Chapter 19

1And the two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom, and Lot saw and arose toward them, and he prostrated himself on his face to the ground.   אוַ֠יָּבֹ֠אוּ שְׁנֵ֨י הַמַּלְאָכִ֤ים סְדֹ֨מָה֙ בָּעֶ֔רֶב וְל֖וֹט ישֵׁ֣ב בְּשַֽׁעַר־סְדֹ֑ם וַיַּרְא־לוֹט֙ וַיָּ֣קָם לִקְרָאתָ֔ם וַיִּשְׁתַּ֥חוּ אַפַּ֖יִם אָֽרְצָה:
the two angels. One to destroy Sodom, the other to rescue Lot — it was he who had come to heal Abraham — whilst the third, who had come to make the announcement to Sarah, had departed as soon as he had carried out his mission [from Midrash Tanchuma, Vayera 8].   שְׁנֵי.  א' לְהַשְׁחִית אֶת סְדוֹם וא' לְהַצִּיל אֶת לוֹט, וְהוּא אוֹתוֹ שֶׁבָּא לְרַפְּאוֹת אַבְרָהָם, וְהַשְּׁלִישִׁי שֶׁבָּא לְבָשֵּׂר אֶת שָׂרָה, כֵּיוָן שֶׁעָשָׂה שְׁלִיחוּתוֹ נִסְתַּלֵּק לוֹ:
the…angels. But elsewhere (18:2) Scripture calls them men! When the Shechinah was with them, it calls them men. Another explanation: In connection with Abraham, whose power was great, and the angels were as frequently with him as men, it calls them men, but in connection with Lot, it calls them angels. — [from Gen. Rabbah 52; Tan. Buber, Vayera 20]   הַמַּלְאָכִים.  וּלְהַלָּן קְרָאָם אֲנָשִׁים? כְּשֶׁהָיְתָה שְׁכִינָה עִמָּהֶם קְרָאָם אֲנָשִׁים; דָּבָר אַחֵר אֵצֶל אַבְרָהָם שֶׁכֹּחוֹ גָדוֹל וְהָיוּ הַמַּלְאָכִים תְּדִירִין אֶצְלוֹ כַּאֲנָשִׁים קְרָאָם אֲנָשִׁים, וְאֵצֶל לוֹט קְרָאָם מַלְאָכִים (בראשית רבה):
in the evening. Now did the angels tarry so long from Hebron to Sodom? But they were angels of mercy, and they were waiting, perhaps Abraham would succeed in his defense for them [the cities]. — [from Gen. Rabbah 50:1]   בָּעֶרֶב.  וְכִי כָל כָּךְ שָׁהוּ הַמַּלְאָכִים מֵחֶבְרוֹן לִסְדוֹם? אֶלָּא מַלְאֲכֵי רַחֲמִים הָיוּ וּמַמְתִּינִים שֶׁמָּא יוּכַל אַבְרָהָם לְלַמֵּד עֲלֵיהֶם סַנֵּגוֹרְיָא:
and Lot was sitting in the gate of Sodom. [The word יֹשֵׁב is written without a “vav” so that it can be read יָשַׁב “he sat,” in the past tense]. On that very day, they had appointed him judge over them. — [from Gen. Rabbah 50:3]   וְלוֹט ישֵׁב בְּשַֽׁעַר־סדום.  ישב כְּתִיב, אוֹתוֹ הַיּוֹם מִנּוּהוּ שׁוֹפֵט עֲלֵיהֶם (בראשית רבה):
and Lot saw. From Abraham’s house he learned to look for wayfarers. — [from Tan. Buber, Vayera 15]   וַיַּרְא־לוֹט וגו'.  מִבֵּית אַבְרָהָם לָמַד לַחֲזֹר עַל הָאוֹרְחִים:
2And he said, "Behold now my lords, please turn to your servant's house and stay overnight and wash your feet, and you shall arise early and go on your way." And they said, "No, but we will stay overnight in the street."   בוַיֹּ֜אמֶר הִנֶּ֣ה נָּֽא־אֲדֹנַ֗י ס֣וּרוּ נָ֠א אֶל־בֵּ֨ית עַבְדְּכֶ֤ם וְלִ֨ינוּ֙ וְרַֽחֲצ֣וּ רַגְלֵיכֶ֔ם וְהִשְׁכַּמְתֶּ֖ם וַֽהֲלַכְתֶּ֣ם לְדַרְכְּכֶ֑ם וַיֹּֽאמְר֣וּ לֹּ֔א כִּ֥י בָֽרְח֖וֹב נָלִֽין:
Behold now, my lords. “ Behold you are now lords to me since you have passed beside me.” Another explanation: “Behold now you must pay heed to these wicked men, that they should not recognize you,” and this is sound advice.   הִנֶּה נָּֽא־אֲדֹנַי.  הִנֵּה נָא אַתֶּם אֲדוֹנִים לִי אַחַר שֶׁעֲבַרְתֶּם עָלַי. דָּבָר אַחֵר הִנֵּה נָא צְרִיכִים אַתֶּם לָתֵת לֵב עַל הָרְשָׁעִים הַלָּלוּ שֶׁלֹּא יַכִּירוּ בָכֶם וְזוֹ הִיא עֵצָה נְכוֹנָה:
please turn. Take a circuitous path to my house, in a roundabout way, that they should not recognize that you are entering there. That is why it says: “turn.” (Gen. Rabbah 50:4).   סוּרוּ נָּֽא־.  עַקְּמוּ אֶת הַדֶּרֶךְ לְבֵיתִי דֶרֶךְ עֲקַלָּתוֹן שֶׁלֹּא יַכִּירוּ שֶׁאַתֶּם נִכְנָסִין שָׁם, לְכָךְ נֶאֱמַר סוּרוּ (בראשית רבה):
and stay overnight and wash your feet. Now is it customary for people to first stay overnight and afterwards to wash? Moreover, Abraham said to them first, “and wash your feet!” But so did Lot say (i.e., he reasoned), “If, when the people of Sodom come, they will see that they have already washed their feet, they will invent false accusations against me and say, ‘Two or three days have already passed since they came to your house, and you did not let us know!’” Therefore, he said, “It is better that they remain here with the dust on their feet, so that they should appear as though they had just arrived now.” Therefore he said, “Stay overnight” first and afterwards, “wash.” - [from Gen. Rabbah 50:4]   וְלִינוּ וְרַֽחֲצוּ רַגְלֵיכֶם.  וְכִי דַרְכָּן שֶׁל בְּנֵי אָדָם לָלוּן תְּחִלָּה וְאַחַר כָּךְ רוֹחֵץ? וְעוֹד, שֶׁהֲרֵי אַבְרָהָם אָמַר לָהֶם תְּחִלָּה רַחֲצוּ רַגְלֵיכֶם? אֶלָּא כָּךְ אָמַר לוֹט, אִם כְּשֶׁיָּבֹאוּ אַנְשֵׁי סְדוֹם וְיִרְאוּ שֶׁכְּבָר רַחֲצוּ רַגְלֵיהֶם יַעֲלִילוּ עָלַי וְיֹאמְרוּ כְּבָר עָבְרוּ שְׁנֵי יָמִים אוֹ שְׁלֹשָׁה שֶׁבָּאוּ לְבֵיתְךָ וְלֹא הוֹדַעְתָּנוּ, לְפִיכָךְ אָמַר, מוּטָב שֶׁיִתְעַכְּבוּ כָּאן בַּאֲבַק רַגְלֵיהֶם שֶׁיִּהְיוּ נִרְאִין כְּמוֹ שֶׁבָּאוּ עַכְשָׁו; לְפִיכָךְ אָמַר לִינוּ תְּחִלָּה וְאַחַר כָּךְ רַחֲצוּ:
And they said, “No…”. But to Abraham they said, “So shall you do…” From here [we learn] that one may refuse an offer by a person of lesser importance, but should not refuse an offer by a great man (Gen. Rabbah 50:4).   וַיֹּֽאמְרוּ לֹּא.  וּלְאַבְרָהָם אָמְרוּ כֵּן תַּעֲשֶׂה, מִכָּאן שֶׁמְּסָרְבִין לְקָטָן וְאֵין מְסָרְבִין לְגָדוֹל (בראשית רבה):
but we will stay overnight in the street. Heb. כִּי. This כִּי is used to mean “but,” for they said, “We will not turn in to your house, but we will stay overnight in the street of the city.”   כִּי בָֽרְחוֹב נָלִֽין.  הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא, שֶׁאָמְרוּ לֹא נָסוּר אֶל בֵּיתְךָ אֶלָּא בִּרְחוֹבָהּ שֶׁל עִיר נָלִין:
3And he urged them strongly, and they turned in to him, and came into his house, and he made them a feast, and he baked unleavened cakes, and they ate.   גוַיִּפְצַר־בָּ֣ם מְאֹ֔ד וַיָּסֻ֣רוּ אֵלָ֔יו וַיָּבֹ֖אוּ אֶל־בֵּית֑וֹ וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וּמַצּ֥וֹת אָפָ֖ה וַיֹּאכֵֽלוּ:
and they turned in to him. They took a circuitous path toward his house. — [from Gen. Rabbah 50:4]   וַיָּסֻרוּ אֵלָיו.  עִקְּמוּ אֶת הַדֶּרֶךְ לְצַד בֵּיתוֹ:
and he baked unleavened cakes. It was Passover.   וּמַצּוֹת אָפָה.  פֶּסַח הָיָה:
4When they had not yet retired, and the people of the city, the people of Sodom, surrounded the house, both young and old, the entire populace from every end [of the city].   דטֶ֘רֶם֘ יִשְׁכָּ֒בוּ֒ וְאַנְשֵׁ֨י הָעִ֜יר אַנְשֵׁ֤י סְדֹם֙ נָסַ֣בּוּ עַל־הַבַּ֔יִת מִנַּ֖עַר וְעַד־זָקֵ֑ן כָּל־הָעָ֖ם מִקָּצֶֽה:
When they had not yet retired, the people of the city, the people of Sodom. It is interpreted in Gen. Rabbah (50:5) as follows: When they had not yet retired, the people of the city were the topic of conversation of the angels, for they were asking Lot about their character and their deeds, and he told them that most of them were wicked. While they were still speaking about them, “And the people of the city,” etc. The simple meaning of the verse, however, is: “and the people of the city, people of wickedness, surrounded the house.” Because they were wicked, they are called people of Sodom, as Scripture states (above 13:13): “And the people of Sodom were very evil and sinful…”   טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סדום.  כָּךְ נִדְרַשׁ בּבְּרֵאשִׁית רַבָּה טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר הָיוּ בְּפִיהֶם שֶׁל מַלְאָכִים, שֶׁהָיוּ שׁוֹאֲלִים לְלוֹט מַה טִּיבָם וּמַעֲשֵׂיהֶם וְהוּא אוֹמֵר לָהֶם רֻבָּם רְשָׁעִים; עוֹדָם מְדַבְּרִים בָּהֶם וְאַנְשֵׁי סְדוֹם וְגוֹ'. וּפְשׁוּטוֹ שֶׁל מִקְרָא וְאַנְשֵׁי הָעִיר אַנְשֵׁי רֶשַׁע, נָסַבּוּ עַל הַבַּיִת; עַל שֶׁהָיוּ רְשָׁעִים נִקְרָאִים אַנְשֵׁי "סְדוֹם", כְּמוֹ שֶׁאָמַר הַכָּתוּב וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים:
the entire populace from every end. From one end of the city to the other, for not one of them protested, because there was not even one righteous man among them. — [from Gen. Rabbah 50:5]   כָּל־הָעָם מִקָּצֶֽה.  מִקְּצֵה הָעִיר עַד הַקָּצֶה, שֶׁאֵין אֶחָד מֵהֶם מוֹחֶה בְיָדָם, שֶׁאֲפִלּוּ צַדִּיק אֶחָד אֵין בָּהֶם:
5And they called to Lot and said to him, "Where are the men who came to you tonight? Bring them out to us, and let us be intimate with them."   הוַיִּקְרְא֤וּ אֶל־לוֹט֙ וַיֹּ֣אמְרוּ ל֔וֹ אַיֵּ֧ה הָֽאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה הֽוֹצִיאֵ֣ם אֵלֵ֔ינוּ וְנֵֽדְעָ֖ה אֹתָֽם:
and let us be intimate with them. homosexually, as in (verse 8): “who were not intimate with a man.” - [from Gen. Rabbah 55:5]   וְנֵֽדְעָה אותם.  בְּמִשְׁכַּב זָכָר כְּמוֹ אֲשֶׁר לֹא יָדְעוּ אִישׁ (בראשית רבה):
6And Lot came out to them to the entrance, and he shut the door behind him.   ווַיֵּצֵ֧א אֲלֵהֶ֛ם ל֖וֹט הַפֶּ֑תְחָה וְהַדֶּ֖לֶת סָגַ֥ר אַֽחֲרָֽיו:
7And he said, "My brethren, please do not do evil.   זוַיֹּאמַ֑ר אַל־נָ֥א אַחַ֖י תָּרֵֽעוּ:
8Behold now I have two daughters who were not intimate with a man. I will bring them out to you, and do to them as you see fit; only to these men do nothing, because they have come under the shadow of my roof."   חהִנֵּה־נָ֨א לִ֜י שְׁתֵּ֣י בָנ֗וֹת אֲשֶׁ֤ר לֹא־יָֽדְעוּ֙ אִ֔ישׁ אוֹצִֽיאָה־נָּ֤א אֶתְהֶן֙ אֲלֵיכֶ֔ם וַֽעֲשׂ֣וּ לָהֶ֔ן כַּטּ֖וֹב בְּעֵֽינֵיכֶ֑ם רַ֠ק לָֽאֲנָשִׁ֤ים הָאֵל֙ אַל־תַּֽעֲשׂ֣וּ דָבָ֔ר כִּֽי־עַל־כֵּ֥ן בָּ֖אוּ בְּצֵ֥ל קֹֽרָתִֽי:
these. Heb. הָאֵל, like הָאֵלֶּה. [from Targumim]   הָאֵל.  כְּמוֹ הָאֵלֶּה:
because they have come. Heb. כִּי עַל כֵּן. Do this favor in my honor, because they have come into the shade of my roof [lit. my beam]. The Targum renders: בִּטְלֵל שָׁרִיתִי, in the shade of my beam. The Targum of קוֹרָה, beam, is שָׁרוּתָא.   כִּֽי־עַל־כֵּן בָּאוּ.  כִּי הַטּוֹבָה הַזֹּאת תַּעֲשׂוּ לִכְבוֹדִי עַל אֲשֶׁר בָּאוּ בְּצֵל קֹרָתִי; תַּרְגּוּם בִּטְלַל שָׁרוּתֵי, תַּרְגּוּם שֶׁל קוֹרָה – שָׁרוּתָא:
9But they said, "Back away." And they said, "This one came to sojourn, and he is judging! Now, we will deal even worse with you than with them." And they pressed hard upon the man Lot, and they drew near to break the door.   טוַיֹּֽאמְר֣וּ | גֶּשׁ־הָ֗לְאָה וַיֹּֽאמְרוּ֙ הָֽאֶחָ֤ד בָּֽא־לָגוּר֙ וַיִּשְׁפֹּ֣ט שָׁפ֔וֹט עַתָּ֕ה נָרַ֥ע לְךָ֖ מֵהֶ֑ם וַיִּפְצְר֨וּ בָאִ֤ישׁ בְּלוֹט֙ מְאֹ֔ד וַיִּגְּשׁ֖וּ לִשְׁבֹּ֥ר הַדָּֽלֶת:
But they said, “Back away.”. Heb. גֶּשׁ הָלְאָה, “Get yourself away over there”; i.e.,“Draw near to the sides and distance yourself from us.” And similarly every [instance of] הָלְאָה in Scripture is an expression of distancing, as in (Num. 17:2) “Scatter away (הָלְאָה)”; (I Sam. 20:22, 37) “Behold, the arrows are beyond you (וָהָלְאָה).” Thus, גֶּשׁ הָלְאָה, means “Back away,” in Old French: trete de nos, go away from us. This is a word of rebuke, as if to say. “We don’t care about you,” and similar to it is (Isa. 65:5) “Keep (קְרַב) to yourself; do not come near me”; and so (ibid. 49:20): “Move aside (גְּשָׁה) so that I may dwell,” meaning, “Draw aside for my sake so that I will dwell beside you.” [The Sodomites were saying as follows]: “You intercede for the wayfarers? How dare you?!” In response to what he said to them about his daughters, they said to him, “Go away,” a mild expression, but in response to what he said in defense of the wayfarers, they said, “This one has come to sojourn.” You are the only stranger among us, for you have come to sojourn here, “and he is judging,” [meaning] and you have become our chastiser!?   וַיֹּֽאמְרוּ גֶּשׁ־הָלְאָה.  קְרַב לְהָלְאָה, כְּלוֹמַר, הִתְקָרֵב לַצְּדָדִין וְהִתְרַחֵק מִמֶּנּוּ, וְכֵן כָּל הָלְאָה שֶׁבַּמִּקְרָא לְשׁוֹן רִחוּק, כְּמוֹ זְרֵה הָלְאָה (במדבר י"ז), הִנֵּה הַחֵצִי מִמְּךָ וָהָלְאָה (שמואל א' כ'), גֶּשׁ הָלְאָה, (ישעיהו מ"ט) – הִמָּשֵׁךְ לְהַלָּן, בִּלְשׁוֹן לַעַז טריטי"דנוש, וּדְבַר נְזִיפָה הוּא, לוֹמַר – אֵין אָנוּ חוֹשְׁשִׁין לְךָ. וְדוֹמֶה לוֹ קְרַב אֵלֶיךָ אַל תִּגַּשׁ בִּי (ישעיהו ס"ה), וְכֵן גְּשָׁה לִּי וְאֵשֵׁבָה (שם מ"ט) – הִמָּשֵׁךְ לַצְּדָדִין בַּעֲבוּרִי וְאֵשֵׁב אֶצְלְךָ; אַתָּה מֵלִיץ עַל הָאוֹרְחִין, אֵיךְ מְלָאֲךָ לִבְּךָ? עַל שֶׁאָמַר לָהֶם עַל הַבָּנוֹת, אָמְרוּ לוֹ גש הלאה, לְשׁוֹן נַחַת; וְעַל שֶׁהָיָה מֵלִיץ עַל הָאוֹרְחִים – האחד בא לגור, אָדָם נָכְרִי יְחִידִי אַתָּה בֵינֵינוּ, שֶׁבָּאתָ לָגוּר, וישפוט שפוט, וְנַעֲשֵׂיתָ מוֹכִיחַ אוֹתָנוּ?
the door. Heb. הַדֶּלֶת. The door, which swings to lock and to open.   הַדָּֽלֶת.  הִיא הַסּוֹבֶבֶת לִנְעֹל וְלִפְתֹּחַ:
10And the men stretched forth their hands, and they brought Lot to them to the house, and they shut the door.   יוַיִּשְׁלְח֤וּ הָֽאֲנָשִׁים֙ אֶת־יָדָ֔ם וַיָּבִ֧יאוּ אֶת־ל֛וֹט אֲלֵיהֶ֖ם הַבָּ֑יְתָה וְאֶת־הַדֶּ֖לֶת סָגָֽרוּ:
11And the men who were at the entrance of the house they struck with blindness, both small and great, and they toiled in vain to find the entrance.   יאוְאֶת־הָֽאֲנָשִׁ֞ים אֲשֶׁר־פֶּ֣תַח הַבַּ֗יִת הִכּוּ֙ בַּסַּנְוֵרִ֔ים מִקָּטֹ֖ן וְעַד־גָּד֑וֹל וַיִּלְא֖וּ לִמְצֹ֥א הַפָּֽתַח:
the entrance. That is the space through which they enter and exit.   פֶּתַח.  הוּא הֶחָלָל שֶׁבּוֹ נִכְנָסִין וְיוֹצְאִין:
with blindness. Heb. בַּסַּנְוֵרִים, a plague of blindness. — [from Pirkei d’Rabbi Eliezer, ch. 25]   בַּסַּנְוֵרִים.  מַכַּת עִוָּרוֹן:
both small and great. (Gen. Rabbah 50:8) The young ones started to sin first, as it is said (above verse 4): “both young and old”; therefore, the punishment began with them.   מִקָּטֹן וְעַד־גָּדוֹל.  הַקְּטָנִּים הִתְחִילוּ בָּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר מִנַּעַר וְעַד זָקֵן, לְפֵיכָךְ הִתְחִילָה הַפֻּרְעָנוּת מֵהֶם (בראשית רבה):
12And the men said to Lot, "Whom else do you have here? A son-in-law, your sons, and your daughters, and whomever you have in the city, take out of the place.   יבוַיֹּֽאמְר֨וּ הָֽאֲנָשִׁ֜ים אֶל־ל֗וֹט עֹ֚ד מִֽי־לְךָ֣ פֹ֔ה חָתָן֙ וּבָנֶ֣יךָ וּבְנֹתֶ֔יךָ וְכֹ֥ל אֲשֶׁר־לְךָ֖ בָּעִ֑יר הוֹצֵ֖א מִן־הַמָּקֽוֹם:
Whom else do you have here?. The simple meaning of the verse is: Whom else do you have in this city besides your wife and your daughters who are at home?   עוד מִֽי־לְךָ פֹה.  פְּשׁוּטוֹ שֶׁל מִקְרָא מִי יֵשׁ לְךָ עוֹד בָּעִיר הַזֹּאת חוּץ מֵאִשְׁתְּךָ וּבְנוֹתֶיךָ שֶׁבַּבַּיִת:
A son-in-law, your sons, and your daughters. If you have a son-in-law or sons and daughters, take them out of this place.   חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ.  וְאִם יֵשׁ לְךָ חָתָן אוֹ בָנִים וּבָנוֹת הוֹצֵא מִן הַמָּקוֹם:
your sons. The sons of your married daughters. According to the Midrash Aggadah (Gen. Rabbah 50:5) the interpretation of עֹד is: “Still, after they have committed such a disgraceful deed, do you still have an excuse to defend them?” For the whole night he [Lot] was speaking in their favor. This may be read עֹד מִי לְךָ פֶּה: Do you still have a mouth? (i.e., Do you still have anything to say to justify them?)   וּבָנֶיךָ.  בְּנֵי בְּנוֹתֶיךָ הַנְּשׂוּאוֹת. וּמִדְרַשׁ אַגָּדָה עד – מֵאַחַר שֶׁעוֹשִׂין נְבָלָה כָּזֹאת, מי לך פִּתְחוֹן פֶּה לְלַמֵּד סַנֵּגוֹרְיָא עֲלֵיהֶם? שֶׁכָּל הַלַּיְלָה הָיָה מֵלִיץ עֲלֵיהֶם טוֹבוֹת, קְרִי בֵיהּ מִי לְךָ פֶה:
13For we are destroying this place, because their cry has become great before the Lord, and the Lord has sent us to destroy it."   יגכִּֽי־מַשְׁחִתִ֣ים אֲנַ֔חְנוּ אֶת־הַמָּק֖וֹם הַזֶּ֑ה כִּי־גָֽדְלָ֤ה צַֽעֲקָתָם֙ אֶת־פְּנֵ֣י יְהֹוָ֔ה וַיְשַׁלְּחֵ֥נוּ יְהֹוָ֖ה לְשַֽׁחֲתָֽהּ:
14So Lot went forth and spoke to his sons-in-law, the suitors of his daughters, and he said, "Arise, go forth from this place, for the Lord is destroying the city," but he seemed like a comedian in the eyes of his sons-in-law.   ידוַיֵּצֵ֨א ל֜וֹט וַיְדַבֵּ֣ר | אֶל־חֲתָנָ֣יו | לֹֽקְחֵ֣י בְנֹתָ֗יו וַיֹּ֨אמֶר֙ ק֤וּמוּ צְּאוּ֙ מִן־הַמָּק֣וֹם הַזֶּ֔ה כִּֽי־מַשְׁחִ֥ית יְהֹוָ֖ה אֶת־הָעִ֑יר וַיְהִ֥י כִמְצַחֵ֖ק בְּעֵינֵ֥י חֲתָנָֽיו:
his sons-in-law. He had two married daughters in the city.   חֲתָנָיו.  שְׁתֵּי בָנוֹת נְשׂוּאוֹת הָיוּ לוֹ בָּעִיר:
the suitors of his daughters. to whom those in the house were betrothed. — [from Gen. Rabbah 50:9]   לוקחי בנותיו.  שֶׁאוֹתָן שֶׁבַּבַּיִת אֲרוּסוֹת לָהֶם:
15And as the dawn rose, the angels pressed Lot, saying, "Get up, take your wife and your two daughters who are here, lest you perish because of the iniquity of the city."   טווּכְמוֹ֙ הַשַּׁ֣חַר עָלָ֔ה וַיָּאִ֥יצוּ הַמַּלְאָכִ֖ים בְּל֣וֹט לֵאמֹ֑ר קוּם֩ קַ֨ח אֶת־אִשְׁתְּךָ֜ וְאֶת־שְׁתֵּ֤י בְנֹתֶ֨יךָ֙ הַנִּמְצָאֹ֔ת פֶּן־תִּסָּפֶ֖ה בַּֽעֲוֹ֥ן הָעִֽיר:
pressed. Heb. וַיָאִיצוּ, as the Targum renders: “and they pressed” [meaning] “they rushed him.”   וַיָּאִיצוּ.  כְּתַרְגּוּמוֹ וּדְחִיקוּ – מִהֲרוּהוּ:
who are here. who are ready at hand in the house for you to save them. There is also a midrashic explanation, but this is the proper way to explain the verse.   הנמצאות.  הַמְזֻמָּנוֹת לְךָ בַּבַּיִת לְהַצִּילָם. וּמִדְרַשׁ אַגָּדָה יֵשׁ וְזֶה יִשּׁוּבוֹ שֶׁל מִקְרָא:
perish. You will be destroyed. [The verse] “until all the generation expires” (Deut. 2:14) is rendered by Targum as, “until the entire generation perished.”   תִּסָּפֶה.  תִּהְיֶה כָּלֶה, עַד תֹּם כָּל הַדּוֹר (דברים ב') מְתֻרְגָּם עַד דְּסַף כָּל דָּרָא:
16But he tarried, and the men took hold of his hand and his wife's hand, and the hand of his two daughters, out of the Lord's pity for him, and they took him out and placed him outside the city.   טזוַיִּתְמַהְמָ֓הּ | וַיַּֽחֲזִ֨יקוּ הָֽאֲנָשִׁ֜ים בְּיָ֣דוֹ וּבְיַד־אִשְׁתּ֗וֹ וּבְיַד֙ שְׁתֵּ֣י בְנֹתָ֔יו בְּחֶמְלַ֥ת יְהֹוָ֖ה עָלָ֑יו וַיֹּֽצִאֻ֥הוּ וַיַּנִּחֻ֖הוּ מִח֥וּץ לָעִֽיר:
But he tarried. in order to save his possessions. — [from Gen. Rabbah 50:11]   וַיִּתְמַהְמָהּ.  כְּדֵי לְהַצִּיל אֶת מָמוֹנוֹ:
took hold. Heb. וַיַחִזִיקוּ [in the plural form] (Gen. Rabbah 50:11). One of them was an emissary to save him and his companion was to overturn Sodom; therefore, it is stated: “and he said: Flee…,” and it is not stated, “and they said.”   וַיַּֽחֲזִיקוּ.  אֶחָד מֵהֶם הָיָה שָׁלִיחַ לְהַצִּילוֹ וַחֲבֵרוֹ לַהֲפֹךְ סְדוֹם, לְכָךְ נֶאֱמַר "וַיֹּאמֶר" הִמָּלֵט, וְלֹא נֶאֱמַר וַיֹּאמְרוּ (בראשית רבה):
17And it came to pass, when they took them outside, that he said, "Flee for your life, do not look behind you, and do not stand in the entire plain. Flee to the mountain, lest you perish."   יזוַיְהִי֩ כְהֽוֹצִיאָ֨ם אֹתָ֜ם הַח֗וּצָה וַיֹּ֨אמֶר֙ הִמָּלֵ֣ט עַל־נַפְשֶׁ֔ךָ אַל־תַּבִּ֣יט אַֽחֲרֶ֔יךָ וְאַל־תַּֽעֲמֹ֖ד בְּכָל־הַכִּכָּ֑ר הָהָ֥רָה הִמָּלֵ֖ט פֶּן־תִּסָּפֶֽה:
Flee for your life. Let it suffice for you to save lives. Do not worry about possessions. — [from Tosefta Sanh. 14:1]   הִמָּלֵט עַל־נַפְשֶׁךָ.  דַּיְּךָ לְהַצִּיל נְפָשׁוֹת, אַל תָּחוּס עַל הַמָּמוֹן:
do not look behind you. You dealt wickedly together with them, but in Abraham’s merit you are saved. You do not deserve to see their punishment while you are being saved. — [from obscure midrashic source]   אַל־תַּבִּיט אַֽחֲרֶיךָ.  אַתָּה הִרְשַׁעְתָּ עִמָּהֶם וּבִזְכוּת אַבְרָהָם אַתָּה נִצָּל; אֵינְךָ כְּדַאי לִרְאוֹת בְּפֻרְעָנוּתָם וְאַתָּה נִצָּל:
in the entire plain. the plain of the Jordan.   בְּכָל־הַכִּכָּר.  כִּכַּר הַיַּרְדֵּן:
Flee to the mountain. Flee to Abraham, who dwells on the mountain, as it is said (above 12:8): “And he moved from there to the mountain.” And even now, he was dwelling there, as it is said (above 13:3): “until the place where his tent had previously been.” And although it says (ibid. verse 18): “And Abram pitched his tents, etc.,” he had many tents, and they extended until Hebron.   הָהָרָה הִמָּלֵט.  אֵצֶל אַבְרָהָם בְּרַח, שֶׁהוּא יוֹשֵׁב בָּהָר, שֶׁנֶּאֱמַר וַיַּעְתֵּק מִשָּׁם הָהָרָה (בראשית י"ב), וְאַף עַכְשָׁו הָיָה יוֹשֵׁב שָׁם, שֶׁנֶּאֱמַר אֶל הַמָּקוֹם אֲשֶׁר הָיָה שָׁם אָהֳלוֹ בַּתְּחִלָּה, וְאַף עַל פִּי שֶׁכָּתוּב וַיֶּאֱהַל אַבְרָהָם וְגוֹ' (שם י"ג), אֹהָלִים הַרְבֵּה הָיוּ לוֹ וְנִמְשְׁכוּ עַד חֶבְרוֹן:
Flee. Heb. הִמָּלֵט. An expression of slipping away, and so is every [instance of] הַמְלָטָה in Scripture, asmuzer in Old French, to escape, slip away. And so (Isa. 66:7): “She delivered (וְהִמְלִיטָה) a male child,” meaning that the fetus was released from the womb; (Ps. 124:7): “escaped (נִמְלְטָה) like a bird”; (Isa. 46:2): “they could not deliver (מַלֵּט) the burden,” i.e., to release the burden of the excrement in their orifices.   הִמָּלֵט.  לְשׁוֹן הַשְׁמָטָה, וְכֵן כָּל הַמְלָטָה שֶׁבַּמִּקְרָא אשמוצי"ר בלע"ז וְכֵן וְהִמְלִיטָה זָכָר (ישעיהו ס"ו), שֶׁנִּשְׁמַט הָעֻבָּר מִן הָרֶחֶם, כְּצִפּוֹר נִמְלְטָה (תהילים קכ"ד), לֹא יָכְלוּ מַלֵּט מַשָּׂא (ישעיהו מ"ו), לְהַשְׁמִיט מַשָּׂא הָרְעִי שֶׁבְּנִקְבֵיהֶם:
18And Lot said to them, "Please, do not, O Lord.   יחוַיֹּ֥אמֶר ל֖וֹט אֲלֵהֶ֑ם אַל־נָ֖א אֲדֹנָֽי:
“Please do not, O Lord”. Our Sages said (Shev. 35b) that this name is holy (referring to God), because it is stated in its context (verse 19): “to sustain my soul,” referring to He Who has the power to cause to die and to cause to live. And the Targum [similarly] renders: Please now, my Lord.   אַל־נָא אֲדֹנָֽי.  רַבּוֹתֵינוּ אָמְרוּ (שבועות ל"ב) שֶׁשֵּׁם זֶה קֹדֶשׁ, שֶׁנֶּאֱמַר בּוֹ לְהַחֲיוֹת אֶת נַפְשִׁי – מִי שֶׁיֵשׁ בְּיָדוֹ לְהָמִית וּלְהַחֲיוֹת; וְתַרְגּוּמוֹ בְּבָעוּ כְעַן ה':
Please, do not. Do not tell me to flee to the mountain.   אַל־נָא.  אַל תֹּאמְרוּ אֵלַי לְהִמָּלֵט הָהָרָה:
Please. Heb. נָא, an expression of request.   נָא.  לְשׁוֹן בַּקָּשָׁה:
19Behold now, Your servant has found favor in Your eyes, and You have increased Your kindness, which You have done with me, to sustain my soul. But I cannot flee to the mountain, lest the evil overtake me, and I die.   יטהִנֵּה־נָ֠א מָצָ֨א עַבְדְּךָ֣ חֵן֘ בְּעֵינֶ֒יךָ֒ וַתַּגְדֵּ֣ל חַסְדְּךָ֗ אֲשֶׁ֤ר עָשִׂ֨יתָ֙ עִמָּדִ֔י לְהַֽחֲי֖וֹת אֶת־נַפְשִׁ֑י וְאָֽנֹכִ֗י לֹ֤א אוּכַל֙ לְהִמָּלֵ֣ט הָהָ֔רָה פֶּן־תִּדְבָּקַ֥נִי הָֽרָעָ֖ה וָמַֽתִּי:
lest the evil overtake me. When I was among the people of Sodom, the Holy One, blessed be He, saw my deeds and the deeds of the people of the city, and I appeared righteous and worthy of being saved. But when I shall come alongside a righteous man, I shall be considered a wicked man. And so did the woman of Zarephath say to Elijah (I Kings 17: 18): “Have you come to me to cause my sins to be remembered?” Before you came to me, the Holy One, blessed be He, would see my deeds and the deeds of my people, and I was a righteous woman among them, but since you have come to me, compared to your deeds, I am wicked. — [from Gen. Rabbah 50:11]   פֶּן־תִּדְבָּקַנִי הָֽרָעָה.  כְּשֶׁהָיִיתִי אֵצֶל אַנְשֵׁי סְדוֹם הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה מַעֲשַׂי וּמַעֲשֵׂה בְנֵי הָעִיר, וְהָיִיתִי נִרְאֶה צַדִּיק וּכְדַאי לְהִנָּצֵל, וּכְשֶׁאָבֹא אֵצֶל צַדִּיק אֲנִי כְרָשָׁע, וְכֵן אָמְרָה הַצָּרְפִית לְאֵלִיָּהוּ בָּאתָ אֵלַי לְהַזְכִּיר אֶת עֲוֹנִי (מלכים א י"ז), עַד שֶׁלֹא בָאתָ אֶצְלִי הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה מַעֲשַׂי וּמַעֲשֵׂה עַמִּי, וַאֲנִי צַדֶּקֶת בֵּינֵיהֶם, וּמִשֶּׁבָּאתָ אֶצְלִי, לְפִי מַעֲשֶׂיךָ אֲנִי רְשָׁעָה:
20Behold now, this city is near to flee there, and it is small. Let me please flee there. Is it not small? And my soul will survive."   כהִנֵּה־נָ֠א הָעִ֨יר הַזֹּ֧את קְרֹבָ֛ה לָנ֥וּס שָׁ֖מָּה וְהִ֣וא מִצְעָ֑ר אִמָּֽלְטָ֨ה נָ֜א שָׁ֗מָּה הֲלֹ֥א מִצְעָ֛ר הִ֖וא וּתְחִ֥י נַפְשִֽׁי:
this city is near. (Shab. ch. 1, 10b) Its settlement is near [in time], meaning that it was recently settled. Therefore, its measure is not yet full. And how recently was it settled? From the Generation of the Dispersion, when the people commenced to disperse, and they started to settle, each one in his place, and that took place in the year of Peleg’s death. And from then until now, there were 52 years, for Peleg died when Abraham was 48 years old. How so? Peleg lived after he had begotten Reu, 209 years (above 11:19). Subtract from them 32 [years] when Serug was born, and 30 years from [the birth of] Serug until Nahor was born, totaling 62 years. And from [the birth of] Nahor until Terah was born were 29 years, totaling 91 years. And from then until Abraham was born were 70 years, totaling 161 years. Add 48 years to them, and the total is 209 years, and that was the year of the Dispersion. (See above 10:25). When Sodom was destroyed, Abraham was 99 years old. Hence, from the Generation of the Dispersion until now were 52 years. The settlement of Zoar took place after the settlement of Sodom and its companions by one year. That is the meaning of “Let me please (נָא) flee there.” נָא has the numerical value of 51.   הָעִיר הַזֹּאת קרובה.  קְרוֹבָה יְשִׁיבָתָהּ, נִתְיַשְּׁבָה מִקָּרוֹב, לְפִיכָךְ לֹא נִתְמַלְּאָה סְאָתָהּ עֲדַיִן (שבת י'). וּמַה הִיא קְרִיבָתָהּ? מִדּוֹר הַפַּלָּגָה שֶׁנִּתְפַּלְּגוּ הָאֲנָשִׁים וְהִתְחִילוּ לְהִתְיַשֵּׁב אִישׁ אִישׁ בִּמְקוֹמוֹ, וְהִיא הָיְתָה בִּשְׁנַת מוֹת פֶּלֶג, וּמִשָּׁם וְעַד כָּאן נ"ב שָׁנָה, שֶׁפֶּלֶג מֵת בִּשְׁנַת מ"ח לְאַבְרָהָם. כֵּיצַד? פֶּלֶג חַי אַחֲרֵי הוֹלִידוֹ אֶת רְעוּ ר"ט שָׁנָה, צֵא מֵהֶם ל"ב כְּשֶׁנּוֹלַד שְׂרוּג, וּמִשְּׂרוּג עַד שֶׁנּוֹלַד נָחוֹר ל', הֲרֵי ס"ב, וּמִנָּחוֹר עַד שֶׁנּוֹלַד תֶּרַח כ"ט, הֲרֵי צ"א, וּמִשָּׁם עַד שֶׁנּוֹלַד אַבְרָהָם ע', הֲרֵי קס"א, תֵּן לָהֶם מ"ח הֲרֵי ר"ט, וְאוֹתָה שָׁנָה הָיְתָה שְׁנַת הַפַּלָּגָה, וּכְשֶׁנֶּחְרְבָה סְדוֹם הָיָה אַבְרָהָם בֶּן צ"ט שָׁנָה, הֲרֵי מִדּוֹר הַפַּלָּגָה עַד כָּאן נ"ב שָׁנָה; וְצֹעַר אִחֲרָה יְשִׁיבָתָהּ אַחֲרֵי יְשִׁיבַת סְדוֹם וְחַבְרוֹתֶיהָ שָׁנָה אַחַת, הוּא שֶׁנֶּאֱמַר אִמָּלְטָה נָּא, נָא בְּגִימַטְרִיָּא נ"א:
Is it not small?. Are not its iniquities few? Therefore, you can leave it alone.   הֲלֹא מִצְעָר היא.  וַהֲלֹא עֲוֹנוֹתֶיהָ מוּעָטִין וְיָכוֹל אַתָּה לְהַנִּיחָהּ:
And my soul will survive. therein. This is its midrashic interpretation. But the simple meaning is [as follows]: It is a small city with a small population. You do not have to care if you spare it and my soul survives therein. — [from Targum Onkelos]   וּתְחִי נַפְשִֽׁי.  בָּהּ, זֶהוּ מִדְרָשׁוֹ. וּפְשׁוּטוֹ שֶׁל מִקְרָא הֲלֹא עִיר קְטַנָּה הִיא וַאֲנָשִׁים בָּהּ מְעַט, אֵין לָךְ לְהַקְפִּיד אִם תַּנִּיחֶנָּה, וּתְחִי נַפְשִׁי בָהּ:
21And he said to him, "Behold I have favored you also as regards this matter, that I will not overturn the city that you have mentioned.   כאוַיֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ נָשָׂ֣אתִי פָנֶ֔יךָ גַּ֖ם לַדָּבָ֣ר הַזֶּ֑ה לְבִלְתִּ֛י הָפְכִּ֥י אֶת־הָעִ֖יר אֲשֶׁ֥ר דִּבַּֽרְתָּ:
also as regards this matter. Not only will you be saved, but I will save the entire city for your sake.   גַּם לַדָּבָר הַזֶּה.  לֹא דַּיְּךָ שֶׁאַתָּה נִצָּל, אֶלָּא אַף כָּל הָעִיר אַצִּיל בִּגְלָלְךָ:
that I will…overturn. Heb. הָפְכִּי, I overturn, as (below 48:5) “until I come (בֹּאִי)”; (above 16:13) “after I have seen (רֹאִי)”; (Jer. 31:19) “whenever I speak (דַבְּרִי) of him.”   הָפְכִּי.  הוֹפֵךְ אֲנִי, כְּמוֹ עַד בֹּאִי (בראשית מ"ח), אַחֲרֵי רֹאִי (בראשית ט״ז:י״ג), מִדֵּי דַבְּרִי בּוֹ (ירמיהו ל"א):
22Hasten, flee there, for I will not be able to do anything until you arrive there." Therefore, he named the city Zoar.   כבמַהֵר֙ הִמָּלֵ֣ט שָׁ֔מָּה כִּ֣י לֹ֤א אוּכַל֙ לַֽעֲשׂ֣וֹת דָּבָ֔ר עַד־בֹּֽאֲךָ֖ שָׁ֑מָּה עַל־כֵּ֛ן קָרָ֥א שֵֽׁם־הָעִ֖יר צֽוֹעַר:
Hasten, flee there, for I will not be able to do. This is the angels’ punishment because they said (verse 13): “For we are destroying,” and they attributed the matter to themselves; therefore they did not move from there until they were compelled to say that the matter was not in their power. — [based on Gen. Rabbah 50:9]   כִּי לֹא אוּכַל לַֽעֲשׂוֹת.  זֶה עָנְשָׁן שֶׁל מַלְאָכִים עַל שֶׁאָמְרוּ כִּי מַשְׁחִתִים אֲנַחְנוּ, וְתָלוּ הַדָּבָר בְּעַצְמָן, לְפִיכָך לֹא זָזוּ מִשָּׁם עַד שֶׁהֻזְקְקוּ לוֹמַר שֶׁאֵין הַדָּבָר בִּרְשׁוּתָן:
for I will not be able. [This expression is] in the singular. From here you learn that one was to overturn [the cities] and one was to save [Lot and his family], because two angels are not sent for one mission. — [from Gen. Rabbah 50:2]   כִּי לֹא אוּכַל.  לְשׁוֹן יָחִיד; מִכָּאן אַתָּה לָמֵד שֶׁהָאֶחָד הוֹפֵךְ וְהָאֶחָד מַצִּיל, שֶׁאֵין ב' מַלְאָכִים נִשְׁלָחִים לְדָבָר א':
Therefore, he named the city Zoar. Because of [the words] “and it is small” (מִצְעָר).   עַל־כֵּן קָרָא שֵֽׁם־הָעִיר צֽוֹעַר.  עַל שֵׁם וְהִוא מִצְעָר:
23The sun came out upon the earth, and Lot came to Zoar.   כגהַשֶּׁ֖מֶשׁ יָצָ֣א עַל־הָאָ֑רֶץ וְל֖וֹט בָּ֥א צֹֽעֲרָה:
24And the Lord caused to rain down upon Sodom and Gomorrah brimstone and fire, from the Lord, from heaven.   כדוַֽיהֹוָ֗ה הִמְטִ֧יר עַל־סְדֹ֛ם וְעַל־עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהֹוָ֖ה מִן־הַשָּׁמָֽיִם:
And the Lord caused to rain down. Wherever it is written “And the Lord,” it refers to God and His tribunal. — [from Gen. Rabbah 51:2]   וה' הִמְטִיר.  כָּל מָקוֹם שֶׁנֶּאֱמַר וַה' – הוּא וּבֵית דִּינוֹ:
caused to rain down upon Sodom. At the rise of dawn, as it is stated (verse 15): “And as the dawn rose,” a time when the moon is in the sky with the sun. Since some of them worshipped the sun and some of them the moon, the Holy One, blessed be He, said, “If I punish them by day, the moon worshippers will say, ‘Had it been at night, when the moon rules, we would not have been destroyed.’ And if I punish them at night, the sun worshippers will say, ‘Had it been by day, when the sun rules, we would not have been destroyed.’” Therefore, it is written: “And as the dawn rose”: He punished them at a time when the sun and the moon [both] rule. — [from Gen. Rabbah 60:12]   הִמְטִיר עַל־סדום.  בַּעֲלוֹת הַשַּׁחַר, כְּמוֹ שֶׁנֶּאֱמַר וּכְמוֹ הַשַּׁחַר עָלָה, שָׁעָה שֶׁהַלְּבָנָה עוֹמֶדֶת בָּרָקִיעַ עִם הַחַמָּה, לְפִי שֶׁהָיוּ מֵהֶם עוֹבְדִין לַחַמָּה וּמֵהֶם לַלְּבָנָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֶפָּרַע מֵהֶם בַּיּוֹם, יִהְיוּ עוֹבְדֵי לְבָנָה אוֹמְרִים אִלּוּ הָיָה בַלַּיְלָה, כְּשֶׁהַלְּבָנָה מוֹשֶׁלֶת, לֹא הָיִינוּ חֲרֵבִין, וְאִם אֶפָּרַע מֵהֶם בַּלַּיְלָה, יִהְיוּ עוֹבְדֵי הַחַמָּה אוֹמְרִים אִלּוּ הָיָה בַּיּוֹם, כְּשֶׁהַחַמָּה מוֹשֶׁלֶת, לֹא הָיִינוּ חֲרֵבִין; לְכָךְ כְּתִיב וּכְמוֹ הַשַּׁחַר עָלָה, וְנִפְרַע מֵהֶם בְּשָׁעָה שֶׁהַחַמָּה וְהַלְּבָנָה מוֹשְׁלוֹת:
caused to rain down, etc., brimstone and fire. At first it was rain, and it became brimstone and fire. — [from Mechilta Beshallach, Massechta d’Shiratha, ch. 5]   הִמְטִיר גָּפְרִית וָאֵשׁ.  בַּתְּחִלָּה מָטָר, וְנַעֲשָׂה גָּפְרִית וָאֵשׁ:
from the Lord. It is customary for the Scriptural verses to speak in this manner, as in (above 4:23): “wives of Lemech,” and he did not say, “my wives.” And so did David say (I Kings 1:33): “Take with you the servants of your lord,” and he did not say, “my servants”; and so did Ahasuerus say (Esther 8:8): “in the name of the king,” and he did not say, “in my name.” Here too it states “from the Lord,” and it does not state “from Him.” - [from Sanh. 38b]   מֵאֵת ה'.  דֶּרֶךְ הַמִּקְרָאוֹת לְדַבֵּר כֵּן, כְּמוֹ נְשֵׁי לֶמֶךְ, וְלֹא אָמַר נָשַׁי; וְכֵן אָמַר דָּוִד קְחוּ עִמָּכֶם אֶת עַבְדֵי אֲדֹנֵיכֶם (מלכים א א'), וְלֹא אָמַר מֵעֲבָדַי; וְכֵן אֲחַשְׁוֵרוֹשׁ אָמַר בְּשֵׁם הַמֶּלֶךְ, וְלֹא אָמַר בִּשְׁמִי; אַף כָּאן אָמַר, מֵאֵת ה' וְלֹא אָמַר מֵאִתִּי:
from heaven. This is what Scripture says (Job 36:31): “For He judges the nations therewith” [i.e., with the heavens]. When He comes to chastise mankind, He brings upon them fire from heaven, as He did to Sodom, and when He comes to let down the manna, [it is also] from heaven [as Scripture states] (Exod. 16:4): “Behold I am raining down to you bread from heaven.” - [from Tan. Buber, Beshallach 20]   מִן־הַשָּׁמָֽיִם.  הוּא שֶׁאָמַר הַכָּתוּב כִּי בָם יָדִין עַמִּים וְגוֹ' (איוב ל"ו), כְּשֶׁבָּא לְיַסֵּר הֵבְּרִיוֹת מֵבִיא עֲלֵיהֶם אֵשׁ מִן הַשָּׁמַיִם, כְּמוֹ שֶׁעָשָׂה לִסְדוֹם, וּכְשֶׁבָּא לְהוֹרִיד הַמָּן מִן הַשָּׁמַיִם הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם (שמות ט"ז):
25And He turned over these cities and the entire plain, and all the inhabitants of the cities, and the vegetation of the ground.   כהוַיַּֽהֲפֹךְ֙ אֶת־הֶֽעָרִ֣ים הָאֵ֔ל וְאֵ֖ת כָּל־הַכִּכָּ֑ר וְאֵת֙ כָּל־יֽשְׁבֵ֣י הֶֽעָרִ֔ים וְצֶ֖מַח הָֽאֲדָמָֽה:
And He turned over these cities, etc.. The four of them were situated on one rock, and He turned them upside down, as it is said (Job 28:9): “He stretched forth His hand upon the flinty rock, etc.” [He turned it over from the root of the mountains.]- [from Gen. Rabbah 51:4]   וַיַּֽהֲפֹךְ אֶת־הֶֽעָרִים וגו'.  אַרְבַּעְתָּם יוֹשְׁבוֹת בְּסֶלַע אֶחָד וַהֲפָכָן מִלְמַעְלָה לְמַטָּה, שֶׁנֶּאֱמַר בַּחַלָּמִישׁ שָׁלַח יָדוֹ וְגוֹ' (איוב כ'):
26And his wife looked from behind him, and she became a pillar of salt.   כווַתַּבֵּ֥ט אִשְׁתּ֖וֹ מֵאַֽחֲרָ֑יו וַתְּהִ֖י נְצִ֥יב מֶֽלַח:
And his wife looked from behind him. from behind Lot. — [from Zohar, vol. 1, 108b]   וַתַּבֵּט אִשְׁתּוֹ מֵאַֽחֲרָיו.  שֶׁל לוֹט:
and she became a pillar of salt. She sinned with salt, and she was punished with salt. He said to her, “Give a little salt to these guests.” She replied, “Also this evil custom you wish to introduce into this place?” - [from Gen. Rabbah 50:4]   וַתְּהִי נְצִיב מֶֽלַח.  בְּמֶלַח חָטְאָה וּבְמֶלַח לָקְתָה; אָמַר לָהּ תְּנִי מְעַט מֶלַח לָאוֹרְחִים הַלָּלוּ, אָמְרָה לוֹ אַף הַמִּנְהָג הָרַע הַזֶּה אַתָּה בָא לְהַנְהִיג בַּמָּקוֹם הַזֶּה (בראשית רבה):
27And Abraham arose early in the morning to the place where he had stood before the Lord.   כזוַיַּשְׁכֵּ֥ם אַבְרָהָ֖ם בַּבֹּ֑קֶר אֶ֨ל־הַמָּק֔וֹם אֲשֶׁר־עָ֥מַד שָׁ֖ם אֶת־פְּנֵ֥י יְהֹוָֽה:
28And he looked over the face of Sodom and Gomorrah and over the entire face of the land of the plain, and he saw, and behold, the smoke of the earth had risen like the smoke of a furnace.   כחוַיַּשְׁקֵ֗ף עַל־פְּנֵ֤י סְדֹם֙ וַֽעֲמֹרָ֔ה וְעַ֥ל כָּל־פְּנֵ֖י אֶ֣רֶץ הַכִּכָּ֑ר וַיַּ֗רְא וְהִנֵּ֤ה עָלָה֙ קִיטֹ֣ר הָאָ֔רֶץ כְּקִיטֹ֖ר הַכִּבְשָֽׁן:
smoke. Heb. קִיטוֹר a pillar of smoke, torche in Old French, column of fire (or smoke).   קיטור.  תִּמּוּר שֶׁל עָשָׁן, טורק"א בלע"ז:
furnace. An excavation in which stones are burned into lime. This is the meaning of כִּבְשָׁן wherever it appears in Scripture.   הַכִּבְשָֽׁן.  חֲפִירָה שֶׁשּׂוֹרְפִין בָּה אֶת הָאֲבָנִים לְסִיד, וְכֵן כָּל כִּבְשָׁן שֶׁבַּתּוֹרָה:
29And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and He sent Lot out of the midst of the destruction when He overturned the cities in which Lot had dwelt.   כטוַיְהִ֗י בְּשַׁחֵ֤ת אֱלֹהִים֙ אֶת־עָרֵ֣י הַכִּכָּ֔ר וַיִּזְכֹּ֥ר אֱלֹהִ֖ים אֶת־אַבְרָהָ֑ם וַיְשַׁלַּ֤ח אֶת־לוֹט֙ מִתּ֣וֹךְ הַֽהֲפֵכָ֔ה בַּֽהֲפֹךְ֙ אֶת־הֶ֣עָרִ֔ים אֲשֶׁר־יָשַׁ֥ב בָּהֵ֖ן לֽוֹט:
that God remembered Abraham. What does the remembrance of Abraham have to do with Lot? He remembered that Lot knew that Sarah was Abraham’s wife, and that he had heard in Egypt that Abraham said about Sarah, “She is my sister,” yet he did not reveal the matter because he [Lot] had pity on him [Abraham]. Therefore, the Holy One, blessed be He, had pity on him. — [from Gen. Rabbah 51:6]   ויזכור אֱלֹהִים אֶת־אַבְרָהָם.  מַהוּ זְכִירָתוֹ שֶׁל אַבְרָהָם עַל לוֹט? נִזְכַּר שֶׁהָיָה לוֹט יוֹדֵעַ שֶׁשָּׂרָה אִשְׁתּוֹ שֶׁל אַבְרָהָם וְשָׁמַע שֶׁאָמַר אַבְרָהָם בְּמִצְרַיִם עַל שָׂרָה אֲחוֹתִי הִיא, וְלֹא גִלָּה הַדָּבָר, שֶׁהָיָה חָס עָלָיו, לְפִיכָךְ חָס הַקָּדוֹשׁ בָּרוּךְ הוּא עָלָיו (בראשית רבה):
30And Lot went up from Zoar, and he dwelt in the mountain, and his two daughters were with him, for he was afraid to dwell in Zoar; so he dwelt in a cave, he and his two daughters.   לוַיַּ֩עַל֩ ל֨וֹט מִצּ֜וֹעַר וַיֵּ֣שֶׁב בָּהָ֗ר וּשְׁתֵּ֤י בְנֹתָיו֙ עִמּ֔וֹ כִּ֥י יָרֵ֖א לָשֶׁ֣בֶת בְּצ֑וֹעַר וַיֵּ֨שֶׁב֙ בַּמְּעָרָ֔ה ה֖וּא וּשְׁתֵּ֥י בְנֹתָֽיו:
for he was afraid to dwell in Zoar. Because it was near Sodom. — [from Zohar, vol. 1, 109a]   כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר.  לְפִי שֶׁהָיְתָה קְרוֹבָה לִסְדוֹם:
31And the elder said to the younger, "Our father is old, and there is no man on earth to come upon us, as is the custom of all the earth.   לאוַתֹּ֧אמֶר הַבְּכִירָ֛ה אֶל־הַצְּעִירָ֖ה אָבִ֣ינוּ זָקֵ֑ן וְאִ֨ישׁ אֵ֤ין בָּאָ֨רֶץ֙ לָב֣וֹא עָלֵ֔ינוּ כְּדֶ֖רֶךְ כָּל־הָאָֽרֶץ:
Our father is old. And if not now, when? Perhaps he will die or will no longer be able to beget children.   אָבִינוּ זָקֵן.  וְאִם לֹא עַכְשָׁו אֵימָתַי? שֶׁמָּא יָמוּת אוֹ יִפְסֹק מֵהוֹלִיד:
and there is no man on earth. They thought that the entire world had been destroyed, as in the Generation of the Flood (Gen. Rabbah 51:8).   וְאִישׁ אֵין בָּאָרֶץ.  סְבוּרוֹת הָיוּ שֶׁכָּל הָעוֹלָם נֶחֱרַב כְּמוֹ בְּדוֹר הַמַּבּוּל: (בראשית רבה):
32Come, let us give our father wine to drink, and let us lie with him, and let us bring to life seed from our father."   לבלְכָ֨ה נַשְׁקֶ֧ה אֶת־אָבִ֛ינוּ יַ֖יִן וְנִשְׁכְּבָ֣ה עִמּ֑וֹ וּנְחַיֶּ֥ה מֵֽאָבִ֖ינוּ זָֽרַע:
33And they gave their father wine to drink on that night, and the elder came and lay with her father, and he did not know of her lying down or of her rising up.   לגוַתַּשְׁקֶ֧יןָ אֶת־אֲבִיהֶ֛ן יַ֖יִן בַּלַּ֣יְלָה ה֑וּא וַתָּבֹ֤א הַבְּכִירָה֙ וַתִּשְׁכַּ֣ב אֶת־אָבִ֔יהָ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקוּמָֽהּ:
And they gave, etc., to drink. Wine was made available to them in the cave, to make it possible for two nations to emerge from them. — [from Sifrei Ekev 43]   וַתַּשְׁקֶיןָ וגו'.  יַיִן נִזְדַּמֵּן לָהֶן בַּמְּעָרָה לְהוֹצִיא מֵהֶן שְׁנֵי אֻמּוֹת:
and lay with her father. But in the case of the younger, it says: “and she lay with him.” Since the younger one was not the initiator of the illicit relations, but rather her sister taught it to her, Scripture covers up for her and does not explicitly tell of her disgrace. But [concerning] the elder, who initiated the illicit relations, Scripture publicizes her explicitly (Tan. Buber, Balak 26).   וַתִּשְׁכַּב אֶת־אָבִיהָ.  וּבַצְּעִירָה כְתִיב וַתִּשְׁכַּב עִמּוֹ? צְעִירָה, לְפִי שֶׁלֹּא פָּתְחָה בִזְנוּת אֶלָּא אֲחוֹתָהּ לִמְּדַתָּה חָסַךְ עָלֶיהָ הַכָּתוּב וְלֹא פֵּרֵשׁ גְּנוּתָהּ; אֲבָל בְּכִירָה שֶׁפָּתְחָה בִזְנוּת פִּרְסְמָהּ הַכָּתוּב בִּמְפֹרָשׁ.
or of her rising up. Heb. וּבְקוּמָהּ, mentioned in conjunction with the elder, is dotted (i.e., there is a dot over the second “vav”), to denote that when she arose, he did know, but nevertheless he was not careful not to drink on the second night (Nazir 23a). (Said Rabbi Levi: Whoever is inflamed by the lust for illicit relations, will ultimately be made to eat his own flesh (i.e., to commit incest). - [from Gen. Rabbah 51:9] [This does not appear in all editions of Rashi.]   וּבְקוּמָֽהּ.  שֶׁל בְּכִירָה נָקוּד, לוֹמַר, שֶׁבְּקוּמָהּ יָדַע, וְאַף עַל פִּי כֵן לֹא נִשְׁמַר לַיִל שֵׁנִי מִלִּשְׁתּוֹת. אָמַר רַבִּי לֵוִי כָּל מִי שֶׁהוּא לָהוּט אַחַר בּוּלְמוּס שֶׁל עֲרָיוֹת לַסּוֹף מַאֲכִילִים אוֹתוֹ מִבְּשָׂרוֹ:
34And it came to pass on the morrow, that the elder said to the younger, "Behold, last night I lay with my father. Let us give him wine to drink tonight too, and come, lie with him, and let us bring to life seed from our father."   לדוַֽיְהִי֙ מִמָּֽחֳרָ֔ת וַתֹּ֤אמֶר הַבְּכִירָה֙ אֶל־הַצְּעִירָ֔ה הֵֽן־שָׁכַ֥בְתִּי אֶ֖מֶשׁ אֶת־אָבִ֑י נַשְׁקֶ֨נּוּ יַ֜יִן גַּם־הַלַּ֗יְלָה וּבֹ֨אִי֙ שִׁכְבִ֣י עִמּ֔וֹ וּנְחַיֶּ֥ה מֵֽאָבִ֖ינוּ זָֽרַע:
35So they gave their father to drink on that night also, and the younger arose and lay with him, and he did not know of her lying down or of her rising up.   להוַתַּשְׁקֶ֜יןָ גַּ֣ם בַּלַּ֧יְלָה הַה֛וּא אֶת־אֲבִיהֶ֖ן יָ֑יִן וַתָּ֤קָם הַצְּעִירָה֙ וַתִּשְׁכַּ֣ב עִמּ֔וֹ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקֻמָֽהּ:
36And Lot's two daughters conceived from their father.   לווַתַּֽהֲרֶ֛יןָ שְׁתֵּ֥י בְנֽוֹת־ל֖וֹט מֵֽאֲבִיהֶֽן:
And…conceived. Although a woman does not conceive from the first intercourse, these controlled themselves and took out their maidenhoods and conceived from the first intercourse. — [from Gen. Rabbah 51:9]   וַתַּֽהֲרֶיןָ וגו'.  אַף עַל פִּי שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה, אֵלּוּ שָׁלְטוּ בְעַצְמָן וְהוֹצִיאוּ עֶרְוָתָן לַחוּץ וְנִתְעַבְּרוּ מִבִּיאָה רִאשׁוֹנָה:
37And the elder bore a son, and she named him Moab; he is the father of Moab until this day.   לזוַתֵּ֤לֶד הַבְּכִירָה֙ בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ מוֹאָ֑ב ה֥וּא אֲבִֽי־מוֹאָ֖ב עַד־הַיּֽוֹם:
Moab. This one, who was immodest, publicized that he was from her father (מוֹאָב-מֵאָב), but the younger one named him euphemistically (בֶּן עַמִּי, the son of my people) and was rewarded in the time of Moses, for it is stated concerning the children of Ammon (Deut. 2:19): “You shall not involve yourself in strife with them” at all, but concerning Moab, He warned them only not to wage war with them, but He permitted them [the Israelites] to cause them pain. — [from Nazir 23b]   מוֹאָב.  זוֹ שֶׁלֹּא הָיְתָה צְנוּעָה פֵּרְשָׁה שֶׁמֵּאָבִיהָ הוּא, אֲבָל צְעִירָה קְרָאַתּוּ בְלָשׁוֹן נְקִיָּה, וְקִבְּלָה שָׂכָר בִּימֵי מֹשֶׁה, שֶׁנֶּאֱמַר בִּבְנֵי עַמּוֹן אַל תִּתְגָּר בָּם (דברים ב') – כְּלָל, וּבְמוֹאָב לֹא הִזְהִיר אֶלָּא שֶׁלֹּא יִלָּחֵם בָּם, אֲבָל לְצַעֲרָן הִתִּיר לוֹ:
38And the younger, she too bore a son, and she named him Ben-ami; he is the father of the children of Ammon until this day.   לחוְהַצְּעִירָ֤ה גַם־הִוא֙ יָ֣לְדָה בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־עַמִּ֑י ה֛וּא אֲבִ֥י בְנֵֽי־עַמּ֖וֹן עַד־הַיּֽוֹם: