בראשית, פרק י״ד, פסוק ט״ו

In the dead of night, Abraham launches a daring surprise attack against a massive, victorious army. Despite being severely outnumbered, he utilizes a brilliant combination of military strategy and relentless determination to rescue the captives and recover the stolen property.

To overcome the numerical disadvantage, Abraham divides his forces. This division serves as a calculated military deception. By surrounding the enemy camp and attacking from multiple directions simultaneously, Abraham creates the terrifying illusion of a vast army descending upon them from all sides, inciting widespread panic and a chaotic retreat [ספורנו, רמב״ן, רלב״ג, ביאור יש״ר]. The shared action of Abraham and his servants highlights a profound mutual dedication and enthusiasm for the battle, as they operated with a single, unified will [רש״ר הירש].

The choice to strike under the cover of darkness is a crucial element of the strategy. The enemy kings had encamped securely, assuming that Abraham would halt his advance once night fell [העמק דבר, ביאור שטיינזלץ]. The darkness effectively conceals the small size of Abraham's militia [ספורנו, ביאור יש״ר], while also demonstrating his extraordinary resolve in refusing to abandon the chase after sunset [רש״י, רמב״ן, רבנו בחיי].

Beyond the natural tactical advantages, a deep Midrashic tradition views the night itself as an instrument of divine intervention. According to this perspective, the night was literally divided in half: the first half was dedicated to the miracle of Abraham's victory, while the second half was preserved for the future, culminating centuries later in the midnight Plague of the Firstborn in Egypt [רש״י, רד״ק, מזרחי, רבנו בחיי, גור אריה]. Another tradition suggests that a special angel appointed over the night, or even the stars in the sky, actively fought on Abraham's behalf [תורה תמימה].

The battle unfolds in two distinct phases: the initial strike and the subsequent pursuit. The first blow is designed to shatter the enemy's strength, forcing them to flee in terror and abandon their plundered wealth, which clears the way for the chase [ספורנו, ביאור יש״ר]. A Midrashic reading identifies a miraculous division of labor during this sequence: God is the one who strikes and kills the enemies, while Abraham merely pursues them, since one does not logically pursue the dead [דעת זקנים, חזקוני, פרדס יוסף].

The pursuit continues northward to a location situated to the left of Damascus, as the biblical orientation considers the east to be forward [שד״ל, רבנו בחיי]. The exact identity of this location, known as Hobah, is a matter of interpretation. Some identify it as an actual settlement north of Damascus [שד״ל, ביאור שטיינזלץ]. Others argue that it is not a geographic name at all, but rather a symbolic reference to the city of Dan. In this view, it is called Hobah, meaning guilt or obligation, foreshadowing the future idolatry the Israelites would practice there [רש״י], or perhaps marking the exact spot where the defeated enemies finally admitted their guilt [רבנו בחיי].

The sheer distance from the region of Hebron to Damascus presents a staggering logistical challenge. To explain how Abraham covers such vast terrain, some commentators propose that the pursuit simply lasted for many consecutive days until the kings were driven entirely out of the land toward Babylon [רמב״ן, הטור הארוך, ביאור יש״ר]. Conversely, others explain this feat through a miracle of space, where Abraham's strides were supernaturally lengthened, allowing him to cross the immense distance in a fraction of the normal time [רמב״ן, הטור הארוך, אם למקרא]. Additionally, upon reaching the Damascus region, Abraham is said to have received vital military reinforcements from the local family of his loyal servant, Eliezer [חזקוני].