Welcome, Guests! Hospitality in the Jewish Tradition

(א) וַיֵּרָ֤א אֵלָיו֙ יְהוָ֔ה בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃ (ב) וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃ (ג) וַיֹּאמַ֑ר אֲדֹנָ֗י אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אַל־נָ֥א תַעֲבֹ֖ר מֵעַ֥ל עַבְדֶּֽךָ׃ (ד) יֻקַּֽח־נָ֣א מְעַט־מַ֔יִם וְרַחֲצ֖וּ רַגְלֵיכֶ֑ם וְהִֽשָּׁעֲנ֖וּ תַּ֥חַת הָעֵֽץ׃ (ה) וְאֶקְחָ֨ה פַת־לֶ֜חֶם וְסַעֲד֤וּ לִבְּכֶם֙ אַחַ֣ר תַּעֲבֹ֔רוּ כִּֽי־עַל־כֵּ֥ן עֲבַרְתֶּ֖ם עַֽל־עַבְדְּכֶ֑ם וַיֹּ֣אמְר֔וּ כֵּ֥ן תַּעֲשֶׂ֖ה כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃ (ו) וַיְמַהֵ֧ר אַבְרָהָ֛ם הָאֹ֖הֱלָה אֶל־שָׂרָ֑ה וַיֹּ֗אמֶר מַהֲרִ֞י שְׁלֹ֤שׁ סְאִים֙ קֶ֣מַח סֹ֔לֶת ל֖וּשִׁי וַעֲשִׂ֥י עֻגֽוֹת׃ (ז) וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַעֲשׂ֥וֹת אֹתֽוֹ׃ (ח) וַיִּקַּ֨ח חֶמְאָ֜ה וְחָלָ֗ב וּבֶן־הַבָּקָר֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיִּתֵּ֖ן לִפְנֵיהֶ֑ם וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ׃

Genesis 18:1-8

(1) Adonai appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. (2) Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground, (3) he said, “My lords, if it please you, do not go on past your servant. (4) Let a little water be brought; bathe your feet and recline under the tree. (5) And let me fetch a morsel of bread that you may refresh yourselves; then go on—seeing that you have come your servant’s way.” They replied, “Do as you have said.” (6) Abraham hastened into the tent to Sarah, and said, “Quick, three seahs of choice flour! Knead and make cakes!” (7) Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it. (8) He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate.

בראשית י״ח:א׳

וַיֵּרָ֤א אֵלָיו֙ יְהוָ֔ה בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃

Genesis 18:1

The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot.

רש"י על בראשית י״ח:א׳:א׳

(א) וירא אליו. לְבַקֵּר אֶת הַחוֹלֶה. אָמַר רַבִּי חָמָא בַּר חֲנִינָא, יוֹם שְׁלִישִׁי לְמִילָתוֹ הָיָה, וּבָא הַקָּבָּ"ה וְשָׁאַל בִּשְׁלוֹמוֹ (בבא מציעא פ"ו):

Rashi on Genesis 18:1:1

(1) וירא אליו AND THE LORD APPEARED UNTO HIM to visit the sick man. R. Hama the son of Hanina said: it was the third day after his circumcision and the Holy One, blessed be He, came and enquired after the state of his health (Bava Metzia 86b)

רש"י על בראשית י״ח:א׳:ה׳

(ה) כחום היום. הוֹצִיא הַקָבָּ"ה חַמָּה מִנַּרְתִּיקָהּ, שֶׁלֹּא לְהַטְרִיחוֹ בְּאוֹרְחִים, וּלְפִי שֶׁרָאָהוּ מִצְטַעֵר שֶׁלֹּא הָיוּ אוֹרְחִים בָּאִים, הֵבִיא הַמַּלְאָכִים עָלָיו בִּדְמוּת אֲנָשִׁים (בבא מציעא שם):

Rashi on Genesis 18:1:5

(5) כחום היום IN THE HEAT OF THE DAY — The Holy One, blessed be He, brought the sun out of its sheath that he might not be troubled by travellers, and when He perceived that he was grieved that no travellers came He brought to him angels in the form of men (Bava Metzia 86b).


at the entrance of the tent: to see whether there were any passersby whom he would bring into his house. — [from B. M. 86b]
as the day grew hot: (B.M. 86b) The Holy One, blessed be God, took the sun out of its sheath so as not to trouble him with wayfarers, but since God saw that he was troubled that no wayfarers were coming, God brought the angels to him in the likeness of men. — [from Gen. Rabbah 48:9, Exod. Rabbah 25:2]

בראשית י״ח:ו׳-ח׳

וַיְמַהֵ֧ר אַבְרָהָ֛ם הָאֹ֖הֱלָה אֶל־שָׂרָ֑ה וַיֹּ֗אמֶר מַהֲרִ֞י שְׁלֹ֤שׁ סְאִים֙ קֶ֣מַח סֹ֔לֶת ל֖וּשִׁי וַעֲשִׂ֥י עֻגֽוֹת׃ וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַעֲשׂ֥וֹת אֹתֽוֹ׃ וַיִּקַּ֨ח חֶמְאָ֜ה וְחָלָ֗ב וּבֶן־הַבָּקָר֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיִּתֵּ֖ן לִפְנֵיהֶ֑ם וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ׃

Genesis 18:6-8

Abraham hastened into the tent to Sarah, and said, “Quick, three seahs of choice flour! Knead and make cakes!” Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it. He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate.

רש"י על בראשית י״ח:ז׳

(א) בן בקר רך וטוב. ג' פָּרִים הָיוּ, כְדֵי לְהַאֲכִילָן ג' לְשׁוֹנוֹת בְּחַרְדָּל (בבא מציעא פ"ז): (ב) אל הנער. זֶה יִשְׁמָעֵאל, לְחַנְּכוֹ בְּמִצְוֹת (בראשית רבה):

Rashi on Genesis 18:7

(1) בן בקר רך וטוב A CALF, TENDER AND GOOD — There were three calves so that he might give them to eat three tongues together with mustard condiment (Bava Metzia 86b). (2) אל הנער TO THE YOUNG MAN — This was Ishmael whom he bade to do this in order to train him to the performance of religious duties (in this case the duty of hospitality) (Genesis Rabbah 48:13).

ויקרא י״ט:ל״ג-ל״ד

(לג) וְכִֽי־יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ׃ (לד) כְּאֶזְרָ֣ח מִכֶּם֩ יִהְיֶ֨ה לָכֶ֜ם הַגֵּ֣ר ׀ הַגָּ֣ר אִתְּכֶ֗ם וְאָהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃

Leviticus 19:33-34

(33) When a stranger resides with you in your land, you shall not wrong him. (34) The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I the LORD am your God.

Passover Haggadah: Ha Lachma Anya - "This is the bread of poverty which our ancestors ate in the land of Egypt. Let all who are hungry come and eat. Let all who are needy come and celebrate the Passover. This year we are we are here; next year may we be in the land of Israel. This year we are slaves; next year may we be free."
"Although they may initially seem redundant, the two invitations we issue in Ha Lachma Anya - 'let all who are hungry enter and eat' and 'let all who are in need com and celebrate the Passover' - in reality they are not. 'Let all who are in need' means those who are in need - but not in need of bread...one who is alone, who has a lot of matza and wine but no home or family. This prayer teaches us: who ever is in need [of any kind] should come and celebrate." - Rabbi Joseph B. Soloveitchik

דברים ט״ז:י״ג-ט״ו

(יג) חַ֧ג הַסֻּכֹּ֛ת תַּעֲשֶׂ֥ה לְךָ֖ שִׁבְעַ֣ת יָמִ֑ים בְּאָ֨סְפְּךָ֔ מִֽגָּרְנְךָ֖ וּמִיִּקְבֶֽךָ׃ (יד) וְשָׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֙ךָ֙ וְעַבְדְּךָ֣ וַאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃ (טו) שִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַיהוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהוָ֑ה כִּ֣י יְבָרֶכְךָ֞ יְהוָ֣ה אֱלֹהֶ֗יךָ בְּכֹ֤ל תְּבוּאָֽתְךָ֙ וּבְכֹל֙ מַעֲשֵׂ֣ה יָדֶ֔יךָ וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ׃

Deuteronomy 16:13-15

(13) After the ingathering from your threshing floor and your vat, you shall hold the Feast of Booths for seven days. (14) You shall rejoice in your festival, with your son and daughter, your male and female slave, the Levite, the stranger, the fatherless, and the widow in your communities. (15) You shall hold a festival for the LORD your God seven days, in the place that the LORD will choose; for the LORD your God will bless all your crops and all your undertakings, and you shall have nothing but joy.

שבת קכ״ו ב:י״א

מתני׳ מפנין אפילו ארבע וחמש קופות של תבן ושל תבואה מפני האורחים ומפני בטול בית המדרש אבל לא את האוצר

Shabbat 126b:11

MISHNA: On Shabbat, one may move even four or five baskets of straw and baskets of produce, due to the guests, who require that place to sit, and due to suspension of Torah study in the study hall, where space is required to seat the students. However, one may not move these items to create space in the storeroom.

שבת קכ״ו ב:ט״ו-י״ח

גמ׳ השתא חמש מפנין ארבע מיבעיא אמר רב חסדא ארבע מחמש (איכא דאמרי ארבע מאוצר קטן) וחמש מאוצר גדול ומאי אבל לא את האוצר שלא יתחיל באוצר תחלה ומני רבי יהודה היא דאית ליה מוקצה ושמואל אמר ארבע וחמש

Shabbat 126b:15-18

GEMARA: The Gemara asks: Now that the mishna stated that one may move five baskets, is mentioning four baskets necessary? Rav Ḥisda said: The mishna means that one may move four out of five baskets, but not all of them. Some say: It is permitted to move four baskets from a small storeroom and five baskets from a large storeroom. The Gemara asks: And what then is the meaning of: However, one may not move these items to create space in the storeroom? It means that one may not use the storeroom for the first time. If he has never taken supplies from this storeroom, he may not begin moving baskets from it. And whose opinion is cited in this mishna? It is the opinion of Rabbi Yehuda, who is of the opinion that this constitutes a prohibition of set-aside. The contents of a storeroom that was never used are set-aside. And Shmuel says: The difficulty in the mishna should be explained as a figure of speech: Four and five,

שבת קכ״ז א:י״ג-ט״ו

מפני האורחין וכו׳: אמר רבי יוחנן גדולה הכנסת אורחין כהשכמת בית המדרש דקתני מפני האורחין ומפני בטול בית המדרש ורב דימי מנהרדעא אמר יותר מהשכמת בית המדרש דקתני מפני האורחין והדר ומפני בטול בית המדרש אמר רב יהודה אמר רב גדולה הכנסת אורחין מהקבלת פני שכינה דכתיב ויאמר (ה׳) אם נא מצאתי חן בעיניך אל נא תעבר וגו׳ אמר רבי אלעזר בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם אין קטן יכול לומר לגדול המתן עד שאבא אצלך ואילו בהקדוש ברוך הוא כתיב ויאמר (ה׳) אם נא מצאתי וגו׳ אמר רב יהודה בר שילא אמר רבי אסי אמר רבי יוחנן ששה דברים אדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא ואלו הן הכנסת אורחין וביקור חולים ועיון תפלה והשכמת בית המדרש והמגדל בניו לתלמוד תורה והדן את חברו לכף זכות איני והא אנן תנן אלו דברים שאדם עושה אותם ואוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא ואלו הן כיבוד אב ואם וגמילות חסדים והבאת שלום שבין אדם לחברו ותלמוד תורה כנגד כולם [הני אין מידי אחרינא לא]

Shabbat 127a:13-15

We learned in the mishna: One may move baskets of produce due to the guests and in order to prevent the suspension of Torah study in the study hall. Rabbi Yoḥanan said: Hospitality toward guests is as great as rising early to go to the study hall, as the mishna equates them and teaches: Due to the guests and due to suspension of Torah study in the study hall. And Rav Dimi from Neharde’a says: Hospitality toward guests is greater than rising early to the study hall, as it teaches: Due to the guests, and only afterward: And due to suspension of Torah study in the study hall. Rav Yehuda said that Rav said on a related note: Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant” (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately. Rabbi Elazar said: Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and blood people is such that a less significant person is unable to say to a more significant person: Wait until I come to you, while with regard to the Holy One, Blessed be He, it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant.” Abraham requested that God wait for him due to his guests. Rav Yehuda bar Sheila said that Rabbi Asi said that Rabbi Yoḥanan said: There are six matters a person enjoys the profits of in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Hospitality toward guests, and visiting the sick, and consideration during prayer, and rising early to the study hall, and one who raises his sons to engage in Torah study, and one who judges another favorably, giving him the benefit of the doubt. The Gemara asks: Is that so? And did we not learn in a mishna: These are the matters that a person does them and enjoys their profits in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Honoring one’s father and mother, and acts of loving kindness, and bringing peace between a person and another, and Torah study is equal to all of them. By inference: These matters, yes, one enjoys their profits in this world and the principal exists for him in the World-to-Come; other matters, no.

משנה אבות א׳:ה׳

יוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם אוֹמֵר, יְהִי בֵיתְךָ פָתוּחַ לִרְוָחָה, וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתֶךָ, וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה. בְּאִשְׁתּוֹ אָמְרוּ, קַל וָחֹמֶר בְּאֵשֶׁת חֲבֵרוֹ. מִכָּאן אָמְרוּ חֲכָמִים, כָּל זְמַן שֶׁאָדָם מַרְבֶּה שִׂיחָה עִם הָאִשָּׁה, גּוֹרֵם רָעָה לְעַצְמוֹ, וּבוֹטֵל מִדִּבְרֵי תוֹרָה, וְסוֹפוֹ יוֹרֵשׁ גֵּיהִנֹּם:

Pirkei Avot 1:5

Yose ben Yochanan, man of Jerusalem, says, "May your home be open wide, may the poor be members of your household and do not increase conversation with the woman." They so stated with his wife; all the more so with the wife of his friend. From this, the sages said, "Any time that a man increases conversation with the woman, he causes evil to himself and neglects the words of Torah; and, in his end, he inherits Geihinam."

בראשית רבה מ״ט:ח׳

וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר וגו' (בראשית יח, כג), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר הַגָּשָׁה לְמִלְחָמָה (דברי הימים א יט, יד): וַיִּגַּשׁ יוֹאָב וְהָעָם אֲשֶׁר עִמּוֹ לִפְנֵי אֲרָם לַמִּלְחָמָה. רַבִּי נְחֶמְיָה אָמַר הַגָּשָׁה לְפִיּוּס, הֵיךְ מָה דְאַתְּ אָמַר (יהושע יד, ו): וַיִּגְּשׁוּ בְּנֵי יְהוּדָה אֶל יְהוֹשֻׁעַ. רַבָּנָן אָמְרֵי הַגָּשָׁה לִתְפִלָּה, הֵיךְ מָה דְאַתְּ אָמַר (מלכים א יח, לו): וַיְהִי כַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר ה' אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וגו', רַבִּי אֶלְעָזָר פָּשַׁט לָהּ אִם לְמִלְחָמָה אֲנִי בָא, אִם לְפִיּוּס אֲנִי בָא, אִם לִתְפִלָּה אֲנִי בָא. רַבִּי פִּינְחָס וְרַבִּי לֵוִי וְרַבִּי יוֹחָנָן, זֶה שֶׁהוּא עוֹבֵר לִפְנֵי הַתֵּבָה אֵין אוֹמְרִים לוֹ בּוֹא וַעֲשֵׂה, בּוֹא קְרַב, בּוֹא וַעֲשֵׂה קְרָבָן שֶׁל צִבּוּר, אֶלָּא בּוֹא וּקְרַב לְהִתְפַּלֵּל. אָמַר רַבִּי תַּנְחוּמָא לָמָה הִתְקִינוּ בְּרָכוֹת חֲמֵשׁ עֶשְׂרֵה עַד שׁוֹמֵעַ תְּפִלָּה, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה אַזְכָּרוֹת שֶׁבְּהָבוּ לַה' בְּנֵי אֵלִים (תהלים כט, א): עַד (תהלים כט, י): ה' לַמַּבּוּל יָשָׁב, שֶׁהוּא מְכַלֶּה אֶת הַפֻּרְעָנֻיּוֹת מִלָּבוֹא לָעוֹלָם. רַב הוּנָא בְּשֵׁם רַב אַחָא, (בראשית יח, כג): הַאַף תִּסְפֶּה, אַתָּה גּוֹדֵר אֶת הָאַף וְהָאַף לֹא יִגְדֶּרֶךָּ. אָמַר רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה, אַף שֶׁאַתָּה מֵבִיא לְעוֹלָמְךָ אַתָּה מְכַלֶּה בּוֹ אֶת הַצַּדִּיקִים וְאֶת הָרְשָׁעִים, וְלֹא דַּיֶּךָּ שֶׁאַתָּה תּוֹלֶה הָרְשָׁעִים בִּשְׁבִיל הַצַּדִּיקִים, אֶלָּא שֶׁאַתָּה מְכַלֶּה אֶת הַצַּדִּיקִים עִם הָרְשָׁעִים. רַבִּי וְרַבִּי יוֹנָתָן, רַבִּי אוֹמֵר בָּשָׂר וָדָם חֵמָּה כּוֹבַשְׁתּוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹבֵשׁ אֶת הַחֵמָה, שֶׁנֶּאֱמַר (נחום א, ב): נֹקֵם ה' וּבַעַל חֵמָה. רַבִּי יוֹנָתָן אָמַר בָּשָׂר וָדָם קִנְאָה כּוֹבַשְׁתּוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹבֵשׁ אֶת הַקִּנְאָה, שֶׁנֶּאֱמַר (נחום א, ב): אֵל קַנּוֹא וְנֹקֵם ה': רַבִּי שִׂמְלָאי שָׁאַל לְרַבִּי יוֹנָתָן מַאי דִכְתִיב (משלי יג, כג): וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, אָמַר לוֹ בְּלֹא מִשְׁפַּט מְקוֹמוֹ, מַעֲשֶׂה בְּאֶחָד שֶׁנִּשְׁתַּלַּח לִגְבוֹת בְּנֵי טְבֶרְיָה וּבְנֵי צִפּוֹרִי, כְּשֶׁהָיָה גוֹבֶה בִּטְבֶרְיָא, רָאָה אֶחָד מִצִּפּוֹרִי, עָמַד וּתְפָשׂוֹ, אָמַר לוֹ מִצִּפּוֹרִי אֲנִי, אָמַר לוֹ יֵשׁ בְּיָדִי כְּתָבִים מִצִּפּוֹרִי לִגְבוֹתָהּ, וְלֹא הִסְפִּיק לִגְבוֹת בְּנֵי טְבֶרְיָא עַד שֶׁבָּאת רְוָחָה לְצִפּוֹרִי, וְנִמְצָא נִסְפֶּה בְּלֹא מִשְׁפַּט מְקוֹמוֹ. רַבִּי לֵוִי אָמַר לְדֻבָּה שֶׁהָיְתָה מְשַׁכֶּלֶת בְּחַיָּה, וְלֹא מָצָאת לְשַׁכֵּל בַּחַיָּה וְשִׁכְּלָה בְּבָנֶיהָ. רַבִּי סִימוֹן אָמַר לְמַגָּל כּוֹסַחַת כּוּבִין וְלָא שְׁלַם לָהּ, שׁוֹשַׁנָּה וְלָא שְׁלַם לָהּ.

Bereishit Rabbah 49:8

(9) "Far be it from You." R' Yudan said, "It is far from You"; "It is outside for You." R' Aha said, "Halila" "Halila" twice. There is a desecration of the name of Heaven in the matter. R' Aba said, It does not say "to do this thing"; rather, it says "to do a thing like this." Not it, nor anything like it, nor anything less than it. R' Levi said, Two individuals said the same thing, Avraham and Iyov. Avraham: "Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty" Iyov: "It is all one; therefore I say, 'He destroys the blameless and the guilty.'" Avraham received a reward for it, and Iyov was punished for it. Avraham spoke well-ripened thoughts; Iyov spoke hastily and angrily: "It is all one; therefore I say, 'He destroys the blameless and the guilty.'" R' Hiyya bar Aba said, There is a confusion of questions here. Avraham said,"Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty," and the Holy One Blessed be He says, "so that innocent and guilty fare alike." Would He suspend [judgment] against the wicked for the sake of the righteous? Oh that they were righteous, but they are only righteous men of an inferior quality, as R' Yohanan said, All tzaddikim mentioned in connection with S'dom are written "tzaddikam." This is the opinion of R' Yohanan, as R' Yohanan said, "So our elders and all the inhabitants of our country instructed us" -- it is written "z'kananu" -- uncultured old men, i.e., shameful old men. R' Yehoshua ben Levi said, Annex my deeds and they will increase the total to 50. R' Yehuda ben R' Simon said, Aren't You the Righteous One of the world? Annex Your deeds and they will increase the total to 50. R' Yehuda ben R' Simon said, This is what Avraham said to Him: With a flesh-and-blood king, one can take an appeal from a duke's decision to a provincial governor, and from a provincial governor to a military governor. But with You, because there is no one to take an appeal to, won't You do justice? R' Yehuda ben R' Simon said, When You sought to judge Your world, You gave it over to two, Remus and Romulus, so that if one of them wanted to do something, the other could stay the first one's hand. But You, with respect to Whom there is no one to stay Your hand, won't You do justice? R' Ada said, You swore that You would not bring a flood to the world, and now You are weaseling out of the oath -- a flood of water You are not bringing, but a flood of fire You are bringing. If so, You have not fulfilled Your oath. R' Levi said, ...