The first story in today’s Sidra describes the visit of three angels to Abraham. They appeared to him as three idolatrous Arab men. Despite their unfamiliar appearance, Abraham invited them into his tent, most warmly and gave them a delicious meal. Abraham’s amazing kindness towards them has become a most important story in our religion, because it teaches us that the only way we can have influence on other people and bring them under the wings of the divine presence is through acts of kindness.
According to rabbinic tradition, each one of those angels had a different mission. Rashi observes that we learn from this that no one can fulfil more than one task at a time, not even angels. Too many people today try to do two things at once. One of the most dangerous examples of this phenomenon is that of people who hold their phones in their hand and talk whilst driving. Another example, less dangerous, but discourteous, is that of people who answer their phone in the middle of having a conversation with someone else, who is present with them in the room.
The Midrash says that one of the angels came to inform Sarah that she was going to have a son in the following year, exactly at the same time. The second angel’s mission was to heal Abraham, who was ill due to the circumcision and the third angel was on his journey to Sodom in order to destroy it. The angel who came to heal Abraham was called Raphael, which means “God will heal”- a name which is very popular to this day. We give it also, as an additional name, to people who are dangerously ill. The angel Raphael had the additional task of going on to Sodom and take responsibility for Lot’s rescue. This is the reason that two angels came to visit Lot.
Throughout the meal, which the angels ate whilst sitting under a tree outside, Sarah remained inside the tent. In accordance with the laws of modesty, which prevailed at the time, they did not see her. But towards the end of the meal, the angels asked Abraham where she was. They wanted her to be present to hear the good news about the imminent birth of a son, because it was especially important for her. Abraham responded by calling to her to stand at the entrance of the tent.
When one of the angels told Abraham that his wife, Sarah, would have a son the following year, Sarah heard and laughed to herself, thinking that this could never happen. She could not believe that, at the age of 90, it was possible for her to bear a child. She also mentioned that Abraham would not be able to become a father at the age of hundred. She did not suspect that the man who was talking to Abraham was, in fact, an angel. Consequently, she had no idea that he could tell that she did not believe him. But the angel knew what was on her mind and rebuked Abraham on account of Sarah’s conduct. He reaffirmed to Abraham the fundamental belief that nothing is impossible for God. When Sarah heard this conversation between the angel and Abraham, she denied that she had laughed because she was afraid, but the angel insisted that she had laughed. With this response the story ends. This is not the only occasion when Sarah committed a sin. Some commentators say that she also sinned when she treated Hagar very harshly, after she had become pregnant.
Nevertheless, Sarah is remembered in Jewish tradition as a most righteous woman, who was endowed with prophetic powers. For this reason, the famous mediaeval commentator, Nachmanides, also known as the Ramban, is very surprised at Sarah’s behaviour. He writes: “I am astonished! How could such a righteous prophetess tell a lie by denying that she been sceptical. Furthermore, why did she not believe the divine angels?”. He, therefore, reconstructs the incident as follows: Whereas Abraham realised that the three men were angels, she did not. She didn’t even see them. Abraham saw her smiling in disbelief and rebuked her. He may also have rebuked her because she didn’t express any gratitude for the great miracle that was about to happen. But because of her respect and even fear of her husband she denied having done any wrong. But Abraham insisted that she had sinned. It was an argument between a husband and wife, not between Sarah and the angel. Later on in the Sidra, in the story about Isaac’s birth, Abraham had another serious argument with Sarah about Ishmael’s future. Despite these arguments, they had a loving marriage.
In chapter 18, verse 16, the Torah tells us that when the men rose up to go on their way, Abraham escorted them. He went with them considerable distance toward Sodom. Our rabbis learnt from this that it is a great mitzvah to accompany guests in order to make sure that they know the way and that they are safe. In biblical times, this Mitzvah was regarded as an essential and integral aspect of being hospitable. The roads were dangerous and unfamiliar. In Talmudic times, our rabbis legislated that the host had to accompany his guests a fair distance, sometimes to the edge of the town. According to the Talmudic commentary, known as Tosafot, the host was also expected to provide provisions and even a present. In later times, this Mitzvah became less and less important. It is not even mentioned in the Shulchan Aruch, Code of Jewish Law. Today, people get into their cars and go home. Nevertheless, we can still fulfil the Mitzvah by accompanying our guests to the door or even to the car and say goodbye in friendship.
The last chapter of our Sidra tells us about Abraham’s final and greatest test; the Binding of Isaac. On the third day of the journey, the Torah observes, pointedly, that Abraham raised his eyes and saw the place from the distance. The Chasidic master, Reb Simchah Zisel of Kelm, observed that the Torah emphasises that every one of our movements should be the result of thoughtful planning, even when we raise our eyes to look around us.