Many commentators raised the question of why, as we read in Parashat Lekh-Lekha, Avraham received lavish gifts during his brief sojourn in Egypt (12:16), but vehemently refused to accept the property of Sedom offered to him by the city’s king (14:23). Why was Avraham ready to accept gifts in one instance, but not in the other?
The Siftei Chakhamim (12:13) offers several possible answers to this question. First, he suggests distinguishing between different sizes of gifts. The gifts Avraham received in Egypt were moderately-sized, and thus Avraham did not find it inappropriate to accept them. After the battle to rescue Sedom, however, Avraham was offered an enormous amount of assets, and so he declined. The Siftei Chakhamim cites in this context the Gemara’s comment in Masekhet Berakhot (10b) that a Torah scholar who is offered gifts “like Elisha” is entitled to accept them. This refers to the story told in Sefer Melakhim II of the prophet Elisha who was regularly hosted by a generous woman (the isha ha-Shunamit) who made a special room for him and fed him. The Gemara views this arrangement as establishing a model that all scholars may follow of accepting offers of gifts and financial assistance. The Siftei Chakhamim suggests that the Gemara pointed specifically to the example of Elisha, who was given basic accommodations, but not showered with lavish gifts. And thus Avraham accepted the modest gifts offered to him in Egypt, but refused to accept the fortune offered to him by the king of Sedom. (It should be noted, however, that from the Torah’s description it appears that Avraham became wealthy in Egypt, and did not just accept a modest gift.)
In a slightly different vein, the Siftei Chakhamim later suggests distinguishing between the different stages in Avraham’s life. When Avraham arrived in Egypt, he was a poor nomad, and thus he accepted the gifts offered to him. By the time he waged the battle to rescue Sedom, he was already wealthy, and thus he declined the offer to keep the spoils for himself.
The Siftei Chakhamim then cites a much different explanation from the Divrei David, who suggested that the gifts were part of Avraham’s strategy to save his life in Egypt. As the Torah relates, Avraham feared that an Egyptian would kill him so he could marry Sara, and he therefore asked Sara to present herself as his sister, as opposed to his wife. However, the Divrei David comments, Avraham still feared that somebody might assume they were married and then kill Avraham before inquiring about their relationship. Therefore, he asked Sara to spread the word wherever she went that she was in Egypt with her poor brother who needed financial assistance. People would then be informed that they were brother and sister, and anybody who wished to marry Sara would first send gifts to her brother in order to earn her hand in marriage.