## Ramban on Genesis Chapter 14

###### Ramban on Genesis 14:1:1
[Ramban on Genesis 14:1:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:1:1)

**וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר** הַמַּעֲשֶׂה הַזֶּה אֵרַע לְאַבְרָהָם לְהוֹרוֹת כִּי אַרְבַּע מַלְכֻיּוֹת תַּעֲמֹדְנָה לִמְשֹׁל בָּעוֹלָם, וּבַסּוֹף יִתְגַּבְּרוּ בָּנָיו עֲלֵיהֶם וְיִפְּלוּ כֻּלָּם בְּיָדָם, וְיָשִׁיבוּ כָּל שְׁבוּתָם וּרְכוּשָׁם. וְהָיָה הָרִאשׁוֹן מֵהֶם מֶלֶךְ בָּבֶל כִּי כֵן הֶעָתִיד, כְּדִכְתִיב (דניאל ב לח) "אַנְתְּ הוּא רֵישָׁא דִּי דַהֲבָא", וְאוּלַי "אֶלָּסָר" שֵׁם עִיר בְּמָדַי אוֹ בְּפָרַס, וְ"עֵילָם" בָּעִיר הַהִיא הֻמְלַךְ מֶלֶךְ יָוָן, הוּא הַמֶּלֶךְ הָרִאשׁוֹן, וּמִשָּׁם נִתְפַּשֵּׁט מַלְכוּתוֹ כְּשֶׁנִּצַּח דָּרְיָוֶשׁ. וּכְבָר הִזְכִּירוּ זֶה רַבּוֹתֵינוּ (ע"ז י), רַבִּי יוֹסֵי אוֹמֵר שֵׁשׁ שָׁנִים מָלְכוּ בְּעֵילָם וְאַחַר כָּךְ נִתְפַּשְּׁטָה מַלְכוּתָם בְּכָל הָעוֹלָם כֻּלּוֹ. וּ"מֶלֶךְ גּוֹיִם" הֻמְלַךְ עַל עַמִּים שׁוֹנִים אֲשֶׁר שָׁמוּהוּ עֲלֵיהֶם לְרֹאשׁ וּלְקָצִין, רֶמֶז לְמֶלֶךְ רוֹמִי אֲשֶׁר הֻמְלַךְ עַל עִיר מְקֻבֶּצֶת מֵעַמִּים רַבִּים, כִּתִּים וֶאֱדוֹם וְיֶתֶר גּוֹיִם. וְכָךְ אָמְרוּ בִּבְרֵאשִׁית רַבָּה (בראשית רבה מ"ב:ב'), אָמַר רַבִּי אָבִין כְּשֵׁם שֶׁפָּתַח בְּאַרְבַּע מַלְכֻיּוֹת כָּךְ אֵינוֹ חוֹתֵם אֶלָּא בְּאַרְבַּע מַלְכֻיּוֹת וְכוּ'. וְשָׁם עוֹד (מב ד בשינוי לשון) "וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר" זוֹ בָּבֶל "אַרְיוֹךְ מֶלֶךְ אֶלָּסָר" זוֹ מָדַי "כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם" זוֹ יָוָן "וְתִדְעָל מֶלֶךְ גּוֹיִם" זוֹ מַלְכוּת אֱדוֹם שֶׁהִיא מַכְתֶּבֶת טִירוֹנְיָא מִכָּל אֻמּוֹת הָעוֹלָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IT CAME TO PASS IN THE DAYS OF AMRAPHEL KING OF SHINAR. This event happened to Abraham in order to teach us that four kingdoms will arise to rule the world. In the end, his [Abraham’s] children will prevail over them, and they will all fall into their hands. Then they will return all their captives and their wealth. The first one mentioned here is the king of Babylon¹¹⁴ for so it was to be in the future, as it is written, *Thou art the head of gold*.¹¹⁵ Perhaps Ellasar, mentioned here second, is the name of a city in Media or Persia,¹¹⁶ and Elam, mentioned third, is the city in which the first Greek king — Alexander — was crowned. From there his kingdom spread after he was victorious over Darius, [king of the Persians]. Our Rabbis have already mentioned this matter:¹¹⁷ “Rabbi Yosei said, ‘For six years the Greeks ruled in Elam, and after that their kingdom spread over the entire world.’” The *king of Goiim*,¹¹⁸ as the name of a place. Ramban explains it as meaning “nations,” and it is hence an allusion to Rome, whose kings ruled over many nations. [the last of the four kings mentioned here], who ruled over various nations that had made him their head and leader, is an allusion to the king of Rome who ruled over a city comprised of many peoples: Kittim, Edom, and the rest of the nations. Thus the Rabbis said in Bereshith Rabbah,¹¹⁹ “Rabbi Avin said, ‘Just as Abraham’s grief began with four kingdoms, so will it end for his descendants only with four kingdoms.’” And it further says there:¹²⁰ “*And it came to pass in the days of Amraphel king of Shinar* — this is Babylon; *Arioch king of Ellasar* — this is Media; *Chedorlaomer king of Elam* — this is Greece; *And Tidal king of Goiim* — this is that kingdom (Rome) which writes out a levy [and collects assessment] from all nations of the world.”

footnotes:
¹¹⁴ Shinar is Babylon. See Onkelos.
¹¹⁵ Daniel 2:38. This was said by Daniel to Nebuchadnezzar, king of Babylon, when interpreting the king’s dream of the four kingdoms that will rule the world.
¹¹⁶ Since Media and Persia ruled over Babylon.
¹¹⁷ Abodah Zarah 10a.
¹¹⁸ Rashi explains Goiim
¹¹⁹ 42:2.
¹²⁰ 42:4.


###### Ramban on Genesis 14:2:1
[Ramban on Genesis 14:2:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:2:1)

וְטַעַם **וּמֶלֶךְ בֶּלַע** מִפְּנֵי שֶׁמָּלַךְ עַל עִיר קְטַנָּה וַאֲנָשִׁים בָּהּ מְעָט, וְלֹא שֵׁם לוֹ עַל פְּנֵי חוּץ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE KING OF BELA. The reason [why Scripture does not mention his name as it does with the kings of Sodom, *et al*], is that he ruled over a small city with few men in it and he had no generally recognized reputation.


###### Ramban on Genesis 14:6:1
[Ramban on Genesis 14:6:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:6:1)

**אֵיל פָּארָן** כְּתַרְגּוּמוֹ מֵישַׁר פָּארָן. וַאֲנִי אוֹמֵר שֶׁאֵין אֵיל לְשׁוֹן מִישׁוֹר אֶלָּא מִישׁוֹר שֶׁל פָּארָן אֵיל שְׁמוֹ, וְשֶׁל מַמְרֵא אֵלוֹנֵי שְׁמוֹ, וְשֶׁל יַרְדֵּן כִּכָּר שְׁמוֹ, וְשֶׁל שִׁטִּים אָבֵל שְׁמוֹ, וְכֻלָּם מְתֻרְגָּמִין מֵישְׁרָא, וְכָל אֶחָד שְׁמוֹ עָלָיו, לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ד:ו'). וְאִלּוּ הָיָה כֵן הָיָה אוּנְקְלוֹס (תרגום אונקלוס על בראשית י"ד:ו') מְתַרְגֵּם בִּשְׁמָם "אֵילָא דְּפָארָן", "אֵלוֹנֵי דְּמַמְרֵא", כְּמִנְהָגוֹ בַּשֵּׁמוֹת, וּמִי הִגִּיד לוֹ בַּמְּקוֹמוֹת הָרַבִּים הָהֵם הֲמִישׁוֹר הֵם כֻּלָּם אוֹ הָרִים הַגְּבוֹהִים. וּ"מַמְרֵא" שֵׁם הָאִישׁ הָאֱמֹרִי, אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר בַּעֲלֵי בְּרִית אַבְרָם, וְהַמָּקוֹם הַהוּא שֶׁלּוֹ, כְּמוֹ שֶׁאָמַר (בראשית י"ד:י"ג) "אֵלוֹנֵי מַמְרֵא הָאֱמֹרִי" כַּאֲשֶׁר פֵּרַשְׁתִּי (רמב"ן על בראשית י"ב:ו'). אֲבָל "אֵיל פָּארָן" מְקוֹם אֵילִים, "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם" (ישעיהו א כט), וְ"אֵלוֹנֵי" מְקוֹם אַלּוֹנִים "כָּאֵלָה וְכָאַלּוֹן" (שם ו יג), "אַלּוֹנִים מִבָּשָׁן" (יחזקאל כז ו), וְהַנָּהוּג בָּהֶם לִהְיוֹתָם נְטוּעִים בְּמִישׁוֹר לִפְנֵי הַמְּדִינוֹת לִהְיוֹת לָעִיר כְּמוֹ מִגְרָשׁ. וְכֵן תַּרְגּוּם "אַלּוֹן בָּכוּת" (בראשית ל"ה:ח') "מִישׁוֹר בְּכוּתָא", וְשָׁם אֵינֶנּוּ שֵׁם הָעֶצֶם לַמָּקוֹם רַק הוּא שֵׁם לָאַלּוֹן הַנָּטוּעַ שָׁם, כְּמוֹ שֶׁמְּפֹרָשׁ (שם) "תַּחַת הָאַלּוֹן", אֶלָּא שֶׁהוּא רוֹדֵף הָעִנְיָן לֹא הַמִּלּוֹת. וְהַתַּרְגּוּם הַיְּרוּשַׁלְמִי אָמַר בְּ"אֵיל פָּארָן" וְ"אֵלוֹנֵי מַמְרֵא" – "מֵישְׁרָא", כְּדִבְרֵי אוּנְקְלוֹס, וְאָמַר בְּ"אַלּוֹן בָּכוּת" – "בַּלּוּט בְּכוּתָא", כִּי "אַלּוֹן בָּכוּת" אֶצְלוֹ שֵׁם לָאִילָן, לֹא לַמָּקוֹם. וְאוּנְקְלוֹס סָבַר שֶׁהוּא שֵׁם לַמָּקוֹם, כִּי הָיוּ בּוֹ אַלּוֹנִים רַבִּים, כְּמוֹ "אֵלוֹנֵי מַמְרֵא", וּלְכָךְ אָמַר "הָאַלּוֹן". וְהִנֵּה כֻּלָּם שְׁמוֹת תֹּאַר, אֲבָל "כִּכַּר הַיַּרְדֵּן" לְשׁוֹן מִישׁוֹר מַמָּשׁ הוּא, כִּי כֵן יִקָּרֵא בִּלְשׁוֹן הַקֹּדֶשׁ הַמָּקוֹם שֶׁהַנְּהָרוֹת מִתְפַּשְּׁטִין בָּהֶם בִּמְרוּצַת הַמַּיִם הַנִּגָּרִים הַשּׁוֹטְפִים שָׁם, וְלָכֵן אָמַר (בראשית י"ט:י"ז) "וְאַל תַּעֲמֹד בְּכָל הַכִּכָּר הָהָרָה הִמָּלֵט", וְכֵן "כַּר נִרְחָב" (ישעיהו ל כג), "לָבְשׁוּ כָרִים הַצֹּאן וַעֲמָקִים יַעַטְפוּ בָר" (תהלים סה יד), פְּעָמִים יִכְפְּלוּ הַמִּלָּה וּפְעָמִים יָסִירוּ הַכֶּפֶל, כְּמוֹ "בַּת עָיִן" (שם יז ח) וְזוּלָתָם רַבִּים. וְיִקָּרְאוּ גַּם כֵּן הַשְּׁלוּחִים הַמְּהִירִים בַּשֵּׁם הַזֶּה, "לַכָּרִי וְלָרָצִים" (מלכים ב יא ד), "שָׂרֵי הַמֵּאוֹת וְאֶת הַכָּרִי" (שם יט), וְכֵן "בַּכִּרְכָּרוֹת" (ישעיהו סו כ), שֵׁם לַגְּמַלִּים הַמְּרִיצִין שֶׁהִזְכִּירוּם בַּתַּלְמוּד (מכות ה) "גַּמְלָא פַּרְחָא", וּמִמֶּנּוּ "מְכַרְכֵּר", כְּפוּלִים. וְ"אָבֵל הַשִּׁטִּים" (במדבר לג מט) וְכֵן "אָבֵל מְחוֹלָה" (שופטים ז כב) תִּרְגְּמוּ אוֹתוֹ "מֵישַׁר", הוּא הַמָּקוֹם הַנֶּחֱרָב אֵין בּוֹ נֶטַע וְלֹא בִּנְיָן, כִּי הַלָּשׁוֹן אֶצְלָם לְשׁוֹן חֲרֵבָה וּשְׁמָמָה, כְּמוֹ "וַיַּאֲבֶל חֵיל וְחוֹמָה" (איכה ב ח), "אָבַל תִּירוֹשׁ אֻמְלְלָה גָפֶן" (ישעיהו כד ז):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘EIL PARAN.’ It is translated in the Targum as “Plain of Paran.” But I say that the word *eil* does not signify a plain. Rather, the lowland of Paran was called *Eil*, that of Mamre was named *Eilonei*, that of the Jordan was called *Kikar*, and that of Shittim was *Abel*. All these are translated in the Targum as *meishra* (plain), but each really had its own particular name. Thus the language of Rashi.
But if it were so,¹²¹ and *Kikar* are the proper names of these places. Onkelos would have mentioned them in his Targum by their name — i.e., “*Eila* of Paran,” “*Eilonei* of Mamre,” — as is his custom with names. Besides, who told him¹²² whether these many places were all plains or high mountains [if *Eil, Eilonei* and *Kikar* were but proper names of these places]? Again, Mamre is the name of a person — as it is written, *brother of Eshcol, and brother of Aner, and they were confederate with Abram*¹²³ — and that place was his, just as it says, *‘Eilonei’ Mamre the Amorite*,¹²⁴ Ramban’s intent is to argue that since Mamre is the name of an individual, the word *Eilonei* could not be a proper name since two names cannot be in the constructive state. as I have explained.¹²⁵ Rather, *Eil paran* means a place of terebinths, as it is said, *For they shall be ashamed ‘me’eilim’ (of the terebinths) which ye have desired;*¹²⁶ *eilonei* is a place of oaks, as it is said, *As a terebinth, ‘veka’alon’ (and as an oak)*¹²⁷, 6:13. *Of the ‘alonim’ (oaks) of Bashan*.¹²⁸ It was customary among them that these terebinths and oaks be planted in the plains before the cities which serve them as “an open land.” And so did Onkelos translate *alon bachuth*¹²⁹ as “the plain of Bechuta.” There the word *alon* is surely not a proper noun of the location¹³⁰ but only the name of the species of tree planted there, as is made explicit [in the same verse: *and she was buried*] *…under the ‘alon.’*¹²⁹ Onkelos’ intent, however, is to convey the sense of the expression and not to merely translate the words.
Now the Targum Yerushalmi says with respect to both *eil Paran* and *eilonei Mamre* that they mean the plain of Paran and Mamre as Onkelos said, but in the case of *alon bachuth*,¹²⁹ he [Targum Yerushalmi] says it is the nut-tree of Bachut for he considers *alon bachuth* to be the name of a tree and not a place.¹³⁰ Onkelos, however, thought that *alon bachuth* is the name of a place, so called because there were many oak trees there, just as *Eilonei Mamre* [is the name of a place]. It is for that reason that Scripture there uses the word *ha’alon*.¹³¹. See Note 129 above. Ramban’s intent is to say that since the word *alon* appears there with the definite article, (namely, *ha-alon*), it could not be a proper noun since the definite article is never attached to a proper noun. Hence in the end of the verse, which reads, *And he called its name ‘alon bachuth,’* the word *alon* is also not a name designating a particular tree but a descriptive noun referring to a place containing many oaks. Hence Onkelos translates *alon Bachuth* as “the plain of Bechuta.” According to Targum Yerushalmi, who takes *alon bachuth* to be the name of a particular kind of tree, the verse should have read, “And she was buried below Beth-el under *alon*,” not *ha-alon*. Thus according to Onkelos they are all¹³² and *alon bachuth*. Hence in all these cases Onkelos translated “the plain of Paran… Mamre… Bechuta” as meaning a plain containing oak trees. Onkelos does this in keeping with his general method of conveying the intent of the verse rather than its strict translation since *eil, eilonei* and *alon*, strictly speaking, mean particular kinds of trees. Onkelos however felt free to say “*the plain* of Paran… Mamre… Bachuth” for his intent is but to convey the general meaning. Ramban continues to point that out in *kikar hayarden*, (13:11), where Onkelos said, “the plain of the Jordan,” that is indeed the exact translation of the word *kikar*. descriptive nouns.
But *kikar hayarden*¹³³ is indeed the actual word for a plain, for *kikar* in the Sacred Language is the name for the place where the natural streams of rivers overflow. It is for this reason that the messenger who came to rescue Lot said, *Stay not in all ‘hakikar’ (the plain; escape to the mountain*.¹³⁴ Of similar usage are the expressions, *Kar nirchav (wide pasture);*¹³⁵ *‘Karim’ (the meadows) are clothed with flocks; the valleys also are covered over with corn*.¹³⁶ Sometimes Scripture doubles the first letter of the word *kar* (meadow), making it *kikar*, and at other times Scripture discards the double form, as in, *bath ayin (the apple of the eye)*.¹³⁷, 17:8. The double letter form of the word would be *babath ayin*, with a double *beth*. There are many other such cases.
Swift couriers are also called by this name *kar*, as in *‘lakari velaratzim;’*¹³⁸. According to Ramban its meaning is: *of the couriers and the dispatchers*. *The captains over hundreds and ‘hakari.’*¹³⁹, Verse 19. Here too the usual translation is: *the Carites*. According to Ramban it means: *the couriers*. The word *bakirkaroth*¹⁴⁰ is also of the same root. It is the name for speedy camels such as “the flying camel” mentioned in the Talmud.¹⁴¹ The word *mecharkar*,¹⁴². containing the double use of *kar*, is a derivative of this word.
*Abel Hashittim*,¹⁴³ and also *Abel Mecholah*,¹⁴⁴ they¹⁴⁵ translated to mean the plain of Shittim and Mecholah. It is [called *Abel*, which in Hebrew means “mourning”], because it is a desolate place, without plantings or structures for the word *abel* is, to them, an expression of destruction and waste, as in the verses: *‘Vaya’avel’ (And He made to mourn) the rampart and the wall;*¹⁴⁶ *The new wine ‘aval’ (faileth), the vine fadeth*.¹⁴⁷

footnotes:
¹²¹ That Eil, Eilonei
¹²² “Him” refers both to Rashi and Onkelos.
¹²³ Verse 13 here.
¹²⁴ Ibid.
¹²⁵ Above, 12:6.
¹²⁶ Isaiah 1:29.
¹²⁷ Ibid.
¹²⁸ Ezekiel 27:6.
¹²⁹ Genesis 35:8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the ‘alon’ and he called its name ‘Alon Bachuth.’
¹³⁰ As opposed to Rashi who says that the name of the place was Alon.
¹²⁹ Genesis 35:8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the ‘alon’ and he called its name ‘Alon Bachuth.’
¹²⁹ Genesis 35:8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the ‘alon’ and he called its name ‘Alon Bachuth.’
¹³⁰ As opposed to Rashi who says that the name of the place was Alon.
¹³¹ And she was buried below Beth-el under ‘ha’alon’ (the oak)
¹³² Eil Paran, Eilonei Mamre
¹³³ Above, 13:10.
¹³⁴ Further, 19:17.
¹³⁵ Isaiah 30:23.
¹³⁶ Psalms 65:14.
¹³⁷ Ibid.
¹³⁸ II Kings 11:4. It is usually translated: of the Carites and of the guard
¹³⁹ Ibid.
¹⁴⁰ Isaiah 66:20.
¹⁴¹ Makkoth 5a.
¹⁴² II Samuel 6:14. And David ‘mecharkar’ (danced) before the Eternal with all his strength
¹⁴³ Numbers 33:49.
¹⁴⁴ Judges 7:22.
¹⁴⁵ Onkelos and Jonathan
¹⁴⁶ Lamentations 2:8.
¹⁴⁷ Isaiah 24:7.


###### Ramban on Genesis 14:7:1
[Ramban on Genesis 14:7:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:7:1)

**אֶל עַיִן מִשְׁפָּט** עַל שֵׁם הֶעָתִיד, שֶׁעֲתִידִים מֹשֶׁה וְאַהֲרֹן לְהִשְָּׁפֵט שָׁם עַל עִסְקֵי אוֹתוֹ הָעַיִן, לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ד:ז') מִדִּבְרֵי אַגָּדָה (במד"ר יט יד). וְלֹא הֲבִינוֹתִי זֶה, כִּי "קָדֵשׁ" זֶה הוּא "קָדֵשׁ בַּרְנֵעַ", כִּי הוּא בְּ"אֵיל פָּארָן אֲשֶׁר עַל הַמִּדְבָּר", וּמִמֶּנּוּ נִשְׁתַּלְּחוּ מְרַגְּלִים בְּשָׁנָה שְׁנִיָּה, שֶׁנֶּאֱמַר (במדבר יג כו) "אֶל מִדְבַּר פָּארָן קָדֵשָׁה", וְכָתוּב (דברים א יט כב) "וַנָּבֹא עַד קָדֵשׁ בַּרְנֵעַ" "וַתֹּאמְרוּ נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ", וְשָׁם יָשְׁבוּ יִשְׂרָאֵל יָמִים רַבִּים. אֲבָל "קָדֵשׁ" שֶׁשָּׁם מִשְׁפַּט הַצַּדִּיקִים הוּא בְּמִדְבַּר צִן, שֶׁבָּאוּ שָׁם בִּשְׁנַת הָאַרְבָּעִים, שֶׁנֶּאֱמַר (במדבר כ א) "וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל כָּל הָעֵדָה מִדְבַּר צִן בַּחֹדֶשׁ הָרִאשׁוֹן וַיֵּשֶׁב הָעָם בְּקָדֵשׁ" וּגְמַר הַפָּרָשָׁה. אוּלַי הַמִּדְרָשׁ עַל הַשֵּׁם בִּלְבַד הוּא, רָמַז הַכָּתוּב כִּי הַשֵּׁם הַזֶּה "קָדֵשׁ" הוּא יִהְיֶה עֵין מִשְׁפָּט. וְאוּנְקְלוֹס (תרגום אונקלוס על בראשית י"ד:ז') אָמַר "מֵישַׁר פִּלּוּג דִּינָא", וְלֹא יָדַעְתִּי מַהוּ, אוּלַי הוּא מִלְּשׁוֹן "פְּלָגִים יִבְלֵי מָיִם" (ישעיהו ל כה), "מִי פִלַּג לַשֶּׁטֶף תְּעָלָה" (איוב לח כה), וְכֵן בִּלְשׁוֹן חֲכָמִים (אסתר רבה ה) "פַּלְגּוֹ שֶׁל יָם", יֹאמַר כִּי בַּמִּישׁוֹר הַהוּא מַעְיָן הַמִּשְׁפָּט וְעֹמֶק הַדִּין, כִּי הָיָה מִישׁוֹר נָאֶה מְעֻתָּד לַמְּלָכִים, שָׁם יָשְׁבוּ לִשְׁפֹּט אֶת כָּל הַגּוֹיִם בָּאֲרָצוֹת הָהֵם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
TO EIN MISHPAT, WHICH IS KADESH. It is named [Ein Mishpat, meaning, “the Well of Judgment”] on account of a future event, for Moses and Aaron will be judged because of what will occur at that fountain.¹⁴⁸ Thus the words of Rashi based upon an *Agadah*.¹⁴⁹, 11. So also in Targum Jonathan here.
But I do not understand this for this Kadesh [mentioned here] is Kadesh-barnea which is in *El-paran which is by the desert*,¹⁵⁰ and it is from there that the spies were sent by Moses in the second year following the Exodus from Egypt, as it is said, *Unto the wilderness of Paran, to Kadesh*.¹⁵¹ And it is further written, *And we came to Kadesh-barnea… and ye said, Let us send men before us*,¹⁵² and there Israel *abode many days*.¹⁵³, Verse 46. But the Kadesh where the judgment of the righteous ones¹⁵⁴ took place is in the wilderness of Zin, which they entered in the fortieth year following the Exodus, as it is said, *And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month, and the people abode in Kadesh*,¹⁵⁵ and finish the chapter.¹⁵⁶ Perhaps the Midrash [mentioned above] alludes only to the name, meaning that a place bearing this name Kadesh will become “the Well of Judgment.”
Now Onkelos said, “the plain of *pilug dina*,” but I do not know what this means. Perhaps the word *pilug* is derived from [the Hebrew word used in the following verses]: *‘Plagim’ (Streams)* and watercourses;¹⁵⁷ *Who ‘pilag’ (hath cleft) a channel for the waterflood*.¹⁵⁸ Similarly, in the language of the Sages we find,¹⁵⁹ “*Pilgo* (The openness) of the sea.” The verse thus states that on that plain there will flow “a fountain of judgment” entering the depth of the case, as this was a fitting plain destined for kings who would sit there to judge all the peoples of these lands.

footnotes:
¹⁴⁸ See Numbers 20:7-13.
¹⁴⁹ Tanchumah Chukath
¹⁵⁰ As mentioned here in Verse 6.
¹⁵¹ Numbers 13:26.
¹⁵² Deuteronomy 1:19, 22.
¹⁵³ Ibid.
¹⁵⁴ Moses and Aaron.
¹⁵⁵ Numbers 20:1.
¹⁵⁶ A charge by the author to finish the chapter containing the account of the smiting of the rock by Moses to bring forth water and his consequent punishment.
¹⁵⁷ Isaiah 30:25.
¹⁵⁸ Job 38:25.
¹⁵⁹ Esther Rabbah, 5.


###### Ramban on Genesis 14:7:2
[Ramban on Genesis 14:7:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:7:2)

**שְׂדֵה הָעֲמָלֵקִי** לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ד:ז'), עֲדַיִן לֹא נוֹלַד עֲמָלֵק וְנִקְרָא עַל שֵׁם הֶעָתִיד. וְלֹא יָדַעְתִּי אִם רְצוֹנוֹ לוֹמַר כִּי מֹשֶׁה רַבֵּינוּ קָרָא הַמָּקוֹם בַּשֵּׁם שֶׁהוּא נִקְרָא בְּיָמָיו, וְאִם כֵּן אֵין בְּכָאן דָּבָר עָתִיד, אוֹ מַה הָעֲתִידוֹת הַזּוֹ שֶׁיִּתְנַבְּאוּ הַגּוֹיִם לִקְרֹא הַמָּקוֹם כֵּן. וּלְשׁוֹן בְּרֵאשִׁית רַבָּה (בראשית רבה מ"ב:ז'), עֲדַיִן לֹא נוֹלַד עֲמָלֵק וְאַתְּ אֲמַרְתְּ "אֶת כָּל שְׂדֵה הָעֲמָלֵקִי", אֶלָּא מַגִּיד מֵרֵאשִׁית אַחֲרִית. וְזֶה דֶּרֶךְ הַדְּרָשׁ לָהֶם בִּמְקוֹמוֹת רַבִּים, גַּם בִּנְהָרוֹת גַּן עֵדֶן אָמְרוּ (ב"ר טז ב) כַּלָּשׁוֹן הַזֶּה, וְכַוָּנָתָם לוֹמַר כִּי מֵעֵת צֵאת הַנְּהָרוֹת נֶאֱמַר כִּי הַנָּהָר הוֹלֵךְ קִדְמַת אֶרֶץ הָעֲתִידָה לִהְיוֹת לְאַשּׁוּר. וְהַנָּכוֹן בְּעֵינַי בִּשְׂדֵה הָעֲמָלֵקִי כִּי הָיָה בַּיָּמִים הַקַּדְמוֹנִים אָדָם נִכְבָּד מִבְּנֵי הַחוֹרִי יוֹשֵׁב הָאָרֶץ וּמָשַׁל עַל הַמָּקוֹם הַהוּא, וּשְׁמוֹ עֲמָלֵק, וֶאֱלִיפַז בְּכוֹר עֵשָׂו קָרָא שֵׁם בְּנוֹ עַל שֵׁם הָאִישׁ הַהוּא, וְאוּלַי מִמִּשְׁפַּחַת תִּמְנַע אִמּוֹ הָיָה, וּמֹשֵׁל גַּם בַּמָּקוֹם הַהוּא וְהָיָה שָׁם אַלּוּף עֲלֵיהֶם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE COUNTRY OF THE AMALEKITES. Rashi comments: “Amalek, it is true, was not yet born, but it is so named here because of the name it would bear in the future.”
Now I do not know whether Rashi’s intent is to say that Moshe Rabbeinu called the place by the name it was referred to in his time, but if this be the case, there is no reference to future events involved. Or [if Rashi’s intent is that the nations of Abraham’s era called it by that name] what is being foretold by the nations’ prophetic naming of this place?
But the language of Bereshith Rabbah¹⁶⁰ is as follows: “Amalek was not yet born and yet you say, ‘All the country of the Amalekites!’ However, the Torah *declares the end from the beginning*.”¹⁶¹ This method of *d’rash*¹⁶² of the Sages is found in many places. Concerning the rivers of the garden of Eden they also made a similar statement.¹⁶³ [river] *is the one which surrounds the whole land of Havilah*. (Genesis 2:11). Havilah was not yet in existence, and yet the verse says, *the whole land of Havilah!* However, the Torah *declares the end from the beginning*.” (Bereshith Rabbah 16:2.) The intent of the Rabbis is to say that from the time the rivers came forth it was already declared that a particular river go towards a land which is destined to be called Assyria.¹⁶⁴
The correct interpretation concerning “the country of the Amalekites” mentioned here is that there was in ancient times some honorable person of the sons of the Horites, the inhabitants of the land,¹⁶⁵ by the name of Amalek, who ruled over this place. Eliphaz, Esau’s firstborn, named his son after this man.¹⁶⁶, Verse 12. Perhaps this Amalek mentioned here was of the family of Timna, his mother,¹⁶⁶, Verse 12. and he also ruled in that place and was chieftain over them.

footnotes:
¹⁶⁰ 42:11.
¹⁶¹ Isaiah 46:10.
¹⁶² Homiletical interpretation of Scripture.
¹⁶³ “That
¹⁶⁴ Reference here is to the third river, namely, the Tigris. (Above, 2:14.)
¹⁶⁵ See further, 36:20.
¹⁶⁶ Ibid.
¹⁶⁶ Ibid.


###### Ramban on Genesis 14:10:1
[Ramban on Genesis 14:10:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:10:1)

**בֶּאֱרֹת בֶּאֱרֹת חֵמָר** בְּאֵרוֹת הַרְבֵּה הָיוּ שָׁם שֶׁנּוֹטְלִין מִשָּׁם אֲדָמָה לְטִיט הַבִּנְיָן. וּמִדְרַש אַגָּדָה שֶׁהָיָה הַטִּיט מֻגְבָּל בָּהֶן וְנַעֲשָׂה נֵס לְמֶלֶךְ סְדוֹם שֶׁיָּצָא מִשָּׁם, לְפִי שֶׁהָיוּ בָּאֻמּוֹת מִקְצָתָן שֶׁלֹּא הָיוּ מַאֲמִינִים בְּאַבְרָם שֶׁנִּצַּל מִכִּבְשַׁן הָאֵשׁ, וְכֵיוָן שֶׁיָּצָא זֶה מִן הַחֵמָר הֶאֱמִינוּ בְּאַבְרָם לְמַפְרֵעַ, לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ד:י'). וְאֵין סָפֵק כִּי פֵּרוּשׁ בֶּאֱרוֹת חֵמָר, בֶּאֱרוֹת אֲשֶׁר בָּהֶם רֶפֶשׁ וְטִיט, כְּעִנְיָן שֶׁכָּתוּב (ירמיהו לח ו) "וּבַבּוֹר אֵין מַיִם כִּי אִם טִיט וַיִּטְבַּע יִרְמְיָהוּ בַּטִּיט" וְכָתוּב (תהלים מ ג) "וַיַּעֲלֵנִי מִבּוֹר שָׁאוֹן מִטִּיט הַיָּוֵן", וְיִתָּכֵן שֶׁיָּצָא מִשָּׁם כָּרָאוּי בְּלֹא נֵס. וַאֲנִי תָּמֵהַּ בְּמִדְרַשׁ הַהַגָּדָה הַזֶּה, כִּי הָאֻמּוֹת שֶׁלֹּא הָיוּ מַאֲמִינִים שֶׁעָשָׂה הקב"ה נֵס לְאַבְרָהָם, בִּרְאוֹתָם נִסּוֹ שֶׁל מֶלֶךְ סְדוֹם לֹא יוֹסִיפוּ אֱמוּנָה בהקב"ה, כִּי מֶלֶךְ סְדוֹם עוֹבֵד עֲבוֹדָה זָרָה הָיָה, וְהִנֵּה נִסּוֹ אוֹ יְחַזֵּק יְדֵי עוֹבְדֵי עֲבוֹדָה זָרָה אוֹ שֶׁיַּאֲמִינוּ בְּכָל הַנִּסִּים שֶׁיִּהְיוּ בִּכְשָׁפִים אוֹ מִקְרֶה בְּאֶפְשָׁרוּת רְחוֹקָה, וְנִסּוֹ יִתֵּן סָפֵק בְּלֵב הַמַּאֲמִינִים בְּנִסּוֹ שֶׁל אַבְרָהָם. וְאוּלַי יְפָרְשׁוּ "וַיֵּצֵא מֶלֶךְ סְדֹם לִקְרָאתוֹ", שֶׁיָּצָא מִן הַבּוֹר כְּשֶׁעָבַר אַבְרָהָם עָלָיו, כִּי נַעֲשָׂה לוֹ נֵס לִכְבוֹד אַבְרָהָם שֶׁיָּצָא לִקְרָאתוֹ לִכְבוֹדוֹ וּלְבָרְכוֹ, וְאֶפְשָׁר כִּי אַבְרָהָם בְּשׁוּבוֹ הִבִּיט בַּבּוֹר הַהוּא כִּי חָפֵץ לְהַצִּיל הַמְּלָכִים וּלְהָשִׁיב לָהֶם רְכוּשָׁם, וְהִנֵּה נַעֲשָׂה הַנֵּס עַל יָדוֹ, וְאִם נַעֲשָׂה לְמֶלֶךְ סְדוֹם נֵס לִכְבוֹד אַבְרָהָם כָּל שֶׁכֵּן שֶׁיֵּשׁ לְהַאֲמִין שֶׁיֵּעָשֶׂה נֵס לְאַבְרָהָם לְהַצִּיל מִמָּוֶת נַפְשׁוֹ, וְנֹאמַר כִּי מֶלֶךְ עֲמֹרָה כְּבָר מֵת כַּאֲשֶׁר עָבַר אַבְרָהָם עָלָיו אוֹ שֶׁנָּפַל בְּבוֹר אַחֵר, כִּי "שָׁמָּה" רֶמֶז לָעֵמֶק:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘BE’EROTH BE’EROTH CHEIMAR’ (FULL OF SLIME PITS). There were many pits there since they removed earth to be used as clay for building purposes. The Midrashic explanation is that the clay was closely kneaded together in them, [that is, it was very sticky], but a miracle happened to the king of Sodom and he escaped from there. This miracle occurred because there were some among the nations who did not believe that Abram had been delivered from the fiery furnace, but as soon as this one escaped from the slime, in retrospect they believed in Abram. Thus the language of Rashi.
There is no doubt that the meaning of *be’eroth cheimar* is “pits containing mud and slime,” even as it is written, *And in the pit there was no water, but mire, and Jeremiah sank in the mire*,¹⁶⁷ and it is further written, *He brought me up out of the tumultuous pit, out of the miry clay*.¹⁶⁸ And it is possible that the king of Sodom went out from there naturally, without a miracle.
And I wonder concerning the above Midrashic explanation, for those nations that did not believe that the Holy One, blessed be He, had performed a miracle for Abraham would not have their faith in the Holy One, blessed be He, augmented by witnessing the miracle which befell the king of Sodom. The king of Sodom was an idol worshipper, and his miracle would either strengthen the hands of the idol worshippers or it would cause them to believe that all miracles are done by witchcraft or are due to some remotely possible chance. His miracle would thus cast doubt into the hearts of those who believed in Abraham’s miracle! Perhaps [the Rabbis who authored this Midrashic explanation] will interpret the verse, *And the king of Sodom went out to meet him*,¹⁶⁹ as implying that “he went out” from the pit when Abraham passed by for it was in honor of Abraham that a miracle was done to him so that he could go forth to meet him in order to honor and bless Abraham.
And it is possible that Abraham, upon his return, looked into that pit for he wanted to save the kings and return their wealth to them, and then the miracle happened on his account. Now if a miracle was done to the king of Sodom in honor of Abraham, the nations could now believe all the more that a miracle would be done to Abraham himself in order to rescue him from death.
We must further say that the king of Gomorrah had already died¹⁷⁰ when Abraham passed him by or that he had fallen into another pit, as the word “there”¹⁷¹ The word “there” does not refer to the pit, in which case it would then imply that all five kings fell into one pit. Rather it refers to *‘the vale’ of Siddim*. Thus the king of Gomorrah fell into a different pit, near which Abraham did not pass. refers to “the vale.”

footnotes:
¹⁶⁷ Jeremiah 38:6.
¹⁶⁸ Psalms 40:3.
¹⁶⁹ Verse 17 here.
¹⁷⁰ Hence he did not come out from the pit.
¹⁷¹ And they fell ‘there.’


###### Ramban on Genesis 14:15:1
[Ramban on Genesis 14:15:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:15:1)

**וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה** כָּתַב רַשִׁ"י (רש"י על בראשית י"ד:ט"ו) לְפִי פְּשׁוּטוֹ כְּדֶרֶךְ הָרוֹדְפִים שֶׁמִּתְפַּלְּגִים אַחַר בּוֹרְחֵיהֶם כְּשֶׁבּוֹרְחִין זֶה לְכָאן וְזֶה לְכָאן, "לַיְלָה", כְּלוֹמַר לְאַחַר שֶׁחָשְׁכָה לֹא נִמְנַע מִלְּרָדְפָם. וְהַנָּכוֹן כִּי רָדַף אוֹתָם בַּיּוֹם עַד דָּן עִם כָּל מַחֲנֵהוּ, וְכַאֲשֶׁר חָשַׁךְ עֲלֵיהֶם הַלַּיְלָה וְלֹא הָיָה רוֹאֶה אֵי זֶה דֶּרֶךְ אֲשֶׁר יִבְרְחוּ בָּהּ, חָלַק עַמּוֹ וַעֲבָדָיו לִשְׁנַיִם אוֹ שְׁלֹשָׁה רָאשִׁים, וְלָקַח הַחֵלֶק הָאֶחָד עִמּוֹ וְרָדְפוּ אַחֲרֵיהֶם בְּכָל הַדְּרָכִים וְהִכּוּם עַד חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק, וְחָזַר מִלִּרְדֹּף אַחֲרֵיהֶם. וְשִׁעוּרוֹ, וַיֵּחָלֵק עֲלֵיהֶם הוּא וַעֲבָדָיו לַיְלָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE DIVIDED HIMSELF, BY NIGHT. Rashi wrote: “In accordance with the plain sense of the verse it means [that they divided into groups] as is the manner of those who pursue their enemies when they flee in different directions. *By night* means that even after it became dark, they did not cease pursuing them.”
The correct interpretation is that he pursued the enemies to Dan during the daytime with his entire army. When it became dark and he was not able to see by which road they fled, he divided his people and servants into two or three groups, taking one part with him, and they pursued them on all roads, smiting them as far as *Hobah, which is on the left hand of Damascus*. Then he returned from pursuing them. The order of the words [in the verse are thus interpreted as follows]: “And he divided himself, he and his servants, by night.”


###### Ramban on Genesis 14:15:2
[Ramban on Genesis 14:15:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:15:2)

**וַיִּרְדְּפֵם עַד חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק** יָדוּעַ כִּי מֶרְחָק רַב מִן אֵלוֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן בְּאֶרֶץ יְהוּדָה לְדַמֶּשֶׂק אֲשֶׁר הוּא חוּצָה לָאָרֶץ. אִם כֵּן רָדַף אַחֲרֵיהֶם יָמִים רַבִּים עַד הוֹצִיאוֹ אוֹתָם מִן הָאָרֶץ, כִּי הֵם אֶל בָּבֶל אַרְצָם הָיוּ חוֹזְרִים. אוֹ שֶׁהָיָה נֵס גָּדוֹל, כַּאֲשֶׁר דָּרְשׁוּ רַבּוֹתֵינוּ (ב"ר מג ג) בְּ"אֹרַח בְּרַגְלָיו לֹא יָבֹא" (ישעיהו מא ג):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE PURSUED THEM UNTO HOBAH, WHICH IS ON THE LEFT HAND OF DAMASCUS. It is known that there is a great distance from the oaks of Mamre in Hebron in the land of Judah, to Damascus, which is outside the Land. If so, he pursued them for many days until he forced them to leave the land for they were returning to Babylon, their country. Or possibly there occurred here a great miracle, just as our Rabbis expounded from the verse, *The way with his foot he treadeth not*.¹⁷²

footnotes:
¹⁷² Isaiah 41:3. This is interpreted in Bereshith Rabbah (43:7) as referring to Abraham and asserting that he took such long steps that he traveled a mile without setting foot on the ground.


###### Ramban on Genesis 14:18:1
[Ramban on Genesis 14:18:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:18:1)

**וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם** הִיא יְרוּשָׁלַיִם, כְּעִנְיָן שֶׁנֶּאֱמַר (תהלים עו ג) "וַיְהִי בְשָׁלֵם סֻכּוֹ", וּמַלְכָּהּ יִקָּרֵא גַּם בִּימֵי יְהוֹשֻׁעַ "אֲדֹנִי צֶדֶק" (יהושע י א), כִּי מֵאָז יָדְעוּ הַגּוֹיִם כִּי הַמָּקוֹם הַהוּא מִבְחַר הַמְּקוֹמוֹת בְּאֶמְצַע הַיִּשּׁוּב, אוֹ שֶׁיָּדְעוּ מַעֲלָתוֹ בְּקַבָּלָה שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָשׁ שֶׁל מַעְלָה, שֶׁשָּׁם שְׁכִינָתוֹ שֶׁל הקב"ה שֶׁנִּקְרָא "צֶדֶק". וּבִבְרֵאשִׁית רַבָּה (בראשית רבה מ"ג:ו'), הַמָּקוֹם הַזֶּה מַצְדִּיק אֶת יוֹשְׁבָיו, וּמַלְכִּי צֶדֶק, אֲדוֹנִי צֶדֶק, נִקְרֵאת יְרוּשָׁלִַם צֶדֶק, שֶׁנֶּאֱמַר (ישעיהו א כא) "צֶדֶק יָלִין בָּהּ":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND MELCHIZEDEK KING OF SALEM. This is Jerusalem, just as it is said, *In Salem is set His tabernacle*.¹⁷³ In the days of Joshua, its king was also called Adoni-zedek.¹⁷⁴ Since time immemorial the nations knew that this place, which was the choicest of all places, is in the center of the inhabited region. Or perhaps they knew of its superiority by tradition, i.e., that it is exactly opposite the Heavenly Sanctuary, where the Divine Glory of the Holy One, blessed be He, who is called *Tzedek (Righteousness)* abides.¹⁷⁵, literally, “My king is righteousness.”
In Bereshith Rabbah¹⁷⁶ [we find that Jerusalem is called *Tzedek* because] “this place makes its inhabitants righteous. *And Melchizedek* means ‘the lord of Zedek.’¹⁷⁷ Jerusalem is called *Tzedek*, as it is said, *‘Tzedek’ (Righteousness) lodged in it*.”¹⁷⁸

footnotes:
¹⁷³ Psalms 76:3.
¹⁷⁴ Joshua 10:1.
¹⁷⁵ This explains why the early inhabitants of Jerusalem called their king Malki tzedek
¹⁷⁶ 43:6.
¹⁷⁷ The Midrash is thus teaching that his name was not “Tzedek” but that he was the lord of a place called Zedek.
¹⁷⁸ Isaiah 1:21.


###### Ramban on Genesis 14:18:2
[Ramban on Genesis 14:18:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:18:2)

וְהִזְכִּיר **וְהוּא כֹהֵן לְאֵל עֶלְיוֹן** לְהוֹדִיעַ כִּי אַבְרָהָם לֹא הָיָה נוֹתֵן מַעֲשֵׂר לְכֹהֵן לֵאלֹהִים אֲחֵרִים, אֲבָל מִפְּנֵי שֶׁיָּדַע בּוֹ שֶׁהוּא כֹּהֵן לְאֵל עֶלְיוֹן נָתַן לוֹ הַמַּעֲשֵׂר לִכְבוֹד הַשֵּׁם. וְהָרֶמֶז לְאַבְרָהָם מִזֶּה כִּי שָׁם יִהְיֶה בֵּית אֱלֹהִים, וְשָׁם יוֹצִיא זַרְעוֹ הַמַּעֲשֵׂר וְהַתְּרוּמָה, וְשָׁם יְבָרְכוּ אֶת ה'. וְעַל דַּעַת רַבּוֹתֵינוּ (נדרים לב) שֶׁאוֹמְרִים כִּי מַלְכִּי צֶדֶק הוּא שֵׁם בֶן נֹחַ, הָלַךְ מֵאַרְצוֹ לִירוּשָׁלִַם לַעֲבֹד שָׁם אֶת ה', וְהָיָה לָהֶם לְכֹהֵן לְאֵל עֶלְיוֹן, כִּי הוּא אֲחִי אֲבִיהֶם הַנִּכְבָּד, כִּי יְרוּשָׁלַיִם מִגְּבוּל הַכְּנַעֲנִי הִיא מֵעוֹלָם. וְרַשִׁ"י כָּתַב לְמַעְלָה (יב ו) "וְהַכְּנַעֲנִי אָז בָּאָרֶץ", הָיָה הוֹלֵךְ וְכוֹבֵשׁ אֶת אֶרֶץ יִשְׂרָאֵל מִזַּרְעוֹ שֶׁל שֵׁם זְקֵנוֹ שֶׁל אַבְרָהָם, שֶׁבְּחֶלְקוֹ שֶׁל שֵׁם נָפְלָה כְּשֶׁחִלֵּק נֹחַ לְבָנָיו אֶת הָאָרֶץ (ספרא קכו), שֶׁנֶּאֱמַר "וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם". וְאֵין זֶה נָכוֹן, כִּי "גְּבוּל הַכְּנַעֲנִי מִצִּידוֹן" (בראשית י':י"ט) יִכְלֹל כָּל אֶרֶץ יִשְׂרָאֵל, וּגְבוּל בְּנֵי שֵׁם בַּמִּזְרָח מִמַּשָּׂא רָחוֹק מֵאֶרֶץ יִשְׂרָאֵל. אֲבָל אִם חִלֵּק נֹחַ לְבָנָיו הָאֲרָצוֹת וְנָתַן לְשֵׁם אֶרֶץ יִשְׂרָאֵל, הָיָה זֶה כִּ"מְחַלֵּק נְכָסָיו עַל פִּיו", וְיָשְׁבוּ בָּהּ בְּנֵי כְּנַעַן עַד אֲשֶׁר יַנְחִיל אוֹתָהּ הַשֵּׁם לְזֶרַע אוֹהֲבוֹ, כַּאֲשֶׁר הִזְכַּרְתִּי כְּבָר (רמב"ן על בראשית י':ט"ו):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE WAS PRIEST OF G-D THE MOST HIGH. This is stated in order to inform us that Abraham would not give a tithe to the priest of other gods, but since he knew that *he was a priest of G-d the Most High*, he gave him the tithe as an honor to G-d. He alluded to Abraham through this episode that the House of G-d will be there, and there his descendants will bring the tithe and the Heave-offering,¹⁷⁹ and there they will bless the Eternal.
Now according to the opinion of our Rabbis¹⁸⁰ who say that Melchizedek was Shem, the son of Noah, we must say that he left his country in the east¹⁸¹ and came to Jerusalem to worship the Eternal. He became the people’s priest of G-d the Most High since he was the honored one among their father’s brothers,¹⁸² as Jerusalem was ever in the boundary of the Canaanites.
Now Rashi wrote above, “*And the Canaanite was then in the land*.¹⁸³ They were gradually conquering the land of Israel from the descendants of Shem, the ancestor of Abraham, for it had fallen to the share of Shem when Noah apportioned the earth among his sons, as it is said, *And Melchizedek king of Salem*.”
This is not correct because *the boundary of the Canaanite was from Sidon*,¹⁸⁴, 10:19. which includes all of the land of Israel. The boundary of the children of Shem, on the other hand, was to the east of Mesha,¹⁸⁵, Verse 30. far from the land of Israel. But if Noah apportioned the countries among his sons and gave Shem the land of Israel, it would be similar to the case of a person who apportions his goods by word of mouth.¹⁸⁶ Meanwhile, the children of Canaan, [who were the descendants of Ham], settled there until the time came when G-d caused the seed of His friend Abraham¹⁸⁷. to inherit it, as I have already mentioned.¹⁸⁸

footnotes:
¹⁷⁹ Malachi 3:8.
¹⁸⁰ Nedarim 32b.
¹⁸¹ See above, 10:30.
¹⁸² That is, of the three sons of Noah — Shem, Ham and Japheth — Shem was the most honored. Now since according to the Rabbis, Melchizedek is none other than Shem, the Canaanites who were then in possession of Jerusalem recognized in Shem their father Ham’s most honored brother and therefore appointed him “priest of G-d the Most High.”
¹⁸³ Above, 12:6.
¹⁸⁴ Ibid.
¹⁸⁵ Ibid.
¹⁸⁶ Baba Bathra 156a. That the land of Israel should belong to the descendants of Shem would thus be a special oral provision by Noah since all their other lands were to the east of Mesha, far from the land of Israel.
¹⁸⁷ Isaiah 41:8. The seed of Abraham My friend
¹⁸⁸ Above, 12:6.


###### Ramban on Genesis 14:18:3
[Ramban on Genesis 14:18:3](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:18:3)

**וְהוּא כֹהֵן לְאֵל עֶלְיוֹן** בַּעֲבוּר הֱיוֹת בְּכָל הָעַמִּים כֹּהֲנִים מְשָׁרְתִים לַמַּלְאָכִים הַנִּקְרָאִים "אֵלִים", כְּעִנְיָן שֶׁנֶּאֱמַר (שמות טו יא) "מִי כָּמֹכָה בָּאֵלִים", יִקָּרֵא הקב"ה "אֵל עֶלְיוֹן". וְעִנְיָנוֹ, הַתַּקִּיף הַגָּבוֹהַּ עַל כָּל גְּבוֹהִים, כְּמוֹ "יֶשׁ לְאֵל יָדִי" (בראשית ל"א:כ"ט). וּמַלְכִּי צֶדֶק לֹא הִזְכִּיר הַשֵּׁם, אֲבָל אַבְרָהָם אָמַר "ה' אֵל עֶלְיוֹן" (בראשית י"ד:כ"ב):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE WAS PRIEST OF G-D THE MOST HIGH. Since there were, among all nations, priests serving the angels called *eilim* (the mighty ones) — even as it is said, *Who is like unto Thee ‘ba’eilim’ (among the mighty)*¹⁸⁹ — the Holy One, blessed be He, is called *G-d the Most High*, the purport thereof being “the Mighty One, Who is Supreme over all,” as in the verse, *It is ‘le’eil’ (the power of) my hand*.¹⁹⁰ Now Melchizedek did not mention the Eternal, whereas Abraham said, *the Eternal, G-d of the Most High*.¹⁹¹

footnotes:
¹⁸⁹ Exodus 15:11.
¹⁹⁰ Genesis 31:29.
¹⁹¹ Verse 22 here.


###### Ramban on Genesis 14:19:1
[Ramban on Genesis 14:19:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:19:1)

**קוֹנֵה שָׁמַיִם וָאָרֶץ** כָּתַב רַשִׁ"י (רש"י על בראשית י"ד:י"ט), קוֹנֶה כְּמוֹ עֹשֶׂה, עַל יְדֵי עֲשִׂיָּתוֹ קְנָאָן לִהְיוֹת לוֹ. וְאֵלֶּה שְׁנֵי פָּנִים הֵם, וְאוּלַי כֵּן הַדָּבָר שֶׁיָּבֹא לְשׁוֹן קִנְיָן בְּעִנְיָן הָעֲשִׂיָּה, וְכֵן "כִּי אַתָּה קָנִיתָ כִלְיֹתָי" (תהלים קלט יג), שֶׁיִּכְפֹּל "תְּסוּכֵנִי בְּבֶטֶן אִמִּי", וְכֵן "הֲלֹא הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ" (דברים לב ו), כִּי הַלָּשׁוֹן יֹאמַר "קִנְיָן" בַּעֲשִׂיָּה, וְהַהֵפֶךְ "אֲשֶׁר עָשׂוּ בְחָרָן" (בראשית י"ב:ה'), קָנוּ, "וּמֵאֲשֶׁר לְאָבִינוּ עָשָׂה" (בראשית ל"א:א'). וְהַנָּכוֹן מָה שֶׁאָמַר עוֹד קְנָאָן לִהְיוֹת לוֹ, כִּי כָל אֲשֶׁר לָאָדָם יִקָּרֵא קִנְיָנוֹ, וְיִקְרְאוּ הַצֹּאן "מִקְנֶה" בַּעֲבוּר הֱיוֹתוֹ עִקַּר רְכוּשׁ הָאָדָם. וּלְשׁוֹן חֲכָמִים (ב"מ י), הַמַּגְבִּיהַּ מְצִיאָה לַחֲבֵרוֹ קָנָה חֲבֵרוֹ, הַבָּטָה בְּהֶפְקֵר קַנְיָא (שם קיח), חֲצֵרוֹ שֶׁל אָדָם קוֹנָה לוֹ שֶׁלֹּא מִדַּעְתּוֹ (שם יא), וְכֵן בְּכָל מָקוֹם תָּבוֹא לָהֶם בִּמְקוֹם זְכִיָּה, כְּלוֹמַר שֶׁהוּא שֶׁלּוֹ. וְלָזֶה נִתְכַּוֵּן אוּנְקְלוֹס (תרגום אונקלוס על בראשית י"ד:י"ט) שֶׁתִּרְגֵּם "דְּקִנְיָנֵהּ" וְלֹא אָמַר "קָנָה":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
KONEI (POSSESSOR) OF HEAVEN AND EARTH. Rashi wrote: “*Konei* is similar to *osei* (maker);¹⁹². Psalms 134:3. through His having made them He acquired them as His possession.”
But these are really two different interpretations.¹⁹³ and *kinyan* — making and acquiring — constitute but one interpretation when in fact they are two: *konei* is similar to *osei*, and *konei* is like *kinyan* (acquisition). Perhaps it is indeed the case that the word *kinyan* (acquisition) is also used in the case of *asiyah* (making). Thus you find, *For Thou ‘kanita’ (hast made) my reins*,¹⁹⁴ repeating the thought [expressed in the second half of the verse], *Thou hast knit me together in my mother’s womb*.¹⁹⁵ must also refer to “making,” rather than “acquiring.” A similar case is the verse, *Is He not ‘konecha’ thy father? Hath He not made thee, and established thee?*¹⁹⁶ is used together with *asiyah*, indicating that they have a similar connotation. Thus the Sacred Language uses *kinyan* in the case of “making.” Conversely, *And the souls which ‘asu’* [literally, *they made*] *in Haran*,¹⁹⁷ means “they *acquired*.” *And of that which was our father’s ‘asah’ (hath he made)*¹⁹⁸ — [here too it means “hath he *acquired*.”]
That which Rashi says further — “He acquired them as His possession,” is correct, for whatever belongs to a person is called *kinyano* (his acquisition). Sheep are called *mikneh* because they constitute the main wealth of a person. In the language of the Sages: “He who picks up a find for his friend, his friend *kanah* [has taken title to it];”¹⁹⁹ does not mean that he acquired it from the other since he never picked it up for himself. Instead, it means taking title to it. “watching gives *‘keniya’* (the right of possession) in ownerless property;”²⁰⁰, 118a. Here too *konah* does not mean that he acquired it from another person but that he took title to it. “a man’s yard *koneh* (obtains title) for him without his knowledge.”²⁰¹, 11a. This too is a similar case. Similarly, the Sages, in all places, use the expression of *kinyan* for taking possession, meaning that it is his. This was the intention of Onkelos when he translated *konei (of heaven and earth) as d’kinyanei*, [meaning “*Whose possessions* are heaven and earth”], and he did not say *kanah* (who acquired).

footnotes:
¹⁹² In our text of Rashi, ‘Osei’ (Maker) of heaven and earth
¹⁹³ From Rashi it would appear that osei
¹⁹⁴ Pslams 139:13.
¹⁹⁵ Ramban’s point is that since the second half of the verse clearly speaks of the making of man, the first half of the verse which uses the word kanita
¹⁹⁶ Deuteronomy 32:6. Here too the word konecha
¹⁹⁷ Above, 12:5.
¹⁹⁸ Further, 31:1.
¹⁹⁹ Baba Metziah 10a. Here the word konah
²⁰⁰ Ibid.
²⁰¹ Ibid.


###### Ramban on Genesis 14:20:1
[Ramban on Genesis 14:20:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:20:1)

**וַיִּתֶּן לוֹ מַעֲשֵׂר מִכֹּל** אַבְרָהָם לֹא רָצָה לָקַחַת לְעַצְמוֹ מִחוּט וְעַד שְׂרוֹךְ נַעַל אֲבָל חֵלֶק הַגָּבוֹהַּ הִפְרִישׁ לְתִתּוֹ לַכֹּהֵן וּמֶלֶךְ סְדוֹם יָצָא לִקְרַאת אַבְרָהָם אֶל עֵמֶק שָׁוֶה לְכַבְּדוֹ וְהָלַךְ עִמּוֹ עַד שָׁלֵם שֶׁהוֹצִיא מַלְכִּי צֶדֶק לֶחֶם וְיַיִן לָעָם אֲשֶׁר בְּרַגְלָיו וְלֹא בִּקֵּשׁ מֶלֶךְ סְדוֹם מִמֶּנּוּ דָּבָר אֲבָל כַּאֲשֶׁר רָאָה נְדִיבַת לִבּוֹ וְצִדְקָתוֹ שֶׁנָּתַן הַמַּעֲשֵׂר אָז בִּקֵּשׁ גַּם הוּא הַנֶּפֶשׁ בְּדֶרֶךְ צְדָקָה וְאַבְרָהָם בָּטַח בֵּאלֹהָיו שֶׁיִּתֵּן לוֹ עֹשֶׁר וּנְכָסִים וְכָבוֹד וְלֹא רָצָה לָקַחַת מִמֶּנּוּ דָּבָר וְהֵשִׁיב לוֹ כָּל רְכוּשׁ סְדוֹם שֶׁהוּא שֶׁלּוֹ וְכָל רְכוּשׁ עֲמֹרָה לְהָשִׁיב אוֹתוֹ לִבְעָלָיו כִּי בַּכֹּל בִּקֵּשׁ מִמֶּנּוּ הַנֶּפֶשׁ וּבַכֹּל הָיְתָה טַעֲנָתוֹ שֶׁלֹּא יֹאמְרוּ הֵם הֶעֱשִׁירוּ אֶת אַבְרָם וּשְׁאָר הַמְּקוֹמוֹת הַנִּזְכָּרִים לְפִי חֶרֶב הִכּוּ אוֹתָם וְלֹא לָקְחוּ מֵעָרֵי הַמְּלָכִים רַק רְכוּשׁ סְדוֹם וַעֲמֹרָה כִּי בַּעֲבוּר שֶׁאִבְּדוּ מַלְכֵיהֶם נִשְׁאֲרוּ עֲזוּבוֹת עָרֵיהֶם וְיִתָּכֵן שֶׁיִּהְיֶה זֶה מָה שֶׁאָמַר "אִם מִחוּט וְעַד שְׂרוֹךְ" יִשָּׁאֵר בְּיָדִי מִכָּל הָרְכוּשׁ הַבָּא אֵלַי מִכֻּלְּכֶם "וְאִם אֶקַּח מִכָּל אֲשֶׁר לָךְ" בִּרְכוּשְׁךָ שֶׁנָּתַתָּ אַתָּה לִי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE GAVE HIM A TENTH OF ALL. Abraham did not wish to take for himself *from a thread even to a sandal tie*.²⁰² But the part of the Most High he set aside in order to give it to the priest. Now the king of Sodom went out to meet Abraham at the vale of Shaveh²⁰³ in his honor, and he accompanied him to the city of Salem where Melchizedek brought out bread and wine for the people that followed him. The king of Sodom did not ask anything of Abraham, but when he saw his generosity and righteousness in giving the tithe to the priest, then he also asked for the souls²⁰⁴ by way of charity. Abraham, trusting that his G-d will give him riches, possessions and honor, did not wish to take anything from him, and so he returned all the wealth of Sodom which belonged to him, and all the wealth of Gomorrah for it to be returned to its owners. The king of Sodom had asked above all for the souls,²⁰⁴ but Abraham’s consideration above all was that they should not say that they made Abram rich.²⁰² Now the other places mentioned²⁰⁵ had been destroyed by the enemy in battle; only the wealth of Sodom and Gomorrah, among the cities of the five kings, fell into the hands of the enemy because since their kings were lost in the slime pits, their cities remained defenseless.²⁰⁶
It is possible²⁰⁷ that [the plunder from the other three cities is alluded to] in the words of Abraham: “*If from a thread even to a sandal tie*²⁰² will remain with me of all the wealth that has come to me from all of you;²⁰⁸ *and if I take anything that is thine*²⁰² of your wealth which you, the king of Sodom, gave me.”

footnotes:
²⁰² Verse 23 here.
²⁰³ Above, Verse 17.
²⁰⁴ The prisoners. Verse 21 here.
²⁰⁴ The prisoners. Verse 21 here.
²⁰² Verse 23 here.
²⁰⁵ Admah, Zeboim and Bela. Verse 2.
²⁰⁶ Hence the four kings were able to plunder Sodom and Gomorrah, and when Abraham recaptured it from them he restored it to its original owners. The other three cities (see preceding note) defended themselves and were completely destroyed in battle.
²⁰⁷ Ramban is now suggesting that the four kings had taken plunder from the other three cities as well and that is alluded to in the verse, as will be explained.
²⁰² Verse 23 here.
²⁰⁸ “From all of you,” i.e., from all the five cities.
²⁰² Verse 23 here.


###### Ramban on Genesis 14:22:1
[Ramban on Genesis 14:22:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/14:22:1)

וְטַעַם **הֲרִימֹתִי יָדִי אֶל ה'** לְשׁוֹן שְׁבוּעָה, מֵרִים אֲנִי יָדִי לְאֵל עֶלְיוֹן, וְכֵן "בִּי נִשְׁבַּעְתִּי" (בראשית כ"ב:ט"ז), נִשְׁבָּע אֲנִי, לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ד:כ"ב). וְכֵן מָצָאתִי בַּסִּפְרֵי (ואתחנן לג), מָצִינוּ בְּכָל הַצַּדִּיקִים שֶׁמַּשְׁבִּיעִין אֶת יִצְרָן שֶׁלֹּא לַעֲשׂוֹת, בְּאַבְרָהָם הוּא אוֹמֵר "הֲרִימֹתִי יָדִי אֶל ה'". וְהִנֵּה הוּא כִּלְשׁוֹן "וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם" (דניאל יב ז). וְאוּנְקְלוֹס (תרגום אונקלוס על בראשית י"ד:כ"ב) אָמַר "אֲרֵימִית יָדִי בִּצְלוֹ קֳדָם ה'", יֹאמַר הִתְפַּלַּלְתִּי אֶל ה' וְכַפַּי פְּרוּשׂוֹת הַשָּׁמַיִם, אִם אֶקַּח מִכָּל אֲשֶׁר לָךְ, כְּלוֹמַר כֹּה יַעֲשֶׂה לִּי אֱלֹהִים וְכֹה יוֹסִיף אִם אֶקַּח. וְהַנָּכוֹן בְּעֵינַי כִּי אָמַר "הֲרִימֹתִי יָדִי אֶל ה'", לִהְיוֹת הֶקְדֵּשׁ וְחֵרֶם לְפָנָיו אִם אֶקַּח מִכָּל אֲשֶׁר לָךְ, כִּי הַהֶקְדֵּשׁוֹת יִקָּרְאוּ כֵן "תְּרוּמַת יָד", כִּלְשׁוֹן "כָּל מֵרִים תְּרוּמַת כֶּסֶף וּנְחֹשֶׁת" (שמות לה כד), "וְכָל אִישׁ אֲשֶׁר הֵנִיף תְּנוּפַת זָהָב לַה'" (שם כב). וְאָמַר כֵּן בַּעֲבוּר שֶׁנָּתַן מִמֶּנּוּ מַעֲשֵׂר, כִּי כָל אֲשֶׁר יִקַּח מִכָּל אֲשֶׁר לוֹ יִהְיֶה תְּרוּמָה לַה', לֹא יֵהָנֶה מִמֶּנּוּ דָּבָר. וּבִבְרֵאשִׁית רַבָּה (בראשית רבה מ"ג:ט'), עֲשָׂאָן תְּרוּמָה, כְּמָה דְּאַתְּ אָמַר (במדבר יח כו) "וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת ה'":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
I HAVE LIFTED UP MINE HAND TO THE ETERNAL. This is an expression signifying an oath: “I lift up my hand to G-d Most High.”²⁰⁹, the sense is that of the present tense: “I lift up my hand.” Similarly, the verse, *By myself have I sworn*,²¹⁰ means “By Myself do I swear.” Thus the language of Rashi.
I have found a similar text in the Sifre:²¹¹ 33. “We find in the case of all the righteous that they bring their inclination under oath in order not to do evil. In the case of Abraham, he says, *I have lifted up mine hand to the Eternal*.” It is thus similar to the verse, *And he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth forever*.²¹²
But Onkelos said, “I have lifted my hand in prayer before the Eternal.” The intent of Abraham’s words according to Onkelos is: “I have prayed to G-d, with my hands spread forth toward heaven,²¹³ if I take anything that is thine.” That is to say, “*G-d do so to me, and more also*,²¹⁴, 2:23. if I take, etc.”
The correct interpretation appears to me to be that Abraham said, “I have lifted my hand to G-d to make those things Sacred and Devoted²¹⁵ to Him, were I to take from that which is thine.” Declaring things to be sacred to Him is called in Hebrew “lifting of a hand,” just as in the verses: *Every one that did lift up a heave offering of silver and copper;*²¹⁶ *and every man that offered a wave offering of gold unto the Eternal*.²¹⁷, Verse 22. This Abraham said because having given a tenth of it to the priest, he declared that whatever he takes from the king of Sodom would be a heave offering to G-d, from which he would derive no benefit.
In Bereshith Rabbah²¹⁸ it is similarly said, “Abraham made it a heave offering, even as it is said, *And ye shall heave a heave offering of it for the Eternal*.”²¹⁹

footnotes:
²⁰⁹ Besides explaining that this is an expression signifying an oath, Rashi also states that even though the verse uses a past tense harimothi
²¹⁰ Further, 22:16. Here too the verse uses a past tense, but its meaning is that of the present tense.
²¹¹ Vaethchanan
²¹² Daniel 12:7.
²¹³ See I Kings 8:22.
²¹⁴ Ibid.
²¹⁵ See Leviticus 27:28.
²¹⁶ Exodus 35:24.
²¹⁷ Ibid.
²¹⁸ 43:12.
²¹⁹ Numbers 18:26.