I do not have the precise location but I was taught that the Yalkut Yoseph brings down eight answers/considerations to this question. Here are some highlights:
According to Rashi the milk was served first which is entirely permissable. According to the Maharal, Avraham only fulfilled the positive commandments while the Gra brings opinions that he wasn't ...
Rabbi Ovadya miBartenura (עמר נקא, בראשית כ"א ט"ז) explains that Hagar moved farther away than would be necessary to merely avoid seeing Yishmael's suffering and death. The reason for the extra distance is that Yishmael was an archer (per verse 20), and Hagar was concerned that Yishmael might become delirious and try to shoot her with his arrows. Therefore, ...
There is a certain amount of ambiguity here.
On the one hand, we see that our Sages praise the daughters of Lot, and especially the elder daughter who took the initiative.
אלא משל ללוט ושתי בנותיו עמו הן שנתכוונו לשם מצוה וצדיקים ילכו בם הוא שנתכוין לשם עבירה ופושעים יכשלו בם
Rather, it is comparable to Lot and his two daughters, who ...
According to the Ibn Ezra, Nineveh had previously been a righteous city, so they were given a chance to repent, whereas Sodom and Gomorrah didn't merit a prophet to warn them.
Ibn Ezra, Jonah 1:2:
והנה מצאנו כתוב היתה עיר גדולה לאלהים שהיו יריאים השם מקדם... ופירוש
לאלהים כי היו יריאים השם הימים הקדמונים רק עתה בימי יונה החלו לעשות
רע. ולולי זה ...
Clearly, Avraham had the guests acquire the tongues before slaughtering the animal. As he assumed they were non-Jews, their ownership of the relevant body parts exempts those body parts from the requirement (Shulchan Arukh YD 61:26). Perhaps Avraham gave them water to wash their feet as part of a Kinyan Chalipin (according to Levi (Bava Metzia 47a)).
We see in Vayeira 18:32
32 And he said, "Please, let the Lord's wrath not be kindled, and I
will speak yet this time, perhaps ten will be found there." And He
said, "I will not destroy for the sake of the ten."
perhaps ten will be found there: For fewer [than ten] he did not ask. He said, “In the Generation of the Flood, there were ...
See the gemara in Yoma 22b.
This was orchestrated in order to ensure the longevity of his kingdom.
As Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: One appoints a leader over the community only if he has a box full of creeping animals hanging behind him, i.e., he has something inappropriate in his ancestry that preceded him. Why is that? ...
A collection of four medrashim can be seen here along with their translations and an explanation.
Pirkay DeRabbi Eliezer, ch. 31.
ר' יהודה אמר: כיון שהגיע החרב על צוארו, פרחה ויצאה נשמתו של יצחק. כיון שהשמיע קולו מבין שני הכרובים ואמר, "אל תשלח ידך אל הנער," חזרה הנפש לגופו. והתירו ועמד על רגליו. וידע יצחק תחיית המתים מן התורה, שכל המתים עתידין להחיות. ...
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In answer to your first question, the Ramban on that verse asks your question - that is a lot of bread! He suggests that Avraham knew they were angels (which is consistantly the opinion of the Ramban) and the massive bread serving was a type of "gift" to Heaven.
In answer to your second question, he stood by them to be ready to get ...
Tosfos in Bava Basra 141a writes:
בת היה לו ובכל שמה. וא"ת ולמה לא השיאה ליצחק למ"ד בפרק ארבע מיתות
(סנהדרין דף נח:) דבן נח מותר באחותו וי"ל דשמא קטנה היתה ולא רצה עדיין
להשיאה ליצחק אי נמי מהגר היתה לו ולא משרה ולכך לא רצה להשיאה ליצחק
Tosfos asks, if Avraham Avinu had a daughter why didn't Yitzchak marry her, according to the opinion that a ben ...
There is a Midrash (Megillah 14a) that Sarah was really the same as Yiskah (from Gen 11:28), which would make her Avraham's niece, which is pretty close to a sister.
However, Ibn Ezra (Gen 20:12) writes that Avraham was just saying something to appease Avimelekh, and we shouldn't assume it is true. Indeed he addresses your question earlier (Gen 11:28) when ...
The Shita Mekubetzet to Sotah 10b brings exactly what you are remembering in the name of midrash.
והודו ושבחו וברכו למי שאמר והיה העולם. יש במדרש שלא רצו לברך ברצונם עד שאמר להם אברהם אבינו פרעו מה שאכלתם ושתיתם והיה אומר שעולה לממון גדול לפי שהיו במדבר והיה טורח גדול להם להביא לשם המאכל והמשקה.
The midrash is brought in full by Torah Sheleimah to ...
The commentators have several different approaches here. [Sources are from a shiur my father gives. Text copied either from Sefaria (first two) or his sourcesheet (last two).]
Rashi's take (17:17), based on Targum Onkelos, is that Avraham laughed out of joy, while Sarah's laugh was out of disbelief.
ויפל אברהם על פניו ויצחק. זה תירגם אנקלוס וחדי, לשון ...
The mefarshim on this portion of Navi (Targum, Rashi, Radak, etc.) explain that the man who died was actually Ovadiah (see Melachim Aleph 18). He was the man who kept 100 true prophets alive during their persecution by Jezebel. He hid them in 2 caves. He also provided for all of their physical needs. The cost of secretly supporting them, not only risked ...
R. Yehuda Ayash points out that there are contradictory passages in the Zohar. In Parshat Vayikra it says that the Binding of Isaac took place on Rosh Hashanah, while in Parshat Vayeitzei it implies that it took place on Yom Kippur. He says that further analysis is required to reconcile the two passages:
Mateh Yehuda O.C. 584:2
קורין וה' פקד וכו' כתב הר"...
There was an element of good in the naming as brought out in this story of Rav Moshe Feinstein zatzal.
I have edited the story which appears in full at the link. The original is in Igros Moshe vol. 8, introduction p15.
In November 1921, when Rabbi Moshe Feinstein was the chief rabbi of
the town Luban, a Torah scholar fell seriously ill: his tongue ...
Midrash Rabbah 49:7 (Sefaria Link) (Hebrewbooks.org Link) brings the story in full, including the details about the exorbitant prices Avraham would charge, since he was located in the desert.
כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה (בראשית יח, יט), רַבִּי יוּדָן בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי זוֹ הוֹבְרָיָא. וְרַבָּנָן אָמְרֵי זוֹ בִּקּוּר חוֹלִים. ...
I hope you'll accept my memory lapse as to who said it, but I once saw one of the mefarshim say that by Sedom, Avraham was "tipped" as to the fact that he should advocate, as he figured "why else would G-d be telling me if not that I am supposed to do something about it?" (Similar as to how Moshe knew to "argue" with Hashem about destroying the Jewish people ...
The final decree on S'dom was not made until they visited Avraham and Sarah. Their behavior sealed the doom of S'dom. Had Avraham not received them as he did, there would have been an argument not to destroy S'dom.
As the OP cited Rashi Vayeirah 18:2
One to bring the news [of Isaac’s birth] to Sarah, and one to overturn
Sodom, and one to heal Abraham, ...
Rav Ozer Alport in his Parsha Potpourri Points to Ponder addresses this issue:
Question: How was Lot able to intercede in order to save one of the cities (Tzo'ar) from destruction (19:18-22) when Avrohom, who was even greater and who argued even more on their behalf, was unable to do so? (Yad Yechezkel, Ayeles HaShachar, Derech Sicha)
Rashi on Genesis 20:1:1:
ויסע משם אברהם. (excerpt)
להתרחק מלוט שיצא עליו שם רע שבא על בנותיו
My translation (and context):
The parsha (paragraph) following the story of Lot mentions that Avraham travelled to Grar. Almost every commentary asks why Avraham did this, as there was nothing wrong living in Elonei Mamre and there was no famine or other crisis ...
Abram moved on. He came and settled in the (1)Plains of (2)Mamre, in (3)Hebron, and there he built an altar to God.
Eloney Mamre in Hebrew. Others translate it, 'Terebinths of Mamre.' See note on Genesis 12:6. Josephus states that it was by an oak called Ogyges (Ancient One) (Antiquities 1:10:4; Wars 4:9:7).
An Amorite ...
They're coming from Genesis 18:7:
וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַעֲשׂ֥וֹת אֹתֽוֹ
Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it.
Rashi there comments:
אל הנער. זֶה יִשְׁמָעֵאל, לְחַנְּכוֹ בְּמִצְוֹת (...
Adult female sheep are referred to as ewes, intact males as rams or occasionally tups, castrated males as wethers, and younger sheep as lambs.
This is basically what we're seeing in Hebrew too, though the word for lamb -- seh -- can mean "a young animal" which you then specify, see Deuteronomy 14:4 which says "a sheep seh or a goat seh."
According to Mordechai Halperin, in "הקדמת קריאת שם היילוד אשר מילתו מתעכבת עקב מחלה", our Minhag of naming the child right after the Berit Milah is mentioned neither in the Talmud( Shabbat 137b) nor in the Mishneh Torah( in the beginning of Hilkhot Milah Ch. 3).
Moreover, both Ba'al ha-Itur( mentioned by the Tur Yoreh De'ah 265), and the Abudraham( in ...
1st Question: How did Pharaoh know?
Ramban: the manner of the affliction made it absolutely clear to Pharaoh that it was a punishment for taking Sarai. He therefore asked Sarai what he did to deserve this, and she told him that she was married to Avraham. There are a few ways that the affliction might have been clearly a punishment for taking Sarai: