בְּרֵאשִׁית‎

BeReshit

Genesis

CHAPTER 14

With Commentaries

“And he blessed him and said, ‘Blessed be Avram by אֵל/EL/God Most High, Possessor, of heaven and earth; and blessed be אֵל/EL/God Most High, who has delivered your enemies into your hand!’ And gave him a tenth of everything.”

Listen to this chapter in Hebrew

In the days of Amrafel king of Shinar, ArYokh king of Elasar, KedarLaomer king of Eylam, and Tidal king of Goyim,

1 וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ־שִׁנְעָר אַרְיוֹךְ מֶלֶךְ אֶלָּסָר כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם׃

א

Commentaries will start on verse 12

went to war with Bera king of Sedom, and BirSha King of Amora, ShinAr king of Adma, and ShenEver king of Tzevoyim, and the king of Bela, who was Tzoar.

2 עָשׂוּ מִלְחָמָה אֶת־בֶּרַע מֶלֶךְ סְדֹם וְאֶת־בִּרְשַׁע מֶלֶךְ עֲמֹרָה שִׁנְאָב מֶלֶךְ אַדְמָה וְשֶׁמְאֵבֶר מֶלֶךְ צביים [צְבוֹיִים] וּמֶלֶךְ בֶּלַע הִיא־צֹעַר׃

ב

All these united at the Valley of Sidim, it is the Sea of Salt.

3 כָּל־אֵלֶּה חָבְרוּ אֶל־עֵמֶק הַשִּׂדִּים הוּא יָם הַמֶּלַח׃

ג

Twelve years they served KeDarLaomer but on the thirteenth year they rebelled.

4 שְׁתֵּים עֶשְׂרֵה שָׁנָה עָבְדוּ אֶת־כְּדָרְלָעֹמֶר וּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה מָרָדוּ׃

ד

And in the fourteenth year KheDarLaomer came and the kings that were with him and attacked Refaim [a town or city of giants] in Ashterot-Karnayim and the Zuzim in Ham and the Emim in Shave-Kiryatyim.

5 וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה בָּא כְדָרְלָעֹמֶר וְהַמְּלָכִים אֲשֶׁר אִתּוֹ וַיַּכּוּ אֶת־רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם וְאֶת־הַזּוּזִים בְּהָם וְאֵת הָאֵימִים בְּשָׁוֵה קִרְיָתָיִם׃

ה

And the Khori in their mountains of Seir all the way to Eyl-Paran which is in the wilderness/desert.

6 וְאֶת־הַחֹרִי בְּהַרְרָם שֵׂעִיר עַד אֵיל פָּארָן אֲשֶׁר עַל־הַמִּדְבָּר׃

ו

And then returned and came to En-Mishpat, the holy city, and striked all the land of the Amaleki and also the Emori who dwelt in the Khatzetzon-Tamar.

7 וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל־עֵין מִשְׁפָּט הִוא קָדֵשׁ וַיַּכּוּ אֶת־כָּל־שְׂדֵה הָעֲמָלֵקִי וְגַם אֶת־הָאֱמֹרִי הַיֹּשֵׁב בְּחַצְצֹן תָּמָר׃

ז

And the king of Sedom, and the king of Amora, and the king of Adma, and the king of Tzevoyim, and the king of Bela, who is Tzoar, came out to arrange battle with them in the valley of Sidim.

8 וַיֵּצֵא מֶלֶךְ־סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צביים [צְבוֹיִם] וּמֶלֶךְ בֶּלַע הִוא־צֹעַר וַיַּעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּים׃

ח

With Kedarlaomer king of Elam, and Tidal king of Goyim, and Amrafel king of Shinar, and ArYokh king of Elasar, four kings with the five.

9 אֵת כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם וְאַמְרָפֶל מֶלֶךְ שִׁנְעָר וְאַרְיוֹךְ מֶלֶךְ אֶלָּסָר אַרְבָּעָה מְלָכִים אֶת־הַחֲמִשָּׁה׃

ט

And in the Valley of Sidim were bitumen springs and pits, and the kings of Sedoma and Amora fled, and some fell into them, and the remaining fled to the mountains/hills.

10 וְעֵמֶק הַשִׂדִּים בֶּאֱרֹת בֶּאֱרֹת חֵמָר וַיָּנֻסוּ מֶלֶךְ־סְדֹם וַעֲמֹרָה וַיִּפְּלוּ־שָׁמָּה וְהַנִּשְׁאָרִים הֶרָה נָּסוּ׃

י

And they took all of Sedom and Amora’s possessions and provisions and went on their way.

11 וַיִּקְחוּ אֶת־כָּל־רְכֻשׁ סְדֹם וַעֲמֹרָה וְאֶת־כָּל־אָכְלָם וַיֵּלֵכוּ׃

יא

And they took Lot, son of Avram’s brother who came to dwell in Sedom, and also took his property.

12 וַיִּקְחוּ אֶת־לוֹט וְאֶת־רְכֻשׁוֹ בֶּן־אֲחִי אַבְרָם וַיֵּלֵכוּ וְהוּא יֹשֵׁב בִּסְדֹם׃

יב

I waited until this verse to write something down because I know it can get confusing with all the king’s names and kingdom names. I had to go back many times, reading repeatedly to understand what was happening.
The kingdoms of the valley, where Lot went to dwell, were being oppressed by another four kingdoms. Still, I think it was only one, KedarLaomer from Eylam or Elam, because verse four says, “Twelve years they served KeDarLaomer.” I think the other three kingdoms were allies of KedarLaomer, king of Elam. How were the kingdoms of the valleys being oppressed? I do not know. I think I read somewhere that they had to give a share of products to this kingdom for protection or to not to be taken over by him or any of the other three kingdoms.
The kingdoms of the Valley were under oppression for twelve years. In the thirteenth year, they rebelled against the four outsider kingdoms. One year after the rebellion of the kingdom of the valley, in the fourteenth year, the four outsider kingdoms decided to do something about the rebellion. They entered the valley and started attacking and conquering all the kingdoms and cities of the valley, taking prisoners and pillaging the land. Until the five major kingdoms of the valley arranged with the four outsider kingdoms to battle in the valley with many bitumen/tar pits, where now the Dead Sea is located, it did not exist back then; that is what is meant in verse three when it says, “All these united at the Valley of Sidim, it is the Sea of Salt.” To end things or settle everything once and for all, but the kingdoms of the valley lost and had to flee. In their haste to flee, some fell victim to the tar pits, and some escaped to the mountains. Once again, the four powerful kingdoms pillaged the land of Sedom and the kingdoms with him and left.
Why does Scripture say that the Dead Sea did not exist then? You have to remember back to the description of this book. Bereshit/Genesis was written in the time of Moses (approximately 1440 before the common era), and this story is from the time of Avraham. This is a time gap of around 1,000 years. So when the book was written, BeReshit/Geneses, the Dead Sea did exist, and Moses wrote in verse 3 that Sidim was where the Dead Sea or the Sea of Salt is now, and did not exist back then but it did in the time of Moses and still exist today.
We know that Lot was in the region of Sedom, but verse twelve tells us that he now resided inside Sedom and was no longer around it in tents. Lot had acquired permanent residency inside Sedom and might have also participated in this war with the outsider kingdoms in Sidim. Lot got captured and taken, and his possessions were also taken. Lot lost all his wealth. One might say that this is because he was no longer with Avram, which is true, but mainly because of Lot’s bad decisions. He was thinking of himself and not thinking and acting like Avram did. HaShem was not with him since his decisions and actions were not Godly-oriented.

Did HaShem do all these because of Lot? No, of course not. What happened to Lot was his own doing and nothing more. There is more going on than just Lot. If we remember, Scripture said that Sedoma and Gomorrah would be destroyed and that everything that we are reading happened before HaShem destroyed Sedoma and Gomorrah; this was written even before Lot went to that land, and of this war is because of the destruction to come. When a country is sinning, HaShem sends warning signs, putting the other nations against that or those nations being one of them. Like HaShem did for the Jews, but this is different. These nation’s sins are too great; they will be destroyed. So why do this? Why not just destroy them? This is because, within these nations, there are people who are not completely evil and have a chance to repent and return to God. To turn good and save themselves. As we know, war scares people away, and they leave. Others feel too attached to their lands and want to stay no matter what happens. This is who the war is for. To make the good people leave, and the ones that do not want to go will be taken by these attacking nations like Lot was. HaShem does not take lives that do not deserve to be taken. If their sins are not full they will have a chance to repent.

King names meanings
(The 4 outsider kingdoms)

Amrafel = Unclear, but perhaps: One That Darkens Counsel, or The Commandment Which Went Forth
ArYokh = Lion-like
KedarLaomer = handful of sheaves (a sheaf is a bundle of grain stalks laid lengthwise and tied together after reaping.)
Tidal = Unclear but perhaps Splendor, High Praise or For Thanksgiving

Kingdoms manes meanings
(The 4 outsider kingdoms)

Shinar = Cast Out A Breach/That What Is Young (or Shakes, Growls)/Tooth Town, City Of Wit
Elasar = Rebellious God, Onto Rebellion
Eylam = Hidden
GoyIm = People descended from Goy or perhaps means the outsiders.

King names meanings
(The 5 Kingdoms of the Valley)

Bera = Son of Evil
BirSha = With iniquity
ShinAr = splendor of the father
ShenEver = lofty flight
Tzoar = insignificance

Kingdoms manes meanings
(The 5 Kingdoms of the Valley)

Sedom = burning
Amora = submersion
Adma = red earth/land
Tzevoyim = gazelles
Bela = destruction

Rashi (approximately 1040 - approximately 1105) commentary: There are many Midrashic explanations of this name. הוא ים המלח THE SAME IS THE SALT SEA — After some time the sea flowed into it (the vale) and thus the Salt Sea came into existence. The Midrashic explanation states that the rocks that surrounded it had cracked and streams thus flowed into it (Genesis Rabbah 42:5).
והוא ישב בסדם FOR HE DWELT IN SODOM — What made this happen to him? The fact that he was dwelling in Sodom [referring to Lot] (Genesis Rabbah 42:7).

Sforno (approximately 1470/1475-1549) commentary: חברו אל עמק השדים, gathered in that valley and arrived at a compromise concerning the dispute between them. From that time on, the five kings and their subjects served Kedorlaomer, paying him taxes for 12 years, after which they rebelled.
ויכו את הרפאים...ואת הזוזים...ואת האימים, all of these people had been subservient to the group of 5 kings headed by the king of Sodom, and had even fought wars on behalf of their masters. By telling us all this, the Torah wanted us to know that the five kings were not just paper tigers, pushovers. By inference, it enables us to imagine the military power of the four kings who defeated the five kings afterwards.

Radak (1160-1235) commentary: ובארבעה עשר .. את רפאים בעשתרות קרנים, they defeated the giants who lived at that place. The place עשתרות קרנים was so named seeing it was situated between two mountains, so that the word קרנים, “horns,” describes the way in which these mountains protruded from the earth’s surface. Our sages in Sukkah 2 already mentioned that all the places mentioned in these verses are not far from Sodom and Gomorrah. Perhaps the inhabitants had supported the insubordination of Sodom and satellites and that is why they were attacked.
ויצא מלך סדום...ויערכו אתם מלחמה. The five kings that went out from their cities and prepared plans for a battle were confident that they would win, and they may have thought that others might join them. Their rebellion had been inspired by the hope that other kingdoms that were similarly subservient to Kedorleomer would make common cause with them. They believed that they would enjoy a numerical advantage, seeing the opposing kings were only four in number.
ויקחו ..והוא יושב בסדום. The Torah had already told us in 13,12 where Lot had settled. This was only meant to tell us that he had not moved from these since he took up residence there in the first place. Or, whereas at the beginning he had actually not resided within the city, by now he had moved into Sodom proper.

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: THE REPHAIM. They were called Rephaim (ghosts) because their appearance was so terrifying that whoever saw them died and was considered to be one of the Rephaim, one of the dead. *Rephaim has the meaning of dead, shades or ghosts. Cf. Is. 14:9. They were called Rephaim because those who saw them were frightened to death. Rephaim were thus considered to be death-inducing.
PITS. Be’er (pit) in the Bible means a bubbling well. Its (pits) vocalization is exceptional because it is in the construct.
FLED TO THE MOUNTAIN. The phrase herah nasu is to be rendered: fled to the mountain. The word herah (to the mountain) is an irregular form.

Chizkuni (13th Century) commentary: והוא יושב בסדום, “and he dwelled in Sodom;” note the singular mode; none of his relatives lived in Sodom. This accounted for his being taken captive alone. Alternate explanation: he entered the city now that he was afraid of being solitary against the warring nations.

Or HaChaim (1696-1743) commentary: ויקחו את לוט, They took Lot, etc. The reason the Torah adds that Lot was Abraham's nephew and that he lived in Sodom, something we have known for a long time, is to tell us that these kings were very well aware of who Lot was. This did not deter them from taking Lot captive. The Torah stresses that these kings deliberately ignored the fact that they were provoking a man of international repute when they took his nephew into captivity. None of this would have happened to Lot had he not chosen to live in Sodom. The matter can be compared to Israel capturing a substantial part of Moab though G'd had forbidden Israel to provoke war with Moab or to attack it (Deut. 2,9). Once the Emorite king Sichon had defeated Moab in war, the lands captured by Sichon were no longer considered as Moabite territory, and Israel took possession of them. Here too, once Lot had chosen to throw in his lot with the Sodomites he was no longer considered as part of Abraham's entourage, and was not entitled to the protection Abraham could have afforded him. This also explains why Abraham did not try to secure Lot's release by peaceful means. He knew that the 4 kings knew very well whom they had taken prisoner. If Lot's relationship with Abraham had not stopped them, there was no point for Abraham to warn those kings before attacking them. Lot's capture was a hostile act against Abraham.
Should you argue that the four kings had merely reacted against the insubordination of the five kings associated with the king of Sodom, and that Lot was their legitimate booty, as per the comparison we have drawn with Sichon and the Moabites, this is not an accurate comparison after all. That comparison was valid when there existed neither a state of peace nor a state of war between two parties. Abraham and the four kings were at peace, and the four kings should have warned Lot to leave Sodom before making war just as did King Saul with the Kenites before he attacked the Amalekites (Samuel I 15,6).

Steinsaltz (1937-2020) commentary: They took Lot, who was the son of Abram’s brother, and his property and they went; and he lived in Sodom. Since he had not long been associated with residents of these cities, Lot apparently did not want to get involved in the war. He did not even take an interest when the kings of Elam and Shinar fought the nearby king of Sodom. Nevertheless, the soldiers of Kedorlaomer and Amrafel did not care that Lot was a nomad who had also come from the north. As he was living in the place of the rebellion and he owned property, they captured him as well and plundered his possessions.

And a survivor came and told Avram, the Hebrew, he who dwelt in the Elne/Terebinth Mamre, The Emorite brother of Eshkol, the brother of Aner; he was the master who had an alliance with Avram.

13 וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃

יג

As we see in this verse, Avram found out of Lot’s captivity by someone who escaped the war and was from the same place where Avram went and set his tents. This survivor’s family, from Mamre, had an alliance with Avram. Here, Avram was called “the Hebrew” for the first time in Scripture. Hebrew is what Avram was called by the locals because “Hebrew means from the other side.” Meaning that he came from the other side of the River Euphrates. If we remember, Avram’s journeys began In Ur of the Chaldeans, which was on the other side of the Euphrates River. Also, by the infinite knowledge of the rabbis/teachers, Avram being called a Hebrew also means that Avram was spiritually from the other side of the world. Meaning that his faith in only one God was unique among all the world's people. Avram only had HaShem for his God and no other gods. Avram worshiped no idols made by man’s hands. Having a God, you did not know the appearance of was unheard of and was considered strange to the people around Avram. Remember that Avram only heard HaShem’s voice in visions, dreams, or his head, and HaShem did not appear before him. Until this point in the story, no one has seen HaShem’s Glory or appearance from the beginning of BeReshit/Genesis.

Rashi (approximately 1040 - approximately 1105) commentary: העברי THE HEBREW — the one who came from the other side (עבר) of the River (Euphrates) (Genesis Rabbah 42:8).
בעלי ברית אברם CONFEDERATE WITH ABRAM (literally, owners of a covenant with Abram) — They had entered into a covenant with him.

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: [AND THERE CAME ONE THAT HAD ESCAPED.] Palit (one that had escaped) refers to a Sodomite who escaped and saved himself. Palit in one that had escaped (palit) out of Jerusalem came unto me (Ezek. 33:21) is similar. There is a Midrashic interpretation concerning the escapee.

Sforno (approximately 1470/1475-1549) commentary: והוא שוכן באלוני ממרא, this is why Aner, Eshkol, and Mamre participated in the war with Avram, and why he insisted in verse 24 that they receive their share of the loot.

Chizkuni (13th Century) commentary: והוא שוכן באלוני ממרא, “and he lived at the time in Elon Mamre.” The tree so called stood in the town of Chevron, as we know from Genesis 13,18. An alternate exegesis: the words: “and he lived in Elon Mamre which is in Chevron,” refer to the home of the person described as הפליט, “the escapee.” This would explain why he came to tell Avram whose home was also in Elon Mamre all about what he had escaped from.

When Avram heard his brother was taken captive, he emptied his trained born in his house, 318 of them, and pursued them to Dan.

14 וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן׃

יד

Avram wasted no time. As soon as he heard that Lot was in trouble, he got moving. The verse is commonly translated as “he mastered his retainers, born into his household” or “he led forth his trained men, born in his house,” but the word used here is וַיָּרֶק, which means to empty, but it gets used quite differently here in Scripture. The verse says,

וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ

“And emptied his trained born in his house.”

The word “וַיָּרֶק” is used eighteen times in Scripture, and here it is written differently from all the other seventeen times used. The use of the word are emptied (Gen 42:35), draw (Ex 15:9), unsheathe (Lev 26:33), unsatisfied (Isa 32:6), emptied (Jer 48:11), empty (Jer 48:12), unsheathe (Ezek 5:2), unsheathe (Ezek 12:14), unsheathe (Ezek 28:7), draw (Ezek 30:11), draw (Hab 1:17), emptying (Zech 4:12), poured (Mal 3:10), pour down (Ps 18:43), out (Ps 35:3), draw (Song 1:3), poured out (Eccl 11:3), and then this verse makes eighteen and the first time used in Scripture and also is used differently than the rest.

So, what do I think scripture means by this? I believe that Avram had men selected and trained for combat from birth within his people; that is why it reads “trained born." The word “emptied " means that he called them all out, every single one of them, which numbered 318 men. Avram matured and learned from the land he had been given. He was a peaceful man but knew that conflict was sometimes inevitable, and he was ready for it. Just like he was prepared for Egypt, his plan back then might not have been the best, but he was ready, and he is ready now.

When the verse says that Avram and his man “pursued them to Dan,” it means that Dan was where they caught up with the four kings and their men.

Rashi (approximately 1040 - approximately 1105) commentary: חניכיו HIS TRAINED SERVANTS — The word is written without a י (after the כ) so it may be read חניכו “his trained one”, referring to Eliezer whom he had trained to the observance of religious duties. The word חנך signifies introducing a person or a thing, for the first time, to some particular occupation in which it is intended that he should remain (i. e. to dedicate or devote to some particular purpose). It has a similar sense in (Proverbs 22:6) “Train up (חנוך) a child”, and in (Numbers 7:84) חנוכת המזבח “the dedication of the altar”, and (Psalms 30:1) “The dedication (חנוכת) of the house” In old French enseigner; English: to teach, instruct.
'שמנה עשר וגו THREE HUNDRED AND EIGHTEEN — Our Rabbis said, “It was Eliezer alone whom he armed and it (318) is the numerical value of his name” (Nedarim 32a).

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: HE LED FORTH HIS TRAINED MEN. He armed them. Compare, ve-harek (arm) in, Arm (ve-harek) with the spear (Ps. 35:3). Others say that va-yarek refers to the unsheathing of the sword. Compare, They empty themselves (yariku) upon the earth (Eccles. 11:3), and emptied (merikim) their sacks (Gen. 42:35). A spear also has a sheath.
HIS TRAINED MEN. Abraham had trained them many times for battle. This is the meaning of the term chanikhav (his trained men) even though Scripture does not previously note that Abraham trained young men for war. Those who identify Abraham’s trained men with his servant Eliezer on the basis of the numerical value of the latter’s name are indulging in Midrash, as Scripture does not speak in gematria (numericals). With this type of interpretation one can interpret any name as he wishes, both in a positive and a negative manner. Eliezer is to be taken literally.

Chizkuni (13th Century) commentary: עד דן, as far as Dan, the place was named such (the original “Dan” not having been born yet until at least 100 years later, Ed.] The place called “Dan” in the Book of Judges was called Leshem at the time of this battle (Compare Joshua 19:47).

And at night, he and his servants divided upon them to smite them and they pursued them to Khova, north of Damasek.

15 וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד־חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק׃

טו

Having caught up with the four kings and their armies at Dan, Avram, and his men waited until night to attack them in the dark. The verse reads, “divided upon them,” meaning that since there were four kings and four armies, they divided to attack them independently, as armies usually camp separately. It would not make sense to camp and mix armies. This would make it chaotic for the men from different armies with different rules and army captains to manage. After all, these four armies were war veterans and not new to combat.
Avram and his men waited until night to attack, and they won because the verse says that “they pursued them to Khova north of Damasek.” Avram, with 318 men, won over four kingdoms that five kingdoms could not win over.
Did Avram have more than his 318 men with him? Maybe men from his allies? As it says in verse 13, Avram had allies in that land. Some commentators say yes, and some say no. Even some say that Avram only had one, his servant Eliezer. It is reasonable for alleys to help their partners as that is what allying means. Well, it just so happens that in verse 24 of this chapter, Avram says that he did have men from his allies with him, and we will get to that verse soon.

Ramban (1194-1270) commentary: AND HE PURSUED THEM UNTO HOBAH, WHICH IS ON THE LEFT HAND OF DAMASCUS. It is known that there is a great distance from the oaks of Mamre in Hebron in the land of Judah, to Damascus, which is outside the Land. If so, he pursued them for many days until he forced them to leave the land for they were returning to Babylon, their country. Or possibly there occurred here a great miracle, just as our Rabbis expounded from the verse, The way with his foot he treadeth not.

Sforno (approximately 1470/1475-1549) commentary: ויחלק עליהם לילה, he divided his forces all around them to make them believe that they were being attacked by large forces from several fronts. We have been told about a similar situation in Kings II 7:6 when the Aramites fled headlong after hearing noises that convinced them that they were being attacked by large forces.
לילה, this was also part of the subterfuge, preventing the kings from realising that they were facing insignificant numbers of opponents. In Samuel II 17:1 this was the advice to Avshalom by Achitofel when he advised to pursue David at night.

Chizkuni (13th Century) commentary: ויכם וירדפם, “He defeated (killed) them and pursued them;” Rabbi Tanchum poses the rhetorical question how someone can pursue corpses? [Since the Torah first reports that these people had been smitten. Ed.] He answers that Avram killed the men whom G-d had pursued. G-d put the men to flight so that Avram could easily kill them.

Daat Zkenim (a Torah commentary compiled from the writings of French and German tosafists in the 12th and 13th centuries (c.1100 – c.1300 CE)) commentary: ויכם וירדפם, “he smote them and put them to flight.” Midrash Tanchuma asks: “who ever heard of soldiers pursuing dead people? How are we to understand this sequence in the verse?” He therefore understands our verse as meaning that Avraham and his men pursued the soldiers of that army, and G–d killed them.

I have heard this commentary many times. They ask, how can they pursue dead people? Because the verse uses the word “smite.” Taking the word for meaning that all were killed. Smite does not mean to kill; it means to strike with a firm blow or be strongly attracted to someone or something. Giving the meaning to the verse, they dealt a strong attack and they fled. After that, Avram and everyone with him gave chase. The word used here is וַיַּכֵּם and literally means “and smite them.” The word וַיַּכֵּם only has one meaning, “smite.” The word after that is וַֽיִּרְדְּפֵם and means “and pursued them.” This word also only has one meaning. Fleeing happens when a group is defeated; when the few left see defeat, they flee.

Steinsaltz (1937-2020) commentary: On returning from their string of victories, during which they had vanquished the rebels, the kings encamped near Dan. This well-watered region was perfectly suited for a short stay. The kings were likely pleased by their successes and rested complacently. He, Abram, arrayed his men against them at night, he and his servants, and smote them, and pursued them until Hova. The location of Hova is unknown. The only detail the verse provides is that it is a place which is to the left, north, of Damascus.

And returned all the possessions and also returned his brother Lot and his possessions and also the women and the people.

16 וַיָּשֶׁב אֵת כָּל־הָרְכֻשׁ וְגַם אֶת־לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וְגַם אֶת־הַנָּשִׁים וְאֶת־הָעָם׃

טז

This verse is self-explanatory, except for the last part, which reads, “also the women and the people.” I believe that this is to include the people that Avram took with him and fought with him, the people from his allies. Also, this means there were no casualties from Avram’s side; everyone returned alive. Is there such a battle in which everyone in it comes back alive? Especially when the numbers are so one-sided. HaShem was really with Avram that day because this battle was because Avram went to bring back Lot, his nephew. He took his people and the people of his allies, and they all made it back safely.
As I have mentioned, HaShem in His Torah does miracles but is worded in a way that does not sound like miracles. Why? Because HaShem does not want you to remember Him for his miracles but for His love and what He does for us all. This story of Avram with the four kings is a miracle if I ever have heard of one, but if we are not paying attention, we would have missed it, and it is written intentionally like so because HaShem is not a showoff; He does not have to prove Himself to anyone. HaShem created heaven and earth so that we all work together. HaShem created the world incomplete so that we, mankind, could participate in the world's creation by completing it. Heaven and earth are working together to make a world worthy of Hashem. Don’t you think that HaShem, if He wanted to, could he not have created a world that was perfect and needed no one? One in which all mankind would have no choice but to love Him and behave like He wants us to. But He created a world that initially only brought forth thorns and thistles. Light and darkness, good and evil, life and death, everything is created for us and Him. Everything has a purpose. If you say, but the world seems to just keep getting worse every year? Do you really think so? How far has the world come from thorns and thistles? Yes, it is imperfect, but we have advanced very much from thorns and thistles. And like I have said before, evil must and it will exist until the end, or rather the beginning of the Kingdom to come, and our king will be HaShem.

Sforno (approximately 1470/1475-1549) commentary: וגם את הנשים, he liberated Lot’s wives, as well as העם, all the ordinary people of Sodom who had been taken captive. It was these whom the King of Sodom asked to be restored to him, when he “graciously” (verse 21) offered that Avram could keep the chattels.

Or HaChaim (1696-1743) commentary: וגם את לוט ואת רכושו השיב, and he also restored Lot and his possessions. Although the whole exercise was designed only to rescue Lot, the Torah first reports Abraham's spectacular military accomplishments and how he restored their property to the five kings. The reason Abraham restored the women and children to the kings of Sodom was in recognition of the fact that they had treated Lot with respect and honour.

Radak (1160-1235) commentary: וישב...וגם את לוט...וגם את הנשים ואת העם , they first of all restored all the captives to show that they had not killed any of them.

Steinsaltz (1937-2020) commentary: He returned all the goods. The looted property was there for the taking, as the soldiers who fled for their lives left it behind. And also his brother Lot and his property he returned, and also the women and the people. Plundered goods and captives were part of the victors’ spoils in military campaigns of this type. The kings of the north took men for slaves, and women for all their needs. Abram released all these captives and returned to the Hebron region.

And the king of Sedom came out to meet/encounter him after returning from striking/attacking Kedarlaomer and the kings that were with him to the valley of Shave, the Valley of the King.

17 וַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת־כְּדָרלָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ׃

יז

A king of any kingdom who goes out of his kingdom to see someone is an honor and says a lot about who this king is meeting. What Avram did is no small feat; Avram did what a whole region of countries could not do. The four kingdoms were a force that could not be stopped, and to be stopped by a nomad with very few people compared to them is a miracle.

Rashi (approximately 1040 - approximately 1105) commentary: עמק שוה THE VALLEY OF SHAVEH— So was its name; but the Targum translates it, “to the empty plain” — clear of trees and all impediments.
עמק המלך THE KINGS VALE Onkelos translates it by the king’s race-course: a hippodrome that was thirty “kona” (measuring rods) and was set apart for the king’s sport. The Midrashic explanation is that it was the valley where all the nations unanimously agreed (הושוו) in appointing Abraham as prince and leader over them (Genesis Rabbah 43:5).

Chizkuni (13th Century) commentary: ויצא מלך סדום, the King of Sodom now emerged from the pits in which he had hidden. He is mentioned by name, as the whole war had revolved around him, he having been the one who had refused to pay taxes to Kedorleomer. (Genesis 14,15) He had been the ringleader of the five rebellious kings.

Steinsaltz (1937-2020) commentary: The king of Sodom, who was presumably disheveled and suffering from war wounds, went out to meet him, Abram, perhaps from one of the bitumen pits. The king of Sodom hoped to restore some of his losses through negotiations with Abram, who was now the rising power in the region, 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.

And Malki-Tzedek, king of Shalem, came out and brought bread/food and wine and he was the priest to/for God Most High,

18 וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃

יח

Malki-Tzedek is a title and not the name of the king of Shalem, a priest of Hashem. Malki-Tzedek is like saying Pharaoh for the king of Egypt. Over history, there have been many Pharaohs, all with different personal names. All rabbis/teachers believe that the actual name of this king and priest of God is Shem, son of Noakh. I also think that this king and priest is Shem, son of Noakh. In a world where everyone has forgotten about HaShem, their creator, who else would be called a priest of God Most High?
Another thing to know is that Shalem is what Jerusalem in Israel used to be called in those days. Hebron, where Avram had his tents, is 15.5 miles (23.3 Kilometers) from Jerusalem. I am sure that Avram knew Malki-Tzedek (Shem) as Avram has traveled and lived in Kenaan for some years.

Rashi (approximately 1040 - approximately 1105) commentary: ומלכי צדק AND MELCHIZEDEK — A Midrashic explanation is that he is identical with Shem, son of Noah (Nedarim 32b).

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: AND MELCHIZEDEK. He was so called because he was king (melech) over a righteous (tzedek) place. Some identify Melchizedek with Shem.
SALEM. This is Jerusalem. In Salem also is set His tabernacle, And His dwelling place in Zion (Ps. 76:3) is proof of this.
AND HE WAS PRIEST. This is be rendered as Onkelos does. Similarly, every time the word “priest” (kohen) is found in Scripture. That they may minister unto Me (ve-khihanu li) (Ex. 28:41) is proof of this. The meaning of al divrati Malkitzedek (after the manner of Melchizedek) (Ps. 110:4) will be found in my commentary on Psalms. Melchizedek spoke properly and did the right thing in first blessing Abraham because he volunteered to rescue the captives. He then blessed God for aiding Abraham and delivering Abraham’s adversaries into his hands.

Ramban (1194-1270) commentary: AND MELCHIZEDEK KING OF SALEM. This is Jerusalem, just as it is said, In Salem is set His tabernacle. In the days of Joshua, its king was also called Adoni-zedek. Since time immemorial the nations knew that this place, which was the choicest of all places, is in the center of the inhabited region. Or perhaps they knew of its superiority by tradition, i.e., that it is exactly opposite the Heavenly Sanctuary, where the Divine Glory of the Holy One, blessed be He, who is called Tzedek (Righteousness) abides.
In Bereshith Rabbah [we find that Jerusalem is called Tzedek because] “this place makes its inhabitants righteous. And Melchizedek means ‘the lord of Zedek.’ Jerusalem is called Tzedek, as it is said, ‘Tzedek’ (Righteousness) lodged in it.”

and blessed him by saying, “Blessed be Avram by God Most-High, who created/possesses heaven and earth.

19 וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃

יט

And bless God Most-High which delivered your enemies into your hands.” and gave to him a tenth-part of all.

20 וּבָרוּךְ אֵל עֶלְיוֹן אֲשֶׁר־מִגֵּן צָרֶיךָ בְּיָדֶךָ וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל׃

כ

Malki-Tzedek’s Blessing to Avram

“Blessed be Avram by God, Most-High, who created/possesses heaven and earth. And bless God, Most-High, who delivered your enemies into your hands.”

עֶלְיוֹן/ElYon/Upper

In the Bible, ʿElyōn is used to identify God in Numbers 24:16, Deuteronomy 32:8, and Psalm 18:14. It is also used in conjunction with other divine names, such as El Elyon in Genesis 14:18,19,20,22 YHVH Elyon in Psalm 7:18, and Elahis Elyon in Psalm 57:3.

Numbers 24:15-19

And he took up his discourse and said, “The oracle of Balaam, the son of Beor, the oracle of the man whose eye is opened, the oracle of him who hears the words of God and knows the knowledge of the Most High, who sees the vision of the Almighty, falling down with his eyes uncovered: I see him, but not now; I behold him, but not near: a star shall come out of Jacob, and a scepter shall rise out of Israel; it shall crush the forehead of Moab and break down all the sons of Sheth. Edom shall be dispossessed; Seir also, his enemies, shall be dispossessed. Israel is doing valiantly. And one from Jacob shall exercise dominion and destroy the survivors of cities!”

Deuteronomy 32:8

“When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God.”

Psalm 18:14

“YHVH also thundered in the heavens, and the Most High uttered his voice, hailstones, and coals of fire.”

In this chapter, it was used three times (BeReshit/Genesis 14)

Psalm 7:18

“I will give to YHVH the thanks due to his righteousness,
and I will sing praise to the name of YHVH, the Most High.”

Psalm 57:3

“I cry out to God Most High, to God who fulfills his purpose for me.”

In this chapter, HaShem is called El Elyon, and it does so for the first time in the Bible. The word-for-word translation is “God Upper,” which in English is translated as “God Most-High.” I think that Malki-Tzedek, who was Shem, meant to say that of all the gods worshipped in the world, HaShem is the only one who sits above all. Also, Malki-Tzedek added, “Who created or is the possessor of heaven and earth.” So Shem wanted to convey that his, and Avram’s, God is above all in existence and is the owner of heaven and earth because He created them, and without Him, absolutely nothing would exist apart from Him. Only His Glory, יהוה/YHVH/HaShem’s, Glory would exist.

Why do I write down Glory to the Name of HaShem? I only wrote it because I remembered when Moses asked HaShem to see Him, and this is what happened.

Exodus 33:17-23

And YHVH said to Moses, “This very thing that you have spoken I will do, for you have found favor in my sight, and I know you by name.” Moses said, “Please, show me your glory.” And He said, “I will make all my goodness pass before you and will proclaim before you my name ‘יְהוָה/YHVH.’ And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercy. But,” He said, “you cannot see my face, for man shall not see me and live.” And YHVH said, “Behold, there is a place by me where you shall stand on the rock, and while my glory passes by, I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. Then I will take away my hand, and you shall see my back, but my face shall not be seen.”

As you probably have already noticed, your Bible does not contain the Name of God. It most likely says, “The Lord.” The Lord is not a name but a title; the original Scripture does not put any titles instead of His Name. In the Hebrew Bible, His Name is written down in the original text. So every time you see “The Lord” to refer to God, know that in the original text, it is written God’s Name, יהוה and in English is YHVH, and we call Him HaShem out of respect, and so that we do not take His name in vain by accident, which would be a great sin to make.

I got sidetracked again, sorry. But I will leave it in because this is very important to know. Even though we must be cautious not to say God’s name or when and how to word it out of our lips, we all should know what it is. Okay, let us keep going. The next part of the blessing was not for Avram, in a way, but for HaShem Himself, and it reads, “And bless God, Most-High, who delivered your enemies into your hands.” This means that HaShem helped Avram in his battle, and if it had not been for HaShem, Avram would have been defeated, just like all the Kings of the valley were. This is important because it also applies to all our accomplishments. Like Avram, his accomplishments in this battle were great, but it would not have been without Hashem’s help. It would be easy for Avram to claim that it was his strength that won him victory, but it was not. The same goes for us; whether we accomplish much in our lives or not, we owe it all to Hashem. Like HaShem Himself said in the quote I wrote from Exodus,

“And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercy.”

Kitzur Ba’al HaTurim (c. 1269 - c. 1343) commentary: "Blessed be Abram by God Most High" - There are seven verses in the Torah in which blessings are written to the Holy One Blessed Be He. "Blessed be the Lord God Most High" and "Blessed be God Most High" are two of them. "And he said, Blessed be the Lord God of my master Abraham" is another one. "And I will make mention of the lovingkindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us" is another one. "And Jethro said, Blessed be the Lord" is another one. "And thou shalt eat and be satisfied, and bless the Lord thy God" is another one. "And Gad said, Blessed be" is another one. In these verses, there are 10 words corresponding to the 10 blessings recited every day, and seven verses corresponding to the seven blessings recited on Shabbat and festivals. And in five of them, the Name is mentioned before the word "Blessed" corresponding to the Five Books of the Torah for which we must bless first. If you add "Blessed be God Most High" to them, they become six, corresponding to the six orders of the Mishnah.

Kli Yakar (1550 - 1619) commentary: Possessor of heaven and earth. Malki Zedek uses this title here in honor of Avraham, who was the first to make known God’s involvement with the lower world. Alternatively, he mentions it in his blessing to indicate that all bounty derives from the “dew of heaven and the fatness of earth” (27:28). Alternatively, it was through the victory over the four kings that God’s sovereignty over the earth became known.

Radak (1160 – 1235) Commentary: ויברכהו...קונה שמים וארץ, the word קונה here must not be understood in the customary sense of acquiring something from a third party. Malki Tzedek most certainly did not think that “the G’d of heaven and earth” had “bought” his position from some other force. The word is used in the sense of “having created, or having invented.” It was used in this sense by Khavah/Eve when she gave birth to Kayin and said קניתי איש את ה', “I have produced, brought forth a man, with G’d,” when she meant that she was now a partner to G’d in the creation.” Genesis 4:1

Adin Steinsaltz (1937 - 2020) Commentary: As a priest, he, Malkitzedek blessed him. It is possible that Abram did not wish to be blessed by the king of Sodom, but as Malkitzedek was a priest of God, Abram accepted his blessing. And he said: Blessed is Abram to God, the Most High, master of heaven and earth.

Adin Steinsaltz (1937 - 2020) Commentary: קונה שמים וארץ, “owner of heaven and earth.” Rashi understands the word קונה here in the sense of עושה, i.e. “Maker of.” He (G’d) had acquired it by dint of having made it. Nachmanides further affirms Rashi’s understanding of the word קונה here, citing Deuteronomy 32:6 הלא הוא אביך קנך הוא עשך ויכוננך, “does He not own you being your father, having made you and established you firmly?” The roots קנה and עשה are used interchangeably in the Torah. Another prominent example of this usage of the word עשה in the sense of an acquisition is found in Genesis 12:5 where Avraham and Sarah are described as taking along ואת הנפש אשר עשו בחרן, where clearly the meaning of the word עשו is not “made,” but they acquired, in the sense that they had convinced the people in question to acknowledge the G’d in heaven, the Creator. Anything that belongs to a person is described as קנינו, “his property,” that which he has made his own. Our sages, when discussing the point at which a found object is acquired, declared that at the moment the finder picks it up it has become his, is his קנין.

Ibn Ezra (approximately 1089/1092 to approximately 1164/1167) commentary: HATH DELIVERED. Miggen (hath delivered) means handed over. Temaggeneka (will she bestow on thee) in A crown of glory will she bestow on thee (temaggeneka) (Prov. 4:9) is similar. The mem of miggen is a root letter. Abraham gave a tithe out of respect for God. He found no one worthier than Melchizedek to bestow his tithe on.

Chizkuni (Bible commentator of the 13th century) Commentary: ייתן לו, “he gave him;” Malki Tzedek gave Avram a tithe of everything. Our sages in Nedarim 32, interpret this verse as an allusion by the Torah to Malki Tzedek having forfeited his status of being G-d’s priest, and it being transferred to Avram, as he had committed the error of blessing a mortal human being, Avram, before blessing the immortal Lord. Avram himself had criticised Malki Tzedek for having mentioned him first in blessing both G-d and him. The latter accepted the reproof and treated Avram as the priest by tithing to him all that belonged to him. The Talmud cites a verse from Psalms: 110:4, as its source; there we read: נשבע ה' ולא ינחם אתה כהן לעולם על דברתי מלכי צדק, “The Lord has sworn and will not relent, You are a priest forever a rightful king by My decree.” [Rabbi Moshe Alshich explains there that G-d actually killed all the people Avram fought, as a priest who has killed does no longer qualify for priestly duties. Ed.]

I have heard that in these two verses, Malki-Tzedek or Shem is said to pass the torch to Avraham as the priest or representative of HaShem on earth. This idea has stayed in my mind because I believe it to be true. Scripture follows Avraham’s story and history, but Malki-Tzedek, Shem, does not appear in the scriptures again after this. Here, he is presented as a priest who blessed HaShem and Avram, and before this, Shem is only mentioned as Noakh’s son or as a descendant of Avram through ten generations.

As for the part where it says, “and gave a tenth part of all.” It is assumed that Avraham gave Malki-Tzedek this tenth, but it could also mean that it was Malki-Tzedek who gave it to Avram. Scripture leaves it open for interpretation. That is why there are commentators who are split mind on this. If it was Malki-Tzedek who gave it to Avram, and Avram did except this tenth of all. Then I am inclined to believe that Malki-Tzedek did pass on the priestly title to Avram, and by Avram accepting this tenth, it means that Avram accepted the title of priest of HaShem.

And said the king of Sodom to Avram, “Give to me the living, and take the goods/possessions for yourself.”

21 וַיֹּאמֶר מֶלֶךְ־סְדֹם אֶל־אַבְרָם תֶּן־לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח־לָךְ׃

כא

First, the king of Sodom had no right to ask for anything as Avram recovered all the living and the property. As the saying goes, “To the victor goes the spoils.” That he asks for this says what kind of person the king of Sodom was. Also, This verse reinforces my belief that Shem passed on the priesthood to Avram and that it was Shem who gave a tenth of all to Avram and not Avram to Shem because the king of Sodom seems to be trying to look better than Malki-Tzedek (Shem), even though he is on the wrong for asking for the people. He is making it seem like he is contributing more to Avram than Shem did by giving all of the property to him. In reality, everything and everyone recovered is Avram’s right to keep and not the king of Sodom’s to give, as nothing recovered by Avram is his anymore. The king of Sodom is pretending not to give a tenth, but all the property that was taken and brought back by Avram, minus the living, even though it was in Avram’s right to keep everything and everyone because he was the victor.

“Give to me the living, and take the goods/possessions for yourself.”

Why does scripture say the living, not the people, as most translations say? First, because in Scripture, it is written “the living” and not “the people,” and second, because the king of Sodom wanted the people and the livestock.

Another thing to consider is that Avram did something that all the established kingdoms of the valley could not: that is to defeat the more powerful four kingdoms. The four outside kingdoms that Sodom and the other four kings with him could not. In the king of Sodom’s mind, Avram is a very powerful person who wields tremendous power. The king of Sodom thinks like a man of the world, while Avram thinks and behaves like a man of HaShem. There is a difference: a man of the world thinks of himself and of ways to obtain more and keep as much as possible, and a man of God thinks of others and ways not to disappoint God. HaShem gives the rest, and you should have what is given to you by God through honest means and effort.
This brings us to the old question that I have answered already, and even if that answer is not good enough, and I do know it is not. But the thing is that this question is a question that many rabbis and scholars have tried to answer very unsuccessfully. The question is: Why do some bad people have so much if they do not deserve it, and some good people who do deserve it do not have much? The answer to this question is so complicated that even HaShem does not answer it. The only answer to this that Hashem has given in scripture is like the one quoted above. In which He said, “And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercy.” Meaning that there is a reason, but only HaShem knows it, and the way He chooses to do things is the best for those situations. There is a reason behind it, and even though we might think it is wrong, JaShem knows best, and it is the way that it should be. We already know two good examples of a bad person and a good person who gained much, Avram and Nimrod. HaShem chose to grace Nimrod, a bad person with great power to test the people after the Great Flood and also blessed Avram with great gifts, a good person who thinks of others before himself and follows HaShem’s instructions as best he can because Hashem knows that Avram is incorruptible.

Or HaChaim (1696-1743) commentary: תן לי הנפש והרכוש קח לך. "Give me the persons and take the loot for yourself." We need to understand what was the point of the king of Sodom's offer for Abraham to "take" the loot, seeing that Abraham had possession of it. He himself had captured it, including all the people who had been kept prisoner. How could the king say on the one hand: "give me the persons," and "take yourself the loot," when Abraham possessed both at the time? What did the king offer? Was he not in fact merely asking for something instead of offering something? Why did he make it seem like a trade off?

Steinsaltz (1937-2020) commentary: After seeing Abram’s considerable generosity in his gift to Malkitzedek, the king of Sodom said to Abram: Give me the people, and take the property for yourself. Let me have the residents of my city, Sodom, as I am responsible for them, and we will waive any claim to the plunder. You can keep any property the kings looted from us, which you rescued from them.

Alshich (1508–1593) commentary: Give me the people. Initially the King of Sedom thought that Avraham would return everything to him, since his only intention was to save Lot. But when Avram gave a tithe to Malki Zedek he realized that he considered it all the spoils of the four kings.

And said Avram to the king of Sedom, “I lifted my hand to/towards YHVH, God Most-High, who created/possesses heaven and earth,

22 וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהֹוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃

כב

surely from a thread to a sandal strap, and surely from anything that is yours I will not take, it will not be said, ‘I made Avram wealthy.’

23 אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם׃

כג

Besides me, only that which the young men ate and the portion of the men that went with me, Aner, Eshkol, and Mamre they take their portion.”

24 בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים וְחֵלֶק הָאֲנָשִׁים אֲשֶׁר הָלְכוּ אִתִּי עָנֵר אֶשְׁכֹּל וּמַמְרֵא הֵם יִקְחוּ חֶלְקָם׃

כד

Verses 22-24 together

“I lifted my hand to/towards YHVH, God Most-High, who created/possesses heaven and earth, surely from a thread to a sandal strap, and surely from anything that is yours I will not take, it will not be said, ‘I made Avram wealthy.’ Besides me, only that which the young men ate and the portion of the men that went with me, Aner, Eshkol, and Mamre they take their portion.”

It would seem that, by what Avram said, he prayed to HaShem for success, and he, Avram, promised not to take any of the recovered property if HaShem helped him out, and HaShem did help him. This is why it is meant by Avram saying, “I lifted my hand to YHVH,” as in a vow, promise, or exchange for HaShem’s help. The rest is what Avram told the king of Sodom when he offered Avram all the loot minus the living, meaning that Avram was keeping his promise to HaShem for His help. “the young men” means the 318 trained men from Avram’s own house, and by “the men that went with me,” followed by the list of names, means the men of his allies that went with him. Each name is a leader who sent men to go with Avram. How many men did each send? And how many men were there in total? Scripture does not say, but it was not for sure, nowhere near the four kingdoms’ numbers. So, Avram took nothing for himself; his young men took only what they ate, and his allies took their share. They did not ask or wait to be given; they just took their share. Avram is just asking for them not to be questioned and that they should be allowed to keep it.
One more thing to note: Avraham said, “I lifted my hand to/towards YHVH, God Most-High, who created/possesses heaven and earth.” Avram said the name of HaShem out loud, while Malki-Tzedek only said, “God Most-High,” and did not say the name of HaShem.

Rashi (approximately 1040 - approximately 1105) commentary: הרמתי ידי I HAVE LIFTED UP MY HAND — An expression signifying an oath: I lift up my hand to the Most High God (not, I have lifted up). Similarly, (Genesis 22:16) בי נשבעתי which means “By myself do I swear” and similarly, (Genesis 23:13) נתתי כסף השדה קח ממני which means “I give the price of the field, take it from me”.)
הנערים THE LADS — My servants who went with me. Then, again, the others ANER, ESHCOL AND MAMRE [THEY MAY TAKE THEIR PORTION ] — Although my servants took part in the battle as it is said (Genesis 14:15) “he and his servants and smote them” — whilst Aner and his friends remained with the baggage to guard it yet they may take their share. From him (Abraham) David took a lesson when he said, (1 Samuel 30:24) “But as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall share alike”; therefore it goes on to say (1 Samuel 30:25), “And this had been so from that day — ומעלה — and had been so from former times: therefore he (David) made it a statute and an ordinance” — it does not state והלאה “and henceforward”, for the statute had already been ordained) in the days of Abram (Genesis Rabbah 43:9).

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: I HAVE LIFTED UP MY HAND. This indicates an oath. It is like, For I lift up my hand to heaven, etc. (Deut. 32:40)
[GOD MOST HIGH.] For behold, I have used the same name for God in my oath as this priest (Melchizedek) when he blessed me.
SAVE ONLY. Save only that which the young men took. This refers to what Abraham’s servants ate.

Ramban (1194-1270) commentary: I HAVE LIFTED UP MINE HAND TO THE ETERNAL. This is an expression signifying an oath: “I lift up my hand to G-d Most High.” Similarly, the verse, By myself have I sworn, means “By Myself do I swear.” Thus the language of Rashi.
I have found a similar text in the Sifre: “We find in the case of all the righteous that they bring their inclination under oath in order not to do evil. In the case of Abraham, he says, I have lifted up mine hand to the Eternal.” It is thus similar to the verse, And he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth forever.
But Onkelos said, “I have lifted my hand in prayer before the Eternal.” The intent of Abraham’s words according to Onkelos is: “I have prayed to G-d, with my hands spread forth toward heaven, if I take anything that is thine.” That is to say, “G-d do so to me, and more also, if I take, etc.”
The correct interpretation appears to me to be that Abraham said, “I have lifted my hand to G-d to make those things Sacred and Devoted to Him, were I to take from that which is thine.” Declaring things to be sacred to Him is called in Hebrew “lifting of a hand,” just as in the verses: Every one that did lift up a heave offering of silver and copper; and every man that offered a wave offering of gold unto the Eternal. This Abraham said because having given a tenth of it to the priest, he declared that whatever he takes from the king of Sodom would be a heave offering to G-d, from which he would derive no benefit.
In Bereshith Rabbah it is similarly said, “Abraham made it a heave offering, even as it is said, And ye shall heave a heave offering of it for the Eternal.”

Chizkuni (13th Century) commentary: אם מחוט, “if as much as a thread;” the “thread” mentioned here is a thread used as jewelry on one’s head, as stated by our sages in Shabbat 65, the “threads worn by the young girls on their heads were made of silk, and are used to tie their hair with them.” שרוך נעל, similar threads or laces to act as decoration when closing one’s shoes. Avram meant, I will not accept expensive or even inexpensive items. ואם אקח מכל אשר לך, “neither will I keep anything which (once) belonged to you.” Avram, in order not to offend, explained to the King of Sodom that when he left his father’s home G-d had assured him that He would make him wealthy. It is therefore no more than good manners for me to decline anything which would appear as if G-d’s promise had not been sufficient for me. When he would become wealthy, he wished to give the credit for this to G-d.

Or HaChaim (1696-1743) commentary: ולא תאמר אני העשרתי את אברם, "so that you will not be able to claim credit for enriching me." Why would it have occurred to anyone to give credit to the king of Sodom for enriching Abraham? Was it not obvious that the Lord Himself had protected Abraham all the way? Abraham wanted it clearly understood that the whole loot was legally his. The king had in no way given up one iota of something that was legally his, even if Abraham had consented to share the loot. Abraham chose his words carefully when he said: "you shall not say 'I have made Abraham rich.'" If there had been even a semblance of truth to what the king of Sodom had suggested, Abraham would have had to say: "I do not want to become enriched by you." The very most the king would have been able to do was to claim that he had given up something of his own; such a claim would not have been legal anyway.

Sforno (approximately 1470/1475-1549) commentary: I am excluding myself. Literally, “Without me” — i.e. “You can take it without asking me because I claim no part of it.”
Only what the lads have eaten. Avraham claimed only the cost of provisioning his men, but Aneir, Eshkol and Mamrei could take their share for themselves.
אבל ענר אשכול וממרא הם יקחו חלקם, I will neither give them a share, nor will I accept a share on their behalf, but they will themselves take the share they are entitled to.