Берешит 14:23 Мидраш: Midrash Tanchuma, Aggadat Bereshit, Midrash Tanchuma Buber & Midrash Tehillim

When the Lord enlarges your territory (Deuteronomy 12:20): This is what is stated in the verse (Proverbs 18:16), "A man’s gift eases his way." It is a gift so that a person will give from his, that the Holy One, blessed be He, enlarges [what he has]. There is a [relevant] story about Abbun Ramah (probably a nickname, meaning the father of tricking) who lived in Batsra. His rabbis went to there and were seeking sustenance. He sat and did not decide [what he would give] at first, until all the people of the city decided, so that he could decide corresponding to all [the others]. That is why he was called Abbun Ramah, as he would be tricky with all of the commandments. From when he knew how much all of the people of the city had decided, he decided corresponding to all of them. What did our rabbis do? They took him and sat him at the edge next to them, in order to fulfill that which is stated, "A man’s gift eases his way [and places him next to the great]." Another interpretation of "A man’s gift eases his way": This is [referring to] Avraham. When he chased the [four] kings, the king of Sodom came out to greet him. He said to him (Genesis 14:21), "Give me the persons, and take the possessions for yourself." Avraham said [back], "I have raised my hand to the Lord, God Most High [.... I will not take] so much as a thread or a sandal strap, etc." The Holy One, blessed be He, said to him, "You have said, 'a thread [or a sandal strap]." By your life, I will sustain your children with that same expression, 'How lovely are your feet in sandals' (Song of Songs 7:2)." Another interpretation of "A man’s gift eases his way": This is [referring to] Israel. When the Holy One, blessed be He, said to them to bring a freewill offering, what is written there? "These continued to bring freewill offerings to [Moshe] morning after morning" (Exodus 36:3), two mornings. What did they merit [by this]? He enlarged their territory, as stated, "When the Lord enlarges your territory." In the merit of what does He enlarge it, "as he stated to you" (Deuteronomy 12:20)? In the merit of the ten statements (Ten Commandments) that you accepted. Another interpretation: "As he stated," in the merit of your forefathers.

[3] Alternative interpretation: "After these events, what is written above the matter? 'And Abraham heard that his brother was taken captive'." (Genesis 14:14). And although his brother was Lot, after all the strife that they had, as it says "And there was strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle" (Genesis 13:7), Abram still referred to Lot as his brother, as it says "For we are brothers" (Genesis 13:8). "And he armed his trained servants" (Genesis 14:14). From here we learn that Abram took silver, gold, and jewelry and adorned them, and said to them, "We are going to war to save Lot. Do not focus on wealth. If you are going for the sake of silver and gold, there is plenty before you." As it says, "And he armed his trained servants." And "armed" can only mean adorned with silver and gold, as it says "Her wings are covered with silver, and her pinions with yellow gold" (Psalms 68:14). Alternatively, "armed" means empty-handed, as it is written in the Torah, "Who is the man that is fearful and soft-heated?" (Deuteronomy 20:8), Abraham acted similarly. He said to his troops, "You are going out to war, but anyone who has sins in his hand and is afraid of his deeds should not go out with us." When all those men heard this, anyone who knew in his heart that he had sinned did not go out with Abraham, and they all turned back except for Eliezer who was righteous. Then, God said to Abraham, "He will go with you, and I will give him the strength of 318 men, so it will be as if all of them went out with you." Similarly, Eliezer's strength was equivalent to 318 men. And Abraham pursued [the kings] as far as Dan (Genesis 14:14). Why did he pursue them all the way to Dan? Our sages said that there are two things that are punished, those who plant a tree in the Sabbatical year and those who sell the produce of the Sabbatical year. Similarly, Abraham punished them before and after the prohibition [against such actions] came into effect. And how did he do so before [the prohibition was enacted]? Until now, when Jeroboam, the son of Nebat, would establish an idol in Dan, as it is said, "And he put one in Beth-El and the other he placed in Dan" (1 Kings 12:29). Abraham had already arrived at that place and did not pursue them any further, as it is written, "And he pursued them as far as Dan, and he recovered all the goods" (Genesis 14:15).. What did he see in pursuing them to Dan? Our sages said two things strike those who are before and after, as in the case of the "sabbatical year" where one who plants before it and after it is liable. Similarly, Abraham pursued them before and after, but how did he pursue them until now when Jeroboam son of Nebat set up a sanctuary in Dan, as it says, "And he placed the one in Bethel [and the other he put in Dan]" (1 Kings 12:29)? Abraham had already reached that place and did not pursue them anymore, as it says, "And he pursued them to Dan and he divided himself against them by night" (Genesis 14:15). The Holy One, blessed be He, did this for Abraham, as it says, "And it came to pass that at midnight the Lord smote" (Exodus 12:29), "And he brought back all the goods" (Genesis 14:16), "Then the king of Sodom went out to meet him" (Genesis 14:17). When the king of Sodom saw Abraham coming to pursue him, he was playing with him, as it says, "All those who see me will mock me" (Psalms 22:8). This was the king who went out to pursue sixteen kings and their armies. When he returned safely, he said, "Let them pass in peace" (Isaiah 43:3). "Then the king of Sodom went out to meet him" (Genesis 14:17), and said to him, "Give me the persons" (Genesis 14:21). Abraham immediately swore to him, as it says, "I have lifted my hand" (Genesis 14:22), and lifting one's hand is an oath, as it says, "He raised his right hand and his left hand to heaven [and swore by the living God]" (Daniel 12:7). "If from a thread" (Genesis 14:23), why did the Holy One, blessed be He, promise to tithe me, as it says, "And I will bless those who bless you" (Genesis 12:3)? "And I will curse him who curses you" (Genesis 12:3). I am poorer than you. You should say, "I enriched you." "If from a thread" (Genesis 14:23). The Holy One, blessed be He, said to him, "You said, 'If from a thread.' I will give your children a thread of righteousness that will encompass them, just as the sages have explained." "I give your children the commandment of tzitzit which is made of thread, as it says 'they shall make for themselves fringes' (Numbers 15:38). You said until shoelace, I give your children the commandment of shoe removal, as it says 'he shall remove his shoe' (Deuteronomy 25:9). Additionally, I give your children the merit of the Passover commandment, as it says 'you shall eat it with your loins girded, your sandals on your feet' (Exodus 12:11). If you said from thread, I praise your children with the thread, as it says 'your hair is like a flock of goats' (Song of Songs 4:2). Moreover, in the merit of this, I punish their enemies, as it says 'over Edom I cast my shoe' (Psalms 60:9). If you said until shoelace, I praise your children with their footwear, as it says 'how beautiful are your steps in sandals' (Song of Songs 7:1). You have rejected the reward of flesh and blood, see the reward that is prepared for you, as it says 'your reward is very great' (Genesis 15:1)."

(Gen. 14:23:) THAT < I WILL TAKE NOT > SO MUCH AS A THREAD OR A SANDAL STRAP < FROM ANYTHING THAT IS YOURS >…. Why? Because the Holy One has promised me that he will make me rich, as stated (in Gen. 12:2): I WILL MAGNIFY YOUR NAME. Now should I receive from what belongs to you, so that you might say (ibid., cont.): I HAVE MADE YOU RICH? The Holy One said: You have said: < NOT > SO MUCH AS A THREAD. By your life I am giving your children an altar around which A THREAD OF RED PAINT encompasses, just as our masters have taught (in Mid. 3:1).