Rishon - Bereishis/Genesis - Parshas Lech Lecha 12:1-13

And Hashem said to Avram, "Go for yourself from your land, from your birthplace, and from your father's house, to the land that I will show you." Hashem is telling Avram to leave everything familiar—his land, his birthplace, and his father's house—and go to a new land that Hashem will show him. The verse does not specify which land, only that Hashem will reveal it to him. This command is the beginning of Avram's journey, and it is a test for him to leave behind his past and his family to follow Hashem's direction to an unknown destination.

Rashi explains the words Lech Lecha as meaning "for your benefit and for your pleasure, and for your goodness." In other words, Hashem is telling Avram that this journey is for his own good. Rashi continues that the proof is in the next verse, where Hashem says, "I will make you into a great nation." Here, in your current place, you are not worthy to have children, so you cannot become a great nation. Therefore, it is for your benefit to go, so that you will be able to have children and become a great nation.

Furthermore, Rashi says, "I will let your character be known to the world." The Midrash gives an example: a good perfume that is sitting in a corner does not spread its fragrance, but when you pick it up and move it around, the scent spreads everywhere. Similarly, as long as Avram was in Charan, he was not known, but now Hashem is telling him to go so that his qualities will become known throughout the world.

Rashi addresses the phrase Me'artzecha—from your land. He asks: but Avram had already left his land with his father and come to Charan, as we read at the end of the previous parsha (Bereishis 11:31), where it says that Terach took Avram, Lot, and Sarai and they left Ur Kasdim to go to the land of Canaan, but they stopped and settled in Charan. So why is Hashem telling Avram now to leave his land if he already left it?

Rashi answers: Hashem is telling Avram to distance himself even further from there. In other words, "Go even further away from your land." Rashi adds that Me'beis Avicha—from your father's house—means to leave Charan, since that is where his father's house was now located. Rashi does not comment on mimoladetecha (your birthplace), probably because it goes together with me'artzecha—emphasizing the challenge of leaving one's land and birthplace, which is a test. The command to leave me'beis avicha is specifically to leave Charan, his father's current home.

The phrase el ha'aretz asher areka—to the land that I will show you—means that Hashem did not reveal to Avram immediately which land he was to go to. Rashi explains that this was done to make the land dear in Avram's eyes, by not telling him all at once, but rather in stages, which increases his anticipation and makes the land more precious to him. Additionally, Hashem did this to give Avram reward for every word and every command, so that each step would bring additional merit.

Rashi brings examples of this approach elsewhere: by the Akeidah (Bereishis 22:2), Hashem says, "Take your son, your only one, whom you love, Yitzchak," revealing the identity step by step. Similarly, Hashem says, "on one of the mountains that I will tell you," and in Yonah 3:2, "proclaim upon it the proclamation that I speak to you"—again, not revealing everything at once. In all these cases, Hashem withholds full information at first, both to make the mission more precious and to give reward for each separate command.

"And I will make you into a great nation, and I will bless you, and I will make your name great, and you will be a blessing." Hashem promises Avram three things: to become a great nation (children), to be blessed (wealth), and to have a great name (fame and reputation). These blessings are given because, as Rashi explains, the journey itself causes three negative effects: it diminishes one's ability to have children, it reduces one's wealth, and it lessens one's reputation. Therefore, Hashem gives Avram three blessings to counteract these effects: children, wealth, and a great name.

Rashi also mentions that "I will make your name great" means Hashem will add a letter to Avram's name. Until now, his name was Avram; from now on, it will be Avraham. The name Avraham has the numerical value of 248, corresponding to the 248 limbs of a person, which is a sign of greatness.

Rashi explains that the reason for these three blessings is because the road causes three things: it diminishes being fruitful and multiplying (children), it diminishes one's money, and it diminishes one's name (reputation). Therefore, Avram needed these three blessings: a promise for children, for wealth, and for a great name. Rashi adds (in another version) that "I will make your name great" means Hashem is adding a letter to Avram's name—until now it was Avram, from now on it will be Avraham. The name Avraham equals 248, which corresponds to the 248 limbs of a person. This is also a sign of his greatness.

"Ve'avarchecha" — Rashi explains that this means with money. Hashem is promising Avram that he will be blessed with wealth. This is brought from Bereishis Rabbah.

"Veheyei bracha" — Rashi explains that the blessings are now given into Avram's hand. Until now, the blessings were in Hashem's hand: Hashem blessed Adam and Noach, but from now on, Avram will be the one to bless whomever he wishes. This is from Bereishis Rabbah. Another explanation: "Ve'e'escha legoy gadol" — this is what we say, 'Elokei Avraham'; "Ve'avarchecha" — this is what we say, 'Elokei Yitzchak'; "Ve'agadla shmecha" — this is what we say, 'Elokei Yaakov.' One might think that we should conclude the blessing with all of them, but the verse says, "Veheyei bracha" — in you we conclude, and not in them. This is why in davening, the first bracha of Shemoneh Esrei ends with 'Magen Avraham' and not with all three forefathers together. The reason is that Hashem gave Avraham the power of blessing, and the conclusion of the blessing is with him.

The verse says, "Va'avarcha mevarchecha u'mekalelcha a'or, ve'nivrechu vecha kol mishpachos ha'adamah" — 'I will bless those who bless you, and those who curse you I will curse, and all the families of the earth will be blessed through you.' This means that anyone who blesses Avram will be blessed, and anyone who curses him will be cursed. The verse also says that all the families of the earth will be blessed through Avram. Rashi explains that this means people will say to their children, 'You should be like Avram.' This is the meaning of 've'nivrechu vecha' — that others will use Avram as the example of blessing. Rashi brings a proof from Bereishis 48:20, where it says, 'By you will Israel bless, saying: May Hashem make you like Ephraim and Menashe.' So too, people will bless their children to be like Avram.

On the words "ve'nivrechu vecha" — Rashi says there are many aggados, but the simple meaning is that a person will say to his son, 'You should be like Avram.' And so it is with every place in Tanach where it says 've'nivrechu vecha.' Rashi brings a proof from Bereishis 48:20: 'By you will Israel bless, saying: May Hashem make you like Ephraim and Menashe.' So the meaning is that people will use Avram as the example when giving a blessing.

The verse says, "Vayeilech Avram ka'asher diber eilav Hashem, vayeilech ito Lot, ve'Avram ben chamesh shanim v'shiv'im shanah b'tzeiso meCharan" — 'Avram went as Hashem had spoken to him, and Lot went with him. Avram was seventy-five years old when he left Charan.' This means that Avram followed Hashem's command and left Charan at the age of seventy-five, and Lot accompanied him. The Torah emphasizes his age to show at what stage in his life he began this journey.

The verse says, "Vayikach Avram es Sarai ishto, ve'es Lot ben achiv, ve'es kol rechusham asher rachashu, ve'es hanefesh asher asu beCharan, vayeitzu lalechet artza Canaan, vayavo'u artza Canaan" — 'Avram took Sarai his wife, and Lot his brother's son, and all their possessions that they had acquired, and the souls they had made in Charan, and they went to go to the land of Canaan, and they came to the land of Canaan.' This means that Avram took his wife, his nephew Lot, all their belongings, and the people who joined them in Charan, and they set out for Canaan and arrived there. The phrase 'hanefesh asher asu beCharan' is explained by Rashi to mean those whom Avram and Sarai brought under the wings of the Shechinah — Avram converted the men, and Sarai converted the women. The Torah considers it as if they made them. The simple meaning is that these were the servants and maidservants they acquired, as the word 'asu' can mean acquisition, as in Bereishis 31:1 and Bamidbar 24:18, where 'oseh chayil' means to acquire wealth.

On the words "asher asu beCharan" — Rashi explains that this refers to those whom Avram and Sarai brought under the wings of the Shechinah. Avram would convert the men, and Sarai would convert the women, and the Torah considers it as if they made them. That is why it says 'asher asu.' The simple meaning of the verse is that it refers to the servants and maidservants they acquired. Rashi brings proofs from Bereishis 31:1, where it says, 'He made all this honor,' meaning he acquired it, and from Bamidbar 24:18, 'Yisrael oseh chayil,' which means to acquire and gather wealth. So 'asu' here means acquisition.

The verse says, "Vaya'avor Avram ba'aretz ad mekom Shechem, ad Elon Moreh, ve'haCnaani az ba'aretz" — 'Avram passed through the land until the place of Shechem, until Elon Moreh, and the Canaanite was then in the land.' Rashi explains that 'vaya'avor' means he entered into the land, not just passed by. He went until Shechem to pray for the sons of Yaakov, who would later wage war in Shechem. 'Elon Moreh' is the same as Shechem, but it also alludes to Har Grizim and Har Eval, where the Jewish people would later accept the oath of the Torah, as described in Devarim 11:29-30. The verse also says, 've'haCnaani az ba'aretz' — the Canaanite was then in the land. Rashi explains that the Canaanites, descendants of Cham, were conquering the land from the descendants of Shem. The land originally fell to Shem when Noach divided the land among his sons. Later in Bereishis 14, we see that Malki-Tzedek, king of Shalem, was Shem ben Noach, so the land belonged to him. The Canaanites were taking it from Shem's descendants. Therefore, when Hashem says to Avram, 'To your seed I will give this land,' it means that Hashem is destined to return it to Avram's descendants, who are the seed of Shem. The Torah tells us that the Canaanites were in the land to explain why Hashem promises to give it back to Avram's descendants.

"Vaya'avor Avram ba'aretz" — Rashi explains that this means Avram entered into the land itself. The word vaya'avor could be understood as simply passing by, but Rashi clarifies that it means he actually entered into the land of Canaan.

"Ad mekom Shechem" — until the place of Shechem. Rashi explains that Avram went to Shechem in order to pray for the sons of Yaakov, for when they would come to wage war in Shechem. This refers to the future event when the people of Shechem would kidnap and violate Dina, and Shimon and Levi would go to war. Avram was praying now for the Bnei Yaakov in anticipation of that event.

"Elon Moreh" — Rashi says this is Shechem. He showed Avram Har Grizim and Har Eival, the mountains where the Jewish people would later accept the oath of the Torah. In Sefer Devarim, perek 11, posuk 29–30, when the Torah speaks about the blessings and curses, it refers to these mountains and mentions "eitzel Elonei Moreh (beside the plains of Moreh)," showing that Elon Moreh is Shechem. The Torah uses these different names to hint at the future events that would take place there.

"VehaKnaani az ba'aretz" — Rashi explains that the Knaani, the descendants of Cham, were at that time going and conquering Eretz Yisroel from the descendants of Shem. The land originally fell in the portion of Shem when Noach divided the world among his sons. As it says later in Bereishis 14:18, "Umalki Tzedek melech Shalem" — Rashi there explains that Malki Tzedek was Shem ben Noach, so he was living in that area. Therefore, when the Torah says "vehaKnaani az ba'aretz," it means that the Knaani were in the process of capturing the land from Shem's descendants. This is why Hashem says to Avram, as we see in the next posuk, "Lezaracha eten es ha'aretz hazos" — to your seed I will give this land. Hashem is destined to return it to Avram's descendants, who are from Shem. So the Torah is telling us that since the Knaani were then in the land, and it was taken from Shem's children, Hashem promises to give it back to Avram's descendants.

"Vayeira Hashem el Avram vayomer lezaracha eten es ha'aretz hazos" — Hashem appeared to Avram and said, "To your seed I will give this land." Avram then built a mizbeach (altar) there to Hashem who appeared to him. The building of the mizbeach was in gratitude for the news that he would have children (the promise of offspring) and for the news that his children would inherit Eretz Yisroel. Although Hashem had already told him earlier that he would become a great nation, here there was a special appearance of Hashem to tell him both about the children and about the land together. This was a unique revelation, and Avram built the mizbeach in response to both pieces of good news.

Rashi explains on "Vayiven sham mizbeach" that Avram built the altar in gratitude for the news of the offspring (the promise that he would have children) and for the news that his descendants would inherit Eretz Yisroel. Both of these were reasons for Avram to build the mizbeach at that time.

"Vaya'tek misham ha-hara mikedem leBeis-El vayet aholoh" — Avram moved his tent from there to the mountain, which was to the east of Beis-El, and he pitched his tent. Beis-El was to the west and the Ai was to the east. He built another mizbeach there and called in the name of Hashem. Rashi explains that "mikedem leBeis-El" means he pitched his tent to the east of Beis-El, so Beis-El was to the west. The Torah says "aholoh" (his tent) with a hei, which hints that he first pitched his wife's tent and then his own. This is a sign of respect for his wife. Here, Avram built another mizbeach, and Rashi explains that he did so because he foresaw that his descendants would stumble there in the sin of Achan (who took from the spoils in the battle of Ai), so he prayed for them at that spot. Thus, Avram's journeys and the places he stopped were significant both for his own service and for the future of his descendants.

On the words "Vaya'tek misham" (he moved from there), Rashi explains that what he moved from there was his tent.

On the phrase "Mikedem LeBeis El" – Rashi explains that this means "to the east of Beis El." Therefore, Beis El was to the west of where Avram pitched his tent. This is as the verse says, "Beis El miyam" – Beis El was to the west.

On the word "Aholo" – Rashi notes that it is written as "Ahola" with a hei, which is the feminine form. This teaches that Avram first pitched his wife's tent and only afterwards his own. This is brought from Bereishis Rabbah.

On the words "Vayiven sham mizbeach" – Rashi explains that Avram built a mizbeach (altar) there because he foresaw through prophecy that his descendants would stumble there in the sin of Achan, who took from the spoils that were designated as forbidden (cherem) in the city of Ai. Therefore, Avram prayed there for his descendants.

The verse says, "Va'yisa Avram haloch venaso'a hanegba" – Avram journeyed, traveling towards the south. This means that Avram would sometimes stay in one place for a month or more, and then he would travel from there and pitch his tent in another place. All of his journeys were towards the south, meaning towards the southern part of Eretz Yisrael, which is in the direction of Yerushalayim. This fits with what Rashi says elsewhere, that Yerushalayim was in the middle of the world and at the edge of Eretz Yisrael, in the portion of Yehuda, who took the southern part of Eretz Yisrael. Har HaMoriah, the Temple Mount, is the inheritance of Yehuda, and Avram was traveling in that direction, towards Yerushalayim.

On the words "haloch venaso'a" – Rashi explains that Avram would at times stay in one place for a month or more, and then travel from there and pitch his tent elsewhere. All of his journeys were "hanegba" – towards the south, meaning towards the southern part of Eretz Yisrael, which is in the direction of Yerushalayim. Rashi adds that Yerushalayim was in the middle of the world and at the edge of Eretz Yisrael. It was in the portion of Yehuda, who took the southern part of Eretz Yisrael. Har HaMoriah, the Temple Mount, is the inheritance of Yehuda. This is based on Bereishis Rabbah.

The verse says, "Va'yehi ra'av ba'aretz va'yered Avram Mitzrayma lagur sham ki chaved ha'ra'av ba'aretz" – There was a famine in the land, and Avram went down to Egypt to dwell there, because the famine was heavy in the land. Rashi explains that the emphasis on "ba'aretz" – in the land – means that the famine was only in that land alone. The reason for this famine was to test Avram, to see if he would question Hashem's words, since Hashem had told him to go to the land of Canaan, and now he was being forced to leave it due to the famine. The famine was brought specifically as a test for Avram, to see if he would remain steadfast in his faith and not question Hashem's command.

Rashi explains the phrase "Ra'av Ba'aretz"—there was a famine in the land—as meaning that the famine was only in that land alone, not everywhere. Why was there a famine specifically in that land? Rashi says it was to test Avram, to see if he would question the words of Hashem. Hashem had told him to go to the land of Canaan, and now, after Avram arrives, Hashem is essentially causing him to leave by bringing a famine. The test was whether Avram would question Hashem's command: first Hashem tells him to go to Canaan, and now He is making him leave. The famine was therefore a test of Avram's faith and trust in Hashem's words.

The verse says: "And it was, when he came close to entering Egypt, he said to Sarai his wife, 'Behold, now I know that you are a beautiful woman.'" Avram is expressing his awareness of Sarai's beauty as they approach Egypt. He is concerned about what might happen because of her beauty, especially among the Egyptians. The verse uses the phrase "Hinei na yadati"—behold, now I know—which Rashi will explain further.

Rashi brings several explanations for the phrase "Hinei na yadati"—behold, now I know. The first is from the Midrash Aggadah: until now, Avram had not recognized this aspect of Sarai's beauty because of the modesty of both of them. Their modesty meant that he had not paid attention to her beauty, possibly because she was covered most of the time. Now, through some incident, he recognized her beauty. Rashi does not specify what the incident was, but other sources suggest it was when Sarai's thigh was revealed, similar to a story about David HaMelech in the Gemara. Another explanation Rashi gives is based on the way of the world: usually, the hardships of travel cause a person to become less attractive, but Sarai remained beautiful despite the journey. The simple meaning of the verse, according to Rashi, is that "now" refers to the time when there is reason to worry about her beauty. Avram says, 'I have known for many days that you are beautiful, but now, as we are coming among people who are dark-skinned and not accustomed to seeing a beautiful woman, it is time to be concerned.' Rashi notes that the Egyptians are described as the brothers of the Kushim, who are black, and are not used to seeing a beautiful woman. The words "hinei na" here mean "behold, now"—the time has now come to be concerned—and Rashi compares this to another verse in Bereishis where Lot says, "Hinei na adonai" (Behold now, my masters). So here, Avram is both recognizing Sarai's beauty and expressing concern for what might happen in Egypt, asking her to take precautions.

The verse continues: "And it will be, when the Egyptians see you, they will say, 'This is his wife,' and they will kill me and let you live." Avram is telling Sarai that he is worried the Egyptians will desire her because of her beauty, and since she is his wife, they will kill him in order to take her, but they will let her live. This sets up his request in the next verse.

Avram asks Sarai, "Please say that you are my sister, so that it will be good for me because of you, and my soul will live because of you." He is asking her to say she is his sister so that he will be treated well and his life will be spared. The phrase "so that it will be good for me because of you" seems extra, since the main concern is saving his life. Rashi will explain what additional benefit Avram is referring to.

Rashi explains that the phrase "L'maan yitav li b'avurekh"—so that it will be good for me because of you—means that they will give him gifts. In addition to saving his life, Avram anticipated that by saying Sarai was his sister, the Egyptians would treat him well and give him presents, thinking he was her brother. This is the additional benefit beyond simply being spared.