וירא
אליו יהוה באלני ממרא והוא ישב פתח האהל כחם היום
בראשית
יח:א
Why did ‘ה appear to אברהם? רש”י suggests:
לבקר
את החולה
רש"י
בראשית יח:א ד"ה וירא אליו
The third day after אברהם’s מילה was as good a time as
any for ‘ה
to pay a ביקור
חולים visit to אברהם. But how does רש”י know that ‘ה appeared for this
purpose? Doesn’t ‘ה Himself explain the
reason for His visit?
ויהוה
אמר המכסה אני מאברהם אשר אני עשה יח ואברהם היו יהיה לגוי גדול
ועצום ונברכו בו כל גויי הארץ יט כי ידעתיו למען אשר יצוה את
בניו ואת ביתו אחריו ושמרו דרך יהוה לעשות צדקה ומשפט למען הביא יהוה על אברהם את
אשר דבר עליו
בראשית
יח:יז-יט
According to ‘ה, He appeared in order
to inform אברהם
about the impending destruction of סדום. רש”י
is clearly aware of ‘ה’s
explaination. Why then is רש”י compelled to provide
a different explanation?
Several commentaries provide
explanations as to רש”י’s
seemingly unnecessary comment. I would
like to offer my own explanation.
The first pasuk contains a simple
but glaring oddity. The pasuk does not
acknowledge אברהם
by name. Rather, ‘ה appears to “him,” as
if we already know to whom ‘ה
appeared. Why is אברהם’s name missing?
Perhaps we can suggest that use of
a general pronoun, instead of אברהם’s
actual name, is an indication that ‘ה appeared to אברהם regardless of his
stature and his name. As ‘ה explains, He chose to
inform אברהם
about the destruction of סדום
because אברהם
was the father of all nations (as is indicated by his name). Therefore, if ‘ה had appeared to אברהם
in the first pasuk for the purpose of informing him about סדום, we would expect to
find אברהם
mentioned by name.
But when ‘ה pays a ביקור חולים visit, it doesn’t matter whether He is visiting an international
figure or any other individual. חסד
does not discriminate between the two.
Therefore, the first pasuk does not mention אברהם by name. Ultimately, it does not matter whether he is אברהם
the Father of Nations or some other person.
He is a sick man in need of ‘ה’s visit.
And so ‘ה
appears to “him,” regardless of his name.
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