וַיְנַגַּע ה' אֶת פַּרְעֹה נְגָעִים גְּדֹלִים וגו' (בראשית יב, יז), כְּתִיב (תהלים צב, יג): צַדִּיק כַּתָּמָר יִפְרָח, מָה הַתְּמָרָה הַזּוֹ וְאֶרֶז אֵין בָּהֶם לֹא עִקּוּמִים וְלֹא סִיקוּסִים, כָּךְ הַצַּדִּיקִים אֵין בָּהֶם לֹא עִקּוּמִים וְלֹא סִיקוּסִים. מָה הַתְּמָרָה וְאֶרֶז צִלָּן רָחוֹק, כָּךְ מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים רָחוֹק. מָה הַתְּמָרָה וְאֶרֶז לִבָּן מְכֻוָּן לְמַעְלָן, כָּךְ הַצַּדִּיקִים לִבָּן מְכֻוָּן לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (תהלים כה, טו): עֵינַי תָּמִיד אֶל ה' כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי. מַה תְּמָרָה וְאֶרֶז יֵשׁ לָהֶן תַּאֲוָה, אַף צַדִּיקִים יֵשׁ לָהֶן תַּאֲוָה, וּמַה הִיא תַּאֲוָתָן, הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶאֱמַר (תהלים מ, ב): קַוֹּה קִוִּיתִי ה'. אָמַר רַבִּי תַּנְחוּמָא מַעֲשֶׂה בִּתְמָרָה אַחַת שֶׁהָיְתָה עוֹמֶדֶת בְּחַמְתָן וְלֹא הָיְתָה עוֹשָׂה פֵּרוֹת, עָבַר דִּקְלַי אֶחָד וְרָאָה אוֹתָהּ, אָמַר תְּמָרָה זוֹ צוֹפָה מִירִיחוֹ, כֵּיוָן שֶׁהִרְכִּיבוּ אוֹתָהּ עָשְׂתָה פֵּרוֹת. אִי מָה הַתְּמָרָה הַזּוֹ אֵין עוֹשִׂין מִמֶּנָּה כֵלִים, יָכוֹל אַף הַצַּדִּיקִים כֵּן, אֶתְמְהָא, תַּלְמוּד לוֹמַר כְּאֶרֶז. אָמַר רַב הוּנָא תַּמָּן עָבְדִין מִינֵיהּ מָאנִין. אִי מָה הָאֶרֶז אֵינוֹ עוֹשֶׂה פֵּרוֹת, כָּךְ הֵן צַדִּיקִים, אֶתְמְהָא, תַּלְמוּד לוֹמַר יִפְרָח. מַה תְּמָרָה זוֹ אֵין בָּהּ פְּסֹלֶת, אֶלָּא תְּמָרֶיהָ לַאֲכִילָה, וְלוּלָבֶיהָ לְהַלֵּל, חֲרָיוֹת לְסִכּוּךְ, סִיבִים לַחֲבָלִים, סַנְסַנִּים לִכְבָרָה, שִׁפְעַת קוֹרוֹת לְהַקְרוֹת בָּהֶם אֶת הַבַּיִת, כָּךְ הֵם יִשְׂרָאֵל אֵין בָּהֶם פְּסֹלֶת, אֶלָּא מֵהֶם בַּעֲלֵי מִקְרָא, מֵהֶם בַּעֲלֵי מִשְׁנָה, מֵהֶם בַּעֲלֵי תַּלְמוּד, מֵהֶם בַּעֲלֵי הַגָּדָה. מַה תְּמָרָה זוֹ וְאֶרֶז כָּל מִי שֶׁהוּא עוֹלֶה לְרֹאשָׁן וְאֵינוֹ מְשַׁמֵּר אֶת עַצְמוֹ הוּא נוֹפֵל וָמֵת, כָּךְ כָּל מִי שֶׁהוּא בָּא לְהִזְדַּוֵּג לְיִשְׂרָאֵל, סוֹף שֶׁהוּא נוֹטֵל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם. תֵּדַע לְךָ שֶׁכֵּן, שֶׁהֲרֵי שָׂרָה עַל יְדֵי שֶׁמְּשָׁכָהּ פַּרְעֹה לַיְלָה אַחַת לָקָה הוּא וּבְנֵי בֵיתוֹ בִּנְגָעִים, הֲדָא הוּא דִכְתִיב: וַיְנַגַע ה' אֶת פַּרְעֹה נְגָעִים גְּדֹלִים וגו'. “The Lord afflicted Pharaoh and his household with great afflictions over the matter of Sarai, Abram’s wife” (Genesis 12:17).
“The Lord afflicted Pharaoh…with great afflictions.” It is written: “The righteous man flourishes like a palm tree; [like a cedar in Lebanon he grows tall]” (Psalms 92:13) – just as the palm and cedar have neither curvatures nor protuberances, so, too, the righteous have neither curvatures nor protuberances.1In their character. Just as the palm tree and cedar, their shade extends far away, so the reward of the righteous extends far away.2Their reward is in the World to Come. Just as the palm tree and the cedar, their heart [trunk] goes straight upward, so too the righteous, their heart is straight toward the Holy One blessed be He. That is what is written: “My eyes are always toward the Lord, as He draws my feet out of the net” (Psalms 25:15). Just as the palm tree and the cedar have desire,3The reference is to the palm tree, which unlike most trees, come in male and female varieties. Only the female produces fruit, and only if it is cross-pollinated from a male tree. so too the righteous have desire. What is their desire? It is for the Holy One blessed be He, as it is stated: “I hoped for the Lord” (Psalms 40:2). Rabbi Tanḥuma said: There was once an incident involving a palm tree that was situated in Ḥamtan, and it would not produce fruit. A certain palm farmer passed by and saw it. He said: ‘This palm is yearning toward Jericho.’4It desires a male palm from Jericho. Once they pollinated it [from that Jericho palm], it produced fruit.
But might one not argue: Just as vessels are not made from [the wood of] the palm tree, so, too with the righteous?5The righteous provide no benefit or value to the world. That is astonishing. The verse therefore states: “Like a cedar.”6Cedar wood is used to make vessels. Rav Huna said: There,7In Babylon. they do craft utensils from it [palm wood]. And might one not argue: Just as the cedar does not produce fruit, so too the righteous? That is astonishing. The verse therefore states: “Flourishes [like a palm tree].” [Furthermore,] just as the palm has nothing that goes to waste, but, rather, it [produces] dates for eating, fronds for praise,8They are waved during Hallel on Sukkot. branches for roofing, fiber for ropes, leaves for sieves, large beams for roofing the house, so, too, Israel has no one who goes to waste. Rather, some of them are masters of Bible, some of them are masters of Mishna, some of them are masters of Talmud, some of them are masters of aggada.
[Furthermore,] just as with the palm tree and cedar, anyone who climbs to the top of them and does not take care falls and dies,9Because they are very tall. so, too, anyone who comes to accost Israel, will receive his just deserts by their hand. You may know that it is so, since Sarah, because Pharaoh took her for just one night, he and the members of his household were punished with afflictions. That is what is written: “The Lord afflicted Pharaoh…with great afflictions…”
רֵישׁ לָקִישׁ בְּשֵׁם בַּר קַפָּרָא אָמַר, פַּרְעֹה בְּרָאתָן לָקָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל מְצָאַנִי זָקֵן אֶחָד מֻכֶּה שְׁחִין בְּצִפּוֹרִין, וְאָמַר לִי עֶשְׂרִים וְאַרְבָּעָה מִינֵי שְׁחִין הֵם, וְאֵין לְךָ קָשֶׁה מִכֻּלָּם שֶׁהָאִשָּׁה רָעָה לוֹ אֶלָּא רָאתָן בִּלְבָד, וּבוֹ לָקָה פַּרְעֹה. אָמַר רַבִּי אַחָא אֲפִלּוּ קוֹרוֹת בֵּיתוֹ לָקוּ, וְהַכֹּל הָיוּ אוֹמְרִים עַל דְּבַר שָׂרַי אֵשֶׁת אַבְרָם. אָמַר רַבִּי בֶּרֶכְיָה עָלוּ דְּטוּלְמוּסִין לְמִקְרַב לִמְסָאנָא דְּמַטְרוֹנָא. וְכָל אוֹתוֹ הַלַּיְלָה הָיְתָה שָׂרָה שְׁטוּחָה עַל פָּנֶיהָ וְאוֹמֶרֶת, רִבּוֹן הָעוֹלָמִים אַבְרָהָם יָצָא בְּהַבְטָחָה, וַאֲנִי יָצָאתִי בֶּאֱמוּנָה. אַבְרָהָם יָצָא חוּץ לַסִּירָה, וַאֲנִי בְּתוֹךְ הַסִּירָה. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מַה שֶּׁאֲנִי עוֹשֶׂה בִּשְׁבִילֵךְ אֲנִי עוֹשֶׂה, וְהַכֹּל אוֹמְרִים עַל דְּבַר שָׂרַי אֵשֶׁת אַבְרָם, אָמַר רַבִּי לֵוִי כָּל אוֹתוֹ הַלַּיְלָה הָיָה מַלְאָךְ עוֹמֵד וּמַגְלֵב בְּיָדוֹ, הֲוָה אָמַר לָהּ אִין אֲמַרְתְּ מְחֵי מָחִינָא, אִין אֲמַרְתְּ נִשְׁבּוֹק שָׁבֵיקְנָא, וְכָל כָּךְ לָמָּה שֶׁהָיְתָה אוֹמֶרֶת לוֹ אֵשֶׁת אִישׁ אֲנִי וְלֹא הָיָה פּוֹרֵשׁ. רַבִּי אֶלְעָזָר תָּנֵי לָהּ בְּשֵׁם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב שָׁמַעְנוּ בְּפַרְעֹה שֶׁלָּקָה בְּצָרַעַת, וַאֲבִימֶלֶךְ בְּעִצּוּר, מִנַּיִן לִתֵּן אֶת הָאָמוּר שֶׁל זֶה בָּזֶה וְשֶׁל זֶה בָּזֶה, תַּלְמוּד לוֹמַר עַל דְּבַר שָׂרָה, עַל דְּבַר, עַל דְּבַר, לִגְזֵרָה שָׁוָה. Reish Lakish said in the name of bar Kappara: Pharaoh was stricken with raatan.10A kind of skin disease. Rabban Shimon ben Gamliel said: A certain elder afflicted with a skin disease encountered me in Tzippori. He said to me: ‘There are twenty-four types of skin disease and none is more difficult regarding [sexual relations with] women than raatan.’ It was this with which Pharaoh was afflicted.
Rabbi Aḥa said: Even the beams of his palace were afflicted.11This is the meaning of “The Lord afflicted Pharaoh and his household [beito],” the literal meaning of beito being “his house.” And everyone was saying: “It is over the matter of Sarai, Abram’s wife.”12There was no other explanation as to how the beams of the house could become diseased other than through divine intervention. Rabbi Berekhya said: All the insolent ones have come in to touch the noblewoman’s shoe.13This is a saying, referring to insolent behavior on the part of lowly people who dare to touch the princess’s shoes, and are severely punished. The Midrash applies this saying to the members of Pharaoh’s household who acted disrespectfully toward Sarah.
Throughout that night Sarah was prostrated on her face and saying: ‘Master of the universe, Abraham departed [from our home country] with a promise,14Abraham was told by God that He would protect him. and I departed only on faith. Abraham departed outside the cage, but I am in the cage.’15I am here is the cage with all these beasts. The Holy One blessed be He said to her: ‘Everything I do, I do on your behalf.’ And all of them were saying: “…over the matter of Sarai, Abram’s wife.”
Rabbi Levi said: Throughout that night, an angel was standing with a rod in his hand. He said to her: ‘If you say: Strike, I will strike; if you say: Cease, I will cease.’16This is what is meant by “over the matter [al devar] of Sarai.” Al devar Sarai can also mean “by Sarai’s word.”
Why [was Pharaoh punished] to such an extent? It is because she kept telling him: ‘I am a married woman,’ but he would not keep away from her.17“Over the matter of [al devar] Sarai, Abram’s wife” is expounded to mean: “by the words of Sarai, who said that she was Abram’s wife.”
Rabbi Elazar taught it in the name of Rabbi Eliezer ben Yaakov: We have heard that Pharaoh was afflicted with leprosy18The word nega’im, translated here as “afflictions,” often refers specifically to leprosy. and Avimelekh was afflicted with obstruction.19They were afflicted with obstruction of their bodily orifices (see Bereshit Rabba 52:13). From where is it derived to apply this [affliction] to there, and that [affliction] to here?20Pharaoh and Avimelekh were both afflicted with leprosy and obstruction. It is from al devar, al devar21“For the Lord had obstructed all wombs of the house of Avimelekh, over the matter [al devar] of Sarah, Abraham's wife” (Genesis 20:18). for a verbal analogy.
וְאַבְרָם כָּבֵד מְאֹד בַמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב (בראשית יג, ב), הֲדָא הוּא דִכְתִיב (תהלים קה, לז): וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וגו'. (בראשית יג, ג): וַיֵּלֶךְ לְמַסָּעָיו, בַּמַּסָּעוֹת שֶׁהָלַךְ, בָּהֶן חָזַר. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי מְנַחֵם הָלַךְ לִפְרֹעַ הַקָּפוֹתָיו. (בראשית יג, ה): וְגַם לְלוֹט הַהֹלֵךְ אֶת אַבְרָם וגו', אַרְבָּעָה דְּבָרִים טוֹבִים הָיוּ לְלוֹט בַּעֲבוּר אַבְרָם, (בראשית יב, ד): וַיֵּלֶךְ אַבְרָם וגו' וַיֵּלֶךְ אִתּוֹ לוֹט. וְגַם לְלוֹט הַהֹלֵךְ אֶת אַבְרָם. (בראשית יד, טז): וַיָּשֶׁב אֶת כָּל הָרְכֻשׁ וְגַם אֶת לוֹט. (בראשית יט, כט): וַיְהִי בְּשַׁחֵת אֱלֹהִים וגו' וַיִּזְכֹּר אֱלֹהִים אֶת אַבְרָהָם וַיְשַׁלַּח אֶת לוֹט מִתּוֹךְ וגו'. וּכְנֶגְדָּן הָיוּ בָנָיו צְרִיכִים לִפְרֹעַ לָנוּ טוֹבוֹת, לֹא דַּיָּן שֶׁלֹא פָּרְעוּ לָנוּ טוֹבוֹת אֶלָּא רָעוֹת, הֲדָא הוּא דִכְתִיב (במדבר כב, ה ו): וַיִּשְׁלַח מַלְאָכִים אֶל בִּלְעָם בֶּן בְּעוֹר וגו' וְעַתָּה לְכָה נָא אָרָה לִי אֶת הָעָם. (שופטים ג, יג): וַיֶּאֱסֹף אֵלָיו אֶת בְּנֵי עַמּוֹן וַעֲמָלֵק וַיֵּלֶךְ וַיַּךְ אֶת יִשְׂרָאֵל וַיִּירְשׁוּ אֶת עִיר הַתְּמָרִים. (דברי הימים ב כ, א): וַיְהִי אַחֲרֵי כֵן בָּאוּ בְנֵי מוֹאָב וּבְנֵי מִדְיָן [ועמון] וְעִמָּהֶם מִן הָעַמּוֹנִים עַל יְהוֹשָׁפָט. וְעוֹד כְּתִיב (איכה א, י): יָדוֹ פָּרַשׂ צָר עַל כָּל מַחֲמַדֶּיהָ. וְנִכְתַּב חֵטְא שֶׁלָּהֶם בְּאַרְבָּעָה מְקוֹמוֹת, (דברים כג, ד ה): לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי, עַל דְּבַר אֲשֶׁר לֹא קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם, וּכְתִיב (מיכה ו, ה): עַמִּי זְכָר נָא מַה יָּעַץ בָּלָק מֶלֶךְ מוֹאָב וּמֶה עָנָה וגו'. (נחמיה יג, ב): כִּי לֹא קִדְּמוּ אֶת בְּנֵי יִשְׂרָאֵל בַּלֶּחֶם וּבַמָּיִם וַיִּשְׂכֹּר עָלָיו אֶת בִּלְעָם לְקַלְלוֹ (יהושע כד, ט): וַיִּקְרָא לְבִלְעָם בֶּן בְּעוֹר לְקַלֵּל אֶתְכֶם. עָמְדוּ אַרְבָּעָה נְבִיאִים וְחָתְמוּ גְּזַר דִּינָם, אֵלּוּ הֵם: יְשַׁעְיָה וְיִרְמְיָה צְפַנְיָה וִיחֶזְקֵאל. יְשַׁעְיָה אָמַר (ישעיה טו, א): מַשָּׂא מוֹאָב כִּי בְּלֵיל שֻׁדַּד עָר מוֹאָב נִדְמָה כִּי בְּלֵיל שֻׁדַּד קִיר מוֹאָב נִדְמָה. יִרְמְיָה אָמַר (ירמיה מט, ב): לָכֵן הִנֵּה יָמִים בָּאִים נְאֻם ה' וְהִשְׁמַעְתִּי אֶל רַבַּת בְּנֵי עַמּוֹן תְּרוּעַת מִלְחָמָה וְהָיְתָה לְתֵל שְׁמָמָה וּבְנֹתֶיהָ בָּאֵשׁ תִּצַּתְנָה וְיָרַשׁ יִשְׂרָאֵל אֶת יֹרְשָׁיו אָמַר ה'. יְחֶזְקֵאל אָמַר (יחזקאל כה, י יא): לִבְנֵי קֶדֶם עַל בְּנֵי עַמּוֹן וּנְתַתִּיהָ לְמוֹרָשָׁה לְמַעַן לֹא תִזָּכֵר בְּנֵי עַמּוֹן בַּגּוֹיִם, וּבְמוֹאָב אֶעֱשֶׂה שְׁפָטִים וְיָדְעוּ כִּי אֲנִי ה': צְפַנְיָה אָמַר (צפניה ב, ט): לָכֵן חַי אָנִי נְאֻם ה' צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל כִּי מוֹאָב כִּסְדֹם תִּהְיֶה וּבְנֵי עַמּוֹן כַּעֲמֹרָה וגו'. “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2).
“Abram was very wealthy in livestock, in silver, and in gold.” That is what is written: “He took them out with silver and gold…” (Psalms 105:37).22All the details of this incident with Abraham foreshadowed the events of the Exodus, as the Midrash explained earlier (40:6).
“He went on his journeys from the Negev to Beit El, to the place where his tent had been initially, between Beit El and Ai” (Genesis 13:3).
“He went on his journeys” – on the same journeys [routes] that he went [to Egypt], he returned. Rabbi Elazar ben Rabbi Menaḥem said: He went to pay his credit debts.23He had been granted credit at various inns on the way to Egypt, and he now went to repay those debts.
“Lot, who went with Abram, also had flocks, cattle, and tents” (Genesis 13:5).
“Lot, who went with Abram, also…” – Lot derived four benefits due to Abram: “Abram went…and Lot went with him” (Genesis 12:4); “Lot, who went with Abram, also [had flocks, cattle…]”; “He returned all the possessions, and also his brother Lot” (Genesis 14:16); “It was when God destroyed…God remembered Abraham, and He sent out Lot from the midst [of the upheaval]…” (Genesis 19:29). Corresponding to them, his descendants24The nations of Ammon and Moav (Genesis 19:37-38). should have repaid us with favors. But not only did they not repay us with favors, but [they paid us] with [four] troubles. That is what is written: “He25Balak, king of Moav. sent messengers to Bilam son of Beor…now, please come curse this people for me” (Numbers 22:5–6); “He gathered to him the children of Ammon and Amalek, and he went and smote Israel, and they took possession of the city of the date palms” (Judges 3:13); “It was thereafter that the children of Moav, [the children of Ammon], and some Ammonites with them, came against Yehoshafat” (II Chronicles 20:1). Moreover, it is written: “The foe26Referring to Ammon and Moav (Eikha Rabba 1:38). spread its hand over all its delights” (Lamentations 1:10). And their sin is recorded in four places: “An Ammonite or a Moavite shall not enter [into the congregation…] because they did not greet you with bread and with water…[and because they hired…Bilam…to curse you]” (Deuteronomy 23:4–5); and it is written: “My people, remember now what Balak king of Moav counseled, and what [Bilam son of Beor] answered him” (Micah 6:5); “Because they [Ammon and Moav] did not greet the children of Israel with bread and with water, and hired Bilam against them, to curse them” (Nehemiah 13:2); “Balak son of Tzipor, king of Moav…summoned Bilam son of Beor to curse you” (Joshua 24:9).
[Consequently,] four prophets arose and sealed their sentence. They are: Isaiah, Jeremiah, Zephaniah, and Ezekiel. Isaiah said: “A prophecy of Moav: For on the night that Ar of Moav was plundered, it was ruined; for on the night that Kir of Moav was plundered, it was ruined” (Isaiah 15:1). Jeremiah said: “Therefore, behold, days are coming, the utterance of the Lord, and I will sound to Raba of the Ammonites an alarm of war, and it will become a mound of desolation, and its environs will be burned in fire, and Israel will dispossess its dispossessors, said the Lord” (Jeremiah 49:2). Ezekiel said: “To the children of the east, against the children of Ammon, I will give it as a heritage, so that the children of Ammon will not be remembered among the nations. I will administer punishments to Moav, and they will know that I am the Lord” (Ezekiel 25:10–11). Zephaniah said: “Therefore, as I live – the utterance of the Lord of hosts, God of Israel – Moav will be like Sodom, and the children of Ammon like Gomorrah” (Zephaniah 2:9).
הָיָה צֹאן וּבָקָר וְאֹהָלִים (בראשית יג, ה), רַבִּי טוֹבִיָּה בַּר יִצְחָק אָמַר שְׁנֵי אֹהָלִים, רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעַמּוֹנִית, דִּכְוָתָה (בראשית יט, טו): קוּם קַח אֶת אִשְׁתְּךָ וְאֶת שְׁתֵּי בְנֹתֶיךָ וגו', רַבִּי טוֹבִיָּה בַּר רַבִּי יִצְחָק אָמַר שְׁנֵי אֹהָלִים, רַבִּי יוֹסֵי בְּרַבִּי יִצְחָק אָמַר שְׁתֵּי מְצִיאוֹת, רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעַמּוֹנִית. אָמַר רַבִּי יִצְחָק (תהלים פט, כא): מָצָאתִי דָּוִד עַבְדִּי, הֵיכָן מְצָאתִיו בִּסְדוֹם. “Had flocks, cattle, and tents” – Rabbi Toviya bar Yitzḥak said: [Lot had] two tents27“Tent” is sometimes used to mean one’s wife. Lot had two famous “tents” that would descend from him. – Ruth the Moavitess28Ancestress of David. and Naama the Ammonitess.29Solomon’s main wife. Similarly, “Take your wife, and your two daughters [who are found here]…” (Genesis 19:15) – Rabbi Toviya bar Yitzḥak said: Two tents – Ruth the Moavitess and Naama the Ammonitess. Rabbi Yitzḥak said: “I found David My servant” (Psalms 89:21) – where did I find him? It was in Sodom.30That is the meaning of “your two daughters who are found.”
וַיְהִי רִיב בֵּין רֹעֵי מִקְנֵה אַבְרָם וּבֵין רֹעֵי מִקְנֵה לוֹט (בראשית יג, ז), רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר בְּהֶמְתּוֹ שֶׁל אַבְרָהָם אָבִינוּ הָיְתָה יוֹצְאָה זְמוּמָה, וּבְהֶמְתּוֹ שֶׁל לוֹט לֹא הָיְתָה יוֹצְאָה זְמוּמָה. הָיוּ אוֹמְרִים לָהֶם רוֹעֵי אַבְרָהָם הֻתַּר הַגָּזֵל, הָיוּ אוֹמְרִים לָהֶם רוֹעֵי לוֹט כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם (בראשית יב, ז): לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת, וְאַבְרָהָם פִּרְדָּה עֲקָרָה וְאֵינוֹ מוֹלִיד, לְמָחָר הוּא מֵת וְלוֹט בֶּן אָחִיו יוֹרְשׁוֹ וְאִין אָכְלִין מִדִּידְהוֹן אִינוּן אָכְלִין. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ אָמַרְתִּי לוֹ (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי, אֵימָתַי לִכְשֶׁיֵּעָקְרוּ שִׁבְעָה עֲמָמִים מִתּוֹכָהּ, (בראשית יג, ז): וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז ישֵׁב בָּאָרֶץ, עַד עַכְשָׁו מִתְבַּקֵּשׁ לָהֶם זְכוּת בָּאָרֶץ. “There was a quarrel between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. And the Canaanites and the Perizites then lived in the land” (Genesis 13:7).
“There was a quarrel between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock” – Rabbi Berekhya said in the name of Rabbi Yehuda ben Rabbi Simon: Abraham’s animals would go out muzzled,31To prevent them from eating other people’s vegetation, which would amount to theft. but Lot’s animals would not go out muzzled. Abraham’s herdsmen would say to them: ‘Has theft now been permitted?’ Lot’s herdsmen would say to them: ‘The Holy One blessed be He said to Abraham: “To your descendants I will give this land” (Genesis 12:7). Abraham is [like] a sterile mule and cannot bear children. One day he will die and Lot his nephew will inherit [from] him. We are not consuming their property, we are consuming our own property.’ The Holy One blessed be He said to them: ‘This is what I said to him: “To your descendants I will give [this land].” When? Only after the seven nations are uprooted from it [the land].’32See Genesis 15:16. “The Canaanites and the Perizites then lived in the land” – as of now, they still maintain their right to the land.
וַיֹּאמֶר אַבְרָם אֶל לוֹט אַל נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶךָ וגו' (בראשית יג, ח), רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר כְּשֵׁם שֶׁהָיָה רִיב בֵּין רוֹעֵי אַבְרָם וּבֵין רוֹעֵי לוֹט כָּךְ הָיָה רִיב בֵּין אַבְרָם לְלוֹט, הֲדָא הוּא דִכְתִיב וַיֹּאמֶר אַבְרָם אֶל לוֹט אַל נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶךָ וגו', וְכִי אַחִים הָיוּ, אֶלָּא שֶׁהָיָה קְלַסְתֵּר פָּנָיו דּוֹמֶה לוֹ. (בראשית יג, ט): הֲלֹא כָל הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי, אָמַר רַבִּי חֶלְבּוֹ הִבָּדֵל נָא אֵין כְּתִיב כָּאן, אֶלָּא הִפָּרֶד, מָה הַפִּרְדָּה הַזּוֹ אֵינָהּ קוֹלֶטֶת זֶרַע, כָּךְ אִי אֶפְשָׁר לְאוֹתוֹ הָאִישׁ לְהִתְעָרֵב בְּזַרְעוֹ שֶׁל אַבְרָהָם. (בראשית יג, ט): אִם הַשְׂמֹאל וְאֵימִנָה וְאִם הַיָּמִין וְאַשְׂמְאִילָה, אֲמַר לֵיהּ אִם אַתְּ לִשְׂמָאלָה אֲנָא לְדָרוֹמָה, וְאִם אֲנָא לְדָרוֹמָה אַתְּ לִשְׂמָאלָה. אָמַר רַבִּי יוֹחָנָן לִשְׁנֵי בְּנֵי אָדָם שֶׁהָיוּ לָהֶם שְׁתֵּי כּוּרִים, אֶחָד שֶׁל חִטִּים וְאֶחָד שֶׁל שְׂעוֹרִים, אֲמַר לֵיהּ אִם חִטַּיָּא דִידִי שְׂעָרֵי דִידָךְ, וְאִם שְׂעָרֵי דִידָךְ חִטַּיָּא דִידִי, מִן כָּל אֲתַר חִטַּיָּא דִידִי. כָּךְ אִם הַשְּׂמֹאל וְאֵימִנָה וְאִם הַיָּמִין וְאַשְׂמְאִילָה, אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק וְאֶשְׂמֹאלָה אֵין כְּתִיב כָּאן, אֶלָּא וְאַשְׂמְאִילָה, מִן כָּל אֲתַר אֲנָא מַשְׂמְאִיל לְהַהוּא גַבְרָא. “Abram said to Lot: Please, let there not be a quarrel between me and you and between my herdsmen and your herdsmen, for we are brothers” (Genesis 13:8).
“Abram said to Lot: Please, let there not be a quarrel between me and you…” – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: Just as there was a quarrel between Abram’s herdsmen and Lot’s herdsmen, so there was a quarrel between Abram and Lot. That is what is written: “Abram said to Lot: Please, let there not be a quarrel between me and you…”
[“For we are brothers”] – were they in fact brothers?33Lot was Abraham’s nephew. It means, rather, that his facial features resembled his.
“Is the whole land not before you? Please, part from me; if to the left, I will go right, and if to the right, I will go left [veasme’ila]” (Genesis 13:9).
“Is the whole land not before you? Please, part from me” – Rabbi Ḥelbo said: “Separate from me” is not written here, but rather, part [hipared] – just as a mule [pirda] does not take in seed,34It is sterile and cannot be inseminated. so, it is impossible for this man to be intermingled with the seed of Abraham.
“If to the left, I will go right, and if to the right, I will go left”35Smol and yamin can mean either left and right or north and south. – he said to him: ‘If you go to the left [north], I will go to the south, and if I go to the south, you go to the left [north].’36Abraham was telling Lot that, in any event, he wanted the land to the south for his portion. Rabbi Yoḥanan said: This is analogous to two people who had two heaps of grain – one was of wheat and one was of barley. One said to the other: ‘If the wheat is mine, the barley is yours, and if the barley is yours, the wheat is mine; in either case, the wheat is mine.’ So, too, “if to the left, I will go right and if to the right, I will go left.” Rabbi Ḥanina bar Yitzḥak said: “I will go left [ve’esmola] is not written here, but rather, “I will cause to go left [ve’asme’ila] – in any case, I will make that person [Lot] go to the left.
וַיִּשָּׂא לוֹט אֶת עֵינָיו וַיַּרְא אֶת כָּל כִּכַּר הַיַּרְדֵּן (בראשית יג, י), אָמַר רַבִּי נַחְמָן בַּר חָנִין כָּל מִי שֶׁהוּא לָהוּט אַחַר בֻּלְמוּס שֶׁל עֲרָיוֹת סוֹף שֶׁמַּאֲכִילִים אוֹתוֹ מִבְּשָרוֹ. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא כָּל הַפָּסוּק הַזֶּה לְשׁוֹן עֶרְוָה הוּא, הֵיךְ מָה דְאַתְּ אָמָר (בראשית לט, ז): וַתִּשָּׂא אֵשֶׁת אֲדֹנָיו אֶת עֵינֶיהָ וגו'. וַיַּרְא אֶת כָּל כִּכַּר הַיַּרְדֵּן כִּי כֻלָּהּ מַשְׁקֶה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ו, כו): כִּי בְּעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם. כִּי כֻלָּהּ מַשְׁקֶה, הֵיךְ מָה דְאַתְּ אָמַר (במדבר ה, כד): וְהִשְׁקָה אֶת הָאִשָּׁה אֶת מֵי הַמָּרִים. לִפְנֵי שַׁחֵת ה', הֵיךְ מָה דְאַתְּ אָמַר (בראשית לח, ט): וְהָיָה אִם בָּא אֶל אֵשֶׁת אָחִיו וְשִׁחֵת אַרְצָה. כְּגַן ה', לְאִילָנוֹת. כְּאֶרֶץ מִצְרַיִם, לִזְרָעִים. (בראשית יג, יא): וַיִּבְחַר לוֹ לוֹט, אָמַר רַבִּי יוֹסֵי בַּר זִמְרָא כְּאֵינָשׁ דִּבְחַר פּוּרְנָא דְאִמֵּיהּ. (בראשית יג, יא): וַיִּסַּע לוֹט מִקֶּדֶם, הִסִּיעַ עַצְמוֹ מִקַּדְמוֹנוֹ שֶׁל עוֹלָם, אָמַר אִי אֶפְשִׁי לֹא בְּאַבְרָם וְלֹא בֵּאלוֹהוֹ. (בראשית יג, יא): וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו, אַבְרָם יָשַׁב, רַבִּי מֵאִיר אוֹמֵר אֵין לְךָ בַּכְּרָכִים רַע כִּסְדוֹם, כְּשֶׁאָדָם רַע קוֹרִין אוֹתוֹ סְדוֹמִי. וְאֵין לְךָ בַּעֲמָמִים קָשֶׁה מֵאֱמוֹרִי, כְּשֶׁאָדָם קָשֶׁה הֵן קוֹרְאִין אוֹתוֹ אֱמוֹרִי. אָמַר רַבִּי יוֹסֵי אֵין לְךָ בַּכְּרָכִים יָפֶה מִסְּדוֹם, שֶׁחִזֵּר לוֹט עַל כָּל עָרֵי הַכִּכָר וְלֹא מָצָא מָקוֹם יָפֶה כִּסְדוֹם, וְאֵלּוּ הָיוּ הַחֲשׁוּבִין שֶׁבָּהֶן, (בראשית יג, יג): וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד, רָעִים אֵלּוּ לָאֵלּוּ. חַטָּאִים, בְּגִלּוּי עֲרָיוֹת. לַה', בַּעֲבוֹדַת כּוֹכָבִים. מְאֹד, בִּשְׁפִיכוּת דָּמִים. “Lot raised his eyes and saw the entire plain of the Jordan, that it was all watered, before the Lord destroyed Sodom and Gomorrah, like the garden of the Lord, like the land of Egypt, as you come to Tzoar” (Genesis 13:10).
“Lot raised his eyes and saw the entire plain of the Jordan” – Rabbi Naḥman bar Ḥanin said: Anyone who has a voracious appetite for sexual immorality will ultimately be fed from his own flesh and blood.37He will end up committing incest. See Genesis 19:32. Rabbi Yosei bar Ḥanina said: This entire verse is comprised of expressions of sexual immorality. [“Lot raised his eyes”] – just as it says: “His master's wife raised her eyes [toward Joseph and she said: Lie with me]” (Genesis 39:7). “And saw the entire plain [kikar] of the Jordan, that it was all watered” – just as it says: “For due to a licentious woman, one is brought to a loaf [kikar] of bread” (Proverbs 6:26). “That it was all watered [mashke]” – just as it says: “He shall give the woman to drink [hishka] the bitter water that causes a curse” (Numbers 5:24). “Before the Lord destroyed [shaḥet]” – just as it says: “It was when he consorted with his brother's wife, he would spill [veshiḥet] on to the ground” (Genesis 38:9).
“Like the garden of the Lord” – for trees; “like the land of Egypt” – for seeds.
“Lot chose for himself all the plain of the Jordan, and Lot journeyed from the east, and each parted from his brother” (Genesis 13:11).
“Abram lived in the land of Canaan, and Lot lived in the cities of the plain, and pitched his tent as far as Sodom” (Genesis 13:12).
“And the men of Sodom were extremely wicked and sinful to the Lord” (Genesis 13:13).
“Lot chose for himself” – Rabbi Yosei ben Zimra said: Like a person selecting his mother’s marriage contract.38When a man marries several women, each of the women brings property into the marriage as part of the marriage contract. When the husband dies after the wives, each of the sons inherits the property that his mother had introduced into the marriage. Lot chose Sodom as if it were his ordained legacy.
“Lot journeyed from the east [mikedem]” – he moved himself away from the One who preceded [kadmono] the world. He said: ‘I desire neither Abram nor his God.’
“Each parted from his brother. Abram lived [in the land of Canaan]” – Rabbi Meir says: You do not have among the cities any as evil as Sodom, as when a person is wicked, they refer to him as a person of Sodom.39And yet Lot chose that place to live in. You do not have any among the peoples as tough as the Emorites, as when a person is tough, they refer to him as an Emorite. Rabbi Yosei said: You do not have among the cities any as beautiful as Sodom, as Lot circulated among all the cities of the plain and did not find a place as fine as Sodom, and these [the people of Sodom] were the most distinguished among them40According to Rabbi Yosei, the people of Sodom were better than those of the other cities in the area, and that is why Lot chose it to live in. Yet, despite their relative eminence, the Torah testifies that they “were extremely wicked.” – “and the men of Sodom were extremely wicked and sinful to the Lord” (Genesis 13:13). “Wicked” – towards one another; “sinful” – through sexual immorality; “to the Lord” – through idolatry; “extremely” – through bloodshed.
וַה' אָמַר אֶל אַבְרָם וגו' (בראשית יג, יד), רַבִּי יוּדָה אוֹמֵר כַּעַס הָיָה לְאָבִינוּ אַבְרָהָם בְּשָׁעָה שֶׁפֵּרַשׁ לוֹט בֶּן אָחִיו מֵעִמּוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַכֹּל הוּא מְדַבֵּק וּלְלוֹט אָחִיו אֵינוֹ מְדַבֵּק. רַבִּי נְחֶמְיָה אָמַר כַּעַס הָיָה לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁהָיָה מְהַלֵּךְ לוֹט עִם אַבְרָהָם אָבִינוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אָמַרְתִּי לוֹ (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת, וְהוּא מַדְבִּיק אֶת לוֹט בֶּן אָחִיו כְּדֵי לְיָרְשׁוֹ, אִם כֵּן יֵלֵךְ וְיָבִיא לוֹ שְׁנֵי פְּרַסְתְּקִין מִן הַשּׁוּק וְיוֹרִישֵׁם אֶת שֶׁלּוֹ, כְּמוֹ שֶׁהוּא רוֹצֶה בֶּן אָחִיו, הֲדָא הוּא דִכְתִיב (משלי כב, י): גָּרֵשׁ לֵץ וְיֵצֵא מָדוֹן, גָּרֵשׁ לֵץ, זֶה לוֹט, וְיֵצֵא מָדוֹן, וַיְהִי רִיב בֵּין רֹעֵי אַבְרָם וגו', (משלי כב, י): וְיִשְׁבֹּת דִּין וְקָלוֹן, וַיֹּאמֶר אַבְרָם אֶל לוֹט אַל נָא תְהִי מְרִיבָה וגו', (משלי כב, יא): אֹהֵב טְהֹר לֵב חֵן שְׂפָתָיו רֵעֵהוּ מֶלֶךְ, הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב כָּל מִי שֶׁהוּא טְהָר לֵב, וּמִי שֶׁיֵּשׁ לוֹ חֵן בִּשְׂפָתָיו מֶלֶךְ הוּא. רֵעֵהוּ, זֶה אַבְרָהָם, שֶׁהָיָה תָּמִים וּטְהָר לֵב וְנַעֲשָׂה אוֹהֲבוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר (ישעיה מא, ח): זֶרַע אַבְרָהָם אֹהֲבוֹ, וּלְפִי שֶׁהָיָה לוֹ חֵן בִּשְׂפָתָיו, שֶׁנֶּאֱמַר (איוב מא, ד): וּדְבַר גְּבוּרוֹת וְחִין עֶרְכּוֹ, נַעֲשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּרֵעַ, שֶׁמִּתּוֹךְ אַהֲבָה שֶׁאֲהֵבוֹ, אָמַר לוֹ (בראשית טו, יח): לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת. “The Lord said to Abram, after Lot parted from him: Raise now your eyes, and look from the place where you are, northward, and southward, and eastward, and westward” (Genesis 13:14).
“The Lord said to Abram…” – Rabbi Yuda says: There was anger towards our forefather Abraham when he distanced his nephew Lot from him. The Holy One blessed be He said: ‘He attaches himself to everyone else,41Abraham always sought to bring people closer to God. but to his own kinsman, Lot, he does not attach himself?’ Rabbi Neḥemya said: [On the contrary,] The Holy One blessed be He was angry while Lot was traveling with Abraham our forefather. The Holy One blessed be He said: ‘I said to him: “To your descendants I have given this land” (Genesis 15:18), and he attaches Lot to him, so that he should inherit [from] him? If so, let him go and find two foundlings in the street and bequeath to them what is his, as he wishes for his nephew.’ That is what is written: “Banish the scoffer, and strife will depart” (Proverbs 22:10). “Banish the scoffer” – this refers to Lot; “and strife will depart” – “there was a quarrel between the herdsmen of Abram’s [livestock and the herdsmen of Lot’s livestock]….” “And contention and disgrace will cease” (Proverbs 22:10) – “Please, let there not be a quarrel [between me and you]….” “One who loves purity of heart, he who has grace on his lips, his friend is a king” (Proverbs 22:11) – the Holy One blessed be He loves whoever is pure of heart. “He who has grace on his lips, the king is his friend” – this refers to Abraham, who was faultless and pure of heart and became one who loved the Omnipresent, as it is stated: “Descendants of Abraham who loved Me” (Isaiah 41:8). Because he had “grace on his lips,” as it is stated: “Speaking of his feats, and the grace of his speech” (Job 41:4), the Holy One blessed be He became like a friend to him, saying to him: “To your descendants I have given this land” (Genesis 15:18).
וַה' אָמַר אֶל אַבְרָם אַחֲרֵי הִפָּרֶד לוֹט, כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה, וְשַׂמְתִּי אֶת זַרְעֲךָ כַּעֲפַר הָאָרֶץ (בראשית יג, יד טז), מָה עֲפַר הָאָרֶץ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כָּךְ בָּנֶיךָ יִהְיוּ מְפֻזָּרִים מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וּמָה עֲפַר הָאָרֶץ אֵינוֹ מִתְבָּרֵךְ אֶלָּא בַּמַּיִם, אַף יִשְׂרָאֵל אֵינָן מִתְבָּרְכִין אֶלָּא בִּזְכוּת הַתּוֹרָה שֶׁנִּמְשְׁלָה לְמַיִם. וּמֶה עָפָר מְבַלֶּה אֶת כְּלֵי מַתָּכוֹת וְהוּא קַיָּם לְעוֹלָם, כָּךְ יִשְׂרָאֵל כָּל עוֹבְדֵי כּוֹכָבִים בְּטֵלִים וְהֵם קַיָּמִים. וּמֶה עָפָר עֲשׂוּיָה דַּיִּשׁ, אַף בָּנֶיךָ עֲשׂוּיִין דַּיִּשׁ לְעוֹבְדֵי כּוֹכָבִים. הֲדָא הוּא דִכְתִיב (ישעיה נא, כג): וְשַׂמְתִּיהָ בְּיַד מוֹגַיִךְ וגו', מָה הוּא מוֹגַיִךְ, אִלֵּין דִּמְמִיגִין מַכָּתֵיךְ, דִּמְלַחְלְחִין מַחָתֵיךְ, אֲפִלּוּ כֵּן לְטוֹבָתֵיךְ מְשַׁקְשְׁקִין לִיךְ מִן חוֹבִיךְ, הֵיךְ מָה דְּאַתְּ אָמַר (תהלים סה, יא): בִּרְבִיבִים תְּמֹגְגֶנָּה. (ישעיה נא, כג): אֲשֶׁר אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה, מָה הָיוּ עוֹשִׂים לָהֶם מַרְבִּיצִים אוֹתָן בִּפְלָטֵרִיּוֹת וּמַעֲבִירִין רִידִיָּה עֲלֵיהֶם. רַבִּי עֲזַרְיָה מִשֵּׁם רַבִּי אַחָא סִימָן דָּא סִימָן טַב, מַה פְּלַטְיָא זוֹ מְבַלָּה אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים וְהִיא קַיֶּמֶת לְעוֹלָם, כָּךְ בָּנֶיךָ מְבַלִּים אֶת כָּל הָעוֹבְדֵי כּוֹכָבִים וְהֵן קַיָּמִים לְעוֹלָם. “For all the land that you see, I will give to you, and to your descendants, forever” (Genesis 13:15).
“I will render your descendants like the dust of the earth; if a man could count the dust of the earth, so your descendants shall be counted” (Genesis 13:16).
“The Lord said to Abram, after Lot parted…For all the land that you see, I will give to you…I will render your descendants like the dust of the earth” – just as the dust of the earth is found from one end of the earth to the other, so your descendants will be dispersed from one end of the earth to the other. Just as the dust of the earth becomes blessed only through water [rain], so Israel is blessed only through the merit of the Torah, which is likened to water.42See Isaiah 55:1, Bereshit Rabbah 54:1. Just as dust wears out metal vessels43A metal implement buried in the ground will rust away. and endures forever, so, too, with Israel – all the idolaters will vanish, but they will endure. Just as dust is regularly trodden, so your descendants will be regularly trodden by the idolaters. That is what is written: “I will place it44The cup of bitter punishment (see Isaiah 51:22). in the hand of your oppressors [mogayikh]…” (Isaiah 51:23) – what is mogayikh? They are those who cause your wounds to bleed [memigin] and cause your wounds to ooze. Nevertheless, it is for your benefit, as they mitigate your [liability for your] sins, just as it says: “Soften it [temogegena] with showers” (Psalms 65:11). “Who said to your soul: Bend down, and we shall pass” (Isaiah 51:23) – what would they do to them? They would have them lie in the plazas and drive their ploughs over them. Rabbi Azarya in the name of Rabbi Aḥa: This was actually a good omen – just as a plaza outlasts those who traverse it, so, your descendants will outlast the idol worshippers and will endure forever.
קוּם הִתְהַלֵּךְ בָּאָרֶץ (בראשית יג, יז), תָּנֵי הִלֵּךְ בַּשָּׂדֶה בֵּין לְאָרְכָּהּ בֵּין לְרָחְבָּהּ קָנָה עַד מָקוֹם שֶׁהִלֵּךְ, כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר, שֶׁהָיָה רַבִּי אֱלִיעֶזֶר אוֹמֵר הִלּוּךְ קָנָה. וַחֲכָמִים אוֹמְרִים לֹא קָנָה עַד שֶׁיְהַלֵּךְ לְאָרְכָּהּ וּלְרָחְבָּהּ. אָמַר רַבִּי יַעֲקֹב בֶּן זַבְדִּי טַעֲמֵיהּ דְּרַבִּי אֱלִיעֶזֶר קוּם הִתְהַלֵּךְ בָּאָרֶץ וגו': “Arise, walk about the land to its length and to its breadth, as to you I will give it” (Genesis 13:17).
“Arise, walk about the land” – it is taught: One who walks about a field,45An ownerless field, or one that is being sold to him by another person. whether along its length or its breadth, acquires the field up to the place that he has walked; this in accordance with the statement of Rabbi Eliezer, as Rabbi Eliezer used to say: Walking about [in a field] is an act of acquisition. The Sages say: One does not acquire it until he walks along it to its breadth and its length. Rabbi Yaakov ben Zavdi said: Rabbi Eliezer’s source is: “Arise, walk about the land [to its length and to its breadth].”