Vayera: Prioritizing Mitzvot bein Adam le-Chaveiro

The Mitzvot in the Torah are typically divided into two categories: Mitzvot bein Adam la-Makom (between human beings and God) and Mitzvot bein Adam le-Chaveiro (between one person and another). The fact that that the first 4 of the 10 Commandments reflect the former and the next 6 the latter, and that the parasha with the largest number of mitzvoth—Ki Teitzei—gives roughly equal weight to both, would seem to support this division.

Nevertheless, there is a tendency today to categorize Jews as “Orthodox” if they observe certain Mitzvot bein Adam la-Makom, such as Shabbat and Kashrut (the dietary laws), or “ultra-Orthodox” if they spend their days studying Torah, even if they are far less scrupulous in their performance of Mitzvot bein Adam le-Chaveiro. While the reasons for this development are beyond the scope of this article, I believe that a careful reading of the beginning of this week’s parasha—Parashat Vayera—will illustrate just how skewed this tendency is.

The parasha begins by telling us that God appeared to Abraham while he was sitting at the entrance of the tent, as the day grew hot. According to the Sages, God visited Abraham at this time because he was ill due to his recent circumcision. Nevertheless, in the midst of God’s visit, the Torah tells us that three men came to his home. The question is what was Abraham supposed to do at this moment? Should he continue his prophetic encounter with God and ignore his new visitors or should he ask God to wait while he goes to greet them?

The text continues by telling us, “As soon as he saw them, he ran from the entrance of the tent to greet them…” (Genesis 18:2). In other words, Abraham decided to welcome his visitors while leaving God’s presence. How could this be? How could Abraham, our righteous forefather and role model, treat God this way?

Rav Yehuda in the name of Rav addresses this question with the following breathtaking statement: “Hospitality toward guests is greater than receiving the Divine Presence” (Tractate Shabbat 127a). In other words, rather than criticizing Abraham for prioritizing his guests over God, these rabbis learn from him a crucial lesson that is relevant to all future generations. God would rather have us honor our guests than honor Him.

To reinforce this point, Rabbi Elazar continues by saying: “Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and blood is such that a less significant person is unable to say to a more significant person: Wait until I come to you. With regard to the Holy One, Blessed be He, however, it is written: “And he said: Lord, if now I have found favor in Your sight, please do not go on past your servant.” Rabbi Elazar is teaching that unlike humans who must adhere to the protocols of honor and status, God feels no such need. God’s greatness is manifest in His humility and in His willingness to forego His honor for the sake of honoring the divine image in all of us.

Although the Rabbis here are dealing specifically with the mitzvah of hachnasat orchim—-welcoming guests—I believe that their statement has dramatic implications for the relationship between Mitzvot bein Adam la-Makom and Mitzvot bein Adam le-Chaveiro in general. The notion that one can be an Orthodox or ultra-Orthodox Jew by meticulously observing the former while turning a blind eye to the needs, feelings, hardships, pain and suffering of others— either individuals or the community at large—is a distortion of the very foundations of Judaism as illustrated clearly in this week’s parasha by both God and Abraham.

Shabbat Shalom.