## Ramban on Genesis Chapter 19

###### Ramban on Genesis 19:2:1
[Ramban on Genesis 19:2:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:2:1)

**הִנֶּה נָּא אֲדֹנַי** לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ט:ב'), הִנֵּה נָא אַתֶּם אֲדוֹנִים לִי אַחַר שֶׁעֲבַרְתֶּם עָלַי. וְהַנָּכוֹן שֶׁהוּא לְשׁוֹן תְּחִנָּה, אֲדֹנַי הִנֵּה נָא בֵּית עַבְדְּכֶם, סוּרוּ נָא אֵלַי. וּמִלַּת "סוּרוּ" כְּמוֹ "סוּרָה שְׁבָה פֹה" (רות ד א), "סוּרָה אֲדֹנִי סוּרָה אֵלַי אַל תִּירָא" (שופטים ד יח):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BEHOLD NOW, MY LORDS. Rashi comments: “Behold now you are my lords since you have passed by me” The correct interpretation is that it is an expression of pleadings: “My lords, behold now your servant’s house; turn aside, I pray you, to me” The word *suru* (turn aside) is as in the expressions: *Turn aside (‘surah’), sit down here;*¹⁶⁹ *Turn in (‘surah’), my lord, turn in to me; fear not*.¹⁷⁰

footnotes:
¹⁶⁹ Ruth 4:1.
¹⁷⁰ Judges 4:18.


###### Ramban on Genesis 19:2:2
[Ramban on Genesis 19:2:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:2:2)

וְטַעַם **וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם** לְהַגִּיד לָהֶם שֶׁלֹּא יִתְעַכְּבוּ בָּעִיר אַחַר הַבֹּקֶר, כִּי יָדַע בְּעִנְיַן אַנְשֵׁי הָעִיר וְרִשְׁעָם, אֲבָל הָיָה חוֹשֵׁב כִּי בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ. אוֹ שֶׁרָאָה אוֹתָם כְּהוֹלְכֵי אֳרָחוֹת, לֹא יִתְעַכְּבוּ בָּעִיר, וְאָמַר וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם אִם תִּרְצוּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND YE SHALL RISE UP EARLY, AND GO ON YOUR WAY. The purport of that was to tell them that they should not tarry in the city after the morning for Lot knew the nature of the men of the city and of their wickedness, but he thought, *In the morning light they do it*.¹⁷¹ It may be that he saw them as transients who would not tarry in the city, and so he said, *And ye shall rise up early and go on your way* if you desire.

footnotes:
¹⁷¹ Micah 2:1. But at night they would not know of them. (Tur.)


###### Ramban on Genesis 19:3:1
[Ramban on Genesis 19:3:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:3:1)

**וַיִּפְצַר בָּם מְאֹד** הָיָה לְלוֹט זְכוּת בְּהַפְצִירוֹ בָּהֶם, וְהָיָה לוֹ חֵפֶץ טוֹב בְּהַכְנָסַת אוֹרְחִים, וְהָיוּ מְמָאֲנִים כְּדֵי לְזַכּוֹתוֹ, וְלָכֵן שָׁמְעוּ לוֹ בַּסּוֹף, כִּי מִתְּחִלָּה לֹא הָיוּ רוֹצִים לָבֹא לְבֵיתוֹ, כִּי אֵינוֹ צַדִּיק תָּמִים. וְרַבּוֹתֵינוּ אָמְרוּ (ב"מ פז), מְסָרְבִין לְקָטָן וְאֵין מְסָרְבִין לְגָדוֹל, וְאִם כֵּן יִהְיֶה כְּדֶרֶךְ מוּסַר בְּנֵי אָדָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE URGED THEM GREATLY. His urging them was meritorious on the part of Lot, and he indeed had a sincere desire to welcome wayfarers. They, however, at first refused in order to increase his merit, and therefore they finally listened to him; but originally they did not want to come into his house as he was not a perfectly righteous man. But our Rabbis have said [in order to explain their original refusal]:¹⁷² “One may decline an offer from an inferior person, but not from a superior person.”¹⁷³, (above, 18:5), but with Lot, they at first declined. If so, their declining his offer at first was merely an act of ethical conduct.

footnotes:
¹⁷² Baba Metzia 87a.
¹⁷³ Hence, to Abraham the angels immediately said, So do, as thou hast said


###### Ramban on Genesis 19:5:1
[Ramban on Genesis 19:5:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:5:1)

**וְנֵדְעָה אֹתָם** כַּוָּנָתָם לְכַלּוֹת אֶת הָרֶגֶל מִבֵּינֵיהֶם כְּדִבְרֵי רַבּוֹתֵינוּ (סנהדרין קט), כִּי חָשְׁבוּ שֶׁבַּעֲבוּר טוֹבַת אַרְצָם שֶׁהִיא כְּגַן ה' יָבֹאוּ שָׁם רַבִּים, וְהֵם הָיוּ מוֹאֲסֵי הַצְּדָקָה. אֲבָל לוֹט בְּעָשְׁרוֹ וּמָמוֹנוֹ בָּא אֲלֵיהֶם, אוֹ שֶׁבִּקֵּשׁ מֵהֶם רְשׁוּת, אוֹ שֶׁקִּבְּלוּהוּ לִכְבוֹד אַבְרָהָם. וְהַכָּתוּב מֵעִיד שֶׁזֹּאת כַּוָּנָתָם, שֶׁנֶּאֱמַר (יחזקאל טז מט) "הִנֵּה זֶה הָיָה עֲוֹן סְדֹם אֲחוֹתֵךְ גָּאוֹן שִׂבְעַת לֶחֶם וְשַׁלְוַת הַשְׁקֵט הָיָה לָהּ וְלִבְנוֹתֶיהָ וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה". וּמָה שֶׁאָמַר (בראשית י"ג:י"ג) "רָעִים וְחַטָּאִים לַה' מְאֹד", שֶׁהָיוּ מַכְעִיסִים וּמוֹרְדִים בְּשַׁלְוָתָם וּבְעִנּוּי הָאֶבְיוֹנִים, וְהוּא שֶׁאָמַר (יחזקאל טז נ) "וַתִּגְבְּהֶינָה וַתַּעֲשֶׂינָה תוֹעֵבָה לְפָנָי וָאָסִיר אֶתְהֶן כַּאֲשֶׁר רָאִיתִי". וְעַל דַּעַת רַבּוֹתֵינוּ (עיין סנהדרין קט) הָיוּ בָּהֶם כָּל מִדּוֹת רָעוֹת, אֲבָל נִגְמַר דִּינָם עַל אוֹתוֹ הֶעָוֹן, מִפְּנֵי שֶׁלֹּא הֶחֱזִיקוּ יַד עָנִי וְאֶבְיוֹן, כִּי הָיוּ תְּדִירִים בְּאוֹתוֹ עָוֹן יוֹתֵר מִכֻּלָּם. וְגַם כִּי כָל הָעַמִּים עוֹשִׂים צְדָקוֹת עִם רֵעֵיהֶם וְעִם עֲנִיֵּיהֶם, לֹא הָיָה בְּכָל הַגּוֹיִם כִּסְדוֹם לְאַכְזָרִיּוּת. וְדַע כִּי מִשְׁפַּט סְדוֹם הָיָה לְמַעֲלַת אֶרֶץ יִשְׂרָאֵל, כִּי הִיא מִכְּלַל נַחֲלַת ה' וְאֵינָהּ סוֹבֶלֶת אַנְשֵׁי תּוֹעֵבוֹת, וְכַאֲשֶׁר תָּקִיא אֶת הַגּוֹי כֻּלּוֹ מִפְּנֵי תּוֹעֲבוֹתָם הִקְדִּימָה וְקָאֲתָה אֶת הָעָם הַזֶּה שֶׁהָיוּ רָעִים מִכֻּלָּם לַשָּׁמַיִם וְלַבְּרִיּוֹת, וְשָׁמְמוּ עֲלֵיהֶם הַשָּׁמַיִם וְהָאָרֶץ וְהֻשְׁחֲתָה הָאָרֶץ בְּלֹא רְפוּאָה לְעוֹלָם, מִפְּנֵי שֶׁבַּעֲבוּר טוֹבָה נִתְגָּאוּ. וְרָאָה הקב"ה שֶׁיִּהְיֶה לְאוֹת לִבְנֵי מֶרִי, לְיִשְׂרָאֵל הָעֲתִידִים לְיָרְשָׁהּ, כַּאֲשֶׁר הִתְרָה בָּהֶן "גָּפְרִית וָמֶלַח שְׂרֵפָה כָל אַרְצָהּ כְּמַהְפֵּכַת סְדֹם וַעֲמֹרָה אַדְמָה וּצְבוֹיִם אֲשֶׁר הָפַךְ ה' בְּאַפּוֹ וּבַחֲמָתוֹ" (דברים כט כב), כִּי יֵשׁ בָּאֻמּוֹת רָעִים וְחַטָּאִים מְאֹד וְלֹא עָשָׂה בָּהֶם כָּכָה, אֲבָל לְמַעֲלַת הָאָרֶץ הַזֹּאת הָיָה הַכֹּל, כִּי שָׁם הֵיכַל ה'. וְעוֹד אֲנִי עָתִיד לְבָאֵר זֶה בְּסֵדֶר אַחֲרֵי מוֹת (ויקרא יח כד), אִם יְחַיֵּנִי הַמֵּמִית וְהַמְּחַיֶּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND WE SHALL KNOW THEM. Their intention was to stop people from coming among them, as our Rabbis have said,¹⁷⁴ for they thought that because of the excellence of their land, which was *as the garden of the Eternal*,¹⁷⁵ many will come there, and they despised charity. Lot, however, came to them with his riches and wealth [and was given permission to live in Sodom because] he either asked permission of them, or that they accepted him in honor of Abraham.
Now Scripture testifies that this was the intent of the people of Sodom, as it is said, *Behold, this was the iniquity of thy sister Sodom: pride, fullness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy*.¹⁷⁶ The verse stating, *And the men of Sodom were wicked and sinners against the Eternal exceedingly*,¹⁷⁷ really means that they continued provoking and rebelling against Him with their ease and the oppression of the poor. It is this thought which Scripture expresses by saying, *And they were haughty, and committed abomination before Me; therefore I removed them when I saw it*.¹⁷⁸
In the opinion of our Rabbis,¹⁷⁹ all evil practices¹⁸⁰) were rampant among them. Yet their fate was sealed because of this sin — i.e., they did not strengthen the hand of the poor and needy — since this sin represented their usual behavior more than any other. Besides, since all peoples act righteously towards their friends and their poor, there was none among all the nations who matched Sodom in cruelty.
Know that the judgment of Sodom was due to the superiority of the Land of Israel since Sodom is part of *the inheritance of the Eternal*,¹⁸¹ and it does not suffer men of abominations. And just as it later vomited out a whole nation on account of their abominations,¹⁸² so it now anticipated and saw that this entire people behaved worse than all nations towards Heaven and mankind. It thus laid waste heaven and earth for them, and the land was destroyed forever, never to be restored, since they became haughty on account of the goodness that was bestowed on them. The Holy One, blessed be He, thus made Sodom *a token against the rebellious children*,¹⁸³ that is, against the children of Israel who were destined to inherit it, even as He warned them: *The whole land thereof is brimstone, and salt, and a burning… like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the Eternal overthrew in His anger, and in His wrath*.¹⁸⁴ For there have been among nations those who were evil and exceedingly sinful, and yet He did not do to them as He did to Sodom. However it was all on account of the superiority of this land for there is the *temple of the Eternal*.¹⁸⁵ I plan to explain this in *Seder Achrei Moth*,¹⁸⁶ if He Who taketh life and giveth life will sustain me in life.

footnotes:
¹⁷⁴ Sanhedrin 109a.
¹⁷⁵ Above, 13:10.
¹⁷⁶ Ezekiel 16:49.
¹⁷⁷ Above, 13:13. This would seem to indicate that they sinned only against G-d but not against their fellow man.
¹⁷⁸ Ezekiel 16:50.
¹⁷⁹ Sanhedrin 109a.
¹⁸⁰ Such as blasphemy, bloodshed, etc. (Ibid.
¹⁸¹ II Samuel 20:19.
¹⁸² See Leviticus 18:25.
¹⁸³ Numbers 17:25.
¹⁸⁴ Deuteronomy 29:22.
¹⁸⁵ Jeremiah 7:4.
¹⁸⁶ Leviticus 18:24.


###### Ramban on Genesis 19:8:1
[Ramban on Genesis 19:8:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:8:1)

**אוֹצִיאָה נָּא אֶתְהֶן אֲלֵיכֶם** מִתּוֹךְ שִׁבְחוֹ שֶׁל הָאִישׁ הַזֶּה בָּאנוּ לִידֵי גְּנוּתוֹ, שֶׁהָיָה טוֹרֵחַ מְאֹד עַל אַכְסַנְיָא שֶׁלּוֹ לְהַצִּיל אוֹתָם מִפְּנֵי שֶׁבָּאוּ בְּצֵל קוֹרָתוֹ, אֲבָל שֶׁיְּפַיֵּס אַנְשֵׁי הָעִיר בְּהֶפְקֵר בְּנוֹתָיו – אֵין זֶה כִּי אִם רֹעַ לֵב, שֶׁלֹּא הָיָה עִנְיַן הַזִּמָּה בַּנָּשִׁים מְרֻחָק בְּעֵינָיו, וְלֹא הָיָה עוֹשֶׂה לִבְנוֹתָיו חָמָס גָּדוֹל כְּפִי דַּעְתּוֹ. לְכָךְ אָמְרוּ רַבּוֹתֵינוּ (תנחומא וירא יב), בְּנֹהַג שֶׁבָּעוֹלָם אָדָם מוֹסֵר עַצְמוֹ עַל בְּנוֹתָיו וְעַל אִשְׁתּוֹ, וְהוֹרֵג אוֹ נֶהֱרָג, וְזֶה מוֹסֵר בְּנוֹתָיו לְהִתְעוֹלֵל בָּהֶן. אָמַר לוֹ הקב"ה, לְעַצְמְךָ אַתָּה מְשַׁמְּרָן. וְהִנֵּה לוֹט הָיָה מִתְיָרֵא עֲלֵיהֶם כִּי הָיָה חוֹשֵׁב שֶׁהֵם אֲנָשִׁים, אֲבָל כַּאֲשֶׁר הִכּוּ בַּסַּנְוֵרִים אֶת אַנְשֵׁי הָעִיר וְאָמְרוּ לוֹ "כִּי מַשְׁחִתִים אֲנַחְנוּ אֶת הַמָּקוֹם הַזֶּה וַיְשַׁלְּחֵנוּ ה' לְשַׁחֲתָהּ", אָז הִכִּיר בָּהֶם וְהֶאֱמִין לַעֲשׂוֹת כָּל אֲשֶׁר צִוּוּ. וְדַע וְהָבֵן כִּי עִנְיַן פִּילֶגֶשׁ בַּגִּבְעָה (שופטים יט) אַף עַל פִּי שֶׁהוּא נִדְמֶה לָעִנְיָן הַזֶּה אֵינֶנּוּ כָּמוֹהוּ לָרֹעַ, כִּי הָרְשָׁעִים הָהֵם לֹא הָיָה דַּעְתָּם לְכַלּוֹת הָרֶגֶל מִמְּקוֹמָם, אֲבָל הָיוּ שְׁטוּפֵי זִמָּה וְרָצוּ גַּם בְּמִשְׁכַּב הָאִישׁ הָאוֹרֵחַ, וְכַאֲשֶׁר הוֹצִיאוּ אֲלֵיהֶם פִּילַגְשׁוֹ נִתְפַּיְּסוּ בָּהּ. וְהָאִישׁ הַזָּקֵן שֶׁאָמַר לָהֶם "הִנֵּה בִתִּי הַבְּתוּלָה וּפִילַגְשֵׁהוּ אוֹצִיאָה נָּא אוֹתָם וַעֲשׂוּ לָהֶם הַטּוֹב בְּעֵינֵיכֶם" (שם יט כד), יוֹדֵעַ הָיָה שֶׁלֹּא יַחְפְּצוּ בְּבִתּוֹ וְלֹא יַעֲשׂוּ עִמָּהּ רָעָה, וְעַל כֵּן לֹא אָבוּ לִשְׁמֹעַ לוֹ, וְכַאֲשֶׁר הוֹצִיא אֶת פִּילַגְשׁוֹ לְבַדָּהּ שָׁתְקוּ מִמֶּנּוּ. וְהָאִישׁ בַּעַל הַבַּיִת גַּם הָאוֹרֵחַ כֻּלָּם הָיוּ חֲפֵצִים לְהַצִּיל אֶת הָאִישׁ בְּפִילַגְשׁוֹ, כִּי פִּילֶגֶשׁ הָיְתָה לֹא אֵשֶׁת אִישׁ, וּכְבָר זָנְתָה עָלָיו. וּבַפֶּרֶץ הַהוּא עוֹד לֹא הָיוּ בּוֹ כָּל אַנְשֵׁי הָעִיר כַּאֲשֶׁר בִּסְדוֹם שֶׁנֶּאֱמַר בּוֹ "מִנַּעַר וְעַד זָקֵן כָּל הָעָם מִקָּצֶה", אֲבָל בַּגִּבְעָה נֶאֱמַר וְהִנֵּה "אַנְשֵׁי הָעִיר אַנְשֵׁי בְנֵי בְלִיַּעַל" (שם יט כב) מִקְצָתָם שֶׁהָיוּ שָׂרִים וְתַקִּיפִים בָּעִיר, כְּמוֹ שֶׁאָמַר הָאִישׁ (שם כ ה) "וַיָּקֻמוּ עָלַי בַּעֲלֵי הַגִּבְעָה", וְעַל כֵּן לֹא מִחוּ הָאֲחֵרִים בְּיָדָם. וְהִנֵּה פִּנּוֹת כָּל הָעָם מִכָּל שִׁבְטֵי יִשְׂרָאֵל רָצוּ לַעֲשׂוֹת גָּדֵר גָּדוֹל בַּדָּבָר לְהָמִית אוֹתָם, שֶׁנֶּאֱמַר (שם כ יג) "וְעַתָּה תְּנוּ אֶת הָאֲנָשִׁים בְּנֵי בְלִיַּעַל אֲשֶׁר בַּגִּבְעָה וּנְמִיתֵם". וְדָבָר בָּרוּר הוּא שֶׁלֹּא הָיוּ חַיָּבִין מִיתָה בְּדִין תּוֹרָה, שֶׁלֹּא עָשׂוּ מַעֲשֶׂה זוּלָתִי עִנּוּי הַפִּילֶגֶשׁ הַזּוֹנָה, וְלֹא נִתְכַּוְּנוּ לַמִּיתָה שֶׁלָּהּ, וְגַם לֹא מֵתָה בְּיָדָם, וַיְשַׁלְּחוּהָ מֵאִתָּם כַּעֲלוֹת הַשַּׁחַר, וְהָלְכָה מֵאִתָּם לְבֵית אֲדוֹנֶיהָ וְאַחַר כָּךְ מֵתָה, אוּלַי נֶחְלְשָׁה מֵרֹב הַבִּיאוֹת וְנִתְקָרְרָה בַּפֶּתַח עַד הָאוֹר וּמֵתָה שָׁם. אֲבָל מִפְּנֵי שֶׁהָיוּ חֲפֵצִים וְאוֹמְרִים לַעֲשׂוֹת נְבָלָה כְּאַנְשֵׁי סְדוֹם, רָאוּ הַשְּׁבָטִים לַעֲשׂוֹת סְיָג לַתּוֹרָה, שֶׁלֹּא יֵעָשֶׂה וְלֹא יֵאָמֵר כֵּן בְּיִשְׂרָאֵל, כְּמוֹ שֶׁאָמְרוּ "וּנְבַעֲרָה רָעָה מִיִּשְׂרָאֵל" (שם). וְזֶה הַדִּין הוּא מִמָּה שֶׁאָמְרוּ רַבּוֹתֵינוּ (סנהדרין מו), בֵּית דִּין מַכִּין וְעוֹנְשִׁין שֶׁלֹּא מִן הַתּוֹרָה, וְלֹא לַעֲבֹר עַל דִּבְרֵי תוֹרָה אֶלָּא לַעֲשׂוֹת סְיָג לַתּוֹרָה. וְשֵׁבֶט בִּנְיָמִין לֹא הִסְכִּימוּ בְּדָבָר זֶה, שֶׁלֹּא הָיָה בָּהֶם חִיּוּב מִיתָה בְּעִנּוּי הַפִּלֶגֶשׁ. וְאוּלַי הִקְפִּידוּ עוֹד בְּנֵי בִּנְיָמִין עַל אֲשֶׁר לֹא שָׁלְחוּ לָהֶם מִתְּחִלָּה, וְעָשׂוּ הַהַסְכָּמָה שֶׁלֹּא מִדַּעְתָּם. וּלְפִי דַּעְתִּי שֶׁזֶּה עָנְשָׁם שֶׁל יִשְׂרָאֵל לְהִנָּגֵף בַּתְּחִלָּה, מִפְּנֵי שֶׁלֹּא הָיְתָה הַמִּלְחָמָה נַעֲשֵׂית מִן הַדִּין, וְהַגָּדֵר עַצְמוֹ – עַל שֵׁבֶט בִּנְיָמִין הָיָה מוּטָל לַעֲשׂוֹתוֹ וְלֹא עֲלֵיהֶם, שֶׁמִּצְוָה עַל הַשֵּׁבֶט לָדוּן אֶת שִׁבְטוֹ (ספרי קמד). וְהִנֵּה שְׁתֵּי הַכִּתּוֹת רְאוּיוֹת לְהֵעָנֵשׁ, כִּי בִּנְיָמִין מַרְשִׁיעַ, שֶׁאֵינוֹ חוֹשֵׁשׁ לְיַסֵּר הָרָעִים וְלֹא לִגְעֹר בָּהֶם כְּלָל, וְיִשְׂרָאֵל עוֹשִׂין מִלְחָמָה שֶׁלֹּא מִן הַדִּין, וְגַם אֶת פִּי ה' לֹא שָׁאֲלוּ בָּזֶה, אֲבָל אָמְרוּ "מִי יַעֲלֶה לָּנוּ בַתְּחִלָּה לַמִּלְחָמָה עַל בְּנֵי בִנְיָמִין" (שופטים כ יח), כִּי מֵעַצְמָם הִסְכִּימוּ לַמִּלְחָמָה עַל כָּל פָּנִים. וְכֵן לֹא שָׁאֲלוּ בְּעִנְיַן הַנִּצּוּחַ "אִם תִּתְּנֵם בְּיָדִי" כִּי בָּטְחוּ בִּזְרוֹעַ בָּשָׂר, שֶׁהָיוּ רַבִּים מְאֹד, כִּי עַתָּה כְּמוֹהֶם עֲשָׂרָה פְּעָמִים וְיוֹתֵר, וְלֹא שָׁאֲלוּ אֶלָּא "מִי יַעֲלֶה לָּנוּ בַתְּחִלָּה", וְהוּא כְּמוֹ גּוֹרָל בֵּינֵיהֶם, אוּלַי הָיָה כָּל שֵׁבֶט אוֹמֵר "לֹא אֶעֱלֶה אֲנִי תְּחִלָּה", אוֹ אוֹמֵר "אֲנִי רִאשׁוֹן", וְהקב"ה הֵשִׁיב כְּפִי שְׁאֵלָתָם "יְהוּדָה בַּתְּחִלָּה", לֵאמֹר כִּי יְהוּדָה הוּא בָּרֹאשׁ לְעוֹלָם, "כִּי בִיהוּדָה בָּחַר ה' לְנָגִיד" (דהי"א כח ד), וּלְכָךְ לֹא אָמַר "יְהוּדָה יַעֲלֶה" כִּשְׁאָר הַמְּקוֹמוֹת (עיין שופטים א ב), כִּי לֹא הִרְשָׁה אוֹתָם, אֲבָל לֹא מְנָעָם וְלֹא אָמַר לָהֶם "לֹא תַעֲלוּ וְלֹא תִלָּחֲמוּ" מִפְּנֵי עָנְשׁוֹ שֶׁל בִּנְיָמִין. וְהִנֵּה הָלַךְ הַשֵּׁם עִם שְׁנֵיהֶם בְּקֶרִי וְהִנִּיחָם לַמִּקְרִים, וּבְנֵי בִּנְיָמִין הָיוּ גִּבּוֹרִים וְעָרֵיהֶם בְּצוּרוֹת, וְהִשְׁחִיתוּ בְּיִשְׂרָאֵל הַבּוֹטְחִים בִּזְרוֹעַ בָּשָׂר, וְהוֹסִיפוּ עֹנֶשׁ עַל עָנְשָׁם, כִּי דַּי הָיָה לָהֶם לְהַבְרִיחַ יִשְׂרָאֵל מִן הַגִּבְעָה, וְהֵם הִכּוּ בָּהֶם לְמַשְׁחִית אֵיבַת עוֹלָם וְהִפִּילוּ מֵהֶם עַם רַב וְעָצוּם כ"ב אֲלָפִים. וְהִנֵּה יִשְׂרָאֵל כַּאֲשֶׁר הֻכּוּ מַכָּה רַבָּה נוֹדְעָה לָהֶם שִׁגְגָתָם כִּי עָשׂוּ מִלְחָמָה עִם אֲחֵיהֶם שֶׁלֹּא בִּרְשׁוּת גָּבוֹהַּ וְשֶׁלֹּא כְּדִין תּוֹרָה, וְעַל כֵּן שָׁאֲלוּ בַּיּוֹם הַשֵּׁנִי "הַאוֹסִיף לָגֶשֶׁת לַמִּלְחָמָה עִם בְּנֵי בִנְיָמִן אָחִי" (שם כ כג), וְהִזְכִּירוּ עַתָּה הָאַחְוָה, לִשְׁאֹל אִם הוּא אוֹסֵר עֲלֵיהֶם הַמִּלְחָמָה. וְהַשֵּׁם הִרְשָׁה אוֹתָם עַתָּה בַּיּוֹם הַשֵּׁנִי, וְאָמַר "עֲלוּ אֵלָיו", כִּי עַתָּה מֻתָּר לָהֶם לִדְרֹשׁ דַּם אֲחֵיהֶם הַשָּׁפוּךְ. וְהֵם לֹא שָׁאֲלוּ הַנִּצּוּחַ, כִּי עֲדַיִן הָיוּ בּוֹטְחִים בְּרֻבָּם לְנַצֵּחַ עַל כָּל פָּנִים, וְהַשֵּׁם לֹא בֵּאֵר לָהֶם רַק כִּי הַמִּלְחָמָה מֻתֶּרֶת לָהֶם, וּמִפְּנֵי שֶׁעֲדַיִן לֹא נִתְכַּפֵּר עָנְשָׁם הָרִאשׁוֹן נָפְלוּ מֵהֶם גַּם בַּיּוֹם הַשֵּׁנִי י"ח אֲלָפִים. וּבַיּוֹם הַשְּׁלִישִׁי גָּזְרוּ תַּעֲנִית וַיָּצוּמוּ וַיִּבְכּוּ לִפְנֵי ה', וְהִקְרִיבוּ עוֹלוֹת לְכַפֵּר עַל הִרְהוּרֵי הַלֵּב אֲשֶׁר בָּטְחוּ בִּזְרֹעָם, וְהִקְרִיבוּ שְׁלָמִים וְהֵם שַׁלְמֵי תּוֹדָה, כִּי רָאוּ עַצְמָם כְּאִלּוּ כֻּלָּם פְּלֵטִים מֵחֶרֶב בִּנְיָמִין, וְזֶה מִשְׁפַּט כָּל הַנִּמְלָטִים לְהַקְרִיב תּוֹדָה, כְּעִנְיָן שֶׁנֶּאֱמַר (תהלים קז כב) "וְיִזְבְּחוּ זִבְחֵי תוֹדָה וִיסַפְּרוּ מַעֲשָׂיו בְּרִנָּה", וְכָתוּב (שם כז ו) "וְעַתָּה יָרוּם רֹאשִׁי עַל אֹיְבַי סְבִיבוֹתַי וְאֶזְבְּחָה בְאָהֳלוֹ זִבְחֵי תְרוּעָה אָשִׁירָה וַאֲזַמְּרָה לַה'". וְהִנֵּה הָיוּ בִּשְׁנֵי הַיָּמִים הַמֵּתִים מִיִּשְׂרָאֵל אַרְבָּעִים אֶלֶף, וּמִבִּנְיָמִן נָפְלוּ בַּסּוֹף כ"ה אֲלָפִים אַנְשֵׁי חַיִל (שופטים כ לה), וּמֵעִיר מְתֹם עַד כָּל הַנִּמְצָא (שם כ מח) רַבִּים, וְיִתָּכֵן שֶׁיִּהְיוּ ט"ו אֲלָפִים בֵּין אֲנָשִׁים וְנָשִׁים וְהַטַּף, וְהָיָה עֹנֶשׁ שְׁתֵּי הַכִּתּוֹת בְּשָׁוֶה. וּמַה נִּכְבְּדוּ דִּבְרֵי רַבּוֹתֵינוּ (סנהדרין קג) שֶׁהָיָה הַקֶּצֶף בְּפִסְלוֹ שֶׁל מִיכָה, אָמַר הקב"ה בִּכְבוֹדִי לֹא מְחִיתֶם בִּכְבוֹד בָּשָׂר וָדָם מְחִיתֶם, לוֹמַר בִּכְבוֹדִי לֹא מְחִיתֶם, בִּמְחֻיְּבֵי מִיתָה וּפוֹשְׁטִים יְדֵיהֶם בָּעִקָּר, בִּכְבוֹד בָּשָׂר וָדָם מְחִיתֶם יוֹתֵר מִשּׁוּרַת הַדִּין. וְעַל כֵּן סִכֵּל עֲצַת שְׁתֵּי הַכִּתּוֹת וְאִמֵּץ אֶת לְבָבָם, וְלֹא זָכְרוּ בְּרִית אַחִים. וְאַחַר הַמַּעֲשֶׂה נִתְחָרְטוּ, כְּמוֹ שֶׁנֶּאֱמַר (שופטים כא ב) "וַיָּבֹא הָעָם בֵּית אֵל וַיֵּשְׁבוּ שָׁם עַד הָעֶרֶב לִפְנֵי הָאֱלֹהִים וַיִּבְכּוּ בְּכִי גָּדוֹל וַיֹּאמְרוּ לָמָה ה' אֱלֹהֵי יִשְׂרָאֵל הָיְתָה זֹאת בְּיִשְׂרָאֵל לְהִפָּקֵד הַיּוֹם מִיִּשְׂרָאֵל שֵׁבֶט אֶחָד", כִּי הִכִּירוּ טָעוּתָם וְעָנְשָׁם. וְהִנֵּה בְּדֶרֶךְ גְּרָרָא פֵּרַשְׁנוּ עִנְיַן מַהוּתָם, וְאֵינוֹ מְבֹאָר, וְהִזְכַּרְנוּ סִבּוֹתָיו:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
LET ME, I PRAY YOU, BRING THEM OUT UNTO YOU. From the praise of this man Lot we have come to his disgrace: he made every effort on behalf of his guests in order to save them because they came under the shadow of his roof, but he is ready to appease the men of the city by abandoning his daughters to prostitution! This bespeaks nothing but an evil heart for it shows that the matter of prostitution of women was not repugnant to him, and that in his opinion he would not be doing such great injustice to his daughters. It is for this reason that our Rabbis have said,¹⁸⁷ “It is the custom of the world that a man fights to the death for the honor of his daughters and his wife, to slay or to be slain, but this man hands over his daughters for dishonor. Said the Holy One, blessed be He, to him, ‘It is for yourself that you keep them.’”¹⁸⁸
Now Lot was fearful [for the welfare of the angels] as he thought that they were men, but when they smote the men of the city with blindness and they said to him, *For we will destroy this place… and the Eternal hath sent us*,¹⁸⁹ then he recognized them and believed in doing whatever they commanded him.
Know and understand that the matter of the concubine of Gibeah,¹⁹⁰ even though it resembles this affair, does not attain the degree of evil of the inhabitants of Sodom. Those wicked ones of Gibeah had no intention of stopping people from coming among them. Rather, they were steeped in immorality and desired sexual relations with the wayfarer, and when he brought his concubine out to them, they were satisfied with her.¹⁹¹, Verse 25. The old man [who had invited the wayfarer to his house] and who said to the men of Gibeah, *Behold, here is my daughter, a virgin, and his concubine; I will bring them out now… and do with them what seemeth good unto you*,¹⁹², Verse 24. knew that they would not want his daughter and that they would not harm her. This was why they refused to listen to him. And when he finally turned his concubine alone outdoors to them, they ceased molesting him. Now the master of the house, as well as the guest, both wanted to save the man through his concubine, as a concubine does not have the status of a man’s wife. Besides, she had already played the harlot against him.¹⁹³, Verse 2. In that breach, too, not all of the men of the city were involved as they were in Sodom, concerning which it is said, *Both young and old, all the people from every quarter*,¹⁹⁴ while of Gibeah it is said, *Behold, the men of the city, certain base fellows*¹⁹⁵ — only some of them, those who were the rulers and strong men of the city, even as the man said in relating the incident, *And the masters of Gibeah*¹⁹⁶ [rather than *anshei*] Gibeah.” The J.P.S. translation, however, renders it: *And the men of Gibeah rose against me*. *rose against me*.¹⁹⁷ This was why the others did not protest against them. *Now the chiefs of all the people, of all the tribes of Israel*¹⁹⁸, Verse 2. wanted to erect a great guard in the matter of immorality by slaying them, as it is said, *Now therefore deliver up the men, the base fellows that are in Gibeah, that we may put them to death*.¹⁹⁹, Verse 13. It is clear that according to the law of the Torah they were not guilty of the death-penalty as they had done no deed exclusive of the torture of the concubine — harlot. They did not intend her death, nor did she die at their hands for *they let her go at the approach of dawn*,²⁰⁰, 19:25. and she walked from them to her master’s house and after that she died,²⁰¹, Verse 26. weakened perhaps by her numerous violations, and chilled while lying at the door until it was light, and there she died. But because the men of Gibeah had wanted to do a shameful deed just as the men of Sodom, the tribes saw fit “to make a fence unto the Torah” so that this should never again happen or be contemplated in Israel, even as they said, *And that we may put away evil from Israel*.²⁰², 20:13. This judgment has its origin in the principle which our Rabbis have stated:²⁰³ “The Court may administer stripes and the death penalty which are not authorized by the Torah. However, they may not do this [with the intent of instituting a law which] transgresses the words of the Torah but only for the purpose of erecting a fence around the Torah.”²⁰⁴ The tribe of Benjamin, however, did not consent to this²⁰⁵ as they were not guilty of the death-penalty for violating the concubine. Perhaps the Benjamites were also provoked by the fact that the tribes did not communicate with them first and reached a consensus without asking for their opinion.
In my opinion, this [failure to consult Benjamin] caused Israel’s punishment which resulted in their being routed at first since the war was done not in accordance with the law. The obligation of making “the fence”²⁰⁶ lay upon the tribe of Benjamin, and not upon them, as it is the tribe itself that is obligated to judge its constituents.²⁰⁷
Thus both parties were deserving of punishment. Benjamin sinned by not bothering to punish the wicked ones or even rebuke them. Israel sinned by making war not in accordance with the law, *and they asked not counsel at the mouth of the Eternal*²⁰⁸ on this matter. Instead they questioned G-d and said, *Who shall go up for us first to battle against the children of Benjamin?*²⁰⁹ They themselves had decided to do battle in any case. Similarly, they did not inquire concerning the outcome of the battle, “If Thou wilt give them into my hand,” since they relied on their man-power which was exceedingly great as they were now more than ten times [as numerous as the Benjamites].²¹⁰, Verse 17) while the Benjamites numbered twenty-six thousand (*ibid.*, Verse 15). All they asked was, *Who shall go up for us first*,²⁰⁹ this being like casting lots among them. Perhaps each tribe was saying, “I will not go up first,” or each tribe was saying, “I will be first.”²¹¹ And the Holy One, blessed be He, answered in accordance with their question: *Judah first*,²⁰⁹ meaning Judah is always first, *For He hath chosen Judah to be prince*.²¹² This was why He did not say, “Judah shall go up,” as in other places,²¹³ for He did not give them permission. However, He did not stop them, and neither did he tell them, *Go not up, neither fight*,²¹⁴ because of the merited punishment of the Benjamites. Thus did G-d walk with both of them by chance, leaving them to natural circumstances. Accordingly, the Benjamites, who were valiant men and whose cities were well fortified, destroyed the Israelites who had “made flesh their arm of strength.”²¹⁵ But now the Benjamites compounded their merited punishment. It would have been sufficient for them to drive the Israelites away from Gibeah. Instead, they killed them, *seeking to destroy them by a perpetual hatred*,²¹⁶ and they slew the mighty number of twenty-two thousand of their people.²¹⁷ Now when the Israelites suffered such a great defeat they became aware of their error, namely, that they did battle with their brethren without receiving Divine permission and engaged in a battle which was not in accordance with the law of the Torah. Therefore, on the second day they asked, *shall I again draw nigh to battle against the children of Benjamin my brother?*²¹⁸, Verse 23. Now they mentioned the brotherhood among them, asking whether He forbids them to do battle. But now on the second day, G-d permitted them, saying, *Go up against him*,²¹⁸, Verse 23. as it was now permissible for them to avenge the spilled blood of their brethren.²¹⁹ However, they did not ask whether they will be victorious because they were still relying upon their superior numbers to bring victory under all circumstances. But since G-d had explained to them only that the battle was permissible to them, and since their first sin had not yet been atoned for, there fell among them also on the second day eighteen thousand.²²⁰ On the third day they decreed a fast, and they fasted *and they wept… before the Eternal*,²²¹, Verse 26. and they offered burnt-offerings to atone for their sinful thoughts²²². (Vayikra Rabbah 7:3.) through which they relied upon the strength of their arm. They also offered peace-offerings,²²¹, Verse 26. which were Thanksgiving peace-offerings, since they considered themselves as if they had all escaped from the sword of Benjamin. This indeed is the law of all who are delivered from danger: they are to bring a thanks-offering, just as it is said, *And let them offer the sacrifices of thanksgiving, and declare His works with singing*,²²³ and it is further written, *And now shall my head be lifted up above mine enemies round about me; and I will offer in His tabernacle sacrifices with trumpet-sound; I will sing, yea, I will sing praises unto the Eternal*.²²⁴, 27:6.
Now the number of dead among the Israelites during the two days was forty thousand, and in the end twenty-five thousand²²⁵ of Benjamin’s warriors fell, besides those that were put to the sword *from the whole city and all that they found*.²²⁶, Verse 48. It is possible that among the men, women and children they totalled fifteen thousand additional casualties, thus making the punishment of the two groups equal.
And how significant are the words of our Rabbis²²⁷ who said that the anger of G-d at that time was due to the idol of Micah!²²⁸ “Said the Holy One, blessed be He, ‘Concerning My honor, which was violated by those guilty of death and those who raised their hand against the principle of religion, namely, the unity of G-d, you did not protest; but for the honor of a mortal you did protest, to an extent which exceeded the limits of justice!”
Therefore He confounded the counsel of the two groups and made their hearts stubborn, *and they remembered not the brotherly covenant*.²²⁹ But after the affair they had regrets, just as it is said, *And the people came to Beth-eland sat there till evening before G-d, and lifted up their voice, and wept bitterly. And they said: O Eternal, G-d of Israel, why is this come to pass in Israel, that there should be today one tribe missing from Israel?*²³⁰ For now they realized their mistakes and punishment.
We have thus incidentally explained a concealed matter which is not clear [with a cursory reading of the text], and we have mentioned the cause thereof.

footnotes:
¹⁸⁷ Tanchuma Vayeira 12.
¹⁸⁸ See further, Verses 30-36.
¹⁸⁹ Verse 13 here.
¹⁹⁰ Judges, Chapter 19. Ramban digresses here to explain the crime of Gibeah, which bears a certain resemblance to that of Sodom, and consequently explains also the civil war between the tribe of Benjamin and the rest of Israel. Thus Chapters 19 and 20 in the book of Judges are here explained by Ramban.
¹⁹¹ Ibid.
¹⁹² Ibid.
¹⁹³ Ibid.
¹⁹⁴ Verse 4 here.
¹⁹⁵ Judges 19:22.
¹⁹⁶ “Masters of Gibeah.” This is obviously the way Ramban understood the verse since the Hebrew had “ba’alei
¹⁹⁷ Judges 20:5.
¹⁹⁸ Ibid.
¹⁹⁹ Ibid.
²⁰⁰ Ibid.
²⁰¹ Ibid.
²⁰² Ibid.
²⁰³ Yebamoth 90b.
²⁰⁴ That is, as a temporary measure which the times require, they may act accordingly. See Rashi Sanhedrin 46 a, that this is its meaning.
²⁰⁵ That the men of Gibeah, involved in the affair, should be put to death.
²⁰⁶ To punish the men of Gibeah as an extraordinary measure.
²⁰⁷ Deuteronomy 16:18. Sanhedrin 16 b: “It is commandatory upon the tribe to judge the people of the tribe.”
²⁰⁸ Joshua 9:14.
²⁰⁹ Judges 20:18.
²¹⁰ The Israelites mustered four hundred thousand (ibid.
²⁰⁹ Judges 20:18.
²¹¹ A similar case occurred when the Israelites stood before the Red Sea. There is a difference of opinion among the Rabbis as to their attitude. According to one authority each tribe said, “I will not go into the sea first [to escape the Egyptians],” while another authority maintains that each tribe was saying, “I will go first.”
²⁰⁹ Judges 20:18.
²¹² I Chronicles 28:4.
²¹³ As in Judges 1:2.
²¹⁴ Deuteronomy 1:42.
²¹⁵ See Jeremiah 17:5.
²¹⁶ Ezekiel 25:15.
²¹⁷ Judges 20:21.
²¹⁸ Ibid.
²¹⁸ Ibid.
²¹⁹ Spilled needlessly. All the Benjamites had to do on the first day of battle was to drive the Israelites from Gibeah, as explained above. Instead, they killed twenty-two thousand of them. Hence, on the second day, it became “permissible” for the Israelites to attempt to avenge their death.
²²⁰ Judges 20:25.
²²¹ Ibid.
²²² A Burnt-offering is brought only for sinful thought
²²¹ Ibid.
²²³ Psalms 107:22.
²²⁴ Ibid.
²²⁵ Judges 20:35.
²²⁶ Ibid.
²²⁷ Sanhedrin 103b.
²²⁸ See Judges, Chapter 17.
²²⁹ Amos 1:9.
²³⁰ Judges 21:2-3.


###### Ramban on Genesis 19:9:1
[Ramban on Genesis 19:9:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:9:1)

**וַיִּפְצְרוּ בָּאִישׁ בְּלוֹט** לֹא מָצָאתִי הַמִּלָּה הַזֹּאת רַק בְּדִבְרֵי הַפִּיּוּסִים, אִם כֵּן נְפָרֵשׁ זֶה שֶׁפִּיְּסוּ מִמֶּנּוּ הַרְבֵּה שֶׁיִּפְתַּח לָהֶם הַדֶּלֶת, וְכַאֲשֶׁר לֹא רָצָה לַעֲשׂוֹת כֵּן נִגְּשׁוּ לִשְׁבֹּר אוֹתוֹ. אוֹ שֶׁהָיָה עוֹמֵד בִּפְנֵי הַדֶּלֶת וְלֹא הָיָה מַנִּיחָם לְקָרְבָה אֵלָיו, וְהֵם פִּיְּסוּ מִמֶּנּוּ לָסוּר מִפְּנֵיהֶם כִּי לֹא הָיוּ רוֹצִים לִפְגֹּעַ בּוֹ, וְזֶה טַעַם "גֶּשׁ הָלְאָה", שֶׁיִּגַּשׁ לְמָקוֹם אַחֵר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY PRESSED HARD (‘VAYIFTZERU’) UPON THE MAN, EVEN LOT. I have found this word *vayiftzeru* only in connection with words of pleading. If so, we will explain its usage here as follows: the men of Sodom begged him [Lot] exceedingly to open the door for them, and when he refused to do so, they approached in order to break it. It may be that he stood in front of the door, not letting them come near him, and they begged him to turn aside as they did not want to harm him. This is the meaning of their saying, *Stand back*,²³¹ meaning “stand in another place.”

footnotes:
²³¹ In the beginning of this verse.


###### Ramban on Genesis 19:12:1
[Ramban on Genesis 19:12:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:12:1)

**חָתָן וּבָנֶיךָ וּבְנוֹתֶיךָ** לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ט:י"ב) מִי מִשֶּׁלְּךָ עוֹד בָּעִיר חוּץ מֵאִשְׁתְּךָ וּבְנוֹתֶיךָ שֶׁבַּבַּיִת, אִם יֵשׁ לְךָ חָתָן אוֹ בָּנִים וּבָנוֹת הוֹצֵא מִן הַמָּקוֹם. וְאִם כֵּן יִהְיֶה דִּבּוּרָם כְּדֶרֶךְ בְּנֵי אָדָם, שֶׁהוּא לֹא הָיָה לוֹ בָּנִים כִּי אִם בָּנוֹת. וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית י"ט:י"ב) "חָתָן וּבָנֶיךָ", חֲתָנִים שֶׁהֵם כְּבָנֶיךָ. וְיִתָּכֵן שֶׁהָיוּ לוֹ בָּנִים גְּדוֹלִים נְשׂוּאֵי נָשִׁים וְדִבֵּר עִם חֲתָנָיו תְּחִלָּה, כִּי הָיָה סָבוּר שֶׁבָּנָיו יִשְׁמְעוּ לוֹ, וְכַאֲשֶׁר צָחֲקוּ עָלָיו חֲתָנָיו וְאָרְכוּ הַדְּבָרִים בֵּינֵיהֶם, הַשַּׁחַר עָלָה וְהַמַּלְאָכִים לֹא הִנִּיחוּהוּ לָקַחַת רַק הַנִּמְצָאִים אִתּוֹ בַּבַּיִת. וְהִנֵּה זְכוּתוֹ שֶׁל לוֹט הָיָה מַצִּיל בָּנִים וּבָנוֹת וַחֲתָנִים, לֹא כַּאֲשֶׁר חָשַׁב אַבְרָהָם שֶׁיָּמִית צַדִּיק עִם רָשָׁע. וּבָרוּר הוּא שֶׁהָיוּ הַמַּלְאָכִים יוֹדְעִים דַּעַת עֶלְיוֹן בָּזֶה, כִּי גַּם צוֹעַר בִּתְפִלָּתוֹ נִמְלְטָה. וְיִתָּכֵן שֶׁהָיָה זֶה לִכְבוֹד הָאַכְסַנְיָא, כִּי דֶּרֶךְ מוּסָר לַשְּׁלוּחִים לְהַצִּיל בַּעַל בֵּיתָם וְכָל אֲשֶׁר לוֹ, כַּאֲשֶׁר עָשׂוּ שְׁלוּחֵי יְהוֹשֻׁעַ (יהושע ו כג) שֶׁהִצִּילוּ גַּם כָּל מִשְׁפַּחַת בַּעֲלַת בֵּיתָם (בראשית רבה נ':י"א), לוֹט עַל יְדֵי שֶׁכִּבֵּד אֶת הַמַּלְאָךְ נָשָׂא לוֹ פָּנִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SON-IN-LAW, AND THY SONS, AND THY DAUGHTERS. Rashi comments: “Whom else of your family have you in the city besides your wife and daughters who are at home with you? If you have additionally a son-in-law, or sons and daughters, take them out from this place.” Now if so, they [the angels] spoke in the manner of ordinary people for Lot had no sons, only daughters.
Rabbi Abraham ibn Ezra explained: “*Son-in-law, and thy sons* — sons-in-law who are [as dear to you] as your sons.”
It is possible that Lot had grown sons who were married, and he spoke with his sons-in-law first as he thought that his own sons would listen to him [and leave the place]. But as his sons-in-law laughed at him and their conversation continued, dawn appeared, and the angels only permitted him to take those who were at hand. Thus the merit of Lot could have saved his sons and daughters and sons-in-law, not as Abraham had thought that He would make the righteous perish with the wicked.²³² It is clear that the angels were acquainted with the knowledge of the Most High on this matter since the city of Zoar was also saved by his prayer.²³³
It is possible that [the salvation of Lot’s family was not on account of his merit but] was in honor of his hospitality for it is the ethical way of messengers to save their host and all that belong to him, just as the messengers of Joshua also saved all the families of their hostess.²³⁴ And in Bereshith Rabbah²³⁵ it is said, “Because Lot honored the angel by offering him hospitality, he in turn befriended Lot.”²³⁶

footnotes:
²³² Above, 18:25.
²³³ This is unlike the opinion of R’dak, who maintains that an angel who carries out a Divine mission also has the right to add or detract somewhat from the charge given to him. His proof is the fact that the angel here granted the sudden request of Lot to save the city of Zoar, (Verses 20-21). Ramban, however, is of the opinion that the angels were acquainted with the knowledge of the Most High and knew that He granted Lot’s request; they could thus assure Lot that the city of Zoar would be saved.
²³⁴ Joshua 6:23.
²³⁵ 50:21.
²³⁶ And granted his request to save Zoar.


###### Ramban on Genesis 19:16:1
[Ramban on Genesis 19:16:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:16:1)

**וַיַּחֲזִיקוּ הָאֲנָשִׁים** אָמַר רַבִּי אַבְרָהָם (אבן עזרא על בראשית י"ט:ט"ז) כִּי "וַיַּחֲזִיקוּ" יְבָאֵר שֶׁפָּחַד וְאֵין בּוֹ כֹּחַ לִבְרֹחַ. וְהַנָּכוֹן שֶׁהוּא כְּמוֹ "וַתֶּחֱזַק מִצְרַיִם עַל הָעָם לְמַהֵר לְשַׁלְּחָם מִן הָאָרֶץ" (שמות יב לג), אַף כָּאן הָיוּ מוֹשְׁכִים בָּהֶם בְּחָזְקָה לְמַהֵר לְשַׁלְּחָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE MEN LAID HOLD UPON HIS HAND. Rabbi Abraham ibn Ezra said that the word *vayachziku (and they laid hold upon)* clearly shows that Lot was afraid and had no strength to flee. The correct interpretation of the word is that it is like the verse, *‘Vatechezak’ (And) the Egyptians (were urgent) upon the people, to send them out of the land in haste*.²³⁷ Here likewise they were pulling them with strength to send them out in haste.

footnotes:
²³⁷ Exodus 12:33.


###### Ramban on Genesis 19:16:2
[Ramban on Genesis 19:16:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:16:2)

**בְּחֶמְלַת ה' עָלָיו** לֹא בִּזְכוּתוֹ רַק בְּחֶמְלַת הָאֵל וּבְרַחֲמָיו הָרַבִּים. אוֹ יֹאמַר שֶׁהֶחֱזִיקוּ בּוֹ לְמַהֵר לְהוֹצִיאָם בְּעוֹד הַחֶמְלָה עָלָיו, פֶּן יֵצֵא הַקֶּצֶף מִלִּפְנֵי ה' וְיִסָּפֶה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE ETERNAL HAVING PITY UPON HIM. Not for Lot’s merit but only because of G-d’s pity and His abundant mercies. It may be that the verse is saying that they seized him to take them out while G-d’s pity was still upon him, lest the wrath go forth from G-d²³⁸ and he perish.

footnotes:
²³⁸ See Numbers 17:11.


###### Ramban on Genesis 19:17:1
[Ramban on Genesis 19:17:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:17:1)

**אַל תַּבִּיט אַחֲרֶיךָ וְאַל תַּעֲמֹד בְּכָל הַכִּכָּר** שִׁעוּר הַכָּתוּב, אַל תַּעֲמֹד בְּכָל הַכִּכָּר וְאַל תַּבִּיט אַחֲרֶיךָ אַחַר שֶׁתִּנָּצֵל, כִּי עַד הֱיוֹת לוֹט בָּהָר לֹא תֵּרֵד עֲלֵיהֶם רָעָה. וּבַעֲבוּר כֵּן אָמַר **וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן תִּדְבָּקַנִי הָרָעָה** בִּהְיוֹתִי בַּכִּכָּר, כִּי אַתָּה לֹא תַּאֲרִיךְ לִי רַק מְעַט, כַּאֲשֶׁר אָמַרְתָּ "מַהֵר הִמָּלֵט". וְאָמַר רַבִּי אַבְרָהָם (אבן עזרא על בראשית י"ט:י"ז) "אַל תַּבִּיט אַחֲרֶיךָ" אַתָּה וְכָל אֲשֶׁר לָךְ. וְכֵן "לֹא תֹאכַל מִמֶּנּוּ". וּמָה צֹרֶךְ לָזֶה, וְאֵין הָעֹנֶשׁ בְּכָאן מִפְּנֵי שֶׁיַּעַבְרוּ עַל אַזְהָרַת הַמַּלְאָךְ, אֲבָל הוּא הִזְהִירָם מִדַּעְתּוֹ שֶׁיַּגִּיעַ לָהֶם עֹנֶשׁ בַּהַבָּטָה הַהִיא, וְהוּא הִזְהִיר אֶת לוֹט לִזְכוּתוֹ, וְכָל הַשּׁוֹמֵעַ וְנִזְהָר הוּא אֶת נַפְשׁוֹ הִצִּיל. וְעִנְיַן אִסּוּר הַהַבָּטָה אָמַר רַשִׁ"י אַתָּה הִרְשַׁעְתָּ עִמָּהֶם וּבִזְכוּת אַבְרָהָם אַתָּה נִצָּל, אֵינְךָ רַשַּׁאי לִרְאוֹת בְּפֻרְעָנוּתָן. וְעוֹד בּוֹ עִנְיָן, כִּי הָרְאוּת בַּאֲוִיר הַדֶּבֶר וּבְכָל הֶחֳלָיִים הַנִּדְבָּקִים יַזִּיק מְאֹד וְיַדְבִּיקֵם, וְכֵן הַמַּחְשָׁבָה בָּהֶם. וְלָכֵן יִסָּגֵר הָאִישׁ הַמְּצֹרָע וְיֵשֵׁב בָּדָד (ויקרא יג מו), וְכֵן נְשׁוּכֵי חַיּוֹת הַשּׁוֹטוֹת כַּכֶּלֶב הַשּׁוֹטֶה וְזוּלָתוֹ כַּאֲשֶׁר יִרְאוּ הַמַּיִם וְכָל מַרְאֶה יֶחֱזוּ בָּהֶם דְּמוּת הַמַּזִּיק וְיִשְׁתַּטּוּ וְיָמוּתוּ, כְּמוֹ שֶׁאָמְרוּ בְּמַסֶּכֶת יוֹמָא (יומא פ"ד), וְהִזְכִּירוּהוּ אַנְשֵׁי הַטֶּבַע. וְלָכֵן הָיְתָה אִשְׁתּוֹ שֶׁל לוֹט נְצִיב מֶלַח, כִּי בָּאתָה הַמַּכָּה בְּמַחְשַׁבְתָּהּ כַּאֲשֶׁר רָאֲתָה גָּפְרִית וָמֶלַח הַיּוֹרֵד עֲלֵיהֶן מִן הַשָּׁמַיִם, וְדָבְקָה בָּהּ. וְקָרוֹב אֲנִי לוֹמַר כִּי בְּהַשְׁחִית ה' אֶת הֶעָרִים הָאֵלֶּה הָיָה הַמַּלְאָךְ הַמַּשְׁחִית עֹמֵד בֵּין הָאָרֶץ וּבֵין הַשָּׁמַיִם נִרְאֶה בְּלַהַב הָאֵשׁ, כָּעִנְיָן בַּמַּלְאָךְ הַמַּשְׁחִית אֲשֶׁר רָאָה דָּוִד (דהי"א כא טז), וְלָכֵן אָסַר לָהֶן הַהַבָּטָה. וּבְפִרְקֵי דְּרַבִּי אֱלִיעֶזֶר (כה) כָּעִנְיָן הַזֶּה אָמְרוּ לָהֶם אַל תַּבִּיטוּ לַאֲחוֹרֵיכֶם, שֶׁהֲרֵי יָרְדָה שְׁכִינָתוֹ שֶׁל הקב"ה לְהַמְטִיר עַל סְדֹם וְעַל עֲמֹרָה גָּפְרִית וָאֵשׁ. עִירִית אִשְׁתּוֹ שֶׁל לוֹט נִכְמְרוּ רַחֲמֶיהָ עַל בְּנוֹתֶיהָ הַנְּשׂוּאוֹת בִּסְדוֹם וְהִבִּיטָה לְאַחֲרֶיהָ לִרְאוֹת אִם הוֹלְכוֹת הֵן אַחֲרֶיהָ, וְרָאֲתָה אֲחוֹרֵי הַשְּׁכִינָה, וְנַעֲשֵׂית נְצִיב מֶלַח:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
LOOK NOT BEHIND THEE, NEITHER STAY IN ALL THE PLAIN. The purport of the verse is to state: “Do not stay in all the Plain and do not look behind you after you have been saved.” For as long as Lot had not reached the mountain, disaster would not overtake the inhabitants of Sodom. It is for this reason that Lot said, “*And I cannot escape to the mountain, lest the evil overtake me*²³⁹ when I am in the Plain since you will not extend the time for me more than a little, as you have said, *Haste thee, escape thither*.”²⁴⁰
Rabbi Abraham ibn Ezra said, “*Look not behind thee*, i.e., ‘thou and all who belong to thee.’ And similarly is the verse, *Thou shalt not eat of it*.”²⁴¹
But what need is there for this interpretation? The punishment here was not because they would violate the warning of the angel by looking at them. Instead, the angel merely warned them on his own that punishment would overtake them for such a glance, and he warned Lot because of his merit, and all who listened and took warning saved their lives.
Now as to the significance of the prohibition of looking, Rashi said: “You sinned with them but art saved through the merit of Abraham. You are not permitted²⁴² to see their doom.”
There is yet another matter. Looking upon the atmosphere of a plague and all contagious diseases is very harmful, and they may cleave to him. Even the thought of them is harmful. Therefore, the leper is isolated and dwells alone.²⁴³ Similarly, those who have been bitten by mad animals such as a mad dog and other animals besides, when they look into the water or any mirror, they behold in them the likeness of the offender, and as a result of this, they did just as the Rabbis have said in Tractate Yoma,²⁴⁴ and as the students of nature have mentioned. It was for this reason that Lot’s wife turned into a pillar of salt²⁴⁵ for the plague entered her mind when she saw the brimstone and salt²⁴⁶ are mentioned (Verse 24). Salt however is mentioned in Deuteronomy 29:22, in connection with the overthrow of Sodom. which descended upon them from heaven, and it cleaved to her.
I am inclined to say that when G-d destroyed these cities the destroying angel *stood between the earth and heaven*,²⁴⁷ appearing in a flame of fire, as did the destroying angel whom David saw.²⁴⁷ Therefore, he prohibited them from looking.
In Pirkei d’Rabbi Eliezer²⁴⁸ there is a similar text: “The angels said to them, ‘Do not look behind you since the Divine Presence of the Holy One, blessed be He, has descended to rain brimstone and fire upon Sodom and Gomorrah.’ The compassion of Edis, Lot’s wife, welled up for her married daughters who were in Sodom,²⁴⁹ and she looked behind her to see if they were following her. She thereupon saw the back of the Divine Presence, and she became a pillar of salt.”

footnotes:
²³⁹ Verse 19 here.
²⁴⁰ Verse 22 here.
²⁴¹ Above, 2:17. This command, given to Adam, must have included Eve as well, for otherwise she would not have been punished. Similarly, the command given to Lot must have included his wife and all who belonged to him.
²⁴² “You are not permitted.” In our Rashi the text reads, “It is not fitting that.…”
²⁴³ Leviticus 13:40.
²⁴⁴ Yoma 84a. See also Ramban, Numbers 21:9.
²⁴⁵ Verse 26 here.
²⁴⁶ Brimstone and salt. Here in the chapter, brimstone and fire
²⁴⁷ I Chronicles 21:16.
²⁴⁷ I Chronicles 21:16.
²⁴⁸ Chapter 25.
²⁴⁹ Lot, according to Pirkei d’Rabbi Eliezer, had two married daughters in Sodom in addition to the two betrothed daughters who were yet in his house. See Verse 15.


###### Ramban on Genesis 19:24:1
[Ramban on Genesis 19:24:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:24:1)

**וַה' הִמְטִיר עַל סְדֹם** כָּתַב רַשִׁ"י (רש"י על בראשית י"ט:כ"ד) בְּכָל מָקוֹם שֶׁנֶּאֱמַר "וַה'" הוּא וּבֵית דִּינוֹ. "מֵאֵת ה'" וְלֹא כָּתַב מֵאִתּוֹ, דֶּרֶךְ מִקְרָאוֹת לְדַבֵּר כֵּן, "נְשֵׁי לֶמֶךְ" (בראשית ד':כ"ג) וְלֹא אָמַר נָשַׁי, וְדָוִד אָמַר "קְחוּ עִמָּכֶם מֵעַבְדֵי אֲדֹנֵיכֶם" (מלכים א א לג) וְלֹא אָמַר מֵעֲבָדַי, וַאֲחַשְׁוֵרוֹשׁ "כִּתְבוּ בְּשֵׁם הַמֶּלֶךְ" (אסתר ח ח) וְלֹא אָמַר בִּשְׁמִי. וַאֲנִי תָּמֵהַּ עַל הָרַב זַ"ל שֶׁכָּתַב מִן הַהַגָּדוֹת דֵּעוֹת חֲלוּקוֹת וּמַשְׁוֶה אוֹתָם, שֶׁזֶּה מַחְלֹקֶת הוּא בִּבְרֵאשִׁית רַבָּה (בראשית רבה נ"א:ב'), וְשָׁם עוֹד דַּעַת שְׁלִישִׁית: אַבָּא חִלְפֵי בְּרַבִּי סֻמָּקֵי בְּשֵׁם רַבִּי יְהוּדָה ב"ר סִימוֹן, "וַה' הִמְטִיר עַל סְדֹם" זֶה גַּבְרִיאֵל, "מֵאֵת ה' מִן הַשָּׁמַיִם" זֶה הקב"ה. אָמַר רַבִּי אֶלְעָזָר, כָּל מָקוֹם שֶׁנֶּאֱמַר "וַה'" הוּא וּבֵית דִּינוֹ. אָמַר רַבִּי יִצְחָק, בַּתּוֹרָה בַּנְּבִיאִים וּבַכְּתוּבִים מָצִינוּ שֶׁהַהֶדְיוֹט מַזְכִּיר שְׁמוֹ שְׁנֵי פְּעָמִים, בַּתּוֹרָה "וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו" וְגוֹ'. הִנֵּה אֵלּוּ שָׁלֹשׁ מַחְלוֹקוֹת בַּדָּבָר, שֶׁרַבִּי יְהוּדָה ב"ר סִימוֹן יִחֵס הַשֵּׁם הָרִאשׁוֹן לְגַבְרִיאֵל, שֶׁהוּא הַשָּׁלִיחַ לְשַׁחֵת, וְנִקְרָא הַשָּׁלִיחַ בְּשֵׁם הַשּׁוֹלֵחַ; וְרַבִּי אֶלְעָזָר אָמַר כִּי הוּא וּבֵית דִּינוֹ הִסְכִּימוּ בַּמִּשְׁפָּט, וּמֵאִתּוֹ בָּא; וְרַבִּי יִצְחָק אָמַר שֶׁהוּא דֶּרֶךְ הַלָּשׁוֹן. וְאִם הֲבִינוֹתָ מָה שֶׁכָּתַבְתִּי לְמַעְלָה תֵּדַע כַּוָּנָתָם בְּ"הוּא וּבֵית דִּינוֹ", וְיִהְיֶה פְּשׁוּטוֹ שֶׁל מִקְרָא בָּרוּר לְפָנֶיךָ. וְכֵן "וַה' אָמַר" (בראשית י"ח:י"ז) "וְשָׁמְרוּ דֶּרֶךְ ה' לְמַעַן הָבִיא ה'", שֶׁלֹּא אָמַר שִׁמְרוּ דַּרְכִּי לְמַעַן אָבִיא, וְכֵן אָמַר "כִּי גָדְלָה צַעֲקָתָם אֶת פְּנֵי ה' וַיְשַׁלְּחֵנוּ ה'" וְכֵן "וַיְהִי בְּשַׁחֵת אֱלֹהִים" וְגוֹ' (בראשית י"ט:כ"ט):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ETERNAL CAUSED TO RAIN UPON SODOM (AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE ETERNAL OF HEAVEN). Rashi wrote: “Wherever it is said, *And the Eternal* it means Him and His Celestial Court. *From the Eternal*. It is not written ‘from Him,’ [with the pronoun ‘Him’ replacing the noun ‘Eternal’ in the second part of the verse, for] this is the Scriptural way of speaking. For example, *Ye wives of Lamech*,²⁵⁰ and he did not say ‘my wives.’ And David also said, *Take you the servants of your lord*,²⁵¹ and he did not say, ‘my servants.’ Ahaseurus also said, *Write ye… in the name of the king*,²⁵² and he did not say, ‘in my name.’”
Now I wonder about the Rabbi²⁵³, Note 139. who wrote down conflicting opinions and made them alike for there is a division of opinion on this matter in Bereshith Rabbah.²⁵⁴ And there is yet a third opinion: “Aba Chilfi, the son of Rabbi Simki, said in the name of Rabbi Yehudah the son of Rabbi Simon: *‘And the Eternal caused to rain upon Sodom* — this refers to the angel Gabriel. *From the Eternal out of heaven* — this refers to the Holy One, blessed be He.’ Rabbi Eleazar said, ‘Wherever it says, *And the Eternal*, it means Him and His Celestial Court.’ Rabbi Yitzchak said, ‘We find in the Torah, Prophets, and Writings, that a person mentions his name twice. In the Torah, *And Lamech said to his wives*,²⁵⁰ etc.’” Thus there are three conflicting opinions here. Rabbi Yehudah the son of Rabbi Simon ascribes the first Divine Name mentioned in the verse as referring to Gabriel as he was the messenger sent to destroy the city, it being a case of the deputy being referred to by the name of Him Who sent him. And Rabbi Eleazar said that He and His Celestial Court agreed on the judgment, and it was from Him that the brimstone and fire came. And Rabbi Yitzchak said that it is the Scriptural way of speaking.
Now if you will understand what I have written above,²⁵⁵ you will know the intent of the Sages’ expression, “He and His Celestial Court,” and then the plain meaning of the verse will be clear to you. In a similar manner is the verse, *That they may keep the way of the Eternal… to the end that the Eternal may bring…*²⁵⁶ He did not say, “that they may keep My way… to the end that I may bring.” Likewise: *Because the cry concerning them is great before the face of the Eternal, and the Eternal hath sent us*.²⁵⁷ And similarly: *And it came to pass, when G-d destroyed… that G-d remembered*.²⁵⁸

footnotes:
²⁵⁰ Above, 4:23.
²⁵¹ I Kings 1:33.
²⁵² Esther 8:8.
²⁵³ Rashi. See Seder Bereshith
²⁵⁴ 51:50.
²⁵⁰ Above, 4:23.
²⁵⁵ 11:2, at the end.
²⁵⁶ Above, 18:19.
²⁵⁷ Above, Verse 13.
²⁵⁸ Further, Verse 29.


###### Ramban on Genesis 19:26:1
[Ramban on Genesis 19:26:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:26:1)

**מֵאַחֲרָיו** מֵאַחֲרֵי לוֹט, שֶׁהָיָה הוֹלֵךְ אַחֲרֵיהֶם מְאַסֵּף לְכָל בֵּיתוֹ מְמַהֲרָם לְהִמָּלֵט:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HIS WIFE LOOKED BACK FROM BEHIND HIM. From behind Lot, who was following them, acting as the rearguard for all his household, who were hurrying to be saved.


###### Ramban on Genesis 19:29:1
[Ramban on Genesis 19:29:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:29:1)

**וַיִּזְכֹּר אֱלֹהִים אֶת אַבְרָהָם וַיְשַׁלַּח אֶת לוֹט** עִנְיַן הַכָּתוּב הַזֶּה כִּי לוֹט נִתְחַסֵּד עִם הַצַּדִּיק לָלֶכֶת עִמּוֹ לָשׁוּט בָּאָרֶץ בַּאֲשֶׁר יֵלֵךְ, וְהוּא שֶׁנֶּאֱמַר (בראשית י"ב:ד') "וַיֵּלֶךְ אִתּוֹ לוֹט", כִּי לְצֶוֶת שֶׁלּוֹ הָלַךְ, וְלָכֵן הָיָה לוֹ זְכוּת לְהַצִּילוֹ בִּזְכוּת אַבְרָהָם, כִּי בַּעֲבוּרוֹ הוּא גָּר בִּסְדוֹם, וְלוּלֵי אַבְרָהָם עוֹדֶנּוּ הָיָה בְּחָרָן עִם מוֹלַדְתּוֹ, וְלֹא יִתָּכֵן שֶׁתָּבֹא אֵלָיו רָעָה בַּעֲבוּר אַבְרָהָם שֶׁיָּצָא בְּמִצְוֹת קוֹנוֹ. וְגַם זֶה הָיָה הָעִנְיָן שֶׁשָּׂם אַבְרָהָם נַפְשׁוֹ בְּכַפּוֹ לִרְדֹּף הַמְּלָכִים בַּעֲבוּרוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND G-D REMEMBERED ABRAHAM, AND SENT LOT OUT FROM THE CATASTROPHE. The purport of this verse is that Lot had shown kindness towards the righteous one²⁵⁹ by going with him and roaming here and there, following him wherever he went. This is the intent of the verse, *And Lot went with him*,²⁶⁰ meaning that he went at Abraham’s command. Therefore he had the merit to be saved on account of Abraham’s meritoriousness as it was on account of him that he lived in Sodom, and were it not for Abraham he would have still been in Haran with his family. Now it is inconceivable that some evil should overtake him [Lot] because of Abraham who had left his country at his Creator’s command. This was also the reason why Abraham endangered himself by pursuing the kings on account of him.²⁶¹, 14:14.

footnotes:
²⁵⁹ Abraham.
²⁶⁰ Above, 12:4.
²⁶¹ Ibid.


###### Ramban on Genesis 19:30:1
[Ramban on Genesis 19:30:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:30:1)

**כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר** כָּתַב רַשִׁ"י (רש"י על בראשית י"ט:ל') לְפִי שֶׁהִיא קְרוֹבָה לִסְדוֹם. וְאֵינוֹ כֵן, אֲבָל מִפְּנֵי שֶׁהִיא מִן הַמְּקוֹמוֹת שֶׁנִּגְזְרָה עֲלֵיהֶם הַהַשְׁחָתָה, וּבִתְחִנָּתוֹ שֶׁל לוֹט הִנִּיחָהּ הַמַּלְאָךְ בַּעֲבוּר שֶׁלֹּא יוּכַל לְהִמָּלֵט הָהָרָה בּוֹ בַּיּוֹם, חָשַׁב בְּלִבּוֹ כִּי לֹא יַאֲרִיךְ לוֹ עוֹד אַחֲרֵי שֶׁיֵּשׁ לוֹ זְמַן רַב לְהִמָּלֵט הָהָרָה. וּלְכָךְ אָמְרָה בִּתּוֹ "וְאִישׁ אֵין בָּאָרֶץ", שֶׁחָשְׁבָה כִּי בְּצֵאת אָבִיהָ מִשָּׁם נִשְׁחֲתָה צוֹעַר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FOR HE FEARED TO DWELL IN ZOAR. Rashi wrote, “Because it was near to Sodom.”
This is not so.²⁶² [Zoar], (Verse 21), Zoar would no longer be in danger of destruction even though it was near Sodom. (Mizrachi.) Rather, since it was one of the places upon which destruction had originally been decreed and it was only by Lot’s supplication that the angel exempted it because Lot could not make his escape to the mountain on that day,²⁶³ Lot now thought that the angel would no longer extend his request, for he now had sufficient time to make the escape to the mountain.²⁶⁴. This was why his daughter said, *And there is not a man in the earth*,²⁶⁵ for she thought that with her father’s departure from Zoar the city was destroyed.

footnotes:
²⁶² For since the angel had assured Lot, See, I have accepted thee concerning this thing also, that I will not overthrow the city
²⁶³ Verse 19 here.
²⁶⁴ This was why he feared to dwell in Zoar
²⁶⁵ Verse 31 here.


###### Ramban on Genesis 19:31:1
[Ramban on Genesis 19:31:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:31:1)

**וַתֹּאמֶר הַבְּכִירָה** אָמַר רַבִּי אַבְרָהָם (אבן עזרא על בראשית י"ט:ל"א) יִתָּכֵן שֶׁהָיְתָה לוֹ אִשָּׁה אַחֶרֶת וּמֵתָה בַּתְּחִלָּה. וְאֵין צֹרֶךְ, כִּי "הַבְּכִירָה" הֵפֶךְ "צְעִירָה", כָּל גָּדוֹל בְּאַחְוָה יִקָּרֵא "בְּכוֹר", וְכָל קָטָן מִמֶּנּוּ צָעִיר לוֹ, וְהַפְּרִי הָרִאשׁוֹן בַּשָּׁנָה יִקְרָא "בִּכּוּרִים", וְכֵן "בְּכוֹרֵי דַלִּים" (ישעיהו יד ל), הַמֻּקְדָּמִים בְּדַלּוּת שֶׁהֵם דַּלֵּי הַדַּלִּים, וְכֵן "בִּבְכֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ" (יהושע ו כו). וְכֵן תִּרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על בראשית י"ט:ל"א) "רַבְּתָא":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE FIRST-BORN SAID. Rabbi Abraham ibn Ezra said, “It is possible that Lot had another wife²⁶⁶ It must therefore be, concluded Ibn Ezra, that the ones mentioned above were from another wife who had died. Ramban, however, differs with this suggestion, as explained below in the text. who died before.”
But there is no need for this; *the first-born* is just in contrast to *the younger*. In fraternal relations the one who is older is called “first-born,” and all those younger than he are called “the younger ones.”
Thus the first fruits of the year are called *bikurim;*²⁶⁷ has as its root the word *b’chor* (the first born). Here also the first fruits are relative to this year’s crop. likewise, *the first-born of the poor*,²⁶⁸ meaning the most destitute, the poor of the poor. Likewise, *With the loss of his first-born shall he lay the foundation thereof, and with the loss of his younger shall he set up the gates of it*.²⁶⁹ Onkelos also here translated, *rabtha*.²⁷⁰ (the first-born).

footnotes:
²⁶⁶ Since Scripture mentions that Lot had married daughters (Verse 14), these two mentioned here must surely have been younger ones as it was customary for the older ones to marry before the younger ones. (See further, 29:26.) If so, how does Scripture call one of the single daughters the first-born?
²⁶⁷ Bikurim
²⁶⁸ Isaiah 14:30.
²⁶⁹ Joshua 6:26.
²⁷⁰ “The older.” And he did not translate, as elsewhere, buchra


###### Ramban on Genesis 19:32:1
[Ramban on Genesis 19:32:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/19:32:1)

וְטַעַם **וּנְחַיֶּה מֵאָבִינוּ זֶרַע** בְּאוּלַי כִּי אָמְרוּ נַעֲשֶׂה אֲנַחְנוּ הַמַּעֲשֶׂה הָרָאוּי לָנוּ, כִּי יְרַחֵם הָאֱלֹהִים וְנוֹלִיד זָכָר וּנְקֵבָה וְיִתְקַיֵּם הָעוֹלָם מֵהֶם כִּי "עוֹלָם חֶסֶד יִבָּנֶה" (תהלים פט ג), וְלֹא לְחִנָּם הִצִּילָנוּ ה'. וְהִנֵּה הָיוּ צְנוּעוֹת וְלֹא רָצוּ לֵאמֹר לַאֲבִיהֶם שֶׁיִּשָּׂא אוֹתָן, כִּי בֶּן נֹחַ מֻתָּר בְּבִתּוֹ (סנהדרין נח), אוֹ שֶׁהָיָה הַדָּבָר מְכֹעָר מְאֹד בְּעֵינֵי הַדּוֹרוֹת הָהֵם וְלֹא נַעֲשָׂה כֵן מֵעוֹלָם. וְכֵן רַבּוֹתֵינוּ בַּהַגָּדוֹת מְגַנִּים אֶת לוֹט מְאֹד (נזיר כג):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT WE MAY KEEP ALIVE SEED FROM OUR FATHER. The intent is perhaps that they said: “Let us do what we can, so that G-d should have mercy, and we shall give birth to a boy and a girl from whom the world shall be sustained, for *the world will be built with kindness*,²⁷¹ and it is not in vain that G-d has saved us.” Now they were modest and did not want to tell their father to marry them, as a Noachide²⁷², Note 288. is permitted to take his daughter.²⁷³ It may be that the matter was extremely repulsive in the eyes of the people of those generations and was never done. Our Rabbis,²⁷⁴ in Agadic expositions, likewise discredit Lot very much.

footnotes:
²⁷¹ Psalms 89:3.
²⁷² See Seder Bereshith
²⁷³ Sanhedrin 58b.
²⁷⁴ Bereshith Rabbah 51:11-12.