And G-d appeared to him (Avraham)

[SDT] The use of the pronoun "him" rather than using the name Avraham is significant. EILAV (to him) refers us back to the previous parsha - Avraham's circumcision, indicating that the purpose of G-d's appearing to Avraham was Bikur Cholim, visiting the sick. Furthermore, the fact that the Torah does not indicate that G-dsaid anything to Avraham at this "appearance", tells us that He had another purpose, viz. Bikur Cholim.

he is sitting at the entrance of his tent (watching for travelers to welcome) in the heat of the day.

[SDT] It was unnaturally hot; that was G-d's doing, to spare Avraham the bother of visitors. However, Avraham is distressed by the absence of visitors, so G-d sends three angels to him in the guise of wayfarers. Perhaps this can teach us something about how to behave towards the elderly and infirm. Sometimes, we insistthat they rest or tell them what "conventional wisdom" says is good or bad for them. But each person is an individual. Calm, peaceful retirement works well for many older people. But not for everyone. G-d, so to speak, first felt that Avraham needed rest. He then "realized" that in Avraham's case, his special activitywas a far better treatment for what ailed him, than resting.

Avraham sees the three "men" and runs to greet them, after asking G-d to wait for him (so to speak). (From here we are taught the greatness of the mitzva of Hachnasat Orchim, hospitality.)

This is one of the ways to interpret the pasuk - that ADO-NAI means G-d, and that Avraham was addressing Him. ADONAI can also mean "my sirs", in which case Avraham could have been speaking to the men/angels. Each possibility causes minor awkwardness in the flow of the p'sukim. The word is considered holy (meaning the firstopinion is favored), and Sofrim write it with the Kavana for G-d's name.

[SDT] "Speak little, but do much." This maxim from Pirkei Avot is manifest in Avraham Avinu. He offers the angels a bit of water and some bread, but in fact prepares for them (with the help of Sara and Yishmael) a sumptuous meal. The Mishna states that Avraham's meal for the strangers was proportionally greater than thefeastof Shlomo HaMelech in celebration of the building of the Beit HaMikdash. Avraham and Sarah are the ultimate models for hospitality, one of the hallmarks of the Jewish People.

One of the angels informs Avraham of the pending birth of Yitzchak. Sara's reaction is to laugh (a slight doubt in the ability of a 100 year old to father a child and of a 90 year old woman to give birth). G-d asks Avraham why Sara would doubt His ability to permit an old woman to conceive.

[SDT] Rabbi Yehuda says in the name of Rav (Bava M'tzi'a): What Avraham did for his guests by himself, G-d did for the People of Israel by Himself; what Avraham did via another, G-d did likewise. Avraham said: YUKACH NA M'AT MAYIM. Rashi explains the strange grammatical form by saying that Avraham did not provided the waterto the stangers himself (it does not say K'CHU...) So too, when G-d was to provide water to Avraham's descendants, He commanded Moshe Rabeinu to throw the stick into the water, to strike the rock, to speak to the rock. But Avraham fed the angels himself - "and I will get the bread, etc." When G-d needed to feed the People,He provided us with Manna. Moshe did not bring it about. G-d gave it straight to the People.

Here is a charming SDT attributed to the Admor of Modzitz. Rashi teaches us the famous lesson from Avraham's behavior that "Hospitality is greater than greeting the Divine Presence". Maybe it isn't greater, maybe they are equal? No. In Kiddush L'vana we quote Rabbi Yishmael as saying that if we had only one opportunityin a month to greet the Sh'china, it would be sufficient. If Hachnasat Orchim were equal, then one act of hospitality a month would suffice. But it doesn't. Hospitality is a constant mitzva. Hence it is greater.

Sara would like to deny that she laughed (and doubted), but she cannot.

The three angels each had a single task: One to heal Avraham, one to announce the birth of Yitzchak (both missions accomplished), the third to destroy S'dom. That angel is now accompanied by R'fael, whose new task is to save Lot and family. Avraham escorts the angels on their way to S'dom.

[SDT] Once again, we learn the proper behavior of a host from Avraham: it is considered even more important to escort guests out than to greet them!

HaShem next tells Avraham of his intention to destroy S'dom. Avraham pleads and bargains on their behalf, but there aren't enough righteous people to save the cities.

The dialog between Avraham and HaShem is an astounding (and unique) example of the close relationship between them.

[SDT] Avraham's expression of humility before G-d is "and I am dust and ash". Says the Gemara, because of Avraham's humility, his children merited two mitzvot - the ash of the Para Aduma and the dust of the Sota. Torah T'mima explains that the Para Aduma ash represents the epitome of spiritual purity (which can be thoughtof as the realm of "between the Jew and G-d" mitzvot). The hopeful outcome of the Sota procedure is Shalom Bayit, being a major example of interpersonal relationships. Thus the reward for Avraham covers the whole range of Jewish life.

The two angels arrive in S'dom and are taken in by Lot. [The nephew of Avraham Avinu has learned something from his uncle.] The people of S'dom demonstrate their evil nature. It is clear from the p'sukim as well as Midrashim and commentaries, that Lot was not sufficiently pious or believing in his own right, but he comparedfavorably with the people among whom he lived.

[SDT] The word "and he lingered" is read with the rare cantillation mark (trup), the shalshellet, which musically emphasizes the reluctance of Lot to (believe and) leave. The same word is used in contrast to this behavior of Lot, in describing the haste with which the Children of Israel left Egypt at G-d's command, symbolizedbythe matza, demonstrating their faith and confidence in G-d.

Lot is led out of the city by the angels, his wife and two daughters with him. They are told to flee for their lives, without looking back at the destruction of the cities. Lot pleads for permission to seek refuge closer by.

2nd longest R'vi'i in the Torah

Once Lot and family are safely away, the destruction of S'dom takes place. Lot's wife looks back against orders and turns into a pillar of salt.

"And Avraham gets up early in the morning to the place where he STOOD before G-d."

[SDT] Avraham return to the same spot to speak to G-d. From here is derived the idea of having a MAKOM KAVUA, a fixed place for prayer. The Talmud says: "he who fixes himself a place for davening, the G-d of Avraham will help him".

The Torah reiterates the point that Lot was saved in the merit of his uncle Avraham Avinu (and Ruth, the "mother of royalty" who was to come from Lot).

Lot's two daughters, having witnessed the total destruction of S'dom, assume that they are the sole survivors of mankind. They plot to get Lot drunk and sleep with him in order to continue humanity. Moav and Amon are the results.

Avraham and Sara now travel to G'rar where they again present themselves as brother and sister. Sara is taken to Avimelech, but G-d appears to him and warns him not to touch her. Avimelech confronts Avraham who explains that his fears were based on the lack of "Fear of G-d" in the place.

Note that no such explanation was offered to Par'o when the similar situation occurred in Egypt. Commentaries point out that Avraham detected a qualitative difference between the two kings. Avraham sensed that Avimelech would respond positively to the implied reproach. And so he did.

Avraham then prays on behalf of Avimelech and his people who were stricken with a disease which rendered them temporarily sterile.

From this point (21:1) to the end of Vayeira, is the Torah reading of both days of R.H.

G-d fulfills His promise and Sara becomes pregnant. She bears a son to Avraham in his advanced age, and he is called Yitzchak. Avraham circumcises Yitzchak at eight days of age, as G-d has commanded.

[SDT] The reference to Sara's pregnancy immediately following the Avimelech incident, prompts the commentaries to learn the lesson that praying on behalf of others sometimes brings the benefit of one's own needs being fulfilled.

Avraham is 100 years old when Yitzchak is born. Avraham makes a great party upon the occasion of his being weaned.

As Yitzchak is growing up, Sara notices the potential negative influence of Yishmael and demands of Avraham that he send Yishmael and his mother, Hagar, away. Blinded by his great "kind heart", Avraham has to be told by G-d to listen to Sara. Hagar and Yishmael once again are on the verge of death in the wilderness, butYishmael's prayers are answered and they are saved. Hagar is assured by an angel that they will survive.

Avimelech and his commander Pichol (alway called Fichol because of DIKDUK rules) enter into a pact with Avraham. The city of Be'er Sheva receives its name from the double meaning of the 7 sheep used as tokens of the covenant and oath sworn between them. (Sheva means both 7 and swear.) Avraham plants an "Eshel" in Be'erSheva.

In addition to being a type of tree, the word Eshel is considered an acronym of the Hebrew words for Food, Drink, and Lodgings - the symbol of hospitality for all generations.

This is the portion of the Binding of Isaac - the Akeida. Thorough treatment of this portion is impossible in the limited space of Torah Tidbits. The Akeida is one of the few passages from the Torah to be incorporated into our daily davening (there are authorities who did not include it in the davening). It represents theepitome of commitment to and love of G-d.

Although none of Avraham's descendants (us, the Jewish People) can ever be tested in so drastic a way, we do derive tremendous inspiration from this portion of the Torah. It is part of our Heritage and, even more, part of our Essence. Tests of Faith are relative to the individual. Each of us is challenged in different waysthroughout our lives.This is also so for us as a Nation. May we be always guided by deep commitment to Torah & Jewish values.

[SDT] "Take your son, your only, whom you love..." It would have been easier for Avraham to carry out G-d's command to sacrifice Yitzchak, if he (Avraham) could have somehow suppressed his feelings of love for his son. The "greatness" of this test of Avraham's faith is that he was willing to sacrifice his son, his onlyone,HIS BELOVED. (Chidushei HaRim)

The parsha ends with mention of the birth of Rivka, to serve as a link to the next phase of the development of Judaism - viz., the means of its transmission and continuity.

Notice how much family nachas Nachor has, while Avraham Avinu is having such a rough time of things. Think about it. (Observation of Rabbi Macy Gordon)

Rabbi S.R. Hirsch points out that the sedra has shown us the stark contrast between the kindness and hospitality of Avraham & Sara on the one hand, and the cruel "business is business" and "what's in it for me" nature of S'dom. The episode which forms the haftara is about the widow of a prophet who was facing losing hertwo children because of her poverty and the twisted state of Israel's society that lost sight of the legacy of Avraham and Sara. The prophet Elisha performs a miracle and the family is spared that plight. The haftara also tells of the Shunamite woman who prayed so fervently for a son. She had a son but he died. He is miraculouslyresuscitated by Elisha.