A profound moment of divine revelation is suddenly interrupted by the appearance of three travelers. Abraham’s immediate response sparks one of the most well-known debates among commentators, centering entirely on the identity of the one he is addressing [רש״י, רד״ק]. The primary approach among commentators is that Abraham is speaking directly to God. This is supported by the specific vowel pointing of his words in the Hebrew text, which designates the name he uses as sacred and permanent, distinguishing it from a secular title used for ordinary men [רבנו בחיי, תולדות יצחק, מנחת שי, גור אריה]. In this reading, Abraham is essentially asking God, who has just appeared to him, for permission to pause their encounter. He asks that if it is God's will [ביאור שטיינזלץ], He might wait while Abraham runs to welcome the passing guests.
This bold request yields a monumental principle: the act of welcoming guests surpasses even the privilege of receiving the Divine Presence [רד״ק, תורה תמימה, מלבי״ם]. It also highlights God's immense humility in waiting for a mortal [תורה תמימה] and demonstrates that the Divine Presence does not easily depart from the righteous [אדרת אליהו]. Chronologically, even though Abraham's plea is recorded after the narrative describes him running toward the men, this prayer to God actually occurred first. The text does not always follow a strict chronological order, and Abraham's words served as an introductory prayer before he ever approached the travelers [רש״י, ריב״א, חזקוני, משכיל לדוד, קונטרס חיבה יתירה].
Conversely, another perspective suggests that Abraham is addressing the travelers themselves [רש״י, ספורנו, שד״ל, רלב״ג]. Since there are three men, his use of the singular form to ask that his listener not pass by requires explanation. One view is that Abraham directs his plea to the leader of the group, knowing that if the prominent figure stops, his companions will follow [רש״י, שד״ל, צאינה וראינה]. Abraham identified the leader by observing their walking formation; he recognized that the angel Michael was stepping in the center, flanked by Gabriel on his right and Raphael on his left, indicating his leadership [ריב״א, שפתי חכמים, חזקוני, ברטנורא, דברי דוד]. Alternatively, he may have addressed them all collectively as lords, but spoke to each one individually in the singular out of profound politeness, respect, and a deep desire to host them [רמב״ן, הטור הארוך].
A unique approach suggests that Abraham specifically targeted the third angel, Gabriel. Sensing that two of the angels were already intending to stop—one to heal him and the other to deliver the news of a child to Sarah—Abraham realized the third was simply passing through on a mission to destroy Sodom. Therefore, he directed his singular plea at this third angel, begging him to delay his journey and join his companions [אור החיים, הטור הארוך, תולדות יצחק, פענח רזא].
As for the plea itself, it is understood as a request that they not turn away until they have eaten [רד״ק], or that the head of the delegation not rush off like a typical messenger eager to finish a task [ספורנו]. Another interpretation views his words not merely as a polite request, but as a reference to time. Because it was early morning as the sun rose, Abraham was asking them not to continue their journey right at that moment, but to rest from the chill of the night and eat before setting out again [הכתב והקבלה].
Finally, to understand how spiritual beings could appear as ordinary travelers in the first place, it is explained that upon descending to this world, angels materialize. They take on a physical form composed of subtle elements, rendering them completely tangible and visible to human eyes [מלבי״ם].