.א...ד...ני that do not attribute sanctity to the term. and its implications.

Transcription

1 פרשת וירא Has something similar every happened to you? Rabbi Pollock?, Yes. I am calling for Ploni. Will you take his call? Certainly. I am transferring you now. Two minutes later the one who is calling me gets on the phone. I thought about hanging up after 15 seconds, but I didn t. Even afterwards I thought that may I should have hung up. If he wants to talk to me, don t make me wait! BS D I almost always make my own phone calls and in the rare occurrences where I ask someone to connect me, I am ready to take the call. Of course, that is how one is expected to act. Is my extreme displeasure with someone who calls to talk with me and then makes me wait until they are ready to talk with me correct? I think so. But when I read our Parshas Vayera, I am forced to rethink my position. Let us look at how our Parsha begins and consider its message and ask ourselves if we are able to internalize that which it wishes to teach us. We read (B reishis Perek 18/P sukim 1-3): ו י ר א א ל יו ה' בא לנ י מ מר א וה וא י ש ב פ ת ח ה א ה ל כח ם ה י ום: ו י ש א ע ינ יו ו י רא ו ה נ ה ש לש ה א נ ש ים נ צ ב ים ע ל יו ו י רא ו י ר ץ ל קר את ם מ פ ת ח ה א ה ל ו י שת ח ו ארצ ה: ו י אמ ר א...ד...נ י א ם נ א מ צ את י ח ן בע ינ י ך אל נ א ת ע ב ר מ ע ל ע בד ך: Hashem appeared to him [Avraham] on the Plains of Mamre and Avraham was sitting at the opening of the tent in the heat of the day. He saw and behold there were three men standing near him; he ran to meet them from the opening of the tent and he prostrated himself to the ground. Avraham said, My Master, if, please, I have found favor in your eyes, please do not pass by from being near your servant. The initial part of our study will be the second word in the final verse brought here. we wrote it with spaces to indicate that it is a Holy Name. in the English rendition,

2 we translated it as My Master, capitalizing the word master, also indicating holiness. As we shall say immediately, the transcription and translation were playing it safe 1. Rashi writes: ויאמר א...ד...ני אם נא וגו' - לגדול שבהם אמר, וקראם כולם אדונים ולגדול אמר אל נא תעבור, וכיון שלא יעבור הוא, יעמדו חבריו עמו, ובלשון זה הוא חול. דבר אחר קודש הוא, והיה אומר להקדוש ברוך הוא להמתין לו עד שירוץ ויכניס את האורחים. ואף על פי שכתוב אחר וירץ לקראתם, האמירה קודם לכן היתה, ודרך המקראות לדבר כן... He said My Master if please etc.- Avraham addressed the leader of the three and he called them all Master. When he said, please do not pass, he said it to the leader alone because if the leader would not pass, the others would stay as well. According to this explanation, the term A do noi is not holy. Rashi is confronting multiple interrelated issues. The word Adon is interpreted in this instance as being chol not sanctified. It does not refer to Hashem. However, this interpretation has its problematics. The non-kodesh word adonoi, spelled with a kometz 2, is plural. It means my masters. Thus, when speaking, Avraham was addressing all three. תעבור pass. do -אל not נא תעבור said, However, when making his request, Avraham is in the singular so there is a disconnect between the fact that Avraham addressed them all and only directed his request to one of them. Thus, Rashi is forced to explain that the specific request was addressed to their leader and then the others were expected to follow suit. Because of the obvious difficulties in this explanation, Rashi offers an alternative one. He continues: 1 We will continue to play it safe throughout, even when dealing with commentaries.א...ד...ני that do not attribute sanctity to the term 2 See Rabbenu Bachye for a unique interpretation regarding the nature of the kometzvowel and its implications.

3 דבר אחר קודש הוא, והיה אומר להקדוש ברוך הוא האורחים... להמתין לו עד שירוץ ויכניס את Another explanation the word A do no i is sanctified. Avraham was talking with Hashem and he said to Him to wait until he would run and greet the guests. Of course, the pronunciation of A do no i is exactly how we pronounce G-d s Name 3. That part is good. We also know that the first verse of the Parsha said that Hashem appeared to Avraham; Hashem was there. Additionally, there is no tension regarding plural nouns and singular verbs. Adon was addressed to Hashem and singular. is also in the,לא תעבור But, it certainly seems that Avraham asking G-d to wait for him is far from appropriate 4. However, Chazal teach us that Avraham did the right thing. 3 The Meforshim bring different sources to support the two sides of the question whether the name Adon here is Kodesh or Chol. Mizrachi here cites a Gemara in Masseches Shavuos (35 b) that supports the opinion that it is chol and a different Gemara in Masseches Bava Metzia (86 b) that suggests that it is kodesh. Rambam in Hilchos Yesodei HaTorah (Perek 6/Halachah 9) writes: כל השמות האמורים באברהם קדש אף זה שנאמר א...ד...ני אם נא מצאתי חן הרי הוא קדש... All the Names [of G-d] said regarding Avraham are kodesh, including A do no i if I please found favor. 4 One might think to ask that the Name of G-d as Adon seems inconsistent since the first Posuk said that Hashem (yud, heh, vov, heh) appeared to him. However, I do not think that such is a problem. In Parshas Vo eira, in Sh mos, HaKodosh Boruch Hu says to Moshe Rabbenu (Perek 6/Posuk 3): ו א ר א א ל אבר ה ם א ל י צח ק וא ל י ע ק ב בא...ל ש...די ושמ י ה' לא נ וד עת י ל ה ם: I appeared to Avraham, to Yitzchak and to Yaakov as Almighty G-d but My Name of Hashem I did not let be known to them. Thus, although it was Hashem speaking to him, Avraham only identified G-d with the Name of Adon

4 The Mishnah in Masseches Shabbos (126 a) teaches: מפנין אפילו ארבע וחמש קופות של תבן ושל תבואה מפני האורחים: One is allowed to move 4 or 5 bales of straw and of grain on Shabbos to make room for guests. Such an act of schlepping large objects should be forbidden on Shabbos it is a tircha, requiring much effort and therefore דחול,עובדין weekday activities and rabbinically forbidden. But, the Mishnah teaches, when there is a Mitzvah of receiving guests, tircha. that Mitzvah overrides the prohibition of,הכנסת אורחים The Gemara (ibid. 127 a) proceeds to discuss this Mitzvah and speaks about it with great admiration. We read: אמר רבי יוחנן: גדולה הכנסת אורחין כהשכמת בית המדרש ורב דימי מנהרדעא אמר: יותר מהשכמת בית המדרש 5 אמר רב יהודה אמר רב: גדולה הכנסת אורחין מהקבלת פני שכינה, דכתיב ויאמר א...ד...נ...י אם נא מצאתי חן בעיניך אל נא תעבר וגו'. אמר רבי אלעזר: בא וראה, שלא כמדת הקדוש ברוך הוא מדת בשר ודם: מדת בשר ודם - אין קטן יכול לומר לגדול המתן עד שאבא אצלך, ואילו בהקדוש ברוך הוא כתיב ויאמר א ד ני אם נא מצאתי וגו'. Rabi Yochanan said, The Mitzvah of receiving guests is as great as arising early to go to the Beis Midrash [to learn Torah]. Rav Dimi from Nehardea said, It is greater than arising early to go to the Beis Midrash to learn Torah. Rav Yehuda said in the name of Rav, Receiving guests is greater than receiving the Shechinah, as it says, Adon, if I have found favor in Your eyes, please do not pass by Rabi Elazar said, Come and see that Hashem s middos are unlike the middos of people. Regarding people, he who is less important cannot tell the more 5 In both instances, these Amoraim bring proofs for their statements.

5 important person, Wait for me until I will come to you. But, with Hashem, Avraham said, Hashem-do not pass by. Rashi writes: אל נא תעבור - והניחו והלך לקבל האורחים. Do not pass by Avraham left Hashem there and he went to receive the guests. We are not surprised to learn that הכנסת אורחים is a highly-valued Mitzvah. Daily, immediately after reciting Birchos HaTorah, our Siddur Tefilah presents us with excerpts of learning to be studied immediately following the recitation of those blessings. The first selection if from the first Mishnah of Masseches Peah which reads: אלו דברים שאין להם שיעור הפאה והבכורים והראיון וגמילות חסדים ותלמוד תורה. אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא כיבוד אב ואם וגמילות חסדים והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולם: The following have no minimum amount 6 for their fulfilment: Peah-the corner of the field set aside for the poor, first-fruits, the offering when making Aliyah l regel, acts of kindness and Torah study. 7 The following give reward-dividends in this world and the reward-principle in the next world: honoring parents, acts of kindness, making peace between people and study of Torah is equivalent to all of them. Our Siddur then brings a Braisa 8 that expands upon the Mishnah. We read: אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא כיבוד אב ואם וגמילות חסדים והשכמת בית המדרש שחרית וערבית, והכנסת אורחים, ובקור.אין להם שעור 6 See the commentators there for a broader discussion of 7 This section of the Mishnah is not in our Siddurim. Rather, the Braisa that will be brought immediately, with a similar content, but not identical content, is brought. 8 An excerpt of this Braisa is brought in Masseches Kiddushin 39 b.

6 חולים, והכנסת כלה, ולוית המת, ועיון תפילה, והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולם: The following give reward-dividends in this world and the reward-principle in the next world: honoring parents, acts of kindness, arising early and remaining late in the Beis Midrash, welcoming guests, visiting the sick, supporting the bride, escorting the dead, concentrating on prayer 9, making peace between people and study of Torah is equivalent to all of them. Now, the Braisa is unique because not only does it mention gemilus chassadim, acts of kindness, it provides us with a number of examples of practical gemilus chassadim, including hachnasas Orchim-welcoming guests. Thus, at first glance, it may appear that the statements that we read in Masseches Shabbos are superfluous. It might seem that the message there is no different than the message of this Mishnah and Braisa which preceded those Amoraim by many decades, if not centuries. However, such an assumption is patently incorrect. The Mishnah and Braisa assign unique importance to these wonderful Mitzvah acts. But, the Mishnah and Braisa do not indicate if there is a hierarchy of values among them 10. Since all items listed in the Mishnah and Braisa are Mitzvos, one should do them all. But, there are times when there are conflicts. What does one do if at the same time there is a wedding and a funeral? 11 What comes first? 9 The literal translation is examination of prayer. The precise meaning of this phrase is discussed widely because it can be interpreted positively (as we have here) and negatively (as is found in other sources). 10 The apparent exception to this statement is ותלמוד תורה כנגד כולם Torah study is equivalent to them all. The parameters of that statement require elucidation and we will touch on some of those aspects further on. 11 Like all of Torah, there are intricate and detailed Halachos that must be studied. But we will not ignore the verse in Sefer Koheles (Perek 7/Posuk 2): ט וב ל ל כ ת א ל ב ית א ב ל מ ל כ ת א ל ב ית מ שת ה ב א ש ר ה וא ס וף כ ל ה אד ם ו ה ח י י ת ן א ל ל ב ו: It is better to go to the house of a mourner than to the house of a wedding party because there is the end of all man; the living person should pay attention!

7 The Gemara in Shabbos answers some of those questions in regard to the Mitzvah of אורחים.הכנסת We are presented with priorities what takes precedence when there is a conflict. Regarding our subject, we will focus on the subject of our Parsha which is the source of Rabi Yochanan s statement giving precedence to הכנסת אורחים over Hashem. greeting the קבלת פני השכינה It should go without saying that this idea is counter-intuitive at the very least. Moshe Rabbenu is praised by the unparalleled level of his פני השכינה.קבלת Thus Rambam writes (Hilchos Yesodei HaTorah Perek 8/Halacha 1) that we cannot doubt the authenticity of Torah because: משה רבינו לא האמינו בו ישראל מפני האותות שעשה, שהמאמין על פי האותות יש בלבו דופי שאפשר שיעשה האות בלט וכשוף ובמה האמינו בו במעמד הר סיני שעינינו ראו ולא זר ואזנינו שמעו ולא אחר האש והקולות והלפידים והוא נגש אל הערפל והקול מדבר אליו ואנו שומעים משה משה לך אמור להן כך Israel did not believe in Moshe Rabbenu because of the signs that he made because belief based on signs always leaves room for the heart to doubt because maybe he did them through sorcery or witchcraft. By virtue of what did they believe in what he told them? It was by virtue of Mt. Sinai when our eyes saw, not a foreigner, our ears heard, not someone else the fire and the thunder and the torches and Moshe approached the a ra fel-heavy cloud 12 and The Voice was speaking to him and we heard, Moshe, Moshe, go and to them such and such..קבלת פני השכינה Our entire belief system is based on this unique and unparalleled How could it be shunted aside? It is true, of course, that the welcoming of the Shechinah by Moshe Rabbenu, especially at Mattan Torah was quantitatively and qualitatively different than that of Avraham Ovinu, nonetheless the Shechinah did come to Avraham! 12 Sh mos Perek 20/Posuk 18.

8 How could such an event of קבלת פני השכינה be put aside? What is the extraordinary valence of הכנסת אורחים that gives it such status that it takes precedence over the visit of the Ribbono Shel Olom? The sefarim 13 quote the great Rabi Yitzchak mivorka who explains that Avraham Ovinu was able to intuit the superior status of hachnosas orchim from the very events that befell him. He explains a Rashi at the beginning of the Parsha that says that Avraham was sitting. That posture is unusual because the Shechinah was with him. Shouldn t Avraham have stood up to give honor to the Shechinah? Rashi writes: ישב - בקש לעמוד, אמר לו הקדוש ברוך הוא שב He sat Avraham wanted to stand up. Hashem told him to sit 14. Rabi Yitzchak mivorka explains that the phrase he wanted to stand up his unusual. Why didn t Avraham just stand up? He explains that wanting to stand up implied an effort and difficulty. That difficulty and effort was because Avraham Ovinu was still weak from his Bris Milah 15. Therefore, Hashem wanted to ease the burden of Avraham and told him that he could remain sitting. What do we read next? Avraham ran to meet the guests. Avraham wondered to himself from where did he get the koach to run to fulfil the Mitzvah of hachnosas Orchim when a moment earlier he could arise with difficulty at the best. It must have been that Hashem empowered him to do so and thus he understood that it was appropriate to leave G-d and deal with this guests. 13 I was referred to the sefer Pardes Yosef on this week s Parsha. I do not have the sefer and did not see this for myself but I did get the reference from a trusted source. 14 See the entire Rashi. It does not necessarily conform to the explanation presented by Rabi Yitzchak mivorka. 15 Rashi explains that this was the third day from the Bris Milah and the suffering was intense.

9 Maharal offers his own explanation for the rationale of leaving G-d and welcoming guests. He writes (Chiddushei Aggados Masseches Shabbos 127 a): גדולה הכנסת אורחים כהשכמת בית המדרש. פירוש הכנסת אורחים לכבוד האדם ]האורח[ שהוא נברא בצלם אלקים, ודבר זה נחשב ענין אלקי כמו מי שהוא משכים לבית המדרש לתורה שהיא אלקית ובמשנה )אבות ג/יד ) 16 קאמר חביב האדם שנברא בצלם אלקים Welcoming guests is as great as arising early to the Beis Midrash The explanation is that hachnosas orchim is done to honor a person, the guest, who was created in the image of G-d. Thus, hachnosas orchim is, in and of itself, an act of respecting the Divine just like when a person arises early to go to the Beis Midrash to learn Torah which is also an act of respecting the Divine. And, the Mishnah teaches that man is beloved because he was created in the image of G-d. Thus, explains Maharal, there is no conflict between a person being with G-d, with the Shechinah before him, and greeting people who were created in His image. Both are acts that honor G-d. However, if our understanding is correct, we do not understand the hierarchy. Why should hachnosas orchim be greater? Maharal continues and provides us with an approach: ואלו הקבלת פני שכינה אין זה כבוד שכינה, )שמות לג/כ ) 17 כי לא יראני וחי, ואין דבר זה כמו הכנסת אורחים שהוא מכבד האדם כאשר באו אליו פנים חדשות, וחביב 16 The Mishnah reads: הוא היה אומר חביב אדם שנברא בצלם חבה יתירה נודעת לו שנברא בצלם שנאמר )בראשית ט/ו( בצלם א...ל'קים עשה את האדם: Rabi Akiva used to say, Man is beloved because he was created in the image of G-d. He was informed of this extraordinary love because he was created in the image of G-d as it says, In the image of G-d, G-d made man. 17 The entire verse reads: ו י אמ ר לא ת וכ ל ל רא ת א ת פ נ י כ י לא י ר אנ י ה אד ם ו ח י: Hashem said to Moshe, You are unable to see My Face because man cannot see me and live.

10 עליו האדם שנברא בצלם אלקים כאשר נראה אליו ]והוא מתחבר לגמרי אל צלם אלקים הזה[, והוא יותר מקבלת שכינה ]כי אין חבור אל השכינה[. However, in regards to greeting the Shechinah, that really does not honor the Shechinah because man cannot see me and live. Thus, this is less than hachnosas orchim when a person actually does honor new guests and thus the guest is beloved to him because of his tzelem E...lokim when he appears before his host in in that way the host has a full connection with this Divine image and it is greater than greeting the Shechinah because man cannot truly be connected to it. Malbim expresses the lack of conflict between these two values in a different form: והיה מדרך השלמים הדבקים אל ה' שגם בדברם אל אנשים ואל מלכי הארץ היה עקר דבורם אל ה', ודברו דבור כעל שתי פנים, כמו שכתוב )נחמיה ב/ד-ה ) 18 ואתפלל אל א...ל 'קי השמים ואומר למלך, שהדבור שדבר למלך היה עקר כוונתו תפלה לה', שמה שאמר אם על המלך טוב, היה כונתו תפלה למלך העליון א...ל'קי השמים שהוא ישלחהו אל יהודה, והמלך חשב שאליו הוא מדבר, וכן אברהם השתחוה ודבר זאת אל האורחים, וכונתו היה בין בהשתחויה בין בדבורו אל ה' הנראה אליו, ועל כן אמר שם קדש, כי היה כוונתו אל ה': It was the way of people who were completely righteous, who cleaved to Hashem, that also when they were speaking to people and to earthly monarchs, their main speech was to G-d and, as it were, they spoke from two faces. This is how it is written, I prayed to the G-d of the heavens and I said to the king. He spoke to the earthly king but his main concentration was his prayer to G-d. When Nechemiah said, if it is good before the king, his intent was to the sublime King, the G-d of the heavens that He should send him to Judea. The earthly king thought that Nechemiah was addressing him. 18 The verses read: ו י אמ ר ל י ה מ ל ך ע ל מ ה ז ה א ת ה מב ק ש ו א תפ ל ל א ל א... ל 'קי ה ש מ י ם: ו א מ ר ל מ ל ך א ם ע ל ה מ ל ך ט וב וא ם י יט ב ע בד ך לפ נ י ך א ש ר ת של ח נ י א ל י ה וד ה א ל ע יר ק בר ות א ב ת י וא בנ נ ה: The king said to me [Nechemiah], What is it that you request? ; I prayed to the G-d of the heavens. I said to the king, If it is good before the king and if your servant is good before you, that you shall send me to Judea, to the land of the burial grounds of my fathers and I will build it.

11 ל ק. Similarly by Avraham: he bowed and he spoke thusly to the guests. However, his intent, both in the prostration and in his speech, was to G-d Who appeared to him. Thus the name Adon is holy, because Avraham s intent was to Hashem. There is no conflict whatsoever, Malbim explains, because in fact Avraham really never left Hashem. His intent was towards Him, even while addressing the orchim. Torah Temima here acknowledges that there is a conflict and intimates that in fact the honor owed to the Shechinah is greater than the honor owed to flesh and blood guests. Why, then, does the Halacha give precedence to hachnosas orchim? He writes (note 9): יתבאר על פי מה שאומרים בעלמא )מגילה לא א( במקום שאתה מוצא גדולתו של הקדוש ברוך הוא שם אתה מוצא ענותנותו: The priority given to hachnosas orchim can be explained by the general principal that wherever you find G-d s greatness, you find there His humility. אמר רבי יוחנן: כל מקום שאתה מוצא גבורתו של הקדוש ברוך הוא אתה מוצא ענוותנותו; דבר זה כתוב בתורה ושנוי בנביאים ומשולש בכתובים. כתוב בתורה )דברים י/יז ) 19 כי ה' א...ל'קיכם הוא א...ל'קי האלהים ואדני האדנים, וכתיב בתריה )שם יח ) 20 עשה משפט יתום ואלמנה. שנוי בנביאים )ישעיהו נז/טו ) 21 כה אמר רם 19 The entire verse reads: י ה א לה ים ו א ד נ י ה א ד נ ים ה א...ל ה ג ד ל ה ג ב ר ו ה נ ור א א ש ר לא י ש א ' כ י ה' א... ל 'קיכ ם ה וא א.. פ נ ים ו לא י ק ח ש ח ד: Because your G-d is the G-d of the mighty and the Master of the masters; The G-d Who is great, mighty and awesome. He does not show favoritism and does not take bribes. 20 The entire verse reads: ע ש ה מ שפ ט י ת ום ו אלמ נ ה וא ה ב ג ר ל ת ת ל ו ל ח ם ו ש מל ה: G-d does the judgment for the orphan and the widow; He loves the convert to give him bread and clothing. 21 The entire verse reads: כ י כ ה אמ ר ר ם ו נ ש א ש כ ן ע ד ו ק ד וש שמ ו מ ר ום ו ק ד וש א שכ ון וא ת ד כ א ושפ ל ר וח לה ח י ות ר ו ח שפ ל ים ולה ח י ות ל ב נ דכ א ים: So said G-d, He Who is high and uplifted, He dwells forever, His Name is Holiness, I will dwell above in the Holy and the downtrodden and the one of

12 ונשא שכן עד וקדוש וגו', וכתיב בתריה ואת דכא ושפל רוח. משולש בכתובים דכתיב )תהילים סח/ה ) 22 סלו לרכב בערבות בי...ה שמו, וכתיב בתריה )שם ו ) 23 אבי יתומים ודין אלמנות. Rabi Yochanan said, Wherever you find the might of Hakodosh Boruch Hu, you find there His humility. This is written in the Torah, in the Nevi im and ink suvim. In the Torah it says, Because Hashem your G-d is the G-d of the mighty and the Master of masters. The following verse says, He does justice for the orphan and the widow. It is said a second time In the Nevi im it says, So said Hashem, He Who is raised up and dwells forever and is the Holy One. The continuation of the verse says, the one who is downtrodden and of low spirit. It is said a third time in Kesuvim, Make the path in the Aravos-heaven for G- d is His Name. The following verse reads, He is the Father of the orphans and judge of the widows. קבלת פני השכינה The fact that the Halacha gives priority to hachnosas orchim, when is greater, is a further indication of Divine humility. Greeting the Shechinah should have taken place; G-d relinquished the honor due to Him in this situation. lowly spirit, to give life to the spirit of those who are low and to give life to the heard of the downtrodden. 22 The entire verse reads: ש יר ו ל א... לקים ז מר ו שמ ו ס ל ו ל ר כ ב ב ע ר ב ות בי... ה שמ ו וע לז ו לפ נ יו: Sing to G-d; sing His Name, make a path for He Who rides in the Aravosheaven with His Name G-d, rejoice before Him. 23 The entire verse reads: א ב י י ת ומ ים ו ד י ן אלמ נ ות א... ל 'קים ב מע ון ק דש ו: He is the Father of the orphans and the judge for the widows; G-d in His holy abode.

13 I would like to suggest a different idea to express why we give precedence to hachnosas orchim and, at the very same time, that precedence does not contradict our full regard for the Shechinah. In fact, for the duration of our existence, for the duration of the existence of Creation, we are all beneficiaries of G-d s hospitality. Were it not for His care and benevolence, we would not have any existence whatsoever. Our very being is due to His gemilus chasodim, His compassion and care. We are told to emulate G-d. We read (D vorim Perek 10/Posuk 20): א ת ה' א... ל 'קי ך ת יר א א ת ו ת ע ב ד וב ו ת דב ק וב שמ ו ת ש ב ע : Fear Hashem your G-d, serve Him, and cleave to Him; swear in His Name. Rashi writes: את ה' א...ל'קיך תירא - ותעבוד לו ותדבק בו ולאחר שיהיו בך כל המדות הללו בשמו תשבע: אז Fear Hashem your G-d and serve Him and cleave to Him; after you have all of these attributes, then you can swear in His Name. The two preceding verses read: ע ש ה מ שפ ט י ת ום ו אלמ נ ה ו א ה ב ג ר ל ת ת ל ו ל ח ם ו ש מל ה: ו א ה בת ם א ת ה ג ר כ י ג ר ים הי ית ם בא ר ץ מ צר י ם: G-d does the judgment of the orphan and widow; He loves the convert to give to him bread and clothing. You should love the convert because you were strangers in Egypt. To reach the level of swearing in G-d s Name, one must follow all of these attributes. The attributes of HaKodosh Boruch Hu that we follow are expressed by the wellknown aphorism of Chazal (Yerushalmi Peah Perek 1/Halachah 1): אבא שאול אומר אדמה לו מה הוא רחום וחנון אף את תהא רחום וחנון:

14 Abba Shaul says, I will be similar to G-d. Just like He is merciful and compassionate, I will be merciful and compassionate. 24 We become similar to G-d when we attempt to imitate those attributes that display His gemilus chassodim. Since the entire bri ah, existence is one large, encompassing act of hachnosas orchim, then we practice that middah we are emulating Him to the utmost. When we emulate him, Abba Shaul taught us we become similar to Him. In such a case, when we practice the hospitality of hachnosas orchim, we are having at that.קבלת פני השכינה very moment That is, when it is done correctly, the ultimate Kabbolas P nei HaShechinah is realized when we welcome a guest in our home and treat him with the warmth, care and concern that is required. In fact, hachnosas orchim is not in contradiction to Kabbolas P nei HaShechinah; it is the best means by which we can truly receive the Divinity for which we strive. When Avraham Ovinu ran to greet his guests, when he found the inner strength to overcome the feebleness that beset after undergoing his surgery in his old age - that was because he ignited the spark of Divinity that was inside him, a spark that was always vital, but now was invigorated by his imitatio Dei. We seek holiness; we seek Divine inspiration. We crave G-d s blessings. We pray to feel His Presence. It is in our hands. Father Avraham set the example under heroic circumstances. We do not need to seek an atmosphere of valor. Quite often the opportunity is there. We are able to draw the Divine down from the heavens and make it part and parcel of our lives. All we have to do is to open our door and open our heart. Shabbat Shalom 24 There are many variations of this formula. I do not thing that the differences are significant.

15 Rabbi Pollock