בראשית, פרק י״ד, פסוק ב׳

The alliances and rebellions of the ancient world reach a boiling point when five local kings of the Jordan plain unite to overthrow the dominance of four major northern powers. After enduring twelve years of subjugation, these local rulers launch a military campaign in a treacherous valley. This tactical decision reveals their reckless and base nature, as they choose a dangerous battlefield filled with clay pits that leaves them with no route for retreat [צרור המור, ביאור שטיינזלץ, רד״ק].

The primary approach among commentators is that the identities of the first four kings serve as a deep moral condemnation rather than mere historical data. In ancient traditions, the names of wicked leaders often mirrored their corrupt characters and actions. Because a king bears responsibility for his entire generation, his identity essentially captures the collective sins of his people [בכור שור, גור אריה, אדרת אליהו]. Through this lens, the specific leaders reflect profound corruption. The first embodies someone who was evil both toward God and toward his fellow humans. The second points to a ruler who constantly elevated himself and stood out in his wickedness [רש״י, צרור המור]. The third suggests a deep hatred for his Father in Heaven, with some adding that this hatred extended toward Abraham, the father of many nations. The fourth king is understood as one who metaphorically gave himself wings to fly upward in arrogant rebellion against God [רש״י, צרור המור, מזרחי]. Additionally, one of the regions they ruled was known for its people being as light and swift as a deer [פענח רזא, חזקוני].

A noticeable shift occurs with the fifth leader, who is identified only by his city, Bela, without a personal name. Most commentators agree that Bela is strictly the name of the location [רש״י, מזרחי, ברטנורא], though a slightly different view suggests the king shared the exact same name as his city [חומת אנך]. The primary reason his personal name is omitted is that he and his citizens never reached the massive scale of wickedness seen in the other cities of the region. Because their evil was less severe, there was no need to publicize the king's name for historical condemnation, and this relative restraint eventually saved the city from the future destruction of the area [שד״ל, שפתי חכמים, ברטנורא].

Another reason for the king's anonymity is the marginal status of his domain. It was a tiny city with a small population, sandwiched between larger powers, making its ruler too insignificant to be known internationally [רמב״ן, הטור הארוך, קונטרס חיבה יתירה]. To clarify the location for later generations, the narrative identifies the city by its later name, Zoar. This newer name directly translates to smallness, perfectly capturing both the physical limitations of the city and the relatively small measure of its sins [שד״ל, ביאור יש״ר, מזרחי].