let the poor be the children of thy house." Readers of the New Testament will be

specially interested to know, that, according to the Talmud (Pes. 53), Bethphage and

Bethany, to which in this respect such loving memories cling, were specially celebrated

for their hospitality towards the festive pilgrims. In Jerusalem it seems to have been the

custom to hang a curtain in front of the door, to indicate that there was still room for

guests. Some went so far as to suggest, there should be four doors to every house, to

bid welcome to travellers from all directions. The host would go to meet an expected

guest, and again accompany him part of the way (Acts 21:5). The Rabbis declared that

hospitality involved as great, and greater merit than early morning attendance in an

academy of learning. They could scarcely have gone farther, considering the value they

attached to study. Of course, here also the Rabbinical order had the preference; and

hospitably to entertain a sage, and to send him away with presents, was declared as

meritorious as to have offered the daily sacrifices (Ber. 10, b).

But let there be no misunderstanding. So far as the duty of hospitality is concerned, or

the loving care for poor and sick, it were impossible to take a higher tone than that of

Rabbinism. Thus it was declared, that "the entertainment of travellers was as great a

matter as the reception of the Shechinah." This gives a fresh meaning to the admonition

of the Epistle addressed specially to the Hebrews (13:2): "Be not forgetful to entertain

strangers: for thereby some have entertained angels unawares." Bearing on this subject,

one of the oldest Rabbinical commentaries has a very beautiful gloss on Psalm 109:31:

"He shall stand at the right hand of the poor." "Whenever," we read, "a poor man

stands at thy door, the Holy One, blessed be His Name, stands at his right hand. If thou

givest him alms, know that thou shalt receive a reward from Him who standeth at his

right hand." In another commentary God Himself and His angels are said to visit the

sick. The Talmud itself counts hospitality among the things of which the reward is

received alike in this life and in that which is to come (Shab. 127 a), while in another

passage (Sot. 14 a) we are bidden imitate God in these four respects: He clothed the

naked (Gen 3:21); He visited the sick (Gen 18:1); He comforted the mourners (Gen 25:11);

and He buried the dead (Deu 34:6).

In treating of hospitality, the Rabbis display, as in so many relations of life, the utmost

tenderness and delicacy, mixed with a delightful amount of shrewd knowledge of the

world and quaint humour. As a rule, they enter here also into full details. Thus the very

manner in which a host is to bear himself towards his guests is prescribed. He is to look

pleased when entertaining his guests, to wait upon them himself, to promise little and to

give much, etc. At the same time it was also caustically added: "Consider all men as if

they were robbers, but treat them as if each were Rabbi Gamaliel himself!" On the other

hand, rules of politeness and gratitude are equally laid down for the guests. "Do not

throw a stone," it was said, "into the spring at which you have drunk" (Baba K,. 92); or

this, "A proper guest acknowledges all, and saith, 'At what trouble my host has been,

and all for my sake!'--while an evil visitor remarks: 'Bah! what trouble has he taken?'

Then, after enumerating how little he has had in the house, he concludes; 'And, after all,

it was not done for me, but only for his wife and children!'" (Ber. 58 a). Indeed, some of

the sayings in this connection are remarkably parallel to the directions which our Lord

gave to His disciples on going forth upon their mission (Luke 10:5-11, and parallels).

Thus, one was to inquire for the welfare of the family; not to go from house to house; to

eat of such things as were set before one; and, finally, to part with a blessing.

All this, of course, applied to entertainment in private families. On unfrequented roads,

where villages were at great intervals, or even outside towns (Luke 2:7), there were

regular khans, or places of lodgment for strangers. Like the modern khans, these places

were open, and generally built in a square, the large court in the middle being intended

for the beasts of burden or carriages, wh ile rooms opened upon galleries all around. Of

course these rooms were not furnished, nor was any payment expected from the

wayfarer. At the same time, some one was generally attached to the khan--mostly a

foreigner--who would for payment provide anything that might be needful, of which we

have an instance in the parabolic history of the Good Samaritan (Luke 10:35). Such