Seeing as Avraham intended to serve his guests a full meal, why did he initially offer them only bread?
What are the connotations of ?ve'Sa?adu Libchem??
Rashi: It refers to a Se?udah of bread ? as we find in the Torah ? here, in Nevi?im ? in Shoftim, 19:5 and in Kesuvim ? Tehilim, 104:15.
Why does the Pasuk use the word "Libchem" and not "Levavchem"?
Why does the Torah insert the (otherwise superfluous) word ?Achar Ta?avoru??
Nedarim, 37b: Because it is ?Itur Sofrim?(a grammatically superior epression). 1
See Torah Temimah, note 19.
What did Avraham mean when he said, "Ki Al Ken Avartem Al Avdechem"?
Rashi: He meant that, since they had come to his home, they should do him the honor of coming in to partake of a meal.
Targum Yonasan: Since they arrived at meal-time, it was a sure sign that they had to come in to eat, before continuing on their way.
Ramban: Now that they were passing his abode, it was only correct that they break their journey and rest by him for a short while.
What is the significance of the angels' reply, "Ken Ta'aseh Ka'asher Dibarta"?
Targum Yonasan: 'You spoke well! Do as you said!'
Ramban #1 (citing the Ibn Ezra), Riva: Although Avraham initially mentioned only bread, they, in their modesty, answered that that was fine for them.
Ramban #2, Seforno, Hadar Zekenim: They meant that he should do as he said (to eat and to recline a little), but no more, since they were on an important mission and did not want to be delayed. 1
Riva: You will do so (i.e. to eat). We [angels] do not. (Avraham did not understand this.)
In fact, says the Seforno, that explains why Avraham began to run to serve them.
How come the angels accepted Avraham's offer immediately, but initially refuse that of Lot?
Rashi (to Bereishis 19:2): We learn from here that one refuses a 'small person' but not a great one.
Seeing as Avraham intended to serve his gusts a full meal, why did he initially offer them only bread?
Rashbam (to 18:7): Because such is the way of Tzadikim, 1 to say little and do a lot.
See Rashi to Bereishis 23:16.
QUESTIONS ON RASHI
Rashi writes: "The Torah writes 'Libchem' rather than 'Levavchem' (i.e. with one letter Beis rather than two) because Mal'achim have no Yetzer ha'Ra" (and thus, they have one 'heart'). But Avraham still thought that his guests were people?
Gur Aryeh #1: Avraham addressed his guests with respectful terms, implying they had but one heart; i.e. that their Yetzer Tov was in charge.
Gur Aryeh #2: Avraham prophetically used this term, without realizing its deeper meaning.
Rashi writes: "Mal'achim are not swayed by a Yetzer ha'Ra." How is this implied by the term 'Lev'?
Maharal (Nesivos Olam, Nesiv Ko'ach ha'Yetzer Ch. 4, p. 133): The two letters Beis (value 2) in the term 'Levav' represent the 2 Yetzers, which are secondary forces in man. 1 The second Beis sometimes falls, leaving the word 'Lev," meaning that the Yetzer ha'Ra can be overcome and removed. The word Lev is used here for the Mal'achim as well.
I.e. a Yetzer is not man himself, but rather an inclination that accompanies him. (EK) (Maharal in context is discussing the command to love HaSh-m, "b'Chol Levavcha," which Chazal interpret, with both of your Yetzarim, the Yetzer Tov and Yetzer ha'Ra (Berachos 54a).)
Rashi writes: "'After you shall pass by' - Afterwards, you may go." What is Rashi adding?
Gur Aryeh: One might have read the verse as, 'You may satiate yourselves after you pass through,' which makes no sense. Rather, these are two separate phrases - first satiate yourselves (i.e. here, at my home); and afterwards you may go.
Rashi writes: "'After you shall pass by (Ta'avoru) - Afterwards, you may go (Telechu)." Why does Rashi switch terms?
Gur Aryeh: 'Passing' means moving from one place to another. Here it would be the beginning of a new trip, so it is clearer to say, 'After you eat, go.'
