“Abram heard that his brother had been taken captive, and he marshaled his disciples, born in his house, three hundred and eighteen, and he gave chase until Dan” (Genesis 14:14). “Abram heard that his brother had been taken captive” – “He fears no evil tidings; his heart is steadfast, trusting in the Lord. His heart is secure. He will not fear, until he beholds the fall of his foes” (Psalms 112:7–8).1The Psalm begins: “Hallelujah. Fortunate is the man who fears the Lord.” “He fears no evil tidings” – this refers to Abraham.2Who had just heard the bad news about Lot. “For now I know that you are God-fearing” (Genesis 22:12).3This verse is cited to prove that Abraham is “the man who fears the Lord.” “His heart is steadfast, trusting in the Lord” – “You found his4Abraham’s. heart faithful before You” (Nehemiah 9:8). “His heart is secure. He will not fear” – as it is stated: “Do not fear, Abram” (Genesis 15:1). “Until he beholds the fall of his foes” – “he divided up against them at night” (Genesis 14:15).
“Abram heard that his brother had been taken captive” – that is what is written: “He seals his ears from hearing of bloodshed” (Isaiah 33:15).5The righteous will not accept the prospect of bloodshed, so they take action against that eventuality. “He marshaled [vayarek] his disciples” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Their faces turned pale [horiku] towards Abraham. They said: ‘Five kings could not overcome them, and [you think] we will be able to overcome them?’ Rabbi Neḥemya said: Abraham turned pale [horik] towards them. He said: ‘Shall I go and fall [in battle] in sanctification of the name of the Omnipresent?’ Abba bar Zavda said: He armed them with weapons, just as it says: “Unsheathe [harek] a spear to block my pursuers” (Psalms 35:3). Rabbi Shimon ben Lakish said: He showered them with jewels and gems, as it says: “Its pinions with shimmering [yerakrak] gold” (Psalms 68:14). Rabbi Levi said: He emptied [horikan] their ranks through the passage about the officers, as it says: “[Then the officers shall speak further to the people and say:] Who is the man who is fearful and faint hearted? Let him go and return to his house” (Deuteronomy 20:8).6The assembled force of three hundred and eighteen men was depleted due to this warning, until only Eliezer remained. “His disciples [ḥanikhav]” – they bore his name [ḥanikhato].Their name was Abram, like his name.7Upon their conversion, they took his name as their own, or they referred to themselves as “sons of Abram,” as all converts do. “Three hundred and eighteen” – Reish Lakish in the name of bar Kappara: It was Eliezer alone. The numerical value of Eliezer is three hundred and eighteen. “And he gave chase until Dan” – that is the name of an idol.8See I Kings 12:28–29. It was preceded and followed by a blow.9It was always a place of misfortune, from beginning to end. It was preceded by a blow: “And he gave chase until Dan.”10He had to stop his pursuit when he reached Dan, due to its ill-fated status. And it is followed by a blow: “The snorting of his horses is heard from Dan” (Jeremiah 8:16).11The Babylonians, on their way to destroy Jerusalem, were referred to as approaching from Dan.
“He divided up against them at night, he and his servants, and he smote them and pursued them until Ḥova, which is north of Damascus” (Genesis 14:15). “He divided up against them at night”12This can also be translated: “The night was divided before them.” – Rabbi Binyamin bar Yefet in the name of Rabbi Yonatan: The night became divided on its own.13Abraham’s pursuit ended at midnight, when he vanquished his enemies. The Rabbis say: Its Maker divided it.14God intentionally arranged it that the battle should conclude at midnight. The Holy One blessed be He said: ‘Their father took action for Me at midnight, I, too, will take action for his descendants at midnight.’ When? In Egypt, as it is stated: “It was at midnight, and the Lord smote every firstborn …” (Exodus 12:29). Rabbi Tanḥuma said: There are those who express it in a different formulation: The Holy One blessed be He said: ‘Their father went out at midnight; I will go out for his sons at midnight,’ as it is stated: “Moses said: So said the Lord: About midnight, I shall go out in the midst of Egypt” (Exodus 11:4). “And he smote them and pursued them” – is there a person who pursues the slain? Rabbi Pinḥas said: The pursuers of Abraham our patriarch were [as if] slain [from the start], as it is stated: “The one You have smitten, they have pursued” (Psalms 69:27).15Once God has decreed that someone is to be smitten, it is as if he is already dead. That is what is written: “Who awakens [he’ir] from the east, righteousness attending his footstep?” (Isaiah 41:2). Who is the one who roused the heart of the easterners16Kedorlaomer and his three allies in this battle came from the east. so they would come and fall into Abraham’s hand? “Righteousness [tzedek] attends his footstep” – [The righteous One,] He whose life is everlasting, who would illuminate17The Midrash interprets he’ir, written with ayin, as if it were written with alef, meaning illuminated. for him every place he would go. Rabbi Berekhya said: The star Jupiter [tzedek] would illuminate [the way] for him. Rabbi Reuven said: Righteousness itself called out18The word yikra’ehu, translated earlier as “attends,” literally means “calls out.” before him, saying: ‘If not for Abraham, there would be no one to implement me.’ That is what is written: “He subdued nations before him and subjugated kings; [He made his sword like dust, his bow as driven stubble]” (Isaiah 41:2) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Abraham would cast dust at them and it became swords, straw and it became arrows. Rabbi Neḥamya said: “He made [his sword] dust” is not stated,19If it had said: “He made [his sword] dust” the Hebrew could also be rendered “He made dust his sword,” as Rabbi Yehuda said. but rather, “[He made his sword] like dust” (Isaiah 41:2) – they20Abraham’s enemies. would cast swords on Abraham and they became dust, arrows, and they became straw. That is what is written: “He pursued them and passed peacefully; [he did not tread on the road]” (Isaiah 41:3). Rabbi Levi in the name of Rabbi Yosei bar Zimra: Each of the strides of Abraham our forefather was three miles.21This is what is meant by “he did not tread on the road.” His pursuit of his enemies was achieved by miraculous means, not by traveling on the road in the normal manner. Rabbi Yudan bar Rabbi Simon said: One mil, as it is stated: “he did not tread on the road” (Isaiah 41:3). Rabbi Neḥemya said in the name of Rabbi Abahu: Their feet did not become soiled,22As would normally occur when walking long distances on a road. but rather, like one who walks from his house to the [nearby] synagogue.
“He returned all the goods, and also his brother Lot and his property he returned, and also the women and the people” (Genesis 14:16). “He returned all the goods, and also [his brother] Lot…” – Rabbi Yudan said: He returned the men and the women, but did not return the children. [Rather,] they went ahead and converted, and fenced themselves off from the sexual immorality of their fathers. That is what is written: “I will bring in the wicked of the nations” (Ezekiel 7:24)23God will bring them in, in the sense that He will take them under His care and see to it that they abandon their evil ways. – who are “the wicked of the nations”? Rabbi Yehuda bar Rabbi Simon: These are the people of Sodom, as it is stated: “The men of Sodom [were extremely wicked]” (Genesis 13:13).
“The king of Sodom went out to meet him after his return from smiting Kedorlaomer and the kings who were with him, to the valley of Shaveh, which is the valley of the king” (Genesis 14:17). “The king of Sodom went out to meet him…” – Rabbi Abba bar Kahana said: He began to ‘wag his tail’ at him.24He sought to endear himself to Abraham. He said to him: ‘Just as you descended into the fiery furnace and were rescued, I, too, descended into the clay pits and was rescued.’ “To the valley of Shaveh” – Rabbi Berekhya and Rabbi Ḥanina in the name of Rabbi Shmuel bar Naḥman: It is [called this] because there all the idolaters came to a consensus [hushvu], chopped down cedars, constructed a large platform, seated him [Abraham] atop it, and lauded him, saying to him: “Hear us, my lord, [you are a Godly ruler in our midst]…” (Genesis 23:6). They said to him: ‘You are king over us, you are ruler over us, you are god over us.’ He said to them: ‘Let the world not lack its [true] King, and let the world not lack its [true] God.’
“Malkitzedek king of Salem took out bread and wine, and he was a priest of God, the Most High” (Genesis 14:18). “Malkitzedek king of Salem…” – that is what is written: “Daughter of Tzor, the wealthiest of the people will seek your favor with gifts” (Psalms 45:13).25The “daughter of Tzor” refers to Abraham, who distressed (hetzer) the four kings, and who was distressed by them. “The wealthiest of the people,” referring to Malkitzedek king of Salem, “will seek your favor with gifts,” as he did in this verse (Yalkut Shimoni). “Malkitzedek king of Salem” – this place26Salem is short for Jerusalem (see Psalms 76:3). renders its inhabitants righteous, [and this is why he was called] Malkitzedek,27Malkitzedek means king of righteousness [tzedek]. [and we find as well] “Adoni Tzedek [king of Jerusalem]” (Joshua 10:1).28Adoni Tzedek means “lord of righteousness.” Jerusalem itself is called righteousness [tzedek], as it is stated: “Justice [tzedek] abided in it” (Isaiah 1:21).29See also Isaiah 1:26. “King of Salem [Shalem]” – Rabbi Yitzḥak the Babylonian says: He was born circumcised.30Melekh shalem, translated earlier “king of Salem,” can also mean “the perfect king,” meaning that he was born in a perfected state, having had no need for circumcision. “[He] took out bread and wine, and he was a priest of God, the Most High” – Rabbi Shmuel bar Naḥman and the Rabbis, Rabbi Shmuel said: He revealed to him the laws of the High Priesthood.31Malkitzedek brought bread and wine in order to show Abraham the priestly rites involving these items. “Bread” – this alludes to the showbread;32Described in Leviticus 24:5–9. “and wine” – this alludes to the libations. The Rabbis say: He revealed Torah [precepts] to him, as it is stated: “Come, partake of my bread, and drink of the wine that I have mixed” (Proverbs 9:5).33The speaker in this verse is divine wisdom, the Torah. It refers to its teachings metaphorically as bread and wine. “And he was a priest of God, the Most High” – Rabbi Abba bar Kahana and Rabbi Levi, Rabbi Abba bar Kahana said: Any time wine is written in the Torah it connotes a [negative] impact,34As when Noah (Genesis 9:21) and Lot (Genesis 19:32–35) became drunk, both instances leading to humiliating consequences. except for this one. Rabbi Levi said: We cannot except this one either, as it was immediately after this that He decreed upon him: “They35Abraham’s descendants. will be enslaved to them and they will oppress them” (Genesis 15:13).
“He blessed him, and he said: Blessed is Abram to God, the Most High, Maker of heavens and earth” (Genesis 14:19). “He blessed him, and he said: Blessed is Abram to God, the Most High, Acquirer of heavens and earth” – from whom did He acquire them? Rabbi Abba in the name of Rav Kahana and Rabbi Yitzḥak, Rabbi Abba said: It is like a person who says: The eyes of so-and-so are fair, his hair is fair.36Koneh does not refer to acquisition, but to one’s fixing and perfecting something that already belongs to him. Rabbi Yitzḥak said: He [Abraham] would receive passersby into his house. After they had eaten and drunk, he would say to them: ‘Say a blessing.’ They would say to him: ‘What shall we say?’ He would say to them: ‘Say: Blessed is God, the Most High, of whose food we have eaten.’ The Holy One blessed be He said to him: ‘My name had not been known by My creations, and you caused My creations to recognize me. I consider it for you as though you were My partner in creation of the world.’ That is what is written; “Maker of heavens and earth.”37According to Rabbi Yitzḥak, the words “Acquirer of heaven and earth” refer to Abraham, not God. Abraham acquired this status by making God’s presence known in the world.
“And blessed is God, the Most High, who delivered your enemies into your hand. He gave him a tithe of everything” (Genesis 14:20). “And blessed is God, the Most High, who delivered [migen] your enemies into your hand” – Rabbi Huna said: He turned the plot [mangenin] against you upon your enemies. Rabbi Yudan said: How many stratagems [mangenaot] did I perform in order to deliver them into your hand. They38The two sets of kings. had been fond of one another; this one would send letters to that one, and that one would send gifts to this one, but I incited discord between this one and that one so they would come and fall into your hand. “He gave him a tithe of everything [mikol]” – Rabbi Yehuda bar Rav Simon said: On the basis of that tribute, three of the pillars of the world, Abraham, Isaac, and Jacob, benefitted. Regarding Abraham it is written: “The Lord had blessed Avraham with everything [bakol]” (Genesis 24:1), due to the merit of: “He gave him a tithe of everything [mikol].” Regarding Isaac it is written: “And I partook of all [mikol]” (Genesis 27:33), due to the merit of: “He gave him a tithe of everything [mikol].” Regarding Jacob it is written: “For God has graced me and because I have everything [kol]” (Genesis 33:11), due to the merit of: “He gave him a tithe of everything [mikol].” From where did Israel merit the Priestly Benediction?39Numbers 6:23–26. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: From Abraham: “So [ko] shall your descendants be” (Genesis 15:5) – “so [ko] shall you bless the children of Israel” (Numbers 6:23). Rabbi Neḥemya said: From Isaac, as it is stated: “I and the lad will go to there [ko]” (Genesis 22:5). That is why the Omnipresent said: “So [ko] you shall bless the children of Israel.” The Rabbis said: From Jacob, as it is stated: “So [ko] you shall say to the house of Jacob” (Exodus 19:3). Corresponding to it is: “So [ko] shall you bless the children of Israel.” Rabbi Eliezer and Rabbi Yosei bar Ḥanina, Rabbi Eliezer said: [God said:] ‘When will I increase your descendants like the stars?40This section is referring to the verse: “He took him outside, and said: Look now to the heavens, and count the stars, if you could count them, and He said to him: So [ko] will your offspring be” (Genesis 15:5). When I reveal Myself to them through the word ko’ – “So [ko]you shall say to the house of Jacob” (Exodus 19:3). Rabbi Yosei bar Ḥanina said: When I reveal Myself to their leader41Moses. through the word ko: “So [ko] said the Lord: My firstborn son is Israel” (Exodus 4:22).
“The king of Sodom said to Abram: Give me the people, and take the property for yourself” (Genesis 14:21). “Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High, master of heaven and earth” (Genesis 14:22). “The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I have raised [harimoti] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He rendered it as teruma,42The portion separated from produce and given to the priest. Abraham vowed that he would not take any of the spoils, just as a non-priest may not take teruma for himself. just as it says: “You shall separate [vaharemotem] from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an oath,43He took an oath that he would derive no benefit from the spoils. just as it says: “He raised [vayarem] his right and his left to the heavens, and he took an oath by the One whose life is everlasting” (Daniel 12:7). The Rabbis say: He rendered it as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God and I will exalt Him [vaaromemenhu]” (Exodus 15:2).44As part of his song of praise to the Lord for his victory over the kings, he forswore any benefit from the property. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my forefather recited a song of praise: “Harimoti my hand to the Lord,” with that same expression, I will recite a song of praise: “My father’s God and I will exalt Him [vaaromemenhu].”’ “Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy” (Genesis 14:23). “Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him: ‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool. “Nor a shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it says: “She shall remove his shoe [naalo] from his foot”’ (Deuteronomy 25:9). Alternatively, “neither a thread” – this alludes to the Tabernacle,45The building of the Tabernacle, which enabled the Divine Presence to dwell in Israel, was in the merit of Abraham’s actions here. which was adorned with sky blue and purple wool threads. “Nor a shoelace” – this alludes to the taḥash hides.46This was a kind of hide that served as the uppermost covering of the Tabernacle, and is also referred to in Ezekiel 16:10 as the material used to make shoes. Alternatively, “neither a thread [ḥut]” – this alludes to the sacrifices, like what we learned: A red line [ḥut] circumscribed it47The altar. in the middle, to separate between the upper blood and the lower blood.48There were offerings whose blood was sprinkled on the upper part of the altar, and others whose blood was sprinkled on the lower part. “Nor a shoelace” – this alludes to the footsteps of [those traveling to] the pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2). “Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24). “Nothing for me, only what the young men have eaten” – that is what is written: “Every evil and wicked man among the men who had gone with David spoke up and said: Because they49Those who stayed behind in the camp to guard everyone’s possessions. did not go with me, we will not give them from the spoils50The plundered livestock. that we recovered; rather each man [of us will take] for his wife and his children, who will lead the animals off and go. But David said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He delivered the troop that came against us into our hand. Who would heed you in this matter? For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike. It was from that day forward [vamala], he rendered it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said: Vahala is not written here, but, rather vamala.51Vahala is the standard term for onward. Vamala also has the connotation of beforehand. From whom did he learn? From Abraham his forefather, who said: “Nothing for me, only what the young men have eaten; and the portion of the men….”
וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו (בראשית יד, יד), (תהלים קיב, ז ח): מִשְׁמוּעָה רָעָה לֹא יִירָא נָכוֹן לִבּוֹ בָּטֻחַ בַּה', סָמוּךְ לִבּוֹ לֹא יִירָא עַד אֲשֶׁר יִרְאֶה בְצָרָיו. מִשְׁמוּעָה רָעָה לֹא יִירָא, זֶה אַבְרָהָם, (בראשית כב, יב): כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה. נָכוֹן לִבּוֹ בָּטוּחַ בַּה', (נחמיה ט, ח): וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ. סָמוּךְ לִבּוֹ לֹא יִירָא, שֶׁנֶּאֱמַר (בראשית טו, א): אַל תִּירָא אַבְרָם. עַד אֲשֶׁר יִרְאֶה בְצָרָיו, (בראשית יד, טו): וַיֵּחָלֵק עֲלֵיהֶם לַיְּלָה.
“Abram heard that his brother had been taken captive, and he marshaled his disciples, born in his house, three hundred and eighteen, and he gave chase until Dan” (Genesis 14:14).
“Abram heard that his brother had been taken captive” – “He fears no evil tidings; his heart is steadfast, trusting in the Lord. His heart is secure. He will not fear, until he beholds the fall of his foes” (Psalms 112:7–8).1The Psalm begins: “Hallelujah. Fortunate is the man who fears the Lord.” “He fears no evil tidings” – this refers to Abraham.2Who had just heard the bad news about Lot. “For now I know that you are God-fearing” (Genesis 22:12).3This verse is cited to prove that Abraham is “the man who fears the Lord.” “His heart is steadfast, trusting in the Lord” – “You found his4Abraham’s. heart faithful before You” (Nehemiah 9:8). “His heart is secure. He will not fear” – as it is stated: “Do not fear, Abram” (Genesis 15:1). “Until he beholds the fall of his foes” – “he divided up against them at night” (Genesis 14:15).
וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו, הֲדָא הוּא דִכְתִיב (ישעיה לג, טו): אֹטֵם אָזְנוֹ מִשְׁמֹעַ דָּמִים. (בראשית יד, יד): וַיָּרֶק אֶת חֲנִיכָיו, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר הֵן הוֹרִיקוּ פָּנִים כְּנֶגֶד אַבְרָהָם, אָמְרוּ חֲמִשָּׁה מְלָכִים לֹא יָכְלוּ לַעֲמֹד בָּהֶם וְאָנוּ יְכוֹלִים לַעֲמֹד בָּהֶם. רַבִּי נְחֶמְיָה אָמַר אַבְרָהָם הוֹרִיק פָּנִים כְּנֶגְדָן, אָמַר אֵצֵא וְאֶפֹּל עַל קִדּוּשׁ שְׁמוֹ שֶׁל מָקוֹם. אַבָּא בַּר זַבְדָא אָמַר בִּכְלֵי זַיִן הוֹרִיקָן, הֵיךְ מָה דְאַתְּ אָמַר (תהלים לה, ג): וְהָרֵק חֲנִית וּסְגֹר לִקְרַאת רֹדְפָי. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ בַּאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת הוֹרִיקָן, הֵיךְ מָה דְאַתְּ אָמַר (תהלים סח, יד): וְאֶבְרוֹתֶיהָ בִּירַקְרַק חָרוּץ. רַבִּי לֵוִי אָמַר בְּפָרָשַׁת שׁוֹטְרִים הוֹרִיקָן, הֵיךְ מָה דְאַתְּ אָמַר (דברים כ, ח): מִי הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ. חֲנִיכָיו, בַּעֲלֵי חֲנִיכָתוֹ, שְׁמָם אַבְרָם כִּשְׁמוֹ. שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת, רֵישׁ לָקִישׁ בְּשֵׁם בַּר קַפָּרָא, אֱלִיעֶזֶר לְבַדּוֹ הָיָה, מִנְיַן אֱלִיעֶזֶר שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת. וַיִּרְדֹּף עַד דָּן, שֵׁם עֲבוֹדַת כּוֹכָבִים הִיא, וּמַכָּה מִלְּפָנֶיהָ וּמֵאַחֲרֶיהָ, מַכָּה מִלְּפָנֶיהָ, וַיִּרְדֹּף עַד דָּן, וּמַכָּה מֵאַחֲרֶיהָ (ירמיה ח, טז): מִדָּן נִשְׁמַע נַחְרַת סוּסָיו.
“Abram heard that his brother had been taken captive” – that is what is written: “He seals his ears from hearing of bloodshed” (Isaiah 33:15).5The righteous will not accept the prospect of bloodshed, so they take action against that eventuality.
“He marshaled [vayarek] his disciples” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Their faces turned pale [horiku] towards Abraham. They said: ‘Five kings could not overcome them, and [you think] we will be able to overcome them?’ Rabbi Neḥemya said: Abraham turned pale [horik] towards them. He said: ‘Shall I go and fall [in battle] in sanctification of the name of the Omnipresent?’
Abba bar Zavda said: He armed them with weapons, just as it says: “Unsheathe [harek] a spear to block my pursuers” (Psalms 35:3).
Rabbi Shimon ben Lakish said: He showered them with jewels and gems, as it says: “Its pinions with shimmering [yerakrak] gold” (Psalms 68:14).
Rabbi Levi said: He emptied [horikan] their ranks through the passage about the officers, as it says: “[Then the officers shall speak further to the people and say:] Who is the man who is fearful and faint hearted? Let him go and return to his house” (Deuteronomy 20:8).6The assembled force of three hundred and eighteen men was depleted due to this warning, until only Eliezer remained.
“His disciples [ḥanikhav]” – they bore his name [ḥanikhato].Their name was Abram, like his name.7Upon their conversion, they took his name as their own, or they referred to themselves as “sons of Abram,” as all converts do.
“Three hundred and eighteen” – Reish Lakish in the name of bar Kappara: It was Eliezer alone. The numerical value of Eliezer is three hundred and eighteen.
“And he gave chase until Dan” – that is the name of an idol.8See I Kings 12:28–29. It was preceded and followed by a blow.9It was always a place of misfortune, from beginning to end. It was preceded by a blow: “And he gave chase until Dan.”10He had to stop his pursuit when he reached Dan, due to its ill-fated status. And it is followed by a blow: “The snorting of his horses is heard from Dan” (Jeremiah 8:16).11The Babylonians, on their way to destroy Jerusalem, were referred to as approaching from Dan.
וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה (בראשית יד, טו), רַבִּי בִּנְיָמִין בַּר יֶפֶת מִשֵּׁם רַבִּי יוֹנָתָן הַלַּיְלָה נֶחְלַק מֵאֵלָיו. וְרַבָּנָן אָמְרֵי יוֹצְרוֹ חִלְּקוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲבִיהֶם פָּעַל עִמִּי בַּחֲצִי הַלַּיְלָה, אַף אֲנִי פּוֹעֵל עִם בָּנָיו בַּחֲצִי הַלַּיְלָה. וְאֵימָתַי בְּמִצְרַיִם, שֶׁנֶּאֱמַר (שמות יב, כט): וַיְהִי בַּחֲצִי הַלַּיְלָה וַה' הִכָּה כָל בְּכוֹר וגו'. אָמַר רַבִּי תַּנְחוּמָא אִית דְּמַפְקִין לִישְׁנָא אַחֲרִינָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲבִיהֶם יָצָא בַּחֲצִי הַלַּיְלָה אַף אֲנִי אֵצֵא עִם בָּנָיו בַּחֲצִי הַלַּיְלָה, שֶׁנֶּאֱמַר (שמות יא, ד): כֹּה אָמַר ה' כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא. (בראשית יד, טו): וַיַּכֵּם וַיִּרְדְּפֵם, וְכִי יֵשׁ אָדָם רוֹדֵף הֲרוּגִים, אָמַר רַבִּי פִּינְחָס רוֹדְפָיו שֶׁל אָבִינוּ אַבְרָהָם הֲרוּגִים הָיוּ, שֶׁנֶּאֱמַר (תהלים סט, כז): כִּי אַתָּה אֲשֶׁר הִכִּיתָ רָדָפוּ, הֲדָא הוּא דִכְתִיב (ישעיה מא, ב): מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ, מִי הוּא זֶה שֶׁהֵעִיר לִבָּם שֶׁל מִזְרָחִיִּים שֶׁיָּבוֹאוּ וְיִפְּלוּ בְּיַד אַבְרָהָם, צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ. חַי הָעוֹלָמִים, שֶׁהָיָה מֵאִיר לוֹ בְּכָל מָקוֹם שֶׁהָיָה הוֹלֵךְ. אָמַר רַבִּי בֶּרֶכְיָה מַזָּל צֶדֶק הָיָה מֵאִיר לוֹ. אָמַר רַבִּי רְאוּבֵן צְדָקָה הָיְתָה צוֹוַחַת וְאוֹמֶרֶת, אִם אֵין אַבְרָהָם אֵין מִי יַעֲשֶׂה אוֹתִי, הֲדָא הוּא דִכְתִיב (ישעיה מא, ב): יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר אַבְרָהָם הָיָה מַשְׁלִיךְ עֲלֵיהֶם עָפָר וְהוּא נַעֲשָׂה חֲרָבוֹת, קַשׁ וְנַעֲשָׂה חִצִּים. וְרַבִּי נְחֶמְיָה אָמַר יִתֵּן עָפָר לֹא נֶאֱמַר אֶלָּא (ישעיה מא, ב): כְּעָפָר, הֵן הָיוּ מַשְּׁלִיכִים חֲרָבוֹת עַל אַבְרָהָם וְנַעֲשִׂין עָפָר, חִצִּים וְהֵן נַעֲשִׂים קַשׁ, הֲדָא הוּא דִכְתִיב (ישעיה מא, ג): יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא פְּסִיעוֹתָיו שֶׁל אָבִינוּ אַבְרָהָם הָיוּ שָׁלשׁ מִילִין. רַבִּי יוּדָן בַּר רַבִּי סִימוֹן אָמַר מִיל, שֶׁנֶּאֱמַר (ישעיה מא, ג): אֹרַח בְּרַגְלָיו לֹא יָבוֹא. רַבִּי נְחֶמְיָה אָמַר בְּשֵׁם רַבִּי אַבָּהוּ לֹא נִתְאַבְּקוּ רַגְלֵיהֶן אֶלָּא כָּזֶה שֶׁהוּא הוֹלֵךְ מִבֵּיתוֹ לְבֵית הַכְּנֶסֶת.
“He divided up against them at night, he and his servants, and he smote them and pursued them until Ḥova, which is north of Damascus” (Genesis 14:15).
“He divided up against them at night”12This can also be translated: “The night was divided before them.” – Rabbi Binyamin bar Yefet in the name of Rabbi Yonatan: The night became divided on its own.13Abraham’s pursuit ended at midnight, when he vanquished his enemies. The Rabbis say: Its Maker divided it.14God intentionally arranged it that the battle should conclude at midnight. The Holy One blessed be He said: ‘Their father took action for Me at midnight, I, too, will take action for his descendants at midnight.’ When? In Egypt, as it is stated: “It was at midnight, and the Lord smote every firstborn …” (Exodus 12:29).
Rabbi Tanḥuma said: There are those who express it in a different formulation: The Holy One blessed be He said: ‘Their father went out at midnight; I will go out for his sons at midnight,’ as it is stated: “Moses said: So said the Lord: About midnight, I shall go out in the midst of Egypt” (Exodus 11:4).
“And he smote them and pursued them” – is there a person who pursues the slain? Rabbi Pinḥas said: The pursuers of Abraham our patriarch were [as if] slain [from the start], as it is stated: “The one You have smitten, they have pursued” (Psalms 69:27).15Once God has decreed that someone is to be smitten, it is as if he is already dead.
That is what is written: “Who awakens [he’ir] from the east, righteousness attending his footstep?” (Isaiah 41:2). Who is the one who roused the heart of the easterners16Kedorlaomer and his three allies in this battle came from the east. so they would come and fall into Abraham’s hand? “Righteousness [tzedek] attends his footstep” – [The righteous One,] He whose life is everlasting, who would illuminate17The Midrash interprets he’ir, written with ayin, as if it were written with alef, meaning illuminated. for him every place he would go.
Rabbi Berekhya said: The star Jupiter [tzedek] would illuminate [the way] for him. Rabbi Reuven said: Righteousness itself called out18The word yikra’ehu, translated earlier as “attends,” literally means “calls out.” before him, saying: ‘If not for Abraham, there would be no one to implement me.’
That is what is written: “He subdued nations before him and subjugated kings; [He made his sword like dust, his bow as driven stubble]” (Isaiah 41:2) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Abraham would cast dust at them and it became swords, straw and it became arrows. Rabbi Neḥamya said: “He made [his sword] dust” is not stated,19If it had said: “He made [his sword] dust” the Hebrew could also be rendered “He made dust his sword,” as Rabbi Yehuda said. but rather, “[He made his sword] like dust” (Isaiah 41:2) – they20Abraham’s enemies. would cast swords on Abraham and they became dust, arrows, and they became straw.
That is what is written: “He pursued them and passed peacefully; [he did not tread on the road]” (Isaiah 41:3). Rabbi Levi in the name of Rabbi Yosei bar Zimra: Each of the strides of Abraham our forefather was three miles.21This is what is meant by “he did not tread on the road.” His pursuit of his enemies was achieved by miraculous means, not by traveling on the road in the normal manner. Rabbi Yudan bar Rabbi Simon said: One mil, as it is stated: “he did not tread on the road” (Isaiah 41:3). Rabbi Neḥemya said in the name of Rabbi Abahu: Their feet did not become soiled,22As would normally occur when walking long distances on a road. but rather, like one who walks from his house to the [nearby] synagogue.
וַיָּשֶׁב אֵת כָּל הָרְכֻשׁ וְגַם אֶת לוֹט וגו' (בראשית יד, טז), רַבִּי יוּדָן אָמַר אֲנָשִׁים וְנָשִׁים הֵשִׁיב, וְטַף לֹא הֶחֱזִיר, עָמְדוּ וְנִתְגַּיְּרוּ וְגָדְרוּ עֶרְוַת אֲבוֹתֵיהֶם, הֲדָא הוּא דִכְתִיב (יחזקאל ז, כד): וְהֵבֵאתִי רָעֵי גוֹיִם, מִי הֵם רָעֵי גוֹיִם, רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן אֵלּוּ אַנְשֵׁי סְדוֹם, שֶׁנֶּאֱמַר (בראשית יג, יג): וְאַנְשֵׁי סְדֹם.
“He returned all the goods, and also his brother Lot and his property he returned, and also the women and the people” (Genesis 14:16).
“He returned all the goods, and also [his brother] Lot…” – Rabbi Yudan said: He returned the men and the women, but did not return the children. [Rather,] they went ahead and converted, and fenced themselves off from the sexual immorality of their fathers. That is what is written: “I will bring in the wicked of the nations” (Ezekiel 7:24)23God will bring them in, in the sense that He will take them under His care and see to it that they abandon their evil ways. – who are “the wicked of the nations”? Rabbi Yehuda bar Rabbi Simon: These are the people of Sodom, as it is stated: “The men of Sodom [were extremely wicked]” (Genesis 13:13).
וַיֵּצֵא מֶלֶךְ סְדֹם לִקְרָאתוֹ וגו' (בראשית יד, יז), רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר הִתְחִיל לְקַשְׁקֵשׁ לוֹ בִּזְנָבוֹ, אָמַר לוֹ מָה אַתָּה יָרַדְתָּ לְכִבְשַׁן הָאֵשׁ וְנִצַּלְתָּ, אַף אֲנִי יָרַדְתִּי לַחֵמָר וְנִצַּלְתִּי. (בראשית יד, יז): אֶל עֵמֶק שָׁוֵה, רַבִּי בֶּרֶכְיָה וְרַבִּי חֲנִינָא בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן שֶׁשָּׁם הֻשְׁווּ כָּל עוֹבְדֵי כּוֹכָבִים וְקָצְצוּ אֲרָזִים וְעָשׂוּ בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתוֹ בְּתוֹכוֹ לְמַעְלָה, וְהָיוּ מְקַלְּסִין לְפָנָיו וְאוֹמְרִים לוֹ (בראשית כג, ו): שְׁמָעֵנוּ אֲדֹנִי וגו', אָמְרוּ לוֹ מֶלֶךְ אַתְּ עָלֵינוּ, נָשִׂיא אַתְּ עָלֵינוּ, אֱלוֹהַּ אַתְּ עָלֵינוּ. אָמַר לָהֶם אַל יֶחְסַר הָעוֹלָם מַלְכּוֹ וְאַל יֶחְסַר אֱלוֹהוֹ.
“The king of Sodom went out to meet him after his return from smiting Kedorlaomer and the kings who were with him, to the valley of Shaveh, which is the valley of the king” (Genesis 14:17).
“The king of Sodom went out to meet him…” – Rabbi Abba bar Kahana said: He began to ‘wag his tail’ at him.24He sought to endear himself to Abraham. He said to him: ‘Just as you descended into the fiery furnace and were rescued, I, too, descended into the clay pits and was rescued.’
“To the valley of Shaveh” – Rabbi Berekhya and Rabbi Ḥanina in the name of Rabbi Shmuel bar Naḥman: It is [called this] because there all the idolaters came to a consensus [hushvu], chopped down cedars, constructed a large platform, seated him [Abraham] atop it, and lauded him, saying to him: “Hear us, my lord, [you are a Godly ruler in our midst]…” (Genesis 23:6). They said to him: ‘You are king over us, you are ruler over us, you are god over us.’ He said to them: ‘Let the world not lack its [true] King, and let the world not lack its [true] God.’
וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם וגו' (בראשית יד, יח), הֲדָא הוּא דִכְתִיב (תהלים מה, יג): וּבַת צֹר בְּמִנְחָה פָּנַיִךְ יְחַלּוּ עֲשִׁירֵי עָם. וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, הַמָּקוֹם הַזֶּה מַצְדִּיק אֶת יוֹשְׁבָיו, מַלְכִּי צֶדֶק, (יהושע י, א): אֲדֹנִי צֶדֶק. צֶדֶק נִקְרֵאת יְרוּשָׁלַיִם, שֶׁנֶּאֱמַר (ישעיה א, כא): צֶדֶק יָלִין בָּהּ, מֶלֶךְ שָׁלֵם, רַבִּי יִצְחָק הַבַּבְלִי אוֹמֵר שֶׁנּוֹלַד מָהוּל. (בראשית יד, יח): הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן, רַבִּי שְׁמוּאֵל בַּר נַחְמָן וְרַבָּנָן, רַבִּי שְׁמוּאֵל אָמַר הִלְכוֹת כְּהֻנָּה גְדוֹלָה גִּלָּה לוֹ, לֶחֶם, זֶה לֶחֶם הַפָּנִים. וָיָיִן, אֵלּוּ הַנְּסָכִים. וְרַבָּנָן אָמְרֵי תּוֹרָה גִּלָּה לוֹ, שֶׁנֶּאֱמַר (משלי ט, ה): לְכוּ לַחֲמוּ בְלַחְמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי. וְהוּא כֹהֵן לְאֵל עֶלְיוֹן, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כָּל יַיִן שֶׁכָּתוּב בַּתּוֹרָה עוֹשֶׂה רוֹשֶׁם חוּץ מִזֶּה. אָמַר רַבִּי לֵוִי אַף זֶה לֹא יָצָאנוּ מִיָּדוֹ, שֶׁמִּשָּׁם קָרָא עָלָיו (בראשית טו, יג): וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה.
“Malkitzedek king of Salem took out bread and wine, and he was a priest of God, the Most High” (Genesis 14:18).
“Malkitzedek king of Salem…” – that is what is written: “Daughter of Tzor, the wealthiest of the people will seek your favor with gifts” (Psalms 45:13).25The “daughter of Tzor” refers to Abraham, who distressed (hetzer) the four kings, and who was distressed by them. “The wealthiest of the people,” referring to Malkitzedek king of Salem, “will seek your favor with gifts,” as he did in this verse (Yalkut Shimoni).
“Malkitzedek king of Salem” – this place26Salem is short for Jerusalem (see Psalms 76:3). renders its inhabitants righteous, [and this is why he was called] Malkitzedek,27Malkitzedek means king of righteousness [tzedek]. [and we find as well] “Adoni Tzedek [king of Jerusalem]” (Joshua 10:1).28Adoni Tzedek means “lord of righteousness.” Jerusalem itself is called righteousness [tzedek], as it is stated: “Justice [tzedek] abided in it” (Isaiah 1:21).29See also Isaiah 1:26.
“King of Salem [Shalem]” – Rabbi Yitzḥak the Babylonian says: He was born circumcised.30Melekh shalem, translated earlier “king of Salem,” can also mean “the perfect king,” meaning that he was born in a perfected state, having had no need for circumcision.
“[He] took out bread and wine, and he was a priest of God, the Most High” – Rabbi Shmuel bar Naḥman and the Rabbis, Rabbi Shmuel said: He revealed to him the laws of the High Priesthood.31Malkitzedek brought bread and wine in order to show Abraham the priestly rites involving these items. “Bread” – this alludes to the showbread;32Described in Leviticus 24:5–9. “and wine” – this alludes to the libations. The Rabbis say: He revealed Torah [precepts] to him, as it is stated: “Come, partake of my bread, and drink of the wine that I have mixed” (Proverbs 9:5).33The speaker in this verse is divine wisdom, the Torah. It refers to its teachings metaphorically as bread and wine.
“And he was a priest of God, the Most High” – Rabbi Abba bar Kahana and Rabbi Levi, Rabbi Abba bar Kahana said: Any time wine is written in the Torah it connotes a [negative] impact,34As when Noah (Genesis 9:21) and Lot (Genesis 19:32–35) became drunk, both instances leading to humiliating consequences. except for this one. Rabbi Levi said: We cannot except this one either, as it was immediately after this that He decreed upon him: “They35Abraham’s descendants. will be enslaved to them and they will oppress them” (Genesis 15:13).
וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ (בראשית יד, יט), מִמִּי קְנָאָן, רַבִּי אַבָּא בְּשֵׁם רַב כַּהֲנָא וְרַבִּי יִצְחָק, רַבִּי אַבָּא אָמַר כְּאִינָשׁ דַּאֲמַר פְּלַן עֵינוֹהִי יָאֵי, שַׂעֲרֵיהּ יָאֵי. אָמַר רַבִּי יִצְחָק הָיָה מְקַבֵּל אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים, וּמִשֶּׁהָיוּ אוֹכְלִים וְשׁוֹתִין הָיָה אוֹמֵר לָהֶם בָּרֵכוּ, וְהֵן אוֹמְרִים לוֹ מַה נֹּאמַר, וְהוּא אוֹמֵר לָהֶם אִמְּרוּ בָּרוּךְ אֵל עוֹלָם שֶׁאָכַלְנוּ מִשֶּׁלּוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי לֹא הָיָה שְׁמִי נִכָּר לִבְרִיּוֹתַי וְהִכַּרְתָּ אוֹתִי בִּבְרִיּוֹתַי, מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ אַתָּה שֻׁתָּף עִמִּי בִּבְרִיָּתוֹ שֶׁל עוֹלָם, הֲדָא הוּא דִכְתִיב: קוֹנֵה שָׁמַיִם וָאָרֶץ.
“He blessed him, and he said: Blessed is Abram to God, the Most High, Maker of heavens and earth” (Genesis 14:19).
“He blessed him, and he said: Blessed is Abram to God, the Most High, Acquirer of heavens and earth” – from whom did He acquire them? Rabbi Abba in the name of Rav Kahana and Rabbi Yitzḥak, Rabbi Abba said: It is like a person who says: The eyes of so-and-so are fair, his hair is fair.36Koneh does not refer to acquisition, but to one’s fixing and perfecting something that already belongs to him. Rabbi Yitzḥak said: He [Abraham] would receive passersby into his house. After they had eaten and drunk, he would say to them: ‘Say a blessing.’ They would say to him: ‘What shall we say?’ He would say to them: ‘Say: Blessed is God, the Most High, of whose food we have eaten.’ The Holy One blessed be He said to him: ‘My name had not been known by My creations, and you caused My creations to recognize me. I consider it for you as though you were My partner in creation of the world.’ That is what is written; “Maker of heavens and earth.”37According to Rabbi Yitzḥak, the words “Acquirer of heaven and earth” refer to Abraham, not God. Abraham acquired this status by making God’s presence known in the world.
וּבָרוּךְ אֵל עֶלְיוֹן אֲשֶׁר מִגֵּן צָרֶיךָ בְּיָדֶךָ (בראשית יד, כ), רַבִּי הוּנָא אָמַר שֶׁהוֹפֵךְ מַנְגָנִין שֶׁלְּךָ עַל צָרֶיךָ. רַבִּי יוּדָן אָמַר כַּמָּה מַנְגְּנָאוֹת עָשִׂיתִי לַהֲבִיאָן תַּחַת יָדֶיךָ, אוֹהֲבִים הָיוּ זֶה לָזֶה, זֶה מְשַׁלֵּחַ לָזֶה כְּתָבִים וְזֶה מְשַׁלֵּחַ לָזֶה דּוֹרוֹנוֹת, וְהִמְרַדְתִּי אוֹתָם אֵלּוּ עַל אֵלּוּ כְּדֵי שֶׁיָּבוֹאוּ וְיִפְּלוּ תַּחַת יָדֶךָ. (בראשית יד, כ): וַיִּתֵּן לוֹ מַעֲשֵׂר מִכֹּל, רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן אָמַר מִכֹּחַ אוֹתָהּ בְּרָכָה אָכְלוּ שָׁלשׁ יְתֵדוֹת גְּדוֹלוֹת בָּעוֹלָם, אַבְרָהָם יִצְחָק וְיַעֲקֹב, בְּאַבְרָהָם כְּתִיב (בראשית כד, א): וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל, בִּזְכוּת וַיִּתֶּן לוֹ מַעֲשֵׂר מִכֹּל. בְּיִצְחָק כְּתִיב (בראשית כז, לג): וָאֹכַל מִכֹּל, בִּזְכוּת וַיִּתֶּן לוֹ מַעֲשֵׂר מִכֹּל. בְּיַעֲקֹב כְּתִיב (בראשית לג, יא): כִּי חַנַּנִי אֱלֹהִים וְכִי יֶשׁ לִי כֹל, בִּזְכוּת וַיִּתֶּן לוֹ מַעֲשֵׂר מִכֹּל. מֵהֵיכָן זָכוּ יִשְׂרָאֵל לְבִרְכַּת כֹּהֲנִים, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר מֵאַבְרָהָם (בראשית טו, ה): כֹּה יִהְיֶה זַרְעֶךָ, (במדבר ו, כג): כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל. רַבִּי נְחֶמְיָה אָמַר מִיִּצְחָק, שֶׁנֶּאֱמַר (בראשית כב, ה): וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה, לְפִיכָךְ אָמַר הַמָּקוֹם כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל. וְרַבָּנָן אָמְרֵי מִיַעֲקֹב, שֶׁנֶּאֱמַר (שמות יט, ג): כֹּה תֹאמַר לְבֵית יַעֲקֹב, וּכְנֶגְדּוֹ כֹּה תְבָרֲכוּ אֶת בְּנֵי יִשְׂרָאֵל. רַבִּי אֱלִיעֶזֶר וְרַבִּי יוֹסֵי בַּר חֲנִינָא, רַבִּי אֱלִיעֶזֶר אָמַר אֵימָתַי אֲנִי מְגַדֵּל אֶת בָּנֶיךָ כַּכּוֹכָבִים, כְּשֶׁאֶגָּלֶה עֲלֵיהֶם בְּכֹה, כֹּה תֹאמַר לְבֵית יַעֲקֹב. וְרַבִּי יוֹסֵי בֶּן רַבִּי חֲנִינָא אָמַר כְּשֶׁאֶגָּלֶה עַל מַנְהִיגָם בְּכֹה, שֶׁנֶאֱמַר (שמות ד, כב): כֹּה אָמַר ה' בְּנִי בְּכֹרִי יִשְׂרָאֵל.
“And blessed is God, the Most High, who delivered your enemies into your hand. He gave him a tithe of everything” (Genesis 14:20).
“And blessed is God, the Most High, who delivered [migen] your enemies into your hand” – Rabbi Huna said: He turned the plot [mangenin] against you upon your enemies. Rabbi Yudan said: How many stratagems [mangenaot] did I perform in order to deliver them into your hand. They38The two sets of kings. had been fond of one another; this one would send letters to that one, and that one would send gifts to this one, but I incited discord between this one and that one so they would come and fall into your hand.
“He gave him a tithe of everything [mikol]” – Rabbi Yehuda bar Rav Simon said: On the basis of that tribute, three of the pillars of the world, Abraham, Isaac, and Jacob, benefitted. Regarding Abraham it is written: “The Lord had blessed Avraham with everything [bakol]” (Genesis 24:1), due to the merit of: “He gave him a tithe of everything [mikol].” Regarding Isaac it is written: “And I partook of all [mikol]” (Genesis 27:33), due to the merit of: “He gave him a tithe of everything [mikol].” Regarding Jacob it is written: “For God has graced me and because I have everything [kol]” (Genesis 33:11), due to the merit of: “He gave him a tithe of everything [mikol].”
From where did Israel merit the Priestly Benediction?39Numbers 6:23–26. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: From Abraham: “So [ko] shall your descendants be” (Genesis 15:5) – “so [ko] shall you bless the children of Israel” (Numbers 6:23). Rabbi Neḥemya said: From Isaac, as it is stated: “I and the lad will go to there [ko]” (Genesis 22:5). That is why the Omnipresent said: “So [ko] you shall bless the children of Israel.” The Rabbis said: From Jacob, as it is stated: “So [ko] you shall say to the house of Jacob” (Exodus 19:3). Corresponding to it is: “So [ko] shall you bless the children of Israel.”
Rabbi Eliezer and Rabbi Yosei bar Ḥanina, Rabbi Eliezer said: [God said:] ‘When will I increase your descendants like the stars?40This section is referring to the verse: “He took him outside, and said: Look now to the heavens, and count the stars, if you could count them, and He said to him: So [ko] will your offspring be” (Genesis 15:5). When I reveal Myself to them through the word ko’ – “So [ko] you shall say to the house of Jacob” (Exodus 19:3). Rabbi Yosei bar Ḥanina said: When I reveal Myself to their leader41Moses. through the word ko: “So [ko] said the Lord: My firstborn son is Israel” (Exodus 4:22).
וַיֹּאמֶר מֶלֶךְ סְדֹם אֶל אַבְרָם תֶּן לִי הַנֶּפֶשׁ וגו' וַיֹּאמֶר אַבְרָם אֶל מֶלֶךְ סְדֹם הֲרִמֹתִי יָדִי וגו' (בראשית יד, כא כב), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר עֲשָׂאָן תְּרוּמָה, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יח, כו): וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת ה'. וְרַבִּי נְחֶמְיָה אָמַר עֲשָׂאָן שְׁבוּעָה, הֵיךְ מָה דְאַתְּ אָמַר (דניאל יב, ז): וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם. וְרַבָּנָן אָמְרֵי עֲשָׂאָן שִׁירָה, הֵיךְ מָה דְאַתְּ אָמַר (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַמִּי בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרוּ אָמַר משֶׁה בְּלָשׁוֹן שֶׁאָמַר אַבָּא שִׁירָה, הֲרִמֹתִי יָדִי אֶל ה', בּוֹ בַּלָּשׁוֹן אֲנִי אוֹמֵר שִׁירָה, שֶׁנֶּאֱמַר: אֱלֹהֵי אָבִי וַאֲרוֹמְמֶנְהוּ, אִם מִחוּט (בראשית יד, כג), אָמַר רַבִּי אַבָּא בַּר מַמָּל אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתְּ אֲמַרְתְּ אִם מִחוּט, חַיֶּיךָ שֶׁאֲנִי נוֹתֵן לְבָנֶיךָ מִצְוַת צִיצִית, הֵיךְ מָה דְאַתְּ אָמַר (במדבר טו, לח): וְנָתְנוּ עַל צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת, וּמְתַרְגְּמִינַן חוּטָא דִתְכֶלְתָּא. (בראשית יד, כג): וְעַד שְׂרוֹךְ נַעַל, חַיֶּיךָ שֶׁאֲנִי נוֹתֵן לְבָנֶיךָ מִצְוַת יְבָמָה, הָאֵיךְ מָה דְאַתְּ אָמַר (דברים כה, ט): וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ. דָּבָר אַחֵר, אִם מִחוּט, זֶה הַמִּשְׁכָּן, שֶׁהוּא מְצֻיָּר בִּתְכֵלֶת וְאַרְגָּמָן. וְעַד שְׂרוֹךְ נַעַל, אֵלּוּ עוֹרוֹת הַתְּחָשִׁים. דָּבָר אַחֵר, אִם מִחוּט, אֵלּוּ הַקָּרְבָּנוֹת, כְּהַהִיא דִּתְנַן וְחוּט שֶׁל סִיקְרָא חוֹגְרוֹ בָּאֶמְצַע לְהַבְדִּיל בֵּין דָּמִים הָעֶלְיוֹנִים לְדָמִים הַתַּחְתּוֹנִים. וְעַד שְׂרוֹךְ נַעַל, אֵלּוּ פַּעֲמֵי רְגָלִים, הֵיךְ מָה דְאַתְּ אָמֵר (שיר השירים ז, ב): מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים. בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים (בראשית יד, כד), הֲדָא הוּא דִכְתִיב (שמואל א ל, כב כה): וַיַּעַן כָּל אִישׁ רָע וּבְלִיַּעַל מֵהָאֲנָשִׁים אֲשֶׁר הָלְכוּ עִם דָּוִד וַיֹּאמְרוּ יַעַן אֲשֶׁר לֹא הָלְכוּ עִמִּי לֹא נִתֵּן לָהֶם מֵהַשָּׁלָל אֲשֶׁר הִצַּלְנוּ כִּי אִם אִישׁ אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וְיִנְהֲגוּ וְיֵלֵכוּ. וַיֹּאמֶר דָּוִד לֹא תַעֲשׂוּ כֵן אֶחָי אֵת אֲשֶׁר נָתַן ה' לָנוּ וַיִּשְׁמֹר אֹתָנוּ וַיִּתֵּן אֶת הַגְּדוּד הַבָּא עָלֵינוּ בְּיָדֵינוּ. וּמִי יִשְׁמַע לָכֶם לַדָּבָר הַזֶּה כִּי כְּחֵלֶק הַיֹּרֵד בַּמִּלְחָמָה וּכְחֵלֶק הַיּשֵׁב עַל הַכֵּלִים יַחְדָּו יַחֲלֹקוּ. וַיְהִי מֵהַיּוֹם הַהוּא וָמָעְלָה וַיְשִׂמֶהָ לְחֹק וּלְמִשְׁפָּט לְיִשְׂרָאֵל עַד הַיּוֹם הַזֶּה, אָמַר רַבִּי יוּדָן וָהָלְאָה אֵין כְּתִיב כָּאן אֶלָּא וָמָעְלָה, וּמִמִּי לָמַד מֵאַבְרָהָם זְקֵנוֹ, שֶׁאָמַר: בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים וְחֵלֶק הָאֲנָשִׁים וגו'.
“The king of Sodom said to Abram: Give me the people, and take the property for yourself” (Genesis 14:21).
“Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High, master of heaven and earth” (Genesis 14:22).
“The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I have raised [harimoti] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He rendered it as teruma,42The portion separated from produce and given to the priest. Abraham vowed that he would not take any of the spoils, just as a non-priest may not take teruma for himself. just as it says: “You shall separate [vaharemotem] from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an oath,43He took an oath that he would derive no benefit from the spoils. just as it says: “He raised [vayarem] his right and his left to the heavens, and he took an oath by the One whose life is everlasting” (Daniel 12:7). The Rabbis say: He rendered it as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God and I will exalt Him [vaaromemenhu]” (Exodus 15:2).44As part of his song of praise to the Lord for his victory over the kings, he forswore any benefit from the property. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my forefather recited a song of praise: “Harimoti my hand to the Lord,” with that same expression, I will recite a song of praise: “My father’s God and I will exalt Him [vaaromemenhu].”’
“Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy” (Genesis 14:23).
“Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him: ‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool. “Nor a shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it says: “She shall remove his shoe [naalo] from his foot”’ (Deuteronomy 25:9).
Alternatively, “neither a thread” – this alludes to the Tabernacle,45The building of the Tabernacle, which enabled the Divine Presence to dwell in Israel, was in the merit of Abraham’s actions here. which was adorned with sky blue and purple wool threads. “Nor a shoelace” – this alludes to the taḥash hides.46This was a kind of hide that served as the uppermost covering of the Tabernacle, and is also referred to in Ezekiel 16:10 as the material used to make shoes.
Alternatively, “neither a thread [ḥut]” – this alludes to the sacrifices, like what we learned: A red line [ḥut] circumscribed it47The altar. in the middle, to separate between the upper blood and the lower blood.48There were offerings whose blood was sprinkled on the upper part of the altar, and others whose blood was sprinkled on the lower part. “Nor a shoelace” – this alludes to the footsteps of [those traveling to] the pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2).
“Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24).
“Nothing for me, only what the young men have eaten” – that is what is written: “Every evil and wicked man among the men who had gone with David spoke up and said: Because they49Those who stayed behind in the camp to guard everyone’s possessions. did not go with me, we will not give them from the spoils50The plundered livestock. that we recovered; rather each man [of us will take] for his wife and his children, who will lead the animals off and go. But David said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He delivered the troop that came against us into our hand. Who would heed you in this matter? For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike. It was from that day forward [vamala], he rendered it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said: Vahala is not written here, but, rather vamala.51Vahala is the standard term for onward. Vamala also has the connotation of beforehand. From whom did he learn? From Abraham his forefather, who said: “Nothing for me, only what the young men have eaten; and the portion of the men….”