| 1The two angels arrived in Sodom only at nightfall. Lot was sitting at the gate of Sodom. Lot saw them and rose to greet them, and prostrated himself on the ground. |
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אוַ֠יָּבֹ֠אוּ שְׁנֵ֨י הַמַּלְאָכִ֤ים סְדֹ֨מָה֙ בָּעֶ֔רֶב וְל֖וֹט ישֵׁ֣ב בְּשַֽׁעַר־סְדֹ֑ם וַיַּרְא־לוֹט֙ וַיָּ֣קָם לִקְרָאתָ֔ם וַיִּשְׁתַּ֥חוּ אַפַּ֖יִם אָֽרְצָה: |
| שְׁנֵי - Two. One to destroy Sodom and the other to save Lot, and this angel was the same one who had come to heal Abraham. And as for the third, who had come to inform Sarah that she would give birth – after completing his mission, he left. |
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שְׁנֵי.
א' לְהַשְׁחִית אֶת סְדוֹם וא' לְהַצִּיל אֶת לוֹט, וְהוּא אוֹתוֹ שֶׁבָּא לְרַפְּאוֹת אַבְרָהָם, וְהַשְּׁלִישִׁי שֶׁבָּא לְבָשֵּׂר אֶת שָׂרָה, כֵּיוָן שֶׁעָשָׂה שְׁלִיחוּתוֹ נִסְתַּלֵּק לוֹ:
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| הַמַּלְאָכִים - The angels. But elsewhere the Torah calls them אֲנָשִׁים “men.” The answer is that when the Divine Presence was with them, the Torah calls them men. Another explanation: In connection with Abraham, who had a great power of spirituality and to whom angels were as familiar as men, it calls them men, whereas in connection with Lot it calls them angels. |
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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):
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| בָּעֶרֶב - At nightfall. Did it really take the angels so long to travel from Hebron to Sodom? However, they were angels of mercy, and tarried so that perhaps Abraham could successfully plead in defense of the people of Sodom. |
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בָּעֶרֶב.
וְכִי כָל כָּךְ שָׁהוּ הַמַּלְאָכִים מֵחֶבְרוֹן לִסְדוֹם? אֶלָּא מַלְאֲכֵי רַחֲמִים הָיוּ וּמַמְתִּינִים שֶׁמָּא יוּכַל אַבְרָהָם לְלַמֵּד עֲלֵיהֶם סַנֵּגוֹרְיָא:
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| וְלוֹט ישֵׁב בְּשַֽׁעַר־סדום - Lot was sitting at the gate of Sodom… This word יֹשֵׁב is written without a ו, indicating the past tense (יָשַׁב), from which we derive that on that day they had appointed him as their chief judge. |
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וְלוֹט ישֵׁב בְּשַֽׁעַר־סדום.
ישב כְּתִיב, אוֹתוֹ הַיּוֹם מִנּוּהוּ שׁוֹפֵט עֲלֵיהֶם (בראשית רבה):
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| וַיַּרְא־לוֹט וגו' - Lot saw them…. He had been trained from Abraham’s home to look out for guests. |
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וַיַּרְא־לוֹט וגו'.
מִבֵּית אַבְרָהָם לָמַד לַחֲזֹר עַל הָאוֹרְחִים:
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| 2He said, “Now, my lords, please turn aside and take a circuitous route to your servant’s house so no one will notice you entering it. Spend the night, bathe your feet, and then wake up early and continue on your way.” They replied, “No, we will spend the night in the city square instead.” |
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בוַיֹּ֜אמֶר הִנֶּ֣ה נָּֽא־אֲדֹנַ֗י ס֣וּרוּ נָ֠א אֶל־בֵּ֨ית עַבְדְּכֶ֤ם וְלִ֨ינוּ֙ וְרַֽחֲצ֣וּ רַגְלֵיכֶ֔ם וְהִשְׁכַּמְתֶּ֖ם וַֽהֲלַכְתֶּ֣ם לְדַרְכְּכֶ֑ם וַיֹּֽאמְר֣וּ לֹּ֔א כִּ֥י בָֽרְח֖וֹב נָלִֽין: |
| הִנֶּה נָּֽא־אֲדֹנַי - means: “here now, you are my masters” since you have passed my way. Another explanation of הִנֶּה נָּא: Right now you must be careful regarding these wicked people, that they do not notice you – and this is the correct advice: |
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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:
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| סוּרוּ נָּֽא־ - Please turn aside - i.e., deviate from the regular path to my house by coming a roundabout way, so that they do not notice that you are entering it. It therefore says סוּרוּ “turn aside.” Bereshit Rabbah. |
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סוּרוּ נָּֽא־.
עַקְּמוּ אֶת הַדֶּרֶךְ לְבֵיתִי דֶרֶךְ עֲקַלָּתוֹן שֶׁלֹּא יַכִּירוּ שֶׁאַתֶּם נִכְנָסִין שָׁם, לְכָךְ נֶאֱמַר סוּרוּ (בראשית רבה):
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| וְלִינוּ וְרַֽחֲצוּ רַגְלֵיכֶם - Spend the night, bathe your feet. Is it usual for people to stay the night and then to wash? Moreover, Abraham had told them first “wash your feet”! However, this is what Lot said: What if, when the people of Sodom come and see that they have already washed their feet, they will accuse me, saying: “Two or three days have already elapsed since they came to your house and you did not inform us!” He therefore said: It is better that they stay here with the dust of their feet, so that they seem as if they had just arrived. He therefore said first “spend the night” and then “wash.” |
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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:
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| וַיֹּֽאמְרוּ לֹּא - They replied, “No.”. But to Abraham they said “Yes, do as you have said.” From here we learn that one may refuse a less important person, but one may not refuse a great person. |
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וַיֹּֽאמְרוּ לֹּא.
וּלְאַבְרָהָם אָמְרוּ כֵּן תַּעֲשֶׂה, מִכָּאן שֶׁמְּסָרְבִין לְקָטָן וְאֵין מְסָרְבִין לְגָדוֹל (בראשית רבה):
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| כִּי בָֽרְחוֹב נָלִֽין - In this context כִּי means “but.” They said: “We will not turn aside to your house, but we will spend the night in the city square.” |
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כִּי בָֽרְחוֹב נָלִֽין.
הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא, שֶׁאָמְרוּ לֹא נָסוּר אֶל בֵּיתְךָ אֶלָּא בִּרְחוֹבָהּ שֶׁל עִיר נָלִין:
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| 3He pleaded with them strongly, so they turned his way and entered his house. He made a feast for them and because it was Passover he baked matzos for them, and they ate. |
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גוַיִּפְצַר־בָּ֣ם מְאֹ֔ד וַיָּסֻ֣רוּ אֵלָ֔יו וַיָּבֹ֖אוּ אֶל־בֵּית֑וֹ וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וּמַצּ֥וֹת אָפָ֖ה וַיֹּאכֵֽלוּ: |
| וַיָּסֻרוּ אֵלָיו - (lit.) They turned aside to him - i.e., they took a roundabout path towards his house. |
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וַיָּסֻרוּ אֵלָיו.
עִקְּמוּ אֶת הַדֶּרֶךְ לְצַד בֵּיתוֹ:
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| וּמַצּוֹת אָפָה - He baked matzos. It was Passover. |
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וּמַצּוֹת אָפָה.
פֶּסַח הָיָה:
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| 4They had not yet gone to bed when the townspeople, the wicked men of Sodom, surrounded the house—young and old, all the people from every quarter. |
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דטֶ֘רֶם֘ יִשְׁכָּ֒בוּ֒ וְאַנְשֵׁ֨י הָעִ֜יר אַנְשֵׁ֤י סְדֹם֙ נָסַ֣בּוּ עַל־הַבַּ֔יִת מִנַּ֖עַר וְעַד־זָקֵ֑ן כָּל־הָעָ֖ם מִקָּצֶֽה: |
| טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סדום - They had not yet gone to bed, when the townspeople, the men of Sodom. In Bereshit Rabbah it is explained as follows: “They had not yet gone to bed – and the townspeople” were being discussed by the angels, for they were asking Lot about their character and deeds, to which he replied: “Most of them are wicked.” While they were still speaking about them – “the men of Sodom surrounded…” But the straightforward meaning of the verse is: “The men of the town – wicked men – had surrounded the house.” Because they were wicked they were called “men of Sodom,” just as the verse says: “The men of Sodom were wicked and sinners.” |
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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:
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| כָּל־הָעָם מִקָּצֶֽה - All the people (lit.) from the end - i.e., from one end of the city to the other, for not one of them protested, since there was not even one righteous person among them. |
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כָּל־הָעָם מִקָּצֶֽה.
מִקְּצֵה הָעִיר עַד הַקָּצֶה, שֶׁאֵין אֶחָד מֵהֶם מוֹחֶה בְיָדָם, שֶׁאֲפִלּוּ צַדִּיק אֶחָד אֵין בָּהֶם:
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| 5They called out to Lot and said to him, “Where are the men who came to you tonight? Bring them out to us so that the men among us may know them carnally!” |
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הוַיִּקְרְא֤וּ אֶל־לוֹט֙ וַיֹּ֣אמְרוּ ל֔וֹ אַיֵּ֧ה הָֽאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה הֽוֹצִיאֵ֣ם אֵלֵ֔ינוּ וְנֵֽדְעָ֖ה אֹתָֽם: |
| וְנֵֽדְעָה אותם - So that we may know them carnally - for homosexual purposes. “Knowing” here indicates carnal relations, as in: “who have never known a man carnally.” |
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וְנֵֽדְעָה אותם.
בְּמִשְׁכַּב זָכָר כְּמוֹ אֲשֶׁר לֹא יָדְעוּ אִישׁ (בראשית רבה):
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| 6Lot went out to them, to the entrance, and closed the door behind him. |
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ווַיֵּצֵ֧א אֲלֵהֶ֛ם ל֖וֹט הַפֶּ֑תְחָה וְהַדֶּ֖לֶת סָגַ֥ר אַֽחֲרָֽיו: |
| 7He said, “I beg you, my brothers, do not commit such a wrong! |
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זוַיֹּאמַ֑ר אַל־נָ֥א אַחַ֖י תָּרֵֽעוּ: |
| 8Here, I have two daughters who have never known a man carnally. I will bring them out to you, and do with them as you please; but do nothing to these men, for they have come under the shelter of my roof and I am therefore responsible for their safety.” |
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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: |
| הָאֵל - is the same as הָאֵלֶּה “these.” |
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הָאֵל.
כְּמוֹ הָאֵלֶּה:
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| כִּֽי־עַל־כֵּן בָּאוּ - means: for (כִּי) I ask you to do this favor out of respect for me, because (עַל כֵּן) they have come בְּצֵל קֹרָתִי – under the shelter of my roof. This is translated by Onkelos as בִּטְלַל שֵׁרוּתִי – “in the shadow of my beam.” The Aramaic translation of קוֹרָה “beam” is שֵׁרוּתָא. |
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כִּֽי־עַל־כֵּן בָּאוּ.
כִּי הַטּוֹבָה הַזֹּאת תַּעֲשׂוּ לִכְבוֹדִי עַל אֲשֶׁר בָּאוּ בְּצֵל קֹרָתִי; תַּרְגּוּם בִּטְלַל שָׁרוּתֵי, תַּרְגּוּם שֶׁל קוֹרָה – שָׁרוּתָא:
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| 9But they said to Lot, “Get out of the way!” Then they said to each other, “This one came here as a sojourner, and he already dares to reprove us?!” They turned to him and said, “Now we will deal with you worse than with them!” They pressed hard against the man, against Lot, and moved forward to break down the door. |
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טוַיֹּֽאמְר֣וּ | גֶּשׁ־הָ֗לְאָה וַיֹּֽאמְרוּ֙ הָֽאֶחָ֤ד בָּֽא־לָגוּר֙ וַיִּשְׁפֹּ֣ט שָׁפ֔וֹט עַתָּ֕ה נָרַ֥ע לְךָ֖ מֵהֶ֑ם וַיִּפְצְר֨וּ בָאִ֤ישׁ בְּלוֹט֙ מְאֹ֔ד וַיִּגְּשׁ֖וּ לִשְׁבֹּ֥ר הַדָּֽלֶת: |
| וַיֹּֽאמְרוּ גֶּשׁ־הָלְאָה - They said, “Get out of the way” - literally, “draw near to further away.” In other words: “move near to the sides and get far from us.” Similarly, every word הָלְאָה in Scripture is always an expression of distancing, as in: “throw away (זְרֵה הָלְאָה)”; “Behold, the arrows are beyond you (מִמְּךָ וָהָלְאָה).” גֶּשׁ הָלְאָה thus means “withdraw to over there”; in Old French “trete de nos” (“draw away from us”). It is an expression of contempt, as if to say, “We do not care about what you say.” Similar to this is: “Stay near your location, do not approach (אַל תִּגַּשׁ) me”; and similarly: “Move over for me (גְּשָׁה לִּי) so that I may sit,” which means “move aside for my sake, so that I may sit next to you.” Thus here they were, in effect, telling him: “You are intervening for the guests! How dare you!” In reply to what he said to them about his daughters, they said to him, “get out of the way” – a relatively gentle expression. But with regard to his intervening for the guests they said, “this one has come to sojourn – meaning: you are a single stranger among us who has come to sojourn here – yet “he dares to reprove us” – i.e., you have become one who rebukes us!” |
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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?
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| הַדָּֽלֶת - The door. This is what revolves to close and open the entrance. |
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הַדָּֽלֶת.
הִיא הַסּוֹבֶבֶת לִנְעֹל וְלִפְתֹּחַ:
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| 10So the men inside stretched out their hands and pulled Lot towards themselves into the house, and closed the door. |
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יוַיִּשְׁלְח֤וּ הָֽאֲנָשִׁים֙ אֶת־יָדָ֔ם וַיָּבִ֧יאוּ אֶת־ל֛וֹט אֲלֵיהֶ֖ם הַבָּ֑יְתָה וְאֶת־הַדֶּ֖לֶת סָגָֽרוּ: |
| 11They miraculously struck the people who were at the entrance to the house with blindness, young and old, so the people tried in vain to find the entrance. |
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יאוְאֶת־הָֽאֲנָשִׁ֞ים אֲשֶׁר־פֶּ֣תַח הַבַּ֗יִת הִכּוּ֙ בַּסַּנְוֵרִ֔ים מִקָּטֹ֖ן וְעַד־גָּד֑וֹל וַיִּלְא֖וּ לִמְצֹ֥א הַפָּֽתַח: |
| פֶּתַח - The entrance. This is the space through which people enter and exit. |
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פֶּתַח.
הוּא הֶחָלָל שֶׁבּוֹ נִכְנָסִין וְיוֹצְאִין:
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| בַּסַּנְוֵרִים - An attack of blindness. |
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בַּסַּנְוֵרִים.
מַכַּת עִוָּרוֹן:
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| מִקָּטֹן וְעַד־גָּדוֹל - (lit.) From young to old. The young ones had begun sinning first, as it says: (lit.) “from young to old.” The punishment therefore began with them. |
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מִקָּטֹן וְעַד־גָּדוֹל.
הַקְּטָנִּים הִתְחִילוּ בָּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר מִנַּעַר וְעַד זָקֵן, לְפֵיכָךְ הִתְחִילָה הַפֻּרְעָנוּת מֵהֶם (בראשית רבה):
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| 12The men inside said to Lot, “Whom else do you have here besides your wife and two daughters? A son-in-law, or your grandsons and granddaughters, or anyone you may have in the city—get them out of here, |
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יבוַיֹּֽאמְר֨וּ הָֽאֲנָשִׁ֜ים אֶל־ל֗וֹט עֹ֚ד מִֽי־לְךָ֣ פֹ֔ה חָתָן֙ וּבָנֶ֣יךָ וּבְנֹתֶ֔יךָ וְכֹ֥ל אֲשֶׁר־לְךָ֖ בָּעִ֑יר הוֹצֵ֖א מִן־הַמָּקֽוֹם: |
| עוד מִֽי־לְךָ פֹה - Whom else do you have here?. The straightforward meaning of the verse is: “Whom else do you have in this city besides your wife and your daughters who are at home?” |
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עוד מִֽי־לְךָ פֹה.
פְּשׁוּטוֹ שֶׁל מִקְרָא מִי יֵשׁ לְךָ עוֹד בָּעִיר הַזֹּאת חוּץ מֵאִשְׁתְּךָ וּבְנוֹתֶיךָ שֶׁבַּבַּיִת:
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| חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ - (lit.) A son-in-law, your sons and daughters - i.e., if you have a son-in-law, or sons and daughters – “take them out of this place.” |
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חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ.
וְאִם יֵשׁ לְךָ חָתָן אוֹ בָנִים וּבָנוֹת הוֹצֵא מִן הַמָּקוֹם:
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| וּבָנֶיךָ - (lit.) Your sons. This refers to the sons of your married daughters. The aggadic explanation of עֹד (“still”) is: “Inasmuch as they are committing such a disgrace, can you find justification anymore for defending them?” For throughout the night he was pleading in their favor. According to this explanation the verse should be interpreted: מִי לְךָ פֶה “Do you have a mouth to justify them?” |
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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:
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| 13because we are about to destroy this place, for the people’s outcry before God has grown great, and God has sent us to destroy it.” |
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יגכִּֽי־מַשְׁחִתִ֣ים אֲנַ֔חְנוּ אֶת־הַמָּק֖וֹם הַזֶּ֑ה כִּי־גָֽדְלָ֤ה צַֽעֲקָתָם֙ אֶת־פְּנֵ֣י יְהֹוָ֔ה וַיְשַׁלְּחֵ֥נוּ יְהֹוָ֖ה לְשַֽׁחֲתָֽהּ: |
| 14Lot went out and spoke to his sons-in-law and his daughters’ fiancés, and said, “Get up and leave this place, for God is about to destroy the city!” but in the eyes of his sons-in-law and daughters’ fiancés he appeared to be joking. |
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ידוַיֵּצֵ֨א ל֜וֹט וַיְדַבֵּ֣ר | אֶל־חֲתָנָ֣יו | לֹֽקְחֵ֣י בְנֹתָ֗יו וַיֹּ֨אמֶר֙ ק֤וּמוּ צְּאוּ֙ מִן־הַמָּק֣וֹם הַזֶּ֔ה כִּֽי־מַשְׁחִ֥ית יְהֹוָ֖ה אֶת־הָעִ֑יר וַיְהִ֥י כִמְצַחֵ֖ק בְּעֵינֵ֥י חֲתָנָֽיו: |
| חֲתָנָיו - His sons-in-law. He had two married daughters in the city. |
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חֲתָנָיו.
שְׁתֵּי בָנוֹת נְשׂוּאוֹת הָיוּ לוֹ בָּעִיר:
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| לוקחי בנותיו - [And] his daughters’ fiancés - to whom the daughters at home were betrothed. |
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לוקחי בנותיו.
שֶׁאוֹתָן שֶׁבַּבַּיִת אֲרוּסוֹת לָהֶם:
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| 15As dawn was breaking, the angels urged Lot on, saying, “Arise! Take your wife and two daughters who are here, lest you be obliterated along with everyone else on account of the city’s sinfulness!” |
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טווּכְמוֹ֙ הַשַּׁ֣חַר עָלָ֔ה וַיָּאִ֥יצוּ הַמַּלְאָכִ֖ים בְּל֣וֹט לֵאמֹ֑ר קוּם֩ קַ֨ח אֶת־אִשְׁתְּךָ֜ וְאֶת־שְׁתֵּ֤י בְנֹתֶ֨יךָ֙ הַנִּמְצָאֹ֔ת פֶּן־תִּסָּפֶ֖ה בַּֽעֲוֹ֥ן הָעִֽיר: |
| וַיָּאִיצוּ - Its meaning is as Onkelos translates it: וּדְחִיקוּ – “they pressed,” i.e., they hurried him. |
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וַיָּאִיצוּ.
כְּתַרְגּוּמוֹ וּדְחִיקוּ – מִהֲרוּהוּ:
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| הנמצאות - Who are here - i.e., who are ready at hand in the house to be saved. There is an aggadic explanation, but this is the most straightforward way that fits the verse. |
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הנמצאות.
הַמְזֻמָּנוֹת לְךָ בַּבַּיִת לְהַצִּילָם. וּמִדְרַשׁ אַגָּדָה יֵשׁ וְזֶה יִשּׁוּבוֹ שֶׁל מִקְרָא:
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| תִּסָּפֶה - means “you will be annihilated.” עַד תֹּם כָּל הַדּוֹר is translated by Onkelos as עַד דְּסָף כָּל דָּרָא “until the entire generation was annihilated.” |
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תִּסָּפֶה.
תִּהְיֶה כָּלֶה, עַד תֹּם כָּל הַדּוֹר (דברים ב') מְתֻרְגָּם עַד דְּסַף כָּל דָּרָא:
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| 16Yet he lingered. So, out of God’s compassion for him, the men grasped him and his wife and two daughters by the hand; they led them out, and left them on the outskirts of the city. |
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טזוַיִּתְמַהְמָ֓הּ | וַיַּֽחֲזִ֨יקוּ הָֽאֲנָשִׁ֜ים בְּיָ֣דוֹ וּבְיַד־אִשְׁתּ֗וֹ וּבְיַד֙ שְׁתֵּ֣י בְנֹתָ֔יו בְּחֶמְלַ֥ת יְהֹוָ֖ה עָלָ֑יו וַיֹּֽצִאֻ֥הוּ וַיַּנִּחֻ֖הוּ מִח֥וּץ לָעִֽיר: |
| וַיִּתְמַהְמָהּ - He lingered - in order to save his belongings. |
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וַיִּתְמַהְמָהּ.
כְּדֵי לְהַצִּיל אֶת מָמוֹנוֹ:
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| וַיַּֽחֲזִיקוּ - [The men] grasped. One of them was the messenger sent to save him, while the other was sent to overturn Sodom. Thus it says in the next verse: “he said, ‘Run,’” and it does not say “they said.” |
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וַיַּֽחֲזִיקוּ.
אֶחָד מֵהֶם הָיָה שָׁלִיחַ לְהַצִּילוֹ וַחֲבֵרוֹ לַהֲפֹךְ סְדוֹם, לְכָךְ נֶאֱמַר "וַיֹּאמֶר" הִמָּלֵט, וְלֹא נֶאֱמַר וַיֹּאמְרוּ (בראשית רבה):
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| 17When they had led them out, the angel said, “Run for your life! Do not look back nor stop anywhere in the plain. Flee to the hills, lest you be obliterated along with everyone else!” |
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יזוַיְהִי֩ כְהֽוֹצִיאָ֨ם אֹתָ֜ם הַח֗וּצָה וַיֹּ֨אמֶר֙ הִמָּלֵ֣ט עַל־נַפְשֶׁ֔ךָ אַל־תַּבִּ֣יט אַֽחֲרֶ֔יךָ וְאַל־תַּֽעֲמֹ֖ד בְּכָל־הַכִּכָּ֑ר הָהָ֥רָה הִמָּלֵ֖ט פֶּן־תִּסָּפֶֽה: |
| הִמָּלֵט עַל־נַפְשֶׁךָ - Run for your life! It is enough for you that you can save your lives! Do not be concerned with your belongings. |
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הִמָּלֵט עַל־נַפְשֶׁךָ.
דַּיְּךָ לְהַצִּיל נְפָשׁוֹת, אַל תָּחוּס עַל הַמָּמוֹן:
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| אַל־תַּבִּיט אַֽחֲרֶיךָ - Do not look back. You sinned together with them, and only through the merit of Abraham are you being saved. It is not proper for you to witness their punishment while you yourself are saved. |
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אַל־תַּבִּיט אַֽחֲרֶיךָ.
אַתָּה הִרְשַׁעְתָּ עִמָּהֶם וּבִזְכוּת אַבְרָהָם אַתָּה נִצָּל; אֵינְךָ כְּדַאי לִרְאוֹת בְּפֻרְעָנוּתָם וְאַתָּה נִצָּל:
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| בְּכָל־הַכִּכָּר - Anywhere in the plain - i.e., the Kikar plain of the Jordan. |
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בְּכָל־הַכִּכָּר.
כִּכַּר הַיַּרְדֵּן:
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| הָהָרָה הִמָּלֵט - Flee to the hills - i.e., flee to Abraham, who is living in the mountain area, as it says: “From there he moved on to the mountains.” Even now he was still living there, as it says: “until the place where he originally had his tent.” And even though it is written later: “Abram set up tents… and came and settled… in Hebron,” implying that he was living in Hebron and not in the mountain area, he had many tents, extending from the mountain as far as Hebron. |
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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:
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| הִמָּלֵט - is an expression of slipping away, and similarly every expression of הַמְלָטָה in Scripture has this meaning; in Old French “asmuzer.” Similarly we find: “she delivered (וְהִמְלִיטָה) a boy,” for the fetus slips out of the womb; “like a bird that escaped (נִמְלְטָה)”; “they could not deliver (מַלֵּט) their burden,” i.e., to discharge the burden of excrement in their bowels. |
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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:
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| 18Lot said to them, “Please, God, no! |
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יחוַיֹּ֥אמֶר ל֖וֹט אֲלֵהֶ֑ם אַל־נָ֖א אֲדֹנָֽי: |
| אַל־נָא אֲדֹנָֽי - Please, God, no! Our rabbis said that this name (אֲדֹנָי) is holy, referring to God, for it says about Him who is being addressed: “you have saved my life,” referring to the One who has the power to put to death or to keep alive. This, too, is its Aramaic translation: בְּבָעוּ כְעַן ה׳ – Please, now, God!” |
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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':
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| אַל־נָא - Please, no - i.e., “do not tell me to escape to the mountain!” |
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אַל־נָא.
אַל תֹּאמְרוּ אֵלַי לְהִמָּלֵט הָהָרָה:
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| נָא - here is an expression of request. |
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נָא.
לְשׁוֹן בַּקָּשָׁה:
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| 19Your servant has found favor in your eyes, and in the abounding kindness you have shown me you have saved my life. But I cannot escape to the mountain where Abraham lives, lest an evil stigma cling to me and I be judged worthy to die. |
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יטהִנֵּה־נָ֠א מָצָ֨א עַבְדְּךָ֣ חֵן֘ בְּעֵינֶ֒יךָ֒ וַתַּגְדֵּ֣ל חַסְדְּךָ֗ אֲשֶׁ֤ר עָשִׂ֨יתָ֙ עִמָּדִ֔י לְהַֽחֲי֖וֹת אֶת־נַפְשִׁ֑י וְאָֽנֹכִ֗י לֹ֤א אוּכַל֙ לְהִמָּלֵ֣ט הָהָ֔רָה פֶּן־תִּדְבָּקַ֥נִי הָֽרָעָ֖ה וָמַֽתִּי: |
| פֶּן־תִּדְבָּקַנִי הָֽרָעָה - Lest an evil [stigma] not cling to me. Lot said, “When I was near the people of Sodom, the Holy One, blessed be He, would see my deeds along with the deeds of the townspeople and I seemed righteous and worthy to be saved. But when I come into the presence of the truly righteous Abraham, I will be regarded as wicked.” Similarly, the woman of Tzarefat said to Elijah, “You have come to me to draw attention to my sin!” – i.e., before you came to me, the Holy One, blessed be He, would see my deeds with those of my people and I was a righteous woman among them. But once you have come to me, I am considered wicked relative to your deeds. |
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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:
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| 20Please, there is this town called Bela, which was founded more recently than the other four cities. It is therefore a fitting place to flee to, for it is less entrenched in sin than the other four cities and does not yet deserve to be destroyed. Please let me escape there; in any case, it is smaller [mitz’ar] than the other cities, so you shouldn’t mind sparing it so I can survive in it.” |
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כהִנֵּה־נָ֠א הָעִ֨יר הַזֹּ֧את קְרֹבָ֛ה לָנ֥וּס שָׁ֖מָּה וְהִ֣וא מִצְעָ֑ר אִמָּֽלְטָ֨ה נָ֜א שָׁ֗מָּה הֲלֹ֥א מִצְעָ֛ר הִ֖וא וּתְחִ֥י נַפְשִֽׁי: |
| הָעִיר הַזֹּאת קרובה - This town (lit.) is near - means: its settlement is near in time, i.e., it was only recently settled, and therefore its measure of sin has not yet been filled. And relative to what was its recentness? Relative to the generation of the Dispersion, when mankind was dispersed and they began to settle, each in his own place. This was in the year of Peleg’s death, and from then until now was 52 years, for Peleg died in Abraham’s 48th year. How is this reckoned? Peleg lived 209 years after he fathered Re’u. Deduct from this number 32 years – the age of Re’u when Serug was born; and 30 years from the birth of Serug until Nachor was born, making 62 years; and from the birth of Nachor until Terach was born 29 years, making 91 years; and from then until Abraham was born 70 years, altogether being 161 years. Add to them 48 years of Abraham’s life and there are 209 years. That year was the year of the Dispersion, and when Sodom was destroyed Abraham was 99 years old. Thus from the generation of the Dispersion in the 48th year of Abraham’s life until now was 52 years. The settling of Tzo’ar took place one year later than that of Sodom and its sister-cities, which is alluded to by what it says: אִמָּלְטָה נָּא “Please let me escape” – the word נָא has the numerical value of 51. |
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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:
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| הֲלֹא מִצְעָר היא - (lit.) Is it not small - i.e., are not its sins few, and therefore You may spare it |
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הֲלֹא מִצְעָר היא.
וַהֲלֹא עֲוֹנוֹתֶיהָ מוּעָטִין וְיָכוֹל אַתָּה לְהַנִּיחָהּ:
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| וּתְחִי נַפְשִֽׁי - “so I can survive” in it?. This is all according to the Midrashic explanation. However the straightforward meaning of the verse is: Is it not only a small town with few inhabitants? You need not be particular about sparing it so I can survive in it. |
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וּתְחִי נַפְשִֽׁי.
בָּהּ, זֶהוּ מִדְרָשׁוֹ. וּפְשׁוּטוֹ שֶׁל מִקְרָא הֲלֹא עִיר קְטַנָּה הִיא וַאֲנָשִׁים בָּהּ מְעַט, אֵין לָךְ לְהַקְפִּיד אִם תַּנִּיחֶנָּה, וּתְחִי נַפְשִׁי בָהּ:
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