וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא וְהוּא ישֵׁב פֶּתַח הָאֹהֶל (בראשית יח, א), כְּתִיב (תהלים יח, לו): וַתִּתֶּן לִי מָגֵן יִשְׁעֶךָ וִימִינְךָ תִסְעָדֵנִי וְעַנְוָתְךָ תַרְבֵּנִי. וַתִּתֶּן לִי מָגֵן יִשְׁעֶךָ, זֶה אַבְרָהָם. וִימִינְךָ תִסְעָדֵנִי, בְּכִבְשַׁן הָאֵשׁ, בָּרְעָבוֹן וּבַמְּלָכִים. וְעַנְוָתְךָ תַרְבֵּנִי, מָה עֲנָוָה הִרְבָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, שֶׁהָיָה יוֹשֵׁב וְהַשְּׁכִינָה עוֹמֶדֶת, הֲדָא הוּא דִכְתִיב וַיֵּרָא אֵלָיו ה'. “The Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent in the heat of the day” (Genesis 18:1).
“The Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent.” It is written: “You have given me the shield of Your salvation, and Your right hand has supported me; Your humility has made me great” (Psalms 18:36). “You have given me the shield of Your salvation” – this refers to Abraham.1As it is written: “The word of the Lord came to Abram in a vision, saying: Fear not Abram, I am a shield for you” (Genesis 15:1). Your right hand has supported me – in the fiery furnace, in famine, and against the kings. “Your humility has rendered me great” – with what humility did the Holy One blessed be He render Abraham great? It is that he was sitting and the Divine Presence was standing [over him]. That is what is written: “The Lord appeared to him.”
וְאַחַר עוֹרִי נִקְּפוּ זֹאת וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ (איוב יט, כו), אָמַר אַבְרָהָם אַחַר שֶׁמַּלְתִּי עַצְמִי הַרְבֵּה גֵּרִים בָּאוּ לְהִדָּבֵק בְּזֹאת הַבְּרִית. וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ, אִילוּלֵי שֶׁעָשִׂיתִי כֵן מֵהֵיכָן הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עָלַי, וַיֵּרָא אֵלָיו ה': “After my skin, this was struck [nikfu], and from my flesh I will view God” (Job 19:26) – Abraham said: After I circumcised myself, many proselytes came to attach themselves2Nikfu is related to mukaf, meaning attached to. to this covenant. “And from my flesh I will view God” – had I not done this, on what basis would the Holy One blessed be He have appeared to me? “The Lord appeared to him.”
רַבִּי אִיסֵי פָּתַח (איוב לא, יג יד): אִם אֶמְאַס מִשְׁפַּט עַבְדִּי וַאֲמָתִי בְּרִבָם עִמָּדִי, וּמָה אֶעֱשֶׂה כִּי יָקוּם אֵל וְכִי יִפְקֹד מָה אֲשִׁיבֶנּוּ, אִתְּתֵיהּ דְּרַבִּי יוֹסֵי הֲוָה מִכַּתְּשָׁא עִם אַמְתֵיהּ, אַכְּחָשָׁהּ קֳדָמָא. אָמְרָה לוֹ מִפְּנֵי מָה אַתָּה מַכְּחִישֵׁנִי לִפְנֵי שִׁפְחָתִי, אָמַר לָהּ לֹא כָךְ אָמַר אִיּוֹב: אִם אֶמְאַס מִשְׁפַּט עַבְדִּי. דָּבָר אַחֵר, אִם אֶמְאַס מִשְׁפַּט, זֶה אַבְרָהָם, (בראשית יז, כג): וַיִּקַּח אַבְרָם אֶת יִשְׁמָעֵאל בְּנוֹ וגו', אָמַר אִלּוּלֵי שֶׁעָשִׂיתִי כֵּן מֵהֵיכָן הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עָלַי, וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא וְהוּא ישֵׁב. Rabbi Isi began: “If I reject justice for my servant and my maidservant when they quarrel with me, what would I do when God arises, and when He makes His reckoning; what would I answer Him?” (Job 31:13–14). Rabbi Yosei’s wife was once quarreling with his maidservant.3In manuscripts: With her maidservant. He contradicted her [his wife] in her presence. She said to him: ‘Why are you contradicting me in front of my maidservant?’ He said to her: ‘Did Job not say this: “If I reject justice for my servant [and my maidservant…]”?’
Another interpretation, “If I reject justice [mishpat]…” – this refers to Abraham: “Abraham took Ishmael his son [and all those born in his house…and he circumcised the flesh of their foreskin]” (Genesis 17:23).4Mishpat can also mean law. Abraham did not withhold the fulfillment of the law of circumcision from Yishmael, who was considered Abraham’s servant. He said: ‘Had I not done so, on what basis would the Holy One blessed be He have appeared to me?’ “The Lord appeared to him in the plains of Mamre, and he was sitting.”
רַבִּי יִצְחָק פָּתַח (שמות כ, כא): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי וגו', אָמַר רַבִּי יִצְחָק מָה אִם זֶה שֶׁבָּנָה מִזְבֵּחַ לִשְׁמִי הֲרֵינִי נִגְלָה עָלָיו וּמְבָרְכוֹ, אַבְרָהָם שֶׁמָּל עַצְמוֹ לִשְׁמִי עַל אַחַת כַּמָּה וְכַמָּה, וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא. Rabbi Yitzḥak began: “You shall make for Me an altar of earth…[I will come to you and I will bless you]” (Exodus 20:21). Rabbi Yitzḥak said: [God said:] ‘If, regarding this person who built an altar in My name, I will reveal Myself to him and bless him, Abraham, who circumcised himself in my name, all the more so.’ “The Lord appeared to him in the plains of Mamre.”
רַבִּי לֵוִי פָּתַח (ויקרא ט, ד): וְשׁוֹר וָאַיִל לִשְׁלָמִים לִזְבֹּחַ לִפְנֵי ה', אָמַר מָה אִם זֶה שֶׁהִקְרִיב שׁוֹר וָאַיִל לִשְׁמִי הֲרֵינִי נִגְלָה עָלָיו וּמְבָרְכוֹ, אַבְרָהָם שֶׁמָּל עַצְמוֹ לִשְׁמִי עַל אַחַת כַּמָּה וְכַמָּה, וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא. Rabbi Levi began: “And a bull and a ram as peace offerings, to slaughter before the Lord…[for today the Lord appears to you]” (Leviticus 9:4). He [God] said: ‘If, regarding this person who sacrificed a bull and a ram to My name, I will reveal Myself to him and bless him, Abraham, who circumcised himself in my name, all the more so.’ “The Lord appeared to him in the plains of Mamre.”
כְּתִיב (ישעיה לג, יד): פָּחֲדוּ בְצִיּוֹן חַטָּאִים, אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר מָשָׁל לִשְׁנֵי תִּינוֹקוֹת שֶׁבָּרְחוּ מִבֵּית הַסֵּפֶר, הָיָה זֶה לוֹקֶה וְזֶה מִרְתַּת, אָמַר רַבִּי יוֹנָתָן כָּל חֲנֻפָּה שֶׁנֶּאֱמַר בַּמִּקְרָא, בְּמִינוּת הַכָּתוּב מְדַבֵּר, וּבִנְיַן אָב שֶׁבְּכֻלָּן פָּחֲדוּ בְצִיּוֹן חַטָּאִים אָחֲזָה רְעָדָה חֲנֵפִים. אָמַר רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן לְאַרְכִילִיסְטוּס שֶׁמָּרַד בַּמֶּלֶךְ, אָמַר הַמֶּלֶךְ כָּל מִי שֶׁהוּא תּוֹפְשׂוֹ אֲנִי נוֹתֵן לוֹ פְּרוֹקוֹפִּי, עָמַד אֶחָד וּתְפָשׂוֹ, אָמַר הַמֶּלֶךְ שִׁמְּרוּ שְׁנֵיהֶם עַד הַבֹּקֶר, וְהָיָה זֶה מִתְפַּחֵד וְזֶה מִתְפַּחֵד, זֶה מִתְפַּחֵד לוֹמַר אֵיזֶה פְּרוֹקוֹפִי הַמֶּלֶךְ נוֹתֵן לִי, וְזֶה מִתְפַּחֵד וְאוֹמֵר אֵיזֶה דִּין הַמֶּלֶךְ דָּן אוֹתִי. כָּךְ לֶעָתִיד לָבוֹא יִשְׂרָאֵל מִתְפַּחֲדִים וְעוֹבְדֵי כּוֹכָבִים מִתְפַּחֲדִים, יִשְׂרָאֵל מִתְפַּחֲדִים (הושע ג, ה): וּפָחֲדוּ אֶל ה' וְאֶל טוּבוֹ בְּאַחֲרִית הַיָּמִים. וְעוֹבְדֵי כּוֹכָבִים מִתְפַּחֲדִים פָּחֲדוּ בְצִיּוֹן חַטָּאִים. אָמַר רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן לָמָּה הוּא קוֹרֵא אוֹתָן (ישעיה לג, יג): מוֹקְדֵי עוֹלָם, שֶׁאִלּוּ נִתַּן לָהֶם רְשׁוּת הָיוּ מוֹקְדִים כָּל הָעוֹלָם כֻּלּוֹ עַל יוֹשְׁבָיו לְשָׁעָה קַלָּה. (ישעיה לג, טו): הֹלֵךְ צְדָקוֹת, זֶה אַבְרָהָם, (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט. (ישעיה לג, טו): וְדֹבֵר מֵישָׁרִים, (שיר השירים א, ד): מֵישָׁרִים אֲהֵבוּךָ. (ישעיה לג, טו): מֹאֵס בְּבֶצַע מַעֲשַׁקּוֹת, שֶׁנֶּאֱמַר (בראשית יד, כג): אִם מֵחוּט וְעַד שְׂרוֹךְ נַעַל. (ישעיה לג, טו): נֹעֵר כַּפָּיו מִתְּמֹךְ בַּשֹּׁחַד, (בראשית יד, כב): הֲרִמֹתִי יָדִי אֶל ה' אֵל עֶלְיוֹן. (ישעיה לג, טז): הוּא מְרוֹמִים יִשְׁכֹּן, רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן בְּשֵׁם רַבִּי חָנִין בְּשֵׁם רַבִּי יוֹחָנָן הֶעֱלָה אוֹתוֹ לְמַעְלָה מִכִּפַּת הָרָקִיעַ, הֲדָא דְּהוּא אֲמַר לֵיהּ (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה, אֵינוֹ שַׁיָּךְ לוֹמַר הַבֶּט אֶלָּא מִלְּמַעְלָה לְמַטָּה. (ישעיה לג, טז): מְצָדוֹת סְלָעִים מִשְׂגַּבּוֹ, אֵלּוּ עַנְנֵי כָּבוֹד, (ישעיה לג, טז): לַחְמוֹ נִתָּן מֵימָיו נֶאֱמָנִים, (בראשית יח, ד): יֻקַּח נָא מְעַט מַיִם. (ישעיה לג, יז): מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ, וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא. It is written: “[Hear, you distant ones, what I have done….] Sinners were frightened in Zion, [trembling seized the falsifiers [ḥanefim]: Who among us can live with the consuming fire? Who among us can live with eternal conflagrations?]” (Isaiah 33:13–14) – Rabbi Yirmeya ben Elazar said: This is analogous to two children who ran away from school. One of them was flogged and the other one became frightened.5When he saw that his friend was punished for doing the same misdeed. Rabbi Yonatan said: In every instance where falsification [ḥanufa] is stated in the Bible, the verse is referring to heresy. The paradigm of them all is: “Sinners were frightened in Zion, trembling seized the falsifiers [ḥanefim].”
Rabbi Yehuda bar Rabbi Simon said: This is analogous to the head of a band of robbers who rebelled against the king. The king said: ‘Anyone who apprehends him, I will give him an advancement in status.’ Someone arose and apprehended him. The king said [to his guards]: ‘Guard both of them until morning.’ This one was concerned, and the other one was concerned. This one was concerned, saying: ‘What advancement will the king give me?’6Perhaps it will not be as much as I thought. That one was concerned, saying: ‘With what sentence will the king sentence me?’ So, in the future, Israel will be concerned and the idol worshippers will be concerned. Israel will be concerned: “They will be fearful for the Lord and for His goodness at the end of days” (Hosea 3:5). The idol worshippers will be concerned: “Sinners were frightened in Zion.”
Rabbi Yehuda bar Rabbi Simon said: Why does he [Isaiah] call them: “Eternal conflagrations”? (Isaiah 33:14). It is because were He to allow them, they would burn the entire world along with its inhabitants in a brief moment.
“One who walks righteously” (Isaiah 33:15) – this refers to Abraham, [as it is written regarding him:] “[I have known him, so that he may command his children and his household after him] that they should observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19). “And one who speaks uprightly” (Isaiah 33:15) – “the upright loved you” (Song of Songs 1:4).7This is seen as a reference to the Patriarchs. “He who spurns the profit of extortion” (Isaiah 33:15) – “[Abram said to the king of Sodom…] neither a thread nor a shoelace, [I shall take nothing from you]” (Genesis 14:22–23); “He who keeps his hands clean of grasping bribery” (Isaiah 33:15) – “I have raised my hand to the Lord, God Most High […neither a thread nor a shoelace, I shall take nothing from you].”
“He will dwell On High” (Isaiah 33:16) – Rabbi Yehuda bar Rabbi Simon in the name of Rabbi Ḥanin in the name of Rabbi Yoḥanan: He [God] took him above the dome of the heavens. That is what is written: “Look [habet] now at the heavens” (Genesis 15:5) – it is relevant to say habet only about looking from above to below.
“Rocky citadels are his stronghold” (Isaiah 33:16) – these are the clouds of glory.8The clouds that Abraham saw hovering over Mount Moriah (see Bereshit Rabba 56:1). “His bread is granted, his water is assured” (Isaiah 33:16) – “let some water be brought” (Genesis 18:4). “Your eyes will behold a king in his beauty” (Isaiah 33:17) – “the Lord appeared to him in the plains of Mamre.”
וְהוּא ישֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם (בראשית יח, א), רַבִּי בֶּרֶכְיָה מִשּׁוּם רַבִּי לֵוִי אָמַר יָשַׁב כְּתִיב, בִּקֵּשׁ לַעֲמֹד, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁב, אַתָּה סִימָן לְבָנֶיךָ, מָה אַתָּה יוֹשֵׁב וּשְׁכִינָה עוֹמֶדֶת, כָּךְ בָּנֶיךָ יוֹשְׁבִין וּשְׁכִינָה עוֹמֶדֶת עַל גַּבָּן, כְּשֶׁיִּשְׂרָאֵל נִכְנָסִים לְבָתֵּי כְנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וְקוֹרִין קְרִיאַת שְׁמַע וְהֵן יוֹשְׁבִים לִכְבוֹדִי וַאֲנִי עַל גַּבָּן, שֶׁנֶּאֱמַר (תהלים פב, א): אֱלֹהִים נִצָּב בַּעֲדַת אֵל. אָמַר רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק עוֹמֵד אֵין כְּתִיב כָּאן אֶלָּא נִצָּב, אֱטִימוֹס, כְּמָה דְתֵימָא (שמות לג, כא): וְנִצַּבְתָּ עַל הַצּוּר. כְּתִיב (ישעיה סה, כד): וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה, רַבִּי שְׁמוּאֵל בַּר חִיָּא וְרַבִּי יוּדָן בְּשֵׁם רַבִּי חֲנִינָא, עַל כָּל שֶׁבַח וְשֶׁבַח שֶׁיִּשְׂרָאֵל מְשַׁבְּחִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ עֲלֵיהֶם, מַה טַּעַם (תהלים כב, ד): וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל. “He was sitting [yoshev] at the entrance of the tent in the heat of the day” (Genesis 18:1) – Rabbi Berekhya said in the name of Rabbi Levi: Yoshev is written without a vav.9So that it can also be read yeshev, he shall sit. He sought to stand, but the Holy One blessed be He said to him: ‘Sit. You are a model for your descendants; just as you sit and the Divine Presence stands, so your descendants will sit with the Divine Presence standing over them, when the people of Israel enter synagogues and study halls and recite the Shema. They sit in honor of Me, and I am over them,’ as it is stated: “God stands [nitzav] in the assembly of the Almighty” (Psalms 82:1).
Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Omed is not written here, but nitzav – indicating being at the ready to act, just as it says: “You shall stand [venitzavta] on the rock” (Exodus 33:21). It is written: “It will be that even before they call out I will answer” (Isaiah 65:24).10This verse shows that God is always at the ready to answer Israel’s prayers.
Rabbi Shmuel bar Ḥiyya and Rabbi Yudan in the name of Rabbi Ḥanina: For each and every praise that Israel praises the Holy One blessed be He, He rests His Divine Presence upon them. What is the source? “You are holy, enthroned in the praises of Israel” (Psalms 22:4).
פֶּתַח הָאֹהֶל (בראשית יח, א), פֶּתַח טוֹב פָּתַחְתָּ לָעוֹבְרִים וְלַשָּׁבִים, פֶּתַח טוֹב פָּתַחְתָּ לַגֵּרִים, שֶׁאִלּוּלֵי אַתְּ לֹא בָרָאתִי שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר (ישעיה מ, כב): וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת, שֶׁאִלּוּלֵי אַתְּ לֹא בָרָאתִי גַּלְגַּל חַמָּה, שֶׁנֶּאֱמַר (תהלים יט, ה): לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם, שֶׁאִלּוּלֵּי אַתְּ לֹא בָרָאתִי אֶת הַיָּרֵחַ, שֶׁנֶּאֱמַר (איוב כה, ה): הֵן עַד יָרֵחַ וְלֹא יַאֲהִיל. אָמַר רַבִּי לֵוִי לֶעָתִיד לָבוֹא אַבְרָהָם יוֹשֵׁב עַל פֶּתַח גֵּיהִנֹּם וְאֵינוֹ מַנִּיחַ אָדָם מָהוּל מִיִּשְׂרָאֵל לֵירֵד לְתוֹכָהּ, וְאוֹתָן שֶׁחָטְאוּ יוֹתֵר מִדַּאי, מֶה עוֹשֶׂה לָהֶם מַעֲבִיר אֶת הָעָרְלָה מֵעַל גַּבֵּי תִּינוֹקוֹת שֶׁמֵּתוּ עַד שֶׁלֹא מָלוּ, וְנוֹתְנָהּ עֲלֵיהֶם וּמוֹרִידָן לַגֵּיהִנֹם, הֲדָא הוּא דִכְתִיב (תהלים נה, כא): שָׁלַח יָדָיו בִּשְׁלֹמָיו חִלֵּל בְּרִיתוֹ. כְּחֹם הַיּוֹם, לִכְשֶׁיָּבוֹא אוֹתוֹ הַיּוֹם שֶׁכָּתוּב בּוֹ (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר. כְּחֹם הַיּוֹם, תָּנֵי רַבִּי יִשְׁמָעֵאל כְּחֹם הַיּוֹם הֲרֵי שֵׁשׁ שָׁעוֹת אֲמוּרוֹת, הָא מָה אֲנִי מְקַיֵּם (שמות טז, כא): וְחַם הַשֶּׁמֶשׁ וְנָמֵס, בְּאַרְבַּע שָׁעוֹת. אַתָּה אוֹמֵר אַרְבַּע שָׁעוֹת אוֹ אֵינוֹ אֶלָּא בְּשֵׁשׁ שָׁעוֹת, כְּשֶׁהוּא אוֹמֵר כְּחֹם הַיּוֹם הֲרֵי שֵׁשׁ שָׁעוֹת אֲמוּרוֹת. אוֹ חִילוּף, כְּחֹם הַיּוֹם בְּאַרְבַּע שָׁעוֹת, וְחַם הַשֶּׁמֶשׁ וְנָמֵס בְּשִׁשָּׁה שָׁעוֹת. אֲמַרְתְּ הֵיךְ אַתָּה יָכוֹל לְקַיֵּם כְּחֹם הַיּוֹם בְּאַרְבַּע שָׁעוֹת וַהֲלוֹא בְּאַרְבַּע שָׁעוֹת אֵין חֹם אֶלָּא בְּמָקוֹם שֶׁהַחַמָּה זוֹרַחַת שָׁם, בְּאַרְבַּע שָׁעוֹת טֻלָּא קָרִיר וְשִׁמְשָׁא שָׁרִיב, בְּשֵׁשׁ שָׁעוֹת טֻלָּא וְשִׁמְשָׁא שְׁרִיבִין כַּחֲדָא, הָא אֵין עָלֶיךָ לוֹמַר כְּלָשׁוֹן אַחֲרוֹן אֶלָּא כְּלָשׁוֹן רִאשׁוֹן, כְּחֹם הַיּוֹם בְּשִׁשָּׁה שָׁעוֹת, וְחַם הַשֶּׁמֶשׁ וְנָמֵס בְּאַרְבַּע שָׁעוֹת, שֶׁבִּמְקוֹם שֶׁהַחַמָּה זוֹרַחַת בִּלְבָד שָׁם נָמָס. אָמַר רַבִּי תַּנְחוּמָא בְּשָׁעָה שֶׁאֵין לַבְּרִיּוֹת צֵל תַּחְתָּיו. אָמַר רַבִּי יַנַּאי, נִקֵּב נֶקֶב מִגֵּיהִנֹּם וְהִרְתִּיחַ כָּל הָעוֹלָם כֻּלּוֹ עַל יוֹשְׁבָיו לְשָׁעָה קַלָּה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא צַדִּיקִים בְּצַעַר וְהָעוֹלָם בְּרֶוַח, הֲדָא אָמְרָת שֶׁהַחִמּוּם יָפֶה לַמַּכָּה. “At the entrance [petaḥ] of the tent [ohel]” – [God said to Abraham:] ‘You opened a good opening [petaḥ] for passersby, you opened a good opening for proselytes. [Moreover,] were it not for you, I would not have created heaven and earth, as it is stated regarding them: “He stretched them like a tent for dwelling” (Isaiah 40:22).11Abraham provided the opening [petaḥ] that allowed God to create heaven and earth, which are referred to as tents. Were it not for you, I would not have created the orb of the sun, as it is stated: “In a tent within, He placed the sun” (Psalms 19:5). Were it not for you, I would not have created the moon, as it is stated: “Behold, even the moon does not shine [yaahil]”’ (Job 25:5).
Rabbi Levi said: In the future, Abraham will sit at the entrance of Gehenna and will not allow any circumcised person of Israel to descend into it. But those who sinned greatly,12And rightfully deserve to go to Gehenna. what does he do to them? He removes the foreskin from babies who died before they were circumcised, and he places it upon them,13Making them appear uncircumcised. and sends them down to Gehenna. That is what is written: “He raised his arms against his comrades, violating his covenant” (Psalms 55:21).14"Covenant” referring to the covenant of circumcision. “In the heat of the day” – when that day will come in whose regard it is written: “For, behold, the day is coming, burning like an oven” (Malachi 3:19).
“In the heat of the day” – Rabbi Yishmael taught: “In the heat of the day” – this is speaking of the sixth hour [of the day.] How then do I explain [the verse regarding the manna]: “The sun grew hot and it melted”? (Exodus 16:21).15The implication is that it was hot only in the sun, but not in the shade. It is at the fourth hour. You say that it is the fourth hour, but perhaps it is really at the sixth hour? When it says: “In the heat of the day” – that [expression] is speaking of the sixth hour. Or, perhaps it is the reverse, “in the heat of the day” refers to the fourth hour, and “the sun grew hot and it melted” refers to the sixth hour. You must admit, however: How can you explain “in the heat of the day” to be the fourth hour? Is it not so that at the fourth hour, the heat is only in a place where the sun shines? At the fourth hour, the shade is cool while the sun is hot. At the sixth hour, the shade and the sun are equally hot. Therefore, you should not say in accordance with the second formulation, but rather like the first formulation: “In the heat of the day” refers to the sixth hour, and “the sun grew hot and it melted” refers to the fourth hour, as only in the place where the sun shone did it melt. Rabbi Tanḥuma says: It [the sixth hour] is at a time when people do not have a shadow at the bottom of them.16The sixth hour is at noon, when one’s shadow cannot be seen, as the sun is directly overhead.
Rabbi Yanai said: He pierced a hole from Gehenna and heated up the entire world along with its inhabitants for a brief moment, for the Holy One blessed be He said: ‘The righteous are suffering and the world is comfortable?’17God unleashed the heat of Gehenna for Abraham’s benefit, even though it was inconvenient for the rest of the world. This teaches that heat is effective for a wound.
אָמַר עַד שֶׁלֹא מַלְתִּי הָיוּ הָעוֹבְרִים וְהַשָּׁבִים בָּאִים אֶצְלִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁלֹא מַלְתָּה הָיוּ בְּנֵי אָדָם עֲרֵלִים בָּאִים, עַכְשָׁו אֲנִי וּבְנֵי פַּמַּלְיָא שֶׁלִּי נִגְלִים עָלֶיךָ, הֲדָא הוּא דִכְתִיב (בראשית יח, ב): וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים נִצָּבִים עָלָיו, וַיַּרְא בַּשְּׁכִינָה, וַיַּרְא בַּמַּלְאָכִים. אָמַר רַבִּי חֲנִינָא שְׁמוֹת חֳדָשִׁים עָלוּ מִבָּבֶל. רֵישׁ לָקִישׁ אָמַר אַף שְׁמוֹת מַלְאָכִים מִיכָאֵל רְפָאֵל וְגַבְרִיאֵל. אָמַר רַבִּי לֵוִי אֶחָד נִדְמָה לוֹ בִּדְמוּת סָדָקִי, וְאֶחָד נִדְמָה לוֹ בִּדְמוּת נָוָטִי, וְאֶחָד בִּדְמוּת עֲרָבִי, אָמַר אִם רוֹאֶה אֲנִי שֶׁשְּׁכִינָה מַמְתֶּנֶת עֲלֵיהֶם אֲנִי יוֹדֵעַ שֶׁהֵן בְּנֵי אָדָם גְּדוֹלִים, וְאִם אֲנִי רוֹאֶה אוֹתָן חוֹלְקִים כָּבוֹד אֵלּוּ לְאֵלּוּ, אֲנִי יוֹדֵעַ שֶׁהֵן בְּנֵי אָדָם מְהוּגָנִין, וְכֵיוָן שֶׁרָאָה אוֹתָן חוֹלְקִין כָּבוֹד אֵלּוּ לְאֵלּוּ, יָדַע שֶׁהֵן בְּנֵי אָדָם מְהוּגָנִין. אָמַר רַבִּי אַבָּהוּ אֹהֶל פְּלָן שֶׁל אָבִינוּ אַבְרָהָם מְפֻלָּשׁ הָיָה, רַבִּי יוּדָן אָמַר כְּהָדֵין דְּרוֹמִילוֹס, אָמַר אִם אֲנִי רוֹאֶה אוֹתָן שֶׁהִפְלִיגוּ אֶת דַּרְכָּם לְהִתְקָרֵב דֶּרֶךְ כָּאן, אֲנִי יוֹדֵעַ שֶׁהֵן בָּאִים אֶצְלִי, כֵּיוָן שֶׁרָאָה אוֹתָן שֶׁהִפְלִיגוּ, מִיָּד וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה. “He lifted his eyes and he saw, and, behold, three men were standing over him; he saw and ran toward them from the entrance of the tent, and prostrated himself to the ground” (Genesis 18:2).
He [Abraham] said: ‘Before I was circumcised, passersby would come in to me.’18Abraham was concerned that perhaps he would no longer have visitors (see Bereshit Rabba 47:10). The Holy One blessed be He said to him: ‘Before you were circumcised, uncircumcised people would come to you. Now, I and the members of my entourage are revealing ourselves to you.’ That is what is written: “He lifted his eyes and saw, and, behold, three men were standing near him; [he saw…].” “He saw” – the Divine Presence; “he saw” –the angels.
Rabbi Ḥanina said: The names of the months19Nisan, Iyar, etc. ascended from Babylon.20Before the Jews were exiled to Babylonia, the months were referred to as first month, second month, etc., and had no proper names. These names are mentioned only in the post-exilic books of the Bible. Reish Lakish said: The names of the angels, Mikhael, Refael, and Gavriel, as well.21Before the Babylonian exile, personal names for angels were never used. They first appear in the book of Daniel.
Rabbi Levi said: One appeared to him in the image of a Saracen, one in the image of a Nabatean, and one in the image of an Arab.
He [Abraham] said: ‘If I see that the Divine Presence waits for them, I will know that they are prominent people. If I see that they act respectfully towards to one another, I will know that they are reputable people.’22This explains why it says: “He saw” twice in the verse. When he saw them acting respectfully towards one another, he knew that they were reputable people.
Rabbi Abahu said: The main tent of our patriarch Abraham was open on both sides, like a large plaza. He said: ‘If I see them, that they turn off from their way to approach this way, I will know that they are coming to me.’ When he saw that they had turned off the road, he immediately “ran toward them from the entrance of the tent, and prostrated himself to the ground.”
וַיֹּאמַר אֲדֹנָי אִם נָא מָצָאתִי חֵן (בראשית יח, ג), תָּנֵי רַבִּי חִיָּא לַגָּדוֹל שֶׁבָּהֶן אָמַר זֶה מִיכָאֵל. (בראשית יח, ד): יֻקַּח נָא מְעַט מַיִם, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי סִימָאי אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אַתָּה אָמַרְתָּ יֻקַּח נָא מְעַט מַיִם, חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְבָנֶיךָ בַּמִּדְבָּר וּבַיִּשּׁוּב וּלְעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (במדבר כא, יז): אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ לָהּ, הֲרֵי בַּמִּדְבָּר. בְּאֶרֶץ כְּנַעַן מִנְיַן, (דברים ח, ז): אֶרֶץ נַחֲלֵי מָיִם עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וּבָהָר. לֶעָתִיד לָבוֹא מִנַּיִן, תַּלְמוּד לוֹמַר (זכריה יד, ח): בַּיּוֹם הַהוּא יֵצְאוּ מַיִם חַיִּים מִיְרוּשָׁלָיִם. אַתָּה אָמַרְתָּ וְרַחֲצוּ רַגְלֵיכֶם, חַיֶּיךָ, שֶׁאֲנִי פּוֹרֵעַ לְבָנֶיךָ בַּמִּדְבָּר, וּבַיִּשּׁוּב, וְלֶעָתִיד לָבוֹא. בַּמִּדְבָּר מִנַּיִן, שֶׁנֶּאֱמַר (יחזקאל טז, ט): וָאֶרְחָצֵךְ בַּמַּיִם. בַּיִּשּׁוּב מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה א, טז): רַחֲצוּ הִזַּכּוּ. לֶעָתִיד לָבוֹא מִנַיִן, שֶׁנֶּאֱמַר (ישעיה ד, ד): אִם רָחַץ ה' אֵת צֹאַת בְּנוֹת צִיּוֹן. אַתָּה אָמַרְתָּ וְהִשָּׁעֲנוּ תַּחַת הָעֵץ, חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְבָנֶיךָ בַּמִּדְבָּר וכו', שֶׁנֶּאֱמַר (תהלים קה, לט): פָּרַשׂ עָנָן לְמָסָךְ, הֲרֵי בַּמִּדְבָּר. בָּאָרֶץ מִנַּיִן (ויקרא כג, מב): בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים. לֶעָתִיד לָבוֹא מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ד, ו): וְסֻכָּה תִּהְיֶה לְצֵל יוֹמָם מֵחֹרֶב, אַתָּה אָמַרְתָּ וְאֶקְחָה פַּת לֶחֶם, חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְבָנֶיךָ וכו', (שמות טז, ד): וַיֹּאמֶר ה' אֶל משֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, הֲרֵי בַּמִּדְבָּר. בָּאָרֶץ מִנַּיִן, שֶׁנֶּאֱמַר (דברים ח, ח): אֶרֶץ חִטָּה וּשְׂעֹרָה. לֶעָתִיד לָבוֹא מִנַּיִן (תהלים עב, טז): יְהִי פִסַּת בַּר בָּאָרֶץ. כָּךְ כְּתִיב (בראשית יח, ז): וְאֶל הַבָּקָר רָץ אַבְרָהָם, חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְבָנֶיךָ וכו' (במדבר יא, לא): וְרוּחַ נָסַע מֵאֵת ה' וַיָּגָז שַׂלְוִים מִן הַיָּם, הֲרֵי בַּמִּדְבָּר. בָּאָרֶץ מִנַיִן (במדבר לב, א): וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן. לֶעָתִיד לָבוֹא מִנַיִן, שֶׁנֶּאֱמַר (ישעיה ז, כא): וְהָיָה בַּיּוֹם הַהוּא יְחַיֶּה אִישׁ וגו'. כָּךְ כְּתִיב (בראשית יח, ח): וְהוּא עֹמֵד עֲלֵיהֶם, חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְבָנֶיךָ וכו' (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ, הֲרֵי בַּמִּדְבָּר. בָּאָרֶץ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים פב, א): אֱלֹהִים נִצָּב בַּעֲדַת אֵל. לֶעָתִיד לָבוֹא מִנַּיִן, שֶׁנֶּאֱמַר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם. “He said: My Lord, please, if I have found favor in Your eyes, please do not depart from upon your servant” (Genesis 18:3).
“He said: My lords [adonai],23The midrash interprets the term adonai not as a reference to God, but rather to the three angels, adonai being in the plural. That raises the question: Why is the rest of the verse in the singular? The midrash responds that he directed his request to their senior member. please, if I have found favor in your eyes” – Rabbi Ḥiyya the Great taught: He said this to the senior one of them, that is Mikhael.
“Please, let a little water be taken, and wash your feet, and recline beneath the tree” (Genesis 18:4).
“Please, let a little water be taken” – Rabbi Elazar said in the name of Rabbi Simai: The Holy One blessed be He said to Abraham: ‘You said: “Please, let a little water be taken.” By your life, I will repay your descendants in the wilderness, in inhabited land,24After they have entered the Land of Israel. and in the future.’ That is what is written: “Then Israel sang this song: Rise, well; call out to it” (Numbers 21:17). That was in the wilderness. In the land of Canaan, from where is it derived? “A land of streams of water, of springs and depths, emerging in the valley and on the mountain” (Deuteronomy 8:7). In the future, from where is it derived? The verse states: “On that day, spring water will emerge from Jerusalem” (Zechariah 14:8).
[God said:] ‘You said: “And wash your feet.” By your life, I will repay your descendants in the wilderness, in inhabited land, and in the future.’ In the wilderness, from where is it derived? It is as it is stated: “I bathed you in water” (Ezekiel 16:9). In inhabited land, from where is it derived? It is as it is stated: “Wash, purify yourselves” (Isaiah 1:16). In the future, from where is it derived? It is as it is stated: “When the Lord will have washed the filth of the daughters of Zion” (Isaiah 4:4).
[God said:] ‘You said: “And recline beneath the tree.” By your life, I will repay your descendants in the wilderness, etc.,’ as it is stated: “He spread a cloud like a curtain” (Psalms 105:39). That was in the wilderness. In the Land of Israel, from where is it derived? “You shall dwell in booths seven days” (Leviticus 23:42). In the future, from where is it derived? It is as it is stated: “It will be a shelter for shade by day” (Isaiah 4:6).
[God said:] ‘You said: “And I will take a piece of bread” (Genesis 18:5). By your life, I will repay your descendants,’ etc. “The Lord said to Moses: Behold, I am raining food for you from the heavens” (Exodus 16:4). That was in the wilderness. In the Land, from where is it derived? It is as it is stated: “A land of wheat and barley” (Deuteronomy 8:8). In the future, from where is it derived? It is as it is stated: “There will be an abundance of grain in the Land” (Psalms 72:16).
So, it is written: “Abraham ran to the herd [and took a young bull, tender and good]” (Genesis 18:7). [God said:] ‘By your life, I will repay your descendants,’ etc.: “A wind went from the Lord, and brought over quails from the sea” (Numbers 11:31). That was in the wilderness. In the Land, from where is it derived? It is as it is stated: “The children of Reuben…had much livestock” (Numbers 32:1). In the future, from where is it derived? It is as it is stated: “It will be on that day, each man will maintain [a heifer and two sheep]” (Isaiah 7:21).
So, it is written: “He was standing over them” (Genesis 18:8). [God said:] ‘By your life, I will repay your descendants,’ etc. “The Lord was going before them by day in a pillar of cloud, to guide them on the way” (Exodus 13:21). That was in the wilderness. In the Land, from where is it derived? It is as it is stated: “God stands in the assembly of the Almighty” (Psalms 82:1). In the future, from where is it derived? It is as it is stated: “The one who breaches goes before them…[and the Lord is at their head]” (Micah 2:13).
וְאֶקְחָה פַת לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ (בראשית יח, ה), אָמַר רַבִּי יִצְחָק בַּתּוֹרָה וּבַנְּבִיאִים וּבַכְּתוּבִים מָצִינוּ דַּהֲדָא פִּתָּא מְזוֹנִיתָא דְלִבָּא. בַּתּוֹרָה מִנַּיִן, וְאֶקְחָה פַת לֶחֶם וְסַעֲדוּ לִבְּכֶם. בַּנְּבִיאִים (שופטים יט, ה): סְעָד לִבְּךָ פַּת לֶחֶם. בַּכְּתוּבִים (תהלים קד, טו): וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד. אָמַר רַב אַחָא וְסַעֲדוּ לְבַבְכֶם אֵין כְּתִיב כָּאן, אֶלָּא וְסַעֲדוּ לִבְּכֶם, הֲדָא אָמְרָת אֵין יֵצֶר הָרָע שׁוֹלֵט בַּמַּלְאָכִים, הוּא דַּעְתֵּיהּ דְּרַבִּי חִיָּא, דְּאָמַר רַבִּי חִיָּא (תהלים מח, יד): שִׁיתוּ לְבַבְכֶם לְחֵילָה אֵין כְּתִיב כָּאן, אֶלָּא לִבְּכֶם, הֲדָא אָמְרָת שֶׁאֵין יֵצֶר הָרָע שׁוֹלֵט לֶעָתִיד לָבוֹא. כִּי עַל כֵּן עֲבַרְתֶּם עַל עַבְדְּכֶם, אָמַר רַבִּי יְהוֹשֻׁעַ מִיּוֹם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ הֱיִיתֶם מְזֻמָּנִים לָבוֹא אֶצְלִי, כִּי עַל כֵּן עֲבַרְתֶּם, הֵיךְ מָה דְאַתְּ אָמַר (שמות י, י): יְהִי כֵן ה' עִמָּכֶם. וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ, אָמְרוּ אָנוּ אֵין לְפָנֵינוּ אֲכִילָה וּשְׁתִיָּה, אֲבָל אַתָּה שֶׁיֵּשׁ לְפָנֶיךָ אֲכִילָה וּשְׁתִיָּה, כֵּן תַּעֲשֶׂה לְעַצְמְךָ, כַּאֲשֶׁר דִּבַּרְתָּ, יְהִי רָצוֹן שֶׁתִּזְכֶּה לַעֲשׂוֹת עוֹד סְעוּדָה אַחֶרֶת לְבַר דְּכַר דְּיִתְיְלֵיד לָךְ. “And I will take a piece of bread, and you will sustain your heart, then depart, inasmuch as you have passed by your servant. They said: Do so, as you have said” (Genesis 18:5).
“And I will take a piece of bread, and you will sustain your heart, then depart” – Rabbi Yitzḥak said: In the Torah, in the Prophets, and in the Writings, we have found that bread is the sustenance of the heart. In the Torah, from where is it derived? “And I will take a piece of bread, and you will sustain your heart.” In the Prophets – “Sustain your heart with a piece of bread” (Judges 19:5). In the writings – “And bread sustains man’s heart” (Psalms 104:15).
Rav Aḥa said: “Sustain your heart [levavkhem]” is not written here, but rather, “sustain your heart [libekhem].” This teaches that the evil inclination has no authority over angels.25The word “heart” can be spelled with one bet (lev) or two (levav). When it is spelled with two bets it means to include both man’s good inclination and his evil inclination (Mishna Berachot 9:5). Here it is spelled with just one bet, indicating that angels have no evil inclination. That is in accordance to the opinion of Rabbi Ḥiyya, as Rabbi Ḥiyya said: “Direct your heart [levavkhem] to its rampart” is not written here, but rather, “libekhem” (Psalms 48:14). That is what is said: the evil inclination will have no authority in the future.26As that verse is speaking of Messianic times.
“Inasmuch as [al ken] you have passed by your servant” – Rabbi Yehoshua said: [Abraham said:] ‘From the day that the Holy One blessed be He created His world, you were foreordained to come to me,’ “inasmuch [al ken] as you have passed.”27The word ken appears numerous times in the account of creation: Vayehi khen, “and it was so.” This is as it says [in Pharaoh’s response to Moses]: “So [khen], may the Lord be with you” (Exodus 10:10).28There, too, Pharaoh meant: If it is preordained that your people should leave Egypt, so be it. He, of course, believed that it was not so.
“They said: Do [ta’aseh] so, as you have said” – they [the angels] said: ‘Eating and drinking do not apply to us, but you, for whom eating and drinking do apply, you shall do [ta’aseh] so for yourself; may it be His will that you should merit to prepare another feast for your male offspring that will be born to you.’29As recorded in Genesis 21:8.
וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל שָׂרָה וַיֹּאמֶר מַהֲרִי (בראשית יח, ו), רַבִּי אֶבְיָתָר אָמַר תֵּשַׁע סְאִין אָפְתָה, שָׁלשׁ לְעֻגוֹת, שָׁלשׁ לְחָבִיץ, וְשָׁלשׁ לְמִינֵי מִילוֹטָמְיָה. וְרַבָּנָן אָמְרִין שָׁלשׁ, אֶחָד לְעֻגוֹת, וְאֶחָד לְחָבִיץ, וְאֶחָד לְמִילוֹטָמְיָה. (בראשית יח, ו): לוּשִׁי וַעֲשִׂי עֻגוֹת, הֲדָא אָמְרָת פְּרוֹס הַפֶּסַח הֲוָה. רַבִּי יוֹנָה בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא הִיא מִדְבַּר סִין הִיא מִדְבַּר אָלוּשׁ, מֵאֵיזוֹ זְכוּת זָכוּ יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם מַן בַּמִדְבָּר, בִּזְכוּת שֶׁל אַבְרָהָם שֶׁאָמַר: לוּשִׁי וַעֲשִׂי עֻגוֹת. “Abraham hurried to the tent, to Sarah, and said: Quickly prepare three se’a of high quality flour, knead and make cakes” (Genesis 18:6).
“Abraham hurried to the tent, to Sarah, and said: Quickly [prepare three se’a of high quality flour, knead and make cakes]” – Rabbi Evyatar said: She baked nine se’a – three for cakes, three for dumplings, and three for various pastries. The Rabbis said: There were three [se’a altogether] – one for cakes, one for dumplings, and one for pastries.
“Knead and make cakes [ugot]” – that teaches that it was the onset of Passover.30As it is written: “They baked the dough that they had taken out of Egypt into unleavened cakes [ugot]” (Exodus 12:39).
Rabbi Yona in the name of Rabbi Ḥama bar Ḥanina: The wilderness of Sin31Where the manna began to fall for the Israelites (Exodus chapter 16). and the wilderness of Alush32Mentioned as one of the stations of the Israelites in the wilderness (Numbers 33:13). are one and the same. By what merit were the people of Israel privileged to eat manna in the wilderness? It was by the merit of Abraham, who said: “Knead [lushi] and make cakes.”
וְאֶל הַבָּקָר רָץ אַבְרָהָם, אָמַר רַבִּי לֵוִי רָץ לְקַדֵּם אוֹתָהּ אֻמָּה שֶׁכָּתוּב בָּהּ (הושע י, יא): וְאֶפְרַיִם עֶגְלָה מְלֻמָּדָה אֹהַבְתִּי לָדוּשׁ. וַיִּקַּח בֶּן בָּקָר, יָכוֹל גָּדוֹל, תַּלְמוּד לוֹמַר רַךְ, אִי רַךְ יָכוֹל חָסֵר, תַּלְמוּד לוֹמַר וָטוֹב. וַיִּתֵּן אֶל הַנַּעַר, זֶה יִשְׁמָעֵאל, בִּשְׁבִיל לְזַרְזוֹ בְּמִצְווֹת. “Abraham ran to the herd and took a young bull, tender and good, and gave it to the lad and he hurried to prepare it” (Genesis 18:7).
“Abraham ran to the herd” – Rabbi Levi said: He ran for the advancement of that nation in whose regard it is written: “Ephraim is a trained calf that loves to thresh” (Hosea 10:11).33”Ephraim” is often used as a name to denote all of Israel. As expounded before this, Abraham’s actions here provided merit from which the people of Israel benefitted later in history.
“And took a young bull” – one could think that it was large.34A grown bull, whose meat is tough. The verse therefore states: “Tender.” If it was “tender,” one could think that it was inferior. The verse therefore states: “And good.”
“And gave it to the lad” – this was Ishmael. [Abraham delegated the task to him] in order to train him in mitzvot.
וַיִּקַּח חֶמְאָה וְחָלָב (בראשית יח, ח), אָמַר רַבִּי חֲנִינָא הַמְעֻלֶּה אֶחָד מִשִּׁשִּׁים בֶּחָלָב, וְהַבֵּינוֹנִי אֶחָד מֵאַרְבָּעִים, וְהַקִּבָּר אֶחָד מֵעֶשְׂרִים. רַבִּי יוֹנָה אָמַר הַמְעֻלָּה אֶחָד מִמֵּאָה, בֵּינוֹנִי אֶחָד מִשִּׁשִּׁים, וְהַקִּבָּר אֶחָד מֵעֶשְׂרִים. וּפַת הֵיכָן הִיא, אֶפְרַיִם מַקְשָׁאָה תַּלְמִידוֹ דְּרַבִּי מֵאִיר מִשּׁוּם רַבִּי מֵאִיר אָמַר פִּירְסָה נִדָּה וְנִטְמֵאת הָעִסָּה. רַבָּנָן אָמְרֵי אֲפִלּוּ פַּת הֵבִיא לִפְנֵיהֶם, מָה אִם דְּבָרִים שֶׁלֹא אָמַר הֵבִיא לִפְנֵיהֶם, דְּבָרִים שֶׁאָמַר לָהֶם עַל אַחַת כַּמָּה וְכַמָּה. (בראשית יח, ח): וְהוּא עֹמֵד עֲלֵיהֶם, הָכָא אַתְּ אָמַר וְהוּא עֹמֵד עֲלֵיהֶם, וּלְהַלָּן אָמַר (בראשית יח, ב): נִצָּבִים עָלָיו, אֶלָּא עַד שֶׁלֹא יָצָא יְדֵיהֶם נִצָּבִים עָלָיו, כֵּיוָן שֶׁיָּצָא יְדֵיהֶם וְהוּא עֹמֵד עֲלֵיהֶם, אֵימָתוֹ מֻטֶּלֶת עֲלֵיהֶם, מִיכָאֵל מִרְתַּת, גַּבְרִיאֵל מִרְתַּת. רַבִּי תַּנְחוּמָא מִשּׁוּם רַבִּי אֶלְעָזָר וְרַבִּי אָבוּן בְּשֵׁם רַבִּי מֵאִיר, מַתְלָא אֲמַר, עֲלַת לְקַרְתָּא הֲלֵךְ בְּנִימוּסָהּ, לְמַעְלָה שֶׁאֵין אֲכִילָה וּשְׁתִיָּה, עָלָה משֶׁה לַמָּרוֹם וְלֹא אָכַל, שֶׁנֶּאֱמַר (דברים ט, ט): וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי, אֲבָל לְמַטָּה שֶׁיֵּשׁ אֲכִילָה וּשְׁתִיָּה, וְהוּא עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ, וְכִי אוֹכְלִין הָיוּ, אֶלָּא נִרְאִין כְּאוֹכְלִין, רִאשׁוֹן רִאשׁוֹן מִסְתַּלֵּק. “He took butter and milk, and the young bull that he had prepared, and placed it before them; he was standing over them beneath the tree, and they ate” (Genesis 18:8).
“He took butter and milk” – Rabbi Ḥanina said: The highest quality [butter] is one-sixtieth of the milk,35The best butter is made from the creamiest one-sixtieth part of the milk. the intermediate quality is one-fortieth, and the lowest quality is one-twentieth. Rabbi Yona said: The highest quality [butter] is one-hundredth of the milk, the intermediate quality is one-sixtieth, and the lowest quality is one-twentieth.36Abraham gave them butter with whole milk, from which only a small percentage of the fat had been made into high quality butter.
And where was the bread?37Abraham told Sarah to prepare three se’a of flour for bread and cakes. Why does it not mention here that it was served to them? Efrayim Makshaa, a student of Rabbi Meir, said in the name of Rabbi Meir: She began to menstruate [just then] and the dough became ritually impure. The Rabbis say: He did bring the bread before them as well. If he brought these items, which he did not mention [earlier], all the more so did he bring the items that he did mention.38The bread is not mentioned here because it goes without saying that it was served along with the meat and butter.
“He was standing over them” – here it says: “He was standing over them,” but elsewhere it says: “[behold, three men] were standing over him” (Genesis 18:2). The explanation is that before he satisfied his obligation to them, they were standing over him.39He felt an obligation towards them, so it was as if they were standing over him. Once he satisfied his obligation to them, he was standing over them.40They were awed by Abraham’s actions. Awe of him overcame them: Mikhael was trembling, Gavriel was trembling.
Rabbi Tanḥuma in the name of Rabbi Elazar and Rabbi Avun in the name of Rabbi Meir: The parable says: When you enter a city, follow its customs.41As in the English saying: ‘When in Rome, do as the Romans do.’ On High, where there is no eating and drinking, when Moses ascended on High he did not eat, as it is stated: “I remained on the mountain forty days and forty nights; bread I did not eat and water I did not drink” (Deuteronomy 9:9). But below, where there is eating and drinking: “He was standing over them beneath the tree, and they ate.” Were they actually eating? No, they appeared as though they were eating, the morsels disappearing one by one.
וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וגו' (בראשית יח, ט), אל"ף יו"ד וי"ו נָקוּד, למ"ד אֵינוֹ נָקוּד, אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא כְּתָב רָבֶה עַל הַנְּקֻדָּה אַתָּה דּוֹרֵשׁ אֶת הַכְּתָב, נְקֻדָּה רָבֶה עַל הַכְּתָב אַתָּה דּוֹרֵשׁ אֶת הַנְּקֻדָּה, כָּאן שֶׁהַנְּקֻדָּה רָבָה עַל הַכְּתָב אַתָּה דּוֹרֵשׁ אֶת הַנְּקֻדָּה, אַיּוֹ אַבְרָהָם. אָמַר רַבִּי עֲזַרְיָה כְּשֵׁם שֶׁאָמְרוּ אַיֵּה שָׂרָה כָּךְ אָמְרוּ לְשָׂרָה אַיּוֹ אַבְרָהָם. (בראשית יח, ט): וַיֹּאמֶר הִנֵּה בָאֹהֶל, הֲדָא הוּא דִכְתִיב (שופטים ה, כד): תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ, רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי אֶלְעָזָר אָמַר מִנְּשֵׁי דּוֹר הַמִּדְבָּר שֶׁהֵן יוֹשְׁבוֹת בְּאֹהָלִים, שֶׁנֶּאֱמַר (במדבר יא, י): אִישׁ לְפֶתַח אָהֳלוֹ, וְלָמָּה תְּבֹרָךְ מֵהֶם, הֵן יָלְדוּ וְקִיְּמוּ אֶת הָעוֹלָם, וּמֶה הָיָה מוֹעִיל לָהֶם שֶׁאִלְמָלֵא הִיא כְּבָר הָיוּ אֲבוּדִין. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר מִן הָאִמָּהוֹת, הֵן יָלְדוּ וכו' שֶׁאִלּוּלֵי הִיא כְבָר הָיוּ אֲבוּדִין. “They said to him: Where is Sarah your wife? He said: Behold, in the tent” (Genesis 18:9).
“They said to him [elav]: Where is Sarah your wife?” The letters alef, yod, vav are dotted;42These three letters in the word elav have dots placed over them in the Torah. lamed is not dotted. Rabbi Shimon ben Elazar said: Wherever you find the number of undotted letters greater than the number of dotted letters, one expounds the undotted letters. If the number of dotted letters is greater than the number of undotted letters, one expounds the dotted letters. Here, where the number of dotted letters is greater than the number of undotted letters, one expounds the dotted letters, [which spell out]: ‘Where is he [ayo] – Abraham?’ Rabbi Azarya said: Just as they said [to Abraham]: “Where is Sarah?” so they said to Sarah: ‘Where is Abraham?’
“He said: Behold, in the tent” – that is what is written: “Blessed beyond women is Yael, wife of Ḥever the Kenite; beyond the women in the tent, she shall be blessed” (Judges 5:24). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: Beyond the women of the generation of the wilderness, who dwelled in tents, as it is stated: “Each man at the entrance of his tent” (Numbers 11:10). Why should she be more blessed than they were? They bore children and kept the world going, but what use would it have been? Were it not for her, they would have been eradicated. Rabbi Shmuel bar Naḥman said: Beyond the matriarchs.43Sarah (here), Rebecca (Genesis 24:67), and Leah and Rachel (Genesis 31:33), are all mentioned in connection with tents. They bore children, etc., but were it not for her, they would have been eradicated.
וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וגו' וְהוּא אַחֲרָיו (בראשית יח, י), זֶה יִשְׁמָעֵאל, וְהוּא אַחֲרָיו, מִפְּנֵי הַיִּחוּד, וְהוּא אַחֲרָיו, זֶה הַמַּלְאָךְ שֶׁהִבִּיט לְאַחֲרָיו וְהִרְגִּישׁ שֶׁבָּאת אוֹרָה מֵאַחֲרָיו. (בראשית יח, יא): וְאַבְרָהָם וְשָׂרָה זְקֵנִים, אָמַר רַבִּי יוֹחָנָן כְּבָר כְּתִיב: וְאַבְרָהָם וְשָׂרָה זְקֵנִים, מַה תַּלְמוּד לוֹמַר: וְאַבְרָהָם זָקֵן, אֶלָּא שֶׁהֶחֱזִירוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִימֵי נַעֲרוּתָיו, צָרִיךְ לִכְתֹּב פַּעַם שְׁנִיָּה וְאַבְרָהָם זָקֵן. רַבִּי אַמֵּי אָמַר כָּאן זִקְנָה שֶׁיֵּשׁ בָּהּ לַחְלוּחִית, וּלְהַלָּן בְּזִקְנָה שֶׁאֵין בָּהּ לַחְלוּחִית. (בראשית יח, יא): חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים, הֵיךְ מָה דְאַתְּ אָמַר (דברים כג, כג): וְכִי תֶחְדַּל לִנְדֹּר, פָּסַק, הֵיךְ מָה דְאַתְּ אָמַר (במדבר ט, יג): וְחָדַל לַעֲשׂוֹת הַפֶּסַח. “He said: I will return to you at this time next year and, behold, a son for Sarah your wife. And Sarah was listening at the entrance of the tent, and it was behind him” (Genesis 18:10).
“He said: I will return to you at this time next year…and it was behind him” – this is Ishmael. “And it was behind him” – because of seclusion.44Yishmael would stand at the entrance of the tent in order to ensure that men would not enter it when Sarah was alone, to avoid the seclusion of a man and a woman, which is forbidden.
“And it was behind him” – this refers to the angel, who looked behind him, sensing that light was coming from behind him.45Sarah’s body virtually glowed from her righteousness.
“Abraham and Sarah were old, advanced in years; it had ceased to be with Sarah the manner of women” (Genesis 18:11).
“Abraham and Sarah were old” – Rabbi Yoḥanan said: It was already stated: “Abraham and Sarah were old,” why does the verse state [again]: “Abraham was old”? (Genesis 24:1).46That verse is referring to a time forty years later than our verse. The explanation is that the Holy One blessed be He restored him to the days of his youth;47When the angels came to him he became reinvigorated. Consequently, he had to go through the ageing process again. therefore, it was necessary to write a second time: Abraham was old. Rabbi Ami said: Here it refers to old age with vitality, and there it refers to old age without vitality.
“It had ceased [ḥadal] to be with Sarah the manner of women” – just as it says: “If you refrain [teḥdal] from vowing” (Deuteronomy 23:23), [meaning that] it had ceased, just as it says: “And he refrained [veḥadal] from offering the Paschal lamb” (Numbers 9:13).
וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר (בראשית יח, יב), זֶה אֶחָד מִן הַדְּבָרִים שֶׁשִּׁנּוּ לְתַלְמַי הַמֶּלֶךְ, וַתִּצְחָק שָׂרָה בִּקְרוֹבֶיהָ לֵאמֹר. וַאֲדֹנִי זָקֵן, אָמְרָה, הָאִשָּׁה הַזּוֹ כָּל זְמַן שֶׁהִיא יַלְדָה יֵשׁ לָהּ תַּכְשִׁיטִים נָאִים, וַאֲנִי אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה, תַּכְשִׁיטִים, הֵיךְ מָה דְאַתְּ אָמַר (יחזקאל טז, יא): וָאֶעְדֵּךְ עֶדִי. הָאִשָּׁה הַזּוֹ כָּל זְמַן שֶׁהִיא יַלְדָה, יֵשׁ לָהּ וְסָתוֹת, וַאֲנִי אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה, עִדּוּנִים. הָאִשָּׁה הַזּוֹ כָּל זְמַן שֶׁהִיא יַלְדָה, יֵשׁ לָהּ עִדּוּיִין, וַאֲנִי אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה, זְמַנִּי. אֶלָּא, וַאדֹנִי זָקֵן, רַב יְהוּדָה אָמַר טוֹחֵן וְלֹא פּוֹלֵט. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם מְיַלְדִים עַצְמְכֶם וּמַזְקִינִים אֶת חַבְרֵיכֶם, וַאֲנִי זָקַנְתִּי מִלַּעֲשׂוֹת נִסִּים. “Sarah laughed to herself, saying: After my languishing, shall I have youth [edna], and my husband is old?” (Genesis 18:12).
“Sarah laughed to herself [bekirba] saying” – this is one of the instances that they emended for King Ptolemy:48When a group of seventy sages translated the Torah for King Ptolemy, they altered the wording of several verses in order to avoid some difficulty. “Sarah laughed among her relatives [bikroveha].”49This was to avoid the difficulty: Why, when Abraham laughed (Genesis 17:17), was there no reaction, whereas Sarah was reprimanded? This emendation attributes her reprimand to the fact that she shared her skepticism with others.
“And my husband is old” – a woman, as long as she is young, wears fine jewelry, [while old women do not],50A young woman wears jewelry to make herself attractive to her husband. Older women do not generally do so. but I, even after my languishing, I wear jewelry [edna],51I am once again donning jewelry, like a young woman. as it says: “I decked you with ornaments [edi]” (Ezekiel 16:11). A woman, as long as she is young, has menstrual cycles, [while old women do not,] but I, even after my languishing, I have edna, meaning set times [idanin]. A woman, as long as she is young, has pregnancies [iduyim], [while old women do not,] but I, even after my languishing, I have edna – it is my time. However, “my husband is old” – Rav Yehuda said: He grinds but does not discharge.52We engage in intercourse but he does not discharge semen. Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said: ‘Each of you considers yourself young, and your counterpart old, but am I too old53This is an interpretation of the words “and I have grown old” in the following verse. God is asking, have I grown old, as it were, and lost My ability to perform miracles? to perform miracles?’
וַיֹּאמֶר ה' אֶל אַבְרָהָם לָמָּה זֶה צָחֲקָה שָׂרָה לֵאמֹר (בראשית יח, יג), בַּר קַפָּרָא אָמַר גָּדוֹל הַשָּׁלוֹם שֶׁאַף הַכְּתוּבִים דִּבְּרוּ בַּדָּאִית בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, לְאַבְרָהָם אֵינוֹ אוֹמֵר כֵּן אֶלָּא לָמָּה זֶה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי, לֹא דִּבֵּר הַכָתוּב כְּמוֹ שֶׁאָמְרָה שָׂרָה וַאדֹנִי זָקֵן, אֶלָּא וַאֲנִי זָקַנְתִּי. “The Lord said to Abraham: Why is it that Sarah laughed, saying: Shall I indeed bear a child, and I have grown old?” (Genesis 18:13).
“The Lord said to Abraham: Why is it that Sarah laughed, saying: [Shall I indeed bear a child, and I have grown old?]” – bar Kappara said: Peace [between spouses] is a great thing, as even Scripture spoke untruths in order to establish peace between Abraham and Sarah. “Sarah laughed to herself, saying: After my languishing, shall I have youth, and my husband is old?” But He did not say this to Abraham, but rather, “Why is it that Sarah laughed, saying: Shall I indeed bear a child, and I have grown old?” The verse does not say as Sarah said: “My husband is old,”54So that Abraham should not feel that Sarah had slighted him. but rather, “I have grown old.”
הֲיִפָּלֵא מֵה' דָּבָר וגו' (בראשית יח, יד), רַבִּי יוּדָן בְּרַבִּי סִימוֹן אָמַר מָשָׁל לְאֶחָד שֶׁהָיָה בְּיָדוֹ שְׁתֵּי קָפָּלִיּוֹת, הוֹלִיכָן אֵצֶל נַפָּח אָמַר לוֹ יָכוֹל אַתָּה לְתַקְּנָם לִי, אָמַר לוֹ לִבְרֹאתָן כְּבַתְּחִלָּה אֲנִי יָכוֹל, לְתַקְּנָם לָךְ אֵינִי יָכוֹל. כֵּן הָכָא [להחזירם] לִבְרֹאתָן כְּבַתְּחִלָּה אֲנִי יָכוֹל, לְהַחֲזִירָם לִימֵי נַעֲרוּתָן אֵינִי יָכוֹל. “Is any matter beyond the Lord? At the time, I will return to you; at this time next year, Sarah will have a son” (Genesis 18:14).
“Is any matter beyond the Lord?” Rabbi Yudan ben Rabbi Simon said: This is analogous to one who had two chains in his hand. He went to the blacksmith and said to him: ‘Can you repair them for me?’ He said to him: ‘I can make them in the first place, should I not be able to repair them?’ So, here, [God said:] ‘I am able to create them in the first place, should I not be able to restore them to the days of their youth?’
וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא וגו' (בראשית יח, טו), רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר מֵעוֹלָם לֹא נִזְקַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָשִׂיחַ עִם אִשָּׁה אֶלָּא עִם אוֹתָהּ הַצַּדֶּקֶת, וְאַף הִיא עַל יְדֵי עִלָּה. רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי אִידֵי אָמַר כַּמָּה כִּרְכּוּרִים כִּרְכֵּר בִּשְׁבִיל לְהָשִׂיחַ עִמָּהּ, וַיֹּאמֶר לֹא כִּי צָחָקְתְּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר וְהָכְתִיב (בראשית טז, יג): וַתִּקְרָא שֵׁם ה' הַדֹּבֵר אֵלֶיהָ, רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי אִידֵי אָמַר עַל יְדֵי מַלְאָךְ. וְהָכְתִיב (בראשית כה, כג): וַיֹּאמֶר ה' לָהּ, רַבִּי לֵוִי אָמַר עַל יְדֵי מַלְאָךְ. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא אָמַר עַל יְדֵי שֵׁם בֶּן נֹחַ. (בראשית יח, טז): וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם, מַתְלָא אָמַר, אֲכָלִית, אַשְׁקֵית, לַוֵּית, כָּךְ וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם. “Sarah denied, saying: I did not laugh, for she was afraid. He said: No, but you did laugh” (Genesis 18:15).
“Sarah denied, saying: I did not” – Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He never deigned to speak with a woman, except for that righteous woman [Sarah], and that, too, was out of necessity. Rabbi Abba bar Kahana said in the name of Rabbi Idi: See how much He spoke in a roundabout manner in order to speak with her: “No, but you did laugh.”55Instead of saying: “Yes, you laughed,” He said it in an indirect manner. Rabbi Eliezer says: But is it not written: “She [Hagar] called the name of the Lord who spoke to her”? (Genesis 16:13). Rabbi Neḥemya said in the name of Rabbi Idi: That was through an angel. But is it not written [regarding Rebecca]: “The Lord said to her”? (Genesis 25:23). Rabbi Levi said in the name of Rabbi Ḥanina bar Ḥama: That was through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: It was through Shem son of Noah.56Rebecca had gone to consult Shem, who was a spiritual leader at the time.
“The men arose from there and looked toward Sodom, and Abraham was walking with them to see them off” (Genesis 18:16).
“The men arose from there and looked toward Sodom, and Abraham was walking with them to see them off” – the parable says: You fed them, you gave them to drink, accompany them. So, “Abraham was walking with them to see them off.”
Rabbi Eleazar wondered: But it is written, "And she [Hagar] called the name of the Lord who spoke with her, etc." (Gen. 16:13)? Rabbi Yehoshua said in Rabbi Nechemiah's name in Rabbi Idi's name: That was through an angel. But it is written, "And the Lord said to her [Rebecca]" (Gen. 25:23)? Rabbi Levi maintained: That was through an angel. Rabbi Eleazar says in the name of Rabbi Yose b. Zimra: That was through Shem son of Noah.
