Vayeira - 1st Portion

Join me as we learn hitas together. Parshas Vayeira which is chapter 18 verse 1. The fourth Torah reading in the Torah. It is Parshas Vayeira for day one, Sunday. >> [clears throat] >> Vayeira el Avraham Mamre. We are now talking and continuing of last week's Torah reading where we spoke about Avraham having circumcision. Now Avraham is recuperating on the third day after his circumcision which happens to be on the 15th of Nissan in the year 2047. Vayeira el Avraham and God appeared to Avraham el Mamre in the plains of Mamre. Why there we will soon see Rashi explains. V'hu yoshev pesach ha'ohel and Avraham was sitting at the entrance of his tent at the heat of the day. There's the well-known story of the Rebbe Rashab. While the Rebbe Rashab was a child of five or six years old, he came to his grandfather to the Tzemach Tzedek. And he asked his grandfather the Tzemach Tzedek, why was it that Avraham Avinu merited that God should appear to him? And the Tzemach Tzedek responded and said as a yeed that tzaddik to 99 year that when a Jew a tzaddik, a holy person at 99 years old decides to circumcise circumcise himself he is worthy that God should visit him. The Rebbe expanded on this that the very fact that the previous Rebbe told us the story about a child means that we also can learn something from it. A that we should always aspire to we should want to see God, but even more so that even young children have the opportunity that we should teach them and educate them about the greatness of Hashem. And never to think that a child is too young to learn about spirituality and godliness. Rashi Vayeira el Avraham, why did God appear to him? Over here Rashi comes to tell us it doesn't say that God spoke to him. But first it says that he came to see him by Yera Elav and he appeared to him. Why did he appear to him? LeVaker Et HaChalim to visit the sick. Omer Rabbi Chama bar Chanina, Rabbi Chama bar Chanina said Yom Shlishi LeMilato being that this was the third day of his to his after his circumcision which then the pain is at its worst. Umba HaKadosh Baruchu BaShalom BaShalem. So God came to see how he is feeling. How do we know that the third day is the most painful? Later on in the story of Shechem when they kidnapped Dinah and Shimon and Levi wiped out the city of Shechem, they did it on the third day because that was the most painful day of the circumcision after they had their circumcision. Be'Eilonei Mamre, why does the Torah tell us Be'Eilonei Mamre? It was in the plains of Mamre. Who Nosan Lo Eitzah LeMilah because it was Mamre who gave advice to Avraham that he should do the circumcision out in the public and not be afraid of it. Lefichach, therefore God as a reward Biglal Elav BeChelki came and appeared himself to Avraham in the area of Mamre. Yoshev If we look at the word Yoshev generally for a Choleh you would have Yoshev you would have a Vav there. However, it says Yoshev without a Vav. One can read it Yashav was sitting. Bikash LeHamid, he was sitting and he wanted to get up. In the honor of the divine presence of the Shechinah that came to Avraham. Omer LeHaKadosh Baruchu, God said to him, "Shev, you sit and I will stand. Ve'Atah and you will be a sign Siman LeVanecha, this will be a sign for your children Osati LeNisiati Va'Asiti Deiyanim that I will stand amongst the judges. VeHein Yoshvim and they will be sitting. Shenemar as it says, Elohim Nitzav Ba'Adat Keil That whenever the judges are judging a person in rabbinical tribunal, God is amongst them and God stands together with them. Pesach oil. Why does it say at the entrance of the tent? This is teaching us that even though Avraham was ill at the time because he was suffering from the circumcision. He was sitting at the entrance of his tent lirot to see if there's any passersby or guests coming. Yachnisei'u b'veisei'nu be able to welcome them in his home. As we're going to see that that's why God in fact sent the angels. K'chom hayom, at the heat of the day. Hoytzi Hakadosh Baruch Hu chammah min artika. God took out the the sun from its lens. From its layer that protected that it shouldn't hurt people. That sun has a cover on it. Sh'lo la'atriach b'orchim. So that it should be really hot and guests should not bother him and he should be able to recuperate. U'fishei sh'ro, but since I said Hashem saw that Avraham is tired, that Avraham is going to be in pain. Sh'lo ya'ayu bo because guests weren't coming to visit him. Heivi amalachim alav k'dei musanashu. So he sent the angels that they should look in the form of humans. This way Avraham should have some guests that he should invite in his home. As we see, I'm going to see him first too. Ayisa einav. And Avraham lifted his eyes. He looked up and behold vayyar and he sees hineih sh'losha anashim, there were three men standing before him. Nitzavim alav, standing before him. Vayar vayar otam, he saw them. Vayar vayarotz aleihem and he ran towards them. Mipetach ha'ohel, from the opening, from the entrance of his tent. Vayishtachu and he prostrated himself to the ground. Hineih sh'losha anashim. So Rashi tells us, why were there sent three? Why couldn't one do the job? Echad l'vaser Sarah. One was there to tell Sarah that she was going to have a The echo of Sodom and one came to overturn Sodom and destroy Sodom, as we're going to see in the next part of the Torah reading. The echo of this is Avram, the other came to heal Avram. She ain't a malach. Why did he need three? Why couldn't one just do all the jobs? So Rashi explains to us and tells us she ain't a malach because they because one malach, one angel cannot do two errands. They can't multitask. Maybe they're like men. They can't multitask. They have to do one job at a time. They should know that every errand that is done through each individual malach can call a partial of Maschera. And throughout the Torah reading where he mentions the angels together in rabbin. in multitude and they ate a love and they said They They above but when it comes to the actual case of where they go to do their particular jobs. For example, when they tell and notify Avraham about the birth of Yitzhak Nemar do singular term we will return. And because they were men and so too when they are overturning the city of Sodom it says I'm not able to do anything against singular term without not able to not able to overturn it until telling Lot until he leaves the place of Sodom. Refael Refael the angel that he has Avram that went that healed Avram he went from there to stone to save Lot. So if you look that the Refael only after he finished doing the job of healing Avram did he go do a similar job which was to save Lot from Sodom. That's why later on when you see when it comes to the verses in Sodom it says who should I marry it was when he took them outside I gave her and he said no I don't have to go. to save your life. What you have from here is the matter that I could do you my field was one person saving. There was one person overturning one angel I should say that was turning you over Sodom. One angel that was saving Lot and another angel that was telling her Sarah about the birth of Yitzchak. So you see that when it talks about the angels only use a plural because they were all doing things, eating, speaking, whatever may be. However, when it came to their particular jobs, it's singular term because one angel can only do one errand. Nitzavim love. Nitzavim, what does it mean they were standing on him? Kol meaning lifneihem, before him. Kemoi, we find this in many places as we mentioned earlier in Rashi's. Va'al mateh Menasheh and upon him was the tribe of Menasheh. Aval, the reason why up here it uses the terminology aval lashon naki hu klappei mal'akhim. It uses a respectful term, a clean term for the angels that they're considered standing above the human being as they are in a higher level. Vayar. And he saw. Why does it say twice and he saw? Mah hu. Vayar, vayar shetayim. Why does it say vayar and he saw twice? Harishon, the first one kemashma'o, as its simple interpretation that he saw them from a distance. Basheini, the second one lashon havana. The terminology of understanding. When you see something and you look into it a little deeply, nistakel he saw shehayu nitzavim bemakom echad that they were standing in one place, meaning that he now understood who these people were. They were intended to be guests for him. Umihavin shelay hayu ratzim lakhrikho. And he understood that they didn't want to bother him that much. Ba'al pe sheyeid'em sheyeid'em hayu sheyeitz'u likraso, even though that the angels knew that the Avraham would go out to greet them, amdu bemkom lekhvodo. They stood in their place in his honor. They wanted to show him that they didn't want to bother him. They who but however he anticipated them and he ran towards them and that's why Rashi in the old Rashi continued as this whole last section that we mentioned. The Rashi continues the government here and attracted above him and see how they say just that the government analyzes and say it says they were standing on him who they are meaning that they were standing close to him and then he says he ran towards them. What is this telling us? Meaning that there was a certain distance that he had to go and run towards them. So the Talmud explains and says you don't have shorty. When he saw when they saw that he was busy with his bandages opening his bandages and closing his bandages personally they started taking a distance that means they started coming close to be his guest but then they saw that he was busy with his bandages dealing with his wounds so they took a distance. When he saw that across them immediately he got up to chase them and bring them back. Verse three. I don't remember anything said. I don't know my masters if it will please you if you have found favor in my eyes I'll not have a lot of that. Please do not pass me your servant by. Rashi The third Rashi in the third verse by the mayor I don't know him though he turned to them like in plural. I got to show them even though it was many of them but he turned to the one that was the greatest of them. I might he said who called I got it however he said to the main one, the greatest of them, Omar Al Nas Aver, please do not pass by him. Meaning, do not continue on your way without stopping. The key eventually Avi whom and being that the big one, the oldest the Lord of them with the greatest amongst them will not continue to travel, Yam do have a very nice and his friends will stay with them and they will not travel as well. The Colossian of that, according to this uh terminology, we can understand when it uses the terminology of the word olive dalid noon yud sometimes as God's name. Who coil, however, in this case, it's not means a master and it doesn't mean God's name. And therefore, and it because it's not referring to God, one is able to say the word do we have a hacker. Another explanation, Kodesh, that actually it means and he's referring to God. The higher in my luck at his bar home, he actually was not referring to the angels. He was talking to God. What was he saying? Please don't pass. Meaning, that God came to visit him and over here he's having guests. So, he's telling Hashem please wait as he goes and welcomes his guest. The alpha P shall be micro alpha bishop because of a cave by Yaros and cross of even though it only says it afterwards and he went out to get them. He spoke to them beforehand. This is the usual terminology of the verses. To say things not necessarily in the order of events that it happened, but in the order of the way it said. Commercial appears actually so the other like we already had this before in chapter six. She looked at the after that says that God should not judge a person after a you know was born. We have to lay more we can't say that the decree of the Bible happened after children of Noah and the exact same decree later. This decree was already before no children were born 20 years. So stay ashamed of this rabba. Both of these terminologies, whether we calling the master God or the master is the angels, both of them are of these explanations are brought in gracious rabba. Verse four. Now that the angels comply and they are uh willing to stay in Avram's place. So therefore Avram now offers them some water. You got me out mine. Please. Let a little bit of water be brought. Baruch to regulate him and wash your feet. Be sure and recline under the tree. You got now. What is he referring? Let water be brought. Are you they shliach? Through somebody else. Baruch Hashem shalom lebanon. And because Avram was coming to the angels, therefore later on same as well to Avram's children when they were traveling in the desert, God was kind to them as well and sent them water all you they shliach through a messenger, which was Moshe to take out the water from the rock. Shnemer as it says. Mayora Moshe yadayim as a sala. Moshe took it lifted his hand and hit the rock that water should come out. Baruch to regulate him and wash your feet. Why did they have to wash their feet? Because because since they look like a name shalom even that they were Arabs shalom shalom shalom and the people at the time would serve the dust on their feet. The heat between some of the desert the basic Avram was a person who believed in monotheism and any of these pagan religions that served any other type of idols and he was careful not to bring any idolatry into his home and therefore he wanted that they should wash their feet not to bring in the dust that they served into their feet. In contrast Av Lot, in contrast to Lot, shall I he speak that he did not care if any idolatry would be brought into his home. He could then therefore by Lot he first says, "Lena, stay over at our home. There if you eat so and then wash your feet." She never as it says later on in chapter 19, verse two, "The Lena over your leg him, rest over and wash your feet." As Lot was careless about idolatry. Tachas eights, what does this mean? Tachas eights, it doesn't mean under a beam in his home cuz the word eights literally means wood. So, Rashi explains means tachas Elon near a tree for shade and he offered them to relaxation and to recline and to hang out under in the shade. Verse number five. The ek chavas lechem, and I will bring you a piece of bread the sad the lip him so that you can you can gather your strength. The acher davero and only afterwards will you continue on your way. Chal kein avartem lavdechem, because after all you have paid a visit to your servant. Vayimru and they said, kein tasa akasha divarta. Yes, we will do as you said. What does it mean the sad the lip him? Where we are if you look at the different things that we're going to see that Avram brings them and offers them, the only time that he uses the terminology of a meal is when it talks about the bread. As we see, we find this uh idea is mentioned in many verses, verses in the Torah, verses in the prophets, and verses in scriptures. Bateira u neviim u ksuvim, matzinu the pita sad the lip that bread is what satiates the heart. Bateira, we see this in the Torah, right over here where we just read. I will take bread the sad the lip him and you will be full satisfied in prophets in the book of judges where it says I'll be prepared for that and that your heart will be satisfied with a piece of bread but soothing and in scriptures where it says in to heal him Psalm 104 and bread is what satisfies satiates the heart of man the sadducees come what does it mean to be come your heart it should say love of him I'm going to have come up come up says love of him your heart the meaning both hearts the Sahara the evil inclination and the godly inclination it ain't said of that it doesn't say here and leap from your heart this is teaching us meaning one heart they want inclination that the evil inclination does not have any jurisdiction and cannot rule on angels what does it mean after you will pass meaning after you finish eating and you have a satiated you will continue on your way the meaning of the word is that the meaning of the verse Rashi explains is because of this thing after you finish eating and you may ask me can I ask of you because you came by to visit me I ask you that in my honor eat something and then you'll continue on your way key out came Rashi explains that the word key out came comes from the word I can make out a share that because of the same so too anytime you have in the first word it says for example later on in chapter 19 when they'll talk about his angels he also uses the same terminology they therefore came to visit me they came to connect so too when Jacob speaks to Esau and then when it comes when I saw your face Jacob came to her says about her and therefore I did not give her." And so, too, later on in the book of Bamidbar, "Ki al kein yadata anisei'nu, and because you know how we are throughout the desert." Now that the angels agreed to stay, and Avram offers them food, Avram needs to go to the kitchen and get the food ready. Vayomer Avram and Avram hastens to the tent to the tent. And who's in the tent? It's Sarah. Sarah. Vayomer and he says, "Mahari, hurry." Shloshim kemach, three se'ah, which is about 53 lb, 24 kilos, of flour one should make and sift. What kind of flour? Kemach, which is coarse flour. Then also use lushi, and you should put it into and it should become uh to se'oles. The kemach se'oles that a coarse flour then should also have fine flour. Lushi, you will knead it. Vasei ugis and make loaves of bread. Literally, the word ugis means cookies, so we'll see. According to some, it was actually Pesach and this was referring to matzos. As we see Rashi, what was he serving them? Kemach se'oles. Which one was it? Was it the coarse flour or the fine flour? Kemach means a coarse flour, se'oles means a fine flour. So, he explains, "Se'oles, fine flour, which is good le'ugis for making these cookies. Ha'kemach, however, the coarse flour la'milon she'tabochim, that's for the dough that they make. They would make a dough that would cover their pots. Lechasos kedei she'lo yishaf ha'zuhama. Those days, the lid of the pot was made out of a dough which would have collect the sweat, the moisture from the pot. And that's what they would put on the top of the pot. So, the kemach, the coarse flour, was for the dough, for the cover of the pot. The fine flour was for the baked goods that they were going to make. And the El Haboker, now that he had Sarah making the bread, now Avram himself El Haboker rotz Avram Avram ran to the cattle. Vayikach ben bakker, and he took from the cattle a one tender and choice calf, rach hatoyis, who was nice and soft, good and choicey, vayiten es hanar, and he gave this cattle to the lad, who at the time was Yishmael, vayimar la'asos ayin, and he hurried to prepare it. So, let's understand what he had here and what why the different terminologies and what was actually going on here. So, Rashi explains and tells us, ben bakker rach hatoyis, over here there are three different terminologies that he calls the animal that he took. A ben bakker, which is a tender and choice calf, and then he uses the terminology as well, rach hatoyis, that it's soft and tender. So, the ben bakker was a calf that was soft and tender. So, there were three terminologies here. What do I learn from that? Gimmel parim, there were three calves, three kedei lachum gimmel leshonos bechavod, to give them three tongues, so they needed to slaughter three different calves so that they can all each have a tongue together with the mustard. That was the way the reason why he gave this them, this was considered a king's meal, to give somebody an entire portion and not just cut up the portion in parts. El hanar, the child, zeh Yishmael, this is Yishmael, lachancho bemitsvos, the reason why he gave him jobs to educate him, so we see from here how do we educate our children is by role modeling, not only telling them, but showing them and being with them and giving them the opportunities to do mitsvos. Verse number eight. Vayikach chemah vechalav, and he took the butter and the milk, he brought some cream and milk. Ben a bakra and the calf I should also that he made that he prepared for them. By eating with name and he placed it before them. But who I made a lame and he stood over them a tacos eight under the tree by a halo and watched as they ate. So over here we have a few things in this verse. I eat the hammer he brought them the actual cream. The hammer and but the bread that we mentioned before that he went into the tent at all Sarah to make the bread. They have you what happened to the bread? We only see about the cream and the meat. But see you should pierce the Sarah needed cause all of a sudden at that time she started having a menstrual period cause of the locator she started being back like the young woman who then have their their menstrual period and she became impure. I saw you need the Messiah saw so because of that that she touched the dough and the dough now became impure and they had no clean bread no pure bread therefore there was nothing for him to give them hammer. What is cream? Showman a hollow you have milk and then on the milk there's a certain cream fats of the milk that's on top and the killing me up on of you take it off and that's what you use for cream. Ben a bakra sure also what what does it mean the cattle calf that he made I should take him that he prepared he didn't literally make the calf that God makes but he did all the preparations for the patient be able to eat it. As we know um and even though there were three of them so over here we see combo combo shatika shatika empty by second mile that he would bring it each one as it got ready he would bring it before them and give it to them. By a halo and they ate I thought angels don't have to eat we know up above there's no eating needle commission they made as if they were eating. Me from here we learn a person should not change from the actual custom. Some ask how was he able to give the meat and milk together? Even though it was before the Torah was given and know they are forefathers kept the Torah. So if you look in the order first of all they gave them milk first and then he gave them the meat. First the cream and then the meat. Number two they were angels. They actually they maybe they didn't even need it. The fact that he gave them separately could have been that they ate first the milk and then the meat so not necessarily were they eating it at the same time. And they said to him verse number seven No, first number nine, I'm sorry. And they said to him, "Where is your sorry wife?" And he said, he he replied here in the tent. Rashi says If you look in the or even in the Torah the word love there are dots on top of the word love. Generally whenever there are dots on top of a word a word means that there's something more that the verse wants to tell us. What there's letter there's little dots on the on the words of a love. All have dots on them. Tanya said, "Any time you have a word that does not that there's no dots on the entire that does not that there's no dots on the entire word you only read the parts that have the words together. So for example in this case you have all of you and love have dots. That means there are more words more letters that have dots than letters that don't then read those letters with the dots on their own. The con So therefore in our case there are more letters that have dots on them than letters that don't. After they were shown a quota, so therefore you have to read what those dots are telling us. And what is those dots telling us? Aleph Yud Vav means "Ayoy, where?" She after the seder shallu Ayoy Avram. Meaning that they didn't only ask Avram where Sarah was, they also asked Sarah where was Avram. But Mandom it teaches us how to have respect. Ish al aba Isha al Ish. A person should ask how his hosts are doing. The Ish al Isha, you ask the woman about her husband. The Isha, I'm sorry, the Isha al Isha to the man about his wife. The Isha al Ish and to the man woman about her husband. Just like these angels did, they asked and that's why the word Ayoy asking Sarah about Avram and asking Avram about Sarah. The Bava Metzia even in Bava Metzia it says, "Yoy de moy malachia shoris." The angels actually knew sorry man and I saw they knew where our matriarch Sarah was. Ella, what is this telling us? L'deya, to show the greatness of Sarah, should snow Aisha that she was modest keday lechaviv al bayla and they wanted to make her more beloved to her husband to show look how modest. And therefore they said how where is your wife showing how great she is. Omar Abba Yisa bar Chanina Abba Yisa bar Chanina said the reason why they asked where was Sarah keday lehashiger to send her love keshel bracha. They were making him the blessing of wine after the grace after meals and they wanted to send her some of the wine that she should taste from it. Hinay ba ohel. She is in the tent. Why is she in the tent? Snowee. She is modest, stays out of stays out of the public eye and because of that she is hanging out of the tent not with us by the tree. Verse number 10. Vayoymer. And the second angel said, Shav ashuve lecha, I will surely return to you at this time, exact time. Ke eis chaya, this exact time. V'hinei Sorah ishtecha, and behold, Sorah, your wife, will have a son. V'Sorah shema'as Sorah hears this behind the door, and by the entrance of the tent. V'hu achareiha, and she is behind, and behind the tent. Rashi, ke eis chaya. B'eis ke eis hazzeh l'shanah haba'ah, exactly at this time in the coming year. Pesach haya, as we mentioned at the beginning of this uh Torah reading, it was Pesach, the 15th of Nissan, or the Pesach haba, and that's why they were making the crackers. U'Pesach haba, and then led Yitzchak, and then the coming Pesach, Yitzchak was born. U'middei lo karina, ke eis, because it does not say ke eis, ela ko eis, with the word of kamatz, meaning at exactly this time, I will be back. Ke eis chaya, what does the word chaya mean? Alive? She'techeyu lechem, that this is going to be alive, meaning it's going to be for sure, I guarantee it. She'tiyu kulchem shleimim v'kayamim, you're both going to be alive, healthy, and well, when this is going to happen. Shav ashuv. What does it mean I will return? Lo b'visrei hamalach she'yoshev elav, he didn't say that I will return to you. The malach will that the angel will return. Ela bishlichuso shel Makom amar l'Avraham, he said this in an as a messenger of God. Meaning, that God will return to you at this time. K'mayan, we find this even by Hagar, where we see vayomer hamalach, the angel told her, harbah arbeh, I will increase, but hu ein b'yaddu l'harbot, the angel doesn't have the ability to increase the children, ela bishlichuso shel Makom, because he's talking in as a messenger of God, can't so too. Af kan over here as well, bishlichuso shel Makom amar hakken, he said this in the name of God. We still sold this as we see this as well. Elisha tells the woman of the Shunamite at this exact time case makers main and this exact time will be hugging a child and she says I'll do anything for master a man of God I'll don't lie to your maidservant these angels that told Sarah about her birth of I'm really they said we will return at this appointed time meaning that they be that they wanted that their words should be believed so too. Meaning that the woman the Shunamite was telling Elisha when those angels promised her that she would have a child they promised that they would would return so therefore their words were believable. I'm but you you didn't say that you're going to return and you're going to make sure that I'm going to have this child. Elisha responded to that woman that angels are not like humans those angels that they are for eternity that's why they said we'll return I that I'm from flesh and blood I am today I'm alive tomorrow I can die. Therefore I cannot guarantee you. Therefore she says being being being messed whether I'm alive or dead I'm at exactly this time you will have a child. Here what we see this is comparing the two stories of where the woman of the Shunamite was promised by Elisha that she would have a child and she tells her child Elisha don't lie to me. Why wouldn't she believe Elisha? Because she tells Elisha look when Sarah was promised that she would have a child they said we'll be there for it to happen which Elisha responded their angels they can promise they would be there I can't. The who are her off? What does it mean he's behind it? Ha Pesach, the entrance. Oh yeah, ah here I'm a lock. The entrance was behind where the angel was standing, and she was standing behind that entrance. Verse 11. And Abraham and Sarah were already very old. At that point, they deeply internalize their experiences because as they were in an older age, however, Sarah has ceased having her woman cycle. Hold on a minute. The word hold on a minute means pass out of me men. She stopped having it. Oh you have to nourish him. Oh you have to nourish him, which means her woman cycle. Verse 12. But it's like Sarah became a lame errand Sarah laughed at herself saying, After I have a lousy now that I'm withered, how is the lead up? Now will my skin become smooth again? I don't need sucking. Besides, my husband is old. Rashi Verse 13. Rashi Verse 12, sorry. Rashi, the Kirba. Meaning at herself. Mr. Kelly still may have a moment. She looked at her at her body and said, like in question. After shock curve of her volume a little to only in blood. Is it possible that this human being that this body is able to carry a child? She has a dime a little sit some cool machine color. Does these breasts would be able to give milk and nurse? Edna, the word Edna means to to walk faster, smoothness of skin. The lotion of Mishnah, this is from the same language that the Mishnah uses. Mash is the same language of a bus or then when it comes to on Shabbos, we're talking about laws about removing the hair and smoothing the skin. Davar acher, another word that it means either can mean in loshon idan, means like a time. Zman versus nidus, meaning after that she's already stopped, she's not having a menstrual period. So therefore, she's saying I no longer I am already post-menopause and therefore I'm not able to have children. Verse 13. Ha'af umnam. Vayomer Hashem el Avram. And God said to Avram, "Lama zeh tzachakah Sarah? Why did Sarah laugh? Lemor, saying, "Ha'af umnam eled? Will I really give birth v'ani zakanti? And I am old." Rashi. Ha'af umnam hagames is it even though it's true eled that she will can she give birth v'ani zakanti? Is it even possible? Is it even true that I can give birth? V'ani zakanti and I am old. If you noticed, Sarah didn't say I am old. Sarah said, "Avram's old." But what does the Torah do? It changes it. Why? Mipnei hashalom between husband and wife. She'ei, cuz she said, "Amri v'adoni zaken." She said, "My husband is old." And because God didn't want to offend Avram, he changed what she said that should be no offense. From here we learn that we're allowed to sometimes change some words because of peace. Hayipalei. May Hashem, verse 14. Hayipalei may Hashem davar. Is anything wondrous for God? Lamboyev, at this exact time, ashuv elacha, I will return to you. Ke'eis chayah u'l'Sarah veyn. And Sarah will have uh I I will return to you and Sarah will have surely Sarah will have a son. Rashi. Hayipalei. What does the word hayipalei mean? As the Targum translates, hayiskasa. Is it even a to you? The shume davar mufla mufra anything in this world which is too wondrous, too separate, too difficult or too hidden for me to do like my wish? I am God. I have the infinite powers. The word meaning to that exact time that I already set. I told you yesterday that the angel said this exact time but in another year. This concludes the first Torah reading for Sunday Parshat Vayeira.