A traditional feature of the Jewish Sabbath has always been the "mitzvah" of home hospitality, whereby Jews opened their homes to their fellow Jews as an expression of the covenantal family that is the Jewish people.  In this spirit, we the developers of this site invite you, our "Sabbath guests," to participate freely in shared learning and table-talk discussion between Jews from across the spectrum of Jewish identification ("religious," "secular," "traditional," "assimilated," "national," etc.) about the nature of the different kinds of "Sabbaths" and their pleasures (religious, civil, ethnic, populist, etc.), including even the non-observance of the Sabbath (from biblical times an inseparable part of the Jewish people’s Sabbath).  As Achad HaAm (Asher Ginzberg, 1856-1927) said, "More than the Jewish people have kept the Sabbath, the Sabbath has kept the Jewish people."  How so?

The biblical Abraham serves in Jewish tradition as the model for home hospitality.  Testimony to this trait in his character is found in the biblical story of his generous welcome of three travelers (who we learn later are divine messengers - "angels"), in Genesis 18 (see below).

The importance of hospitality, in particular towards the needy, was expressed by Yosi ben Yochanan of Jerusalem, in the Ethics of the Fathers (1:5):  "Let your house be open wide; treat the poor as members of your own family."  The Talmud (Shabbat 127a) counts hospitality among the good deeds whose "fruits" a man eats in "this world," but whose "principle" remains to sustain him in "the world to come."  The well-known opening of the Passover Seder, "All who are hungry, come and eat," has its origin in Rav Huna’s custom in Talmudic times of prefacing every meal throughout the year with this hospitable invitation (Ta’anit 20b).

The Rabbis of the Talmud taught a Jew to make his guests feel comfortable (Berachot 58a).  When the guests arrive, one is to treat them with utmost respect, even if their own behavior is coarse.  One must serve them their meal as quickly as possible, since if they are poor, they may be embarrassed to ask, even if they are hungry.  Although the host may be burdened by his own troubles, he is obligated to relate cheerfully to his guests.  He is forbidden to boast before them of his wealth and possessions, lest he cause his guests to feel inferior.  Moreover, the host himself should wait upon his guests and serve them personally, as did the Patriarch Abraham, rather than depending upon his servants.

The guests, for their part, should express their appreciation to their host, and should not overstay their welcome.  A special blessing is added to the Grace After Meals, with which the guests ask God’s blessing upon the host and his family.

During the Middle Ages, and afterwards as well, when many Jews were compelled to wander from place to place and from city to city, special "Hospitality Committees" were founded in Jewish communities, in order to feed and house guests, often in the synagogue or in an inn built especially for this purpose.

[Translated from The Encyclopedia of Judaism, ed. Geoffrey Wigoder]

"And he lifted up his eyes and looked, and here were three men standing before him.  So seeing, he ran from the opening of the tent to greet them, and he bowed down to the ground.  And he said, "My sirs, if you please, please don’t pass by your servant.  Rather, let some water be taken and your feet washed, so that you may rest beneath the tree.  And I will get a loaf of bread, so that you may eat well, and only then continue on your way."
(Genesis 18:2-5)

 To read the whole story, click HERE.
 

Questions for Discussion:
1. What details from this excerpt could have served as a basis for the Jewish customs of hospitality?
2. What values are embodied in the custom of Sabbath hospitality?

To respond in the Forum, click HERE.