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Genesis 14:21 - Righteousness or riches?

Genesis 14:21 - בראשית 14:21

Hebrew Text

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

English Translation

And the king of Sedom said to Avram, Give me the persons, and take the goods to thyself.

Transliteration

Vayomer melech-Sdom el-Avram ten-li hanefesh veharechush kach-lach.

Hebrew Leining Text

וַיֹּ֥אמֶר מֶֽלֶךְ־סְדֹ֖ם אֶל־אַבְרָ֑ם תֶּן־לִ֣י הַנֶּ֔פֶשׁ וְהָרְכֻ֖שׁ קַֽח־לָֽךְ׃
וַיֹּ֥אמֶר מֶֽלֶךְ־סְדֹ֖ם אֶל־אַבְרָ֑ם תֶּן־לִ֣י הַנֶּ֔פֶשׁ וְהָרְכֻ֖שׁ קַֽח־לָֽךְ׃

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Parasha Commentary

Context of the Verse

The verse (Bereshit 14:21) occurs after Avram's victory in the war against the four kings, where he rescued his nephew Lot and the people of Sedom who had been taken captive. The king of Sedom approaches Avram with a request to return the people ("הַנֶּפֶשׁ") while allowing Avram to keep the material possessions ("הָרְכֻשׁ").

Rashi's Commentary

Rashi explains that the king of Sedom's request reflects his priorities: he valued the people more than the wealth. Rashi notes that the king likely wanted the people returned so they could continue serving him, as their labor was more valuable than the material goods. This interpretation is based on the phrasing "תֶּן־לִי הַנֶּפֶשׁ" ("give me the persons"), emphasizing the king's focus on human capital.

Rambam's Perspective

Rambam (Hilchot Melachim 8:1) discusses the ethical principles of war and spoils. While not directly commenting on this verse, his teachings suggest that Avram's refusal to take any spoils (as seen in the next verse, 14:22-23) aligns with the ideal of avoiding personal gain from war, focusing instead on righteousness and trust in Hashem.

Midrashic Insights

  • The Midrash (Bereshit Rabbah 43:5) contrasts the king of Sedom's request with Avram's refusal to take even "a thread or a shoelace" (14:23). This highlights the difference in values between the wicked king of Sedom, who sought to reclaim his people for selfish purposes, and Avram, who acted with integrity and devotion to Hashem.
  • Another Midrash suggests that the king of Sedom's demand for the people was an attempt to reassert his authority over them, as he feared Avram's growing influence after the military victory.

Avram's Refusal and Its Significance

Avram's response (in the following verses) demonstrates his commitment to ethical conduct and his refusal to benefit materially from his victory. This sets a precedent for Jewish leaders to avoid exploiting their successes for personal gain, as later emphasized in the Torah (e.g., Bamidbar 31:25-47 regarding the spoils of Midyan).

Halachic Implications

Poskim discuss whether Avram's refusal to take spoils establishes a halachic principle. Some argue that his actions reflect a higher standard of piety (middat chassidut), while others note that the Torah later permits taking spoils in certain wars (e.g., milchemet reshut). The key lesson is prioritizing spiritual integrity over material gain.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does the king of Sedom mean when he says 'Give me the persons, and take the goods to thyself'?
A: The king of Sedom is offering Avram (later Avraham) a deal after Avram rescued the people and possessions taken in war. He asks for the people (captives) to be returned to him while allowing Avram to keep the material goods as a reward. Rashi explains that the king wanted the people returned to maintain his kingdom's population and workforce.
Q: Why did Avram refuse to take anything from the king of Sedom?
A: Avram refused to take any reward from the king of Sedom to demonstrate that his victory came from Hashem, not human alliances (Genesis 14:22-23). The Midrash (Bereishit Rabbah 43:9) teaches that Avram wanted no one to mistakenly attribute his wealth to the king of Sedom rather than to Hashem's blessing.
Q: What lesson can we learn from Avram's response to the king of Sedom?
A: Avram teaches us the importance of recognizing that success comes from Hashem and avoiding situations where others might mistakenly credit human sources. The Rambam (Hilchot De'ot 5:13) derives from this the principle of avoiding even the appearance of benefiting from improper sources to maintain integrity.
Q: Why is this interaction between Avram and the king of Sedom important in the Torah?
A: This episode establishes Avram's complete trust in Hashem and his refusal to benefit from wicked people (Sedom was known for its evil). The Talmud (Chullin 89a) notes that this humility is why Avram merited to become Abraham, father of the Jewish nation.
Q: How does Avram's refusal of the king's offer apply to us today?
A: We learn to avoid financial or material benefits that might compromise our values or lead others to attribute our success to improper sources. The Chofetz Chaim teaches that just as Avram prioritized spiritual integrity over material gain, we must be careful that our livelihoods align with Torah values.