Parashat Vayera tells the famous story of "akeidat Yitzchak," God's command to Avraham to offer his only son as a sacrifice to God. As Avraham made his way to Mount Moriah, where the offering was to take place, we are told, "On the third day Avraham looked up and saw the place from afar" (22:4). Several Midrashim interpret this verse in a homiletic sense, offering various suggestions as to what Avraham truly "saw" at this moment.

The connection between the second half of this haftara and Parashat Vayeira seems clear and straightforward. The Shunamite's conception after many years of infertility parallels Sara's pregnancy and birth to Yitzchak, of which we read in Parashat Vayera.  The relevance of the first incident to Parashat Vayeira, however, is far less obvious. How does the sudden regeneration of the poor widow's oil relate to any of the stories told in Parashat Vayeira?

The Tosefta in Masekhet Sota (chapter 4) notes that in three instances towards the beginning of Parashat Vayera, the Torah emphasizes Avraham's zeal in welcoming and hosting his three guests: "He saw and ran to greet them" (18:2); "Avraham hastened to the tent to Sara" (18:6); "And Avraham ran to the herd" (18:7).

The opening verse of Parashat Vayera tells that God appeared to Avraham in Elonei Mamrei. Oddly enough, however, we do not find God speaking to Avraham at all at this point. For what purpose, then, did God appear to Avraham?

            The opening verse of Parashat Vayera tells that God appeared to Avraham as the latter “was sitting at the entrance to his tent at around the heat of the day.”  For some reason, the Torah found it necessary to inform us of the time of day at which this prophetic revelation occurred – “at around the heat of the day.”  What does this particular detail contribute to the narrative?

            We find a number of different approaches to this question among the commentators.

What sealed the fate of Sedom was not the attitude of insensitivity per se, but rather the institutionalization of this attitude as part of the law of the land. The story of Sedom is repeated not only in societies that formally condone corrupt behavior and lend it a stamp of legal approval, but also within the lives of each individual. 

Rain is symbolic of our relationship with God.

"וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים
וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת ה'" (כא-כב) 

עשיית חסד וידיעת אלוקים עדיפים מהבאת קרבנות המכפרים על התרחקות מה' ופגיעה בבני אדם.

            The haftara for Parashat Vayera, which is taken from Sefer Melakhim II (4), tells the famous story of the "Shunamite woman" who offered lodging to the prophet Elisha, in reward for which she was blessed with a child at an advanced age.  In response to the woman's gracious hospitality, Elisha asks her whether he could express his gratitude by speaking on her behalf to the king or military commander: "What can be done for you?  Is there for what to speak on your behalf to the king, or to the military commander?" (Melakhim II 4:13).  The Shunamite woman declines the offer,