Biblical Parallels Index – Bereshit 19/0

Biblical Parallels Index – Bereshit 19

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Lot and Rut

There are close parallels between the story of Avraham and Lot, and that of Rut. On the most basic level, Ruth is a descendant of Lot (through Moav), and is a spiritual descendant of Avraham, as a righteous convert.  

Tools

• See the Tanakh Lab¹ that one of the chapters with the most linguistic overlap with the Book of Rut is Bereshit 19, the story of Lot. To analyze the parallels, see here. 

Articles and Lectures

• For an analysis of the connections between Lot, Yehuda, and Rut, see Rebuilding a Future When Our World Comes Crashing Down by Ezra Sivan, who explores the parallels between the responses to catastrophe in these three interconnected stories. He notes that the narrative arc of each story is similar, beginning with descent and calamity and ending with a child born from an unconventional redeemer² through a process that involves a bed trick and lack of knowledge or recognition.  The characters’ moral stature moves in an upward trajectory through the three stories, beginning with the most morally questionable (Lot and his daughters) and culminating in the most noble (Rut, Naomi, and Boaz).     
• See Naomi, Tamar, and Lot’s Daughters: Continuity at All Costs by Dr. Yael Ziegler for analysis of the ways in which these Biblical stories depict extraordinary attempts at maintaining continuity after tragedy. Dr. Ziegler notes that, in all three cases, the calamity is precipitated by a separation between brothers.  In the case of Megillat Rut, unlike the other two, continuity is ultimately ensured not by the person who made the choice to separate, but by a protagonist (Boaz) who never separated from his people.
• See הקדמה למגילת רות, a lecture by Dr. Yael Ziegler in which she suggests that the Midrash’s critical reading of Elimelech and his behavior stems from the parallels between his story and that of Lot in Sedom. Elimelech chooses to go to Moav in time of famine despite the fact that  Moav does not have a natural water source. This implies that he has wealth which he seeks to protect, rather than needing to find water and food.  Moreover, like Lot, he chooses a place known in the Torah to be home to a cruel culture. As such, his values appear to reflect those of Lot and Sedom, rather than Avraham.

Avraham and Lot

The story of Lot’s interaction with the angels who visit him in Bereshit 19 contains parallels and contrasts to Avraham’s interaction with them in Bereshit 18.³

Tools

Tanakh Lab indicates that Bereshit 18 is the second most linguistically similar chapter to Bereshit 19.  See here to compare the two texts.

Primary Sources

• Several sources compare the hospitality of Lot and Avraham – Contrast Lekach TovLekach Tov and Seikhel TovSeikhel Tov on Bereshit 19:3 who view Lot's hospitality as being on a lower level that that of Avraham, with ChizkuniBereshit 19:2About R. Chizkiyah b. Manoach and ShadalBereshit 19:3About R. Shemuel David Luzzatto who suggest that differing circumstances can account for the differing actions. See also Pirkei DeRabbi Eliezer 25.
• Others focus on the different spiritual levels of the  two – see Bereshit Rabbah 19:3, Rashi Bereshit 19:1Bereshit 19:1About R. Shelomo Yitzchaki.

Articles

• See R. Raymond Harari's article, Avraham's Nephew Lot: A Biblical Portrait, for a comparison of he two figures. R. Harari concludes that though Lot did not outright reject Avraham's values, he made them subservient to his own materialistic goals. Ultimately his inability to fully commit to Avraham's vision led to his defeat.
• Rav Elchanan Samet's article, בין אברהם ללוט, further compares the stories. Whereas Avraham is the antithesis of the people of Sedom, Lot’s relation to the values of Sedom is ore the values of Avraham is more complicated.  The events of Chapter 19 serve to examine his values and loyalties.  

Sedom and Egypt

There are numerous parallels between the stories of the destruction of Sedom and of divine retribution against Egypt at the time of the Exodus.

Articles

• See Lot’s “Pesach” And Its Significance by R. Yoel Bin-Nun, or the Hebrew version פסח מצרים ופסח סדום, for analysis of the meaning of the parallels.
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Sedom and Evil in Tanakh

Sedom is invoked throughout Tanakh as representative of the depths to which society can sink.

Tools

• See Makbilot Bamikra for a list of verses in which Sedom is singled out as a paradigm of evil.

Articles

• See ירושלים וסדום - ברית ערים תאומות? עיון בנבואות ירמיהו by R. Chezi Cohen for an analysis of the symbolism of Sedom throughout Tanakh, particularly in Sefer Yirmeyahu, and how Sedom is contrasted with Yerushalayim.

Sedom and Givah

There are salient parallels in language and plot between the story of Sedom in Bereshit 19 and that of the concubine in Givah in Shofetim 19. According to the Tanakh Lab, in fact, Shofetim 19 is the chapter most linguistically similar to Bereshit 19.

Tools

• Use the Tanakh Lab to see the many linguistic parallels between Bereshit 19 and Shofetim 19.

Lectures

• See איך התדרדרנו למעשה פילגש בגבעה by R. Yisrael Rosen for analysis of the parallels and contrasts between the two stories, and what they teach us about unjust societies.

¹ In the Tanakh Lab, click on the Torah icon for a list of linguistically similar chapters to that being displayed.

² Each relationship is further akin to levirate marriage.

³ Some of the contrasts between the episodes include:

• Avraham’s guests arrive during the day while Lot’s arrive at night, reflecting the sinister feeling of the latter story.
• Avraham prepares an elaborate feast whereas Lot offers a simple meal.
• Most significantly, the way that Avraham relates to his family members (especially by emphasizing that Sarah is safe in the tent) stands in contrast to Lot’s willingness to place his daughters in danger by ejecting them from the family home.