Hachnasat Orchim- Can we still be like Abraham?

(1) The two angels arrived in Sodom in the evening, as Lot was sitting in the gate of Sodom. When Lot saw them, he rose to greet them and, bowing low with his face to the ground, (2) he said, “Please, my lords, turn aside to your servant’s house to spend the night, and bathe your feet; then you may be on your way early.” But they said, “No, we will spend the night in the square.” (3) But he urged them strongly, so they turned his way and entered his house. He prepared a feast for them and baked unleavened bread, and they ate....(15) As dawn broke, the angels urged Lot on, saying, “Up, take your wife and your two remaining daughters, lest you be swept away because of the iniquity of the city.”

MISHNA:...All the vessels that were in the Temple required immersion after the Festival, apart from the golden altar and the bronze altar, because they are considered like the ground and therefore, like land itself, not susceptible to impurity. This is the statement of Rabbi Eliezer. And the Rabbis say: It is because they are coated.,GEMARA: A tanna taught in a baraita that they would say to the am ha’aretz priests: Be careful lest you touch the table, as explained above, or the candelabrum. [Now they have a whole discussion about whether or not the table can contract ritual impute, whether that is because it is portable or because of its golden coating, etc. The Gemara cites the following Pasuk: “The altar, three cubits high, and its length two cubits, was of wood, and so its corners, its length, and its walls were also of wood, and he said to me: This is the table that is before the Lord” (Ezekiel 41:22). The Gemara clarifies a puzzling aspect of the pasuk: The verse began with the word “altar” and ended with the word “table,” both words describing the same item... Rabbi Yoḥanan and Reish Lakish both say the following exposition: When the Temple is standing the altar atones for a person; now that the Temple has been destroyed, it is a person’s table that atones for him, for his feeding of needy guests atones for his sins.

How does his table atone for him? Through Hachnasat Orchim.

A dilemma was raised before the Sages: These four or five baskets, which the tanna stated in the mishna, is he saying the following: Four or five baskets, yes, one may move them, more baskets, no, one may not move them? This would indicate that it is preferable to minimize the walking distance because fewer baskets results in less walking in and out of the storeroom. Or perhaps it is preferable to minimize the size of the burden by carrying smaller baskets, as long as the total measure of all that one carries does not exceed the capacity of five large baskets?... A dilemma was raised before the Sages: These four or five baskets, which the tanna stated in the mishna, is he saying that one may move only four or five baskets even though he has many guests? ...Come and hear a resolution to this dilemma from that which Rabba said that Rav Ḥiyya said: Once Rabbi Yehuda HaNasi went to a certain place and saw that the place was too crowded for the students. And he went to the field and found a field full of bundles of grain, and Rabbi Yehuda HaNasi cleared the bundles from the whole field in its entirety. Conclude from it that the quantity that can be moved is all according to the number of guests. ...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.

(2) The reward for accompanying [the dead] is greater than all others and it is a statute that Abraham our ancestor established and the way of the pious which he followed, feeding the travelers, and giving them drink and accompanying them. Hospitality to guests is a greater than receiving the divine presence (Face of the Shekhinah), as it is written, "He saw and behold there were three men (Genesis 18:3)." Accompanying [the dead] is greater than showing them hospitality. The sages say, " All who do not accompany [the dead], it is as if they have shed blood.

The Shulchan Aruch, Orach Chayim defines Hachnasat Orchim. This is not about just regular guests coming into the house, but rather guests who are actually staying by you/a neighbor and are in NEED of Hachnasat Orchim.

(15) The LORD God took the man and placed him in the garden of Eden, to till it and tend it...(18) The LORD God said, “It is not good for man to be alone; I will make a fitting helper for him.”...(21) So the LORD God cast a deep sleep upon the man; and, while he slept, He took one of his ribs and closed up the flesh at that spot. (22) And the LORD God fashioned the rib that He had taken from the man into a woman; and He brought her to the man.