Greater than Greeting the Shechina
Greater than Greeting the Shechina
This week's Parshah begins with the Avraham sitting at the doorway of his tent. He was three days post Bris Milah, which is the day on which one feels the greatest pain, and yet וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם (וירא י"ח א), he was sitting at the entrance of his tent when the day was hot. He sat there, peering out, in desperate hope that he would merit to see passersby and extend hospitality to them. The possuk then tells us that indeed he saw three men passing before his tent. He ran towards them and begged them אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל נָא תַעֲבֹר מֵעַל עַבְדֶּךָ (וירא י"ח ג), My lords, if only I have found favor in your eyes, please do not pass on from besides your servant.
The Gemara tells us that from this episode we learn גְּדוֹלָה הַכְנָסַת אוֹרְחִים מֵהַקְבָּלַת פְּנֵי הַשְּׁכִינָה Taking in guests is greater than receiving the Shechina itself! For on that morning, the Torah tells us וַיֵּרָא אֵלָיו ה', the Divine Presence had come to visit Avraham after his Bris Milah. When Avraham saw the passing merchants, he literally left the Shechina's presence, in order to welcome these weary travelers. This teaches us the great significance of the Mitzvah of הַכְנָסַת אוֹרְחִים. (שבת קכז.)
Immense Reward
The Gemara tells us how Avraham Avinu welcomed and took care of his guests, and expounds on the details of his hospitality. Chazal tell us that Avraham was rewarded for every single act of Chessed that he did with these guests. In the desert, Hashem protected and provided for Avraham's children in multiple ways, as a reward for this Mitzvah. Even more so, each act of kindness that Avraham carried out by himself, was rewarded by Hashem Himself. And for every act of service that Avraham did through a messenger, Hashem rewarded Klal Yisroel through a messenger.
The Gemara enumerates each act and its resultant reward. For example, the Torah tells us וַיִּקַּח חֶמְאָה וְחָלָב, and Avraham took butter and milk (for his guest). As a reward for this הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם (שמות ט"ז ד), Hashem alone sent Manna from Heaven to sustain the Yidden in the Midbar. The possuk says וְהוּא עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ and he was standing over them under the tree. In reward for Avraham remaining in constant proximity to his guests, to ensure that their every need was met, Hashem promised הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר (שמות י"ז ו). Hashem promised to oversee the emergence of water from the rock in the Midbar. The Shechinah itself would be there to facilitate Moshe ability to miraculously bring forth water to quench Klal Yisroel's thirst in the desert. As a reward for escorting the guests out of his tent, Hashem escorted Klal Yisroel through the midbar with the protection of the עַנְנֵי הַכָּבוֹד, the clouds of glory. (בבא מציאה פ"ו:)
The Shlah Hakodosh says that from the lengthy, detailed account that the Torah gives regarding the acts of hospitality that Avraham performed, as well as from the teachings of Chazal detailing the vast reward Klal Yisroel received as a result, we learn the tremendous importance of this great Mitzvah.
To Follow in His Ways
Furthermore, the Shlah emphasizes that Hachnosas Orchim is not "only" a special Middah, a virtuous value, but it is in fact a מִצְוַת עֲשֵׂה included in the commandment of וְהָלַכְתָּ בִּדְרָכָיו (דברים כ"ח ט) and you should follow in His path.
The Rambam explains that Chazal say that the Mitzvah of וְהָלַכְתָּ בִּדְרָכָיו means אַחֲרֵי מִדּוֹתָיו תֵּלֵכוּ You should imitate the attributes of Hashem, and follow in His Ways. מָה הוּא נִקְרָא חַנּוּן אַף אַתָּה הֱיֵה חַנּוּן, Just like He is referred to as Gracious, so too should you be gracious מָה הוּא נִקְרָא רַחוּם אַף אַתָּה הֱיֵה רַחוּם, just like He is referred to as Compassionate, so too should you be compassionate.
The Shlah says that surely the Mitzvah of Hachnosas Orchim is also included in this mandate. He quotes the Gemara that enumerates several acts of kindness that Hashem bestowed upon us, and how we must imitate these attributes of Chesed.
We must clothe the unclothed, וַיַּעַשׂ ה' אֱלֹקִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם as it says Hashem made for Adam and his wife a garment of skin and He clothed them. We must perform the Mitzvah of Bikur Cholim, visiting the sick, like Hashem visited Avraham in the plains of Mamre when he was sick after his Bris Milah. We are instructed to comfort the mourning, נִחוּם אֲבֵלִים, as Hashem came to comfort Yitzchak after Avraham's passing; וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹקִים אֶת יִצְחָק בְּנוֹ (בראשית כ"ה י"א) and it was after the death of Avraham and Hashem blessed Yitzchak his son. We must perform the kindness of burying the dead, as it says וַיִּקְבֹּר אֹתוֹ בַגַּיְ (דברים ל"ד ו) and Hashem buried Moshe in the valley.
One may ponder, why while Chazal enumerate examples where Hashem performed acts of kindness to tell us how we should follow His path, they do not cite an example of הַכְנָסַת אוֹרְחִים. The Shlah clarifies that הַכְנָסַת אוֹרְחִים does not require mention of a specific deed, because Hashem continuously performs this kindness. He benevolently "hosts" us in His beautiful world and constantly grants us from the great bounty that He has prepared for us. Thus, Hachnosas Orchim is surely part of the Mitzvah of וְהָלַכְתָּ בִּדְרָכָיו. For Hashem constantly engages in this Mitzvah through keeping us alive and sustaining us as His "guests" in this world. (של"ה – תורה שבכתב, פר' וירא)
The Power and Potential of this Mitzvah
Chazal in numerous places emphasize, and expound upon the greatness of this Mitzvah. Chazal say that in the days of the Beis Hamidash the Mizbeach brought atonement for our sins. Now that we no longer have a Mizbeach שֻׁלְחָנוֹ שֶׁל אָדָם מְכַפֵּר עָלָיו a person's table brings him forgiveness. By feeding the poor at his table, a person can achieve atonement. Thus, Chazal tell us that feeding the indigent can have the same impact as bringing a Korban for Hashem! (מנחות צז.)
There is another fascinating Gemara that highlights the awesome power of Hachnosas Orchim. Micha was a terrible sinner who erected a temple for Avodah Zarah in very close proximity to the Mishkan Shilo, only three Milin away from it. He sacrificed "korbanos" for his idol, and the smoke of these depraved sacrifices mingled with the smoke of the holy Korbanos in the Mishkan. The Malochim asked Hashem to annihilate him and thereby stop the terrible desecration of His Name. But Hashem answered הַנִּיחוּ לוֹ מִפְּנֵי שֶׁפִּתּוֹ מְצוּיָה לְעוֹבְרֵי דְרָכִים let him be for his entrance is open to the travelers that pass. Despite being a terrible מַחְטִיא אֶת הָרַבִּים, causing others to sin gravely, he was still spared from death due to his performing kindness to passing travelers!
Furthermore, the Mishnah mentions several individuals who sinned so greatly and were also מַחְטִיא אֶת הָרַבִּים, they induced Klal Yisroel to sin, therefore אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא they will never have a portion in the world to come. The Mishnah says that Micha, too, should have been punished in this manner, however, due to his performance of Hachnosas Orchim, he was spared from this eternal punishment. Surely, he was punished for his grave sins, however, he did not lose his portion in the world to come forever, because he extended kindness to those passing his abode. (סנהדרין קג:)
The Iyun Yakov explains why this Mitzvah saved Micha from eternal punishment. He says that because Hachnosas Orchim is greater than קַבָּלַת פְּנֵי הַשְּׁכִינָה, therefore, even though Micha rebelled before Hashem; he erected an idol, and worshipped it, and induced others to worship it, he still did not lose his portion in Olam Haba. Because he performed a Mitzvah that is even greater than welcoming the Shechina, therefore his sinning against the Shechina was not punished as harshly as it would otherwise have been. (עיון יעקב שם)
Investing Thought and Effort
Due to the great value of this Mitzvah, it is worthwhile to study how one can fulfill it to perfection. The Chofetz Chaim, in his sefer Ahavas Chessed, says one should pay great attention, and put his thoughts into how to treat guests well. It is crucial that one should not perform this mitzvah by rote, automatically hosting all guests in the same manner. Rather one should contemplate how he can help each individual guest given his circumstances and unique needs. The Chofetz Chaim then goes into great detail, providing a practical guide on how one can fulfill this Mitzvah in the best way possible.
Firstly, he cautions us to receive guests with a pleasant countenance, and immediately offer them food, because perhaps the guest is hungry but ashamed to request food. One should do so in a joyous manner, and even if he is worried at that moment, he should take great pains to hide his worry from his guests, lest they think that they are causing him to worry. The host should make his guest think that he is wealthy, even if he is in difficult financial straits. If the guests believe themselves to be a burden, then the host can lose his reward for the mitzvah.
The Chofetz Chaim quotes the Zohar Hakodosh (דף קצ"ח ע"א) on the possuk הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ (ישעיה נ"ח) Is it not to share your bread with the hungry. In this possuk, the Navi is urging Klal Yisrael to engage in acts of kindness and care for the impoverished. The Zohar reveals an essential instruction that is hinted to in this possuk. One should prepare cut pieces of bread, and place them in front of the guest so that the guest should not feel uncomfortable helping himself to the food. Those words of the Zohar Hakodosh convey the importance of making our guests feel welcome and comfortable.
The Chofetz Chaim continues his guidance by instructing a host not to stare at his guest when he eats, as that can make him feel awkward. When the guest is ready to go to sleep, he should give him the most comfortable bed, because sleep for the weary is often more important than feeding them.
Chazal (שבת קנא:) caution us that we should always treat our guests respectfully because the way of the world is that it is like a wheel of fortune that is constantly turning, and a person or his offspring could always end up in the position of his needy guests. If this happens and the host or his children will need assistance, in the zechus of having treated other indigents honorably they too will receive help in an honorable way. (אהבת חסד ח"ג פ"א)
Every Yid a Valued Guest
There is a famous story about the Beis Halevi of Brisk that highlights the importance of honoring each and every guest that comes our way, regardless of his status.
When the Beis Halevi used to travel, he would don simple clothes, instead of his rabbinic garb that he would wear in his city, so as to conceal his identity. One time he traveled on a cold night to the city of Baranowitz. Throughout the night the cold intensified until the Rav was forced to find indoor shelter. He approached a house and knocked on the door. When his knock went unanswered, he had no choice but to bang loudly, as it was extremely dangerous to remain outside. The occupant of the house came to the door scowling, and informed the Beis Halevi that he had no room for him to spend the night there because he was expecting guests to arrive shortly.
The Beis Halevi, who was then still Rav in Slutzk, begged the man to at least allow him to come in because remaining outside in such extreme weather is deadly. After much pleading the man allowed them in and told them to stay in the hallway. The Beis Halevi lit a candle and quietly looked into a sefer. Immediately the owner admonished him to extinguish the candle and not disturb his slumber.
After a few hours, a commotion was heard, a wagon pulled up near the house, and the owner quickly opened the door and warmly welcomed the guest the great rebbe Rabbi Aharon of Kodinov and his chasidim.
After drinking warm tea, R' Aharon went to wash his hands in preparation for Maariv. Suddenly he noticed the guest huddled in the corner of the hallway, and after peering intensely he recognized him as the Slutzker Rav. 'Reb Yoshe Ber!' he exclaimed in shock, 'why are you there on the floor?' When the shocked host heard whom he had mistreated so badly, he remorsefully begged for forgiveness, repeating again and again that had he known the identity of his esteemed guest he would have certainly given him his deserved respect.
The Brisker Rav explained to him that Hachnasas Orchim is a mitzvah that has to be performed for all guests, not just distinguished visitors. He told him that he would forgive him on the condition that he came to his house for two weeks, and learned Hilchos Chesed and Hachnosas Orchim. In the home of the Beis Halevi, witnessing how every downtrodden Yid was treated with great respect, the host learned what true Chesed and Hachnosas Orchim is.
The Brisker Rav then told his host that he often had difficulty understanding why the Torah goes into great detail describing the incident when Avraham Avinu brought the three guests into his home. However, scant attention is given to the episode where Lot, at great personal risk, allowed the Malachim into his home in the hostile environment of Sedom. Additionally, the Malachim told Lot that he was not being saved in his own zechus, despite his mesiras nefesh for the mitzvah of Hachnasas Orchim, only in the zechus of Avraham Avinu. Now, proclaimed the Rav, he understands the distinction between those two incidents.
Avraham Avinu thought that simple Arabs were passing his tent, and despite that, he ran with alacrity to invite them in. Lot, however, knew from the start that his guests were holy angels, and therefore it is understandable why he hosted despite the danger. Doing Chesed with distinguished people is not a challenge; how we relate to the poor and downtrodden is a true reflection of our middos tovos.
A Double Mitzvah
The Maharil says that the mitzvah of Hachnosas Orchim can also be performed with a wealthy guest who does not need any financial assistance or favors. When the guest is well-to-do, then servicing them with a pleasant countenance, and giving them respect is the mitzvah in such a case. However, if the guest is indigent, it is a double mitzvah; including both Hachnosas Orchim and Tzedakah. The Maharil writes further that due to our shortsightedness, we err in thinking that extending hospitality to a distinguished guest is greater than to a poor person, when in fact the opposite is true. We should be twice as joyed when a poor guest requires our hospitality because that extends us the opportunity to fulfill both the Mitzvah of Hacnasas Orchim as well as Tzedakah. (מהרי"ל – יש נוחלין, מובא באהבת חסד)
Beyond the Food
Avraham Avinu, however, did understand the importance of extending hospitality to the poor and doing the Mitzvah in a most ideal manner regardless of who the guests were.
He asked the guests וְאֶקְחָה פַת לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ please take a slice of bread and satisfy your hearts then you will move on. In the sefer Minchas Yosef, he askes in the name of the Belzer Rav zt"l that perhaps it should have said וְאַחַר תַּעֲבֹרוּ and then you will continue your sojourn. After you have eaten you will continue your journey. However, explained the Rav, Avraham Avinu told the travelers if you are in a hurry, I will give you bread and you can satisfy your hearts only after you have traveled further, whenever and wherever it is convenient for you to eat. I will provide you with your needs, and you can then use the bread at your discretion, in whichever way works best for you.
The Belzer Rav indeed displayed this degree of thoughtfulness when he performed Hachnosas Orchim. The Rav was once journeying back to Poland, and he stopped in the town of Holoshitz. The Satmer Rav, who resided near that town, took the opportunity to go and visit the Belzer Rav. When he arrived, the Rav was between Minchah and Maariv, a time during which he was meticulous not to accept any visitors. He sanctified this time only to speak to his holy children about important matters, and would never do anything else at that time.
Therefore, the Gabbai apologized to the Satmer Rebbi and told him that he would have to wait till after Maariv. However, the Gabbai of the Satmer Rebbe took the courage to enter the Belzer Rav's room and inform him that he had a distinguished guest waiting for him. The Belzer Rav actually came out, and greeted the Satmar Rav with much joy. He then told him that he understood that his time was precious, and he did not want to delay him, therefore he veered from his important value not to accept visitors at this time, in order not to keep him waiting.
He then quoted the above-mentioned possuk וְאֶקְחָה פַת לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ satisfy your hearts and then you will continue, and he explained that Avraham understood that his guests were in the middle of a journey, and may be anxious to continue. Therefore, Avraham hurried to serve them quickly, so as not to delay them unnecessarily. Part of Hachnosas Orchim, he said, is to convenience your guests as much as possible, therefore I came out to greet you, so that you should not have to wait any longer.
In the same vein, the Gaon R' Shaul Brach was once by the first Bobover Rebbe. The Rebbe in a display of affection for R' Shaul, told him that before he leaves he wants to make a seudas preidah a farewell meal in his honor. At the start of the meal, the Rebbe took out a small clock and told R' Shaul that he understood that he was in a hurry, and he was therefore keeping a careful eye on the time and would make sure that the seudah did not drag unnecessarily. He then told him that he has b'kabalah, a concept he inherited from his holy grandfathers, that an essential part of Hachnosas Orchim is not to keep guests waiting, to honor their time, and to pay heed that perhaps they are in a hurry. (כבוד השבת בראשית ע' 250-253)
This thoughtfulness, both of the Beis Halevi, the Belzer Rav, and the Bobover Rav, when treating guests, shows the significance of investing much thought into how to fulfill this crucial Mitzvah in the most superior manner possible. For indeed, Avraham Avinu himself, left the Shechina, to fulfill this great Mitzvah, which is part of the mandate of וְהָלַכְתָּ בִּדְרָכָיו, following in the path of Hashem. Additionally, it brings great dividends as we see Klal Yisroel was sustained and protected in the Midbar in reward for Avraham's Hachnosas Orchim, and as the Gemara says it can save us from death, and punishment and bring forgiveness for our sins just like a korban. May we indeed merit forgiveness and the building of the third Beis Hamikdash where we will again merit to sacrifice korbanos, אָמֵן.
גוט שבת
