Or HaChaim on Genesis Chapter 14
Can copy this into an AI, or connect the whole library to your assistant. For deeper learning, you can directly use the original seforim, sites, and apps.
וַיְהִי בִּימֵי וְגוֹ׳. טַעַם סֵדֶר הוֹדָעַת הָעִנְיָן, לוֹמַר כִּי אַרְבָּעָה מְלָכִים אֵלּוּ תַּקִּיפִים הָיוּ. צֵא וּלְמַד עֵזֶר אֱלֹהִים שֶׁעִם אַבְרָהָם אֲשֶׁר מָחָה הָאַרְבָּעָה מְלָכִים בַּחֲצִי הַלַּיְלָה וּשְׁאָר הַתּוֹעֲלִיּוֹת.
ויהי בימי אמרפל, It was during the reign of Amrafel, etc. The reason the Torah introduces this chapter here is to show that these four kingdoms were the super-powers during that period. Once we have been informed of the exploits of these kings, Abraham's victory when he rescued Lot can be seen in its proper perspective.
וַיִּקְחוּ וְגוֹ׳ בֶּן אֲחִי אַבְרָם וְגוֹ׳. טַעַם שֶׁהֻצְרַךְ לוֹמַר ״בֶּן אֲחִי אַבְרָם״, גַּם טַעַם אָמְרוֹ וְהוּא יֹשֵׁב בִּסְדֹם לְלֹא צֹרֶךְ, שֶׁכְּבָר יָדַעְנוּ כִּי שָׁם קָנָה מְקוֹמוֹ, יְכַוֵּן לוֹמַר שֶׁהַמְּלָכִים יָדְעוּ כִּי לוֹט זֶה הוּא בֶּן אֲחִי אַבְרָם וְאַף עַל פִּי כֵן לָקְחוּ אוֹתוֹ וְהוֹלִיכוּהוּ בַּשִּׁבְיָה, וְנָתַן הַכָּתוּב הַטַּעַם שֶׁלֹּא חָשְׁשׁוּ לִכְבוֹד אַבְרָהָם, וְהוּא הָיָה נִכְבָּד וּמְעֻלֶּה בְּעֵינֵי כָּל הָעוֹלָם כִּי לֶהֱיוֹתוֹ יוֹשֵׁב בִּסְדֹם, וְהוּא עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה: מוֹאָב טָהַר בְּסִיחוֹן, עַד כָּאן. הֲרֵי שֶׁהֲגַם שֶׁפָּטַר ה׳ מוֹאָב מִיַּד יִשְׂרָאֵל (דברים ב:ט) כֵּיוָן שֶׁנִּמְצְאוּ בְּסִיחוֹן הֻתַּר לָהֶם. כְּמוֹ כֵן לוֹט הֲגַם הֱיוֹתוֹ בֶּן אָחִיו שֶׁל אִישׁ שְׁלוֹמָם אַף עַל פִּי כֵן כֵּיוָן שֶׁנִּמְצָא בִּסְדֹם הֻתַּר לָהֶם. וּבָזֶה מָצָאנוּ נַחַת רוּחַ לְטַעַם אַבְרָהָם אֲשֶׁר לֹא קָרָא לְשָׁלוֹם לְאַרְבָּעָה מְלָכִים לְהָשִׁיב לוֹט וְאִם לֹא יַשְׁלִימוּ אָז יַכֵּם כַּאֲשֶׁר הִכָּם, אֶלָּא הַטַּעַם הוּא לֶהֱיוֹת שֶׁיָּדוּעַ הָיָה לָהֶם לוֹט הֱיוֹתוֹ בֶּן אֲחִי אַבְרָהָם, וְלָזֶה רָמַז הַכָּתוּב בְּאָמְרוֹ וַיִּשְׁמַע וְגוֹ׳ כִּי נִשְׁבָּה אָחִיו, פֵּרוּשׁ שֶׁנִּשְׁבָּה אַחַר שֶׁיָּדוּעַ שֶׁהָיָה אָחִיו שֶׁל אַבְרָהָם וּבָזֶה גִּלּוּ כִּי אוֹיְבֵי אַבְרָהָם הֵם, וְלָזֶה רָדַף אַחֲרֵיהֶם וַיַּכֵּם׃
ויקחו את לוט, They took Lot, etc. The reason the Torah adds that Lot was Abraham's nephew and that he lived in Sodom, something we have known for a long time, is to tell us that these kings were very well aware of who Lot was. This did not deter them from taking Lot captive. The Torah stresses that these kings deliberately ignored the fact that they were provoking a man of international repute when they took his nephew into captivity. None of this would have happened to Lot had he not chosen to live in Sodom. The matter can be compared to Israel capturing a substantial part of Moab though G'd had forbidden Israel to provoke war with Moab or to attack it (Deut. 2,9). Once the Emorite king Sichon had defeated Moab in war, the lands captured by Sichon were no longer considered as Moabite territory, and Israel took possession of them. Here too, once Lot had chosen to throw in his lot with the Sodomites he was no longer considered as part of Abraham's entourage, and was not entitled to the protection Abraham could have afforded him. This also explains why Abraham did not try to secure Lot's release by peaceful means. He knew that the 4 kings knew very well whom they had taken prisoner. If Lot's relationship with Abraham had not stopped them, there was no point for Abraham to warn those kings before attacking them. Lot's capture was a hostile act against Abraham.
וְאִם תֹּאמַר: הֲלֹא הַדִּין הוּא עִם אַרְבָּעָה מְלָכִים שֶׁלְּקָחוּהוּ מִתּוֹךְ הָעִיר הַמּוֹרֶדֶת בָּהֶם. וְיֵשׁ לוֹמַר שֶׁמַּה שֶׁאָנוּ אוֹמְרִים טָהֲרוּ בְּסִיחוֹן הוּא לְאֻמָּה שֶׁאֵין לָנוּ עִמָּהּ לֹא שָׁלוֹם וְלֹא מִלְחָמָה, אֲבָל אַנְשֵׁי שָׁלוֹם לֹא נָדִין לִשְׁבּוֹתָם, וְצֵא וּלְמַד מַה שֶׁעָשׂוּ יִשְׂרָאֵל לַקֵּינִי שֶׁצִּוּוּ עָלָיו (שמואל א ט״ו:ו׳) ״סּוּרוּ רְדוּ מִתּוֹךְ עֲמָלֵקִי״ וְגוֹ׳, וּכְמוֹ כֵן הָיָה לָהֶם לְצַוּוֹת עָלָיו לַעֲבֹר מִבֵּינֵיהֶם אִם הֵם אַנְשֵׁי שָׁלוֹם עִם אַבְרָהָם.
Should you argue that the four kings had merely reacted against the insubordination of the five kings associated with the king of Sodom, and that Lot was their legitimate booty, as per the comparison we have drawn with Sichon and the Moabites, this is not an accurate comparison after all. That comparison was valid when there existed neither a state of peace nor a state of war between two parties. Abraham and the four kings were at peace, and the four kings should have warned Lot to leave Sodom before making war just as did King Saul with the Kenites before he attacked the Amalekites (Samuel I 15,6).
וְגַם אֶת לוֹט וְגוֹ׳. הֲגַם שֶׁעִקַּר רְדִיפָתוֹ הָיְתָה עָלָיו וְאוֹתוֹ הָיָה לוֹ לְהַקְדִּים, הוֹדִיעַ הַכָּתוּב סֵדֶר הַהַצְלָחוֹת בְּדֶרֶךְ ״לֹא זוֹ אַף זוֹ״: א׳ הֵשִׁיב הָרְכוּשׁ שֶׁל הַמְּלָכִים, הַצְלָחָה ב׳ שֶׁהֵשִׁיב לוֹט וְלֹא שְׂרָפוּהוּ הַמְּלָכִים בִּרְאוֹתָם בַּמִּלְחָמָה עִם אַבְרָהָם לִנְקָמָה. וְהוֹדִיעַ הַכָּתוּב שֶׁנָּתַן דַּעְתּוֹ לְהָשִׁיב הַנָּשִׁים וְהַטַּף לְצַד כָּבוֹד שֶׁעָשׂוּ לְלוֹט.
וגם את לוט ואת רכושו השיב, and he also restored Lot and his possessions. Although the whole exercise was designed only to rescue Lot, the Torah first reports Abraham's spectacular military accomplishments and how he restored their property to the five kings. The reason Abraham restored the women and children to the kings of Sodom was in recognition of the fact that they had treated Lot with respect and honour.
וּמַלְכִּי צֶדֶק וְגוֹ׳. רַבּוֹתֵינוּ אָמְרוּ (נדרים לב:) כִּי הוּא שֵׁם. וְטַעַם שֶׁהִפְסִיק בְּעִנְיַן מֶלֶךְ שָׁלֵם בֵּין יְצִיאַת מֶלֶךְ סְדוֹם לְהוֹדָעַת דְּבָרָיו אֶל אַבְרָהָם וְכוּ׳, לְהַגִּיד שֶׁבַח הַצַּדִּיקִים מַה בֵּינָם לְבֵין הָרְשָׁעִים, כִּי מֶלֶךְ סְדוֹם יָצָא לִקְרַאת אַבְרָהָם לִרְאוֹת פָּנָיו רֵיקָם, הֲגַם שֶׁאֵלָיו יְחֻיַּב לְהַקְבִּיל פְּנֵי אַבְרָהָם בְּמִנְחָה כְּיַד הַמֶּלֶךְ, וְהוּא הָרָשָׁע יָצָא בְּיָדַיִם רֵיקָנִיּוֹת, וְשֵׁם הַצַּדִּיק מִבְּלִי חִיּוּב נְדִיבוּת יָעַץ וְהִקְבִּיל פָּנָיו בְּלֶחֶם וָיָיִן.
ומלכי צדק מלך שלם, And Malki Tzedek the king of Salem, etc. Our sages (Midrash Aggadah) claim that Malki Tzedek was identical with Noach's son Shem. The reason that the Torah interrupts the report of Lot's rescue by reporting Malki Tzedek's arrival is to contrast his behaviour with that of the king of Sodom. Whereas Malki Tzedek came with gifts and a blessing though Abraham had done nothing for him, the king of Sodom came empty-handed although he owed Abraham a great debt of gratitude for having saved both his life and his kingdom. The Torah merely shows the difference between the behaviour of the wicked and that of the just.
עוֹד יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (יומא כח:) קִיֵּם אַבְרָהָם אָבִינוּ אֲפִלּוּ עֵרוּבֵי תַבְשִׁילִין שֶׁהֵם תִּקּוּנֵי רַבָּנָן, וְלָזֶה הוֹדִיעָנוּ הַכָּתוּב, כִּי אַבְרָהָם שַׂר וְגָדוֹל וּמְכֻבָּד בְּעֵינֵי הַכֹּל הָיָה, וּכְשֶׁיָּצָא לִקְרָאתוֹ מֶלֶךְ סְדוֹם מִן הַסְּתָם יְקַבֵּל פָּנָיו בִּתְשׁוּרַת לֶחֶם לוֹ וְלַעֲבָדָיו וְאַנְשֵׁי מִלְחַמְתּוֹ, וּלְצַד כִּי אַבְרָהָם יִפְרֹשׁ מִמַּאֲכָלָם, מֵהַלֶּחֶם מִשּׁוּם פַּת שֶׁל גּוֹיִם, וְהַיַּיִן מִשּׁוּם סְתָם יֵינָם, לָזֶה נִתְחַכֵּם וְנִשְׁתַּדֵּל מֶלֶךְ סְדוֹם שֶׁיַּעֲשֶׂה תְּשׁוּרַת הָאֲכִילָה עַל יַד נֶאֱמָן שֶׁהוּא שֵׁם וּמִיָּדוֹ שֶׁל שֵׁם לְיָדוֹ שֶׁל אַבְרָהָם. וְחִדּוּשׁ הִשְׁמִיעָנוּ הַכָּתוּב שֶׁאֲפִלּוּ לֶחֶם וְיַיִן שֶׁאֵינָן אֶלָּא מִדְּרַבָּנָן הִקְפִּיד אַבְרָהָם, וְכָל שֶׁכֵּן שְׁאָר דְּבָרִים שֶׁיֵּשׁ בָּהֶם חֲשַׁשׁ אִסּוּר תּוֹרָה.
Another way of looking at this episode is based on our sages who credited Abraham with not only observing the commandments which would later on be legislated in the Torah ( Yuma 28), but even observing Rabbinic ordinances such as עירובי תבשילין. In view of Abraham's personal piety the king of Sodom was well aware that he would not eat food or drink wine presented to him by an idolator. In order to save himself such an embarassment the king chose Malki Tzedek to be the messenger who would present this gift to Abraham. [You will note that it does not say that Abraham partook of either bread or wine contrary to his custom when he prepared a meal for Avimelech, for instance. Ed.] According to all this the Torah teaches us here that Abraham would not even eat foods which are forbidden only by Rabbinic injunction.
עוֹד יִרְצֶה הַכָּתוּב לְהוֹדִיעַ טַעַם אֲשֶׁר מִמֶּנּוּ עָלָה עַל דַּעַת מֶלֶךְ סְדוֹם לוֹמַר לְאַבְרָהָם ״וְהָרְכוּשׁ קַח לָךְ״ וְלֹא שָׁאַל הַכֹּל, לָזֶה אָמַר וַיֵּצֵא מֶלֶךְ סְדוֹם לִקְרָאתוֹ וְאַחַר צֵאתוֹ יָצָא מֶלֶךְ שָׁלֵם וְכוּ׳, וְנָתַן לוֹ אַבְרָהָם מַעֲשֵׂר מִכֹּל. מִזֶּה הִרְגִּישׁ מֶלֶךְ סְדוֹם, כִּי הֲרֵי זֶה מַגִּיד כִּי קִנְיָנָיו הֵם, שֶׁאֵין אָדָם מְעַשֵּׂר מִמַּה שֶׁאֵינוֹ שֶׁלּוֹ. לָזֶה שָׁאַל מִמֶּנּוּ הַנֶּפֶשׁ, וְהָרְכוּשׁ אַסְכִּים לְדַעְתְּךָ שֶׁתִּקָּחֵם לְךָ, וְהוּא אָמְרוֹ קַח לָךְ, וַהֲרֵי זֶה מַגִּיד כִּי עוֹד הָיָה לוֹ טַעֲנָה לְהַחְזִיק בַּכֹּל. וּכְדֵי שֶׁלֹּא יִכָּנֵס עִמּוֹ בְּמַחְלוֹקֶת פִּשֵּׁר וְאָמַר: תֶּן לִי הַנֶּפֶשׁ, וְהָרְכוּשׁ לֹא אֵרֵד עִמְּךָ לְדִין אֶלָּא הֲרֵינִי מַסְכִּים שֶׁתִּקָּחֶנּוּ. וְעַיֵּן טַעַם הַדָּבָר בְּפֵרוּשׁ פָּסוּק ״תֶּן לִי הַנֶּפֶשׁ״׃
The Torah also wants to teach us how it was that the king of Sodom offered the loot of the war (property previously owned by the four kings) to Abraham instead of demanding both the prisoners and the property. The king of Sodom had observed that Abraham tithed the loot to Malki Tzedek in the latter's capacity as G'd's priest. He understood that one does not tithe matters which do not belong to one. Inasmuch as Abraham apparently considered the loot as his own, the king of Sodom did not give away anything when he made the apparently generous offer for Abraham to keep the loot.
וְהוּא כֹהֵן וְגוֹ׳. פֵּירוּשׁ: הוּא כֹּהֵן, אֲבָל זַרְעוֹ אֵינוֹ כֹּהֵן, שֶׁנִּתְּנָה כְּהוּנָּה לְאַבְרָהָם, דִּכְתִיב (תהלים קי:ד) ״אַתָּה כֹהֵן לְעוֹלָם״. וְאָמְרוֹ ״עַל דִּבְרָתִי מַלְכִּי צֶדֶק״, כִּי הוּא בֵּרַךְ אֶת אַבְרָהָם שֶׁיִּהְיֶה כֹּהֵן לְאֵל עֶלְיוֹן, וּבִרְצוֹנוֹ נָתַן הַדָּבָר לְאַבְרָהָם כַּאֲשֶׁר אֲבָאֵר.
והוא כהן לאל עליון, and he was a priest of the Supreme G'd. The emphasis on the word הוא indicates that only he was a priest, not his descendants. The priesthood was conferred upon Abraham as we know from Psalms 110,4: אתה בהן לעולם, "You are a priest forever." The Psalmist refers to the blessing conferred upon Abraham by Malki Tzedek. I will still explain that Malki Tzedek conferred the priesthood upon Abraham willingly.
וְאָמְרוֹ לְאֵל עֶלְיוֹן, לֶהֱיוֹת שֶׁהָיָה לָהֶם אֱלוֹהוֹת אֶמְצָעִיִּים כַּיָּדוּעַ לַכְּסִילִים, אָמַר כִּי זֶה כֹּהֵן לְאֵל עֶלְיוֹן עַל כָּל הָאֱלוֹהוֹת שֶׁהָיוּ לָהֶם אָז. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (נדרים לב:) כִּי בְּעָוֹן שֶׁהִקְדִּים בִּרְכַּת אַבְרָהָם לְבִרְכַּת קוֹנוֹ נִטְּלָה מִמֶּנּוּ כְּהוּנָה, וּלְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה אָמְרוֹ וְהוּא כֹהֵן תִּתְפָּרֵשׁ גַּם כֵּן לְמַעֵט מִשָּׁם וָהָלְאָה, שֶׁמִּעֲטוֹ הַכָּתוּב עַל חַטָּאתוֹ הָאָמוּר בָּעִנְיָן, וַהֲגַם שֶׁהִקְדִּים הַמִּעוּט לַחֵטְא, מַה בְּכָךְ, כִּי הַתּוֹרָה נִכְתְּבָה אַחַר כָּךְ.
The words "of the Supreme G'd," are necessary as there were many priests of many deities. Our sages (Nedarim 32) claim that Malki Tzedek lost his priesthood because he blessed Abraham before he blessed G'd. Accordingly we would have to understand the words: "and he was a priest" to mean that his priesthood was something of the past. He forfeited it by slighting G'd. The fact that the Torah did not report the unfortunate wording of Malki Tzedek's blessing until after hinting that he had already forfeited the priesthood is irrelevant because the Torah was not written till after the event.
וַיְבָרְכֵהוּ וַיֹּאמַר. צָרִיךְ לָדַעַת אִם הַבְּרָכָה שֶׁבֵּרְכוֹ הִיא הַמֻּזְכֶּרֶת בָּעִנְיָן ״בָּרוּךְ אַבְרָם״, אִם כֵּן לֹא הָיָה צָרִיךְ לוֹמַר ״וַיְבָרְכֵהוּ״, וְרוֹאַנִי מֵאָמְרוֹ ״בָּרוּךְ אַבְרָם״ שֶׁבֵּרְכוֹ. עוֹד הָיָה לוֹ לוֹמַר ״וַיְבָרְכֵהוּ לֵאמֹר בָּרוּךְ״ וְגוֹ׳, עַל דֶּרֶךְ אָמְרוֹ (בראשית מח:כ) ״וַיְבָרְכֵם בַּיּוֹם הַהוּא לֵאמֹר״ וְגוֹ׳.
ויברכהו ויאמר. He blessed him and said, etc. We need to understand whether the blessing which the Torah mentions here, i.e. ברוך אבדם, is the gist of the blessing. If that were so, why did the Torah have to introduce it with the words ויברכהו, "he blessed him?" I believe that the words ברוך אברם allude to an additional blessing. Were this not so, the expression ויברכהו should have been followed by the word לאמר.
אָכֵן הַכַּוָּנָה הִיא: מִתְּחִלָּה בֵּרַךְ אַבְרָהָם, פֵּרוּשׁ בְּרָכָה הַנּוֹגַעַת לוֹ שֶׁלֹּא יִפּוֹל בְּיַד אוֹיְבָיו וְיִישַׁר חֵילֵיהּ, שֶׁהֵם בְּרָכוֹת הַגּוּפָנִיּוֹת. וְאַחַר כָּךְ אָמַר עִנְיָן אַחֵר, לְצַד עִלָּאָה יְמַלֵּל, ״בָּרוּךְ אַבְרָם״, וּבִרְכָתוֹ תִּהְיֶה לְאֵל עֶלְיוֹן שֶׁהוּא יַעֲבוֹד הָאֵל, וְשֶׁבְּאֶמְצָעוּתוֹ יִהְיֶה הָאֵל קוֹנֵה שָׁמַיִם וָאָרֶץ. וְכָךְ הָיָה, שֶׁבְּאֶמְצָעוּת אַבְרָהָם נָתַן הַשֵּׁם חַיֵּי עוֹלָם לְבָנָיו וְנִתְקַיְּמוּ שָׁמַיִם וָאָרֶץ, וּכְאָמְרָם זִכְרוֹנָם לִבְרָכָה (עבודה זרה ג.) שֶׁתְּנַאי הִתְנָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם מַעֲשֵׂה בְרֵאשִׁית וְכוּ׳, וּכְאָמְרָם (שבת פח.) בְּפָסוּק (תהלים עו:ט) ״אֶרֶץ יָרְאָה״ וְגוֹ׳. הֲרֵי כִּי לוּלֵי אַבְרָהָם אֵין לַה׳ קִנְיָן שָׁמַיִם וָאָרֶץ, וְהָבֵן.
We must understand the matter as follows. First Malki Tzedek bestowed a blessing on Abraham which pertained to his personal wellbeing such as that his enemies should not be able to harm him, etc. Next he blessed him wishing him spiritual development a blessing directed to G'd who should allow Abraham to be His true servant. By being successful as a servant of the Lord, G'd Himself would be perceived by man as the owner of not only the heavens but also of the earth. He wished him that through him his descendants would acquire eternal life so that heaven and earth would endure forever. Our sages (compare Zohar 1,89) have expressed all this when they said that but for Abraham, G'd would not really have a true possession in either heaven or earth.
עוֹד יִרְצֶה עַל זֶה הַדֶּרֶךְ וַיְבָרְכֵהוּ וְגוֹ׳, לְהַגִּיד בָּא כִּי שְׁתֵּי בְּרָכוֹת הָאֲמוּרוֹת בִּדְבָרָיו הֵם בְּרָכוֹת הַנּוֹגְעִים לְאַבְרָהָם, וַאֲפִלּוּ בְּרָכָה שֶׁאָמַר ״בָּרוּךְ אֵל עֶלְיוֹן אֲשֶׁר מִגֵּן״ הִיא בִּרְכַּת אַבְרָהָם, כְּשֶׁמִּתְבָּרֵךְ ה׳ בְּאֶמְצָעוּתוֹ אֲשֶׁר מִגֵּן וְגוֹ׳, וּלְעוֹלָם לֹא בֵּרֵךְ אֶלָּא בְּרָכוֹת הָאֲמוּרִים בָּעִנְיָן.
Even the closing words of Malki Tzedeks' blessing, i.e. אשר מגן צריך בידך which ostensibly seems to be a blessing conferred by G'd on Abraham, are a blessing conferred upon G'd. G'd considers Himself blessed through the existence of a human being such as Abraham.
וּבָרוּךְ אֵל עֶלְיוֹן. רַזַ״ל אָמְרוּ (נדרים לב:) שֶׁנֶּעֱנַשׁ עַל אֲשֶׁר אִחֵר בִּרְכַּת ה׳ וְהִקְדִּים בִּרְכַּת אַבְרָהָם, וְנִטְּלָה מִמֶּנּוּ הַכְּהוּנָה. וְאֶפְשָׁר שֶׁטַּעַם שֵׁם הוּא שֶׁלָּקַח סֵדֶר הַמַּעֲשֶׂה, כִּי אַבְרָהָם הוּא מֵעַצְמוֹ הִכִּיר בּוֹרְאוֹ וְהִשְׁתַּדֵּל בֶּאֱמוּנָתוֹ יִתְבָּרַךְ, וְאֵלָיו יֵאוֹת הַבְּרָכָה, וְאַחַר כָּךְ בֵּרַךְ לַה׳ שֶׁנִּתְרַצָּה בּוֹ, וְכֵן רָאוּי לַעֲשׂוֹת. וּלְלַמֵּד הוּא בָּא שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְרַצֶּה אֶלָּא בְּמִי שֶׁמִּתְרַצֶּה בּוֹ קוֹדֵם, וְהוּא אָמְרוֹ ״בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן״ שֶׁהוּא הִכְשִׁיר עַצְמוֹ לִהְיוֹת עֶבֶד לְאֵל עֶלְיוֹן, וְלָזֶה ״בָּרוּךְ הוּא אֵל עֶלְיוֹן אֲשֶׁר מִגֵּן״ וְגוֹ׳. וְדֶרֶךְ זֶה לֹא יֻצְדַּק אֶלָּא בַּמְּבוֹרָךְ קוֹדֶם. וּכְפִי זֶה לֹא נֶעֱנַשׁ שֵׁם אֶלָּא הוּא מֵעַצְמוֹ נְתָנָהּ לְאַבְרָהָם וּכְמוֹ שֶׁפֵּרַשְׁתִּי בְּפָסוּק ״וְהוּא כֹהֵן״. אוֹ אֶפְשָׁר שֶׁנֶּעֱנַשׁ עַל הַנִּשְׁמָע מִשִּׁטְחִיּוּת הַמַּאֲמָר, שֶׁנִּרְאֶה שֶׁלֹּא חָשׁ לְהַקְדִּים עֶבֶד לְרַבּוֹ, הֲגַם שֶׁנִּתְכַּוֵּן לְטוֹבָה, וּמָצִינוּ שֶׁיַּעֲנִישׁ ה׳ עַל כַּיּוֹצֵא בָּזֶה בְּכַמָּה מְקוֹמוֹת.
וברוך אל עליון, "And blessed the Supreme G'd, etc." As already mentioned our sages say that Malki Tzedek was punished for putting G'd second in his list of blessings. He lost his priesthood because of this error. We must try and understand what prompted Malki Tzedek to commit such an error. Perhaps he thought that inasmuch as Abraham had come to recognise G'd without parental or anyone else's guidance, he deserved to receive a blessing first and foremost. Afterwards he blessed the Lord who had found pleasure in a human being such as Abraham. Malki Tzedek may have wanted to teach us that G'd only truly enjoys human beings who have first made it their business to please Him. He expressed this thought by saying: "Blessed Abraham to the Supreme G'd because he made himself be fit to be a servant of the Lord. As a result he is blessed by the Supreme G'd who has committed your enemies into your hands." [according to this Malki Tzedek's error consisted in using chronology as a guideline for the order in which he formulated his blessing. Ed.] Despite the good intention of Malki Tzedek, this was an improper way of blessing. The servant never takes precedence over his Master.
תֶּן לִי הַנֶּפֶשׁ וְהָרְכוּשׁ וְגוֹ׳. צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן הוּא אוֹמֵר לוֹ וְהָרְכוּשׁ קַח לָךְ, הֲלֹא לָקוּחַ הוּא אֶצְלוֹ, וְלֹא הָיָה לוֹ לוֹמַר אֶלָּא דָּבָר שֶׁהוּא שׁוֹאֵל מִמֶּנּוּ שֶׁיִּתֵּן לוֹ בְּתוֹרַת מַתָּנָה, כִּי מֵאָמְרוֹ ״קַח לָךְ״ מַגִּיד כִּי צָרִיךְ הוּא לְהַסְכִּים שֶׁיִּקָּחֶנּוּ, וְזֶה מְנַגֵּד לְאָמְרוֹ ״תֶּן לִי הַנֶּפֶשׁ״?
תן לי הנפש והרכוש קח לך. "Give me the persons and take the loot for yourself." We need to understand what was the point of the king of Sodom's offer for Abraham to "take" the loot, seeing that Abraham had possession of it. He himself had captured it, including all the people who had been kept prisoner. How could the king say on the one hand: "give me the persons," and "take yourself the loot," when Abraham possessed both at the time? What did the king offer? Was he not in fact merely asking for something instead of offering something? Why did he make it seem like a trade off?
אָכֵן יִתְבָּאֵר הָעִנְיָן עַל דֶּרֶךְ מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּפֶרֶק הַגּוֹזֵל וּמַאֲכִיל (ב״ק קטז), וְזֶה לְשׁוֹנָם: תָּנוּ רַבָּנָן, שַׁיָּרָא שֶׁהָיְתָה מְהַלֶּכֶת וְעָמַד עָלֶיהָ גַּיִס וּטְרָפָהּ, וְעָמַד אֶחָד וְהִצִּיל – הִצִּיל לָאֶמְצַע, וְאִם אָמַר ״אֲנִי מַצִּיל לְעַצְמִי״ – הִצִּיל לְעַצְמוֹ. וּמְפָרֵשׁ רַב אָשֵׁי כְּשֶׁיְּכוֹלִין לְהַצִּיל בְּנֵי הַשַּׁיָּרָא עַל יְדֵי הַדְּחָק, לָזֶה אִם הִצִּיל סְתָם – לָאֶמְצַע, פֵּרוּשׁ: כָּל אֶחָד יַכִּיר אֶת שֶׁלּוֹ וְיִטְּלֶנּוּ, וּכְמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י. וְאִם אָמַר ״לְעַצְמִי אֲנִי מַצִּיל״ וְשָׁמְעוּ בְּנֵי הַשַּׁיָּרָא וְשָׁתְקוּ, גִּלּוּ דַּעְתָּם דְּאִיַּאוּשׁ וְלֹא מָסְרוּ עַצְמָן, וּלְעַצְמוֹ הִצִּיל, עַד כָּאן. וְסָבַר מֶלֶךְ סְדוֹם שֶׁהוּא לֹא נִתְיָאֵשׁ וְעוֹדֶנּוּ עוֹמֵד לְהַצִּיל וְיִשְׂכֹּר גְּיָסוֹת עָלָיו, וּכְשֶׁהָלַךְ אַבְרָהָם לְהַצִּיל, הֲגַם שֶׁיֹּאמַר שֶׁגִּלָּה דַעְתּוֹ שֶׁלְּעַצְמוֹ מַצִּיל – אֵינוֹ מוֹעִיל, וְצָרִיךְ שֶׁיִּשְׁמַע מֶלֶךְ סְדוֹם דְּבָרָיו וְיַסְכִּים, וְזוּלַת זֶה לָאֶמְצַע הִצִּיל וְלֹא יִטּוֹל אֶלָּא מַה שֶׁהוּא שֶׁלּוֹ, שֶׁהוּא לוֹט וּרְכוּשׁוֹ. וְתִמְצָא שֶׁמֶּלֶךְ סְדוֹם הָיָה מַחְזִיק עַצְמוֹ בְּמַדְרֵגָה גְּדוֹלָה, שֶׁכֵּן אָמְרוּ בַּמִּדְרָשׁ וְזֶה לְשׁוֹנָם (בראשית רבה פמ״ג): ״וַיֵּצֵא מֶלֶךְ סְדוֹם״ וְגוֹ׳, הִתְחִיל מְכַשְׁכֵּשׁ בִּזְנָבוֹ, אַתָּה יָרַדְתָּ לְכִבְשַׁן הָאֵשׁ וְנִצַּלְתָּ וַאֲנִי יָרַדְתִּי לַחֵמָר וְנִצַּלְתִּי, עַד כָּאן. הֲרֵי שֶׁהֶחְזִיק עַצְמוֹ בְּבַעַל הַיְּכֹלֶת.
Perhaps we can best understand all this in light of what the Talmud teaches in Baba Kama 116. A caravan of travellers is attacked by robbers. One of the travellers succeeds in saving the belongings of all the travellers; he is considered as having done so on behalf of all the travellers; each one picks up his original belongings. If the person who undertook the risk of saving all these belongings had declared that he risked his life only in order that the spoils should be his in the event that he would succeed, then he may keep all the chattels he has saved. Rav Ashi elaborates that this is so when the other travellers could have saved their chattels had they only tried hard enough. Rashi explains there that if none of the other travellers offered any comment when the one who set out to recover the goods announced that he would do so but on his own account, they are all considered as having renounced their hope of recovering their belongings. As a result they cannot reclaim their belongings. The king of Sodom did not consider himself as having abandoned hope of escaping his situation. He argued that had it not been for Abraham's intervention, he could have recovered his belongings himself.
וּבָזֶה יִתְבָּאֵר הַכָּתוּב תֶּן לִי הַנֶּפֶשׁ וְגוֹ׳, פֵּרוּשׁ: אֲנִי כְּפִי סְבָרָתִי לָאֶמְצַע הִצַּלְתָּ, כִּי לֹא נִתְיָאַשְׁתִּי וְלֹא הוֹדַעְתַּנִי שֶׁאַתָּה מַצִּיל לְעַצְמְךָ וְשָׁתַקְתִּי, אֶלָּא לְפִי סְבָרָתְךָ שֶׁאַתָּה נוֹתֵן מַעֲשֵׂר נִרְאֶה שֶׁאַתָּה סוֹבֵר שֶׁאֵין מְצִיאוּת לִי לְהַצִּיל אֲפִלּוּ עַל יְדֵי הַדְּחָק, וּבָזֶה אֵינְךָ צָרִיךְ לְגַלּוֹת דַּעְתְּךָ. לָזֶה, כְּדֵי שֶׁלֹּא נִכָּנֵס בְּמַחְלֹקֶת נַסְכִּימָה יַחַד לְפַשֵּׁר: אַתָּה תְּבַטֵּל זְכוּתְךָ וְתַחְלִיט לִי הַנֶּפֶשׁ, וַאֲנִי אֲבַטֵּל זְכוּתִי וְאַחְלִיט לְךָ הָרְכוּשׁ קָחֶנּוּ לָךְ, וְהָבֵן. וְהוּא הַפָּחוּת טוֹעֶה הָיָה, כִּי מְשֻׁלָּל הוּא מֵהַצָּלָה, וְלֹא חָלַק רַב אָשֵׁי אֶלָּא בְּגַיִס שֶׁטָּרַף וְהָלַךְ לוֹ, אֲבָל בַּמְּצִיאוּת שֶׁלְּפָנֵינוּ כְּבָר הֶעֱרִיכוּ מִלְחָמָה וְאָבְדוּ וְאֵין לְךָ ״אֵינָן יְכוֹלִין לְהַצִּיל״ בָּזֶה, שֶׁכְּבָר בָּטְלוּ בְּמִעוּטָן וְנִתְיָאֲשׁוּ וַדַּאי, וּבְטַעֲנַת שֶׁקֶר הוּא בָּא בְּכִשְׁכּוּשׁ זְנָבוֹ. וְתִמְצָא שֶׁלֹּא הִצְרִיךְ רַב אָשֵׁי שֶׁיֹּאמַר בְּפֵרוּשׁ ״לְעַצְמִי אֲנִי מַצִּיל״ אֶלָּא דַּוְקָא בְּיָכוֹל לְהַצִּיל עַל יְדֵי הַדְּחָק, אֲבָל אִם אֵינוֹ יָכוֹל לְהַצִּיל אֵינוֹ צָרִיךְ לוֹמַר ״לְעַצְמִי״ וְכוּ׳, וְכֵן הוּא מְבֹאָר שָׁם. וְאִם כֵּן הֲגַם שֶׁיֹּאמַר אַחַר כָּךְ ״יָכוֹל הָיִיתִי לְהַצִּיל״ אֵין טַעֲנָתוֹ טַעֲנָה, וְכֵן פָּסְקוּ רַמְבַּ״ם (הלכות גזלה ואבדה פרק י״ב) וְהָרֹא״שׁ.
As a result, the fact that Abraham had not intervened with the intention of sharing the spoils with the prisoners had no legal basis. After all, the king of Sodom had not overheard Abraham's declaration that he acted on his own behalf. How could he therefore be accused of having remained silent at the crucial moment? This is why he claimed that the spoils should be shared between Abraham and himself. Evidently, the king thought very highly of himself and his abilities. This is why the Torah describes him as: ויצא מלך סדום, "the king of Sodom came forth," he gave himself airs. According to the Midrash he compared his own experience when he fell into the clay pits (14,10) and was saved, with Abraham's having been saved from the furnace of Nimrod. The fact was, of course, that the situation of the king of Sodom who had already fought and lost, was entirely diferent from the situation described in the Talmud by Rav Ashi. When Rav Ashi said that the person rescuing the caravan's property has to declare beforehand that he does so on the understanding that if successful the property will be his, this is only in a situation where the other travellers are able to assist. Since the king of Sodom had certainly not been in a position to assist Abraham, his claim was totally spurious. Rambam and Rosh both rule like this.
וְתִמְצָא שֶׁרָמְזוּ עִנְיָן [זֶה] רַזַ״ל בְּמֶתֶק לְשׁוֹנָם בְּאָמְרָם ״מְכַשְׁכֵּשׁ בִּזְנָבוֹ״, פֵּרוּשׁ: שֶׁאַחַר שֶׁרוֹאֶה עַצְמוֹ שֶׁנִּטַּל רֹאשׁוֹ, עֲדַיִן הוּא מְכַשְׁכֵּשׁ בִּזְנָבוֹ, כִּי בִּהְיוֹתוֹ בְּכָל תּוֹקֶף מַלְכוּתוֹ וְאַרְבָּעָה מְלָכִים אֲשֶׁר אִתּוֹ לֹא עָמְדוּ בִּפְנֵי הָאַרְבָּעָה מְלָכִים, וּמִכָּל שֶׁכֵּן אַחַר הוֹרָדַת עֶדְיוֹ הֲיָכוֹל יוּכַל לְהַצִּיל. הָא לָמַדְתָּ שֶׁאַבְרָהָם הִצִּיל לְעַצְמוֹ וְקָנָה הַכֹּל, וְלָזֶה נָתַן מַעֲשֵׂר מִכֹּל, שֶׁהֲגַם שֶׁיְּוַתֵּר לְמֶלֶךְ סְדוֹם, אָדָם רַשַּׁאי בְּשֶׁלּוֹ, לֹא בְּמַעֲשֵׂר שֶׁהוּא שֶׁל גָּבוֹהַּ.
When Abraham gave the balance of the loot to the king of Sodom after first having tithed it, this was a generous gesture; it did not imply that Abraham accepted any part of the king's argument.
וַיֹּאמֶר אַבְרָם אֶל מֶלֶךְ וְגוֹ׳. טַעַם הֲרָמַת יָדוֹ הִיא כְּדֵי שֶׁיִּתְאַמֵּת אֵצֶל מֶלֶךְ סְדוֹם שֶׁאֵין דַּעְתּוֹ עוֹד לַחְזוֹר בּוֹ בַּדָּבָר הַזֶּה, לֹא כֻּלּוֹ וְלֹא מִקְצָתוֹ.
ויאמר אברם אל מלך סדום. Abram said to the king of Sodom. The only reason Abraham raised his hand during his declaration was to make it plain to the king of Sodom that he would not bargain further about any of this.
וְאָמְרוֹ אִם מִחוּט וְגוֹ׳ וְאִם אֶקַּח, שֶׁלֹּא הָיָה לוֹ לוֹמַר אֶלָּא ״אִם אֶקַּח מִחוּט״ וְגוֹ׳, נִתְכַּוֵּן לוֹמַר עַל זֶה הַדֶּרֶךְ: הֲרִימוֹתִי וְגוֹ׳ אִם מִחוּט וְגוֹ׳ – פֵּרוּשׁ: הֲרֵי הוּא עָלַי כִּתְרוּמָה אִם לָקַחְתִּי מִחוּט וְעַד וְגוֹ׳ מֵהָרְכוּשׁ הָאָמוּר בָּעִנְיָן, וְעוֹד הוֹסִיף שֶׁלֹּא יִקַּח לֶעָתִיד מִכָּל וְכוּ׳, וְהוּא אָמְרוֹ ״וְאִם אֶקַּח״ וְגוֹ׳:
The reason the Torah writes the word אם twice, when it would have sufficed to write simply אם אקח מחוט ועד שרוך נעל is, that Abraham referred both to what was in the past and to anything that might occur in the future. Although he was entitled to a תרומה, some gift, in his capacity of being a priest, he waived his rights in this respect unconditionally
עוֹד יְכַוֵּן לוֹמַר עַל זֶה הַדֶּרֶךְ: הֲרִימוֹתִי יָדִי – פֵּרוּשׁ: נָתַתִּי תְּרוּמָה שֶׁאֲנִי חַיָּב מֵהַכֹּל, ״אִם מִחוּט וְעַד״ וְגוֹ׳, מַה שֶׁאֲנִי חַיָּב כְּפִי הַדִּין. וְשֶׁלֹּא תֹּאמַר שֶׁאֲנִי לָהוּט אַחַר הַמָּמוֹן וְתוֹבֵעַ מַה שֶׁאֵינוֹ שֶׁלִּי – ״וְאִם אֶקַּח מִכָּל״ וְגוֹ׳, אֲבָל לֹא מִפְּנֵי הַוַּתְרָנוּת אֶהְיֶה גּוֹזֵל לַגָּבוֹהַּ מַה שֶׁאֲנִי חַיָּב לָתֵת לוֹ, שֶׁהוּא תְּרוּמַת מַעֲשֵׂר.
He also wanted to make it plain that the tithe he had removed from the loot was not a percentage he had taken for himself. Although he was in a position to waive his own claims, he had no right to waive what belonged to G'd or to His representative. This is why he had removed the tithe from the loot before waiving his own claim to the remainder.
וְלֹא תֹאמַר אֲנִי וְגוֹ׳. וְקָשֶׁה אֵיךְ יֻצְדַּק לוֹמַר שֶׁהוּא הֶעֱשִׁיר וְכוּ׳, וַהֲלֹא הָאָדוֹן ה׳ צְבָאוֹת הוּא מִגֵּן צָרָיו?
ולא תאמר אני העשרתי את אברם, "so that you will not be able to claim credit for enriching me." Why would it have occurred to anyone to give credit to the king of Sodom for enriching Abraham? Was it not obvious that the Lord Himself had protected Abraham all the way?
אָכֵן לְפִי מַה שֶׁפֵּרַשְׁנוּ בְּדִבְרֵי מֶלֶךְ סְדוֹם, כִּי חוֹשֵׁב שֶׁהַנְּכָסִים אֵלָיו נוֹגְעִים, אֶלָּא שֶׁמִּתְרַצֶּה לָתֵת לוֹ הָרְכוּשׁ כְּאָמְרוֹ ״וְהָרְכוּשׁ קַח לָךְ״, לָזֶה אָמַר שֶׁזֶּה עוֹשֶׂה לְצַד דַּעְתּוֹ, שֶׁהוּא חוֹשֵׁב שֶׁהַנְּכָסִים שֶׁלּוֹ, שֶׁלֹּא יְמַלֵּא פִיו לוֹמַר ״אֲנִי הֶעֱשַׁרְתִּי אֶת אַבְרָם הֲרִימוֹתִי וְגוֹ׳ אִם״ וְגוֹ׳. וּבָזֶה, לֹא תֹאמַר אַתָּה וְגוֹ׳, וּלְעוֹלָם כְּפִי הַדִּין נְכָסַי הֵם אֲשֶׁר נָתַן לִי אֱלֹהִים, וְלָזֶה נָתַתִּי מַעֲשֵׂר מִכֹּל, וּכְמוֹ שֶׁהוֹכַחְנוּ בְּפֵרוּשׁ (בראשית יד:כא) ״תֶּן לִי הַנֶּפֶשׁ״ וְגוֹ׳. וּבָזֶה יְדֻיַּק אָמְרוֹ וְלֹא תֹאמַר שֶׁהָיָה לוֹ לוֹמַר ״וְלֹא אֶתְעַשֵּׁר מִשֶּׁלְּךָ״ וְהָבֵן.
Abraham wanted it clearly understood that the whole loot was legally his, the king had in no way given up one iota of something that was legally his, even if Abraham had consented to share the loot. Abraham chose his words carefully when he said: "you shall not say 'I have made Abraham rich.'" If there had been even a semblance of truth to what the king of Sodom had suggested, Abraham would have had to say: "I do not want to become enriched by you." The very most the king would have been able to do was to claim that he had given up something of his own; such a claim would not have been legal anyways.
הֵם יִקְחוּ חֶלְקָם וְגוֹ׳. פֵּרוּשׁ: לֹא שֶׁיִּהְיֶה הָרְשׁוּת בְּיָדְךָ וְתִכָּנֵס עִמָּהֶם בְּשִׁעוּרִין, אֶלָּא הָרְשׁוּת בְּיָדָם לָקַחַת אֲשֶׁר יִשְׁפְּטוּ הֵם, כִּי הוּא הַנּוֹגֵעַ לָהֶם. גַּם בָּזֶה הֶרְאָה לוֹ כְּפִי הָאֱמֶת אֵלָיו נוֹגְעִים הַנְּכָסִים, אֶלָּא שֶׁחָשׁ לָאֲמִירָה, הֲגַם שֶׁהִיא כּוֹזֶבֶת אַף עַל פִּי כֵן מְמַעֵט בִּכְבוֹדוֹ שֶׁל אַבְרָם בַּאֲמִירָתוֹ.
הם יקחו חלקם. "They shall take their share." Again Abraham wanted to make it clear that the share of his allies did not depend on the generosity of the king. They would take their share by right. Abraham did not want that the king of Sodom should make even a spurious statement as it would diminish Abraham's reputation even if untrue.