בְּרֵאשִית Genesis Chapter 13

Avram sacrificed his right to a fair choice over who would receive which piece of land for the sake of maintaining peace. In the end, God favoured the humble Avram, giving him the land of promise and familial blessing and on the other hand gave Lot over to the consequences of his own poor decision based on selfish ambition. The result for Lot and his family line was curse.
 
There is a well-known Gospel saying that reflects Avram’s actions here:
 
“He is no fool who gives what he cannot keep to gain what he cannot lose.” -Jim Elliot

וַיַּעַל֩ אַבְרָ֨ם מִמִּצְרַ֜יִם ה֠וּא וְאִשְׁתּ֧וֹ וְכָל־אֲשֶׁר־ל֛וֹ וְל֥וֹט עִמּ֖וֹ הַנֶּֽגְבָּה׃
 
Gen 13:1 And going up, אַבְרָם Avram (Father of faith; Father of a nation; Father exalted) out of Egypt מִמִּצְרַיִם (Mitzrayim: Double distress, double stronghold), he, and his wife, and all that he had, and לוֹט Lot (covering) with him, into the south הַנֶּגְבָּה (Ha-Negbah: the south of the land of Israel).
 
Avram, like his progeny, ethnic Israel (Overcomes in God), leaves Egypt with greater wealth than that with which he arrived (Exodus 3:22; 12:36).
 
The Jewish sages say that Avram was in Egypt for three months (Seder Olam Rabbah, p. 2.).
 
Avram’s “going up” is both literally and metaphorically true. He ascended from a land of distress and spiritual pollution to a land of hope and promise.
 
 וְאַבְרָ֖ם כָּבֵ֣ד מְאֹ֑ד בַּמִּקְנֶ֕ה בַּכֶּ֖סֶף וּבַזָּהָֽב׃
וַיֵּ֙לֶךְ֙ לְמַסָּעָיו מִנֶּ֖גֶב וְעַד־בֵּֽית־אֵ֑ל עַד־הַמָּק֗וֹם אֲשֶׁר־הָ֨יָה שָׁ֤ם ׳אָהֳלֹה׳ ״אָֽהֳלוֹ֙״ בַּתְּחִלָּ֔ה בֵּ֥ין בֵּֽית־אֵ֖ל וּבֵ֥ין הָעָֽי׃
 
Gen 13:2 And אַבְרָם Avram (Father of faith; Father of a nation; Father exalted) was heavy exceedingly with cattle, money, and gold. Gen 13:3 And on his journeys לְמַסָּעָיו (lemasa’ayv) walking, after breaking camp, he travelled from the south as far as בֵּית־אֵל Beit-El (House of God, House of Judges), unto the place where his tent had been at the beginning, between בֵּית־אֵל Beit-El (House of God, House of Judges) and עָי Ai (Ruin);
 
The Hebrew phrase, לְמַסָּעָיו “Lemasa’ayv”, meaning, “On his journeys” infers that the collective journeys of Avram are seen in retrospect and viewed as an established, or from our perspective pre-existent plan of HaShem.
 
Both Avram and Lot left Egypt with riches as a result of HaShem’s blessing upon Avram. What follows are two distinctly different responses to God given riches. Avram, while weighed down with riches, still seeks peace and purpose at God’s direction, whereas Lot seeks more riches in a land of wickedness, separated from the blessing of God. Lot looks to what is seen, Avram looks to Him Who is unseen (2 Corinthians 4:18).
 
אֶל־מְקוֹם֙ הַמִּזְבֵּ֔חַ אֲשֶׁר־עָ֥שָׂה שָׁ֖ם בָּרִאשֹׁנָ֑ה וַיִּקְרָ֥א שָׁ֛ם אַבְרָ֖ם בְּשֵׁ֥ם יְהוָֽה׃
 
Gen 13:4 Unto the place of the altar, which he had fashioned there at the first: and he called there, אַבְרָם Avram (Father of faith; Father of a nation; Father exalted), in (on) the name of HaShem (YHVH: Mercy).
 
Avram returned to the altar of covering/atonement, and understanding his position in God he calls both, “in the name” and, “on the name” of  YHVH HaShem. Avram is already aware that his every step is held in the security of God’s plan of redemption and that all is reliant on HaShem.
 
וְגַם־לְל֔וֹט הַהֹלֵ֖ךְ אֶת־אַבְרָ֑ם הָיָ֥ה צֹאן־וּבָקָ֖ר וְאֹהָלִֽים׃
 
Gen 13:5 And also לוֹט Lot (covering) went walking with אַבְרָם Avram (Father of faith; Father of a nation; Father exalted), and had flocks, and herds, and tents.
 
Using the Hebrew meanings of the proper nouns we read: Covering went with Faith and carried additional wealth alongside him.
 
וְלֹא־נָשָׂ֥א אֹתָ֛ם הָאָ֖רֶץ לָשֶׁ֣בֶת יַחְדָּ֑ו כִּֽי־הָיָ֤ה רְכוּשָׁם֙ רָ֔ב וְלֹ֥א יָֽכְל֖וּ לָשֶׁ֥בֶת יַחְדָּֽו׃
 
Gen 13:6 And couldn’t bear, the land to have them dwell in restful union: for their property had become too great, and they could not endure to rest in union.
 
Using the Hebrew meanings of the proper nouns we read: The land cried out under the weight of human riches and the faithful struggled to dwell together in unity.
 
וַֽיְהִי־רִ֗יב בֵּ֚ין רֹעֵ֣י מִקְנֵֽה־אַבְרָ֔ם וּבֵ֖ין רֹעֵ֣י מִקְנֵה־ל֑וֹט וְהַֽכְּנַעֲנִי֙ וְהַפְּרִזִּ֔י אָ֖ז יֹשֵׁ֥ב בָּאָֽרֶץ׃
 
Gen 13:7 And there was a strife between the shepherds of אַבְרָם Avram’s (Father of a nation; Father exalted) cattle and the shepherds of לוֹט Lot's (covering) cattle: and the כְּנַעֲנִי Kena’aniy (Zealous low landers, slave merchants) and the פְּרִזִּי periziy (villagers) at that time, dwelled in the land.
 
Using the Hebrew meanings of the proper nouns we read: There was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people.
 
Jewish tradition (both Rashi and the Pesikta Rabbasiy) places the blame for the altercations between the shepherds upon the shoulders of Lot’s shepherds and subsequently sees Lot as being ultimately responsible as the leader of his community. The Shepherds of Lot are said to be treacherous, and as a result of their dishonesty they were rebuked by Avram’s shepherds, which resulted in the strife that occurred between them.
 
The כְּנַעֲנִי Kena’aniy and פְּרִזִּי periziy are mentioned partly in order to qualify the lack of space for Avram and Lot’s herds and also as an allusion to the enemies Israel will face on her journey to the Promised Land.
 
It’s important to remember that Moses and Joshua are recording this information retrospectively based on oral tradition that had been passed down to them combined with the illumination of the Ruach Ha-Kodesh (Holy Spirit).
 
וַיֹּ֨אמֶר אַבְרָ֜ם אֶל־ל֗וֹט אַל־נָ֨א תְהִ֤י מְרִיבָה֙ בֵּינִ֣י וּבֵינֶ֔יךָ וּבֵ֥ין רֹעַ֖י וּבֵ֣ין רֹעֶ֑יךָ כִּֽי־אֲנָשִׁ֥ים אַחִ֖ים אֲנָֽחְנוּ׃
 
Gen 13:8 And said אַבְרָם Avram (Father of a nation; Father exalted) to  לוֹטLot (covering), “Please, Let there be no strife, between us, or in the midst of my shepherds and your shepherds; for we are brothers.”
 
And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers.”
 
Avram clearly desired peace between Lot and himself, even to the point of giving away any opportunity he might have had to take first pick of the land that surrounded them. This is an act of humility that precedes the giving of the land by HaShem. Avram seems to have understood that Lot and his retinue would not be capable of living at peace with Avram and his household, thus the only wise course of action was for them to separate. While it’s not explicit in the text, the idea that Lot and his descendants would be a hindrance both to Avram and Israel in the future, is certainly inferred.
 
The Midrash on Numbers 21:5 says that God in His wisdom decreed that Israel was not to be friendly with Lot’s descendants, and that anyone who showed them mercy would suffer misery and conflict.
 
הֲלֹ֤א כָל־הָאָ֙רֶץ֙ לְפָנֶ֔יךָ הִפָּ֥רֶד נָ֖א מֵעָלָ֑י אִם־הַשְּׂמֹ֣אל וְאֵימִ֔נָה וְאִם־הַיָּמִ֖ין וְאַשְׂמְאִֽילָה׃
 
Gen 13:9 “Is not all the earth before your face/faces? Separate yourself from me please: if you take the left hand, then I will go to the right; or if you depart to the right hand, then I will go to the left.”
 
“The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.”
 
“The Torah loves peace and Avraham exemplified peace, but any person who seeks peace in opposition to the wisdom of the Torah courts disaster. Avraham bowed to God’s wisdom when he said to Lot, ‘Let there be no strife… separate from me’” –Rabbi Aharon Kotler
 
Avram sacrificed his right to a fair choice over who would receive which piece of land for the sake of maintaining peace. In the end, God favoured the humble Avram, giving him the land of promise and familial blessing and on the other hand gave Lot over to the consequences of his own poor decision based on selfish ambition. The result for Lot and his family line was curse.
 
There is a well-known Gospel saying that reflects Avram’s actions here:
 
“He is no fool who gives what he cannot keep to gain what he cannot lose.” -Jim Elliot
 
וַיִּשָּׂא־ל֣וֹט אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן כִּ֥י כֻלָּ֖הּ מַשְׁקֶ֑ה לִפְנֵ֣י׀ שַׁחֵ֣ת יְהוָ֗ה אֶת־סְדֹם֙ וְאֶת־עֲמֹרָ֔ה כְּגַן־יְהוָה֙ כְּאֶ֣רֶץ מִצְרַ֔יִם בֹּאֲכָ֖ה צֹֽעַר׃
 
Gen 13:10 And lifted up לוֹט Lot (covering) his eyes, and saw all the irrigation on the face, before destroyed HaShem (YHVH: Mercy) סְדֹם S’dom (burning) and עֲמֹרָה Amorah (submersion), it was as the garden of HaShem (YHVH: Mercy), like the land of Egypt (Mitzrayim: Double distress, double stronghold), as entering צֹעַר Tzoar (insignificance).
 
Lot chose the richest part of the land, knowing that it was a place of wickedness and idolatry. Verse 13 says the people of S’dom, “were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly.”
 
Perhaps, as many do today, Lot thought that he could enjoy the riches of the wicked without being influenced by them. He saw what was good in his own eyes and pursued it by separating himself from the blessing of God.
 
 וַיִּבְחַר־ל֣וֹ ל֗וֹט אֵ֚ת כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן וַיִּסַּ֥ע ל֖וֹט מִקֶּ֑דֶם וַיִּפָּ֣רְד֔וּ אִ֖ישׁ מֵעַ֥ל אָחִֽיו׃
 
Gen 13:11 Then elected לוֹט Lot (covering) looking up all round הַיַּרְדֵּן ha-Yardein (Jordan: the descender); and לוֹט Lot (covering) journeyed east: and separated his people from the people of his brother.
 
In a figurative sense, Lot was leaving the moral restraint of Avram’s community and separating himself to follow after the lust of his eyes.
 
Lot looked up with his eyes and sought land for himself, as opposed to Avram (v.14) who waits upon God’s instruction, and receives the land that God gives him.
 
אַבְרָ֖ם יָשַׁ֣ב בְּאֶֽרֶץ־כְּנָ֑עַן וְל֗וֹט יָשַׁב֙ בְּעָרֵ֣י הַכִּכָּ֔ר וַיֶּאֱהַ֖ל עַד־סְדֹֽם׃
 
Gen 13:12 אַבְרָם Avram (Father of a nation; Father exalted) dwelled in the land of כְּנָעַן Kenaan (Zealous low landers, slave merchants), and לוֹט Lot (covering) dwelled in the terror around, and pitched his tent toward סְדֹֽם S’dom (Burning).
 
As a result of the destruction of S’dom in Chapter 19, the area became the desolate Sea of Salt (Dead Sea) region that we know today. There is a powerful spiritual lesson to be learned from the choice made by Lot. Our eyes often fail to see the unseen things of God, thus, like Avram, we are better to call on the name of HaShem than to follow the lusting eyes of our fallen humanity.
 
“Though Lot contained the spiritual sparks that would produce Ruth, the ancestress of King David, he parted from Avram. In time the rift between their progeny would become so absolute that his male descendants from Ammon and Moab would be prohibited from entering the congregation of Israel [Deut. 23:4].” –Peskita Zutresa
 
 וְאַנְשֵׁ֣י סְדֹ֔ם רָעִ֖ים וְחַטָּאִ֑ים לַיהוָ֖ה מְאֹֽד׃
 
Gen 13:13 But the men of סְדֹֽם S’dom (Burning) were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly.
 
The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive.
 
“Their countenance is known to witness against them; and they declare their sin as S’dom, they hide it not. Woe unto their souls! For they have rewarded evil unto themselves.”
–Isaiah 3:9
 
וַֽיהוָ֞ה אָמַ֣ר אֶל־אַבְרָ֗ם אַחֲרֵי֙ הִפָּֽרֶד־ל֣וֹט מֵֽעִמּ֔וֹ שָׂ֣א נָ֤א עֵינֶ֙יךָ֙ וּרְאֵ֔ה מִן־הַמָּק֖וֹם אֲשֶׁר־אַתָּ֣ה שָׁ֑ם צָפֹ֥נָה וָנֶ֖גְבָּה וָקֵ֥דְמָה וָיָֽמָּה׃ כִּ֧י אֶת־כָּל־הָאָ֛רֶץ אֲשֶׁר־אַתָּ֥ה רֹאֶ֖ה לְךָ֣ אֶתְּנֶ֑נָּה וּֽלְזַרְעֲךָ֖ עַד־עוֹלָֽם׃
 
Gen 13:14 And HaShem (YHVH: Mercy) said to אַבְרָם Avram (Father of a nation; Father exalted), after לוֹט Lot (covering) was separated from him, “Lift up now your eyes, and look, see, perceive, inspect and consider from the place where you are standing, to the north, and to the south, and to the east, and to the sea: Gen 13:15 For all the land which you see, is for you a gift from Me, and for sowing on eternally.
 
Avram had an extensive view from his location at the top of Mount Ephraim.
 
The repetition of the promise (12:7) is a confirmation to Avram that makes clear that the land is given to him and his descendants alone and not to Lot and his progeny. God has already seen the descent of Lot’s progeny into idolatry, and therefore is speaking the blessing of Avram into time at this point to secure the knowledge of the gifted land for future generations.
 
וְשַׂמְתִּ֥י אֶֽת־זַרְעֲךָ֖ כַּעֲפַ֣ר הָאָ֑רֶץ אֲשֶׁ֣ר׀ אִם־יוּכַ֣ל אִ֗ישׁ לִמְנוֹת֙ אֶת־עֲפַ֣ר הָאָ֔רֶץ גַּֽם־זַרְעֲךָ֖ יִמָּנֶֽה׃
 
Gen 13:16 And I will make your seed as the dust of the earth: so that if a man can number the dust of the earth, then shall your seed also be numbered.
 
This proclamation concerns every Jew/Hebrew in every generation until the day of HaShem. Therefore it may well be both literally and metaphorically true. Though humanity cannot count the generations of ethnic Israel, God can.
 
“Just as the dust outlives all who tread upon it, so God promised Avram that his offspring would outlive all the nations that would persecute them.” –Midrash
 
God is stating emphatically, that the people of Israel and the land of Israel are destined for one another. This land gifted by God to ethnic Israel is as immutable as salvation, it is already established outside of time and space and is simply spoken into history here to give Avram the sure and certain hope of God’s redemption. It cannot be overstated, individual salvation and national reconciliation are intrinsically linked to the physical land of Israel and the ethnic people to whom God gifted it.
 
ק֚וּם הִתְהַלֵּ֣ךְ בָּאָ֔רֶץ לְאָרְכָּ֖הּ וּלְרָחְבָּ֑הּ כִּ֥י לְךָ֖ אֶתְּנֶֽנָּה׃
 
Gen 13:17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto you.
 
Rambam notes that this is both a promise and an instruction. God promises to protect Avram as he walks the length and breadth of the land and Avram is instructed to open God’s gift by walking through the land and receiving it freely.
 
וַיֶּאֱהַ֣ל אַבְרָ֗ם וַיָּבֹ֛א וַיֵּ֛שֶׁב בְּאֵלֹנֵ֥י מַמְרֵ֖א אֲשֶׁ֣ר בְּחֶבְר֑וֹן וַיִּֽבֶן־שָׁ֥ם מִזְבֵּ֖חַ לַֽיהוָֽה׃
 
Gen 13:18 Then אַבְרָם Avram (Father of a nation; Father exalted) removed his tent, and came and dwelt by the tree of מַמְרֵא Mamrei (Strength, fatness, health), which is in חֶבְרוֹן Chevron (Alliance), and built there an altar מִזְבֵּחַ (of blood atonement) unto HaShem (YHVH: Mercy).
 
This is the third altar (מִזְבֵּחַ Mizbeach: from the root ִזבח zabach: to slaughter, kill) of atonement fashioned by Avram. Three is of course a Hebraic symbol for unity, completion and wholeness. It reflects a complex unity and a well-established principle. Here it is seen as a confirmation of Avram’s understanding of the need for atonement by the shedding of blood. These events are taking place long before the commandment requiring blood covering, issued by God at Sinai.
 
Introduction to Allegorical Reading:
 
At first glance it may seem that the allegorical reading of this account contradicts the plain meaning, however, this is not the case. The allegorical reading has a far reaching message that reconciles the demise of Lot’s progeny through Ruth the ancestress of Lot. Lot, the covering, finds the ultimate fulfilment of his name in the lineage of Ruth, who becomes the great grandmother of King David and subsequently claims a place in the lineage of the Messiah Yeshua Whose sacrificial death offers the blood covering for all sin.
 
An Allegorical Paraphrase of Genesis 13
(Using the meanings of the Hebrew proper nouns)
 
Faith and all his household rose up out of distress and bondage and Covering went with him into the land God had promised to give to him. Faith brought great wealth out of his captivity and moving on he returned to a place he had been before and camped between the House of God and the house of ruin in a land of decision. He came to the place where he had first built an altar for atoning sacrifice and Faith called out in the name of Mercy. Covering went with Faith and carried additional wealth alongside him. The land cried out under the weight of human riches and the faithful struggled to dwell together in unity. And there was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people. And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers. The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.” Covering looked all around and saw a well irrigated area of farm land which was like the garden of Mercy, like Eden to the visible eye, but spiritually it was like the land of bondage they had just escaped from and it lead to insignificance. So Covering chose all the land that he saw and descended, separating himself and his people from his brother’s people. Therefore, Faith dwelled in the land of the slave merchants and Covering dwelt in a place where terror surrounded him because he pitched his tent near a burning furnace of judgement. The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive. After Covering had left Faith, Mercy said to Faith, “Lift up your eyes which are downcast and look at the place where you stand, touch it, smell it. Look around you, as far as you can see to the north, south, east and toward the ocean. All of this I am giving you, you’ve done nothing to deserve it, nor do I require you to do anything but accept it. All of it is yours for the purpose of sowing eternal life. Faith, I will make your offspring like the dust of the earth, uncountable and everlasting. Arise, don’t be downtrodden, and walk forward through the entire land that I’ve gifted to you. For as surely as I am Mercy, I have established this land for you and your offspring.” Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him to dwell by the tree of strength and health. Making an alliance with Mercy, he built an altar to acknowledge his need for blood atonement before Mercy, that he might receive the gift of Mercy.
 
Conclusion:
 
While the plain meaning of the text is clear and confirms from the outset that God has given the land of Israel to Ethnic Israel, descended from Avram through Isaac, there is also an obvious allegorical reading that indicates the relationship between Ethnic Israel (Avram, Yitzchaak and Yaakov/Yisrael) and the Gentile Church (Lot).
 
Like Lot a sizable portion of the Gentile believers of today have rejected God’s continued purposes for Israel and have become convinced of the false narrative of the nations, chasing after the temporary beauty of syncretised secularism, the mythical freedom of democracy and the hedonism it produces as a counterfeit to the freedom of God.
 
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