(2008/5769)
There are many opinions offered regarding Malachim, angels, and their true nature. The traditional opinion explains that Malachim are messengers sent from Hashem to perform a specific mission. It is a common belief that they cannot execute more than one mission at a time, and, therefore, carry out only their precise task. In this light, we can try to understand the story in this week's Parashah of Avraham and his three guests. After a particularly painful circumcision, Avraham spots three men walking towards his tent. He invites them in and offers them complete hospitality, regardless of his weakened state of health. Rashi tells us that each of these three men were actually Malachim, each of whom served a different purpose. The first came to heal Avraham, the second came to inform Sarah that she would have a child, and the third came on his way to destroy the city of Sedom. A very obvious question arises. Why did this third Malach come to Avraham's tent at all? After all, its sole purpose was to demolish Sedom, and coming to Avraham was completely unrelated to its mission!
According to some Rishonim, before Adam was created, Hashem was confronted with two groups of Malachim debating the nature of humankind after their creation. One group argued that the human race possesses many qualities such as kindness and righteousness that will enhance the world. The other pleaded that humans would be dishonest and incapable of living peacefully together. When Sedom developed into the cruel immoral city that it was, it served as a support for the latter group of Malachim. As a result, Hashem decided that he had to present a counter attack. By bringing the third Malach to Avraham he proved that humans could also be pure and scholarly. Only after this encounter could the Malach destroy the evil city of Sedom. Now he saw that Sedom was not a model for mankind, as the true model is Avraham, the Malach could destroy the city.
The Seforno offers a second answer. Expounding on the phrase "VaYifnu MiSham HaAnashim," “And the men turned from there” (BeReishit 18:22), he explains that the Torah is differentiating between Avraham’s "house of kindness" and the city of Sedom. The potential to be as great as Avraham justifies the ruling to destroy Sedom, because Sedom was the antithesis of Avraham’s Chesed. The Seforno further states that the third Malach was needed to validate the court case of Sedom. The minimum number of judges is three, and this encounter sealed the fate of that city. We can take this idea one step further. The Parashah states "VeHu Yosheiv Petach HaOhel," “And he sat at the opening of the tent” (18:1). Avraham wished to stand in honor of the Shechinah of Hashem. Hashem, however, told him to sit, demonstrating that when a Jewish court sits in judgment, Hashem, present at each court case, will be the only standing before the assembly. This concept of a symbolic court case occurring at this occasion fully explains the need for the last Malach. This can surely explain why Avraham became so agitated when Hashem told him of the plan to destroy Sedom. He felt completely responsible for the decree, so he interceded on behalf of their city. Somehow he knew that he must have inadvertently sealed their fate. Whether we accept the first answer or the second, both have crystallized the true message behind Avraham's encounter with his three guests. It is now understandable why the third Malach could not go straight to destroy Sedom. Evidently Avraham's Chesed justified Hashem's creation of man, and we must appreciate that Hashem will never punish a whole community unless there has been a processed decree.