Bereshit Rabbah 51

וַה' הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה גָּפְרִית וָאֵשׁ וגו' (בראשית יט, כד), כְּתִיב (תהלים נח, ט): כְּמוֹ שַׁבְּלוּל תֶּמֶס יַהֲלֹךְ נֵפֶל אֵשֶׁת בַּל חָזוּ שָׁמֶשׁ וגו', כְּהָדֵין כִּילֵי סִילֵי לִימָצָא, כַּשִּׁלְשׁוּל הַזֶּה שֶׁהוּא נִמְחֶה בְּצוֹאָה, כְּאִישִׁית זוֹ שֶׁאֵינָהּ מַסְפֶּקֶת לִרְאוֹת שֶׁמֶשׁ עַד שֶׁהִיא חוֹזֶרֶת לֶעָפָר, כְּאֵשֶׁת אִישׁ שֶׁזִּנְתָה וְהִיא מִתְבַּיֶּשֶׁת שֶׁלֹא תַרְאֶה עוֹבָּרָהּ וְהִיא מַשְׁלִיכַתּוּ בַּלַּיְלָה קֹדֶם שֶׁלֹא תֶּחֱזֶינָה שֶׁמֶשׁ. הֲדָא הוּא דִכְתִיב: הַשֶּׁמֶשׁ יָצָא עַל הָאָרֶץ וְלוֹט בָּא צֹעֲרָה.

“And the Lord rained down brimstone and fire upon Sodom and upon Gomorrah from the Lord, from the heavens” (Genesis 19:24). “And the Lord rained down brimstone and fire upon Sodom and upon Gomorrah…” – it is written: “Let them be like snails that melt away as they go along, like a nefel mole [eshet], which has never seen the sun…” (Psalms 58:9). Like this kilei-silei, a snail, like a slug that dissolves into refuse, like a mole that does not have a chance to see the sun before it returns to the earth, like a married woman [eshet ish] who committed adultery, who is ashamed to show her fetus and casts it away at night before it sees the sun. That is what is written: “The sun rose upon the earth and Lot came to Tzoar” (Genesis 19:23).

וַה' הִמְטִיר עַל סְדֹם וגו', מָשָׁל לִשְׁנֵי מְדִינוֹת שֶׁמָּרְדוּ בַּמֶּלֶךְ, אָמַר הַמֶּלֶךְ תִּשָּׂרֵף אַחַת מִשֶּׁלָּהּ וְאַחַת תִּשָּׂרֵף מִטַּמְיוֹן. כָּךְ לְהַלָּן (ישעיה לד, ט): וְנֶהֶפְכוּ נְחָלֶיהָ לְזֶפֶת וַעֲפָרָהּ לְגָפְרִית. בְּרַם הָכָא וַה' הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה וגו', אָמַר רַבִּי אָבוּן לְשִׁפְחָה שֶׁהָיְתָה רוֹדָה פַּת בַּתַּנּוּר בָּא בֶּן גְּבִרְתָּהּ וְרָדַת פַּת וְנָתְנָה לוֹ, בָּא בֶּן בְּנָהּ וְרָדַת גֶּחָלִים וְנָתְנָה לוֹ, כָּךְ לְהַלָּן (שמות טז, ד): וַיֹּאמֶר ה' אֶל משֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, בְּרַם הָכָא וַה' הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה גָּפְרִית וָאֵשׁ. רַבִּי חֶלְבּוֹ בֶּן רַבִּי חִילְפַי בַּר סִמְקָאי בְּשֵׁם רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן, וַה' הִמְטִיר עַל סְדֹם, זֶה גַּבְרִיאֵל. מֵאֵת ה' מִן הַשָּׁמָיִם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר רַבִּי אֶלְעָזָר כָּל מָקוֹם שֶׁנֶּאֱמַר וַה', הוּא וּבֵית דִּינוֹ. אָמַר רַבִּי יִצְחָק בַּתּוֹרָה בַּנְבִיאִים וּכְתוּבִים מָצִינוּ שֶׁהַהֶדְיוֹט מַזְכִּיר שְׁמוֹ שְׁתֵּי פְּעָמִים בְּפָסוּק אֶחָד, בַּתּוֹרָה (בראשית ד, כג): וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו, נָשַׁיי אֵין כְּתִיב כָּאן, אֶלָּא נְשֵׁי לֶמֶךְ הַאֲזֵנָה וגו'. בַּנְּבִיאִים (מלכים א א, לג): וַיֹּאמֶר הַמֶּלֶךְ לָהֶם קְחוּ עִמָּכֶם אֶת עַבְדֵי אֲדֹנֵיכֶם וְהִרְכַּבְתֶּם אֶת שְׁלֹמֹה בְנִי עַל הַפִּרְדָּה אֲשֶׁר לִי וגו', אֶת בֶּן הַמֶּלֶךְ אֵין כְּתִיב כָּאן, אֶלָּא אֶת שְׁלֹמֹה בְנִי. בַּכְּתוּבִים דִּכְתִיב (אסתר ח, ח): כִּי כְתָב אֲשֶׁר נִכְתָּב בְּשֵׁם הַמֶּלֶךְ וְנַחְתּוֹם בְּטַבַּעַת הַמֶּלֶךְ, וְאַתּ תָּמֵהַּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְכִּיר שְׁמוֹ שְׁנֵי פְעָמִים בְּפָסוּק אֶחָד.

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

גָּפְרִית וָאֵשׁ, הֲדָא הוּא דִכְתִיב (תהלים יא, ו): יַמְטֵר עַל רְשָׁעִים פַּחִים אֵשׁ וְגָפְרִית וגו', פַּחִים, גּוּמְרִים וּמְצוּדִין. אֵשׁ וְגָפְרִית, אָמַר רַבִּי יוּדָן מִפְּנֵי מָה אָדָם מֵרִיחַ רֵיחַ גָּפְרִית וְנַפְשׁוֹ סוֹלֶדֶת עָלָיו, לָמָּה שֶׁהִיא יוֹדַעַת שֶׁהִיא נִידוֹנֵת בָּהּ לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים יא, ו): מְנָת כּוֹסָם, רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן מִשּׁוּם רַבִּי יוֹנָתָן, כִּפְיָלִי פִיטְרִין לְאַחַר הַמֶּרְחָץ. אָמַר רַבִּי חֲנִינָא אֵין דָּבָר רַע יוֹרֵד מִלְּמַעְלָה, אֲתִיבוּן וְהָכְתִיב (תהלים קמח, ח): אֵשׁ וּבָרָד שֶׁלֶג וְקִיטוֹר, אָמַר לָהֶם (תהלים קמח, ח): רוּחַ סְעָרָה הִיא שֶׁהִיא עוֹשָׂה דְבָרוֹ. מִלְּתָא דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פְּלִיגָא אֲהָא דְּאָמַר רַבִּי חֲנִינָא בֶּן פָּזִי, (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב, מִכָּאן שֶׁיֵּשׁ לוֹ אוֹצָרוֹת אֲחֵרִים, מֵאֵת ה' מִן הַשָּׁמָיִם, כִּמַרְתָּק מִן גִּבָּר.

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

וַיַּהֲפֹךְ אֶת הֶעָרִים הָאֵל (בראשית יט, כה), רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן חֲמֵשֶׁת הַכְּרָכִים הַלָּלוּ הָיוּ יוֹשְׁבוֹת עַל צוּר אֶחָד, שָׁלַח מַלְאָךְ אֶת יָדוֹ וַהֲפָכָן, הֲדָא הוּא דִכְתִיב (איוב כח, ט): בַּחַלָּמִישׁ שָׁלַח יָדוֹ הָפַךְ מִשֹּׁרֶשׁ הָרִים, תְּרֵין אָמוֹרָאֵי פְּלִיגֵי חַד אָמַר בַּחַלָּמִישׁ שֶׁל יַד, וְחַד אָמַר בַּחַלָּמִישׁ שֶׁל אֶצְבַּע קְטַנָּה. אָמַר רַבִּי יְהוֹשֻׁעַ וְצֶמַח הָאֲדָמָה, אֲפִלּוּ צִמְחֵי הָאֲדָמָה לָקוּ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי עַד עַכְשָׁו אִם יִקְלֹט אָדָם מָטָר מֵאֲוִירוֹ שֶׁל סְדֹם וְיִתֵּן בַּעֲרוּגָה אֵינָהּ מַצְמַחַת.

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

וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו (בראשית יט, כו), רַבִּי יִצְחָק אָמַר שֶׁחָטְאָה בְּמֶלַח בְּאוֹתוֹ הַלַּיְלָה שֶׁבָּאוּ הַמַּלְאָכִים אֶל לוֹט, מָה הִיא עוֹשָׂה הוֹלֶכֶת אֶל כָּל שְׁכֵנוֹתֶיהָ וְאוֹמֶרֶת לָהֶן תְּנוּ לִי מֶלַח שֶׁיֶּשׁ לָנוּ אוֹרְחִים, וְהִיא מְכַוֶּנֶת שֶׁיַּכִּירוּ בָּהֶן אַנְשֵׁי הָעִיר, עַל כֵּן (בראשית יט, כו): וַתְּהִי נְצִיב מֶלַח.

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

וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת עָרֵי הַכִּכָּר וַיִזְכֹּר אֶלֹהִים אֶת אַבְרָהָם וַיְשַׁלַּח אֶת לוֹט (בראשית יט, כט), מַה זְּכִירָה נִזְכַּר לוֹ שְׁתִיקָה שֶׁשָּׁתַק לְאַבְרָהָם בְּשָׁעָה שֶׁאָמַר אַבְרָהָם עַל שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִיא, הָיָה יוֹדֵעַ וְשׁוֹתֵק. (בראשית יט, כט): מִתּוֹךְ הַהֲפֵכָה, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר שֶׁהָיָה שָׁרוּי בָּהֶן. רַבָּנָן אָמְרֵי שֶׁהָיָה מַלְוֶה לָהֶן בְּרִבִּית.

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

וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר (בראשית יט, ל), הֲדָא הוּא דִכְתִיב (תהלים נז, א): לַמְנַצֵּחַ אַל תַּשְׁחֵת לְדָוִד מִכְתָּם בְּבָרְחוֹ מִפְּנֵי שָׁאוּל בַּמְּעָרָה, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים עַד שֶׁלֹא נִכְנַסְתִּי לַמְּעָרָה עָשִׂיתָ חֶסֶד עִם אֲחֵרִים בִּשְׁבִילִי, עַכְשָׁו שֶׁאֲנִי נָתוּן בַּמְּעָרָה יְהִי רָצוֹן מִלְּפָנֶיךָ אַל תַּשְׁחֵת.

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

וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה אָבִינוּ זָקֵן וגו' (בראשית יט, לא), שֶׁהָיוּ סְבוּרוֹת שֶׁנִּתְכַּלָּה הָעוֹלָם כְּדוֹר הַמַּבּוּל. (בראשית יט, לב): לְכָה נַשְׁקֶה אֶת אָבִינוּ יַיִן וגו', רַבִּי תַּנְחוּמָא מִשּׁוּם רַבִּי שְׁמוּאֵל (בראשית יט, לב): וּנְחַיֶּה מֵאָבִינוּ זָרַע, וּנְחַיֶּה מֵאָבִינוּ בֵּן אֵין כְּתִיב כָּאן אֶלָּא וּנְחַיֶּה מֵאָבִינוּ זָרַע, אוֹתוֹ זֶרַע שֶׁהוּא בָּא מִמָּקוֹם אַחֵר, וְאֵי זֶה זֶה מֶלֶךְ הַמָּשִׁיחַ. (בראשית יט, לג): וַתַּשְׁקֶןָ אֶת אֲבִיהֶן יַיִן וגו', נָקוּד עַל וי"ו שֶׁל וּבְקוּמָהּ, שֶׁבְּשָׁכְבָהּ לֹא יָדַע בְּקוּמָהּ יָדַע. (בראשית יט, לד): וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה וגו', מִנַּיִן הָיָה לָהֶם יַיִן בַּמְּעָרָה, אֶלָּא מִמַּה שֶׁהַיַּיִן מְרֻבֶּה לָהֶם הָיוּ מַחְבִּיאִין אוֹתוֹ בַּמְּעָרוֹת. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן נַעֲשָׂה לָהֶם מֵעֵין דּוּגְמָא שֶׁל עוֹלָם הַבָּא, הֵיךְ מָה דְאַתְּ אָמַר (יואל ד, יח): וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס.

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

וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן (בראשית יט, לו), אָמַר רַבִּי אֶלְעָזָר לְעוֹלָם אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה, אֲתִיבִין וְהָא כְתִיב: וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן, אָמַר רַבִּי תַּנְחוּמָא שָׁלְטוּ בְּעַצְמָן וְהוֹצִיאוּ עֶרְוָתָן וְנִתְעַבְּרוּ כְּמִבִּיאָה שְׁנִיָּה. אָמַר רַב נַחְמָן בַּר חָנִין כָּל מִי שֶׁהוּא לָהוּט אַחַר בֻּלְמוּס שֶׁל עֲרָיוֹת סוֹף שֶׁמַּאֲכִילִין אוֹתוֹ מִבְּשָׂרוֹ. רַבִּי יוּדָן דְּמִן גָּלוֹי וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן תַּרְוֵיהוֹן אָמְרֵי מִשּׁוּם רַבִּי אֶלְיְהוֹעֵינַי אֵין אָנוּ יוֹדְעִים אִם לוֹט נִתְאַוָּה לִבְנוֹתָיו אִם בְּנוֹתָיו נִתְאַוּוּ לוֹ, מִן מַה דִּכְתִיב (משלי יח, א): לְתַאֲוָה יְבַקֵּשׁ נִפְרָד, הֱוֵי לוֹט נִתְאַוָּה לִבְנוֹתָיו וּבְנוֹתָיו לֹא נִתְאַוּוּ לוֹ. רַבִּי תַּנְחוּמָא בַּר רַבִּי חִיָּא מִשֵּׁם רַבִּי הוֹשַׁעְיָא תֻּרְגְּמָנָא אֵין כָּל שַׁבָּת וְשַׁבָּת שֶׁאֵין קוֹרִין בָּהּ פָּרָשָׁתוֹ שֶׁל לוֹט, מַאי טַעְמֵיהּ (משלי יח, א): בְּכָל תּוּשִׁיָּה יִתְגַּלָּע. אָמַר רַבִּי אַחָא יִתְגַּלְּעוּ אֵין כְּתִיב כָּאן אֶלָּא יִתְגַּלָּע, הָאֲנָשִׁים נִתְרַחֲקוּ, וְהַנָּשִׁים נִתְקָרְבוּ.

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

הֲדָא הוּא דִכְתִיב (ירמיה מח, ל): אֲנִי יָדַעְתִּי נְאֻם ה' עֶבְרָתוֹ וְלֹא כֵן בַּדָּיו, רַבִּי הוּנָא בַּר פַּפָּא וְרַבִּי סִימוֹן, רַבִּי הוּנָא אָמַר מִתְּחִלַּת עִבּוּרוֹ שֶׁל מוֹאָב לֹא הָיָה לְשֵׁם זְנוּת אֶלָּא לְשֵׁם שָׁמַיִם, שֶׁנֶּאֱמַר: לֹא כֵן בַּדָּיו עָשׂוּ לְשֵׁם שָׁמַיִם אֶלָּא לְשֵׁם זְנוּת, שֶׁנֶּאֱמַר (במדבר כה, א): וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת וגו'. רַבִּי סִימוֹן אָמַר מִתְּחִלַּת עִבּוּרוֹ שֶׁל מוֹאָב לֹא הָיָה לְשֵׁם שָׁמַיִם אֶלָּא לְשֵׁם זְנוּת, שֶׁנֶּאֱמַר: וְעֶבְרָתוֹ לֹא כֵן בַּדָּיו, לֹא עָשָׂה כֵן בַּדָּיו לְשֵׁם זְנוּת אֶלָּא לְשֵׁם שָׁמַיִם, שֶׁנֶּאֱמַר (רות ג, ו): וַתֵּרֶד הַגֹּרֶן וַתַּעַשׂ כְּכֹל אֲשֶׁר צִוַּתָּה חֲמוֹתָהּ. אָמַר רַבִּי לֵוִי אִם תְּחִלָּתוֹ שֶׁל מוֹאָב לְשֵׁם זְנוּת גַּם סוֹפוֹ הָיָה לְשֵׁם זְנוּת, בַּדָּיו לֹא כֵן עָשׂוּ, וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וגו'. וְאִם מִתְּחִלַּת עִבּוּרוֹ לְשֵׁם שָׁמַיִם אַף סוֹפוֹ לְשֵׁם שָׁמַיִם, בַּדָּיו לֹא כֵן עָשׂוּ, וַתֵּרֶד הַגֹּרֶן.

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

וַתֵּלֶד הַבְּכִירָה בֵּן וגו' (בראשית יט, לז), רַבִּי יוּדָן מִשֵּׁם רַבִּי אַיְּבוּ הַבְּכִירָה עַל יְדֵי שֶׁבִּזַּת כְּבוֹד אָבִיהָ וְאָמְרָה שְׁמוֹ מוֹאָב, מֵאָב, אָמַר הַכָּתוּב (דברים ב, ט): אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה, מִלְחָמָה אִי אַתָּה עוֹשֶׂה עִמָּהֶן, אֲבָל אַתָּה מְפַתֵּק הַנְּהָרוֹת שֶׁלָּהֶן, שׂוֹרֵף גְּדִישִׁים שֶׁלָּהֶן בָּאֵשׁ. אֲבָל הַצְּעִירָה עַל יְדֵי שֶׁחָסְתָהּ עַל כְּבוֹד אָבִיהָ וְאָמְרָה וַתִּקְרָא שְׁמוֹ בֶּן עַמִּי, בֶּן מִי שֶׁהָיָה עִמִּי, אָמַר הַכָּתוּב (דברים ב, יט): אַל תְּצֻרֵם וְאַל תִּתְגָּר בָּם, כָּל עִקָּר. אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן וְרַבִּי חָנִין בְּשֵׁם רַבִּי יוֹחָנָן בְּנוֹתָיו שֶׁל לוֹט הוֹלְכוֹת לַעֲבֹר עֲבֵרָה וְנִתְפָּקְדוּ, בְּאֵיזֶה זְכוּת, בִּזְכוּת מוֹאָב, מִי אָב, שֶׁנֶּאֱמַר בְּאַבְרָהָם (בראשית יז, ה): כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיךָ.

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