Bereshit
Chapter 18
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“Ye shall NOT ADD TO THE WORD which
I command you, neither shall ye diminish from it, that ye may keep the commandments of יְהוָה
אֱלֹהֵיכֶם (the LORD your Elohim) which
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“This is My Name FOREVER, and this
is My Memorial to ALL Generations.” Shemot
- Exodus 3:15. (JPS).
“I am יְהוָה, that is My Name; and My glory will I not give to another”. Yeshayahu – Isaiah 42:8. (JPS).
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Bereshit - Genesis Chapter 18.
With Rabbi, Dr. Reuven Ben Avraham-Goossens,
PhD.
We learn in Bereshit chapter 18:1-2 that יְהוָה אֱלֹהִים (the LORD Elohim) appeared to Avram “by the Terebinths of Mamre” whilst he was sitting at the entrance to his tent during a scorching hot day.
Let’s read Bereshit - Genesis 18:1-2 in Hebrew and then in English:
וַיֵּרָא
אֵלָיו
יְהוָה,
בְּאֵלֹנֵי
מַמְרֵא;
וְהוּא
יֹשֵׁב
פֶּתַח-הָאֹהֶל,
כְּחֹם הַיּוֹם
וַיִּשָּׂא עֵינָיו, וַיַּרְא, וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים, נִצָּבִים עָלָיו; וַיַּרְא, וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל, וַיִּשְׁתַּחוּ, אָרְצָה
“And יְהוָה (the LORD) appeared unto him (Avram) by the terebinths of Mamre, as he sat in the tent door in the heat of the day; and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth” vv 1-2. (JPS).
As we have also read in verse 2, and he looks up and saw three men standing there. The questions to these two verses are interesting and we will shake the common held beliefs by certain faiths, including the larger church. But let me start at the beginning.
We may ask, “Why did יְהוָה (the LORD) appear unto Avram?” Obviously it was to comfort him, for just a few days earlier he and all males with him were circumcised. Thus Elohim appearance to him was a reward for his obedience and indicated, by the mere fact of His appearance, that He was pleased with him!
Many do not realise, but the appearance in verse 2 follows directly after יְהוָה appeared to Avram. This time three obviously imposing men stood nearby. These men looked very human and they were able to eat food, thus were the messengers, Angels, from Elohim? As Avraham saw them, he ran (as we read above) to them and welcomed them in a customary way.
“... and said: 'My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.' And they said: 'So do, as thou hast said.’” vv 3-5. (JPS).
What we see so far is very much the hospitality which a Bedouin would offer strangers including calling them “lord - adoni,” which in no way means Elohim. There is absolutely nothing unusual calling distinguished guest “adoni,” it is all part of the courtesy and hospitality of those day’s and is still practised by the genuine Dessert Bedouins in the south of Jordan and northern Saudi Arabia today and I have visited several camps and was warmly welcomed!
Did you note that Avraham did not offer them lodgings or asked them to stay. However, very soon Lot did offer lodgings. Why was there a difference here, was Avraham less hospitable than Lot? When visitors come during the day, as what happened to Avraham, refreshment is offered and then the visitors are expected to move on. However, if visitors arrive late in the day, lodgings must be offered.
We know that these three men (Angels) were sent by Elohim for two reasons. To proclaim the prophetic message that Sarai would conceive and bear a son. The other being to go and deliver Lot and his family from Sodom.
The reading this week has so many treasures, thus go and study them slowly and discover the beauty that is contained therein!
The concluding part of this week’s Parashat (reading) is the offering of Yitzchak.
In this wonderful study we have looked at Bereshit - Genesis chapter 18, and verses 1 to 24, however, below is an outline of this chapter - Bereshit -Genesis 18:1–24:
Reference and short answer:
In this wonderful study we will be looking at Bereshit - Genesis chapter 18, and verses 1 to 24 (being also the beginning of Parashat Vayera). It covers; Avraham; (who at that time was still named ‘Avram’, However, later he was named ‘Avraham’, that is in the ‘Masoretic text’) being visited by three men; through that visitation אֱלֹהִים - Elohim’s gave a promise of his long waited for, son Yitzchak – Isaac, who was announced. Afterwards the visitors depart for Sodom, whilst Avram remains to intercede about the fate of the cities.
Below is a brief outline of Bereshit -Genesis 18:1–24:
1... Setting the scene: יְהוָה - (the LORD) appears to Avram by the terebinths of ‘Mamre’ as he sits at the tent entrance in the heat of the day (v.1).
2... The arrival of three men: Avram sees three men standing nearby; he hurries to offer hospitality (vv.2–8).
3... Abraham’s lavish hospitality: He brings water for washing the feet, bread, a calf prepared, curds and milk, and he waits on them (vv.3–8).
Announcement of Sarah’s pregnancy: one visitor promises that Sarah will bear a son within a year; Sarah is heard to laugh in the tent (vv.9–15).
Divine rebuke and Sarah’s denial: Sarah laughs and denies it; the visitor responds, “Is anything too wondrous for יְהוָה?” (vv.9–15 for this section).
The two men depart for Sodom; but יְהוָה remains and speaks with Avram about justice and the possible salvation of the righteous, Avram intercedes, bargaining from fifty righteous down to ten (vv.22–33; the end of our ends at v.24 ends within that negotiation).
Theological and practical thought’s that are tied to this study themes:
Hospitality (Hakhnasat orchim): Avram’s example makes visiting, feeding, and serving strangers a paradigmatic act of covenantal faith, the strangers are treated as sacred guests.
Divine presence in the visitor: The text intentionally plays with identity, the opening line names יְהוָה – (the LORD) appearing, yet three men arrive; the narrative treats one of the visitors as a messenger of who speaks אֱלֹהִים - Elohim’s Word, while the other two proceed to Sodom as angelic envoys. This complexity preserves monotheistic integrity while allowing for theophanic action.
Promise and laughter: The promise of Yitzchak - Isaac links to the theme of life emerging against odds (Pikuach Nefesh and covenantal continuity); Sarah’s laughter (both derisive and incredulous) becomes a motif about human limits before divine promise.
Justice and intercession: Avraham’s bargaining for Sodom (vv. 22–24 and beyond) displays a prophetic ethics of pleading for the innocent and models communal advocacy, a legal and moral imagination that fits our focus on pursuit of justice and repair.
B’tzelem Elohim: The story’s concern for strangers, for the vulnerable in Sodom, and for righteous life underscores human dignity as the basis for action.
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In Conclusion, a Question to Deepen
the Conversation:
Which part of this Tanach study or possibly a
particular line or statement within it has touched you the most? And
how do you feel about spending more time studying our beloved Tanakh? I pray
that you are doing well as a faithful Hebrew, and אֱלֹהִים - Elohim willing you are
upholding as many as possible of our blessed Mitzvoth’s?
Dear reader, please remember this, pray for
peace and solitude in your life, and then work on keeping as calm as possible
and learn to improve your life, for אֱלֹהִים - בָּרוּךְ
אֱלֹהִים - bless Elohim, He
is always there and ready to help and guide you!
This site was originally set up for those who
needed to return to our blessed and wonderful faith, thus be wise and work on
your faith and pray at least three times a day, and always seek אֱלֹהִים - Elohim’s guidance!
Remember what אֱלֹהִים - Elohim, blessed be
He, said the following via a number of our prophets...
“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD
of hosts”. Mal’a’chi - Malachi 3:7. (JPS).
And Remember ...
Enjoy your
Sabbath Rest, Shabbat Shalom!
אֲנִי יְהוָה
אֱלֹהֵיכֶם, בְּחֻקּוֹתַי
לֵכוּ; וְאֶת-מִשְׁפָּטַי
שִׁמְרוּ, וַעֲשׂוּ
אוֹתָם
וְאֶת-שַׁבְּתוֹתַי, קַדֵּשׁוּ; וְהָיוּ
לְאוֹת, בֵּינִי
וּבֵינֵיכֶם-לָדַעַת, כִּי
אֲנִי יְהוָה אֱלֹהֵיכֶם
“I am אֱלֹהֵיכֶם יְהוָה (the LORD your
God); walk in My statutes, and keep Mine
ordinances, and do them; and hallow My Sabbaths, and they shall be a sign
between Me and you, that ye may know that I am אֱלֹהֵיכֶם יְהוָה - YaHVaH
Elohim”. Yechezkel - Ezekiel 20:19-20. (JPS).
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שָׁלוֹם
עֲלֵיכֶם - Shalom aleichem - Peace be with
you!
Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
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