It's not just the giving, but the way we give, the intention behind it. And in the story of Abram and the King of Sodom, found in Bereshit Rabbah (Genesis Rabbah) 43, we see a masterclass in ethical leadership and selfless action.
After Abram's victorious battle, the King of Sodom offers him all the spoils, saying, "Give me the people, and take the property for yourself" (Genesis 14:21). A tempting offer. A chance to amass wealth and power. But Abram, in a moment of profound integrity, refuses. "I have raised my hand to the Lord, God Most High, master of heaven and earth," he declares (Genesis 14:22).
But what does it mean to "raise my hand"? The Rabbis, in their insightful way, unpack this phrase, offering different interpretations. Rabbi Yehuda suggests that Abram's gesture was akin to declaring the spoils as teruma, the portion separated from produce and given to the priest. It’s like saying, "This isn't mine to take; it's dedicated to something higher," just as (Numbers 18:26) says: “You shall separate [vaharemotem] from it teruma for the Lord.” Rabbi Nechemya sees it as an oath, binding Abram to his word, like in (Daniel 12:7), "He raised [vayarem] his right and his left to the heavens, and he took an oath by the One whose life is everlasting." And the Rabbis? They interpret it as a song of praise, an acknowledgment that the victory came from God, echoing (Exodus 15:2): “This is my God and I will glorify Him; my father’s God and I will exalt Him [vaaromemenhu].”
Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami, citing Rabbi Elazar, beautifully connect this moment to Moses, saying that Moses used the same expression of praise as Abram: “Harimoti my hand to the Lord,” later becoming “My father’s God and I will exalt Him [vaaromemenhu].” Isn't it amazing how these threads connect across generations?
Abram continues, "Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy" (Genesis 14:23). He's not just refusing the spoils; he's refusing even the appearance of being indebted to the King of Sodom. He wants it crystal clear that his wealth and success come from God alone.
Rabbi Abba bar Mamal shares a beautiful midrash (rabbinic interpretive commentary) here. Because Abram refused even a thread, God promises the mitzva (commandment) of ritual fringes, the tzitzit (ritual fringes worn on garments). As (Numbers 15:38) says, “They shall place on the fringe of the corner a petil of sky blue wool,” and in Aramaic, "a thread of sky blue wool." And because he refused a shoelace? He is rewarded with the mitzva of the levirate marriage, where the widow removes the brother's shoe, as in (Deuteronomy 25:9). These small acts of refusal become the seeds of great commandments for his descendants.
Alternatively, “neither a thread” alludes to the Tabernacle, adorned with blue and purple threads, and “nor a shoelace” alludes to the tachash hides covering it. Some say the "thread" alludes to a red line, or hut, that circumscribed the altar, separating between the upper and lower parts, and the "shoelace" represents the footsteps of those traveling to the pilgrimage festivals, as it says in (Song of Songs 7:2): “How fair are your steps in shoes.”
Abram makes one exception: "Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion" (Genesis 14:24). He ensures that his allies, those who fought alongside him, are justly rewarded.
This idea of equitable distribution echoes in the story of David in I (Samuel 30:22-25). David insists that those who guarded the baggage should receive the same share of the spoils as those who fought on the front lines. "For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike." Rabbi Yudan points out the unusual word used here, vamala, not the standard word for "onward," but something that suggests "beforehand," implying David learned this principle from his ancestor, Abram.
So, what can we take away from this story? It's a reminder that true generosity isn't just about giving; it's about the integrity with which we give. It's about refusing to be beholden to others, acknowledging the source of our blessings, and ensuring that everyone is treated fairly. It's a lesson passed down through generations, from Abram to David, and a lesson that resonates just as powerfully today. How can we apply this ancient wisdom to our own lives and create a more just and generous world?
“The king of Sodom said to Abram: Give me the people, and take the property for yourself” (Genesis 14:21). “Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High, master of heaven and earth” (Genesis 14:22). “The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I have raised [harimoti] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He rendered it as teruma,42The portion separated from produce and given to the priest. Abraham vowed that he would not take any of the spoils, just as a non-priest may not take teruma for himself. just as it says: “You shall separate [vaharemotem] from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an oath,43He took an oath that he would derive no benefit from the spoils. just as it says: “He raised [vayarem] his right and his left to the heavens, and he took an oath by the One whose life is everlasting” (Daniel 12:7). The Rabbis say: He rendered it as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God and I will exalt Him [vaaromemenhu]” (Exodus 15:2).44As part of his song of praise to the Lord for his victory over the kings, he forswore any benefit from the property. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my forefather recited a song of praise: “Harimoti my hand to the Lord,” with that same expression, I will recite a song of praise: “My father’s God and I will exalt Him [vaaromemenhu].”’ “Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy” (Genesis 14:23). “Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him: ‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool. “Nor a shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it says: “She shall remove his shoe [naalo] from his foot”’ (Deuteronomy 25:9). Alternatively, “neither a thread” – this alludes to the Tabernacle,45The building of the Tabernacle, which enabled the Divine Presence to dwell in Israel, was in the merit of Abraham’s actions here. which was adorned with sky blue and purple wool threads. “Nor a shoelace” – this alludes to the taḥash hides.46This was a kind of hide that served as the uppermost covering of the Tabernacle, and is also referred to in Ezekiel 16:10 as the material used to make shoes. Alternatively, “neither a thread [ḥut]” – this alludes to the sacrifices, like what we learned: A red line [ḥut] circumscribed it47The altar. in the middle, to separate between the upper blood and the lower blood.48There were offerings whose blood was sprinkled on the upper part of the altar, and others whose blood was sprinkled on the lower part. “Nor a shoelace” – this alludes to the footsteps of [those traveling to] the pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2). “Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24). “Nothing for me, only what the young men have eaten” – that is what is written: “Every evil and wicked man among the men who had gone with David spoke up and said: Because they49Those who stayed behind in the camp to guard everyone’s possessions. did not go with me, we will not give them from the spoils50The plundered livestock. that we recovered; rather each man [of us will take] for his wife and his children, who will lead the animals off and go. But David said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He delivered the troop that came against us into our hand. Who would heed you in this matter? For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike. It was from that day forward [vamala], he rendered it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said: Vahala is not written here, but, rather vamala.51Vahala is the standard term for onward. Vamala also has the connotation of beforehand. From whom did he learn? From Abraham his forefather, who said: “Nothing for me, only what the young men have eaten; and the portion of the men….”
