Genesis Rabbah 43

¹“Abram heard that his brother had been taken captive, and he marshaled his disciples, born in his house, three hundred and eighteen, and he gave chase until Dan” (Genesis 14:14). “Abram heard that his brother had been taken captive” – “He fears no evil tidings; his heart is steadfast, trusting in the Lord. His heart is secure. He will not fear, until he beholds the fall of his foes” (Psalms 112:7–8). “He fears no evil tidings” – this refers to Abraham. “For now I know that you are God-fearing” (Genesis 22:12). “His heart is steadfast, trusting in the Lord” – “You found his heart faithful before You” (Nehemiah 9:8). “His heart is secure. He will not fear” – as it is stated: “Do not fear, Abram” (Genesis 15:1). “Until he beholds the fall of his foes” – “he divided up against them at night” (Genesis 14:15). ²“Abram heard that his brother had been taken captive” – that is what is written: “He seals his ears from hearing of bloodshed” (Isaiah 33:15). “He marshaled [ vayarek ] his disciples” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Their faces turned pale [ horiku ] towards Abraham. They said: ‘Five kings could not overcome them, and [you think] we will be able to overcome them?’ Rabbi Neḥemya said: Abraham turned pale [ horik ] towards them. He said: ‘Shall I go and fall [in battle] in sanctification of the name of the Omnipresent?’ Abba bar Zavda said: He armed them with weapons, just as it says: “Unsheathe [ harek ] a spear to block my pursuers” (Psalms 35:3). Rabbi Shimon ben Lakish said: He showered them with jewels and gems, as it says: “Its pinions with shimmering [ yerakrak ] gold” (Psalms 68:14). Rabbi Levi said: He emptied [ horikan ] their ranks through the passage about the officers, as it says: “[Then the officers shall speak further to the people and say:] Who is the man who is fearful and faint hearted? Let him go and return to his house” (Deuteronomy 20:8). “His disciples [ ḥanikhav ]” – they bore his name [ ḥanikhato ].Their name was Abram, like his name. “Three hundred and eighteen” – Reish Lakish in the name of bar Kappara: It was Eliezer alone. The numerical value of Eliezer is three hundred and eighteen. “And he gave chase until Dan” – that is the name of an idol. It was preceded and followed by a blow. It was preceded by a blow: “And he gave chase until Dan.” And it is followed by a blow: “The snorting of his horses is heard from Dan” (Jeremiah 8:16). ³“He divided up against them at night, he and his servants, and he smote them and pursued them until Ḥova, which is north of Damascus” (Genesis 14:15). “He divided up against them at night” – Rabbi Binyamin bar Yefet in the name of Rabbi Yonatan: The night became divided on its own. The Rabbis say: Its Maker divided it. The Holy One blessed be He said: ‘Their father took action for Me at midnight, I, too, will take action for his descendants at midnight.’ When? In Egypt, as it is stated: “It was at midnight, and the Lord smote every firstborn …” (Exodus 12:29). Rabbi Tanḥuma said: There are those who express it in a different formulation: The Holy One blessed be He said: ‘Their father went out at midnight; I will go out for his sons at midnight,’ as it is stated: “Moses said: So said the Lord: About midnight, I shall go out in the midst of Egypt” (Exodus 11:4). “And he smote them and pursued them” – is there a person who pursues the slain? Rabbi Pinḥas said: The pursuers of Abraham our patriarch were [as if] slain [from the start], as it is stated: “The one You have smitten, they have pursued” (Psalms 69:27). That is what is written: “Who awakens [ he’ir ] from the east, righteousness attending his footstep?” (Isaiah 41:2). Who is the one who roused the heart of the easterners so they would come and fall into Abraham’s hand? “Righteousness [ tzedek ] attends his footstep” – [The righteous One,] He whose life is everlasting, who would illuminate , written with ayin , as if it were written with alef , meaning illuminated. for him every place he would go. Rabbi Berekhya said: The star Jupiter [ tzedek ] would illuminate [the way] for him. Rabbi Reuven said: Righteousness itself called out , translated earlier as “attends,” literally means “calls out.” before him, saying: ‘If not for Abraham, there would be no one to implement me.’ That is what is written: “He subdued nations before him and subjugated kings; [He made his sword like dust, his bow as driven stubble]” (Isaiah 41:2) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Abraham would cast dust at them and it became swords, straw and it became arrows. Rabbi Neḥamya said: “He made [his sword] dust” is not stated, but rather, “[He made his sword] like dust” (Isaiah 41:2) – they would cast swords on Abraham and they became dust, arrows, and they became straw. That is what is written: “He pursued them and passed peacefully; [he did not tread on the road]” (Isaiah 41:3). Rabbi Levi in the name of Rabbi Yosei bar Zimra: Each of the strides of Abraham our forefather was three miles. Rabbi Yudan bar Rabbi Simon said: One mil , as it is stated: “he did not tread on the road” (Isaiah 41:3). Rabbi Neḥemya said in the name of Rabbi Abahu: Their feet did not become soiled, but rather, like one who walks from his house to the [nearby] synagogue. ⁴“He returned all the goods, and also his brother Lot and his property he returned, and also the women and the people” (Genesis 14:16). “He returned all the goods, and also [his brother] Lot…” – Rabbi Yudan said: He returned the men and the women, but did not return the children. [Rather,] they went ahead and converted, and fenced themselves off from the sexual immorality of their fathers. That is what is written: “I will bring in the wicked of the nations” (Ezekiel 7:24) – who are “the wicked of the nations”? Rabbi Yehuda bar Rabbi Simon: These are the people of Sodom, as it is stated: “The men of Sodom [were extremely wicked]” (Genesis 13:13). ⁵“The king of Sodom went out to meet him after his return from smiting Kedorlaomer and the kings who were with him, to the valley of Shaveh, which is the valley of the king” (Genesis 14:17). “The king of Sodom went out to meet him…” – Rabbi Abba bar Kahana said: He began to ‘wag his tail’ at him. He said to him: ‘Just as you descended into the fiery furnace and were rescued, I, too, descended into the clay pits and was rescued.’ “To the valley of Shaveh” – Rabbi Berekhya and Rabbi Ḥanina in the name of Rabbi Shmuel bar Naḥman: It is [called this] 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 to him: “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 god over us.’ He said to them: ‘Let the world not lack its [true] King, and let the world not lack its [true] God.’ ⁶“Malkitzedek king of Salem took out bread and wine, and he was a priest of God, the Most High” (Genesis 14:18). “Malkitzedek king of Salem…” – that is what is written: “Daughter of Tzor, the wealthiest of the people will seek your favor with gifts” (Psalms 45:13). ) the four kings, and who was distressed by them. “The wealthiest of the people,” referring to Malkitzedek king of Salem, “will seek your favor with gifts,” as he did in this verse ( Yalkut Shimoni ). “Malkitzedek king of Salem” – this place renders its inhabitants righteous, [and this is why he was called] Malkitzedek, ]. [and we find as well] “Adoni Tzedek [king of Jerusalem]” (Joshua 10:1). Jerusalem itself is called righteousness [ tzedek ], as it is stated: “Justice [ tzedek ] abided in it” (Isaiah 1:21). “King of Salem [Shalem]” – Rabbi Yitzḥak the Babylonian says: He was born circumcised. , translated earlier “king of Salem,” can also mean “the perfect king,” meaning that he was born in a perfected state, having had no need for circumcision. “[He] took out bread and wine, and he was a priest of God, the Most High” – Rabbi Shmuel bar Naḥman and the Rabbis, Rabbi Shmuel said: He revealed to him the laws of the High Priesthood. “Bread” – this alludes to the showbread; “and wine” – this alludes to the libations. The Rabbis say: He revealed Torah [precepts] to him, as it is stated: “Come, partake of my bread, and drink of the wine that I have mixed” (Proverbs 9:5). “And he was a priest of God, the Most High” – Rabbi Abba bar Kahana and Rabbi Levi, Rabbi Abba bar Kahana said: Any time wine is written in the Torah it connotes a [negative] impact, except for this one. Rabbi Levi said: We cannot except this one either, as it was immediately after this that He decreed upon him: “They will be enslaved to them and they will oppress them” (Genesis 15:13). ⁷“He blessed him, and he said: Blessed is Abram to God, the Most High, Maker of heavens and earth” (Genesis 14:19). “He blessed him, and he said: Blessed is Abram to God, the Most High, Acquirer of heavens and earth” – from whom did He acquire them? Rabbi Abba in the name of Rav Kahana and Rabbi Yitzḥak, Rabbi Abba said: It is like a person who says: The eyes of so-and-so are fair, his hair is fair. does not refer to acquisition, but to one’s fixing and perfecting something that already belongs to him. Rabbi Yitzḥak said: He [Abraham] would receive passersby into his house. After they had eaten and drunk, he would say to them: ‘Say a blessing.’ They would say to him: ‘What shall we say?’ He would say to them: ‘Say: Blessed is God, the Most High, of whose food we have eaten.’ The Holy One blessed be He said to him: ‘My name had not been known by My creations, and you caused My creations to recognize me. I consider it for you as though you were My partner in creation of the world.’ That is what is written; “Maker of heavens and earth.” ⁸“And blessed is God, the Most High, who delivered your enemies into your hand. He gave him a tithe of everything” (Genesis 14:20). “And blessed is God, the Most High, who delivered [ migen ] your enemies into your hand” – Rabbi Huna said: He turned the plot [ mangenin ] against you upon your enemies. Rabbi Yudan said: How many stratagems [ mangenaot ] did I perform in order to deliver them into your hand. They had been fond of one another; this one would send letters to that one, and that one would send gifts to this one, but I incited discord between this one and that one so they would come and fall into your hand. “He gave him a tithe of everything [ mikol ]” – Rabbi Yehuda bar Rav Simon said: On the basis of that tribute, three of the pillars of the world, Abraham, Isaac, and Jacob, benefitted. Regarding Abraham it is written: “The Lord had blessed Avraham with everything [ bakol ]” (Genesis 24:1), due to the merit of: “He gave him a tithe of everything [ mikol ].” Regarding Isaac it is written: “And I partook of all [ mikol ]” (Genesis 27:33), due to the merit of: “He gave him a tithe of everything [ mikol ].” Regarding Jacob it is written: “For God has graced me and because I have everything [ kol ]” (Genesis 33:11), due to the merit of: “He gave him a tithe of everything [ mikol ].” From where did Israel merit the Priestly Benediction? Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: From Abraham: “So [ ko ] shall your descendants be” (Genesis 15:5) – “so [ ko ] shall you bless the children of Israel” (Numbers 6:23). Rabbi Neḥemya said: From Isaac, as it is stated: “I and the lad will go to there [ ko ]” (Genesis 22:5). That is why the Omnipresent said: “So [ ko ] you shall bless the children of Israel.” The Rabbis said: From Jacob, as it is stated: “So [ ko ] you shall say to the house of Jacob” (Exodus 19:3). Corresponding to it is: “So [ ko ] shall you bless the children of Israel.” Rabbi Eliezer and Rabbi Yosei bar Ḥanina, Rabbi Eliezer said: [God said:] ‘When will I increase your descendants like the stars? ] will your offspring be” (Genesis 15:5). When I reveal Myself to them through the word ko ’ – “So [ ko ] you shall say to the house of Jacob” (Exodus 19:3). Rabbi Yosei bar Ḥanina said: When I reveal Myself to their leader through the word ko : “So [ ko ] said the Lord: My firstborn son is Israel” (Exodus 4:22). ⁹“The king of Sodom said to Abram: Give me the people, and take the property for yourself” (Genesis 14:21). “Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High, master of heaven and earth” (Genesis 14:22). “The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I have raised [ harimoti ] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He rendered it as teruma , for himself. just as it says: “You shall separate [ vaharemotem ] from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an oath, just as it says: “He raised [ vayarem ] his right and his left to the heavens, and he took an oath by the One whose life is everlasting” (Daniel 12:7). The Rabbis say: He rendered it as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God and I will exalt Him [ vaaromemenhu ]” (Exodus 15:2). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my forefather recited a song of praise: “ Harimoti my hand to the Lord,” with that same expression, I will recite a song of praise: “My father’s God and I will exalt Him [ vaaromemenhu ].”’ “Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy” (Genesis 14:23). “Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him: ‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool. “Nor a shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it says: “She shall remove his shoe [ naalo ] from his foot”’ (Deuteronomy 25:9). Alternatively, “neither a thread” – this alludes to the Tabernacle, which was adorned with sky blue and purple wool threads. “Nor a shoelace” – this alludes to the taḥash hides. Alternatively, “neither a thread [ ḥut ]” – this alludes to the sacrifices, like what we learned: A red line [ ḥut ] circumscribed it in the middle, to separate between the upper blood and the lower blood. “Nor a shoelace” – this alludes to the footsteps of [those traveling to] the pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2). “Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24). “Nothing for me, only what the young men have eaten” – that is what is written: “Every evil and wicked man among the men who had gone with David spoke up and said: Because they did not go with me, we will not give them from the spoils that we recovered; rather each man [of us will take] for his wife and his children, who will lead the animals off and go. But David said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He delivered the troop that came against us into our hand. Who would heed you in this matter? For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike. It was from that day forward [ vamala ], he rendered it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said: Vahala is not written here, but, rather vamala . is the standard term for onward. Vamala also has the connotation of beforehand. From whom did he learn? From Abraham his forefather, who said: “Nothing for me, only what the young men have eaten; and the portion of the men….”