5/7/2014 Hachnasat Orchim | Sefaria Source Sheet Builder Hachnasat Orchim Source Sheet by Tova Nadler 1. Genesis 18:18 ֹ‫ ְבּ ֵאל‬ ‫֔ה‬ ‫ ַמ ְמ ֵר‬ ‫֖נֵי‬ ‫וַיֵּ ָר‬ (‫)א‬ ‫ִשּׂ‬ ‫֙ה‬ ‫ ֵעינָיו‬ ‫֤א‬ ָ ‫וַיּ‬ (‫)ב‬ ‫ ַהיּֽוֹם׃‬ ‫֥ם‬ ֹ‫ ְכּח‬ ‫֖אֶֹהל‬ ֥ ֵ ֹ‫י‬ ‫֛וּא‬ ‫וְה‬ ‫֑א‬ ָ‫יְהו‬ ֙ ‫ ֵא ָליו‬ ‫֤א‬ ֵ‫וְ ִהנּ‬ ‫֔יַּ ְרא‬ ַ‫ו‬ ֙ ‫ ֶֽפּ ַתח־ ָה‬ ‫שׁב‬ ‫ ָע ָל‬ ‫֖בים‬ ‫וַיֹּא ַמ‬ (‫)ג‬ ‫אָ ְרצָה׃‬ ‫֖חוּ‬ ‫ָשׁ‬ ‫ְשׁלֹ ָשׁ‬ ‫֨א‬ ָ‫ ִאם־נ‬ ‫ ֲאדֹנָ֗י‬ ‫֑ר‬ ְ ‫וַיּ‬ ‫֔אֶֹהל‬ ֶ ‫ ִמ‬ ֙ ‫ ִל ְק ָרא ָתם‬ ‫֤יָּ ָרץ‬ ִ ‫נִ ָצּ‬ ‫֔ים‬ ִ ‫ ֲאנ‬ ‫֣ה‬ ‫ ָה‬ ‫֣פּ ַתח‬ ַ‫ו‬ ‫וַ֗יַּ ְרא‬ ‫֑יו‬ ֽ ‫ִשׁ ַתּ‬ ‫ ַרְג ֵלי ֶכ‬ ‫֖וּ‬ ‫ ֵמ ַע‬ ‫֖בֹר‬ ‫אַל־‬ ‫֔יך‬ ‫ָמ ָצ‬ ‫תּ ַחת‬ ֥ ַ ‫֖וּ‬ ‫וְ ִֽה ָשּׁ ֲענ‬ ‫֑ם‬ ‫וְ ַר ֲחצ‬ ‫֔מיִם‬ ַ ‫ ְמ ַעט־‬ ‫֣א‬ ָ‫ֻקּח־נ‬ ‫ ֵחן‬ ‫֤א ִתי‬ ‫ ַת ֲע‬ ‫֥נָא‬ ַֽ ‫י‬ (‫)ד‬ ‫ ַע ְב ֶֽדּ ָך׃‬ ‫֥ל‬ ָ ֶ‫ ְבּ ֵעינ‬ ֙ ‫ ַתּ ֲע ֶשׂ‬ ‫֥כּן‬ ‫֖ה‬ ֵ ‫֔וּ‬ ‫֣א ְמר‬ ֹ‫וַיּ‬ ‫֑כם‬ ֶ ‫ ַֽעל־ ַע ְב ְדּ‬ ‫תּם‬ ֖ ֶ ‫ ֲע ַב ְר‬ ‫֥כּן‬ ֵ ‫ ִֽכּי־ ַעל־‬ ‫֔רוּ‬ ֹ‫ ַתּ ֲעב‬ ‫֣חר‬ ַ ‫אַ‬ ֙ ‫ ִל ְבּ ֶכם‬ ‫֤וּ‬ ‫וְ ַס ֲעד‬ ‫֜ל ֶחם‬ ֶ ‫פַת־‬ ‫֨חה‬ ָ ‫וְ ֶא ְק‬ (‫)ה‬ ‫ָה ֵֽעץ׃‬ ‫ַכּ ֲא ֶשׁ‬ ָ ‫ ֶא‬ ‫֖אֱֹה ָלה‬ ‫וֲַע ִשׂ‬ ‫֖וּשׁי‬ ‫֥י‬ ִ ‫ל‬ ‫סֶֹלת‬ ‫ַח‬ ֔ ‫קמ‬ ֣ ֶ֙ ‫ ְס ִאים‬ ‫֤שׁ‬ ֹ‫שׁל‬ ‫י‬ ִ ‫ ַמ ֲה‬ ‫וַ֗יֹּא ֶמר‬ ‫֑רה‬ ָ ‫ל־שׂ‬ ָ ‫אַ ְב ָר‬ ‫֧הר‬ ֵ ‫וַיְ ַמ‬ (‫)ו‬ ‫ ִדּ ַֽבּ ְר ָתּ׃‬ ‫֥ר‬ ‫ ָה‬ ‫֛הם‬ ְ ‫֞ר‬ ‫וַיְ ַמ ֵה‬ ‫֔נַּ ַער‬ ‫וַיִּ ֵתּ‬ ֙ ‫ ֶאל־ ַה‬ ‫֣ן‬ (‫)ח‬ ‫תוֹ׃‬ ‫ ַל ֲעשׂ‬ ‫֖ר‬ ‫וָטוֹב‬ ‫֤ך‬ ֜ ָ ‫ ֶבּן־בּ‬ ‫ִקּח‬ ֨ ַ ‫וַיּ‬ ‫֑הם‬ ָ ‫אַ ְב ָר‬ ‫֣רץ‬ ָ ‫ָקר‬ ֖ ָ ‫וְ ֶאל־ ַהבּ‬ (‫)ז‬ ‫ֻעֽגוֹת׃‬ ֹֽ‫א‬ ‫֥וֹת‬ ְ ‫ ַר‬ ‫ָקר‬ ‫ִקּ‬ ‫ ִל ְפנֵי ֶה‬ ‫תּן‬ ‫ ָה ֵע‬ ‫תּ ַחת‬ ‫ ֲא ֶשׁ‬ ֙ ‫וַיֹּא ֵֽכלוּ׃‬ ‫֖ץ‬ ֥ ַ ‫֛הם‬ ֶ ‫ ֲע ֵלי‬ ‫֧מד‬ ֵֹ‫ע‬ ‫וְ ֽהוּא‬ ‫֑ם‬ ֖ ֵ ִ‫וַיּ‬ ‫שׂה‬ ֔ ָ ‫ ָע‬ ‫֣ר‬ ‫ָקר‬ ‫ ֶח ְמאָ‬ ‫֨ח‬ ַ ‫וַיּ‬ ָ ‫וּ ֶבן־ ַהבּ‬ ‫וְ ָח ָל֗ב‬ ‫֜ה‬ (1) And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day; (2) and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth, (3) and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. (4) Let now a little water be fetched, and wash your feet, and recline yourselves under the tree. (5) And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’ (6) And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’ (7) And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it. (8) And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. 2. Rashi on Genesis 18:3 ‫תעבור‬ ‫נא‬ ‫אל‬ ‫אמר‬ ‫ולגדול‬ ‫אדונים‬ ‫כולם‬ ‫וקראם‬ ‫אמר‬ ‫שבהם‬ ‫לגדול‬ "'‫וגו‬ ‫נא‬ ‫אם‬ ‫אדני‬ ‫"ויאמר‬ (‫)א‬ ‫והיה‬ ‫הוא‬ ‫קודש‬ ‫ד"א‬ (‫לה‬ ‫)שבועות‬ ‫חול‬ ‫הוא‬ ‫זה‬ ‫ובלשון‬ ‫עמו‬ ‫חבריו‬ ‫יעמדו‬ ‫הוא‬ ‫יעבור‬ ‫שלא‬ ‫וכיון‬ ‫לקראתם‬ ‫וירץ‬ ‫אחר‬ ‫שכתוב‬ ‫ואע"פ‬ ‫האורחים‬ ‫את‬ ‫ויכניס‬ ‫שירוץ‬ ‫עד‬ ‫לו‬ ‫להמתין‬ ‫להקב"ה‬ ‫אומר‬ ‫שנכתב‬ ‫באדם‬ ‫רוחי‬ ‫ידון‬ ‫לא‬ ‫אצל‬ ‫שפירשתי‬ ‫כמו‬ ‫כן‬ ‫לדבר‬ ‫המקראות‬ ‫ודרך‬ ‫היתה‬ ‫לכן‬ ‫קודם‬ ‫האמירה‬ ‫בב"ר‬ ‫הלשונות‬ ‫ושתי‬ ‫שנה‬ ‫ק"כ‬ ‫גזירת‬ ‫קודם‬ ‫א"כ‬ ‫אלא‬ ‫לומר‬ ‫וא"א‬ ‫נח‬ ‫ויולד‬ ‫אחר‬ "and he said 'My lord, if etc." he addressed this to the greatest among them, and he called all of them master, and to the greatest he said "pass not away", and since he would not leave his companions would stay with him; in this interpretation, adoni is not holy. Another interpretation: adoni is holy, and Avraham said to Gd to wait for http://sefaria.org/sheets/1965 1/7 5/7/2014 Hachnasat Orchim | Sefaria Source Sheet Builder him until he would run and bring in the guests... 3. Sforno on Gensis 18:2 :‫להסתכל‬ ‫התכוון‬ .‫עיניו‬ ‫וישא‬ (‫)ב‬ :‫עמו‬ ‫לדבר‬ ‫יקרבו‬ ‫בטרם‬ .‫לקראתם‬ ‫וירץ‬ ‫בעיני‬ ‫חשיבותו‬ ‫על‬ ‫יורה‬ ‫לדבר‬ ‫הזריזות‬ ‫כי‬ ,‫לכבודם‬ ‫לרוץ‬ ‫הפתח‬ ‫מן‬ ‫שהתחיל‬ .‫האהל‬ ‫מפתח‬ :(‫ח‬ ‫לד‬ ‫)שם‬ "‫וישתחו‬ ‫ארצה‬ ‫ויקוד‬ ‫משה‬ ‫"וימהר‬ ‫כענין‬ ,‫אליו‬ ‫המזדרז‬ And he lifted his eyes he intended to look; And he ran to great them before they approached to speak to him; From the tent door He started to run from the door to honor them, because alacrity in a matter demonstrates its importance in the eyes of the one who hurries, as it says "And Moshe hurried and prostrated himself to the ground and bowed." 4. Shabbat 127a:5678 ‫האורחין‬ ‫מפני‬ ‫דקתני‬ ‫המדרש‬ ‫בית‬ ‫כהשכמת‬ ‫אורחין‬ ‫הכנסת‬ ‫גדולה‬ ‫יוחנן‬ ‫א"ר‬ :'‫וכו‬ ‫האורחין‬ ‫מפני‬ ‫מפני‬ ‫דקתני‬ ‫המדרש‬ ‫בית‬ ‫מהשכמת‬ ‫יותר‬ ‫אמר‬ ‫מנהרדעא‬ ‫דימי‬ ‫ורב‬ ‫המדרש‬ ‫בית‬ ‫בטול‬ ‫ומפני‬ ‫פני‬ ‫מהקבלת‬ ‫אורחין‬ ‫הכנסת‬ ‫גדולה‬ ‫רב‬ ‫אמר‬ ‫יהודה‬ ‫רב‬ ‫אמר‬ ‫המדרש‬ ‫בית‬ ‫בטול‬ ‫ומפני‬ ‫והדר‬ ‫האורחין‬ ‫אלעזר‬ ‫א"ר‬ '‫וגו‬ ‫תעבור‬ ‫נא‬ ‫אל‬ ‫בעיניך‬ ‫חן‬ ‫מצאתי‬ ‫נא‬ ‫אם‬ ('‫)ה‬ ‫ויאמר‬ (‫ג‬ ,‫יח‬ ‫)בראשית‬ ‫דכתיב‬ ‫שכינה‬ ‫שאבא‬ ‫עד‬ ‫המתן‬ ‫לגדול‬ ‫לומר‬ ‫יכול‬ ‫קטן‬ ‫אין‬ ‫ב"ו‬ ‫מדת‬ ‫ודם‬ ‫בשר‬ ‫מדת‬ ‫הקב"ה‬ ‫כמדת‬ ‫שלא‬ ‫וראה‬ ‫בא‬ ‫א"ר‬ ‫שילא‬ ‫בר‬ ‫יהודה‬ ‫רב‬ ‫אמר‬ '‫וגו‬ ‫מצאתי‬ ‫נא‬ ‫אם‬ ('‫)ה‬ ‫ויאמר‬ ‫כתיב‬ ‫הוא‬ ‫ברוך‬ ‫בהקדוש‬ ‫ואילו‬ ‫אצלך‬ ‫הן‬ ‫ואלו‬ ‫הבא‬ ‫לעולם‬ ‫לו‬ ‫קיימת‬ ‫והקרן‬ ‫הזה‬ ‫בעולם‬ ‫פירותיהן‬ ‫אוכל‬ ‫אדם‬ ‫דברים‬ ‫ששה‬ ‫יוחנן‬ ‫א"ר‬ ‫אסי‬ ‫והדן‬ ‫תורה‬ ‫לתלמוד‬ ‫בניו‬ ‫והמגדל‬ ‫המדרש‬ ‫בית‬ ‫והשכמת‬ ‫תפלה‬ ‫ועיון‬ ‫חולים‬ ‫וביקור‬ ‫אורחין‬ ‫הכנסת‬ ‫הזה‬ ‫בעולם‬ ‫פירותיהן‬ ‫ואוכל‬ ‫אותם‬ ‫עושה‬ ‫שאדם‬ ‫דברים‬ ‫אלו‬ ‫תנן‬ (‫אנן‬ ‫והא‬ ‫איני‬ ‫זכות‬ ‫לכף‬ ‫חברו‬ ‫את‬ ‫אדם‬ ‫שבין‬ ‫שלום‬ ‫והבאת‬ ‫חסדים‬ ‫וגמילות‬ ‫ואם‬ ‫אב‬ ‫כיבוד‬ ‫הן‬ ‫ואלו‬ ‫הבא‬ ‫לעולם‬ ‫לו‬ ‫קיימת‬ ‫והקרן‬ [‫לא‬ ‫אחרינא‬ ‫מידי‬ ‫אין‬ ‫]הני‬ (‫כולם‬ ‫כנגד‬ ‫ות"ת‬ ‫לחברו‬ To make room for the guests, etc. R. Johanan said: Hospitality to wayfarers is as great as early attendance at the Beth Hamidrash, since he [the Tanna] states, to make room for guests or on account of the neglect of the beth hamidrash. R. Dimi of Nehardea said: It is 'greater' than early attendance at the Beth Hamidrash, because he states, to make room for guests, and then, and on account of the neglect of the beth HaMidrash. Rab Judah said in Rab's name: Hospitality to wayfarers is greater than welcoming the presence of the Shechinah, for it is written, And he said, My lord, if now I have found favor in thy sight, pass not away, etc. R. Eleazar said: Come and observe how the conduct of the Holy One, blessed be He, is not like that of http://sefaria.org/sheets/1965 2/7 5/7/2014 Hachnasat Orchim | Sefaria Source Sheet Builder mortals. The conduct of mortals [is such that] an inferior person cannot say to a great[er] man, Wait for me until I come to you; whereas in the case of the Holy One, blessed be He, it is written, and he said, My Lord, if now I have found, etc. 5. Maharsha, Chidushei Agadot, Shabbat 127a ‫אורח‬ ‫לאו‬ ‫מדתו‬ ‫לפי‬ ‫בב"ו‬ ‫כי‬ ‫גם‬ ‫ענינו‬ ‫אל‬ ‫טעם‬ ‫נותן‬ ‫שהוא‬ ‫נראה‬ '‫כו‬ ‫הקב"ה‬ ‫כמדת‬ ‫שלא‬ ‫עסקיו‬ ‫אחר‬ ‫ילך‬ ‫שהקטן‬ ‫כבודו‬ ‫פוחת‬ ‫שהוא‬ ‫עליו‬ ‫שימתין‬ ‫הגדול‬ ‫אל‬ ‫הקטן‬ ‫שיאמר‬ ‫ארעא‬ ‫וגם‬ ‫כבודו‬ ‫הארץ‬ ‫כל‬ ‫מלא‬ ‫כי‬ ‫מדתו‬ ‫לפי‬ ‫בהקב"ה‬ ‫אבל‬ ‫אליו‬ ‫שיחזור‬ ‫עד‬ ‫עליו‬ ‫ימתין‬ ‫והגדול‬ ‫כבוד‬ ‫פחת‬ ‫ח"ו‬ ‫שם‬ ‫אין‬ ‫אליו‬ ‫אברהם‬ ‫שיחזור‬ ‫עד‬ ‫וממתין‬ ‫שכינתו‬ ‫גילוי‬ ‫מסתלק‬ ‫אין‬ ‫אם‬ ‫וק"ל‬ ‫מקומו‬ ‫העולם‬ ‫ואין‬ ‫עולם‬ ‫של‬ ‫מקומו‬ ‫הוא‬ ‫כי‬ ‫מקום‬ ‫נקרא‬ ‫שע"כ‬ ‫ב"ה‬ ‫המקום‬ "For it is not like the manner of Gd" it appears that he is giving a reason for this idea, because also for people, according to their characteristics, is is not the norm that the lesser would say to the greater to wait for him, as it is detracting from the honor [of the greater] that the lesser would go after his own affairs and the greater would wait until he returns to him. But, for Gd, according to his character, because the whole world is filled with His glory, if he does not remove the revelation of his presence and waits for Avraham to return, there is no, Gd forbid, lessening of the honor of Gd because that is why he is called makom, because He is the place of the world, and the world is not His place. 6. Shulchan Aruch 1:333:1 ‫אלא‬ ‫לפנותו‬ ‫בו‬ ‫להתחיל‬ ‫אסור‬ ‫ממנו‬ ‫להסתפק‬ ‫שמותר‬ ‫פי‬ ‫על‬ ‫אף‬ ‫יין‬ ‫כדי‬ ‫של‬ ‫או‬ ‫תבואה‬ ‫של‬ ‫אוצר‬ (‫)א‬ ‫האוצר‬ ‫היה‬ ‫אם‬ ‫מפנהו‬ ‫וכיצד‬ ‫המדרש‬ ‫בית‬ ‫בו‬ ‫לקבוע‬ ‫או‬ ‫אורחים‬ ‫להכנסת‬ ‫שפינהו‬ ‫כגון‬ ‫מצוה‬ ‫לדבר‬ ‫בו‬ ‫היה‬ ‫לא‬ (‫מפנין‬ ‫פרק‬ ‫ור''ן‬ ‫מרדכי‬ ‫)הגהות‬ (‫סאים‬ ‫שלש‬ ‫קופה‬ ‫)שבכל‬ ‫קופות‬ ‫חמש‬ ‫ממנו‬ ‫מפנה‬ ‫גדול‬ ‫וכל‬ :‫הגה‬ .‫גומות‬ ‫להשוות‬ ‫יבא‬ ‫שמא‬ ‫יפנה‬ ‫לא‬ ‫כולו‬ ‫אבל‬ ‫קופות‬ ‫ארבע‬ ‫מהם‬ ‫מפנה‬ ‫קופות‬ ‫חמש‬ ‫אלא‬ ‫אצלו‬ ‫שנתארחו‬ ‫אלא‬ ‫אורחים‬ ‫מקרי‬ ‫ולא‬ ‫אורחים‬ ‫לצורך‬ ‫כן‬ ‫גם‬ ‫מותר‬ ‫מצוה‬ ‫צורך‬ ‫משום‬ ‫שהתירו‬ ‫שבות‬ ‫לסעוד‬ ‫חבירו‬ ‫כשזימן‬ ‫אבל‬ (‫ע''ב‬ ‫סימן‬ ‫הדשן‬ ‫)תרומת‬ ‫אחרים‬ ‫אצל‬ ‫שנתארחו‬ ‫אורחים‬ ‫שזימן‬ ‫או‬ ‫בביתו‬ :(‫יוסף‬ ‫)בית‬ ‫רשות‬ ‫סעודת‬ ‫רק‬ ‫מצוה‬ ‫סעודת‬ ‫ואינה‬ ‫אורחים‬ ‫מקרי‬ ‫לא‬ ‫אצלו‬ And all shvut that is permitted for the needs of a mitzvah is also permitted for the sake of guests, and they are not considered guests unless they are staying with him in his home or that he invited guests who are staying with others. http://sefaria.org/sheets/1965 3/7 5/7/2014 Hachnasat Orchim | Sefaria Source Sheet Builder 7. Mishneh Torah, Hilchot Avel 14:2 ‫עוברי‬ ‫מאכיל‬ ‫בה‬ ‫שנהג‬ ‫החסד‬ ‫ודרך‬ ‫אבינו‬ ‫אברהם‬ ‫שחקקו‬ ‫החק‬ ‫והוא‬ ‫הכל‬ ‫מן‬ ‫מרובה‬ ‫הלויה‬ ‫שכר‬ ‫והנה‬ ‫וירא‬ ‫שנאמר‬ ‫שכינה‬ ‫פני‬ ‫מהקבלת‬ ‫אורחים‬ ‫הכנסת‬ ‫וגדולה‬ ‫אותן‬ ‫ומלוה‬ ‫אותן‬ ‫ומשקה‬ ‫דרכים‬ .‫דמים‬ ‫שופך‬ ‫כאילו‬ ‫מלוה‬ ‫שאינו‬ ‫כל‬ ‫חכמים‬ ‫אמרו‬ ‫מהכנסתן‬ ‫יותר‬ ‫ולוויים‬ ‫אנשים‬ ‫שלשה‬ 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." 8. Mishneh Torah, Sabbath 26:15 ‫אלא‬ ‫לפנותו‬ ‫בו‬ ‫להתחיל‬ ‫אסור‬ ‫ממנו‬ ‫להסתפק‬ ‫שמותר‬ ‫אע"פ‬ ‫יין‬ ‫כדי‬ ‫של‬ ‫או‬ ‫תבואה‬ ‫של‬ ‫אוצר‬ (‫)טו‬ ‫אחד‬ ‫כל‬ ‫אותו‬ ‫מפנין‬ ‫וכיצד‬ ‫המדרש‬ ‫בית‬ ‫בו‬ ‫לקבוע‬ ‫או‬ ‫אורחין‬ ‫להכנסת‬ ‫שפינהו‬ ‫כגון‬ .‫מצוה‬ ‫לדבר‬ ‫אלא‬ ‫שבארנו‬ ‫כמו‬ ‫אוצר‬ ‫של‬ ‫קרקעיתו‬ ‫יכבדו‬ ‫ולא‬ .‫שגומרין‬ ‫עד‬ ‫קופות‬ ‫חמש‬ ‫או‬ ‫ארבע‬ ‫ממלא‬ ‫ואחד‬ .‫וביציאתו‬ ‫בכניסתו‬ ‫ברגליו‬ ‫שביל‬ ‫ועושה‬ ‫בו‬ ‫ויוצא‬ ‫נכנס‬ Although taking [produce] from a storehouse of grain or of barrels of wine is permitted, it is forbidden to begin to empty [the storehouse] unless this is being done for a purpose associated with a mitzvah e.g., emptying it to host guests or to establish a hall of study. [In the latter situations,] how should the storehouse be emptied? Every person should take [out] four or five containers until it has been completely [cleared]. We may not sweep the floor of the storehouse, as has been explained. [Even when one is forbidden to empty the storehouse,] one may enter and leave and create a path with one's feet by entering and leaving. 9. Shulchan Aruch 1:168:5 ‫איזה‬ ‫על‬ ‫מברך‬ ‫כוכבים‬ ‫עובד‬ ‫מפת‬ ‫נזהר‬ ‫אינו‬ ‫אם‬ ‫ישראל‬ ‫של‬ ‫קיבר‬ ‫ופת‬ ‫נקיה‬ ‫כוכבים‬ ‫עובד‬ ‫פת‬ (‫)ה‬ ‫עד‬ ‫השלחן‬ ‫מעל‬ ‫כוכבים‬ ‫עובד‬ ‫של‬ ‫נקי‬ ‫פת‬ ‫מסלק‬ ‫כוכבים‬ ‫עובד‬ ‫מפת‬ ‫נזהר‬ ‫הוא‬ ‫ואם‬ ‫שירצה‬ ‫מהם‬ ‫הסעודה‬ ‫כל‬ ‫לאכול‬ ‫דעתו‬ ‫ואין‬ ‫כוכבים‬ ‫עובד‬ ‫מפת‬ ‫נזהר‬ ‫אינו‬ ‫הבית‬ ‫בעל‬ ‫ואם‬ ‫המוציא‬ ‫ברכת‬ ‫לאחר‬ ‫הלחם‬ ‫ושתי‬ ‫ישראל‬ ‫של‬ ‫נקי‬ ‫שאינו‬ ‫מפת‬ ‫אכלו‬ ‫ביתו‬ ‫בני‬ ‫אבל‬ ‫נקיה‬ ‫היא‬ ‫כי‬ ‫כוכבים‬ ‫עובד‬ ‫פת‬ ‫רק‬ ‫דעתו‬ ‫ואין‬ ‫הבוצע‬ ‫והוא‬ ‫הואיל‬ ‫כוכבים‬ ‫עובד‬ ‫של‬ ‫נקיה‬ ‫פת‬ ‫על‬ ‫לבצוע‬ ‫צריך‬ ‫השלחן‬ ‫על‬ ‫מונחים‬ ‫עמו‬ ‫מסב‬ ‫בכך‬ ‫נזהר‬ ‫שאינו‬ ‫וישראל‬ ‫כוכבים‬ ‫עובד‬ ‫מפת‬ ‫נזהר‬ ‫הבית‬ ‫בעל‬ ‫ואם‬ ‫פת‬ ‫מאותו‬ ‫אלא‬ ‫לאכול‬ http://sefaria.org/sheets/1965 4/7 5/7/2014 Hachnasat Orchim | Sefaria Source Sheet Builder ‫לבצוע‬ ‫שהותר‬ ‫וכיון‬ ‫כוכבים‬ ‫עובד‬ ‫של‬ ‫היפה‬ ‫מן‬ ‫יבצע‬ ‫הבית‬ ‫בעל‬ ‫על‬ ‫מוטלת‬ ‫דמצוה‬ ‫כיון‬ ‫השלחן‬ ‫על‬ ‫של‬ ‫פת‬ ‫איסור‬ ‫בלא‬ ‫עליו‬ ‫חביב‬ ‫אינו‬ ‫אם‬ ‫אבל‬ ‫פת‬ ‫אותו‬ ‫עליו‬ ‫שחביב‬ ‫ודוקא‬ :‫הגה‬ .‫הסעודה‬ ‫לכל‬ ‫הותר‬ :(‫ל"ב‬ ‫סימן‬ ‫הדשן‬ ‫)תרומת‬ ‫להקדימו‬ ‫צריך‬ ‫אינו‬ ‫כוכבים‬ ‫עובד‬ And if the home owner abstains from Pat Akum and a Jew who does not observe this stringency is with him at the table, because there is a mitzvah on the homeowner, he should break the better bread that is Pat Akum. And once he was allowed to break this bread open, he can eat it for the whole meal. 10. Ketubot 111b ‫תקרי‬ ‫אל‬ ‫מחלב‬ ‫שנים‬ ‫ולבן‬ ‫שנאמר‬ ‫חלב‬ ‫ממשקהו‬ ‫יותר‬ ‫לחבירו‬ ‫שינים‬ ‫המלבין‬ ‫טוב‬ ‫יוחנן‬ '‫ר‬ ‫דאמר‬ ‫שינים‬ ‫לבון‬ ‫אלא‬ ‫שינים‬ ‫לבן‬ [This interpretation] provides support for R. Johanan who said; The man who [by smiling affectionately] shows his teeth to his friend is better than one who gives bins milk to drink, for it is said in Scriptures, And his teeth white with milk, read not 'teeth white' but 'showing the teeth'. 11. Mishneh Torah, Gifts to the Poor 10:4 ‫אבד‬ ‫זהובים‬ ‫אלף‬ ‫לו‬ ‫נתן‬ ‫אפילו‬ ‫בקרקע‬ ‫כבושות‬ ‫ופניו‬ ‫רעות‬ ‫פנים‬ ‫בסבר‬ ‫לעני‬ ‫צדקה‬ ‫הנותן‬ ‫כל‬ (‫)ד‬ ‫לא‬ ‫אם‬ ‫שנאמר‬ ‫צרתו‬ ‫על‬ ‫עמו‬ ‫ומתאונן‬ ‫ובשמחה‬ ‫יפות‬ ‫פנים‬ ‫בסבר‬ ‫לו‬ ‫נותן‬ ‫אלא‬ ‫והפסידה‬ ‫זכותו‬ .‫ארנין‬ ‫אלמנה‬ ‫ולב‬ ‫שנאמר‬ ‫ונחומים‬ ‫תחנונים‬ ‫דברי‬ ‫לו‬ ‫ומדבר‬ ‫לאביון‬ ‫נפשי‬ ‫עגמה‬ ‫יום‬ ‫לקשה‬ ‫בכיתי‬ Whenever a person gives charity to a poor person with an unpleasant countenance and with his face buried in the earth, he loses and destroys his merit even if he gives him 1000 gold pieces. Instead, he should give him with a pleasant countenance and with happiness, commiserating with him about his troubles, as [Job 30:25] states: "Did I not weep for those who face difficult times; did not my soul feel sorrow for the destitute?" And he should speak to him words of sympathy and comfort, as [ibid. 29:13] states: "I would bring joy to a widow's heart." 12. Bava Metzia 87a ‫רבי‬ ‫אמר‬ ‫אברהם‬ ‫רץ‬ ‫הבקר‬ ‫ואל‬ (‫ז‬ ,‫יח‬ ‫)בראשית‬ ‫וכתיב‬ ‫לחם‬ ‫פת‬ ‫ואקחה‬ (‫ה‬ ,‫יח‬ ‫)בראשית‬ ‫כתיב‬ ‫אינם‬ ‫מעט‬ ‫ואפילו‬ ‫הרבה‬ ‫אומרים‬ ‫רשעים‬ ‫הרבה‬ ‫ועושים‬ ‫מעט‬ ‫אומרים‬ ‫שצדיקים‬ ‫מכאן‬ ‫אלעזר‬ ‫עושים‬ It is written, And I will fetch a morsel of bread; but it is also written, And Abraham ran http://sefaria.org/sheets/1965 5/7 5/7/2014 Hachnasat Orchim | Sefaria Source Sheet Builder unto the herd: Said R. Eleazar: This teaches that righteous men promise little and perform much; whereas the wicked promise much and do not perform even little. 13. Mishneh Torah, Hilchot Yom Tov, 6:18 ‫נאים‬ ‫ותכשיטין‬ ‫בגדים‬ ‫להן‬ ‫קונה‬ ‫והנשים‬ ,‫ומגדנות‬ ‫ואגוזים‬ ‫קליות‬ ‫להם‬ ‫נותן‬ ‫הקטנים‬ ‫כיצד‬ ‫אלא‬ ‫שמחה‬ ‫ואין‬ ‫בבשר‬ ‫אלא‬ ‫שמחה‬ ‫שאין‬ ‫יין‬ ‫ושותין‬ ‫בשר‬ ‫אוכלין‬ ‫והאנשים‬, ‫ממונו‬ ‫כפי‬ ‫האמללים‬ ‫העניים‬ ‫שאר‬ ‫עם‬ ‫ולאלמנה‬ ‫ליתום‬ ‫לגר‬ ‫להאכיל‬ ‫חייב‬ ‫ושותה‬ ‫אוכל‬ ‫וכשהוא‬ ,‫ביין‬ ‫לעניים‬ ‫ומשקה‬ ‫מאכיל‬ ‫ואינו‬ ‫ואשתו‬ ‫ובניו‬ ‫הוא‬ ‫ושותה‬ ‫ואוכל‬ ‫חצרו‬ ‫דלתות‬ ‫שנועל‬ ‫מי‬ ‫אבל‬ ‫זבחיה‬ +'‫ט‬ ‫הושע‬+ ‫נאמר‬ ‫אלו‬ ‫ועל‬ ,‫כריסו‬ ‫שמחת‬ ‫אלא‬ ‫מצוה‬ ‫שמחת‬ ‫זו‬ ‫אין‬ ‫נפש‬ ‫ולמרי‬ ‫שנאמר‬ ‫להם‬ ‫היא‬ ‫קלון‬ ‫כזו‬ ‫ושמחה‬ ,‫לנפשם‬ ‫לחמם‬ ‫כי‬ ‫יטמאו‬ ‫אוכליו‬ ‫כל‬ ‫להם‬ ‫אונים‬ ‫כלחם‬ ‫חגיכם‬ ‫פרש‬ ‫פניכם‬ ‫על‬ ‫פרש‬ ‫וזריתי‬ +'‫ב‬ ‫מלאכי‬+ What is implied? Children should be given roasted seeds, nuts, and sweets. For women, one should buy attractive clothes and jewelry according to one's financial capacity. Men should eat meat and drink wine, for there is no happiness without partaking of meat, nor is there happiness without partaking of wine. When a person eats and drinks [in celebration of a holiday], he is obligated to feed converts, orphans, widows, and others who are destitute and poor. In contrast, a person who locks the gates of his courtyard and eats and drinks with his children and his wife, without feeding the poor and the embittered, is [not indulging in] rejoicing associated with a mitzvah, but rather the rejoicing of his gut. And with regard to such a person [the verse, Hoshea 9:4] is applied: "Their sacrifices will be like the bread of mourners, all that partake thereof shall become impure, for they [kept] their bread for themselves alone." This happiness is a disgrace for them, as [implied by Malachi 2:3]: "I will spread dung on your faces, the dung of your festival celebrations." http://sefaria.org/sheets/1965 6/7 5/7/2014 Hachnasat Orchim | Sefaria Source Sheet Builder 14. Maharsha, Chidushei Agadot, Bava Metzia 87a ‫מפני‬ ‫והטעם‬ ‫אבות‬ ‫במסכת‬ ‫ושנויה‬ ‫הוא‬ ‫דאבות‬ ‫מילי‬ .'‫כו‬ ‫מעט‬ ‫אומרים‬ ‫שהצדיקים‬ ‫מכאן‬ ‫המקבל‬ ‫את‬ ‫לטרוח‬ ‫ירבה‬ ‫שלא‬ ‫כדי‬ ‫מלקבל‬ ‫והמקבל‬ ‫מלהכנס‬ ‫האורח‬ ‫ימנע‬ ‫שלפעמים‬ ‫לחם‬ ‫פת‬ ‫עמי‬ ‫שתסעדו‬ ‫רק‬ ‫עלי‬ ‫לטרוח‬ ‫תרבו‬ ‫לא‬ ‫אברהם‬ ‫שאמר‬ ‫הכתוב‬ '‫פי‬ ‫וזהו‬ ‫והנותן‬ :‫וק"ל‬ ‫תעבורו‬ ‫כך‬ ‫ואחר‬ From here we see that the righteous say a little etc. These words are from Avot and are taught in Tractate Avot and the reason is that there are times when a guest will refuse to enter and the receiver will refuse to receive so that they will not trouble the host or the giver. This is the explanation of the text; Avraham said: "You will not add burden for me. Rather, eat a small amount of bread and then you will go." 15. Rav Soloveitchik, Abraham's Journey, Page 198 The Almighty is the great makhnis orkhim. His hospitality made it possible for humanity to exist, for the world to come into being. “To be” means to share in the infinite being of the Almighty. The Almighty, like Abraham, invites people to partake of His boundless existence. Creation is an act of hakhnassat orchim. Our sages (Berakhot 7b) said that Abraham was the first person to invoke God by the Name A donai. This name is of juridic origin; God owns the world in juridic terms. Not only does God run the cosmos de facto, but the cosmos is His de jure. We are just strangers whom the Almighty has invited into his “tent”, which is the universe. How beautiful is the doctrine of tzimtzum, of contraction. What is creation if not withdrawal by God in order to make it possible for a world to emerge in space and time? Infinity steps aside and finitude is born. What is hakhnassat orchim if not withdrawal by the master from a part of his home so that a stranger can occupy the empty part he vacates? 16. R' Yisrael Salanter "Regarding yourself," he said, "you should give precedence to your soul over your body. But regarding others, you may not disregard their physical needs, for their physical needs are your spiritual concern" Made with the Sefaria Source Sheet Builder www.sefaria.org/sheets http://sefaria.org/sheets/1965 7/7