GEN905 The sages extolled the mitzvah of hospitality. “Extending hospitality to wayfarers is greater even than receiving the Divine Presence, as we see from Avraham who interrupted his conversation with Hashem and ran after three passersby, begging them to accept his hospitality” [this verse]. Shabbos 127a; see also Ahavas Chesed Part 3, Ch. 1, for discussion of the importance of this mitzvah and sources. EHRMAN 508

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GEN909 Taking care of the needs of guests is greater than prayer. … It is inspiring to study Abraham’s attitude toward guests.   He considered that guests were doing him a favor by consenting to visit him and partake of his food.  He therefore bowed down to them (verse 2) and pleaded with them to visit him.   A host must greet his guest in a friendly manner and accord him honor.  And, a person should be careful not to contradict or correct his guest unnecessarily, for that may cause him anguish. Chesed L’Avraham 8:15, 17   PLYN 62-3

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GEN907 R. Elazar said: “Come and see that the attributes of man are not like those of the Holy One blessed be He.   A lesser man cannot tell a greater one: ‘Wait for me until I come to you,’ whereas with respect to the Holy One Blessed be He it is written: ‘And he said, “My Lord … do not depart’” Shabbath 127a   TEMIMAH-GEN 80

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GEN908 R. Yehudah said in the name of Rav: “Accommodating guests is greater than receiving the Shechinah [the Divine Presence], as it is written: ‘And he said: “My Lord, if I have found favor in Your eyes, do not depart”’” [while I attend to the angers] Shabbath 127a   TEMIMAH-GEN 80

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GEN910 What is signified by “Do not depart”?   He saw the Holy One Blessed be He standing in the doorway, and when the Holy One Blessed be He saw him tying and untying his bandages, He said: “It is not proper to stand here like this.”   And in this regard it is written: “Do not depart from your servant” Baba Metzia 86b TEMIMAH-GEN 80

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GEN906 Perhaps the most elemental obligation of hachnassas orchim is to make a guest feel good about accepting the hospitality offered to him.   He should be made to understand that he is the real benefactor – he enables the host to merit in the fulfillment of the mitzvah.  Ralbag writes that this may be inferred from [this verse].   In addition, the Midrash Leviticus Rabbah 34:10 says, “More than the host benefits the poor person, the poor person benefits the host.”   WAGS 177-8

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GEN911 It was taught in the forum of R. Yismael: “As a reward for three things, they merited three things: as a reward for ‘butter and milk,’ they merited the manna; as a reward for “And he stood over them,’ they merited the pillar of cloud; as a reward for ‘Let there be taken, I beg you, a little water’ they merited Miriam’s well” Baba Metzia 86b TEMIMAH-GEN 81

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GEN912 [T]he holy Torah itself relates in Pashas VaYeira Genesis 18:1-8 how Avraham Avinu brought guests into his home with great love and warmth, even though he was convinced that they were “Arabs who bow down to the dust of their feet.” [Rashi’s commentary on Genesis 18:4, based on Bava Metzia 86b].   In verse three, Avraham implores, “My masters! If I have found favor in your eyes, please do not pass away from your servant.”  The Ramban comments:  In my opinion, the correct reading of this verse is that Avraham first addressed them all as “my masters.” He then turned to each [and addressed them] individually. [In this passage, the Ramban seeks to explain a peculiarity that he points out earlier, namely, that Avraham first addresses the passerby in the plural, then in the singular, and then again in the plural]. To the first, he said, “If I have found favor in your eyes, please do not pass away from your servant.” He repeated this statement to the second visitor and the third, as well.   That is, he entreated each one individually [in this manner.] He then said to all of them, “Let a little water be fetched, and you can all wash your fee.” He addressed them in this courteous and respectful manner out of his great desire to be benevolent to his guests.   It should be noted that Avraham perceived that these were wayfarers, and that they had no desire to loge with him. This is why he only requested that they take a little water to wash their feet on account of the heat – to put “cold water on a weary soul” [Based on the language of Proverbs 25:25] – and that they recline beneath the tree in the afternoon breeze, without asking them to come indoors to the tent.   It is not for nothing that the Torah expounds at such length in the recounting of the story, providing more meticulous details than it does with respect to the laws of issur ve’heter.   [The laws of keeping kosher, which are amongst the most detailed and complex in the Torah].   Though this, we learn that compassion is the very essence of a Jew, and that if one is not merciful towards his fellow men, he cannot be of the descendants of Avraham.  EYES 107-8

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GEN913 A host should supply his guests with water for bathing and with a place to rest.   … If you hear that your neighbors are expecting overnight guests but do not have enough beds for them, and you have extra beds, you should offer to accommodate the guests. (Yosef Ometz, p. 319).   PLYN 65

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GEN914 And it is written: “And Abraham ran to the cattle.”   [Genesis 18:7]   From here we see that the righteous say a little, but do a lot” Baba Metzia 87a TEMIMAH-GEN 81

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