The Torah portion of Lech Lecha discusses various travels of our patriarch Avraham and many of the important events in his life. Regarding the spoils of the successful war that Avraham waged with the four kings, Avraham told the king of Sodom,
“As for the share of the parties who went with me—Aner, Eshkol, and Mamreh—let them take their share.” Earlier, the verse mentions that, at the time of the war, Avraham was dwelling in the plain of Mamreh, the Emorite, “the kinsman of Eshkol and Aner, who were Avram’s allies.”
This article will discuss the identity of these men and the nature of their relationship with Avraham.
Avraham’s Covenant
As mentioned, the verse calls these men בַּעֲלֵי בְרִית אַּבְרָם – allies of Avraham. The commentaries discuss several meanings of the brit (covenant) that these men made with Avraham:
- Swearing Allegiance
Rashi says that these men made a covenant with Avraham (to be allies), i.e., they swore allegiance to each other. - Fellow-Believers
According to Rabbi Naftali Tzvi Berlin, בַּעֲלֵי בְרִית אַּבְרָם means that they were fellow-members of Avraham’s covenant to believe in the One and only G-d. As such, they took part in this battle knowing that should Avraham be defeated, the four kings would come after them next. - Not Referring to the Brit Milah
Rabbi Eliezer Mizrachi points out that the word בְרִית (brit) here isn’t referring to the brit milah since Aner and Eshkol discouraged Avraham from performing one (see below). Rather, it refers to the alliance and friendship they had formed which extended into many areas.
Geographical Allies
In addition to their friendship, the Seforno points out that since Avraham was living in their territory, the four kings would consider them as Avraham’s partners in his battles. Therefore, they joined the fray from the outset.
Avraham’s Other Alliances
The Rashbam writes that G-d was angry at Avraham for making a covenant with the Philistine king Avimelech that lasted four generations since the land was promised to Avraham’s descendants who were supposed to conquer it from Avimelech’s descendants. Despite this, the Rashbam doesn’t criticize Avraham for his alliance with Aner, Eshkol, and Mamreh, presumably because it didn’t encompass any future generations.
Brothers
The Torah refers to Mamreh as אֲחִי אֶשְכֹּל וַּאֲחִי עָנֵר, “the brother of Aner and the brother of Eshkol.” The term “brother” can also refer to a friend, but according to the Radak, in this case these men were actual brothers.
Brit Milah Advice: Pro and Con
The Midrash says that when G-d told Avraham to have a brit milah, he consulted with the three friends mentioned above. Aner advised against it, saying, “You’re already 100 years old, how are you going to go and cause this great pain to yourself?” Eshkol also discouraged him, saying, “Why would you want to make yourself different than all the people around you who already hate you?”
Mamreh, on the other hand, encouraged Avraham to perform the Brit Milah. He said, “Your G-d saved you from the fiery furnace, the (four) kings, and from the famine! Now that he tells you to circumcise yourself, you won’t listene?!?” This is why he is called Mamreh (which can mean to rebel) as he rebelled against (i.e., spoke out against) Avraham’s hesitation to do the Brit Milah.
Doctor Mamre
Some say that Mamreh advised Avraham as to what bandage to apply to his wound after the Brit Milah. The medicine in the bandage was called עצה (atzah) which is why it says "שנתן לו עצה על המילה" – (Mamreh) gave (Avraham) the atzah herb to place on his (Brit) Milah. This is why the gematriyah (numerical value) of Mamreh (ממרא) is 281, which is the same as רפא (doctor).
Advised Regarding the Bracha
Some say that Avraham wasn’t sure which blessing he should make when circumcizing himself. Mamreh recommended that he make the blessing which we make today which ends with the words על המילה (al hamilah–upon the circumcision). This is the meaning of the words שנתן לו עצה על המילה – that he gave him advice to say the words על המילה (al hamilah).
Revelation in the Plains of Mamreh
In the merit of the wise advice that Mamre gave, after the brit milah, G-d revealed Himself to Avraham specifically in the territory of Mamre (plains of Mamre) rather than in the territory of Aner or that of Eshkol.
Why Would Tzadikim Discourage a Brit?
The commentaries wonder why the righteous Aner and Eshkol would have discouraged Avraham from obeying G-d’s command to do a Brit Milah. Some say that they were genuinely concerned about Avraham’s health and about his standing among his peers. Their intention wasn’t to encourage Avraham to disobey G-d’s will but rather that he should “discuss” these issues with G-d before proceeding.
Did the Brit Themselves
Despite their earlier words of discouragement, after seeing Avraham do his Brit Milah, Aner and Eshkol reversed their positions and circumcized themselves as well. Mamreh did the same.
Why Is Mamreh called an Emorite?
Aner, Eshkol, and Mamreh were all Emorites which is why Avraham didn’t want Yitzchak to marry any of their daughters. Yet the verse only uses the appellation “Emorite” to describe Mamreh. Rabbeinu Bachye explains that “Emor” also means “to say,” which alludes to the fact that Mamreh was the only one of these friends who encouraged Avraham to get a brit Milah). The name Mamreh (ממר"א) alludes to the arguments that he presented.
1) מ"לכים – You were saved from the kings
2) מ"ילה – You should have a Brit Milah
3) ר"עבון – He saved you from hunger
4) א"ש – he saved you from a fire (i.e., the fiery furnace).
The City of Four Tzadikim
The city of Chevron is also called Kiryat Arba. The Midrash says this refers to the four Tzadikim who lived there – Avraham, Aner, Eshkol, and Mamreh – all of whom gave themselves a brit.
Passed Away after the Brit
According to the Midrash, after Aner, Eshkol and Mamreh circumcised themselves, they passed away. We don’t know what became of their descendants (except that they had daughters who were of the age to marry Yitzchak).
Eshkol Reincarnated in Kalev
According to Rabbi Menachem Azariah of Fano, Eshkol was reincarnated in Kalev (Caleb), son of Yefuneh, one of the righteous spies. When the spies were in Nachal Eshkol, which was previously owned by Eshkol and was also his burial place, they refused to take a grape cluster to show the Jewish people because they didn’t want the Jewish people to see the beautiful fruits of the land of Israel. Kalev brandished his sword and forced them to take it, as related by the Midrash. The word for cluster in Hebrew is Eshkol. By insisting they take the cluster of grapes from the territory of Eshkol, Kalev was elevating the soul of the man named Eshkol which was invested in him.
May We Merit to Be Good Friends and to Have Good Friends!
Wishing you a Shabbat Shalom Umevorach!
Copyright 2025 by Rabbi Aryeh Citron
