## Rashi on Genesis Chapter 19

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

**שני.** א' לְהַשְׁחִית אֶת סְדוֹם וא' לְהַצִּיל אֶת לוֹט, וְהוּא אוֹתוֹ שֶׁבָּא לְרַפְּאוֹת אַבְרָהָם, וְהַשְּׁלִישִׁי שֶׁבָּא לְבָשֵּׂר אֶת שָׂרָה, כֵּיוָן שֶׁעָשָׂה שְׁלִיחוּתוֹ נִסְתַּלֵּק לוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שני TWO — One to destroy Sodom, the other to rescue Lot — it was he who had come to heal Abraham — whilst the third, who had come to make the announcement to Sarah, had departed as soon as he had carried out his mission (Midrash Tanchuma, Vayera 8).


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

**המלאכים.** וּלְהַלָּן קְרָאָם אֲנָשִׁים? כְּשֶׁהָיְתָה שְׁכִינָה עִמָּהֶם קְרָאָם אֲנָשִׁים; דָּבָר אַחֵר אֵצֶל אַבְרָהָם שֶׁכֹּחוֹ גָדוֹל וְהָיוּ הַמַּלְאָכִים תְּדִירִין אֶצְלוֹ כַּאֲנָשִׁים קְרָאָם אֲנָשִׁים, וְאֵצֶל לוֹט קְרָאָם מַלְאָכִים (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המלאכים ANGELS — But elsewhere (Genesis 18:2) Scripture calls them men! When the Divine Presence was with them, it speaks of them as men. Another explanation is: in connection with Abraham whose power to receive heavenly visitors was great and whom angels visited as regularly as men, it calls them men, but in connection with Lot it calls them angels (Genesis Rabbah 50:2).


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

**בערב.** וְכִי כָל כָּךְ שָׁהוּ הַמַּלְאָכִים מֵחֶבְרוֹן לִסְדוֹם? אֶלָּא מַלְאֲכֵי רַחֲמִים הָיוּ וּמַמְתִּינִים שֶׁמָּא יוּכַל אַבְרָהָם לְלַמֵּד עֲלֵיהֶם סַנֵּגוֹרְיָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בערב AT EVENTIDE — Did it, however, take the angels such a long time to travel from Hebron to Sodom? But they were angels of mercy and so they tarried — perhaps Abraham would succeed in his advocacy for them (Genesis Rabbah 50:1).


###### Rashi on Genesis 19:1:4
[Rashi on Genesis 19:1:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:1:4)

**ולוט ישב בשער סדום.** ישב כְּתִיב, אוֹתוֹ הַיּוֹם מִנּוּהוּ שׁוֹפֵט עֲלֵיהֶם (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולוט ישב בשער סדום AND LOT WAS SITTING IN THE GATE OF SODOM — The word is written without a ו so that it may be read יָשַׁב (he sat) — because that day they had appointed him as their judge (Genesis Rabbah 50:3).


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

**וירא לוט וגו'.** מִבֵּית אַבְרָהָם לָמַד לַחֲזֹר עַל הָאוֹרְחִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'וירא לוט וגו AND LOT SAW THEM etc. — From the practice in Abraham’s house he had learned to look out for strangers (Genesis Rabbah 50:4).


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

**הנה נא אדני.** הִנֵּה נָא אַתֶּם אֲדוֹנִים לִי אַחַר שֶׁעֲבַרְתֶּם עָלַי. דָּבָר אַחֵר הִנֵּה נָא צְרִיכִים אַתֶּם לָתֵת לֵב עַל הָרְשָׁעִים הַלָּלוּ שֶׁלֹּא יַכִּירוּ בָכֶם וְזוֹ הִיא עֵצָה נְכוֹנָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רנה נא אדני BEHOLD NOW, MY LORDS — Behold now you are my lords since you have passed by me. Another explanation is: Behold now you should be careful with respect to these wicked people that they should not observe you, and, therefore this is the good advice that I give you, viz.:


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

**סורו נא.** עַקְּמוּ אֶת הַדֶּרֶךְ לְבֵיתִי דֶרֶךְ עֲקַלָּתוֹן שֶׁלֹּא יַכִּירוּ שֶׁאַתֶּם נִכְנָסִין שָׁם, לְכָךְ נֶאֱמַר סוּרוּ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
סורו נא—take a circuitous route to my house — a round-about way, that people should not notice you entering it. For this reason he said: סורו turn aside (Genesis Rabbah 50:4).


###### Rashi on Genesis 19:2:3
[Rashi on Genesis 19:2:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:2:3)

**ולינו ורחצו רגליכם.** וְכִי דַרְכָּן שֶׁל בְּנֵי אָדָם לָלוּן תְּחִלָּה וְאַחַר כָּךְ רוֹחֵץ? וְעוֹד, שֶׁהֲרֵי אַבְרָהָם אָמַר לָהֶם תְּחִלָּה רַחֲצוּ רַגְלֵיכֶם? אֶלָּא כָּךְ אָמַר לוֹט, אִם כְּשֶׁיָּבֹאוּ אַנְשֵׁי סְדוֹם וְיִרְאוּ שֶׁכְּבָר רַחֲצוּ רַגְלֵיהֶם יַעֲלִילוּ עָלַי וְיֹאמְרוּ כְּבָר עָבְרוּ שְׁנֵי יָמִים אוֹ שְׁלֹשָׁה שֶׁבָּאוּ לְבֵיתְךָ וְלֹא הוֹדַעְתָּנוּ, לְפִיכָךְ אָמַר, מוּטָב שֶׁיִתְעַכְּבוּ כָּאן בַּאֲבַק רַגְלֵיהֶם שֶׁיִּהְיוּ נִרְאִין כְּמוֹ שֶׁבָּאוּ עַכְשָׁו; לְפִיכָךְ אָמַר לִינוּ תְּחִלָּה וְאַחַר כָּךְ רַחֲצוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולינו ורחצו רגליכם AND LODGE OVER NIGHT AND LAVE YOUR FEET — Is it then customary for people first to tarry all night and then to wash? Furthermore, Abraham began by saying to them, “Wash your feet”! —But this is what Lot thought: If when the men of Sodom come they see that they have already washed their feet, they will make a charge against me saying, “Two or three days have already elapsed since these come to your house and you did not report it to us” — consequently he said: it is better that they should stay here with the dust on their feet so that they would seem to have just arrived. On this account he first said to them, “Lodge over night”, and afterwards “Wash [your feet]” (Genesis Rabbah 50:4).


###### Rashi on Genesis 19:2:4
[Rashi on Genesis 19:2:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:2:4)

**ויאמרו לא.** וּלְאַבְרָהָם אָמְרוּ כֵּן תַּעֲשֶׂה, מִכָּאן שֶׁמְּסָרְבִין לְקָטָן וְאֵין מְסָרְבִין לְגָדוֹל (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמרו לא AND THEY SAID, NAY — But to Abraham they had said, “So do [as thou hast said]”! Hence we may infer that one may readily decline an invitation from an inferior but one should not so readily decline an invitation from a superior (Genesis Rabbah 50:4).


###### Rashi on Genesis 19:2:5
[Rashi on Genesis 19:2:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:2:5)

**כי ברחוב נלין.** הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא, שֶׁאָמְרוּ לֹא נָסוּר אֶל בֵּיתְךָ אֶלָּא בִּרְחוֹבָהּ שֶׁל עִיר נָלִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי ברחוב נלין BUT WE WILL ABIDE IN THE STREET — Here כי is used in the sense of but; they said: We will not turn aside into your house but we will abide in the street of the city all night.


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

**ויסרו אליו.** עִקְּמוּ אֶת הַדֶּרֶךְ לְצַד בֵּיתוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויסרו אליו AND THEY TURNED ASIDE UNTO HIM — They took a circuitous route towards his house (Genesis Rabbah 50:4).


###### Rashi on Genesis 19:3:2
[Rashi on Genesis 19:3:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:3:2)

**ומצות אפה.** פֶּסַח הָיָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומצות אפה AND HE BAKED UNLEAVENED BREAD —It was Passover (Genesis Rabbah 48:12).


###### Rashi on Genesis 19:4:1
[Rashi on Genesis 19:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:4:1)

**טרם ישכבו ואנשי העיר אנשי סדום.** כָּךְ נִדְרַשׁ בִּבְ"רַ טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר הָיוּ בְּפִיהֶם שֶׁל מַלְאָכִים, שֶׁהָיוּ שׁוֹאֲלִים לְלוֹט מַה טִּיבָם וּמַעֲשֵׂיהֶם וְהוּא אוֹמֵר לָהֶם רֻבָּם רְשָׁעִים; עוֹדָם מְדַבְּרִים בָּהֶם וְאַנְשֵׁי סְדוֹם וְגוֹ'. וּפְשׁוּטוֹ שֶׁל מִקְרָא וְאַנְשֵׁי הָעִיר אַנְשֵׁי רֶשַׁע, נָסַבּוּ עַל הַבַּיִת; עַל שֶׁהָיוּ רְשָׁעִים נִקְרָאִים אַנְשֵׁי "סְדוֹם", כְּמוֹ שֶׁאָמַר הַכָּתוּב וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
טרם ישכבו ואנשי העיר אנשי סדום The following explanation is given in Genesis Rabbah 50:5: Before they lay down, the men of the city were a topic of conversation (literally, were in the mouths of the angels), for they asked Lot about their character and doings, and the latter replied that most of them were wicked. They were still speaking about them, 'ואנשי סדום וגו “when the men of Sodom etc.” However the real sense of the text is: The men of the city, wicked men, compassed the house. Because they were wicked he designates them as “men of Sodom”, just as Scripture said, (Genesis 13:13) “And the men of Sodom were wicked and sinners”.


###### Rashi on Genesis 19:4:2
[Rashi on Genesis 19:4:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:4:2)

**כל העם מקצה.** מִקְּצֵה הָעִיר עַד הַקָּצֶה, שֶׁאֵין אֶחָד מֵהֶם מוֹחֶה בְיָדָם, שֶׁאֲפִלּוּ צַדִּיק אֶחָד אֵין בָּהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל העם מקצה ALL THE PEOPLE FROM EVERY QUARTER — from one end of the city to the other end, and no-one protested, for there was not even one righteous person amongst them (Genesis Rabbah 50:5).


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

**ונדעה אותם.** בְּמִשְׁכַּב זָכָר כְּמוֹ אֲשֶׁר לֹא יָדְעוּ אִישׁ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונדעה אותם AND WE SHALL KNOW THEM — with homosexuality, as in "who have not known a man" (Genesis Rabbah 50:5).


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

**האל.** כְּמוֹ הָאֵלֶּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
האל is the same as האלה THESE.


###### Rashi on Genesis 19:8:2
[Rashi on Genesis 19:8:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:8:2)

**כי על כן באו.** כִּי הַטּוֹבָה הַזֹּאת תַּעֲשׂוּ לִכְבוֹדִי עַל אֲשֶׁר בָּאוּ בְּצֵל קֹרָתִי; תַּרְגּוּם בִּטְלַל שָׁרוּתֵי, תַּרְגּוּם שֶׁל קוֹרָה – שָׁרוּתָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי על כן באו FOR AS MUCH AS THEY HAVE COME — For (כי) this kindness please do out of respect to me because that (על כן) they have come בצל קורתי UNDER THE SHADOW OF MY ROOF. — In the Targum this is given by בטלל שרותי: the Targum (Aramaic) for קורה (a beam) is שרותא.


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

**ויאמרו גש הלאה.** קְרַב לְהָלְאָה, כְּלוֹמַר, הִתְקָרֵב לַצְּדָדִין וְהִתְרַחֵק מִמֶּנּוּ, וְכֵן כָּל הָלְאָה שֶׁבַּמִּקְרָא לְשׁוֹן רִחוּק, כְּמוֹ זְרֵה הָלְאָה (במדבר י"ז), הִנֵּה הַחֵצִי מִמְּךָ וָהָלְאָה (שמואל א' כ'), גֶּשׁ הָלְאָה, (ישעיהו מ"ט) – הִמָּשֵׁךְ לְהַלָּן, בִּלְשׁוֹן לַעַז טריטי"דנוש, וּדְבַר נְזִיפָה הוּא, לוֹמַר – אֵין אָנוּ חוֹשְׁשִׁין לְךָ. וְדוֹמֶה לוֹ קְרַב אֵלֶיךָ אַל תִּגַּשׁ בִּי (ישעיהו ס"ה), וְכֵן גְּשָׁה לִּי וְאֵשֵׁבָה (שם מ"ט) – הִמָּשֵׁךְ לַצְּדָדִין בַּעֲבוּרִי וְאֵשֵׁב אֶצְלְךָ; אַתָּה מֵלִיץ עַל הָאוֹרְחִין, אֵיךְ מְלָאֲךָ לִבְּךָ? עַל שֶׁאָמַר לָהֶם עַל הַבָּנוֹת, אָמְרוּ לוֹ **גש הלאה**, לְשׁוֹן נַחַת; וְעַל שֶׁהָיָה מֵלִיץ עַל הָאוֹרְחִים – **האחד בא לגור**, אָדָם נָכְרִי יְחִידִי אַתָּה בֵינֵינוּ, שֶׁבָּאתָ לָגוּר, **וישפוט שפוט**, וְנַעֲשֵׂיתָ מוֹכִיחַ אוֹתָנוּ?

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמרו גש הלאה AND THEY SAID, STEP BACK — Get you away over there — as much as to say, Take yourself aside and keep away from us. Similarly wherever the word הלאה occurs in Scripture it has the meaning of further away. For example: (Numbers 17:2) “Scatter (הלאה) yonder”; (1 Samuel 20:22) “Behold the arrows are beyond thee (הלאה)” Thus גש הלאה signifies, withdraw yourself further away (old French Retire-toi de nous). It is an expression of contempt, signifying, “we do not take any notice of you!” Of a similar character are: (Isaiah 65:5) “Stand by thyself (אל תגש בי) come not near unto me”, and (Isaiah 49:20) גשה לי “Give place to me that I may dwell” which means “withdraw aside for my sake (לי) that I may dwell where you are now”. — They really meant to say to Lot: “You intercede for these strangers; how dare you!” In reply to what he had said to them regarding his daughters they answered: “Get out of the way” — a somewhat gentle expression — whilst with regard to his advocacy for the strangers they retorted, האחד בא לגור THIS MAN CAME TO SOJOURN — You are the only strange man amongst us, for you have come to sojourn here, וישפוט שפוט and you make yourself a Reprover of us!


###### Rashi on Genesis 19:9:2
[Rashi on Genesis 19:9:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:9:2)

**הדלת.** הִיא הַסּוֹבֶבֶת לִנְעֹל וְלִפְתֹּחַ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הדלת THE DOOR — This term דלת signifies the wooden frame-work which swings round on hinges to close and open the entrance (cf. Verse 11).


###### Rashi on Genesis 19:11:1
[Rashi on Genesis 19:11:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:11:1)

**פתח.** הוּא הֶחָלָל שֶׁבּוֹ נִכְנָסִין וְיוֹצְאִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פתח THE DOOR (literally, opening) — This means the hollow space (opening) through which people go in and out.


###### Rashi on Genesis 19:11:2
[Rashi on Genesis 19:11:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:11:2)

**בסנורים.** מַכַּת עִוָּרוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בסנורים This is an attack of blindness (cf. Yoma 28b)


###### Rashi on Genesis 19:11:3
[Rashi on Genesis 19:11:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:11:3)

**מקטן ועד גדול.** הַקְּטָנִּים הִתְחִילוּ בָּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר מִנַּעַר וְעַד זָקֵן, לְפֵיכָךְ הִתְחִילָה הַפֻּרְעָנוּת מֵהֶם (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מקטן ועד גדול FROM SMALL TO GREAT — The small had begun this wrongdoing — as it is said, (Genesis 19:4) “both young and old” — therefore the punishment started with them (Genesis Rabbah 50:8).


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

**עוד מי לך פה.** פְּשׁוּטוֹ שֶׁל מִקְרָא מִי יֵשׁ לְךָ עוֹד בָּעִיר הַזֹּאת חוּץ מֵאִשְׁתְּךָ וּבְנוֹתֶיךָ שֶׁבַּבַּיִת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עד מי לך פה WHOM HAST THOU YET HERE — The evident sense of the verse is: whom else have you in this city besides thy wife and daughters who are at home with you.


###### Rashi on Genesis 19:12:2
[Rashi on Genesis 19:12:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:12:2)

**חתן ובניך ובנתיך.** וְאִם יֵשׁ לְךָ חָתָן אוֹ בָנִים וּבָנוֹת הוֹצֵא מִן הַמָּקוֹם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חתן ובניך ובנותיך SON-IN-LAW, THY SONS AND THY DAUGHTERS — If you have a son-in-law, sons or daughters take them out of this place.


###### Rashi on Genesis 19:12:3
[Rashi on Genesis 19:12:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:12:3)

**ובניך.** בְּנֵי בְּנוֹתֶיךָ הַנְּשׂוּאוֹת. וּמִ"אַ **עד** – מֵאַחַר שֶׁעוֹשִׂין נְבָלָה כָּזֹאת, **מי לך** פִּתְחוֹן פֶּה לְלַמֵּד סַנֵּגוֹרְיָא עֲלֵיהֶם? שֶׁכָּל הַלַּיְלָה הָיָה מֵלִיץ עֲלֵיהֶם טוֹבוֹת, קְרִי בֵיהּ מִי לְךָ פֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ובניך THY SONS means the sons of your married daughters. The Midrashic explanation of עוד YET is: since they have perpetrated so disgraceful an act, can you yet be so bold (more literally, “can you yet open your mouth”) to speak in defence of them? — for the whole night through he had been talking in favor of them. To obtain this explanation you must read: עוד מי לך פֶּה Have you yet a mouth! (instead of פֹּה here) (Genesis Rabbah 50:5).


###### Rashi on Genesis 19:14:1
[Rashi on Genesis 19:14:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:14:1)

**חתניו.** שְׁתֵּי בָנוֹת נְשׂוּאוֹת הָיוּ לוֹ בָּעִיר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חתניו SONS- IN-LAW — he had two married daughters in the city (Genesis Rabbah 50:9).


###### Rashi on Genesis 19:14:2
[Rashi on Genesis 19:14:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:14:2)

**לוקחי בנותיו.** שֶׁאוֹתָן שֶׁבַּבַּיִת אֲרוּסוֹת לָהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לוקחי בנותיו THOSE WHO WERE MARRYING HIS DAUGHTERS — those to whom his daughters at home were betrothed (Genesis Rabbah 50:9).


###### Rashi on Genesis 19:15:1
[Rashi on Genesis 19:15:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:15:1)

**ויאיצו.** כְּתַרְגּוּמוֹ וּדְחִיקוּ – מִהֲרוּהוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאיצו THEY URGED [LOT] — as the Targum takes it, “they pressed” — i.e. they hurried him.


###### Rashi on Genesis 19:15:2
[Rashi on Genesis 19:15:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:15:2)

**הנמצאות.** הַמְזֻמָּנוֹת לְךָ בַּבַּיִת לְהַצִּילָם. וּמִ"אַ יֵשׁ וְזֶה יִשּׁוּבוֹ שֶׁל מִקְרָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הנמצאות WHO ARE HERE (literally, who can be found) — who are ready at hand in the house to be rescued. There is a Midrashic explanation also, but this is the proper way to explain the text.


###### Rashi on Genesis 19:15:3
[Rashi on Genesis 19:15:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:15:3)

**תספה.** תִּהְיֶה כָּלֶה, עַד תֹּם כָּל הַדּוֹר (דברים ב') מְתֻרְגָּם עַד דְּסַף כָּל דָּרָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תספה means [LEST] THOU BE MADE AN END OF. The words (Deuteronomy 2:14) עד תום כל הדור “until all the generation were completely ended” are translated by Onkelos: עד דסף כל דרא (the same root סף as in our text).


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

**ויתמהמה.** כְּדֵי לְהַצִּיל אֶת מָמוֹנוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויתמהמה BUT HE LINGERED in order to save his property.


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

**ויחזיקו.** אֶחָד מֵהֶם הָיָה שָׁלִיחַ לְהַצִּילוֹ וַחֲבֵרוֹ לַהֲפֹךְ סְדוֹם, לְכָךְ נֶאֱמַר "וַיֹּאמֶר" הִמָּלֵט, וְלֹא נֶאֱמַר וַיֹּאמְרוּ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויחזיקו AND THE MEN LAID HOLD [UPON HIS HAND]— One of these was commissioned to rescue him whilst his fellow was to overthrow Sodom; that is why it is stated (v. 17) “And he said, escape”, and it is not stated “And they said” (Genesis Rabbah 50:11).


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

**המלט על נפשך.** דַּיְּךָ לְהַצִּיל נְפָשׁוֹת, אַל תָּחוּס עַל הַמָּמוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המלט על נפשך ESCAPE FOR THY LIFE — Let it suffice you to save your lives; do not give a thought to your possessions.


###### Rashi on Genesis 19:17:2
[Rashi on Genesis 19:17:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:17:2)

**אל תביט אחריך.** אַתָּה הִרְשַׁעְתָּ עִמָּהֶם וּבִזְכוּת אַבְרָהָם אַתָּה נִצָּל; אֵינְךָ כְּדַאי לִרְאוֹת בְּפֻרְעָנוּתָם וְאַתָּה נִצָּל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל תבט אחריך LOOK NOT BEHIND THEE — You sinned with them but art saved through the merit of Abraham. It is not fitting that you should witness their doom whilst you yourself are escaping (Genesis Rabbah 50:11).


###### Rashi on Genesis 19:17:3
[Rashi on Genesis 19:17:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:17:3)

**בכל הככר.** כִּכַּר הַיַּרְדֵּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בכל הככר IN ALL THE PLAIN — the plain of the Jordan (cf. Genesis 13:11).


###### Rashi on Genesis 19:17:4
[Rashi on Genesis 19:17:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:17:4)

**ההרה המלט.** אֵצֶל אַבְרָהָם בְּרַח, שֶׁהוּא יוֹשֵׁב בָּהָר, שֶׁנֶּאֱמַר וַיַּעְתֵּק מִשָּׁם הָהָרָה (בראשית י"ב), וְאַף עַכְשָׁו הָיָה יוֹשֵׁב שָׁם, שֶׁנֶּאֱמַר אֶל הַמָּקוֹם אֲשֶׁר הָיָה שָׁם אָהֳלוֹ בַּתְּחִלָּה, וְאַעַ"פִּ שֶׁכָּתוּב וַיֶּאֱהַל אַבְרָהָם וְגוֹ' (שם י"ג), אֹהָלִים הַרְבֵּה הָיוּ לוֹ וְנִמְשְׁכוּ עַד חֶבְרוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ההרה המלט ESCAPE TO THE MOUNTAIN — Flee to Abraham who is dwelling in the mountain — as it is said, (Genesis 12:8) “And he removed his tent thence unto the mountain”. He was still dwelling there, as it is said, (Genesis 13:3) “[And he went unto] … the place where his tent had been at first”, and although it is stated (Genesis 13:18) “And Abraham moved his tent etc.”, he had many tents and they stretched as far as Hebron.


###### Rashi on Genesis 19:17:5
[Rashi on Genesis 19:17:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:17:5)

**המלט.** לְשׁוֹן הַשְׁמָטָה, וְכֵן כָּל הַמְלָטָה שֶׁבַּמִּקְרָא אשמוצי"ר בלע"ז וְכֵן וְהִמְלִיטָה זָכָר (ישעיהו ס"ו), שֶׁנִּשְׁמַט הָעֻבָּר מִן הָרֶחֶם, כְּצִפּוֹר נִמְלְטָה (תהילים קכ"ד), לֹא יָכְלוּ מַלֵּט מַשָּׂא (ישעיהו מ"ו), לְהַשְׁמִיט מַשָּׂא הָרְעִי שֶׁבְּנִקְבֵיהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המלט ESCAPE — it means “slipping away” and similarly wherever this root מלט occurs in the Scriptures; in old French émisser. Examples are: (Isaiah 66:7) “she was delivered of (המליטה) a man child” i. e. the embryo slipped out of the womb; (Psalms 124:7) “[Our soul] is escaped (נמלטה) like a bird”; and (Isaiah 46:2) “They could not deliver (מלט) the burden”, i.e. discharge (make slip out) the burden of excrement in their bowel-passages.


###### Rashi on Genesis 19:18:1
[Rashi on Genesis 19:18:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:18:1)

**אל נא אדני.** רַבּוֹתֵינוּ אָמְרוּ (שבועות ל"ב) שֶׁשֵּׁם זֶה קֹדֶשׁ, שֶׁנֶּאֱמַר בּוֹ לְהַחֲיוֹת אֶת נַפְשִׁי – מִי שֶׁיֵשׁ בְּיָדוֹ לְהָמִית וּלְהַחֲיוֹת; וְתַרְגּוּמוֹ בְּבָעוּ כְעַן ה':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל נא אדני OH NOT SO, MY LORD — Our Rabbis said, that this name (Lord) is holy (i. e. refers to God; Shevuot 35b), since it is said regarding him (i.e. regarding the one who was addressed by this name) (v. 19) “[and thou hast magnified thy mercy …] in keeping alive my soul”. Therefore it must refer to Him who has the power to kill or keep alive. Indeed the Targum renders it, “I beg of thee, O Lord)”


###### Rashi on Genesis 19:18:2
[Rashi on Genesis 19:18:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:18:2)

**אל נא.** אַל תֹּאמְרוּ אֵלַי לְהִמָּלֵט הָהָרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל נא OH NOT SO — do not tell me to escape to the mountain.


###### Rashi on Genesis 19:18:3
[Rashi on Genesis 19:18:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:18:3)

**נא.** לְשׁוֹן בַּקָּשָׁה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נא — This word is used when a request is being made.


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

**פן תדבקני הרעה.** כְּשֶׁהָיִיתִי אֵצֶל אַנְשֵׁי סְדוֹם הָיָה הַקָּבָּ"ה רוֹאֶה מַעֲשַׂי וּמַעֲשֵׂה בְנֵי הָעִיר, וְהָיִיתִי נִרְאֶה צַדִּיק וּכְדַאי לְהִנָּצֵל, וּכְשֶׁאָבֹא אֵצֶל צַדִּיק אֲנִי כְרָשָׁע, וְכֵן אָמְרָה הַצָּרְפִית לְאֵלִיָּהוּ בָּאתָ אֵלַי לְהַזְכִּיר אֶת עֲוֹנִי (מלכים א י"ז), עַד שֶׁלֹא בָאתָ אֶצְלִי הָיָה הַקָּבָּ"ה רוֹאֶה מַעֲשַׂי וּמַעֲשֵׂה עַמִּי, וַאֲנִי צַדֶּקֶת בֵּינֵיהֶם, וּמִשֶּׁבָּאתָ אֶצְלִי, לְפִי מַעֲשֶׂיךָ אֲנִי רְשָׁעָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פן תדבקני הרעה [I CANNOT ESCAPE TO THE MOUNTAIN,] LEST SOME EVIL CLEAVE UNTO ME — Whilst I was with the people of Sodom the Holy One, blessed be He, compared my deeds with the deeds of the people of my city and I seemed to be righteous and deserving to be saved. When, however, I come to the righteous man (i.e. Abraham whom Rashi v. 17 stated to be dwelling in the mountain) I must be regarded as wicked. Thus, too, did the woman of Zarefath say to Elijah, (1 Kings 17:18) “Art thou come to bring my sin in remembrance?” Before you came to me the Holy One, blessed be He, compared my doings with the doings of my people and I was regarded as a righteous woman amongst them, but now that you have come to me, in comparison with your deeds, I am wicked (Genesis Rabbah 50:11).


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

**העיר הזאת קרובה.** קְרוֹבָה יְשִׁיבָתָהּ, נִתְיַשְּׁבָה מִקָּרוֹב, לְפִיכָךְ לֹא נִתְמַלְּאָה סְאָתָהּ עֲדַיִן (שבת י'). וּמַה הִיא קְרִיבָתָהּ? מִדּוֹר הַפַּלָּגָה שֶׁנִּתְפַּלְּגוּ הָאֲנָשִׁים וְהִתְחִילוּ לְהִתְיַשֵּׁב אִישׁ אִישׁ בִּמְקוֹמוֹ, וְהִיא הָיְתָה בִּשְׁנַת מוֹת פֶּלֶג, וּמִשָּׁם וְעַד כָּאן נ"ב שָׁנָה, שֶׁפֶּלֶג מֵת בִּשְׁנַת מ"ח לְאַבְרָהָם. כֵּיצַד? פֶּלֶג חַי אַחֲרֵי הוֹלִידוֹ אֶת רְעוּ ר"ט שָׁנָה, צֵא מֵהֶם ל"ב כְּשֶׁנּוֹלַד שְׂרוּג, וּמִשְּׂרוּג עַד שֶׁנּוֹלַד נָחוֹר ל', הֲרֵי ס"ב, וּמִנָּחוֹר עַד שֶׁנּוֹלַד תֶּרַח כ"ט, הֲרֵי צ"א, וּמִשָּׁם עַד שֶׁנּוֹלַד אַבְרָהָם ע', הֲרֵי קס"א, תֵּן לָהֶם מ"ח הֲרֵי ר"ט, וְאוֹתָה שָׁנָה הָיְתָה שְׁנַת הַפַּלָּגָה, וּכְשֶׁנֶּחְרְבָה סְדוֹם הָיָה אַבְרָהָם בֶּן צ"ט שָׁנָה, הֲרֵי מִדּוֹר הַפַּלָּגָה עַד כָּאן נ"ב שָׁנָה; וְצֹעַר אִחֲרָה יְשִׁיבָתָהּ אַחֲרֵי יְשִׁיבַת סְדוֹם וְחַבְרוֹתֶיהָ שָׁנָה אַחַת, הוּא שֶׁנֶּאֱמַר אִמָּלְטָה נָּא, נָא בְּגִימַטְרִיָּא נ"א:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
העיר הזאת קרובה THIS CITY IS NEAR — Its settlement as a city is near in point of time — it has been populated quite recently and therefore its measure is not yet filled (Shabbat 10b). And how recent was its settlement? It dated from the generation of the Dispersal of Nations, when mankind was scattered and men began to settle down each in his own place. This took place in the year when Peleg died, and from that time until now was fifty-two years, because Peleg died when Abraham was 48 years old. How is this? Peleg lived after he begat Reu 209 years (11:19): deduct from this number the 32 years that Reu was old when Serug was born (v. 22) and the 30 from the birth of Serug until the birth of Nahor (v. 22) giving 62, and from the birth of Nahor until Terah was born (v. 24) 29, giving 91, and from then until Abraham’s birth 70, giving a total of 161. Add 48 years of Abraham’s life and you have the 209. That was the year of the Dispersion. When Sodom was destroyed Abraham was 99 years old, so that from the Generation of the Dispersal (in the 48th year of Abraham’s life) until this time was 52 years. The colonisation of Zoar took place one year later than that of Sodom and its sister cities. To this fact reference is made in the words אמלטה נא “let me escape נא” i.e. let me escape to the city which is (נ''א (51 in numerical value.


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

**הלא מצער היא.** וַהֲלֹא עֲוֹנוֹתֶיהָ מוּעָטִין וְיָכוֹל אַתָּה לְהַנִּיחָהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הלא מצער הוא IS IT NOT SMALL?— Are not its sins but few, so that you can let it alone.


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

**ותחי נפשי** בָּהּ, זֶהוּ מִדְרָשׁוֹ. וּפְשׁוּטוֹ שֶׁל מִקְרָא הֲלֹא עִיר קְטַנָּה הִיא וַאֲנָשִׁים בָּהּ מְעַט, אֵין לָךְ לְהַקְפִּיד אִם תַּנִּיחֶנָּה, וּתְחִי נַפְשִׁי בָהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותחי נפשי SO THAT MY SOUL MAY LIVE? This is the Midrashic explanation (Shabbat 10b). The real meaning of the verse is: It is a small city with few inhabitants; you therefore need not be particular about leaving it alone, so that my soul may live in it.


###### Rashi on Genesis 19:21:1
[Rashi on Genesis 19:21:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:21:1)

**גם לדבר הזה.** לֹא דַּיְּךָ שֶׁאַתָּה נִצָּל, אֶלָּא אַף כָּל הָעִיר אַצִּיל בִּגְלָלְךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גם לדבר הזה CONCERNING THIS THING ALSO — Not only will you be saved, but I will also save the whole city for Your sake.


###### Rashi on Genesis 19:21:2
[Rashi on Genesis 19:21:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:21:2)

**הפכי.** הוֹפֵךְ אֲנִי, כְּמוֹ עַד בֹּאִי (בראשית מ"ח), אַחֲרֵי רֹאִי (בראשית ט״ז:י״ג), מִדֵּי דַבְּרִי בּוֹ (ירמיהו ל"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הפכי means I OVERTHROW, just as (48:5) “until I come (בואי) , and (16:13) “after I have seen (רואי)” and (Jeremiah 31:19) “whenever I speak (דברי) of him)”.


###### Rashi on Genesis 19:22:1
[Rashi on Genesis 19:22:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:22:1)

**כי לא אוכל לעשות.** זֶה עָנְשָׁן שֶׁל מַלְאָכִים עַל שֶׁאָמְרוּ כִּי מַשְׁחִתִים אֲנַחְנוּ, וְתָלוּ הַדָּבָר בְּעַצְמָן, לְפִיכָך לֹא זָזוּ מִשָּׁם עַד שֶׁהֻזְקְקוּ לוֹמַר שֶׁאֵין הַדָּבָר בִּרְשׁוּתָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי לא אוכל לעשות FOR I CANNOT DO [ANY THING]—This admission of their powerlessness was the angels’ punishment for having said, (v. 13) “For we will destroy the city”, attributing the act to themselves; therefore they could not go away from there (i. e., the incident could not close) until they were compelled to admit that the thing was not in their power) (Genesis Rabbah 50:9).


###### Rashi on Genesis 19:22:2
[Rashi on Genesis 19:22:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:22:2)

**כי לא אוכל.** לְשׁוֹן יָחִיד; מִכָּאן אַתָּה לָמֵד שֶׁהָאֶחָד הוֹפֵךְ וְהָאֶחָד מַצִּיל, שֶׁאֵין ב' מַלְאָכִים נִשְׁלָחִים לְדָבָר א':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי לא אוכל FOR I CANNOT DO ANY THING — The pronoun is singular number. This proves that one was to overthrow the city and the other to deliver, for two angels are not sent on the same mission.


###### Rashi on Genesis 19:22:3
[Rashi on Genesis 19:22:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:22:3)

**על כן קרא שם העיר צוער.** עַל שֵׁם וְהִוא מִצְעָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על כן קרא שם העיר צוער THEREFORE THE NAME OF THE CITY WAS CALLED ZOAR, with reference to Lot’s words (v. 20) “And it is (מצער) a little one”.


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

**וה' המטיר.** כָּל מָקוֹם שֶׁנֶּאֱמַר וַה' – הוּא וּבֵית דִּינוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וה' המטיר AND THE LORD CAUSED TO RAIN — Wherever it is said 'וה “And the Lord”, it means He and His Celestial Court (Genesis Rabbah 51:2).


###### Rashi on Genesis 19:24:2
[Rashi on Genesis 19:24:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:24:2)

**המטיר על סדום.** בַּעֲלוֹת הַשַּׁחַר, כְּמוֹ שֶׁנֶּאֱמַר וּכְמוֹ הַשַּׁחַר עָלָה, שָׁעָה שֶׁהַלְּבָנָה עוֹמֶדֶת בָּרָקִיעַ עִם הַחַמָּה, לְפִי שֶׁהָיוּ מֵהֶם עוֹבְדִין לַחַמָּה וּמֵהֶם לַלְּבָנָה, אָמַר הַקָּבָּ"ה אִם אֶפָּרַע מֵהֶם בַּיּוֹם, יִהְיוּ עוֹבְדֵי לְבָנָה אוֹמְרִים אִלּוּ הָיָה בַלַּיְלָה, כְּשֶׁהַלְּבָנָה מוֹשֶׁלֶת, לֹא הָיִינוּ חֲרֵבִין, וְאִם אֶפָּרַע מֵהֶם בַּלַּיְלָה, יִהְיוּ עוֹבְדֵי הַחַמָּה אוֹמְרִים אִלּוּ הָיָה בַּיּוֹם, כְּשֶׁהַחַמָּה מוֹשֶׁלֶת, לֹא הָיִינוּ חֲרֵבִין; לְכָךְ כְּתִיב וּכְמוֹ הַשַּׁחַר עָלָה, וְנִפְרַע מֵהֶם בְּשָׁעָה שֶׁהַחַמָּה וְהַלְּבָנָה מוֹשְׁלוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המטיר על סדום HE CAUSED IT TO RAIN ON SODOM — When the morning broke), as it is said, (v. 15) “And when the morning dawned”, i. e. the time when the moon is in the sky together with the sun. As some of them worshipped the sun and others the moon, the Holy One, blessed be He, said, “If I punish them by day, the moon-worshippers may say, “If it had taken place at night when the moon rules we would not have been destroyed.” And if I punish them by night the sun-worshippers may say, “If it had taken place at day time when the sun rules we would not have been destroyed.” For this reason it is written, “And when the morning dawned” — He punished them at that time when both moon and sun are ruling (Genesis Rabbah 50:12).


###### Rashi on Genesis 19:24:3
[Rashi on Genesis 19:24:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:24:3)

**המטיר גפרית ואש.** בַּתְּחִלָּה מָטָר, וְנַעֲשָׂה גָּפְרִית וָאֵשׁ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המטיר גפרית ואש HE RAINED BRIMSTONE AND FIRE — At first it was rain (מטר) to see whether they would repent and this was then turned into brimstone and fire (Midrash Tanchuma, Beshalach 15).


###### Rashi on Genesis 19:24:4
[Rashi on Genesis 19:24:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:24:4)

**מאת ה'.** דֶּרֶךְ הַמִּקְרָאוֹת לְדַבֵּר כֵּן, כְּמוֹ נְשֵׁי לֶמֶךְ, וְלֹא אָמַר נָשַׁי; וְכֵן אָמַר דָּוִד קְחוּ עִמָּכֶם אֶת עַבְדֵי אֲדֹנֵיכֶם (מלכים א א'), וְלֹא אָמַר מֵעֲבָדַי; וְכֵן אֲחַשְׁוֵרוֹשׁ אָמַר בְּשֵׁם הַמֶּלֶךְ, וְלֹא אָמַר בִּשְׁמִי; אַף כָּאן אָמַר, מֵאֵת ה' וְלֹא אָמַר מֵאִתִּי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'מאת ה FROM THE LORD — This is the Scriptural way of speaking (the Lord rained … from the Lord); e. g., (4:23) “Ye wives of Lamech” and he did not say “my wives”. Thus, too, did David say, (1 Kings 1:33) “Take with you the servants of your lord” and he did not say, “my servants” and so, too, did Ahasuerus say, (Ester 8:8) “in the king’s name” and did not say, “in my name”. So, also, here: “From the Lord” and He did not say, “from Him” (Genesis Rabbah 51:2).


###### Rashi on Genesis 19:24:5
[Rashi on Genesis 19:24:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:24:5)

**מן השמים.** הוּא שֶׁאָמַר הַכָּתוּב כִּי בָם יָדִין עַמִּים וְגוֹ' (איוב ל"ו), כְּשֶׁבָּא לְיַסֵּר הֵבְּרִיוֹת מֵבִיא עֲלֵיהֶם אֵשׁ מִן הַשָּׁמַיִם, כְּמוֹ שֶׁעָשָׂה לִסְדוֹם, וּכְשֶׁבָּא לְהוֹרִיד הַמָּן מִן הַשָּׁמַיִם הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם (שמות ט"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מן השמים FROM HEAVEN — The text (Job 36:31) refers to this: “For by them (the heavens; see the preceding verses) He judges the peoples etc.” When God is about to punish mankind He brings upon them fire from heaven, just as He did to Sodom (cf. 5:32 of the same chapter); and when he caused the Manna to fall it was also from heaven (cf. the second half of 5:31) as it is said, (Exodus 16:4) “Behold I will rain bread from heaven for you” (Midrash Tanchuma, Vayera 10).


###### Rashi on Genesis 19:25:1
[Rashi on Genesis 19:25:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:25:1)

**ויהפך את הערים וגו'.** אַרְבַּעְתָּם יוֹשְׁבוֹת בְּסֶלַע אֶחָד וַהֲפָכָן מִלְמַעְלָה לְמַטָּה, שֶׁנֶּאֱמַר בַּחַלָּמִישׁ שָׁלַח יָדוֹ וְגוֹ' (איוב כ'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'ויהפוך את הערים וגו AND HE OVERTHREW [THOSE CITIES] etc. — The four cities were situated on one rock and He turned them upside down, as it is said, (Job 28:9) “He putteth forth His hand upon the flinty rock [and overturneth the mountains by the roots]” (Genesis Rabbah 51:4).


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

**ותבט אשתו מאחריו.** שֶׁל לוֹט:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותבט אשתו מאחריו AND HIS WIFE LOOKED BACK FROM BEHIND HIM —behind Lot.


###### Rashi on Genesis 19:26:2
[Rashi on Genesis 19:26:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:26:2)

**ותהי נציב מלח.** בְּמֶלַח חָטְאָה וּבְמֶלַח לָקְתָה; אָמַר לָהּ תְּנִי מְעַט מֶלַח לָאוֹרְחִים הַלָּלוּ, אָמְרָה לוֹ אַף הַמִּנְהָג הָרַע הַזֶּה אַתָּה בָא לְהַנְהִיג בַּמָּקוֹם הַזֶּה (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותהי נציב מלח AND SHE BECAME A PILLAR OF SALT — By salt had she sinned and by salt was she punished. He (Lot) said to her once: “Give a little salt to these strangers” and she answered him, “Do you mean to introduce this bad custom, also, into our city?” (Genesis Rabbah 50:4).


###### Rashi on Genesis 19:28:1
[Rashi on Genesis 19:28:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:28:1)

**קיטור.** תִּמּוּר שֶׁל עָשָׁן, טורק"א בלע"ז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
קיטר signifies a column of smoke. old French torche; English torch.


###### Rashi on Genesis 19:28:2
[Rashi on Genesis 19:28:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:28:2)

**הכבשן.** חֲפִירָה שֶׁשּׂוֹרְפִין בָּה אֶת הָאֲבָנִים לְסִיד, וְכֵן כָּל כִּבְשָׁן שֶׁבַּתּוֹרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הכבשן A FURNACE — an excavation in which they burn stone to lime. This is the meaning of כבשן wherever it occurs in the Torah.


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

**ויזכור אלהים את אברהם.** מַהוּ זְכִירָתוֹ שֶׁל אַבְרָהָם עַל לוֹט? נִזְכַּר שֶׁהָיָה לוֹט יוֹדֵעַ שֶׁשָּׂרָה אִשְׁתּוֹ שֶׁל אַבְרָהָם וְשָׁמַע שֶׁאָמַר אַבְרָהָם בְּמִצְרַיִם עַל שָׂרָה אֲחוֹתִי הִיא, וְלֹא גִלָּה הַדָּבָר, שֶׁהָיָה חָס עָלָיו, לְפִיכָךְ חָס הַקָּבָּ"ה עָלָיו (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויזכר אלהים את אברהם GOD REMEMBERED ABRAHAM — What bearing has God’s remembering Abraham upon the rescue of Lot? He remembered that Lot knew that Sarah was Abraham’s wife and that when he heard that Abraham said in Egypt regarding Sarah, “She is my sister”, he did not betray him because he had sympathy with him. For this reason God had mercy upon him (Lot) (Genesis Rabbah 51:6).


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

**כי ירא לשבת בצוער.** לְפִי שֶׁהָיְתָה קְרוֹבָה לִסְדוֹם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי ירא לשבת בצוער FOR HE FEARED TO DWELL IN ZOAR, because it was near to Sodom.


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

**אבינו זקן.** וְאִם לֹא עַכְשָׁו אֵימָתַי? שֶׁמָּא יָמוּת אוֹ יִפְסֹק מֵהוֹלִיד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אבינו זקן OUR FATHER IS OLD — And if not now, when? He may die or may cease to beget children.


###### Rashi on Genesis 19:31:2
[Rashi on Genesis 19:31:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:31:2)

**ואיש אין בארץ.** סְבוּרוֹת הָיוּ שֶׁכָּל הָעוֹלָם נֶחֱרַב כְּמוֹ בְּדוֹר הַמַּבּוּל: (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואיש אין בארץ AND THERE IS NOT A MAN IN THE EARTH — They thought that the whole world had been destroyed as in the time of the generation of the Flood. (Genesis Rabbah 51:8).


###### Rashi on Genesis 19:33:1
[Rashi on Genesis 19:33:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:33:1)

**ותשקין וגו'.** יַיִן נִזְדַּמֵּן לָהֶן בַּמְּעָרָה לְהוֹצִיא מֵהֶן שְׁנֵי אֻמּוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'ותשקין וגו AND THEY MADE THEIR FATHER DRINK [WINE] etc. — Wine was at hand for them in the cave out of a set purpose that they might bring forth two nations (Midrash Tanchuma, Beshalach 12).


###### Rashi on Genesis 19:33:2
[Rashi on Genesis 19:33:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:33:2)

**ותשכב את אביה.** וּבַצְּעִירָה כְתִיב וַתִּשְׁכַּב עִמּוֹ? צְעִירָה, לְפִי שֶׁלֹּא פָּתְחָה בִזְנוּת אֶלָּא אֲחוֹתָהּ לִמְּדַתָּה חָסַךְ עָלֶיהָ הַכָּתוּב וְלֹא פֵּרֵשׁ גְּנוּתָהּ; אֲבָל בְּכִירָה שֶׁפָּתְחָה בִזְנוּת פִּרְסְמָהּ הַכָּתוּב בִּמְפֹרָשׁ.

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותשכב את אביה AND SHE LAY WITH HER FATHER — In the case of the younger daughter it is written (Genesis 19:35) “and she lay with him”, and it does not state “she lay with her father”. But because the younger did not originate this unchaste conduct but her sister taught it to her, Scripture glosses over her sin and does not explicitly make mention of her shame; but since the elder originated this unchaste conduct Scripture exposes her fully (Numbers Rabbah 20:23).


###### Rashi on Genesis 19:33:3
[Rashi on Genesis 19:33:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:33:3)

**ובקומה.** שֶׁל בְּכִירָה נָקוּד, לוֹמַר, שֶׁבְּקוּמָהּ יָדַע, וְאַעַפּ"כֵ לֹא נִשְׁמַר לַיִל שֵׁנִי מִלִּשְׁתּוֹת. אָמַר רַבִּי לֵוִי כָּל מִי שֶׁהוּא לָהוּט אַחַר בּוּלְמוּס שֶׁל עֲרָיוֹת לַסּוֹף מַאֲכִילִים אוֹתוֹ מִבְּשָׂרוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ובקומה NOR WHEN SHE AROSE — This word where it occurs with reference to the elder sister (Genesis 19:33) has dots above it (as though it is not written at all), implying that when she arose, he (Lot) was aware of it, and yet he did not take care on the second night to abstain from wine. (Horayot 10b.) R. Levi said, Whoever is inflamed by sexual desire will, in the end, be made to eat his own flesh (Genesis Rabbah 51:9).


###### Rashi on Genesis 19:36:1
[Rashi on Genesis 19:36:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:36:1)

**ותהרין וגו'.** אַעַ"פִּ שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה, אֵלּוּ שָׁלְטוּ בְעַצְמָן וְהוֹצִיאוּ עֶרְוָתָן לַחוּץ וְנִתְעַבְּרוּ מִבִּיאָה רִאשׁוֹנָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותהרין וגו AND THEY BECAME PREGNANT, ETC. — Even though a woman does not become pregnant from the first intercourse, these [women] mastered themselves and took out their hymens; and they became pregnant from the first intercourse (Genesis Rabbah 51:9).


###### Rashi on Genesis 19:37:1
[Rashi on Genesis 19:37:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/19:37:1)

**מואב.** זוֹ שֶׁלֹּא הָיְתָה צְנוּעָה פֵּרְשָׁה שֶׁמֵּאָבִיהָ הוּא, אֲבָל צְעִירָה קְרָאַתּוּ בְלָשׁוֹן נְקִיָּה, וְקִבְּלָה שָׂכָר בִּימֵי מֹשֶׁה, שֶׁנֶּאֱמַר בִּבְנֵי עַמּוֹן אַל תִּתְגָּר בָּם (דברים ב') – כְּלָל, וּבְמוֹאָב לֹא הִזְהִיר אֶלָּא שֶׁלֹּא יִלָּחֵם בָּם, אֲבָל לְצַעֲרָן הִתִּיר לוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מואב MOAB — This daughter who was immodest openly proclaimed that the son was born of her father (מֵאָב) but the younger named her child in a euphemistic fashion and was rewarded for this at the time of Moses, as it is said regarding the children of Ammon, (Deuteronomy 2:19) “Do not contend with them” — in any manner at all — whereas in reference to Moab it (Scripture) only forbade waging war against them but permitted them (the Israelites) to vex them (Genesis Rabbah 51:11).