Kindness — Foundation of the World; Hospitality — Foundation of the Home
The attribute of kindness is the foundation and bedrock of the world. It served as the first of all G‑d’s actions (i.e., Creation), it served to establish the Jewish people, and it is the underpinning of the Jewish home.
King David, the “Sweet Singer of Israel,” states in Tehillim:1 “The world is built on kindness.” G‑d created the world with the attribute of kindness so that He may act benevolently and kindly with His creation. Moreover, He did so for the sake of kindness itself, so that created beings would act kindly with one another.
Establishing a home is essentially the construction of a private domain — the personal quarters of husband and wife. Nevertheless, the home is to be open to all, as the Mishnah states, “Let your house be open [to guests]; treat the poor as members of your household.”2 In other words, one should concern himself with the welfare of others to the extent that they, too, become “members of your household.”
Our Sages3 speak glowingly of the mitzvah of hospitality: “Receiving guests is even greater than receiving the Divine Presence.” He who is hospitable to strangers merits G‑d’s blessings both in this world as well as the next. It is one of “the precepts for which man enjoys its fruits in this world, while the principal [reward] remains in the World to Come.”4 Moreover, our Sages state:5 “Being hospitable to guests is even greater than early attendance at the Beis HaMidrash.”
Avraham’s Wondrous Trait of Hospitality
Our forefather Avraham, the very first Jew, possessed a remarkable degree of kindness. He was renowned for his hospitality and acts of kindness, performing them with “his money, his body, and his soul.”6
Our Sages comment7 on the verse,8 “And Avraham planted an eshel, a tamarisk tree,” noting that eshel refers not only to one tree, but to an entire orchard; Avraham planted an orchard so that passersby could refresh themselves with its fruit.
The Gemara also offers a second interpretation, stating that eshel refers to an inn. Besides fruit, Avraham gave wayfarers bread, meat, drink and lodging. Avraham did not content himself with merely providing bread, salt and water so that his guests’ basic needs would be met. He did not provide only the bare minimum; he gave his guests items which brought them pleasure and delight: fruit, wine, delicacies and lodging.
Nor did Avraham limit his hospitality to food, drink and lodging. Our Sages note that eshel is an acronym for the three Hebrew words “achilah, shetiyah, and leviyah,”9 “eating, drinking, and escorting” (as well as linah,10 “sleeping”). Thus, Avraham escorted his guests on their way as well. And for whom did he do all this? For absolute strangers.11
So great was Avraham’s quality of kindness, that our Rabbis state:12 “The attribute of chessed said to G‑d: ‘Master of the Universe, from the day that Avraham descended onto the earth, it was not necessary for me to fulfill my task, as Avraham stands in my place.”
Avraham’s Dedication to His Guests
Avraham’s greatness with regard to his attribute of kindness and hospitality is particularly conspicuous in the story related at the beginning of the Torah portion of Vayeira.
At the advanced age of ninety-nine, in keeping with G‑d’s command, Avraham circumcised himself. On the third day following the circumcision, he was extremely weak and desperately ill. G‑d then appeared to him in order to perform the mitzvah of “visiting the sick.”13 That particular day was unusually hot, as “G‑d had removed the sun from its sheath”14 so that Avraham would not be bothered by passersby.
Still, when Avraham beheld three strangers approaching, he leftthe Al-mighty and “ran toward them.” He then personally “chose a tender calf … served his guests and attended to their needs,”15 so as to treat his guests in the best possible manner.
Avraham was by nature a man of kindness, wholeheartedly desiring to receive guests and rejoicing in being able to act hospitably toward them.
G‑d responded in kind. Just as Avraham’s dedication to his guests was beyond the natural order, so too, G‑d dealt with Avraham in a supranatural manner:
G‑d’s revelation to Avraham was of an extremely lofty order — the revelation of G‑d’s Ineffable Name Havayah that far transcends the boundaries of the natural world. G‑d miraculously “removed the sun from its sheath”16 for Avraham’s comfort and convenience. He also changed the nature of angels, enabling them to take on the guise of humans so that Avraham would be able to extend his hospitality to them.
There is a lesson here for the ages: Every Jew should endeavor to emulate our forefather Avraham’s measure of hospitality, as all Jews inherit — to a greater or lesser degree — this precious trait from him.
Our Sages inform us that “The deeds of the Patriarchs are a sign for their descendants.”17 Their deeds blazed a path for their descendants, empowering them to follow in their path, for parents bequeath to their descendants their character and nature. When parents are naturally inclined to act in a good and kindly manner, this will be transmitted to their progeny as well.
So potent is this transmissionthat Jews in all generations inherited this wonderful trait — to such an extent that it even serves as a sign and identification of the Jew. Thus our Sages state:18 “This nation is distinguished by three characteristics — they are merciful, bashful and benevolent.”
The Mitzvah of Hospitality to Guests — Hachnassas Orchim
The mitzvah of tzedakah, charity, is quite different from the mitzvah of hachnassas orchim.19
Essentially, tzedakah entails offering aid and assistance to the poor, e.g., to provide a poor person with money so he can take care of his basic needs of food, clothing and shelter. Hachnassas orchim, however, does not consist of providing help to the poor. Rather, it is a matter of attitude — being kind, warm, caring and concerned for all of one’s guests.
This is why the mitzvah of hachnassas orchim applies not only to the poor but to the wealthy as well.20 For inasmuch as the main theme of the mitzvah is not that of providing the guest with food or lodging but with receiving him with a cheerful countenance, the mitzvah of hachnassas orchim therefore pertains to a wealthy individual as well. All people are to be treated equally when it comes to making them feel comfortable and welcome.
Tzedakah, as well, should be performed with a cheerful countenance; the recipient should never be made to feel embarrassed or uncomfortable. Thus Rambam states:21 “If one gives tzedakah to a poor person with a sullen countenance and in a glum and negative manner, then even if he gave him a thousand gold coins, he has lost his merit [of giving tzedakah wholeheartedly]. Rather, continues Rambam, “He should give him the tzedakah with a cheerful countenance and with joy … speaking to him with words of solace and comfort.”
Still, the foremost aspect of the mitzvah of tzedakah is that the money reach the poor person, not the manner in which the tzedakah is given. It is only that when the donor offers his gift in a surly and negative manner, he impairs his performance of the mitzvah, for by doing so, he embarrasses the poor person. Nevertheless, he has fulfilled the mitzvah of tzedakah.
Thus, when someone gives tzedakah in a completely neutral manner — i.e., he gives his tzedakah neither in a cheerful nor dour manner but gives with an entirely neutral expression — he fully and completely fulfills the mitzvah of tzedakah. A cheerful demeanor only serves to enhance the mitzvah of tzedakah itself.
This concept finds expression in one of the peculiar laws of tzedakah:
In general, when a person loses a sum of money that cannot possibly be returned to him because it lacks an identifying sign, the money is free for the taking. If the money happens to be found by a poor person, the person who lost the money fulfills the mitzvah of tzedakah.
In the words of our Sages:22 “If someone drops a sela [in the street] and it was found by a poor person … the one who lost the money has performed the mitzvah of tzedakah” even though he bemoans his loss and would surely have kept the money for himself and not given it away to charity.
Thus, the crucial aspect of the mitzvah of tzedakah is the fact that the pauper benefits from the money, not the attitude of the donor.
This aspect of giving tzedakah can also be gleaned from the saying of our Rabbis23 that there is an eight-step ladder — eight degrees and levels — of giving tzedakah. The seventh level, i.e., the next to highest level, is that of “giving tzedakah anonymously.”24
Now, in a situation where the donor gives anonymously and the recipient is unaware of the identity of the donor, it goes without saying that the tzedakah is not being presented by the donor to the pauper “with a cheerful countenance.” Nevertheless, this is considered to be a truly lofty manner of giving tzedakah, nearly the highest expression of the way in which one can perform the mitzvah of tzedakah.
Thus, when one gives tzedakah to a poor person without “a cheerful countenance,” he fully performs the mitzvah of tzedakah.
However, the mitzvah of hachnassas orchim is primarily that of making the guest feel comfortable, welcome and at home, attending to all his needs in a joyful manner and “with a cheerful countenance.”
The Mitzvah Act — Body The Intention — Soul
To expand on the theme of the mitzvah of hachnassas orchim:25
In addition to their actual implementation, all mitzvos possess supplementary aspects and conditions. Although they are not “part” of the mitzvos themselves, they are nevertheless quite important.
There are certain mitzvos in which the supplementary aspects and conditions are crucial; if one fails to implement them, the mitzvos are not considered to have been performed. Other mitzvos possess elements and conditions that are of lesser import, and if one fails to apply them, the mitzvos are nonetheless fulfilled.
For example, there is a dispute among our Sages whether “Mitzvos must be performed with their proper intentions or not.”26 For in addition to the practical deed, each mitzvah possesses its particular intention. Our Sages thus argue whether the lack of proper intention invalidates the actual performance of the mitzvah.
The Alter Rebbestates the following in his Shulchan Aruch:27 “All mitzvos require the intention that he is seeking to fulfill his obligation of performing that particular mitzvah. If he acted without the intent of fulfilling his obligation but merely went through the motions, or he had another intention other than that of performing the particular mitzvah, he has not fulfilled hisTorah obligation. Others say, however, that mitzvos do not require intention, and even if he just went through the motions, he has fulfilled his obligation, after the fact.”
A case in point would be performing the mitzvah of sounding the shofar on Rosh HaShanah:28
The act of the mitzvah is sounding and hearing the sound of the shofar. The intention consists of sounding and hearing the sound of the shofar with the intent of fulfilling the mitzvah. What happens when one sounds the shofar without the particular intent of fulfilling the mitzvah; e.g., he sounded the shofar as a casual activity, for practice, or as a musical instrument. Has the person fulfilled his obligation of shofar or not?
There are those Rabbis who rule that since the person has in fact sounded the shofar, he has fulfilled his obligation. For since “the deed is what is most important,”29 and he has performed the act, he fulfills his obligation despite the fact that his intention was wholly lacking. Others, however, say that when his act lacked intention, he is not considered to have performed the mitzvah of shofar.
All the same, even those who say that when the condition and intention is lacking he has not fulfilled his obligation, i.e., he has not performed the mitzvah, they still do not consider the condition or intent as an integral part of the mitzvah itself. Even according to them, proper intent is simply an additional factor. It is only that this additional factor is crucial and its absence invalidates the actual performance of the deed of the mitzvah itself.
An analogy: A person purchases a home and possesses the deed to the house, etc. Yet he is unable to enter his new home because a deadly snake lies coiled in front of the door. Understandably, getting rid of the snake has nothing to do with the actual purchase. However, without getting rid of it, there is no way he can enter his home.30 So, too, the “condition” or “intent” is not part of the actual mitzvah, but the lack of fulfilling the “condition” or “intent” nullifies his performance of the mitzvah.
The “Act” of Hachnassas Orchim Lies in the Demeanor, Not in the Deed
The mitzvos of tzedakah and hachnassas orchim are in fact totally opposite regarding their “actual deed” and “intent.”
The “actual deed” and “body” of the mitzvah of tzedakah is giving money, food, clothing and the like to a poor person. The “secondary condition” is that it be done in a pleasant manner.
However, the “actual deed” and “body” of the mitzvah of hachnassas orchim is the demeanor that the person displays to his guest, making him feel welcome, comfortable, and at home, etc. The “secondary condition” is the actual food and drink served him, the bed that he sleeps on, and so on.
There are thus two aspects to tzedakah and hachnassas orchim: a) the physical aspect — the food and drink consumed by the poor person or the guest; and b) the spirit and demeanor with which the act is performed — in a pleasant manner, wherein the pauper or guest feels at ease. The most important aspect of tzedakah is the physical deed, while the most important aspect of hachnassas orchim is the attitude and demeanor of the host; that the guest is made to feel completely at ease.
Thus, the main emphasis of hachnassas orchim is on the host — his attitude and demeanor — while the main emphasis of tzedakah is on the benefactor — that he receives the actual assistance.
Hosting Cheerfully Albeit Modestly
The differences between tzedakah and hachnassas orchim also find expression in the manner of performing these mitzvos.31
Let us say that a person can only do one of two things, either to give a larger amount of tzedakah but begrudgingly, or give a smaller amount but “with a cheerful countenance.” Which of the two forms of tzedakah should the donor choose?
Let us pose the same question regarding fulfilling the mitzvah of hachnassas orchim: hosting lavishly but glumly (because of the expenses this type of hosting incurs), or hosting modestly but “with a cheerful countenance.” Which of the two forms of hachnassas orchim should the host choose?
Regarding tzedakah, he should give the more handsome amount, although he will do so grimly; with regard to hachnassas orchim, he should host more modestly, but “with a cheerful countenance.”
The reason is as follows: The main aspect of tzedakah, as explained above, is that of benefiting the pauper with a concrete gift, which is why the demeanor of the giver is not as important as the actual amount given. Conversely, the main aspect of hachnassas orchim, as explained above, is that of making his guest feel welcome. A modest repast served “with a cheerful countenance” is much more appreciated than a sumptuous feast served with a grimace.
An “Open House” — A Fundament of the Jewish Home
We now understand the special connection of the mitzvah of hachnassas orchim with the Jewish home, as the Mishnah states: “Let your home be wide open for guests.” The Mishnah is stressing that guests should be an actual part of one’s home, for a Jewish home is deemed complete only when it is “wide open for guests.”
Not only does one perform the mitzvah of hachnassas orchim by having guests in one’s home, he is also building his home by doing so, for a proper home is one that is built on the foundations of kindness and love, treating others with kindheartedness and benevolence.
A Jewish home is whole when its inhabitants perform the mitzvah of hachnassas orchim, which is to say that those who dwell in the home are not selfish and self-absorbed, but are open to others — “open” not only in the sense of having guests, but they open their hearts to them and treat them with warmth and affection as well.
When a self-centered person, one who seeks only his own personal benefit, closes himself as well as his home off to others, then in truth he has closed himself off from his immediate family as well. Conversely, he who is kind and openhearted will act in this manner not only to his family but to others as well.
Hachnassas orchim, even more than tzedakah,is thus part and parcel of a Jewish home, a hallmark and symbol of a Jewish residence.
Hosting Angels Who Do Not Eat
There is something peculiar regarding the Torah’s description of Avraham’s practice of hachnassas orchim.
Avraham hosted countless guests in the course of his lifetime. Why does the Torah choose to tell us about a rare form of Avraham’s hospitality, being hospitable to angels, entities who do not eat or drink? Why not tell us about his hospitality to human beings?
Various Torah commentators32 explain that the three angels hosted by Avraham did in fact eat and drink. This seems to be true as well from a simple reading of the text:33 “He stood over them beneath the tree and they ate.”
Nevertheless, it is patently obvious that angels have no need for physical food. Their eating was merely to honor Avraham who had worked so diligently on their behalf in preparing their repast. Thus Tosafos states:34 “They ate and drank for the sake of honoring Avraham,” but in fact they had no use for physical food and drink.
Why, then, doesn’t the Torah inform us about Avraham’s many kindnesses to other strangers, feeding countless individuals who were truly in need of food and drink?
This is particularly so since the Torah is not a history book but a book of instruction. Indeed, the very name Torah relates to the word horaah, instruction and directive. What can we learn from Avraham’s hospitality to angels when we never have such type of guests?
However, in light of the explanation offered above, the matter is eminently understandable.
The main aspect of hachnassas orchim is the demeanor and disposition of the host to his guest, not the physical food and drink. The Torah alludes to this by informing us of Avraham’s conduct with the angels, who were not in need of Avraham’s physical hospitality of food and drink at all. The Torah thereby teaches us that how we treat our guests is crucially important, even more important than the food and drink we set before them.
Particular Emphasis on Escorting Guests
Rambam states the following regarding hachnassas orchim:35 “…the host provides them with food and drink and also escorts them [when they leave]. The reward for escorting one’s guests [as they leave] is greatest of all; it is more important to escort them out than to take them in. Our Sages state:36 ‘Anyone who does not escort his guests [on their way], is likened to one who sheds blood.’”
Why, indeed, is the “reward for escorting one’s guests greatest of all”? It would seem that providing one’s guests with food and drink is so much more important.
By and large, people do quite well on their own. Just as they required no assistance in arriving at the host’s home, they can go on their merry way unaided as well. Why should escorting one’s guests be deemed so important that it provides the greatest reward?
Moreover, why in the world should one who fails to escort his guests be likened to one “who sheds blood”? Why should a host who provides his guests with wonderful hospitality but fails to escort them [as they depart], be compared to a murderer?
On the surface, we can say that our Sages are referring to dangerous locales, where failure to provide one’s guests with a proper escort places them in great peril; i.e., only in such hazardous situations do we liken the host who fails to escort his guests to one “who sheds blood.”
However, Rambam’s language, “Anyone who does not escort his guests is likened to one who sheds blood,” seems to indicate that even in the safest of locations, one is to escort his guests, while failure to do so is likened to bloodshed. Why is this so?
Escorting Guests Demonstrates Total Hospitality
We may say that the explanation is as follows:
When a person hosts a guest, there is no clear proof that his hachnassas orchim is being performed with all his heart. It is quite possible that he feels compelled to do so, either out of deference to his guest or because of the command to perform the mitzvah of hachnassas orchim. However, in truth, the host is not at all pleased at having to have a guest and serve him.
A guest can thus never be absolutely sure that his host rejoiced in his company.
However, when the host not only provides his guest with all his needs while the guest is in his home, but escorts him as well — i.e., he goes far beyond the call of duty of hospitality — this proves that the host truly rejoiced in having his guest.
The reward for escorting one’s guest is therefore greatest of all, as it indicates that the host performed the mitzvah of hachnassas orchim in the best possible manner.
Our Sages say37 that a person who shames another is considered “as if he spilled his blood.” This, of course, does not mean that he literally murdered him, but as the Gemara explains, “We observe that the blood rushes from the face [of a shamed person] and he turns pale.”
The same is true regarding the host who fails to escort his guests. An unescorted guest feels that he was entirely unwelcome and is filled with shame and embarrassment.
Proof That Hospitality Surpasses Receiving the Divine Presence
Rambam writes: “Receiving guests is even greater than receiving the Divine Presence, as the verse states, ‘He saw three people….’” In other words, since Avraham left G‑d in order to greet the approaching three guests, it demonstrates that “Receiving guests is even greater than receiving the Divine Presence.”
The verse that describes the above incident reads as follows: “He lifted his eyes and saw three people standing near him. He ran toward them from the entrance of his tent, bowing to the ground.”
In other words, while G‑d was visiting him, Avraham first lifted his eyes and beheld the three people. He then departed from G‑d and ran to receive his three guests.
Thus, at first, Avraham merely lifted his eyes and beheld the three guests; he did not actually depart from G‑d’s Presence. Only afterward did he finally depart from G‑d’s Presence and run toward his guests.
When Rambam seeks to prove that “Receiving guests is even greater than receiving the Divine Presence,” would it not have made more sense for Rambam to cite the second half of the verse describing Avraham’s departure from G‑d’s Presence in order to receive the guests, rather than that of merely “lifting his eyes” and catching sight of them?
Moreover, the Gemara does in fact cite Avraham’s running toward his guests as proof that “Receiving guests is even greater than receiving the Divine Presence.” Why does Rambam change this and cite a seemingly lesser proof?
“He Saw” Emphasizes Avraham’s Demeanor
We may say that the following is the explanation:
The words, “He lifted his eyes and saw three people standing near him,” emphasizes the relationship of Avraham to the mitzvah of hachnassas orchim. Avraham was so thoroughly engaged in this mitzvah that even in the midst of G‑d’s visit, he was still constantly on the lookout for guests. However, the words that follow, “He ran toward them from the entrance of his tent, bowing to the ground,” as well as the subsequent narrative, merely relate how the guests were looked after and provided for.
Rambam therefore cites the opening of the verse, since the main aspect of hachnassas orchim is the demeanor of the host toward his guests, as explained above. There can be no greater proof of the value of hachnassas orchim than the fact that even while Avraham was being visited by G‑d, he still kept one eye out for possible guests.
How Can Hospitality Surpass Receiving the Divine Presence?
But how, indeed, can we possibly say that “Receiving guests is even greater than receiving the Divine Presence”? How is it possible that providing a guest with his bodily needs of food, drink, lodging and an escort is even greater than “receiving the Divine Presence”?
In fact, this demonstrates the tremendous degree of holiness of the body of a Jew. Chassidus explains that the source and root of a Jew’s body is in G‑d’s Essence; all revelatory levels and degrees of manifestation of the Divine Presence pale in comparison to the essential sanctity and source of a Jew’s physical being.
Thus, when one performs an act of kindness with a Jew, making him feel welcome and comfortable, one merits to receive a degree of Divine illumination that is even greater than that of receiving the degree of illumination that emanates from the level of the Shechinah, or Divine Presence, which generally corresponds to the level of Malchus.38
Spiritual Hospitality Only Equals Receiving the Divine Presence
The Tikkunei Zohar,39 however, states: “Rabbi Shimon [bar Yochai] says, ‘He who receives guests is as if he receives the Divine Presence.’” In other words, receiving guests, according to the Tikkunei Zohar, is equivalent to receiving the Divine Presence, but not “greater than receiving the Divine Presence.”
Why does the Gemara state that “Receiving guests is even greater than receiving the Divine Presence,” while the Tikkunei Zohar merely equates it with receiving the Divine Presence?
We may say that the explanation is the following:
Chassidus explains40 that the unique spiritual qualities of Rabbi Shimon [bar Yochai] enabled him to perform mitzvos in a wholly spiritual manner, i.e., by drawing down exalted degrees of G‑dliness and holiness and achieving lofty spiritual unifications without the necessity of clothing his performance of mitzvos in physical matters. Similar to his performance of other mitzvos, he also fulfilled the mitzvah of hachnassas orchim in a spiritual manner.
Thus Rabbi Shimon’s spiritual performance of hachnassas orchim was merely comparable to receiving the Divine Presence, inasmuch as only the physical performance of hachnassas orchim — hosting a Jew and making him feel welcome in a physical and actual sense — is greater than receiving the Divine Presence.41
