Shelishi - Bereishis/Genesis - Parshas Lech Lecha 13:5-18

Verse 5 states: "And also to Lot, who went with Avram, there was sheep, cattle, and tents." After describing Avraham's wealth, the Torah now tells us that Lot, Avraham's nephew (the son of Haran, as we learned at the end of Parshas Noach), also had sheep, cattle, and tents. The mention of tents here may indicate that Lot had a large entourage, requiring many tents for his people and livestock. Interestingly, by Avraham, the Torah did not mention tents, only by Lot. The verse specifically says, "Lot, who went with Avraham," rather than just "Lot," to highlight the significance of his association with Avraham, as Rashi will explain.

Rashi explains the phrase "who went with Avram" as follows: Who caused Lot to have all this wealth? It was his going with Avraham. In other words, it was in the merit of Avraham that Lot acquired these possessions. Either Lot received gifts because he was Avraham's nephew, or simply by being in Avraham's environment and benefiting from the blessings that came to Avraham, Lot also prospered. The Torah emphasizes Lot's connection to Avraham to show that his wealth was not solely his own doing, but a result of his association with Avraham.

Verse 6 says: "And the land was not able to bear them to dwell together, for their possessions were many, and they could not dwell together." The land of Canaan could not support both Avraham and Lot together, because their combined wealth and livestock were so great that there was not enough pasture for all their animals. As a result, they could not remain together in the same area.

Rashi explains the phrase "the land was not able to bear them" to mean that the land could not provide enough pasture for all their cattle. The Torah uses a shortened expression here, and one must add to the verse to understand it fully—as if it said, "the land could not provide enough feed for them." That is why the verse uses the masculine form "lo nasa"—because it refers to "mir'eh" (the pasture of the land), which is a masculine noun, rather than "aretz" (the land), which is feminine. If the verse had referred directly to the land, it would have used the feminine form. The point is that the land's resources were insufficient for both Avraham's and Lot's livestock.

Verse 7 states: "And there was strife between the shepherds of Avram's cattle and the shepherds of Lot's cattle, and the Canaanite and the Perizzite were then dwelling in the land." There was an argument between the shepherds of Avraham and those of Lot. The verse also notes that the Canaanite and Perizzite were still living in the land at that time.

Rashi explains that the reason for the strife was that Lot's shepherds were wicked—they would graze their animals in other people's fields, committing theft. Avraham's shepherds would rebuke them for this theft. The shepherds of Lot would respond that the land had been given to Avraham (as Hashem had promised him), and since Avraham had no children, Lot, his nephew, would be his inheritor, so it was not theft. However, the verse points out that the Canaanite and Perizzite were still living in the land, meaning Avraham had not yet acquired it, so it was not right for Lot's shepherds to act as if it belonged to them. Rashi refers back to his earlier comment on the verse where Hashem promised the land to Avraham, explaining that the promise was for the future, not the present.

Verse 8: "And Avram said to Lot, 'Please, let there not be strife between me and you, and between my shepherds and your shepherds, for we are men who are brothers.'" Avraham appeals to Lot to avoid conflict, both between themselves and between their shepherds. He emphasizes their close relationship, saying, "for we are brothers." Here, "brothers" means relatives or family members. Avraham seeks peace and proposes a solution to prevent further arguments.

Rashi explains that the phrase "men who are brothers" means they were relatives—family. Additionally, the Midrash Agadah says that they resembled each other in their facial features, meaning they looked alike.

Avraham says to Lot, "Is not the entire land before you? Please separate from me. If you go to the left, I will go to the right, and if you go to the right, I will go to the left." Avraham is offering Lot the choice of where to settle, making it clear that wherever Lot chooses, Avraham will go the other way. However, Avraham is not saying that he will abandon Lot; rather, he is saying that wherever Lot chooses to settle, Avraham will remain nearby, supporting him and not distancing himself. Avraham is giving Lot the first choice, but he assures him that he will always be there for him, as a shield and support. This is seen later when Avraham comes to Lot's aid after Lot is captured. The phrase "if you go to the left, I will go to the right" means that Avraham will always be close by, ready to help, no matter where Lot chooses to go.

Rashi explains that when Avraham says, "If you go to the left, I will go to the right," he means that in whatever place Lot chooses to settle, Avraham will not distance himself from him. Instead, Avraham will stand by Lot as a shield and a support. In the end, Avraham actually needed to help Lot, as it says later in the Torah, "And Avram heard that his brother was taken captive" (Bereishis 14:14). This shows that even though they separated, Avraham remained close and came to Lot's aid when necessary.

Rashi explains the word ve'eiminah (and I will go to the right) as meaning, "I will turn myself to the right," just as ve'asme'ilah means "I will turn myself to the left." If you ask why it is not written and pointed with a yud (ואימינה), Rashi points out that we find this form elsewhere, in Shmuel II 14:19, "im ish lehemin" (no one can turn to the right), which is likewise not pointed with a yud (להימין). This is a grammatical point about the way the word is written in the Torah.

Lot lifts his eyes and sees the entire plain of the Jordan, that it is all well-watered, before Hashem destroyed Sodom and Amorah. It was like the Garden of Hashem, like the land of Egypt, as you come to Tzoar. The verse describes how beautiful and fertile the area was before its destruction. The plain of the Jordan was full of water, with many rivers, making it ideal for growing produce. The Torah compares it to the Garden of Hashem, which refers to the Garden of Eden, and to the land of Egypt, which was known for its fertile soil and abundant crops. The phrase "as you come to Tzoar" means that the area was lush and fertile all the way up to the city of Tzoar.

Rashi explains that the phrase "for it was all well-watered" means that it was a land of streams and abundant water. This made the land especially good for agriculture and growing produce.

Rashi explains that "before Hashem destroyed Sodom and Amorah" refers to the fact that this valley was a fertile plain before its destruction. The area was lush and productive prior to Hashem overturning Sodom and Amorah.

The phrase "like the Garden of Hashem" refers specifically to the trees. The land was full of trees, similar to the Garden of Eden, which was known for its abundance of trees.

Rashi explains that "like the land of Egypt" refers to the land's suitability for growing seeds and crops. Egypt was known for its fertile soil and ability to produce many types of vegetation, so the verse compares the plain of the Jordan to Egypt in this regard.

"Ad Tzoar" means "up to Tzoar." The Midrash Agadah interprets this negatively, as a criticism: because the people there were steeped in promiscuity, Lot chose to live among them. This is also discussed in Maseches Horiyos 10b.

Lot lifted his eyes and chose for himself the entire plain of the Jordan. He traveled from the east, and they separated, each man from his brother. Lot saw how beautiful and fertile the area was, full of water, like the Garden of Hashem and like the land of Egypt, up to Tzoar. He chose the whole plain for himself and journeyed from the east, meaning he left Avram and went toward the west of Avram. The separation here is both physical and spiritual, as the Midrash explains that Lot not only left Avram but also distanced himself from Hashem, saying, "I do not want Avram or his God." This marks a turning point, as Lot chooses to separate from Avram and settle in a place known for its immorality, despite Avram's efforts and their family connection.

On the word "Kikar"—Rashi explains that it means a plain, as the Targum translates it. This refers to the flat, fertile area of the Jordan valley that Lot chose.

On the word "Mikedem"—Rashi explains that Lot journeyed from Avram, moving toward the west of Avram, so he was traveling from east to west. The Midrash Agadah adds a deeper meaning: Lot removed himself from the "Kadmono shel Olam"—the One who existed before the world, meaning Hashem. Lot said, "I do not want Avram or his God," indicating a spiritual separation as well as a physical one.

Avram settled in the land of Canaan, while Lot settled in the cities of the plain and pitched his tents up to Sodom. The verse emphasizes that Lot set up his tents all the way to Sodom, which was known for its wickedness. Rashi explains that "he pitched his tents" means he set up tents for his shepherds and cattle all the way to Sodom, showing how close he came to that corrupt place.

On the word "Vayehal"—Rashi explains that this means Lot pitched tents for his shepherds and his cattle, extending all the way to Sodom. This shows that Lot brought his entire camp, his people and his livestock, right up to the border of Sodom.

The people of Sodom were wicked and sinful to Hashem, exceedingly so. The verse interrupts the story to tell us about the evil of the people of Sodom, even though it was just mentioned that Lot camped near them. This is to highlight the environment Lot chose to live in, despite knowing their reputation. The Torah describes them as "ra'im"—evil with their bodies, and "chata'im"—sinners with their money. They sinned greatly against Hashem, meaning they knew their Master and intentionally rebelled against Him, similar to what was said about Nimrod earlier in the Torah.

On the phrase "V'anshei Sedom ra'im"—Rashi explains that even though the people of Sodom were evil, Lot did not refrain from living among them. Our sages learned from here the principle from Mishlei 10:7: "The name of the wicked shall rot." This is why, when the Torah mentions Sodom, it immediately describes their wickedness, just as when a tzadik is mentioned, it is followed by a blessing, "Zecher tzadik livrocha" (The remembrance of a righteous man is for a blessing). This pattern is seen elsewhere in the Torah as well.

The word "ra'im" means that the people of Sodom were evil with their bodies. Rashi explains that their wickedness was expressed through their physical actions and behavior.

"Ve'chata'im" means that they were sinners with their money. Rashi explains that their sins were committed through monetary matters, such as theft or dishonest dealings involving money.

"LaHashem me'od" means that they sinned greatly against Hashem. Rashi explains that they knew their Master—they were aware of Hashem—and yet they intentionally rebelled against Him. This is a higher level of wickedness, because sometimes a person sins out of ignorance, but here they sinned knowingly and with intention to rebel, similar to what was said earlier about Nimrod.

After the Torah describes where Lot moved, the verse says that Hashem spoke to Avram after Lot separated from him. Hashem tells Avram, "Please raise your eyes and see from the place where you are—north, south, east, and west." This means that from Avram's location, which was approximately the middle of Eretz Yisroel, by Har HaMoriah (Yerushalayim), he was able to see the whole land. Hashem instructs him to look in all directions, promising him the entire land.

Rashi explains on the words "acharei hipared Lot"—after Lot separated from him—that as long as the wicked person (Lot) was with Avram, the speech of Hashem separated from Avram. In other words, Hashem did not speak to Avram while Lot was with him. Only after Lot left did Hashem speak to Avram again. This fits with earlier verses where Hashem appeared to Avram even when Lot was present, and explains that at that earlier time, Lot was still considered righteous. But now, after Lot chose to live in a place of promiscuity and his shepherds were involved in theft, something changed, and only now does Hashem speak to Avram again.

Hashem tells Avram, "For all the land that you see, I will give it to you and to your seed forever." From the place where Avram stood, he could see the whole land, and Hashem promises that all of it will be given to him and his descendants for eternity.

Hashem continues, "And I will make your seed like the dust of the earth. If a man can count the dust of the ground, then your seed will also be counted." This means that Avram's descendants will be so numerous that, just as it is impossible to count the specks of dust, so too will it be impossible to count his descendants.

Rashi explains on the words "asher im yuchal ish limnos es afar ha'aretz"—if a man can count the dust of the ground—that just as it is impossible to count the dust, so too will it be impossible to count Avram's descendants. The comparison is to emphasize the countless nature of his offspring.

Hashem tells Avraham, "Rise, walk in the land, to its length and to its breadth, because I will give it to you." This means that Avraham is being told to physically traverse the land of Canaan, both its length and width, as a sign that Hashem is giving it to him. The act of walking through the land is a way of taking possession, and Hashem is promising that the entire land will be given to Avraham and his descendants. The context here is that after Lot separates from Avraham, Hashem speaks to Avraham and renews the promise of the land, telling him to look in all directions and that all the land he sees will be his and his descendants' forever. The walking is a symbolic act, showing that Avraham is to inherit the entire land.

Avraham pitched his tents and came to dwell in the plains of Mamre, which is in Chevron, and there he built an altar to Hashem. This means that after the events with Lot, Avraham settled in the area called Elonei Mamre, which is in the city of Chevron. He set up his tents there, making it his place of residence. In this place, Avraham built a mizbeach, an altar, to Hashem, continuing his practice of calling out in Hashem's name and establishing places of worship wherever he settled. The verse is describing Avraham's movement from the area between Beis El and Ai, by Har HaMoriah, to Chevron, and his establishment of a new center of spiritual activity by building an altar.

Rashi explains that the word "Mamre" is the name of a person. In this context, Elonei Mamre refers to the plains or area associated with Mamre, who was a person living in that region. So when the verse says Avraham settled in Elonei Mamre, it means he settled in the area named after this individual, Mamre, which is in Chevron.