PROPER TOOLS

The Torah reflects its D-vine authorship in being understood as an eternal document. The narratives are not just conveying their story but offering insights applicable to every Jew in every place.

Chapter 14 recounts how Avraham Avinu A’H intervened in a conflict between regional rulers to rescue his nephew and brother-in-law, Lot taken captive with the residents of Sodom. Upon Avraham’s victorious return he is met by Malchei Zedek, who is identified with Shem Ben Noach bring bread and wine (14:18).

The Ohr HaChaim ZT’L ZY’A offers that the Torah’s mention of Malchei Zedek’s gift is to highlight the gratitude the characterizes the righteous and how the King of Sodom was empty handed demonstrating an equally characteristic quality of ingratitude that epitomizes the wicked. The Ohr HaChaim offers an alternative approach that Malchei Zedek was acting on the behalf of Sodom’s ruler, since Malchei Zedek was the only one who could prepare a “kosher’ meal for Avraham.

A lesson in gratitude is very valuable, however Rashi ZT’L ZY’A takes a different perspective. Evidently, the vanquished kings had descended from the families fathered by Shem/ Malchei Zedek. How does the grieving Father/Grandfather Malchei Zedek react? Could anyone have a complaint if Malchei Zedek ignored or even shunned Avraham for what he did albeit justified and proper? It may even be fair to suspect Malchei Zedek may harbor some resentment or hostility to Avraham for killing his children/. Instead Malchei Zedek brings Avraham refreshments to revive him after returning from battle.

What does this incident teach the generations? To suggest this was an act of reconciliation and forgiveness by Shem to Avraham would be correct, yet incomplete. One could understand Avraham had to act; his Nephew/ Brother-in-law was a civilian hostage of an invading force. Certainly Avraham had to act to secure Lot's release but was the use of lethal force Avraham's only option? Lingering doubts could be lying in Malchei Zedek's subconscious. So the need to rescue Lot may not be enough of a justification.

The Zera Shimshon ZT’L ZY’A puts a far more intriguing approach forth. Avraham and Lot were identical to each other in appearance. Consequently those who did not know Lot who saw him in captivity would conclude that the Great Avraham, the preacher of Monotheism is a prisoner. Avraham as prisoner would imply there being something more powerful than Avraham and the G-D he believes. Allowing such notions to persist would desecrate G-D’s name. Therefore to preserve G-D’s honor Avraham and his aide went to war. Negotiation or paying ransom would simply not provide the necessary vindication of G-D's honor.

Following the foundation laid by the Zera Shimshon, Malchei Zedek was not just being sensitive to Avraham but an acknowledging that what had been done was done to promote the Sanctity of G-D's honor. Thus Malchei Zedek was conveying more than acceptance of Avraham’s action but an acceptance of G-D’s ultimate will. Malchei Zedek understood his grief was superceded by the imperative to sanctify G-D’s name.

Maybe just maybe the lesson is to reach a place in one’s spirit where one relates with those act against them without residual hostility, is to seek out a context of defending G-D's honor. Personal needs for justice, vengeance or other types of emotion-based closure become irrelevant and are replaced by a greater more realistic Providential context. Thus one's response is no longer rooted in impulse but by intellect
in impluse but by intellect