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Lot Chose the Green Plain and Ended Up in a Cave

Abraham's cattle went out muzzled so they could not eat another man's grass. Lot's went out bare-mouthed, and the argument split the family in two.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Has Theft Been Permitted Now
  2. The Plain That Looked Like the Garden
  3. The Salt She Borrowed From the Neighbor
  4. Michael's Hand and Gabriel's Little Finger
  5. The Wine That Was Waiting in the Cave
Lot Chose the Green Plain and Ended Up in a Cave Click for full size

Has Theft Been Permitted Now

Abraham's cattle went out to pasture with muzzles on. Lot's went out bare-mouthed and ate whatever field they were standing in.

Abraham's herdsmen put it to Lot's herdsmen plainly. "Has theft been permitted now?"

Lot's men had an answer ready. God had told Abraham that this land would go to his seed. Abraham was a sterile mule who would die childless, and when he died his nephew would take everything, so the grass was not another man's grass. It was theirs early.

Heaven answered that out loud. To his seed, God said, is what I told him, and I meant after the seven nations are cleared off it. The Canaanites and the Perizzites were living in the land at that hour, and their right to it still held.

Abraham did not repeat any of it. He said, "Let there be no quarrel between me and you, or between my herdsmen and yours. We are brothers. The whole land is in front of you. If you go north I will go south. If you go south I will go north."

The Plain That Looked Like the Garden

Lot lifted his eyes and looked toward the place where men did what they wanted with each other, and what he saw was water. The whole plain of the Jordan ran green all the way down to Zoar, trees worth planting, fruit like Egypt's, the garden of the Lord laid out flat and waiting for somebody's herds.

He took it. The two men separated on the spot, and Lot walked his flocks east and pitched his tent facing Sodom.

The men of Sodom were rotten with money. They fouled each other's bodies, they went naked in the open, they spilled innocent blood, they served other gods, and they had made a law that any stranger who came in was to be used and thrown away.

The Salt She Borrowed From the Neighbor

Two angels left Abraham's tent at noon and were still walking at dusk, going slowly on purpose, hoping the sentence would be lifted before they arrived. At nightfall it was sealed, and they came in at the gate.

Lot had been made chief judge of Sodom that same day. He saw two travelers and did what he had learned in Abraham's house, and because feeding a stranger in Sodom carried the death penalty, he brought them home by back streets in the dark. His wife told him he was going to get himself killed. He split the house in two so that whatever came would come to his half and not hers.

Then she went next door to borrow salt.

The neighbor asked why she had not drawn her salt in daylight like everyone else. "We had enough," she said, "until the guests came."

By full dark the whole city was at the door, every man of it, old and young. Lot stood in his own doorway and tried the only argument he had. "My brothers, the generation of the flood was wiped off the earth for doing what you have come here to do."

"Get back," they told him. "If Abraham himself stood where you are standing we would not care. Are you going to throw out a law your predecessors enforced?"

Michael's Hand and Gabriel's Little Finger

The angels pulled Lot inside and told him what they were and what they had come to do, and sent him out to his sons-in-law. He woke them and told them the city was finished.

They laughed at him. "You fool. The violins and the cymbals and the flutes are still going in the streets and you tell us Sodom is coming down tonight?"

Michael took Lot by the hand, and his wife, and his daughters. Gabriel put out one finger, touched the rock the cities were built on, and turned it over. The rain that had been falling on Sodom and Gomorrah changed in the air and came down as burning sulfur.

Run, the angel said, and do not look back, because the Shechinah (שכינה), the presence that had come down to do this, was behind them on the plain.

Lot's wife had two married daughters back in that city. She turned around to see whether they were following, and she saw what was behind her, and she stopped where she stood as a pillar of salt. The pillar is still there. Cattle lick at it all day until by evening it has almost gone, and in the morning it is standing full size again.

The cities went down at daybreak on the sixteenth of Nisan, at the one hour when the sun and the moon are both in the sky, so that the sun worshippers of Sodom could not say the sun would have saved them and the moon worshippers could not say the moon would have.

The Wine That Was Waiting in the Cave

The angel told Lot to go back to Abraham. Lot refused, and he was honest about why. "As long as I lived away from him, God measured me against my neighbors and I came out a righteous man. If I go back to Abraham, God will put us side by side."

So he went up out of Zoar, afraid to stay in Zoar, and moved into a cave in the hills with his two daughters. His wife was standing in the valley behind them, white and dissolving and rebuilding herself every night.

There was wine in the cave. Nobody had carried it up there. It had been put in readiness for that hour, the way the mountains are promised to drip wine at the end of days, and on two nights the daughters gave it to their father and lay with him, and out of that came Moab and Ammon. Ruth came out of Moab. David came out of Ruth.

Generations later David was hiding from Saul in a cave of his own, with men hunting the ridge above him, and what he prayed there was addressed to the same accounting. Master of the universe, before I ever entered a cave you were doing kindnesses for other men on my account. Now that I am inside one, do not destroy.


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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.

Targum Jonathan on Genesis 13Targum Jonathan

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

In (Genesis 13:10), Lot "lifted up his eyes and saw the whole plain of the Jordan, that it was well watered everywhere." A simple observation about good farmland. But the ancient Aramaic translators of Targum Jonathan saw something far darker in that gaze, and their single added word transforms the entire story.

The Targum says Lot "uplifted his eyes towards fornication". And then beheld the well-watered plain. The translators did not describe what Lot saw. They described what Lot wanted. His eyes were already seeking sin before they landed on the landscape. The lush Jordan Valley was not the temptation. It was the excuse. Lot chose Sodom not despite its wickedness but because of it.

The Targum also explains the dispute between Abraham's shepherds and Lot's shepherds in a way the Hebrew never does. In Genesis, we learn only that "there was strife" (Genesis 13:7). The Targum fills in the details: Abraham had specifically instructed his shepherds not to graze among the Canaanites and Perizzites, and to restrain their cattle from trespassing on others' pastures. Lot's shepherds ignored these rules entirely, "feeding in the grounds of the Kenaanaee and Pherizaee." The argument was not about grazing rights. It was about ethics. Abraham demanded scrupulous honesty while Lot's people took whatever they pleased.

The depravity of Sodom also gets a far more detailed treatment. Where Genesis says only that "the men of Sodom were wicked and sinners" (Genesis 13:13), the Targum catalogs their crimes: they "sinned in their bodies," "sinned with open nakedness," shed "innocent blood," and "practiced strange worship." Four distinct categories of transgression, escalating from personal corruption to idolatry. The translators wanted no ambiguity about what made Sodom worthy of destruction.

And one quiet addition changes the theology of the whole chapter. Lot prospered, the Targum notes, only because he "was remembered through the righteousness of Abraham." Every sheep and ox Lot owned was borrowed merit. When he walked toward Sodom, he was spending someone else's spiritual credit.

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Bereshit Rabbah 41:5Bereshit Rabbah

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

Maybe… maybe there’s more to it than meets the eye.

The verse in Genesis tells us there was a big ol' argument brewing between the shepherds of Abram (later Abraham) and the shepherds of his nephew, Lot. But what was the fight really about? It wasn't just about grazing rights; it went deeper, touching on themes of entitlement, inheritance, and even God's promise.

Rabbi Berekhya, citing Rabbi Yehuda ben Rabbi Simon, offers a fascinating insight in Bereshit Rabbah, a classic collection of rabbinic interpretations on the Book of Genesis. He suggests that Abraham’s animals were always muzzled. Why? To prevent them from nibbling on other people’s crops. Gezel – theft – was a serious no-no.

Lot’s animals? Not so much. They roamed free, munching away wherever they pleased. You can almost hear the exasperation in Abraham’s herdsmen's voices: "Hey! Has theft suddenly become okay?!"

And here’s where it gets interesting. Lot's shepherds had a pretty bold response. They argued: "God promised this land to Abraham's descendants! (Genesis 12:7). But let's be real," they’d say, according to this Midrash (rabbinic interpretive commentary), “Abraham is practically a sterile mule. He's not having kids. Eventually, he's going to kick the bucket, and Lot, his nephew, will inherit everything! So, technically, we're not eating their stuff. We're eating our stuff!"

Talk about chutzpah!

But, of course, the Holy One, blessed be He, sees all. And according to the Midrash, God essentially said, “Hold your horses! Yes, I promised the land to Abraham’s descendants. But when? Only after I’ve cleared out the seven nations living there. (See (Genesis 15:16).)" In other words, patience, people, patience!

And that brings us back to that seemingly throwaway line: "The Canaanites and the Perizzites then lived in the land" (Genesis 13:7). Bereshit Rabbah points out that right then and there, the Canaanites and Perizzites still had their claim. The land wasn't quite Abraham's yet. This little phrase, then, isn't just setting the scene; it's a subtle reminder about timing, about deserving, and about the complexities of divine promises.

So, what does this all mean for us? Maybe it's a lesson about entitlement. About not jumping the gun. About understanding that even when we think we're owed something, there might be a bigger picture we're not seeing. Maybe it's a reminder that God's promises unfold in God's time, not ours. And maybe, just maybe, it's a call to make sure our "animals" – our actions, our desires – aren't trampling on someone else's field in the meantime.

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Legends of the Jews, V. Abraham, The Destruction Of The Sinful CitiesLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

As retold by Ginzberg, the angels who were sent to destroy these cities didn't rush in with fiery vengeance. No, these were angels of mercy. They lingered, hoping, perhaps against hope, that the people of Sodom would somehow, some way, turn away from their wickedness. They arrived near Sodom as evening approached, a time ripe with both possibility and impending doom.

Lot, Abraham's nephew, recognized these angels, though they appeared as ordinary wayfarers. Having learned from Abraham the importance of hospitality, Lot insisted they stay at his home. Now, In Sodom, offering hospitality to strangers was a crime, punishable by death! So, Lot had to be incredibly careful, leading them through back alleys under the cover of darkness. It's evidence of his character, this willingness to risk everything for basic human kindness.

Initially, the angels resisted Lot's invitation – good manners dictate a show of reluctance when invited by an ordinary person, while a great man's offer is accepted immediately. But Lot persisted, practically dragging them inside. Even then, his troubles weren't over. His wife wasn't exactly thrilled. She feared the wrath of the Sodomites, and, as Ginzberg tells us, she inadvertently revealed their presence to the neighbors by borrowing extra salt, sparking suspicion.

As the story goes, the situation escalated rapidly. The men of Sodom, young and old, surrounded Lot's house, demanding he hand over his guests for unspeakable acts. It was a shocking display of depravity. Initially, the angels considered Lot's pleas for the sinners, but the mob's intent was too much. “Hitherto thou couldst intercede for them, but now no longer,” they said. This wasn't the first time something like this had happened; it was practically Sodom's twisted custom to abuse strangers. Lot, recently appointed as a chief judge, even tried to reason with them, reminding them of the generation of the Flood, wiped out for similar sins. But they wouldn't listen.

Then comes a truly unsettling moment: Lot offered his own daughters to the mob to protect his guests. It's a disturbing choice, reflecting a flawed moral compass, and the verse says, he paid for this decision later on. What were his motivations? What kind of society creates such impossible choices?

Finally, the angels revealed their true nature and their mission. They warned Lot to flee the city with his family, instructing them not to look back. As they led Lot, his wife, and daughters out of Sodom, the angel Gabriel overturned the cities with just his little finger, while the rain turned into fiery brimstone.

But Lot's wife couldn’t resist. Overcome by maternal concern for her married daughters, she glanced back, and, as the story goes, she was instantly turned into a pillar of salt. The text claims this pillar still existed in Ginzberg's time, licked by cattle and miraculously restored each morning!

Lot initially refused the angels' suggestion to seek refuge with Abraham, fearing his own righteousness would be overshadowed. Instead, he requested that the nearby city of Zoar be spared, a plea that was granted. The destruction occurred at dawn on the sixteenth of Nisan, a deliberate choice to counter sun and moon worship prevalent in Sodom. As Midrash Rabbah explains, God wanted to ensure that neither sun nor moon worshippers could claim their deities would have saved them.

The inhabitants of these cities, according to tradition, not only perished in this world but also lost their share in the world to come. However, the aggadah (non-legal rabbinic narrative), or Jewish legend, offers a glimmer of hope, suggesting that the cities will be restored in Messianic times.

The destruction of Sodom coincided with Abraham's morning prayers, an event that, established the significance of that time for prayer ever after. Seeing the smoke rising from the destroyed cities, Abraham prayed for Lot's deliverance, marking the fourth time Lot was indebted to his uncle.

And what of Lot's descendants, the Ammonites and Moabites? Instead of gratitude, they showed hostility towards the Israelites. As the text notes, they sought to destroy Israel through Balaam's curses, waged wars, and displayed hatred even at the destruction of the Temple. This led to prophecies of punishment by Isaiah, Jeremiah, Ezekiel, and Zephaniah.

Yet, the story doesn't end with condemnation. Despite his flaws, Lot is also rewarded for his earlier loyalty to Abraham in Egypt. And even more remarkably, the Messiah will be a descendant of Lot, through Ruth the Moabitess and Naamah the Ammonitess, ancestors of King David and Rehoboam.

So, what are we left with? A story of unimaginable wickedness, divine retribution, and surprising redemption. The tale of Sodom and Gomorrah isn't just a cautionary tale about sin; it's a reminder that even in the darkest of times, acts of kindness matter, and that even flawed individuals can play a part in a greater, ultimately redemptive story.

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Sifrei Devarim 43:11Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

Stories like the one we find hinted at in Sifrei Devarim 43.

It all starts with Lot, Abraham's nephew. Remember him? We find him in Bereshith (Genesis) 13:10, choosing to settle in the lush, well-watered plain of the Jordan. The Torah describes it as "mashkeh" – watered, irrigated. A good thing. But things go south, as they often do. Later, in Bereshith 19:33, we find Lot's daughters giving him wine to drink – "vatashkena," a word related to "mashkeh" – so they can… well, let's just say it's a dark chapter in the family saga.

Here’s the kicker. Where on earth did they get wine in that cave? That's the question the Sifrei Devarim poses.

The answer? It was "in readiness" for them. Prepared. As the prophet Yoel (Joel) says in 4:18, "And it shall be on that day that the mountains shall drip wine." A rather miraculous image, wouldn't you say? A divine preparation.

So, think about this for a second. Even for Lot, who ends up in this rather unsavory situation, there's a sort of…divine provision. Wine appears in a cave to enable actions that, to put it mildly, aren't exactly holy.

The Sifrei Devarim then asks a powerful question: If HaShem, the Holy One Blessed be He, goes to such lengths even for those who anger Him, how much more so for those who do His will?

If even in the midst of questionable choices, there is some level of divine accommodation, imagine the blessings that await those who strive to live righteously. And it certainly makes you think about the incredible potential for reward that exists when we actively choose to align ourselves with the divine will.

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