Welcoming Guests

Values

Welcoming guests—hachnasat orchim in Hebrew—is an act of loving-kindness and a commandment in Judaism, described as greater than greeting the divine presence. Modeled most prominently by the biblical character Abraham, welcoming guests in Judaism can involve housing them, feeding them, and making them feel comfortable.

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The Supreme Virtue of Hospitality

TALMUD

The virtue of hospitality is so great that it is considered even more important than receiving the divine presence. The Talmud recounts how Abraham prioritized welcoming guests over divine interaction.

We learned in the mishna: One may move baskets of produce due to the guests and in order to prevent the suspension of Torah study in the study hall. Rabbi Yoḥanan said: Hospitality toward guests is as great as rising early to go to the study hall, as the mishna equates them and teaches: Due to the guests and due to suspension of Torah study in the study hall. And Rav Dimi from Neharde’a says: Hospitality toward guests is greater than rising early to the study hall, as it teaches: Due to the guests…

Shabbat 127a:13-14

The Dual Rewards of Hospitality

TALMUD

Welcoming guests is one of the rare commandments that offers both immediate and eternal rewards. The Talmud emphasizes the exceptional value of hospitality, highlighting its dual rewards in this world and the world-to-come.

GEMARA: And the Gemara raises a contradiction from a mishna (Pe’a 1:1): These are the matters that a person engages in and enjoys their profits in this world, and the principal reward remains for him for the World-to-Come, and they are: Honoring one’s father and mother, acts of loving kindness, hospitality toward guests, and bringing peace between one person and another; and Torah study is equal to all of them. This indicates that one is rewarded in this world only for fulfilling these mitzvot…

Kiddushin 39b:3

Abraham's Exemplary Hospitality

COMMENTARY

Abraham's commitment to hospitality was so profound that God sent angels in human form to fulfill his desire to welcome guests. Rashi, the renowned medieval Jewish commentator, illustrates Abraham's eagerness to welcome guests as a model of Jewish hospitality.

פתח האהל AT THE TENT-DOOR — that he might see whether anyone passed by, and invite him into the house כחום היום IN THE HEAT OF THE DAY — The Holy One, blessed be He, brought the sun out of its sheath that he might not be troubled by travellers, and when He perceived that he was grieved that no travellers came He brought to him angels in the form of men (Bava Metzia 86b).

Rashi on Genesis 18:1:4-5

Hospitality in a Place of Inhospitality

TANAKH

The book of Judges recounts a story in which the people of a town refuse to extend invitations to a traveler in the town square, until an elderly man offers his hospitality.

He replied, “We are traveling from Bethlehem in Judah to the other end of the hill country of Ephraim. That is where I live. I made a journey to Bethlehem of Judah, and now I am on my way to the House of GOD, and nobody has taken me indoors. We have both bruised straw and feed for our donkeys, and bread and wine for me and your handmaid, and for the attendant with your servants. We lack nothing.” “Rest easy,” said the old man. “Let me take care of all your needs. Do not on any account spend the night in the square.” …

Judges 19:18-21

The Ultimate Act of Hospitality

HALAKHAH

Accompanying guests is considered so important in Jewish tradition that its reward is deemed greater than all other acts of hospitality. Maimonides, in his famed 12th-century code of Jewish law, Mishneh Torah, highlights the significance of this practice, tracing its origins to Abraham.

The reward one receives for accompanying guests is greater than all of the others. This is a statute which Abraham our Patriarch instituted and the path of kindness which he would follow. He would feed wayfarers, provide them with drink, and accompany them. Showing hospitality for guests surpasses receiving the Divine Presence as Genesis 18:3 states: "And he saw and behold there were three people."
Accompanying them is greater than showing them hospitality. Our Sages said: "Whoever does not accompany them is considered as if he shed blood."

Mishneh Torah, Mourning 14:2

The Blessings of Welcoming Torah Scholars

TALMUD

Hosting a Torah scholar is thought to bring exceptional rewards and blessings. In tractate Berakhot, the Talmud uses the example of Oved-edom to illustrate the blessings for those who host and provide for Torah scholars.

Rabbi Eliezer, son of Rabbi Yosei HaGelili, began to speak in honor of the hosts, and taught: It is stated: “The Lord has blessed the house of Oved-edom…because of the ark of God” (II Samuel 6:12). Isn’t this an a fortiori inference: Just as in reward for honoring the ark, which neither ate nor drank, but before which Oved-edom simply swept and sprinkled water to settle the dust, he was treated this way and merited a blessing, all the more so should one who hosts a Torah scholar in his home…

Berakhot 63b:23

Welcoming the Heavenly Guests

KABBALAH

Welcoming guests into the sukkah during Sukkot is not just a physical act but a spiritual and mystical practice. The Zohar, a foundational work of Jewish mysticism, describes the practice of Ushpizin, where heavenly guests are invited and honored in the sukkah.

R. Abba further pointed out that first it says “ye shall dwell” and then “they shall dwell”. The first refers to the guests, and therefore Rab Hamnuna the Elder, when he entered the booth, used to stand at the door inside and say, Let us invite the guests and prepare a table, and he used to stand up and greet them, saying, In booths ye shall dwell, O seven days. Sit, most exalted guests, sit; sit, guests of faith, sit. He would then raise his hands in joy and say, Happy is our portion, happy is the portion of Israel, as it is written, “For the portion of the Lord is his people”…

Zohar, Emor 43:277

The Spiritual Protection of Hospitality

COMMENTARY

Welcoming guests into your home can provide spiritual protection by banishing negative influences. The Tze’enah URe’enah, a Yiddish commentary on the Torah and Haftarot, offers accessible insights into Jewish texts and traditions, emphasizing the spiritual benefits of hospitality.

From here we learn that the Satan stands at the door. When there are no poor people in the house, he makes it tight at the door and it is a danger to go through that door. Therefore our sages say, “Let your house be open wide.” Your door should be wide and open so that the Satan should not stand at your door. Therefore, bring poor people into your house and you will banish the Satan from your door.

Tze'enah Ure'enah, Haftarot, Shabbat and Rosh Chodesh 14

The Commandment of Hospitality

MUSAR

Welcoming guests is not just a social nicety but a commandment that embodies the pursuit of good and the rejection of evil. In Shemirat HaLashon, the Chafetz Chaim emphasizes the importance of hospitality as part of a holistic approach to righteousness.

Now, "Depart from evil" includes all aspects of evil: theft, violence, wronging, interest, cheating, "whitening" one's face, and the like. And "do good," includes all aspects of good: charity, lovingkindness, supporting the indigent, burial of the dead, visiting the sick, welcoming guests, returning lost objects, returning a pledge, paying a hired worker on time, and many other such mitzvoth between a man and his neighbor. A man must set his heart on all of them and spur himself to fulfill them…

Shemirat HaLashon, Book II 27:3

Feeding Guests Without Delay

MUSAR

A poor person might be too ashamed to ask for food, making it crucial to offer it immediately upon their arrival. Rabbeinu Yonah Gerondi’s medieval ethical work, Sefer HaYirah, emphasizes the importance of hospitality and caring for the needy.

And as soon as they come he should set bread before them to eat for sometimes a poor person may come who has not eaten but is ashamed to ask.

Sefer HaYirah 149

The Transformative Power of Hospitality

CHASIDUT

Hospitality holds significant transformative power in shaping human relationships, as highlighted by Rabbi Nachman of Breslov in Sefer HaMiddot.

So great is hospitality that [failing to be hospitable] repulses those who are near, while [being hospitable] draws near those who are distant.

Sefer HaMiddot, Charity, Part I 24

The Cheerful Host

MUSAR

Welcoming guests with a cheerful face is a key aspect of hospitality in Jewish tradition. In his medieval ethical work, Rabbi Asher ben Yechiel, known as the Rosh, emphasizes the importance of receiving guests warmly and without irritation.

Do not be irate with wayfarers and your guests. Receive them with a cheerful face.

Orchot Chaim L'HaRosh 4:5

Abraham hosting the angels, Nederlandsche Zendingsvereeniging, 1892

Relatedראו גם

Laws of Accompanying Guests

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