## Rashi on Genesis Chapter 13

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

**ויעל אברם וגו' הנגבה.** לָבֹא לִדְרוֹמָהּ שֶׁל אֶרֶץ יִשְֹרָאֵל, כְּמוֹ שֶׁאָמַר לְמַעְלָה הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה, לְהַר הַמּוֹרִיָּה; וּמִכָּל מָקוֹם כְּשֶׁהוּא הוֹלֵךְ מִמִּצְרַיִם לְאֶרֶץ כְּנַעַן, מִדָּרוֹם לְצָפוֹן הוּא מְהַלֵּךְ, שֶׁאֶרֶץ מִצְרַיִם בִּדְרוֹמָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל כְּמוֹ שֶׁמּוֹכִיחַ בַּמַּסָּעוֹת וּבִגְבוּלֵי הָאָרֶץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויעל אברם וגו' הנגבה AND ABRAM WENT UP [OUT OF EGYPT] …TOWARDS THE NEGEB — He went up to proceed to the Southern part of the land of Israel — as it is said above (Genesis 12:9) “going on more and more to the Negeb” — to the Mount Moriah. Still, when one goes from Egypt to the land of Canaan, one proceeds from South to North, because Egypt is to the South of the land of Israel, as may be proved from the account of the journeys that the Israelites made in the wilderness and from the description of the boundaries of the land of Israel (see Numbers 33 and Numbers 34).


###### Rashi on Genesis 13:2:1
[Rashi on Genesis 13:2:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:2:1)

**כבד מאד.** טָעוּן מַשָּׂאוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כבד מאד VERY RICH (literally, very heavy) — heavily laden with burdens.


###### Rashi on Genesis 13:3:1
[Rashi on Genesis 13:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:3:1)

**וילך למסעיו.** כְּשֶׁחָזַר מִמִּצְרַיִם לְאֶרֶץ כְּנַעַן הָיָה הוֹלֵךְ וְלָן בָּאַכְסַנְיוֹת שֶׁלָּן בָּהֶם בַּהֲלִיכָתוֹ לְמִצְרַיִם, לִמֶּדְךָ דֶּרֶך אֶרֶץ, שֶׁלֹּא יְשַׁנֶּה אָדָם מֵאַכְסַנְיָא שֶׁלּוֹ. דָּבָר אַחֵר בַּחֲזָרָתוֹ פָּרַע הַקָּפוֹתָיו (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וילך למסעיו AND HE WENT ON HIS JOURNEYS — When he returned from Egypt to the land of Canaan he went and lodged in the same inns as he had stayed when he travelled to Egypt. This teaches you good manners: that one should not change his inn (Arachin 16b); (where the reason is given that one who does this constantly brings discredit on himself and on others). Another interpretation: on his return he paid the debts he had previously incurred (Genesis Rabbah 41:3). (In both these comments emphasis is placed on “his” — he went on his journeys i.e. the routes he had taken before.)


###### Rashi on Genesis 13:3:2
[Rashi on Genesis 13:3:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:3:2)

**מנגב.** אֶרֶץ מִצְרַיִם בִּדְרוֹמָהּ שֶׁל אֶרֶץ כְּנַעַן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מנגב FROM THE SOUTH — the land of Egypt lies to the South of the land of Canaan.


###### Rashi on Genesis 13:4:1
[Rashi on Genesis 13:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:4:1)

**אשר עשה שם בראשנה.** וַאֲשֶׁר קָרָא שָׁם אַבְרָם בְּשֵׁם ה' וְגַם יֵשׁ לוֹמַר וַיִּקְרָא שָׁם עַכְשָׁו בְּשֵׁם ה':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר עשה שם בראשונה [UNTO THE PLACE OF THE ALTAR] WHICH HE HAD MADE THERE AT THE FIRST and WHERE ABRAM HAD CALLED [UPON THE NAME OF THE LORD] (that is, ויקרא does not introduce a further action of Abram done at that time, but refers to a former one when he had called upon the Name of the Lord); but it may also be explained that it means that Abram now called there upon the Name of the Lord.


###### Rashi on Genesis 13:5:1
[Rashi on Genesis 13:5:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:5:1)

**ההלך את אברם.** מִי גָרַם שֶׁהָיָה לוֹ זֹאת? הֲלִיכָתוֹ עִם אַבְרָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ההלך את אברם WHO WENT WITH ABRAM — What brought it about that he possessed all this? The fact that he was accompanying Abram (Genesis Rabbah 41:3; Pesikta Rabbati, שמיני).


###### Rashi on Genesis 13:6:1
[Rashi on Genesis 13:6:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:6:1)

**ולא נשא אתם.** לֹא הָיְתָה יְכוֹלָה לְהַסְפִּיק מִרְעֶה לְמִקְנֵיהֶם, וְלָשׁוֹן קָצָר הוּא, וְצָרִיךְ לְהוֹסִיף עָלָיו, כְּמוֹ וְלֹא נָשָׂא אוֹתָם מִרְעֵה הָאָרֶץ, לְפִיכָךְ כָּתַב וְלֹא נָשָׂא בִּלְשׁוֹן זָכָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא נשא אתם AND THE LAND WAS NOT ABLE TO BEAR THEM — It could not provide sufficient pasture for their cattle. The phrase is elliptical and a word must be supplied, for instance: the pasturage (מרעה) of the land was not able to bear them — for this reason the word נשא (masculine) is used (to agree in gender with מרעה; the suggestion is that נשא cannot have הארץ as subject since that noun is feminine).


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

**ויהי ריב.** לְפִי שְׁהָיוּ רוֹעִים שֶׁל לוֹט רְשָׁעִים וּמַרְעִים בְּהֶמְתָּם בִּשְׂדוֹת אֲחֵרִים, וְרוֹעֵי אַבְרָם מוֹכִיחִים אוֹתָם עַל הַגֶּזֶל, וְהֵם אוֹמְרִים נִתְּנָה הָאָרֶץ לְאַבְרָם, וְלוֹ אֵין יוֹרֵשׁ, וְלוֹט יוֹרְשׁוֹ, וְאֵין זֶה גֶּזֶל, וְהַכָּתוּב אוֹמֵר וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ, וְלֹא זָכָה בָהּ אַבְרָם עֲדַיִן (ב"):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי ריב AND THERE WAS A QUARREL because Lot’s shepherds were wicked men and grazed their cattle in other people’s fields. Abram's shepherds rebuked them for this act of robbery, but they replied, “The land has been given to Abram, and since he has no son as heir, Lot will be his heir: consequently this is not robbery”. Scripture, however, states: “The Canaanite and the Perizzite abode then in the land”, so that Abram was not yet entitled to possession (Genesis Rabbah 41:5).


###### Rashi on Genesis 13:8:1
[Rashi on Genesis 13:8:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:8:1)

**אנשים אחים.** קְרוֹבִים, וּמִדְרַשׁ אַגָּדָה דּוֹמִין בִּקְלַסְתֵּר פָּנִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אנשים אחים BROTHERS — i. e. kinsmen. The Midrashic explanation is: that they resembled each other in their facial features (Genesis Rabbah 41:6).


###### Rashi on Genesis 13:9:1
[Rashi on Genesis 13:9:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:9:1)

**אם השמאל ואימנה.** בְּכָל אֲשֶׁר תֵּשֵׁב, לֹא אֶתְרַחֵק מִמְּךָ וְאֶעֱמֹד לְךָ לְמָגֵן וּלְעֵזֶר, וְסוֹף דָּבָר הֻצְרַךְ לוֹ, שְׁנֶּאֱמַר וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וְגוֹ':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אם השמאל ואימינה IF THOU WILT TAKE THE LEFT HAND, THAN I WILL GO TO THE RIGHT —Wherever you settle down I will not go far from you and I will stand by you as a shield and as a helper. Ultimately, indeed, he (Lot) was really in need of him, as it is said, (Genesis 14:14) “And Abram heard that his brother was taken captive etc.”


###### Rashi on Genesis 13:9:2
[Rashi on Genesis 13:9:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:9:2)

**ואימנה.** אַיְמִין אֶת עַצְמִי, כְּמוֹ וְאַשְׂמְאִילָה אַשְׂמְאִיל אֶת עַצְמִי. וְאִם תֹּאמַר הָיָה לוֹ לִנָּקֵד וְאַיְמִינָה, כָּךְ מָצִינוּ בְּמָקוֹם אַחֵר אִם יֵשׁ לְהֵמִין (שמואל ב י"ד) וְאֵין נָקוּד לְהַיְמִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואימינה I WILL GO TO THE RIGHT — The word means “I will direct myself towards the right”, just as ואשמאילה means “I will direct myself towards the left.” If you say that it should be punctuated וְאַיְמִינָה (the regular Hiphil form) I answer that in another place also we find this form, (2 Samuel 14:19) אם יש לְהֵמִין “none can turn to the right hand”, where the punctuation is not לְהַיְמִין.


###### Rashi on Genesis 13:10:1
[Rashi on Genesis 13:10:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:10:1)

**כי כלה משקה.** אֶרֶץ נַחֲלֵי מַיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי כלה משקה THAT IT WAS WELL WATERED — a land of water-streams.


###### Rashi on Genesis 13:10:2
[Rashi on Genesis 13:10:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:10:2)

**לפני שחת ה' את סדום ואת עמרה.** הָיָה אוֹתוֹ מִישׁוֹר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לפני שחת ה' את סדום ואת עמורה BEFORE THE LORD DESTROYED SODOM AND GOMORRAHH that land was


###### Rashi on Genesis 13:10:3
[Rashi on Genesis 13:10:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:10:3)

**כגן ה'.** לָאִילָנוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'כגן ה LIKE THE GARDEN OF GOD in respect of trees,


###### Rashi on Genesis 13:10:4
[Rashi on Genesis 13:10:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:10:4)

**כארץ מצרים.** לַזְּרָעִים (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כארץ מצרים LIKE THE LAND OF EGYPT in respect of seed (vegetables) (Genesis Rabbah 41:7).


###### Rashi on Genesis 13:10:5
[Rashi on Genesis 13:10:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:10:5)

**באכה צער.** עַד צֹעַר. וּמִדְרַשׁ אַגָּדָה דוֹרְשָׁהּ לִגְנַאי, עַל שֶׁהָיוּ שְׁטוּפֵי זִמָּה בָּחַר לוֹ לוֹט בִּשְׁכוּנָתָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באכה צער means AS THOU GOEST עד צוער to Zoar. The Midrashic explanation (Horayot 10b; Genesis Rabbah 41:7) explains it to Lot’s discredit — just because they (the people of Sodom and Gomorrah) were addicted to lewdness did Lot choose their locality.


###### Rashi on Genesis 13:11:1
[Rashi on Genesis 13:11:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:11:1)

**ככר.** מִישׁוֹר, כְּתַרְגּוּמוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ככר The word means “a plain” as the Targum translates it.


###### Rashi on Genesis 13:11:2
[Rashi on Genesis 13:11:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:11:2)

**מקדם.** נָסַע מֵאֵצֶל אַבְרָם וְהָלַך לוֹ לְמַעֲרָבוֹ שֶׁל אַבְרָם; נִמְצָא נוֹסֵעַ מִמִּזְרָח לְמַעֲרָב. וּמִדְרַשׁ אַגָּדָה הִסִּיעַ עַצְמוֹ מִקַּדְמוֹנוֹ שֶׁל עוֹלָם; אָמַר אִי אֶפְשִׁי לֹא בְּאַבְרָם וְלֹא בֵאלֹהָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מקדם FROM THE EAST — He removed from Abram and went westward of Abram — consequently he travelled from the East to the West. A Midrashic explanation is: He wandered away from the Originator (מקדמונו) of the Universe, saying, “I want neither Abram nor his God” (Genesis Rabbah 41:7).


###### Rashi on Genesis 13:12:1
[Rashi on Genesis 13:12:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:12:1)

**ויאהל.** נָטָה אֳהָלִים לְרוֹעָיו וּלְמִקְנֵהוּ עַד סְדוֹם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאהל means he pitched tents for his shepherds and cattle עד סדום throughout the whole district extending AS FAR AS SODOM.


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

**ואנשי סדום רעים.** וְאַף עַל פִּי כֵן לֹא נִמְנַע לוֹט מִלִּשְׁכֹּן עִמָּהֶם. וְרַבּוֹתֵינוּ לָמְדוּ מִכָּאן (יומא ל"ח) וְשֵׁם רְשָׁעִים יִרְקָב (משלי י'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואנשי סדום רעים BUT THE MEN OF SODOM WERE WICKED, and yet Lot did not refrain from living with them. Our Rabbis learned from here how the text (Proverbs 10:11) “and the name of the wicked shall rot” should be applied (Yoma 38b).


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

**רעים.** בְּגוּפָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רעים WICKED in their persons


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

**וחטאים.** בְּמָמוֹנָם (סנה' ק"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וחטאים AND SINNERS with their wealth (Sanhedrin 109a)


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

**לה' מאד.** יוֹדְעִים רִבּוֹנָם, וּמִתְכַּוְּנִים לִמְרֹד בּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לה' מאד BEFORE THE LORD, EXCEEDINGLY — They knew their Master and yet intentionally rebelled against Him (Sifra, Bechukotai, Section 2 2).


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

**אחרי הפרד לוט.** כָּל זְמַן שֶׁהָרָשָׁע עִמּוֹ הָיָה הַדִּבּוּר פּוֹרֵשׁ מִמֵֶּנּוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אחרי הפרד לוט AFTER LOT WAS SEPARATED FROM HIM — So long as the wicked (Lot) was with him the word of God kept away from him (i. e. God had no communion with Abraham) (Midrash Tanchuma, Vayetzei 10).


###### Rashi on Genesis 13:16:1
[Rashi on Genesis 13:16:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:16:1)

**אשר אם יוכל איש.** כְּשֵׁם שֶׁאִי אֶפְשָׁר לֶעָפָר לְהִמָּנוֹת כָּךְ זַרְעֲךָ לֹא יִמָּנֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר אם יוכל איש SO THAT IF A MAN IS ABLE [TO COUNT] —just as it is impossible for the dust to be counted, so, too, your seed shall not be counted.


###### Rashi on Genesis 13:18:1
[Rashi on Genesis 13:18:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/13:18:1)

**ממרא.** שֵׁם אָדָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ממרא MAMRE — the name of a man.