לקוטי שיחות חלק ג׳ - וירא

Parshas Vayeira

1. The Gemara^[1] derives from what Avraham Avinu said to G‑d, "My L‑rd, if I have now found favor in Your eyes, please do not pass on…," that "hospitality to guests is greater than receiving the Divine Presence." From the fact that Avraham asked G‑d to wait while he himself ran to welcome the guests, there is proof that hospitality to guests is greater than receiving the Divine Presence.

The Rambam^[2] rules this way as well, and these are the Rambam's words there: "This is the statute that Avraham Avinu engraved, and the path of kindness in which he conducted himself: he would feed wayfarers, give them drink and escort them. And hospitality to guests is greater than receiving the Divine Presence, as it is said, 'And he looked, and behold, three men.'" (That is: this is the law that Avraham Avinu engraved, and the way of kindness in which he conducted himself — he gives food to passers-by, gives them drink and accompanies them; and hospitality to guests is greater, etc.)

Two points in this ruling of the Rambam are not understood:

a) The Rambam's way in the Yad HaChazakah is to state only the halachah itself, and not the source from which the halachah is derived — unless the cited source adds some explanation to the halachah. But in the halachah that "hospitality to guests is greater," we do not see, seemingly, what explanation the source "as it is said, 'And he looked, and behold…'" adds to this halachah. Why, then, does the Rambam cite the verse here?

b) The Rambam himself explains at length in his Commentary on the Mishnah^[3] that all the mitzvos we fulfill today, we do solely because of G‑d's command to us through Moshe Rabbeinu, peace be upon him, at Mount Sinai. For example, the fact that we fulfill the mitzvah of circumcision is not because Avraham Avinu and his household circumcised themselves, but because G‑d commanded through Moshe Rabbeinu that we circumcise ourselves just as Avraham Avinu, peace be upon him, circumcised himself. And so it is with all the other mitzvos that were commanded before the Giving of the Torah. Accordingly, it is not understood why the Rambam says here, "This is the statute that Avraham Avinu engraved, and the path of kindness in which he conducted himself" (that is, that the statute of hospitality was established by Avraham Avinu) — for we do this only because G‑d commanded us so at the Giving of the Torah; and, as the Rambam himself writes there^[4], the mitzvah of hospitality is included in the general command "Love your fellow as yourself." What, then, does the fact that Avraham Avinu engraved it teach us?

2. In Tikkunei Zohar it is written^[5] that Rabbi Shimon said: "Fortunate is he who receives guests with full goodwill — it is as if he receives the face of the Shechinah" (one who takes in guests wholeheartedly is as if he receives the Divine Presence). Seemingly, this statement of Tikkunei Zohar contradicts the statement of the Gemara cited above, that hospitality to guests is greater than receiving the Divine Presence.

Although we often find differences of opinion in the words of our Sages — within the Gemara itself, and likewise between the Gemara and the Zohar — in this matter it cannot be said that Tikkunei Zohar disputes the Gemara. For the Gemara derives from a verse, and from an actual deed, a maaseh rav of Avraham Avinu, that hospitality to guests is greater. We must therefore interpret Tikkunei Zohar in such a way that there is no contradiction to the ruling of the Gemara, which is founded on a verse.

3. The meaning of Tikkunei Zohar will be understood by first explaining the level of Rabbi Shimon bar Yochai, who said the above-mentioned statement of Tikkunei Zohar.

With Rashbi, "Torah was his occupation"^[6], and he was also one of the "elevated ones"^[7]; even in the revealed part of the Torah the greatness of these two qualities is explained, and all the more so as they are explained in pnimiyus haTorah, in Chassidus^[8]. Being on such a level, it is understood how lofty the matter of receiving the Divine Presence was for Rabbi Shimon. Especially since the Zohar says^[9], "'The face of the Master, the L‑rd' — this is Rashbi." Consequently, what by our standard is called "receiving the Divine Presence" — receiving the level of the innermost dimension of G‑dliness — Rashbi was at that level constantly; for him the "face" (the innermost dimension) of the Master, the L‑rd, shone at all times. We must therefore say that his receiving of the Divine Presence was in an incomparably higher manner.

And in comparison with the lofty level of receiving the Divine Presence that Rabbi Shimon had — and according to his own level, that is also how he related to the world^[10] — hospitality to guests is not greater, only equal, to his receiving of the Divine Presence. But for those who have not reached the lofty level of Rashbi, hospitality to guests is greater than receiving the Divine Presence.

A further point: Likkutei Torah discusses^[11] that by virtue of the loftiness of Rashbi's soul, he was able, through his spiritual service, to draw down the Divine influences that are drawn down for others only through fulfilling the mitzvos physically. The proof of this is from the thirteen years that Rashbi was in the cave, where he certainly did not have the possibility of fulfilling the eating of matzah, Kiddush over wine, esrog and sukkah, and the like (for because of mortal danger he was not permitted to leave the cave) — and he drew down the influences of all these mitzvos through supernal unifications and ascents. (Although in the cave he was under compulsion, and "the Torah exempts one who is compelled"^[12] — the Torah exempted him from fulfilling those mitzvos — it is nevertheless difficult to say that Above it was so arranged that Rashbi should lack certain influences.) And because Rashbi accomplished through his spiritual service what others accomplish through physical mitzvos, the physical aspect of the mitzvos did matter to him as it does to others — as he says plainly in the Yerushalmi^[13], "Does Rashbi not agree that one interrupts [Torah study] to make a sukkah and to make a lulav?" — but not as much as it matters to others, even when he fulfilled the mitzvos in actual physical deed; and this includes the mitzvah of hospitality to guests.

(This is similar to the halachah that "a prohibition that involves no action — one does not receive lashes for it"^[14] (a lav — a negative commandment — that involves no action does not incur lashes): we find several poskim who hold^[15] that when a prohibition is, in general, of the category "that involves no action," then even in a case where one transgresses it through an action, it does not incur lashes, because the action has no effect in such a prohibition, which in its essence is "a prohibition that involves no action.")

And since Rashbi fulfilled the mitzvah of hospitality in such a lofty manner, in which the physical performance of the mitzvah did not matter so much, because he fulfilled it principally through spiritual service — in spirituality the mitzvah of hospitality is not greater than "receiving the Divine Presence," and all the more so it is not greater than so lofty a "receiving of the Divine Presence" as Rashbi's. That is why Rashbi said that "hospitality to guests" is equal to "receiving the Divine Presence." But the Torah "speaks of the majority" — the Torah speaks in a manner suited to the majority of Jews, who do not reach the level of Rashbi, for the elevated ones are few — and therefore the Torah ruled that "hospitality to guests is greater than receiving the Divine Presence."

4. And this is what the Rambam comes to safeguard by citing the source of the halachah "hospitality to guests is greater, etc." The source from the verse here adds an explanation to the halachah: without the source of the halachah, one might have thought that Rabbi Shimon in Tikkunei Zohar disputes the halachah. And although where there is a dispute between the Babylonian Talmud and the Zohar the halachah follows the Bavli, nevertheless "these and these are the words of the living G‑d"^[16], and the view of the Zohar would also have had a place with every Jew (in a certain state). Therefore the Rambam cites the source of an explicit verse, to show that there is no dispute in this matter, and that the view of Rashbi, who speaks according to his level, as explained above, does not contradict the ruling of the Gemara.

It is no wonder that the Rambam safeguards a matter that is brought in the Zohar, for it is known^[17] that the Rambam was a Kabbalist, and many matters in his works have their source in the Zohar, Kabbalah, etc.^[18]

5. On this basis the Rambam's wording is also understood: "This is the statute that Avraham Avinu engraved, and the path of kindness in which he conducted himself." By this he lets us understand why the halachah of the Bavli does not contradict the view of Rabbi Shimon in Tikkunei Zohar:

The power we have to fulfill the mitzvos that were commanded to us at Sinai comes from the fact that "the deeds of the Fathers are a sign for the children"^[19]. And in the mitzvah of hospitality: the fact that for all Jews hospitality to guests is greater than receiving the Divine Presence comes from the empowerment of Avraham Avinu, through "the statute that he engraved" in the mitzvah of hospitality — "the deeds of the Fathers" — in a manner that applies to every Jew.

And this is also the precision in the Rambam's words, "and the path of kindness in which he conducted himself": since the service of Avraham Avinu was in the line of kindness (because of which he prayed even for Yishmael: "If only Yishmael would live before You"), he therefore established his hospitality in a manner that applies to all Jews, even to those on a very low level, and thereby drew down to us a power for fulfilling the mitzvah of hospitality, so that it should be "hospitality to guests is greater than receiving the Divine Presence."

And this is what the Rambam means with his words, "This is the statute that Avraham Avinu engraved, and the path of kindness in which he conducted himself": were it not for the service of Avraham Avinu, we would not have the power to fulfill the mitzvah of hospitality physically, and consequently we would not have hospitality in a manner that is greater than receiving the Divine Presence. But Avraham Avinu, through his service, made us heirs, engraving and instilling in every Jew his path of kindness, which is the beginning of all the middos; and from the middos it comes down into actual deed — which is the whole of man.

(From a talk on the night of Erev Rosh Hashanah, 29 Elul 5722)

6. My father-in-law, the Rebbe, said many times^[20] that from the Torah portion of each week one must learn a lesson for life. And it is understandable that this is so: for we have an eternal, living G‑d, and He has given us an eternal, living Torah, through which — through constantly studying the Torah and learning from it a lesson for life — we are an eternally living people, and we can outlive and overcome all difficulties.

This week's portion tells of the first Jew in the world. He was one alone, and the whole world was against him^[21], until it was recognized that G‑d was with him and supported him in everything he did. Then the king of the Philistines "made a covenant" — concluded an alliance with Avraham — and Avraham was able to live peacefully in the land of the Philistines.

And regarding the time that Avraham lived in the land of the Philistines, this week's portion relates: "He planted an eshel in Be'er Sheva" — he planted an eshel there; "and he called there in the name of the L‑rd, G‑d of the world" — he publicized G‑dliness^[22] and faith there; "and Avraham sojourned in the land of the Philistines many days" — he lived in the land of the Philistines for many years. And afterwards comes the account of the Akeidah.

We need to understand: What do we learn from the fact that Avraham planted an eshel there? The Torah is describing here the greatness of Avraham Avinu, that although he was a lone Jew he spread faith in the One G‑d everywhere; what, then, does the account of his planting the eshel add to this? Also, what connection does "he planted an eshel" have with the portion of the Akeidah, which comes right after it?

7. In its plain sense, eshel means a large, spreading tree. Being in a desert-like land, where the heat of the sun burns, he planted a tree there in order to shelter from the sun.

The Gemara^[23] says that eshel does not mean a single tree, but that Avraham planted a whole orchard of fruit trees, and the purpose was that the passers-by — the guests — should enjoy the fruit. Another opinion holds that eshel means "an inn" — a lodging place: that Avraham gave the guests not just fruit, but food and drink, meat and wine, etc., and a place to sleep^[24]. And to the point that — as stated in the Midrash^[25] — Avraham also (for the sake of the guests) set up a Sanhedrin in his home, in order to answer the questions that might arise among the guests.

The Torah tells us here the manner of Avraham Avinu's hospitality: he was not content to give the guests bread, salt and water, which are, after all, enough to satisfy hunger; Avraham Avinu was not content to give them the minimum, but he also gave them things of pleasure: fruit, wine, all kinds of delicacies, and a place to sleep — and even a Sanhedrin to answer their questions. And he gave them all this even though they were complete strangers to him.

From this every Jew must learn: in every Jew's heart is implanted the trait of tzedakah and acts of kindness; he must know that this trait, which he has as an inheritance from Avraham Avinu^[26], is not only for giving another the bare necessities, but also for giving him things of pleasure; and not only in the material sense, but also for solving the other's spiritual problems.

8. Giving tzedakah in the above-mentioned manner — giving not only the bare necessities but also gratifying with things of pleasure — is especially rooted in parents with regard to their children. Children are helpless, and so there is a deeply rooted nature in parents to give their children everything they need (without considering whether the children will repay them later or not), not only their necessities. So too in general regarding education: parents raise their children so that they will develop and grow up in the fullest measure, both materially and spiritually.

Among Jews, as in the example of Avraham Avinu, this attitude is not only toward one's own children but also toward strangers. It is implanted in every Jewish heart that what he obtained through toil and great exertion he should give away to a complete stranger; and not only to satisfy the other's needs in physical matters, but also to solve his spiritual problems.

Such conduct is above reason: giving another what he lacks — reason, too, understands that since the other lacks something it must be supplied to him, because he is to be pitied. But giving another what he lacks not only out of necessity but also as a thing of pleasure — this comes from a special trait of goodness that derives from higher than reason: by virtue of his trait of goodness he seeks that the other, too, should have it good.

And if this is so in material matters, it is even more so in spiritual matters, because a spiritual lack, a lack in the soul, hurts much more, and it is harder to repair than a lack in the body.

Therefore the order among Jews has been that in every place they came — whether in a free country or in a place where they were oppressed — they disregarded everything and immediately founded yeshivos and Talmud Torahs^[27], and sought to establish them so that they would give not only the minimum required for the students, boys and girls, but in the fullest measure — "to make Torah great and glorious."

9. We will now understand the connection of "He planted an eshel…" to the Akeidah.

The power of self-sacrifice of Avraham and Yitzchak to go to the Akeidah while they were "in the land of the Philistines many days" — in a land where they were not oppressed, not crushed, and where they were completely free — came from "He planted an eshel," from their conduct in such a manner of kindness, which is above reason and understanding. That is why, even in the peaceful time of "many days," they went to the Akeidah with joy.

10. This is also an instruction for all generations: Jews are called upon to conduct themselves with self-sacrifice, and especially in the education of children — that what they have toiled for over many years they should give away for the education of sons and daughters, not only their own children but also others'; and that they give them not only the necessities, but the fullest measure of Yiddishkeit, Torah and mitzvos. Then a generation of self-sacrifice grows up, who even in a free country are ready to sacrifice everything they have, even their very lives, for faith, Torah and mitzvos — for everything connected with Yiddishkeit.

11. When conduct is in the above-mentioned manner, one has G‑d's promise that the reward for supporting, expanding and deepening the yeshivos and Talmud Torahs will not be "a dollar for a dollar," but G‑d will repay many times over (as we find with Avraham Avinu, with whom it began with one child, and from this came "I will greatly multiply your offspring like the stars of the heavens and like the sand on the seashore") — not only in money (about that it is altogether superfluous to speak), but also in other matters: health, long life and nachas from children.

"Let your heart not be grieved when you give to him" — may G‑d grant that the lesson of the conduct of Avraham Avinu and Yitzchak be accepted with joy, that people give to the yeshivos with an open and generous hand, and with joy. And then G‑d will repay many times over, not only in money but in everything one needs^[28].

(From a talk to the activists of the Tomchei Temimim Lubavitch yeshivos, 17 MarCheshvan 5719)

Key Lesson

Avraham's hospitality was not measured by the bare minimum: he gave even complete strangers not only what they needed but what would please them, and cared for their spiritual needs as well. Every Jew has inherited this trait of kindness, which goes beyond reason. It should show itself above all in generous support of Torah education — for our own children and for others' — giving them the fullest measure of Yiddishkeit, not just the minimum. Such giving raises a generation ready for self-sacrifice even in times of freedom, and G‑d repays it many times over.