Rashi on TanakhGenesis 14

Amraphel. He is Nimrod who told Avraham, “Jump into the fiery furnace.”

King of Goyim. There is a place called Goyim because in that place were gathered [people] from many nations and places and they proclaimed as king a man named Sidal.

Bera. He was evil towards God and evil towards mankind.

Birsha. Because he rose by means of wickedness.

Shinav. He hated his Father in Heaven.

Shemeiver. He set his wings to fly, to leap, and to rebel against God.

Bela. Is the name of the city.

Valley of Siddim. It was so called because of the many fields that were in it. There are many [other] Midrashic interpretations.

Which is [now] the Salt Sea. Afterward, the sea flowed into it and it became the Salt Sea. The Midrashic explanation says that the surrounding stones cracked [causing] streams to flow into it.

[For] twelve years they had served. These five kings [served] Kedorlaomer.

In the fourteenth year. Of their rebellion.

Kedorlaomer came. Since the matter concerned him he “carries the heavier side of the beam.”

With the kings. This refers to the three kings [that were with him.]

Zuzim. These are the Zamzumim.

In their hills. [Meaning] in their mountain.

Eil Paran. According to the translation [of Onkelos], it means “plain.” [However,] I maintain that this does not mean that "אֵיל" is to be translated as “plain” but that the plain of Paran was called אֵיל and the one of Mamrei was called Elonei and the one of Jordan was called Kikar and the one of Shittim was called Avel. Similarly, בַּעַל גָד [is a plain] whose name is Ba’al. [Though] they are all translated as “plain,” it actually refers to each one’s name.

Borders the wilderness. [Meaning] by the wilderness, similar to “And next to him was the tribe of Menasheh.”

Ein Mishpat which is Kadeish. It was so called on account [of the events] of the future. For Moshe and Aharon were destined to be judged there concerning the events of that fountain, which were the waters of Merivah. Onkelos, however, translates it plainly, [i.e.,] “The place where the citizens of the country would gather for all judgments.”

The territory of Amaleik. [Though] Amaleik was not yet born [nevertheless,] it was so called based on the future.

In Chazazon Tamar. Which is Ein Gedi. [It is] clearly stated in Divrei Hayamim concerning Yehoshafat.

Four kings, etc. Yet, the fewer ones were victorious. [This is] to inform you that they were powerful and, yet, Avraham did not refrain from giving chase to them.

[Full of] mortar pits. There were many pits from which earth was taken for mortar. The Midrashic explanation is, that the mortar was mixed in them and it was through a miracle that the King of Sedom escaped from there. For among the nations there were some who did not believe that Avraham was saved from Ur Kasdim, from the fiery furnace. But, once he [the king of Sedom] escaped from the mortar, they believed [the event concerning] Avraham retroactively.

Fled to the mountains. [Meaning:] They fled to a mountain. הֶרָה is the same as לְהַר Any word that requires the letter ל' at the beginning one may put the letter ה' at the end, [instead]. There is a difference between הֶרָה and הָהָרָה in that the letter ה' at the end of the word replaces a ל' at the beginning. But, it does not replace a ל' which has a pasach as vowel. Thus הֶרָה has the same meaning as לְהָר or אֶל הַר, not being explicit as to which mountain, because each one fled to whichever one he found first. But, when the letter ה' is placed at the beginning in order to write הָהָרָה or הַמִדְבָּרָה, then the meaning is “to the mountain” or the same as לְהָהָר — to the mountain connoting to the known mountain which is explicitly mentioned in that chapter.

He had been living in Sedom. [This is to teach:] what caused this to happen to him? [The fact] that he resided in Sedom.

The one who had escaped came. According to the plain meaning, this refers to Og who escaped from the war. This is what is referred to in Scripture “For only Og was left from the remnant of the Rephaim.” This is the meaning of “was left,” that Amrophel and his company did not kill him when they smote the Rephaim in Ashteros Karnayim. [This is based on Midrash] Tanchuma. [However,] the Midrash Ber. Rab. [explains:] This refers to Og who escaped from the Generation of the Flood. And that is [the meaning of:] מִיֶּתֶר הָרְפָאִים as is written, “The giants were upon the land, etc.” It was his [Og’s] intention that Avram be killed so that he might marry Sarah.

The Ivri. [He was so called] because he came from the other side of the river.

Avram’s allies. They had entered into a covenant with him. (Another version [of Rashi]: Another explanation: They advised him concerning his circumcision, as is explained elsewhere.).

He armed. As the Targum translates: “And he armed.” Similarly: וַהֲרִיקוֹתִי אַחֲרֵיכֶם חָרֶב [is translated by Onkelos:] “I will arm myself with a sword against you.” Similarly: אָרִיק חַרְבִּי [“I will arm myself with sword”]. “Similarly:” Arm yourself with sword and ax.”

His trained servants. It is written חֲנִיכוֹ [singular], “his trained one,” referring to Eliezer whom he trained to observe the mitzvos. And it [i.e., the word חֲנִיכָיו] means the initiation [or training] of a person or vessel to its designated occupation [or use]. Similarly: “Train the youth,” [or:] “The initiation of the altar,” [or:] “The initiation [i.e., dedication] of the Temple.” In Old French it is called enseigner.

[Three hundred and] eighteen. Our Sages said that it was Eliezer alone. And it [the number 318] is the gematria equivalent of his name.

Until Dan. There his strength ebbed. For he saw [prophetically] that his children were destined to erect a [golden] calf there.

He divided [his men] against them. According to its plain meaning the verse should be inverted [as if to read:] “He divided himself, he and his servants, against them, at night,” in the manner of pursuers who chase after those who are fleeing who run in different directions.

At night. Meaning, that [even] after nightfall they didn’t give up pursuing them. [However,] the Midrashic explanation is: The night was divided [into two parts]. During the first half a miracle occurred for him, while the second half was held in reserve for [the miracle of] midnight in Egypt.

Until Chovah. There is no place that is called Chovah, but [the city of] Dan is called Chovah [guilty] because of the idolatry that would eventually take place there.

Valley of Shaveh. That is its name as the Targum explains לְמֵיֹשַר מַפְנָא [the barren plain] — empty of trees and from all impediments.

King’s Valley. [Onkelos:] “the hippodrome of the king.” One hippodrome, thirty kanim long, that was designated for the king’s sport. [However,] Midrash Aggadah [explains] that it was a valley where all nations were in agreement and appointed Avraham over them as a prince of God and leader.

Malki Zedek. The Midrash Aggadah [explains] that he is Sheim, the son of Noach.

Bread and wine. This is done for those who are battle-weary. He showed him that he bore him no resentment for his having killed his descendants. [However,] Midrash Aggadah [explains:] that he [Malki Zedek] intimated to him regarding the meal-offerings and the libations that his [Avraham’s] descendants would offer there.

Possesor of heaven and earth. [The meaning is] the same as “Maker of heaven and earth.” Through His having made them He acquired them to be His.

Who has delivered. [Meaning] “who has delivered,” as in “[How] can I deliver you, Israel?”

He [Avram] gave him. Avram [gave him] a tenth of everything that he owned because he [Malki Zedek] was a kohein.

Give me the people. [Meaning:] of all my things that were captured that you rescued, return only the people to me.

I have lifted my hand. This is an expression of an oath: “I lift my hand to God, Most High.” Similarly: בִּי נִשְׁבַּעְתִּי [means,] “I swear.” Similarly: נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי, [means:] “I am giving you the price of the field, take it from me.”

Neither a thread nor a shoelace. Will I retain for myself from the spoils.

And I will not take anything of yours. And if you offer to compensate me from your own treasure house I will not accept.

So you will not [be able] to say, etc. “For, God, has [already] promised me to make me wealthy,” as it is said: “And I will bless you, etc.”

The lads. [Meaning:] my servants who went with me. In addition, “Aneir, Eshkol, and Mamrei, etc. Though it was my servants who took part in the war,” as it is said, “He and his servants smote them,” and, Aneir and his friends [only] stayed with the supplies to guard it, nevertheless, they will get their share. From him [Avram], Dovid learned a lesson when he said, “As the share of the participant in battle and as the share of the one that remains with the supplies — they will share together.” It is therefore said, “This was so from that day [and had been so] from earlier times and he [Dovid] made it an ordinance and a law.” It does not state and on, because the law had already been given in the days of Avram.