Vayera (GEN 18:1 - 22:24) Part 2, back to Part 1, Torah Lesson Plan, or YHVH Homepage
Our Sages interpret the word "Lord" in the verse 18:3, "My Lord…please pass not from Your servant" as referring to Hashem, i.e., Abraham was asking God to wait while he cared for the wayfarers he had spotted. Thus, they conclude: "Affording hospitality to guests surpasses receiving G-d's Presence." This principle is echoed in the code of the Rambam who writes: This is the statute which Abraham instituted and the path of kindness which he practiced: to give food and drink to wayfarers and to accompany them. Showing hospitality to guests surpasses receiving God's Presence, as reflected in verse 18:2, "he saw three men."
The wording chosen by the Rambam raises two questions: a) In the Mishneh Torah, the Rambam generally states laws without citing the source from which these laws are derived. An exception is made, however, when citing the source clarifies the law which is stated. In the instance at hand, the principle "Affording hospitality to guests surpasses receiving God's presence" does not appear to be clarified by the verse which the Rambam cites. What is his purpose in bringing this quote? b) In his Commentary to the Mishnah, the Rambam states that our observance of the mitzvos stems, not from the observance of the mitzvos by the Patriarchs, but rather from God's command to Moshe on Mount Sinai. For example, our observance of the mitzvah of circumcisions has its source, not in Abraham’s circumcision of himself and his household, but rather in God's command to Moshe that we should circumcise ourselves as Abraham did. The same applies with regard to all the other mitzvos commanded before the giving of the Torah. As such, the Rambam's reference to "the statute which Abraham instituted and the path of kindness which he practiced" is problematic. We observe these mitzvos, not because they are part of Abraham’s spiritual heritage, but because God commanded them to us on Mount Sinai. As the Rambam himself writes, the mitzvah of affording hospitality is an extension of the mitzvah of "Love your neighbor as yourself." What then does the reference to Abraham’s conduct teach us?
These questions can be resolved by reference to a similar passage in the Tikkunei Zohar which states: "A person who receives guests with a full heart is considered as if he receives the Divine Presence." This quote appears contradictory to the quote from the Talmud cited previously which states that receiving guests surpasses receiving the Divine Presence. Differences of opinion among our Sages is not an unusual matter. We find such dissimilarities often within the Talmud itself, and between the Talmud and the Zohar. It are the elements within these very differences which reveal to us further Divine Light. This Light will then unite the two previous differences. By focusing on what lies in between the two assumed differences, we are actually building a bridge toward unification.
In this instance, however, it is difficult to say that the Tikkunei Zohar differs with the Talmud, because the Talmud's statements are based on an explicit verse from the Torah, and from Abraham’s conduct. As such, the statements of the Tikkunei Zohar cannot contradict a law which the Talmud derives from such sources. The meaning of the statement of the Tikkunei Zohar can be clarified by understanding the spiritual level attained by Rabbi Shimon bar Yochai, the author of that statement.
With regard to Rabbi Shimon bar Yochai, it is stated: "His Torah was his occupation," and he is described as one of "the men of a higher plane." Even the revealed dimensions of Torah law clarify the greatness of these two qualities. In the texts of Pnimiyus HaTorah and Chassidus, their uniqueness is highlighted even more.
In view of Rabbi Shimon's spiritual level, one can understand his appreciation of what it means to "receive the Divine Presence." Indeed, the Zohar identifies Rabbi Shimon with the Divine Presence itself stating: "What is meant by 'the face of the L-rd G-d'? This is Rabbi Shimon bar Yochai." As such, we can appreciate that what "receiving God's Presence" means to us - receiving an awareness of the inner dimensions of Godliness - was for Rabbi Shimon, a continuous experience. The inner dimension of God's Presence always shined forth for him. Therefore, when he speaks of "receiving God's Presence," we must appreciate that he is speaking of a higher level.
In comparison with this high level of "receiving God's Presence," Rabbi Shimon viewed - and he considered his own level to be the standard for the world at large - showing hospitality to guests as equivalent to receiving the Divine Presence, but not greater. For others who have not reached Rabbi Shimon's exalted level, however, showing hospitality surpasses receiving the Divine Presence.
To add another point. In Likkutei Torah, it is explained that Rabbi Shimon's soul was on such a high level that his spiritual service could draw down the same influence which others draw down through the observance of mitzvos on the physical plane. This concept is reflected in the fact that during the thirteen years which Rabbi Shimon hid from the Romans in the cave, he surely did not have the opportunity to fulfill the mitzvos of eating matzah, making Kiddush with wine, taking a lulav and esrog, dwelling in a sukkah, and the like. It is true that while hiding in the cave he was "burdened", prevented from observing these mitzvos by forces beyond his control. Nevertheless, although "the Torah does not hold an burdened individual liable," it is difficult to say that Divine Providence would have allowed Rabbi Shimon to have lacked the Divine influence which is drawn down by these particular mitzvos which he missed out on. This leads to the conclusion that through his spiritual service, Rabbi Shimon bar Yochai was able to achieve what others were able to do through the actual observance of mitzvos.
Inquestionably, the actual observance of mitzvos was also relevant to Rabbi Shimon. Thus the Jerusalem Talmud asks rhetorically: "does Rabbi Shimon bar Yochai not agree that [Torah study] should be interrupted in order to build a sukkah, or to prepare a lulav?" Nevertheless, the actual performance of mitzvos - including the mitzvah of receiving guests - was much more important to others than to Rabbi Shimon. [To cite a parallel concept: Although the violation of a negative commandment is generally punishable by lashes, if the violation does not involve a deed, that punishment is not given. We find several halachic authorities who maintain that whenever a negative commandment generally does not involve a deed, one is not punished by lashes even in a particular instance when the violation of that commandment did involve a deed. Since the violation of that prohibition generally does not involve a deed, the performance of a deed is not as significant. Similarly, since Rabbi Shimon's spiritual service could take the place of the actual observance of mitzvos, even when he actually observed a mitzvah, that observance is not as significant for him.] Similarly with regard to showing hospitality to guests, Rabbi Shimon observed this mitzvah on such a high level that the physical trappings of the mitzvah were not as significant, for his observance was fundamentally on the spiritual plane. Therefore, the spiritual dimensions of the mitzvah of showing hospitality to guests did not surpass receiving the Divine Presence. Surely, it did not surpass Rabbi Shimon's level of appreciation receiving the Divine Presence.
Accordingly, Rabbi Shimon maintained that showing hospitality is merely equivalent to receiving the Divine Presence. The halachah which "follows the majority" - who cannot aspire to Rabbi Shimon's level, indeed, "men of a higher plane" like Rabbi Shimon "are few" - rules that showing hospitality surpasses receiving the Divine Presence. On this basis, we can understand the Rambam's intent in citing the source for the concept "Affording hospitality to guests...."
Citing the source in the narrative from the Torah indicates that Rabbi Shimon bar Yochai, in the Tikkunei Zohar, does not differ from this halachah. (Although when there is a difference of opinion between the Talmud and the Zohar, the halachah follows the Talmud. Nevertheless, in such a situation, the differing opinion retains a measure of importance and remains relevant to the Divine service of every Jew, as implied by the statement, "These and these are the words of the living God.")
By bringing the source for this halachah from an explicit verse, the Rambam indicates that there is no difference of opinion regarding this matter. In the Tikkunei Zohar, Rabbi Shimon is speaking about his own personal level. Thus his statement does not represent a contradiction to that of the Talmud which is applicable to people at large. It is not surprising that the Rambam seeks to clarify an issue whose source is in the Zohar, for it is known that the Rambam was a Kabbalist, and many of the concepts stated in his works have their source in the Zohar or in other Kabbalistic texts.
This also enables us to understand the wording chosen by the Rambam: "This is the statute which Abraham instituted and the path of kindness which he practiced...." This also explains why the statements of Rabbi Shimon in the Tikkunei Zohar do not contradict the halachah as stated by the Talmud. The influence we are granted to perform the mitzvos as commanded to us on Mount Sinai is because "the deeds of the Patriarchs are a sign to their descendants." The fact that for the Jewish people as a whole, offering hospitality to guests surpasses receiving the Divine Presence comes as a result of the influence of Abraham our Patriarch. "The statute which Abraham instituted" became part of the spiritual heritage of every Jew.
This is also implied by the phrase "the path of kindness which he practiced." Since Abraham’s Divine service followed the vector of Chesed (kindness) - as reflected in the fact that he even sought the benefit of Yishmael, as it is written in 17:18; "Would it be that Yishmael live before You" - he set forth a path of caring for guests in a manner that would enable every one of his descendants, even those on a low level, to emulate it. He empowered every one of us to show hospitality in a manner which "surpasses receiving the Divine Presence." This is the intent of the phrase "the statute which Abraham instituted and the path of kindness which he practiced."
Were it not for the Divine service of Abraham our Patriarch, we would not have the potential to fulfill the mitzvah of offering hospitality on the material plane. Abraham’s Divine service endowed every one of his descendants with his path of kindness, engraving this into their hearts. From the feelings in their hearts, they will be expressed in our conduct. This is "the entire purpose of man."
Continued Part 3, Torah Lesson Plan, or YHVH Homepage
