I Was Learning To See (Robert Hunter & Jerry Garcia - Help on the Way)

Growing up, my Rabbi used to explain the difference between entering a Church and entering a Shul (a Synagogue). The type of church does not matter; neither does the Shul. The differences are quite clear. Forgetting, for a moment, issues of theology, religious symbols, and the prayer service, my Rabbi explained there was an even more significant difference. A visitor or a newcomer enters a Church and sits down in a pew. Not knowing if someone usually sits there or not, he will be greeted with “Welcome, to our Church, brother/sister…The Lord loves you!” A visitor or a new comer enters a Shul and sits down in a seat. Not knowing if someone usually sits there or not, he will be greeted with “Excuse me, but you are in my seat. Get out!” On one hand this is a cute story, on the other hand such behavior is troubling. Failing to welcome guests does not embody the Jewish mitzvah and value of Hachnasat Orchim (welcoming guests-hospitality). We all know that Hachnasat Orchim (hospitality) is a Jewish value. However it is not only a Jewish value, Hachnasat Orchim is one of the essential values of a Jewish life. We learn from the Talmud in Tractate Shabbat: “To extend hospitality is loftier than to greet the Divine Presence!” At the Pesach Seder, we open the door for those who are unable to afford a Seder of their own. We also teach our children to “do unto others as you would have them do unto you.”

This week’s Parshah, Vayera, is the Torah’s reminder of this essential value and Mitzvah. Avraham Avinu just circumcised himself at the ripe old age of 99. Needless to say he needed some time to recuperate. We read: “V’hu Yoshev Petach Ha’Ohel K’Chom HaYom. - He sat in the tent door in the heat of the day” (18:1). Rashi, the medieval northern French commentator, explains why a 99 year old man would be sitting at the opening of his tent (petach ha’ohel) while still recovering from surgery. Lirot Im Yesh Oveir v’Shav v’Yachnisem b’Veito- Avraham sat in his tent’s opening to see if there were passersby, whom he could take into his home. Other medieval commentators make it abundantly clear that Avraham was as hospitable as possible. For fear that Avraham could be criticized for not inviting his three guests to stay and spend the evening; we are told that this visit took place at mid day. The only appropriate display of hospitality during the middle of the day was to wash the dust of his guests and prepare a feast. So Avraham did.

Avraham performs the mitzvah of Hachnasat Orchim in the most humble manner. Even before he actually engages in the mitzvah the Parsha begins VaYeira Eilav Hashem – Hashem appeared to him (Gen. 18:1). Vayisa Einav Vayar – And his raised his eyes and he saw….V’Hinei Shlosha Anashim Nitzavim Alav Vayar – and Behold three men were standing over him and he perceived… (Gen 18:2)In order for God or these messengers to appear to Avraham, Avraham must be open to the possibility; he must be aware, he must be looking outside himself and his own needs and instead focus upon the world around him. Otherwise Avraham would only be thinking about Avraham, and his own discomfort. The first several verses demonstrate Avraham’s selflessness and his looking out beyond himself and his needs. Avraham’s name is not mentioned until the 6^th verse of the Parshah (Gen18:6). The first five verses only refer Avraham in a pronoun form. What do we learn from Avraham’s fulfillment of this mitzvah in a nameless fashion? We learn that the highest level of hospitality requires us to forsake our own ego. Extending hospitality is not for selfish needs or wants. Hospitality is a selfless deed not a selfish one. Ironically, engaging in this selfless act leads to our enrichment. We are better off having done it. Hachnasat Orchim allows us to express our humanity, and the sense of concern toward, the other, the guest, or the newcomer. Hachanasat Orchim, in a sense, is the foundation for a warm caring community.

We all need to be looking out beyond ourselves and our families. In order to create a warmer community, we look out for others. We invite family and friends to partake of a Shabbat meal. We open our homes to the Shabbat Bride and Shabbat guests. We open our home to God and to Judaism. By welcoming people into our home, we are surrounding ourselves with another aspect of God, the aspect that resides within the soul of our guests and ourselves.