Following a miraculous victory over four mighty kings, a profound encounter takes place. Melchizedek emerges to offer blessings for the rescue, and a tithe changes hands. This meeting raises deep theological questions about gratitude, the definition of an enemy, and the true source of human wealth.
Melchizedek's words present a striking sequence, as he blesses Abraham first and only then blesses God. The primary approach among commentators notes that by prioritizing the servant over the Creator, Melchizedek lost the priesthood, which was subsequently transferred to Abraham [אור החיים, ר׳ יוסף חיים, חזקוני, ריב״א]. However, others defend this sequence, explaining that Abraham was the sole individual of his generation to recognize his Creator. Blessing Abraham served as a catalyst, naturally inspiring all who saw him to express gratitude to God. This stood in sharp contrast to the surrounding pagan cultures, which ungratefully attributed military success to their own might or to their idols [ר׳ יוסף חיים, מלבי״ם]. By invoking the title "Most High God," Melchizedek broadcasted a clear message to the idolaters of the era: God is the exclusive ruler of both heaven and earth [רד״ק]. This specific praise acknowledges that the triumph of a small band of men over four powerful kings defied the laws of nature and was an undeniable, open miracle [ביאור ישר, ספורנו].
The blessing praises God for handing over Abraham's enemies. The terminology used implies that God rendered the opposing forces completely worthless, effortlessly surrendering them into Abraham's hands [אבן עזרא, שד״ל, רד״ק, רש״י, ביאור שטיינזלץ, רש״ר הירש]. Yet, this raises a question: why are they called Abraham's enemies, given that the original war was not directed at him? Once these kings captured his nephew Lot, they effectively made themselves Abraham's adversaries [רד״ק]. Furthermore, the opposing coalition was led by Amraphel, widely identified as Nimrod, Abraham's famous ideological nemesis. Their attack on Lot was actually a calculated strike aimed at ultimately destroying Abraham because of his relentless campaign against idolatry [העמק דבר, הכתב והקבלה].
The encounter culminates with the giving of a tithe, an act that sparks a fascinating debate regarding who gave it and from what property. The majority view maintains that Abraham gave the tithe to Melchizedek. Recognizing Melchizedek as a priest to God, Abraham wished to elevate a portion of wealth for divine honor [רמב״ן, אבן עזרא, מזרחי, רש״י]. This raises a difficulty, as Abraham had sworn not to take even a thread from the spoils of Sodom. Some explain that he gave nothing from the spoils, instead tithing from the private wealth he had originally brought from home [רש״י, גור אריה, דברי דוד, משכיל לדוד, ברכת אשר]. Others argue he did tithe from the spoils. By the laws of combat, Abraham had legally acquired the rescued property as a rescuer. Therefore, before returning the rest to the king of Sodom, he separated the rightful portion for God [רמב״ן, הטור הארוך, ריב״א, בכור שור]. Tithing from miraculously gained wealth emphasizes that all human possessions, not merely those earned through daily toil, belong to God [חומש קה״ת].
Conversely, a minority perspective suggests that Melchizedek gave the tithe to Abraham [רד״ק בשם אביו, הטור הארוך בשם ר׳ יוסף קמחי, חזקוני, מחוקקי יהודה]. Seeing Abraham's steadfast refusal to take anything from the king of Sodom due to his oath, Melchizedek personally granted him a tenth of the recovered property as a rightful reward for his tremendous efforts in the rescue.
Ultimately, the commandment of the tithe represents a profound recognition of God as the true source of all abundance. It is not merely the subtraction of a tenth, but the very action that completes the sum. This practice serves as a constant reminder that even the tenth or hundredth coin, which may seem like the natural product of human labor, is as much a direct gift of divine providence as the very first coin [רש״ר הירש]. Through this mindful act of giving, all ordinary human endeavor is intimately bound to holiness [צפנת פענח, צרור המור].