Pulpit Commentaries Verse 2 2. Gomer — The word occurs elsewhere in the Scriptures only in Ezekiel
Among the ethical teachings of the Rabbis, the duties of hospitality occupy a very prominent position. Some regard hospitality more highly than the reception given to the Shekinah Divine Presence ; others make it superior to visiting the house of study; others, again, consider it as one of the six meritorious deeds whose reward is like a tree, the fruit of which man enjoys in this world, while the trunk remains for his enjoyment in the world to come Shab.
Special emphasis was laid upon the hospitality due to a scholar, so that it was said that one who shows hospitality to a student of the Law is regarded as if he had offered the daily sacrifice Ber.
Abraham and Job were regarded by the Rabbis as the models of Jewish hospitality.
Numerous legends cluster about these names in the haggadic literature, illustrative of their generosity and hospitality see Abraham ; Job. The doors of their houses were open at each of the four corners, so that strangers coming from any side might find ready access Gen. Of Job it is related that he had forty tables spread at all times for strangers and twelve tables for widows compare Testament of Job, ed.
Rab Huna observed the custom of opening the door of his house when he was about to take his meal, and saying, "Any one who is hungry may come in and eat" Ta'an.
This custom has survived in modern times on Passover eve, when the above-cited passage is read in the Haggadah The custom of opening the door during the "Seder," while variously explained, probably has the same origin.
Some rabbis suggested that every house should have doors on all four sides, so that the poor might find easy access from all parts Ab R. To sit long at the table, so as to give an opportunity to the belated poor to enter and partake of the meal, was regarded as a highly meritorious act, for which one's days on earth would be prolonged Ber.
The removal of the flag was a sign that the meal was finished, and that guests should cease entering B. Women were regarded as being better able than men to recognize the character of a stranger Ber.
The Jew is commanded to teach his children to be kind and courteous to strangers. If one knocks at the door inquiring after the master of the house, the son or the daughter answering the knock should not reply gruffly, but should take the stranger into the house and prepare some food for him Ab.
It was the custom with some in Jerusalem to place all the dishes on the table at once, so that the fastidious guest was not compelled to eat something he did not desire, but might choose anything he wished Lam.
The guest was enjoined to show his gratitude to the host in various ways. The grateful and ungrateful guests are well contrasted by the Rabbis Ber.
While the host was to break bread first, the guest was expected to pronounce grace after the meal, in which he included a special blessing for the host: The guest was expected to leave some of the food on his dish, to show that he had more than enough.
It was the duty of the guest to comply with all the requests of the host Pes. The habitual parasite, who took every opportunity to partake of meals at the house of another, was very strongly denounced by the Rabbis, especially if the parasite happened to be a scholar Pes.
In the Middle Ages, especially after the period of the Crusades, hospitality became a necessity among the Jews. The poor mendicants or itinerant students were distributed among the households of the town, and a system of "Pletten"—i. This system still survives in many Jewish communities, especially where meals for the Sabbath-day are provided for the poor guests.Collated with parallel Passages of the Hebrew Scriptures.
49 The Punic and Libyan Phraseology respecting Federal and Common Hospi- tality collated with that of the Hebrew Scriptures. The principal term used to express Federal hospitality in Scripture is p*>n> (the Punic elech, Libyan ilec and ileach,) consortium, fellowship, mutual con- nexion.
Criticism of Christianity. Jump to navigation Jump to search. Part it is impossible to find this quotation in the Hebrew Scriptures. It was fabricated." Magdalene, disciple of Jesus and the first witness to the resurrection; and Mary and Martha, the sisters who offered him hospitality in Bethany.
Essay on Hospitality in The Hebrew Scriptures Words 8 Pages To welcome the other, the friend or the stranger, is a fundamental aspect of human society, friendship, love and life. A theology of immigration.
Matthew Soerens Old Testament scholar Walter Kaiser notes that the Hebrew Scriptures warn “no fewer than 36 times of Israel’s obligations to aliens, widows and orphans. Most important here, Israel’s obligation is to be motivated by the memory that they had been aliens in Egypt.” does, though, Scripture.
This importance within the basic functioning of human life makes the recognition of hospitality as a central theme of the Hebrew Scriptures an unsurprising reality. With this in mind then, through this essay we will examine the understanding of hospitality laid out in the canonical scriptures of the Hebrew Bible.
Apprenticeship in the Way of Wisdom Within the Apocalyptic-Orientated Didache Communities 50 – 70 C.E.1 The task of this essay is to unravel these clues and to recover the passion, the content, and the methodology whereby those Within the Hebrew Scriptures, Jeremiah was sent by .