"And it came to pass in the days of Amrafel" (Genesis 14:1). It is written, "The wicked have drawn the sword... their sword shall enter their own heart" (Psalms 37:14-15). There was an incident concerning Rabbi Eliezer ben Hyrcanus, whose brothers were plowing on the plain while he was plowing on the mountain, and the leg of his cow broke. It broke for his good. He fled and went to Rabban Yochanan ben Zakkai, and he ate clods of earth until his mouth gave off a foul smell. They went and told Rabban Yochanan ben Zakkai, "The smell of Rabbi Eliezer's mouth is harsh." He said to him, "Just as you have caused your mouth to give off a smell for the sake of the Torah, so shall the fragrance of your learning go from one end of the world to the other." After some days his father went up to bar him from his property, and found him sitting and expounding, with all the great men of the country sitting before him, Tzitzit the Pillow, Nakdimon ben Gurion, and ben Kalba Savua. He found him sitting and expounding this very verse: "The wicked have drawn the sword and bent their bow," this is Amrafel and his fellows; "to bring down the poor and needy" (Psalms 37:14), this is Lot; "to slay those who are upright in the way," this is Abraham; "their sword shall enter their own heart," "and he divided himself against them by night, he and his servants, and smote them" (Genesis 14:15). His father said to him, "I came up here only to bar you from my property; behold, all of it is given to you as a gift." He said, "Behold, it is forbidden to me as a dedicated thing, and I will be no more than equal in it with my brothers." "And this also is a grievous evil, that in all points as he came, so shall he go" (Ecclesiastes 5:15). Just as he comes wrapped, so does he go wrapped. Just as he opened with four kingdoms, so he seals only with four kingdoms: "Chedorlaomer and Tidal and Amrafel and Arioch." Why? "All these joined together in the Valley of Siddim," so that they would come and fall by the hand of Abraham. This matter we received from the exile: every place where it says "and it came to pass," it was in days of trouble, and so forth, as it is written at the beginning of the Scroll of Esther. Three names were given to him: Cush, Nimrod, Amrafel. Cush, because he was certainly a Cushite. Nimrod, because he raised up rebellion in the world. Amrafel, because his speech was darkness, in that they say and they darken in the world, in that they say and they darken concerning Abraham, for he told him to go down into the fiery furnace. "And Tidal king of nations": there is a place there in Rome, and they took one man and made him king over them, and Tidal was his name.
Amrafel, the Four Kings, and the Riddle of the Four Kingdoms
Yalkut Shimoni on Torah 72:1
(בראשית יד א) וַיְּהִי בִּימֵי אַמְרָפֶל. כְּתִיב, (תהלים לז, יד טו) "חֶרֶב פָּתְחוּ רְשָׁעִים... חַרְבָּם תָּבֹא בְלִבָּם". מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוּס שֶׁהָיוּ אֶחָיו חוֹרְשִׁים בַּמִּשׁוֹר וְהוּא הָיָה חוֹרֵשׁ בָּהַר, וְנִשְׁבְּרָה רֶגֶל פָּרָתוֹ, וְנִשְׁבְּרָה לְטוֹבָתוֹ בָּרַח וְהָלַךְ אֵצֶל רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְהָיָה אוֹכֵל קְזוּזוֹת אֲדָמָה עַד שֶׁהָיָה בְּפִיו רֵיחַ רַע. הָלְכוּ וְאָמְרוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, רֵיחַ פִּיו שֶׁל רַבִּי אֱלִיעֶזֶר קָשֶׁה. אָמַר לוֹ, כְּשֵׁם שֶׁהִבְאַשְׁתָּ רֵיחַ פִּיךָ עַל הַתּוֹרָה, כָּךְ רֵיחַ תַּלְמוּדְךָ יְהֵא הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. לְאַחַר יָמִים עָלָה אָבִיו לְנַדּוֹתוֹ מִנְּכָסָיו וּמְצָאוֹ שֶׁהָיָה יוֹשֵׁב וְדוֹרֵשׁ, וְכָל גְּדוֹלֵי הַמְּדִינָה יוֹשְׁבִין לְפָנָיו, צִיצִית הַכֶּסֶת וְנַקְדִימוֹן בֶּן גּוּרְיוֹן וּבֶן כַּלְבָּא שָׂבוּעַ, וּמְצָאוֹ יוֹשֵׁב וְדוֹרֵשׁ הַפָּסוּק הַזֶּה. חֶרֶב פָּתְחוּ רְשָׁעִים [וְ]דָּרְכוּ קַשְׁתָּם, זֶה אַמְרָפֶל וַחֲבֵרָיו (שם) "לְהַפִּיל עָנִי וְאֶבְיוֹן", זֶה לוֹט. "לִטְבוֹחַ יִשְׁרֵי דָּרֶךְ", זֶה אַבְרָהָם "חַרְבָּם תָּבֹא בְּלִבָּם", (בראשית יד, טו) "וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם". אָמַר לוֹ, לֹא עָלִיתִי לְכָאן אֶלָּא לְנַדּוֹתְךָ מִנְּכָסַי הֲרֵי לְךָ כּוּלָן נְתוּנִין בְּמַתָּנָה, אָמַר, הֲרֵי הֵן עָלַי חֶרֶם וְאֵינִי אֶלָּא שָׁוֶה בָּם לְאַחַי. (קהלת ה, טו) ["וְ]גַּם זֶה רָעָה חוֹלָה כָּל עֻמַת שֶׁבָּא כֵּן יֵלֵךְ". כְּמָא דְאָתָא בַּחֲלִיטִין כָּךְ הוּא אָזִיל בַּחֲלִיטִין כְּשֵׁם שֶׁפָּתַח בְּאַרְבַּע מַלְכֻיּוֹת כָּךְ אֵינוֹ חוֹתֵם אֶלָּא בְּאַרְבַּע מַלְכֻיּוֹת אֶת כְּדָרְלְעֹמֶר וְתִדְעָל וְאַמְרָפֶל וְאַרְיוֹךְ, כַּךְ אֵינוֹ חוֹתֵם אֶלָּא בְּאַרְבַּע מַלְכֻיּוֹת, בָּבֶל מָדַּי יָוָן וֶאֱדוֹם. לָמָּה, כָּל אֵלֶּה חָבְרוּ אֶל עֵמֶק הַשִׂדִּים כְּדֵי שֶׁיָּבוֹאוּ וְיִפְּלוּ בְּיַד אַבְרָהָם. דָּבָר זֶה עָלָה בְּיָדֵינוּ מִן הַגּוֹלָה, כָּל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי, בִּימֵי צָרָה וְכוּ' (כְּדִכְתִיב בְּרֵישׁ מְגִלַּת אֶסְתֵּר). שָׁלֹשׁ שֵׁמוֹת נִקְרְאוּ לוֹ כּוּשׁ, נִמְרוֹד, אַמְרָפֶל. כּוּשׁ שֶׁהָיָה כּוּשִׁי וַדַּאי נִמְרוֹד, שֶׁהֶעֱמִיד מֶרֶד בָּעוֹלָם אַמְרָפֶל, שֶׁהָיָה אֲמִירָתוֹ אֲפֵלָה דְּאָמְרֵי וְאַפְלֵי בְּעָלְמָא דְּאָמְרֵי וְאַפְלֵי בְּאַבְרָהָם, שֶׁאָמַר לוֹ לֵירֵד לְכִבְשַׁן הָאֵשׁ. וְתִדְעָל מֶלֶךְ גּוֹיִם, אֲתַר הוּא תַּמָן בְּרוֹמִי וְנָטְלוּ אָדָם אֶחָד וְהִמְלִיכוּ אוֹתוֹ עֲלֵיהֶם וְתִדְעָל שְׁמוֹ.