Comentário sobre Gênesis 19:2
וַיֹּ֜אמֶר הִנֶּ֣ה נָּא־אֲדֹנַ֗י ס֣וּרוּ נָ֠א אֶל־בֵּ֨ית עַבְדְּכֶ֤ם וְלִ֙ינוּ֙ וְרַחֲצ֣וּ רַגְלֵיכֶ֔ם וְהִשְׁכַּמְתֶּ֖ם וַהֲלַכְתֶּ֣ם לְדַרְכְּכֶ֑ם וַיֹּאמְר֣וּ לֹּ֔א כִּ֥י בָרְח֖וֹב נָלִֽין׃
e disse: Eis agora, meus senhores, entrai, peço-vos em casa de vosso servo, <span class="x" onmousemove="Show('perush','Tudo isto é apenas continuação da visão de Abraham, trazida no cap. anterior, que buscava entender perfeitamente o porquê da calamidade que se sobrevia em seus dias sobre o local onde hoje é o Mar Morto, e Deus lhe mostrara em visão que não restava entre os habitantes do lugar uma só pessoa que se não houvesse corrompido. Até mesmo seu sobrinho, pois o justo não escolhe deliberadamente viver entre pessoas de mal proceder.');" onmouseout="Hide('perush');">e passai nela a noite</span>, e lavai os pés; de madrugada vos levantareis e ireis vosso caminho. Responderam eles: Não; antes na praça passaremos a noite.
Rashi on Genesis
רנה נא אדני BEHOLD NOW, MY LORDS — Behold now you are my lords since you have passed by me. Another explanation is: Behold now you should be careful with respect to these wicked people that they should not observe you, and, therefore this is the good advice that I give you, viz.:
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Ramban on Genesis
BEHOLD NOW, MY LORDS. Rashi comments: “Behold now you are my lords since you have passed by me” The correct interpretation is that it is an expression of pleadings: “My lords, behold now your servant’s house; turn aside, I pray you, to me” The word suru (turn aside) is as in the expressions: Turn aside (‘surah’), sit down here;169Ruth 4:1. Turn in (‘surah’), my lord, turn in to me; fear not.170Judges 4:18.
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Rashbam on Genesis
כי ברחוב נלין, the same as if the Torah had written אלא ברחוב נלין, “but we will spend the night in the street.”
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Or HaChaim on Genesis
והשכמתם והלכתם לדרככם, "and rise early and be on your way." Lot hinted to the angels that they had to hide from the local population because he was afraid that something like what happened might indeed occur, i.e. that his guests would be molested.
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Radak on Genesis
הנה נא, א-דוני, the word נא always expresses a plea. In this instance the word הנה has the vowel segol, because of the dagesh (dot) in the letter נ of the word נא.
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Tur HaArokh
הנה נא אדו-ני, “Look here, sirs;” a courteously phrased request. In other words, “seeing that my house is nearby, please honour me by visiting with me.”
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Siftei Chakhamim
Behold, you are now my masters since you have passed by me. According to this explanation, [נא means]: “Now” that you have passed by me, you are my masters.
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Rav Hirsch on Torah
סורו אל: weichet ab von eurer bisherigen Richtung hin zu dem Hause eures Dieners. Die Anrede beginnt mit הנה נא אדני, Worte, die wir bei Abraham nicht finden und die hier noch charakteristisch durch das ungewöhnliche ֶ — und רגש hervorgehoben sind. הנה נא drückt das unerwartet sich Darbietende aus. Wer seinen Weg durch Sodom nehmen musste, wusste sehr wohl, dort keine Gastfreundschaft finden zu können und musste ganz darauf vorbereitet sein, auf der Straße zu übernachten. Diese Vermutung musste Lot bei ihnen voraussetzen und tritt ihnen nun mit dem Unerwarteten entgegen! Seht, meine Herren, es gibt hier doch noch einen Neffen Abrahams. Denn als solchen sehen wir in der Tat Lot sich bewähren. Er war nicht umsonst bei Abraham in die Schule gegangen, so sehr auch, wie wir gesehen, er sich durch seinen etwas zu sehr auf das Materielle gerichteten Sinn von Abrahams Richtung im allgemeinen hatte abziehen lassen. — לון übernachten und im Niphal: הִלוֹן murren. Grundbegriff wahrscheinlich Schutz vor Unbehaglichkeiten, vor Unannehmlichkeiten suchen. Daher הִלון על־ von jemandem die Abhülfe von angeblich durch ihn veranlaßten Widerwärtigkeiten fordern, sich Abhülfe von Widerwärtigkeiten durch Beschuldigung eines andern suchen.
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Chizkuni
ולינו, “and spend the night (in my house);” he brought them into his house without delay before the people of Sodom could see them, and subsequently could identify them.
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Rashi on Genesis
סורו נא—take a circuitous route to my house — a round-about way, that people should not notice you entering it. For this reason he said: סורו turn aside (Genesis Rabbah 50:4).
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Radak on Genesis
א-דני, the vowel under the נ is a patach instead of the kametz we might have expected. This proves that the word is not a sacred attribute of the name of G’d. Lot, at that stage, had assumed that these strangers were simply extraordinary important people, judging by their attire and their general demeanour. When looking at them at the beginning he had thought they looked like angels.
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Tur HaArokh
והשכמתם והלכתם לדרככם, “you may rise early and continue on your way.” He was not going to detain them until the sun was shining. He hoped thereby to escape the watchful eyes of the Sodomites also in the morning. He was not worried that they would notice them at night, or, that they would consider these men as passing through without stopping in the town.
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Siftei Chakhamim
Turn off the main road... According to this explanation, [נא means]: “Please” turn in. Otherwise, why did he say to them סורו נא? He should have simply said, “Come to the home of your servant.”
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Ramban on Genesis
AND YE SHALL RISE UP EARLY, AND GO ON YOUR WAY. The purport of that was to tell them that they should not tarry in the city after the morning for Lot knew the nature of the men of the city and of their wickedness, but he thought, In the morning light they do it.171Micah 2:1. But at night they would not know of them. (Tur.) It may be that he saw them as transients who would not tarry in the city, and so he said, And ye shall rise up early and go on your way if you desire.
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Chizkuni
ורחצו רגליכם, “and wash your feet.” This was an additional precaution, as he reasoned if any of the townspeople will see their dusty feet they will realise that they recently arrived from beyond the city gates. This will cause the townspeople to investigate these men further.
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Rashi on Genesis
ולינו ורחצו רגליכם AND LODGE OVER NIGHT AND LAVE YOUR FEET — Is it then customary for people first to tarry all night and then to wash? Furthermore, Abraham began by saying to them, “Wash your feet”! —But this is what Lot thought: If when the men of Sodom come they see that they have already washed their feet, they will make a charge against me saying, “Two or three days have already elapsed since these come to your house and you did not report it to us” — consequently he said: it is better that they should stay here with the dust on their feet so that they would seem to have just arrived. On this account he first said to them, “Lodge over night”, and afterwards “Wash [your feet]” (Genesis Rabbah 50:4).
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Radak on Genesis
ולינו, he had to ask them to stay the night, seeing that had arrived in the evening.
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Chizkuni
ולינו ורחצו, “spend the night and wash;” an unusual request, as most people wash (their feet) before going to bed at night. Besides we have it on the authority of Avraham who had asked the same men to first wash the dust off their feet before having lunch with him. (18,4) We therefore must understand Lot as follows: “if the men enter the house after having washed their feet, and they are seen as having clean feet, the townspeople will be suspicious believing that Lot had harboured guests secretly for several days already without their knowledge. He reasoned that the lesser evil is having these men sleep with dirty feet for one night than to provoke an altercation with the townspeople. Knowing of this danger, Lot added that the men (angels) should rise early and leave before they could be detected as guests of his.
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Rashi on Genesis
ויאמרו לא AND THEY SAID, NAY — But to Abraham they had said, “So do [as thou hast said]”! Hence we may infer that one may readily decline an invitation from an inferior but one should not so readily decline an invitation from a superior (Genesis Rabbah 50:4).
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Radak on Genesis
ורחצו, the letter ר has the vowel patach, as the word is in the imperative mode. Its meaning is just as it was when the angels arrived at Avraham’s in chapter 18. The invitation to wash one’s feet is normally extended as the first step in inviting guests to partake in a meal. In this instance, Lot did not bother to announce that he would feed these angels, seeing that he had already invited them to spend the night, something which would include supper as a matter of course.
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Chizkuni
כי ברחוב נלין, “for we will spend the night outdoors.” When the angels realised how scared Lot was to give them shelter for even one night, they declined his invitation, suggesting that they would take care of themselves even when remaining in the street, visible to all. They considered it appropriate to be seen by the people whom they had been sent to destroy together with their miserable city. If they would begin to realise this, perhaps they would become penitents.
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Rashi on Genesis
כי ברחוב נלין BUT WE WILL ABIDE IN THE STREET — Here כי is used in the sense of but; they said: We will not turn aside into your house but we will abide in the street of the city all night.
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Radak on Genesis
והשכמתם, if you want you may rise early and be on your way, a remark quite similar to that of Avraham in 18,5.
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Radak on Genesis
ויאמרו לא, from this verse our sages deduce that it is in order to decline invitations from insignificant people, whereas one must not turn down an invitation from prominent, highly placed people (quoted by Rashi) The same men, when visiting Avraham, had immediately accepted his invitation, whereas here, when an invitation seemed even more called for, they at first refused Lot’s offer of hospitality.
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Radak on Genesis
כי ברחוב, in the public street or square of the town. They were not prepared to be the guests of anyone else in the city either.
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