Following the defeat of the local kings in battle, a chaotic retreat unfolds toward the Valley of Siddim. Before this region transformed into the Dead Sea, it was a highly fertile area. It derived its name either from its ability to nourish its inhabitants with abundant produce, or from the local practice of excavating and burning earth for lime [רבנו בחיי, חזקוני, מלבי״ם]. The valley was riddled with numerous pits, though there is a divergence of opinion regarding their exact nature. Some explain that they were filled with wet clay, mud, or asphalt [רמב״ן, שטיינזלץ]. Others suggest they were dry craters left behind after earth had been excavated to create building mortar [רש״י, שד״ל, שפתי חכמים].
As the kings of Sodom and Gomorrah fled, they plummeted into these pits. One perspective views this as a disastrous accident born of blind panic; the kings fled in such haste that they failed to watch their step, demonstrating profound disorientation even within their own territory [רד״ק, ביאור יש״ר, ברכת אשר]. Conversely, the primary approach among commentators is that this was a deliberate tactical maneuver. The kings intentionally threw themselves into the pits to hide, calculating that their pursuers would be unfamiliar with the treacherous terrain and afraid to follow. This desperate strategy proved successful, as the victorious army opted not to pursue them into the hazards, satisfied with having broken their power before moving on [אבן עזרא, חזקוני, קונטרס חיבה יתירה, שטיינזלץ].
A rich discussion emerges from the Midrashic tradition regarding the King of Sodom's survival in these pits. The Midrash asserts that the king fell into sinking mud but was saved by a miracle, specifically orchestrated so the surrounding nations would believe the earlier miracle of Abraham surviving the fiery furnace. [רמב״ן] strongly questions this premise, asking how a miracle performed for an idolatrous king would inspire faith in God or Abraham. Seemingly, it would only reinforce a belief in idols or sorcery.
Several resolutions are offered to address this difficulty. One approach suggests the miracle did not occur spontaneously, but only when Abraham passed by the area upon his return and looked toward the pit to save the kings. The miracle was performed explicitly for Abraham's honor, making it clear to all that his merit was at work [רמב״ן, רבנו בחיי, פרדס יוסף]. Another view focuses on the mindset of the nations at the time, who only believed in magic operating within the laws of nature and therefore denied that a person could survive fire. Witnessing the King of Sodom saved from certain death in the mud through clearly supernatural means forced them to concede the existence of miracles, leading them to retroactively accept Abraham's survival [מזרחי].
A third perspective points out that if the king's idols had saved him, they would have helped him win the war in the first place. The fact that he was only saved after Abraham went to battle and achieved victory proved that the salvation came through Abraham and God [גור אריה, דברי דוד]. Additionally, it is suggested that in his distress, the King of Sodom cried out and prayed to God, whereas the King of Gomorrah called upon his idols and perished. This explains why only the King of Sodom is later recorded as emerging safe and sound to greet Abraham [משכיל לדוד].
As for the remaining soldiers or the other three kings, they managed to flee toward the mountains. They were likely lighter and faster than the kings who ended up in the pits, allowing them to escape [רד״ק, ספורנו, ביאור יש״ר]. Their flight was not directed toward a specific, known stronghold. Driven by sheer terror, it was a blind, desperate scramble where each survivor simply ran toward the very first mountain he could identify in order to save his life [רש״י, ביאור יש״ר, ברכת אשר, מחוקקי יהודה].