Avrohom’s First Time
Although the opening verse of the Portion is translated as “HaShem appeared to him,” the correct way it should be written based on the Hebrew text is “Appeared to him HaShem (vayeira ailav HaShem).” Ohr HaChaim HaKadosh explains that this is to indicate that at that moment Avrohom became the “chariot of G’d (merkavah)” for the first time. He became the location of the Divine Presence in existence at this moment.
Ohr HaChaim HaKadosh points out that from this verse onward the Torah never again mentions that G’d “appeared” to Avrohom. It is because G’d’s Presence was continuously with him. We see that “G’d spoke to Avrohom” but He did not need to “appear” for the communication. Why did Avrohom only merit to be the location of G’d’s Presence on the third day of his circumcision? It is evident that it is not because he was circumcised or had the name change. If it were only dependent on these factors then Avrohom should have become the location of the Divine Presence immediately at that time. It was only when Avrohom sat at the entrance of his tent in the heat of the day, on the third day of his circumcision, that he merited to become the location of the Divine Presence.
At the Akeida Yitzchak Acquired the Ability to Have Children
Shov oshuv – “I shall surely return” (18:10)
The Ohr HaChaim HaKodosh explains that the reason why the double expression shov oshuv “return” is used is to hint at a teaching by our sages that when Yitzchak was born he was unfit to have children because his birth came through the feminine attribute known as Sitra Denukva. During the Akeida [his feminine soul departed and then] he merited a masculine soul and was subsequently able to have children.
This is why the Malach said, “Shov oshuv eilecha ko’es chaya vehinei vein leSora, meaning: “This child is ben leSora – he is a son of Sora, the female, and he comes from Sitra Denukva, making him unfit to have children (since he is a male). However, shov oshuv – I shall certainly return,” said the Malach, and “Oshuv – I shall come back to give him a masculine soul, through Avrohom from Alma Deduchra – from the masculine realm through his father. I shall return to him at the Akeida and there give him a new masculine soul so that he can have children, as it says at the Akeida (22:11) that the Malach called to him from the heavens, referring to two visits: the first, the Malach’s visit to tell them the news that Yitzchak would be born, and the second, the Akeida, to grant him a masculine soul capable of having children. The reason that Yitzchak was born this way, explains the Ohr HaChaim, was because Avrohom had said (17:18,) “Would that Yishmael live before You!” The Ohr HaChaim explains there that because Avrohom disbelieved HaShem’s Malach that he would father a son, and asked that Yishmael live, the Malach replied that Sora would give birth. Thus, Yitzchak became known as Sora’s child rather than Avrohom’s, inheriting her feminine quality, and because Yitzchak was a male, he was therefore unable to have children.
Avrohom therefore suffered greatly at the Akeida because of this incident. There, he bound Yitzchak on the altar, and at that time Yitzchak’s soul was exchanged for a masculine soul capable of having children. This is also why at that time his soulmate, Rivka, was born, so that he could marry and start a family.
The Ohr HaChaim explains this idea further at the end of our Parsha (22:20): “And it was after these matters”. This teaches us that Rivka, the partner of Yitzchak, was born, and the reason she was born now and not before is as we explained, that Yitzchak was born from the feminine aspect called Sitra Denukva and only after the Akeida was a male soul placed within him.
Healing through Seeing
“HaShem revealed Himself to him, at Alonei Mamre, while he was sitting at the opening of the tent in the heat of the day. He raised his eyes and he saw, behold three people standing by him, he saw and he ran towards them from the opening of the tent, and he prostrated himself to the ground...” Ohr HaChaim haKodesh notices that the Torah repeated that Avrohom saw a second time. Perhaps we can say that only the second time did he see that the “men” were actually angels. However, this can’t be so, as Avrohom was on such a high level that already the first time he saw, he knew. Rather, Scripture informs us that when Avrohom looked again, he saw the healing angel of Refael and was immediately healed from his circumcision, as we see that he was able to run quickly towards them.” “He saw and he ran.” Experiencing this amazing healing also explains why he bowed down in the greatest respect.
