Shelishi - Bereishis/Genesis - Parshas Vayeira 19:1-20

Two of the angels came to S'dom in the evening. Lot was sitting at the gate of S'dom. Rashi will explain that Lot was sitting at the gate because he had been appointed as a judge that day. When Lot saw the angels, he got up to greet them. Here, the verse says he got up towards them, but it does not say he ran, as it did with Avraham. Lot prostrated himself, falling completely to the ground, face down. This is a full prostration, like what we do on Yom Kippur or Rosh Hashanah, where one spreads out entirely on the ground. Lot did this towards the angels. The verse refers to them as ha-malachim—the angels. These are the two angels who left Avraham: one came to save Lot, and the other to overturn the city.

Rashi notes that here the Torah calls them malachim (angels), whereas earlier, by Avraham, it called them anoshim (men). The reason is that when the Shechinah was with them, as it was by Avraham, they are referred to as men—because the Shechinah gave them a more tangible, human presence. By Lot, who was not as righteous, the Shechinah was not with them, so they are called angels. Another explanation: by Avraham, who had great spiritual power and was accustomed to angels visiting him regularly, they were considered like ordinary men—so the Torah refers to them as men. But by Lot, for whom such visits were rare, they are called angels.

Rashi asks: why did the angels arrive in S'dom in the evening? Angels can travel quickly; it should not have taken them so long to get from Chevron, where Avraham lived, to S'dom. The answer is that these were angels of mercy, and they delayed their arrival, hoping that perhaps Avraham would be able to advocate successfully and defend the people of S'dom, as he was pleading with Hashem to save them. So the angels waited, giving Avraham time to intercede on their behalf.

Rashi explains the phrase "Lot was sitting at the gate of S'dom." The word yoshev is written in a way that can be read as "he was sitting" (past tense), not just "he sits" (present tense). This indicates that on that very day, Lot had been appointed as a judge over the people of S'dom. That is why he was sitting at the city gate, which was the place where judges would sit.

Rashi explains that when Lot saw the angels, he got up to greet them. Where did Lot learn this behavior? He learned it from the house of Avraham—to go out and seek guests, to actively pursue opportunities to do kindness and hospitality. Even though Lot had moved away from Avraham, he still retained some of the positive traits he had learned from him, such as seeking out guests to bring into his home.

Lot said, "Behold, please, my masters, turn now to your servant's house, spend the night, wash your feet, and in the morning you can go on your way." The angels replied, "No, we will stay overnight in the street." Rashi explains that the word suru means to go around or circumvent—in other words, Lot was advising them not to come directly to his house, but to take a roundabout way so the people of S'dom would not notice and cause trouble. Lot first tells them to sleep and then to wash their feet, unlike Avraham, who first told his guests to wash their feet and then to rest. The reason is that Avraham did not want to allow idol worshippers to bring dust from their feet into his house, so he insisted on washing first. Lot, however, wanted the angels to appear as if they had just arrived, so the people of S'dom would not suspect him of hosting guests for several days. Therefore, he told them to sleep first and only then wash their feet. The angels refused Lot's invitation at first, saying they would stay in the street. Rashi explains that from here we learn that it is possible to refuse a lesser person like Lot, but not someone important like Avraham. Eventually, Lot urged them strongly, and they agreed to come to his house.

Rashi explains the phrase "Hinei na Adonai"—"Behold, please, my masters." The first explanation is that Lot was saying, "Now you are my masters, since you have passed by me; I am obligated to host you." Another explanation: Lot was begging them to pay attention and be careful, because the people of S'dom were wicked and might recognize them. He was giving them good advice—to circumvent and take a roundabout way to his house so that the people of S'dom would not notice them entering. This is the correct advice, and that is why he used the word suru—to go around in a way that would not attract attention.

"Suru na" — Rashi explains that this means: "Circumvent the way to my house." In other words, take a roundabout route, not the direct path, so that the people of Sodom will not recognize that you are entering my house. That is why the verse uses the word "Suru" — to go in a way that is not obvious, to avoid being noticed. This is brought from Bereishis Rabbah.

"Velinu verachtzu ragleichem" — Rashi asks: Is it the custom for people to first sleep over and only afterwards wash their feet? And furthermore, by Avraham, he first told them to wash their feet, as it says earlier (Bereishis 18:4). Why does Lot reverse the order? Rashi explains that Lot was concerned: if the people of Sodom would come and see that the guests had already washed their feet, they would accuse him and say, "They must have been here for two or three days already, and you didn't inform us!" Therefore, Lot wanted them to delay washing their feet, so they would appear as if they had just arrived, with dust still on their feet. That is why he first told them to sleep over, and only afterwards to wash their feet.

"Vayomru lo" — Rashi notes that to Avraham, the angels said (Bereishis 18:5), "So shall you do" — they agreed right away to his invitation. But to Lot, they refused at first. From here we learn that one may refuse an invitation from someone of lesser stature, like Lot, but not from someone great, like Avraham. In other words, when Avraham invited them in, they accepted immediately, but with Lot, they initially declined.

"Ki birchov nalin" — Here, the word "ki" is used in the sense of "rather" or "but rather." The angels said to Lot: "We will not turn aside to your house, but rather we will sleep in the street of the city." So "ki" here means "but rather," not "because."

"Vayiftzar bam me'od vayasu eilav vayavo'u el beiso vaya'as lahem mishteh u'matzos afa vayocheilu" — Lot urged the angels very strongly, and so they turned aside to him and came to his house. He made them a feast, and he baked matzos, and they ate. Lot made matzos for them. Why specifically matzos? — perhaps indicating that Lot was keeping the laws of Pesach, as Rashi will explain.

"Vayasu eilav" — Rashi explains: They circumvented the way, taking a roundabout path towards his house, rather than going directly, to avoid being noticed by the people of Sodom.

"Umatzos afa" — Rashi says: It was Pesach. This shows that Lot was apparently keeping the laws of Pesach, which is why he baked matzos for the angels.

"Terem yishkavu ve'anshei ha'ir anshei Sedom nasavu al habayis minar ve'ad zaken kol ha'am mikatze" — Before they had gone to sleep, the people of the city, the people of Sodom, surrounded the house, from young to old, the entire population from every part of the city. Note that someone must have informed everyone, and that the entire city gathered, from the very end of the city. There is discussion about how all the people, even from the farthest ends, came and surrounded the house. Note that the verse repeats "anshei ha'ir anshei Sedom" — the people of the city, the people of Sodom — to emphasize that it was the people themselves, and that they were all evil, which is why they are called "anshei Sedom." The repetition is to stress their wickedness.

Rashi explains that the words "before they lay down, the people of the city, the people of Sodom" are interpreted in Bereishis Rabbah as follows: The phrase "before they lay down" and "the people of the city" were in the mouths of the angels, meaning the angels were asking Lot, "What are these people like? What are their deeds?" And Lot would answer them, "Most of them are wicked." While they were still speaking about them, the verse continues, "the people of Sodom"—meaning, while they were still discussing the people, the people of Sodom surrounded the house. That is the Midrashic explanation.

But the simple meaning of the verse is that "the people of the city" refers to wicked people, and because they were wicked, they are called "the people of Sodom." As the verse says earlier, "the people of Sodom were evil and sinful." So, the term "the people of Sodom" is used because of their wickedness—they were the ones who surrounded the house.

The verse says, "all the people from every end"—meaning, from one end of the city to the other end. There was not a single person among them who protested or objected to what was happening. This shows that there was not even one righteous person among them; everyone in the city was complicit in the evil, and no one stood up to stop it.

The people of Sodom called out to Lot and said to him, "Where are the men who came to you tonight? Bring them out to us so that we may know them." The people were demanding that Lot hand over his guests. The phrase "so that we may know them" is a euphemism, as Rashi will explain, for an immoral act. The people of Sodom were intent on harming Lot's guests, and they surrounded the house, calling out for them to be brought outside.

Rashi explains that the words "so that we may know them" mean for an immoral act, specifically for a forbidden relationship between males. This is similar to the phrase in verse 8, "who have not known a man," which means they have not had relations with a man. So here, the people of Sodom were demanding to commit a sinful act with Lot's guests.

The verse says that Lot went out to them at the entrance, and he closed the door behind him. Lot stepped outside to speak to the people of Sodom, trying to protect his guests by shutting the door behind him so they would not be harmed. He put himself at risk by confronting the mob outside, while making sure his guests were safe inside.

Lot said to them, "Please, my brothers, do not do evil." He pleaded with the people of Sodom not to commit this wicked act. Lot tried to reason with them, addressing them as brothers, and begged them not to harm his guests or do anything wrong.

Lot continued, "Behold, please, I have two daughters who have not known a man. I will bring them out to you, and you can do to them as is good in your eyes. Only to these men do not do anything, for they have come under the shelter of my roof." Lot was so desperate to protect his guests that he offered his own daughters to the mob, saying they had never been with a man. He pleaded with the people not to harm his guests, explaining that they were under his protection, having come into his house. The phrase "under the shelter of my roof" means that Lot felt responsible for their safety, as they were his guests.

Rashi explains that the word "ha'el" here is like "ha'eileh"—"these." In other words, when Lot says "to these men," he is referring to the guests in his house, using the word "ha'el" as a form of "these."

Because for this reason they have come — that you should do this kindness for me, for they have come under the shade of my roof. The Targum translates this as 'in the shade of my protection.' The word 'kora' in the Targum is 'sherusa,' which means protection or shelter. So, the reason I am asking you to do this good for me is because they have come under my protection, under my roof, and it is an honor for me that you do this kindness for them.

The verse says: 'And they said, "Move aside!" And they said, "This one came to sojourn, and he judges — now we will deal worse with you than with them." And they pressed exceedingly upon the man, upon Lot, and they drew near to break the door.' This means that the people of Sodom were angry at Lot for defending his guests. They told him to move aside, meaning to get out of the way, and they accused him: 'You are a stranger who came to live among us, and now you set yourself up as a judge over us?' They threatened him, saying they would do worse to him than to his guests. They pressed hard against Lot and tried to break down the door to get to the guests.

Rashi explains the words 'Vayomru Gesh Hal'ah' — 'And they said, move aside.' This means, come closer to the side, move away from us. In all places in the Torah, the word 'hal'ah' means to move away, to distance oneself. For example, in Bamidbar it says 'Zarah hal'ah' (scatter further away), and in Shmuel, 'Hinei hacheitzi mimcha v'hal'ah' (the arrow is beyond you). So here, 'Gesh hal'ah' means to move to the side, to get away from us. Rashi adds that this is a harsh expression, a rebuke, as if to say, 'We don't care about you.' It's similar to the verse in Yeshayahu: 'Come near to yourself, do not come near me.' Also, in Yeshayahu, 'Gesha li v'eshva' (come near to me and I will sit). Here, it means move to the side so I can pass by and sit next to you. The people were angry at Lot for defending his guests, saying, 'How did you have the nerve to speak up for them?' Because he had offered his daughters to them, they told him, 'Gesh hal'ah,' in a calm tone, but when he defended the guests, they said, 'This one came to sojourn and now he judges us?' — meaning, you are a foreigner among us, and now you set yourself up as a judge and rebuke us.

Rashi explains the word 'delet' — this refers to a revolving door, one that is used to lock and unlock, to open and close the entrance.

The verse says: 'And the men stretched out their hands and brought Lot to them into the house, and they closed the door.' This means that the angels reached out, pulled Lot back into the house to save him from the mob, and then shut the door behind him to protect him from the people of Sodom who were trying to break in.

The verse continues: 'And the men who were at the entrance of the house they struck with blindness, from small to great, and they tried to find the opening.' This means that the angels struck all the people at the entrance with blindness, both young and old, so that they could not find the doorway to enter the house. They groped around, unable to find the entrance, because they had been blinded.

Rashi explains the word 'petach' — this is the opening, the space through which people enter and exit the house. So, when the verse says they could not find the 'petach,' it means they could not find the actual opening of the house to get in or out.

Rashi explains 'basanverim' — this means a blow of blindness. The angels struck the people with blindness so they could not see.

"From the young to the old" — Rashi explains that the younger ones began the sin first. As it says in verse 4, "from the young to the old." Therefore, the punishment began with them. The penalty started with the young ones because they were the first to surround the house and start the wrongdoing, so they were the first to be struck with blindness.

Verse 12: "And the men said to Lot, 'Who else do you have here? A son-in-law, your sons, your daughters, and everything you have in the city — take them out of this place.'" The Malachim ask Lot if he has anyone else in the city, besides his wife and daughters who are in his house. They are telling him to take out anyone who belongs to him, anyone he wants to save, before they destroy the city. The Malachim are trying to find out if there is anyone else Lot wants to save, so they can all leave before the destruction comes.

On the words "Who else do you have here" — Rashi explains the simple meaning of the verse: "Who else do you have in this city, besides your wife and your daughters who are in your house?" The Malachim are asking Lot if there is anyone else, aside from those already with him, that he wants to save.

"A son-in-law, your sons, your daughters" — If you have a son-in-law, or sons, or daughters, take them out from this place. The verse is listing all the possible relatives Lot might have in the city, so he can save them from the impending destruction.

On the words "and your sons" — Rashi explains that this refers to the sons of your married daughters. That is, the children of Lot's daughters who are already married. Rashi also brings a Midrashic explanation: The word "od" (still) in the verse hints to another idea — since the people of Sodom did such a terrible thing, who is left to you that can open their mouth to defend them? All night, Lot had been defending the people of Sodom, speaking well of them to the Malachim, but now there is no defense left for them. Rashi notes that the word "peh" (mouth) is pronounced here instead of "poi" (here), to allude to this idea — is there anyone left who can speak in their defense?

Verse 13: "For we are destroying this place, because their outcry has become great before Hashem, and Hashem has sent us to destroy it." Now Lot knows that they are angels, because they say explicitly that Hashem sent them to destroy the city. Even though earlier Rashi explained that one angel was sent to save Lot and one to destroy Sodom, here they both say "Hashem has sent us" in the plural, because they are both involved in the mission — one to save, one to destroy.

Verse 14: "And Lot went out and spoke to his sons-in-law, the ones who had taken his daughters, and said, 'Get up and leave this place, for Hashem is destroying the city.' But he seemed like a joker in the eyes of his sons-in-law." Lot had two married daughters in the city, and he went to warn their husbands to leave, because Hashem was going to destroy Sodom. But his sons-in-law thought he was joking and did not take him seriously. Rashi explains that the verse mentions both "his sons-in-law" and "the ones who took his daughters" to indicate that there were two married daughters and two engaged daughters — a total of four men, but only the married ones were actually in the city. The engaged ones were still at home with Lot.

On the words "his sons-in-law" — Rashi explains that Lot had two married daughters in the city. These were the ones whose husbands he went out to warn about the destruction of Sodom.

"Lokchei Benosav" — Rashi explains that those who took his daughters refers to the ones who were engaged to his daughters who were still at home. In other words, the daughters who were in the house were betrothed (arussos) to these men, but not yet fully married. So, when the verse refers to those who took his daughters, it means those who were engaged to the daughters who were still living in his house.

As dawn was rising, the angels urged Lot, saying: "Get up, take your wife and your two daughters who are found here, lest you be destroyed in the sin of the city." The angels were pushing Lot to hurry, telling him to take his wife and his two daughters who were present in the house, so that he would not be destroyed together with the city. The phrase "ha-nimtza'os" (who are found) refers to those daughters who were already in the house and ready to be saved. The angels warned Lot that if he delayed, he would be swept away in the punishment of the city, since he was not much better than the rest of the people there, as Rashi will explain. The angels were urging him to act quickly to save himself and his family.

On the words "Va-ya'itzu" — Rashi explains that this means, as the Targum translates, "they pushed him" or "they hurried him." The angels were rushing Lot, urging him to move quickly and not delay.

On "ha-nimtza'os" — Rashi explains that this refers to those who were prepared for you in the house to be saved. In other words, the daughters who were already in the house and ready to be taken out and saved. Rashi adds that there is a Midrashic explanation as well, but this is the straightforward meaning of the verse: those who are present in the house are the ones to be saved.

On "tisa'feh" — Rashi explains that this means "you will be destroyed" or "you will be finished." He brings a proof from Devarim 2:14, where it says "ad tom kol ha-dor" (until the entire generation was finished), and the Targum there translates it as "ad d'saf kol dara" — until the whole generation was finished. So here, "tisa'feh" means to be completely destroyed or wiped out.

"Va-yitmahmah" — Lot hesitated, he delayed. The men (the angels) grabbed his hand, the hand of his wife, and the hands of his two daughters, because of Hashem's mercy on him. They took him out and placed him outside the city. Rashi explains that Lot was delaying because he wanted to save his money. The angels, seeing this, took hold of him and his family to get them out quickly, since Hashem was having mercy on him. Even though it says "they grabbed" in the plural, Rashi explains that one angel was sent to save Lot, and the other was sent to overturn Sodom. But both of them took part in physically removing Lot and his family from the city.

On "Va-yitmahmah" — Rashi explains that Lot delayed in order to save his possessions. He was slow to leave because he wanted to take his money with him, and that's why the angels had to grab him and take him out quickly.

One of the angels was sent as a messenger to save Lot, and his companion was sent to overturn Sodom. That is why the verse later says, “Vayomer himolet” (and he said, escape), in the singular, and not “Vayomru” (and they said), in the plural. Even though both angels held onto Lot and his family to take them out, only one was actually tasked with saving him, while the other was assigned to overturn Sodom.

When the angels brought Lot and his family outside, they told him, “Escape for your life. Do not look behind you, and do not stand anywhere in the entire plain. Escape to the mountain, lest you be destroyed.” The angels were telling Lot not to look back at the destruction, not to remain anywhere in the plain of the Yarden, and to run to the mountain. The reason for not looking back is because Lot was not so much better than the people of Sodom; he was only being saved in the merit of Avraham. Therefore, he was not worthy to witness their punishment. The instruction to escape to the mountain was specifically to Avraham’s area, as Avraham was sitting in the mountain, as mentioned earlier in the Torah. The angels told Lot to run away towards Avraham, who was in Chevron, and not to stay in the plain, which was the area of the Yarden. The word “himolet” means to escape, to slip away, and every time the Torah uses this term, it means to be saved or to escape from danger.

"Himolet al nafshecha"—escape for your life—means: it is enough for you to save lives; do not worry about your possessions. The angels were telling Lot not to be concerned about his money or belongings, but to focus on saving himself and his family.

"Do not look behind you"—you became evil together with them, and you are being saved only in the merit of Avraham. You are not worthy to see their punishment, and you are being saved because of Avraham’s merit, not your own. Therefore, do not look back at the destruction.

"Bechol ha-kikkar"—in the entire plain—refers to the plain of the Yarden, the Jordan valley. The angels instructed Lot not to remain anywhere in this area, but to escape to the mountain.

"Ha-harah himolet"—escape to the mountain—means to run towards Avraham, who was dwelling in the mountain. As it says earlier (Bereishis 12:8), "Vayatek misham ha-harah" (he moved from there to the mountain). Even now, Avraham was sitting there, as it says (Bereishis 13:3), "el ha-makom asher hayah sham aholo batchilah" (to the place where his tent was at first). Even though it says later (Bereishis 13:18), "Vayehal Avram" (Avram pitched his tent), he had many tents, and they extended all the way to Chevron.

"Himolet"—the word means to slip away or escape. Every time the Torah uses the term "himalet" or "himaletah," it means to be saved or to escape. For example, in Yeshayahu 66:7, "ve-hemilita zakhar" (she delivered a male)—meaning the baby slipped out of the womb; in Tehillim 124:7, "ke-tzipor nimlatah" (like a bird that escapes); and in Yeshayahu 46:2, "velo yachlu malet masa" (they could not deliver the burden)—meaning to slip out or escape from a burden. So, "himalet" always means to escape or to be saved from danger.

Lot said to them, “Please, no, my masters.” Rashi explains that the words "Al na Adonai"—please, my masters—can be read as referring to Hashem, not just to the angels. The sages say that this is a holy name, meaning that Lot was addressing Hashem, asking Him not to tell him to escape to the mountain. The proof is that later in the verse, it says "to give life to my soul," which would not be said to angels, but only to Hashem, who has the power to give and take life. The Targum also translates it as a request to Hashem. So, even though Lot was speaking to the angels, he was also praying to Hashem, asking Him not to force him to escape to the mountain. The word "na" is a language of request, as in “please.”

Rashi explains on the words El na Adonai that our Rabbis say this name here is holy, meaning it refers to Hashem. The proof is from the next verse, where it says, "to give life to my soul"—that is something only someone who has the power to kill and to give life can do, which is Hashem. The Targum also translates it as a request to Hashem. So, even though Lot is speaking to the angels, he is really addressing Hashem, asking Him to save him.

The words El na mean: Please do not tell me to escape to the mountain. Lot is requesting not to be sent to the mountain, as he is afraid he will not survive there.

Rashi explains that the word na is a language of request. Whenever you see na in the Torah, it means 'please' or 'I am requesting.'

Lot says, "Behold, please, your servant has found favor in your eyes, and you have increased your kindness that you have done with me, to give life to my soul. But I am not able to escape to the mountain, lest the evil will overtake me and I will die." Lot is expressing gratitude for being saved, but he is afraid that if he tries to escape to the mountain, something bad will happen to him and he will not survive. He is worried that the merit he had while living among the people of Sodom, where he was considered righteous compared to them, will not help him when he is among truly righteous people, and then he will be judged as wicked. Therefore, he is afraid to go to the mountain, where Avraham is, because there he will not be considered as righteous and might not be worthy of being saved.

Rashi explains on the words pen tidbakeni hara'ah—'lest the evil overtake me'—that when Lot was among the people of Sodom, Hashem would see his actions and the actions of the people of the city, and Lot would appear as a tzaddik, worthy of being saved. But when he would come to a tzaddik, like Avraham, then compared to him, Lot would be considered a rasha. This is similar to what the widow of Tzarfat said to Eliyahu: 'Because you have come to me to recall my sin.' Before Eliyahu came, Hashem would see her actions and the actions of her people, and she would be considered righteous among them. But once Eliyahu came, compared to his deeds, she was considered wicked. So too with Lot: among the people of Sodom, he was a tzaddik, but among tzaddikim, he would be considered a rasha.

Lot says, "Behold, please, this city is close to escape there, and it is small. Let me escape there—is it not small?—and let my soul live." Lot is asking to be allowed to escape to the city of Tzoar, which is nearby and small, instead of fleeing to the mountain. He argues that because the city is small, it is less significant, and perhaps it can be spared so that he can survive there.

Rashi explains on the words ha'ir hazos krova—'this city is close'—that its settlement is recent; it was only settled recently. Therefore, its measure of sin is not yet full, and it does not deserve to be destroyed yet. What is the closeness? From the generation of the dispersion (Dor HaPalaga), when people separated and began to settle in their own places, and this was in the year that Peleg died. From then until now is 52 years. Peleg died when Avraham was 48 years old. Peleg lived 209 years after he gave birth to Reu. If you subtract 32 years until Serug was born, and from Serug to Nachor is 30 years, that makes 62. From Nachor to Terach is 29 years, totaling 91. From there until Avraham was born is 70 years, totaling 161. Add the 48 years until Peleg died, and you have 209. That year was the year of the dispersion. When Sodom was destroyed, Avraham was 99 years old. So from the dispersion until now is 52 years. Tzoar delayed its settlement by one year after Sodom and its neighboring cities. That is why it says emalta na—the word na in gematria is 51, meaning Tzoar was settled 51 years ago, compared to Sodom's 52 years. Because its sins are fewer, you can leave it and not destroy it. This is the Midrash. The simple meaning of the verse is that it is a small city, with few people, so it is not significant, and you can let it be, and I will live there.

The meaning of halo mitz'ar hi is: Is it not a small city? Its sins are few, and therefore you can leave it and not destroy it.

"And let my soul live in it." This is the Midrashic interpretation. Rashi brings that the phrase "let my soul live in it" refers to the Midrash, which explains that Lot is asking to be allowed to live in the city of Tzoar, and that his soul should be spared by being allowed to escape there. The Midrash gives a detailed calculation about the years since the generation of the dispersion, showing that Tzoar was settled only recently, and therefore its measure of sin was not yet full, so it could be spared. The phrase "let my soul live in it" is thus understood as a plea for survival through being allowed to escape to Tzoar.

And the simple meaning of the verse is: Is it not a small city, and there are few people in it? You do not need to be strict if you leave it, and let my soul live in it. Rashi explains that, according to the straightforward meaning, Lot is saying to the angels: Tzoar is a small city, with only a few people, so you do not need to be particular about destroying it. You can let it be, and I will live there. In this reading, there is no need for the whole calculation about years or the measure of sin; rather, it is simply a small, insignificant city, and therefore it is not necessary to destroy it along with the rest.

This verse discusses Lot's plea to escape to the city of Tzoar. Lot says, "Behold, please, this city is close to flee there, and it is small; let me escape there, is it not small? And let my soul live." The explanation given is that Lot is asking the angels to allow him to escape to Tzoar, arguing that it is a small city and has not been settled for long, so its sins have not yet reached the point of destruction. Rashi brings both the Midrashic and the simple explanation: the Midrash calculates the years since the dispersion and shows that Tzoar was settled only recently, so its measure of sin is not yet full. The simple meaning is that Tzoar is a small city with few people, so it is not necessary to destroy it, and Lot asks to be allowed to live there.

Questions on Parshas Vayera, Shelishi: The discussion here revolves around the details of Lot's family and the people mentioned in the verses. There are questions about why Rashi interprets certain terms in specific ways, such as who is included in "your sons," "your daughters," and "your sons-in-law." The questions probe why Rashi does not explain "your sons" as Lot's own sons, or as the sons of his sons, and what is meant by "your daughters"—whether it refers to his daughters' daughters. The questions also address the order in which the verse lists Lot's relatives and how Rashi's interpretation is supported by the narrative in the verses, such as the mention of two married daughters in the city and the conversation with his sons-in-law.

Why does Rashi not explain that "your sons" refers to Lot's own sons? The question is raised because the verse lists "your sons" among the people Lot is told to save, but Rashi does not interpret this as referring to Lot's own sons. The discussion explores the reasoning behind Rashi's interpretation and why he does not take the term "your sons" at its most literal meaning.

And furthermore, why does Rashi not explain that "your sons" refers to your grandsons? This question continues the previous one, asking why Rashi does not interpret "your sons" as referring to the sons of Lot's sons, that is, his grandsons. The discussion seeks to clarify Rashi's reasoning for not taking this approach in his commentary.

And furthermore, what is the meaning of "your daughters"—does it refer to your daughters' daughters? This question examines whether the term "your daughters" in the verse could be referring to Lot's granddaughters, that is, the daughters of his daughters, and why Rashi does not interpret it this way.

Here, the verse and Rashi later explain that Lot had two married daughters in the city, as is evident from the narrative where he speaks to his sons-in-law. Therefore, the verse first mentions "son-in-law," and it was known that he did not have married sons in the city. Thus, Rashi explains that the meaning of "your sons" is "the sons of your married daughters." In other words, the verse lists "son-in-law" first, because Lot had two married daughters in the city, and the term "your sons" refers to their children—his grandchildren through his married daughters. This interpretation is necessary because the narrative makes it clear that Lot had no married sons in the city, so "your sons" cannot refer to his own sons, but rather to the sons of his daughters who were married and living in the city.

The verse discusses who is included in the terms "son-in-law" and "your daughters" regarding Lot's family. The question is whether the word "son-in-law" also includes the married daughters themselves, as the plain reading of the verses suggests that the conversation was with the sons-in-law, but it is obvious that their wives—Lot's daughters—are included as well. The reasoning is that if "your sons" refers to the sons of your daughters, it would not make sense that only the sons of your daughters would be saved, but not the daughters themselves. Therefore, it must be that "your daughters" here means the daughters of your daughters, and the married daughters of Lot are included in the term "son-in-law." In other words, the verse is encompassing all of Lot's family members who could be saved, not just the sons-in-law but also their wives, who are Lot's daughters.

This verse explains the difference in the founding times of the cities of the plain. All the other cities were established in the generation of the dispersion (Dor HaPalagah), but Tzoar was founded much closer to the present time, after the other cities. From the generation of the dispersion until now is fifty-two years, so the other cities were established fifty-two years ago, but Tzoar was established only fifty-one years ago. Therefore, the founding of Tzoar is closer to the present by one year compared to the other cities. This is the meaning of the phrase "this city is close"—it is not referring to physical proximity, but rather to the fact that Tzoar's settlement is more recent than the others by one year.