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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.