“The two angels came to Sodom in the evening and Lot was sitting at the gate of Sodom; Lot saw them, and rose to meet them, and he prostrated himself with his face to the ground” (Genesis 19:1). “The two angels came to Sodom in the evening…” – “the ḥayot1A kind of angel. were darting to [ratzo] and fro like the appearance of a flash” (Ezekiel 1:14). Rabbi Aivu said: Ratzot2The usual form of the verb, meaning running or darting.is not written here, but rather, ratzo3Which can also mean to desire.– they had a desire to perform their mission. “Like the appearance of a flash [habazak]” – Rabbi Yehuda in the name of Rabbi Simon in the name of Rabbi Levi bar Parta: Like one who scatters [bozek] olive pomace4Which ignites easily. in an oven. Rabbi Ḥiyya bar Abba said: [The ḥayot moved] as wind drives an [empty] wineskin. The Rabbis say: As wind drives the clouds. They [the angels] took their leave from Abraham at six hours and arrived in Sodom only in the evening?5Since they move so swiftly, they should have arrived there in a matter of seconds. The explanation is that they were angels of mercy, and they were tarrying, in the belief that perhaps He might find some merit for them.6As a result of Abraham’s intercessions. When He did not find any merit for them – “the two angels came to Sodom in the evening.”
“He acts through one, and who can respond to Him? His soul desires and He performs” (Job 23:13) – it is taught: One angel does not perform two missions, and two angels do not perform one mission. Yet you say: “[The] two [angels came to Sodom]”? The explanation is that Mikhael gave his tidings7To Abraham and Sarah, regarding the birth of a son. This was Mikhael’s mission, and after performing it he departed, leaving two angels. and departed, Gavriel was dispatched to overturn Sodom, and Refael, to rescue Lot. “The two angels came to Sodom” – here it says “angels,” but elsewhere,8When they first came to Abraham. it characterizes them as “people” (Genesis 18:2). The explanation is that there, when the Divine Presence was over them, they were characterized as “people.”9They were overshadowed by the aura of the presence of God. Once the Divine Presence departed from over them, they assumed the manifestation of angels. Rabbi Tanḥuma said that Rabbi Levi said: To Abraham, whose power was great, they appeared in the image of men; to Lot, whose strength was inferior, they appeared in the image of angels. Rabbi Ḥanina said: Before they performed their mission, they are characterized as people; after performing their mission, as angels. Rabbi Tanḥuma said: This is analogous to one who assumed a position of local government from the king. Until he reached his seat of authority, he walked about as a commoner. Once he reached the seat of his authority, he walked about as a nobleman. So, until they performed their mission, they are characterized as people, after performing their mission, they are characterized as angels.
“To Sodom [sedoma]” – it is taught in the name of Rabbi Neḥemya: Every word that requires a lamed at the beginning,10Indicating the preposition “to.” give it a heh at the end:11A heh at the end of a word (as in Sedoma) can be used in place of a lamed at the beginning of the word.Sedoma, Se’ira, Mitzraima, Ḥarana.12To Sodom, to Se’ir, to Egypt, to Ḥaran. But is it not written: “The wicked will return to the netherworld [lishola]”?13It has both a lamed prefix and a heh suffix. If both affixes have the same meaning, how can both be used in the same word? (Psalms 9:18). Rabbi Abba bar Zavda said: It means to the lowest depths in the netherworld. “In the evening [ba’erev]” – the evening of Sodom arrived [ba arba]; its sun had set, and its sentence was sealed. Rabbi Levi said: The Holy One blessed be He judges the nations of the world only at night, when they are sleeping,14And not engaged in sin. and judges Israel only during the day, when they are engaged in mitzvot. That is what is written: “He will judge the world in righteousness. [He will administer fair judgment to the nations]” (Psalms 9:9). “And Lot was sitting [yoshev]” – yashav is written.15Meaning: He assumed his seat. It was on that day that they appointed him the chief justice. There were five major judges in Sodom: Ketz Sheker, Rav Sheker, Rav Masteidin, Rav Naval, and Klepander.16The meanings of these names are, respectively: Ultimate in Lies, Chief of Lies, Chief Perverter of Justice, Chief Scoundrel, Abductor. Lot was the chief justice of them all. When he would tell them things that were agreeable to them, they would say to him: “Gesh hala” (Genesis 19:9) – rise to the top. But when he would tell them things that were disagreeable to them, they would say to him: “This one came to sojourn, and he sits in judgment?” (Genesis 19:9).
“He said: Behold now my lords; please turn aside to your servant’s house, stay the night, and wash your feet, and you can awaken early and go on your way. They said: No; rather, we will spend the night in the street” (Genesis 19:2). “Lot saw them, and rose to meet them…He said: Behold now my lords; [please turn aside]” – Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: [Lot was saying:] “Please turn aside” – even if I am not worthy, diverge from the ordinary practice.17The ordinary practice is that men of high stature do not lodge in the houses of unworthy people. Rabbi Huna said: [Lot was saying:] Take a circuitous route to me, so you will not be seen coming to me. “To your servant’s house, stay the night, and wash your feet” – Abraham mentioned washing [feet] before staying the night,18Genesis 18:4. but Lot mentioned staying the night before washing [feet]. The explanation is that Abraham was strict regarding the dirt of idol worship;19Abraham thought they were idolaters, and was concerned that some of the dirt on their feet had been picked up from an idolatrous shrine, therefore he requested that they wash their feet before entering his premises. therefore, he mentioned washing first. Lot was not strict regarding the dirt of idol worship. But some say that this, too, he did with virtuous intent, so they would emerge, and they [the people of Sodom] would see dust on their feet,20Lot’s suggestion was that they wash their feet only after leaving his house, as they were about to resume their journey. and they would not say: ‘Where did they stay the night?’ “They said: No; rather, we will spend the night in the street” – one refuses [an offer from] an individual of low stature, but does not refuse an individual of higher status.21When Abraham invited them they did not refuse (Genesis 18:5). “He was intensely persistent towards them, and they turned aside to him, and entered his house. He prepared a feast for them; he baked unleavened bread, and they ate” (Genesis 19:3). “He was intensely persistent [vayiftzar]22The noun form of this word is haftzara. towards them” – he evoked anger [af] and anxiety [tzara] in them. “They turned aside to him, and entered his house” – this supports what Rav Huna said, [that Lot said to them:] ‘Take a circuitous route to me, so you will not be seen coming to me.’ “He prepared a feast for them” – he had spent time in the house of our forefather Abraham, who would welcome passersby. [“He baked unleavened bread [matzot].”] Rabbi Yitzḥak said: A great quarrel [matzut] arose over the salt. He said to her [his wife]: ‘Give these guests a little salt.’ She said to him: ‘Do you seek to promulgate this despicable and evil custom here, as well?’23‘Not only do you offer them lodging, but you wish to pamper them as well?’ It was because of this that Lot’s wife later became a pillar of salt (Genesis 19:26).
“Before they lay down, the men of the city, the men of Sodom, surrounded the house, from young to old, all the people from every quarter” (Genesis 19:4). “Before they lay down” they began asking him questions, saying to him: ‘The residents of the city, what [kind of people] are they?’ He said to them: ‘In every place there are good and wicked people; however, here they are mostly wicked.’ “The men of the city, the men of Sodom, surrounded the house […all the people from every quarter]” – there was no one among them who sought to hinder them. “They called to Lot, and said to him: Where are the men who came to you tonight? Take them out to us, and we will be intimate with them” (Genesis 19:5). “They called to Lot, and said to him” – Rabbi Yehoshua ben Levi said in the name of Rabbi Pedaya: All that night, Lot was pleading for mercy on their behalf, and they were receptive towards him. But once they said to him: “Take them out to us, and we will be intimate with them” – for sexual relations, they said to him: “Who else do you have here [po]?” (Genesis 19:12) – read it as: “What else could you [possibly] have to say [peh]?24Peh means mouth. Until now, you were permitted to advocate on their behalf, from now on, you are no longer permitted to advocate on their behalf.
“Lot went out to them to the entrance, and he closed the door behind him” (Genesis 19:6). “He said: Please, my brethren, do not do evil” (Genesis 19:7). “Here now, I have two daughters who have not been intimate with a man; I will now bring them out to you, and you may do to them as is fit in your eyes; only to these men do nothing, inasmuch as they came under the shelter of my roof” (Genesis 19:8). “Lot went out to them to the entrance…please, my brethren, do not…Here now, I have two daughters…only to these [hael] men” – these terrible acts.25This is expounded: Just to the men, do not do these terrible [hael] sins. Another interpretation, they are godly,26El means godly or mighty. they are powerful. “Inasmuch as they came under the shelter of my roof” – not due to my merit, but due to the merit of Abraham.27Abraham is described as Lot’s sheltering roof, as it was his merit that protected him from harm (see Genesis 19:29). Another interpretation, “inasmuch as they came under the shelter of my roof” – this teaches that she [Lot’s wife] moved them [the angels] to the side of the house. She said to him: ‘If you want to receive them, receive them in your portion [of the house].’28This why Lot said: “my roof” – mine, but not my wife’s.
“They said: Move aside. And they said: This one came to sojourn, and he sits in judgment? Now we will treat you worse than them. They were intensely persistent towards the man, Lot, and approached to break the door” (Genesis 19:9). “They said: Move aside [gesh hala]” – move over, go far away. “They said: This one came to sojourn, and he sits in judgment?”29The literal translation is: He judges judgment. You are coming to destroy the law that was legislated by our predecessors.30You seek to pass judgment on our system of justice. Rabbi Menaḥama in the name of Rabbi Beivai: This is what the residents of Sodom stipulated among themselves, they said: ‘Any guest who comes here, we will have sexual relations with them and take their possessions. Even the one in whose regard it is written: “[For I love him, so that he will command his children and his household after him] that they observe the path of the Lord [to perform righteousness and justice]” (Genesis 18:19), we would have sexual relations with him and take his possessions.’31Even if Abraham himself would come to Sodom we would do this to him.
“The men extended their hands, and brought Lot to them, to the house, and closed the door” (Genesis 19:10). “They struck the men who were at the entrance of the house with blindness, from small to great; and they were unable to find the entrance” (Genesis 19:11). “The men extended their hands, and brought Lot to them, to the house…the men who were at the entrance of the house” – the one who initiated the transgression, the punishment began with him, as it is stated: “The people of Sodom…[from young to old]”; therefore, “they struck…with blindness, from small to great.” Similarly, “He obliterated all existence that was on the face of the earth, [from man, to animal]” (Genesis 7:23) – the one who initiated the transgression, the punishment began with him.32It says: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5). Similarly, “On the day that I smote all the firstborn in the land of Egypt…[from man to animal]” (Numbers 3:13) – the one who initiated the transgression, the punishment began with him. Similarly, “Her belly will distend and her thigh shall fall” (Numbers 5:27) – the part of the body that initiated the transgression, the punishment began with it.33In engaging in intercourse, she sinned with her belly and her thigh. They were stricken first, and then the rest of her body. Similarly, “You shall smite the inhabitants of that city by sword…[and its animals by sword]” (Deuteronomy 13:16) – the one who initiated the transgression, the punishment began with him. “And they were unable [vayilu] to find the entrance.” They grew weary [ilun], as it says: “It will be when it appears that Moav has wearied [nila]” (Isaiah 16:12). They became angry, as it says: “I am too irritated [nileiti] to bear” (Isaiah 1:14). They went mad, as it says: “For My people is foolish [ehvil]” (Jeremiah 4:22).
“For we are destroying this place, as their outcry has become great before the Lord, and the Lord has sent us to destroy it” (Genesis 19:13). “For we are destroying” – Rabbi Levi in the name of Rav Naḥman: The ministering angels, because they revealed the secret of the Holy One blessed be He,34That He was about to destroy Sodom. they were expelled from their stations [in heaven] for one hundred and thirty-eight years.35Jacob dreamt that he saw angels ascending from earth to heaven (Genesis 28:12). The Midrash asserts that these were the same angels who saved Lot, who were banished from heaven and forced to stay on earth until Jacob’s dream, which took place one hundred thirty-eight year later. Rabbi Tanḥuma attributed it [their banishment] to a subtle [improper] expression, [as] Rabbi Ḥama bar Ḥanina said: It is because they were arrogant and said: “For we are destroying this place.”36They should have said “God is destroying” instead of “we are destroying.” “Lot came out and spoke to his sons-in-law, those who had wed his daughters, and said: Arise, depart from this place, as the Lord is destroying the city. He was as a jester in the eyes of his sons-in-law” (Genesis 19:14). “And spoke to his sons-in-law, [those who had wed his daughters]…” – he had four daughters,37The Midrash explains that the two expressions “sons-in-law” and “those who had wed his daughters” refer to two separate groups of people. two who were betrothed and two who were married. “Who had wed [lekuḥei] his daughters” is not written here, but rather, “who were wedding [lokeḥei] his daughters.”38But they had not yet married them. “He was as a jester in the eyes of his sons-in-law” – they said to him: ‘Harps and flutes are in the province, and the province is about to be overturned?’39The city is full of gaiety and merrymaking, and shows no indication of facing imminent doom.
“And it was as dawn broke, the angels urged Lot, saying: Arise; take your wife, and your two daughters who are present, lest you be destroyed in the iniquity of the city” (Genesis 19:15). “And it was as dawn broke, the angels urged Lot, saying” – Rabbi Ḥanina said: [During the interval] from the first gleam of dawn until the illumination of the [entire] eastern horizon,40Referred to generally as the break of dawn. a person can walk four mil; from the illumination of the eastern horizon until sunrise, [he can likewise walk] four mil, as it is stated: “As dawn broke, [the angels urged Lot]” and it is written: “The sun emerged upon the earth [as Lot arrived in Tzo’ar]” (Genesis 19:23). Now, was it really four mil from Sodom to Tzo’ar?41The distance between the two places is actually five mil. Rabbi Ze’eira said: The angel was leveling the way before them.42Thus they were able to travel five mil in the time that one would normally walk four mil. From where is it derived that from the first gleam of dawn until the illumination of the eastern horizon43Translation follows the emendation of Nezer Hakodesh and Etz Yosef. a person can walk four mil? “As [kemo],” “and it was as [ukhmo]”44The verse could have said just kemo, but instead it stated ukhemo, adding a vav. – one period is equal to the other period.45The extra vav indicates that the two time periods, the period from the first gleam to the illumination of the east, and the period from the illumination of the east until sunrise, are equal. Rabbi Yosei bar Avin said: If a person says to you that the morning star is the first gleam of dawn he is saying an untruth. Sometimes it occurs in less time46The morning star sometimes appears before the first gleam of dawn. and sometimes it occurs in more time. It is,47The first gleam of dawn. rather, like two rays of light that ascend in the east and illuminate the world. “And your two daughters who are present [nimtzaot]…” – Rabbi Toviya bar Rabbi Yitzḥak: Two [great] finds [metziot] [would emerge from his daughters] – Ruth the Moavitess and Naama the Amonitess.48Solomon’s principal wife. Rabbi Yitzḥak said: “I found David My servant” (Psalms 89:21) – where did I find him? It was in Sodom.49David was descended from Ruth.
“He hesitated and the men grasped his hand, and the hand of his wife, and the hand of his two daughters; out of the compassion of the Lord for him, they took him out, and placed him outside the city” (Genesis 19:16). “It was as they took them out, he said: Flee for your life; do not look behind and do not stay in the entire plain; flee to the mountain, lest you be destroyed” (Genesis 19:17). “He hesitated [vayitmama]” (Genesis 19:16) – [he expressed] wonderment [timahon] after wonderment;50This is expounded from the fact that it says vayitmama and not vayitma. he said: ‘What a great a loss of silver, gold, gems, and jewels.’ That is what is written: “Wealth is accrued for its owner to his detriment” (Ecclesiastes 5:12)51Lot’s great wealth caused him to hesitate to leave the city, thus endangering his life. – Rabbi Yehoshua ben Levi said: This refers to Lot. Rabbi Shmuel bar Naḥman said: It refers to Koraḥ.52See Numbers 16. Koraḥ’s wealth led him to become haughty and to challenge Moses, which led to his downfall. Rabbi Yehuda bar Simon said: This is Navot.53See I Kings 21. Navot’s refusal to part with his inherited property led to his death. Rabbi Levi said: This is Haman.54His wealth led him to haughtiness and, ultimately, death. Rabbi Yitzḥak said: This is the tribe of Reuben and Gad.55See Numbers 32. Their great cattle holdings caused them to choose a remote, outlying area as their territory, and they ended up being exiled before the other tribes. The Rabbis said: This is Job, who was wealthy, became poor,56His wealth was lost as an atonement for his sins. and was restored to what he had been. “The men grasped his hand, and the hand of his wife and the hand of his two daughters…” (Genesis 19:16) – who was this? It was Refael. They raised an objection: Is it not written: “They took him out, and they placed him outside the city” (Genesis 19:16), and it is written: “It was as they took them out”? (Genesis 19:17).57These are all stated in the plural. How can you say that the verse speaks of one angel? He said to them: Read what is written thereafter: “They said: Flee for your life” is not written, but rather, “he said: Flee for your life.” “Flee to the mountain, lest you be destroyed” – [“to the mountain” means] by the merit of Abraham,58The angels told Lot to flee to Abraham, whose merit would protect him. who is called a mountain: “Leaping on the mountains” (Song of Songs 2:8),59In this verse and the next, the mountains are a metaphor for Israel’s three patriarchs. and it says: “Hear, mountains…” (Micah 6:2). “Lot said to them: Please, no, my lords” (Genesis 19:18). “Please, behold, your servant has found favor in your eyes, and you have increased your kindness that you have done with me to save my life, but I will not be able to flee to the mountain, lest the evil overtake me, and I will die” (Genesis 19:19). “Lot said to them: Please, no, my lords. Please, behold, your servant has found favor in your eyes…” – Rabbi Berekhya and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina:60In explaining why Lot refused to go to the mountain, which was a metaphor for Abraham. Two people expressed the same idea – Lot and the woman from Tzarefat. The woman from Tzarefat said [to Elijah]: ‘Until you came to me, the Holy One blessed be He would see my deeds and the deeds of the residents of my city. My deeds were greater than those of the residents of my city, and I was considered a righteous woman in their midst. Now that you have come to me, [and my good deeds are nothing compared to yours]: “Did you come to me to evoke my sin and to kill my son?”’ (I Kings 17:18). Lot said [as well]: ‘Before I go to Abraham, the Holy One blessed be He would see my deeds and the deeds of the residents of my city, and I was considered a righteous man in their midst. Now, if I would go to Abraham, whose good actions are greater than my own, I would not be able to survive in his environs.’ “But I will not be able” – Rabbi Berekhya in the name of Rabbi Levi: From where do we learn: Just as a bad locale61Where the weather and other conditions are not comfortable. is challenging, so a good locale can be challenging? It is from here: “But I will not be able to flee to the mountain, lest [the evil] overtake me.” Sodom is located in the valley, and that is why he says: “But I will not be able to flee to the mountain.” He was living in the valley and they said to him: ‘Go to the mountain,’62Where the air is better than in the valley. and yet this is what he said. This teaches that even when going from a bad locale to a good locale, the good locale can be challenging.63Even though mountain air is healthier and more pleasant, the change from the atmosphere to which one is accustomed can endanger one’s health. “Here now, this city is near to flee there, and it is small; please, I will escape there. Is it not small, and my life will be saved” (Genesis 19:20). “He said to him: Behold, I have shown you favor for this matter as well, not to overturn the city of which you spoke” (Genesis 19:21). “Here now, this city is near to flee there…He said to him: Behold, I have shown you favor for this matter as well” – Rabbi Ḥalafta of Caesarea said: [God said:] ‘If Lot, because he [merely] hosted the angel, was shown favor by him, shall I not show you [Israel] favor because of you and because of your ancestors’ – “the Lord will show you favor” (Numbers 6:26).
“Hurry; escape there, as I will not be able to do anything until your arrival there. Therefore, he called the name of the city Tzoar” (Genesis 19:22). “Hurry; escape there, as I will not be able to do anything until your arrival there…” – Rabbi Levi said: This is analogous to a province that had two patrons,64Spokesmen who were appointed to advocate on behalf of the province before the king. one a country-dweller and the other a nobleman. The king became angry at them [the people of the province] and sought to punish them. The king said: ‘If I punish them in the presence of the nobleman, they would then say: Had the country-dweller been here, he would have protected us. And if it would be [that I punish them] in the presence of the country-dweller, they would then say: Had the nobleman been here, he would have protected us.’ So, too, because some of the Sodomites worshipped the sun and some of them worshipped the moon, the Holy One blessed be He said: ‘If I punish them during the day, they would then say: Had the moon been there, it would have protected us. If I punish them at night, they would then say: Has the sun been there, it would have protected us.’ Rather, he punished them on the sixteenth of Nisan,65Near the vernal equinox, when day and night are equal in duration. at a time when both the sun and the moon were present in the heavens. That is what is written: “The sun rose upon the earth and Lot came to Tzoar…” (Genesis 19:23).66At daybreak, when both the sun and the moon are visible.
וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וגו' (בראשית יט, א), (יחזקאל א, יד): וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק, אָמַר רַבִּי אַיְּבוּ רָצוֹת אֵין כְּתִיב כָּאן, אֶלָּא רָצוֹא, רָצִין לַעֲשׂוֹת שְׁלִיחוּתָן. כְּמַרְאֵה הַבָּזָק, רַבִּי יְהוּדָה בְּשֵׁם רַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בַּר פַּרְטָא, כָּזֶה שֶׁהוּא בּוֹזֵק גֶּפֶת בַּכִּירָה. רַבִּי חִיָּא בַּר אַבָּא אָמַר כְּרוּחָא לַזִּיקָא. רַבָּנָן אָמְרֵי כַּזִּיקָא לַעֲנָנָא. נִפְטָרִים מֵאַבְרָהָם בְּשֵׁשׁ שָׁעוֹת וּבָאִין סְדוֹמָה בָּעֶרֶב, אֶלָּא מַלְאֲכֵי רַחֲמִים הָיוּ וְהָיוּ מַמְתִּינִים וּסְבוּרִים שֶׁמָּא יִמְצָא לָהֶם זְכוּת, וְכֵיוָן שֶׁלֹא מָצָא לָהֶם זְכוּת, וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב.
“The two angels came to Sodom in the evening and Lot was sitting at the gate of Sodom; Lot saw them, and rose to meet them, and he prostrated himself with his face to the ground” (Genesis 19:1).
“The two angels came to Sodom in the evening…” – “the ḥayot1A kind of angel. were darting to [ratzo] and fro like the appearance of a flash” (Ezekiel 1:14). Rabbi Aivu said: Ratzot2The usual form of the verb, meaning running or darting. is not written here, but rather, ratzo3Which can also mean to desire. – they had a desire to perform their mission. “Like the appearance of a flash [habazak]” – Rabbi Yehuda in the name of Rabbi Simon in the name of Rabbi Levi bar Parta: Like one who scatters [bozek] olive pomace4Which ignites easily. in an oven. Rabbi Ḥiyya bar Abba said: [The ḥayot moved] as wind drives an [empty] wineskin. The Rabbis say: As wind drives the clouds. They [the angels] took their leave from Abraham at six hours and arrived in Sodom only in the evening?5Since they move so swiftly, they should have arrived there in a matter of seconds. The explanation is that they were angels of mercy, and they were tarrying, in the belief that perhaps He might find some merit for them.6As a result of Abraham’s intercessions. When He did not find any merit for them – “the two angels came to Sodom in the evening.”
וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ וְנַפְשׁוֹ אִוְּתָה וַיָּעַשׂ (איוב כג, יג), תָּנָא אֵין מַלְאָךְ אֶחָד עוֹשֶׂה שְׁתֵּי שְׁלִיחוֹת, וְלֹא שְׁנֵי מַלְאָכִים עוֹשִׂים שְׁלִיחוּת אֶחָת, וְאַתְּ אֲמַרְתְּ שְׁנֵי, אֶלָּא מִיכָאֵל אָמַר בְּשׂוֹרָתוֹ וְנִסְתַּלֵּק, גַּבְרִיאֵל נִשְׁתַּלַּח לַהֲפֹךְ אֶת סְדוֹם, וּרְפָאֵל לְהַצִּיל אֶת לוֹט. (בראשית יט, א): וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה, הָכָא אַתְּ אָמַר מַלְאָכִים וּלְהַלָּן (בראשית יח, ב): קוֹרֵא אוֹתָן אֲנָשִׁים, אֶלָּא לְהַלָּן שֶׁהָיְתָה שְׁכִינָה עַל גַּבֵּיהֶן קְרָאָם אֲנָשִׁים, כֵּיוָן שֶׁנִּסְתַּלְּקָה שְׁכִינָה מֵעַל גַּבֵּיהֶן לָבְשׁוּ מַלְאָכוּת. אָמַר רַבִּי תַּנְחוּמָא אָמַר רַבִּי לֵוִי אַבְרָהָם שֶׁהָיָה כֹּחוֹ יָפֶה נִדְמוּ לוֹ בִּדְמוּת אֲנָשִׁים, אֲבָל לוֹט עַל יְדֵי שֶׁהָיָה כֹּחוֹ רַע נִדְמוּ לוֹ בִּדְמוּת מַלְאָכִים. אָמַר רַבִּי חֲנִינָא עַד שֶׁלֹא עָשׂוּ שְׁלִיחוּתָן קְרָאָן אֲנָשִׁים מִשֶּׁעָשׂוּ שְׁלִיחוּתָן מַלְאָכִים. אָמַר רַבִּי תַּנְחוּמָא לְאֶחָד שֶׁנָּטַל הֶגְמוֹנְיָא מִן הַמֶּלֶךְ, עַד שֶׁלֹא הִגִּיעַ לְבֵית אוֹרְיָין שֶׁלּוֹ הָיָה מְהַלֵּךְ כְּפַגָּן, כֵּיוָן שֶׁהִגִּיעַ לְבֵית אוֹרְיָין שֶׁלּוֹ הָיָה מְהַלֵּךְ כְּקָאלְמִין, כָּךְ עַד שֶׁלֹא עָשׂוּ שְׁלִיחוּתָן קְרָאָן אֲנָשִׁים כֵּיוָן שֶׁעָשׂוּ שְׁלִיחוּתָן קְרָאָן מַלְאָכִים.
“He acts through one, and who can respond to Him? His soul desires and He performs” (Job 23:13) – it is taught: One angel does not perform two missions, and two angels do not perform one mission. Yet you say: “[The] two [angels came to Sodom]”? The explanation is that Mikhael gave his tidings7To Abraham and Sarah, regarding the birth of a son. This was Mikhael’s mission, and after performing it he departed, leaving two angels. and departed, Gavriel was dispatched to overturn Sodom, and Refael, to rescue Lot.
“The two angels came to Sodom” – here it says “angels,” but elsewhere,8When they first came to Abraham. it characterizes them as “people” (Genesis 18:2). The explanation is that there, when the Divine Presence was over them, they were characterized as “people.”9They were overshadowed by the aura of the presence of God. Once the Divine Presence departed from over them, they assumed the manifestation of angels.
Rabbi Tanḥuma said that Rabbi Levi said: To Abraham, whose power was great, they appeared in the image of men; to Lot, whose strength was inferior, they appeared in the image of angels.
Rabbi Ḥanina said: Before they performed their mission, they are characterized as people; after performing their mission, as angels. Rabbi Tanḥuma said: This is analogous to one who assumed a position of local government from the king. Until he reached his seat of authority, he walked about as a commoner. Once he reached the seat of his authority, he walked about as a nobleman. So, until they performed their mission, they are characterized as people, after performing their mission, they are characterized as angels.
סְדֹמָה, תָּנֵי מִשּׁוּם רַבִּי נְחֶמְיָה כָּל דָּבָר שֶׁצָּרִיךְ למ"ד בִּתְחִלָּתוֹ תֵּן לָהּ הֵ"א בְּסוֹפוֹ, סְדֹמָה, שְׂעִירָה, מִצְרָיְמָה, חָרָנָה. אֲתִיבוּן וְהָכְתִיב (תהלים ט, יח): יָשׁוּבוּ רְשָׁעִים לִשְׁאוֹלָה, רַבִּי אַבָּא בַּר זַבְדָא אָמַר לַבֵּיטִי הַתַּחְתּוֹנָה שֶׁבַּשְּׁאוֹל. בָּעֶרֶב, בָּא עַרְבָּהּ שֶׁל סְדוֹם וְשָׁקְעָה שִׁמְשָׁהּ וְנֶחְתַּם גְּזַר דִּינָהּ. אָמַר רַבִּי לֵוִי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת אֻמּוֹת הָעוֹלָם אֶלָּא בַּלַּיְלָה בְּשָׁעָה שֶׁהֵן יְשֵׁנִים, וְאֵינוֹ דָּן אֶת יִשְׂרָאֵל אֶלָּא בַּיּוֹם בְּשָׁעָה שֶׁהֵם עֲסוּקִים בְּמִצְווֹת, הֲדָא הוּא דִכְתִיב (תהלים ט, ט): וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק. וְלוֹט ישֵׁב, יָשַׁב כְּתִיב, אוֹתוֹ הַיּוֹם מִנּוּהוּ אַרְכִי דַיָּנִים. חֲמִשָּׁה רָאשֵׁי דַיָּנִים הָיוּ בִסְדוֹם, קֵץ שֶׁקֶר, וְרַב שֶׁקֶר, רַב מַסְטֵידִין, רַב נָבָל, וּקְלַא פַנְדֵּר. לוֹט הָיָה אַרְכִי הַדַּיָּנִים שֶׁבְּכֻלָּן, בְּשָׁעָה שֶׁהָיָה אוֹמֵר לָהֶם דְּבָרִים שֶׁהֵם עֲרֵבִים לָהֶם הֵן אוֹמְרִים לוֹ (בראשית יט, ט): גֶּשׁ הָלְאָה, סַק לְעֵיל, וּבְשָׁעָה שֶׁהָיָה אוֹמֵר לָהֶם דְּבָרִים שֶׁאֵין עֲרֵבִים לָהֶם הָיוּ אוֹמְרִים לוֹ (בראשית יט, ט): הָאֶחָד בָּא לָגוּר וַיִּשְׁפֹּט שָׁפוֹט.
“To Sodom [sedoma]” – it is taught in the name of Rabbi Neḥemya: Every word that requires a lamed at the beginning,10Indicating the preposition “to.” give it a heh at the end:11A heh at the end of a word (as in Sedoma) can be used in place of a lamed at the beginning of the word. Sedoma, Se’ira, Mitzraima, Ḥarana.12To Sodom, to Se’ir, to Egypt, to Ḥaran. But is it not written: “The wicked will return to the netherworld [lishola]”?13It has both a lamed prefix and a heh suffix. If both affixes have the same meaning, how can both be used in the same word? (Psalms 9:18). Rabbi Abba bar Zavda said: It means to the lowest depths in the netherworld.
“In the evening [ba’erev]” – the evening of Sodom arrived [ba arba]; its sun had set, and its sentence was sealed.
Rabbi Levi said: The Holy One blessed be He judges the nations of the world only at night, when they are sleeping,14And not engaged in sin. and judges Israel only during the day, when they are engaged in mitzvot. That is what is written: “He will judge the world in righteousness. [He will administer fair judgment to the nations]” (Psalms 9:9).
“And Lot was sitting [yoshev]” – yashav is written.15Meaning: He assumed his seat. It was on that day that they appointed him the chief justice. There were five major judges in Sodom: Ketz Sheker, Rav Sheker, Rav Masteidin, Rav Naval, and Klepander.16The meanings of these names are, respectively: Ultimate in Lies, Chief of Lies, Chief Perverter of Justice, Chief Scoundrel, Abductor. Lot was the chief justice of them all. When he would tell them things that were agreeable to them, they would say to him: “Gesh hala” (Genesis 19:9) – rise to the top. But when he would tell them things that were disagreeable to them, they would say to him: “This one came to sojourn, and he sits in judgment?” (Genesis 19:9).
וַיַּרְא לוֹט וַיָּקָם לִקְרָאתָם וגו' וַיֹּאמֶר הִנֶּה נָּא אֲדֹנַי (בראשית יט, א ב), רַבִּי יוּדָן וְרַבִּי הוּנָא. רַבִּי יוּדָן אָמַר (בראשית יט, ב): סוּרוּ נָא, אֲפִלּוּ אֵינִי כְדַאי, עַקְּמוּ עָלַי אֶת הַדֶּרֶךְ. רַבִּי הוּנָא אָמַר עַקְּמוּ עָלַי אֶת הַדֶּרֶךְ כְּדֵי שֶׁלֹא תִּהְיוּ נִרְאִים בָּאִים אֶצְלִי. (בראשית יט, ב): אֶל בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ, אַבְרָהָם מַקְדִּים רְחִיצָה לְלִינָה וְלוֹט מַקְדִּים לִינָה לִרְחִיצָה, אֶלָּא אַבְרָהָם מַקְפִּיד עַל טִנּוֹפֶת עֲבוֹדַת כּוֹכָבִים לְפִיכָךְ הִקְדִּים רְחִיצָה, וְלוֹט אֵינוֹ מַקְפִּיד עַל טִנֹּפֶת עֲבוֹדַת כּוֹכָבִים. וְיֵשׁ אוֹמְרִים אַף זֶה עָשָׂה כַּשּׁוּרָה, כְּדֵי שֶׁיֵּצְאוּ וְיִרְאוּ אָבָק עַל רַגְלֵיהֶם שֶׁלֹא יֹאמְרוּ הֵיכָן לָנוּ. (בראשית יט, ב): וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין, מְמָאֲנִין בְּקָטָן וְאֵין מְמָאֲנִין בְּגָדוֹל. (בראשית יט, ג): וַיִּפְצַר בָּם מְאֹד, הִכְנִיס בָּם אַף וְצָרָה. (בראשית יט, ג): וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל בֵּיתוֹ, הֲדָא מְסַיְּעָא לְהַהוּא דְּאָמַר רַב הוּנָא עַקְּמוּ עָלַי אֶת הַדֶּרֶךְ כְּדֵי שֶׁלֹא תִּהְיוּ נִרְאִים בָּאִים אֶצְלִי. (בראשית יט, ג): וַיַּעַשׂ לָהֶם מִשְׁתֶּה, בְּבֵיתוֹ שֶׁל אַבְרָהָם אָבִינוּ הָיָה שֶׁהָיָה מְקַבֵּל אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים. אָמַר רַבִּי יִצְחָק מַצּוּת גְּדוֹלָה עָמְדָה עַל הַמֶּלַח, דְּהוּא אָמַר לָהּ הַב לְאִלֵּין אַכְסַנְיָא קַלִּיל מֶלַח, וַהֲוַת אָמְרָה לֵיהּ אַף הָדָא סוֹנִיתָא בִּישָׁא אַתּ בָּעֵי מֵילְפָא הָכָא.
“He said: Behold now my lords; please turn aside to your servant’s house, stay the night, and wash your feet, and you can awaken early and go on your way. They said: No; rather, we will spend the night in the street” (Genesis 19:2).
“Lot saw them, and rose to meet them…He said: Behold now my lords; [please turn aside]” – Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: [Lot was saying:] “Please turn aside” – even if I am not worthy, diverge from the ordinary practice.17The ordinary practice is that men of high stature do not lodge in the houses of unworthy people. Rabbi Huna said: [Lot was saying:] Take a circuitous route to me, so you will not be seen coming to me.
“To your servant’s house, stay the night, and wash your feet” – Abraham mentioned washing [feet] before staying the night,18Genesis 18:4. but Lot mentioned staying the night before washing [feet]. The explanation is that Abraham was strict regarding the dirt of idol worship;19Abraham thought they were idolaters, and was concerned that some of the dirt on their feet had been picked up from an idolatrous shrine, therefore he requested that they wash their feet before entering his premises. therefore, he mentioned washing first. Lot was not strict regarding the dirt of idol worship. But some say that this, too, he did with virtuous intent, so they would emerge, and they [the people of Sodom] would see dust on their feet,20Lot’s suggestion was that they wash their feet only after leaving his house, as they were about to resume their journey. and they would not say: ‘Where did they stay the night?’
“They said: No; rather, we will spend the night in the street” – one refuses [an offer from] an individual of low stature, but does not refuse an individual of higher status.21When Abraham invited them they did not refuse (Genesis 18:5).
“He was intensely persistent towards them, and they turned aside to him, and entered his house. He prepared a feast for them; he baked unleavened bread, and they ate” (Genesis 19:3).
“He was intensely persistent [vayiftzar]22The noun form of this word is haftzara. towards them” – he evoked anger [af] and anxiety [tzara] in them.
“They turned aside to him, and entered his house” – this supports what Rav Huna said, [that Lot said to them:] ‘Take a circuitous route to me, so you will not be seen coming to me.’
“He prepared a feast for them” – he had spent time in the house of our forefather Abraham, who would welcome passersby.
[“He baked unleavened bread [matzot].”] Rabbi Yitzḥak said: A great quarrel [matzut] arose over the salt. He said to her [his wife]: ‘Give these guests a little salt.’ She said to him: ‘Do you seek to promulgate this despicable and evil custom here, as well?’23‘Not only do you offer them lodging, but you wish to pamper them as well?’ It was because of this that Lot’s wife later became a pillar of salt (Genesis 19:26).
טֶרֶם יִשְׁכָּבוּ (בראשית יט, ד), הִתְחִילוּ שׁוֹאֲלִים אוֹתוֹ אָמְרוּ לוֹ אַנְשֵׁי הָעִיר מָה הֵם, אֲמַר לְהוֹן כָּל אֲתַר אִית טָבִין וּבִישִׁין, בְּרַם הָכָא סוּגְיֵה בִּישִׁין. (בראשית יט, ד): וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל הַבַּיִת, אֵין אֶחָד מֵהֶם מְעַכֵּב. (בראשית יט, ה): וַיִּקְרְאוּ אֶל לוֹט וַיֹּאמְרוּ לוֹ, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי פְּדָיָה אָמַר כָּל אוֹתוֹ הַלַּיְלָה הָיָה לוֹט מְבַקֵּשׁ עֲלֵיהֶם רַחֲמִים, וְהָיוּ מְקַבְּלִין מִמֶּנּוּ, כֵּיוָן שֶׁאָמְרוּ לוֹ (בראשית יט, ה): הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם לְתַשְׁמִישׁ, אָמְרוּ לוֹ (בראשית יט, יב): עֹד מִי לְךָ פֹה, קְרִי בֵיהּ עוֹד מִי לְךָ פֶּה, עַד כָּאן הָיָה לְךָ רְשׁוּת לְלַמֵּד סָנֵגוֹרְיָא עֲלֵיהֶם מִכָּאן וָאֵילָךְ אֵין לְךָ רְשׁוּת לְלַמֵּד סָנֵגוֹרְיָא עֲלֵיהֶם.
“Before they lay down, the men of the city, the men of Sodom, surrounded the house, from young to old, all the people from every quarter” (Genesis 19:4).
“Before they lay down” they began asking him questions, saying to him: ‘The residents of the city, what [kind of people] are they?’ He said to them: ‘In every place there are good and wicked people; however, here they are mostly wicked.’
“The men of the city, the men of Sodom, surrounded the house […all the people from every quarter]” – there was no one among them who sought to hinder them.
“They called to Lot, and said to him: Where are the men who came to you tonight? Take them out to us, and we will be intimate with them” (Genesis 19:5).
“They called to Lot, and said to him” – Rabbi Yehoshua ben Levi said in the name of Rabbi Pedaya: All that night, Lot was pleading for mercy on their behalf, and they were receptive towards him. But once they said to him: “Take them out to us, and we will be intimate with them” – for sexual relations, they said to him: “Who else do you have here [po]?” (Genesis 19:12) – read it as: “What else could you [possibly] have to say [peh]?24Peh means mouth. Until now, you were permitted to advocate on their behalf, from now on, you are no longer permitted to advocate on their behalf.
וַיֵּצֵא אֲלֵיהֶם לוֹט הַפֶּתְחָה אַל נָא אַחַי הִנֵּה נָא לִי שְׁתֵּי בָנוֹת וגו' רַק לָאֲנָשִׁים הָאֵל (בראשית יט, ו ח): הַקָּשׁוֹת. דָּבָר אַחֵר, אֱלֹהוֹת הֵם אֵלּוּ חֲזָקִים. (בראשית יט, ח): כִּי עַל כֵּן בָּאוּ בְּצֵל קֹרָתִי, לֹא בִּזְכוּתִי אֶלָּא בִּזְכוּתוֹ שֶׁל אַבְרָהָם. דָּבָר אַחֵר, כִּי עַל כֵּן בָּאוּ בְּצֵל קֹרָתִי, מְלַמֵּד שֶׁהִטְּתָה אֶת הַבַּיִת עֲלֵיהֶם, אֲמָרָה לֵיהּ אִם בְּעֵית מְקַבַּלְתּוֹן קַבֵּל בְּחֶלְקָךְ.
“Lot went out to them to the entrance, and he closed the door behind him” (Genesis 19:6).
“He said: Please, my brethren, do not do evil” (Genesis 19:7).
“Here now, I have two daughters who have not been intimate with a man; I will now bring them out to you, and you may do to them as is fit in your eyes; only to these men do nothing, inasmuch as they came under the shelter of my roof” (Genesis 19:8).
“Lot went out to them to the entrance…please, my brethren, do not…Here now, I have two daughters…only to these [hael] men” – these terrible acts.25This is expounded: Just to the men, do not do these terrible [hael] sins.
Another interpretation, they are godly,26El means godly or mighty. they are powerful.
“Inasmuch as they came under the shelter of my roof” – not due to my merit, but due to the merit of Abraham.27Abraham is described as Lot’s sheltering roof, as it was his merit that protected him from harm (see Genesis 19:29). Another interpretation, “inasmuch as they came under the shelter of my roof” – this teaches that she [Lot’s wife] moved them [the angels] to the side of the house. She said to him: ‘If you want to receive them, receive them in your portion [of the house].’28This why Lot said: “my roof” – mine, but not my wife’s.
וַיֹּאמְרוּ גֶּשׁ הָלְאָה (בראשית יט, ט), קְרַב לְהַלָּן. (בראשית יט, ט): וַיֹּאמְרוּ הָאֶחָד בָּא לָגוּר וַיִּשְׁפֹּט שָׁפוֹט, דִּין שֶׁדָּנוּ רִאשׁוֹנִים אַתָּה בָּא לַהֲרֹס. רַבִּי מְנַחֲמָא מִשֵּׁם רַבִּי בֵּיבַי כָּךְ הִתְנוּ אַנְשֵׁי סְדוֹם בֵּינֵיהֶם, אָמְרוּ, כָּל אַכְסַנְיָא שֶׁהוּא בָּא לְכָאן יְהוּ בּוֹעֲלִים אוֹתוֹ וְנוֹטְלִים אֶת מָמוֹנוֹ, אֲפִלּוּ אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה', אָנוּ בּוֹעֲלִים אוֹתוֹ וְנוֹטְלִים אֶת מָמוֹנוֹ.
“They said: Move aside. And they said: This one came to sojourn, and he sits in judgment? Now we will treat you worse than them. They were intensely persistent towards the man, Lot, and approached to break the door” (Genesis 19:9).
“They said: Move aside [gesh hala]” – move over, go far away.
“They said: This one came to sojourn, and he sits in judgment?”29The literal translation is: He judges judgment. You are coming to destroy the law that was legislated by our predecessors.30You seek to pass judgment on our system of justice. Rabbi Menaḥama in the name of Rabbi Beivai: This is what the residents of Sodom stipulated among themselves, they said: ‘Any guest who comes here, we will have sexual relations with them and take their possessions. Even the one in whose regard it is written: “[For I love him, so that he will command his children and his household after him] that they observe the path of the Lord [to perform righteousness and justice]” (Genesis 18:19), we would have sexual relations with him and take his possessions.’31Even if Abraham himself would come to Sodom we would do this to him.
וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת יָדָם וַיָּבִיאוּ אֶת לוֹט אֲלֵיהֶם וגו' וְאֶת הָאֲנָשִׁים אֲשֶׁר פֶּתַח הַבַּיִת (בראשית יט, י יא), מִי שֶׁהִתְחִיל בַּעֲבֵרָה מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת, שֶׁנֶּאֱמַר (בראשית יט, ד): וְאַנְשֵׁי סְדֹם וגו', לְפִיכָךְ (בראשית יט, יא): הִכּוּ בַּסַּנְוֵרִים מִקָּטָן וְעַד גָּדוֹל, דִּכְוָתָהּ (בראשית ז, כג): וַיִּמַּח אֶת כָּל הַיְקוּם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה, מִי שֶׁהִתְחִיל בַּעֲבֵרָה מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת. דִּכְוָתָהּ (במדבר ג, יג): בְּיוֹם הַכֹּתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם, מִי שֶׁהִתְחִיל בָּעֲבֵרָה מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת. דִּכְוָתָהּ (במדבר ה, כז): וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ, אֵבָר שֶׁהִתְחִיל בַּעֲבֵרָה תְּחִלָּה מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת. דִּכְוָתָהּ (דברים יג, טז): הַכֵּה תַכֶּה אֶת ישְׁבֵי הָעִיר הַהִיא לְפִי חָרֶב, מִי שֶׁהִתְחִיל בַּעֲבֵרָה תְּחִלָּה מִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת. (בראשית יט, יא): וַיִּלְאוּ לִמְצֹא הַפָּתַח, אִלְאוּן, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה טז, יב): וְהָיָה כִי נִרְאָה כִּי נִלְאָה מוֹאָב, אִינְסוּן, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה א, יד): נִלְאֵיתִי נְשׂא, אִשְׁתַּטּוּן, הֵיךְ מָה דְאַתְּ אָמַר (ירמיה ד, כב): כִּי אֱוִיל עַמִּי.
“The men extended their hands, and brought Lot to them, to the house, and closed the door” (Genesis 19:10).
“They struck the men who were at the entrance of the house with blindness, from small to great; and they were unable to find the entrance” (Genesis 19:11).
“The men extended their hands, and brought Lot to them, to the house…the men who were at the entrance of the house” – the one who initiated the transgression, the punishment began with him, as it is stated: “The people of Sodom…[from young to old]”; therefore, “they struck…with blindness, from small to great.”
Similarly, “He obliterated all existence that was on the face of the earth, [from man, to animal]” (Genesis 7:23) – the one who initiated the transgression, the punishment began with him.32It says: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5).
Similarly, “On the day that I smote all the firstborn in the land of Egypt…[from man to animal]” (Numbers 3:13) – the one who initiated the transgression, the punishment began with him.
Similarly, “Her belly will distend and her thigh shall fall” (Numbers 5:27) – the part of the body that initiated the transgression, the punishment began with it.33In engaging in intercourse, she sinned with her belly and her thigh. They were stricken first, and then the rest of her body.
Similarly, “You shall smite the inhabitants of that city by sword…[and its animals by sword]” (Deuteronomy 13:16) – the one who initiated the transgression, the punishment began with him.
“And they were unable [vayilu] to find the entrance.” They grew weary [ilun], as it says: “It will be when it appears that Moav has wearied [nila]” (Isaiah 16:12). They became angry, as it says: “I am too irritated [nileiti] to bear” (Isaiah 1:14). They went mad, as it says: “For My people is foolish [ehvil]” (Jeremiah 4:22).
כִּי מַשְׁחִתִים אֲנַחְנוּ (בראשית יט, יג), רַבִּי לֵוִי בְּשֵׁם רַב נַחְמָן מַלְאֲכֵי הַשָּׁרֵת עַל יְדֵי שֶׁגִּלּוּ מִסְטוֹרִין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִדְחוּ מִמְּחִצָּתָן מֵאָה וּשְׁלשִׁים וּשְׁמוֹנֶה שָׁנָה. וְרַבִּי תַּנְחוּמָא הֲוָה מַפִּיק לִישְׁנָא קַלָּה. אָמַר רַבִּי חָמָא בַּר חֲנִינָא עַל שֶׁנִּתְגָּאוּ וְאָמְרוּ כִּי מַשְׁחִתִים אֲנַחְנוּ. אֶת הַמָּקוֹם הַזֶּה. (בראשית יט, יד): וַיְדַבֵּר אֶל חֲתָנָיו וגו', אַרְבַּע בָּנוֹת הָיוּ לוֹ שְׁתַּיִם אֲרוּסוֹת וּשְׁתַּיִם נְשׂוּאוֹת, לְקוּחֵי בְנֹתָיו אֵין כְּתִיב כָּאן, אֶלָּא לֹקְחֵי בְנֹתָיו. (בראשית יט, יד): וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָיו, אָמְרוּ לוֹ אַדְרִכוֹלִין וְכָרְבַּלִין בַּמְדִינָה וּמְדִינָה נֶהְפָּכֶת.
“For we are destroying this place, as their outcry has become great before the Lord, and the Lord has sent us to destroy it” (Genesis 19:13).
“For we are destroying” – Rabbi Levi in the name of Rav Naḥman: The ministering angels, because they revealed the secret of the Holy One blessed be He,34That He was about to destroy Sodom. they were expelled from their stations [in heaven] for one hundred and thirty-eight years.35Jacob dreamt that he saw angels ascending from earth to heaven (Genesis 28:12). The Midrash asserts that these were the same angels who saved Lot, who were banished from heaven and forced to stay on earth until Jacob’s dream, which took place one hundred thirty-eight year later.
Rabbi Tanḥuma attributed it [their banishment] to a subtle [improper] expression, [as] Rabbi Ḥama bar Ḥanina said: It is because they were arrogant and said: “For we are destroying this place.”36They should have said “God is destroying” instead of “we are destroying.”
“Lot came out and spoke to his sons-in-law, those who had wed his daughters, and said: Arise, depart from this place, as the Lord is destroying the city. He was as a jester in the eyes of his sons-in-law” (Genesis 19:14).
“And spoke to his sons-in-law, [those who had wed his daughters]…” – he had four daughters,37The Midrash explains that the two expressions “sons-in-law” and “those who had wed his daughters” refer to two separate groups of people. two who were betrothed and two who were married. “Who had wed [lekuḥei] his daughters” is not written here, but rather, “who were wedding [lokeḥei] his daughters.”38But they had not yet married them.
“He was as a jester in the eyes of his sons-in-law” – they said to him: ‘Harps and flutes are in the province, and the province is about to be overturned?’39The city is full of gaiety and merrymaking, and shows no indication of facing imminent doom.
וּכְמוֹ הַשַּׁחַר עָלָה וַיָּאִיצוּ הַמַּלְאָכִים בְּלוֹט לֵאמֹר (בראשית יט, טו), אָמַר רַבִּי חֲנִינָא מִשֶּׁיַּעֲלֶה עַמּוּד הַשַּׁחַר עַד שֶׁיָּאִיר הַמִּזְרָח אָדָם מְהַלֵּךְ אַרְבַּעַת מִלִּין, מִשֶּׁהֵאִיר הַמִּזְרָח עַד שֶׁתָּנֵץ הַחַמָּה אַרְבַּע מִלִּין, שֶׁנֶּאֱמַר: וּכְמוֹ הַשַּׁחַר עָלָה, וּכְתִיב (בראשית יט, כג): הַשֶּׁמֶשׁ יָצָא עַל הָאָרֶץ, וּמִסְּדוֹם לְצֹעַר אַרְבַּע מִלִּין, אָמַר רַבִּי זְעִירָא הַמַּלְאָךְ הָיָה מְקַדֵּר לִפְנֵיהֶם אֶת הַדֶּרֶךְ. וּמִנַּיִן מִשֶּׁהֵאִיר הַמִּזְרָח עַד שֶׁתָּנֵץ הַחַמָּה אָדָם מְהַלֵּךְ אַרְבַּע מִלִּין, כְּמוֹ וּכְמוֹ, מִלְּתָא דָּמְיָא לְמִלְּתָא. אָמַר רַבִּי יוֹסֵי בַּר אָבִין אִם יֹאמַר לְךָ אָדָם הֲדָא כּוֹכַבְתָּא דְּצַפְרָא אַיַּלְתָּא דְּשַׁחֲרָא, שַׁקְרָן הוּא, פְּעָמִים פּוֹחֶתֶת וּפְעָמִים שֶׁהִיא מוֹסֶפֶת, אֶלָּא כְּמִין תַּרְתֵּין קַרְנִין דִּנְהוֹרָא סָלְקִין מִמַּדִּינְחָא וּמַנְהֲרִין לְעָלְמָא. (בראשית יט, טו): וְאֶת שְׁתֵּי בְנֹתֶיךָ הַנִּמְצָאֹת וגו', אָמַר רַבִּי טוֹבִיָּה בַּר רַבִּי יִצְחָק שְׁתֵּי מְצִיאוֹת, רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעֲמוֹנִית. אָמַר רַבִּי יִצְחָק (תהלים פט, כא): מָצָאתִי דָּוִד עַבְדִּי, הֵיכָן מָצָאתִי אוֹתוֹ בִּסְדוֹם.
“And it was as dawn broke, the angels urged Lot, saying: Arise; take your wife, and your two daughters who are present, lest you be destroyed in the iniquity of the city” (Genesis 19:15).
“And it was as dawn broke, the angels urged Lot, saying” – Rabbi Ḥanina said: [During the interval] from the first gleam of dawn until the illumination of the [entire] eastern horizon,40Referred to generally as the break of dawn. a person can walk four mil; from the illumination of the eastern horizon until sunrise, [he can likewise walk] four mil, as it is stated: “As dawn broke, [the angels urged Lot]” and it is written: “The sun emerged upon the earth [as Lot arrived in Tzo’ar]” (Genesis 19:23). Now, was it really four mil from Sodom to Tzo’ar?41The distance between the two places is actually five mil. Rabbi Ze’eira said: The angel was leveling the way before them.42Thus they were able to travel five mil in the time that one would normally walk four mil.
From where is it derived that from the first gleam of dawn until the illumination of the eastern horizon43Translation follows the emendation of Nezer Hakodesh and Etz Yosef. a person can walk four mil? “As [kemo],” “and it was as [ukhmo]”44The verse could have said just kemo, but instead it stated ukhemo, adding a vav. – one period is equal to the other period.45The extra vav indicates that the two time periods, the period from the first gleam to the illumination of the east, and the period from the illumination of the east until sunrise, are equal.
Rabbi Yosei bar Avin said: If a person says to you that the morning star is the first gleam of dawn he is saying an untruth. Sometimes it occurs in less time46The morning star sometimes appears before the first gleam of dawn. and sometimes it occurs in more time. It is,47The first gleam of dawn. rather, like two rays of light that ascend in the east and illuminate the world.
“And your two daughters who are present [nimtzaot]…” – Rabbi Toviya bar Rabbi Yitzḥak: Two [great] finds [metziot] [would emerge from his daughters] – Ruth the Moavitess and Naama the Amonitess.48Solomon’s principal wife. Rabbi Yitzḥak said: “I found David My servant” (Psalms 89:21) – where did I find him? It was in Sodom.49David was descended from Ruth.
וַיִּתְמַהְמָהּ (בראשית יט, טז), תִּמָּהוֹן אַחַר תִּמָּהוֹן, אָמַר כַּמָּה אִבּוּד בְּכֶסֶף וְזָהָב אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, הֲדָא הוּא דִכְתִיב (קהלת ה, יב): עשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר זֶה לוֹט. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר זֶה קֹרַח. רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר זֶה נָבוֹת. רַבִּי לֵוִי אָמַר זֶה הָמָן. רַבִּי יִצְחָק אָמַר זֶה שֵׁבֶט רְאוּבֵן וְגָד. רַבָּנָן אָמְרֵי זֶה אִיּוֹב, דַּהֲוָה עַתִּיר וְנִתְמַסְכֵּן וְחָזַר לְמַה דַּהֲוָה. (בראשית יט, טז): וַיַּחֲזִיקוּ הָאֲנָשִׁים בְּיָדוֹ וּבְיַד אִשְׁתּוֹ וּבְיַד שְׁתֵּי בְנֹתָיו וגו', מִי הָיָה זֶה, זֶה רְפָאֵל. אֲתִיבוּן וְהָא כְּתִיב (בראשית יט, טז): וַיֹּצִאֻהוּ וַיַּנִּחֻהוּ, וּכְתִיב (בראשית יט, יז): וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה, אֲמַר לְהוֹן קְרוֹן דְּבַתְרֵיהּ וַיֹּאמְרוּ הִמָּלֵט עַל נַפְשְׁךָ אֵין כְּתִיב אֶלָּא (בראשית יט, יז): וַיֹּאמֶר הִמָּלֵט עַל נַפְשֶׁךָ. (בראשית יט, יז): הָהָרָה הִמָּלֵט פֶּן תִּסָּפֶה, בִּזְכוּת אַבְרָהָם שֶׁנִּקְרָא הַר (שיר השירים ב, ח): מְדַלֵּג עַל הֶהָרִים, וְאוֹמֵר (מיכה ו, ב): שִׁמְעוּ הָרִים וגו'. (בראשית יט, יח יט): וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הֶהָרָה וגו' וַיֹּאמֶר לוֹט אֲלֵהֶם אַל נָא אֲדֹנָי, הִנֵּה מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וגו', רַבִּי בֶּרֶכְיָה וְרַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא שְׁנֵי בְּנֵי אָדָם אָמְרוּ דָּבָר אֶחָד, לוֹט וְצָרְפִית. צָרְפִית אָמְרָה עַד שֶׁלֹא בָּאתָ אֶצְלִי הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה מַעֲשַׂי וּמַעֲשֵׂה אַנְשֵׁי עִירִי וְהָיוּ מַעֲשַׂי רַבִּים עַל אַנְשֵׁי בְּנֵי עִירִי וְהָיִיתִי צַדֶּקֶת בֵּינֵיהֶם, עַכְשָׁיו שֶׁבָּאתָ אֶצְלִי (מלכים א יז יח): בָּאתָ לְהַזְכִּיר אֶת עֲוֹנִי וּלְהָמִית אֶת בְּנִי. לוֹט אָמַר עַד שֶׁלֹא הָלַכְתִּי אֵצֶל אַבְרָהָם הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה מַעֲשַׂי וּמַעֲשֵׂי בְּנֵי עִירִי וַאֲנִי צַדִּיק בֵּינֵיהֶם, עַכְשָׁו שֶׁאֲנִי הוֹלֵךְ אֵצֶל אַבְרָהָם שֶׁמַּעֲשָׂיו רַבִּים עַל שֶׁלִּי אֵינִי יָכוֹל לַעֲמֹד בְּנַחֲלָתוֹ. וְאָנֹכִי לֹא אוּכַל, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי מִן הָן תְּנֵינַן כְּשֵׁם שֶׁהַנָּוֶה הָרָעָה בּוֹדֵק כָּךְ הַנָּוֶה הַיָּפֶה בּוֹדֵק, מִן הָכָא, וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן תִּדְבָּקַנִי, וּסְדוֹם בְּעוּמְקָא הִיא, לְפוּם כָּךְ הוּא אוֹמֵר: וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה, שָׁרֵי בְּעוּמְקָא, וְאִינוּן אֲמָרוּ לֵיהּ פּוֹק לְטוּרָא, וְהוּא אֲמַר הָכֵין, הֲדָא אָמְרָה אֲפִלּוּ מִנָּוֶה הָרָעָה לַנָּוֶה הַיָּפֶה, הֲרֵי שֶׁהַנָּוֶה הַיָּפֶה בּוֹדֵק. (בראשית יט, כ כא): הִנֵּה נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה, וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה, אָמַר רַבִּי חֲלַפְתָּא קֵסָרִיָא, וּמָה אִם לוֹט עַל יְדֵי שֶׁכִּבֵּד אֶת הַמַּלְאָךְ נָשָׂא לוֹ פָנִים, לְךָ לֹא אֶשָּׂא פָנִים מִפָּנֶיךָ וּמִפְּנֵי אֲבוֹתֶיךָ, (במדבר ו, כו): יִשָּׂא ה' פָּנָיו אֵלֶיךָ.
“He hesitated and the men grasped his hand, and the hand of his wife, and the hand of his two daughters; out of the compassion of the Lord for him, they took him out, and placed him outside the city” (Genesis 19:16).
“It was as they took them out, he said: Flee for your life; do not look behind and do not stay in the entire plain; flee to the mountain, lest you be destroyed” (Genesis 19:17).
“He hesitated [vayitmama]” (Genesis 19:16) – [he expressed] wonderment [timahon] after wonderment;50This is expounded from the fact that it says vayitmama and not vayitma. he said: ‘What a great a loss of silver, gold, gems, and jewels.’ That is what is written: “Wealth is accrued for its owner to his detriment” (Ecclesiastes 5:12)51Lot’s great wealth caused him to hesitate to leave the city, thus endangering his life. – Rabbi Yehoshua ben Levi said: This refers to Lot. Rabbi Shmuel bar Naḥman said: It refers to Koraḥ.52See Numbers 16. Koraḥ’s wealth led him to become haughty and to challenge Moses, which led to his downfall. Rabbi Yehuda bar Simon said: This is Navot.53See I Kings 21. Navot’s refusal to part with his inherited property led to his death. Rabbi Levi said: This is Haman.54His wealth led him to haughtiness and, ultimately, death. Rabbi Yitzḥak said: This is the tribe of Reuben and Gad.55See Numbers 32. Their great cattle holdings caused them to choose a remote, outlying area as their territory, and they ended up being exiled before the other tribes. The Rabbis said: This is Job, who was wealthy, became poor,56His wealth was lost as an atonement for his sins. and was restored to what he had been.
“The men grasped his hand, and the hand of his wife and the hand of his two daughters…” (Genesis 19:16) – who was this? It was Refael. They raised an objection: Is it not written: “They took him out, and they placed him outside the city” (Genesis 19:16), and it is written: “It was as they took them out”? (Genesis 19:17).57These are all stated in the plural. How can you say that the verse speaks of one angel? He said to them: Read what is written thereafter: “They said: Flee for your life” is not written, but rather, “he said: Flee for your life.”
“Flee to the mountain, lest you be destroyed” – [“to the mountain” means] by the merit of Abraham,58The angels told Lot to flee to Abraham, whose merit would protect him. who is called a mountain: “Leaping on the mountains” (Song of Songs 2:8),59In this verse and the next, the mountains are a metaphor for Israel’s three patriarchs. and it says: “Hear, mountains…” (Micah 6:2).
“Lot said to them: Please, no, my lords” (Genesis 19:18).
“Please, behold, your servant has found favor in your eyes, and you have increased your kindness that you have done with me to save my life, but I will not be able to flee to the mountain, lest the evil overtake me, and I will die” (Genesis 19:19).
“Lot said to them: Please, no, my lords. Please, behold, your servant has found favor in your eyes…” – Rabbi Berekhya and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina:60In explaining why Lot refused to go to the mountain, which was a metaphor for Abraham. Two people expressed the same idea – Lot and the woman from Tzarefat. The woman from Tzarefat said [to Elijah]: ‘Until you came to me, the Holy One blessed be He would see my deeds and the deeds of the residents of my city. My deeds were greater than those of the residents of my city, and I was considered a righteous woman in their midst. Now that you have come to me, [and my good deeds are nothing compared to yours]: “Did you come to me to evoke my sin and to kill my son?”’ (I Kings 17:18).
Lot said [as well]: ‘Before I go to Abraham, the Holy One blessed be He would see my deeds and the deeds of the residents of my city, and I was considered a righteous man in their midst. Now, if I would go to Abraham, whose good actions are greater than my own, I would not be able to survive in his environs.’
“But I will not be able” – Rabbi Berekhya in the name of Rabbi Levi: From where do we learn: Just as a bad locale61Where the weather and other conditions are not comfortable. is challenging, so a good locale can be challenging? It is from here: “But I will not be able to flee to the mountain, lest [the evil] overtake me.” Sodom is located in the valley, and that is why he says: “But I will not be able to flee to the mountain.” He was living in the valley and they said to him: ‘Go to the mountain,’62Where the air is better than in the valley. and yet this is what he said. This teaches that even when going from a bad locale to a good locale, the good locale can be challenging.63Even though mountain air is healthier and more pleasant, the change from the atmosphere to which one is accustomed can endanger one’s health.
“Here now, this city is near to flee there, and it is small; please, I will escape there. Is it not small, and my life will be saved” (Genesis 19:20).
“He said to him: Behold, I have shown you favor for this matter as well, not to overturn the city of which you spoke” (Genesis 19:21).
“Here now, this city is near to flee there…He said to him: Behold, I have shown you favor for this matter as well” – Rabbi Ḥalafta of Caesarea said: [God said:] ‘If Lot, because he [merely] hosted the angel, was shown favor by him, shall I not show you [Israel] favor because of you and because of your ancestors’ – “the Lord will show you favor” (Numbers 6:26).
מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד בֹּאֲךָ שָׁמָּה וגו' (בראשית יט, כב), אָמַר רַבִּי לֵוִי מָשָׁל לִמְדִינָה שֶׁהָיוּ לָהּ שְׁנֵי פַּטְרוֹנִין, אֶחָד עִירוֹנִי וְאֶחָד בֶּן הַמְּדִינָה, וְכָעַס עֲלֵיהֶם הַמֶּלֶךְ וּבִקֵּשׁ לִרְדּוֹתָן, אָמַר הַמֶּלֶךְ אִם רוֹדֶה אֲנִי אוֹתָם בִּפְנֵי בְּנֵי הַמְּדִינָה עַכְשָׁו הֵן אוֹמְרִים אִלּוּ הָיָה עִירוֹנִי כָּאן הָיָה מִתְקַיֵּם עָלֵינוּ, וְאִלּוּ הָיָה בִּפְנֵי עִירוֹנִי עַכְשָׁו הֵן אוֹמְרִין אִלּוּ בֶּן הַמְּדִינָה שָׁם הָיָה מִתְקַיֵּם עָלֵינוּ. כָּךְ לְפִי שֶׁהָיוּ סְדוֹמִים מֵהֶם עוֹבְדִים לַחַמָּה וּמֵהֶם עוֹבְדִים לַלְּבָנָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי רוֹדֶה אוֹתָן בַּיּוֹם עַכְשָׁו הֵם אוֹמְרִין אִלּוּ הָיְתָה לְבָנָה שָׁם הָיְתָה מְקַיֶּמֶת עָלֵינוּ, אִם אֲנִי רוֹדֶה אוֹתָם בַּלַּיְלָה עַכְשָׁו הֵם אוֹמְרִין אִלּוּ הָיְתָה הַחַמָּה שָׁם הָיְתָה מְקַיֶּמֶת עָלֵינוּ, אֶלָּא נָקַם מֵהֶם בְּשִׁשָּׁה עָשָׂר בְּנִיסָן בְּשָׁעָה שֶׁהַחַמָּה וּלְבָנָה עוֹמְדִים בָּרָקִיעַ, הֲדָא הוּא דִּכְתִיב (בראשית יט, כג): הַשֶּׁמֶשׁ יָצָא עַל הָאָרֶץ וְלוֹט בָּא צֹעֲרָה וגו'.
“Hurry; escape there, as I will not be able to do anything until your arrival there. Therefore, he called the name of the city Tzoar” (Genesis 19:22).
“Hurry; escape there, as I will not be able to do anything until your arrival there…” – Rabbi Levi said: This is analogous to a province that had two patrons,64Spokesmen who were appointed to advocate on behalf of the province before the king. one a country-dweller and the other a nobleman. The king became angry at them [the people of the province] and sought to punish them. The king said: ‘If I punish them in the presence of the nobleman, they would then say: Had the country-dweller been here, he would have protected us. And if it would be [that I punish them] in the presence of the country-dweller, they would then say: Had the nobleman been here, he would have protected us.’ So, too, because some of the Sodomites worshipped the sun and some of them worshipped the moon, the Holy One blessed be He said: ‘If I punish them during the day, they would then say: Had the moon been there, it would have protected us. If I punish them at night, they would then say: Has the sun been there, it would have protected us.’ Rather, he punished them on the sixteenth of Nisan,65Near the vernal equinox, when day and night are equal in duration. at a time when both the sun and the moon were present in the heavens. That is what is written: “The sun rose upon the earth and Lot came to Tzoar…” (Genesis 19:23).66At daybreak, when both the sun and the moon are visible.