## Kli Yakar on Genesis Chapter 13

###### Kli Yakar on Genesis 13:7:1
[Kli Yakar on Genesis 13:7:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/13:7:1)

**וַיְהִי רִיב בֵּין רֹעֵי מִקְנֵה אַבְרָם וְגוֹ׳.** רַשִׁ״י פֵּרֵשׁ סְמִיכוּת ״וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ״ לוֹמַר, שֶׁלֹּא זָכָה בָּהּ אַבְרָם עֲדַיִן. וְקָשֶׁה לָמָּה הִזְכִּיר כָּאן ״וְהַפְּרִזִּי״, וּלְמַעְלָה (בראשית יב:ו) אָמַר ״וְהַכְּנַעֲנִי אָז בָּאָרֶץ״, וְכָאן הִזְכִּיר ״יֹשֵׁב״ וְלֹא הִזְכִּיר זֶה לְמַעְלָה. וְיֵשׁ אוֹמְרִים שֶׁרָצָה לוֹמַר, אֵלּוּ שְׁנֵי אֻמּוֹת גְּדוֹלוֹת הַכְּנַעֲנִי וְהַפְּרִזִּי נִתְיַשְּׁבוּ בָּאָרֶץ בְּלֹא מְרִיבָה, וּשְׁנֵי רוֹעִים אֵלּוּ לֹא נָשָׂא אוֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּיו. וְקָשֶׁה עוֹד, וְכִי בַּעֲבוּר זֶה ״הִפָּרֶד נָא מֵעָלָי״ (בראשית יג:ט)? הִנֵּה רוֹעֵי אַבְרָם עָשׂוּ אֶת שֶׁלָּהֶם וְהוֹכִיחוּם עַל הַגָּזֵל, וְאִם הֵמָּה לֹא קִבְּלוּ תּוֹכַחְתָּם, הִנֵּה הֵמָּה אֶת נַפְשָׁם הִצִּילוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And there was a quarrel between Abram’s herdsmen etc.”** Rashi explains the juxtaposition of *and the Canaanites and Perizzites were then dwelling in the land* to indicate that Abraham had not yet acquired possession of the land. However, this raises a difficulty: why does the text mention “the Perizzite” here, while earlier it only stated *the Canaanite was then in the land*? Also, here it uses the word *dwelling“ [yoshev]*, which wasn’t mentioned earlier. Some say this implies that these two great nations — the Canaanites and Perizzites — settled in the land without quarreling, yet these two groups of shepherds could not dwell together. And there is still another difficulty: why should this situation lead to *Please separate from me*? After all, Abraham’s shepherds did what was right by rebuking [Lot’s shepherds] about theft, and if they [Lot’s shepherds] did not accept their rebuke, then Abraham’s shepherds had fulfilled their duty [literally: saved their souls].


###### Kli Yakar on Genesis 13:7:2
[Kli Yakar on Genesis 13:7:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/13:7:2)

וְיוֹתֵר קָרוֹב לִשְׁמוֹעַ, שֶׁרוֹעֵי אַבְרָם הוֹכִיחוּם עַל הַגָּזֵל, וְהֵמָּה טָעֲנוּ כָּל הָאָרֶץ הִיא שֶׁל אַבְרָם כוּ׳, וְחָשַׁב אַבְרָם שֶׁאִם יוֹשְׁבֵי הָאָרֶץ יִרְאוּ שֶׁהוּא מַחֲזִיק בָּאָרֶץ בְּחֶזְקַת שֶׁהִיא שֶׁל אַבְרָם וַאֲנִי מְתֵי מִסְפָּר, פְּשִׁיטָא שֶׁיִּתְאַסְּפוּ עָלַי וְהִכּוּנִי. עַל כֵּן הִזְכִּיר גַּם הַפְּרִזִּי, שֶׁהָיוּ אֲנָשָׁיו גִּבּוֹרִים עַד שֶׁיָּשְׁבוּ בְּעָרֵי הַפְּרָזוֹת כְּהוֹרָאַת שֵׁם פְּרִזִּי, וְכַסִּימָן שֶׁמָּסַר מֹשֶׁה לַמְרַגְּלִים. וְכֵן יַעֲקֹב הָיָה מִתְיָרֵא מִן הַפְּרִזִּי בְּיוֹתֵר, שֶׁאָמַר (בראשית לד ל) ״עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיוֹשֵׁב הָאָרֶץ בַּכְּנַעֲנִי וּבַפְּרִזִּי וַאֲנִי מְתֵי מִסְפָּר״ וְגוֹ׳. וּלְכָךְ הִזְכִּיר כָּאן יְשִׁיבָה, לוֹמַר שֶׁעַד עַכְשָׁיו הֵם יוֹשְׁבִים בְּשַׁלְוָה עִמָּדִי, וְעַל יְדֵי שֶׁיִּרְאוּ כִּי רוֹעַי מַחֲזִיקִים בַּשָּׂדוֹת בְּחֶזְקַת שֶׁהִיא שֶׁלִּי, וְיִלָּחֲמוּנִי חִנָּם. לְפִיכָךְ ״הִפָּרֶד נָא מֵעָלָי״. עַל כֵּן הָלַךְ לוֹט וְנִתְיַשֵּׁב אֵצֶל אַנְשֵׁי סְדוֹם שֶׁאֵינָן מַקְפִּידִין עַל הַגָּזֵל. לְפִיכָךְ סָמַךְ לוֹמַר ״וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים״, לְהוֹרוֹת שֶׁבַּעֲבוּר שֶׁהָיוּ חַטָּאִים בְּמָמוֹנָם וְלֹא הִקְפִּידוּ עַל הַגָּזֵל, נִתְיַשֵּׁב לוֹט אֶצְלָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It seems more reasonable to understand that Abram’s shepherds rebuked them [Lot’s shepherds] for theft, and they [Lot’s shepherds] claimed that all the land belonged to Abram, etc.** Abram thought that if the inhabitants of the land would see that he was taking possession of the land on the premise that it belonged to Abram while “I am but few in number,” it is obvious that they would gather against him and strike him. Therefore, he also mentioned the Perizzites, who were mighty men who dwelt in unwalled [*perazot*] cities, as indicated by the name “Perizzite” and as per the sign Moses gave to the spies. Similarly, Jacob was especially afraid of the Perizzites, as he said, *You have troubled me, making me odious among the dwellers of the land, among the Canaanites and the Perizzites, as I am few in number, etc.* (Genesis 34:30). Therefore, he mentioned “dwelling” here to say that until now they were dwelling peacefully with him, but through seeing that the shepherds were taking possession of the fields as if they were his, they would wage war against him without cause. Therefore, *Please separate from me*. Consequently, Lot went and settled near the people of Sodom who were not particular about theft. Therefore, the text continues to say, *And the people of Sodom were wicked and sinners* — to indicate that because they were sinful with their money and were not particular about theft, Lot settled among them.


###### Kli Yakar on Genesis 13:14:1
[Kli Yakar on Genesis 13:14:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/13:14:1)

**וַה׳ אָמַר אֶל אַבְרָם אַחֲרֵי הִפָּרֶד לוֹט מֵעִמּוֹ.** פֵּרַשׁ רַשִׁ״י: כָּל זְמַן שֶׁהָיָה הָרָשָׁע עִמּוֹ, פֵּרַשׁ מִמֶּנּוּ הַדִּבּוּר. וּמַקְשִׁים כָּאן, וַהֲלֹא כְּבָר נֶאֱמַר ״וַיֵּרָא ה׳ אֶל אַבְרָם״ (בראשית יב:ז) וְהָיָה לוֹט עִמּוֹ. וְנִרְאֶה לִי שֶׁלֹּא קָשֶׁה מִידֵּי, כִּי בְּהַבְטָחָה רִאשׁוֹנָה נֶאֱמַר ״לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ״ (בראשית יב:ז). וְהַבְטָחָה זוֹ הִיא שֶׁעָמְדָה לְרוֹעֵי לוֹט לְהַטְעוֹתָם וְלוֹמַר: כָּל הָאָרֶץ שֶׁל אַבְרָם הִיא, וְלוֹט יוֹרְשׁוֹ, וְעַל כֵּן הָיוּ מַרְעִין בְּהֶמְתָּם בִּשְׂדֵה אַחֵר. וְאִם לַדִּין יֵשׁ תְּשׁוּבָה עַל טַעֲנָתָם, כִּי לֹא זָכָה בָּהּ אַבְרָם כָּל עִקָּר, כִּי לֹא נִתַּן הָאָרֶץ רַק לְזַרְעוֹ וְלֹא לוֹ, וְאִם כֵּן מִסְתַּמָא לֹא יַסְכִּים לוֹט עִם רוֹעָיו, וְהֵמָּה הָיוּ רוֹעֵי בָּקָר וְלֹא מֵחָכְמָה שָׁאֲלוּ עַל זֶה. אֲבָל בְּהַבְטָחָה זוֹ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״כִּי לְךָ אֶתְּנֶנָּה״ (בראשית יג:טו), נִשְׁמָע מִזֶּה כִּי אַבְרָם עַצְמוֹ זָכָה בָּאָרֶץ. עַל כֵּן לֹא נֶאֶמְרָה הַבְטָחָה זוֹ לְאַבְרָם עַד אַחֲרֵי הִפָּרֶד לוֹט מֵעִמּוֹ, כְּדֵי שֶׁלֹּא יִתְלֶה עַצְמוֹ בְּהַבְטָחָה זוֹ יוֹתֵר מִבָּרִאשׁוֹנָה, וְיָבֹא לִגְזֹל בְּפַרְהֶסְיָא לֹא יָשׁוּב מִפְּנֵי כֹל. וּמַה שֶּׁנֶּאֱמַר ״כִּי לְךָ אֶתְּנֶנָּה״ יִתְבָּאֵר בְּעֶזְרַת ה׳ פָּרָשַׁת וָאֵרָא בְּאֵיזוֹ עִנְיָן זָכָה אַבְרָם בָּאָרֶץ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And God said to Abram after Lot had parted from him.** Rashi explains that as long as the wicked one was with him, Divine speech was withheld from him. Commentators raise a difficulty here: Hadn’t it already been stated *And God appeared to Abram* when Lot was still with him? It seems to me that this is not difficult at all, because in the first promise it was stated *To your offspring I will give this land*. This promise actually served as justification for Lot’s shepherds, misleading them to say that all the land belonged to Abram and Lot would inherit it. Therefore, they would graze their animals in others’ fields. However, if one were to analyze their legal claim, there is a rebuttal to their argument, as Abram had not acquired any rights to the land at all, for the land was only given to his descendants and not to him directly. Therefore, logically, Lot should not have agreed with his shepherds, who were mere cattle herders and not wise men in asking about this. However, in this promise, the Holy One, Blessed be He said to him *For I will give it to you*. This implies that Abram himself acquired rights to the land. Therefore, this promise was not given to Abram until after Lot had separated from him, so that Lot would not rely on this promise — which was greater than the first one — and come to steal openly, without being deterred by anything. As for what was said *For I will give it to you*, it will be explained, God willing, in Parshat Vaera, in what way Abram acquired rights to the land.


###### Kli Yakar on Genesis 13:14:2
[Kli Yakar on Genesis 13:14:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/13:14:2)

דָּבָר אַחֵר, כִּי מַה שֶּׁנִּרְאָה אֵלָיו ה׳, אַף עַל פִּי שֶׁהָיָה לוֹט עִמּוֹ, לְפִי שֶׁעֲדַיִן לֹא הִרְשִׁיעַ לִרְעוֹת בִּשְׂדוֹת אֲחֵרִים, כִּי אוּלַי לֹא הָיוּ לוֹ לְלוֹט עֲדַיִן צֹאן וּבָקָר, אֲבָל אַחַר שֶׁהָלַךְ עִם אַבְרָם נָתְנוּ גַם לְלוֹט מַתָּנוֹת, כְּמוֹ שֶׁכָּתוּב ״וְגַם לְלוֹט הַהֹלֵךְ אֶת אַבְרָם הָיָה צֹאן וּבָקָר״ (בראשית יג:ה), וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בבא קמא צג) ״מִי גָּרַם לוֹ זֹאת? הֲלִיכָתוֹ עִם אַבְרָם״. שְׁמַע מִנָּהּ שֶׁקֹּדֶם שֶׁהָלַךְ עִם אַבְרָם לֹא הָיָה לוֹ צֹאן וּבָקָר עֲדַיִן, עַד שֶׁבָּא עִמּוֹ מִצְרַיְמָה וְנָתְנוּ לְאַבְרָהָם מַתָּנוֹת וְגַם לְלוֹט, כְּדֵי שֶׁיַּסְכִּים עַל נְתִינַת שָׂרָה לוֹ לְאִשָּׁה. וְאָז הִתְחִיל לִרְעוֹת בַּהֲַמוֹתָיו בִּשְׂדֵה אַחֵר, וְאָז נַעֲשָׂה רָשָׁע, וּבַעֲבוּרוֹ פֵּרַשׁ הַדִּבּוּר גַּם מִן אַבְרָם, כִּי הַגֵּזֶל גּוֹרֵם סִלּוּק הַשְּׁכִינָה, כְּמוֹ שֶׁכָּתוּב (תהלים יב ו) ״מִשֹּׁד עֲנִיִּים מֵאַנְקַת אֶבְיוֹנִים, עַתָּה אָקוּם יֹאמַר ה׳״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation for why God appeared to him [Abraham]:** Even though Lot was with him [initially], this was because he [Lot] had not yet become wicked by grazing in others’ fields. For perhaps Lot did not yet have sheep and cattle at that time. However, after he went with Abram, Lot was also given gifts, as it is written *And Lot, who went with Abram, also had flocks and herds* (Genesis 13:5). And our Sages said (Bava Kamma 93): What caused this for him? His going with Abram. From this we can deduce that before he went with Abram, he did not yet have sheep and cattle, until he came with him to Egypt where they gave gifts to Abraham and also to Lot so that they would agree to give Sarah to him [Pharaoh] as a wife. It was then that he [Lot] began to graze his animals in others’ fields and became wicked. Because of him, Divine communication withdrew from Abram, for theft causes the Divine Presence to depart, as it is written *Because of the plundering of the poor, because of the groaning of the needy, Now I will arise, says the Lord* (Psalms 12:6).


###### Kli Yakar on Genesis 13:17:1
[Kli Yakar on Genesis 13:17:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/13:17:1)

**קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ.** הַבֵּט יָמִין וּרְאֵה, כִּי מִתְּחִלָּה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם ״שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד שָׁם צָפוֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה, כִּי כָל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד עוֹלָם״ (בראשית יג:יד-טו), שְׁמַע מִנָּהּ שֶׁבִּרְאִיָּה לְחוּד סָגֵי וְקָנֵי לַהּ. וְאַחַר כָּךְ חָזַר מִזֶּה וְאָמַר ״קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה״, שְׁמַע מִנָּהּ שֶׁצָּרִיךְ לַעֲשׂוֹת חֲזָקָה מַמָּשׁ מִכִּי דַּיֵשׁ אַמַצְרֵי, (בבא קמא ט.) וּבִרְאִיָּה לְחוּד לָא קָנֵי לַהּ. וְעוֹד, כִּי מִתְּחִלָּה אָמַר ״לְזַרְעֲךָ עַד עוֹלָם״, וְאַחַר כָּךְ אָמַר ״כִּי לְךָ אֶתְּנֶנָּה״, וְלֹא הִזְכִּיר זַרְעֲךָ וְלֹא ״עַד עוֹלָם״. וְעוֹד, שֶׁאָמַר ״שָׂא נָא״, אֵין ״נָא״ אֶלָּא בַּקָּשָׁה. וּבְאָמְרוֹ ״קוּם הִתְהַלֵּךְ בָּאָרֶץ״ לֹא הִזְכִּיר לְשׁוֹן ״נָא״. וְאֵצֶל מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם מֻחְלֶפֶת הַשִּׁיטָה, שֶׁאָמַר (דברים ג:כה) ״אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ״, הֲרֵי שֶׁהִזְכִּיר לְשׁוֹן ״נָא״ אֵצֶל הַעֲבָרָה מַמָּשׁ שֶׁהִיא דּוּגְמַת ״קוּם הִתְהַלֵּךְ בָּאָרֶץ״, אֲבָל אֵצֶל הָרְאִיָּה לֹא הִזְכִּיר ״נָא״, כִּי לֹא אָמַר ״וְאֶרְאֶה נָּא״. וְעוֹד, מַהוּ שֶׁאָמַר כָּאן ״וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד שָׁם״, וְכִי סָלְקָא דַּעְתָּךְ שֶׁיִּרְאֶה מִן הַמָּקוֹם אֲשֶׁר אֵינוֹ עוֹמֵד שָׁם?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Arise, walk through the land in its length and in its breadth.** Look to the right and see that initially, the Holy One, Blessed be He, said to Abraham, *Please lift up your eyes and see from the place where you are standing there, northward and southward and eastward and westward, for all the land that you see, I will give to you and to your descendants forever*. This implies that sight alone was sufficient to acquire it. But afterwards, He reversed this and said, *Arise, walk through the land in its length and in its breadth, for I will give it to you*. This implies that one needs to make an actual possession like marking the boundaries (Bava Kamma 9a), and sight alone was not enough to acquire it. Furthermore, initially He said *to your descendants forever*, but afterwards He said *for I will give it to you*, without mentioning descendants or “forever.” Additionally, He said *please lift* [na in Hebrew, indicating a request], but when saying *arise, walk through the land*, He did not use the term na. And with Moses our Rabbi, peace be upon him, the approach is reversed, as it says *Let me cross over, please, and see the land* (Deuteronomy 3:25). Here, the term na is used with the actual crossing, which is similar to *arise, walk through the land*, but regarding seeing, he did not use na, as he didn’t say “and let me see, please.” Moreover, what is meant by saying here *and see from the place where you are standing there*? Would you think he would see from a place where he is not standing?


###### Kli Yakar on Genesis 13:17:2
[Kli Yakar on Genesis 13:17:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/13:17:2)

וְהַקָּרוֹב אֵלַי לוֹמַר בְּכָל זֶה, שֶׁהִקְנָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶל אַבְרָהָם אֶת הָאָרֶץ לִקְנוֹת שָׁמָּה שְׁנֵי מִינֵי תּוֹעֶלֶת: הָאֶחָד, רוּחָנִי, וְהוּא נִקְנֶה בִּרְאִיָּה לְבַד; וְאֶחָד, גּוּפָנִי, וְהוּא נִקְנֶה מִכִּי דַּיֵשׁ אַמַצְרֵי. הָרוּחָנִי הוּא, כִּי שָׁם מְקוֹם מִקְדָּשׁ שֶׁל מַטָּה מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָה, וְשָׁם פָּעַל ה׳ מָכוֹן לְשִׁבְתּוֹ יִתְבָּרַךְ, וְשָׁם חֶבְיוֹן עֻזּוֹ יִתְבָּרַךְ. וְכָל הַמִּסְתַּכֵּל בַּמָּקוֹם הַקָּדוֹשׁ הַהוּא מִיָּד נִתְלַבֵּשׁ רוּחַ טָהֳרָה וּקְדֻשָּׁה, וּמֶלֶךְ עֶלְיוֹן בְּיָפְיוֹ יִתְבָּרַךְ תֶּחֱזֶינָה עֵינָיו, וּבִרְאִיָּה לְחוּד סַגִּי לְאָדָם לִקְנוֹת הַשְּׁלֵמוּת הַהוּא בַּמָּקוֹם אֲשֶׁר קָרָא לוֹ אַבְרָהָם (בראשית כב יד) ״ה׳ יִרְאֶה״, וְקָרֵי בָּהּ ״יִרְאֶה״ הַיּוּ״ד בְּחִירִיק וְ״יֵרָאֶה״ הַיּוּ״ד בְּצֵירֵ״י, כִּי כְדֶרֶךְ שֶׁבָּא לִרְאוֹת כָּךְ בָּא לְהֵרָאוֹת, כִּי מִיָּד בְּבוֹאוֹ שָׁמָּה, כְּשֵׁם שֶׁהַשְּׁכִינָה רוֹאָה אוֹתוֹ כָּךְ הוּא רוֹאֶה פְּנֵי הַשְּׁכִינָה, וּמִיָּד נַעֲשֶׂה מֻשְׁפָּע וּמָאֳצַל וְדָבֵק בְּזִיו שְׁכִינָתוֹ יִתְבָּרַךְ מֵעֵין עוֹלָם הַבָּא, כִּי גַּם שָׁם הַצַּדִּיקִים יוֹשְׁבִים וְנֶהֱנִים מִזִּיו שְׁכִינָתוֹ יִתְבָּרַךְ. וְלֹא בְּכָל מָקוֹם בָּאָרֶץ הָאָדָם זוֹכֶה לִשְׁלֵמוּת זֶה, כִּי אִם בַּמָּקוֹם הַנִּקְרָא ״ה׳ יִרְאֶה״ וְהוּא הַר הַמּוֹרִיָּה וּבֵית אֵל, כִּי לְמַעְלָה כְּתִיב (בראשית יג ג-ד) ״עַד בֵּית אֵל, אֶל מְקוֹם הַמִּזְבֵּחַ״ וְגוֹ׳, וּלְקַמָּן פָּרָשַׁת וַיֵּצֵא (בראשית כח יז) פֵּרֵשׁ רַשִׁ״י שֶׁבָּא בֵּית הַמִּקְדָּשׁ לִקְרָאתוֹ עַד בֵּית אֵל, וּפֵרְשׁוּ הַמְפָרְשִׁים שֶׁמֵּאוֹתוֹ זְמַן וָהָלְאָה נִתְחַבְּרוּ שְׁנֵי הַמְּקוֹמוֹת, מְקוֹם בֵּית הַמִּקְדָּשׁ וּבֵית אֵל, וְהָיוּ לְמָקוֹם אֶחָד. עַל כֵּן נֶאֱמַר כָּאן לְאַבְרָם ״שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם״, הוֹרָה בְּאֶצְבַּע שֶׁשְּׁלֵמוּת זֶה הָרוּחָנִי הַנִּקְנֶה לוֹ בִּרְאִיָּה לְחוּד לֹא נִקְנֶה לוֹ כִּי אִם מִן הַמָּקוֹם אֲשֶׁר הוּא עוֹמֵד בּוֹ, וְהַיְנוּ בֵּית אֵל. כִּי כָּךְ מַשְׁמַע פְּשַׁט הַמִּקְרָאוֹת ״וַיֵּלֶךְ לְמַסָּעָיו מִנֶּגֶב עַד בֵּית אֵל״ וְגוֹ׳, וְזֶהוּ שֶׁאָמַר ״אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ״, שֶׁאֲנִי מַרְאֶה אוֹתְךָ שָׁמָּה, וְסִבָּה זוֹ ״מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
What appears most correct to me in all of this is that the Holy One, blessed be He, granted Abraham the land to acquire two types of benefits: one spiritual, which is acquired through sight alone, and one physical, which is acquired through walking its boundaries. The spiritual benefit is that the location of the earthly Temple is aligned with the heavenly Temple, and there God established His dwelling place, blessed be He, and there is the hiding place of His might, blessed be He. Anyone who gazes upon that holy place is immediately clothed in a spirit of purity and holiness, and their eyes behold the Supreme King in His beauty, blessed be He. Sight alone is sufficient for a person to acquire that perfection in the place which Abraham called *Hashem yireh* (Genesis 22:14), which can be read both as “will see” [with a *chirik* under the *yud*] and “will be seen” [with a *tzerei* under the *yud*], for just as one comes to see, so does one come to be seen. For immediately upon arriving there, just as the Divine Presence sees him, so does he see the face of the Divine Presence, and he immediately becomes influenced, elevated, and attached to the radiance of His Divine Presence, blessed be He — a taste of the World to Come, for there too the righteous sit and enjoy the radiance of His Divine Presence, blessed be He. A person does not merit this perfection in every place in the land, but only in the place called “Hashem *yireh*,” which is Mount Moriah and Bethel, for it is written above (verses 3-4) *to Bethel, to the place of the altar, etc.* And later in Parshat Vayetzei (28:17), Rashi explains that the Temple came to meet him at Bethel, and the commentators explained that from that time onward, the two places — the Temple site and Bethel — merged and became one place. Therefore, it is said here to Abram, *Lift up your eyes and look from the place where you are.* It pointed specifically that this spiritual perfection, which is acquired through sight alone, can only be acquired from the place where he was standing, namely Bethel. For this is how the verses’ simple meaning suggests: *And he went on his journeys… to Bethel, etc.* And this is what is meant by *to the land that I will show you* — that I will show it to You there, and for this reason, *Your eyes shall behold the king in His beauty.*


###### Kli Yakar on Genesis 13:17:3
[Kli Yakar on Genesis 13:17:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/13:17:3)

וְתוֹעֶלֶת רוּחָנִי זֶה לֹא יָסִיר מִזַּרְעוֹ עַד עוֹלָם, כִּי אַף בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ שֶׁלְּמַטָּה אֵינוֹ בְּבִנְיָנוֹ, מִכָּל מָקוֹם הַבֵּית הַמִּקְדָּשׁ שֶׁלְמַעְלָה הַמְכֻוָּן נֶגְדּוֹ נִצְחִי, לֹא יָסוּר לְעוֹלָם. וּבְכָל זְמַן יוֹרֵד מִמֶּנּוּ הַשֶּׁפַע עַל זֶרַע אַבְרָהָם הַמְקֻדָּשׁ. וּמִטַּעַם זֶה שְׁלֵמִים וְכֵן רַבִּים נִכְסְפָה נַפְשָׁם לַעֲמֹד בַּמָּקוֹם הַקָּדוֹשׁ הַהוּא, ״כִּי רָצוּ אֶת אֲבָנֶיהָ״ וְגוֹ׳ (תהלים קב:טו). וּכְנֶגֶד תוֹעֶלֶת רוּחָנִי זֶה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא ״שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם״ (בראשית יג:יד), רוֹצֶה לוֹמַר: מִן הַמָּקוֹם הַקָּדוֹשׁ אֲשֶׁר אַתָּה עוֹמֵד בּוֹ, כִּי בוֹ תִּקְנֶה הַשְּׁלֵמוּת הָרוּחָנִית וְתִזְכֶּה לִרְאוֹת פְּנֵי הַשְּׁכִינָה. וְעַל אוֹתוֹ שְׁלֵמוּת אָמַר ״לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד עוֹלָם״ (בראשית יג:טו), כִּי שְׁלֵמוּת רוּחָנִי זֶה לֹא יָמוּשׁ לְעוֹלָם. וְאַחַר כָּךְ אָמַר כְּנֶגֶד הַשְּׁלֵמוּת הַגַּשְׁמִי הַנִּקְנֶה לוֹ בָּאָרֶץ, וְהַיְינוּ סְתָם נַחֲלַת שָׂדֶה וָכֶרֶם. וּסְתָם קַרְקַע אֵינָהּ נִקְנֵית כִּי אִם בַּחֲזָקָה גְּמוּרָה, מִכִּי דַּיֵשׁ אַמַצְרֵי. אָמַר ״קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה״ (בראשית יג:יז), וְלֹא הִזְכִּיר ״לְזַרְעֲךָ עַד עוֹלָם״, כִּי הָאָרֶץ נִתְּנָה לְיִשְׂרָאֵל עַל תְּנַאי: אִם יִשְׁמְרוּ חֻקָּיו וְתוֹרוֹתָיו יִנְצֹרוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
And this spiritual benefit will never be removed from his descendants forever. For even in times when the earthly Temple is not standing, nevertheless, the eternal heavenly Temple that corresponds to it will never depart, and at all times its divine abundance flows down upon Abraham’s holy descendants. For this reason, many righteous people yearned with their souls to stand in that holy place, for *they desired its stones* etc. And corresponding to this spiritual benefit, the Holy One, Blessed be He said *Please lift up your eyes and see from the place where you are* — meaning, from the holy place where you are standing, for in it you will acquire spiritual perfection and merit to see the Divine Presence. And regarding that perfection He said *I will give it to you and your descendants forever* because this spiritual perfection will never depart. And afterwards, He spoke regarding the physical perfection that would be acquired in the land, namely the basic inheritance of field and vineyard. And regular land can only be acquired through complete possession from when he walks along the boundaries. Therefore He said *Arise, walk through the land in its length and its width, for I will give it to you* — and He did not mention “to your descendants forever” because the land was given to Israel conditionally: If they keep His statutes and observe His laws.


###### Kli Yakar on Genesis 13:17:4
[Kli Yakar on Genesis 13:17:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/13:17:4)

וְעַל קְנִיַּת שְׁנֵי מִינֵי שְׁלֵמוּת אֵלּוּ אָמַר מֹשֶׁה ״אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה״ (דברים ג:כה), כִּי בְּאָמְרוֹ ״אֶעְבְּרָה נָּא״ בִּקֵּשׁ עַל קְנִיַּת סְתָם חֵלֶק בָּאָרֶץ, אֲשֶׁר לָזֶה צָרִיךְ הַעֲבָרָה מַמָּשׁ, כְּדֶרֶךְ שֶׁנֶּאֱמַר ״קוּם הִתְהַלֵּךְ בָּאָרֶץ״ (בראשית יג:יז). וּבְאָמְרוֹ ״וְאֶרְאֶה אֶת הָאָרֶץ״ בִּקֵּשׁ עַל קְנִיַּת הַשְּׁלֵמוּת הָרוּחָנִי הַנִּקְנֶה בִּרְאִיָּה לְבַד. וְכְנֶגֶד מַה שֶּׁנֶּאֱמַר כָּאן ״מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם״ (בראשית יג:יד), דְּהַיְנוּ בֵּית אֵל מְקוֹם הַמִּקְדָּשׁ, אָמַר לְהַלָּן ״הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן״ (דברים ג:כה). וּמַה שֶּׁכָּתוּב כָּאן ״שָׂא נָא עֵינֶיךָ״ (בראשית יג:יד), הִזְכִּיר לְשׁוֹן ״נָא״ דַּוְקָא בְּאוֹתוֹ שְׁלֵמוּת הַנִּקְנֶה בִּרְאִיָּה, אֲבָל בַּשְּׁלֵמוּת הַגּוּפָנִי לֹא הִזְכִּיר לְשׁוֹן ״נָא״, וְאֵצֶל מֹשֶׁה כָּתוּב חִלּוּף הַדְּבָרִים, הַכֹּל חַד טַעְמָא הוּא, לְפִי שֶׁהַשְּׁלֵמוּת הַגּוּפָנִי הָאָדָם יִרְאֶה לָעֵינַיִם אֵלָיו בְּיוֹתֵר, עַל כֵּן אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא צָרִיךְ לְבַקֵּשׁ מִן הָאָדָם בִּלְשׁוֹן תַּחֲנוּנִים שֶׁיְּקַבְּלוֹ מִיָּדוֹ, אֶלָּא אַדְּרַבָּה, הָאָדָם מְבַקְשׁוֹ בִּלְשׁוֹן תַּחֲנוּנִים מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי תַאֲוָה הוּא לָעֵינַיִם לִרְאוֹת בְּחֶמְדַּת הָעוֹלָם הַזֶּה. אֲבָל הַחֶמְדָּה הָרוּחָנִית אֲשֶׁר ״עַיִן לֹא רָאָתָה״ (ישעיהו סד:ג), אֵין הַטֶּבַע נִכְסָף אֵלָיו כָּל כָּךְ, וְאֵין הָאָדָם מְבַקֵּשׁ עָלָיו בִּלְשׁוֹן תַּחֲנוּנִים כְּפִי טִבְעוֹ, אֶלָּא אַדְּרַבָּה, ה׳ מְבַקֵּשׁ מִן הָאָדָם בִּלְשׁוֹן תַּחֲנוּנִים שֶׁיִּדְבַּק בִּשְׁלֵמוּת רוּחָנִי זֶה. עַל כֵּן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָם ״שָׂא נָא״, אֵין נָא אֶלָּא בַּקָּשָׁה וּתְחִנָּה, שֶׁבִּקֵּשׁ ה׳ מִמֶּנּוּ שֶׁיִּדְבַּק בְּקִנְיָן רוּחָנִי זֶה. אֲבָל ״קוּם הִתְהַלֵּךְ בָּאָרֶץ״ כְּדֵי לִקְנוֹת נַחֲלַת שָׂדֶה וָכֶרֶם, לֹא הֻצְרַךְ לְבַקֵּשׁ מִמֶּנּוּ. אֲבָל מֹשֶׁה כְּשֶׁבִּקֵּשׁ עַל שְׁתַּיִם אֵלּוּ מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, הִזְכִּיר לְשׁוֹן ״נָא״ בְּאָמְרוֹ ״אֶעְבְּרָה״, דְּהַיְנוּ קְנִיַּת חֵלֶק בָּאָרֶץ שֶׁהַטֶּבַע נִכְסָף אֵלָיו וּמְבַקֵּשׁ עַל כָּכָה. אֲבָל בְּאָמְרוֹ ״וְאֶרְאֶה אֶת הָאָרֶץ״ לֹא הִזְכִּיר לְשׁוֹן ״נָא״, כִּי הַכֹּל חַד טַעְמָא. וְאַף עַל פִּי שֶׁאֵין זֶה נָאוֹת לְאָמְרוֹ עַל שְׁנֵי צַדִּיקִים כְּאַבְרָהָם וּמֹשֶׁה, מִכָּל מָקוֹם דִּבְּרָה תוֹרָה בִּלְשׁוֹן סְתָם בְּנֵי אָדָם, וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָם ״שָׂא נָא״ וְ״קוּם הִתְהַלֵּךְ״ כִּמְדַבֵּר לִסְתָם אָדָם, וּמֹשֶׁה גַּם כֵּן לֹא רָצָה לְהַחֲזִיק אֶת עַצְמוֹ לְצַדִּיק גָּמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding the acquisition of these two types of perfection**, Moses said *Let me cross over, please, and see the good land* (Deuteronomy 3:25). For in saying *let me cross over, please*, he requested to acquire a general portion in the land, which requires actual crossing over, just as it was said [to Abraham] *Arise, walk through the land* (Genesis 13:17). And in saying *and let me see the land*, he requested to acquire spiritual perfection, which is acquired through sight alone. And corresponding to what was said here *from the place where you are* — namely Bethel, the place of the Temple — he said later *this good mountain and Lebanon*. And regarding what is written here *Please lift up your eyes* (Genesis 13:14) — the word “please” [na] was specifically mentioned regarding the perfection acquired through sight, but for physical perfection, the word “please” was not mentioned. And with Moses, the opposite is written — but it’s all for the same reason: Since physical perfection is what appears more visibly to human eyes, therefore the Holy One, blessed be He doesn’t need to beseech people with pleading language to accept it from Him. Rather, the opposite — people beseech God with pleading language, as it is desirable to the eyes to see the pleasures of this world. However, regarding spiritual desire, which *no eye has seen* (Isaiah 64:3), [human] nature is not so drawn to it, and people don’t naturally beseech for it with pleading language. Rather, the opposite — God beseeches people with pleading language to cleave to this spiritual perfection. Therefore, God said to Abraham *please lift up* — “please” is only used as a request and plea, as God asked him to cleave to this spiritual acquisition. But *arise, walk through the land* — to acquire inheritance of field and vineyard — He didn’t need to beseech him for this. But when Moses requested these two things from God, he used the word “please” when saying *let me cross over* — referring to acquiring a portion in the land, which [human] nature desires and requests. But when he said *and let me see the land* he didn’t mention the word “please,” because it’s all for the same reason. And even though it’s not appropriate to say this about two righteous people like Abraham and Moses, nevertheless the Torah spoke in the common language of people. God spoke to Abraham “please lift up” and *arise, walk*, as if speaking to an ordinary person, and Moses also didn’t want to consider himself completely righteous.


###### Kli Yakar on Genesis 13:17:5
[Kli Yakar on Genesis 13:17:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/13:17:5)

דָּבָר אַחֵר, אַבְרָהָם לֹא הָיָה לוֹ עֵינַיִם רָמוֹת וְהָיָה תּוֹלֶה עֵינָיו תָּמִיד לְמַטָּה, עַל כֵּן נֶאֱמַר לוֹ ״שָׂא נָא עֵינֶיךָ״ (בראשית יג:יד). ״נָא״ לְשׁוֹן עַתָּה, כִּי עַתָּה לְפִי שָׁעָה שָׂא נָא עֵינֶיךָ לְמַעְלָה וּרְאֵה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation:** Abraham did not have haughty eyes and would always keep his eyes lowered downward. Therefore, it was said to him *Please lift up your eyes* — where “please” [na] indicates “now,” meaning that for this moment, just for now, *please lift up your eyes* upward and see.