Rabbi Shay Tahan

Seeing and Being Seen: The Vision of Vayeira
In Parashat Vayeira, the Torah repeatedly uses the concept of seeing (re’iyah), but each instance carries a different meaning and context. Let us explore them.
The parashah opens with two psukim that both mention seeing, yet they differ significantly:
“And Hashem appeared to him in the plains of Mamre” (18:1).
“And he lifted his eyes and saw, and behold, three men were standing before him” (18:2).
Why, in the first pasuk, does Avraham not need to do anything to see Hashem, whereas in the second, he must lift his eyes to see the men?
There is a fundamental difference between seeing the Hashem and seeing another person. The presence of Hashem can be perceived without external action—anyone who truly desires can sense Him. If one does not perceive Him, it is because he has closed his heart to that awareness.
However, when it comes to seeing others, it requires deliberate effort. Human nature does not automatically notice or empathize with others; one must raise his eyes to see beyond himself. That is why Avraham needed to lift his eyes to notice the three visitors.
We find the same principle with Moshe Rabbenu: “And it came to pass in those days that Moshe grew up, went out to his brothers, and saw their burdens” (Shemot 2:11).
Rashi explains: “He set his eyes and heart to be pained for them.”
If Moshe had remained where he was, he would not have truly seen their suffering—because man’s natural state is to overlook the pain of others unless he actively directs his attention and empathy toward them.
There is yet another form of sight—a person’s awareness of his own life and Divine providence. One must recognize that all his needs are already prepared by Hashem and will come at the right time and in the best possible way. Later in the parashah, when Hagar’s son Yishmael is dying of thirst, she fails to notice the well of water right before her, until Hashem opens her eyes, as it says: “And Hashem opened her eyes, and she saw a well of water” (21:19).
Chazal teach (Bereishit Rabbah 53:14): “All are blind until Hashem opens their eyes.”
At the beginning of the parashah, we learn that one can perceive Hashem through inner vision, without physical sight. Yet the most profound vision appears at the end of the parashah, following the Akedah: “And Avraham called the name of that place ‘Hashem Yireh,’ as it is said today: ‘On the mountain, Hashem will be seen’” (22:14).
This pasuk is difficult to understand literally, and many commentators explain it allegorically. Rashi and Onkelos interpret “seeing” as Hashem choosing the site for offerings.
However, the Kli Yakar offers an inspiring interpretation: one who stands at the site of the Beit HaMikdash and looks there sincerely can perceive the Divine Presence. He writes:
“The Temple below aligns with the Temple above, the dwelling place of Hashem’s might. Whoever gazes upon that holy place is immediately filled with purity and holiness, and with his very sight alone he attains spiritual perfection. For as it says, ‘Hashem will be seen,’ the word may also be read ‘will see,’ for just as the Shechinah sees him, so does he see the Shechinah. Instantly he becomes illuminated and attached to the radiance of His Presence, a taste of the World to Come.”
The Kli Yakar concludes that this spiritual benefit extends to Avraham’s descendants forever, for although the physical Temple may be destroyed, the heavenly counterpart remains eternal, continuously channeling blessing to the children of Avraham.
Thus, from Avraham’s lifting his eyes to see others, to Hagar’s opened eyes to see Hashem’s providence, to the ultimate seeing and being seen on Har HaMoriah—the Torah teaches that true sight begins with awareness, continues with empathy, and culminates in the vision of the Divine.

In English

Rabbi Shay Tahan

Throughout the generations, the people of Israel have faced numerous trials, including encounters with false messiahs, false prophets, and other misleading figures. While a few were swayed by the new movements that arose from time to time, the overwhelming majority of Israel remained steadfast in their faith, without flaw.
By contrast, the nations of the world were often drawn to new religions that emerged following leaders who claimed divine revelation. These leaders performed miracles that captivated the masses—but not the Jewish people. Why? This week’s Torah portion reveals the secret of Israel’s enduring faith compared to the faith of the nations.
When Avraham met Avimelech, Avimelech said to him, “Hashem is with you in all that you do.” Rashi explains how Avimelech knew this: “Hashem is with you—because he saw that Avraham had left Sedom in peace, fought with the kings and defeated them, and his wife had a child at an old age.” Avimelech recognized through the miracles that Avraham’s success stemmed from divine assistance, and he was deeply impressed.
Miracles impressed others too. A notable example is Naaman, the commander of the army of Aram, a respected man who became leprous. Upon hearing of Elisha, a man of God, he sent a request to be miraculously healed. Elisha instructed him to immerse himself in the Jordan. Naaman was furious, saying, “Are not the rivers of Damascus better than all the waters of Israel? Why should I wash there and be cleansed?” (Melachim 2 5:11–12). Naaman wanted miracles, not simple divine instruction, and was disappointed by Elisha’s guidance.
Similarly, when Hashem commanded Moshe to speak to Pharaoh to demand the Israelites’ release, He warned him in advance: “For Pharaoh will say to you, ‘Show me a miracle’” (Shemot 7:9). Pharaoh only accepted proof through tangible signs and wonders. By contrast, when Moshe was commanded to speak to the Israelites, no miracle was needed—they were already believers. Moshe, concerned, repeatedly said, “But they will not believe me” (Shemot 4:1), until Hashem reassured him. The Jewish people’s faith was not dependent on miracles; their belief was inherent. (Hashem provided him several sings only to encourage him to accept the mission, even though they were not truely necessary).
When Elisha the Prophet came to the home of the “Great Woman,” she testified about him to her husband: “Now I know that this is a holy man of God, who constantly passes by us” (Melachim 2 4:9). The Talmud (Berachot 10b) explains that she recognized his holiness based on his character, not on miraculous deeds. Again, we see that Israel does not judge the holiness of a man by the miracles he performs, but by his actions and sanctity.
The Torah also openly warns us not to be impressed by outward miracles: “If a prophet or a dreamer arises among you and gives you a sign or wonder, saying, ‘Let us go after other gods whom you have not known,’ do not listen to the words of that prophet or dreamer, for Hashem is testing you to know whether you love Hashem with all your heart and soul” (Devarim 13:2–3).
From this, we see that even when someone performs acts that appear miraculous—like walking on water, as their followers might claim—Israel does not follow them, because a miracle alone is not proof of divinity or true mission. What determines the truth is adherence to Torah and proper conduct.
This principle is echoed by the Rambam (Yesodei HaTorah 8:1), who explains that Moshes’ miracles did not serve as proof of his prophetic authority; true belief stems from Sinai, not from supernatural acts. He writes: “Moshe Rabbeinu was not believed by the Israelites because of the wonders he performed, for one who believes based on miracles has a flaw in his faith — since it is possible that the miracle was done through magic or sorcery.”
The Sefer Maor VaShemesh (Devarim 13:2) clarifies when one should attach oneself to a rabbi or tzaddik and the reason for following them: “When the masses hear that someone performs a miracle or wonder, they immediately travel to him and believe all he says. But this is wrong, since one should travel to a tzaddik only to learn from his ways, but not for the purpose of miracles and wonders”/
The Talmudic story of the Oven of Achnai (Bava Metzia 59b) further illustrates this principle. Rabbi Eliezer attempted to prove the law through miracles, but the sages rejected them. A heavenly voice affirmed him, yet Rabbi Yehoshua declared, “It is not in heaven,” meaning that the Torah was already given at Sinai, and human interpretation based on majority rulings is decisive.
in engilsh

Rabbi Shay Tahan
in english

Rabbi Shay Tahan
in english

Rabbi Shay Tahan
in english

Rabbi Shay Tahan
in english