This parsha includes two of the most well-known stories in Genesis. It opens with Abraham entertaining three somewhat mysterious guests and ends with the famous account of the Akedah, the Binding of Isaac. The first has been a springboard for emphasizing the Jewish value of hakhnasat orchim, or hospitality. The second has led to discussi

This week we’ll look at the first of the two stories. One cannot read about Jewish hospitality without coming across mention of Abraham and his three guests. The account is found in Genesis 18:1-8 (JPS 1985 version):

With typical Middle Eastern touches, Abraham bows, insists that the guests stay, tends to washing their feet (traveling with sandals and dust makes for tired, worn-out feet), and in quick order gets a meal ready. (Note that it’s not kosher by later standards: Abraham serves milk and meat at the same meal!) He also stands by—ready to meet whatever needs arise for his guests.

The insistence on inviting people in to stay and eat a meal remains with Jews to this day. Jewish tradition underscores the importance of hospitality by pointing out that Abraham was already in the midst of talking with God (“the Lord appeared to him”) when the guests arrived (“looking up, he saw three men”). So important was it to be hospitable that Abraham, according to this interpretation, left God standing there and went to take care of his visitors:1 “Just a moment, God, I’ve got guests.”

The passage could also be read as meaning that the way God appeared to Abraham was via the presence of the three guests. Either way, this story certainly highlights that extending hakhnasat orchim is a Jewish value. In fact, Jewish tradition enumerates several requirements for being a good host.2 These include:

• going to the door to welcome your guests—even if it’s unlocked.
• staying upbeat and cheerful the whole time guests are present. Yes, this means you have to smile and show interest in them (even if they are boring!)
• offering something to eat and drink. Of course, as Jews, that just comes with the territory anyway.
• asking them questions about things they are interested in. In theory, that might conflict with the previous requirement, because if your guests are busy eating, how much can they talk at the same time?
• escorting the guests to the door on their way out.
• and finally, not making your guests feel uncomfortable.

All these guidelines date back at least to the Talmud, which means around 550 A.D., if not earlier. But there’s a flip side. Besides being a good host, one also must be a good guest!

For example, overstaying your welcome is not good. One frequently quoted saying states that “on the day a guest arrives, a calf is slaughtered in his honor; the next day, a sheep; the third day, a fowl; and on the fourth day, he is served just beans!”3 Hopefully, the by then unwelcome visitor has gotten the point. What happens if he is still there on the fifth day is left unsaid. Even more pointedly, we are told that “houseguests and fish spoil on the third day.”4 In that case, both may be thrown out!

A good guest shows gratitude. According to one tradition, the good guest says, “How much trouble my host has taken for me! How much meat, wine, and cakes he has set before me!” The bad guest, on the other hand, kvetches: “How much effort did my host make for me? I have eaten [only] one piece of bread, I have eaten [only] one slice of meat, and I have drunk [only] one cup of wine! Whatever trouble my host has taken was only for the sake of his wife and his children!”5

Given its biblical and traditional roots, it’s no surprise that hakhnasat orchim is found in the Jewish literature known as the New Testament as well. “Share with the Lord’s people who are in need. Practice hospitality,” says the Jewish man known to history as the Apostle Paul, writing to a congregation in Rome made up of Jews and Gentiles. 6

“Offer hospitality to one another without grumbling,” insists another of Jesus’ apostles, Peter.7 We have already seen that being good hosts and guests means having a good attitude. It’s not real hospitality to invite someone in and be muttering under your breath about them.

And the Book of Hebrews puts hospitality on the same level as showing brotherly love and remembering prisoners:

Brotherly love must continue. Do not neglect hospitality, because through it some have entertained angels without knowing it. Remember those in prison as though you were in prison with them, and those ill-treated as though you too felt their torment. 8

Here we come full circle. For Hebrews seems to be referring us back to the story of Abraham and his three visitors, who turned out to be more than just ordinary travelers. Angels, in fact, in some traditions. Hakhnasat orchim is a thread that runs from the Hebrew Bible through the New Testament and on to later Jewish tradition.

Abraham would have approved—and would probably have offered Jesus and his apostles a meal.

Despite all the “requirements” for being a good host, we think your guests will enjoy whatever welcome you extend to them!

Endnotes

1. For example, see “Hachnasat Orchim: Hospitality,” Chabad, accessed 7/3/25.

2. Wendy Mogel, “Honoring Guests,” Kveller, accessed 7/3/25.

3. Tehillim R. 23:3, cited in Ronald L. Eisenberg, The JPS Guide to Jewish Traditions (Philadelphia: Jewish Publication Society, 2004), 542.

4. Nathan Ausubel, A Treasury of Jewish Folklore: Stories, Traditions, Legends, Humor, Wisdom and Folk Songs of the Jewish People (New York: Crown, 1948), 639.

5. b. Berakhot 58a, cited in Eisenberg, JPS Guide, 541.

6. Romans 12:13 NIV.

7. 1 Peter 4:9.

8. Hebrews 13:1-3 NET.