## Rashi on Genesis Chapter 14

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

**אמרפל.** הוּא נִמְרוֹד, שֶׁאָמַר לְאַבְרָהָם פֹּל לְתוֹךְ כִּבְשַׁן הָאֵשׁ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אמרפל AMRAPHEL — He is identical with Nimrod who said (אמר) to Abraham, “Plunge (פול) into the fiery furnace” (Eruvin 53a).


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

**מלך גוים.** מָקוֹם יֵשׁ שֶׁשְּׁמוֹ גּוֹיִם, עַל שֵׁם שֶׁנִּתְקַבְּצוּ שָׁמָּה מִכַּמָּה אֻמּוֹת וּמְקוֹמוֹת וְהִמְלִיכוּ אִישׁ עֲלֵיהֶם וּשְׁמוֹ תִדְעָל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מלך גוים KING OF GOIIM (nations) — There was a place that was called Goiim because people from many nations and localities gathered there and proclaimed as their king a man named Tidal (Genesis Rabbah 42:4).


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

**ברע.** רַע לַשָּׁמַיִם וְרַע לַבְּרִיּוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ברע BERA —Evil (רע) towards God and evil towards mankind (Midrash Tanchuma, Lech Lecha 8).


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

**ברשע.** שֶׁנִּתְעַלָּה בְרֶשַׁע:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ברשע BIRSHA — Because he rose by means of wickedness (רָשַׁע) (Midrash Tanchuma, Lech Lecha 8)).


###### Rashi on Genesis 14:2:3
[Rashi on Genesis 14:2:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:2:3)

**שנאב.** שׂוֹנֵא אָבִיו שׁבַּשָּׁמָיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שנאב SHINAB — He hated (שנא) his Father (אב) in heaven (Midrash Tanchuma, Lech Lecha 8)).


###### Rashi on Genesis 14:2:4
[Rashi on Genesis 14:2:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:2:4)

**שמאבר.** שָׂם אֵבֶר לָעוּף וְלִקְפֹּץ וְלִמְרֹד בְּהַקָּבָּ"ה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שמאבר SHEMEBER — He set his wings (שם אבר) to fly, flapping them to rebel against the Holy One, blessed be He (Midrash Tanchuma, Lech Lecha 8)).


###### Rashi on Genesis 14:2:5
[Rashi on Genesis 14:2:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:2:5)

**בלע.** שֵׁם הָעִיר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בלע BELA is the name of this king’s city (but the king’s own name is not mentioned here).


###### Rashi on Genesis 14:3:1
[Rashi on Genesis 14:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:3:1)

**עמק השדים.** כָּךְ שְׁמוֹ, עַל שֵׁם שֶׁהָיו בוֹ שָׂדוֹת הַרְבֵּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עמק השדים VALE OF SIDDIM — So it was named because it contained many fields (שדות)


###### Rashi on Genesis 14:3:2
[Rashi on Genesis 14:3:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:3:2)

**הוא ים המלח.** לְאַחַר זְמַן נִמְשַׁךְ הַיָּם לְתוֹכוֹ וְנַעֲשָׂה יָם הַמֶּלַח. וּמִדְרַשׁ אַגָּדָה אוֹמֵר שֶׁנִּתְבַּקְּעוּ הַצּוּרִים סְבִיבוֹתָיו וְנִמְשְׁכוּ יְאוֹרִים לְתוֹכוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
There are many Midrashic explanations of this name. הוא ים המלח THE SAME IS THE SALT SEA — After some time the sea flowed into it (the vale) and thus the Salt Sea came into existence. The Midrashic explanation states that the rocks that surrounded it had cracked and streams thus flowed into it (Genesis Rabbah 42:5).


###### Rashi on Genesis 14:4:1
[Rashi on Genesis 14:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:4:1)

**שתים עשרה שנה עבדו.** חֲמִשָּׁה מְלָכִים הַלָּלוּ אֶת כְּדָרְלָעֹמֶר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שתים עשרה שנה עבדו TWELVE YEARS DID THEY i. e. these five kings SERVE Chedorlaomer.


###### Rashi on Genesis 14:5:1
[Rashi on Genesis 14:5:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:5:1)

**ובארבע עשרה שנה.** לְמִרְדָּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ובארבע עשרה שנה AND IN THE FOURTEENTH YEAR of their rebellion


###### Rashi on Genesis 14:5:2
[Rashi on Genesis 14:5:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:5:2)

**בא כדרלעמר.** לְפִי שֶׁהוּא הָיָה בַעַל הַמַּעֲשֶׂה נִכְנַס בְּעֹבִי הַקּוֹרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בא כדרלעמר CHEDORLAOMER CAME — Because the matter concerned him mostly, “he bore the heavier side of the beam" (Genesis Rabbah 42:6).


###### Rashi on Genesis 14:5:3
[Rashi on Genesis 14:5:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:5:3)

**והמלכים.** אֵלֶּה שְׁלשָׁה מְלָכִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והמלכים AND THE KINGS [THAT WERE WITH HIM] — These are the other three kings.


###### Rashi on Genesis 14:5:4
[Rashi on Genesis 14:5:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:5:4)

**הזוזים.** הֵם זַמְזֻמִּים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הזוזים These are the Zamzumim (see Deuteronomy 2:10 and Deuteronomy 2:20).


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

**בהררם.** בְּהַר שֶׁלָּהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בהררם means IN THEIR MOUNT (i. e.הרר is a form of הר — really an earlier form — with pronominal suffix ָ מ ;cf. הררי קדש etc.)


###### Rashi on Genesis 14:6:2
[Rashi on Genesis 14:6:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:6:2)

**איל פארן.** כְּתַרְגּוּמוֹ מִישׁוֹר. וְאוֹמֵר אֲנִי שֶׁאֵין אֵיל לְשׁוֹן מִישׁוֹר, אֶלָּא מִישׁוֹר שֶׁל פָּארָן אֵיל שְׁמוֹ, וְשֶׁל מַמְרֵא אֵלוֹנֵי שְׁמוֹ, וְשֶׁל יַרְדֵּן כִּכָּר שְׁמוֹ, וְשֶׁל שִׁטִּים אָבֵל שְׁמוֹ, אָבֵל הַשִּׁטִּים, וְכֵן בַּעַל גָּד בַּעַל שְׁמוֹ; וְכֻלָּם מְתֻרְגָּמִין מִישׁוֹר, וְכָל א' שְׁמוֹ עָלָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
איל פארן EL-PARAN — As it is translated in the Targum: Plain of Paran. But I hold that איל does not signify a plain in general but that the lowland of Paran bore the name of El, and that of Mamre was named Elone; that of the Jordan was called Kikkar, whilst that of Shittim was called Abel — Abel-Shittim — and so, too, the lowland of [Baal] Gad was named Baal. All these are translated in the Targum by מישור, but each really had its own particular name.


###### Rashi on Genesis 14:6:3
[Rashi on Genesis 14:6:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:6:3)

**על המדבר.** אֵצֶל הַמִּדְבָּר, כְּמוֹ וְעָלָיו מַטֵּה מְנַשֶּׁה (במדבר ב'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על המדבר BY THE WILDERNESS — next to the wilderness; a similar use of על is (Numbers 2:20) “and next unto him (עליו) shall be the tribe of Manasseh’’.


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

**עין משפט היא קדש.** עַל שֵׁם הֶעָתִיד, שֶׁעֲתִידִין מֹשֶׁה וְאַהֲרֹן לְהִשְָּׁפֵט שָׁם עַל עִסְקֵי אוֹתוֹ הָעַיִן וְהֵם מֵי מְרִיבָה. וְאֻנְקְלוֹס תִּרְגְּמוֹ כִפְשׁוּטוֹ מָקוֹם שֶׁהָיוּ בְנֵי הַמְּדִינָה מִתְקַבְּצִים שָׁם לְכָל מִשְׁפָּט:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עין משפט היא קדש EN-MISHPAT, THE SAME IS KADESH — It is here named EN-MISHPAT (“the well of judgment’’) in reference to what would happen there in the future — where Moses and Aaron would once be judged because of what occurred at that fountain. It is identical with “the waters of Meribah” (cf. Numbers 20:1 and Numbers 20:13) (Midrash Tanchuma, Lech Lecha 8). Onkelos, however, translates it according to its plain sense: the plain where the people of the district used to gather for every lawsuit.


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

**שדה העמלקי.** עֲדַיִן לֹא נוֹלַד עֲמָלֵק, וְנִקְרָא עַל שֵׁם הֶעָתִיד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שדה העמלקי THE COUNTRY OF THE AMALEKITES — Amalek, it is true, was not yet born, but it is here named in reference to the name it would bear in the future (Genesis Rabbah 42:7).


###### Rashi on Genesis 14:7:3
[Rashi on Genesis 14:7:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:7:3)

**בחצצון תמר.** הוּא עֵין גֶּדִי, מִקְרָא מָלֵא בְּדִבְרֵי הַיָּמִים (ב' כ') בִּיהוֹשָׁפָט:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בחצצון תמר IN HAZEZON-TAMAR — This is En-Gedi: so a text plainly states in Chronicles (2 Chronicles 20:2) in the history of Jehoshaphat.


###### Rashi on Genesis 14:9:1
[Rashi on Genesis 14:9:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:9:1)

**ארבעה מלכים וגו'.** וְאַף עַל פִּי כֵן נִצְּחוּ הַמֻּעָטִים, לְהוֹדִיעֲךָ שֶׁגִּבּוֹרִים הָיוּ, וְאַף עַל פִּי כֵן לֹא נִמְנַע אַבְרָהָם מִלִּרְדֹּף אַחֲרֵיהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'ארבעה מלכים וגו FOUR KINGS [AGAINST THE FIVE]— and yet the fewer were victorious; this statement is expressly made to tell you how powerful they were, and yet Abraham did not refrain from pursuing them.


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

**בארת בארת חמר.** בְּאֵרוֹת הַרְבֵּה הָיוּ שָׁם, שֶׁנּוֹטְלִין מִשָּׁם אֲדָמָה לְטִיט שֶׁל בִּנְיָן. וּמִדְרַש אַגָּדָה שֶׁהָיָה הַטִּיט מֻגְבָּל בָּהֶם, וְנַעֲשָׂה נֵס לְמֶלֶךְ סְדוֹם שֶׁיָּצָא מִשָּׁם, לְפִי שֶׁהָיוּ בָאֻמּוֹת מִקְצָתָן שֶׁלֹּא הָיוּ מַאֲמִינִין שֶׁנִּצַּל אַבְרָהָם מֵאוּר כַּשְׂדִּים מִכִּבְשַׁן הָאֵשׁ, וְכֵיוָן שֶׁיָּצָא זֶה מִן הַחֵמָר, הֶאֱמִינוּ בְאַבְרָם לְמַפְרֵעַ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בארת בארת חמר FULL OF BITUMEN PITS — There were many pits there from which they took earth as clay for building purposes. The Midrashic explanation is that the clay was closely kneaded together in them (was very sticky) so that it was only because a miracle was performed for the king of Sodom that he escaped from them. For amongst those nations there were some who did not believe that Abraham had been delivered from Ur-Kasdim — from the fiery furnace — but as soon as this one escaped from the slime they corrected their past disbelief regarding what had happened to Abraham (literally, they believed retrospectively in Abraham) (Genesis Rabbah 42:7).


###### Rashi on Genesis 14:10:2
[Rashi on Genesis 14:10:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:10:2)

**הרה נסו.** לְהָר נָסוּ, הֶרָה, כְּמוֹ לְהָר; כָּל תֵּבָה שֶׁצְּרִיכָה לָמֶ"ד בִּתְחִלָּתָהּ, הֵטִיל לָהּ הֵ"א בְּסוֹפָהּ. וְיֵשׁ חִלּוּק בֵּין הֶרָה לְהָהָרָה, שֶׁהֵ"א שֶׁבְּסוֹף הַתֵּבָה עוֹמֶדֶת בִּמְקוֹם לָמֶ"ד שֶׁבְּרֹאשָׁהּ, אֲבָל אֵינָהּ עוֹמֶדֶת בִּמְקוֹם לָמֶ"ד וּנְקוּדָה פַּתָּח תַּחְתֶּיהָ, וַהֲרֵי הֶרָה כְּמוֹ לְהַר אוֹ כְּמוֹ אֶל הַר, וְאֵינוֹ מְפָרֵשׁ לְאֵיזֶה הַר, אֶלָּא שֶׁכָּל אֶחָד נָס בַּאֲשֶׁר מָצָא הַר תְּחִלָּה, וּכְשֶׁהוּא נוֹתֵן הֵ"א בְרֹאשָׁהּ לִכְתֹּב הָהָרָה אוֹ הַמִּדְבָּרָה, פִּתְרוֹנוֹ כְּמוֹ אֶל הָהָר אוֹ כְמוֹ לְהָהָר, וּמַשְׁמַע לְאוֹתוֹ הַר הַיָּדוּעַ וּמְפֹרָשׁ בַּפָּרָשָׁה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הרה נסו means THEY FLED TO A MOUNTAIN. The word הרה is the same as לְהַר. When a word requires a ל as a prefix one may put instead a ה as a suffix. There is a difference between הֶרָה and הָהָרָה, for the ה at the end takes the place of a לְ (with Shewa) prefixed (another version has: for the ה at the end does not take the place of a prefixed ל with Patach which would mean to “the”) so that הֶרָה is equal to לְהַר or to אֶל הַר to “a” mountain, without explaining which mountain — so that the meaning here is that each person fled to the first mountain he came across. When, however, a ה is prefixed to a word having this ה suffix so that it reads e. g., הָהרה or הַמדברה, it is the same as אל הָהר or לְהָהר (to “the” mount) signifying that mount which is well-known and has been definitely mentioned in the passage.


###### Rashi on Genesis 14:12:1
[Rashi on Genesis 14:12:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:12:1)

**והוא ישב בסדום.** מִי גָרַם לוֹ זֹאת? יְשִׁיבָתוֹ בִסְדוֹם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והוא ישב בסדם FOR HE DWELT IN SODOM — What made this happen to him? The fact that he was dwelling in Sodom (Genesis Rabbah 42:7).


###### Rashi on Genesis 14:13:1
[Rashi on Genesis 14:13:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:13:1)

**ויבא הפליט.** לְפִי פְשׁוּטוֹ זֶה עוֹג, שֶׁפָּלַט מִן הַמִּלְחָמָה, וְהוּא שֶׁכָּתוּב כִּי רַק עוֹג נִשְׁאַר מִיֶּתֶר הָרְפָאִים (דבר' ג') וְזֶהוּ נִשְׁאַר, שֶׁלֹּא הֲרָגוּהוּ אַמְרָפֶל וַחֲבֵרָיו כְּשֶׁהִכּוּ הָרְפָאִים בְּעַשְׁתְּרוֹת קַרְנַיִם, תַּנְחוּמָא וּמִדְרַשׁ בְּ"רַ זֶה עוֹג, שֶׁפָּלַט מִדּוֹר הַמַּבּוּל; וְזֶהוּ מִיֶּתֶר הָרְפָאִים, שֶׁנֶּאֱמַר הַנְּפִלִים הָיוּ בָאָרֶץ וְגוֹ' (לְעֵיל ו') וּמִתְכַּוֵּן שֶׁיֵּהָרֵג אַבְרָם וְיִשָּׂא אֶת שָׂרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויבא הפליט AND THERE CAME THE ONE WHO ESCAPED — According to the real meaning this was Og who had escaped from the battle with the Rephaim (see Genesis 5:5) and it is to this that the text refers (Deuteronomy 3:11) “For only Og king of Bashan was left of the remnant of the Rephaim”, and this is what is meant by נשאר “left”, for Amraphel and his allies did not kill him when they smote the Rephaim in Ashteroth Karnaim. So is the statement in the Tanchuma 4:6:25 (Chukat). But according to the Midrash Genesis Rabbah (Genesis Rabbah 42:8) it refers to Og in allusion to him as the only one of the generation of the Flood who escaped that catastrophe, and this is what is meant (Deuteronomy 3:11) “of the remnant of the Rephaim”, for it is said. (Genesis 6:4) “The Nephilim (= Rephaim cf. Genesis Rabbah 26) were in the earth etc.” His intention in telling Abraham that his nephew was captured was that Abraham should wage war against the kings and that he should be killed so that he, himself, might marry Sarah.


###### Rashi on Genesis 14:13:2
[Rashi on Genesis 14:13:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:13:2)

**העברי.** שֶׁבָּא מֵעֵבֶר הַנָּהָר (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
העברי THE HEBREW — the one who came from the other side (עבר) of the River (Euphrates) (Genesis Rabbah 42:8).


###### Rashi on Genesis 14:13:3
[Rashi on Genesis 14:13:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:13:3)

**בעלי ברית אברם.** שֶׁכָּרְתוּ עִמּוֹ בְּרִית:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בעלי ברית אברם CONFEDERATE WITH ABRAM (literally, owners of a covenant with Abram) — They had entered into a covenant with him. Other versions of Rashi have: another explanation is, they advised him to circumcise himself (to keep the [ברית] covenant), as is explained in another place (cf. Rashi on Genesis 18:1).


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

**וירק.** כְּתַרְגּוּמוֹ וְזָרִיז, וְכֵן וַהֲרִיקֹתִי אַחֲרֵיכֶם חָרֶב (ויקרא כ"ו) – אֶזְדַּיֵּן בְּחַרְבִּי עֲלֵיכֶם, וְכֵן אָרִיק חַרְבִּי (שמות ט"ו), וְכֵן וְהָרֵק חֲנִית וּסְגֹר (תה' ל"ה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירק Its meaning is as the Targum takes it: “he girded”. Similar are (Leviticus 24:33) “And I will gird myself (והריקותי) with the sword against you", and (Exodus 15:9) “I will gird on (אריק) my sword”, and (Psalms 35:3) “Gird thyself (הרק) with the spear and battle axe”.


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

**חניכיו.** חנכו כְּתִיב (ס"אֲ קְרֵי), זֶה אֱלִיעֶזֶר שֶׁחִנְּכוֹ לְמִצְוֹת וְהוּא לְשׁוֹן הַתְחָלַת כְּנִיסַת הָאָדָם אוֹ כְלִי לָאֻמָּנוּת שֶׁהוּא עָתִיד לַעֲמֹד בָּהּ, וְכֵן חֲנֹךְ לַנַּעַר (משלי כ"ב), חֲנֻכַּת הַמִּזְבֵּחַ (במד' ז'), חֲנֻכַּת הַבַּיִת (תה' ל') ובלע"ז קוֹרִין לוֹ אינצ"נייר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חניכיו HIS TRAINED SERVANTS — The word is written without a י (after the כ) so it may be read חניכו “his trained one”, referring to Eliezer whom he had trained to the observance of religious duties. The word חנך signifies introducing a person or a thing, for the first time, to some particular occupation in which it is intended that he should remain (i. e. to dedicate or devote to some particular purpose). It has a similar sense in (Proverbs 22:6) “Train up (חנוך) a child”, and in (Numbers 7:84) חנוכת המזבח “the dedication of the altar”, and (Psalms 30:1) “The dedication (חנוכת) of the house” In old French enseigner; English: to teach, instruct.


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

**שמנה עשר וגו'.** רַבּוֹתֵינוּ אָמְרוּ אֱלִיעֶזֶר לְבַדּוֹ הָיָה (נדרים ל"ב), וְהוּא מִנְיַן גִּימַטְרִיָּא שֶׁל שְׁמוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'שמנה עשר וגו THREE HUNDRED AND EIGHTEEN — Our Rabbis said, “It was Eliezer alone whom he armed and it (318) is the numerical value of his name” (Nedarim 32a).


###### Rashi on Genesis 14:14:4
[Rashi on Genesis 14:14:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:14:4)

**עד דן.** שָׁם תָּשַׁשׁ כֹּחוֹ, שֶׁרָאָה שֶׁעֲתִידִין בָּנָיו לְהַעֲמִיד שָׁם עֵגֶל (סנה' צ"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עד דן AS FAR AS DAN — There his strength failed him for he saw prophetically that at some future time his descendants would there erect a calf (Sanhedrin 96a).


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

**ויחלק עליהם.** לְפִי פְשׁוּטוֹ סָרֵס הַמִּקְרָא "וַיֵּחָלֵק הוּא וַעֲבָדָיו עֲלֵיהֶם לַיְלָה" כְּדֶּרֶך הָרוֹדְפִים שֶׁמִּתְפַּלְּגִים אַחַר הַנִּרְדָּפִים, כְּשֶׁבּוֹרְחִין זֶה לְכָאן וְזֶה לְכָאן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויחלק עליהם AND HE DIVIDED HIMSELF AGAINST THEM — In accordance with its plain sense you must invert the order of the words of the verse: “And he divided himself, he and his servants, against them, at night”, as is the manner of those who pursue their enemies — they divide themselves up to follow after those of whom they are in pursuit when these flee in different directions.


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

**לילה.** כְּלוֹמַר אַחַר שֶׁחָשְׁכָה לֹא נִמְנַע מִלְּרָדְפָם. וּמִדְרַשׁ אַגָּדָה שֶׁנֶּחֱלַק הַלַּיְלָה, וּבְחֶצְיוֹ הָרִאשׁוֹן נַעֲשָׂה לוֹ נֵס, וְחֶצְיוֹ הַשֵּׁנִי נִשְׁמַר וּבָא לוֹ לַחֲצוֹת לַיְלָה שֶׁל מִצְרַיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לילה BY NIGHT, meaning, even after it became dark they did not give up pursuing them. According to the Midrashic explanation, it was the night that was divided): during its first half a miracle was wrought for him, and the second half was kept in reserve for the miracle of the midnight in Egypt (Genesis Rabbah 43:3).


###### Rashi on Genesis 14:15:3
[Rashi on Genesis 14:15:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:15:3)

**עד חובה.** אֵין מָקוֹם שֶׁשְּׁמוֹ חוֹבָה, וְדָן קוֹרֵא חוֹבָה, עַל שֵׁם עֲבוֹדָה זָרָה שֶׁעֲתִידָה לִהְיוֹת שָׁם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עד חובה UNTO HOBAH — There is no place bearing the name Hobah, but the city Dan is called Hobah (guilty city) on account of the idolatry which would once be practised there (Midrash Tanchuma, Lech Lecha 13).


###### Rashi on Genesis 14:17:1
[Rashi on Genesis 14:17:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:17:1)

**עמק שוה.** כָּךְ שְׁמוֹ, כְּתַרְגּוּמוֹ לְמֵישַׁר מְפַנָּא – פָּנוּי מֵאִילָנוֹת וּמִכָּל מִכְשׁוֹל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עמק שוה THE VALLEY OF SHAVEH— So was its name; but the Targum translates it, “to the empty plain” — clear of trees and all impediments.


###### Rashi on Genesis 14:17:2
[Rashi on Genesis 14:17:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:17:2)

**עמק המלך.** בֵּית רֵיסָא דְמַלְכָּא בֵּית רִיס א' שֶׁהוּא שְׁלֹשִׁים קָנִים, שֶׁהָיָה מְיֻחָד לַמֶּלֶךְ לְצַחֵק שָׁם. וּמִדְרַשׁ אַגָּדָה עֵמֶק, שֶׁהֻשְׁווּ שָׁם כָּל הָאֻמּוֹת וְהִמְלִיכוּ אֶת אַבְרָהָם עֲלֵיהֶם לִנְשִׂיא אֱלֹהִים וּלְקָצִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עמק המלך THE KINGS VALE Onkelos translates it by the king’s race-course: a hippodrome that was thirty “kona” (measuring rods) and was set apart for the king’s sport. The Midrashic explanation is that it was the valley where all the nations unanimously agreed (הושוו) in appointing Abraham as prince and leader over them (Genesis Rabbah 43:5).


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

**ומלכי צדק.** מִ"אַ הוּא שֵׁם בֶן נֹחַ (נדרים ל"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומלכי צדק AND MELCHIZEDEK — A Midrashic explanation is that he is identical with Shem, son of Noah (Nedarim 32b).


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

**לחם ויין.** כָּךְ עוֹשִׂים לִיגִיעֵי מִלְחָמָה, וְהֶרְאָה לוֹ שֶׁאֵין בְּלִבּוֹ עָלָיו עַל שֶׁהָרַג אֶת בָּנָיו. ומִ"אַ רָמַז לוֹ עַל הַמְּנָחוֹת וְעַל הַנְּסָכִים שֶׁיַּקְרִיבוּ שָׁם בָּנָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לחם ויין BREAD AND WINE — Thus is done for those wearied through battle. He showed him (Abraham) that he bore him no malice for killing his descendants. The Midrashic explanation is that he (Melchizedek) thereby gave an intimation to him (Abraham) of the meal-offerings and libations which his descendants would offer there (in Salem which is Jeru-salem) (Genesis Rabbah 43:6).


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

**קנה שמים וארץ.** כְּמוֹ עֹשֵׂה שָׁמַיִם וָאָרֶץ (תה' קל"ד); עַל יְדֵי עֲשִׂיָּתָן קְנָאָן לִהְיוֹת שֶׁלּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
קנה שמים וארץ MAKER, or POSSESSOR OF HEAVEN AND EARTH — similar to (Psalms 134:3) עשה שמים וארץ “Maker of heaven and earth”: through His having made them He acquired them as His possession.


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

**אשר מגן.** אֲשֶׁר הִסְגִּיר, וְכֵן אֲמַגֶּנְךָ יִשְׂרָאֵל (הושע י"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר מגן WHO HATH DELIVERED [THY ENEMIES INTO THY HANDS] — מגן means who has handed over or surrendered, as (Hosea 11:8) “How shall I give thee over, (אמגנך) Israel”


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

**ויתן לו.** אַבְרָהָם **מעשר מכל** אֲשֶׁר לוֹ, לְפִי שֶׁהָיָה כֹהֵן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויתן לו AND HE — Abraham — GAVE HIM מעשר מכל A TITHE OF EVERYTHING that he had, because he was a priest.


###### Rashi on Genesis 14:21:1
[Rashi on Genesis 14:21:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:21:1)

**תן לי הנפש.** מִן הַשְּׁבִי שֶׁלִּי שֶׁהִצַּלְתָּ, הַחֲזֵר לִי הַגּוּפִים לְבַדָּם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תן לי הנפש GIVE ME THE PERSONS — Of that which was captured of mine and which you have rescued give me back the people only.


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

**הרימתי ידי.** לְשׁוֹן שְׁבוּעָה, מֵרִים אֲנִי אֶת יָדִי לְאֵל עֶלְיוֹן, וְכֵן בִּי נִשְׁבַּעְתִּי (בר' כ"ב), נִשְׁבַּע אֲנִי, וְכֵן נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי (שם כ"ג), נוֹתֵן אֲנִי לְךָ כֶּסֶף הַשָּׂדֶה, קָחֵהוּ מִמֶּנִּי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הרמתי ידי I HAVE LIFTED UP MY HAND — An expression signifying an oath: I lift up my hand to the Most High God (not, I have lifted up). Similarly, (Genesis 22:16) בי נשבעתי which means “By myself do I swear” and similarly, (Genesis 23:13) נתתי כסף השדה קח ממני which means “I give the price of the field, take it from me”.)


###### Rashi on Genesis 14:23:1
[Rashi on Genesis 14:23:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:23:1)

**אם מחוט ועד שרוך נעל.** אַעֲכֵּב לְעַצְמִי מִן הַשְּׁבִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אם מחוט ועד שרוך נעל NOT ANYTHING FROM A THREAD EVEN TO A SANDAL TIE shall I retain for myself from the spoil.


###### Rashi on Genesis 14:23:2
[Rashi on Genesis 14:23:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:23:2)

**ואם אקח מכל אשר לך.** וְאִם תֹּאמַר לָתֵת לִי שָׂכָר מִבֵּית גְּנָזֶיךָ, לֹא אֶקַּח:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואם אקח מכל אשר לך NOR ANYTHING THAT IS THINE WILL I TAKE — And if you say that you will reward me from your own treasures I will still not accept anything


###### Rashi on Genesis 14:23:3
[Rashi on Genesis 14:23:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:23:3)

**ולא תאמר וגו'.** שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הִבְטִיחַנִי לְעַשְּׁרֵנִי, שֶׁנֶּאֱמַר וַאֲבָרֶכְךָ וְגוֹ':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'ולא תאמר וגו SO THAT THOU SHOULDST NOT SAY etc. — For the Holy One, blessed be He, has promised to give me riches, as it is said, (Genesis 12:2) “And I will bless thee” (see Rashi on this passage, where the blessing is explained to consist in ממון “wealth”).


###### Rashi on Genesis 14:24:1
[Rashi on Genesis 14:24:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/14:24:1)

**הנערים.** עֲבָדַי אֲשֶׁר הָלְכוּ אִתִּי וְעוֹד עָנֵר אֶשְׁכֹּל וּמַמְרֵא וְגוֹ'; אַף עַל פִּי שֶׁעֲבָדַי נִכְנְסוּ לַמִּלְחָמָה, שֶׁנֶּאֱמַר הוּא וַעֲבָדָיו וַיַּכֵּם, וְעָנֵר וַחֲבֵרָיו יָשְׁבוּ עַל הַכֵּלִים לִשְׁמֹר, אֲפִלּוּ הָכִי הֵם יִקְחוּ חֶלְקָם. וּמִמֶּנּוּ לָמַד דָּוִד, שֶׁאָמַר כְּחֵלֶק הַיֹּרֵד בַּמִּלְחָמָה וּכְחֵלֶק הַיֹּשֵׁב עַל הַכֵּלִים יַחְדָּו יַחֲלֹקוּ (שמואל א ל'), וּלְכָךְ נֶאֱמַר וַיְהִי מֵהַיּוֹם הַהוּא וָמָעְלָה וַיְשִׂמֶהָ לְחֹק וּלְמִשְׁפָּט (שם), וְלֹא נֶאֱמַר וָהָלְאָה, לְפִי שֶׁכְּבָר נִתַּן הַחֹק בִּימֵי אַבְרָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הנערים THE LADS — My servants who went with me. Then, again, the others ANER, ESHCOL AND MAMRE [THEY MAY TAKE THEIR PORTION ] — Although my servants took part in the battle as it is said (Genesis 14:15) “he and his servants and smote them” — whilst Aner and his friends remained with the baggage to guard it yet they may take their share. From him (Abraham) David took a lesson when he said, (1 Samuel 30:24) “But as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall share alike”; therefore it goes on to say (1 Samuel 30:25), “And this had been so from that day — ומעלה — and had been so from former times: therefore he (David) made it a statute and an ordinance” — it does not state והלאה “and henceforward”, for the statute had already been ordained) in the days of Abram (Genesis Rabbah 43:9).