To whom is Avraham speaking?
Rashi #1 and Seforno: To the senior 1 of the three guests, 2 asking that he and his colleagues should enter his tent and partake of a meal, and not hurry to fulfill his mission, as is the way of important emissaries. 3
Rashi #2, Targum Onkelos, and Targum Yonasan: He was asking HaSh-m 4 to wait 5 until he hosts the guests. 6
In whose honor he called them all ?Adonim?, and if he would not pass, his colleagues would not pass either.
In which case, the word "Adonai" is Chol, whereas according to the second explanation, it must be read with a 'Kamatz' and is Kodesh. But refer to 18:3:1.2.
Rashi: Even though it is written after ?Vayaratz Likrasam? in the previous Pasuk, he said it beforehand ? because ?Vayomar? is pluperfect ? and translates as ?And he had said? ? as Rashi himself explained esarlier, in 6:3. (Even though in one context, the Torah preserves the order of events, this Pasuk must be rearranged (Riva citing Chizkuni). Or, even in one context sometimes we are forced to say that the Torah is out of order (Riva citing R. Tam of Orleans).
Chochmah u'Musar (Vol. 2, p. 288, 404): One cannot fathom the pleasure of receiving the Shechinah; how could Avraham interrupt to host guests? His pursuit of Mitzvos caused this. Avraham's whole purpose was to increase Kevod HaSh-m, and bring people under the wings of the Shechinah.
According to the Ramban, however, the guests only arrived after the Shechinah had departed.
How could Avraham ask Hashem to wait whilst he saw to his guests?
Shabbos, 127a: Because Hachnasas Orchim overrides greeting the Shechinah. 1
Oznayim la?Torah: Because, whereas the Shechinah Kevayachol, does not need man?s kindnesses, one?s guests do. In any event, Avraham?s Hachnosas Orchim, which was primarily to bring his guests closer to the Shechinah, was also for the needs of the Shechinah.
If Avraham was speaking to the Mal?achim, why did he need to beseech them to enter his house?
Oznayim la?Torah: Becuse that was Avraham Avinu?s level of Hachnasas Orchim ? instead of the traveler asking for something to eat, he would ask ? beg - the traveler to come in and eat something.
The Gemara (Shabbos 127a) derives that Hachnasas Orechim is greater than greeting the Shechinah. Why is that so?
Maharal #1 (Chidushei Agados Vol. 1, p. 68, to Shabbos 127a): Greeting the Shechinah is not direct honor to or connection with the Shechinah, for "man cannot see HaSh-m and live" (Shemos 33:20). But Hachnasas Orechim is honor to HaSh-m, for he his honoring his guest's Tzelem E-lokim (Divine image).
Maharal #2 (Nesivos Olam, Nesiv ha'Avodah, Ch. 13, p. 119): Man is Tzelem E-lokim; when a person greets a new guest, he is greeting a new Tzurah (actualization) of that Tzelem, and bonding with the Grantor of that Tzelem (HaSh-m).
QUESTIONS ON RASHI
Rashi writes: "'My masters' - [Avraham] addressed the greatest of [the three], referring to all of them as 'master.'" How does Rashi derive this?
Gur Aryeh: Avraham used the plural, "my masters" (rather than the singular 'Adoni'), but then continued in the singular "Al Na Sa'avor" (and not 'Sa'avoru'). 1
See Torah Temimah, citing Yoma, Ibid.
Rashi writes: "Avraham referred to all of them as 'master.'" But if the word is plural, it should be vowelized with a Patach rather than a Kamatz?
Gur Aryeh #1: A Kamatz implies both the singular and the plural; even its shape is comprised of a Patach (used for the plural) attached to a Chirik (used for singular). 1 Here, Avraham called all three of the angels, but addressed only one, so the Kamatz is appropriate. 2
Gur Aryeh #2: Grammatically, a Patach often changes to a Kamatz when the Ta'amei ha'Mikra indicate a major pause. 3
Also see Rabeinu Bechayei.
Gur Aryeh also explains why, when this word is used as the Name of HaSh-m, it is also vowelized with a Kamatz.
Emes l'Yaakov (R' Yaakov Kamenetsky - to 26:29): This rule also applies at the major pause in the words of a speaker, even if it is not the Esnachta (major pause) of the Pasuk as a whole. (CS)
Rashi writes: "[Avraham] addressed the greatest of [the three]." How did he know who was the greatest?
Gur Aryeh: Avraham inferred from their formation. According to Chazal, the teacher stands in the middle, flanked by his disciples, who walk at either side, trailing slightly behind (Yoma 37a).
Rashi writes: "Avraham said to HaSh-m to wait, while he runs and brings in the guests." The Gemara (Shabbos 127a) derives from here that Hachnasas Orechim (bringing in guests) is greater than greeting the Shechinah. How is this derived?
Kol Eliyahu: Why must it say that Avraham ran to greet them, "from the entrance to the tent" (18:2)? We know that he was sitting there (18:1)! It is disrespectful for a servant to turn his back to his master; rather, he leaves walking backwards. Even so, Avraham ran "Likrasam" (to greet the guests normally, facing them), even though he would be turning his back to the Shechinah.
Rashi writes: "Avraham was telling HaSh-m to wait." The Gemara (Shabbos 127a) derives from here that HaSh-m's conduct differs from that of mortals, in that a person could not ask his human superior to wait. Why is this so?
Maharal #1 (Chidushei Agados Vol. 1, p. 68, to Shabbos 127a): It would be disrespectful to ask a fellow man to wait while I attend to my business, for he does not care about my business! But HaSh-m is man's Creator; He wants man to see to his needs, be they physical or spiritual. When a person goes for an important reason, especially for a Mitzvah, that itself is HaSh-m's honor.
Maharal #2 (ibid.): Unlike man, who craves honor for its own sake, HaSh-m has no such intrinsic desire. Rather, He arranged the world in such a way that it is appropriate to honor Him, and this is for His creations' own benefit. When it is appropriate to do otherwise, such as for Hachnasas Orechim, one may ask HaSh-m to wait.
