Rabbi Yochanan Zweig
“...and G-d remembered Avraham; so He sent Lot from amidst the upheaval when He overturned the cities in which Lot had lived.”(19:30)
The simple interpretation of the verse is that Hashem saved Lot’s life only in the merit of Avraham. Rashi, however, offers the Midrashic interpretation, explaining that Lot merited to be saved as a result of what he did for Avraham; when in Egypt, Lot did not expose the fact that Avraham and Sarah were really married The Maharal explains that Rashi prefers the Midrashic explanation, for Lot’s relationship to Avraham would not have been sufficient reason for him to be saved. The Midrash seems to be implying that Lot’s actions were of greater consequence than Lot’s relationship to Avraham. The Mizrachi has difficulty with this Midrash, for he points out that even a person’s worst enemy would not divulge information which would lead to his murder. Therefore, why were Lot’s actions considered to be so meritorious?
Generally, we perceive that a person is rewarded commensurate with the effort involved in his actions. While this is true, the Midrash is teaching us that there is a second criteria in determining a person’s worthiness for reward. Hashem focuses on the effects of the actions in question. Although the act itself may not require significant effort, if the consequences resulting from it are far-reaching, one may be entitled to a great reward.
Although Lot’s actions were not significant in and of themselves, they resulted in the preservation of Avraham, thereby giving Lot a share in the formation of Klal Yisroel. It is possible that due to this involvement, Lot also receives a share in the Monarchy of Yisroel, King David being a descendant of Ruth the Moabite, who in turn descended from Lot. This gives Lot a connection to the Mashiach, who will stem from the Davidic Dynasty.
