Parashat Lech Lecha - Chapter 14.
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Bereshit - Genesis 14.
Rabbi, Dr. Reuven Ben Avraham-Goossens,
PhD.
רַבִּי
ד"ר רְאוּבֵן
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אַבְרָהָם־גוֹסֶנְס
When I commenced this study, there was a single thought in my mind. What was the difference between Avram and Lot. Avram - Abram seems to obey all of the instructions of hwhy (the LORD) and without a question begs, why did Lot choose to remain in the wicked city of Sodom, considering all that happened. Thankfully, we learn in chapter fourteen how loyal Avram was when word reached him that Sodom had fallen and Lot, his nephew had been taken prisoner along with all of his goods. Avram, in his old age, pursues those who have taken Lot and defeats them. All of the goods and people that were captured were rescued and returned. It plainly implies that if we obey אֱלֹהִים-hwhy (the LORD G-d) and follow his commandments we will be rewarded.
In parashat “Lech Lecha” which means “Go forth” or “Go for yourself” we will be specifically looking at two of the most remarkable men, as well as some other features in this study regarding Sodom and Lot, etc. After Avram rescues his nephew Lot and the people of Sodom from their captivity, he meets a remarkable man.
מַלְכִּי־צֶדֶק - Melchizedek’s story:
There was certainly
something beyond special between the encounter of Avram and the king of Salem “Melchizedek”, who was also the priest of “אֵל
עֶלְיוֹן” - “El
Elyon” translated as “G-d Most High”.
“Melchizedek” arrives with bread and wine, and he blesses Avram, and he then acknowledges and blesses “אֵל עֶלְיוֹן” - “El Elyon”. This event was very significant, because “Melchizedek’s” blessing of Avram preceded the blessing of “אֵל Most High”, blessed be He, which is later understood as a moment where Elohim decided to have the priesthood emerge from Avraham’s lineage instead of Shem’s.
Let us now read Bereshit - Genesis chapter 14, verses 18 & 19 in Hebrew (Ivrit), followed by a Transliteration and then in English.
וּמַלְכִּי-צֶדֶק מֶלֶךְ שָׁלֵם, הוֹצִיא לֶחֶם וָיָיִן; וְהוּא כֹהֵן, לְאֵל עֶלְיוֹן - 18
וַיְבָרְכֵהוּ, וַיֹּאמַר: בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ - 19
18. “U’mal’chi-Tze’dek
Melech Shalem Hotzi Lechem Va’ya’yin;
Vehu Kohen Le’El El’yon.
19. Vay’va’rech’hu Va’yomer: Baruch Avram Le’El El’yon, Ko’neh Sha’mayim Va’aretz”.
“And
King Melchizedek of Salem brought out bread and wine; he was a priest of Elohim
Most High. He blessed him saying, ‘Blessed
be Avram of Elohim Most High, Creator of heaven and earth’”.
Let us now explore what we have just read?
Looking at the Historical Context:
After Avram’s dramatic victory over the four kings in defence of Lot, he encounters Melchizedek as he returns from the battle. Melchizedek, the “king of Salem,” brings him bread and wine in a genuine gesture of hospitality and worship to “El Most High”. This meeting highlights a pause between a military triumph and Avram’s covenantal journey, underscoring אֱלֹהִים (G-d’s) provision and blessing immediately after the conflict.
Who Was Melchizedek?
“Melchizedek” holds both offices being the ruler of Salem as well as a priest of אֵל עֶלְיוֹן - El’Elyon meaning of course “El Most High”. Such a fusion of being a royal and having a sacred role is quite unique in the Torah.
What does his name mean:
His name in Ivrit - Hebrew is מַלְכִּי־צֶדֶק - pronounced Mal’ki’tse’deq, literally meaning “my king is righteousness”, reinforcing his portrayal as both a just ruler and divine priest.
The Bread and Wine Offering:
Melchizedek presents Avram bread and wine, being staples of the ancient Near Eastern hospitality as symbols of physical refreshment and a spiritual sacrifice. In Jewish understanding, this act not only sustains Avram’s weary warriors, but also signifies the existence of worship practices in Salem prior to the formalized altars Avram erected elsewhere.
The Blessing and the Tithe:
When Melchizedek blesses Avram, he declares, “Blessed be Avram by אֱלֹהִים Most High, Maker of heaven and earth”. In response, Avram gives him a tenth of all the spoils. In the world of scriptural covenants, the lesser is blessed by the greater, and the gift of a tithe acknowledges Melchizedek’s higher transcendent priesthood, one not bound to Avram’s lineage.
Theological Themes:
By combining kingly rule with priestly duties and blessing Avram, Melchizedek embodies a model of worship open to all humanity, predating and standing above the later Hebraic system of Levitical priesthoods.
Covenant continuity:
His invocation of “אֱלֹהִים (El) Most High” bridges Avram’s personal encounter with the universal Creator, knitting together Avram’s family promise with sovereignty.
Though rooted in Jewish exegesis, what we can really see in Melchizedek is a hint of a future priesthood. This was a king whose reign united justice and righteousness - צֶדֶק and peace שָׁלוֹם.
But we may now ask, what about the rest of this Chapter?
There is no doubt that Bereshit - Genesis 14 stands apart in the patriarchal narratives as the only episode in which Avram engages in armed conflict, yet its importance in Jewish tradition runs much deeper than a mere military tale, because there was so much more to him as we all should know well!
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Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD - רַבִּי
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