Purposes of the Egyptian Bondage/2/he

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23: <li>לאחר נצחונו במלחמת המלכים בבראשית י"ד, אברהם פספס הזדמנות פז לשמור על אנשי סדום <fn>The words "תֶּן לִי הַנֶּפֶשׁ" in Bereshit 14:21 may hark back to "וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן" in Bereshit 12:5.</fn> כחלק מהשלל, לקלוט אותם לתוך משק ביתו, ולגייר אותם<fn>It is possible that had Avraham done so, the destruction of Sedom might have been averted, and Avraham's inheritance of the land of Israel might have transpired by mass conversion and education rather than by conquest. Thus, by in effect choosing the conquest route, Avraham was required to wait four generations before inheriting the land until "the iniquity of the Amorites was complete".</fn> – ר' יוחנן ב<multilink data-aht="<a href=&quot;BavliNedarim32a&quot; data-aht=&quot;source&quot;>נדרים ל&quot;ב.</a><a href=&quot;Talmud Bavli&quot; data-aht=&quot;parshan&quot;>אודות הבבלי</a>"><a href="BavliNedarim32a" data-aht="source">בבלי נדרים</a></multilink><a href="BavliNedarim32a" data-aht="source">בבלי נדרים ל"ב.</a><a href="Bavli" data-aht="parshan">אודות הבבלי</a></multilink>.<fn>See E. Urbach, חז"ל פרקי אמונות ודעות, (Jerusalem, 1969): 489-490 (n. 88*) and Avioz (see note above) who read this statement as a manifestation of R. Yochanan's generally positive attitude toward proselytizing. Interestingly, R. Eliezer Ashkenazi maintains that Avraham, in fact, kept the people and only returned the material possessions to the king of Sedom.</fn></li>