Genesis Rabbah 42

¹“It was in the days of Amrafel king of Shinar, Aryokh king of Elasar, Kedorlaomer king of Eilam, and Tidal king of Goyim,” (Genesis 14:1). “It was in the days of Amrafel king of Shinar” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi began: “The wicked drew their swords…their swords will come into their own hearts….” (Psalms 37:14–15). There was an incident involving Rabbi Eliezer ben Hurkenos, that his brothers were plowing in the plain and he was plowing on the mountain. His cow fell and was incapacitated. He said: It was for my benefit that my cow was incapacitated. He ran away and went to study under Rabbi Yoḥanan ben Zakai. He would eat clods of earth, until the odor of his breath became foul. They went and said to Rabbi Yoḥanan ben Zakai: ‘Rabbi Eliezer’s breath is unpleasant.’ He said to him: ‘Just as the odor of your breath was befouled over Torah study, so may the scent of your Torah teaching go forth from one end of the world to the other.’ Sometime later, his [Rabbi Eliezer’s] father went up with the intent to disinherit him from his property. He found him sitting and delivering a lecture, and the most prominent men of his province were sitting before him: Ben Tzitzit HaKeset, Nakdimon ben Guryon, and ben Kalba Savua. He found him expounding this verse: “The wicked drew their swords…” – this is Amrafel and his cohorts. “To topple the poor and the needy” (Psalms 37:14) – this is Lot. “To slaughter those whose path is upright” (Psalms 37:14) – this is Abraham. “Their swords will come into their own hearts” – “he arrayed against them at night…and smote them” (Genesis 14:15). His [Rabbi Eliezer’s] father said to him: ‘Son, I came up here only to disinherit you from my property. Now, all my property is hereby given to you as a gift.’ He said: ‘It [the extra portion you are giving me] is hereby proscribed from me by vow, and my rights in it [the entire property] shall be equal to that of my brothers.’ Another interpretation, “the wicked drew their swords [and stretched their bows]” – this is Amrafel and his cohorts. , the Midrash is alluding to the exposition presented in Midrash Tanḥuma 7, which opens with these words. ²“It was in the days of Amrafel” – Rabbi Shmuel bar Shilat began: “This too is a grave evil; just as one came, so will he go” (Ecclesiastes 5:15). Rabbi Shmuel bar Shilat said: Just as one comes with seizing, so he goes with seizing. Rabbi Avon said: Just as he started off with four kingdoms, so will he conclude with four kingdoms. [He started off with four kingdoms] – “with Kedorlaomer king of Eilam, Tidal king of Goyim, and Amrafel king of Shinar, and Aryokh king of Elasar” (Genesis 14:9). So will he conclude with four kingdoms: The kingdom of Babylon, the kingdom of Media, the kingdom of Greece, and the kingdom of Edom. Rabbi Pinḥas in the name of Rabbi Aivu began: “They do not know the thoughts of the Lord, and they do not understand His counsel, that He has gathered them together like sheaves brought to the threshing floor” (Micah 4:12). Why? “All these joined forces at the valley of Sidim” (Genesis 14:3) – so that they should come and fall into the hand of Abraham. That is what is written: “It was in the days of Amrafel…” ³Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora: Wherever it is stated: “It was [ vayhi ] in the days,” it indicates trouble. is seen as a combination of the words vay and hi , both expressions of woe and misfortune. “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances. This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ ein ] of the world; they sought to blind the eye [ ayin ] that overcame the attribute of justice [ mishpat ] in the world. “Which is [ hi ] Kadesh” – Rav Aḥa said: Hu is written. It is he [ hu ] who sanctified [ kiddesh ] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [ vay ].’ That is what is written: “It was [ vayhi ] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11). This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’ That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel]. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [ aḥaz ] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). Of what use was it to him [Ahaz]? [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [ vay ]’ – “it was [ vayhi ] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23) – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [ vay ]’ – “it was [ vayhi ] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1) – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us, we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice, he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’ They said: ‘Woe [ vay ] to the generation that judges its judges.’ That is what is written: “It was [ vayhi ] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger , 88a). one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger ; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [ vay ].’ That is what is written: “It was [ vayhi ] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated, it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [ vayhi ] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [ vayhi ] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [ vayhi ] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [ vayhi ] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear then accosted him. They raised an objection to him: But is it not written: “It was [ vayhi ] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [ vayhi ] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple. They raised an objection to him: But is it not written: “The Lord was [ vayhi ] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments. They raised an objection to him: But is it not written: “It was [ vayhi ] when the king resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them, always alludes to a joyous event. is it not written: “It will be [ vehaya ] on that day that spring water will emerge…” (Zechariah 14:8). It will be [ vehaya ] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [ vehaya ] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [ vehaya ] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [ vehaya ] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22). ⁴“It was in the days of Amrafel” – he was called by three names: Kush, Nimrod, and Amrafel. Kush – because he was literally a Kushite. Nimrod – because he brought about a rebellion [ mered ] in the world. Amrafel – because his statements [ imrato ] were darkness [ afela ]. [In addition,] it is because he defied [ amrei ] and ridiculed [ aflei ] the world, and because he defied and ridiculed Abraham, because he said [ amar ] that he should be cast down ] and cast him down [ hipil ]. into the fiery furnace. “Aryokh king of Elasar” – Rabbi Yosei of Milḥaya said: There we learned: The isar coin was named for Elasar. “Kedorlaomer king of Eilam, and Tidal king of Goyim” – Rabbi Levi said: There is a place there in Rome ). that is called this [Goyim]. They took one person and made him king over themselves. Rabbi Yoḥanan said: Tidal was his name. Another matter: “It was in the days of Amrafel king of Shinar” – this refers to Babylon; “Aryokh king of Elasar” – this refers to Greece; “Kedorlaomer king of Eilam” – this refers to Media; “and Tidal king of Goyim” – this refers to the kingdom of Edom, which recruits conscripts from all the nations of the world. Rabbi Elazar bar Avina said: If you see kingdoms clashing with one another, you should anticipate the coming of the Messiah. You may know that it is so, as in the days of Abraham, as a result of the kingdoms clashing with one another, redemption came to Abraham. ⁵“They waged war with Bera king of Sodom, with Birsha king of Gomorrah, Shinab king of Adma, and Shemever king of Tzevoyim, and the king of Bela, which is Tzoar” (Genesis 14:2). “They waged war with Bera…” – Rabbi Meir used to expound names. Rabbi Yehoshua ben Korḥa would [also] expound names. “Bera” – as he was a wicked son [ ben ra ]; “Birsha” – as he was an evil son [ ben rasha ]; “Shinav” – as he aspired [ shoev ] to wealth; “Shemever” – as he would fly off – he would spread his wings to fly, i.e., he would travel far and wide in search of money. to bring wealth; “and the king of Bela, which is Tzoar” – as its residents were swallowed up [ nitbale’u ]. “All these joined forces at the valley of Sidim, which is the Dead Sea” (Genesis 14:3). “All these joined forces at the valley of Sidim” – it was called three names: The valley of Sidim, the valley of Shaveh, and the valley of Sukkot. The valley of Sidim – because it grew [wood used for] chopping blocks [ sedanim ]. Alternatively, it is because it was divided into many fields [ sadim ] with plowed furrows. Alternatively, it is because it nourished its offspring like breasts [ shadayim ]. Valley of Shaveh – Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar Naḥman: Because there all the idolaters came to a consensus [ hushvu ], chopped down cedars, constructed a large platform, seated him [Abraham] atop it, and lauded him, saying: “Hear us, my lord: you are a Godly ruler in our midst” (Genesis 23:6). They said to him: ‘You are king over us, you are ruler over us, you are a god over us.’ He said to them: ‘Let the world not lack its [true] King, and let the world not lack its [true] God.’ Valley of Sukkot – because it was covered with trees. Rabbi Tanḥuma said: Grapevines, fig trees, pomegranate trees, walnut trees, almond trees, apple trees, and peach trees. “Which is the Dead Sea” – Rabbi Aivu said: There were [originally] only channels of rivers, that broke open and became a sea. That is what is written: “He breaks channels through the rocks” (Job 28:10). ⁶“Twelve years they served Kedorlaomer, and in the thirteenth year they rebelled” (Genesis 14:4). “Twelve years they served [Kedorlaomer, and in the thirteenth year they rebelled]” – Rabbi Yosei and Rabbi Shimon ben Gamliel, Rabbi Yosei says: Twelve plus thirteen, this is twenty-five. Rabbi Shimon ben Gamliel said: They were thirteen years altogether. How does Rabbi Shimon ben Gamliel explain: “And in the fourteenth year”? The explanation is that it was the fourteenth year after their rebellion began. “And in the fourteenth year, Kedorlaomer and the kings who were with him came and smote Refa’im in Ashterot Karnayim, the Zuzim in Ham, and the Eimim in Shaveh Kiryatayim” (Genesis 14:5). “And in the fourteenth year, Kedorlaomer…came” – the owner of the beam bears its thickest part, “and the kings who were with him.” “And smote Refa’im in Ashterot Karnayim” – in Ashtera DeKarna. “The Zuzim in Ham [ beham ]” – the radiant ones [ ziv ] among them [ bahem ]. “And the Eimim in Shaveh Kiryatayim” – they were two cities [ kiryan ]. is generally used to refer to two items. “And the Ḥori in their mountain, Se'ir, until Eil Paran, which is adjacent to the wilderness” (Genesis 14:6). “And the Ḥori” – this is a metropolis. Why is it called it Ḥori? Because they selected it to be a free place in the generation of the Dispersion. “Until Eil Paran, which is adjacent to the wilderness” – until the plain of Paran. ⁷“They turned back, and came to Ein Mishpat, which is Kadesh, and smote the entire field of the Amalekites, and also the Emorites, who reside in Ḥatzetzon Tamar” (Genesis 14:4). “They turned back, and came to Ein [Mishpat]…” – Rabbi Aḥa said: They came only to fight against the eyeball [ ein ] of the world; they sought to blind the eye [ ayin ] that overcame the attribute of justice [ mishpat ] in the world. That is astonishing. “Which is [ hi ] Kadesh” – Rav Aḥa said: Hu is written. It is he [ hu ] who sanctified [ kiddesh ] the name of the Holy One blessed be He in the fiery furnace. “And smote the entire field of the Amalekites” – Amalek had not yet been born, and yet you say: “And smote the entire field of the Amalekites”? The explanation is that [God] “tells the outcome from the outset” (Isaiah 46:10). “And also the Emorites, who reside in Ḥatzetzon Tamar” – in Ein Gedi, with the dates [ temaraya ]. “The king of Sodom, the king of Gomorrah, the king of Adma, the king of Tzevoyim, and the king of Bela, which is Tzoar, went out and they waged a war with them in the valley of Sidim” (Genesis 14:8). “With Kedorlaomer king of Eilam, and Tidal king of Goyim, and Amrafel king of Shinar, and Ariokh king of Elasar; four kings against the five” (Genesis 14:9). “The king of Sodom, the king of Gomorrah…went out…with Kedorlaomer king of Eilam…” – four kings waged war against five, and yet they overcame them. “The valley of Sidim was full of clay pits and the kings of Sodom and Gomorrah fled, and they fell there, and they who remained fled to the mountain” (Genesis 14:10). “The valley of Sidim was full of clay pits” – many pits producing clay. “The kings of Sodom and Gomorrah fled, and they fell there, [and they who remained fled to the mountain]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “They fell there” – this refers to the multitudes; “and they who remained fled to the mountain” – this refers to the kings. Rabbi Neḥemya said: “They fell there” – this refers to the kings; “and they who remained fled to the mountain” – this refers to the multitudes. According to the opinion of Rabbi Yehuda, it works out well, but according to the opinion of Rabbi Neḥemya, it is difficult. Rabbi Azarya and Rabbi Yonatan ben Ḥagai said in the name of Rabbi Yitzḥak: When Abraham descended into the fiery furnace and was saved, there were some idolaters who believed [the story of Abraham’s miraculous rescue], and there were some idolaters who did not believe. When the king of Sodom descended into the clay pit and was rescued, they began believing in [the rescue of] Abraham retroactively. “They took all the property of Sodom and Gomorrah, and all their food, and they went” (Genesis 14:11). “They took all the property of Sodom and Gomorrah, and all their food” – Rabbi Yehuda says: This refers to their tools of work. Rabbi Neḥemya said: This refers to their dates. “They took Lot, son of Abram’s brother, and his property and they went, and he resided in Sodom” (Genesis 14:12). “They took Lot, [son of Abram’s brother]…” – this is what they did to Lot: They placed him in a cage and they took him with them. Why to such an extent? “And he resided in Sodom” – in realization of what is stated: “One who walks with the wise will become wise, and one who consorts with fools will be broken” (Proverbs 13:20). ⁸“The refugee came and told Abram the Hebrew, and he was dwelling in the plains of Mamre the Emorite, brother of Eshkol and brother of Aner, and they were allies of Abram” (Genesis 14:13). “The refugee came” – Reish Lakish in the name of bar Kappara: This is Og; he is the “refugee.” Why is he called Og? Because he came and found Abram sitting and engaging in the mitzva of baking [unleavened] loaves [ ugot ] [for Passover]. His intentions [in informing Abraham] were not to act for the sake of Heaven. Rather, he said: ‘This Abraham is a zealot. If I say to him now: Your nephew has been taken captive, he will go out to war and be killed, and I will take his wife Sarai.’ The Holy One blessed be He said to him: ‘By your life, you will receive reward for your strides that you walked [to travel to Abraham], in that you will live long in the world. But because you thought to kill that righteous man, by your life, you will see thousands upon thousands and tens of thousands upon tens of thousands of his descendants, and the end of that man will be only to fall into their hand,’ as it is stated [by Moses]: “The Lord said to me: Do not fear him, as [I have delivered him]…into your hand” (Deuteronomy 3:2). “And told Abram the Hebrew [ Ivri ]” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: The entire world was on one side and he was on the other side [ ever ]. Rabbi Neḥemya said: Because he was among the descendants of Ever. The Rabbis say: It is because he is from the other side [ ever ] of the river, and he spoke the Hebrew [ Ivri ] language. “He was dwelling in elonei Mamre” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [This means] in the plains of Mamre. Rabbi Neḥemya said: In the palace of Mamre. According to the opinion of Rabbi Yehuda, it is a place whose name is Mamre. According to the opinion of Rabbi Neḥemya, it is a person whose name was Mamre. And why was he called Mamre? Rabbi Azarya in the name of Rabbi Yehuda in the name of Rabbi Simon: It is because he was brazen-faced regarding Abraham. When the Holy One blessed be He told Abraham to circumcise himself, he went and consulted with his three friends. Aner said to him: ‘You are already one hundred years old and you are going to bring pain upon yourself?’ Eshkol said to him: ‘What, are you going to put an end to yourself in the midst of your enemies?’ Mamre said to him: ‘[This is] your God who stood by you [during your ordeal] in the fiery furnace, and during [your war with] the kings, and during the famine, and in this matter that He has said to you, to circumcise yourself, you do not heed Him?’ The Holy One blessed be He said to him: ‘You gave him counsel to circumcise himself; by your life, I will not appear to him in Aner’s palace, nor in Eshkol’s palace, but only in your palace.’ That is what is written: “The Lord appeared to him in the palace of Mamre” (Genesis 18:1).