash.  For it is more plausible that Avraham would be assisted by the youth closest to him, and not Eliezer who would be not be in as close proximity.  However, the question arises, that Eliezer was also considered “the ?????? (??:?) ????? ?????? ??????? ???? ?????????? ??????????: - ie. Eliezer was together with Avraham.  This is a point we must consider, we will deal with it later.

Let us return to our parasha, to the opening verses:

“And Hashem appeared to him in the Oaks of Mamre, and he was sitting at the opening of the tent, in the heat of the day.  And he raised his eyes and saw, and behold three men were standing before him.  And he saw, and he ran towards them from the opening of his tent, and he bowed towards the ground.”

Avraham has a divine mission to “call in the name of God Master of the world,” (Bereshit 21:33, et al.) something which already appears at the end of parashat Noach, (Bereshit 4:26.)

Avraham left Charan and came to the Land of Israel. Here, in the Land of Israel Avraham doesn’t ‘create souls,’ but rather deals with interior issues – famine and wars – moving to Egypt and then returning.  Then he must prevail over Lot’s wishes, soon thereafter triumphing the war between the group of four kings against the five kings.  Avraham is then recognized a Godly person, (as a result of the war, Malki-Tzedek the king of Shalem declares: “Blessed is Avraham before the Supreme God… and blessed is the Supreme God.”  [Bereshit 14:19,20.])  Then Avraham comes to the Brit bein ha’B’tarim (‘the Covenant between the parts,’) his prominence continuing to spread throughout the world, and then he is commanded to circumcise himself.  The trial in Brit Milah (Circumcision) was not the pain associated with the procedure, (the Midrash quotes Rabi Levi who said that when Avraham was about to circumcise himself he found that he was already circumcised – Rabi Abba disputes this – yet the idea Rabi Levi is conveying is that this test was not in fact a test!)  What then was the trial?

Avraham leads multitudes of souls that he and his wife ‘created’ in Charan – in the Land of Israel he also has allies in Aner, Eshkol, and Mamre with whom he made covenants, and then God commands him to perform circumcision.

Our sages describe Avraham deliberating with his covenantal allies, and while Aner and Eshkol do not support the fulfillment of God’s command, Mamre advises Avraham to circumcise himself without any further deliberation or hesitation.   Here we must ask – why is Avraham consulting with his comrades regarding the Divine imperative?  The Vilna Gaon explains that as a result of the circumcision Avraham’s entire universe is altered – the Brit Milah (literally “Covenant of Circumcision”) turn’s Avraham into the covenantal ally of God.  All those who were previously his allies and comrades now have their status reduced. 

Avraham becomes a new personality, his entire being and universe is altered.

This transformation began in parashat Lech Lecha – when Avraham was commanded to leave Charan and come to the Land of Israel.  We mentioned last week that in Charan Avraham had everything – he created souls, he enacted tremendous spiritual projects - and then he arrives in the Land of Israel.  In Israel there is the “Intifada” of the “Canaanites who were then in the land,” he arrives to a land wrought by famine – causing him to leave for Egypt and then return, and also must deal with quibbling shepherds.

Avraham’s test is that specifically in the Land of Israel, where he so desires to call in the name of God – he is unable to do so.

Through circumcision as mentioned in our parasha, Avraham experiences this same test in a different fashion – as a result of this circumcisional covenant he is made someone different to his peers.  Yet again he is able to emerge triumphant.

We would expect Avraham to rest for some time after having undergone his circumcision – certainly on the third day when the pain is most severe.   Even Hashem ‘plays his part’ in order that his faithful emissary have some respite from his mission.  God “removes the sun from its sheath,” He brings the pain of the third day since the circumcision upon Avraham – revolutionizing the entire context in which Avraham had lived until now, for now Avraham is circumcised.  Yet Avraham – the faithful missionary – imitates his Master: just as God does not take respite from His responsibilities, so too Avraham refuses to rest.

Avraham goes to Mamre his friend in order to consult with him regarding his future – how does he proceed now that his entire reality has changed.

“God was standing over him” – in Rashi’s commentary he hints at the judges sitting in judgement and God standing over them.  Possibly Rashi is teaching us that God stands over the judges when they are sitting at the opening of the tent – searching for passersby.  When the leaders are open to the social-religious needs of their people and not secluded in their ivory towers.

God brings the sun out in full force – yet even the intense heat cannot prevent the missionary from pursuing his calling.  (The Midrash states that Avraham sent Eliezer to find guests – yet he returns empty-handed.  Avraham says that he cannot rely on his slave, and so goes out himself to search for passersby.  Such is Avraham’s determination to continue with his mission despite his own suffering.)

“And he raised his eyes and saw, and behold three men were standing before him” – our Sages teach us that whenever the Torah states “behold” it indicates a pre-existing condition that had not been previously perceived until that point in time.  (Similar to “And behold a ram caught in the bushes” (Bereshit 22:13) – expounded in the Midrash to mean that that specific ram had been standing by for the purpose of the Akeida (in place of Yitzchak) since the six days of creation.)

A missionary like Avraham continually asks himself what Hashem wants of him.  Therefore “and he raised his eyes” – he raises his sight, observing from a point of height, and behold there are people, the angels standing before him.

“And he saw, and he ran towards them” – here Rashi explains that the second usage of the verb “see” connotes comprehension, he saw and understood that they did not want to bother him, so instead he ran towards them.  How perceptive Avraham is to his fellow’s feelings and state of mind!   How often do we pass thousands of people and not even acknowledge their existence!

“At the opening of the tent” – What is he doing at the opening of his tent? 

A missionary of God reaches every corner of the world, yet in order to be a true messenger he must always be “at the opening of the tent.”  His tent, continually with him – fulfilling the mission of his home and of his Beit Midrash.

“‘Where is Sarah your wife?’ And he said: ‘Behold (she is) in the tent.’” – Rashi comments: “She is modest.” 

We have already learned that the expression “A’yei” – “Where” is a rhetorical question to which the answer is known.  (Similar to the question God asked of Adam: “A’ye’ka” – “Where are you?” (Bereshit 3:9.)  Also similar to Yitzchak’s question to his father: “Where is the lamb for the sacrifice?” (Bereshit 22:7).)

Avraham acts through the strength of his wife who is in the tent, a woman endowed with modesty and Ru’ach Ha’kodesh – Divine inspiration – who discreetly gives him the power to operate in the world.

“Behold three men” – the Midrash poses the following question:

“Three men – further on the text refers to them as men, and here it refers to them as angels?  Rabi Alexandri said that when with Avraham they were men, for angels were continually present in Avraham’s home, as the verse states: ‘She observes the manner of those in her home,’ (Mishlei 31:27) – those in Avraham’s home were angels.  Since angels were a usual occurrence, they appeared to him as men.  But to Lot – a commoner – they appeared as angels, as it states: ‘And the two angels came to Sedom.’”

(Tanchuma Yashan, Vayera)

Indeed this was the norm in Avraham’s home.  He was continually surrounded by angels, God’s missionaries, that he had become accustomed to them and related to them as humans.

If we wish to comprehend how it is that a person like Avraham undergoes such a fundamental transformation – we must examine these verses.  How this eminent, noble individual concerns himself with these people - appearing to him as Arabs – offering them food and drink.  Avraham, the grand missionary, never rests.  Oblivious to his own pain, oblivious to his own being that has been altered, (for now his entire perception of reality is changed, being circumcised and therefore distinct from his surroundings), Avraham sits the opening of the tent yearning for guests.

Rashi takes us step by step through the actions of this immense individual, illustrating exactly who Avraham, God’s messenger is.

“For it is for this reason that you have come by your servant” – regarding this verse the Midrash states:

“For it is for this reason that you have come by your servant - Rabi Yehoshua ben Rabi Nechemia said: ‘From the day that God created you, you have been primed to come to, ‘for it is for this reason (“al kein”) that you have come…’ as the verse states ‘and it was so’ (“Vayehi chein,” Bereshit 1:7 et al.)”

Avraham tells the angels: “Our meeting is not simple coincidence, but rather we are meant to learn from one another.”  Here we see Avraham’s grand perspective of reality – there is no coincidence!

“Some water will be taken” – Rashi explains: “(The water) will be taken by an emissary, and God compensated his children through an emissary, as the verse states: ‘And Moshe raised his hand and struck the rock.’”

The Sefer Chassidim explains that Avraham was required to be assisted by an emissary in bringing the water, for had he offered to bring the water himself – the angels would have refused such an action unbecoming Avraham’s status.  And certainly to send the angels to bring the water themselves was inappropriate.  Therefore “some water will be taken” – through an emissary, (and even then - only a small amount of water in order not to burden the emissary.)   And as a result of this minor matter dealt with by an agent, as opposed to Avraham himself, Bnei Yisrael receive their water in Mei M’riva through an agent.  The water flows as a result of Moshe striking the rock, whereas the water may have been drawn directly from the rock via speech.  Even the slightest imperfection in one’s mission detracts – and has repercussions into the future.

Finally, Rashi’s interpretation this occurred on Pesach may be understood as follows:  Certainly this is not the historical Pesach as we know it, but rather the conceptual essence of Pesach.   The notion that free men have the capability, and indeed are obligated, to act in the real world.  It is this concept that simultaneously empowers and compels Avraham at one-hundred years of age to desire a child with his ninety year-old wife, Sara.

How does one reach this level of freedom?  The answer lies in the character of the exalted emissary who becomes one with his master.  Therefore this parasha is named “Vayera” – “And he appeared” – the majestic and wondrous natures of Avraham and Sara emerge as a result of God’s appearing to them, for their lives are the ultimate expression of Divine revelation.

This is Rashi’s explanation of these verses – seemingly superfluous verses that elucidate the behavior of those emissaries – verses that form the basis for understanding the greatness of Avraham and Sara.

Translated by: Sholem Hurwitz.

Copyright: Keren Yishai/Rav Mordechai Elon.