בראשית, פרק י״ט, פסוק ל״ב

Following the catastrophic destruction of Sodom, Lot's daughters embark on a drastic and morally complex plan to ensure the continuation of humanity. This narrative ultimately serves to explain the origins of the Ammonite and Moabite nations. These nations later received land from God and were granted immunity from war with Israel, a privilege earned through God's love for Abraham, who had cared deeply for his nephew Lot [רד״ק].

Believing that the entire world had been wiped out and no men remained, the older sister takes the lead, convincing her younger sibling to join her [צאינה וראינה]. In doing so, she adopts a traditionally masculine role of initiation and conquest, stepping outside the natural order of things [רבנו בחיי]. Their plan relies on finding wine to intoxicate their father. This wine was likely brought with them as they fled the city of Zoar, or perhaps they discovered it hidden within their desolate cave. The surrounding region was known for its vineyards, and locals often stored wine in cool caves to preserve it, leaving it ownerless and available after the region's destruction [מלבי״ם, ביאור יש״ר].

The decision to use wine was born out of a deep fear of Lot's reaction. While technically permissible under the basic laws given to humanity after the flood, the nations of that era had already established moral boundaries, viewing such incestuous relationships as an abomination [רמב״ן, הטור הארוך, מלבי״ם]. The daughters knew that Lot, having been raised and educated in Abraham's household, would never consent to such a disgraceful act with a clear mind [רד״ק]. Furthermore, their own intense shame and modesty prevented them from proposing the idea to him directly [רמב״ן, ביאור שטיינזלץ]. By using wine to cause their father's downfall, the daughters mirrored the actions of Eve, who is said to have squeezed grapes and presented them to the first man [רבנו בחיי].

The overarching goal of their plan was to produce offspring, as a person who leaves no descendants is considered as though they are dead [רד״ק]. However, commentators offer differing perspectives on the daughters' true motivations. The primary approach suggests their intentions were pure and necessary; believing they were the last survivors of a global catastrophe akin to the great flood, they felt compelled to take the only available path to rebuild humanity, hoping for God's mercy [רמב״ן, הטור הארוך]. Others point to more practical, personal anxieties. In that era, childlessness was a profound source of shame and hardship, and the daughters feared for their safety and support once their father died, especially while living among indecent people [שד״ל]. A more critical perspective argues that their motivations were entirely selfish, focused only on their own survival rather than their father's legacy. Because of this self-centered approach, their actual names are deliberately omitted from the narrative [קונטרס חיבה יתירה]. Some take this criticism even further, harshly condemning their uninhibited actions and comparing their behavior to that of an animal [קיצור בעל הטורים].