A Table of Kindness
שולחן של חסד
When a person sits down to eat his meal, it is proper for him to think of the hungry poor and to share his bread with them. We likewise find that our father Avraham, peace be upon him, would seek out wayfarers in order to bring them into his home and feed them from the best of his food (Bereishit 18), for he did not want to eat alone without needy guests. The Sages said: “Hospitality to guests is greater than receiving the Divine Presence” (Shabbat 127a; see Bava Metzia 86b).
We likewise find in the Torah that whenever it speaks of the joy of the festival and its meals, or of eating the meat of sacrifices and eating the holy produce of ma’aser sheni and neta reva’i, we are commanded to include the stranger, the orphan, and the widow in our joy as well (Devarim 12:12; 14:29; 16:14).
The Sages said (Berakhot 54b; 55a) that one who lingers at his table so that hungry poor people can join his meal has his days and years lengthened. They further said: “As long as the Temple stood, the altar atoned for Israel; now, a person’s table atones for him.” For just as he gives life to the poor person, who is considered as if dead, so the Holy One, blessed be He, will give him life, as it is stated (Mishlei 10:2): “And charity saves from death” (Zohar III 273b). And when there are hungry poor people who are likely to come to his table, and he leaves nothing over for them, the Sages said of him (Sanhedrin 92a): “Whoever does not leave bread over on his table will never see a sign of blessing.”
Nowadays, it is true, poor people who are hungry for bread are not so common, but there are people who need to be treated with respect and affection, and it is a great mitzva to invite them to a meal, for a meal has great power to bring hearts closer and to gladden the downtrodden and the lonely. The Sages said: Great is a sip, that is, a meal at which gladdening wine is drunk, for it brings distant people close (see Sanhedrin 103b).
One who has servants must take care that they, too, eat after they serve the food. And if they serve a food whose aroma arouses a craving to eat it, they must be given a taste of it immediately, so that they do not suffer (see Ketubot 61a; SA OḤ 169:1; 170:3).
A person must also see to his animals before he eats, as the Sages said (Gittin 62a): “A person is forbidden to taste anything until he gives food to his animal,” as it is stated (Devarim 11:15): “And I will give grass in your field for your cattle,” and only afterward is it stated: “and you shall eat and be satisfied.” Even tasting a little is forbidden if they are hungry, but drinking is permitted (Shvut Ya’akov 3:13; MB 167:40). All this applies to domesticated animals from which a person benefits and which have no way of obtaining their food other than what they receive from their owners (She’elat Ya’avetz 1:17).