Rashi on TanakhGenesis 12

Go. [Meaning:] “For your own benefit, for your own good. It is there that I will make you into a great nation, [whereas] here you will not merit having children. Also, I will make your character known to the world.”

I will make you into a great nation. Since traveling causes three things: It inhibits the birth of children, and decreases one’s wealth and lessens one’s fame, therefore, these three blessings were necessary. He [God], promised him children, wealth and fame.

I will bless you. With wealth.

And you will be a blessing. [I.e.,] the blessings are entrusted to you. Until now they were in My hand; I blessed Adam and Noach. Henceforth, you shall bless whomever you desire. An alternate explanation: I will make you into a great nation. This [is the basis of the opening Shemoneh Esrei prayer], when we say: “God of Avraham.” I will bless you. This is the basis of saying: “God of Yitzchok.” And [I will] make your name great. This is the basis of saying: “God of Yaakov.” One might think [that the first berachah of Shemoneh Esrei] should be concluded by [mentioning] all [three]. The text, therefore, states … And you will be a blessing. Only with your mention is it concluded and not with them [Yitzchok and Yaakov].

From your land. But, had he not already left there with his father and come to Charan? But, He [in effect] was telling him, “Keep distancing yourself from there and leave your father’s house [as well].”

To the land that I will show you. He did not immediately reveal which land it was in order that it be precious in his eyes, as well as to reward him for every word. Similarly: “Your son, your only, the one you love, Yitzchok” Similarly: “On one of the mountains that I will tell you,” and similarly: “And proclaim to it the proclamation that I will tell you.”

And through you, will be blessed. There are many Aggadaic interpretations, but this is the simple meaning: A man says to his son, “May you be like Avraham.” This is the meaning every [time the expression] וְנִבְרְכוּ בְךָ [appears] in Scripture. The following [expression] proves this: “Through you shall [the People of] Israel bless, saying: May Elohim make you as Ephraim and Menasheh.”

That they had made [converted] in Charan. [Meaning those souls] that he brought under the protective wings of the Divine Presence. Avraham would convert the men and Sarah would convert the women, and Scripture considers them as if they had “made” them. But, the plain meaning of the verse is [that this refers to] the slaves and maidservants whom they acquired for themselves, as in the verse, “He acquired all this wealth” [or,] “And Israel acquires wealth,” meaning acquiring and amassing.

Avram passed [traveled] through the land. [Meaning] he entered it.

Until the place of Shechem. In order to pray for Yaakov’s sons when they will come to do battle against Shechem.

The Plain of Moreh. It is [another name for] Shechem. [It is so called because there] He showed him Mount Gerizim and Mount Eival where Israel accepted the oath to abide by the Torah.

The Canaanites were then in the land. He [the Canaanite] gradually conquered Eretz Yisrael from the descendants of Sheim. For it fell to the share of Sheim when Noach apportioned the land to his sons as it is said: “Malki Zedek King of Shaleim.” For this reason—“Adonoy said to Avram, ‘to your descendants will I give this land,’” meaning, “In the future I will return it to your children who are descendants of Sheim.”

There he built an altar. [In thanksgiving] for the tidings of [his having] children and for the tidings [that they would inherit] Eretz Yisrael.

From there he moved. [This refers to] his tent.

That was east of Beis-Eil. Means east of Beis-Eil. Whereby Beis-Eil is located to his west, and that is what is meant by: “Beis-Eil in the west.”

His tent. It is written אהלה [her tent]. [The reason for this is because] he first pitched his wife’s tent and, afterwards, his own.

There he built an altar. He prophetically saw that his descendants were destined to be weakened there through Achan’s transgression, so he prayed for them there.

Traveling steadily. At intervals. He would stay here a month or so, then travel and pitch his tent somewhere else. But, all his travels were southward [aimed at] going to the south of Eretz Yisrael, which is in the direction of Yerushalayim, which is in the territory of Yehudah, who took [his portion] in southern Eretz Yisrael to Mount Moriah which is his [Yehudah’s] possession.

Famine in the land. In that land only. [This was] in order to test him [Avram] whether he will question the words of God who had told him to go to the Land of Canaan and now is forcing him to leave it.

Behold, I now realize. The Aggadaic explanation is: Until now he had not been aware [of her beauty] due to the modesty of both of them. But, now, he became aware of her due to an event. Another explanation: It is usual that due to the hardship of travel a person becomes unattractive, but she had remained with her beauty. But, the simple explanation of this verse is, Behold I now realize [that] the time has come to be concerned over your beauty. I have known for a long time that you are beautiful. But, now we will be coming amongst black and repulsive people, brothers of the Kushim, who are not accustomed to [seeing] a beautiful woman. An example similar to this: “See now my lords, please turn.”

So that it will go well with me for your sake. So that they give me gifts.

And it was when Avram was entering Egypt. It should have said, “When they came to Egypt.” But, this teaches that he hid her in a box and when they demanded the customs taxes they opened it and saw her.

And praised her to Pharaoh. They praised her among themselves saying, “This [woman] is fit for the king.”

He treated Avram well, [“he” refers to] Pharaoh, for her sake.

Adonoy afflicted, etc. He was smitten with a kind of skin disease for which marital relations are harmful.

And also his household. [This should be interpreted] as its Targum: “And on the people of his house.” Its Midrashic interpretation [is that]: [וְאֶת בֵּיתוֹ] includes its walls, pillars and utensils.

Because of Sarai. [Meaning:] according to her words, she tells the angel, “Strike [him]!” and he strikes [him].

Take [her] and go. Unlike Avimelech who told him, “Here is my land before you.” But, [instead, Pharaoh] told him, “Go, do not remain here for the Egyptians are permeated with lewdness,” as it is said: “Their issue is the issue of horses.”

[He] assigned to him. [עָלָיו here means] concerning him, [i.e.,] to escort and protect him.

And they escorted him. As the Targum translates: “They escorted him.”