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Rashi explains that Hashem came to inquire about his healing process. According to him, the Divine revelation was just a special form of bikkur cholim. Rashi’s grandson, the Rashbam, says that the Divine revelation was the arrival of the three angels. Ibn Ezra suggests that Avraham received a prophecy at that time, just that the Torah text does not reveal it. The Ramban discusses the approach of the Rambam in Moreh Nevuchim that the visit of three angels was a prophetic vision rather than an actual visit. The Ramban rejects that approach and suggests other angles.
The existence of so many explanations is a sign that there is real difficulty. With the readers’ indulgence, I will introduce an approach that goes hand-in-hand with the presentation of the events’ sequential order. Yitzchak’s birth stretches out over Lech Lecha and Vayeira. Different messages in this context are distinguished from each other, in that in some Hashem is described with His Name according to the attribute of mercy (Hashem) and in others with the Name connected to the attribute of judgment (Elokim). Let us now take a look and analyze each revelation on these grounds.
A. Bereishit 17:1-2 – Hashem appeared to Avraham with the attribute of mercy, when he was 99 years old. The purpose was to present Avraham with a covenant promising him many offspring and charging Avraham to be tamim (unblemished).
B. Ibid. 17:9-14 – This was at the same time period and was done with the attribute of judgment. Again there was a covenant about plentiful offspring, and this time there was a command to fulfill the mitzva of brit mila. At the end, Hashem also revealed that Sarah was to give birth to a son for Avraham, whose name would be Yitzchak.
C. Ibid. 18:10-15 – This revelation uses the Name of mercy, and He repeated that Sarah would bear Avraham a son.
D. Ibid. 18:16 – 19:29 – The revelation with the attribute of mercy was about the destruction of S’dom.
We can now explain based on the concept that Hashem can "speak" in such a complex manner that multiple things are said at one time, but people are unable to absorb it in that manner (see Tehillim 62:12). The general framework is one of mercy, although the covenant is said in a manner that includes both attributes. Mercy is more directly involved in the command to be unblemished. Judgment is connected to the command of doing brit mila, which involves blood, pain, and crying. We posit, then, that the same revelation has different aspects that are recorded in neighboring sections. Therefore, there is no question of what was revealed, as it appears elsewhere.
We finish with another chiddush. The prophecy about the destruction of S’dom was given with the attribute of mercy. Indeed, it was mercy for all the good people whom S’dom abused (see Bereishit 18:20). Similarly, the modern "inheritors" of the Sodomites, the Gazans, acted with such cruelty that their destruction can only be seen as mercy. It is forbidden to be forgiving to the cruel!
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
