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Lot Stopped to Count His Silver and the Angels Dragged Him Out

Lot stood in his own doorway doing sums. The gold, the gems, the whole house, all of it staying behind. Then an angel took him by the wrist.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Door He Shut Behind Them
  2. The Sons-in-Law Who Laughed
  3. What a Loss of Silver and Gold
  4. The Hand on His Wrist
  5. He Would Not Go Up to Abraham
Lot Stopped to Count His Silver and the Angels Dragged Him Out Click for full size

The Door He Shut Behind Them

The men of Sodom were against the door and Lot was on the outside of it, in the street, bargaining with them.

He had two guests in the house and a crowd that wanted them, and what he offered the crowd instead was his daughters. A man is supposed to put his own body between a mob and the women of his household. Lot put his daughters there and stood behind them, and it was held against him for the rest of his life.

The guests ended the negotiation. Two hands came out of the doorway, took hold of him, pulled him inside, and shut the door. Then the crowd went blind, all of them, running through them from the smallest man to the greatest in the same order they had come. They put their hands on the wall and felt along it for the entrance they had been standing at a moment before, and it was not there. They wore themselves out looking. Then they got angry. Then something in them broke, and they were still out there in the dark going along the wall with their fingers when the night ended.

The Sons-in-Law Who Laughed

Inside, the angels told Lot what they were and what they had been sent to do. Take your wife, they said. Take your four daughters, the two who are married and the two who are promised. Get them out.

Lot went out to the two husbands.

They laughed in his face. "You fool," one of them said. "There are violins going in this city tonight. Cymbals. Flutes. Listen to it. And you stand there and tell me Sodom is going to be destroyed."

That laughter did not delay anything. It moved the schedule up.

What a Loss of Silver and Gold

Dawn came and Lot did not move.

The angels had him by the threshold and he stood in it, astonished and then astonished again, and what came out of his mouth was not fear for his children. It was an inventory. Such a loss, he said. The silver. The gold. The gems and the jewels, all of it, left here.

He had lived in that valley long enough to be judged by its standards, and by its standards he was a decent man. He kept a doorway open. He had fed two strangers and taken a crowd on for them. That was the whole weight on his side of the scale, one night of a door held open, and it was the only reason anyone had come for him at all.

The Hand on His Wrist

The angel stopped waiting.

Michael closed his hand around Lot's wrist and took his wife's hand and his daughters' hands and walked all of them out through the gate and set them down outside the city, and the mercy in it was not Lot's. It had been sent from somebody else's tent.

Then Gabriel put out one finger, the smallest one, and touched the rock the cities were built on, and turned it over. The rain that had been falling on Sodom and Gomorrah all night changed in the air as it came down, and what landed was brimstone.

He Would Not Go Up to Abraham

Run for the mountain, the angel had told him. Do not look behind you. Do not stop anywhere on the plain.

The mountain meant Abraham. It always had. Abraham was the mountain, and Lot understood the instruction perfectly, and that was the problem.

Down here, he said, God had been looking at my deeds and the deeds of the men of this city, and next to them I came out a righteous man. Put me up there next to Abraham and God will look again. I will not survive that comparison. Please. There is a small town close by, hardly a town at all. Let me have that one.

He got it. The little city stood, because a man who had once opened a door was allowed to name the terms of his own rescue.

Behind him the whole plain went up. Lot lived out his years in the shadow of the country he had been carried out of, saved by a night of hospitality he had learned from a man he could not stand to be measured against.


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From the tradition

Sources

5 sources

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.

Chronicles of Jerahmeel XIVChronicles of Jerahmeel (Gaster, 1899)

Retold in our words. Read the original at the link below.The Chronicles of Jerahmeel, trans. Moses Gaster (1899) · Public Domain

Two bands of angels stand at the gates of Gehinnom (גהינום) and call out one word: "Come! Come!" According to the Chronicles of Jerahmeel, a 12th-century Hebrew chronicle compiled by Jerahmeel ben Solomon, Rabbi Eliezer explained that these angels are the "two daughters of the leech" mentioned in (Proverbs 30:15). The name Gehinnom itself means "Valley of Wailing" because the sound of its screaming traverses the entire world from end to end.

Gehinnom has three gates. One gate opens at the sea, referenced by Jonah when he cried from the belly of Sheol. One gate opens in the wilderness, alluded to when Korah and his followers went down alive into the earth (Numbers 16:33). The third gate stands in Jerusalem itself, as Isaiah wrote: "The Lord, whose fire is in Zion and His furnace in Jerusalem" (Isaiah 31:9).

Five different kinds of fire burn there. One devours and absorbs. Another absorbs but does not devour. A third neither devours nor absorbs. And there is fire that devours other fire. The coals are the size of mountains. Rivers of pitch and sulphur flow and seethe.

The angels of destruction seize the sinner and hurl them toward the flame. Gehinnom opens its mouth wide and swallows them whole. But this fate only befalls someone who has not performed even a single act of mercy that might tip the scales. The person who has studied Torah and endured suffering is saved, as David wrote: "Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me. Your rod and Your staff comfort me" (Psalms 23:4). The rod is suffering. The staff is Torah.

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Legends of the Jews 1:29Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

It's a place depicted in ancient texts with a level of detail that’s… well, let’s just say you wouldn’t want to book a vacation there.

A place divided into seven distinct sections. And each of those seven sections? They’re further broken down into seven subdivisions. We're already getting a sense of the scale here. But it doesn't stop there. Within each of these compartments flow not one, but seven rivers of fire… and, just to keep things interesting, seven rivers of hail.

Each of these rivers is a thousand ells wide, a thousand ells deep, and three hundred ells long. (An "ell" is an old measurement, roughly the length of a forearm). These rivers don't just exist in isolation; they flow from one another, creating a complex, fiery, icy network. And overseeing all this? Ninety thousand Angels of Destruction. According to Ginzberg's retelling in Legends of the Jews, these angels are specifically tasked with managing this terrifying landscape.

Wait, there’s more! Within each compartment, you'll also find seven thousand caves. And inside each cave? Seven thousand crevices. And lurking in every crevice? You guessed it: seven thousand scorpions. But these aren't your garden-variety scorpions. These scorpions each have three hundred rings, and inside each ring are seven thousand pouches of venom. And this venom isn't just poisonous; it’s deadly. If someone even touches it, they’ll immediately burst apart. It’s a truly horrific image.

What kind of fires await in Gehinnom? The text describes five distinct kinds of fire. One devours and absorbs. Another devours but doesn’t absorb. Then there's one that absorbs but doesn’t devour. And even one that neither devours nor absorbs! And, incredibly, there's even a fire that devours other fire!

And what fuels this inferno? Coals the size of mountains, hills, even the Dead Sea. Rivers of pitch and sulfur flow and seethe like live coals. It's a landscape of unimaginable torment.

So, what are we to make of these vivid, terrifying descriptions? Are they literal? Symbolic? A warning? A way to conceptualize the consequences of our actions? Perhaps all of the above. What's clear is that these depictions of Gehinnom serve as a powerful reminder to consider the paths we choose in this life. Whether you believe in a literal Hell or not, the message is clear: our actions have consequences.

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Bereshit Rabbah 50:11Bereshit Rabbah

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

The story of Lot and the destruction of Sodom, as explored in Bereshit Rabbah 50, is a stark reminder of how attachment to material possessions can cloud our judgment and even endanger our lives.

The Torah tells us in (Genesis 19:16) that Lot "hesitated" as the angels urged him to flee the doomed city. But the Hebrew word used, vayitmama, suggests something more than simple hesitation. The Rabbis, in Bereshit Rabbah, see it as "wonderment after wonderment," a kind of stunned disbelief at the prospect of losing his wealth. He was thinking, “What a great loss of silver, gold, gems, and jewels!"

Lot's "great wealth caused him to hesitate to leave the city, thus endangering his life," the text explains. And it leads to a powerful statement: “Wealth is accrued for its owner to his detriment” (Ecclesiastes 5:12).

Bereshit Rabbah doesn't stop there. Rabbi Yehoshua ben Levi applies this to Lot, but then Rabbi Shmuel bar Naḥman extends it to Korah, whose wealth led to arrogance and rebellion against Moses (Numbers 16). Rabbi Yehuda bar Simon sees it in Navot, who died rather than part with his inherited land (I Kings 21). Rabbi Levi even applies it to Haman, whose pride, fueled by wealth, ultimately led to his downfall. And Rabbi Yitzḥak connects it to the tribes of Reuben and Gad (Numbers 32), whose focus on their cattle led them to choose a territory that resulted in their exile. Some even say it applies to Job, who lost his wealth only to have it restored!

It's a recurring theme: the danger of clinging too tightly to earthly possessions.

But the story doesn't just dwell on Lot's hesitation. (Genesis 19:16) tells us, "the men grasped his hand, and the hand of his wife, and the hand of his two daughters; out of the compassion of the Lord for him, they took him out, and placed him outside the city.” Who were these "men"? The Rabbis suggest it was Refael, an angel. But hold on – the verse uses plural language. How can one angel be "they"? The answer lies in the subsequent verse, they say, which uses the singular "he said," indicating that one angel was leading the rescue.

And then there's the instruction: "Flee to the mountain." But why the mountain? Bereshit Rabbah offers a beautiful interpretation: the mountain represents the merit of Abraham. The angels were telling Lot to flee to the protection of Abraham's righteousness! This is why the verse uses mountains as a metaphor for Israel's three patriarchs: “Leaping on the mountains” (Song of Songs 2:8)

Lot resists. "Please, no, my lords," he pleads (Genesis 19:18). He argues that he can't flee to the mountain. Why? Rabbi Berekhya and Rabbi Levi, in the name of Rabbi Ḥama bar Ḥanina, offer a profound insight: Lot felt that in the presence of someone as righteous as Abraham, his own merits would pale in comparison. It's like the woman from Tzarefat telling Elijah, "Did you come to me to evoke my sin and to kill my son?" (I (Kings 17:1)8). Before, she was the most righteous in her city, but next to Elijah, her deeds seemed insignificant. Lot felt the same way about Abraham.

Rabbi Berekhya makes another keen observation: "Just as a bad locale is challenging, so a good locale can be challenging." Lot was used to the valley, to Sodom. The mountain, though a place of safety and righteousness, was unfamiliar and therefore daunting. Even moving from a bad situation to a good one can present its own set of difficulties.

Finally, Lot proposes an alternative: a small, nearby city. "Here now, this city is near to flee there, and it is small; please, I will escape there. Is it not small, and my life will be saved" (Genesis 19:20). And God grants his request. Rabbi Ḥalafta of Caesarea sees in this a powerful message: if Lot, merely for hosting an angel, received such favor, how much more favor will God show to Israel because of their ancestors' merits? “the Lord will show you favor” (Numbers 6:26).

Perhaps it's a reminder to examine our own attachments. What are we clinging to that might be hindering our growth, our safety, our ability to embrace a better future? And are we willing to step outside our comfort zones, even when that means facing the daunting prospect of change, or feeling inadequate in the presence of greatness?

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Legends of the Jews 5:173Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Even he wasn't setting a great example.

The tradition says a man should be ready to risk everything to protect his wife and daughters. But Lot? Well, he was willing to compromise his daughters’ honor. As a result, the story goes, he paid a heavy price down the line.

The drama really starts when angels – not just any angels, – reveal themselves to Lot. They tell him their mission: Sodom's about to be wiped off the map. And they instruct him to flee with his wife and four daughters – two married, two betrothed.

Lot, naturally, tries to warn his sons-in-law. But they just laugh in his face. "Fool!" they scoff. "We've got music, we've got parties! You think Sodom's going to be destroyed?" Their mockery, the legends tell us, only sped up Sodom's destruction. Sometimes, refusing to heed a warning seals your fate.

Then comes the moment of truth. Michael, one of the archangels, grabs Lot, his wife, and his daughters by the hand. And Gabriel, with just a touch of his little finger, overturns the very rock on which those sinful cities were built. Talk about divine power! The rain that was falling? It transformed into fiery brimstone, sealing the fate of Sodom and Gomorrah.

The Zohar, that foundational text of Jewish mysticism, is filled with such moments of divine intervention.

What does it all mean? Perhaps it's a reminder that even in the face of impending doom, our choices matter. And sometimes, the smallest actions – a touch of a finger, a word of warning – can have the biggest consequences. It makes you think about the times in your own life when you've faced a moral crossroads. What did you do? And what price did you – or others – pay?

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Bereshit Rabbah 50:8Bereshit Rabbah

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

We see this principle vividly illustrated in the story of Sodom, particularly in the events surrounding Lot and his angelic visitors.

The Torah tells us, in (Genesis 19:10), “The men extended their hands, and brought Lot to them, to the house, and closed the door.” But the mob outside wouldn't relent. Then, (Genesis 19:11) continues, “They struck the men who were at the entrance of the house with blindness, from small to great; and they were unable to find the entrance.”

Bereshit Rabbah, a classic collection of rabbinic interpretations of Genesis, explores why the punishment unfolded in this specific way. It points out the verse states “The men extended their hands, and brought Lot to them, to the house…the men who were at the entrance of the house.” The Midrash (interpretation) emphasizes that "the one who initiated the transgression, the punishment began with him, as it is stated: “The people of Sodom…[from young to old]”; therefore, “they struck…with blindness, from small to great.”"

It’s a powerful idea: the punishment mirrors the sin.

The Midrash doesn't stop there. It draws parallels to other biblical narratives. "Similarly, “He obliterated all existence that was on the face of the earth, [from man, to animal]” (Genesis 7:23) – the one who initiated the transgression, the punishment began with him." The wickedness of humankind, described in (Genesis 6:5), led to the flood that wiped out all living things. Again, the punishment begins with the source of the sin.

Another example is found in (Numbers 3:13): “On the day that I smote all the firstborn in the land of Egypt…[from man to animal]” – the one who initiated the transgression, the punishment began with him. Or consider the case of the Sotah, the woman suspected of adultery, described in (Numbers 5:27): “Her belly will distend and her thigh shall fall” – the part of the body that initiated the transgression, the punishment began with it. As Bereshit Rabbah clarifies, “In engaging in intercourse, she sinned with her belly and her thigh. They were stricken first, and then the rest of her body.”

The principle extends even further, as we see in (Deuteronomy 13:16): “You shall smite the inhabitants of that city by sword…[and its animals by sword]” – the one who initiated the transgression, the punishment began with him.

Returning to the Sodom story, the Midrash examines the phrase "And they were unable [vayilu] to find the entrance." It suggests that vayilu implies more than just inability. It connects the word to ilun, meaning "they grew weary," referencing (Isaiah 16:12): “It will be when it appears that Moav has wearied [nila].” It also links it to feeling irritated (nileiti in (Isaiah 1:1)4) and even madness (ehvil, as in (Jeremiah 4:22): “For My people is foolish [ehvil]”).

So, the blindness wasn't just a physical affliction. It was a state of weariness, irritation, and a kind of madness, all stemming from their initial sinful intent. They were so consumed by their desires that they literally couldn't see the right path, the entrance to righteousness.

What does all of this teach us? Perhaps it’s a reminder that our actions have consequences, not just in a general sense, but in a way that reflects the very nature of our deeds. The punishment isn't arbitrary; it’s a mirror reflecting back the ugliness of the sin, a chance to see the error of our ways. It's a powerful and unsettling idea, one that invites us to consider the ripple effects of our choices and the importance of striving for righteousness in all that we do.

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