Cytowanie Komentarza do Powtórzonego Prawa 2:13

AND THE ETERNAL SAID UNTO ABRAHAM ‘LECH LECHA’ (GET THEE OUT). This means, “For your own benefit and for your own good. And there I will make of you a great nation whilst here you will not merit the privilege of having children.” Thus the language of Rashi.
Now there is no need for it¹Ramban’s intent is that it is unnecessary to explain the word lecha (literally, “to you”) as meaning “for your own benefit” for it is merely the idiomatic usage of the Hebrew language, as explained further in the text. for such is the normal expression of the Hebrew language as in the verses: The rain is over and gone ‘lo’;²Song of Songs 2:11. Literally, “gone to itself.” I will get ‘li’ unto the great men;³Jeremiah 5:5. Literally, “get to me.” Rise up, and get ‘lachem’ over the brook Zered;⁴Deuteronomy 2:13. Literally, “and get to you.” and many similar examples. Our Rabbis, however, have made a Midrash — (a homiletical interpretation) — concerning the verses [addressed to Moses] which state, And thou shalt make ‘lecha’ an ark of wood,⁵Deuteronomy 10:1. Literally, “make to thee.” The Midrash of the Rabbis is as follows: “Here the verse states, And ‘thou’ shalt make an ark, meaning Moses, but in Exodus (25:10) it states, And ‘they’ shall make an ark! This teaches us that the people of a community are commanded to do the work of a Torah-scholar who resides in their midst.” (Yoma 72b.) and Make ‘lecha’ two trumpets of silver,⁶Numbers 10:2. Literally, “make to thee.” The Rabbis commented: “As though it were possible, I would prefer it to be from that which is thine to that which is theirs.” (Yoma 3b.) since it was not his work and it would have been proper for these verses to be stated in the same way as that concerning the tabernacle, i.e., And thou shalt make the tabernacle.⁷Exodus 26:1.

For this reason, the phrase “And God appeared to him” is not mentioned at the beginning of this vision. Rather, it only appears after he entered the land [of Israel], for then he was ready to see divine visions. But before this, while he was still outside the Land [of Israel], he only heard the voice of words, for God had not yet appeared to him until he came to the Land, as will be explained shortly. Therefore, he called that place “Sulama of Tzur” [the ladder of the rock], as it appears in the Yalkut on this portion: “When Abraham reached Sulama of Tzur, he said ‘Let my portion be in this land.’” How did the author of the Midrash know that Abraham reached Sulama of Tzur? Certainly, his intention refers to Mount Moriah, for that is the location of the ladder that Jacob saw standing in Beth El, and through that ladder souls ascend and descend, and there is the rock from which the body is hewn, as it is written Look to the rock from which you were hewn (Isaiah 51:1). For from that rock, which is called the Foundation Stone [Even Shetiyah], the general world was founded, and also man, who is called a small world, was formed from the place of that rock, where the ladder for the soul is also located, as mentioned. And for this reason, the phrase “lech lecha” is used here, and in the story of the Binding [of Isaac], and similarly in the verse I will go for myself to the mountain of myrrh, and the rain is over and gone for itself — it has gone to its source, for mist rises from the earth. And similarly Rise up and cross over the brook for yourselves (Deuteronomy 2:13) — this also refers to the Land of Israel. And likewise I will go for myself to the great ones (Jeremiah 5:5) — for there is the dwelling of the complete ones. And so too, all instances of “li” [for/to me], “lo” [for/to him], “lecha” [for/to you], and “lahem” [for/to them] in Scripture are explained in this way, and Abraham understood from the words lech lecha to go to the land of Canaan, even though he was not told which land to go to.

And exiled them - such as, "the Caphtorim, who came from Crete" [Deuteronomy 2:23] and such as "Seir was formerly inhabited by the Horites, etc." [Deuteronomy 2:12], and many other nations as well.