Today, we're diving into Bereshit Rabbah 42, a fascinating passage from the Midrash, the body of ancient rabbinic interpretations of Scripture. This passage looks at Genesis 14, specifically verses 4 through 12, and it reveals some pretty mind-bending ideas about destiny, divine foresight, and even the power of Abraham.
The passage starts with a seemingly straightforward military campaign: "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 14:7). But the rabbis, never content with the surface level, dig deeper.
Rabbi Aḥa offers a striking interpretation of "Ein Mishpat," which literally translates to "the spring of judgment." He suggests that the invading kings weren't just after territory; they were after the "eyeball [ein] of the world." And who is this eyeball? None other than Abraham! According to Rabbi Aḥa, Abraham was so righteous that God watched over the world for his sake. These kings, then, sought to blind the "eye [ayin]" that overcame the attribute of justice [mishpat] in the world. Astonishing, isn't it?
Then there's the curious mention of the Amalekites. "And smote the entire field of the Amalekites." But here’s the kicker: Amalek wasn't even born yet! So why are they mentioned here? The Midrash answers that God "tells the outcome from the outset" (Isaiah 46:10). In other words, God, knowing the future, can name places after future events. This hints at the idea that even historical narratives are imbued with a sense of preordained destiny.
The text also identifies Ḥatzetzon Tamar as Ein Gedi, known for its dates (temaraya), a connection explicitly made in II (Chronicles 20:2). These little details enrich the narrative and ground it in a specific geographical reality.
The narrative then shifts to a battle between four kings and five, with the four kings emerging victorious. "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 Midrash then presents a debate between Rabbi Yehuda and Rabbi Neḥemya about who fell into the pits – the kings or the multitudes? Rabbi Yehuda believes the multitudes fell, while Rabbi Neḥemya argues it was the kings. The text acknowledges a difficulty with Rabbi Neḥemya's view, as (Genesis 14:17) indicates the King of Sodom survived.
And here's where it gets really interesting. Rabbi Azarya and Rabbi Yonatan ben Ḥagai, citing Rabbi Yitzḥak, bring in the story of Abraham's miraculous escape from the fiery furnace. They suggest that some idolaters doubted the miracle. However, when the King of Sodom was rescued from the clay pit, those doubters retroactively believed in Abraham's rescue. It's like the King of Sodom's salvation served as proof, after the fact, of Abraham's earlier miracle!
Finally, the passage touches on the capture of Lot, Abraham's nephew. "They took Lot, son of Abram’s brother, and his property and they went, and he resided in Sodom" (Genesis 14:12). The Midrash emphasizes the harsh treatment Lot received, suggesting he was placed in a cage. Why such harshness? Because, as (Proverbs 13:20) states, "One who walks with the wise will become wise, and one who consorts with fools will be broken." Lot's choice to live in Sodom ultimately led to his misfortune.
So, what can we take away from all of this? This passage from Bereshit Rabbah isn't just a retelling of a biblical story. It's a profound exploration of themes like divine providence, the power of righteousness, and the consequences of our choices. It suggests that the past, present, and future are intricately connected, and that even seemingly minor events can have profound implications. It makes you wonder, doesn't it, how our own actions might ripple through time, influencing events in ways we can't even imagine?
“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).
