The Pintel’e Yid2 min read

Our parsha begins with Avraham’s interrupting Hashem’s revelation to him in order to perform the mitzvah of hachnassas orchim with three men who pass by his tent. “Vayeira eilav Hashem b’eilonei mamrei, v’hu yosheiv pesach ha’ohel k’chom hayom. Vayisa eivan vayaar v’hinei shlosha anashim nitzavim alav, vayaar, vayaratz likrasam” – And Hashem appeared to him in Elonei Mamrei while he was sitting at the opening of the tent in the heat of day. He lifted his eyes and saw three men standing over him, he saw and he ran toward them.

The Meor Einayim writes that because the Torah does not say Hashem appeared to Avraham, but rather “Hashem appeared to him”, we are able to see this verse as holding a deep message for all Jews, at all times.

It is easy to understand the presence of Hashem in the life of the tzaddik. Having transformed his life into a chariot for the Master of the world by way of holy actions, words, and thoughts and aligned his emotions with the Will of Hashem as expressed in His holy Torah, the tzaddik’s very being is permeated with holiness, and the Shechinah hovers above his elevated body. However, the Meor Einyaim teaches that Hashem’s presence is not merely limited to the tzaddikim alone. While certainly in a far more hidden and constricted manner, Hashem is present in the lives of even the lowliest sinners as well. This ever-present spark of holiness that remains with a Jew even in the darkest pits of the human experience is the source for the warm feelings of desire to return to Hashem that arise in his heart in a stolen moment of honest self-reflection. When the sinner experiences the passion of this yearning for spiritual transformation, he is filled with longing for the spiritual levels of his forefathers, Avraham, Yitzchak and Yaakov and aspires to emulate their elevated way of living.

With this powerful idea, the Meor Einayim reads our verses in the most amazing and relevant way.

“Vayeira eilav Hashem”: Hashem is present in the lives of even the lowliest sinners, “b’eilonei mamrei”: those who are absolutely firm (the word “eilonei”, in its connection to the word “illan “– tree denotes strength) in their rebellion ( “mamrei” can mean “to rebel”). This unconditional point of divine revelation, the “Pintel’e Yid”, is expressed when, “v’hu yosheiv pesach ha’ohel”: Hashem opens the heart of these sinners, “k’chom hayom”: with warm and passionate thoughts of teshuvah that arise in their hearts.

“Vayisa einav vayaar v’hinei shlosha anashim nitzavim alav”: When the sinner feels this passionate desire for spiritual growth, he is reminded of “three men”, a reference to Avraham Yitzchak and Yaakov, “Vayaar vayaratz likrasam”: and he aspires to emulate their spiritual success, saying – as Chazal teach us we must – “When will my actions reach those of my forefathers.”