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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GEN915 Why, in relation to Abraham is it written: “[They immediately said] Do so, as you have spoken,” and in relation to Lot Genesis 19:3: “And he entreated them exceedingly, and [only thereafter] they went unto him”? R. Elazar said:  “From here we see that a lesser man is to be refused, but not a great one” [bracketed explanations are from Sefaria.org] Baba Metzia 87a TEMIMAH-GEN 81

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GEN919 Since proper speech is so important and it is so easy to sin by speaking harmfully about others, it is preferable in Judaism to speak as little as possible.  According to the Mishnah Avot 1:15, one should say very little but do a lot.   A person’s actions should speak for that person.  It is much better to promise a little and deliver a great deal rather than vice versa.   Abraham promised his guests a little water and bread, but gave them an entire feast fit for a king.   In addition to minimizing the potential for hurting someone, by promising less than one intends to do, a person does not raise false expectations.  Rabbi Shimon said Avot 1:17 that the best speech is no speech at all—silence.   Ecclesiastes 3:1 and 3:7 clarifies this notion when he says that there is a time for speech and a time for silence.  A person must train himself or herself to know when it is proper to be quiet and not say anything.  AMEMEI 278-79

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GEN918 Our teachers have long pointed to hospitality as a favorite example of the open, generous heart. It is easy to understand why. Not so long ago, the world was not equipped to welcome outsiders. There were few roadmaps or atlases, no hotel or restaurant chains, and certainly no plastic to substitute for currency. Although inns existed, they were poor alternatives for genuinely offered hospitality after a long day. Travelers welcome the sight of an open door and a friendly face. Strangers became friends when invited to “break bread” together. Even those with little to spare stretched their meager provisions for the sake of hospitality.  [Author Borowitz] fondly remembers how newcomers were soon seated around the kitchen tables in his grandmothers’ tenement apartments. As the sage R. Dimi taught: “Hospitality to wayfarers is greater than welcoming the Shekhinah” [Divine Presence] Shabbat 127a. Yehiel b. Yekutiel, the 13th century Roman ethicist, suggests that this is so natural, we might even learn nedivut from the rooster: “When he chances on something to eat, he calls his fellows to eat with him. Sometimes he even chooses food and places it before them” Sefer Maalot Hamiddot.    Because our patriarch Abraham showed legendary hospitality to the three men/angels who came to his tent, the rabbis name Abraham as the classic example of nedivut: [this verse and 18:7] The rabbis note that Abraham did not send a servant, but he himself “ran” to provide his guests with food.   Our teachers cannot praise Abraham’s nedivut enough: “All who possess these three attributes are disciples of our father Abraham: a good eye, a humble spirit, and a modest soul” Avot 5:22 The medieval ethical work Orhot Tzaddikim says: “There are three kinds of generosity: generosity with money, generosity with one’s body, and generosity with one’s wisdom—and all three are found in Abraham.” The Hasidic rebbe known as the Yehudi, Yaakov Yitzhak of Przysucha, goes even further, attributing to our first patriarchal almost Divine capabilities: ‘Abraham stood over the Angels and they did eat’ Genesis 18:8 Angels have virtues and flaws, and men have virtues and flaws. The virtue of angels is that they cannot deteriorate, put their flaw is that they cannot improve. Man’s flaw is that he can deteriorate, but his virtue is that he can improve. However, someone who practices nedivut acquires the virtues of his guests.   Thus Abraham acquired the virtue of angels, that of not being able to deteriorate. And so he stood over and above them” Buber, Tales of the Hasidim, bk. 2, The Later Masters. BOROJMV 94-5

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GEN917 As soon as a guest comes to your house, give him refreshments.   Rabbi Yisroel Salanter points out that Avraham immediately told his guests that he would give them some bread.   Even though he planned to give them an entire meal afterward, he realized that they might appreciate some light refreshment which would stay their hunger until he would be able to prepare their meals.   Chayai Hamuser, vol. 1, p. 69.   PLYN 66

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GEN920 When speaking to his guest, a host should be careful not to let the guest feel that he is causing his host imposition.   Avraham was afraid that the three strangers who passed his tent might refuse to visit him because they would not want to bother him. He therefore offered them some bread, a simple enough meal.   Once they had agreed to stay, he prepared an elaborate feast. (Rabbi Akiva Sofer in Daas Sofer. PLYN 67

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GEN916 Say little and do much. Pirkei Avot I:15   Abraham provides the classic illustration of this dictum. He said to his guests, “I will fetch a morsel of bread, and do you sustain your hearts.” [this verse] Yet what did he really do? Not only did he serve bread, but also milk and butter and later meat and wheat cakes. There are many people who do the reverse: they say much, promising many things, but actually do very little there are others who base their talk on some real performance, but then boast of what they have done out of all proportion to the actual deed.   In fact, many people seem to live in a world of verbalization, a universe of words, recounted and repeated to friends and acquaintances. One trivial incident can serve as the source of a spate of words that runs through five cocktail parties and six marathon telephone conversations. So Shammai reminds us: the world of reality is still the world of deeds. The arena for achievement is still “doing.” Hence, “say little and do much.” Even in the field of learning, do not pose as a scholar simply because you have memorized a few passages from Scripture. Say “little”: consider that you have studied only a bit; “and do much”: let this stimulate you to achieve much more.  SINAI1 99

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GEN921 Where there is no flour [bread] there is no where there is no Torah, there is no flour [bread] Pirkei Avot III:21   … Some commentaries on Avoth see in this dictum a historical allusion. They read, “If it were not for flour there would be no Torah.” We have leant in our Oral Tradition that when Moses ascended to Heaven to receive the Torah, the angels protested, asserting that mere mortals were not fit to be entrusted with the resplendent Divine Word. The Midrash relates that they were ready to attack him, when the Almighty altered his appearance so that he looked like Abraham the Patriarch. And then the Almighty asked the angels: “Are you not ashamed to attack the one in whose house you ate and drank?” (See Genesis 18:2-8. In the Talmud and Midrash it is accepted without question that Abraham’s visitors were three angels (see Torah Shelemah, there)).   Turning to Moses, the Alight said, “On account of the merits of Abraham have you come into possession of the Torah!” Exodus Rabbah XXVIII,1  Moses could be thankful that Abraham the patriarch had given Sarah orders to “make ready quickly three measure of fine flour.” [this verse] Hence, “without the flour” of Abraham’s hospitality, there would have been no Torah: Moses would have failed to get it.  In the economic situation of the world, the condition of “no flour” – inadequate provisions – is always a relative one.   The sub-marginal conditions and diets of America might be considered “upper middle class” conditions in India. What one might consider, beyond question, “intolerable poverty,” another person, with a different set of values, might regard as a good living standard.   Now, a person who is thoroughly imbued with Torah will always be able to find a level of happiness, a sense of meaning, achievement, and esteem even in the most dire situation in the most precarious condition.   Therefore, our mishnah could mean: Because there is no Torah, there is a sense, a feeling, a conviction of “no bread.” Because a person has no allegiance to any higher values, but has rather sunk all his interest and regard into his natural possessions, he is constantly dissatisfied with his present conditions and complains of “no bread”: he remains dissatisfied and hungry He may go on thinking his hunger is for more ‘bread,” money, possessions, when it is actually a hunger for the spiritual verities of Torah.   A man came to Rabbi Israel Salanter and asked, “If someone has only ten minutes a day to study, to what branch of Torah should he devote himself in this short period: Bible, Mishnah or Talmud?” The Lithuanian Sage wisely answered, “Let him study mussar,” the system of personal soul-searching and moral chastisement to come nearer to the Holy One, “for then he will soon discover that he can spare more than ten minutes a day to study Torah.”   There is a similar lesson that we can learn from this mishnah: Study absorb its immutable values and profound truths, and you will soon discovery that “there is bread”: in the words of our Sages, “He who gives life will also give the sustenance for life.” (A Jewish folk-saying in the Aramaic of the Talmud, based on the Talmud’s aphorism, “When the Compassionate One grants abundance, it is to the living that He grants it” Talmud, Ta’anith 8b. It may also have been suggested by the Midrashic dictum, “The One who has created the day has created its sustenance” M’chilta, Vayyassa 2, etc.).  SINAI1 342-3

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