In loving memory of R’ Yaacov Wilyamowsky, OBM, whose boundless generosity through Hachnasas Orchim and kindness to others, reflected the noble ways of Avraham Avinu as mentioned in this parasha. May his legacy of kindness continue to inspire us to open our hearts and homes as he so beautifully did.
A child sees the bulletin of the synagogue announcing that the congregation had just hired a new rabbi — Rabbi Dr. Epstein. The child is so excited that the new rabbi is also a doctor, that the next time he has a stomach ache, he phones the synagogue.
“I’d like to speak to the Rabbi Doctor,” the boy says.
The rabbi gets on the line and asks how he can be of help.
“Well, Rabbi,” the boy says, “I have a bad stomach ache and was wondering what I should do.”
“Sorry, son — I’m not a medical doctor,” replies the rabbi.
“What kind of doctor are you?” asks the boy. “I’m a Doctor of Philosophy,” replies the rabbi.
The child pauses for a moment and then asks, “What kind of sickness is that?”
Statement: In Parashas Vayeira, the verse states:
And he lifted his eyes and he saw, and behold, three men (were) standing over him.
Anonymous Angels
Rashi identifies these three mysterious so-called men, as actual angels. The Talmud elaborates regarding these angels and their missions:
“Who are these three men? They are the angels Michael, Gavriel, and Raphael: Michael came to announce to Sarah that she would give birth to a son; Raphael came to heal Avraham after his bris; and Gavriel went to overturn S’dom.”
Regarding Raphael, Rashi further says, “And Raphael, who healed Abraham, went from there, to save Lot.”
From here, we understand the following:
- The angel Michael came to announce to Sarah that she would give birth to a son.
- The angel Gavriel went to overturn S’dom.
- The angel Raphael came to heal Avraham after his bris and to rescue Lot from S’dom.
Angelic Assignments
Based on the Midrash, we are told that malachim (angels) are “pre-programmed” to perform only one specific kind of mission. For example, the angel Michael is dispatched on missions that express HaShem's kindness. Gavriel, whose name represents strength, often executes G-d’s severe judgments, while Raphael, whose name represents healing, is sent to heal others.
In conjunction with this Talmudic teaching, the Maharal writes that angels perform three general categories of missions:
- Those who bring Divine kindness.
- Those who bring destruction.
- Those who maintain the status quo.
He further explains that an angel may have several missions, but all within the same category of assignment. Interestingly, the Talmud there states that it was the angel Michael who rescued Lot — not Raphael, as is suggested by Rashi.
Divine Deliverance in History
Since the act of rescuing can take many forms, we find that each of these three malachim — Michael, Gavriel, and Raphael — was instrumental in rescuing others throughout history.
For example, after King Nimrod threw Avram into the fiery furnace, the angel Michael saved him. Gavriel was responsible for rescuing the prophets of Chananiah, Mishael, and Azariah. Like Avram, they too were cast into a fiery furnace by King Nevuchadnezzar. Lastly, as Rashi mentioned above, the angel Raphael was responsible for rescuing Lot from S’dom.
From this, we see that all three of these angels were charged with the same task – to rescue others.
Question: If Lot needed to be rescued from S’dom, why does Rashi specifically say it was the malach Raphael, whose very name reflects the mission of healing? There is no indication that Lot was in physical need of healing. If Lot needed to be rescued, wouldn’t it seem more fitting for Gavriel, whose defining quality is strength, to perform the task? If, G-d forbid, a child were taken hostage, no one would call a doctor — they would call the police! When rescuing someone from danger, strength is required — not healing.
The importance of strength when rescuing others is clear. The Torah even records the rescue of the Jewish people from Egypt using this attribute of strength, as it says: “the L-rd took you out with a strong hand and redeemed you from the house of bondage.” It was a strong hand, not a healing hand, that saved the Jewish people.
So, aren’t healing and rescuing different in their very nature? Furthermore, since both the rescue of Lot and the destruction of S’dom required elements of strength and judgment, perhaps the malach Gavriel alone would have sufficed for such a task. Since we know that both Michael and Gavriel have the capacity to rescue, why does Rashi single out the angel of Raphael as the one who rescued Lot?
Answer: One could suggest the following: time and again, Lot gravitated toward the corrupt society of S’dom. After all, S’dom was a very wealthy city with great resources, such as drinkable water. As a result, the desire to be a part of their society was very strong. That is why, after Lot was rescued the first time by Avraham (during the war of the four kings against the five), he returned to the same morally corrupt place. He could not find the inner strength to detach from this corrupt society. His selfish desire for wealth was overpowering.
Even though he grew up with his uncle Avraham and witnessed countless selfless acts of kindness toward others, Lot could not resist S’dom’s influence. The pull was so strong that Lot hesitated to leave S’dom even as HaShem was destroying it. It reached the point where two mighty angels had to take hold of Lot and his family, pulling them out with mercy and compassion.
From this we see that Lot did not merely need to be rescued. Avraham had already tried but failed, since Lot returned to S’dom. What he needed was to be healed from S’dom’s corruption. Therefore, Raphael, the angel of healing, was sent to rescue him. To return and heal him toward the ways of his uncle Avraham — away from S’dom’s influence of selfishness.
Indeed, we see the effects of this healing when Lot himself successfully prayed, similar to what Avraham did, that one of the cities be spared.
Torah Takeaway
Our Sages teach that Lot was raised in the home of the righteous Avraham and had the privilege of witnessing open miracles and even angels. Similarly, many of our youth grow up in homes filled with the beauty of Judaism, with solid role models. These children are surrounded by Torah and mitzvos, the warmth of Shabbos candles, the tunes of melodious niggunim and zemiros, and the sweet sound of Torah. Yet, like Lot, many of our youth have abandoned their Judaism in search of something else entirely. Why?
Lot could not see how S’dom was poisoning his soul. He was unable to perceive or withstand its wicked pull toward monetary gain and was blind to the selfish and corrupt tendencies of his surroundings. Similarly, many of our youth are being drawn away from their heritage by worldly desires and the lure of material success. They exchange Torah values for S’dom-like values.
Returning Those That Are Lost
We are incredibly fortunate to live in an era when many lost souls are being brought back to the fold, rediscovering the beauty of their ancestors. Yet, how many “Lots” within our own families and communities still need to be rescued and returned? What about our own family members? What can we do? What approach should we take?
Regarding the concept of healing, the Rambam provides an interesting insight. He explains that the Torah obligates a doctor to heal the sick. This ruling is based on the words ''And you shall return it to him.'' This act of “returning” also includes a person; specifically, when anyone sees a life that is in danger, they should save that person through the use of their body, money, or knowledge.”
This does not refer only to a medical doctor, but may also include a therapist or even a friend who knows how to heal the heart and mind. When someone helps another who has lost their way and restores them to a meaningful life, they fulfill the mitzvah of returning a lost object. This is true even though such a “return” has no material form.
Through kindness and compassion, rather than strength and severity, we can fulfill the mitzvah of returning a lost object by helping return those souls who are lost to the material gratifications of the world.
So rather than using the attribute of Gavriel, whose essence is fire, we need the approach of Raphael — the quality of healing. After all, you can forcefully take someone out of “S’dom,” but to take the “S’dom” out of a person requires the power of healing. By reaching out with compassion, and guiding these lost souls back with care and love, we follow in the path of Raphael — transforming an event involving judgment into mercy, and bringing about not just a rescue, but a rescue with healing.
Divrei She'agati — [email protected]
According to the Shulchan Aruch HaRav, “One who does not innovate their Torah learning and merely reviews, even 101 times, has not fulfilled his obligation to study Torah.” (Hilchos Talmud Torah 1:1; 2:2, based on Sicha of the Lubavitcher Rebbe - Eve of the 12th Day of Sivan, 5743; Cf. Chagigah 3a)
“Supernal beings come to hear the novellae of Torah from those who dwell in this lower world . . . and every Jewish person is capable of revealing hidden wisdom and to introduce new ideas . . . and he is obligated to do so, in order to fulfill the mission of his soul.” (Tanya, Iggeres HaKodesh 26, 145b)
The name of the place S’dom is also related to dam (life/blood). Except in that evil city, the dam became dom - mute and silent. To the point where even the letter samech, which stands for "Somech Hashem lechol hanoflim," was dragged down to the depths. Instead of domah (a dwelling place in which life is subsumed to the letter hei of Hashem's name (see Makkos 24a), it became S’dom - a place where kindness and support of others became silenced. That is why Hashem turned it upside down. When read backward according to the method of Atbash, the word S’dom becomes chayuk - as in Avraham's efforts extending kindness even to some (seemingly) random Arabs, by telling them "yukach na me'at mayim" (Bereishis 18:4) - R’ Levi Rudd.
