Battle of the Kings – Purpose of the Story/2

Battle of the Kings – Purpose of the Story

Exegetical Approaches

Overview

In attempting to understand the reasons for the Torah's inclusion the episode of the Battle of the Kings, some commentators focus on its relationship to the surrounding Avraham narratives, while others look to its relevance to the broader history of Israel.

Thus, Radak and others suggest that the story serves to fill in the portrait of Avraham, highlighting his various qualities that emerge from the story, from selflessness to military prowess.  Cassuto similarly connects the account to the other Avraham narratives, viewing it as the beginning of the realization of the Divine promises to Avraham.

In contrast, Ramban suggests that the narrative's significance is in its foreshadowing of future history, Israel's ultimate victory over the four kingdoms that will rule over it.  Finally, R. Hirsch asserts that the story comes to emphasize the eternal vulnerability of the land of Israel and its people.

Integral to Immediate Context

The account of the battle is crucial for a full understanding of the surrounding Avraham narratives, on either the personal or covenantal levels.

Avraham's Character

The story highlights how Avraham was unique not only in his monotheistic beliefs but also in his other attributes. The Torah's inclusion of the episode helps the reader better appreciate Avraham's greatness and presents his behavior as a 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. Gershom, AbarbanelBereshit 12 Question 16Bereshit 14About R. Yitzchak Abarbanel, R. D"Z HoffmannBereshit 14About R. David Zvi Hoffmann

What qualities? These commentators differ regarding which 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 enduring loyalty to one's family.  Avraham was willing to risk his own life in order to rescue his nephew, even though Lot had taken up company with evil people.
• Selflessness – Ralbag, Abarbanel, and R. D"Z Hoffmann point to Avraham's refusal to benefit from the spoils of battle as evidence of both his generosity and recognition that all belongs to Hashem. Avraham's conduct stands out, particularly in light of the norms of the Ancient Near East in which the victor took the spoils of battle.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 to preserve peace in the home ("שלום בית") in Bereshit 17 and his hospitality in Bereshit 18.

Extraneous details – This position does not account for why the Torah needed to go in to elaborate detail regarding the Refaim, Zuzim, and other nations conquered by the four kings.

Hashem's Promises

Avraham's victory over the kings constituted a preliminary conquest of Canaan and its neighboring lands and was the beginning of the actualization of Hashem's promises to Avraham. The story is not out of place at all, but rather is integrally connected to the Divine covenants and assurances of the surrounding chapters.

Sources:Ma'asei HashemMa'asei Avot 6About R. Eliezer Ashkenazi, R. S"R HirschBereshit 14About R. Samson Raphael Hirsch, U. CassutoEncyclopedia Mikrait 2:328-329About Prof. Umberto Cassuto

"To your seed I will give this land" – The two variations within this approach focus on two different groups of Avraham's descendants and the disparate lands which they inherited:

• The Children of Israel – R. Hirsch and Cassuto claim that since the four kings had conquered the entire region, when Avraham vanquished them and chased them all the way to Damascus,³ he effectively gained control over the entire land of Canaan.  This action thus staked out the Israelites' future claims to the land.

• Ammon, Moav, and Seir – The Ma'asei Hashem and Cassuto note that Avraham gained rights also to the lands east of the Jordan which were to go to his other descendants and relatives, the progeny of Lot and Esav.⁴  In conquering the four kings, Avraham inherited all that they had previously conquered, including the lands of the Refaim, Zuzim, Eimim, and Hori.  Thus, the story provides the background for how Avraham's family (other than Yaakov's descendants) became sovereign over the territories surrounding the land of Canaan.⁵

Biblical parallels – In Devarim 2, when warning the nation that they are not to inherit the lands of Seir, Ammon, or Moav, Moshe mentions all the nations (Refaim, Zuzim etc.) who had previously settled in these lands,⁶ but were then kicked out.  Devarim thus alludes to Bereshit 14, and explains that Avraham's descendants came to possess these lands through Avraham's conquest.

Extraneous details – Particularly according to the variation of the Ma'asei Hashem and Cassuto, the details of the kings' prior campaigns are important for establishing proof of ownership of the region.

Forecasting Future History

The import of the episode lies in what it reveals about the future of the Israelite nation rather than in what it contributes to the portrait of Avraham.

Israel's Ultimate Triumph

Avraham's triumph over the four kings foreshadows Israel's future prevailing over the four major kingdoms: Babylonia, Persia, Greece, and Rome.

Sources:Bereshit Rabbah42:242:4About Bereshit Rabbah, RambanBereshit 14:1About R. Moshe b. Nachman, R. BachyaBereshit 14:1About R. Bachya b. Asher, AbarbanelBereshit 12 Question 16Bereshit 14About R. Yitzchak Abarbanel⁷

מעשה אבות סימן לבנים – Abarbanel points out that this view is consistent with the concept that "כל מה שאירע לאבות סימן לבנים"; the Patriarchs' actions determine 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.⁸  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.⁹

Extraneous details – This approach might explain that the Torah details the various nations who had been previously conquered by the kings in order to symbolize the vast strength and empires of the four future kingdoms.

Israel's Vulnerability

The episode serves to highlight the precarious placement of Israel amongst the nations.

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

Center of the world – Israel lies at the crossroads of Asia, Africa and Europe and between the two main civilizations of the Ancient Near East, Egypt and Mesopotamia.  As such, it has been eternally caught in the middle of the conflicts of its neighbors.¹⁰

Dependence on Hashem – According to R. Hirsch, Israel was chosen precisely because of this very vulnerability, in order to teach that its security is dependent solely on Hashem. This message of recognition of and reliance on Hashem is one of the key lessons that Avraham introduced to the world.

Biblical parallels – The concept that Israel's natural insecurity is what makes it unique is explicit in Devarim 11 and other Biblical passages as well.  The Torah contrasts Egypt's self sufficiency due to the Nile with Israel's dependence on rain, and thus, Hashem.¹¹

¹ Ralbag adds that it also teaches the reader more specific lessons in conducting a war. One should learn from Avraham who took only "חֲנִיכָיו יְלִידֵי בֵיתוֹ" to battle that only those who have been personally trained in warfare and have appropriate confidence should go to war. 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 could be taken by surprise. 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 was Hashem.

³ Cassuto points out that the verses here hint to the extent of the ultimate borders of Israel, achieved only in the time of David.

⁴ In Bereshit 15:18-21, Hashem promises Avraham the land of ten nations, only six of which are the nations of Canaan.  The additional four are the קיני, קנזי, קדמני and רפאים.  The רפאים are mentioned in our story, and their land was given to the descendants of Lot.  Consistent with his approach here, the Ma'asei HashemMa'asei Avot 11About R. Eliezer Ashkenazi explains that the land of the קדמני was bequeathed to the children of Keturah (who were sent to "ארץ קדם").

⁵ R"Y Bin-Nun notes that the territories traversed and conquered by the four kings surrounded Canaan on its east and south sides, but did not include any part of Canaan itself (except the border region of the Jordan River plain).

⁶ See the verses from Devarim 2 cited in the Introduction.

⁷ Ramban, R. Bachya, and Abarbanel all cite Bereshit Rabbah.

⁸ For elaboration, see מעשה אבות סימן לבנים and About Ramban.

⁹ Bereshit Rabbah reads this story in the same manner. For more, see Wrestling with Angels and Men.

¹⁰ This is testified to by Vayikra 26:6 which assumes that, absent a special Divine promise of protection, foreign armies will transverse the land of Israel.

¹¹ R. Hirsch points out that Avraham's first few trials brought this message home to him.  Soon after his arrival in Canaan he was forced to leave due to famine, and not long after, the land was attacked by enemies.  These trials revealed the land's lack of both political and natural security and stability, underscoring that success in such a place must be due only to Hashem's providence.