וירא אליו ה' באלוני ממרא. Since it had been Mamre who had advised Abraham on the matter of his circumcision, he is mentioned here, and G–d appeared to Abraham on his land. Many people ask how it was possible that Abraham should have consulted with this man about such a question. None of the answers that I have seen have satisfied me. I consider it blasphemous for someone to suggest that Abraham made the performance of the commandment subject to Mamre's advice. All Abraham could have done was to consult with Mamre on how to perform this commandment, since he had also been commanded to circumcise Ishmael and all the members of his household. There was always the chance that members of Abraham's household would refuse to undergo the operation. We have proof of this from Ishmael's boast that he had not refused. Abraham therefore consulted how best to convince all parties concerned to comply with G–d's command.

The moral lesson to be learned from this is that when one is instructed to fulfill a certain מצוה, one should consult with a qualified person how best to fulfill it.

Abraham already observed all the מצות of the Torah before they were obligatory. He knew that the מצוה of circumcision would be commanded sooner or later. He consulted with Mamre whether he should perform this מצוה prior to being commanded, since unlike other מצות, this one could only be performed once in his lifetime, and, as it turns out, is a commandment which very much hinges on performance on time, i.e. מילה בזמנה. The optimal way of performing this commandment is at the appropriate time.

ויאמר אדני אם נא מצאתי חן בעיניך אל נא תעבור מעל עבדך . We learn from here that when one tries to do someone a favor one should describe it in such a way that the recipient feels it is he who is doing the favor by accepting same. When one creates such an atmosphere, the recipient will not decline; he will not think that the donor will boast about having done him a particular favour. This is why Abraham described himself as in those people's debt if they honoured him with their presence.

ואקחה פת לחם … ואל הבקר רץ אברהם . Abraham said little but did a lot.

ויאכלו . Bereshit Rabbah 48,14 quotes Rabbi Tanchum saying in the name of Rabbi Meir that we can learn manners from here. When Moses went to heaven (Mount Sinai and beyond), he mentioned that he had not eaten or drunk for forty days and nights. This was because heavenly beings do not require food and drink, and Moses conducted himself according to local custom. On finding themselves in an earthly environment, the angels behaved accordingly and accepted food and drink. [Bamidbar Rabbah 10,5 explains that the reason why the angel who appeared to Manoach refused to eat whereas the angels that visited Abraham accepted food and drink is simple. The latter had appeared in the guise of humans, whereas the former had never appeared in the guise of a human being. Ed]

Both this paragraph as well as the paragraph dealing with the destruction of Sodom contain many valuable allusions to the day of judgment, the manner in which the soul leaves the body, all of which are discussed in מדרש נעלם of the Zohar. The author recommends that his reader study that part of the Zohar.

כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו . It is a very important matter for a father to admonish his children and household. A father should do so on an ongoing basis as long as he lives. He should also leave behind him written instructions for every member of his household, each one according to his particular character. Such instructions should remain sealed until after the father departs this earth.

ארדה נא ואראה . G–d uses this expression both here before finalizing the decree to destroy Sodom and before deciding how to deal with the generation that built the Tower of Babel. Rashi's comment on this is most appropriate.

ויקומו משם האנשים וישקיפו על פני סדום . The Zohar on this verse is very instructive. Here is what he says: "Rabbi Eliezer said that from here we can see to what extent G–d employs His attribute of Goodness with all His creatures. How much more so does He do so with those of His creatures who walk in His paths. For even at a time when He prepares to execute judgment, He provides an opportunity for those who love Him to acquire some merit before His judgment strikes the world.

We have learned that at a time when G–d loves man He sends him a gift. What is this gift? A poor person. G–d extends this opportunity to perform a deed of loving kindness with the poor. When such a good deed has been performed by such a person, G–d provides more of a thread of חסד which originates in the 'right' side of the emanations, and He spreads this thread over the head of the person who looked after the poor. He makes a mark on that person's head so that, when judgment engulfs his environment, the executing angel should beware not to touch the individual so marked by G–d. When G–d was about to destroy Sodom, He first provided Abraham with the merit of entertaining the three angels so that through the meeting he would have a chance to save Lot his nephew by using their good services. This is the meaning of 'G–d remembered Abraham and sent Lot away from the destruction' (19,29). The Torah does not say that 'G–d remembered Lot.' He was saved by the merit of Abraham. What was it that G–d remembered? It refers to Abraham's treatment of the angels. G–d remembers the charitable deeds of a person at the time when destructive forces are allowed free reign. All these good deeds performed are recorded in Heaven. This is the meaning of וצדקה תציל ממות, 'and charity saves one from death' (Proverbs 10,2). This is why G–d arranged for Abraham to have the opportunity to perform an act of charity which could serve as an excuse to save Lot." Thus far the Zohar on the subject (Sullam edition Vayera 52).

ויגש אברהם . The Midrash Ne'elam of the Zohar on this verse (Sullam edition page 60) quotes Rabbi as saying that it is a מצוה for a person to pray that sinners become penitent so that they will not wind up in purgatory. We know this because it says in Psalms 35,13: ואני בחלותם לבושי שק, "Yet when they were sick, my dress was sackcloth." [David prayed when sinners suffered afflictions. Ed.] Rabbi also says that it is forbidden to pray that the sinners should be wiped out, for if G–d had wiped out Terach while he was still an idol-worshiper, our patriarch Abraham would never have seen the light of day, there would have been no Jewish people, neither would there have been a David. Torah would not have been given to mankind, and all the righteous and pious people would never have existed.

אל תבט אחריך . When G–d does a person a favor to which he is not entitled by personal merit, such a person should feel shame and embarrassment. He most certainly should not feel superior because G–d has chosen to do him such a favor. This is why the angels rushed Lot, as if to say: "Be happy that at least you save your life." On the other hand, when the Jewish people were liberated by G–d from Egypt, and G–d performed many miracles, they had indeed merited those. This is why the Torah says אשר עשה ה' אלוקיך במצרים לעיניך, the miracles G–d performed for you in Egypt in front of your very eyes" (Deut. 4,34). Not only were the Israelites saved from the effects of the plagues, but they were allowed to watch the Egyptians suffer from them.

Our sages in Baba Kama 38 say that a person should always perform a מצוה at the earliest possible opportunity, because of the single night that Lot's older daughter preceded her younger sister (in sleeping with her father), she merited that the maternal founder of the Davidic dynasty Ruth was born four generations sooner than Na'amah, the future wife of Rechavam son of Solomon. G–d examines the motives of people. Although what the daughters of Lot did appears as brazen, G–d knew that their motivation was pure. It was an עבירה לשמה, a sin performed for the sake of G–d. If prompt performance of such a dubious act brings such reward in its wake, how much more must one hurry to perform those מצות promptly that are clearly means of sanctifying oneself.

וה' פקד את שרה . Our sages in Baba Kama 92 learn from the sequence of these verses that if someone prays for his fellow-man although he himself is also in need of the favor he asks G–d for someone else, then his own problem will be dealt with by G–d first. Rashi points out that this is proved by the word פקד, instead of .ויפקוד

והוכיח אברהם את אבימלך . Rabbi Yossi in the name of Rabbi Chaninah says that admonition eventually produces a feeling of love for the one who admonishes. We know this from Proverbs 9,8: "Admonish the wise and he will love you." Rabbi Yossi firmly believed that any "peace" that does not include admonition is no true peace (Bereshit Rabbah 54,3).

If someone hates someone else in his heart believing that person had somehow committed a wrong against him, he should not nurture hatred in his heart but take the matter up with the person concerned so as to restore good relations, by giving the one who did the wrong a chance to apologize. Thus love and harmony will be restored between them.

The עקדה teaches that a person must put his entire personality at G–d's disposal; certainly so if it is only a question of one of his limbs and even more so if it be a question of one of his shortcomings such as the tendency to get up late for public prayer and Torah study. Whenever one finds that one's personal inclination conflicts with the revealed will of G–d, one must suppress one's own will in favor of doing G–d's will.

When one is confronted with the opportunity to either perform a מצוה, or with the chance to sin (in a manner not detected by his fellow-man), he should ask himself if perchance G–d is not testing him just as G–d had tested Abraham. One can never be certain that G–d does not test one and should consider this before arriving at any decision. Hail to the person who constantly reflects on how G–d would wish him to act.