Battle of the Kings – Purpose of the Story/2

Battle of the Kings – Purpose of the Story

Exegetical Approaches

Avraham's Exceptional Qualities

The story serves to highlights how Avraham was exceptional not only in his beliefs but in his other attributes as well. The inclusion of the episode helps the reader to better appreciate Avraham's greatness and sets him as a role model to emulate.

Sources:RadakBereshit 14:1About R. David Kimchi, R. BachyaBereshit 14:1About R. Bachya b. Asher, RalbagBereshit 14 Toalot 2-9About R. Levi b. Gershon, AbarbanelBereshit 12 Question 16Bereshit 14About R. Yitzchak Abarbanel, R. D"Z HoffmannBereshit 14About R. David Zvi Hoffmann

What qualities? The commentators differ regarding what specific characteristics of Avraham the chapter highlights:

• Military Might – According to R. Bachya and Abarbanel, Avraham's victory over the kings revealed both his bravery and his capabilities as a military strategist and warrior.¹
• Loyalty – Alternatively, Radak, Ralbag, Abarbanel and R. D"Z Hoffmann assert that the story teaches the importance of remaining loyal to one's family.  Even though Lot had decided to leave Avraham, Avraham was willing to risk his life to save him.
• Selflessness – Ralbag, Abarbanel and R. D"Z Hoffmann also point to Avraham's decision not to take from the spoils of battle as evidence of both Avraham's generosity and his recognition that all really belongs to Hashem. In light of the norms of the Ancient Near East in which the victor took the spoils of battle, Avraham is unique.²

Biblical parallels – Throughout their commentaries, both Radak and Ralbag consistently point to the lessons the reader is meant to learn from the conduct of Biblical heroes.  Thus, for instance, both note Avraham's desire for "שלום בית" (tranquility in the home) in Bereshit 17 and his hospitality in Bereshit 18.

Extraneous details – This position does not account for the need to discuss the Refaim, Zuzim and others previously conquered by the four kings.

Sign for the Future

Avraham's victory over the four kings foreshadowed Israel's future victory over the four kingdoms: Bavel, Media, Greece and Rome. The import of the episode, thus, lies in its major impact on the future of the Israelite nation rather than its contribution to the portrait of Avraham.

Sources:Bereshit Rabbah42:242:4About Bereshit Rabbah, RambanBereshit 14:1About R. Moshe Nachmanides, R. BachyaBereshit 14:1About R. Bachya b. Asher, AbarbanelBereshit 12 Question 16Bereshit 14About R. Yitzchak Abarbanel³

מעשה אבות סימן לבנים – Abarbanel points out that this view is consistent with the concept that "כל מה שאירע לאבות סימן לבנים"; actions done by the forefathers somehow affect the future fate of their descendants.

Biblical parallels – Ramban understands many of the other stories of the Patriarchs as similarly creating blueprints for future history.⁴ Thus, for example, he asserts that Avraham's descent to Egypt paved the way for the future enslavement of the nation in Egypt and that Yaakov's skirmish with the "איש" represented the future struggles of Israel and their ultimate salvation from their enemies.⁵

Extraneous details – This approach also does not explain the significance of the description of the various peoples who had been previously conquered by the kings, though it might suggest that the verses are attempting to demonstrate the vast strength and empires of the future kingdoms.

Fulfillment of Hashem's Promise

The battle of the kings provides the backdrop for the actualization of Hashem's promise to Avraham, "לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת". The story is not out of place at all, but rather connects directly to the promises of the surrounding chapters.

Sources:R. Eliezer AshkenaziMa'asei Avot 6About R. Eliezer Ashkenazi, R. S"R HirschBereshit 14About R. Samson Raphael Hirsch, U. Cassuto

"To your seed..."

• Israel's Conquest – R. Hirsch and Cassuto point out that through Avraham's victory over the four kings, he effectively gained control over the entire land of Canaan. He chases the kings from the south all the way to Damesek,⁶ inheriting the land from them, and thus staking out Israel's future rights to Israel.

• Amon, Moav, and Seir – Ma'asei Hashem and Cassuto further point out how Avraham also gained rights to the lands east of the Jordan which were to go to his other descendants, the progeny of Lot and Esav.  In conquering the four kings, Avraham inherited all that they had previously conquered - the lands of the Refaim, Zuzim, Eimim and Hori.⁷  Thus, here, too, the chapter is emphasizing Avraham's gaining of historical sovereignty.

Biblical parallels – Devarim 2, when warning the nation that they are not to inherit the lands of Seir, Ammon, or Moav, similarly mentions all the nations (Refaim, Zuzim etc.) who had previously settled in these lands,⁸ but were then kicked out.  Devarim is presumably alluding back to Bereshit 14 so as to explain how Avraham's descendants came to possess these lands - through Avraham's conquest.

Extraneous details – According to R. Ashkenazi's variation of this approach, the details are essential to the story's message and proof of possession.

Vulnerability of Israel

4

Sources:R. S"R HirschBereshit 14About R. Samson Raphael Hirsch, R. D"Z Hoffmann Bereshit 14About R. David Zvi Hoffmann

4 – Both note how the story serves to highlight the precarious placement of Israel.  Standing as it does between the crossroads of Asia, Africa and Europe, and the two main cultures of the Ancient Near East, Egypt and Mesopotamia, Israel is fated to be eternally caught in the midst of the major battles of its neighbors.  It is chosen, according to R. Hirsch, for this very vulnerability, to teach that its security is dependent on and due only to Hashem.⁹ This message of recognition of and reliance on Hashem is one of the key lessons that Avraham introduced to the world.

¹ Ralbag adds that it also teaches the reader more specific lessons in conducting a war. One should learn from Avraham who only took "חֲנִיכָיו יְלִידֵי בֵיתוֹ" to battle that only those who have been personally trained and gained confidence in warfare should go to fight. Moreover, one should do one's utmost to minimize the dangers of battle, learning from Avraham who decided to attack at night when the enemy would be less aware. R. D"Z Hoffmann, though, claims that this alone could not possibly be the story's purpose, as the Torah does not come to glorify its heroes as mighty warriors: "גיבורי התנ"ך 'גיבורי כח עושי דברו' הם ולא גיבורי מלאכת המלחמה".

² Avraham alone recognized that the real victor is Hashem.

³ Ramban, R. Bachya, and Abarbanel all cite Bereshit Rabbah.

⁴

For elaboration, see מעשה אבות סימן לבנים and About Ramban.

 

⁵ Bereshit Rabbah reads this story in the same manner. For more, see Wrestling with Angels and Men.

⁶ Cassuto points out that the verses here hint to the extent of the idealistic borders of Israel, achieved only in the time of David.

⁷ This position, thus, clearly explains the necessity of these seemingly extraneous details.  It further explains why Devarim 2, when warning the nation that they are not to inherit the lands of Seir, Ammon, or Moav, similarly mentions all these people who had previously settled in these lands, but were then kicked out.  Devarim is presumably alluding back to the story of Bereshit 14, when these lands were initially conquered by the four kings and then inherited from them by Avraham to ultimately be the possession of his descendants.

⁸ See Devarim 2:10-12 and 20-22.

⁹ R. Hirsch adds that from the perspective of natural resources, too, Israel is not ideal.  As soon as Avraham enters the land he is forced to leave due to famine. Israel has no Nile, and must depend instead on rainfall, and thus on God.  In these two aspects, its political and natural security, Israel is the opposite of Egypt.  The latter consistently relies on its own strength while Israel must learn to turn to Hashem.