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One Girl Gave Flour to a Starving Woman and Sodom Burned Her

Two young women met at the well in Sodom. One of them was starving. What the other one did about it brought the fire down on the whole city.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Two Girls at the Well
  2. Twenty-Five Years of Warnings
  3. He Told Abraham First
  4. The Young Man at the Door
  5. Edith Looked Back
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The Two Girls at the Well

Two young women went down to the well in Sodom to drink and to fill their jars.

One of them looked at the other and said, "Why does your face look like that?"

The other one answered about herself in the third person, the way people do when they cannot stand to hear it in their own mouth. "Her food has run out," she said. "She is close to death."

The first girl did not say anything. She finished filling her jar, and while she was doing it she packed it with flour instead of water, and when they stood up to go she took the empty jar out of the starving girl's hands and put the full one there and walked off with the light one.

They found out. Sodom had a way of finding these things out. They took the girl who had given the flour and they burned her alive.

Then God said, "Even if I wanted to keep quiet about this city, that girl will not let Me."

Twenty-Five Years of Warnings

Sodom had fifty-two good years in it. That was all it ever got.

For twenty-five of those years the mountains around the plain thundered and the ground moved under the houses, and the shaking was not weather. It was an invitation, repeated, for a quarter of a century, sent to a city that never once connected the noise to itself. He moves mountains and they do not know it. The whole time the door was standing open and the terms were not complicated. Stop, and the sentence changes.

They did not stop. They wrote the charity out of their law instead, and a woman who put flour in a stranger's jar was a criminal.

God announced that He would go down to see it. Not because there was anything He had not seen. It was one of ten times He is described as coming down into the world, and it was the last opening He gave them, the formal descent of a judge who wants the record to show that He came and looked before He signed.

He Told Abraham First

He would not do it behind Abraham's back.

"Shall I hide from Abraham the thing I am about to do?" He said, and then He appeared, and three men were standing at the door of the tent in the heat of the day, and Abraham ran at them with water and bread.

They gave him the good news first. This time next year, Sarah would have a son. An old man in a tent with a hundred years on him heard that his wife was going to give birth, and while he was still holding that, the visitors changed subject.

The outcry of Sodom and Gomorrah, one of them said, is great.

The Young Man at the Door

Two of them went on down and reached the city in the evening, and Lot got them inside his house before anyone could stop him.

Not before anyone saw. A young man of the city had watched them come through, and he ran, and by the time the bread was on the table the men of Sodom were at Lot's door, all of them, every quarter of the city, shouting for him to send the visitors out.

Lot went out to them instead and shut the door behind him and offered them his two daughters. He handed over his own children to keep two guests off that street, the way a man throws himself in front of a crowd to buy somebody else an hour.

They refused. They wanted the strangers.

The angels reached through the door, took hold of Lot, pulled him back inside, and struck the whole crowd blind until dawn. Men who had spent their lives making sure nobody was ever taken by the hand into a house in Sodom stood in the dark feeling along a wall for a door that was right in front of them.

At first light the angels did the thing Lot had done. They took his hand, and his wife's hand, and the hands of both daughters, and pulled all four of them out of the city the same way he had pulled the strangers in.

Edith Looked Back

"Do not look behind you," they said. The Shekhinah (the Divine Presence) had come down over the plain and was already raining fire and sulfur on it.

Lot's wife was named Edith, and she had daughters in that city too, married ones, with husbands and houses of their own, and she had just been walked past their doors without being allowed to knock.

She turned her head to see whether they were coming after her.

She did not see her daughters. She saw what was standing behind her, and the thing standing behind her was the Divine Presence, and she stopped where she was on the road and turned into a pillar of salt.

Fire burns in the assembly of the wicked. In a nation that will not turn, the anger catches and goes up. Sodom went on burning in the memory of everyone who came after, a name attached to a specific way of ruining a place, and any city that runs itself the same way has been promised the same verdict. Lot came out of it alive on his brother's account. God remembered Abraham, and pulled one household out of the middle of the overthrow, and left the pillar of salt standing on the road behind them.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Pirkei DeRabbi Eliezer 25:11Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

The familiar version gives us the basic outline – wickedness, angels, fire and brimstone – but some of the details tucked away in Jewish tradition add layers of complexity and, frankly, a lot of heart.

Our story comes primarily from Pirkei DeRabbi Eliezer, a fascinating and often imaginative work of Jewish literature from the early medieval period. It expands on biblical narratives, filling in gaps and offering new perspectives.

Two angelic visitors arrive in Sodom. A young man spots them and alerts the townspeople, who, are ready to engage in "deeds of sodomy," demanding that Lot hand over his guests, echoing the biblical verse from (Genesis 19:5), "Where are the men who came to thee to-night? bring them forth unto us, that we may know them."

What does Lot do? This is where it gets interesting. Pirkei DeRabbi Eliezer draws a parallel between Lot's actions and those of Moses. Just as Moses was willing to give his life for the Israelites, Lot offers his own daughters to the mob, saying, "Behold, now, I have two daughters" (Genesis 19:8). It's a shocking proposition, and the men, thankfully, refuse.

The angels then intervene, striking the mob with blindness until morning. It's a divine act of protection, but also a demonstration of power. As the narrative continues, the angels lead Lot, his wife, and his two daughters out of the city. Pirkei DeRabbi Eliezer emphasizes the concept of midah k’neged midah – measure for measure. Just as Lot had taken the angels into his house willingly, now the angels take them by the hand, guiding them to safety, as it is said, "But he lingered; and the men laid hold upon his hand" (Gen. 19:16).

They are warned: Do not look back! Why? Because the Shekhinah – the Divine Presence – has descended to rain destruction upon Sodom and Gomorrah. That Edith, Lot’s wife, couldn’t resist. Her heart ached for her daughters who were married in Sodom. She glanced back, perhaps hoping to see them following.

And here’s the tragic twist: she saw the Shekhinah. And she became a pillar of salt, just as the Torah states: "And his wife looked back from behind him, and she became a pillar of salt" (Gen. 19:26).

Why salt? Why that particular punishment? Jewish tradition offers various interpretations. Some say it was because she acted with a salty, disobedient attitude. Others suggest that salt, a preservative, was a fitting symbol for her desire to hold onto the past, to preserve what was destined for destruction. Still others suggest it was because, having heard the angel's declaration that all the city would be destroyed, she responded skeptically, requesting just a "pinch of salt" to test the veracity of the claim.

Whatever the reason, Lot’s wife stands as a stark reminder of the consequences of disobedience and the power of looking back when we're called to move forward. It is a heartbreaking moment in a story filled with moral complexities, a reminder that even in the face of divine judgment, human emotions and attachments can have profound consequences.

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Book of Jubilees 16:11Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

This ancient Jewish text, considered canonical by some but not included in the standard Hebrew Bible, gives us a vivid, almost apocalyptic, picture. It paints a stark image of divine retribution.

Jubilees 16 pulls no punches. It says God "burned them with fire and brimstone, and destroyed them until this day." A total wipeout, meant as a lasting lesson. The text emphasizes the sheer wickedness of the Sodomites. It wasn't just about violating some arbitrary rule. It was about being "wicked and sinners exceedingly," defiling themselves, committing fornication, and spreading uncleanness across the earth.

The Book of Jubilees is really hammering home the idea that these actions have consequences, not just for individuals but for the land itself. It’s like a spiritual pollution that demands cleansing. This idea of the land being defiled by sin is a recurring theme in ancient Jewish thought.

It doesn’t stop with Sodom. The text goes on to say that God will execute judgment on any place that mirrors the "uncleanness of the Sodomites." It’s a chilling warning, a direct comparison, stating that the punishment will be "like unto the judgment of Sodom." This is a serious, serious threat.

But there's a glimmer of hope, a reminder of divine mercy amidst the destruction. LOT. "But Lot we saved; for God remembered ABRAHAM, and sent him out from the midst of the overthrow." It’s a powerful evidence of the idea of intercession. Abraham's righteousness, his covenant with God, provided a shield for Lot.

So, what do we take away from this fiery passage? It's more than just a condemnation of a particular city's sins. It’s a reflection on the enduring consequences of our actions, the interconnectedness of humanity and the land, and the ever-present possibility of redemption. About the choices we make, and the world we're building.

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Ben Sira 16:11Ben Sira

Retold in our words. Read the original at the link below.The Wisdom of Ben Sira, Cambridge University Press (1899) · CC-BY

The sage speaks directly about divine retribution – or the lack thereof.

Ben Sira, a Jewish scholar from the Second Temple period, offers a stark reminder: "In the congregation of the wicked a fire burneth; And in an ungodly nation wrath is kindled. A community steeped in evil, consumed by its own destructive flames. It's not just individual wrongdoing; it's the collective, the societal rot, that draws down the fire.

What about those figures from the distant past? The powerful, the seemingly untouchable? Ben Sira doesn't let them off the hook. "Seeing that he forgave not the princes of old time, Who ruled (?) the world by their power." These weren't just petty criminals. They were leaders, shapers of civilizations, wielding immense authority. Yet, their power didn't shield them from judgment. What does it mean to rule "the world" by power? Perhaps it means that their actions had enormous consequences. And with great power, as they say, comes great responsibility – and potentially, great accountability.

He continues, "And he spared not them that sojourned with Lot (?), Who transgressed in their pride." story for a moment. Lot, a righteous man, surrounded by the wickedness of Sodom. But even those associated with him, those who should have known better, weren’t immune to the consequences of their own arrogance. Did they think they were safe simply by being near Lot? Did proximity to righteousness somehow excuse their own failings?

Then comes the chilling line: "And he spared not the people of perdition, That were dispossessed (?) in their iniquity." The "people of perdition," those utterly lost and ruined by their own wickedness. It suggests a point of no return, a complete and utter destruction brought on by their own actions. Their iniquity led to their dispossession.

And then, a massive number: "So were the six hundred thousand footmen, That were taken away in the arrogancy of their heart." Six hundred thousand! It's a staggering number. Some suggest this refers to those who died in the wilderness after the Exodus from Egypt. What a powerful image of a multitude brought down by their own pride. Their "arrogancy of their heart" – not just outward actions, but the very core of their being was tainted.

Now, here’s where Ben Sira gets really interesting, and maybe a little unsettling: "And if even one stiffen (or harden) his neck; It were a marvel should he be unpunished." The image of a stiff neck is a classic one in Jewish texts, symbolizing stubbornness, resistance to God's will. It's a powerful statement. Even a single individual, clinging to their defiance, shouldn't expect to escape the consequences.

But then, a twist. Ben Sira concludes, "For mercy and wrath are with him; And he forgiveth and pardoneth; But upon the wicked his indignation shall rest (?)." So, it's not just about punishment. There’s also mercy, forgiveness, pardon. It’s a complex picture of divine justice. It's not just blind retribution, but a balance between compassion and righteous anger. The key seems to be where one’s heart rests. Will we choose to align ourselves with goodness, or embrace the path of wickedness?

How do we reconcile the idea of a merciful God with the harsh realities of the world? Perhaps Ben Sira is reminding us that justice, even if it seems delayed, is ultimately inevitable. And that our choices, both individual and collective, have profound consequences. Maybe the fire burning in the congregation of the wicked is a fire we ourselves have a hand in stoking – or extinguishing.

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Pirkei DeRabbi Eliezer 25:1Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

Often, it’s because they confront fundamental questions of justice, morality, and divine intervention. Take the story of Sodom, for instance.

It's a tale we find in Pirkei DeRabbi Eliezer, specifically chapter 25, and it’s a doozy. It begins with a rather dramatic "descent" – the third, no less! – of the Holy One, blessed be He, into the affairs of humanity. "I will go down now and see," God says in (Genesis 18:21). Why this dramatic descent? To investigate the wickedness of Sodom.

There's a profound question of divine justice at play here. As we read in (Genesis 18:17), "And the Lord said, Shall I hide from Abraham that which I do?" God, about to enact a major judgment, feels compelled to share his intentions with Abraham, his friend. It speaks volumes about the relationship between humanity and the divine. It suggests a partnership, a dialogue, even a need for justification.

Rabbi Chanina, son of Dosa, adds another layer to the story. He tells us that the Holy One, blessed be He, revealed Himself, and three angels appeared to Abraham. (Genesis 18:2) confirms this: "And he lifted up his eyes and looked, and, lo, three men." Why three? Well, that's a whole other story for another time, but their arrival signals something important is about to happen.

First, the angels bring news of joy: the conception of Sarah. "I will certainly return unto thee when the season cometh round," they say (Gen. 18:10). A seemingly unrelated announcement of a miracle amid this impending doom. Perhaps it's a reminder that even in the face of destruction, there's always the possibility of new life, of hope.

But then, the tone shifts. The pleasantries are over. The real reason for the visit comes to light. "And the Lord said, Because the cry of Sodom and Gomorrah is great" (Gen. 18:20). The gravity of the situation hangs heavy in the air. It's not just about punishing a wicked city, it's about the very nature of justice. Is it fair? Is it deserved? Is there any chance for redemption?

The narrative leaves us on the precipice of destruction, but also on the edge of a profound theological debate. What does it mean for a divine being to intervene in human affairs? What responsibility do we have to challenge injustice, even when it seems divinely ordained?

The story of Sodom, as retold in Pirkei DeRabbi Eliezer, is more than just an ancient tale of sin and punishment. It's a timeless exploration of the complexities of justice, the importance of dialogue, and the enduring relationship between humanity and the divine.

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Bereshit Rabbah 49:6Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

That’s kind of the vibe we get from a fascinating passage in Bereshit Rabbah (49), a collection of rabbinic interpretations of the Book of Genesis. It centers around the verse in (Genesis 18:21), where God says, "I will descend now and see, if they have acted in accordance with her outcry that has reached me...and if not, I will know."

What's the deal with this "descent"? Rabbi Shimon ben Yoḥai sees it as one of ten times God is described as "descending" in the Torah. Ten moments where, metaphorically, God comes down to our level. But what really grabs us is Rabbi Abba bar Kahana’s perspective. He suggests that God's "descent" wasn’t just about confirming the wickedness of Sodom. It was also an offer, a chance for them to turn things around, to do teshuvah (repentance). Could they have changed their fate?

The verse continues: "if they have acted in accordance with her outcry that has reached me, destruction...and if not, I will know." According to the Rabbis, "destruction" meant they were liable to be destroyed if they didn't repent, and "I will know" meant that God would let them know about the attribute of justice in the world should they choose to repent. They wouldn't necessarily be punished by total destruction, but with some other form of punishment to expiate their sins.

Here's where it gets truly heartbreaking. Rabbi Levi tells a story that just sticks with you. He says, "Even if I would want to keep silent, the plight of a certain girl does not allow me to be silent." Imagine two girls, drawing water. One looks ill, and when asked why, she reveals she's starving. The other girl, out of pure compassion, secretly gives her own flour to the starving girl. But they get caught! And, tragically, the compassionate girl is burned alive. Charity, an act of kindness, was considered a crime in Sodom!

The text points out that the verse uses the phrase "haketzaakata" – "her outcry," not "their outcry." It's not just the general wickedness of Sodom that demands attention; it’s the specific suffering of this girl. As Bereshit Rabbah poignantly puts it, "Even if I would want to keep silent, the plight of that girl does not allow me to be silent. How often do we turn a blind eye to individual suffering amidst larger problems?

Rabbi Yirmeya ben Elazar adds another layer. He says Sodom's period of tranquility lasted only fifty-two years. For twenty-five of those years, God sent earthquakes and thunder, trying to shake them into repentance. But they didn't listen. As (Job 9:5) says, "He who moves mountains, and they do not know… who overturns them in His wrath." God gave them chance after chance, but they refused to change.

This passage from Bereshit Rabbah isn't just about the destruction of Sodom. It's a powerful reminder of the importance of individual acts of kindness, the consequences of indifference, and the persistent hope for repentance, even in the face of immense wickedness. It makes you think about the "outcries" we hear today. Are we listening? Are we acting? And are we giving others the chance to do better?

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