י״ט
א׳וַ֠יָּבֹ֠אוּ שְׁנֵ֨י הַמַּלְאָכִ֤ים סְדֹ֙מָה֙ בָּעֶ֔רֶב וְל֖וֹט יֹשֵׁ֣ב בְּשַֽׁעַר־סְדֹ֑ם וַיַּרְא־לוֹט֙ וַיָּ֣קׇם לִקְרָאתָ֔ם וַיִּשְׁתַּ֥חוּ אַפַּ֖יִם אָֽרְצָה׃
1The two angelsaangels Heb. “messengers”; so also in v. 15. arrived in Sodom in the evening, as Lot was sitting in the gate of Sodom. When Lot saw them, he rose to greet them and, bowing low with his face to the ground,
שני. א' לְהַשְׁחִית אֶת סְדוֹם וא' לְהַצִּיל אֶת לוֹט, וְהוּא אוֹתוֹ שֶׁבָּא לְרַפְּאוֹת אַבְרָהָם, וְהַשְּׁלִישִׁי שֶׁבָּא לְבָשֵּׂר אֶת שָׂרָה, כֵּיוָן שֶׁעָשָׂה שְׁלִיחוּתוֹ נִסְתַּלֵּק לוֹ:
שני TWO — 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 (Midrash Tanchuma, Vayera 8).
המלאכים. 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):
המלאכים ANGELS — But elsewhere (Genesis 18:2) Scripture calls them men! When the Divine Presence was with them, it speaks of them as men. Another explanation is: in connection with Abraham whose power to receive heavenly visitors was great and whom angels visited as regularly as men, it calls them men, but in connection with Lot it calls them angels (Genesis Rabbah 50:2).
בערב. וְכִי כָל כָּךְ שָׁהוּ הַמַּלְאָכִים מֵחֶבְרוֹן לִסְדוֹם? אֶלָּא מַלְאֲכֵי רַחֲמִים הָיוּ וּמַמְתִּינִים שֶׁמָּא יוּכַל אַבְרָהָם לְלַמֵּד עֲלֵיהֶם סַנֵּגוֹרְיָא:
בערב AT EVENTIDE — Did it, however, take the angels such a long time to travel from Hebron to Sodom? But they were angels of mercy and so they tarried — perhaps Abraham would succeed in his advocacy for them (Genesis Rabbah 50:1).
ולוט ישב בשער סדום. ישב כְּתִיב, אוֹתוֹ הַיּוֹם מִנּוּהוּ שׁוֹפֵט עֲלֵיהֶם (בראשית רבה):
ולוט ישב בשער סדום AND LOT WAS SITTING IN THE GATE OF SODOM — The word is written without a ו so that it may be read יָשַׁב (he sat) — because that day they had appointed him as their judge (Genesis Rabbah 50:3).
וירא לוט וגו'. מִבֵּית אַבְרָהָם לָמַד לַחֲזֹר עַל הָאוֹרְחִים:
'וירא לוט וגו AND LOT SAW THEM etc. — From the practice in Abraham’s house he had learned to look out for strangers (Genesis Rabbah 50:4).
ב׳וַיֹּ֜אמֶר הִנֶּ֣ה נָּא־אֲדֹנַ֗י ס֣וּרוּ נָ֠א אֶל־בֵּ֨ית עַבְדְּכֶ֤ם וְלִ֙ינוּ֙ וְרַחֲצ֣וּ רַגְלֵיכֶ֔ם וְהִשְׁכַּמְתֶּ֖ם וַהֲלַכְתֶּ֣ם לְדַרְכְּכֶ֑ם וַיֹּאמְר֣וּ לֹּ֔א כִּ֥י בָרְח֖וֹב נָלִֽין׃
2he said, “Please, my lords, turn aside to your servant’s house to spend the night, and bathe your feet; then you may be on your way early.” But they said, “No, we will spend the night in the square.”
הנה נא אדני. 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:
רנה נא אדני BEHOLD NOW, MY LORDS — Behold now you are my lords since you have passed by me. Another explanation is: Behold now you should be careful with respect to these wicked people that they should not observe you, and, therefore this is the good advice that I give you, viz.:
סורו נא. עַקְּמוּ אֶת הַדֶּרֶךְ לְבֵיתִי דֶרֶךְ עֲקַלָּתוֹן שֶׁלֹּא יַכִּירוּ שֶׁאַתֶּם נִכְנָסִין שָׁם, לְכָךְ נֶאֱמַר סוּרוּ (בראשית רבה):
סורו נא—take a circuitous route to my house — a round-about way, that people should not notice you entering it. For this reason he said: סורו turn aside (Genesis Rabbah 50:4).
ולינו ורחצו רגליכם. 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:
ולינו ורחצו רגליכם AND LODGE OVER NIGHT AND LAVE YOUR FEET — Is it then customary for people first to tarry all night and then to wash? Furthermore, Abraham began by saying to them, “Wash your feet”! —But this is what Lot thought: If when the men of Sodom come they see that they have already washed their feet, they will make a charge against me saying, “Two or three days have already elapsed since these come to your house and you did not report it to us” — consequently he said: it is better that they should stay here with the dust on their feet so that they would seem to have just arrived. On this account he first said to them, “Lodge over night”, and afterwards “Wash [your feet]” (Genesis Rabbah 50:4).
ויאמרו לא. וּלְאַבְרָהָם אָמְרוּ כֵּן תַּעֲשֶׂה, מִכָּאן שֶׁמְּסָרְבִין לְקָטָן וְאֵין מְסָרְבִין לְגָדוֹל (בראשית רבה):
ויאמרו לא AND THEY SAID, NAY — But to Abraham they had said, “So do [as thou hast said]”! Hence we may infer that one may readily decline an invitation from an inferior but one should not so readily decline an invitation from a superior (Genesis Rabbah 50:4).
כי ברחוב נלין. הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא, שֶׁאָמְרוּ לֹא נָסוּר אֶל בֵּיתְךָ אֶלָּא בִּרְחוֹבָהּ שֶׁל עִיר נָלִין:
כי ברחוב נלין BUT WE WILL ABIDE IN THE STREET — Here כי is used in the sense of but; they said: We will not turn aside into your house but we will abide in the street of the city all night.
ג׳וַיִּפְצַר־בָּ֣ם מְאֹ֔ד וַיָּסֻ֣רוּ אֵלָ֔יו וַיָּבֹ֖אוּ אֶל־בֵּית֑וֹ וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וּמַצּ֥וֹת אָפָ֖ה וַיֹּאכֵֽלוּ׃
3But he urged them strongly, so they turned his way and entered his house. He prepared a feast for them and baked unleavened bread, and they ate.
ויסרו אליו. עִקְּמוּ אֶת הַדֶּרֶךְ לְצַד בֵּיתוֹ:
ויסרו אליו AND THEY TURNED ASIDE UNTO HIM — They took a circuitous route towards his house (Genesis Rabbah 50:4).
ומצות אפה. פֶּסַח הָיָה:
ומצות אפה AND HE BAKED UNLEAVENED BREAD —It was Passover (Genesis Rabbah 48:12).
ד׳טֶ֘רֶם֮ יִשְׁכָּ֒בוּ֒ וְאַנְשֵׁ֨י הָעִ֜יר אַנְשֵׁ֤י סְדֹם֙ נָסַ֣בּוּ עַל־הַבַּ֔יִת מִנַּ֖עַר וְעַד־זָקֵ֑ן כׇּל־הָעָ֖ם מִקָּצֶֽה׃
4They had not yet lain down, when the townsmen, the men of Sodom—young and old,byoung and old Or “novice and elder alike.” the whole entire body—gathered about the house.
טרם ישכבו ואנשי העיר אנשי סדום. כָּךְ נִדְרַשׁ בִּבְ"רַ 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:
טרם ישכבו ואנשי העיר אנשי סדום The following explanation is given in Genesis Rabbah 50:5: Before they lay down, the men of the city were a topic of conversation (literally, were in the mouths of the angels), for they asked Lot about their character and doings, and the latter replied that most of them were wicked. They were still speaking about them, 'ואנשי סדום וגו “when the men of Sodom etc.” However the real sense of the text is: The men of the city, wicked men, compassed the house. Because they were wicked he designates them as “men of Sodom”, just as Scripture said, (Genesis 13:13) “And the men of Sodom were wicked and sinners”.
כל העם מקצה. מִקְּצֵה הָעִיר עַד הַקָּצֶה, שֶׁאֵין אֶחָד מֵהֶם מוֹחֶה בְיָדָם, שֶׁאֲפִלּוּ צַדִּיק אֶחָד אֵין בָּהֶם:
כל העם מקצה ALL THE PEOPLE FROM EVERY QUARTER — from one end of the city to the other end, and no-one protested, for there was not even one righteous person amongst them (Genesis Rabbah 50:5).
ה׳וַיִּקְרְא֤וּ אֶל־לוֹט֙ וַיֹּ֣אמְרוּ ל֔וֹ אַיֵּ֧ה הָאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה הוֹצִיאֵ֣ם אֵלֵ֔ינוּ וְנֵדְעָ֖ה אֹתָֽם׃
5And they shouted to Lot and said to him, “Where are the ones who came to you tonight? Bring them out to us, that we may be intimate with them.”cbe intimate with them In order to humiliate them; lit. “know them.”
ונדעה אותם. בְּמִשְׁכַּב זָכָר כְּמוֹ אֲשֶׁר לֹא יָדְעוּ אִישׁ (בראשית רבה):
ונדעה אותם AND WE SHALL KNOW THEM — with homosexuality, as in "who have not known a man" (Genesis Rabbah 50:5).
ו׳וַיֵּצֵ֧א אֲלֵהֶ֛ם ל֖וֹט הַפֶּ֑תְחָה וְהַדֶּ֖לֶת סָגַ֥ר אַחֲרָֽיו׃
6So Lot went out to them to the entrance, shut the door behind him,
ז׳וַיֹּאמַ֑ר אַל־נָ֥א אַחַ֖י תָּרֵֽעוּ׃
7and said, “I beg you, my friends, do not commit such a wrong.
ח׳הִנֵּה־נָ֨א לִ֜י שְׁתֵּ֣י בָנ֗וֹת אֲשֶׁ֤ר לֹֽא־יָדְעוּ֙ אִ֔ישׁ אוֹצִֽיאָה־נָּ֤א אֶתְהֶן֙ אֲלֵיכֶ֔ם וַעֲשׂ֣וּ לָהֶ֔ן כַּטּ֖וֹב בְּעֵינֵיכֶ֑ם רַ֠ק לָֽאֲנָשִׁ֤ים הָאֵל֙ אַל־תַּעֲשׂ֣וּ דָבָ֔ר כִּֽי־עַל־כֵּ֥ן בָּ֖אוּ בְּצֵ֥ל קֹרָתִֽי׃
8Look, I have two daughtersddaughters Presumed to be of great value to their father; cf. v. 12; 31.50; 34.7; Judg. 15.16; 1 Sam. 8.13; 2 Sam. 12.3. who have not known a man. Let me bring them out to you, and you may do to them as you please; but do not do anything to the others, since they have come under the shelter of my roof.”
האל. כְּמוֹ הָאֵלֶּה:
האל is the same as האלה THESE.
כי על כן באו. כִּי הַטּוֹבָה הַזֹּאת תַּעֲשׂוּ לִכְבוֹדִי עַל אֲשֶׁר בָּאוּ בְּצֵל קֹרָתִי; תַּרְגּוּם בִּטְלַל שָׁרוּתֵי, תַּרְגּוּם שֶׁל קוֹרָה – שָׁרוּתָא:
כי על כן באו FOR AS MUCH AS THEY HAVE COME — For (כי) this kindness please do out of respect to me because that (על כן) they have come בצל קורתי UNDER THE SHADOW OF MY ROOF. — In the Targum this is given by בטלל שרותי: the Targum (Aramaic) for קורה (a beam) is שרותא.
ט׳וַיֹּאמְר֣וּ ׀ גֶּשׁ־הָ֗לְאָה וַיֹּֽאמְרוּ֙ הָאֶחָ֤ד בָּֽא־לָגוּר֙ וַיִּשְׁפֹּ֣ט שָׁפ֔וֹט עַתָּ֕ה נָרַ֥ע לְךָ֖ מֵהֶ֑ם וַיִּפְצְר֨וּ בָאִ֤ישׁ בְּלוֹט֙ מְאֹ֔ד וַֽיִּגְּשׁ֖וּ לִשְׁבֹּ֥ר הַדָּֽלֶת׃
9But they said, “Stand back! The fellow,” they said, “came here as an alien, and already he acts the ruler! Now we will deal worse with you than with them.” And they pressed hard against the man—against Lot—and moved forward to break the door.
ויאמרו גש הלאה. 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?
ויאמרו גש הלאה AND THEY SAID, STEP BACK — Get you away over there — as much as to say, Take yourself aside and keep away from us. Similarly wherever the word הלאה occurs in Scripture it has the meaning of further away. For example: (Numbers 17:2) “Scatter (הלאה) yonder”; (1 Samuel 20:22) “Behold the arrows are beyond thee (הלאה)” Thus גש הלאה signifies, withdraw yourself further away (old French Retire-toi de nous). It is an expression of contempt, signifying, “we do not take any notice of you!” Of a similar character are: (Isaiah 65:5) “Stand by thyself (אל תגש בי) come not near unto me”, and (Isaiah 49:20) גשה לי “Give place to me that I may dwell” which means “withdraw aside for my sake (לי) that I may dwell where you are now”. — They really meant to say to Lot: “You intercede for these strangers; how dare you!” In reply to what he had said to them regarding his daughters they answered: “Get out of the way” — a somewhat gentle expression — whilst with regard to his advocacy for the strangers they retorted, האחד בא לגור THIS MAN CAME TO SOJOURN — You are the only strange man amongst us, for you have come to sojourn here, וישפוט שפוט and you make yourself a Reprover of us!
הדלת. הִיא הַסּוֹבֶבֶת לִנְעֹל וְלִפְתֹּחַ:
הדלת THE DOOR — This term דלת signifies the wooden frame-work which swings round on hinges to close and open the entrance (cf. Verse 11).
י׳וַיִּשְׁלְח֤וּ הָֽאֲנָשִׁים֙ אֶת־יָדָ֔ם וַיָּבִ֧יאוּ אֶת־ל֛וֹט אֲלֵיהֶ֖ם הַבָּ֑יְתָה וְאֶת־הַדֶּ֖לֶת סָגָֽרוּ׃
10But the others reached out and pulled Lot into the house with them, and shut the door.
י״אוְֽאֶת־הָאֲנָשִׁ֞ים אֲשֶׁר־פֶּ֣תַח הַבַּ֗יִת הִכּוּ֙ בַּסַּנְוֵרִ֔ים מִקָּטֹ֖ן וְעַד־גָּד֑וֹל וַיִּלְא֖וּ לִמְצֹ֥א הַפָּֽתַח׃
11And those who were at the entrance of the house, low and high alike,elow and high alike Or “young and old.” they struck with blinding light, so that they were helpless to find the entrance.
פתח. הוּא הֶחָלָל שֶׁבּוֹ נִכְנָסִין וְיוֹצְאִין:
פתח THE DOOR (literally, opening) — This means the hollow space (opening) through which people go in and out.
בסנורים. מַכַּת עִוָּרוֹן:
בסנורים This is an attack of blindness (cf. Yoma 28b)
מקטן ועד גדול. הַקְּטָנִּים הִתְחִילוּ בָּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר מִנַּעַר וְעַד זָקֵן, לְפֵיכָךְ הִתְחִילָה הַפֻּרְעָנוּת מֵהֶם (בראשית רבה):
מקטן ועד גדול FROM SMALL TO GREAT — The small had begun this wrongdoing — as it is said, (Genesis 19:4) “both young and old” — therefore the punishment started with them (Genesis Rabbah 50:8).
י״בוַיֹּאמְר֨וּ הָאֲנָשִׁ֜ים אֶל־ל֗וֹט עֹ֚ד מִֽי־לְךָ֣ פֹ֔ה חָתָן֙ וּבָנֶ֣יךָ וּבְנֹתֶ֔יךָ וְכֹ֥ל אֲשֶׁר־לְךָ֖ בָּעִ֑יר הוֹצֵ֖א מִן־הַמָּקֽוֹם׃
12Then the agents said to Lot, “Whom else have you here? In-laws, your sons and daughters [themselves]—anyone else that you have in the city—bring them out of the place.
עוד מי לך פה. פְּשׁוּטוֹ שֶׁל מִקְרָא מִי יֵשׁ לְךָ עוֹד בָּעִיר הַזֹּאת חוּץ מֵאִשְׁתְּךָ וּבְנוֹתֶיךָ שֶׁבַּבַּיִת:
עד מי לך פה WHOM HAST THOU YET HERE — The evident sense of the verse is: whom else have you in this city besides thy wife and daughters who are at home with you.
חתן ובניך ובנתיך. וְאִם יֵשׁ לְךָ חָתָן אוֹ בָנִים וּבָנוֹת הוֹצֵא מִן הַמָּקוֹם:
חתן ובניך ובנותיך SON-IN-LAW, THY SONS AND THY DAUGHTERS — If you have a son-in-law, sons or daughters take them out of this place.
ובניך. בְּנֵי בְּנוֹתֶיךָ הַנְּשׂוּאוֹת. וּמִ"אַ עד – מֵאַחַר שֶׁעוֹשִׂין נְבָלָה כָּזֹאת, מי לך פִּתְחוֹן פֶּה לְלַמֵּד סַנֵּגוֹרְיָא עֲלֵיהֶם? שֶׁכָּל הַלַּיְלָה הָיָה מֵלִיץ עֲלֵיהֶם טוֹבוֹת, קְרִי בֵיהּ מִי לְךָ פֶה:
ובניך THY SONS means the sons of your married daughters. The Midrashic explanation of עוד YET is: since they have perpetrated so disgraceful an act, can you yet be so bold (more literally, “can you yet open your mouth”) to speak in defence of them? — for the whole night through he had been talking in favor of them. To obtain this explanation you must read: עוד מי לך פֶּה Have you yet a mouth! (instead of פֹּה here) (Genesis Rabbah 50:5).
י״גכִּֽי־מַשְׁחִתִ֣ים אֲנַ֔חְנוּ אֶת־הַמָּק֖וֹם הַזֶּ֑ה כִּֽי־גָדְלָ֤ה צַעֲקָתָם֙ אֶת־פְּנֵ֣י יְהֹוָ֔ה וַיְשַׁלְּחֵ֥נוּ יְהֹוָ֖ה לְשַׁחֲתָֽהּ׃
13For we are about to destroy this place; because the outcry against them before GOD has become so great that GOD has sent us to destroy it.”
י״דוַיֵּצֵ֨א ל֜וֹט וַיְדַבֵּ֣ר ׀ אֶל־חֲתָנָ֣יו ׀ לֹקְחֵ֣י בְנֹתָ֗יו וַיֹּ֙אמֶר֙ ק֤וּמוּ צְּאוּ֙ מִן־הַמָּק֣וֹם הַזֶּ֔ה כִּֽי־מַשְׁחִ֥ית יְהֹוָ֖ה אֶת־הָעִ֑יר וַיְהִ֥י כִמְצַחֵ֖ק בְּעֵינֵ֥י חֲתָנָֽיו׃
14So Lot went out and spoke to his in-laws who had married his daughters, and said, “Up, get out of this place, for GOD is about to destroy the city.” But he seemed to his sons-in-law as one who jests.
חתניו. שְׁתֵּי בָנוֹת נְשׂוּאוֹת הָיוּ לוֹ בָּעִיר:
חתניו SONS- IN-LAW — he had two married daughters in the city (Genesis Rabbah 50:9).
לוקחי בנותיו. שֶׁאוֹתָן שֶׁבַּבַּיִת אֲרוּסוֹת לָהֶם:
לוקחי בנותיו THOSE WHO WERE MARRYING HIS DAUGHTERS — those to whom his daughters at home were betrothed (Genesis Rabbah 50:9).
ט״ווּכְמוֹ֙ הַשַּׁ֣חַר עָלָ֔ה וַיָּאִ֥יצוּ הַמַּלְאָכִ֖ים בְּל֣וֹט לֵאמֹ֑ר קוּם֩ קַ֨ח אֶֽת־אִשְׁתְּךָ֜ וְאֶת־שְׁתֵּ֤י בְנֹתֶ֙יךָ֙ הַנִּמְצָאֹ֔ת פֶּן־תִּסָּפֶ֖ה בַּעֲוֺ֥ן הָעִֽיר׃
15As dawn broke, the angels urged Lot on, saying, “Up, take your wife and your two remaining daughters, lest you be swept away because of the iniquity of the city.”
ויאיצו. כְּתַרְגּוּמוֹ וּדְחִיקוּ – מִהֲרוּהוּ:
ויאיצו THEY URGED [LOT] — as the Targum takes it, “they pressed” — i.e. they hurried him.
הנמצאות. הַמְזֻמָּנוֹת לְךָ בַּבַּיִת לְהַצִּילָם. וּמִ"אַ יֵשׁ וְזֶה יִשּׁוּבוֹ שֶׁל מִקְרָא:
הנמצאות WHO ARE HERE (literally, who can be found) — who are ready at hand in the house to be rescued. There is a Midrashic explanation also, but this is the proper way to explain the text.
תספה. תִּהְיֶה כָּלֶה, עַד תֹּם כָּל הַדּוֹר (דברים ב') מְתֻרְגָּם עַד דְּסַף כָּל דָּרָא:
תספה means [LEST] THOU BE MADE AN END OF. The words (Deuteronomy 2:14) עד תום כל הדור “until all the generation were completely ended” are translated by Onkelos: עד דסף כל דרא (the same root סף as in our text).
ט״זוַֽיִּתְמַהְמָ֓הּ ׀ וַיַּחֲזִ֨יקוּ הָאֲנָשִׁ֜ים בְּיָד֣וֹ וּבְיַד־אִשְׁתּ֗וֹ וּבְיַד֙ שְׁתֵּ֣י בְנֹתָ֔יו בְּחֶמְלַ֥ת יְהֹוָ֖ה עָלָ֑יו וַיֹּצִאֻ֥הוּ וַיַּנִּחֻ֖הוּ מִח֥וּץ לָעִֽיר׃
16Still he delayed. So the agents seized his hand, and the hands of his wife and his two daughters—in GOD’s mercy on him—and brought him out and left him outside the city.
ויתמהמה. כְּדֵי לְהַצִּיל אֶת מָמוֹנוֹ:
ויתמהמה BUT HE LINGERED in order to save his property.
ויחזיקו. אֶחָד מֵהֶם הָיָה שָׁלִיחַ לְהַצִּילוֹ וַחֲבֵרוֹ לַהֲפֹךְ סְדוֹם, לְכָךְ נֶאֱמַר "וַיֹּאמֶר" הִמָּלֵט, וְלֹא נֶאֱמַר וַיֹּאמְרוּ (בראשית רבה):
ויחזיקו AND THE MEN LAID HOLD [UPON HIS HAND]— One of these was commissioned to rescue him whilst his fellow was to overthrow Sodom; that is why it is stated (v. 17) “And he said, escape”, and it is not stated “And they said” (Genesis Rabbah 50:11).
י״זוַיְהִי֩ כְהוֹצִיאָ֨ם אֹתָ֜ם הַח֗וּצָה וַיֹּ֙אמֶר֙ הִמָּלֵ֣ט עַל־נַפְשֶׁ֔ךָ אַל־תַּבִּ֣יט אַחֲרֶ֔יךָ וְאַֽל־תַּעֲמֹ֖ד בְּכׇל־הַכִּכָּ֑ר הָהָ֥רָה הִמָּלֵ֖ט פֶּן־תִּסָּפֶֽה׃
17When they had brought them outside, one said, “Flee for your life! Do not look behind you, nor stop anywhere in the Plain; flee to the hills, lest you be swept away.”
המלט על נפשך. דַּיְּךָ לְהַצִּיל נְפָשׁוֹת, אַל תָּחוּס עַל הַמָּמוֹן:
המלט על נפשך ESCAPE FOR THY LIFE — Let it suffice you to save your lives; do not give a thought to your possessions.
אל תביט אחריך. אַתָּה הִרְשַׁעְתָּ עִמָּהֶם וּבִזְכוּת אַבְרָהָם אַתָּה נִצָּל; אֵינְךָ כְּדַאי לִרְאוֹת בְּפֻרְעָנוּתָם וְאַתָּה נִצָּל:
אל תבט אחריך LOOK NOT BEHIND THEE — You sinned with them but art saved through the merit of Abraham. It is not fitting that you should witness their doom whilst you yourself are escaping (Genesis Rabbah 50:11).
בכל הככר. כִּכַּר הַיַּרְדֵּן:
בכל הככר IN ALL THE PLAIN — the plain of the Jordan (cf. Genesis 13:11).
ההרה המלט. 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, וְאַעַ"פִּ שֶׁכָּתוּב וַיֶּאֱהַל אַבְרָהָם וְגוֹ' (שם י"ג), אֹהָלִים הַרְבֵּה הָיוּ לוֹ וְנִמְשְׁכוּ עַד חֶבְרוֹן:
ההרה המלט ESCAPE TO THE MOUNTAIN — Flee to Abraham who is dwelling in the mountain — as it is said, (Genesis 12:8) “And he removed his tent thence unto the mountain”. He was still dwelling there, as it is said, (Genesis 13:3) “[And he went unto] … the place where his tent had been at first”, and although it is stated (Genesis 13:18) “And Abraham moved his tent etc.”, he had many tents and they stretched as far as Hebron.
המלט. 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:
המלט ESCAPE — it means “slipping away” and similarly wherever this root מלט occurs in the Scriptures; in old French émisser. Examples are: (Isaiah 66:7) “she was delivered of (המליטה) a man child” i. e. the embryo slipped out of the womb; (Psalms 124:7) “[Our soul] is escaped (נמלטה) like a bird”; and (Isaiah 46:2) “They could not deliver (מלט) the burden”, i.e. discharge (make slip out) the burden of excrement in their bowel-passages.
י״חוַיֹּ֥אמֶר ל֖וֹט אֲלֵהֶ֑ם אַל־נָ֖א אֲדֹנָֽי׃
18But Lot said to them, “Oh no, my lord!
אל נא אדני. רַבּוֹתֵינוּ אָמְרוּ (שבועות ל"ב) שֶׁשֵּׁם זֶה קֹדֶשׁ, שֶׁנֶּאֱמַר בּוֹ לְהַחֲיוֹת אֶת נַפְשִׁי – מִי שֶׁיֵשׁ בְּיָדוֹ לְהָמִית וּלְהַחֲיוֹת; וְתַרְגּוּמוֹ בְּבָעוּ כְעַן ה':
אל נא אדני OH NOT SO, MY LORD — Our Rabbis said, that this name (Lord) is holy (i. e. refers to God; Shevuot 35b), since it is said regarding him (i.e. regarding the one who was addressed by this name) (v. 19) “[and thou hast magnified thy mercy …] in keeping alive my soul”. Therefore it must refer to Him who has the power to kill or keep alive. Indeed the Targum renders it, “I beg of thee, O Lord)”
אל נא. אַל תֹּאמְרוּ אֵלַי לְהִמָּלֵט הָהָרָה:
אל נא OH NOT SO — do not tell me to escape to the mountain.
נא. לְשׁוֹן בַּקָּשָׁה:
נא — This word is used when a request is being made.
י״טהִנֵּה־נָ֠א מָצָ֨א עַבְדְּךָ֣ חֵן֮ בְּעֵינֶ֒יךָ֒ וַתַּגְדֵּ֣ל חַסְדְּךָ֗ אֲשֶׁ֤ר עָשִׂ֙יתָ֙ עִמָּדִ֔י לְהַחֲי֖וֹת אֶת־נַפְשִׁ֑י וְאָנֹכִ֗י לֹ֤א אוּכַל֙ לְהִמָּלֵ֣ט הָהָ֔רָה פֶּן־תִּדְבָּקַ֥נִי הָרָעָ֖ה וָמַֽתִּי׃
19You have been so gracious to your servant, and have already shown me so much kindness in order to save my life; but I cannot flee to the hills, lest the disaster overtake me and I die.
פן תדבקני הרעה. כְּשֶׁהָיִיתִי אֵצֶל אַנְשֵׁי סְדוֹם הָיָה הַקָּבָּ"ה 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 הַקָּבָּ"ה רוֹאֶה מַעֲשַׂי וּמַעֲשֵׂה עַמִּי, וַאֲנִי צַדֶּקֶת בֵּינֵיהֶם, וּמִשֶּׁבָּאתָ אֶצְלִי, לְפִי מַעֲשֶׂיךָ אֲנִי רְשָׁעָה:
פן תדבקני הרעה [I CANNOT ESCAPE TO THE MOUNTAIN,] LEST SOME EVIL CLEAVE UNTO ME — Whilst I was with the people of Sodom the Holy One, blessed be He, compared my deeds with the deeds of the people of my city and I seemed to be righteous and deserving to be saved. When, however, I come to the righteous man (i.e. Abraham whom Rashi v. 17 stated to be dwelling in the mountain) I must be regarded as wicked. Thus, too, did the woman of Zarefath say to Elijah, (1 Kings 17:18) “Art thou come to bring my sin in remembrance?” Before you came to me the Holy One, blessed be He, compared my doings with the doings of my people and I was regarded as a righteous woman amongst them, but now that you have come to me, in comparison with your deeds, I am wicked (Genesis Rabbah 50:11).
כ׳הִנֵּה־נָ֠א הָעִ֨יר הַזֹּ֧את קְרֹבָ֛ה לָנ֥וּס שָׁ֖מָּה וְהִ֣וא מִצְעָ֑ר אִמָּלְטָ֨ה נָּ֜א שָׁ֗מָּה הֲלֹ֥א מִצְעָ֛ר הִ֖וא וּתְחִ֥י נַפְשִֽׁי׃
20Look, that town there is near enough to flee to; it is such a little place! Let me flee there—it is such a little place—and let my life be saved.”
העיר הזאת 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:
העיר הזאת קרובה THIS CITY IS NEAR — Its settlement as a city is near in point of time — it has been populated quite recently and therefore its measure is not yet filled (Shabbat 10b). And how recent was its settlement? It dated from the generation of the Dispersal of Nations, when mankind was scattered and men began to settle down each in his own place. This took place in the year when Peleg died, and from that time until now was fifty-two years, because Peleg died when Abraham was 48 years old. How is this? Peleg lived after he begat Reu 209 years (11:19): deduct from this number the 32 years that Reu was old when Serug was born (v. 22) and the 30 from the birth of Serug until the birth of Nahor (v. 22) giving 62, and from the birth of Nahor until Terah was born (v. 24) 29, giving 91, and from then until Abraham’s birth 70, giving a total of 161. Add 48 years of Abraham’s life and you have the 209. That was the year of the Dispersion. When Sodom was destroyed Abraham was 99 years old, so that from the Generation of the Dispersal (in the 48th year of Abraham’s life) until this time was 52 years. The colonisation of Zoar took place one year later than that of Sodom and its sister cities. To this fact reference is made in the words אמלטה נא “let me escape נא” i.e. let me escape to the city which is (נ''א (51 in numerical value.
הלא מצער היא. וַהֲלֹא עֲוֹנוֹתֶיהָ מוּעָטִין וְיָכוֹל אַתָּה לְהַנִּיחָהּ:
הלא מצער הוא IS IT NOT SMALL?— Are not its sins but few, so that you can let it alone.
ותחי נפשי בָּהּ, זֶהוּ מִדְרָשׁוֹ. וּפְשׁוּטוֹ שֶׁל מִקְרָא הֲלֹא עִיר קְטַנָּה הִיא וַאֲנָשִׁים בָּהּ מְעַט, אֵין לָךְ לְהַקְפִּיד אִם תַּנִּיחֶנָּה, וּתְחִי נַפְשִׁי בָהּ:
ותחי נפשי SO THAT MY SOUL MAY LIVE? This is the Midrashic explanation (Shabbat 10b). The real meaning of the verse is: It is a small city with few inhabitants; you therefore need not be particular about leaving it alone, so that my soul may live in it.