One of the most well-known Mitzvos between man and his fellow man, is Hachnasas Orchim, welcoming and hosting guests.
Hachnasas Orchim falls under the umbrella of Gemilus Chassadim. It is also part of the Mitzvah of Ahavas Yisroel and fulfills the Mitzvah of Tzedaka. It is one of the Mitzvos that our sages teach that one receives the principal reward in the world to come, but also enjoys the “fruits” in this world.
Amongst the Mitzvos, Hachnasas Orchim is considered as a “great Mitzvah”. The sages teach that the Mitzvah of Hachnasas Orchim is even greater than greeting the presence of the Shechina. They also teach that nowadays, in the absence of the Mizbeach which would bring atonement through the sacrifices, a person’s table brings them atonement. This refers to the Mitzvah of Hachnasas Orchim.
When one hosts guests in fulfillment of Hachnasas Orchim, the meal is considered a Seudas Mitzvah. Because of its status as a Mitzvah, there are a number of Halachic leniencies that can apply in different areas of Halacha. Some of these leniencies will be discussed below.
Which type of guests qualify?
However, not every case of hosting guests qualifies as a Mitzvah in the Halachic sense. The Halachic criteria to be considered Hachnasas Orchim depends of the type of guests one is hosting and the circumstances under which one is hosting them.
The Terumas Hadeshen writes that one only fulfills the Mitzvah of Hachnasas Orchim when hosting guests who have come from out-of-town, and one hosts them in their home. The Ram”o adds that the same would applies if the guests from out-of-town are staying in someone else’s house and one hosts them for a meal.
The Alter Rebbe explains that If one invites their friends who live in the same town to eat with them, this is not considered Hachansas Orchim in the Halachic sense, and the leniencies will not apply. The reason that this is not considered as Hachnasas Orchim, is because these people would otherwise be able to eat in their own home. They have only been invited as a sign of friendship and not out of need. Even though these guests would not have prepared food for Shabbos, there is still no Mitzvah because there was no Mitzvah-need to have invited them prior to Shabbos and had they not been invited, they could have prepared.
If one invites their local friends to join a meal in honour of a guest from out of town who is being hosted, the local guests are also considered as Orchim. Friends who have come from out-of-town also qualify.
If someone from out-of-town pays board and lodging, the leniencies of Hachansas Orchim do not apply to their hosts. If they are only paying to stay, but meals are not included, it would be Hachasas Orchim to host them for meals.
Other types of Hachnasas Orchim
The Acharonim write that having guests who live in the same city may still qualify as Hachnasas Orchim, depending on the circumstances. The Shulchan Aruch was just discussing the standard case, whereby someone who lives in-town is presumed to be able to provide for themselves.
Inviting someone who is poor and would not be able to eat in their own home would certainly be considered Hachnasas Orchim. The same would apply when inviting someone who is unable to cook for themselves or have someone else prepare for them.
The Acharonim also write that inviting guests who have a real emotional or psychological need for company qualifies as Hachnasas Orchim. Examples would include inviting those who are lonely or people who need support and friendship – such as someone who is going through a hard time.
Inviting someone who does not have friends or someone who does not ever get invited out, would also qualify as by doing so, one lifts their spirits. Inviting someone who is struggling, in order to give them a break, may also qualify as Hachnasas Orchim.
Hachnasas Orchim also applies when hosting people who are “spiritually poor”. Inviting someone who does not observe Shabbos at home or would not have a Shabbos meal at home, would certainly be considered Hachnasas Orchim. Inviting someone as part of Shlichus or Kiruv, in order to bring them closer to Torah-observance, would also be considered Hachnasas Orchim.
Hosting Bochurim or seminary girls from out-of-town could also qualify as Hachnasas Orchim. This is not only when hosting them on a Shabbos-off when they have nowhere else to eat. It may also apply even if they could eat in the Yeshivah, as they may be homesick or miss being in a family environment which may impact their emotional wellbeing.
Shabbos Leniencies
On Shabbos, one is not permitted to empty a storeroom, even if the objects are not Muktzah. This is because of Tircha – the sages did not want us to exert ourselves on Shabbos. However, if it is being done for the sake of a Mitzvah, one may empty the room even if it causes great Tircha. The Mishna gives the examples of clearing a room to use as a Beis Midrash or for the sake of guests – to make room for them. The same applies to any Seudas Mitzvah.
On Shabbos one is generally not permitted to ask a non-Jew to do a forbidden action on Shabbos on their behalf, even if the action is only Rabbinically forbidden. One of the exceptions is the principle Shvus Dshvus Bemakom Mitzvah, that for the sake a Mitzvah, one is allowed to ask a non-Jew to do something that is only Rabbinically forbidden on Shabbos.
Being that Hachnasas Orchim is defined as a Mitzvah, the leniencies applicable to Mitzvos also apply to Hachnasas Orchim. An example of this would be asking a non-Jew to carry food through a Karmelis on Shabbos (a public area that does not qualify as a Biblical Reshus Harabim). This only applies if the food is essential for the meal and to honour the guests.
There may also be scope for leniency to permit asking a non-Jew to do Rabbinically forbidden things to make it comfortable for a guest, even if this would not be sufficient to justify asking them to do it for one’s own sake. Examples could include asking a non-Jew to turn on an air-conditioner if it is uncomfortable or to turn on LED lights if it is too dark.
On Shabbos, certain reading materials are forbidden, under the Rabbinic prohibition of Shtarei Hedyotos. This enactment was to prevent people from coming to read financial documents that may in turn lead to writing on Shabbos. The Mishna gives the example of reading a list of the names of one’s guests or from a menu that lists the foods that are going to be served. The prohibition of Shtarei Hedyotos does not apply for the sake of a Mitzvah. Based on this, the Acharonim justify the practise that for the Mitzvah of Hachnasas Orchim, one may read from a guest list or menu. The Mishna is discussing reading from a guest list when one is hosting their friends from in-town, which does not qualify as a Mitzvah as discussed above.
