Being a Good Guest

The Halachic Etiquette when Visiting Someone’s House

Many people answered the e-mail I sent out last week including some of my perspectives on the current situation. I apologize personally to each of you who responded for not being able to answer the many communications I have received.

Second of all, there are a number of articles on the laws of the Seder, chometz, kitniyos, Yom Tov, the mourning period of the omer, keeping the second day of Yom Tov and other aspects of Pesach on this website. Try using the search words chometz, kitniyos, matzoh, Pesach, sefirah or Yom Tov for the appropriate topics.

Third of all, I planned this article for the week of Rosh
Chodesh
Nisan way before I realized that most of us will probably not be
able to be guests at other people’s homes for Pesach. The article still has a
lot of value.

Since many of us will be guests at other people’s houses for
the Seder or for some other time during Pesach, it seems like an opportune time
to discuss the laws pertaining to being a guest in someone else’s house.

Some of these rules are fairly self-explanatory. For
example, a guest should not bring another guest with him (Bava Basra 98b).

A guest should feel that whatever the host serves and
prepares is in his honor. The Gemara explains, “What does a good
guest say? How hard the host worked for me! How much meat he brought! How much
wine he served! How many dainty dishes he prepared! And all this he prepared
for me!”

On the other hand, what does a bad guest say? “Did the
host work for me? I ate only one roll and one piece of meat and drank only one
cup of wine. All the work he did was done for his wife and children!”

A STRANGE CONVERSATION

In the context of learning proper etiquette, the Gemara (Pesachim
86b) records the following unusual story. Rav Huna the son of Rav Nosson
visited the house of Rav Nachman bar Yitzchak, where apparently Rav Huna was
not known. His hosts asked Rav Huna, “What is your name,” to which he replied
“Rav Huna.” They then offered him to sit on the couch, although everyone else
was sitting either on the floor or on benches, and the couch was reserved for
special guests. Rav Huna did not decline the honor and sat on the couch.
Subsequently, they brought him a kiddush-sized cup full of wine, which
he immediately accepted and drank in front of them, but he paused once in the
middle of drinking.

Rav Nachman’s household, which included talmidei
chachamim
, felt that Rav Huna’s responses to their invitations were
inappropriate. They proceeded to pepper him with questions about his behavior.
(Since he had identified himself as a talmid chacham, all of his acts
could teach a halachic lesson. However, they felt that he had not acted
correctly; it was therefore appropriate to ask him to explain his behavior.)
The conversation that ensued is the source of many halachos.

“Why did you introduce yourself as ‘Rav Huna?’” they first
asked. Is this an appropriate way to identify oneself?

Rav Huna responded: “That is my name.”

“Why did you sit on the couch, when we offered?” They felt
that it would have been proper for him to refuse the honor, politely, and to
sit on the floor with everyone else (Tosafos).

Rav Huna retorted by quoting the now famous halachic
adage, “Whatever the host asks you to do, you should do (see Mesechta Derech
Eretz Rabbah
6:1).”

The hosts continued, “When we offered you the cup, why did
you accept it the first time we offered it?”

To which Rav Huna replied, “One may refuse a small person,
but one should not refuse the request of a great person.”

The hosts then inquired, “Why did you drink the small cup of
wine we gave you in two gulps, rather than drink it all at once?”

Rav Huna countered, “The earlier authorities taught us that
only a guzzler drinks a whole cup of wine at once, and that arrogant people
drink a cup with three sips. The proper way to drink a cup of wine is in two
swallows (Mesechta Derech Eretz Rabbah 8).”

Finally, his hosts asked, “Why did you not turn your face
when drinking?” in their opinion, a talmid chacham should not eat or
drink in the presence of many people (Gemara and Rashi, Bechoros 44b).
To this Rav Huna replied that only a bride should be so modest; for anyone
else, this is not considered modesty (Rashi, Pesachim 86b).

WHAT DID THEY MEAN?

In the course of this perplexing conversation, Rav Huna
taught his hosts (and us) several halachos germane to proper etiquette
that need to be understood properly. We will now dissect the conversation
between these scholars to understand its underlying lessons.

1. He identified himself as “Rav Huna.” Isn’t this a
conceited way of introducing oneself? Why would Rav Huna, a great Torah scholar
and tzadik, have done this?

The source of this halacha (Nedarim 62a) reads
as follows:

Rava pointed out that two verses seem to contradict one
another. In one verse, Ovadiah says to Eliyahu, Your servant has feared
Hashem from his youth
(Melachim I 18:12), implying that it is appropriate
to make a true statement about one’s spiritual accomplishments. On the other
hand, Mishlei (27:2) declares, Someone else should praise you, but
not your mouth
. Rava explains that the pasuk in Mishlei applies
when there are people present who can notify others that this person is a talmid
chacham
. Since the members of Rav Nachman’s household were unaware that Rav
Huna was a talmid chacham, it was appropriate for him to bring this to
their attention (Meiri; Maharsha). By doing to, he receives the benefits
that he deserves, and people will not be punished for treating him
disrespectfully because they did not realize that he is a talmid chacham (Rosh,
Nedarim
62a).

It is noteworthy that when Rav Huna explained why he had
identified himself as Rav Huna, the Gemara quotes him as saying baal
hashem ani
, which Rashi seems to explain as meaning, this was
always my name
. However, this is not the usual way in either Hebrew or
Aramaic of telling someone one’s name or appellation. Alternatively, the words baal
hashem ani
can be interpreted as meaning, I am well known by that name,
which implies that he was a well-known personage, although he was apparently
unknown by the members of Rav Nachman’s household (see Meiri). Thus, he
was responsible to inform them who he was, so that they not treat him
disrespectfully.

WHY NOT SIT ON THE COUCH?

2. The hosts proceeded to inquire about his next act:

“Why did you sit on the couch when we invited you?” Apparently,
they felt that it was inappropriate for him to sit on the couch, and he should
have politely refused the honor. To this inquiry Rav Huna replied, “Whatever
the host asks you to do, you should do.”

Did the hosts indeed want him to sit in the finest seat in
the house, or were they simply being polite? Is the host’s offer genuine, or
does he really prefer that I refuse the offer? It is not unusual to face this
type of predicament.

Rav Huna answers that when the host’s intent is unclear, one
should assume that his offer is sincere and do as he suggests.

There is a clear exception to this rule. When one suspects
that the host cannot afford his offer and is only making it out of
embarrassment, one should not accept his offer. This is referred to as a seudah
she’ainah maspekes lebaalah,
lit., a meal insufficient for its host (Rambam,
Hilchos Teshuvah
4:4; also see Chullin 7b and Rashi).

DO WHAT THE HOST ASKS

Why should one do whatever the host requests?

Here are two interpretations to explain the reason for this
statement of Chazal:

A. A nonpaying guest should do whatever the host asks him to
do, since this is a form of payment for services rendered. In return for free
accommodations, the guest should reciprocate by performing the tasks and
errands the host requests (Bach, Orach Chayim 170).

In a sense, this parallels the modern practice of presenting
the host with a gift. (One can find halachic sources for this practice
in the Sefer Orach Meisharim 18:2.) The gift reciprocates the host’s
kindness. However, the host often prefers different favors, such as
babysitting, rather than a box of chocolates that his waistline can do without,
or an additional bouquet of flowers that will soon wilt. Therefore, one’s
reciprocation can consist of doing appropriate favors for the host.

In a similar vein, if one has the opportunity to reciprocate
hospitality, one should do so (Orach Meisharim 18:2). However, neither
host nor guest may specify in advance that the hosting will be reciprocal
because of concerns of ribbis, prohibited paying and receiving interest
on a loan (Rema, Orach Chayim 170:13), since the one who hosts first
has, in essence, extended his hospitality as a loan to the other!

A DIFFERENT APPROACH

B. Courtesy dictates that a guest in someone’s house should
respect his host and fulfill his requests as master of the house (Levush).
Rav Huna ruled that not honoring the host’s desire to honor his guest
challenges the host’s authority. By sitting on the couch and accepting the
honor, the guest affirms his host’s authority to honor whomever he wishes in
his home.

In many societies, turning down a host’s offer of a cup of
tea or coffee is considered insulting. If one is unaware of local custom, one
should follow Chazal’s instructions as Rav Huna did.

IF THE HOST HAS DIFFERENT KASHRUS STANDARDS

What happens if the host and the guest interpret the laws of
kashrus in different ways? Must the guest follow the host’s request to
join him for a meal?

If the guest follows a stricter halachic opinion than
the host, the guest should apprise the host. The host may not serve the guest
food that does not meet the guest’s standard, unless the food is obviously
something he may not eat (Shach, Yoreh Deah 119:20). For example, if the
guest observes cholov yisroel fully and the host follows the poskim
who permit unsupervised milk when you can assume that it is cow’s milk, the
host may not cook anything that does not meet the guest’s standards without
telling him. However, he may place food on the table that is obviously not cholov
yisroel
. Similarly, if the guest notifies the host that he uses only food
with a specific hechsher, the host may not serve him food that violates
this standard.

Once a halacha-abiding host knows his guest’s
standards, the guest may assume that the host is accommodating his standards
and may eat whatever is served without further questions (Shach, Yoreh Deah
119:20). This is included in Chazal’s adage, whatever the host asks
you to do, you should do,
since it is offensive to question the host’s
standards. Offending people is always halachically reprehensible, and
certainly when they are doing you a favor.

PERSONAL CHUMROS

On the other hand, if the guest has a personal halachic
stringency that he would rather not divulge, he should not violate his chumrah
and he is not required to divulge it (Shaarei Teshuvah 170:6; Ben
Yehoyada
).

Generally, one should be modest when it comes to any chumrah
(Birkei Yosef, Orach Chayim 170:6). One should also always be aware that
taking on personal chumros may not be a good idea, and one should
discuss the matter with a gadol prior to observing a chumrah.
(See the important discussion on this point in Michtav Mei’Eliyahu Volume
3 pg. 294.)

EXCEPT LEAVE

Our editions of the Gemara Pesachim 86b have two Hebrew
words appended to the end of the statement, whatever the host asks you to
do, you should do.
The additional words are, chutz mi’tzei, except
leave,
and therefore the passage reads, whatever the host asks
you to do, you should do, except leave.
It is unclear if these words are an
authentic part of the text; they are not mentioned in Mesechta Derech Eretz,
the source of the original statement. Some authoritative commentators (Meiri)
take exception to it, and boththe Tur andthe Shulchan
Aruch
omit it. The Meiri reports that these words are an incorrect
textual emendation added by scoffers and should be disregarded.

Nevertheless, other authorities (Bach, Magen Avraham, Ben
Yehoyada
) accept these words as part of the text and grapple with different
possible interpretations.

What does this text mean? I found numerous interpretations
of this text, including six different interpretations in one sefer (Ben
Yehoyada
) alone! Several of these approaches assume that performing
whatever the host requests means reciprocating his favors, the first approach I
mentioned above. According to these approaches, the words chutz mitzei mean
that the guest is not expected to perform any inappropriate activity for the
host. This would include the host asking the guest to run an errand for him
outside the house. Since it is unacceptable to ask someone to run an errand in
a city with which he or she is unfamiliar, the guest may refrain from doing so
(Bach, Orach Chayim 170).

Nevertheless, if the host requests the guest to do something
that he would ordinarily not do because it is beneath his dignity, he should
perform it anyway (Birkei Yosef, Orach Chayim 170:5).

THE STRANGE CONVERSATION

We now revert to explaining the original conversation that
transpired between Rav Huna and his hosts.

3. The hosts continued, “When we offered you the cup, why
did you accept it the first time we offered it?”

To which Rav Huna replied, “One may refuse a small person,
but one should not refuse the request of a great person.”

THE INCONSISTENT ANGELS

This particular rule of etiquette is based on a passage in parshas
Vayeira
. When Avraham Avinu invited the angels to dinner, they immediately
accepted, whereas when his nephew Lot invited them, they initially turned him
down. Only after he begged them repeatedly did they accept his invitation (Breishis
15:1-5, 16:1-3). Why did they accept Avraham’s invitation immediately and
initially turn down Lot’s offer? The Gemara (Bava Metzia 86b)
answers because of this rule — one may refuse a small person, but one
should not refuse a great person.

This halacha has ramifications for other, non-guest
situations. When someone is asked to lead the services in shul (usually
called to daven before the amud), he should initially decline the offer,
as a sign of humility. However, if a great person, such as the rav of
the shul, asks one to lead the services, one should immediately agree.

TWO GULPS?

4. The hosts now inquired, “Why did you drink the small cup
of wine we gave you in two gulps, rather than drink it all at once?”

Rav Huna countered, “The earlier authorities taught us that
only a guzzler drinks a whole cup of wine at once, and arrogant people drink a
cup with three sips. The proper way to drink a cup of wine is in two swallows”
(Mesechta Derech Eretz Rabbah 8).

A reviis-size cup of wine, which is about three
ounces, should be drunk in two sips; not all at once, and not in more than two
sips. It is preferable to drink about half the cup each time, rather than to
drink most of it and leave just a small sip for afterwards (Magen Avraham
170:12). If the cup is smaller, the wine is very sweet, or the person drinking
is very obese, one may drink the entire cup at one time (Pesachim 86b,
as understood by Magen Avraham 170:13). When drinking beer, one may
drink a greater amount in each gulp, since beer is less intoxicating than wine;
and this is certainly true when drinking non-alcoholic beverages (Magen
Avraham
170:13). On the other hand, if the drink is very strong, one may
drink it much more slowly (Aruch Hashulchan 170:9). Thus, it is
appropriate to take small sips of whiskey or other strongly intoxicating
beverages.

TURNING YOUR FACE?

5. Finally, his hosts asked, “Why did you not turn your face
when drinking?” To this, Rav Huna replied that only a bride should be so
modest. What is this exchange about?

A talmid chacham should not eat or drink in the
presence of many people (Gemara and Rashi, Bechoros 44b). The
hosts felt that Rav Huna should not have eaten in their presence without
turning to the side, so that they could not see him eat. Rav Huna held that the
halacha that a talmid chacham should not eat or drink in the
presence of many people does not apply when one is eating a meal together with
other people. However, a bride should not eat in a way that other people see
her eating, even if they are all participating together in a festive meal (Tosafos,
Bechoros
44b s.v. ve’ein). Therefore, Rav Huna replied that only a
bride should be so modest; for anyone else, this is not considered modesty (Rashi,
Pesachim 86b).

The halacha is that one should not eat in the street
or marketplace (Kiddushin 40b); on the other hand, one should not stare
at someone who is eating or at the food that he is eating, because it
embarrasses him or her (Rambam, Hilchos Brachos 7:6; Shulchan Aruch,
Orach Chayim
170:4).

As we see, Chazal had tremendous concern that a
person act appropriately in all circumstances, and even more so when we are a
guest in someone else’s home. Certainly, these are lessons that we should always
apply in our daily lives.