Whereas Lot dwelled in the region of Sedom, Avraham specifically remained in the mountain region – the area of Jerusalem. The narrative of the War of the Kings further develops this conflict between Avraham-Jerusalem on the one hand, and Sedom on the other. The contrast teaches the ultimate goal of the nation Avraham establishes, whose capital will be Jerusalem: to oppose the culture of Sedom, to champion the ideals of justice and ethics, as opposed to the selfishness and indulgence that characterized the population of Sedom.
In Parashat Lekh-Lekha (chapter 14) we read of the battle between the four powers of Mesopotamia, led by Amrafel, the king of Shinar (Babylon), against the five cities of the Jordan River Valley, led by Bera, the king of Sedom. This war takes place shortly after Lot, Avraham's nephew, had resettled in Sedom, and Lot, along with entire city of Sedom, is captured by Amrafel's army. Upon hearing of his nephew's captivity, Avraham immediately mobilizes a modest militia and pursues the four Mesopotamian kings, ultimately defeating them, liberating his nephew and the population of Sedom.
As he returns towards his home in Chevron, Avraham passes through the city of Shalem, which Chazal identify as the city that is later called Yerushalayim. The Torah records two conversations Avraham has in Shalem: one with Malki-Tzedek, the city's king and religious leader ("kohen"), and the other with the king of Sedom, whom he had just freed from captivity. Malki-Tzedek, we are told, brings bread and wine to celebrate Avraham's victory and offers a blessing to Avraham and God. In response, Avraham gives the king of Shalem one-tenth of the booty from the recent war. The king of Sedom comes to greet Avraham and asks that Avraham return to him the people of his city whom he had just liberated. In exchange, he offers Avraham all the possessions won in the conflict. But Avraham refuses to take any of the spoils, and explains, "so that you do not say: It is I who made Avraham rich" (14:23).
What is the Torah's purpose in describing Avraham's encounter with these two kings?
Perhaps the Torah here seeks to draw a contrast between the two kings, thereby drawing a contrast between these two cities – Sedom and Jerusalem. Earlier, the Torah describes Sedom as a city of sinners (13:13) and records Lot's settlement there with the phrase, "Va-yisa Lot mi-kedem" (13:11), which Chazal interpret as an allusion to his having abandoned God through his settlement in the corrupt city. Furthermore, the king of Sedom is named "Bera" (14:2), which means "evil." The name "Malki-Tzedek," by contrast, means, "my king of justice." Indeed, whereas Malki-Tzedek greets Avraham for the sole purpose of offering thanksgiving to the Almighty for Avraham's triumph, Bera approaches Avraham with his personal interests in mind. He presents an offer intended to ensure that the population of Sedom would be returned to his authority and control, rather than come under Avraham's sphere of influence. And although he offers Avraham all the spoils, Avraham astutely detects the underlying motive behind this proposal: to allow the Sedomite king to take credit for Avraham's success. This encounter in Shalem, then, highlights the fundamental difference in values between the Shalem, the city of justice and peace, and Sedom, the city of selfishness and corruption.
The story of Lot's resettlement in Sedom, the event immediately preceding this battle, emphasizes the contrast between Avraham and Sedom, it underscores the fact that Avraham stands in direct opposition to the values and culture of Sedom. The verses stress that whereas Lot dwelled in the region of Sedom, Avraham specifically remained in the mountain region – the area of Jerusalem. The narrative in chapter 14 further develops this conflict between Avraham-Jerusalem on the one hand, and Sedom on the other. This contrast teaches the ultimate goal of the nation Avraham establishes, whose capital will be Jerusalem: to oppose the culture of Sedom, to champion the ideals of justice and ethics, as opposed to the selfishness and indulgence that characterized the population of Sedom.
Much later in history, the prophet Yeshayahu famously bemoans the moral deterioration of the Jewish people. He cries, "Hear the word of the Lord, you chieftains of Sedom; give ear to our God's instruction, you folk of Amora!" (Yeshayahu 1:10). He describes how "the faithful city that was filled with justice, where righteousness dwelt, are now murderers" (1:21). The ethical standards of Jerusalem, which was to represent the ideals of justice and kindness, have degenerated into widespread corruption and theft; its leaders have become like the leaders of Sedom. The prophet asks in the name of God, "What need have I for all your sacrifices… That you come before Me – who asked that of you?" (1:11-12). There is no need for the religious center of Jerusalem if its inhabitants do not abide by the values of Jerusalem. If the city's population has become like Sedom, then we have no need for the city, no purpose is served by having a nation with a Temple in Jerusalem.
The prophet concludes that ultimately, God will restore Jerusalem to its previous stature, that once again Jerusalem will stand in opposition to the culture of Sedom and become the symbol of morality and human dignity: "I will restore your magistrates as of old, and your counselors as of yore. After that you shall be called City of Righteousness, Faithful City" (1:26).
(Based on a devar Torah by Rav Amnon Bazak)