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Genesis 19:11 - Divine blindness halts wickedness.

Genesis 19:11 - בראשית 19:11

Hebrew Text

וְאֶת־הָאֲנָשִׁים אֲשֶׁר־פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד־גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּתַח׃

English Translation

And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

Transliteration

Ve'et ha'anashim asher petach habayit hiku basanverim mikatan ve'ad gadol vayil'u limtzo hapetach.

Hebrew Leining Text

וְֽאֶת־הָאֲנָשִׁ֞ים אֲשֶׁר־פֶּ֣תַח הַבַּ֗יִת הִכּוּ֙ בַּסַּנְוֵרִ֔ים מִקָּטֹ֖ן וְעַד־גָּד֑וֹל וַיִּלְא֖וּ לִמְצֹ֥א הַפָּֽתַח׃
וְֽאֶת־הָאֲנָשִׁ֞ים אֲשֶׁר־פֶּ֣תַח הַבַּ֗יִת הִכּוּ֙ בַּסַּנְוֵרִ֔ים מִקָּטֹ֖ן וְעַד־גָּד֑וֹל וַיִּלְא֖וּ לִמְצֹ֥א הַפָּֽתַח׃

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Parasha Commentary

Context of the Verse

This verse (Bereshit 19:11) describes the incident in Sodom, where the angels struck the men surrounding Lot's house with blindness (sanverim) to protect Lot and his family. The term sanverim is a unique form of blindness, as explained by Rashi and other commentators.

Rashi's Explanation

Rashi (Bereshit 19:11) explains that sanverim refers to a supernatural blindness that caused confusion and disorientation. The men were not merely physically blinded but were also mentally confounded, leading them to exhaust themselves in futile attempts to find the door. Rashi cites the Talmud (Sanhedrin 89b), which states that this was a miraculous intervention to prevent the mob from harming Lot.

Rambam's Perspective

Rambam (Moreh Nevuchim 2:42) discusses miracles in the context of divine intervention. He explains that this event was a temporary suspension of natural law to fulfill a divine purpose—protecting Lot and demonstrating the severity of Sodom's wickedness.

Midrashic Interpretations

  • The Midrash (Bereshit Rabbah 50:5) elaborates that the blindness was both physical and spiritual, symbolizing the moral blindness of Sodom's inhabitants, who were incapable of perceiving righteousness.
  • Another Midrash (Pirkei DeRabbi Eliezer 25) suggests that the angels inflicted this punishment measure-for-measure, as the people of Sodom had "blinded" themselves to justice and kindness.

Meaning of "From Small to Great"

The phrase mikaton ve'ad gadol ("from small to great") is interpreted by the Malbim as emphasizing that all levels of society—young and old, leaders and commoners—were equally complicit in Sodom's corruption. This universal participation in evil justified their collective punishment.

Spiritual Lessons

The verse teaches that divine justice intervenes when human wickedness reaches an intolerable level. The blindness serves as a metaphor for the moral and intellectual darkness that accompanies corruption, rendering people incapable of even basic discernment, as seen in their inability to find the door.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does it mean that the men were struck with blindness in Genesis 19:11?
A: According to Rashi, the blindness was a miraculous punishment from Hashem to protect Lot and his family from the wicked men of Sodom. The blindness was not ordinary—it was a supernatural confusion (סַנְוֵרִים) that made them unable to find the door, even though it was right in front of them.
Q: Why were the men at Lot's door punished in Genesis 19:11?
A: The men of Sodom were evil and sought to harm Lot's guests (who were actually angels in disguise). The Midrash teaches that Sodom was known for its cruelty and lack of hospitality. Their punishment—being struck blind—was a measure-for-measure response to their moral blindness and wickedness.
Q: What lesson can we learn from Genesis 19:11 about divine protection?
A: This verse teaches that Hashem protects those who do kindness, even in a hostile environment. Lot risked his safety to host guests in Sodom, and Hashem intervened miraculously to save him. The Rambam teaches that divine protection often comes when we uphold the mitzvah of welcoming guests (הכנסת אורחים).
Q: Why does the verse mention 'from small to great' when describing the blinded men?
A: The phrase 'from small to great' (מִקָּטֹן וְעַד־גָּדוֹל) emphasizes that all the attackers—whether young or old, weak or powerful—were equally punished. The Talmud (Sanhedrin 109b) explains that in Sodom, even the 'small' (young or lesser) people were corrupt, showing the depth of the city's wickedness.
Q: How does the blindness in Genesis 19:11 relate to spiritual blindness?
A: The physical blindness mirrors the spiritual blindness of Sodom's people. Just as they couldn't see the door, they couldn't recognize morality or justice. The Sforno explains that their punishment reflected their refusal to 'see' the suffering of others—particularly the poor and strangers they mistreated.