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Abraham Feared He Had Used Up All His Merit in One Battle

He came back from the war with his nephew alive and the plunder recovered, and somewhere on the road he worked out that he was ruined.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Road Back From the Four Kings
  2. The Thorns in the King's Orchard
  3. Two Men Afraid of the Same Meeting
  4. Birds Over the Cut Animals
  5. The Fire That Went Between the Halves
Abraham Feared He Had Used Up All His Merit in One Battle Click for full size

The Road Back From the Four Kings

Abraham won. Four kings were dead, nine armies had been turned around, Lot was walking beside him alive, and the recovered goods were coming up the road behind them in a long train.

And he was doing arithmetic in his head, and the arithmetic was bad.

"Woe to me," he said to himself. "I have been paid. Whatever was owed to me for the things I have done, I have just collected it here, in this world, and there is nothing left standing in my name in the world to come."

There was a second thought behind the first one. Out there somewhere were the brothers and the friends of the men he had killed, and they would gather into companies and come for him. Next time there might be no merit left in his account to draw on. He had spent the whole store of it on one battle. He would lose. And when he lost, men who despised Heaven would have his defeat in their mouths as proof.

The Thorns in the King's Orchard

There was a third fear under the other two and it was worse, because it was about the dead.

Among all those thousands he had cut down, he thought, there may have been one decent man. One who feared God. He had no way of knowing and no way of finding out, and there was nothing he could do about it now.

God answered him with a story about a man walking past the king's orchard. The man sees a bundle of thorns lying inside the wall. He climbs down and takes it. Then he looks up and finds the king watching him, and he starts backing away and trying to get out of sight.

"Why are you hiding?" the king says. "I have been trying to hire someone to clear those out. You have cleared them. Come and take your wages."

"Those armies you killed," God told him, "were cut thorns."

Then the other two fears, in order. Their sons will raise companies against you: I am a shield to you, and a shield stands no matter how many swords come at it. You have spent your reward: I made a shield for you in this world, and what is owed you is being held for the world that comes.

Two Men Afraid of the Same Meeting

There was one more thing on that road, and it was walking toward him.

Shem was still alive, the son of Noah, the priest at Salem, and the kings Abraham had just destroyed came out of his line. The two of them stood at opposite ends of the world and each was afraid of the other. Abraham was thinking: he holds it against me that I killed his sons. Shem was thinking: he holds it against me that I produced men like that.

They met on the road and neither of them said any of it. Shem brought out bread and wine and blessed him. "Blessed be Abram of God Most High." Abraham gave him a tenth of everything he had taken off the battlefield. One helped the other with a blessing and the other helped back with a gift, and they went their separate ways with nothing said and nothing settled.

Birds Over the Cut Animals

God told him to bring a heifer three years old, a goat three years old, a ram three years old, a turtledove and a young pigeon. He killed them and split them down the middle and laid each half opposite its other half in two rows, and he left the birds whole.

Then the carrion birds came down on the meat.

They were not birds. They were the idolatrous nations, dropping out of the sky to snatch the offerings of Israel off the ground before Israel existed, and what beat them off was the righteousness of a man standing in a field with blood to his elbows and no children.

The sun went low. A heavy sleep came down on him, and inside the sleep four kingdoms stood up one after another to enslave his descendants. Terror, which is Babylon. Darkness, which is Media. Greatness, which is Greece. Decline, which is Persia, which is going to fall and never get up, and out of that fall his children come home.

The Fire That Went Between the Halves

When the sun had set, the dark came, and Gehinnam came up out of the ground in front of him. Smoke first. Then coals with the flame still on them, then flakes of fire coming off, the furnace where the wicked are judged.

And it moved. It went down the aisle he had cut between the halved animals, between the heifer and the heifer, the goat and the goat, the ram and the ram, and passed through.

What was written into the covenant that night was that his children would go down into a country that was not theirs and be crushed there for four hundred years, that God would judge the nation holding them, and that they would walk out of it with their hands full. Abraham had spent the whole day asking whether there was anything left in his name. He was shown the fire that judges, and it went past him without stopping.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Targum Jonathan on Genesis 15Targum Jonathan

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

Abraham had just defeated four kings and rescued his nephew. In (Genesis 15:1), God simply says "Fear not, Abram, I am your shield; your reward shall be very great." But the ancient Aramaic translators of Targum Jonathan gave Abraham an existential crisis the Hebrew never imagined.

In the Targum, Abraham "reasoned in his heart" after the battle and said: "Woe to me, because I have received the reward of my appointments in this world, and have no portion in the world to come." Abraham was terrified that his military victory had used up all his merit. He feared the families of the slain kings would return for revenge, and that next time, his righteousness account would be empty. The Hebrew Bible's Abraham trusts God without question. The Targum's Abraham is a theologian doing spiritual accounting, worried about the afterlife.

God's reassurance also changes. In Genesis, "I am your shield" is a metaphor. In the Targum, God says "My Memra will be your shield", using the Aramaic theological term for God's active Word in the world. The Targum consistently avoids depicting God acting directly, instead inserting the Memra as an intermediary. This is not mere translation. It is a deliberate theology of divine distance.

The famous "Covenant Between the Parts" (Genesis 15:9-17) undergoes the most dramatic transformation. Where Genesis says birds of prey descended on the carcasses and Abraham drove them away, the Targum says "idolatrous peoples which are like unclean birds" came "to steal away the sacrifices of Israel," but "the righteousness of Abraham was a shield over them." The animal halves became a prophecy of Israel's future enemies.

Then, as the sun set, Abraham fell into a deep sleep and saw four terrors, which the Targum identifies as four kingdoms: "Terror, which is Bavel; Darkness, which is Madai; Greatness, which is Javan; Decline, which is Pheras." Babylon, Media, Greece, and Persia. The covenant vision became a preview of Jewish history's four great exiles.

And the most haunting image: "Abram saw Gehinnam ascending, smoke with flaming coals and burning flakes of fire, wherewith the wicked are to be judged." Where Genesis describes only a "smoking fire pot and flaming torch" passing between the pieces (Genesis 15:17), the Targum's Abraham witnessed hell itself rising between the sacrifices. The covenant was sealed not just with a promise, but with a vision of ultimate judgment.

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Bereshit Rabbah 1:6Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Rabbi Yehuda bar Simon starts us off with a powerful verse from Daniel (2:22): "He reveals the deep and the hidden [umsatrata]." Now, what exactly is being revealed? Rabbi Yehuda connects "the deep" to Gehenna, often translated as Hell, citing Proverbs (9:18): "Her guests are in the depths of the netherworld," and Isaiah (30:33): "He deepened and widened. A place of profound, hidden depths.

What about "the hidden"? That, he says, is the Garden of Eden! Isaiah (4:6) speaks of "protection and refuge [ulmistor]," and Psalms (31:21) says, "Conceal them [tastirem] in the hideaway of Your presence." So, right from the start, we have this fascinating duality: the revealed deep of Gehenna and the hidden sanctuary of Eden.

It gets even more interesting. Rabbi Yehuda offers another interpretation: "He reveals the deep and the hidden" refers to the actions of the wicked! Isaiah (29:15) says, "Those who go deep from the Lord… To conceal [listor] counsel." The wicked think they're hiding, but God sees all. Similarly, "He knows what is in the darkness" (Daniel 2:22) – these are the actions of the wicked, just as Isaiah (29:15) tells us: "Their actions are in the darkness."

Conversely, "the light rests with Him" (Daniel 2:22) alludes to the actions of the righteous. Proverbs (4:18) states: "But the path of the righteous is like a dawning light," and Psalms (97:11) declares: "Light is sown for the righteous…" Rabbi Abba Sarongaya takes it even further: "And the light rests with Him" – this, he says, is the messianic king! He points us to Isaiah (60:1): "Arise, shine, for your light has come and the glory of the Lord has shone upon you." You can find more on this in Pesikta Rabati, in the Kumi ori section. (Some scholars even think that reference to Pesikta might have been added later.)

So, Rabbi Yehuda bar Simon brings us back to the very beginning. From the moment of creation, God is revealing the hidden, exposing the deep. The verse in Genesis (1:1), "In the beginning God created [the heavens]," doesn't tell us how. Where do we find that? Isaiah (40:22): "Who spread the heavens like a curtain."

And "the earth" (Genesis 1:1)? Again, no details! Job (37:6) fills in the picture: "For He says to the snow: Become the earth," and Job (38:38) adds, "when the dust consolidated into a mass…"

Even the creation of light! Genesis (1:3) simply says, "God said: Let there be light." But Psalms (104:2) gives us a more poetic image: "Enveloping with light as if with a cloak."

What does it all mean? Perhaps that the Torah gives us the headlines, the essential truth, while the rest of scripture, and indeed the entire rabbinic tradition, fills in the details, revealing the deep and the hidden layers of meaning embedded within those first few words. It’s an invitation, really, to delve deeper, to explore, and to find the light that is sown for us.

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Yalkut Shimoni on Torah 76:8Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"God, His way is perfect" (Psalms 18:31) - this is Abraham, "Walk before Me and be perfect" (Genesis 17:1). "The word of the LORD is refined" (ibid.) - that the Holy One, blessed be He, refined him in the fiery furnace. "He is a shield to all who take refuge in Him" - "Fear not, Abram, I am a shield to you." "The wicked man earns deceptive wages" (Proverbs 11:18) - this is Nimrod, whose deeds were of falsehood. "But he who sows righteousness" - this is Abraham, "that they keep the way of the LORD, to do righteousness" (Genesis 18:19). "A true reward" (ibid.) - "your reward shall be very great." Rabbi Levi said: Because Abraham our father was afraid and said, perhaps among the multitudes I slew there was one righteous man or one God-fearing man. A parable: to one who was passing by the orchard of the king, saw a bundle of thorns, went down and took it. The king looked out, and the man began to hide from him. He said to him: Why are you hiding? I needed workers to clear them away; now that you have cleared them, come and take your reward. So too the Holy One, blessed be He, said to Abraham: Those multitudes you slew were already cut-down thorns. This is the meaning of what is written, "And the peoples shall be as the burnings of lime, as thorns cut down" (Isaiah 33:12). Rabbi Levi said another thing: Because Abraham our father was afraid and said, perhaps those kings I slew - their sons will gather multitudes and make war with me. The Holy One, blessed be He, said to him: Fear not, I am a shield to you. Just as this shield, even if all the swords come against it, it stands against them, so too you shall fight against them. And the Rabbis said: Because Abraham our father was afraid and said, I went down to the fiery furnace and was saved, to famine and was saved, I made war with the kings and was saved - perhaps I have already received my reward in this world and have nothing left for the world to come. The Holy One, blessed be He, said to him: Fear not, I am a shield to you. I made a shield with you in this world, but your reward is prepared for the time to come. "Your reward shall be very great," as you say, "How abundant is Your goodness which You have stored up for those who fear You" (Psalms 31:20). Rav Yudan and Rav Huna both in the name of Rabbi Yose ben Zimra: Rav Yudan said, every place where "after" (aharei) is said, it is adjoining; "after" (ahar) is distant. Rav Huna said, every place where "after" (ahar) is said, it is adjoining; "after" (aharei) is distant. "After these things" - there were ponderings of words there. Who pondered? Abraham pondered. He said before the Holy One, blessed be He: Master of the Universe, You made a covenant with Noah that You would not destroy the world; I arose and accumulated commandments and good deeds more than he, and You set aside my covenant for his covenant - perhaps another will arise and accumulate commandments and good deeds more than I, and You will set aside my covenant for his covenant? The Holy One, blessed be He, said to him: From Noah I did not raise up shields of the righteous; from you I will raise up shields of the righteous. And not only that, but when your children come to transgression and evil deeds, I will see one righteous man among them who can say to the attribute of justice, Enough, and I will take him and atone for them. "The word of the LORD came to Abram in a vision" (Genesis 15:1). By ten terms is prophecy called: vision (hazon), prophetic dripping (hatafah), speech, saying, command, burden, parable, eloquence, riddle, prophecy. And which is the hardest of all of them? Rabbi Eliezer says: vision (hazon), as it is said, "A hard vision is told to me" (Isaiah 21:2). Rabbi Yohanan said: speech (dibbur), as it is said, "the lord of the land spoke harshly to us" (Genesis 42:30). And the Rabbis say: burden (massa) according to its plain meaning, as it is said, "as a heavy burden they are too heavy for me." Great is the power of Abraham, that He spoke with him by speech and by vision. "Fear not, Abram." Of whom was he afraid? Rabbi Berekhyah said: he was afraid of Shem, this is the meaning of what is written, "The islands saw and feared, the ends of the earth trembled, they drew near and came" (Isaiah 41:5). Just as these islands are marked out in the sea, so were Abram and Shem marked out in the world. "And feared" - this one feared that one and that one feared this one. Abraham feared, saying, perhaps he holds it against me that I slew his children; and Shem feared, saying, perhaps he holds it against me that I raised up wicked men. "The ends of the earth" - this one dwelt at one end of the world and that one dwelt at one end of the world. "They drew near and came" - they drew near to one another. "Each one helped his fellow" - this one helped that one with blessings, "And he blessed him and said, Blessed be Abram" (Genesis 14:19); and that one helped this one with gifts, "And he gave him a tenth of all" (Genesis 14:20). "And the craftsman strengthened" - this is Shem, who made the ark. "The goldsmith" - this is Abraham, whom the Holy One, blessed be He, refined in the fiery furnace. "He who smooths the hammer strikes him who beats the anvil" - that he smoothed his hammer and struck all who come into the world at one blow. "Saying of the soldering, It is good" - these are the nations of the world who say, it is better to cleave to the God of Abraham and not to cleave to the idolatry of Nimrod. "And he fastened it with nails" - and Abraham strengthened Shem with commandments and good deeds, "that it should not be moved" - Abram. "And Abram said, LORD God, what will You give me?" (Genesis 15:2). Rabbi Yonatan said: There are three of whom it is said "ask," and these are they: Solomon, of whom it is written, "In Gibeon the LORD appeared to Solomon in a dream by night, and God said, Ask what I shall give you" (1 Kings 3:5). Ahaz, of whom it is written, "Ask for yourself a sign from the LORD your God" (Isaiah 7:11). The Messiah-King, of whom it is written, "Ask of Me, and I will give the nations as your inheritance" (Psalms 2:8). Rabbi Berekhyah and Rav Aha in the name of Rav Shmuel bar Nahmani said: We bring two more from the Aggadah, Abraham and Jacob. Of Abraham it is written, "What will You give me" - he says "What will You give me" only because He had said to him, Ask. Jacob said, "And of all that You give me I will surely tithe to You" (Genesis 28:22). Rabbi Yohanan said: Two men said one thing. Abraham said: Master of the Universe, if I am destined to beget children and anger You, better for me that "I go childless." And David said, "Search me, O God, and know my heart" (Psalms 139:23-24) - know those who turn away from me; "and see if there is any grievous way in me, and lead me in the way everlasting." He said before Him: Master of the Universe, if I am destined to beget children and anger You, better for me that You "lead me in the way everlasting." Rabbi Elazar in the name of Rabbi Yose ben Zimra: "And the steward of my house" (uven meshek beiti) - this is Lot, whose soul yearned (shokeket) for me to inherit me; "is Eliezer of Damascus" (Dammesek), for on his account I pursued kings as far as Damascus, and God helped me (azarani El). Resh Lakish in the name of Bar Kappara said: "And the steward of my house" - he is the son of my household (bar beiti); "is Eliezer of Damascus," for through him I pursued kings as far as Damascus, and God helped me, and Eliezer is his name; "and he armed his trained men, three hundred and eighteen" (Genesis 14:14) - and the numerical value of Eliezer is exactly this.

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