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Vayera

And g-d appeared to him

"R'Chama bar Chanina said, it was the third day following his circumcision and g-d had come and inquired of his wellbeing." (Rashi, Midrash) Our sages teach us, regarding one who is in the middle of his prayers (Berachos 30b): "Even if there is a deadly snake coiled at his heel or even if the king inquires about his wellbeing, do not pause." We must understand what the connection is between the two scenarios provided by the gemora. A poisonous snake at one's feet and a king inquiring of his wellbeing seem to be opposite scenarios. However, the sages are hinting to the following lesson. There are wicked people who are lost in their wickedness and there are also righteous people who are lost in their righteousness. When a wicked person comes to realize how much bitterness he causes the spirit of g-d to endure, this realization can cause him to become depressed and to give up on ever returning to g-d. This last sin committed by giving up is considered worse then all his previous sins. These are the wicked that are lost in their wickedness. Now, there are also tzaddikim who have come to realize how powerful they are in heaven that they are able to make miracles in this world. Through this realization they become disencouraged from renewing their energy to serve g-d as they once did. These are the righteous that are lost in their righteousness. The passuk in Yeshaya alludes to this when it says (27:13); and they will come, those that were lost in the land of Ashur and those that were dispersed in Mitzraim. The land of Ashur represents the Tzaddikim who are called musharim and the land of mitzraim represents the wicked who have sunken into all the levels of impurity found in mitzraim. This is what the sages are warning us in the gemora. Concerning the wicked who have given up hope they said; even if a snake is coiled at his heel. Meaning, even if someone finds himself surrounded in the filth of the snake he should not hesitate to pray to g-d whose mercy is limitless.

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Concerning the tzaddikim the gemora says; even if the king inquires about his wellbeing. Meaning, even if you are on so high a level that g-d, the king of all kings, inquires regarding your wellbeing, do not pause from serving g-d enthusiastically. This is what the mishna in Avos warns (1:4); do not believe in yourself until the day you die. Now, we can explain our original passuk in the same manner. Although g-d himself had come to visit him, Avraham was still sitting at the gate to his tent. Sitting at the gate symbolizes his lack of belief in himself, like a beggar standing at the door, as it says in Tehillim (); Open the gates of righteousness for me... The passuk continues saying; And g-d went when he seized from speaking with Avraham, and Avraham returned to his place. Meaning, although Avraham Avinu was on a level where it was considered as if the entire honor of g-d was moving and rising because of him, he immediately returned to his humble state of mind. Avrahams state of mind was; what am I but dust and ashes.

And behold three men stood over him

We must understand why until this day angels had never appeared to Avraham in a revealed form. The passuk says; "For his angels are commanded to you, to protect you in all your ways". This is hinting to that which is known that every mitzva done by man creates an angel. This angel that was created by a person's mitzva continues to desire to remain in existence. Therefore, since it is known that a transgression has the power to cover a mitzva, this angel is always attempting to pursue the person towards other mitzvos in order for it to remain in existence. This is the meaning of "For his angels are commanded to you". Meaning, the angels are commanded and exist from your (lach)- your mitzvos. Now, because this angel's existence is only a result of your good actions, it desires "to protect you in all your ways". We can also say that "commanded to you means that he causes you to do more mitzvos, as we are taught "a mitzva causes a mitzva". However, in order for a person to create an angel through his actions, he must perform a mitzva with ultimate completion, with fear and with love. This is because the source of the angels existence is very high; therefore, the person's mitzva needs to have the proper wings to draw down its life force from the upper light. The word for angel, malach, has the numerical value of 91. This is the same numerical value of the names YHVH and ADONAY together. This is teaching us that angels are created through the proper union of g-ds names. This is the intension of reciting the phrases "For the sake of the union of the holy one etc. (l'shem yichud..)" prior to the performance of a mitzva. Now, the main time of the union of g-d's names is on shabbos. This is because on shabbos all the worlds are raised and there is an automatic divine union without any actions causing this from below. Because there is such a strong union on shabbos, every Jew receives an angel in the form of his added soul (neshama y'seira). We can explain that this angel that a person receives on shabbos, is the angel that was created as a result of his mitzvos performed during the previous week.

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This is hinted to in the passuk; "Six days you shall do your work and the seventh day is shabbos to g-d". The word for work, melacha, has the same letters as the word hamalach, the angel. Meaning, all six days a person creates angels through the mitzvos that he does, but these angels are only in existence as a body without a soul. This is due to the lack of life force that one is able to draw during the work week when there is not as strong a union. On shabbos however, everything is raised and the increase in the union is sufficient to give ample life force to those angels created during the previous week. This is the meaning of the gemora; "All Torah that is not accompanied by work (melacha) will in the end become void". Meaning, any action that a person does that does not produce an angel, will become void because nothing was made from it. These are the angels that we greet when chanting "shalom aleichem" on shabbos night. We are welcoming the angels that we have created during the week who are now coming to us as our nishama y'saira. We can now understand why Avraham Avinu was not confronted by revealed angels until this point in time. Although Avraham was constantly doing mitzvos that produced angels, he was not able to cause as great a union before he circumcised himself. Once Avraham had performed the mitzva of circumcision, he was able to complete the union and therefore draw complete life force to the angels who were then revealed to him. It is written when Avraham Avinu was about to slaughter his son (?); "And an angel of g-d called out..". The question is why g-d himself didn't appear to Avraham to tell him not to slaughter his son as he appeared to him when instructing him to do so. Now we can explain that this angel that called out was the very same angel that was created through Avraham's actions in preparing the akeida. The angel was calling out to Avraham to show him that he had already been fully created and that there was no need for any additional action to be done. We can say the same of the second angel that called out to Avraham after he slaughtered the ram. This was the very same angel created by Avraham's slaughtering of the ram.

And g-d said: 'Should I hide from Avraham that which I am doing'
We have already learned that even though g-d does not need any worldly assistance in his conducting the world with mercy and salvation, he nevertheless associates his kind actions with the merit of the tzaddikim. For g-d, of whom it says "for my sake, for my own sake I have done" to supply good influence and reward to the world only in the merit of the tzaddikim, is a great kindness of g-d. This is the meaning of the passukim (Tehillim 148:13,14) "his glory is on the heaven and the earth... and he raised a horn for his people, a praise for all his saints.." Meaning, although his glory is above heaven and earth to conduct them in good will, g-d still raises a horn for

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his people, as if to say that they are the cause of the good he has done with the world. Even when g-d pays judgment to the wicked, he gives credits to his saints as if it were only done in their merit. Similarly, another passuk in Tehillim says (136:4); To the one who does great wonders alone, for his kindness is forever. Meaning, even though g-d performs great wondrous acts alone, without any assistance, in his great kindness he credits and rewards the tzaddikim as the cause for these wondrous acts. This is hinted to in what we say in our prayers (shacharis); blessed is he who has mercy on the earth.blessed is he who pays good reward to those who fear him. This is also the explanation of the ..for his kindness is forever said in the hallel prayer. That which we say in the selichos prayers; remember your mercy, g-d, and your kindness for they are forever (meiolam), we are telling g-d to remember that his kindness is caused meiolam, which also means from this world. There are countless additional sources alluding to this very concept. This is the meaning of our original passuk. G-d is saying; all of the great wonders and kindnesses that I will do, I will credit Avraham, his children, and his house after him.

And g-d said: 'should I hide from Avraham that which I am doing'
The passuk says (Devarim 11:13); if you will listen to my mitzvos that I command you.and you will do all of my mitzvos. We also say in our blessings that you sanctified us with your mitzvos. The meaning for this is because all of ones Torah and prayer as well as all the 613 mitzvos of the Torah, are as a ladder with its feet on the earth and its head reaching the heavens. Meaning, the source or true form of every mitzvah rests in heaven with g-d and is only given to us on earth, in the world of assiyah, for it to be brought into actuality. It is for this reason that g-d calls them my mitzvos, since they exist in their original form with g-d in the heavens. Regarding mitzvos, the gemora attests to this, saying How do we know that g-d puts on teffilin. Our entire purpose in doing any particular mitzvah is to awaken and draw down from the holiness of the mitzvah at its source in heaven. [Now, there is a holiness that is first drawn to a person in order to perform the mitzvah. This is called the first greatness (gadlus rishon). Once the mitzvah is done properly with self sacrifice, he draws additional holiness upon himself. This is called second greatness (gadlus sheni).] Regarding prayer, the gemora says (); "How do we know that g-d prays? Because it states (); 'and they will rejoice in my house of prayer'. It does not say 'your house of prayer', rather, 'my house of prayer'." According to the concept we had mentioned in relation to prayer, this is telling us that when g-d himself, so to speak, is occupied in a particular prayer, then your prayers will find desire with him. This is the meaning of the passuk (); "the words of g-d will combine". Meaning, when your words of prayer are combining with their source in the words of g-d, then your prayers

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will be heard. This is also the intention of the passukim (?); "And I pleaded with g-d at that time, saying..." and (?); "And Moshe cried out to g-d, saying...". Meaning, Moshe was calling out with the same prayers that g-d himself was saying and he therefore knew that his prayers would be desired. Now, even in regard to the study of Torah, g-d learns every day and creates new concepts in Torah from which the tzaddikim of the generation are able to receive new insight. This is the meaning of the passuk (Yeshaya 59:21) "My spirit that is upon you and My words which I have put in your mouth...". Meaning, they are my words that I have placed into your mouth with holiness by way of my spirit. The gemora says (megillah 25b); "All who study (shoneh) halachos every day are assured to be worthy of life in the world to come." The word study, shoneh, means to review with a new understanding. This is because g-d creates new concepts in Torah every day to conduct the world according to, as it says "who renews the act of creation every day in his goodness". These concepts then come into the head of the tzaddik of the generation who runs the world according to the concept of that given day. This is what is meant by the mishnah (Avos :); "Whoever learns torah for its own sake, merits many things." Since the tzaddik's learning is connected to the heavenly source of what he is learning, which has no boundaries, he is worthy of conducting the entire world. We can now explain our original passuk. Since we already learned that the whole world was created with Avraham, as it says "...the heavens and the earth when he created them (b'heebaram)" the word "b'heebaram" also spells "with Avraham". Therefore, Avraham had the knowledge of all the concepts that would be used throughout the duration of the world and he would bring the proper concept into the world each day. G-d attests to this, saying that whatever will be done and created in the world will be known to Avraham. "For I have known him", the word known also has the meaning of combining. Meaning, all of Avraham's prayers and deeds are combined with their source in g-d's wisdom, therefore I will not forsake his children for all generations to come.

And the g-d said: the cry of Sodom and Gomorrah is very great and their sin is exceedingly grave
The passuk does not mention what the cry of Sodom was. We also must understand the repetitive nature of the passuk when describing the evilness of Sodom. It would seem that the Torah is telling us that there was even cruelty and wrongdoing between the people of Sodom and themselves. The cry of Sodom is referring to the cries of murder and injustice that were heard amongst the townships within Sodom itself. This is why their sin had become to much for g-d to bear. The passuk says about g-d; "I carry sin and pass over negligence". This means to say that when man overlooks the negligence of his neighbor then g-d is able to bear the load of his sin but when there is no peace between wrongdoers themselves, the load of his sin becomes too heavy for g-d to carry.

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This is what g-d had told Kayin (B'reishis 4:7) "if you do well, it will be lifted...". Meaning, if you do well to others then i can lift your sin. We can now also understand why Kayin said "my sin is too great for me to bear". Kayin knew that since he had killed his brother, there was no way for him to arouse the heavenly mercy to bear his sins. This is also why g-d had said "it is not good for man to exist alone", because when someone is alone, he does not have the merit by which to be forgiven for his sins.

Behold, I have taken it upon myself to speak, who am I but dust and ashes
The passuk here is teaching us that when one wishes to pray on behalf of the Jewish nation, he must be sure not to have any personal benefit in mind and only wish for the good of the people. This is what Avraham Avinu's intentions were when saying "I have taken it upon myself to speak". Meaning, he took it upon himself to pray for the people. "Who am I but dust and ashes", meaning, I have completely nullified myself from the intentions of my prayers. This concept is also hinted to in the mishna (); "anything that was included in the general rule and was then separated from the general rule, it has not left to teach to itself, rather it has left to teach the entire rule." Now, the word for anything, kol, refers to the tzaddik, as is known. Therefore, the mishna is saying, that when the tzaddik leaves the general public to pray, he must leave to pray for the public and not for his own needs.
[We have heard a similar lesson from the holy mouth of Reb Y. of Preshedburzs in Parshas V'eschanan. Rashi explains the words "And I pleaded with g-d saying; even though the tzaddikim have the merit of their good deeds, they only ask g-d for a free gift." Meaning, even though the Tzaddikim can really ask g-d to listen to them in the merit of their deeds, they are afraid that doing so would exclude the simple ones who lack merit from praying. However, if they pray to g-d asking only for an unearned gift, their prayers then provide an equal example to all people to pray to g-d for what they need.]

Another example of this concept could be found in that which we say; "Open your hand and satisfy every living thing's desire.... He fulfills the desire of those who fear him...". Meaning, when those who fear him, the tzaddikim, pray on behalf of all living things, then g-d does according to their will. Now, when we say in our prayers (Tehillim 145:16,19); "the righteous who make your will" and "for the sake of our fathers who made your will (assu ritzonecha)". This means that they actually make g-d's will and cause g-d, so to speak, to have the desire to be favorable and benevolent with the Jewish people. The tzaddikim accomplish this through removing themselves completely from any self benefit or honor in the intentions of their prayers.

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That in blessing I will bless you

"One (blessing) for the father and one (blessing) for the son." (Rashi) It is difficult to understand Rashi's explanation of the double blessing. The passuk explicitly mentions Avraham's children to be included in the blessing? However, it is taught in our holy books, that when one does mitzvos and good deeds, the souls of past tzaddikim are added to his soul. This occurs either as a form of reincarnation or through a concept called "ibbur", as is known to those who study the wisdom of the kabala. These souls become attached to a person to assist him in his constant service of g-d. Now, through the mitzvos that Avraham Avinu did with such great strength, the souls of all future tzaddikim that would eventually descend from him were partnered with his soul. This occurred to Avraham through the mitzva of circumcision as well. We have also learned that when Avraham was chopping the wood for the sacrifice (atzei olah), the "atzai olah" refers to the souls of the tzaddikim. This is the meaning of g-d's promise to Avraham concerning the mitzva of circumcision; "I will multiply you very much" and "I will make you very fruitful". These blessings refer to the many souls of the tzaddikim that will become attached to you through performing the mitzva. This can also explain that which gd had appeared to Avraham in the beginning of our parsha. The Torah does not tell us why g-d had appeared to him or what he told him. However, we can say that g-d accompanied and led all the souls of the tzaddikim to Avraham as a result of his performing the mitzva of circumcision. It is due to this that Avraham had rejoiced that whole day. Now, this is what g-d is blessing Avraham with following the akeida (?); "For now I know that you fear g-d....that in blessing...". Meaning, now that you have done the mitzva with such completion, I will bless you and multiply you by adding all the souls of the tzaddikim to you. This is the understanding of Rashi's explanation; "One (blessing) for the father and one (blessing) for the son." Meaning, i will reward your children in the same way, adding the souls of the tzaddikim to their souls when they perform my mitzvos.

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