An Open Home
Have you ever registered for a free service only to learn later on about hidden costs or a requirement to upgrade to a premium package to fully benefit from the product?
In the context of subscription-based businesses, freemium is a business model where a company offers a version of its subscription service to all customers for free enabling them to help drive faster recurring revenue and profit growth than a paid-only model.
As the expression goes, “There is no such thing as a free lunch”. Or perhaps is there?
One of the many episodes and values which we learn about in this week’s Torah portion is regarding Abraham’s and Sarah’s generous hospitality. They opened their home to all passersby and provided for all their needs including food, drink and lodging free of charge. There was only one caveat to avoid paying a bill, guests were required to thank G-d after they had enjoyed their meal.
The Talmud elaborates on Abraham’s conduct, “The verse there states: ‘And he planted an eshel (an orchard/inn) in Beersheba, and called there [vayikra] on the name of the Lord, the Everlasting G-d’ (Genesis 21:33). Reish Lakish said: Read not ‘and he called (vayikra),’ but ‘and he made others call (vayakrei)).’ This teaches that Abraham our forefather caused the name of the Holy One, Blessed be He, to be called out in the mouth of all passersby. How so? After the guests of Abraham ate and drank, they arose to bless him. He said to them: But did you eat from what is mine? Rather, you ate from the food of the G-d of the world. Therefore, you should thank and praise and bless the One Who spoke and the world was created. In this way, Abraham caused everyone to call out to G-d (Talmud, Sota 10a).”
The Talmud recounts further that if a guest refused to acknowledge his thanks to G-d, Abraham would respond: “If you insist that you have eaten my food, then you owe me the full price of the meal”. In that way, even those who initially refused, would reluctantly thank G-d for their meal.
Abraham's demand seems pointless: Of what value is a thanksgiving prayer if it is uttered for the sole purpose of absolving oneself of payment for the food?
Abraham's inn was the first public institution devoted to the dissemination of the belief in monotheism and to the ethical behavior that follows from this belief.
Abraham had a vision of humanity which convinced him that every positive deed, word or thought does have value, no matter how superficial or hypocritical it might seem to a less discerning eye. When Abraham looked at his guests, he did not see pagans and idolaters; he saw creatures of G‑d, men and women who had been created in the divine image and who possessed a potential, inherent to the very essence of their being, to recognize their Creator and serve His will.
Most often, a kind word and a helping hand will bring to light this inner potential. At times, however, a soul might be so encrusted by negative influences and a corrupted character that a certain degree of pressure must be applied to quell its resistance to a G‑dly deed. (Of course, any use of such pressure must conform to the dictates of G‑d’s Torah, whose “ways are ways of pleasantness, and all its pathways are peace”—as in the case of Abraham’s legitimate demand for payment.)
Abraham understood that no human acknowledgment of G‑d can ever be hypocritical. On the contrary: a denial of G‑d is the ultimate hypocrisy, for it is at variance with the person’s quintessential being. When a creation of G‑d proclaims, “Blessed be the G‑d of the world from whose providence we have eaten,” nothing can be more consistent with his or her innermost self.
Abraham’s hospitality consisted of not only caring for his guests' physical needs but also providing them with spiritual guidance and a sense of purpose by teaching them about the truth of reality and enabling them to connect with their essence.
The Midrash teaches us that, “Maaseh avot siman lebanim”, i.e.“The deeds of the Patriarchs are a sign for their descendants.”. The leadership and example that Abraham demonstrated through his generous hospitality and care for others is a lesson for each of us in our own lives.
The Mishnah states: “Let your home be wide open for guests.” The Mishnah is stressing that guests should be an actual part of one’s home, for a Jewish home is deemed complete only when it is “wide open for guests.”
Not only does one perform the mitzvah of Hachnassat Orchim (hospitality) by having guests in one’s home, he is also building his home by doing so, for a proper home is one that is built on the foundations of kindness and love, treating others with kindheartedness and benevolence.
A Jewish home is whole when its inhabitants perform the mitzvah of Hachnasat Orchim, which is to say that those who dwell in the home are not selfish and self-absorbed, but are open to others — “open” not only in the sense of having guests, but they open their hearts to them and treat them with warmth and affection as well.
An additional lesson we may glean from Abraham’s approach. There may be times when we wake up in the morning and not feel in the best of moods. We may be experiencing a challenging moment in our relationship with our spouse, children, co-workers or G-d. At those times, we may wonder whether there is a point in putting on a smile, paying lip service and going through the motions of our daily routine, rituals and responsibilities.
Abraham’s treatment of his guests teaches us that with respect to doing the right thing, we should not wait until we are fully committed or comfortable with the idea, rather we should act first. It is not a hypocritical or pointless deed since it actually expresses the deepest core of who we are and what we believe in despite the fact that we may not be consciously aware of it. By getting into the habit of doing the right thing, we will ultimately develop a true appreciation for it. As stated in Ethics of our Fathers, “One good deed will bring another good deed”.
Regarding the Messianic era, our Sages prophesize, “Days are coming, [when people will be] hungry - but not for bread, thirsty - but not for water, but to hear the word of G‑d (Amos 8:11)”. At the core of every person lies a soul that was created in the image of G‑d. And every being seeks to express its fundamental identity. Therefore, when we emulate Avraham’s example and extend ourselves to these individuals, we will discover a readiness to respond that reflects their inner G‑dly nature.
