Introduction: Why Study Sodom and Gomorrah?
The story of Sodom and Gomorrah appears in the Book of Genesis (Bereishit), chapters 18–19. Many people—especially beginners—assume this story is only about sexual immorality. But Judaism understands it very differently.
In Jewish tradition, Sodom is not destroyed primarily for private sins, but for something much deeper and more dangerous:
A society built on cruelty, selfishness, and the rejection of responsibility for others.
This story is not about ancient cities alone. It is about what happens when human beings stop caring for one another.
The Biblical Story in Brief
Sodom and Gomorrah were prosperous cities in a fertile region. God tells Abraham that the cities are filled with “a very grave outcry” (za’akah, Genesis 18:20).
Abraham challenges God:
“Shall the Judge of all the earth not do justice?”
God agrees to spare the cities if even ten righteous people can be found. Not even ten exist.
Two angels visit Sodom and stay with Lot, Abraham’s nephew. The people of the city surround Lot’s house and demand to abuse the guests. Lot tries to protect them. The angels rescue Lot and his family, and the cities are destroyed.
What Was Sodom’s Sin According to Judaism?
The Torah itself gives us the answer.
The prophet Ezekiel (16:49) states explicitly:
“This was the sin of your sister Sodom: arrogance, excess of wealth, and complacency, yet she did not support the poor and needy.”
Notice what is not mentioned:
l Not sexuality
l Not idolatry
l Not ignorance
The core sin was:
l Wealth without compassion
l Power without responsibility
l Comfort without conscience
The Rabbinic Understanding: Institutionalized Cruelty
The Talmud and Midrash go even further.
The rabbis teach that Sodom had laws designed to prevent kindness:
l Giving charity was illegal
l Feeding the hungry was punished
l Hospitality to strangers was forbidden
One Midrash tells of a young girl who secretly gave bread to a poor man. When discovered, she was executed cruelly. Her cry, say the rabbis, was the “outcry” that reached Heaven.
Sodom’s evil was not random sin—it was organized cruelty.
Why Was Hospitality So Important?
In ancient times, hospitality was not a luxury—it was life-saving. Travelers depended on locals for food, water, and shelter.
Abraham, the model of righteousness, is introduced in the Torah as someone who:
l Ran to greet strangers
l Fed them generously
l Treated them with dignity
Sodom represents the opposite of Abraham’s values.
Judaism teaches:
How we treat the vulnerable defines our moral worth.
Abraham’s Argument with God: A Jewish Ideal
One of the most powerful moments in the Torah is Abraham arguing with God.
He does not say, “God, do whatever You want.”
He says:
“Will You destroy the righteous with the wicked?”
From this, Judaism learns:
l Justice must be moral, not blind
l Even God welcomes ethical challenge
l Silence in the face of injustice is not righteousness
Abraham teaches us that faith includes moral courage.
Lot: A Complicated Righteous Person
Lot is saved, but he is not portrayed as heroic.
The rabbis describe him as:
l Morally weaker than Abraham
l Influenced by Sodom’s culture
l Someone who valued comfort over principle
Lot is spared not because he is perfect, but because God remembers Abraham.
This teaches a Jewish lesson:
Environment shapes us. Choose carefully where and how you live.
Why Was Sodom Destroyed?
Judaism teaches that Sodom was destroyed because it refused to change.
God was willing to spare the cities for ten righteous people.
Even that minimum was not found.
The message is clear:
l God is patient
l God seeks repentance
l But a society that celebrates cruelty and punishes kindness cannot endure
The Jewish Moral Message for Today
Sodom is mentioned repeatedly in Jewish texts as a warning, not a relic.
Its lessons apply when:
l Wealth increases but empathy decreases
l Laws protect power instead of people
l Outsiders are dehumanized
l Compassion is mocked as weakness
Judaism insists:
A society is judged by how it treats its weakest members.
What Is the Opposite of Sodom?
The opposite of Sodom is not perfection.
It is chesed—loving-kindness.
The Jewish path says:
l Feed the hungry
l Welcome the stranger
l Protect the vulnerable
l Build laws that encourage compassion
This is why the Torah places the story of Sodom next to the story of Abraham.
One represents a world built on self.
The other represents a world built on responsibility for others.
Closing Reflection
The story of Sodom and Gomorrah asks each generation a question:
Are we building cities like Sodom—or tents like Abraham?
May we choose kindness over cruelty, justice over comfort, and responsibility over indifference.
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