Genesis 18:23

And Abraham prayed and said, Wilt Thou destroy in Thy displeasure the innocent with the guilty?

AND ABRAHAM DREW NEAR AND SAID, WILT THOU ALSO SWEEP AWAY THE RIGHTEOUS WITH THE WICKED? The anger does not mean “shall also”, but it means “the anger.” The verse reads: “shall the anger of G-d sweep away.” See Rashi. of the Holy One, blessed be He, is His attribute of justice. Now Abraham thought that this would sweep away the righteous with the wicked, not knowing of G-d’s thoughts in which He thought of them with His mercies, as I have explained. Therefore, Abraham said that it is proper and good that He should forgive the entire place because of the fifty righteous inhabitants, but it is inconceivable even according to the Divine attribute of Justice to slay the righteous with the wicked, for if so the righteous will be as the wicked, and they will say, It is vain to serve G-d. And all the more is this inconceivable according to the Divine attribute of Mercy since He is the Judge of all the earth, and He does justice, even as it is said, And the Eternal of hosts is exalted through justice, and we say in our prayers, “The King of judgment.” This is the significance of the double use of the expression, It is unworthy of Thee. And the Holy One, blessed be He, conceded that He would forgive the entire place for the sake of the fifty righteous, for He will conduct Himself towards them with the attribute of Mercy.
What informs you of all this is the fact vayomer hashem (And the Eternal said) is written with the Tetragrammaton, and all references by Abraham to the Divine Name are written Ado-noy. signifies Divine justice. This has now been clarified.

תספה, the same as תכלה, “you will destroy.” The word is used in the same sense in Deuteronomy 32,23 אספה עלימו רעות חצי אכלה אכלה בם. “I shall accumulate evils against them; My arrows I shall use up against them.” The root כלה expresses the same thought as אספה but in more intense form.

האף תספה צדיק עם רשע, Avraham felt that the way G’d had worded the decree with the word כי רבה, that what G’d might have meant was that as long as the majority of the people were guilty this would justify eliminating the entire city, including the innocent. In that event G’d would not be perceived as meting out justice.

ויגש, the term גישה, ויגש, when used with a place, מקום, invariably refers to the subject משפט, judgment. Avraham enquired how it was possible that the entire population of a city should deserve extinction. Surely, there had to be some righteous people, and why would they have to share the fate of the wicked? Onkelos understands the word האף as a reference to G’d’s anger, wrath, as if Avraham asked if because G’d was angry the innocent would suffer the fallout of that anger and be punished for the sins of the wicked.