1. Hashem’s Visit to Avraham: The Mitzvah of Bikur Cholim
The Parsha of Vayera opens with the scene where Hashem—God—appears to Avraham in the plains of Mamre. The Torah states simply, “Vayera elav Hashem”—Hashem appeared to him. This raises a question: what prompted this sudden appearance? Previously, when Hashem communicated with Avraham, it was always with a specific message or command. Here, the Torah just says that Hashem appeared to him without any explicit message. Rashi explains that Hashem came to visit Avraham because he was sick. In the previous Parsha, Avraham had circumcised himself at the age of 99, fulfilling the mitzvah of bris milah—circumcision. As a result, he was recovering from this physically taxing mitzvah. Rashi notes that it was specifically the third day after the circumcision, which is considered the most painful and difficult time for recovery. From here we learn about the mitzvah of bikur cholim—visiting the sick. Just as Hashem visited Avraham in his time of need, we are taught to emulate this divine kindness by visiting and comforting those who are ill. This is one of several interpersonal mitzvos that help us bring comfort and support to others.2. The Mitzvah of Hachnasas Orchim: Inviting Guests Despite Pain
Despite his illness and discomfort on the third day after his bris milah, Avraham was sitting at the entrance of his tent in the heat of midday, looking for guests to invite into his home. This demonstrates his unwavering commitment to hachnasas orchim—the mitzvah of inviting guests. Today, fulfilling this mitzvah can be more challenging due to safety concerns and societal changes. Inviting strangers into our homes is not as simple as it once was. However, in Avraham’s time, this act was a true expression of kindness and hospitality, especially when directed toward those who genuinely needed a meal or shelter. The Torah describes how three men appeared before Avraham as he sat at his tent’s entrance. These were not ordinary men but angels sent for specific missions: one to announce to Sarah that she would have a child, one to overturn Sodom, and one to heal Avraham from his circumcision. Rashi points out that each angel performs only one task; therefore, three angels were necessary for these three missions.3. The Angels’ Question: “Where Is Your Wife Sarah?”
After being served by Avraham and enjoying his hospitality (at least from his perspective), the angels ask him a seemingly personal question: “Where is your wife Sarah?” This question comes after they have eaten and been cared for. Rashi notes an interesting detail in the Torah’s wording here—the word “a love” (to him) is written with dots over certain letters in the Torah scroll Alef-Yud-Vov (5017) Rashi explains that this word can be read both as “a love”—to him (Avraham)—and as “ayoy,” meaning “where is he?”. This teaches us that just as they asked Avraham about Sarah’s wellbeing, they also asked Sarah about Avraham’s wellbeing. This exchange models proper etiquette: when visiting someone’s home as a guest, it is courteous to inquire about both husband and wife. Rashi learns from here that one should always ask about their host’s spouse as a sign of respect and care.4. Why Ask “Where” Instead of “How”?
A further question arises: why did the angels ask “where is your wife?” instead of simply asking how she was doing? Normally we would expect guests to inquire about someone’s health or wellbeing rather than their location. Rashi offers two explanations for this unusual phrasing. First, by asking where Sarah was, they highlighted her modesty—she remained out of sight during their visit rather than mingling with male guests. This subtle praise was meant for Avraham’s benefit so he would appreciate her refined character. Second, Rashi says they wanted her present so she could receive blessings directly from them within her own home. The Rebbe discusses why it was necessary for angels specifically to bless her and why these blessings had such significance even though angels do not truly require food or drink. This episode also demonstrates that even if a mitzvah seems unnecessary or symbolic (since angels do not eat), performing it wholeheartedly still carries spiritual value.5. Lessons from Dotted Letters in Torah Text
The presence of dots over certain letters in words like “a love” appears elsewhere in Torah narratives too—for example when Yaakov meets Esav and kisses him (there are dots over certain letters there as well). Rashi explains these markings can indicate deeper meanings or ambiguities within the text. In our case, Rashi uses these dots to teach us about proper etiquette between hosts and guests regarding inquiries about family members’ wellbeing. Sometimes these textual hints reveal layers beyond the simple reading or highlight moments where actions were either genuine or only outwardly performed. There is also discussion whether Sarah herself was directly addressed by the angels or if she remained behind listening without direct interaction. Either way, we learn from here about sensitivity in communication within families and among guests.6. The Symbolism of Wells: Digging Deeper Within Ourselves
Later in Vayera we read about wells dug by both Avraham and Yitzchak. A well (be’er) represents more than just a source of water—it symbolizes uncovering hidden potential within ourselves. A well may be filled with fresh water but covered over by dirt or rocks accumulated through neglect or disuse over time. Similarly, our souls contain goodness and spiritual vitality which can become obscured if not actively nurtured. Both Avraham and Yitzchak engaged in digging wells physically and spiritually—brining out their own inner strengths while also helping others discover theirs. Sometimes people need encouragement or guidance to reveal their innate goodness or connection to Torah and mitzvos. The Rebbe once told someone who felt unqualified to inspire others because he himself wasn’t fully observant yet: “If you help dig someone else’s well first, you’ll end up uncovering your own too.”7. Chesed and Gevurah: Balancing Kindness with Discipline
Avraham embodied chesed—boundless kindness—sometimes giving without limits or boundaries. While generosity is essential, unchecked giving can lead to negative outcomes if not balanced properly (like driving a car with only gas but no brakes). Yitzchak represented gevurah—strength and discipline—bringing necessary boundaries into acts of kindness so they remain constructive rather than destructive or enabling bad habits. When Avraham dug wells they were later closed up by others because pure chesed alone isn’t sustainable long-term without structure (gevurah). Yitzchak re-dug those wells with added discipline so their benefits would endure. This balance applies in parenting too: giving children everything without limits leads to entitlement while excessive strictness stifles growth and happiness. The ideal is abundant kindness guided by thoughtful boundaries so children learn gratitude alongside joy. In life generally we strive for homes filled with warmth and generosity but also clear expectations and discipline—a synthesis modeled by our forefathers through their actions in Parshas Vayera.