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.”
Over here we can infer from that Avraham gave to his guest, not took from them.. if so, what does the verse say wording that translated as 'I will take from you bread' (V'Ekcha Pat Lechem), the verse should have said 'I will give you bread'.
To answer this we can see what I had said in an explanatory manner of this famous saying of the sages from the below Talmud (in regards to a man that cooks food on Yom Tov for the following day, which is generally not permitted to prepare on a holiday for a non holiday, however, there is an opinion that allows the food to be eaten since there is a chance guests may arrive at his house on the Yom Tov and that food can potentially be used...)
״הוֹאִיל וּמִיקַּלְעִי לֵיהּ אוֹרְחִים — חֲזֵי לֵיהּ״.
Since guests may happen to visit him, the bread is fit for him on the Festival day itself.
On this Talmud the Tzlach (Rabbi Yechezkiel Landau) has a question.. "Isn't this whole scenario or permitting a man to cook on the holiday for the next day allowed in the first place because the food can potentially be used on the holiday is guests arrive? If so, the Talmud should have said the food would be fitting for them, since we are dealing with the guests, so why does the verse say the food is fit for him?"
To answer this question we are going to look at a teaching from the sages -
תָּנֵי רַבִּי יְהוֹשֻׁעַ, יוֹתֵר מִמַּה שֶּׁבַּעַל הַבַּיִת עוֹשֶׂה עִם הֶעָנִי הֶעָנִי עוֹשֶׂה עִם בַּעַל הַבַּיִת
Rabbi Yehoshua taught - "The poor man does more for the wealthy man that gives him charity vs the wealthy man that actually gives the charity"
If the above is true, then is appears that the poor man is really the giver over here, and the man giving the charity is really the receiver, because in the merit of what he gives to the poor man, the wealthy man now becomes worthy from great abundance from the heavens!
I had already once explained using figurative language to expound upon the below verse in regards to non Kosher birds and the stork and what Rashi says about it -
If the above is true, that this bird called the stork deals kindly with its fellows, and is a righteous bird, then why isn't this bird listed amongst the Kosher animals?
To explain this matter we will base it upon what we explained earlier above, that when a person is worthy to do acts of kindness for others, its incumbent upon him to know that he, (the man giving), is receiving himself more than that the person he is actually giving to.. because no matter how much he is giving to a poor man, the poor man is giving to him back even more.
However, if the giver thinks to himself that he's actually doing something for someone else, and that he himself doesn't receive anything back, he is called impure, impure! This explains well why the stork is listed as an impure bird.. since it does kindness with its fellow storks, which means that from its perspective it thinks its the one giving to the other, and not whats really happening, that the giver is really the receiver, and this stork doesn't see itself as receiving anything!
This answers why the sages in the Talmud said that the food is fitting for him, the man who is giving, because whatever he is giving to his gets to eat, its fitting for him, what does that really mean? It means that he is receiving more than his gets that he is giving to, and its for his benefit.. and we can understand the words of our sages of blessed memory and their cryptic inferences!
And this is what we are being taught by our first forefather Avraham.. when he said I shall take for you bread, and not I shall give to you, because he knew that whatever he gives to his guests, is not really an aspect of giving, rather the opposite! He would be taking! He would be taking through his giving much abundance from heaven filled with blessings and only goodness!