Category: Beraishis Ch. 14

In chapter 14 we have the Torah’s first historical account of kings and their wars.

See above (chapter 10) where the Torah talks of Nimrod’s kingship. Nimrod exploited the collective energies of his nation for his own selfish needs. The individuals were prepared to sacrifice their personal happiness on the altar of national honor.

This concept has taken root and now we find 5 kings in a small area. Later in history, at the time of the conquest of the Land of Canaan, we find a concentration of 31 kings!

How did this ideas spread? Why would people give up their individuality?

RSRH posits that there are nations that avoid thinking for themselves and unload their concerns onto the head of the king. This occurs particularly in nations where the citizens are busily preoccupied with themselves. People who pursue comfort and wealth and ignore the idealistic interests of their community are ready to sacrifice rights and assets – so long as they are “excused from thinking.”

The kings we learn about in this chapter were in the lush and wealthy area of the Jordan Valley. The people were concerned with their personal pleasure and were prepared to give up their autonomy for the sake of their pleasure.

We also learn about 4 other kings who were ruled over large regions. For a period of time, the kings of the Jordan Valley were vassals of the powerful rulers of another land. These local kings were themselves servants. The people were all servants of servants. Just as Noach prophecy told, the descendants of Cham would be just that, עבדי עבדים!

In observing this, a universal truth was revealed to Avraham. Affluence enslaves nations, from within and from without.

Man can be truly free, inwardly and outwardly, only if he submits to the rule of the moral law. (Hirsch cites Eruvin 54a here and above [9:27] that derives this message from the word חרות על הלוחות which can be read to mean “the words of God’s law frees a person.”)

(GS- RSRH discusses this again regarding the Egyptians, also descendants of Cham, who had slaves enslaving slaves.)

Beraishis 14:1-4
pages 323-325

מעשה אבות סימן לבנים

Our Sages commented on the verses of this chapter (Beraishis Rabbah 42:2) that what took place in this chapter foretells what will take place later in history.

Four kings, all regional kings with their intent to dominate the land of Canaan and its inhabitants, succeed for a period of time. In the end, Avraham in victorious.

So too, much later on in history, four world powers will do the same. Ultimately they are destined to fall into the hands of מלך המשיח. (RSRH notes that two of the kings are clearly recognized as world powers who did so in our history; Bavel (Shin’ar) and Madai (Eilam).

Beraishis 14:1 etc.
page 325

Upon arrival in the land, Avraham encounters famine.

When he returns he encounters war.

God teaches Avraham that unlike Egypt which had it’s own natural resources of the Nile River, providing irrigation for its agriculture and economy, and could thereby feel independent, this land required God’s unique Providence providing rain in order for its agriculture and economy to thrive.

This land, situated at the crossroads of Asia, Europe and Africa, would be the place that many armies would travel through. The protection from invaders would be unnatural and only by the Hand of God. This is a promise by God (וחרב לא תעבר בארצכם Vayikra 26:6) that is dependent on Israel faithfully submitting to God’s Torah.

 

Beraishis 14:1
pages 325-326

Had Lot remained an outsider, a stranger in the land, he might not have been taken along with the people of Sodom. But he had become a citizen and full resident there and so he had to suffer along with the others.

This stands as a warning to the members of Avraham’s family. One who remains true to his calling and destiny will have to make sacrifices. On the other hand, he will be spared much trouble, for he will be carried on the wings of the Shechina.

The ghettos that isolated us worked not only to our disadvantage, but also to our advantage. Those who lived within the ghetto walls were shielded from many evils to which those outside fell victim during the Middle Ages. Jews were not considered good enough to become judges or law enforcement officials, or to become knights. They weren’t included in tournaments or world affairs. But neither did they have a part in inflicting cruel injury to their fellow man that was so prevalent at that time. And when fate caught up with the emperors and their armies, the Jews remained safe in their ghettos.

RSRH adds: They should be happy that they were called to the arena of world affairs only now (in the 19th century – GS) when the nations of the world are at least trying to act justly and humanely. (RSRH passed away in 1888. He had high hopes for humanity at that time. Would he have written these same words post holocaust? The remnants of his community debate this point to this day. – GS)

 

Beraishis 14:12
pages 331-332

In 14:13 Avraham is called Avraham “the Ivri” – “the one who came from the other side” “the one who stands aside,” in opposition to the rest of the world. (Based on Beraishis Rabbah 42:8)

He is also called a שכן – a neighbor. Just as was explained above (9:27) the inner meaning of the word shachen is one who lives peacefully and in close proximity to others but does not get absorbed by the other.

Avraham was now living alongside his Amorite neighbors. He was friendly with them but separate. It was their territory and Avraham was invited to be an ally, because he was a respected personality and an asset for them to have him as an ally. They took the initiative and invited him, the stranger, to their covenant with him.

Avraham’s conduct should serve as a model for his descendants throughout the generations, as long as they live in a land not theirs:

A Jew should conduct himself as a Jew, loving peace, and should not interfere with affairs, and attend to Israel’s needs. The result will be that the other peoples will seek to enlist him as an ally – not vice versa. Every person of purity will recognize that true, complete Judaism is the most perfect conception of humanity – not vice versa. For the concept “Jew” is broader than the concept “man.”* A Jew need only be a Jew, in the full and complete sense of the word. If he behaves in that manner, then, although he will only be a shachen, “neighbor”, he will win the esteem of the other peoples, and they will enlist him in the covenant.

Avraham did not purchase this alliance relationship at the cost of abandoning his own calling.

*RSRH discusses this concept in many places, coining the term “Mensch-Yisroel.” This is the Title of Volume 8 of the Collected Writings. (See link in the “Concepts” tab for more. GS)

Beraishis 14:13
pages 333-334

… “he led forth all those who had been born in his household and educated by him…”

This verse reveals to us why, until this point, Avraham had avoided all contact with others.

Avraham and Sarah had no reason to fear that they themselves might be corrupted. But Avraham had in his charge 318 human souls whom he had educated in the midst of corruption, who he now had to protect, to preserve them for their calling in which he had trained them. It was for their sake that he sought isolation.

They were “born in his household” and only because they were such could they become educated by him. He had been unable to achieve this objective in the case of Lot because Lot had come to him only as a mature man. Education must begin at birth, particularly if that education is to train the individual for the calling of עברי, one who stands in opposition to the rest of the world.

Until now Avraham had avoided all contact with the outside world, out of concern for the welfare of those he was educating. Until now they were held within the confines of his household. But now, when human life was in peril (his nephew Lot), he “poured them out” of his house.

Beraishis 14:14
pages 334-336

An educator (מחנך) trains the person to limit the powers within him that are awakening to life. This limitation is essential to their whole purpose. The student (חניך) learns to develop his powers within the framework of these limits. Chinuch in not meant to be inhibiting, like a straightjacket; it is meant to be a spiritual garment in which a person can move and grow.

True chinuch חנך is analogous to oneg ענג (pleasure). (this analogy is derived from the commonality in the root letters of both words, according to Hirsch’s system of interpreting the Hebrew language – GS). Certainly chinuch entails a limitation of powers, but it leaves them a wide area that is fitting and satisfying.

The idea is also expressed into the dedication of a house of prayer – חנוכת הבית. The house in dedicated for its exclusive purpose and thus consecrated.  It does not take place by means of a dedication ceremony. the first time the community uses it for prayer it becomes dedicated. The same is true of education. Our youth are not consecrated through preaching and moralizing, or through bar or bat mitzva celebrations, but, rather, through chinuch in the literal sense of the word. The young person is trained to carry out mitzvos in practice.

 

Beraishis 14:14
pages 335-336

Malki Tzedek was recognized as a priest of God. But the land of Canaan was polytheistic. The God Malki Tzedek worshiped was only recognized as the God above all the other gods. קל עליון

His city was called Shalem, peace. This peace was based on Tzedek, the teachings of God that man is to live a just and charitable life. Tzedek brings about peace.

Malki Tzedek’s notion of God was not widespread. He was relegated to teach this way of life only to those whose nature inclined them so and chose this way. Others worshiped other gods such as the god of revenge or the god of war or the god of licentiousness. (Malki Tzedek greeted Avraham, tired from battle, with food to rejuvenate him. The king of Sodom offered nothing and only had requests and no gratitude. He didn’t feel ashamed not offering anything. He simply worshiped a selfish god and was comfortable being selfish.)

Malki Tzedek blesses Avraham with the words, “Blessed be Avram to God the Most High, Owner of heaven and earth קונה שמים וארץ.”

As the priest of Shalem he had been known only as a priest of God the Most High. The polytheistic world that he lived in would only accept his belief in God as being removed from this world – A God above the gods who strolls above the heavens. Malki Tzedek (none other than Shem, the son of Noach, who experienced the Mabul and witnessed God in this world -GS) certainly understood that God was owner of this world but he hadn’t translated that understanding into a plan of action for the world. But then came Avraham’s victory! Malki Tzedek could now openly declare that God is owner of heaven AND EARTH. Just as the hosts in heaven pay homage to God and obey His will, so must all man exercise his free will to obey God. This new declaration of Malkie Tzedek emerged from what he observed in Avraham and how God came to his aid. Avraham’s victory clarified God’s involvement in this world and God’s expectations of man in this world.

In Shalem, Malki Tzedek taught that God, the Most High, who owns Heaven and Earth, requires man to live a life of Tzedek. But that was theoretical. Avraham, who was commanded by God to “be a blessing” (Beraishis 12:2) devoted all his spiritual and physical powers to this in actual practice. He risked his life in battle to live up to the command of living a life of Tzedek and God came to his aid. The world can now learn from this that more is expected from everyone!

Malki Tzedek told Avraham, “You are and will be blessed for the God of heaven and earth. The blessing given to you establishes the kingdom of God, owner of heaven and earth. The Most High gave you victory and thus demonstrated His power and His closeness to His servants. As a result, His kingdom will be blessed, in that people will be inspired to undertake His service.

See 14I, where Avraham teaches the king of Sodom and Malki Tzedek a higher level of belief in God.

Beraishis 14:17-20
pages 340-342

When describing God, Avraham added one more name that Malki Tzedek did not say.

Malki Tzedek had just declared that God is the Most High, Owner of heaven and earth. He understood that God intervenes sometimes also in human endeavors and enterprises.

Avraham now declares that he lifts up his hand (away from all other gods) to Hashem (the four letter name י-ה-ו-ה) the Most High, Owner of heaven and earth.

This is a higher level of belief in God. God’s relationship with man is far more than His relationship with the cosmos. God is far more than the God of Nature. He is the God of Human History. He is the God of the future. He interacts with man and guides man. All of creation, including man, stands in His service, consciously or unconsciously.

(Avraham was once again calling out in the name of Hashem, consistent with his mission. -GS)

 

Beraishis 14:22
page 344-345