Chasidut do Izajasza 6:3

I appeared to Abraham, to Isaac, and to Jacob as El-Shaddai etc. (Ex. 6:3). Rashi explained, “Alas for those who are lost and not to be found!” etc. The meaning, as is known, is that the secret of Egyptian Exile is that the True Awareness was in Exile; they could not grasp the Awareness to serve the Blessed Creator, along the lines of what is stated, Know the God of your Ancestor and serve Him (1 Chron 28:9). For in truth, Awareness is the essence that brings one to complete Reverence and Love. For once a person knows and believes that the whole earth is full of [God’s] Glory (Isaiah 6:3) and no place is void of Him, and [God] is the pleasure of all pleasures, Blessed is He and Blessed His Name, Life of Lives – if so, for any of the pleasures if you imagine, God forbid, the absence of the influence of [God’s] Blessed Light and Life-Force among the created things, Creation would return to unformed and void (Gen. 1:2). And similarly for all the Upper and Lower Worlds, if you imagine, God forbid, the absence of [God’s] Life-Force, they would be as if they never were. And if that is the case, then [Awareness of God’s presence] is the essence in all things...

So a person must, even in falling from his level, make an effort to rise up to God in the level at which he now stands; for one must believe that all the earth is full of God’s glory (Isaiah 6:3) and no place is void of Him, and even on the level at which he now stands, Blessed God is also there because no place is void of Him, only He is very contracted. And this is [the meaning of the verse] From the rising of the sun until it goes down [the LORD’s name is to be praised] (Psalm 113:3), for the tzaddik is called “the sun” as in the teaching, “Before Eli’s sun set, the sun of Samuel the Ramatite had risen etc.” (Yoma 38b), thus a tzaddik is called the sun. And this is [the meaning of] From the rising of the sun, which is when one’s mind is clear and pure and attached to Blessed God, until it goes down, which is when the clarity departs and he falls from his level. But one must always live by the LORD’s name is to be praised, and make an effort to rise up to Blessed God in the level at which he now stands.

Now we must understand the language of the verse, do not pass by etc. For it is impossible to say this about the Blessed Shekhinah since all the earth is full of God’s glory (Isaiah 6:3) and no place is void of Him; and how could he say, do not pass by etc., which implies that place (as if it were possible) is not a place of God’s glory, which is impossible. And, according to this, we must also understand the interpretation of Rav Yehudah, quoting Rav, who said, “Welcoming guests is more important” etc. – how can he prove from this verse that welcoming guests is more important? Perhaps [Abraham acted this way] because in fulfilling the mitzvah of welcoming guests he will also receive the Face of the Shekhinah. As is known, that is why they are called mitzvot – mitzvah on account of the Attachment with which the person attaches the Godly part that dwells within him to the collective Blessed Endless, from the terminology of Fellowship [tzavvta]. And if so, then it is possible that the mitzvah itself is not more important than receiving the Face of the Shekhinah, but only in [Abraham’s] case there was also receiving the Face of the Shekhinah and he could fulfill both of them. And regarding the interpretation of Rabbi Elazar as well, who said, “the character of the Holy Blessed One is not like … the lesser can not say to the greater, ‘Wait…’ but regarding Abraham” etc., it is difficult as we have explained – in [Abraham’s] case, was there not also receiving the Face of the Shekhinah [as well as welcoming guests]? And specifically, since tzaddikim are called Faces of the Shekhinah because the Blessed Shekhinah dwells within them as is known from the Book of the Zohar, when he received the guests, i.e., angels who appeared like people, he was certainly receiving the Face of the Shekhinah.