Rashi on TanakhGenesis 18

[He] appeared to him. To visit the sick person. R. Chama bar Chanina said: It was the third day since his circumcision and God came to inquire about his welfare.

In the groves of Mamrei. He [Mamrei] advised him regarding the circumcision. Therefore, He appeared to him [Avraham] in his [Mamrei’s] territory.

Was sitting. It is written יָשַׁב [without a וא"ו]. [This indicates that] he wanted to rise [when] God said to him, “Sit, and I will stand, and you will symbolize to your descendants that I am destined to stand in the assembly of judges while they remain seated,” as it is said: “Elohim stands in the assembly of judges.”

At the door of the tent. To see if there are any passers by that he might invite into his home.

In the heat of the day. God brought the sun out of its sheath so that he would not be burdened by travelers. But, when He saw that he [Avraham] was grieved that no travelers were coming, He brought the angels to him in the guise of men.

And behold three men. One to foretell to Sarah, and one to overturn Sedom, and one to heal Avraham, because one angel cannot accomplish two missions. You may be convinced of this because in the entire parshah they are mentioned in the plural form, [e.g.] “And they ate.” “They said to him.” Whereas at the tidings [of Sarah’s child] it states: “He said, ‘I will return to you.’” And at the overturning of Sedom it states: “For I can do nothing,” “I will not overturn.” Rephael, who healed Avraham, went from there to rescue Lot. This is what is said: “When they were brought out [of the city], he [the angel] said, ‘Escape for your life,’” which teaches you that [only] one was involved in rescuing [Lot].

Standing over him. [Meaning:] “next to him,” as in [וְעָלָיו] “Next to him was the Tribe of Menasheh.” It [וְעָלָיו] is just a respectful term used when referring to angels.

He saw [them]. Why is וַיַּרְא written twice [in this verse]? The first is as it seems [i.e., and saw], whereas, the second means “understanding:” he saw them remain standing in one place and he understood that they did not wish to trouble him. He then quickly ran towards them. In Bava Metzia [there is another explanation]: First it says: “Standing over him” and then it says: “He ran to greet them.” [The answer is:] when they saw him as he was untying and tying [his bandages] they distanced themselves from him. Immediately, “He ran to greet them.”

He said, “My master, if … He was speaking to their leader and referred to them all as “masters.” And to the leader he said, “Please do not bypass,” because if he will not pass by his associates will remain with him. In this explanation it [אֲדֹנָי] is profane. An alternate explanation: It [אֲדֹנָי] is holy [referring to God] and he [Avraham] was telling God to wait for him until he will run and invite the travelers to come in. Though this is written after וַיָּרָץ לִקְרָאתָם, [nevertheless,] the conversation [with God] preceded it. It is the way of Scripture to speak thus as I explained concerning [the verse] “My spirit will not continue to judge man forever,” which is written after, “Noach produced …” And it is impossible to say otherwise but that the decree preceded [the birth of Yefes] by twenty years. Both explanations are in Bereishis Rabbah.

Let be brought. through an intermediary, and God rewarded his descendants through a messenger, as it is said: “And Moshe raised his hand and hit the stone.”

And wash your feet. He thought that they were Arabs who worship the dust of their feet, and he was particular not to allow any object of idolatry into his house. However, Lot, who was not particular, invited them to lodge before [asking them to] wash, as is said: “Stay overnight, bathe your feet.”

Under the tree. [Meaning:] under the tree.

You will sustain your heart. In the Torah, Neviim, and Kesuvim we find that bread is the sustenance of the heart. In the Torah: “You will sustain you hearts;” in Neviim: “Sustain the heart with a loaf of bread;” in Kesuvim: “Bread sustains the human heart.” R. Chama said: Here it is not spelled לְבַבְכֶם but, לִבְּכֶם, which tells us that the evil inclination has no influence over the angels.

Afterwards you will continue on your way. [Meaning:] after that you may leave.

Since you have passed by. For this thing I ask of you since you have passed in my proximity to honor me.

Since. This has the same meaning as עַל אֲשֶׁר — [since/because]. This is the meaning of every כִּי עַל כֵּן in Scripture. [E.g.,] “Because … they came under the shelter of my roof;” “Because I have seen your face;” “Since I did not give her; “Since you know how we encamp.”

The finest flour. The fine flour is used for cakes, [and] the meal is for the starch used by cooks for the purpose of covering the pot to absorb the grime.

A tender, choice calf. There were three calves so that he might feed them three tongues together with mustard.

To the lad. This refers to Yishmael, to train him in performing mitzvos.

He took butter, etc. But, the bread he did not bring because Sarah began to menstruate for on that day the menstrual cycle returned to Sarah and the dough became ritually unclean.

Butter. The fat of the milk that is skimmed off the top.

And the calf he had prepared. [Meaning:] that he prepared. As each one was prepared he immediately brought it to them.

And they ate. It appeared as if they were eating. [We learn] from this that a person should not act differently from the prevalent custom.

They said to him. There are dots over [the letters] א,י,ו of [the word] אֵלָיו. And it was taught in a B’rayso: R. Shimon ben Elazar says: wherever the [undotted] letters are more than the dotted [letters] you must explain the [undotted] letters. But, here, the dotted letters are more than the [undotted] letters [and] you must explain the dotted [letters]. [The explanation is:] that they also asked Sarah, “Where is Avraham?” From this we learn that a person should inquire of his host, [asking] the man about his wife, and the woman about her husband. In Bava Metzia it is said: the serving angels knew where our Mother Sarah was. But, [they inquired] to make known her modesty in order to endear her to her husband. R. Yosi bar Chanina said: in order to send to her the [wine-]cup of blessing.

Here, in the tent. [Implying:] “she is modest.”

Next year. [Meaning:] at this time next year. This was on Pesach and on the following Pesach Yitzchak was born. [This is indicated by:] since it is not read כְּעֵת but, rather, כָּעֵת [at this time].

כָּעֵת חַיָּה [means] at this time when there will be life to you, [i.e.,] when you will all be well and alive.

I will return. The angel did not foretell that he himself would return to him, but, he was speaking to him as God’s agent, as in: “The angel of God said to her, ‘I will greatly multiply [your descendants]’” and he [the angel] does not have it in his power to multiply [her children], but [he said this] as the agent of God. Here, too, it was as an agent of God that he told this to him. Elisha said to the Shunamite woman: “At this season, at this time, when you will be alive you will be embracing a son.” And she said, “No, my master, [you] man of God, do not be false with your maidservant. Those angels who foretold for Sarah, said, at this season I will return.” Elisha responded to her, “Those angels who live and endure forever said, ‘At this season I will return,’ but I, who am but flesh and blood, who is alive today and dead tomorrow, whether I will be alive or dead, at this season, etc., [you will embrace a son].

That was behind him. [Meaning:] the entrance was behind the angel.

No longer had. [Meaning:] there had ceased from her… .

The way of women. [I.e.,] the menstrual cycle.

To herself. [Meaning:] she looked at her insides and said, “Is it possible that these insides can carry a child, that these shriveled breasts can draw milk? [This explanation is derived from] Tanchuma.

Pleasure. [Meaning:] smooth flesh. It is a term used in the Mishnah: “It removes the hair and makes the flesh smooth.” An alternative explanation [for עֶדְנָה] from the word עִידָן [meaning] time, [referring to the] regular menstrual cycle.

Really. [Meaning:] “Can it be true that I will give birth?” When I am old. Scripture altered [her statement] for the sake of peace, for she had actually said, “And my master is old.”

Far removed. [Means:] as translated by Onkelos: Is it hidden? [I.e.,] is there anything beyond and separated and hidden from Me [which might prevent Me] from doing My will?

At the appointed time. [Meaning:] on that appointed time that I previously set aside for you [when I said:] “At this time next year.”

For she was afraid … for you did laugh. The first "כִּי" is used in the sense of “because,” giving a reason for the fact. [I.e.,] Sarah denied … because she was afraid. The second [כִּי is used in the sense of “but.” [I.e.,] And He said, it is not as you say, but you did laugh. For our Rabbis have said: כִּי has four [different] meanings: 1) if, 2) perhaps, 3) but, 4) because.

And they gazed. Wherever the term הַשְׁקָפָה is used in Scripture it is [meant to convey gazing for the purpose of bringing] evil, except: “Gaze down from Your holy abode,” [to teach] that giving to the poor is so great that it can change God’s attribute of anger to mercy.

To send them [on their way]. [Meaning:] to escort them; he thought that they were travelers.

Shall I conceal. [An expression] of incredulity… .

What I am about to do? In Sedom! It would not be right for Me to do this thing without letting him know. I gave him this land and, [therefore,] these five cities are his. As it is said: “The borders of the Canaanites were from Sidon, etc. toward Sedom and Amorah,” etc. I renamed him Avraham, [which denotes] a father of a multitude of nations. Can I, then, destroy the children without informing the father who loves Me?

Avraham is indeed to become. The Midrashic explanation is: “The mention of a righteous person is a blessing.” [Therefore] since He mentioned him [Avraham], He blessed him. But, the simple explanation is: [God, in effect, said:] “Would I conceal from him, when he is so beloved to Me as to become a great nation and through him will be blessed all the nations of the earth?

For I have given him special attention. [יְדַעְתִיו is] an expression denoting affection as in: “A kinsman, on her husband’s side.” [and as in:] “Now Boaz, our kinsman,” [and as in:] “I will know you by name.” However, they all stem mainly from none other than יְדִיעָה [knowing] because one who has affection for another relates to him more closely and knows him. “And why do I have affection for him?

because he commands. [I.e.,] because he commands his children about Me to keep My ways.” But, if you explain it as does Onkelos, the word לְמַעַן, then does not fit in that sense.

He commands. It is used here in the present tense as in: “This is what Iyov continually did,” [or] “According to God do they encamp.”

So that [He] will bring. Thus he commands his children: “Keep the way of God so that God will bring upon Avraham,” etc. It does not say “upon the house of Avraham” but, rather, “upon Avraham.” We learn from this that he who produces a righteous son is considered as not having died.

Adonoy said. To Avraham. That He [God] did as He said, [i.e.,] that He will not conceal from him.

Is so great. Wherever רָבָּה appears in Scripture the accent is on the latter syllable—the letter ב because they are translated as “great” or “becoming great.” Whereas, [regarding] this one, the former syllable is accented on the letter ר because it is translated that it had already become great as I have previously explained: “The sun set,” and, similarly: “Behold your sister has returned.”

I will descend now. This is [only] to serve as a lesson to judges not to rule on matters of capital punishment unless they see it. All as I have explained in the Parshah dealing with the “dispersion.” Another explanation: “I will fathom the depths of their deeds.”

If their wailing. Of the country.

Which has come to Me is indicative of their conduct. And [if] they maintain their rebelliousness I will make an end of them. But, “if [they do] not” maintain their rebelliousness “I will know” what to do punishing them [only] with suffering so that I [need] not destroy them. Similarly we find in another place, “Now, remove your ornaments from yourself so that I may know what to do to you.” Therefore, there is a separation of a פְּסִיק between עָשׂוּ and כָּלָה in order to pause between one word and the next. Our Sages explained הַכְּצַעֲקָתָהּ [as referring to] the cry of a certain maiden whom they killed with a horrible death because she gave food to a poor person as is explained in Chapter Chelek.

They [the men] turned from where they were. [I.e.,] from the place to which Avraham accompanied them.

Avraham was still standing before Adonoy. But is it not so that he [Avraham] did not go to stand before Him? Rather, it was God who came to him and said to him, “The wailing concerning Sedom and Amorah is so great,” and it should have been written: “God was still standing near Avraham,” but, it is an emendation of the Scribes.

Avraham came forward. We find the term הַגָּשָׁה [approach] to wage war: “Yoav approached,” etc., and הַגָּשָׁה used to denote “entreaty”: “Yehudah approached him,” and הַגָּשָׁה to denote prayer: “Eliyahu the Prophet approached.” Avraham’s “approaching” was for all these: 1) to speak sternly, 2) to entreat and 3) to pray.

Will You destroy? [Meaning:] Would you destroy? According to Onkelos who translated it as meaning anger this is its explanation: Would Your anger sway You that You would destroy the righteous with the wicked?

Suppose there are fifty righteous people. Ten righteous for each city, because there were five places. And if You will respond that the righteous will not save the wicked [but,] why should the righteous die?

It would be sacrilege [to attribute] to You. [I.e.,] it is profane for You. It will be said: This is His craft, to destroy everything, the righteous as well as the wicked. This is what you did to the Flood generation, and to the Dispersion generation.

Such an act. [Meaning] neither this nor anything like it.

It would be sacrilege to attribute this to You. In the World-to-Come.

Shall the Judge of all the earth. The ה of הֲשוֹפֵט is vocalized with a חֲטָף פַּתַּח as an expression of incredulity. I.e., can it be that He who is Judge should fail to do true justice?

If, in Sedom, I find … the entire place. [בִסְדֹם refers] to all the cities. Since Sedom was a metropolis and the most important of them all, Scripture refers to her.

I have begun. [Meaning] “I was willing,” as in “And Moshe was willing.”

And I am but dust and ashes. [I.e.,] I would already have been reduced to dust by the kings, and to ashes by Nimrod, were it not for Your mercy that stood by me.

Will You destroy because of five? Would there, not be nine for each city? and You, the Righteous One of the universe, can be counted with them.

Suppose there are forty found there? And, thereby, four cities will be saved. Similarly thirty will save three of them, or twenty will save two of them, or ten will save one of them.

I wished. [Meaning] “I was willing,” as in: “And Moshe was willing.”

Suppose ten are found there? For anything less he made no request [because] he thought: The flood generation had eight. Noach, his children and their wives, and they did not save their generation, and for nine, including counting [God] he had already asked but could not find.

Adonoy departed. Once the defender is silenced the Judge leaves.

And Avraham returned to his place. Once the Judge leaves, the defender leaves and the prosecutor accuses and as a result: “The two angels came to Sedom,” to destroy.