5787/2026
Avraham Avinu had just defeated the four kings and brought Lot home safely. In Emek Shaveh, Melech Sedom greets Avraham with the proposal of, “Ten Li HaNefesh V’HaRechush Kach Lach,” Avraham returning the hostages in return for Avraham getting to keep the spoils (Bereshit 14:21). By the rules of the time, the spoils were Avraham’s to keep. Even so, Avraham Avinu refuses and swears to Hashem: “Im MiChut V’Ad Siroch Na’al, V’Im Ekach MiKol Asher Lach,” he will not even take “a thread or a shoelace” of anything that belongs to the king (14:22-23).
The Mefarshim offer several reasons for Avraham Avinu choosing to do so.
First, Rashi points to Kevod Shamayim. Had Avraham accepted the spoils, the king of Sedom would have gone around saying, “I made Avraham rich.” Avraham wanted no one to credit his success to anyone but Hashem, and a gift from the evil king of Sedom would have given him a chance to do so.
Second, the Ramban focuses on the property. In his view, what belonged to Sedom was close to Cherem (something forbidden) and Avraham wanted no part of it. That is why he mentions a thread and a shoelace, the least valuable things he could have named. If he wouldn't even take the least valuable pieces, then, Kal VaChomer, he wouldn’t take anything of greater value.
Lastly, the Or HaChaim and the Kli Yakar draw attention to the wording of the Shevuah. Avraham calls Hashem “Keil Elyon, Koneh Shamayim Va’Aretz”. If the whole world already belongs to Hashem, Avraham has no reason to look to the king of Sedom for anything. That is Bitachon in practice.
The lesson from Avraham’s action in this case is an easy lesson to nod along to and a hard one to live by. Some offers come with strings attached, and Avraham knew that Berachah acquired through compromise isn’t a true Berachah.