Bereshit Rabbah 42

וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר (בראשית יד, א), רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח (תהלים לז, יד טו): חֶרֶב פָּתְחוּ רְשָׁעִים וגו' חַרְבָּם תָּבוֹא בְלִבָּם וגו', מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר בֶּן הוּרְקְנוֹס שֶׁהָיוּ אֶחָיו חוֹרְשִׁים בַּמִּישׁוֹר וְהוּא חוֹרֵשׁ בָּהָר וְנָפְלָה פָּרָתוֹ וְנִשְׁבָּרָה, אָמַר לְטוֹבָתִי נִשְׁבְּרָה פָּרָתִי, בָּרַח וְהָלַךְ לוֹ אֵצֶל רַבִּי יוֹחָנָן בֶּן זַכַּאי, וְהָיָה אוֹכֵל קוֹזְזוֹת אֲדָמָה, עַד שֶׁעָשָׂה פִּיו רֵיחַ רַע, הָלְכוּ וְאָמְרוּ לְרַבִּי יוֹחָנָן בֶּן זַכַּאי רֵיחַ פִּיו שֶׁל רַבִּי אֱלִיעֶזֶר קָשֶׁה לוֹ, אָמַר לוֹ כְּשֵׁם שֶׁהִבְאִישׁ רֵיחַ פִּיךָ עַל הַתּוֹרָה, כָּךְ יִהְיֶה רֵיחַ תַּלְמוּדְךָ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. לְאַחַר יָמִים עָלָה אָבִיו לְנַדּוֹתוֹ מִנְּכָסָיו, וּמְצָאוֹ יוֹשֵׁב וְדוֹרֵשׁ וּגְדוֹלֵי מְדִינָתוֹ יוֹשְׁבִים לְפָנָיו, בֶּן צִיצִית הַכֶּסֶת וְנַקְדִּימוֹן בֶּן גּוּרְיוֹן וּבֶן כַּלְבָּא שָׂבוֹעַ, וּמְצָאוֹ יוֹשֵׁב וְדוֹרֵשׁ הַפָּסוּק הַזֶּה, חֶרֶב פָּתְחוּ רְשָׁעִים וגו', זֶה אַמְרָפֶל וַחֲבֵרָיו. לְהַפִּיל עָנִי וְאֶבְיוֹן, זֶה לוֹט. לִטְבוֹחַ יִשְׁרֵי דָרֶךְ, זֶה אַבְרָהָם. חַרְבָּם תָּבוֹא בְלִבָּם, (בראשית יד, טו): וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם. אָמַר לוֹ אָבִיו בְּנִי לֹא עָלִיתִי לְכָאן אֶלָּא לְנַדּוֹתְךָ מִנְּכָסַי, עַכְשָׁו הֲרֵי כָּל נְכָסַי נְתוּנִים לְךָ מַתָּנָה. אָמַר הֲרֵי הֵם עָלַי חֵרֶם וְאֵינִי אֶלָּא שָׁוֶה בָּם כְּאֶחָי. דָּבָר אַחֵר, חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ, זֶה אַמְרָפֶל וַחֲבֵרָיו. “It was in the days of Amrafel king of Shinar, Aryokh king of Elasar, Kedorlaomer king of Eilam, and Tidal king of Goyim,” (Genesis 14:1).
“It was in the days of Amrafel king of Shinar” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi began: “The wicked drew their swords…their swords will come into their own hearts….” (Psalms 37:14–15). There was an incident involving Rabbi Eliezer ben Hurkenos, that his brothers were plowing in the plain and he was plowing on the mountain. His cow fell and was incapacitated. He said: It was for my benefit that my cow was incapacitated. He ran away and went to study under Rabbi Yoḥanan ben Zakai. He would eat clods of earth,¹Out of dire poverty. He hoped to gain nutrition from the roots in those clods. until the odor of his breath became foul.²From starvation. They went and said to Rabbi Yoḥanan ben Zakai: ‘Rabbi Eliezer’s breath is unpleasant.’ He said to him: ‘Just as the odor of your breath was befouled over Torah study, so may the scent of your Torah teaching go forth from one end of the world to the other.’ Sometime later, his [Rabbi Eliezer’s] father went up³To Rabbi Yoḥanan’s yeshiva. with the intent to disinherit him from his property. He found him sitting and delivering a lecture, and the most prominent men of his province were sitting before him: Ben Tzitzit HaKeset, Nakdimon ben Guryon, and ben Kalba Savua. He found him expounding this verse: “The wicked drew their swords…” – this is Amrafel and his cohorts. “To topple the poor and the needy” (Psalms 37:14) – this is Lot.⁴He was “poor and needy” in the sense that he was defenseless against these invaders. “To slaughter those whose path is upright” (Psalms 37:14) – this is Abraham. “Their swords will come into their own hearts” – “he arrayed against them at night…and smote them” (Genesis 14:15). His [Rabbi Eliezer’s] father said to him: ‘Son, I came up here only to disinherit you from my property. Now, all my property is hereby given to you as a gift.’ He said: ‘It [the extra portion you are giving me] is hereby proscribed from me by vow, and my rights in it [the entire property] shall be equal to that of my brothers.’
Another interpretation, “the wicked drew their swords [and stretched their bows]” – this is Amrafel and his cohorts.⁵This interpretation appears to be identical to the previous one. According to Matnot Kehuna, the Midrash is alluding to the exposition presented in Midrash Tanḥuma 7, which opens with these words.

וַיְהִי בִּימֵי אַמְרָפֶל, רַבִּי שְׁמוּאֵל בַּר שִׁילַת פָּתַח (קהלת ה, טו): וְגַם זֹה רָעָה חוֹלָה כָּל עֻמַּת שֶׁבָּא כֵּן יֵלֵךְ, אָמַר רַבִּי שְׁמוּאֵל בַּר שִׁילַת, כְּמָה דַאֲתָא בַּחֲלִיטִין כֵּן הוּא אָזֵיל בַּחֲלִיטִין. אָמַר רַבִּי אָבוֹן כְּשֵׁם שֶׁפָּתַח בְּאַרְבַּע מַלְכֻיּוֹת, כָּךְ אֵינוֹ חוֹתֵם אֶלָּא בְּאַרְבַּע מַלְכֻיּוֹת, (בראשית יד, ט): אֵת כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם וְאַמְרָפֶל מֶלֶךְ שִׁנְעָר וְאַרְיוֹךְ מֶלֶךְ אֱלָסָר, כָּךְ אֵינוֹ חוֹתֵם אֶלָּא בְּאַרְבַּע מַלְכֻיּוֹת, מַלְכוּת בָּבֶל, וּמַלְכוּת מָדַי, וּמַלְכוּת יָוָן, וּמַלְכוּת אֱדוֹם. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי אַיְּבוּ פָּתַח (מיכה ד, יב): וְהֵמָּה לֹא יָדְעוּ מַחְשְׁבוֹת ה' וְלֹא הֵבִינוּ עֲצָתוֹ כִּי קִבְּצָם כֶּעָמִיר גֹּרְנָה, לָמָּה (בראשית יד, ג): כָּל אֵלֶּה חָבְרוּ אֶל עֵמֶק הַשִּׂדִּים, כְּדֵי שֶׁיָּבוֹאוּ וְיִפְּלוּ בְּיַד אַבְרָהָם, הֲדָא הוּא דִכְתִיב וַיְהִי בִּימֵי אַמְרָפֶל וגו'. “It was in the days of Amrafel” – Rabbi Shmuel bar Shilat began: “This too is a grave evil; just as one came, so will he go” (Ecclesiastes 5:15). Rabbi Shmuel bar Shilat said: Just as one comes with seizing, so he goes with seizing.⁶If someone seizes property unjustly, it will ultimately be seized from him. Rabbi Avon said: Just as he started off with four kingdoms,⁷Abraham’s travails began with these four kingdoms. so will he conclude with four kingdoms.⁸The travails of Abraham’s descendants throughout history will end with four kingdoms. [He started off with four kingdoms] – “with Kedorlaomer king of Eilam, Tidal king of Goyim, and Amrafel king of Shinar, and Aryokh king of Elasar” (Genesis 14:9). So will he conclude with four kingdoms: The kingdom of Babylon, the kingdom of Media, the kingdom of Greece, and the kingdom of Edom.⁹These are the four kingdoms that would subjugate Israel up to Messianic times, as foretold in Daniel chapter 2.
Rabbi Pinḥas in the name of Rabbi Aivu began: “They do not know the thoughts of the Lord, and they do not understand His counsel, that He has gathered them together like sheaves brought to the threshing floor” (Micah 4:12).¹⁰The enemies of Israel who band together to attack Israel do not realize that God has brought them together only to destroy them. Why? “All these joined forces at the valley of Sidim” (Genesis 14:3) – so that they should come and fall into the hand of Abraham. That is what is written: “It was in the days of Amrafel…”

דָּבָר אַחֵר, וַיְהִי בִּימֵי אַמְרָפֶל, רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי חִיָּא רַבָּה, וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֱלִיעֶזֶר, זֶה הַמִּדְרָשׁ עָלָה בְּיָדֵינוּ מֵהַגּוֹלָה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי בִּימֵי, צָרָה. וַיְהִי בִּימֵי אַמְרָפֶל, וּמַה צָּרָה הָיְתָה שָׁם, עָשׂוּ מִלְחָמָה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן וַחֲמִשָּׁה הֵן, מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁהָיָה שָׁרוּי בַּמְּדִינָה וּבִשְׁבִילוֹ נִזְקַק הַמֶּלֶךְ לַמְּדִינָה, וְכֵיוָן שֶׁבָּאוּ בַּרְבָּרִים לִזָּקֵק לוֹ, אָמְרוּ אוֹי לָנוּ שֶׁאֵין הַמֶּלֶךְ נִזְקַּק לַמְּדִינָה כְּמוֹ שֶׁהוּא לָמוּד אִם נַהֲרֹג אֶת אוֹהֲבוֹ, הֲדָא הוּא דִכְתִיב (בראשית יד, ז): וַיָּשֻׁבוּ אֶל עֵין מִשְׁפָּט הִוא קָדֵּשׁ, אָמַר רַבִּי אַחָא לֹא בָּאוּ לְהִזְדַּוֵּג אֶלָּא לְתוֹךְ גַלְגַּל עֵינוֹ שֶׁל עוֹלָם, עַיִן שֶׁעָשְׂתָה מִדַּת הַדִּין בָּעוֹלָם הֵם מְבַקְּשִׁים לְסַמּוֹתָהּ. הִוא קָדֵשׁ, אָמַר רַב אַחָא הוּא כְּתִיב, הוּא שֶׁקִּדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכִבְשַׁן הָאֵשׁ, וְכֵיוָן שֶׁבָּאוּ בַּרְבָּרִים לְהִזְדַּוֵּג לוֹ, הִתְחִילוּ הַכֹּל צוֹוְחִים וַוי, הֲדָא הוּא דִכְתִיב: וַיְהִי בִּימֵי אַמְרָפֶל. וַיְהִי בִּימֵי אָחָז (ישעיה ז, א), מַה צָּרָה הָיְתָה שָׁם (ישעיה ט, יא): אֲרָם מִקֶּדֶם וּפְלִשְׁתִּים מֵאָחוֹר, מָשָׁל לְבֶן שָׂרִים שֶׁנִּזְדַּוֵּוג לוֹ פַּדְגּוֹגוֹ לַהֲמִיתוֹ, אָמַר אִם אֲנִי הוֹרְגוֹ עַכְשָׁיו אֶתְחַיֵּב מִיתָה לַשַּׂר, אֶלָּא הֲרֵינִי מוֹשֵׁךְ מְנִיקְתּוֹ מִמֶּנּוּ וּמֵעַצְמוֹ הוּא מֵת. כָּךְ אָמַר אָחָז אִם אֵין גְּדָיִים אֵין תְּיָשִׁים, אִם אֵין תְּיָשִׁים אֵין צֹאן, אִם אֵין צֹאן אֵין רוֹעֶה, אִם אֵין רוֹעֶה אֵין עוֹלָם. כָּךְ הָיָה סָבוּר בְּדַעְתּוֹ לוֹמַר אִם אֵין קְטַנִּים אֵין תַּלְמִידִים, אִם אֵין תַּלְמִידִים אֵין חֲכָמִים, אִם אֵין חֲכָמִים אֵין זְקֵנִים, אִם אֵין זְקֵנִים אֵין נְבִיאִים, אִם אֵין נְבִיאִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב (ישעיה ח, טז): צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי. רַבִּי חוֹנְיָא בַּר אֶלְעָזָר אָמַר לָמָּה נִקְרָא שְׁמוֹ אָחָז, שֶׁאָחַז בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. רַבִּי יַעֲקֹב בַּר אַבָּא בְּשֵׁם רַבִּי אַחָא, אָמַר יְשַׁעְיָה (ישעיה ח, יז): וְחִכִּיתִי לַה' הַמַּסְתִּיר פָּנָיו מִבֵּית יַעֲקֹב, אֵין לְךָ שָׁעָה קָשָׁה כְּאוֹתָהּ שָׁעָה שֶׁכָּתַב בָּהּ (דברים לא, יח): וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בָּעֵת הַהִיא, וּמֵאוֹתָהּ שָׁעָה קִוִּיתִי לוֹ, שֶׁאָמַר (דברים לא, כא): כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ, וּמַה הוֹעִיל לוֹ (ישעיה ח, יח): הִנֵּה אָנֹכִי וְהַיְלָדִים אֲשֶׁר נָתַן לִי ה' לְאֹתוֹת וּלְמוֹפְתִים, וְכִי יְלָדָיו הָיוּ וַהֲלוֹא תַּלְמִידָיו הָיוּ, אֶלָּא מְלַמֵּד שֶׁהָיוּ חֲבִיבִים עָלָיו כְּבָנָיו, וְכֵיוָן שֶׁאָחַז בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת, הִתְחִילוּ צוֹוְחִים וַוי, וַיְהִי בִּימֵי אָחָז. וַיְהִי בִּימֵי יְהוֹיָקִים (ירמיה א, ג), וּמַה צָּרָה הָיְתָה שָׁם (ירמיה ד, כג): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ וָבֹהוּ, מָשָׁל לְשַׂר שֶׁשָּׁלַח פְּרַסְטַגְמָא שֶׁלּוֹ בַּמְּדִינָה, מֶה עָשׂוּ לָהּ בְּנֵי הַמְדִינָה, נָטְלוּ אוֹתָהּ וְקָרְעוּ אוֹתָהּ וְשָׂרְפוּ אוֹתָהּ בָּאֵשׁ, שֶׁנֶּאֱמַר (ירמיה לו, כג): וַיְהִי כִּקְרוֹא יְהוּדִי שָׁלשׁ דְּלָתוֹת וְאַרְבָּעָה, תְּלַת אַרְבַּע פְּסוּקֵי, כֵּיוָן שֶׁהִגִּיעַ לַפָּסוּק (איכה א, ה): הָיוּ צָרֶיהָ לְרֹאשׁ, (ירמיה לו, כג): קְרָעָה בְּתַעַר הַסֹּפֵר וְהַשְּׁלֵךְ אֶל הָאֵשׁ עַד תֹּם כָּל הַמְגִלָּה עַל הָאֵשׁ אֲשֶׁר עַל הֶאָח, כֵּיוָן שֶׁרָאוּ הַכֹּל כֵּן הִתְחִילוּ הַכֹּל צוֹוְחִים וַוי, וַיְהִי בִּימֵי יְהוֹיָקִים. וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים (רות א, א), וּמַה צָּרָה הָיְתָה שָׁם, (רות א, א): וַיְהִי רָעָב בָּאָרֶץ, לִמְדִינָה שֶׁהָיְתָה חַיֶּבֶת לִיפָס לַשַּׂר, שָׁלַח הַשַּׂר גַּבָּאי טִימְיוֹן לִגְבוֹתָהּ, מֶה עָשׂוּ לוֹ בְּנֵי הַמְדִינָה, נָטְלוּ אוֹתוֹ וְהִכּוּ אוֹתוֹ וְאַחַר כָּךְ אָמְרוּ אוֹי לָנוּ כְּשֶׁיַּרְגִּישׁ הַשַּׂר בַּדְּבָרִים הַלָּלוּ, מַה שֶּׁבִּקֵּשׁ לַעֲשׂוֹת לָנוּ עָשִׂינוּ לוֹ, כָּךְ בִּימֵי שְׁפֹט הַשֹּׁפְטִים, הָיָה אָדָם מִיִּשְׂרָאֵל עוֹבֵד עֲבוֹדַת כּוֹכָבִים, וְהָיָה הַדַּיָּן מְבַקֵּשׁ לְהַעֲבִיר עָלָיו מִדַּת הַדִּין וְהָיָה הוּא בָּא וּמַלְקֶה אֶת הַדַּיָּן, אָמַר מַה שֶּׁבִּקֵּשׁ לַעֲשׂוֹת לִי עָשִׂיתִי לוֹ, אָמְרוּ אוֹי לוֹ לַדּוֹר שֶׁשָּׁפְטוּ אֶת שׁוֹפְטֵיהֶם, הֲדָא הוּא דִכְתִיב: וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ. וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ (אסתר א, א), וּמַה צָּרָה הָיְתָה שָׁם (אסתר ג, יג): לְהַשְּׁמִיד לַהֲרֹג וּלְאַבֵּד, מָשָׁל לְשַׂר שֶׁהָיָה לוֹ כֶּרֶם אֶחָד וְנִזְדַּוְּגוּ לוֹ שְׁלשָׁה שׂוֹנְאִים, הָרִאשׁוֹן מַתְחִיל מְקַטֵּף בָּעוֹלֵלוֹת, וְהַשֵּׁנִי מְזַנֵּב בָּאֶשְׁכּוֹלוֹת, וְהַשְּׁלִישִׁי מְעַקֵּר בַּגְּפָנִים. כָּךְ פַּרְעֹה (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ, נְבוּכַדְנֶּצַר (ירמיה כט, ב): הַחָרָשׁ וְהַמַּסְגֵּר אֶלֶף. רַבִּי בֶּרֶכְיָה אָמַר הֶחָרָשׁ אֶלֶף וְהַמַּסְגֵּר אֶלֶף. רַבָּנָן אָמְרִין כֻּלָּם אֶלֶף. הָמָן בִּקֵּשׁ לַעֲקֹר הַגֶּפֶן כֻּלָּהּ, שֶׁנֶּאֱמַר: לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת כָּל הַיְּהוּדִים וגו', וְכֵיוָן שֶׁרָאוּ הַכֹּל כֵּן הִתְחִילוּ צוֹוְחִים וַוי, הֲדָא הוּא דִכְתִיב: וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ. רַבִּי שִׁמְעוֹן בַּר אַבָּא מִשּׁוּם רַבִּי יוֹחָנָן, בְּכָל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי, מְשַׁמֵּשׁ צָרָה וְשִׂמְחָה, אִם צָרָה אֵין צָרָה כַּיּוֹצֵא בָהּ, וְאִם שִׂמְחָה אֵין שִׂמְחָה כַּיּוֹצֵא בָהּ. אֲתָא רַבִּי שְׁמוּאֵל בַּר נַחְמָן וַעֲבַד פַּלְגָא בְּכָל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי, מְשַׁמֵּשׁ צָרָה. וְהָיָה, שִׂמְחָה. מְתִיבִין לֵיהּ וְהָכְתִיב (בראשית א, ג): וַיְהִי אוֹר, עוֹד הִיא אֵינָה שִׂמְחָה שְׁלֵמָה, שֶׁלֹא זָכָה הָעוֹלָם לְהִשְׁתַּמֵּשׁ בְּאוֹתָהּ הָאוֹרָה. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אוֹתָהּ הָאוֹרָה שֶׁנִּבְרֵאת בַּיּוֹם הָרִאשׁוֹן, הָיָה אָדָם מַבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּדוֹר הַמַּבּוּל וּבְדוֹר הַפְלָגָה, גְּנָזָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם, מְתִיבִין לֵיהּ וְהָכְתִיב (בראשית א, ה): וַיְהִי עֶרֶב וַיְהִי בֹקֶר, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה שְׁלֵמָה, שֶׁכָּל מַה שֶּׁנִּבְרָא בְּיוֹם רִאשׁוֹן עֲתִידִין לִבְלוֹת, שֶׁנֶּאֱמַר (ישעיה נא, ו): כִּי שָׁמַיִם כְּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה. אֲתִיבִין לֵיהּ וְהָכְתִיב וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי, יוֹם שְׁלִישִׁי, יוֹם רְבִיעִי, יוֹם חֲמִישִׁי, יוֹם שִׁשִּׁי, אָמַר לָהֶם עוֹד אֵינָה שְׁלֵמָה שֶׁכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית צְרִיכִים עֲשִׂיָּה, כְּגוֹן: הַחַרְדָּל, צָרִיךְ לִמְתּוֹק. הַחִטִּים, צְרִיכִים לְהִטָּחֵן. הַתּוּרְמוּסִין, צְרִיכִים לִמָּתֵק. מְתִיבִין לֵיהּ וְהָכְתִיב (בראשית לט, ב): וַיְהִי ה' אֶת יוֹסֵף, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה שְׁלֵמָה, שֶׁנִּזְדַּוְגָה לוֹ אוֹתָהּ הַדֹּב. מְתִיבִין לֵיהּ וְהָכְתִיב (ויקרא ט, א): וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא משֶׁה, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה שְׁלֵמָה שֶׁמֵּתוּ נָדָב וַאֲבִיהוּ. מְתִיבִין לֵיהּ וְהָכְתִיב (במדבר ז, א): וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה לְהָקִים אֶת הַמִּשְׁכָּן, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה, שֶׁנִּגְנְזָה בְּבִנְיַן הַבַּיִת. מְתִיבִין לֵיהּ וְהָכְתִיב (יהושע ו, כז): וַיְהִי ה' אֶת יְהוֹשֻׁעַ, אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה, שֶׁהִצְרִיךְ לִקְרֹעַ בְּגָדָיו. מְתִיבִין לֵיהּ וְהָכְתִיב (שמואל ב ז, א): וַיְהִי כִּי יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ וַה' הֵנִיחַ לוֹ וגו', אָמַר לָהֶם עוֹד אֵינָהּ שִׂמְחָה שְׁלֵמָה שֶׁבָּא נָתָן וְאָמַר לוֹ (מלכים א ח, יט): רַק אַתָּה לֹא תִבְנֶה הַבָּיִת לִשְׁמִי, אָמְרִין לֵיהּ אֲמָרָן דִּידָן, אֱמֹר דִּידָךְ, אָמַר לָהֶם וְהָכְתִיב (זכריה יד, ח): וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם חַיִּים וגו'. (ישעיה ז, כא): וְהָיָה בַּיּוֹם הַהוּא יְחַיֶּה אִישׁ עֶגְלַת בָּקָר וגו'. (ישעיה יא, יא): וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף ה' וגו'. (יואל ד, יח): וְהָיָה בַּיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס. (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וגו'. מְתִיבִין לֵיהּ וְהָכְתִיב (ירמיה לח, כח): וְהָיָה כַּאֲשֶׁר נִלְכְּדָה יְרוּשָׁלָיִם, אָמַר לָהֶם עוֹד הִיא שִׂמְחָה שֶׁבּוֹ בַּיּוֹם נָטְלוּ יִשְׂרָאֵל אוֹפָּכִי עַל עֲווֹנוֹתֵיהֶם, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אוֹפָּכִי גְּדוֹלָה נָטְלוּ יִשְׂרָאֵל עַל עֲווֹנוֹתֵיהֶם בַּיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (איכה ד, כב): תַּם עֲוֹנֵךְ בַּת צִיּוֹן לֹא יוֹסִיף עוֹד לְהַגְלוֹתֵךְ. Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora:¹¹When the exiles of Israel returned to the land of Israel with Ezra from Babylon. Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble.¹²Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune. “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances.¹³For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1.
This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world;¹⁴Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world. they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.”
“It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11).¹⁵Israel was under attack from all sides. This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’¹⁶That is, the world will not be able to function in its conventional manner. That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel].¹⁷Consequently, he closed all the schools. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16).
Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21).¹⁸When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them. Of what use was it to him [Ahaz]?¹⁹Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain. [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they²⁰The young men Isaiah was referring to. his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.”
“It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23)²¹It was the Book of Lamentations that was being read. – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.”
“It was in the days that the judges judged” (Ruth 1:1)²²A more literal translation would be, “in the days of the judging of the judges.” – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us,²³Subdue us. we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice,²⁴And decree for him corporal punishment. he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’²⁵“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges. They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1).
“It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger,²⁶These are two classes of Torah scholars (Gittin 88a). one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.”
Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated,²⁷Even when it is not connected with “in the days of.” it alludes to trouble, and vehaya [alludes to] joy.
They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18).
They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6).
They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening.
They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear²⁸Potifar’s wife. then accosted him.
They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day].
They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple.²⁹Moses’ Tabernacle was stored away forever when the permanent Temple was built.
They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments.³⁰Joshua 7:6.
They raised an objection to him: But is it not written: “It was [vayhi] when the king³¹David. resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19).
They said to him: We have said our [arguments], now you say yours. He said to them,³²To prove his contention that vehaya always alludes to a joyous event. is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13).
They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).

וַיְהִי בִּימֵי אַמְרָפֶל, שָׁלשׁ שֵׁמוֹת נִקְרְאוּ לוֹ: כּוּשׁ, וְנִמְרוֹד, וְאַמְרָפֶל. כּוּשׁ, שֶׁהָיָה כּוּשִׁי וַדַאי. נִמְרוֹד, שֶׁהֶעֱמִיד מֶרֶד בָּעוֹלָם. אַמְרָפֶל, שֶׁהָיְתָה אֲמִירָתוֹ אֲפֵלָה, דְּאַמְרֵי וְאַפְלֵי בְּעָלְמָא, דְּאַמְרֵי וְאַפְלֵי בְּאַבְרָהָם, שֶׁאָמַר שֶׁיֵּרֵד לְכִבְשַׁן הָאֵשׁ. וְאַרְיוֹךְ מֶלֶךְ אֶלָסָר, אָמַר רַבִּי יוֹסֵי מִמַּלְחַיָא, תַּמָּן תְּנִינַן אִיסָרִין לְשֵׁם אֶלָסָר. כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם, אָמַר רַבִּי לֵוִי אֲתַר הוּא תַּמָּן מִצְטַוַּח בְּרוֹמִי, וְנָטְלוּ אָדָם אֶחָד וְהִמְלִיכוּ אוֹתוֹ עֲלֵיהֶם, אָמַר רַבִּי יוֹחָנָן וְתִדְעָל הֲוָה שְׁמוֹ. דָּבָר אַחֵר, וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר, זוֹ בָּבֶל. וְאַרְיוֹךְ מֶלֶךְ אֶלָסָר, זֶה אַנְטִיוֹכוּס. כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם, זֶה מָדַי. וְתִדְעָל מֶלֶךְ גּוֹיִם, זוֹ מַלְכוּת אֱדוֹם, שֶׁהִיא מַכְתֶּבֶת טִירוֹנְיָא מִכָּל אֻמּוֹת הָעוֹלָם. אָמַר רַבִּי אֶלְעָזָר בַּר אֲבִינָא אִם רָאִיתָ מַלְכֻיּוֹת מִתְגָּרוֹת אֵלּוּ בְּאֵלּוּ צַפֵּה לְרַגְלוֹ שֶׁל מָשִׁיחַ, תֵּדַע שֶׁכֵּן שֶׁהֲרֵי בִּימֵי אַבְרָהָם עַל יְדֵי שֶׁנִּתְגָּרוּ הַמַּלְכֻיּוֹת אֵלּוּ בְּאֵלּוּ בָּאָה הַגְּאֻלָּה לְאַבְרָהָם. “It was in the days of Amrafel” – he was called by three names: Kush, Nimrod, and Amrafel. Kush – because he was literally a Kushite.³³Nimrod was the son of Kush (Genesis 10:8). Nimrod – because he brought about a rebellion [mered] in the world. Amrafel – because his statements [imrato] were darkness [afela]. [In addition,] it is because he defied [amrei] and ridiculed [aflei] the world, and because he defied and ridiculed Abraham, because he said [amar] that he should be cast down³⁴Amrafel is interpreted as: he said [amar] and cast him down [hipil]. into the fiery furnace.
“Aryokh king of Elasar” – Rabbi Yosei of Milḥaya said: There³⁵In Babylon. we learned: The isar coin was named for Elasar.³⁶This is because Aryokh instituted this coin.
“Kedorlaomer king of Eilam, and Tidal king of Goyim” – Rabbi Levi said: There is a place there in Rome³⁷Some delete the words “in Rome” (Ot Emet). that is called this [Goyim].³⁸Meaning nations. It had this name because people from several different nations settled there. They took one person and made him king over themselves. Rabbi Yoḥanan said: Tidal was his name.³⁹Tidal was the one whom the nations of Goyim crowned as king.
Another matter: “It was in the days of Amrafel king of Shinar” – this refers to Babylon; “Aryokh king of Elasar” – this refers to Greece;⁴⁰In the Vilna edition “Antiochus” was substituted for Greece for reasons of censorship. “Kedorlaomer king of Eilam” – this refers to Media; “and Tidal king of Goyim” – this refers to the kingdom of Edom,⁴¹The ancestors of the Romans. which recruits conscripts from all the nations of the world.⁴²Rome is called Goyim because it recruits conscripts from many nations.
Rabbi Elazar bar Avina said: If you see kingdoms clashing with one another, you should anticipate the coming of the Messiah. You may know that it is so, as in the days of Abraham, as a result of the kingdoms clashing with one another, redemption came to Abraham.

עָשׂוּ מִלְחָמָה אֶת בֶּרַע וגו' (בראשית יד, ב), רַבִּי מֵאִיר הָיָה דוֹרֵשׁ שֵׁמוֹת, רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה הָיָה דוֹרֵשׁ שֵׁמוֹת, בֶּרַע, שֶׁהָיָה בֵּן רַע. בִּרְשַׁע, שֶׁהָיָה בֵּן רָשָׁע. שִׁנְאָב, שֶׁהָיָה שׁוֹאֵב מָמוֹן. וְשֶׁמְאֵבֶר, שֶׁהָיָה פּוֹרֵחַ וּמֵבִיא מָמוֹן. וּמֶלֶךְ בֶּלַע הִיא צוֹעַר, שֶׁנִּתְבַּלְּעוּ דָּיוֹרֶיהָ. כָּל אֵלֶּה חָבְרוּ אֶל עֵמֶק הַשִּׂדִּים, שְׁלשָׁה שֵׁמוֹת נִקְרְאוּ לוֹ, עֵמֶק הַשִּׂדִּים, עֵמֶק שָׁוֵה, עֵמֶק סֻכּוֹת, עֵמֶק הַשִּׂדִּים, שֶׁהוּא מְגַדֵּל סְדָנִים. דָּבָר אַחֵר שֶׁהוּא עָשׂוּי שָׂדִים שָׂדִים, תְּלָמִים. דָּבָר אַחֵר, שֶׁהוּא מֵנִיק אֶת בְּנוֹ כַּשָּׁדַיִם. עֵמֶק שָׁוֵה, רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, שֶׁשָּׁם הֻשְׁווּ כָּל עוֹבְדֵי כּוֹכָבִים וְקִצְּצוּ אֲרָזִים וְעָשׂוּ לוֹ בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתוֹ לְמַעְלָה מִמֶּנָּהּ וְהָיוּ מְקַלְּסִין לְפָנָיו וְאוֹמְרִים (בראשית כג, ו): שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ, אָמְרוּ לוֹ, מֶלֶךְ אַתְּ עָלֵינוּ, נָשִׂיא אַתְּ עָלֵינוּ, אֱלוֹהַּ אַתְּ עָלֵינוּ. אָמַר לָהֶם אַל יֶחְסַר הָעוֹלָם מַלְכּוֹ, וְאַל יֶחְסַר הָעוֹלָם אֱלֹהוֹ. עֵמֶק סֻכּוֹת, שֶׁהוּא מְסֻכָּךְ בָּאִילָנוֹת, אָמַר רַבִּי תַּנְחוּמָא גֶּפֶן וּתְאֵנָה וְרִמּוֹן אֱגוֹז וְשָׁקֵד תַּפּוּחַ וּפַרְסֵק. הוּא יָם הַמֶּלַח, אָמַר רַבִּי אַיְּבוּ לֹא הָיָה שָׁם אֶלָּא צִנּוֹרוֹת הַיְאוֹרִים, וְנִתְבַּקְּעוּ וְנַעֲשׂוּ יָם, הֲדָא הוּא דִכְתִיב (איוב כח, י): בַּצּוּרוֹת יְאֹרִים בִּקֵּעַ, “They waged war with Bera king of Sodom, with Birsha king of Gomorrah, Shinab king of Adma, and Shemever king of Tzevoyim, and the king of Bela, which is Tzoar” (Genesis 14:2).
“They waged war with Bera…” – Rabbi Meir used to expound names.⁴³He would interpret the meaning of people’s names to uncover something about their inner nature. Rabbi Yehoshua ben Korḥa would [also] expound names. “Bera” – as he was a wicked son [ben ra]; “Birsha” – as he was an evil son [ben rasha]; “Shinav” – as he aspired [shoev] to wealth; “Shemever” – as he would fly off⁴⁴Sam ever – he would spread his wings to fly, i.e., he would travel far and wide in search of money. to bring wealth; “and the king of Bela, which is Tzoar” – as its residents were swallowed up [nitbale’u].
“All these joined forces at the valley of Sidim, which is the Dead Sea” (Genesis 14:3).
“All these joined forces at the valley of Sidim” – it was called three names: The valley of Sidim, the valley of Shaveh,⁴⁵Genesis 14:17. and the valley of Sukkot.⁴⁶Psalms 60:8. The valley of Sidim – because it grew [wood used for] chopping blocks [sedanim]. Alternatively, it is because it was divided into many fields [sadim] with plowed furrows. Alternatively, it is because it nourished its offspring⁴⁷Those who resided in that land. like breasts [shadayim].
Valley of Shaveh – Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar Naḥman: Because there all the idolaters came to a consensus [hushvu], chopped down cedars, constructed a large platform, seated him [Abraham] atop it, and lauded him, saying: “Hear us, my lord: you are a Godly ruler in our midst” (Genesis 23:6). They said to him: ‘You are king over us, you are ruler over us, you are a god over us.’ He said to them: ‘Let the world not lack its [true] King, and let the world not lack its [true] God.’⁴⁸You should realize that God, not I, is the true king and God.
Valley of Sukkot – because it was covered with trees.⁴⁹Sukkot means something that provides shade. Rabbi Tanḥuma said: Grapevines, fig trees, pomegranate trees, walnut trees, almond trees, apple trees, and peach trees.
“Which is the Dead Sea” – Rabbi Aivu said: There were [originally] only channels of rivers, that broke open and became a sea. That is what is written: “He breaks channels through the rocks” (Job 28:10).

שְׁתֵּים עֶשְׂרֵה שָׁנָה עָבְדוּ וגו' (בראשית יד, ד), רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל, רַבִּי יוֹסֵי אוֹמֵר שְׁנֵים עָשָׂר וּשְׁלשׁ עֶשְׂרֵה, הֲרֵי עֶשְׂרִים וַחֲמִשָּׁה. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמלִיאֵל כּוּלְּהוֹן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ, מַה מְּקַיֵּם רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה, אֶלָּא בְּאַרְבַּע עָשָׂר לְמִרְדָּן. וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה בָּא כְדָרְלָעֹמֶר, בַּעַל הַקּוֹרָה טָעֵין בְּעָבְיָהּ. וְהַמְּלָכִים אֲשֶׁר אִתּוֹ וַיַּכּוּ אֶת רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם, בְּעַשְׁתְּרָא דְקַרְנָא. וְאֶת הַזּוּזִים בְּהָם, יָת זִיוְתָנָה דִּבְהוֹן. וְאֶת הָאֵימִים בְּשָׁוֵה קִרְיָתָיִם, תַּרְתֵּין קִרְיָן אִינוּן. וְאֶת הַחֹרִי, זוֹ מַטְרְפוֹלִין, וְלָמָּה הוּא קוֹרֵא אוֹתוֹ חֹרִי, שֶׁבָּרְרוּ אוֹתָהּ וְיָצָאת לָהֶם לַחֵרוּת בְּדוֹר הַפְלָגָה. עַד אֵיל פָּארָן אֲשֶׁר עַל הַמִּדְבָּר, עַד מֵשַׁרְיָא דְּפָארָן. “Twelve years they served Kedorlaomer, and in the thirteenth year they rebelled” (Genesis 14:4).
“Twelve years they served [Kedorlaomer, and in the thirteenth year⁵⁰Literally, “and thirteen years.” they rebelled]” – Rabbi Yosei and Rabbi Shimon ben Gamliel, Rabbi Yosei says: Twelve plus thirteen, this is twenty-five.⁵¹The rebellion lasted thirteen years, after twelve years of submission. He translates the words: “thirteen years.” Rabbi Shimon ben Gamliel said: They were thirteen years altogether.⁵²He translates the words: “in the thirteenth year.” How does Rabbi Shimon ben Gamliel⁵³This should be corrected to: Rabbi Yosei (Radal). explain: “And in the fourteenth year”?⁵⁴According to Rabbi Yosei, twenty-five years had already passed; how can the following year be called “the fourteenth year", as it is in the subsequent verse? The explanation is that it was the fourteenth year after their rebellion began.
“And in the fourteenth year, Kedorlaomer and the kings who were with him came and smote Refa’im in Ashterot Karnayim, the Zuzim in Ham, and the Eimim in Shaveh Kiryatayim” (Genesis 14:5).
“And in the fourteenth year, Kedorlaomer…came” – the owner of the beam bears its thickest part,⁵⁵Kedorlaomer was the main party among the five kings against whom the rebellion was directed (Genesis 14:4). “and the kings who were with him.”
“And smote Refa’im in Ashterot Karnayim” – in Ashtera DeKarna.⁵⁶This is what that place was called in the days of the Midrash.
“The Zuzim in Ham [beham]” – the radiant ones [ziv] among them [bahem]. “And the Eimim in Shaveh Kiryatayim” – they were two cities [kiryan].⁵⁷The ending ayim is generally used to refer to two items.
“And the Ḥori in their mountain, Se'ir, until Eil Paran, which is adjacent to the wilderness” (Genesis 14:6).
“And the Ḥori” – this is a metropolis.⁵⁸The reading in manuscripts is: This is Eleutheropolis (Free City) – the Greek name for Bet Guvrin in southern Israel. Why is it called it Ḥori? Because they selected it to be a free place in the generation of the Dispersion.⁵⁹The residents were not scattered when the Dispersion occurred. “Until Eil Paran, which is adjacent to the wilderness” – until the plain of Paran.⁶⁰Eil Paran means the Plain of Paran.

וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל עֵין וגו' (בראשית יד, ז), אָמַר רַבִּי אֲחָא לֹא בָּאוּ לִזְדַּוֵּג אֶלָּא לְתוֹךְ גַּלְגַּל עֵינוֹ שֶׁל עוֹלָם, עַיִן שֶׁעָשְׂתָה מִדַּת הַדִּין בָּעוֹלָם הֵן מְבַקְּשִׁים לְסַמּוֹתָהּ, אֶתְמְהָא. (בראשית יד, ז): הִוא קָדֵשׁ, רַבִּי אֲחָא הוּא כְּתִיב, הוּא שֶׁקִּדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכִבְשַׁן הָאֵשׁ. (בראשית יד, ז): וַיַּכּוּ אֶת כָּל שְׂדֵה הָעֲמָלֵקִי, עֲדַיִּן לֹא נוֹלַד עֲמָלֵק וְאַתְּ אֲמַרְתְּ וַיַּכּוּ אֶת כָּל שְׂדֵה הָעֲמָלֵקִי, אֶלָּא (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית. (בראשית יד, ז): וְגַם אֶת הָאֱמֹרִי הַיּשֵׁב בְּחַצְצֹן תָּמָר, וּבְעֵין גֶּדִי דִּתְמָרַיָיה. וַיֵּצֵא מֶלֶךְ סְדֹם וּמֶלֶךְ עֲמֹרָה, אֵת כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וגו' (בראשית יד, ח ט), אַרְבָּעָה מְלָכִים עָשׂוּ מִלְחָמָה כְּנֶגֶד חֲמִשָּׁה וְיָכְלוּ לָהֶם. (בראשית יד, י): וְעֵמֶק הַשִּׂדִּים בֶּאֱרֹת בֶּאֱרֹת חֵמָר, בֵּירִין בֵּירִין מַסְקָן חֵמָר. (בראשית יד, י): וַיָּנֻסוּ מֶלֶךְ סְדֹם וַעֲמֹרָה וַיִּפְּלוּ שָׁמָּה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר וַיִּפְּלוּ שָׁמָּה, אֵלּוּ הָאֻכְלוּסִין, (בראשית יד, י): וְהַנִּשְׁאָרִים הֶרָה נָסוּ, אֵלּוּ הַמְּלָכִים. וְרַבִּי נְחֶמְיָה אָמַר וַיִּפְּלוּ שָׁמָּה, אֵלּוּ הַמְּלָכִים, וְהַנִּשְׁאָרִים הֶרָה נָסוּ, אֵלּוּ הָאֻכְלוּסִין. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה נִיחָא, וְעַל דַּעְתֵּיהּ דְּרַבִּי נְחֶמְיָה קַשְׁיָא. רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן בֶּן חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמְרוּ, בְּשָׁעָה שֶׁיָּרַד אַבְרָהָם אָבִינוּ לְכִבְשַׁן הָאֵשׁ וְנִצֹּל, יֵשׁ מֵעוֹבְדֵי כּוֹכָבִים שֶׁהָיוּ מַאֲמִינִים, וְיֵשׁ שֶׁלֹא הָיוּ מַאֲמִינִים, וְכֵיוָן שֶׁיָּרַד מֶלֶךְ סְדוֹם לַחֵמָר וְנִצֹּל, הִתְחִילוּ מַאֲמִינִים בְּאַבְרָהָם לְמַפְרֵעַ. (בראשית יד, יא): וַיִּקְחוּ אֶת כָּל רְכֻשׁ סְדֹם וַעֲמֹרָה וְאֶת כָּל אָכְלָם, רַבִּי יְהוּדָה אוֹמֵר זוֹ עֲבוֹדָה. וְרַבִּי נְחֶמְיָה אָמַר אֵלּוּ הַכּוֹתָבוֹת. (בראשית יד, יב): וַיּקְחוּ אֶת לוֹט וגו', כָּךְ עָשׂוּ לְלוֹט נָתְנוּ אוֹתוֹ בְּסִירָה וְנָטְלוּ אוֹתוֹ עִמָּהֶם, כָּל כָּךְ לָמָּה (בראשית יד, יב): וְהוּא ישֵׁב בִּסְדֹם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (משלי יג, כ): הוֹלֵךְ אֶת חֲכָמִים יֶחְכָּם וְרֹעֶה כְסִילִים יֵרוֹעַ. “They turned back, and came to Ein Mishpat, which is Kadesh, and smote the entire field of the Amalekites, and also the Emorites, who reside in Ḥatzetzon Tamar” (Genesis 14:4).
“They turned back, and came to Ein [Mishpat]…” – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world;⁶¹Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world. they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world.⁶²Abraham. That is astonishing. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace.
“And smote the entire field of the Amalekites” – Amalek had not yet been born, and yet you say: “And smote the entire field of the Amalekites”? The explanation is that [God] “tells the outcome from the outset” (Isaiah 46:10).⁶³God knows the future, so He is able to name places after future events. “And also the Emorites, who reside in Ḥatzetzon Tamar” – in Ein Gedi, with the dates [temaraya].⁶⁴The identification of Ḥatzetzon Tamar with Ein Gedi is stated explicitly in II Chronicles 20:2.
“The king of Sodom, the king of Gomorrah, the king of Adma, the king of Tzevoyim, and the king of Bela, which is Tzoar, went out and they waged a war with them in the valley of Sidim” (Genesis 14:8).
“With Kedorlaomer king of Eilam, and Tidal king of Goyim, and Amrafel king of Shinar, and Ariokh king of Elasar; four kings against the five” (Genesis 14:9).
“The king of Sodom, the king of Gomorrah…went out…with Kedorlaomer king of Eilam…” – four kings waged war against five, and yet they overcame them.
“The valley of Sidim was full of clay pits and the kings of Sodom and Gomorrah fled, and they fell there, and they who remained fled to the mountain” (Genesis 14:10).
“The valley of Sidim was full of clay pits” – many pits producing clay.
“The kings of Sodom and Gomorrah fled, and they fell there, ⁶⁵“They fell there” means that they died in the pits. [and they who remained fled to the mountain]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “They fell there” – this refers to the multitudes; “and they who remained fled to the mountain” – this refers to the kings. Rabbi Neḥemya said: “They fell there” – this refers to the kings; “and they who remained fled to the mountain” – this refers to the multitudes.
According to the opinion of Rabbi Yehuda, it works out well, but according to the opinion of Rabbi Neḥemya, it is difficult.⁶⁶In Genesis 14:17 we read that the king of Sodom survived. Rabbi Azarya and Rabbi Yonatan ben Ḥagai said in the name of Rabbi Yitzḥak: When Abraham descended into the fiery furnace and was saved, there were some idolaters who believed [the story of Abraham’s miraculous rescue], and there were some idolaters who did not believe. When the king of Sodom descended into the clay pit and was rescued, they began believing in [the rescue of] Abraham retroactively.
“They took all the property of Sodom and Gomorrah, and all their food, and they went” (Genesis 14:11).
“They took all the property of Sodom and Gomorrah, and all their food” – Rabbi Yehuda says: This refers to their tools of work.⁶⁷“Their property” refers to their means of sustenance. Rabbi Neḥemya said: This refers to their dates.⁶⁸Their main food staple.
“They took Lot, son of Abram’s brother, and his property and they went, and he resided in Sodom” (Genesis 14:12).
“They took Lot, [son of Abram’s brother]…” – this is what they did to Lot: They placed him in a cage and they took him with them.⁶⁹This is derived from the fact that the words “they took” already appear in the previous verse. The repetition of these words here indicates that he was treated with special harshness. Why to such an extent?⁷⁰What did Lot do to deserve such harsh punishment? “And he resided in Sodom” – in realization of what is stated: “One who walks with the wise will become wise, and one who consorts with fools will be broken” (Proverbs 13:20).

וַיָּבֹא הַפָּלִיט (בראשית יד, יג), רֵישׁ לָקִישׁ בְּשֵׁם בַּר קַפָּרָא הוּא עוֹג הוּא פָּלִיט, וְלָמָּה נִקְרָא שְׁמוֹ עוֹג שֶׁבָּא וּמָצָא אֶת אַבְרָם יוֹשֵׁב וְעוֹסֵק בְּמִצְוַת עוּגוֹת, הוּא לֹא נִתְכַּוֵּן לְשֵׁם שָׁמַיִם אֶלָּא אָמַר אַבְרָהָם זֶה קוּנְיוֹן הוּא, וְעַכְשָׁו אֲנִי אוֹמֵר לוֹ נִשְׁבָּה בֶּן אָחִיךָ וְהוּא יוֹצֵא לַמִּלְחָמָה וְנֶהֱרָג וַאֲנִי נוֹטֵל אֶת שָׂרַי אִשְׁתּוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שְׂכַר פְּסִיעוֹתֶיךָ אַתָּה נוֹטֵל שֶׁאַתְּ מַאֲרִיךְ יָמִים בָּעוֹלָם, וְעַל שֶׁחָשַׁבְתָּ לַהֲרֹג אֶת הַצַּדִּיק חַיֶּיךָ שֶׁאַתָּה רוֹאֶה אֶלֶף אֲלָפִים וְרִבֵּי רְבָבוֹת מִבְּנֵי בָנָיו. וְאֵין סוֹפוֹ שֶׁל אוֹתוֹ הָאִישׁ לִפֹּל אֶלָּא בְּיָדָן, שֶׁנֶּאֱמַר (דברים ג, ב): וַיֹּאמֶר ה' אֵלַי אַל תִּירָא אֹתוֹ כִּי בְיָדְךָ וגו'. (בראשית יד, יג): וַיַּגֵּד לְאַבְרָם הָעִבְרִי, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר כָּל הָעוֹלָם כֻּלּוֹ מֵעֵבֶר אֶחָד וְהוּא מֵעֵבֶר אֶחָד. רַבִּי נְחֶמְיָה אָמַר שֶׁהוּא מִבְּנֵי בָּנָיו שֶׁל עֵבֶר. וְרַבָּנָן אָמְרֵי שֶׁהוּא מֵעֵבֶר הַנָּהָר, וְשֶׁהוּא מֵשִׂיחַ בִּלְשׁוֹן עִבְרִי. (בראשית יד, יג): וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר בְּמֵשְׁרַיָא דְמַמְרֵא. וְרַבִּי נְחֶמְיָה אָמַר בְּפָלָטִין דְּמַמְרֵא, עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה אַתְרָא הוּא דִּשְׁמֵיהּ מַמְרֵא, עַל דַּעְתֵּיהּ דְּרַבִּי נְחֶמְיָה גַּבְרָא הוּא דִּשְׁמֵיהּ מַמְרֵא. וְלָמָּה נִקְרָא שְׁמוֹ מַמְרֵא, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּשֵׁם רַבִּי סִימוֹן שֶׁהִמְרָה פָּנִים בְּאַבְרָהָם, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם לִמּוֹל, הָלַךְ וְנִמְלַךְ בִּשְׁלשֶׁת אֹהֲבָיו, אָמַר לוֹ עָנֵר כְּבָר בֶּן מֵאָה שָׁנָה אַתָּה וְאַתָּה הוֹלֵךְ וּמְצַעֵר אֶת עַצְמְךָ. אָמַר לוֹ אֶשְׁכּוֹל מַה אַתְּ הוֹלֵךְ וּמְסַיֵּם אֶת עַצְמְךָ בֵּין שׂוֹנְאֶיךָ. אָמַר לוֹ מַמְרֵא אֱלֹהֶיךָ שֶׁעָמַד לְךָ בְּכִבְשַׁן הָאֵשׁ וּבַמְּלָכִים וּבָרֵעָבוֹן, וְהַדָּבָר הַזֶּה שֶׁאָמַר לְךָ לָמוּל אֵין אַתָּה שׁוֹמֵעַ לוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה נָתַתָּה לוֹ עֵצָה לָמוּל, חַיֶּיךָ שֶׁאֵינִי נִגְלָה עָלָיו לֹא בַּפָּלָטִין שֶׁל עָנֵר וְלֹא בַּפָּלָטִין שֶׁל אֶשְׁכּוֹל אֶלָּא בַּפָּלָטִין שֶׁלְּךָ, הֲדָא הוּא דִכְתִיב (בראשית יח, א): וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא. “The refugee came and told Abram the Hebrew, and he was dwelling in the plains of Mamre the Emorite, brother of Eshkol and brother of Aner, and they were allies of Abram” (Genesis 14:13).
“The refugee came” – Reish Lakish in the name of bar Kappara: This is Og; he is the “refugee.” Why is he called Og? Because he came and found Abram sitting and engaging in the mitzva of baking [unleavened] loaves [ugot] [for Passover].⁷¹See Exodus 12:39. His intentions [in informing Abraham] were not to act for the sake of Heaven. Rather, he said: ‘This Abraham is a zealot. If I say to him now: Your nephew has been taken captive, he will go out to war and be killed, and I will take his wife Sarai.’ The Holy One blessed be He said to him: ‘By your life, you will receive reward for your strides that you walked [to travel to Abraham], in that you will live long in the world.⁷²He was ultimately killed by Moses, centuries later (Numbers 21:35). But because you thought to kill that righteous man, by your life, you will see thousands upon thousands and tens of thousands upon tens of thousands of his descendants, and the end of that man⁷³You, Og. will be only to fall into their hand,’ as it is stated [by Moses]: “The Lord said to me: Do not fear him, as [I have delivered him]…into your hand” (Deuteronomy 3:2).
“And told Abram the Hebrew [Ivri]” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: The entire world was on one side and he was on the other side [ever].⁷⁴In an ideological sense. Rabbi Neḥemya said: Because he was among the descendants of Ever. The Rabbis say: It is because he is from the other side [ever] of the river,⁷⁵Abraham came to the land of Israel from the other (eastern) side of the Euphrates. and he spoke the Hebrew [Ivri] language.
“He was dwelling in elonei Mamre” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [This means] in the plains of Mamre. Rabbi Neḥemya said: In the palace of Mamre. According to the opinion of Rabbi Yehuda, it is a place whose name is Mamre. According to the opinion of Rabbi Neḥemya, it is a person whose name was Mamre. And why was he called Mamre? Rabbi Azarya in the name of Rabbi Yehuda in the name of Rabbi Simon: It is because he was brazen-faced regarding Abraham.⁷⁶He was bold in his support of Abraham, as the Midrash goes on to relate. When the Holy One blessed be He told Abraham to circumcise himself, he went and consulted with his three friends.⁷⁷Listed in Genesis 14:24. Aner said to him: ‘You are already one hundred years old and you are going to bring pain upon yourself?’ Eshkol said to him: ‘What, are you going to put an end to yourself in the midst of your enemies?’⁷⁸People will say that you have castrated yourself. Mamre said to him: ‘[This is] your God who stood by you [during your ordeal] in the fiery furnace, and during [your war with] the kings, and during the famine, and in this matter that He has said to you, to circumcise yourself, you do not heed Him?’ The Holy One blessed be He said to him: ‘You gave him counsel to circumcise himself; by your life, I will not appear to him in Aner’s palace, nor in Eshkol’s palace, but only in your palace.’ That is what is written: “The Lord appeared to him in the palace of Mamre” (Genesis 18:1).