Commentary for Genesis 14:24

הנערים THE LADS — My servants who went with me. Then, again, the others ANER, ESHCOL AND MAMRE [THEY MAY TAKE THEIR PORTION ] — Although my servants took part in the battle as it is said (Genesis 14:15) “he and his servants and smote them” — whilst Aner and his friends remained with the baggage to guard it yet they may take their share. From him (Abraham) David took a lesson when he said, (1 Samuel 30:24) “But as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall share alike”; therefore it goes on to say (1 Samuel 30:25), “And this had been so from that day — ומעלה — and had been so from former times: therefore he (David) made it a statute and an ordinance” — it does not state והלאה “and henceforward”, for the statute had already been ordained) in the days of Abram (Genesis Rabbah 43:9).

I am excluding myself. Literally, “Without me” — i.e. “You can take it without asking me because I claim no part of it.”

הם יקחו חלקם. "They shall take their share." Again Abraham wanted to make it clear that the share of his allies did not depend on the generosity of the king. They would take their share by right. Abraham did not want that the king of Sodom should make even a spurious statement as it would diminish Abraham's reputation even if untrue.

בלעדי רק אשר אכלו הנערים, “Exclude me; except for what the servants have eaten;” but he did not allocate to these servants a share of the loot as he had done for Oner, Eshkol, and Mamre. Some commentators hold that these people helped themselves to their share, not waiting for Avraham to give them anything. It makes more sense to accept that Avraham gave to Oner, Eshkol, and Mamre, who were not present, and on whose behalf Avraham had no right to waive their claim, whereas the people with him had helped themselves to what they considered rightfully as theirs.

My servants who went with me. The verse should be divided into three parts: (1)“I am excluding myself, only what the lads have eaten” — referring to Avraham’s servants who accompanied him, for it is written before in v. 15: “He and his servants.” The phrase “who went with me” is Rashi’s own words [explaining who the “lads” are. It is not a quote from the verse]. (2)“And the portion of the men who went with me” — referring to his trained servants (חניכיו) mentioned in v. 14 above. (3) “Aneir, Eshkol and Mamrei” — about them it says, “They may take their portion.” The fact that “portion” is mentioned again shows that “Aneir, Eshkol and Mamrei” must be different from “The men who went with me,” regarding whom it already is written, “And the portion of...” Therefore, “They may take their portion” refers only to “Aneir, Eshkol and Mamrei” [Thus there are three parts].

בלעדי, the letter י in this word is unnecessary, just as the letter י in the word: זולתי in Deuteronomy 1,36 is unnecessary. The verse means that Avram will take only as much of the loot as belongs to the troops whom he had hired to fight.

Only what the lads have eaten. Avraham claimed only the cost of provisioning his men, but Aneir, Eshkol and Mamrei could take their share for themselves.

Aneir and his friends stayed with the supplies to guard it ... Rashi knows this because it is written in v. 13, “He [Avram] was living in the Plains of Mamrei the brother of Eshkol and Aneir.” And then it is written (v. 14), “When Avram heard ... he pursued them...” but it does not say Aneir and his friends [joined the pursuit]. Perforce, they remained behind to guard the supplies.

אבל ענר אשכול וממרא הם יקחו חלקם, I will neither give them a share, nor will I accept a share on their behalf, but they will themselves take the share they are entitled to.