16

We see in Vayeira 18:32 32 And he said, "Please, let the Lord's wrath not be kindled, and I will speak yet this time, perhaps ten will be found there." And He said, "I will not destroy for the sake of the ten." RASHI perhaps ten will be found there: For fewer [than ten] he did not ask. He said, “In the Generation of the Flood, there were ...


9

The story you saw referenced is in Sanhedrin 109b. You can read an English translation here or an expanded translation here. This is the part regarding the bed of Procrustes (quoting from the first translation): Now, they had beds upon which travellers slept. If he [the guest] was too long, they shortened him [by lopping off his feet]; if too short, they ...


9

Rashi on Genesis 20:1:1: ויסע משם אברהם. (excerpt) להתרחק מלוט שיצא עליו שם רע שבא על בנותיו My translation (and context): The parsha (paragraph) following the story of Lot mentions that Avraham travelled to Grar. Almost every commentary asks why Avraham did this, as there was nothing wrong living in Elonei Mamre and there was no famine or other crisis ...


8

I hope you'll accept my memory lapse as to who said it, but I once saw one of the mefarshim say that by Sedom, Avraham was "tipped" as to the fact that he should advocate, as he figured "why else would G-d be telling me if not that I am supposed to do something about it?" (Similar as to how Moshe knew to "argue" with Hashem about destroying the Jewish people ...


8

The final decree on S'dom was not made until they visited Avraham and Sarah. Their behavior sealed the doom of S'dom. Had Avraham not received them as he did, there would have been an argument not to destroy S'dom. As the OP cited Rashi Vayeirah 18:2 One to bring the news [of Isaac’s birth] to Sarah, and one to overturn Sodom, and one to heal Abraham, ...


8

Rav Ozer Alport in his Parsha Potpourri Points to Ponder addresses this issue: Question: How was Lot able to intercede in order to save one of the cities (Tzo'ar) from destruction (19:18-22) when Avrohom, who was even greater and who argued even more on their behalf, was unable to do so? (Yad Yechezkel, Ayeles HaShachar, Derech Sicha) Answer: 1) ...


8

This sounds very similar to the story with R' Levi Yitzchak of Berditchev, but that story is about Tzedakah, not immigration. (Which makes sense, because I don't think there was a restriction against immigrating to Sedom. After all, Lot did it, and was even appointed judge there). Here's the story (Sippurei Chassidim link. I copied it from here) When Reb ...


6

This is an answer that I heard from one of my Rabbeim. It is from the Sefer Chidushei HaRim, on Bereishis 18:9. While he gives the basic pshat mentioned below, he does not quote every source that I have. Ultimately the Davidic dynasty comes from Rus, who, in turn, came from Moav, Lot’s son by his eldest daughter. As Moav was only born after Lot was rescued ...


6

Rabbi Dovid Feinstein raised this point in a shiur of his and answered that we find instances where angels keep to their duty, but utilize some wiggle room, such as Gabriel who had coals he was supposed to destroy Klal Yisroel, but handed them off to an intermediary angel, thereby cooling them off a bit, in order to spare us from destruction. Hashem did not ...


5

Maimonides (The Guide of the Perplexed II.42; as explained, I believe, by Rabbi Dr. Menachem Krakowski) maintains that the passage is describing the events as they were prophetically witnessed by Abraham, meaning he was aware of the entire sequence of events.


5

Abarbanel says that Avraham was only praying for Sodom (until Hashem told him that He would excuse the entire place, if there were 50), and he chose 50 since it is a religiously significant number, there being 50 types of intellect (?), 50 years is Yovel, after age 50 the Levi stops serving. After he started at 50 and then tried 45, he continues down to ten ...


5

Seems like a standard debating/negotiating tactic. If Abraham asks what amount of righteous people is necessary, he will receive a direct answer. Any further debating/negotiating has to cause a change to the answer. If he starts with a number that everyone would obviously agree with, and then proceeds to steadily decrease the amount it is much harder to ...


5

He did try. It writes in the Midrash Aggadas Bereishis 25 here that Avraham specifically set up camp opposite Sodom and its surrounding cities so that he could receive those that passed by as Sodom and Amorah did not allow guests to enter the city.


4

Yes, Rashi (20:1) says that Avraham moved away from that area (among other things) because he wanted to get away from Lot and the bad reputation he'd gotten from the episode with him and his daughters. That happened after Sodom was destroyed.


3

I'm not sure if this answers any of the questions you ask, but I hope that it helps. Rashi's commentary on the first text you cite is I will descend now: This teaches judges that they should not decide capital punishment cases unless they see it [i.e., they must go to the site of the crime and investigate the matter.]- [Divrei David] Everything is as I ...


3

Sforno says "hofech" can mean "transform", not just "flip." Thus, God transformed the entire space into a fiery, sulfury mess.


3

1) Malbim addresses this by explaining that the destruction had actually began the moment they left the city. He believes this is indicated by the phrase וה' המטיר, arguing that whenever the name appears before the action it means that the action was already occurring. In this case that means that when Lot was coming to Zoar, God was already raining down ...


3

Radak on Bereishit 19:29 writes that Hashem told Avraham that Lot had been saved, to save Avraham from worrying about him.


3

There are situations in which God delays performing an action until man prays for it. See for example Bereshis 2:5 with Rashi's commentary, that God waited for Adam's prayer before causing the vegetation to sprout in the Garden of Eden. An additional example is when God decided to destroy the Jewish people, he says to Moses "Now leave me alone and my anger ...


3

The angels appeared to Avraham in the form of wayfarers. According to the Midrash (Vayikra Rabba 26:7) it is improper for a wayfarer to travel with fewer than two companions. א"ר איבו למדתך תורה דרך ארץ שלא יהא אדם יוצא לדרך בפחות משנים שאם יצא סופו נעשה עבד לעבדו דא"ר איבו שני בני אדם נהגו בדרך ארץ אברהם ושאול באברהם מהו אומר וישכם אברהם בבקר ויקח את ...


3

Yehoshua Meir Grainitz mentioned in Da'as Mikra says that Lesha is Leshem which is mentioned in Yehoshua 19:47. He says that it is also known as Layish as mentioned in Shoftim 18:27 & 18:28. Thanks to אראל סגל הלוי for this answer. This would lead me to conclude that Lesha is not the same place as Tzoar/Bela. However this still leaves open the ...


3

The Midrash in Bereishis Rabbah 49:13 discusses this: וַיֹּאמַר אַל נָא יִחַר לַה' אוּלַי יִמָּצְאוּן שָׁם עֲשָׂרָה (בראשית יח, לב), וְלָמָּה עֲשָׂרָה, כְּדֵי כְּנִיסָה לְכֻלָּם. דָּבָר אַחֵר לָמָּה עֲשָׂרָה, כְּבָר נִשְׁתַּיֵּר בְּדוֹר הַמַּבּוּל שְׁמוֹנָה וְלֹא נִתְלָה לָעוֹלָם בִּזְכוּתָן. דָּבָר אַחֵר לָמָּה עֲשָׂרָה, שֶׁהָיָה סָבוּר שֶׁיֵּשׁ שָׁם ...


3

Rashi to Genesis 19:4 says explicitly that there were no righteous people: כל העם מקצה. מִקְּצֵה הָעִיר עַד הַקָּצֶה, שֶׁאֵין אֶחָד מֵהֶם מוֹחֶה בְיָדָם, שֶׁאֲפִלּוּ צַדִּיק אֶחָד אֵין בָּהֶם: 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 (...


2

My rav explained: (IY"H, when I see him next week, I will ask him where he got this source, and edit it.) For now, the explanation sounds credible. Sorry - I don't want to reveal his name... Child sacrifice was common and customary at that time. Therefore, Avraham did not protest the request. Yes, Avraham probably was pained that he would have to sacrifice ...


2

Homosexual sex is called תועבה‏ by God. The word is generally translated as abomination. The Sage Bar Kappara offers an alternative understanding in Nedarim 51a, having rejected all of Rebbi's attempts at definition; תועה אתה בה‏, you stray in it. Rashi and Rabbeinu Nissim explain that you forsake heterosexuality for it.


2

This is not a simple question, but I'll try to keep on the Pshat path. Here's the simple logic of saying what he's saying: Obviously, because the Midrash (B"R 48,12) says that Avraham meeting the angels took place on Pesach, and afterward, the angels went straight to Lot, therefore with Lot, it was Pesach time too (adn Rashi refers to that Midrash). So was ...


1

See my comments to Alex's answer. Yes, many commentaries offer explanations. Link to Mikra'os Gedolos here. The more pshat-focused commentaries note that there is no issue with using a variety of terms that mean the same thing - see for example, Ibn Ezra (who explains "I will not do - destruction") and RDZ Hoffman (who notes the changes in language ...


Only top voted, non community-wiki answers of a minimum length are eligible