Bereishit Rabba 50 Core Texts Use with https://www.sefaria.org/sheets/582026?editor=1

(1) “The two angels came to Sodom in the evening and Lot was sitting at the gate of Sodom; Lot saw them, and rose to meet them, and he prostrated himself with his face to the ground” (Genesis 19:1).“The two angels came to Sodom in the evening…” – “the ḥayot1A kind of angel. were darting to [ratzo] and fro like the appearance of a flash” (Ezekiel 1:14). Rabbi Aivu said: Ratzot is not written here, but rather, ratzo3Which can also mean to desire. – they had a desire to perform their mission.

“Like the appearance of a flash [habazak]” – Rabbi Yehuda in the name of Rabbi Simon in the name of Rabbi Levi bar Parta: Like one who scatters [bozek] olive pomace4Which ignites easily. in an oven. Rabbi Ḥiyya bar Abba said: [The ḥayot moved] as wind drives an [empty] wineskin. The Rabbis say: As wind drives the clouds. They [the angels] took their leave from Abraham at six hours and arrived in Sodom only in the evening?5Since they move so swiftly, they should have arrived there in a matter of seconds. The explanation is that they were angels of mercy, and they were tarrying, in the belief that perhaps He might find some merit for them.. When He did not find any merit for them – “the two angels came to Sodom in the evening.”

(2) “He acts through one, and who can respond to Him? His soul desires and He performs” (Job 23:13) – it is taught: One angel does not perform two missions, and two angels do not perform one mission. Yet you say: “[The] two [angels came to Sodom]”? The explanation is that Mikhael gave his tidings. and departed, Gavriel was dispatched to overturn Sodom, and Refael, to rescue Lot.

(3) “To Sodom [sedoma]” – it is taught in the name of Rabbi Neḥemya: Every word that requires a lamed at the beginning,10Indicating the preposition “to.” give it a heh at the end:11A heh at the end of a word (as in Sedoma) can be used in place of a lamed at the beginning of the word. Sedoma, Se’ira, Mitzraima, Ḥarana.12To Sodom, to Se’ir, to Egypt, to Ḥaran. But is it not written: “The wicked will return to the netherworld [lishola]”?(Psalms 9:18). Rabbi Abba bar Zavda said: It means to the lowest depths in the netherworld.

It was on that day that they appointed him the chief justice. There were five major judges in Sodom: Ketz Sheker, Rav Sheker, Rav Masteidin, Rav Naval, and Klepander.

Lot was the chief justice of them all. When he would tell them things that were agreeable to them, they would say to him: “Gesh hala” (Genesis 19:9) – rise to the top. But when he would tell them things that were disagreeable to them, they would say to him: “This one came to sojourn, and he sits in judgment?” (Genesis 19:9).

(4) “Lot saw them, and rose to meet them…He said: Behold now my lords; [please turn aside]” –

Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: [Lot was saying:] “Please turn aside” – even if I am not worthy, diverge from the ordinary practice.. Rabbi Huna said: [Lot was saying:] Take a circuitous route to me, so you will not be seen coming to me.“To your servant’s house, stay the night, and wash your feet” – Abraham mentioned washing [feet] before staying the night, but Lot mentioned staying the night before washing [feet]. The explanation is that Abraham was strict regarding the dirt of idol worship; therefore, he mentioned washing first. Lot was not strict regarding the dirt of idol worship. But some say that this, too, he did with virtuous intent, so they would emerge, and they [the people of Sodom] would see dust on their feet, and they would not say: ‘Where did they stay the night?’

(5) “Before they lay down, the men of the city, the men of Sodom, surrounded the house, from young to old, all the people from every quarter” (Genesis 19:4). “Before they lay down” they began asking him questions, saying to him: ‘The residents of the city, what [kind of people] are they?’ He said to them: ‘In every place there are good and wicked people; however, here they are mostly wicked.’ “The men of the city, the men of Sodom, surrounded the house […all the people from every quarter]” – there was no one among them who sought to hinder them. “They called to Lot, and said to him: Where are the men who came to you tonight? Take them out to us, and we will be intimate with them” (Genesis 19:5). “They called to Lot, and said to him” – Rabbi Yehoshua ben Levi said in the name of Rabbi Pedaya: All that night, Lot was pleading for mercy on their behalf, and they were receptive towards him. But once they said to him: “Take them out to us, and we will be intimate with them” – for sexual relations, they said to him: “Who else do you have here [po]?” (Genesis 19:12) – read it as: “What else could you [possibly] have to say [peh]?24Peh means mouth. Until now, you were permitted to advocate on their behalf, from now on, you are no longer permitted to advocate on their behalf.

(6) “Lot went out to them to the entrance…please, my brethren, do not…Here now, I have two daughters…only to these [hael] men” – these terrible acts.Another interpretation, they are godly, they are powerful.“Inasmuch as they came under the shelter of my roof” – not due to my merit, but due to the merit of Abraham.

Another interpretation, “inasmuch as they came under the shelter of my roof” – this teaches that she [Lot’s wife] moved them [the angels] to the side of the house. She said to him: ‘If you want to receive them, receive them in your portion [of the house].’

(7) “They said: Move aside [gesh hala]” – move over, go far away.“They said: This one came to sojourn, and he sits in judgment?” You are coming to destroy the law that was legislated by our predecessors.

Rabbi Menaḥama in the name of Rabbi Beivai: This is what the residents of Sodom stipulated among themselves, they said: ‘Any guest who comes here, we will have sexual relations with them and take their possessions. Even the one in whose regard it is written: “[For I love him, so that he will command his children and his household after him] that they observe the path of the Lord [to perform righteousness and justice]” (Genesis 18:19), we would have sexual relations with him and take his possessions.’

(8)“The men extended their hands, and brought Lot to them, to the house…the men who were at the entrance of the house” – the one who initiated the transgression, the punishment began with him, as it is stated: “The people of Sodom…[from young to old]”; therefore, “they struck…with blindness, from small to great.”Similarly, “He obliterated all existence that was on the face of the earth, [from man, to animal]” (Genesis 7:23) – the one who initiated the transgression, the punishment began with him.

Similarly, “On the day that I smote all the firstborn in the land of Egypt…[from man to animal]” (Numbers 3:13) – the one who initiated the transgression, the punishment began with him.

Similarly, “Her belly will distend and her thigh shall fall” (Numbers 5:27) – the part of the body that initiated the transgression, the punishment began with it.

Similarly, “You shall smite the inhabitants of that city by sword…[and its animals by sword]” (Deuteronomy 13:16) – the one who initiated the transgression, the punishment began with him.

“And they were unable [vayilu] to find the entrance.” They grew weary [ilun], as it says: “It will be when it appears that Moav has wearied [nila]” (Isaiah 16:12). They became angry, as it says: “I am too irritated [nileiti] to bear” (Isaiah 1:14). They went mad, as it says: “For My people is foolish [ehvil]” (Jeremiah 4:22).

“For we are destroying” – Rabbi Levi in the name of Rav Naḥman: The ministering angels, because they revealed the secret of the Holy One blessed be He, they were expelled from their stations [in heaven] for one hundred and thirty-eight years. Rabbi Tanḥuma attributed it [their banishment] to a subtle [improper] expression, [as] Rabbi Ḥama bar Ḥanina said: It is because they were arrogant and said: “For we are destroying this place.”

“And spoke to his sons-in-law, [those who had wed his daughters]…” – he had four daughters, two who were betrothed and two who were married. “Who had wed [lekuḥei] his daughters” is not written here, but rather, “who were wedding [lokeḥei] his daughters.” “He was as a jester in the eyes of his sons-in-law” – they said to him: ‘Harps and flutes are in the province, and the province is about to be overturned?’

(Genesis 19:15). “And it was as dawn broke, the angels urged Lot, saying” – Rabbi Ḥanina said: from the first gleam of dawn until the illumination of the eastern horizon, a person can walk four mil; from the illumination of the eastern horizon until sunrise, [he can likewise walk] four mil, as it is stated: “As dawn broke, [the angels urged Lot]” and it is written: “The sun emerged upon the earth [as Lot arrived in Tzo’ar]” (Genesis 19:23).

Now, was it really four mil from Sodom to Tzo’ar? Rabbi Ze’eira said: The angel was leveling the way before them. From where is it derived that from the first gleam of dawn until the illumination of the eastern horizon a person can walk four mil? “As [kemo],” “and it was as [ukhmo]” – one period is equal to the other period. Rabbi Yosei bar Avin said: If a person says to you that the morning star is the first gleam of dawn he is saying an untruth. Sometimes it occurs in less time and sometimes it occurs in more time. It is, rather, like two rays of light that ascend in the east and illuminate the world. “And your two daughters who are present [nimtzaot]…” – Rabbi Toviya bar Rabbi Yitzḥak: Two [great] finds [metziot] [would emerge from his daughters] – Ruth the Moavitess and Naama the Amonitess. Rabbi Yitzḥak said: “I found David My servant” (Psalms 89:21) – where did I find him? It was in Sodom.

“He hesitated [vayitmama]” (Genesis 19:16) – [he expressed] wonderment [timahon] after wonderment; he said: ‘What a great a loss of silver, gold, gems, and jewels.’ That is what is written: “Wealth is accrued for its owner to his detriment” (Ecclesiastes 5:12) –

Rabbi Yehoshua ben Levi said: This refers to Lot. Rabbi Shmuel bar Naḥman said: It refers to Koraḥ. Rabbi Yehuda bar Simon said: This is Navot. Rabbi Levi said: This is Haman. Rabbi Yitzḥak said: This is the tribe of Reuben and Gad. The Rabbis said: This is Job, who was wealthy, became poor, and was restored to what he had been.

“The men grasped his hand, and the hand of his wife and the hand of his two daughters…” (Genesis 19:16) – who was this? It was Refael. They raised an objection: Is it not written: “They took him out, and they placed him outside the city” (Genesis 19:16), and it is written: “It was as they took them out”? (Genesis 19:17). He said to them: Read what is written thereafter: “They said: Flee for your life” is not written, but rather, “he said: Flee for your life.” “Flee to the mountain, lest you be destroyed” – [“to the mountain” means] by the merit of Abraham, who is called a mountain: “Leaping on the mountains” (Song of Songs 2:8), and it says: “Hear, mountains…” (Micah 6:2).

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“Lot said to them: Please, no, my lords. Please, behold, your servant has found favor in your eyes…” – Rabbi Berekhya and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Two people expressed the same idea – Lot and the woman from Tzarefat. The woman from Tzarefat said [to Elijah]: ‘Until you came to me, the Holy One blessed be He would see my deeds and the deeds of the residents of my city. My deeds were greater than those of the residents of my city, and I was considered a righteous woman in their midst. Now that you have come to me, [and my good deeds are nothing compared to yours]: “Did you come to me to evoke my sin and to kill my son?”’ (I Kings 17:18). Lot said [as well]: ‘Before I go to Abraham, the Holy One blessed be He would see my deeds and the deeds of the residents of my city, and I was considered a righteous man in their midst. Now, if I would go to Abraham, whose good actions are greater than my own, I would not be able to survive in his environs.’ “But I will not be able” – Rabbi Berekhya in the name of Rabbi Levi: From where do we learn: Just as a bad locale is challenging, so a good locale can be challenging? It is from here: “But I will not be able to flee to the mountain, lest [the evil] overtake me.” Sodom is located in the valley, and that is why he says: “But I will not be able to flee to the mountain.” He was living in the valley and they said to him: ‘Go to the mountain,’ and yet this is what he said. This teaches that even when going from a bad locale to a good locale, the good locale can be challenging. “Here now, this city is near to flee there, and it is small; please, I will escape there. Is it not small, and my life will be saved” (Genesis 19:20). “He said to him: Behold, I have shown you favor for this matter as well, not to overturn the city of which you spoke” (Genesis 19:21). “Here now, this city is near to flee there…He said to him: Behold, I have shown you favor for this matter as well” – Rabbi Ḥalafta of Caesarea said: [God said:] ‘If Lot, because he [merely] hosted the angel, was shown favor by him, shall I not show you [Israel] favor because of you and because of your ancestors’ – “the Lord will show you favor” (Numbers 6:26).

“Hurry; escape there, as I will not be able to do anything until your arrival there…” – Rabbi Levi said: This is analogous to a province that had two patrons, one a country-dweller and the other a nobleman. The king became angry at them [the people of the province] and sought to punish them. The king said: ‘If I punish them in the presence of the nobleman, they would then say: Had the country-dweller been here, he would have protected us. And if it would be [that I punish them] in the presence of the country-dweller, they would then say: Had the nobleman been here, he would have protected us.’ So, too, because some of the Sodomites worshipped the sun and some of them worshipped the moon, the Holy One blessed be He said: ‘If I punish them during the day, they would then say: Had the moon been there, it would have protected us. If I punish them at night, they would then say: Has the sun been there, it would have protected us.’ Rather, he punished them on the sixteenth of Nisan, at a time when both the sun and the moon were present in the heavens. That is what is written: “The sun rose upon the earth and Lot came to Tzoar…” (Genesis 19:23).

“And the Lord rained down brimstone and fire upon Sodom and upon Gomorrah…” – it is written: “Let them be like snails that melt away as they go along, like a nefel mole [eshet], which has never seen the sun…” (Psalms 58:9). Like this kilei-silei, a snail, like a slug that dissolves into refuse, like a mole that does not have a chance to see the sun before it returns to the earth, like a married woman [eshet ish] who committed adultery, who is ashamed to show her fetus and casts it away at night before it sees the sun. That is what is written: “The sun rose upon the earth and Lot came to Tzoar” (Genesis 19:23).

(2) “And the Lord rained down…upon Sodom…” – this is analogous to two provinces that rebelled against the king. The king said: ‘Let one of them be burned down at its own expense, and let the other one be burned at the expense of the royal treasury.’ So, elsewhere [regarding Edom]: “Its streams will turn into pitch, and its dust into sulfur, [and its land will become burning pitch]” (Isaiah 34:9). But here, “and the Lord rained down…upon Sodom and upon Gomorrah from the Lord, from the heavens….” Rabbi Avun said: This is analogous to a maidservant who was removing a loaf of bread from the oven. Her mistress’s son came along, and she removed a loaf and gave it to him. Her own grandson came along, and she removed coals and gave them to him. So, elsewhere, [regarding Israel]: “The Lord said to Moses: Behold, I am raining down food for you from the heavens” (Exodus 16:4). But here, “and the Lord rained down brimstone and fire upon Sodom and upon Gomorrah.” Rabbi Ḥelbo ben Rabbi Ḥilfi bar Simkai in the name of Rabbi Yehuda bar Rabbi Simon: “and the Lord rained down…upon Sodom” – this refers to Gavriel. “From the Lord from the heavens” – this is the Holy One blessed be He. Rabbi Elazar said: Every place that “and the Lord” is stated, it refers to Him and His heavenly court. Rabbi Yitzḥak said: In the Torah, in the Prophets, and in the Writings, we find that an ordinary person mentions his name twice in one verse. In the Torah: “Lemekh said to his wives: […wives of Lemekh, hear my words…]” (Genesis 4:23). “My wives” is not written here, but rather: “Wives of Lemekh, hear…” (Genesis 4:23). In the Prophets: “The king said to them: Take with you the servants of your lord, mount Solomon my son upon my mule…” (I Kings 1:33). “The king’s son” is not written here, but rather, “Solomon my son.” In the Writings: “[King Aḥashverosh said…] as a document that is written in the name of the king and sealed with the ring of the king may not be revoked” (Esther 8:7–8). And you wonder that the Holy One blessed be He mentions His name twice in one verse?

(3) “Brimstone and fire” – that is what is written: “He will rain upon the wicked burning coal [paḥim], fire and brimstone…” (Psalms 11:6). “Paḥim” – [this means both] coals and traps. “Fire and brimstone” – why is it that when a person smells brimstone his soul becomes unsettled? It is because it knows that it will be sentenced with it in the future, as it is stated: “[Fire and brimstone…] will be their lot [menat kosam]” (Psalms 11:6). Rabbi Yishmael bar Naḥman in the name of Rabbi Yonatan: Like a cup [kos] of herbal drink [that one drinks] after attending the bathhouse. Rabbi Ḥanina [ben Pazi] said: Nothing bad ever descends from on High. They raised an objection: But is it not written: “Fire and hail, snow and vapor”? (Psalms 148:8). He said to them: It is the “storm wind” that “performs His word” (Psalms 148:8). A statement of Rabbi Shimon ben Lakish disagrees with what Rabbi Ḥanina ben Pazi said, [as Rabbi Shimon said]: “The Lord will open for you His storehouse of goodness” (Deuteronomy 28:12) – from here we learn that He has other storehouses. “From the Lord from the heavens” – like something hurled by a mighty man.

(4) “He overturned those cities, and the entire plain, and all the inhabitants of the cities, and the vegetation of the earth” (Genesis 19:25). “He overturned those cities” – Rabbi Levi in the name of Rabbi Shmuel bar Naḥman: These five cities were situated on a single rock, and the angel extended his hand and overturned them. That is what is written: “He extends his hand to the flinty rock [ḥalamish]; he overturns mountains from the root” (Job 28:9). Two amora’im disagreed: One said: With one-fifth [ḥomesh] of the hand, and one said: With one-fifth of the little finger. Rabbi Yehoshua said: “And the vegetation of the earth” – even the plants that were in the earth were stricken. Rabbi Yehoshua ben Levi: To this day, if a person collects rain from the airspace of Sodom and places it in a furrow, it will not facilitate growth.

(5) “His wife looked behind him, and she became a pillar of salt” (Genesis 19:26). “His wife looked behind him, [and she became a pillar of salt]” – Rabbi Yitzḥak said: This was because she sinned with salt on that night that the angels came to Lot. What did she do? She went to all her neighbors and said to them: ‘Give me salt, as we have guests,’ and her intention was that the residents of the city should become aware of them. That is why “she became a pillar of salt.”

(6) It was when God destroyed the cities of the plain, God remembered Abraham, and He sent Lot from the midst of the upheaval, as He overturned the cities in which Lot lived” (Genesis 19:29). “It was when God destroyed the cities of the plain, God remembered Abraham, and He sent Lot” – what memory did He remember on his [Lot’s] behalf? It was the silence that he had maintained when Abraham said regarding Sarah his wife: “She is my sister” (Genesis 12:18) – He knew [this was not true], but he remained silent. “From the midst of the upheaval [as He overturned the cities in which Lot lived]” – Rabbi Shmuel bar Naḥman said: He dwelled in [all of] them. The Rabbis say: He would lend them money with usury.

(7) “Lot ascended from Tzoar and settled on the mountain, and his two daughters with him, because he feared to live in Tzoar. He lived in a cave, he and his two daughters” (Genesis 19:30). “Lot ascended from Tzoar and settled on the mountain” – that is what is written: “For the chief musician, al tashḥet, an instruction by David, when he was in the cave when he fled from Saul” (Psalms 57:1). He [David] said before Him: ‘Master of the universe, before I entered the cave, You performed acts of kindness for others on my behalf; now that I am situated in the cave, may it be Your will that “You will not destroy [al tashḥet].”’

(8) “The elder said to the younger: Our father is old, and there is no man on the earth to consort with us in the way of the world” (Genesis 19:31). “The elder said to the younger: Our father is old, [and there is no man on the earth]…” – because they believed that the entire world had come to an end, as in the generation of the Flood. “Let us give our father wine to drink, and we will lie with him, and we will give life to offspring from our father” (Genesis 19:32). “Let us give our father wine to drink…” – Rabbi Tanḥuma in the name of Rabbi Shmuel: “We will give life to offspring from our father.” “We will give life to a child from our father” is not written here, but rather, “we will give life to offspring from our father” – that offspring that will come from another place. Which is that? The messianic king. “They gave their father wine to drink that night. The elder came and lay with her father and he was not aware when she lay and when she arose” (Genesis 19:33). “They gave their father wine…[and when she arose [uvkuma]]” – there is a dot over the vav of uvkuma, [intimating] that when she lay he was not aware, but when she arose he was aware. “It was the next day, and the elder said to the younger: Behold, I lay last night with my father. Let us give him wine to drink tonight as well and come and lie with him, and we will give life to offspring from our father” (Genesis 19:34). “It was the next day and the elder said to the younger…. [Let us give him wine]” – from where did they get wine in the cave? Because they [the people of Sodom] had a preponderance of wine, they would hide it away in caves. Rabbi Yehuda bar Simon said: Something resembling a sample of the World to Come was provided for them, just as it says: “It will be on that day, that the mountains will drip with juice” (Joel 4:18).

(9) “Lot’s two daughters conceived from their father” (Genesis 19:36). “Lot’s two daughters conceived from their father” – Rabbi Elazar said: A woman never conceives from her initial act of intercourse. But is it not written: “Lot’s two daughters conceived from their father”? (Genesis 19:36). Rabbi Tanḥuma said: They manipulated themselves, broke their hymen, and conceived as though it were from a second act of intercourse. Rav Naḥman bar Ḥanin said: Anyone who has a ravenous appetite for sexual relations will ultimately be fed his own flesh. Rabbi Yudan of Gaul and Rabbi Shmuel bar Naḥman, both in the name of Rabbi Elyehoeini: We do not know whether Lot lusted after his daughters or his daughters lusted after him. From what is written: “The isolated one seeks lust” (Proverbs 18:1), we see that Lot lusted after his daughters, but his daughters did not lust after him. Rabbi Tanḥuma bar Rabbi Ḥiyya in the name of Rabbi Hoshaya the interpreter: There is no Shabbat on which one does not read the passage about Lot. What is the source for this? “The isolated one seeks lust, with all tushiya he will be exposed” (Proverbs 18:1). Rabbi Aḥa said: “They will be exposed” is not written here, but rather, “he will be exposed” – the men [of Amon and Moav] were distanced, but the women were drawn near.

(10) That is what is written [concerning Moav]: “I know its fury, the utterance of the Lord, and its lies [badav] are unfounded [lo khen]” (Jeremiah 48:30). Rabbi Huna bar Pappa and Rabbi Simon, Rabbi Huna said: At the beginning of Moav’s conception, it was not for the sake of licentiousness, but rather, for the sake of Heaven. Thus it is stated: His offshoots [badav] are not like that [lo khen]. They [Moav’s descendants] did not act for the sake of Heaven, but for the sake of licentiousness, as it is stated: “Israel was residing in Shitim, and the people began to engage in licentiousness [with the daughters of Moav]” (Numbers 25:1). Rabbi Simon said: From the beginning of Moav’s conception it was not for the sake of Heaven, but rather, for the sake of licentiousness, as it is stated: “Its fury [evrato]…its lies [badav] are unfounded [lo khen]”– his offshoots [badav] did not act this way [lo khen] – [they did not act] for the sake of licentiousness, but for the sake of Heaven, as it is stated: “She went down to the threshing floor, and acted in accordance with everything that her mother-in-law had commanded her” (Ruth 3:6). Rabbi Levi said: If Moav’s beginning was for the sake of licentiousness, his later act was also for the sake of licentiousness, [and the verse is to be interpreted:] Did his offshoots [badav] not do so as well [lo khen]? “Israel was residing in Shitim…” And if the beginning of his conception was for the sake of Heaven, his end was also for the sake of Heaven, [and the verse is to be interpreted:] Did his offshoots [badav] not do so as well [lo khen]? “She went down to the threshing floor.”

(11) “The elder gave birth to a son, and called his name Moav; he is the ancestor of the Moavites to this day” (Genesis 19:37). “The younger too gave birth to a son, and called his name Ben-Ami, he is the ancestor of Benei Amon to this day” (Genesis 19:38). “The elder gave birth to a son…” – Rabbi Yudan in the name of Rabbi Aivu: The elder daughter, because she demeaned her father’s honor and called his [her son’s] name Moav, meaning from father, the verse said: “Do not besiege Moav, and do not provoke war with them” (Deuteronomy 2:9) – you may not wage war with them, but you may breach their riverbeds, or burn their stacks of grain with fire. But the younger daughter, because she spared her father’s honor and said: “And she called his name Ben-Ami” – meaning the son of the one who was together with me, the verse states: “Do not besiege them and do not provoke them” (Deuteronomy 2:19) – at all. Rabbi Yehuda ben Rabbi Simon and Rabbi Ḥanin said in the name of Rabbi Yoḥanan: Lot’s daughters were going to violate a transgression, yet they were remembered favorably [by God]. By what merit? It was due to the merit of Moav – the one who [mi] is the father [av], as it is stated in Abraham’s regard: “For I have made you the father of a multitude of nations” (Genesis 17:5).