The possuk (18:8) says וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ. Why does the verse stress that Avrohom was above them when they
ate? The possuk (18:16) says that
Avrohom escorted the malachim out.
Why do we need to know this detail?
The Gemorah (Bava Metziah 86b) says that malachem don’t eat. If so, how did the malachim eat the food Avrohom gave them? The Gemorah says it looked as if the malachim were eating, but in reality they didn't. Tosfos cites the midrash disagrees and holds they actually ate. What is the explanation of the Gemorah, if a malach has no ability to eat, then how could they eat now? What does the Gemorah mean that a malach can't eat, are they lacking a mouth? What the Gemorah means is that a malach only does actions that are for the service of Hashem. The malachim can’t fathom how the physical act of eating can be used for the service of G-d, therefore they will never eat. However, because the malachim were in the presence of Avrohom, who used food as a vehicle to bring people to recognize Hashem, they were able to comprehend how eating can be used for the Divine service. Hence, in that state of mind the malachim were able to eat. (Based upon maamar of Lubavitcher Rebbe 5713.)
There are various interpretations as to why did the malachim asked Avrohom about Sarah. The Chidusha Harim in the name of the Zlotchover explains that the malachim asked Avrohom אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ since they heard in the heavens that Avrohom was a great tzaddik, but they couldn't detect from his actions anything great. All they saw was that he was a great chef that prepared delicious cuisine. Therefore, they asked maybe the greatness isn't in you, its in your wife. Avrohom responded she is in the tent hidden from sight, her greatness is concealed as well. What the malachem didn't understand was that Avrohom's preparation of the cuisine was precisely his greatness. The greatness of Avrohom was that he was able to bring holiness and inspiration through the simple actions of helping others. Malachim act with strict judgement, they couldn't comprehend how chesed could be used as a means of holiness. That is what Avrohom was teaching them, that's why the possuk stresses that Avrohom was above the level of the malachim, and he was raising them up.
The Shem M'Shmuel teaches that by escorting a person out there remains an attachment between the giver and the recipient. Therefore, Avrohom escorted out the angels to entrust the malachim with the new ideas he taught them. The effects were felt immediately as the malachim waited to give Avrohom time to pray to save Sedom. It is only because of the lesson of Avrohom to care for others that the malachim were willing to give Avrohom a shot at saving Sedom and not eradicate them immediately (Based upon Sifsay Tzaddik.)
The midrash says that some Tanaim would read the parsha of Lot every Shabbos. Why would they read the parsha of Lot? The commentators explain the lesson is teach a person to distance from areyos. If that’s the case, why read the parsha of Lot and not Achare Mos or Kedoshim that deal with areyos explicitly? The Sifsay Tzaddik explains that Chazal are teaching us an additional lesson here. When Lot was near Avrohom he had no trace of a desire for areyos for the kedusha of Avrohom affected him. However, Lot didn’t realize this and thought he himself was free of the desire for areyos. Because Lot was mistaken as to where he was really holding he didn’t set up proper safeguards and was in violation of the issur areyos. Chazal are trying to teach us that one must realize where he is truly holding and not believe in his tzidkus. We see from here the effect one receives from their surroundings. Both Lot and the malachim received a positive hashpah from Avrohom. We also find this in the opposite direction in last week’s parsha. Rashi (12:11) cites the agada that Avrohom recognized the beauty of Sarah as he was nearing Egypt. Why as he was nearing Egypt did Avrohom see her beauty? The Meor Einayim (Shemos) cites the Baal Shem Tov that the presence of being in Egypt, a place of people who were shtufai zima had an effect even on Avrohom. This is obviously an important lesson for people that are either in a position to have an effect on others, or those that may be affected by their surroundings.
The Gemorah (Bava Metziah 86b) says that malachem don’t eat. If so, how did the malachim eat the food Avrohom gave them? The Gemorah says it looked as if the malachim were eating, but in reality they didn't. Tosfos cites the midrash disagrees and holds they actually ate. What is the explanation of the Gemorah, if a malach has no ability to eat, then how could they eat now? What does the Gemorah mean that a malach can't eat, are they lacking a mouth? What the Gemorah means is that a malach only does actions that are for the service of Hashem. The malachim can’t fathom how the physical act of eating can be used for the service of G-d, therefore they will never eat. However, because the malachim were in the presence of Avrohom, who used food as a vehicle to bring people to recognize Hashem, they were able to comprehend how eating can be used for the Divine service. Hence, in that state of mind the malachim were able to eat. (Based upon maamar of Lubavitcher Rebbe 5713.)
There are various interpretations as to why did the malachim asked Avrohom about Sarah. The Chidusha Harim in the name of the Zlotchover explains that the malachim asked Avrohom אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ since they heard in the heavens that Avrohom was a great tzaddik, but they couldn't detect from his actions anything great. All they saw was that he was a great chef that prepared delicious cuisine. Therefore, they asked maybe the greatness isn't in you, its in your wife. Avrohom responded she is in the tent hidden from sight, her greatness is concealed as well. What the malachem didn't understand was that Avrohom's preparation of the cuisine was precisely his greatness. The greatness of Avrohom was that he was able to bring holiness and inspiration through the simple actions of helping others. Malachim act with strict judgement, they couldn't comprehend how chesed could be used as a means of holiness. That is what Avrohom was teaching them, that's why the possuk stresses that Avrohom was above the level of the malachim, and he was raising them up.
The Shem M'Shmuel teaches that by escorting a person out there remains an attachment between the giver and the recipient. Therefore, Avrohom escorted out the angels to entrust the malachim with the new ideas he taught them. The effects were felt immediately as the malachim waited to give Avrohom time to pray to save Sedom. It is only because of the lesson of Avrohom to care for others that the malachim were willing to give Avrohom a shot at saving Sedom and not eradicate them immediately (Based upon Sifsay Tzaddik.)
The midrash says that some Tanaim would read the parsha of Lot every Shabbos. Why would they read the parsha of Lot? The commentators explain the lesson is teach a person to distance from areyos. If that’s the case, why read the parsha of Lot and not Achare Mos or Kedoshim that deal with areyos explicitly? The Sifsay Tzaddik explains that Chazal are teaching us an additional lesson here. When Lot was near Avrohom he had no trace of a desire for areyos for the kedusha of Avrohom affected him. However, Lot didn’t realize this and thought he himself was free of the desire for areyos. Because Lot was mistaken as to where he was really holding he didn’t set up proper safeguards and was in violation of the issur areyos. Chazal are trying to teach us that one must realize where he is truly holding and not believe in his tzidkus. We see from here the effect one receives from their surroundings. Both Lot and the malachim received a positive hashpah from Avrohom. We also find this in the opposite direction in last week’s parsha. Rashi (12:11) cites the agada that Avrohom recognized the beauty of Sarah as he was nearing Egypt. Why as he was nearing Egypt did Avrohom see her beauty? The Meor Einayim (Shemos) cites the Baal Shem Tov that the presence of being in Egypt, a place of people who were shtufai zima had an effect even on Avrohom. This is obviously an important lesson for people that are either in a position to have an effect on others, or those that may be affected by their surroundings.
Are all מלאכים strictly מדת הדין? What about the מדרש רבה בראשית פרשה ח אות ה א"ר סימון שבעה שבא הקב"ה לבראת את אדם הראשון נעשו מלאכי השרת כיתים כיתים וחבורות חבורות. מהם אומרים אל יברא ומהם אומרים יברא הה"ד חסד ואמת נפגשו צדק ושלום נשקו חסד אומר יברא שהוא גומל חסדים. It's clear from the medrash that some מלאכים are associated with chesed. Iguess not these מלאכים.
ReplyDeleteMy point was that the angels don't understand how acts of chesed can be used for ruchnious. THey meausure everything on a simple scale of is this right or not, usually chesed goes beyond the normal boundaries of what's right and they have no connection to that. I don't read the midrash you quoted as the angels arguing din vs. chesed, rather was it worth it to create man if you way the scales of the gain vs. loss and chesed ways in to decide even if its not worth it, we should still create man.
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