Revi'i - Bereishis/Genesis - Parshas Lech Lecha 14:1-20

"And it was in the days of Amraphel, king of Shinar, Aryoch, king of Ellasar, Kedarlaomer, king of Elam, and Tid'al, king of Goyim." The verse lists four kings: Amraphel, Aryoch, Kedarlaomer, and Tid'al. Shinar is already known from earlier as being Bavel, and Rashi will explain that Amraphel is actually Nimrod, who was a great-grandson of Noach—Noach's son was Cham, Cham's son was Kush, and Nimrod was the son of Kush. Shinar is mentioned several times before, and Rashi will show that Amraphel is Nimrod, who was the king in Shinar.

The verse continues with Aryoch, king of Ellasar; Kedarlaomer, king of Elam; and Tid'al, king of Goyim. The term Goyim means nations, but here it refers to a place called Goyim, named so because people from many nations gathered there and appointed Tid'al as their king. So, all four kings are listed by their places: Shinar, Ellasar, Elam, and Goyim, with Goyim being a place where various nations came together.

Rashi explains that Amraphel is actually Nimrod. He is called Amraphel because he said to Avraham, "Fall into the fiery furnace." This refers to the story where Nimrod threw Avraham into the furnace for not worshipping idols. So, Amraphel is another name for Nimrod, and the name is connected to his actions regarding Avraham and the furnace.

The phrase king of Goyim means that there was a place whose name was Goyim, which literally means "nations." The reason it was called Goyim is that people from many different nations gathered there and made one person, Tid'al, their king. So, although the word usually means nations, here it is the name of a specific place, and the king of that place was called the king of Goyim.

"They made war with Bera, king of Sodom, and with Birsha, king of Amorah, Shinav, king of Admah, and Shem'eiver, king of Tzevoyim, and the king of Bela, which is Tzoar." The verse lists the five kings who fought against the four: Bera, Birsha, Shinav, Shem'eiver, and the king of Bela (Tzoar). The names of these kings and their cities are significant, and Rashi will explain the meaning behind each name. For example, Bera, the king of Sodom, was from an evil place, as the Torah describes Sodom as wicked. Birsha was the king of Amorah, and Shinav was the king of Admah. Shem'eiver was the king of Tzevoyim, and the king of Bela is mentioned without a name, only as the king of Bela, which is Tzoar. These five kings gathered together in the valley of Sidim, which is later known as the Yam HaMelach (the Dead Sea). Rashi will explain that originally it was a valley with many fields, but eventually it became the Yam HaMelach. The gathering of these kings sets the stage for the war described in the following verses.

Rashi explains the name Bera as being made up of two words: Be-ra, meaning "two evils." He was evil towards Heaven (ra laShamayim) and evil towards people (ra laBriyos). So, the king of Sodom, Bera, was both wicked in his relationship with God and with other people.

Rashi explains that the name Birsha contains the word rasha (evil one). The reason it is not written as Be-rasha is to indicate that he was "elevated in his wickedness"—he was outstanding or prominent in his evil. The name Birsha thus reflects that he was especially wicked, not just evil like Bera, but that he was elevated in his wickedness.

Rashi explains that Shinav is made up of two words: sonei aviv shebashamayim, meaning "he hated his Father in Heaven." This refers to his hatred of God, and he was the king of Admah. The name Shinav thus reflects his negative attitude towards God.

The name Shem'eiver is made up of two words: Sam Eiver, which means he made himself a wing, to fly and leap, and to rebel against Hashem. The idea is that he acted as if he could do supernatural things, to show that he could rebel against Hashem.

Regarding Bela, Rashi explains that this is not the name of the king, but rather the name of the city. The king of Bela is mentioned, but his personal name is not given in this verse. Bela is the name of the city, which is also called Tzoar elsewhere.

All these five kings gathered together in the valley of Sidim. The verse says, "Kol eile chavru el Emek HaSidim hu Yam HaMelach" — all these joined together in the valley of Sidim, which is the Salt Sea (the Dead Sea). The explanation is that they all gathered in this valley, and Rashi will explain that the name Emek HaSidim is the actual name of the place, not just a description. The verse also says, "Hu Yam HaMelach" — that is the Salt Sea. Rashi explains that originally it was a valley with many fields, but eventually the sea was drawn into it and it became the Salt Sea. There is also a Midrashic explanation that the rocks split around the valley and rivers flowed into it, turning it into the Salt Sea. So, the plain meaning is that it was a valley called Sidim because of the many fields, and later it became the Salt Sea.

Rashi explains on the words Emek HaSidim that this is the name of the place. It is not an interpretation that it was a valley of fields, but rather the actual name of the place was Sidim, and it was called this because there were many fields there.

The phrase "Hu Yam HaMelach" — that is the Salt Sea — means that after some time, the sea was drawn into this valley and it became the Salt Sea. The Midrash Aggadah says that the rocks around the valley split and rivers were drawn into it, filling it and making it into the Salt Sea. So, there are two explanations: the plain meaning is that the sea itself was drawn in, and the Midrash says that rivers flowed in after the rocks split.

The verse says, "For twelve years they served Kedarlaomer, and for thirteen years they rebelled." This means that these five kings were subservient to Kedarlaomer for twelve years — they served him, likely paying taxes or tribute. Then, for thirteen years, they rebelled and stopped serving him.

Rashi explains that the five kings mentioned here served Kedarlaomer for twelve years.

On the fourteenth year after the rebellion, Kedarlaomer came, along with the kings who were with him — those being Amraphel, Aryoch, and Tid'al, who were in a pact with him. They struck the Rephaim in Ashteros Karnayim. The Rephaim were giants, and Rashi in Devarim perek alef, posuk daled, explains that Ashteros Karnayim means a place of rocks and hardness. Rashi also says that Og was one of the Rephaim who escaped from this war, and he was the one who later came and told Avraham about what happened. The Rephaim are traced back to the Nephilim, the fallen ones mentioned earlier in Bereishis, who were born from the Bnei Elohim and the daughters of man. Rashi brings from Bamidbar that these were the Bnei Shemchazai and Azazel, who fell from heaven in the generation of Enosh. These four kings were so strong that they were able to defeat the Rephaim, these giants, in their strongholds. They also struck the Zuzim in Ham and the Emim in Shaveh Kiryasayim. Rashi explains that the Zuzim are the same as the Zamzumim mentioned in Devarim, and the Emim are also mentioned there. All these were types of Rephaim who lived in those lands. This all happened before the actual war with the kings of Sodom and Gomorrah, and it may be that these groups were acting as guards or protectors for the people of Sodom and Gomorrah, or it is an introduction to the coming war with those kings.

On the phrase "in the fourteenth year," Rashi explains that this refers to the fourteenth year after the rebellion. Kedarlaomer came because he was the main party involved in this matter. The expression Rashi uses is that he "entered into the thickness of the beam," meaning he was the one who took the lead and initiated the action. That is why Kedarlaomer is mentioned first in this context.

Rashi explains that "the kings" refers to these three kings: Amraphel, Aryoch, and Tid'al, who were allied with Kedarlaomer. These are the additional three kings who joined him in this campaign.

Rashi explains that the "Zuzim" mentioned here are the same as the "Zamzumim" referred to elsewhere in the Torah. In Sefer Devarim, it says that the land of the Refa'im was previously inhabited by the Zamzumim, so Rashi is identifying the Zuzim here with those Zamzumim. These are all types of Refa'im, the giants who lived in those lands.

The verse says, "And the Chori in their mountain, Seir, as far as Eil Paran, which is by the desert." This is describing the campaign of the kings as they struck the Chori in their territory, which is the mountain of Seir, and continued until they reached Eil Paran, which is located near the desert. The verse is giving the geographical extent of their conquest.

Rashi explains that "in their mountain" means in their own mountain, referring to the territory of the Chori. The verse is specifying that the Chori were struck in the mountains that belonged to them.

On the phrase Eil Paran, Rashi says that the Targum translates it as "plain" (mishor), but Rashi argues that "Eil" is not a word that means "plain." Rather, the plain of Paran was called Eil; that was its name. Similarly, with Elonei Mamrei, "Elonei" is the name of the plain of Mamrei. For the Jordan, "Kikar" is its name, so the plain of the Jordan is called "Kikar." For Shittim, "Avel" is its name, so it is called "Avel HaShittim." Likewise, for Baal Gad, "Baal" is its name. All of these are translated as "plain" because that is what those areas were, but each one had its own specific name. Rashi is not disagreeing with the Targum that these are plains, but he is clarifying that the words themselves are proper names for those places, not generic terms for a plain.

On the phrase "al ha-midbar" (on the desert), Rashi explains that it does not mean literally "on top of the desert," but rather "next to the desert" or "by the desert." This is similar to the usage in Bamidbar 2:20, "ve'alav mateh Menashe," where "alav" means "next to." So here, "al ha-midbar" means adjacent to the desert.

The verse says, "And they returned and came to Ein Mishpat, which is Kadesh, and they struck all the territory of the Amalekite, and also the Emori who dwelled in Chatzatzon Tamar." This is continuing the narrative of the campaign of the kings, describing how they came to Ein Mishpat (which is also called Kadesh), and there they attacked the territory of Amalek and also the Emori who lived in Chatzatzon Tamar.

The phrase Ein Mishpat hu Kadesh means that the place called Ein Mishpat is also known as Kadesh. Rashi explains that this is named for the future, because in the future Moshe and Aharon will be judged there regarding the incident of the well, which is known as Mei Merivah. So, the name is given based on what will happen later. Onkelos, however, translates it according to its simple meaning, that it was a place where the people of the region would gather for judgment, for legal matters. So, according to Onkelos, it was a gathering place for the people of the land for all their legal needs.

The phrase Sedei HaAmaleki—the field of Amalek—refers to a place that is called by the name of Amalek, even though Amalek had not yet been born at this time. The Torah uses this name based on what would happen in the future, because later on Amalek would be associated with this area. So, the name is given here in anticipation of future events.

On the words BeChatzatzon Tamar, Rashi explains that this is the same as Ein Gedi. This is explicit in Divrei HaYamim II, chapter 20, verse 2, in the time of Yehoshafat, where the place is called Ein Gedi. So, Chatzatzon Tamar and Ein Gedi are the same place, as is made clear in that verse.

This verse describes how the king of Sodom, the king of Amora, the king of Admah, the king of Tzevoyim, and the king of Bela (which is Tzoar) went out and arranged themselves for battle in the Valley of Sidim. These five kings gathered together in this valley, which is called Emek HaSidim. Rashi notes that Emek HaSidim is the name of the place, not just a description. The reason it was called Sidim is because there were many fields there. The verse also says, 'Hu Yam HaMelach'—that is the Salt Sea. Rashi explains that at the time, it was a valley full of fields, but later on, the sea came and filled it, and it became the Salt Sea. The Midrash adds that the rocks split around the valley and rivers flowed in, which is another explanation for how it became the Salt Sea. So, the five kings gathered in this valley, which later became the Yam HaMelach.

This verse lists the four kings: Kedarlaomer king of Elam, Tid'al king of Goyim, Amrafel king of Shinar, and Aryoch king of Ellasar. These four kings fought against the five kings mentioned previously. All the other kings are named after places, but Tid'al is called the king of Goyim, which means 'nations.' Rashi explains that there was a place called Goyim, named so because many different nations gathered there and made Tid'al their king. So, even though it sounds like 'king of nations,' it is actually the name of a place. The verse emphasizes that it was four kings against five, and Rashi will comment on the significance of the numbers.

On the words 'four kings against the five,' Rashi explains that even though the four kings were fewer in number, they were victorious over the five. This teaches us that the four kings were mighty warriors. Nevertheless, Avraham was not deterred from pursuing them, even though they were so strong and had already defeated a larger group. This shows Avraham's courage and trust in Hashem.

This verse describes how the Valley of Sidim was full of pits of clay, and when the kings of Sodom and Amora fled, they fell there, while the rest escaped to the mountains. Rashi explains that there were many pits in the valley, from which people would take earth to make building mortar. The Midrash adds that the clay in these pits was thick, and a miracle happened for the king of Sodom—he was able to escape from the pit. The reason for this miracle was that among the nations, there were some who did not believe that Avraham had survived the fiery furnace in Ur Kasdim. When they saw that the king of Sodom escaped from the clay pit, they believed retroactively in the miracle of Avraham. So, the miracle served as a sign to strengthen belief in Avraham's earlier salvation.

On the words Be'erot Be'erot Cheimar—pits of clay—Rashi explains that there were many pits there, and people would take earth from them to make mortar for building. The Midrash adds that the clay was thick and sticky, and a miracle happened for the king of Sodom, allowing him to escape. This miracle was significant because there were people among the nations who did not believe that Avraham had been saved from the furnace in Ur Kasdim. When they saw that the king of Sodom was saved from the clay, they believed in Avraham's miracle as well. So, the event served to reinforce faith in Avraham's earlier salvation.

This verse discusses the grammatical construction of the word Hara. It explains that Hara means 'to the mountain,' and that whenever a word should have a lamed at the beginning to indicate 'to,' sometimes the Torah places a hei at the end instead. There is a difference between Hara and HaHarah: the hei at the end of Hara stands in place of the lamed at the beginning, but it is not exactly the same, as it is not vocalized with a patach underneath. So Hara is like LeHar or El Har, meaning 'to a mountain,' but it does not specify which mountain. When the Torah writes HaHara or HaMidbara with a hei at the beginning, it means 'to the known mountain' or 'to the known desert,' referring to a specific, well-known place. In our verse, Hara is not specifying which mountain, but rather that each person fled to the first mountain he found.

This verse tells us that the four kings took all the possessions of Sodom and Amorah, as well as all their food, and went away. This means that after conquering these cities, they looted everything of value, including all the food supplies, and left with it.

This verse says that they also took Lot, along with his possessions. Lot is described as the son of Avram's brother, and he was living in Sodom at the time. So, in addition to taking the property of Sodom and Amorah, the kings captured Lot and all that belonged to him, because he was dwelling in Sodom.

Rashi explains the phrase 'and he was living in Sodom.' Who caused this to happen to Lot? It was his choice to live in Sodom that brought this trouble upon him. In other words, Lot's decision to settle in Sodom is what led to his capture and all the difficulties he experienced.

This verse describes how 'the refugee' came and told Avram the Ivri (the Hebrew) what had happened. Avram was living in the plains of Mamre the Emorite, who was the brother of Eshkol and the brother of Aner, and they were Avram's covenant partners. The 'refugee' refers to someone who escaped from the battle and brought the news to Avram. The verse also notes that Avram was dwelling in the area of Mamre, and that Mamre, Eshkol, and Aner were his allies, having made a pact with him. These people were important figures who had a relationship with Avram, and they are mentioned here because of their involvement in the events that follow.

Rashi explains that the 'refugee' who came to tell Avram was, according to the Midrash, Og, who escaped from the war. This is based on the verse in Devarim (3:11), 'Only Og remained from the remnant of the Rephaim.' The word 'remnant' means that Amraphel and his allies did not kill him when they struck the Rephaim at Ashteros Karnayim. This is from the Midrash Tanchuma (Chukas 25). Bereishis Rabbah (42:8) says that Og was a survivor from the generation of the flood, and that is why he is called 'from the remnant of the Rephaim,' as it says, 'the Nephilim were in the land' (Bereishis 6:4). Og's intention in telling Avram was that Avram would go to war and be killed, so that Og could marry Sarah. So, Og had his own motives in bringing this news to Avram.

Rashi explains the term 'the Ivri' (the Hebrew) as meaning that Avram came from the other side of the river. This refers to the fact that Avram originated from the other side of the Euphrates, from Charan or Ur Kasdim, and now he was living in Canaan. The term 'Ivri' thus highlights Avram's origins from beyond the river.

Rashi explains that 'covenant partners of Avram' means that they made a pact with him. Another explanation is that they gave him advice regarding circumcision, as is explained elsewhere. So, these people were either his allies through a formal covenant or they were involved in advising him about the mitzvah of bris milah, as is clarified in another place.

And Avram heard that his relative had been captured. The verse says, "VaYarek Es Chanichav"—he armed his trained men, those born in his house, 318 of them, and he pursued them until Dan. The explanation here is that Avram heard that Lot, his relative, was taken captive. The word "VaYarek" means he armed or prepared his men for battle. "Chanichav" refers to those whom he had trained, and Rashi will explain that this is referring to Eliezer, whom Avram had trained in mitzvos. The verse says there were 318 men, but the sages say that this number is the gematria of Eliezer, implying that it was just Eliezer himself. The verse continues that Avram pursued the captors all the way until Dan. Rashi will explain that when Avram reached Dan, his strength weakened because he saw that in the future, his descendants would set up the golden calf there.

On the words "VaYarek"—Rashi explains that this means, as the Targum translates, 'he armed' or 'he made ready.' Rashi brings several examples: in Vayikra it says, "Veherikosi Achareichem Cherev"—I will draw out the sword after you; in Shemos, "Arik Charbi"—I will draw my sword; and in Tehillim, "Veherak Chanis Vesagor"—draw out the spear and block. In all these cases, the word means to draw out or make ready a weapon. So here, too, it means Avram armed his men for battle.

On the word "Chanichav"—Rashi notes that it is written as "Chanicho" (his trained one), in the singular. This refers to Eliezer, whom Avram trained in mitzvos. The word "chinuch" means the beginning of a person's entry or a vessel's entry into the craft or purpose it is destined for. Rashi brings examples: "Chanuch Lenaar"—train a child (Mishlei); "Chanukas HaMizbeach"—the dedication of the altar (Bamidbar); "Chanukas HaBayis"—the dedication of the house (Tehillim). In other words, "chinuch" is the initiation or the first use of something for its intended purpose. In the vernacular, Rashi says, it is called 'initiation.' So, "Chanichav" means those whom he had initiated or trained, specifically Eliezer, whom he trained in mitzvos.

On the words "Shmoneh Asar Ushlosh Me'os"—318—Rashi brings that our sages said it was actually only Eliezer, and the number 318 is the gematria (numerical value) of his name. So, although the verse says 318, it is hinting at Eliezer alone, whose name equals 318 in gematria.

"Ad Dan"—until Dan. Rashi explains that when Avram reached Dan, his strength weakened. Why? Because he saw with ruach hakodesh (divine inspiration) that in the future, his descendants would set up the golden calf there. This caused his strength to falter at that point.

He divided himself against them at night, he and his servants, and struck them, and pursued them until Chovah, which is to the left of Damascus. The verse is describing how Avram, together with his servants, attacked at night, divided his forces, and pursued the enemy all the way to Chovah, which is north of Damascus.

On the words "Vayechalek Aleihem"—Rashi explains that, according to the simple meaning, the verse should be rearranged: "He and his servants divided themselves against them at night." This is the way of those who pursue an enemy: when the enemy flees, the pursuers split up, some going this way, some that way, to chase after those who are running away.

On the word "Layla"—Rashi explains that this means, after it became dark, they did not refrain from pursuing them. The Midrash Aggadah says that the night itself was split: in the first half of the night, a miracle happened for Avram, and in the second half, he was protected and this was the same midnight as the night of Egypt, when the plague of the firstborn happened. So, "Layla" here alludes to both the time and the miracle that occurred.

The verse says, "Ad Chovah"—to Chovah. There is no place whose name is actually Chovah. Rather, this is referring to "Dan," but the Torah calls it "Chovah" because of the idol worship that would eventually take place there. The name is given in anticipation of what would happen in the future at that location.

This verse describes how Avraham returned all the possessions that had been taken, as well as Lot, his relative, and Lot's possessions. He also brought back the women and the rest of the people who had been captured. Avraham was able to rescue everyone who had been taken during the war, including his nephew Lot, all their belongings, and the other captives.

After Avraham returned from defeating Kedarlaomer and the kings who were with him, the king of Sodom came out to meet him at Emek Shaveh, which is also called Emek HaMelech—the Valley of the King. This was a special place, as will be explained in the following Rashis, both in terms of its physical characteristics and its significance.

On the words "Emek Shaveh," Rashi explains that this is the name of the place, and the Targum translates it as "Lemeishar mefana"—meaning a plain that is clear of trees and any obstacles. In other words, it was an open, flat area without anything blocking it, which is why it was called by this name.

"Emek HaMelech"—the Valley of the King—Rashi explains that this refers to the "Beis Risa d'Malka," the king's race course. One race course was thirty rods long, and it was a special area designated for the king to play or engage in recreation. This was a unique place set aside for the king's use.

Rashi brings a Midrashic explanation: "Emek Shaveh" is called that because it was the valley where all the nations agreed—shehushvu sham kol haumos—they all concurred and appointed Avraham as a prince of God and as an officer over them. In other words, after Avraham's victory, all the nations gathered in this valley and crowned him as a leader, recognizing his greatness and his connection to Hashem.

"U'Malki Tzedek Melech Shalem hotzi lechem v'yayin v'hu kohen leKel Elyon"—Malki Tzedek, the king of Shalem, brought out bread and wine, and he was a priest to the Most High God. Malki Tzedek is identified by Rashi (see the next unit) as Sheim, the son of Noach. He brought out bread and wine to Avraham and his men, which is what you do for people who are tired from war. He also showed Avraham that he did not hold it against him that Avraham had killed people in battle, even though some of them may have been his own descendants. Additionally, the Midrash says that the bread and wine were a hint to the future offerings—fine flour and wine—that Avraham's descendants would bring in the Beis HaMikdash. The verse also says that Malki Tzedek blessed Avraham, recognizing his greatness and his connection to Hashem, the creator of heaven and earth.

On the words "U'Malki Tzedek," Rashi brings the Midrashic explanation that Malki Tzedek is actually Sheim, the son of Noach. He was the king of Shalem and served as a priest to Hashem, the Most High. This identification adds depth to the story, showing that Sheim, who was a righteous person and a priest, recognized Avraham's greatness and blessed him after his victory.

Malki Tzedek, who is Sheim the son of Noach, brought out bread and wine to Avraham after the war. This is what you do for people who are tired from battle — you give them food and drink to refresh them. Rashi explains that by bringing out bread and wine, Malki Tzedek was showing Avraham that he held nothing against him for having killed his descendants in the war. Malki Tzedek was a priest to Hashem, and he wanted to show Avraham that he had no resentment in his heart about the fact that Avraham had killed people from his own family. The Midrash Agadah adds that this act was also a hint to the future offerings — the menachos (meal offerings) and nesachim (wine libations) — that Avraham's descendants would bring in that very place. The bread alludes to the menachos and the wine to the nesachim, which would be offered in the Beis Hamikdash in Yerushalayim, the place where this meeting took place.

Malki Tzedek blessed Avraham and said, "Blessed is Avram to the Supreme God, the One who acquires the heavens and the earth." This means that Avraham is blessed to Hashem, who is the Creator and Owner of heaven and earth. The phrase Konei Shamayim VaAretz means the One who makes and acquires the heavens and the earth — Hashem is the Master of all creation. Malki Tzedek is recognizing Avraham's greatness and blessing him in the name of Hashem, the Supreme God.

Rashi explains on the words Konei Shamayim VaAretz — 'the One who acquires the heavens and the earth' — that this is like the verse in Tehillim (Psalms 134:3), "Oseh Shamayim VaAretz" — 'the One who makes the heavens and the earth.' By creating them, Hashem acquired them to be His. In other words, Hashem is called the Owner or Acquirer of heaven and earth because He made them, and through making them, they became His possession.

Malki Tzedek continues and says, "And blessed is the Supreme God, who delivered your enemies into your hand." This is a blessing to Hashem for having protected Avraham and given him victory in battle. Then it says, "And he gave him a tithe from everything." Rashi explains that Avraham gave a tenth of all the spoils to Malki Tzedek, who was a kohen — a priest. This was not the regular tithe that one gives from his own possessions, but rather a tithe from the spoils of war, similar to the meches (tax) that was given from the spoils in the war with Midian later on. So Avraham gave Malki Tzedek a tenth of everything he had captured in the war, as a recognition of his status as a priest to Hashem.

Rashi explains on the words Asher Migen — 'who delivered' — that it means 'who closed in' or 'handed over.' The word migen is used in the sense of delivering or giving over, as in the verse in Hoshea (11:8), "Eich amagencha Yisrael" — 'How can I deliver you up, Israel?' So here, it means that Hashem delivered Avraham's enemies into his hand.

Rashi explains on the words Vayiten Lo — 'and he gave him' — that Avraham gave a tithe from everything he had to Malki Tzedek, because Malki Tzedek was a kohen, a priest. This is why Avraham gave him a tenth of the spoils, as a recognition of his priestly status.