בְּרֵאשִׁית‎

BeReshit

Genesis

CHAPTER 13

With Commentaries

“And YHVH said to Avram after Lot had separated from within him, “Please, lift up your eyes and look from the place where you are, to the north and to the south and to the east and to the west, for all the land that you see, to you I will give it and to your seed forever.”

Listen to this chapter in Hebrew

And ascended, Avram from Mitzraim/Egypt, him, his wife, and all that was his, and Lot with him, to the Negba.

1 וַיַּעַל אַבְרָם מִמִּצְרַיִם הוּא וְאִשְׁתּוֹ וְכָל־אֲשֶׁר־לוֹ וְלוֹט עִמּוֹ הַנֶּגְבָּה׃

א

Avram “ascended” from Egypt. Every time the Scripture says that someone went into Kenaan from outside, it is called “ascend.” I guess you could say that it’s because parts of Israel are higher in altitude than the nations around it, but Avram went to the Negve desert part of Kenaan, which is roughly the same altitude as Egypt. So, I do not believe this is because of altitude; it is more like you ascend into a Holy Land, which makes it higher than the other lands around it. It is spiritually high; therefore, going to Israel means " ascending” to a more spiritual land than the lands around it.

In this verse, Avram goes back to where he came from. He returned to the Negve, which is the desert region of Kenaan. Nowadays, from Egypt to Kenaan, it is a 613-mile trip. However, Avram was in a caravan of many people and had all his belongings and livestock. Once again, I believe that Avram stayed on the western part of the desert close to the sea, as that is the green part of the Negve. Avram's troubles in Egypt let him know he had gone too far in the task that HaShem put on him. Avram had been traveling southward since he entered through the north side of Kenaan and exited to Egypt through the south part of Kenaan. Now, he is returning to the way he came, back into Kenaan into the Negve, the desert part of Kenaan.

Ramban (1194-1270) commentary: HE, AND HIS WIFE, AND ALL THAT HE HAD. The purport thereof is to let us know that they did not rob him of any of all the great gifts they gave him on account of Sarah who was to be for the king. They did not say, “You have tricked us, and the gift was given by mistake.” This was a miraculous event.

It was a miraculous event, but it was more like Pharaoh and his people were afraid of Avram’s God. Pharaoh was in a hurry to get rid of him. He was probably afraid to even take back the gifts that he gave Avram or was so afraid and in a hurry to get rid of him.

Chizkuni (13th Century) commentary: ולוט עמו הנגבה, “and Lot with him, southward.” In the same direction as they had been journeying ever since they had left Kharan.

And Avram was greatly heavy in livestock, in silver, and in gold.

2 וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב׃

ב

I guess it could be said that Avram was wealthy because of Pharaoh and his gifts for Sarai. And yes, in part, but all this time, Avram has been traveling, and his livestock has been growing, which makes trading and selling with the people in his travels something very obvious. But if it was because of Pharaoh’s gifts for Sarai, then the only thing I can say is that it reminds me of Hashem’s telling Avram of the future.

BeReshit/Genesis 15:13-14

Then YHVH/HaShem said to Avram, “Know for certain that your offspring will be sojourners/strangers in a land that is not theirs and will be servants/slaves there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions/wealth.”

And they did go out with great wealth out of that land. It would be no coincidence how Avram’s descendants come out from that nation through the power of HaShem with great wealth, and the coincidence would be that the nation that the descendants of Avram went out of is also Egypt. The same land in which Avram had trouble and supposedly came from with great wealth. However, I do not think this; I believe that Avram became wealthy on his own because HaShem was with him, helping him along, making everything he did go well.

Rashi (approximately 1040 - approximately 1105) commentary: כבד מאד VERY RICH (literally, very heavy) — heavily laden with burdens.

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: AND ABRAM WAS VERY RICH. Ve-avram kaved me’od (literally, Abram was very heavy) means that Abraham had great wealth. Whoever is laden with riches moves heavily (with difficulty). Don’t you see that the Hebrew word for honor (kavod) comes from the same root as the word for heavy (koved) in A stone is heavy (koved even) (Prov. 27:3). Conversely, the word for shame (kalon) comes from the same root as the word for light (kal). Compare, light of foot (kal beraglav) (II Sam. 2:18). Abraham possessed herds of cattle and a large amount of gold and silver.

Steinsaltz (1937-2020) commentary: And Abram was very wealthy in livestock, in silver, and in gold. Abram was successful in his business dealings and became very wealthy over time. The significance of this detail will become apparent as the narrative progresses.

The meaning of saying “heavy” instead of wealthy or that he had many possessions is that Scripture wanted to tell us that Avram was moving with difficulty. He had so many people, livestock, gold, and silver that traveling was very hard.
Another reason that I believe that Avram became so wealthy because of his business practices in trading and other dealings and not because Pharaoh made him rich is because, in later chapters, we will read that Avram and Lot had to part ways. The reason for the separation was that they both had become too big and wealthy for the land to sustain them both. If Pharaoh had made Avram rich, why would Lot also be rich? Lot did not receive any gifts from Pharaoh, but Lot did learn everything about busyness from Avram as they grew up together. However, I do have another belief: Avram’s efforts in busyness made him prosperous because HaShem was on his side and made everything that Avram did go well. This also is reflected later on, after Avram and Lot part ways. Avram continues to do well, but Lot loses everything he gained while with Avram.

And he went on his journey from the Negev to Beit-El to the place where he had place his tents last, between Beit-El and AI.

3 וַיֵּלֶךְ לְמַסָּעָיו מִנֶּגֶב וְעַד־בֵּית־אֵל עַד־הַמָּקוֹם אֲשֶׁר־הָיָה שָׁם אהלה [אָהֳלוֹ] בַּתְּחִלָּה בֵּין בֵּית־אֵל וּבֵין הָעָי׃

ג

Avram traveled back to the mountain where he had set camp before, between Beit-El and Ai, where he built the altar and proclaimed in the name of HaShem. This placed him almost in the middle of Kenaan, from north to south and west to east.

Rashi (approximately 1040 - approximately 1105) commentary: וילך למסעיו AND HE WENT ON HIS JOURNEYS — On his return, he paid the debts he had previously incurred (Genesis Rabbah 41:3). (In the comment emphasis is placed on “his” — he went on his journeys i.e. the routes he had taken before.)

I do not know about this comment of Rashi or multiple commentators who also hold this view. I am no one to say otherwise, but I do not believe this. For one, what lander lends money to a passing traveler? Usually, a lender lends money to an established individual who has good standing in the community. Avram is a passing traveler who has no intention of staying put and stays a short time in any given place. The Kenaanites even called him Hebrew, which means from the other side (Gen 14:13). I find it hard to believe that a lander would lend money to someone like Avram, given that even Avram does not know how far his travels may take him. What I do know is that the word “מַסְעֵי/Journeys” is used only twelve times, and this one is one of them, leaving only eleven other times used in scripture and they are all used when a large amount of people is moving are slowly moving because of the number of them is so large.

Exodus 17:1

All the congregation of the people of Israel moved on from the wilderness of Sin by “מסעי/stages”, according to the commandment of YHVH, and camped at Rephidim, but there was no water for the people to drink.

Exodus 40:36

Throughout all their “מסעי/journeys”, whenever the cloud was taken up from over the tabernacle, the people of Israel would set out.

Exodus 40:38

For the cloud of YHVH was on the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel throughout all their “מסעי/journeys”.

Numbers 10:2

“Make two silver trumpets. Of hammered work you shall make them, and you shall use them for summoning the congregation and for “מסַע/breaking'“ camp.

Numbers 10:12

and the people of Israel set out by “מסעי/stages” from the wilderness of Sinai. And the cloud settled down in the wilderness of Paran.

Numbers 10:28

This was the order of “יסעוּ/march” of the people of Israel by their companies, when they “מסעי/set out.”

Numbers 33:1

These are the “מסעי/stages” of the people of Israel, when they went out of the land of Egypt by their companies under the leadership of Moses and Aaron.

Numbers 33:2

Moses wrote down their starting places, “מסעי/stages” by “מסעי/stages,” by command of YHVH, and these are their “מסעי/stages” according to their starting places.

Deuteronomy 10:11

And YHVH said to me, ‘Arise, go to your למסע/journey at the" head of the people, so that they may go in and possess the land, which I swore to their fathers to give them.’

According to the usage of this Hebrew word, the meanings are “journey, by stages, break camp, set out, and to march.” All the passages have this word and involve many people marching, breaking camp, setting out, or moving on a journey by stages because of their great numbers. They had to be organized, their numbers would not allow all to start moving all at once.
So, Avram’s numbers and wealth reached a scale that made him move even slower than before due to the large number of people and all their possessions. They had to be organized and start moving in stages. Avram’s marching with all these people and belongings must have been quite a sight. These verses are the only places in all Scripture where this word is used, which is why I do not believe in lenders and debt repayment. Scripture wants us to know how big Avram and his people were and for us to imagine this as we read for us to understand the magnitude of Avram’s numbers and wealth since he started his journeys.

To the place in which he first build the alter in which Avram proclaimed in the name of YHVH.

4 אֶל־מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְהֹוָה׃

ד

Some commentators, like Rashi, say he came to that exact place to proclaim in the name of HaShem again, and others say that he did not do so, and yet others say that he went back to that place to pray and give thanks to HaShem for saving them from Pharaoh. I see no indication of him doing so or not doing so. The only thing I gather from this verse is that Avram returned to that same place where he had proclaimed in Hashem’s name. He could not proceed southward further, so Avram had no choice but to return, and he did so with way more people and possessions than he had when he left that same place.
If I think about the situation in which Avram finds himself, I will say that since HaShem has not communicated with Avram all these years, and he could not continue in the direction he was heading southward, he had no choice but to return to the place where the chances of HaShem talking to him again are highest. It seems that Avram needs guidance, and now that he has grown in numbers so much, he can not journey so easily anymore. Since his numbers have grown, he decided to return and settle in that place. As we continue to read, we will see that Avram settles there for some time before HaShem talks to him again, and once HaShem does speak to him, Avram starts journeying again.

And also Lot who went with Avram had sheep and cattle and tents.

5 וְגַם־לְלוֹט הַהֹלֵךְ אֶת־אַבְרָם הָיָה צֹאן־וּבָקָר וְאֹהָלִים׃

ה

This verse states that Lot was still accompanying Avram, but this time, the verse says that “Lot went” with Avram instead of “Avram took.” Lot was following Avram of his own choice. Also, as I mentioned, Avram and Lot grew in numbers and wealth, not just Avram. This reinforces my belief that Avram did not get wealthy by Pharaoh’s gifts. Avram got wealthy by his smarts but primarily by HaShem, who made everything that Avram did successful, and Lot did too because he was with Avram and Lot was one of Avram’s numbers. Everything and everyone that was with Avram succeeded because HaShem was with Avram.

Rashi (approximately 1040 - approximately 1105) commentary: 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).

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: AND TENTS. I believe that ohel (tent), in the singular, follows the paradigm of kodesh (holy). It is always found in Scripture following this form. In the plural, its alef is vocalized with a chataf kamatz, as in the verse ye shall dwell in tents (Jer. 35:7). It is vocalized like the word kodashim in he shall not eat of the holy things (ba-kodashim) (Lev. 22:4). However, when the alef of the Hebrew plural for tents is vocalized with a cholam, the singular is vocalized like goral (lot). The latter is so even though this form for tent (ohal) is not found in Scripture.

Radak (1160-1235) commentary: וגם ללוט/And also Lot, the word וגם/and also, is meant to add that even Lot, who had only been a member of Avram’s entourage, was showered with wealth while Avram stayed in Egypt. [clearly a very short time if G’d punished Pharaoh already on the same night that he had taken Sarai. Ed.]
ההולך את אברם, his newfound wealth was due only to the fact that he was a fellow traveler of Avram.

Most commentators believe that Pharaoh is the reason for Avram’s wealth, which they now attribute to Lot’s wealth. While this is not impossible because Lot is Sarai’s nephew (maybe even stepson), the Scriptures do not mention this when Pharaoh gifted Avram for Sarai. So, this is further reinforcement that they got wealthy on their own merits.

And the land could not bear/support/sustain them both for them to dwell together, for their combined properties were too many and they were unable to dwell together.

6 וְלֹא־נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי־הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו׃

ו

One of the things we know of Avram is that they are traveling with herds of livestock. So, it is easy to say that their primary source of income is trading livestock and livestock products, like milk, beef, and skins, and knowing this and the fact that they are wealthy means that the livestock they own is extensive. This takes a wealth of knowledge and managing skills, which means having plenty of people as herdsmen to graze and care for so many animals. Also, this means that with so many animals, the herdsmen had to venture very far from each other to pasture the animals, making it extremely difficult for Avram and Lot to stay together. Within a particular place of land, there is only so much pasture to graze so many animals.

Sforno (approximately 1470/1475-1549) commentary: ולא נשא אותם הארץ/And the land did not bear them, the grazing land available in that region was inadequate for their combined herds.

Chizkuni (French rabbi and Bible commentator of the 13th century) commentary: ולא נשא אותם, “the land did not offer sufficient virgin land to support their combined flocks and herds.” The Bible using the term ארץ/land, as if it were masculine here, is not a unique example. It also occurs in the masculine mode in Zachariah 14,10, as well as in Isaiah 9,18, and in Isaiah 33,9.
כי היה רכושם רב, “for their possessions were so vast.” The point the Torah is making is that, contrary to what could be expected, poverty leads to strife about sharing the little one owns, in this instance excessive wealth led to strife.

This strife will be pointed out in the next verse.

Malbim (1809-1879) commentary: The land was unable to support them. This was for two reasons: 1) There was insufficient room for their great wealth. 2) Lot had begun to deviate from Avraham’s ways, which is why they were unable to dwell together.

Siftei Chakhamim (written by Shabbethai ben Joseph Bass (1641–1718)) commentary: The text, therefore, reads ולא נשא, in the masculine form. Rashi is answering the question: Since הארץ [which is the subject] is feminine, why does it say נשא in the masculine? And there is a further question: Why was the land unable to bear [the weight of] people? Thus Rashi explains, “It could not provide enough מרעה (pasture).” In other words, נשא refers to the [implied word] מרעה, which is masculine.

In other words, Rashi says that the Scripture uses the feminine word מרעה/the land as masculine because it provides food and it could not support them both. In those days, unlike today, men went out to the fields and worked, while women typically stayed at home. But is this true? Is this really the reason? Rachel, one of Jacov’s wives, was a sheep herder. Usually, it is a man’s job; even though she had brothers, she still did it. I do not see another reason, so it must be why unless the answer eludes me.

And there was strife between pasturing Avram’s livestock and between pasturing Lot’s livestock, and the Kenaani, and the Perizi were then dwelling in the land.

7 וַיְהִי־רִיב בֵּין רֹעֵי מִקְנֵה־אַבְרָם וּבֵין רֹעֵי מִקְנֵה־לוֹט וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ׃

ז

The word רֹעֵי/pasturing is also used to say “shepherd,” meaning that there were heated arguments between Avram’s men and Lot’s men over grazing land for the livestock. There was only a limited amount of grazing land for all their livestock. And why did I not just translate the verse as a shepherd and not, like Scripture says, pasturing? That is because if you word the verse this way as Scripture has it, Scripture tells you when and why, by whom the arguments came from, and when they happened. Avram and Lot did not have arguments over this issue, but their men did, and they did in between pasturing. Avram and Lot heard about it because of the following verses.
One more thing to mention: Scripture again tells us that the Kenaanits and now the Perizi were in the land at that time. Why? These land inhabitants also had livestock, and they had difficulty grazing their animals as well because of Avram and Lot.

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: [AND THE CANAANITE AND THE PERIZZITE DWELT THEN IN THE LAND.] This is to be understood as its counterpart (Gen. 12:6). It is possible that Perizzi was a son of Canaan and was included in the list of Canaan’s sons under a different name. He, like the prophet Samuel’s son and grandfather, had two names.

Sforno (approximately 1470/1475 - 1549) commentary: This is why a quarrel between two brothers who lived side by side was especially embarrassing and harmful to the image of Avram among the surrounding tribes. When those tribes would see the brothers quarrel, they would assume that neither of them was a peace-loving individual and they would reason that they had even more reason to quarrel with either one of those recent immigrants.

Chizkuni (French rabbi and Bible commentator of the 13th century) commentary: “between Avram’s shepherds and Lot’s shepherds.” Neither of them could locate additional grazing land which was not privately owned. The reason was that the Canaanites had claimed all that land as theirs.

And Avram said to Lot, “Please, let there be no provocation between me and between you, between my pasturing/shepherd and between your pasturing/shepherd, for these men are brothers/kinsmen/from the same place of ours.

8 וַיֹּאמֶר אַבְרָם אֶל־לוֹט אַל־נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶיךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי־אֲנָשִׁים אַחִים אֲנָחְנוּ׃

ח

As we can see here, Avram is the better man between him and Lot. Avram saw a problem and was looking for a peaceful solution, and even though Avram was the head of these people and even Lot, Avram was humble in his wording. Avram is not telling Lot but is trying to ask peacefully for a solution. Or you can say too that the word “please” was used in Scripture because Lot was arguing back to Avram. The words “provocation” and “between” tell me that things have escalated to the point where something had to be done. The situation had escalated from the shepherds to Avram and Lot. That is why scripture says, “Between me and you.”

Or HaChaim (1696-1743) commentary: אל נא תהי מריבה, Let no quarrel develop between me and you. Abraham told Lot that what had started as an argument between their respective shepherds was bound to lead to a quarrel between the two of them even though Lot claimed that he would never allow this to happen. After all, he respected his uncle too highly as the senior member of the family. The substance of the shepherds' arguments concerned the fact that Lot allowed his shepherds to graze on privately owned land, counting on G'd's promise that the land would belong to Abraham's family in the future. Seeing that Abraham had no children and was genetically unable to father children, Lot viewed himself as Abraham's heir. Abraham alluded to this by the superfluous comment that they were brothers.

I have read many times that Sarai was not the only one who could not have children, and Avram was also unable to have children. I just don’t see this in Scripture anywhere. Also, something is going to happen in the story that proves that there was nothing wrong with Avram and that he could have children, and it is only Sarai.

Siftei Chakhamim (written by Shabbethai ben Joseph Bass (1641–1718)) commentary: Relatives. Rashi is answering the question: They were not brothers, only relatives. [Why does it call them אחים?] And according to the Midrashic explanation, that they were called brothers because they looked similar, אחים means כאחים (like brothers).

Steinsaltz (1937 - 2020) commentary: Avram said to Lot: Please, let there be no quarrel between me and you and between my herdsmen and your herdsmen; for we are brethren. When herdsmen disagree with one another, each group complains to their master, which could eventually lead to a fight between the heads of the two groups, Abram and Lot. Abram did not wish to become embroiled in a conflict with his relative.

Is not all the land before you? Please, separate from me, if you go left then I will go right, and if you go right then I will go left.”

9 הֲלֹא כָל־הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם־הַשְּׂמֹאל וְאֵימִנָה וְאִם־הַיָּמִין וְאַשְׂמְאִילָה׃

ט

Avram continues to be polite and considerate to Lot by asking him to “please” separate from him and even goes as far as to let Lot choose which way he would go. This was done to let Lot choose the best land in Lot’s eyes and not to make him feel like he was being thrown out and given the worst land. It was up to Lot to choose if he wanted to go and for himself to choose the direction in which to go. Also, Lot was to choose what he considered the best land or to give his uncle what he considered the best land. Knowing Avram as he was according to Scripture, if he had chosen, he would have given Lot the best land to Lot and kept to the worst of the land for himself.
Why right or left, and why not north, south, east, or west? I did not find this out until I read a few verses ahead, but they were both going south, as we will find out. So, when Avram means left or right, he means that since they both are going south, Avram lets Lot choose which way to go in a southward direction. If you do not know where Avram and Lot end up after they separate, you can not tell that they are both going south and what was meant was left or right going south.

Sforno (approximately 1470/1475 - 1549) commentary: הלא כל הארץ לפניך, I’ll let you choose the area which you prefer.
Therefore, הפרד נא מעלי, move away from me in the direction you prefer and I will move in the opposite direction. If you select grazing land to the left, I will select grazing land to the right.

I was going to quote more commentators, but all of them agreed that it was north or south and not east or west. They also disagreed on whether Avram actually asked Lot to choose because some believed that Avram wanted to continue to go south in the direction that he was traveling. But why would Avram wish to go south if he can not go past Egyp, and why go north if that is the direction he came from? I say Avram wants to stay put because he is at a loss and needs HaShem’s help. That is why I believe he returned to that specific place between Beit-El and Ai, where he made the altar and proclaimed it in the name of HaShem.

Lot lifted his eyes and looked around the Yarden/Jordan, for it was well watered, before YHVH destroyed Sedom and Amora. It was irrigated as the Garden of YHVH and as the land of Egyp, as far as Zoar.

10 וַיִּשָּׂא־לוֹט אֶת־עֵינָיו וַיַּרְא אֶת־כָּל־כִּכַּר הַיַּרְדֵּן כִּי כֻלָּהּ מַשְׁקֶה לִפְנֵי שַׁחֵת יְהֹוָה אֶת־סְדֹם וְאֶת־עֲמֹרָה כְּגַן־יְהֹוָה כְּאֶרֶץ מִצְרַיִם בֹּאֲכָה צֹעַר׃

י

Lot considered very carefully which was the best grazing land and saw or remembered the land of the River Jordan, how fertile and full of grazing land it was because of the river. Scripture also tells us in this verse that HaShem blessed the land of Sodom and Gomorrah, and Scripture compares this land to the Garden of HaShem (the Garden of Eden) and the land of Egypt. All of this was before HaShem destroyed Sodom and Gomorrah. This has not happened yet; it will be in chapter 19.
In this verse, Scripture also tells us that the boundaries of this blessed land reached Zohar, and Zohar, according to BeReshit/Genesis chapter 19, was very close to Sodom. The Dead Sea in Israel is to the south, and today, it is believed that Sodoma and Gomorrah were somewhere around the Dead Sea. I also am inclined to believe that Sodom and Gomorrah were situated around where the Dead Sea, if not right in the center of it, because of BeReshit/Genesis 19:21-26;

BeReshit/Genesis 19:21-26

He said to him, “Behold, I grant you this favor also, that I will not overthrow the city of which you have spoken. Escape there quickly, for I can do nothing till you arrive there.” Therefore, the name of the city was called the Zoar. The sun had risen upon the land when Lot came to Zoar. And YHVH caused it to rain on Sodom and Gomorrah brimstone/sulfur and fire from YHVH out of the heavens/skies. And overthrew those cities, all their surroundings, all who dwelt in those cities, and everything that grew on the ground. But his wife (Lot’s wife), who was at the front, looked past him, and she became a garrison/pillar of salt.

Now, the River Jordan runs the length of Israel from north to south into the Dead Sea and past it. We know that rivers carry fresh water, but the Dead Sea has a salt concentration of 34 percent, which is ten times saltier than the oceans. Sulfur is associated with salt deposits, and although it has nothing chemically related to salt, we know where this sulfur comes from. I ask myself, why is there so much salt there? And if Lot’s wife turned into salt? Would not the rest of the people of the cities and the surrounding cities also turn into salt? Not to mention all the animals and plants. Basically, everything with life in it turned into salt. As of 2019, the Dead Sea’s surface is 430.5 meters (1,412 ft) below sea level, making its shores the lowest land-based elevation on Earth. It is 304 m (997 ft) deep, the deepest hypersaline lake in the world. Would HaShem send so big of a brimstone impact into that land to make an indentation on the earth that big? I believe so, yes. To top it all off, there is a high concentration of brimstone/sulfur in the Dead Sea and its surrounding area.
So, do I believe that Sodom and Gomorrah were where the Dead Sea is now? Yes, I do. Maybe even under its depths. So, if you want to see the aftermath of a miracle from HaShem caused by the sin of the people, visit the Dead Sea.

After all that, I believe Lot decided to go southeast to Sodom, where he lived when Sodom and Gomorrah were destroyed. The Dead Sea is now there, and the cities are gone. He went southeast from where Avram and Lot are now in this verse, between Beit-El and Ai.

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: THE PLAIN OF THE JORDAN. Kikkar (plain) means an area with plants. The caf is doubled in kikkar. On the other hand, it is possible that one caf has been dropped in kar nirchav (large pastures) (Is. 30:23). Similarly bat (apple of) in bat ayin (the apple of the eye) (Ps. 17:8) is short for bavat in bavat eno (the apple of his eye) (Zechariah 2:12).
BEFORE THE LORD DESTROYED SODOM AND GOMORRAH. Shachet (destroyed) is an infinitive in the pi’el. The meaning of li-fene shachet is: before the Lord destroyed.

Ramban (1194 – 1270) Commentary: AS THE GARDEN OF THE ETERNAL, LIKE THE LAND OF EGYPT. The verse states that the whole land of the Plain was adequately irrigated from the Jordan by working with the foot, just as was done with the garden of G-d, concerning which it is stated, And a river went out of Eden to water the garden, and as is the way in the land of Egypt, concerning which it is stated, And thou didst water it with thy foot. The verse mentions both places: it says that the land of the Plain was as adequately irrigated as the garden of the Eternal, which is the most perfect place on this earth, and it also mentions, like the land of Egypt, a place well known for pasture.
Our Rabbis have said, “As the garden of the Eternal for trees; Like the land of Egypt — for herbs.” Their intent was to explain that there were large rivers in the Plain, which watered the trees of the gardens, as was the case in the garden of G-d, and that there were also ponds in it, as in the land of Egypt, from which vegetable gardens were watered. Lot chose this part, for a land which is so irrigated is unlikely to suffer from a drought and is good for pasture.

And Lot chose for himself all the plain area of the Jordan. And Lot went from the east and separated man from his brother.

11 וַיִּבְחַר־לוֹ לוֹט אֵת כָּל־כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו׃

יא

Lot chose a plain area of the Jordan River that was well-watered and well-irrigated for plant life and plentiful pasturing. We learn that Lot ends up in Sodom, which HaShem will destroy in chapter 19. The verse says that Lot decided to separate himself from Avram, and by doing so, many families were separated. That is what is meant by “man from his brother.” Whether this was because some chose to go with Lot and others to stay with Avram, we do not know. However, families were separated because of this separation between Avram and Lot. This separation also means that Avram had completely separated from everyone he had known when he and his father left Ur of the Chaldeans. Lot was the last person or family member who was with him, according to Scripture. Now, there is only Avram and Sarai.

Sforno (approximately 1470/1475 - 1549) Commentary: ויסע לוט מקדם, he did not turn right or left which were north and south, but he moved from the east to the west to distance himself from Avram [the author translated מקדם as meaning “from the east,” though this is difficult to reconcile with the fact that the Jordan valley is east from the region of Bet El and Ai where Avram and Lot had been reported last in verse 3. The area of the Jordan valley was the area from which the Israelites under the leadership of Joshua would enter the land of Canaan (Joshua chapter 4).

Sforno is trying to understand why it is believed that Lot went from east to west when he ended up in the Jordan, which is to the east of where they were. But if you read carefully, the Scripture, in this verse, does not say that Lot headed to the west, but the verse says, “Lot went from the east.” If you exit a city from the east and drive away from it in a straight line, which way are you going? You are going east. So, Lot departed from Avram’s tents from the east side and continued eastward towards Jordan. Lot headed eastward, then turned south to live in Sodom, where the plain or valley had plenty of water, as explained in the previous verse. Lot did not go west but east towards the Jordan from between Beit-El and Ai.

Chizkuni (Bible commentator of the 13th century) Commentary: ויפרדו איש מעל אחיו, “they separated totally from one another.” This separation lasted historically throughout the generations so that descendants (male) of Lot were never allowed to convert to Judaism. (Deuteronomy 23,4)

Radak (1160 – 1235) Commentary: ויסע לוט מקדם, in an easterly direction from the location where he had been with Avram. The river Jordan is east of the land of Canaan, being its eastern boundary. We already explained the letter מ in the word מנגב in 13,3 as meaning “in a southerly direction,” here too the letter מ in the word מקדם means “in an easterly direction.”
ויפרדו איש מעל אחיו, Lot’s traveling towards the Jordan valley resulted in these two brothers separating from one another. Seeing that it was Lot who severed the relationship, it seems strange that the Torah describes it as איש מעל אחיו, “one from another,” as if they were both separating from one another. The Torah describes not the parting, but the result of the parting; after Lot had moved they were in effect apart from one another. Now Avram was a resident of the land of Canaan, whereas Lot had become a resident of the cities in that valley, i.e. he no longer shared Avram’s destiny in the land of Canaan. Even though both were essentially nomads, moving with their herds and flocks, their home bases were different from one another. Lot, although aware of the evil reputation of the people in the cities of that valley, had decided to ignore this, preferring to concentrate on the advantages offered by the land itself.

Steinsaltz (1937 - 2020) commentary: Lot accepted Abram’s suggestion and chose for himself all the plain of the Jordan, a lush, fertile area large enough for his flocks and herds. Lot journeyed from the east of the place where he and Abram were situated, the side that faced the Dead Sea. And they parted one from another, each following a different path.

Avram dwelt in the land of Kenaan and Lot dwelt in the cities of the plain and set his tents as far as Sedom.

12 אַבְרָם יָשַׁב בְּאֶרֶץ־כְּנָעַן וְלוֹט יָשַׁב בְּעָרֵי הַכִּכָּר וַיֶּאֱהַל עַד־סְדֹם׃

יב

The verse says that Avram stayed in Kenaan and Lot went to Sedom, meaning that Sedom was not in Kenaan or Israel but outside of its borders. If Sodom were inside Kenaan’s borders, then Scripture would have said that Avram stayed between Beit-El and Ai and Lot went to Sodom, meaning both places would have been inside Kenaan. So, the verse is saying that not only did Lot separate from Avram but that Avram and Sarai stayed in Kenaan without any family members from his childhood that could potentially claim Avram’s inheritance of Israel or the nation because Lot decided on his own to leave and also chose the place to were he was going to go.

Ramban (1194 - 1270) Commentary: ABRAM DWELT IN THE LAND OF CANAAN. The meaning thereof is that he dwelt in the remainder of the entire land of Canaan; he did not stay in one place but abode in the entire land of Canaan while Lot settled in one place thereof, namely, the cities of the Plain, for the cities of the Plain are part of the land of Canaan. The meaning of [the plural “cities” in the expression, and Lot dwelt in] the cities of the Plain, is that he dwelt for a time in this city and a time in the other on account of his many cattle. This is the reason that the verse says, So Lot chose him all the plain of the Jordan; he made a condition with Abram that he [Abram] should not come into the entire Plain.

Sforno (c. 1470/1475-1549) Commentary: אברם ישב בארץ כנען, even though the city of Sodom and its satellite towns are on the border of the land of Canaan, the people living in those cities at that time, were not Canaanites. It was therefore in order for the Torah to write that Avram- as opposed to Lot- settled in the land of Canaan. He settled in the part of the land inhabited by Canaanites. They were not as evil as the Sodomites. Avram did not move close to the boundary of Sodom at all.

Chizkuni (13th century) Commentary: ויאהל עד סדום, “he erected his tents as far as Sodom.” He did not take up residence inside the city of Sodom, because he knew that those people were evil and wicked. This is also why later on the Torah described Lot as sitting in the gateway to Sodom. (19,1) His house, though part of the wall of Sodom, had its entrance outside that wall.

Steinsaltz (1937-2020) Commentary: Abram lived in the land of Canaan, and Lot lived in, among, and between, the cities of the plain of Jordan, and Lot pitched his tent as far as Sodom. At this stage Lot was not yet a resident of Sodom, but a tent-dwelling shepherd who lived near the city and under its patronage.

And the men/inhabitants of Sedom were very evil and sinful against YHVH.

13 וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַיהֹוָה מְאֹד׃

יג

The people of the land that Lot chose were at the point where their sin was full. If you have been reading this website since the beginning, you should know what I mean by this. In short, when your sin reaches fullness, HaShem takes your life. It is more complicated than this, but this is short of it. As we have read in verse ten, all of what is happening here was before HaShem destroyed Sodom and Gomorrah, meaning that their sin has reached fullness and Sodom and Gomorrah will be destroyed.

Why would HaShem let Lot go there?

Remember what has been said previously: Every person has the gift of making their own choices, and Lot chose to go to that land. Avram told him that he could go anywhere he wished and could have gone anywhere else, and he decided to go to that land. But did he know the place already? If not, why did he choose to stay there when he found out how sinful the people of that land were? Lot could have moved to a different place, but he did not.

Rashi (c. 1040 - 1105) Commentary: 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).

Ibn Ezra (c. 1089/1092-c. 1164/1167) Commentary: NOW THE MEN OF SODOM WERE WICKED. To their fellow man. This is stated in Ezekiel, viz., neither did she (Sodom) strengthen the hand of the poor and needy (Ezek. 16:49).

Radak (1160–1235) Commentaries: ואנשי סדום רעים וחטאים, the inhabitants of Sodom were evil and wicked. The word רעים/are bad describes their attitude to G’d, whereas the word חטאים/sins describes their attitude to fellow human beings (non-residents.) They ignored all the seven Noachide laws, including idolatry, the other 6 laws dealing with inter-personal relations. The Torah, underlining the severity of these people’s wickedness, adds: מאד, “very much so.” They did not bother to conceal their evil deeds but carried them out in the open, brazenly.

Siftei Chakhamim (1641–1718) Commentary: Our Sages learned from here, “The names of the wicked shall rot.” There was no need at all for Scripture to write, “The people of Sedom were wicked and sinful.” Scripture wrote this because the people of Sedom needed to be mentioned in the previous verse: “Setting up his tents as far as Sedom.” That is why Scripture writes here that they were “wicked and sinful.” From this Shlomo HaMelech learned, “The names of the wicked shall rot.” I.e., when they are mentioned they should be disparaged.

Steinsaltz (1937-2020) Commentary: At this point, the text notes the moral qualities of the inhabitants of Sodom, among whom Lot had chosen to live: And even at that time the men of Sodom were known to be extremely wicked and sinful to the Lord.

Steinsaltz made me realize something. In verse ten, the Scriptures say that Sodom and Gomorrah were going to be destroyed, and this verse explains why they would be destroyed. This means it was well-known what the people of Sodom and the surrounding area were like. It also means that just like Avram, who had no choice but to keep going south into Egypt, he knew beforehand how the people of Egypt behaved and prepared for it. I did mention that he most likely knew this by word of mouth in Kenaan. If Avram had knowledge of Egypt, then He and Lot heard of Sodom and the people of that land. Lot knew what he was getting himself into and still went with full knowledge of the evil in that land.

And YHVH said to Avram, after Lot’s separation from him, “Please, lift your eyes, and look from the place where you are, to the north, and to the south, and to the east, and to the sea/west,

14 וַיהֹוָה אָמַר אֶל־אַבְרָם אַחֲרֵי הִפָּרֶד־לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן־הַמָּקוֹם אֲשֶׁר־אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה׃

יד

for all the land that you see, to you, I give it and to your seed for ever.

15 כִּי אֶת־כָּל־הָאָרֶץ אֲשֶׁר־אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד־עוֹלָם׃

טו

I will make your seed as the dust of the earth, which if men is able to count the dust of the earth, so will your seed be.

16 וְשַׂמְתִּי אֶת־זַרְעֲךָ כַּעֲפַר הָאָרֶץ אֲשֶׁר אִם־יוּכַל אִישׁ לִמְנוֹת אֶת־עֲפַר הָאָרֶץ גַּם־זַרְעֲךָ יִמָּנֶה׃

טז

Rise, walk the land, to its length, and to its with, for to you I give it.”

17 קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה׃

יז

Verses 14 to 17 together

And YHVH said to Avram, after Lot’s separation from him, “Please, lift your eyes, and look from the place where you are, to the north, and to the south, and to the east, and to the sea/west, for all the land that you see, to you, I give it and to your seed for ever. I will make your seed as the dust of the earth, which if men are able to count the dust of the earth, so will your seed be.
Rise, walk the land, to its length, and to its with, for to you I give it.”

“And YHVH said to Avram, after Lot’s separation from him,”

We already know that HaShem has only talked to Avram two times and has remained silent until now. Avram has been doing what HaShem commanded of him: to go to a land that HaShem would show him but did not tell him where to go, to separate from everything he knew, everyone he knew, and his father’s house, and if he did so, HaShem would make of him a nation and make his name widely known. Is it a coincidence that HaShem now speaks to Avram again after all these years of silence? I do not think so. Soon after Lot separates himself from Avram and leaves Kenaan, HaShem speaks to Avram again. Avram had not met HaShem’s conditions to the letter. Avram had not completely separated himself from everyone he knew because Lot was with him. But now that Lot is no longer with Avram, HaShem talks to Avram again.
In this first section of these four verses, Scripture already tells us something. When it comes to HaShem's commandments, it is critical to follow all of them to the letter. And when I say commandments, I do not just mean the ten commandments that we all are familiar with, but what I mean is that the Torah, the five books of Moses, or the first five books of the Bible are all the commandments, too. From the first letter of BeReshit/Genesis to the last letter of Deuteronomy. This is a case in point: Avram had to follow HaShem’s commandment or instructions for HaShem to give Avram what He promised him, but Avram did not. Avram took Lot with him, breaking one of Hashem's conditions to separate himself from everyone he knew. Having said that, not all was lost because as soon as Lot separated from Avram, HaShem talked to Avram again, resuming the promise He told Avram. This means that even if we walk away from HaShem and fall short of these commandments, as soon as we return to Him and do as He commands according to the Torah, HaShem is back with us, too.

“Please, lift your eyes, and look from the place where you are, to the north, and to the south, and to the east, and to the sea/west, for all the land that you see, to you, I give it and to your seed for ever.”

Avram has now met all the conditions required to receive HaShem’s promise. What is the first thing HaShem tells Avram when He speaks to Avram again? “Please, lift your eyes, and look from the place where you are, to the north, and to the south, and to the east, and to the sea/west, for all the land that you see, to you, I give it and to your seed for ever.” HaShem has just shown Avram the land He promised him just like He said He would. The place that HaShem told Avram that He would show him but did not say where. Now, Avram is shown the land right after Lot is separated from Avram because the conditions have been met and not before.

“I will make your seed as the dust of the earth, which if men are able to count the dust of the earth, so will your seed be.”

I wrote at length about what this means and why it is the way it is. It has to do with the same promise given to Avram, the premise in which HaShem said to Avram that every family on the earth would be blessed in him (click here to go to explanation).
So, hopefully, you remember the explanation or went back via the link to read it because here comes more that adds to the former explanation. If it is so, that in the way explained that every family on earth would be blessed in Avram, then this means that HaShem foresaw that the Jewish people would sin and that they would be scattered throughout the nations because if they did not, then this promise could not be. By the Jewish people falling and being scattered through the nations, they can take wives and husbands of other nations to carry Avram’s traits to everyone in the world. Avram’s traits would not have reached so many people if the Jewish people had not fallen and were not scattered. In a way, HaShem wants to share Avram's goodness and humbleness with everyone on earth. Similar but at the same time different than Noakh and his wife. As we know, Noakh’s wife, Naama, was the daughter of Lamekh, a descendant of Kayin, the evil brother of Kheval/Abel, who killed him, both sons of Adam and Khava/Eve. Also, I explained why HaShem wanted Naama, a descendant of Kayin, to be Noakh’s wife, and the reason for this is twofold. HaShem wanted to save some part of Kayin so he would not completely disappear, as without Kayin’s DNA, we would not be a complete Adam. Secondly, evil has to exist in the world for us to have free will. How would we show our worthiness to HaShem if evil did not exist? If we do not have evil in the world and only good, then HaShem can not measure your worth. So, Kayin's DNA or evil traits were needed to continue in the world. So, when you are going through hard times, or you have to choose between a good act or an evil one, remember to follow the Torah’s laws and choose the good deed and not the evil because, with that decision, you are showing your worth, faithfulness, and love for HaShem.
Going back to the part where HaShem compares Avram’s descendants to the dust of the earth, it is not the number of them—well, yes, but what I mean is the possibility of counting them. Seeing that Avram lived over 4,000 years ago and had been exiled and scattered throughout the world makes it impossible for them to be counted. As we mentioned before that, you, if you are a nonjew, could also be one of the Jews that should be counted but do not know it.

“Rise, walk the land, to its length, and to its with, for to you I give it.”

Now that Avram has met the conditions for the promise, he has a new commandment: He must walk the land that he was promised to be shown to him, and that has been given to him and his descendants “forever.” HaShem has promised Avram that the land in which he will travel throughout all its regions will be Israel’s forever. This is not to say that they would have claim to the land at all times, but it is theirs forever.

Leviticus 18:26-28

“But you shall keep my statutes and ordinances/laws and do none of these abominations, either the native or the stranger who sojourns among you, for the people of the land, who were before you, did all of these abominations so that the land became unclean, if you do, the land will vomit you out when you make it unclean, as it vomited out the nation that was before you.”

Deuteronomy 25:25-29

“‘When you father children and children’s children, and have grown old in the land, if you act corruptly by making a carved image in the form of anything, and by doing what is evil in the sight of YHVH your God, so as to provoke Him to anger, I call heaven and earth to witness against you today, that you will soon utterly perish from the land that you are going over the Jordan to possess. You will not live long in it, but will be utterly destroyed. And YHVH will scatter you among the peoples/Nations, and you will be left few in number among the nations where YHVH will drive you. And there you will serve gods of wood and stone, the work of human hands, that neither see, nor hear, nor eat, nor smell. But from there you will seek YHVH your God and you will find Him, if you search after Him with all your heart and with all your soul. When you are in tribulation, and all these things come upon you in the latter days, you will return to YHVH your God and obey his voice. For YHVH your God is a merciful God. He will not leave you or destroy you or forget the covenant with your fathers that he swore to them.’”

If the Israelites do not do as HaShem says in the Torah, or anyone for that matter, HaShem will drive them out and scatter them through the nations of the world. As we know, Israel has been exiled from their land three times in history, four if you count the 400 years of slavery in Egypt because they sinned against HaShem, but HaShem promised to take them back when they repent and return to Him. But no matter their sin, and as long as they repent and come back to HaShem, HaShem will bring them back to their land because HaShem promised Avram that Kenaan or Israel is for the Jews forever.

Why must Avram walk all the land he saw as he looked in every direction, according to HaShem's commandment to Avram? If you noticed, HaShem told Avram no boundaries to the land given to him, so the land that Avram walks to will be the boundaries. Why though? Why couldn’t HaShem say, “All the land of Kenaan”? Why must Avram travel all over the land? As mentioned in previous chapters, nothing comes to you without effort. HaShem will reward your efforts and will give you nothing for no effort. HaShem provides each person with the strength they require, but we must put our effort into gaining what we want or need. Even the things that HaShem gives you require effort; they will not just appear miraculously. Just remember all that Avram has gone through so far. The land promised to him came with a lot of effort on his part, and there is still more effort that is needed in order for Avram to get all that has been promised to him and his descendants.

Rashi (approximately 1040 - approximately 1105) commentary: 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).

Sforno (approximately 1470/1475-1549) commentary: אחרי הפרד לוט, G’d did not say what follows while Lot was still in Avram’s company, so that the latter would not boast and his shepherds would engage in stealing grazing land from the local inhabitants claiming G’d’s promise to Avram of future possession as their justification.

Chizkuni (13th Century) commentary: אחרי הפרט לוט מעמו, “the need for this separation was to forestall Lot from ever claiming that his descendants were entitled to part of the land of Israel.” The relevant words concerning this interpretation are: כי את כל הארץ אשר אתה רואה, “for the whole land that you can see;” [Lot had also decided on the basis of what he could see. (13,10) Ed.] G-d emphasised that Lot should never have any claim to any part of the Holy Land.

Rabbeinu Bahya (1255 - 1340) commentary: אחרי הפרד לוט, “after Lot had separated, etc.” The verse teaches that G’d had not communicated with Avram until he had separated himself from a wicked companion.

Siftei Chakhamim (written by Shabbethai ben Joseph Bass (1641–1718)) commentary: At that time he was righteous. This can be seen also from Rashi’s comment on v. 10: “It was because they were permeated with immorality that Lot chose their locality.” [We may assume that] Lot became this way due to having been in Egypt, where they also were permeated with immorality, and he learned from them. Furthermore, Rashi explained on v. 11, “Lot removed himself from the One Who precedes the world” — implying that previously he was righteous.

Tze’enah Ure’enah [a work by Jacob ben Isaac Ashkenazi (1550 – 1625)]: The Holy One said to Abraham. “Arise, walk about the land” [13:17]. The Holy One said to Abraham: walk in the land of Canaan, in its length and breadth, and acquire a claim to the land.

Rashi (approximately 1040 - approximately 1105) commentary: ARISE, WALK THROUGH THE LAND IN THE LENGTH AND IN THE BREADTH OF IT. It is possible that this is a matter of option, depending on his will. The Eternal thus told Abraham, “Go wherever you wish to go in the land for I will be with you and guard you from the evil of the nations, for unto thee will I give it, that is to say, the land will be yours.” And if it be a command that Abraham should traverse the length and breadth of the land in order to take possession of his gift, as I have explained, he was not commanded to do this immediately. He did so ultimately for he was now in the east, and afterwards he went to the land of the Philistines which is in the west, and thus he fulfilled the command during his lifetime.
The meaning of the expression, to thee… and to thy children, is that you are to take possession of the gift now, in order to transmit it to your children, even as our Rabbis have said: “The land of Israel is an inheritance to the people of Israel from their patriarchs.”
By way of the plain meaning of Scripture, it is possible that the meaning of the verse is that Abraham was to be a ruler over the land and a prince of G-d in its midst, wherever he will go in this land.

Chizkuni (13th Century) commentary: קום התהלך בארץ, “arise and walk throughout the land;” in order to establish claim to it.

And Avram went and set his tents and went to dwell in Elone/Terebinth/plain of Mamre, which is in Khebron and built there an altar for/to YHVH.

18 וַיֶּאֱהַל אַבְרָם וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהֹוָה׃

יח

And Avram went south to a plain full of oak trees in the plain of Hebron, and it happened to be right next to the Dead Sea, where Sodom used to be, and most likely that the Dead Sea did not exist yet, where Lot ended up setting his tents. Avram stayed to the right of it if you were traveling south. Maybe this is what Avram meant when he told Lot, “If you go right, I will go left, and if left, I will go right.” They were both going to the south, but each to their side, separated from each other. Avram sets his tents to the right of Lot, and as we find out, Avram hears bad news concerning Lot, and Avram goes to his aid. This means that even though they were separated, Avram stayed near Lot, Avram in Khenaan, and Lot in Sedom.

And built there an altar for/to YHVH.

Could this be how Avram claimed ownership of the boundaries or sections of the Land given to him? Scripture did not say, in this case, that he proclaimed there in the name of HaShem. Maybe because when Avram did proclaimed in the name of HaShem, Avram was situated in the middle of Kenaan, and now he is traveling around it.

Mamre

The Hebrew word mamrē' (מַמְרֵא) has multiple meanings, including Strength or fatness, an amorite, an oak grove, and a place near Abraham's burial place.

Chizkuni (13th Century) commentary: ויאהל אברם ויבא וישב, “Avram pitched his tent and arrived and settled;” actually, we would have expected the Torah to write the following sequence: ויבא אברם ויאהל וישב, “Avram arrived, pitched his tent, and settled;” we learn from the inverted sequence that the meaning of the word: ויאהל, here cannot be the usual meaning, i.e. “he pitched his tent;” here it means that “he folded his tent.” There are many words in the holy Tongue that have two different meanings depending the context in which they appear. The second meaning may be the opposite of the usual one. The best known example of this is the word דשן, which in Leviticus 6,3 means ash, residue, whereas in Exodus 27,3 is used as something being collected in special containers instead of something to be scattered removed. At any rate, Avram moved his tent from noman’s land in the land of Canaan to inhabited regions, i.e. elon moreh.

Avram’s travel from between Beit-El and Ai to a place in Hebron.

Distance from Hebron to the Dead See, but then there was no Dead Sea but cities in a plain. One of them being Sodom.