Lot’s story in the Book of Bereishit is not merely history - it is a warning for Klal Yisrael in every generation. When the heart acts without the guidance of Torah and wisdom, even acts that seem to be kindness can become harmful. True chesed must always be anchored in emet, daat, and devotion to the welfare of our people, for feelings alone cannot safeguard the Jewish heart from error. In our time, as Israel faces existential threats and false narratives abound, this lesson is more urgent than ever.
The Ramban on Bereishit 19:8 explains that when the malachim (angels) came to Sodom, Lot went out of his way to show them respect and care. He bowed to them, invited them into his home, prepared a meal, and tried to protect them from the cruelty of the city. Having learned the value of hachnasat orchim (hospitality) in Avraham’s house, Lot carried that lesson even after separating from his teacher. Yet the Ramban emphasizes that Lot did not fully grasp Avraham’s ways. He imitated the acts of hospitality, but he had not internalized the understanding, values, or moral framework that guided Avraham’s chesed.
This becomes painfully clear when the mob surrounded his house and demanded that he hand over his guests. In an attempt to protect them, Lot made a shocking choice: he offered them his own daughters. The Ramban’s words reveal the full gravity of this mistake:
“והיה טורח מאד על אכסניא שלו להצילם… סוף דבר שראו כי לא יוכלו אליו, והצר לו בנפשן של בנותיו יותר מאשר בנפשו, כי היה לו למסור נפשו על אורחיו.”
“He exerted himself greatly on behalf of his guests to save them… In the end, when he saw he could not prevail, it distressed him regarding his daughters more than his own life - for he should have given his own life for his guests.”
Lot’s desire to do good turned into disaster because his chesed had no boundaries and lacked understanding. It was kindness without wisdom, emotion without judgment. In his mind, the end justified the means. He believed that protecting his guests was such a holy goal that any action, even an immoral one, could be justified. When a person convinces himself that what he thinks is the “holy aim” is everything, he can easily make grave mistakes. Lot wanted to do good, yet that very desire led him to wrongdoing.
Here, the Torah’s distinction between ra and mirmah becomes crucial. In the Tefillah “Elokai, n’tzor l’shoni mei-ra, u’sfatai midaber mirmah,” we ask Hashem: “Guard my tongue from evil, and my lips from speaking deceit.”
• Ra is wrongdoing in its direct form.
• Mirmah is deception - especially self-deception.
When a person convinces himself that his harmful actions are righteous, ra becomes mirmah. Lot’s heart pushed him toward ra, but he wrapped it in the clothing of chesed, deceiving himself into believing that the ends justified the means. That is the very essence of mirmah.
This lesson is deeply relevant today. Many Jews are drawn into the anti-Israel camp under the banner of “humanitarianism” - standing up for “innocent civilians.” Their hearts want to do good, just like Lot’s. But, like Lot, they see only a small fraction of the truth. What they perceive as compassion becomes a tool for those spreading hatred and anti-Semitism. They march beside people who deny Israel’s right to defend herself, who openly call for Israel’s destruction.
At a time when Israel faces threats of total annihilation, there are well-meaning liberal Jews who condemn her and strengthen those who wish her harm - all in the name of appearing compassionate. In their minds, the end justifies the means. This is precisely the sickness of the Lot Syndrome.
Just as Lot’s heart led him astray, Jews throughout history have been misled when chesedoutran understanding - from pre-war Europe, where well-intentioned attempts to appease hostile powers ended in tragedy, to modern “humanitarian” efforts where manipulated or incomplete information is weaponized against Am Yisrael.
We see this pattern here today as well. In one case, a senior figure in Israel’s legal system is accused of causing immense harm to the country by allegedly approving the presentation of an edited film containing false and damaging accusations against Israeli soldiers. She may have been motivated by political reasons, but perhaps she sincerely believes she was acting to “protect Israel” from misdeeds according to her understanding. If so, once again, actions driven by self-deception - mirmah - produce real harm. The heart may be sincere, but without wisdom and truth, the results undermine justice, truth, and the welfare of Am Yisrael. This, too, is the Lot Syndrome.
Why does this happen? Because when chesed is separated from truth, the heart can override the mind. A person sees suffering, such as that of Gazans during the war, and is immediately moved. But if he does not ask: Who caused that suffering? Who manipulates these images? Who hides behind civilians while attacking Israel? - his compassion has no anchor. Feelings without understanding drift wherever they are pushed. That is exactly what happened to Lot. He remembered Avraham’s warmth, but not Avraham’s wisdom. His feelings were strong, but his understanding weak. When emotion outruns insight, chesed becomes dangerous.
Much of today’s confusion comes from the information itself. People react not to reality but to images crafted to stir emotion. Much of what we see is incomplete, manipulated, or outright false. Videos are edited, pictures staged, narratives fabricated to portray Israel as the aggressor. With the power of AI, it is easier than ever to create “evidence” for events that never occurred. Chesed built on such foundations cannot be trusted. As the classic teaching on chesed shel emet reminds us: there is kindness rooted in truth, and there is kindness built on falsehood. False information produces false chesed - even when the feelings are sincere.
This is why these mistakes happen. Chesed without clarity can be misled. Compassion without truth can be exploited. A Jew who sincerely wants to do good can find himself standing with those who hate us and rebuking those who defend us. Lot’s story is not ancient history alone - it is a warning. True chesed must be guided by truth, justice, and loyalty to Am Yisrael. Without these, even the sincerest feelings can lead to harm.
True chesed requires emet and daat - clarity and Torah-guided judgment. Every action must be weighed by truth, justice, and the welfare of our people. Without these foundations, even heartfelt chesed can turn destructive.
Halakha commands shemirat halashon - guarding our speech meticulously - because words carry enormous power, and careless speech can wound, mislead, or destroy. Likewise, the heart must be governed by Torah and wisdom, not by unexamined emotion. Chesed that is not rooted in truth and understanding can become damaging rather than holy.
Lot’s story is a warning for every generation: chesed without understanding deceives the heart and misleads the hand. Avraham’s ways teach us that love and kindness must always be anchored in wisdom, moral clarity, and the fear of Heaven.
Every Jew must strengthen himself to act with true chesed - kindness grounded in Torah, truth, and devotion to Am Yisrael - and to speak with care, so that all our actions and words bring honor to Torah, justice to our people, and safety to Klal Yisrael. Only then can we avoid the danger of the Lot syndrome.
For those who truly love Am Yisrael, this is a moment to reflect: feelings alone cannot guide the heart safely. Only chesed that walks hand in hand with Torah, truth, and unwavering loyalty to our people transforms good intentions into deeds that sanctify Hashem’s name and protect Klal Yisrael in a dangerous world.
Rabbi Eliezer Simcha Weisz is a member of the Chief Rabbinate Council of Israel.