Bereshit (Genesis) Chapter 14

1In the days when King Amrafel of Shin’ar, King Aryoch of Elasar, King Kedorla’omer of Eilam, and King Tid’al of Goyim   אוַיְהִ֗י בִּימֵי֙ אַמְרָפֶ֣ל מֶֽלֶךְ־שִׁנְעָ֔ר אַרְי֖וֹךְ מֶ֣לֶךְ אֶלָּסָ֑ר כְּדָרְלָעֹ֨מֶר֙ מֶ֣לֶךְ עֵילָ֔ם וְתִדְעָ֖ל מֶ֥לֶךְ גּוֹיִֽם:
אַמְרָפֶל - Amrafel. This is Nimrod, who said (אָמַר) to Abraham, “Plunge (פֹּל) into the fiery furnace.”   אַמְרָפֶל.  הוּא נִמְרוֹד, שֶׁאָמַר לְאַבְרָהָם פֹּל לְתוֹךְ כִּבְשַׁן הָאֵשׁ (בראשית רבה):
מֶֽלֶךְ־גּוֹיִֽם - King of Goyim. (lit., “nations”). There is a place called Goyim, so named because people from several nations and localities gathered there and appointed a man named Tid’al as their king. Bereshit Rabbah. 1   מֶֽלֶךְ־גּוֹיִֽם.  מָקוֹם יֵשׁ שֶׁשְּׁמוֹ גּוֹיִם, עַל שֵׁם שֶׁנִּתְקַבְּצוּ שָׁמָּה מִכַּמָּה אֻמּוֹת וּמְקוֹמוֹת וְהִמְלִיכוּ אִישׁ עֲלֵיהֶם וּשְׁמוֹ תִדְעָל:
2waged war against King Bera of Sodom, King Birsha of Gomorrah, King Shin’av of Admah, King Shem’ever of Tzevoyim, and the king of Bela, which is Tzo’ar, and subdued them,   בעָשׂ֣וּ מִלְחָמָ֗ה אֶת־בֶּ֨רַע֙ מֶ֣לֶךְ סְדֹ֔ם וְאֶת־בִּרְשַׁ֖ע מֶ֣לֶךְ עֲמֹרָ֑ה שִׁנְאָ֣ב | מֶ֣לֶךְ אַדְמָ֗ה וְשֶׁמְאֵ֨בֶר֙ מֶ֣לֶךְ צְבוֹיִ֔ם (כתיב צביים) וּמֶ֥לֶךְ בֶּ֖לַע הִיא־צֹֽעַר:
בֶּרַע - Bera. He was so called because he was evil (רַע) towards Heaven and evil towards humanity.   בֶּרַע.  רַע לַשָּׁמַיִם וְרַע לַבְּרִיּוֹת:
בִּרְשַׁע - Birsha. He was so called because he exceeded Bera in his wickedness (רֶשַׁע).   בִּרְשַׁע.  שֶׁנִּתְעַלָּה בְרֶשַׁע:
שִׁנְאָב - Shin’av. He was so called because he hated (שָׂנָא) his Father (אָב) in Heaven.   שִׁנְאָב.  שׂוֹנֵא אָבִיו שׁבַּשָּׁמָיִם:
שמאבר - Shem’ever. He was so called because he “set” his “wings” (שָׂם אֵבֶר) to fly and to leap, in order to rebel against the Holy One, blessed be He.   שמאבר.  שָׂם אֵבֶר לָעוּף וְלִקְפֹּץ וְלִמְרֹד בְּהַקָּדוֹשׁ בָּרוּךְ הוּא:
בֶּלַע - Bela. This was the name of the city of this king.   בֶּלַע.  שֵׁם הָעִיר:
3all the latter joined forces in the Valley of Sidim, which later became part of the Dead Sea.   גכָּל־אֵ֨לֶּה֙ חָֽבְר֔וּ אֶל־עֵ֖מֶק הַשִּׂדִּ֑ים ה֖וּא יָ֥ם הַמֶּֽלַח:
עֵמֶק הַשִּׂדִּים - The valley of Sidim. So it was called because there were many fields (שָׂדוֹת) there.   עֵמֶק הַשִּׂדִּים.  כָּךְ שְׁמוֹ, עַל שֵׁם שֶׁהָיו בוֹ שָׂדוֹת הַרְבֵּה:
הוּא יָם הַמֶּֽלַח - (lit.) Which is the Dead Sea. At a later date, the sea flowed into this valley and it became the Dead Sea. But the aggadic explanation states that the rocks surrounding it split and streams flowed into it.   הוּא יָם הַמֶּֽלַח.  לְאַחַר זְמַן נִמְשַׁךְ הַיָּם לְתוֹכוֹ וְנַעֲשָׂה יָם הַמֶּלַח. וּמִדְרַשׁ אַגָּדָה אוֹמֵר שֶׁנִּתְבַּקְּעוּ הַצּוּרִים סְבִיבוֹתָיו וְנִמְשְׁכוּ יְאוֹרִים לְתוֹכוֹ:
4For 12 years, the five kings of the Plain served Kedorla’omer and his allies, and for 13 years they rebelled.   דשְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה עָֽבְד֖וּ אֶת־כְּדָרְלָעֹ֑מֶר וּשְׁלֹֽשׁ־עֶשְׂרֵ֥ה שָׁנָ֖ה מָרָֽדוּ:
שְׁתֵּים עֶשְׂרֵה שָׁנָה עָֽבְדוּ - For 12 years they served – i.e., these five kings served – Kedorla’omer -   שְׁתֵּים עֶשְׂרֵה שָׁנָה עָֽבְדוּ.  חֲמִשָּׁה מְלָכִים הַלָּלוּ אֶת כְּדָרְלָעֹמֶר:
5In the 14th year of their rebellion, Kedorla’omer and the other three kings who were with him came to quell the rebellion. On the way, they defeated the Rephaim in Ashterot-Karnayim, the Zuzim in Ham, and the Eimim in Shaveh-Kiryatayim.   הוּבְאַרְבַּע֩ עֶשְׂרֵ֨ה שָׁנָ֜ה בָּ֣א כְדָרְלָעֹ֗מֶר וְהַמְּלָכִים֙ אֲשֶׁ֣ר אִתּ֔וֹ וַיַּכּ֤וּ אֶת־רְפָאִים֙ בְּעַשְׁתְּרֹ֣ת קַרְנַ֔יִם וְאֶת־הַזּוּזִ֖ים בְּהָ֑ם וְאֵת֙ הָֽאֵימִ֔ים בְּשָׁוֵ֖ה קִרְיָתָֽיִם:
וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה - And in the 14th year – of their rebellion, which was the 26th year of their subjugation - Kedorla’omer came - Since he was the one most involved, being the object of the rebellion, he took matters in hand.   וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה.  לְמִרְדָּן בָּא כְדָרְלָעֹמֶר לְפִי שֶׁהוּא הָיָה בַעַל הַמַּעֲשֶׂה נִכְנַס בְּעֹבִי הַקּוֹרָה:
וְהַמְּלָכִים - And the kings . These were the other three kings.   וְהַמְּלָכִים.  אֵלֶּה שְׁלשָׁה מְלָכִים:
הַזּוּזִים - The Zuzim. These were the Zamzumim.   הַזּוּזִים.  הֵם זַמְזֻמִּים:
6They also defeated the Horites at their mountain of Se’ir, as far as Eil, the Plain of Paran, which borders on the desert.   ווְאֶת־הַֽחֹרִ֖י בְּהַֽרֲרָ֣ם שֵׂעִ֑יר עַ֚ד אֵ֣יל פָּארָ֔ן אֲשֶׁ֖ר עַל־הַמִּדְבָּֽר:
בְּהַֽרֲרָם - means “in their mountain.”   בְּהַֽרֲרָם.  בְּהַר שֶׁלָּהֶם:
אֵיל פָּארָן - Its meaning is as Onkelos translates it: “the plain of Paran.” I maintain, however, that the word Eil itself does not mean “plain,” but that the plain of Paran is called Eil, that of Mamre is called Elonei, 2 that of Yarden is called Kikar, 3 and that of Shitim is called Avel in Avel Hashitim; 4 and similarly Ba’al Gad, 5 the plain of Gad is called Ba’al. They are all translated by Onkelos as מִישׁוֹר “plain,” but each has its own particular name.   אֵיל פָּארָן.  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:
עַל־הַמִּדְבָּֽר - (lit.) On the desert. This meaning of עַל is similar to: “And next to them… (וְעָלָיו) the tribe of Manasseh.” 6   עַל־הַמִּדְבָּֽר.  אֵצֶל הַמִּדְבָּר, כְּמוֹ וְעָלָיו מַטֵּה מְנַשֶּׁה (במדבר ב'):
7They then turned back and arrived at Kadesh, which is also known as Ein-Mishpat. They conquered the entire field that would later be settled by the Amalekites, as well as the Amorites who lived in Chatzatzon-Tamar.   זוַיָּשֻׁ֠בוּ וַיָּבֹ֜אוּ אֶל־עֵ֤ין מִשְׁפָּט֙ הִ֣וא קָדֵ֔שׁ וַיַּכּ֕וּ אֶת־כָּל־שְׂדֵ֖ה הָֽעֲמָֽלֵקִ֑י וְגַם֙ אֶת־הָ֣אֱמֹרִ֔י הַיּשֵׁ֖ב בְּחַֽצֲצֹ֥ן תָּמָֽר:
עֵין מִשְׁפָּט היא קָדֵשׁ - Kadesh, which is Ein-Mishpat - It is called here Ein-Mishpat, meaning “well of judgment,” on account of a future event, for Moses and Aaron would in the future be judged there because of what happened at that well. The waters of that well were thus later called “the water of contention.” Onkelos, however, translates it straightforwardly: the place where the inhabitants of the area would gather to hold all court cases.   עֵין מִשְׁפָּט היא קָדֵשׁ.  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:
שְׂדֵה הָֽעֲמָֽלֵקִי - Field of the Amalekites. Amalek was not yet born, but it is called here based on its future (name).   שְׂדֵה הָֽעֲמָֽלֵקִי.  עֲדַיִן לֹא נוֹלַד עֲמָלֵק, וְנִקְרָא עַל שֵׁם הֶעָתִיד:
בחצצון תָּמָֽר - In Chatzatzon-Tamar. This is Ein-Gedi, as is explicitly written in 2 Chronicles 7 in connection with Yehoshafat.   בחצצון תָּמָֽר.  הוּא עֵין גֶּדִי, מִקְרָא מָלֵא בְּדִבְרֵי הַיָּמִים (ב' כ') בִּיהוֹשָׁפָט:
8The king of Sodom, the king of Gomorrah, the king of Admah, the king of Tzevoyim, and the king of Bela, which is Tzo’ar, went forth and engaged them in battle in the Valley of Sidim,   חוַיֵּצֵ֨א מֶֽלֶךְ־סְדֹ֜ם וּמֶ֣לֶךְ עֲמֹרָ֗ה וּמֶ֤לֶךְ אַדְמָה֙ וּמֶ֣לֶךְ צְבוֹיִ֔ם (כתיב צביים) וּמֶ֥לֶךְ בֶּ֖לַע הִוא־צֹ֑עַר וַיַּֽעַרְכ֤וּ אִתָּם֙ מִלְחָמָ֔ה בְּעֵ֖מֶק הַשִּׂדִּֽים:
9contending with King Kedorla’omer of Eilam, King Tid’al of Goyim, King Amrafel of Shin’ar, and King Aryoch of Elasar—four kings against the five.   טאֵ֣ת כְּדָרְלָעֹ֜מֶר מֶ֣לֶךְ עֵילָ֗ם וְתִדְעָל֙ מֶ֣לֶךְ גּוֹיִ֔ם וְאַמְרָפֶל֙ מֶ֣לֶךְ שִׁנְעָ֔ר וְאַרְי֖וֹךְ מֶ֣לֶךְ אֶלָּסָ֑ר אַרְבָּעָ֥ה מְלָכִ֖ים אֶת־הַֽחֲמִשָּֽׁה:
אַרְבָּעָה מְלָכִים וגו' - Four kings…. and nevertheless the few were victorious. This tells you that they were powerful, but nevertheless Abraham did not refrain from pursuing them.   אַרְבָּעָה מְלָכִים וגו'.  וְאַף עַל פִּי כֵן נִצְּחוּ הַמֻּעָטִים, לְהוֹדִיעֲךָ שֶׁגִּבּוֹרִים הָיוּ, וְאַף עַל פִּי כֵן לֹא נִמְנַע אַבְרָהָם מִלִּרְדֹּף אַחֲרֵיהֶם:
10The Valley of Sidim was full of clay pits. When the kings of Sodom and Gomorrah fled, they fell there into the quagmire of clay. The other survivors fled to the mountains.   יוְעֵ֣מֶק הַשִּׂדִּ֗ים בֶּֽאֱרֹ֤ת בֶּֽאֱרֹת֙ חֵמָ֔ר וַיָּנֻ֛סוּ מֶֽלֶךְ־סְדֹ֥ם וַֽעֲמֹרָ֖ה וַיִּפְּלוּ־שָׁ֑מָּה וְהַנִּשְׁאָרִ֖ים הֶ֥רָה נָּֽסוּ:
בֶּֽאֱרֹת בֶּֽאֱרֹת חֵמָר - Full of clay pits. There were many pits there from where they took earth for making clay for building. But the aggadic explanation is: The clay was actually mixed inside the pits, but a miracle happened to the king of Sodom that he escaped from there. God made this miracle occur because among the nations there were some who did not believe that Abraham was saved from Ur of the Chaldeans, from the fiery furnace, but once the king of Sodom escaped from the clay pits, they retroactively believed in the miracle that happened to Abraham.   בֶּֽאֱרֹת בֶּֽאֱרֹת חֵמָר.  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:
הֶרָה נָּֽסוּ - means “they fled to a mountain.” הֶרָה is the equivalent of לְהָר. Any word that requires a ל prefix, Scripture sometimes uses a ה suffix instead. There is a difference in meaning, however, between the words הֶרָה and הָהָרָה, for the ה suffix takes the place of a ל prefix punctuated with a sheva (לְ), but cannot take the place of a ל prefix punctuated with a patach (לַ), meaning “to the.” Thus, הֶרָה is the same in meaning as לְהָר or אֶל הָר – “to a mountain” – that does not specify which mountain, so that here it means that each person fled to the first mountain he came across. However, when a ה is prefixed to a word having this ה suffix, e.g., by writing הָהָרָה or הַמִּדְבָּרָה, it is the equivalent of אֶל הָהָר or הָהָרָה – “to the mountain” – and refers to the known mountain specified in that passage.   הֶרָה נָּֽסוּ.  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:
11The four kings seized all the belongings of the people of Sodom and Gomorrah, and all their provisions, and they departed.   יאוַיִּקְח֠וּ אֶת־כָּל־רְכֻ֨שׁ סְדֹ֧ם וַֽעֲמֹרָ֛ה וְאֶת־כָּל־אָכְלָ֖ם וַיֵּלֵֽכוּ:
12When they left, they also took Abram’s nephew Lot and his possessions, since he had been living in Sodom.   יבוַיִּקְח֨וּ אֶת־ל֧וֹט וְאֶת־רְכֻשׁ֛וֹ בֶּן־אֲחִ֥י אַבְרָ֖ם וַיֵּלֵ֑כוּ וְה֥וּא ישֵׁ֖ב בִּסְדֹֽם:
וְהוּא ישֵׁב בסדום - Since he had been living in Sodom. What caused him this misfortune? His living in Sodom.   וְהוּא ישֵׁב בסדום.  מִי גָרַם לוֹ זֹאת? יְשִׁיבָתוֹ בִסְדוֹם:
13The sole survivor of this battle came and told Abram, the Hebrew, who was living in Elonim, the plains of Mamre the Amorite, brother of Eshkol and brother of Aner, who were Abram’s allies.   יגוַיָּבֹא֙ הַפָּלִ֔יט וַיַּגֵּ֖ד לְאַבְרָ֣ם הָֽעִבְרִ֑י וְהוּא֩ שֹׁכֵ֨ן בְּאֵֽלֹנֵ֜י מַמְרֵ֣א הָֽאֱמֹרִ֗י אֲחִ֤י אֶשְׁכֹּל֙ וַֽאֲחִ֣י עָנֵ֔ר וְהֵ֖ם בַּֽעֲלֵ֥י בְרִֽית־אַבְרָֽם:
וַיָּבֹא הַפָּלִיט - The survivor came. According to the straightforward meaning, this was Og who escaped from the battle, and so it is written: “For only King Og of Bashan was left from the remnant of the Rephaim,” 8 and the meaning of “was left” is that Amrafel and his allies did not kill him when they defeated the Rephaim in Ashterot-Karnayim – Tanchuma. 9 But in Midrash Bereshit Rabbah 10 it says that this was Og, who had escaped from the generation of the Flood, and this is to what “from the remnant of the Rephaim” refers, for it says, “The ‘fallen ones’ were on earth….” 11 In telling Abraham, he intended that Abram be killed trying to rescue Lot, and he would marry Sarah.   וַיָּבֹא הַפָּלִיט.  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 בּרֵאשִׁית רַבָּה זֶה עוֹג, שֶׁפָּלַט מִדּוֹר הַמַּבּוּל; וְזֶהוּ מִיֶּתֶר הָרְפָאִים, שֶׁנֶּאֱמַר הַנְּפִלִים הָיוּ בָאָרֶץ וְגוֹ' (לְעֵיל ו') וּמִתְכַּוֵּן שֶׁיֵּהָרֵג אַבְרָם וְיִשָּׂא אֶת שָׂרָה:
הָֽעִבְרִי - The Hebrew. He was so called because he came from the east, the “other side” (עֵבֶר) of the Euphrates River.   הָֽעִבְרִי.  שֶׁבָּא מֵעֵבֶר הַנָּהָר (בראשית רבה):
בַּֽעֲלֵי בְרִֽית־אַבְרָֽם - Abram’s allies - i.e., who had formed a covenant with him. Another explanation: They advised him about the circumcision, as is mentioned elsewhere.   בַּֽעֲלֵי בְרִֽית־אַבְרָֽם.  שֶׁכָּרְתוּ עִמּוֹ בְּרִית:
14When Abram heard that his kinsman had been taken captive, he armed his 318 attendants who had been born in his household. He set out in pursuit of Lot’s captors, following them as far as Dan.   ידוַיִּשְׁמַ֣ע אַבְרָ֔ם כִּ֥י נִשְׁבָּ֖ה אָחִ֑יו וַיָּ֨רֶק אֶת־חֲנִיכָ֜יו יְלִידֵ֣י בֵית֗וֹ שְׁמֹנָ֤ה עָשָׂר֙ וּשְׁל֣שׁ מֵא֔וֹת וַיִּרְדֹּ֖ף עַד־דָּֽן:
וַיָּרֶק - Its meaning is as Onkelos translates it: וְזָרֵיז “he armed,” “armer” in Old French. Similarly we find: “I will unsheathe (וַהֲרִיקֹתִי) the sword after you,” 12 and “I will unsheathe (אָרִיק) my sword,” 13 and “And arm Yourself (וְהָרֵק) with a spear and protect me.” 14   וַיָּרֶק.  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):
חֲנִיכָיו - His attendants. This word is written חניכו suggesting the singular – חֲנִיכוֹ “his attendant.” This refers to Eliezer, whom he had educated (שֶׁחִנְּכוֹ) to observe mitzvot. חנך connotes initiating a person or an object to his or its designated occupation or purpose. Similarly we find: “Train (חֲנוֹךְ) the child according to his disposition”; 15 and “the dedication (חֲנֻכַּת) of the Altar,” 16 and “the dedication (חֲנֻכַּת) of the House.” 17 In Old French it is “enseigner” (“to instruct”).   חֲנִיכָיו.  חנכו כְּתִיב (סְפָרִים אֲחֵרִים 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:
שְׁמֹנָה עָשָׂר וגו' - 318. Our rabbis said: It was Eliezer alone whom he armed, and 318 is the numerical value of his name.   שְׁמֹנָה עָשָׂר וגו'.  רַבּוֹתֵינוּ אָמְרוּ אֱלִיעֶזֶר לְבַדּוֹ הָיָה (נדרים ל"ב), וְהוּא מִנְיַן גִּימַטְרִיָּא שֶׁל שְׁמוֹ:
עַד־דָּֽן - As far as Dan. There his strength flagged because he saw prophetically that his descendants would in the future erect an idolatrous calf there.   עַד־דָּֽן.  שָׁם תָּשַׁשׁ כֹּחוֹ, שֶׁרָאָה שֶׁעֲתִידִין בָּנָיו לְהַעֲמִיד שָׁם עֵגֶל (סנה' צ"ו):
15He and his servants had divided themselves in order to pursue the four kings should they flee in different directions. Continuing the pursuit into the night, Abram attacked before midnight. Afterward, as stated, Abram pursued them, but only as far as Dan—where Abram’s descendants would later incur guilt—which is north of Damascus.   טווַיֵּֽחָלֵ֨ק עֲלֵיהֶ֧ם | לַ֛יְלָה ה֥וּא וַֽעֲבָדָ֖יו וַיַּכֵּ֑ם וַיִּרְדְּפֵם֙ עַד־חוֹבָ֔ה אֲשֶׁ֥ר מִשְּׂמֹ֖אל לְדַמָּֽשֶׂק:
וַיֵּֽחָלֵק עֲלֵיהֶם - According to its straightforward meaning, rearrange the verse to read: וַיֵּחָלֵק – He divided himself – הוּא וַעֲבָדָיו – he and his servants – עֲלֵיהֶם – against them – לַיְלָה – at night, in the way of pursuers who divide up to chase after those being pursued when they flee in different directions.   וַיֵּֽחָלֵק עֲלֵיהֶם.  לְפִי פְשׁוּטוֹ סָרֵס הַמִּקְרָא "וַיֵּחָלֵק הוּא וַעֲבָדָיו עֲלֵיהֶם לַיְלָה" כְּדֶּרֶך הָרוֹדְפִים שֶׁמִּתְפַּלְּגִים אַחַר הַנִּרְדָּפִים, כְּשֶׁבּוֹרְחִין זֶה לְכָאן וְזֶה לְכָאן:
לַיְלָה - At night. This means that even after dark he did not refrain from pursuing them. The aggadic explanation, however, is: וַיֵּחָלֵק means that the night was divided into two: during its first half a miracle happened to him, and its second half was reserved for the miracle at midnight in Egypt.   לַיְלָה.  כְּלוֹמַר אַחַר שֶׁחָשְׁכָה לֹא נִמְנַע מִלְּרָדְפָם. וּמִדְרַשׁ אַגָּדָה שֶׁנֶּחֱלַק הַלַּיְלָה, וּבְחֶצְיוֹ הָרִאשׁוֹן נַעֲשָׂה לוֹ נֵס, וְחֶצְיוֹ הַשֵּׁנִי נִשְׁמַר וּבָא לוֹ לַחֲצוֹת לַיְלָה שֶׁל מִצְרַיִם:
עַד־חוֹבָה - (lit.) As far as Chovah. There is no place actually named Chovah, but the town of Dan is called Chovah (“guilt”) on account of the idol-worship that would be there in the future.   עַד־חוֹבָה.  אֵין מָקוֹם שֶׁשְּׁמוֹ חוֹבָה, וְדָן קוֹרֵא חוֹבָה, עַל שֵׁם עֲבוֹדָה זָרָה שֶׁעֲתִידָה לִהְיוֹת שָׁם:
16He retrieved all the belongings; he also brought back his kinsman Lot along with his belongings, as well as the women and the other people.   טזוַיָּ֕שֶׁב אֵ֖ת כָּל־הָֽרְכֻ֑שׁ וְגַם֩ אֶת־ל֨וֹט אָחִ֤יו וּרְכֻשׁוֹ֙ הֵשִׁ֔יב וְגַ֥ם אֶת־הַנָּשִׁ֖ים וְאֶת־הָעָֽם:
17After Abram returned from his victory over Kedorla’omer and the kings who were with him, the king of Sodom came out to greet him at Open Valley, which was the king of Sodom’s sporting ground.   יזוַיֵּצֵ֣א מֶֽלֶךְ־סְדֹם֘ לִקְרָאתוֹ֒ אַֽחֲרֵ֣י שׁוּב֗וֹ מֵֽהַכּוֹת֙ אֶת־כְּדָרְלָעֹ֔מֶר וְאֶת־הַמְּלָכִ֖ים אֲשֶׁ֣ר אִתּ֑וֹ אֶל־עֵ֣מֶק שָׁוֵ֔ה ה֖וּא עֵ֥מֶק הַמֶּֽלֶךְ:
עֵמֶק שָׁוֵה - (lit.) Shaveh valley. That was its name, to be understood as Onkelos translates it: לְמֵישַׁר מַפְנָא “to the open valley,” empty of trees and any kind of obstacle.   עֵמֶק שָׁוֵה.  כָּךְ שְׁמוֹ, כְּתַרְגּוּמוֹ לְמֵישַׁר מְפַנָּא – פָּנוּי מֵאִילָנוֹת וּמִכָּל מִכְשׁוֹל:
עֵמֶק הַמֶּֽלֶךְ - (lit.) The king’s valley. Onkelos translates it as בֵּית רֵיסָא דְּמַלְכָּא “the king’s expanse” – i.e., a stretch of land one ris (רִיס) long, which is thirty kanim – that was set aside for the king’s sport. The aggadic explanation, however, is: עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ means: the valley where all the nations were unanimous (הֻשְׁווּ) and appointed (הִמְלִיכוּ) Abram as a prince of God and leader over them.   עֵמֶק הַמֶּֽלֶךְ.  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:
18King Malki-Tzedek of Salem brought forth bread and wine. He was also a priest to God, the Most High.   יחוּמַלְכִּי־צֶ֨דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֣ל עֶלְיֽוֹן:
וּמַלְכִּי־צֶדֶק - Malki-Tzedek. The aggadic explanation is that he was Shem, the son of Noah.   וּמַלְכִּי־צֶדֶק.  מִדְרַשׁ אַגָּדָה הוּא שֵׁם בֶן נֹחַ (נדרים ל"ב):
לֶחֶם וָיָיִן - Bread and wine. This is customarily served to the battle-weary. Malki-Tzedek thereby showed Abram that he bore no ill will against him for having killed his descendants. And the aggadic explanation is: He thereby intimated to him about the grain-offerings and wine libations that Abram’s descendants would offer there in Salem – Jerusalem.   לֶחֶם וָיָיִן.  כָּךְ עוֹשִׂים לִיגִיעֵי מִלְחָמָה, וְהֶרְאָה לוֹ שֶׁאֵין בְּלִבּוֹ עָלָיו עַל שֶׁהָרַג אֶת בָּנָיו. וּמִדְרַשׁ אַגָּדָה רָמַז לוֹ עַל הַמְּנָחוֹת וְעַל הַנְּסָכִים שֶׁיַּקְרִיבוּ שָׁם בָּנָיו:
19He blessed Abram, and said, “Blessed be Abram before God the Most High, maker of heaven and earth.   יטוַיְבָֽרֲכֵ֖הוּ וַיֹּאמַ֑ר בָּר֤וּךְ אַבְרָם֙ לְאֵ֣ל עֶלְי֔וֹן קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ:
קֹנֵה שָׁמַיִם וָאָֽרֶץ - (lit.) Possessor of heaven and earth. This is similar to “Maker of heaven and earth”; 18 by making them He acquired them to be His possession.   קֹנֵה שָׁמַיִם וָאָֽרֶץ.  כְּמוֹ עֹשֵׂה שָׁמַיִם וָאָרֶץ (תה' קל"ד); עַל יְדֵי עֲשִׂיָּתָן קְנָאָן לִהְיוֹת שֶׁלּוֹ:
20And blessed be God the Most High, who delivered your enemies into your hand.” Abram then gave Malki-Tzedek a tithe of everything he owned.   כוּבָרוּךְ֙ אֵ֣ל עֶלְי֔וֹן אֲשֶׁר־מִגֵּ֥ן צָרֶ֖יךָ בְּיָדֶ֑ךָ וַיִּתֶּן־ל֥וֹ מַֽעֲשֵׂ֖ר מִכֹּֽל:
אֲשֶׁר־מִגֵּן - means “who delivered.” A similar usage of this verb: “How could I hand you over to your enemies (אֲמַגֶּנְךָ), Israel?” 19   אֲשֶׁר־מִגֵּן.  אֲשֶׁר הִסְגִּיר, וְכֵן אֲמַגֶּנְךָ יִשְׂרָאֵל (הושע י"א):
וַיִּתֶּן־לוֹ - [Abram] gave him a tithe of everything - that he had, since Malki-Tzedek was a priest.   וַיִּתֶּן־לוֹ.  אַבְרָהָם מעשר מכל אֲשֶׁר לוֹ, לְפִי שֶׁהָיָה כֹהֵן: