Genèse 12:6

And Abram passed through the land unto the place of Shekem, unto the plain which had been showed. And the Kenaanites were then in the land; for the time had not yet come that the sons of Israel should possess it.

The Canaanites were then in the land: Perhaps the Canaanites captured the land of Canaan immediately thereafter (cf. Rashi ad loc). But if it is not so, then there is a secret to the matter, and whoever discerns it should be silent (i.e. keep it secret).

AND ABRAM PASSED THROUGH THE LAND. I will tell you a principle by which you will understand all the coming portions of Scripture concerning Abraham, Isaac, and Jacob. It is indeed a great matter which our Rabbis mentioned briefly, saying:, 9. “Whatever has happened to the patriarchs is a sign to the children.” It is for this reason that the verses narrate at great length the account of the journeys of the patriarchs, the digging of the wells, and other events. Now someone may consider them unnecessary and of no useful purpose, but in truth they all serve as a lesson for the future: when an event happens to any one of the three patriarchs, that which is decreed to happen to his children can be understood.
Concerning all decisions of “the guardians [angels],” know that when they proceed from a potential decree to a symbolic act, the decree will in any case be effected. It is for this reason that the prophets often perform some act in conjunction with the prophecies, just as Jeremiah commanded Baruch his disciple, And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of the Euphrates, and thou shalt say: Thus shall Babylon sink. Likewise is the matter of Elisha when he put his arm on the bow [held by Joash, King of Israel]: And Elisha said, Shoot. And he shot. And he said, The Eternal’s arrow of victory, even the arrow of victory against Aram. And it is further stated there, And the man of G-d was wroth with him, and said, Thou shouldst have smitten five or six times; then hadst thou smitten Aram till thou hadst consumed it whereas now thou shalt smite Aram but thrice., Verse 19. It is for this reason that the Holy One, blessed be He, caused Abraham to take possession of the Land and symbolically did to him all that was destined to happen in the future to his children. Understand this principle. Now, with the help of G-d, I will begin to explain in detail the subject matter of the verses.
And Abram passed through the land unto the place of Shechem. This is the city of Shechem for such was the name of this place, and Shechem the son of Hamor was called by the name of his city. Now Rashi wrote, “He entered it unto the place of Shechem in order to pray on behalf of Jacob’s sons when they would come grieved from the field.”, 34:7. In our text of Rashi: “when they would come to fight against Shechem.” This is correct. And I add that …

ויעבר אברם בארץ, Avram did not stop anywhere in his journey south through the land of Canaan until G’d appeared to him as He had said: “to the land which I will show you.” (verse 1).

ויעבר אברם..עד מקום שכם, until the outskirts of Shechem. Perhaps the locations mentioned in the Torah are the ones that any traveler who came from Charan to the land of Canaan encounters in the order in which they appear in our paragraph. Avram may have briefly lived in these locations until G’d told him to move on and criss cross the land in 13,17. According to a Midrash quoted by Rashi, Avram saw a prophetic vision of the rape of Dinah in that town, and how the sons of Yaakov would avenge that deed. He therefore stopped there and offered a prayer on behalf of the family of Yaakov, asking G’d to save them from the pursuit and hatred of the Emorites who would try and avenge their compatriots. We know that this prayer was answered from Genesis 35,5 ויהי חתת אלוקים על הערים וגו', “the fear of G’d was on these cities, etc.” [according to Eliyahu Mizrachi, the words עד מקום שכם instead of עד שכם, are hard to justify otherwise. Ed.]

עד אלון מורה, he foresaw that there the Jewish people (at Mount Gerizim and Mount Eyval) would confirm that the Torah was binding for them, [especially those commandments that are essentially observed in private, their observance by individuals being difficult to confirm. Ed.] The word אלון is an allusion to the oath the people would swear in that location not to violate those commandments. (compare Deuteronomy 11,30) Avram prayed here to G’d asking Him to make the hearts of the people amenable at that time to take upon themselves this oath.

מורה, according to Onkelos this is the name of an individual, just as כנעני. אלון is the name of a plain, this plain bearing the name of a man known as מורה.

והכנעני אז בארץ, all these places belonged to the Canaanite, one of the 7 tribes making up that nation. We encounter such a reference to the Canaanites as a generic term in Deuteronomy 11,30 בארץ הכנעני אשר יושב בערבה, “in the land of the Canaanite who dwells in the Aravah, wilderness.”

והכנעני אז בארץ, “and the Canaanites were in the land at that time.” Rashi interprets these words as meaning that at that period the Canaanites were in the process of capturing that land from the descendants of Shem whose king had ruled there in Jerusalem, then known as Shalem. It had been allocated to him by his father Noach. The difficulty with Rashi’s interpretation is that Rashi, when commenting on Hebron in Numbers 13,22, states that Hebron had been founded seven years earlier that Tzoan of Egypt. We know Cham had given that city (Chevron) to his oldest son [Kush and Mitzrayim having been twins? Compare table in Chronicles of Mossad Harav Kook Ed.]. It follows that Canaanites must have been in that land already long before Avraham came to it. This is also the conclusion in the Talmud, tractate Sotah folio 34. We must therefore assume that the details of this subject are the subject of a disagreement of the sages, and that Rashi was forced to side with one side, and chose this without mentioning that there is another opinion. [In the commentary of Haketav vehakabalah by Rabbi Mecklenburg, translated by this editor, the word שבעה in Numbers 13,22, is not understood as a number but as a reference to something superior, and the observation that fathers often treat younger sons with more affection than they have for the firstborn. According to the Bible, Canaan was Cham’s youngest son; (although that raises the question why Noach cursed him, instead of Cham’s eldest son) Ed. It is interesting that the Canaanites were allowed to exist without retribution by G–d for 47 years longer than the Egyptians, 7 years although they had been founded sooner, and 40 years because the first generation of Israelites had forfeited their right to inherit the land of Canaan as the result of the spies having badmouthed the land claiming that it devoured its inhabitants, and anyway could not be conquered by them. They were granted this extension because they agreed to have Avraham’s wife Sarah buried in Chevron.