## Ibn Ezra on Exodus Chapter 15

###### Ibn Ezra on Exodus 15:1:1
[Ibn Ezra on Exodus 15:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:1:1)

**אז ישיר משה.** משפט לה"ק לומר לשון עתיד תחת עבר עם מלת אז אז יבנה שלמה (מ"א יא ז) אז ידבר יהושע (יהושע י יב) אז יבדיל משה (דבר' ד מא) וככה בלשון ישמעאל משה לבדו חבר השירה ולמדוה ישראל ושורר כל אחד ואומר אשירה לה' וכמוהו ויצו משה וזקני ישראל (דבר' כז א) כי המצוה משה לבדו אמרה, וזקני ישראל אמרוה לכל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN SANG MOSES. It is Hebrew style to employ an imperfect preceded by the word *az* (then) in place of a perfect.¹ (then sang Moses) literally means: then Moses will sing. I.E. points out that an imperfect preceded by the word *az* occasionally has the meaning of a perfect. Similarly, in the next three verses cited by I.E. verbs that are in the imperfect are to be translated as perfects, for the imperfects are preceded by the word *az*. Compare, *Az yivneh shelomoh* (then did Solomon build) (I Kings 11:7);² is an imperfect that means will build. Thus *az yivneh shelomoh* literally means: then will Solomon build. *az yedabber yehoshu’a* (then spoke Joshua) (Josh. 10:12);³ is an imperfect that means will speak. Therefore *az yedabber yehoshu’a* literally means: then will Joshua speak. az *yavdil mosheh* (then Moses separated) (Deut. 4:41).⁴ is an imperfect that means will separate. Thus *az yavdil mosheh* means: then Moses will separate. The same is true in Arabic. Moses composed the song by himself. He then taught it to all of Israel, each one of whom then sang and said, *I will sing unto the Lord*.⁵ (and spoke), which literally means: and they spoke. *Then sang Moses and the children of Israel this song* may be interpreted to mean that Moses and Israel simultaneously broke into song. However, this interpretation is untenable, as it is impossible for a whole nation to know the contents of a song without first being taught its words. Hence I.E.’s comment. *And Moses and the elders of Israel commanded the people* (Deut. 27:1) is similar. The commandment was first spoken only by Moses. The elders of Israel then repeated it to everyone.⁶

footnotes:
¹ Az yashir mosheh
² Yivneh
³ Yedabber
⁴ Yavdil
⁵ Hence the song is in the singular even though the verb which introduces it reads, va-yomeru
⁶ For Moses and the elders did not simultaneously command the people.


###### Ibn Ezra on Exodus 15:1:2
[Ibn Ezra on Exodus 15:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:1:2)

**ויאמרו לאמר.** כל אחד ואחד ככה או בכל דור ודור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SPOKE, SAYING.⁷ (saying). *Lemor* is used when a statement is directed to someone. However, what follows is a hymn, hence I.E.’s comment. Cf. Filwarg. Each one of the Israelites was to say the following, or the following was to be said in every generation.

footnotes:
⁷ In Hebrew, lemor


###### Ibn Ezra on Exodus 15:1:3
[Ibn Ezra on Exodus 15:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:1:3)

**כי גאה גאה.** הראה גאותו כי הסוס שיש לו גאוה וגבורה והרוכב שהוא גבור שניהם השליכם בים כמשליך חץ, כי רמה בים כמו נושקי רומי קשת (תה' עח ט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR HE IS HIGHLY EXALTED. He demonstrated His exaltation by casting both the mighty rider and his exalted and powerful steed into the sea as one casts an arrow. The meaning of *ramah* (thrown) in *ramah va-yam* (hath He thrown into the sea) is similar to the word *rome* (throws) in *armed with that which a bow throws* (Ps. 78:9).⁸

footnotes:
⁸ Translated according to I.E.


###### Ibn Ezra on Exodus 15:2:1
[Ibn Ezra on Exodus 15:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:2:1)

**עזי.** אמר רבינו שלמה ז"ל כי יש הפרש בין עזי בקמץ חטף ובין עֻזי בקבוץ על כן אמר כי יו"ד עזי וזמרת יה נוסף ולא הראה לנו אחר כמוהו, ואמר כי וזמרת יה סמוך כאילו כתוב עז וזמרת יה היה לי לישועה כי חשב כי כמוהו ויהי ביום השלישי וישא אברהם את עיניו (ברא' כב ד), ומי שיבין בלשון ישמעאל ידע ההפרש שיש ביניהם, כי לומר עזי וזמרת יה ויהי לי לישועה איננו משפט לשון הקדש ולא לשון ישמעאל, ואין הפרש בין עזי בקמץ חטף, ובין היותו בקבוץ, כי אמר הטריפני חֻקי (משלי ל ה) נאמר ממנו. כי חָקךָ וְחָק בניך (ויקרא י יג), והנה בשירה הזאת, נהלת בעָזךָ (פ' יג) בקמץ חטף, וכמוהו ה' בעזך ישמח מלך (תה' כא ב), והנה היו"ד סימן המדבר א"ר משה הכהן, בעבור ריש וזמרָת קמוץ, כי הוא וזמרתי יה, אם אתן שנת לעיני (תה' קלב ד) קמוץ, כמו שנתי, והנה נַחְלָת שפרי עלי (שם טז ו) קמוץ כמו נחלתי (רות ד, ו) ה' מנת חלקי וכסי (שם טז) קמוץ, כמו מנתי, והנה מה יעשה במלת ומנָת המלך (דה"ב לא ג) שהוא קמוץ והוא סמוך, וככה ים המלח (במד' לד ג) יָם כנרת (שם לד יא), ומי שהשיב לומר אלה זרות הן נאמר לו שים עמהם עָזי וזמרָת יה", ולפי דעתי שמלת עזי מושכת עצמה ואחרת עמה, כמשפט לשון הקדש, כאלו כתוב, עזי וזמרת עזי יה, והטעם בעבור שהזכיר למעלה סוס ורוכבו רמה בים, הודה כי לא היה זה בגאותו ועזו, רק עזי ותפארת עזי הוא השם לבדו שהוא יה, וזהו אחד משלשה שמות העצם אשר פירשתי ושלשתם מגזרה אחת, ובעבור כי מלת אהיה ידועה בלשון הוצרך להחליף היו"ד בוי"ו בשם הנכבד, ומלת יה ידועה, ובעבור אות הגרון נפתח היו"ד, והיו"ד הנעלם הסירוהו כי יש לו סוד אחר מדרך המספר ומצאנו השם מחובר עם השם הנכבד, והוא כמו עזי וזמרת יה ה' וכבר פירשתי כי השם פעם הוא שם העצם, ופעם הוא שם תואר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE LORD IS MY STRENGTH AND SONG. Rabbi Solomon⁹ of blessed memory says that there is a difference between *ozzi* (my strength), which is vocalized with a furtive *kamatz*, and *uzzi*, which is vocalized with a *kubbutz*. He therefore says that the *yod* in *ozzi* (my strength) in *the Lord is my strength and song* is superfluous.¹⁰ of *ozzi* is not a first person pronominal suffix. The word *ozzi* has the same meaning as the word *oz*. It means strength. Cf. Rashi’s comment on this verse. However, Rabbi Solomon does not offer another such instance.¹¹ (enthroned) and *shokheni* (dwelt), the *yods* of both of which are superfluous. Cf. Filwarg. If this is what I.E. meant then he must have quoted Rashi from memory and erred. However, it is possible that what I.E. means is that Rashi offered no other instance of two words ending in a *yod* coming from the same root, one word vocalized with a *kubbutz,* the other with a *kamatz,* with the *yod* of one superfluous and the *yod* of the other a first person pronominal suffix. Rabbi Solomon goes on to say that *ve-zimrat* (and song) is in the construct with *Yah* (the Lord). He interprets our verse as if it read: The strength and vengeance¹² (and song) is to be rendered, and vengeance. Rashi connects *ve-zimrat* to *zamar,* which means to prune or cut. God, as it were, pruned Israel’s enemies. of the Lord became my salvation.¹³ (and he is become), which usually opens a new clause. Hence Rashi points out that *va-yehi* at times has the meaning of *hayah,* which continues a thought rather than starting a new clause. Rabbi Solomon thought that our verse is similar to *va-yehi ba-yom ha-shelishi va-yissa avraham et enav* (on the third day Abraham lifted up his eyes) (Gen. 22:4).¹⁴ (lifted up), which is grammatically similar to *va-yehi,* does not begin a new clause but rather continues a thought. However, one who knows Arabic knows the difference between the two verses.¹⁵ or *va-yissa* can be used with the meaning of *hayah* or *nasa* and when it cannot, for Hebrew and Arabic are sister languages. It is neither correct Hebrew nor Arabic form to say *ozzi ve-zimrat Yah va-yehi li li-shu’ah*.¹⁶ cannot mean: became my salvation, but rather, *And He is become my salvation.* There is no difference between *ozzi* vocalized with a furtive *kamatz* and the same word vocalized with a *kubbutz*.¹⁷ and *uzzi* mean the same. For while Scripture reads, *chukki* (mine allotted)¹⁸ in *Feed me with mine allotted bread* (Prov. 30:8) it elsewhere reads, *chokkha*¹⁹ *ve-chok ba-nekha* (thy due, and thy son’s due) (Lev. 10:13). Now we find the word *ve-ozzekha* (in Thy strength) (v. 13) vocalized with a furtive *kamatz,* later on in this song and similarly in *O Lord, in Thy strength* (be-ozzekha) *the king re-joiceth* (Ps. 21:2).²⁰ is the word *oz* plus the second person pronominal suffix. Similarly, *ozzi* is the word *oz* plus the first person pronominal suffix. This contra Rashi, who maintains that the *yod* of *ozzi* is superfluous. The *yod* of *ozzi* is thus a first person suffix. Rabbi Moses Ha-Kohen says that the meaning of *ve-zimrat Yah* is, the Lord is my song,²¹ (and song) is short for *ve-zimrati* (and my song). for the *resh* of *ve-zimrat* (and song) is vocalized with a *kamatz*.²² cannot be in the construct with *Yah,* for if *ve-zimrat* were in the construct with *Yah* it would be vocalized with a *pattach* rather than with a *kamatz.* Similarly,²³ the meaning of *shenat* in *I will not give sleep* (shenat) *to mine eyes* (Ps. 132:4) is, my sleep,²⁴ is short for *shenati* (my sleep). as *shenat* is vocalized with a *kamatz*.²⁵ If *shenat* were vocalized with a *pattach* it would be in the construct. Likewise, the meaning of *nachalat,* which is vocalized with a *kamatz*²⁶ in *Yea, I have a goodly heritage* (nachalat) (Ps. 16:6) is my heritage.²⁷ is short for *nachalati* (my heritage). Similarly,²⁸ the meaning of *menat,* which is vocalized with a *kamatz*²⁹ in, *O Lord, the portion* (menat) *of mine inheritance and of my cup* (Ps. 16:5), is my portion.³⁰ is short for *menati* (my portion). However, what will Rabbi Moses do with the word *menat* (portion) in *the king’s portion* (II Chron. 31:3) in which *menat* is vocalized with a *kamatz* and is in the construct. It is the same case with the word *yam* (sea) in *the salt sea* (Num. 34:3) and in *the sea* (yam) *of Chinnereth* (Num. 34:11). Should one respond that the latter are irregular, we would tell him to place *ozzi ve-zimrat Yah* among them.³¹ is occasionally in the construct it is possible to interpret *ve-zimrat* as being in the construct with *Yah.* Hence there is no need for the novel interpretation that *ve-zimrat* is short for *ve-zimrati.* I believe that the word *ozzi* (my strength) is, as is the style of the Hebrew language, to be read as if written twice.³² Our clause is to be read as if written, *ozzi, ve-zimrat ozzi*³³ is in the construct with *ozzi,* which is carried over from the first part of the verse. Yah (The Lord is my strength and the song of my strength).³⁴ The reason behind this verse is that Moses earlier mentioned, *The horse and his rider hath He thrown into the sea* (v. 4). Moses now states that this was not through his own majesty and strength. On the contrary, he confesses, my strength and the glory of my strength³⁵ to mean: the glory of my strength. is *Yah* alone who is the Lord. *Yah* is, as I have explained,³⁶ one of the three proper names of God. All three³⁷ come from one root.³⁸ Since the word *eheyeh*³⁹ is frequently employed in speech it was necessary to substitute a *vav* for a *yod* in God’s glorious name.⁴⁰ the form *YHVH* was used for God’s name rather than *YHYH,* which means he will be, and is frequently employed in speech. Filwarg suggests emending our textto read: since the word *yihyeh* is frequently employed in speech it was necessary for a *vav* to be substituted for a *yod* in God’s glorious name. The word *Yah*⁴¹ What I.E. means by *Yah* are the letters *yod heh.* is likewise known.⁴² is short for *yehi* (let there be) (Filwarg). Filwarg suggests emending to: The word *yehi* is likewise frequently employed. Its *yod* was vocalized with a *pattach* because of the guttural⁴³ and the silent *yod*⁴⁴ is short for *YHVH,* its shortened form should be *YHY* (yehi), as *YHVH* is really *YHYH* (which stands for *yehiyeh*), the *vav* being substituted for a *heh.* Hence I.E.’s comment. For I.E.’s explanation of the divine name see I.E. on Ex. 3:15. was dropped⁴⁵ was not substituted for it as in the full name of God (Filwarg). because it has another secret numerical meaning.⁴⁶ are spelled out and then computed they come to 26. The latter is the same as the numerical equivalent of the letters making up the divine name *YHVH*. *Yah* is spelled *yod heh*. *Yod heh* spelled out = 26. That is, *yod* spelled out comes to 20: *yod* (10), *vav* (6), *dalet* (4). *Heh,* which is spelled *heh* (5), *alef* (1), comes to 6. The full name of God, *Y* (10) *H* (5) *V* (6) *H* (5), comes to 26. Thus *Yah* = *YHVH.* We find *Yah* combined with God’s glorious name in *ki ozzi ve-zimrat Yah YHVH* (for God the Lord is my strength and song) (Is. 12:2). I have already explained that the name *YHVH* is at times a proper name and at times an adjective.⁴⁷

footnotes:
⁹ Rashi.
¹⁰ According to Rashi the yod
¹¹ Actually Rashi does. He offers ha-yoshevi
¹² According to Rashi ve-zimrat
¹³ Rashi reads our verse as one clause. The problem with this reading is that the second part of the sentence starts with va-yehi
¹⁴ Wherein va-yissa
¹⁵ Knows when an inverted imperfect such as va-yehi
¹⁶ That is, to connect part a and b of the line and read it as one clause. Hence va-yehi li li-shu’ah
¹⁷ In other words, contra Rashi, ozzi
¹⁸ With a kubbutz.
¹⁹ Vocalized with a furtive kamatz.
²⁰ Ozzekha
²¹ In other words, ve-zimrat
²² Hence ve-zimrat
²³ According to Rabbi Moses.
²⁴ For shenat
²⁵ Rather than with a pattach.
²⁶ Rather than with a pattach.
²⁷ For nachalat
²⁸ According to Rabbi Moses.
²⁹ Rather than with a pattach.
³⁰ For menat
³¹ Once it is established that a word ending in kamatz tav
³² I.E. makes this point throughout his commentary.
³³ Ve-zimrat
³⁴ Literally, my strength, and the song of my strength is the Lord.
³⁵ I.E. interprets the song of my strength
³⁶ Cf. I.E. on Ex. 3:15.
³⁷ YHVH, EHEYEH, YAH.
³⁸ Heh, yod, heh.
³⁹ Which means I will be, and is also one of the names of God. See Ex. 3:14.
⁴⁰ The point is, since God’s name comes from the root heh, yod, heh,
⁴¹ Short for YHVH.
⁴² It is known that Yah
⁴³ Because it precedes a heh.
⁴⁴ Since Yah
⁴⁵ And a vav
⁴⁶ If the letters of the name Yah
⁴⁷ See I.E. on Ex. 3:15.


###### Ibn Ezra on Exodus 15:2:2
[Ibn Ezra on Exodus 15:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:2:2)

**זה אלי.** תקיפי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS IS MY GOD. My power.⁴⁸ (God) means power. Hence *Eli* (my God) means my power. See I.E. on Ex. 3:15.

footnotes:
⁴⁸ El


###### Ibn Ezra on Exodus 15:2:3
[Ibn Ezra on Exodus 15:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:2:3)

**ואנוהו.** אושיבהו בנוה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL GLORIFY HIM. I will place Him in a building.⁴⁹ (and I will glorify Him) to *naveh* (habitation), hence his translation. See Onkelos and Rashi.

footnotes:
⁴⁹ I will erect for Him a temple. I.E. connects ve-anvehu


###### Ibn Ezra on Exodus 15:2:4
[Ibn Ezra on Exodus 15:2:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:2:4)

וזה ישרת בעבור אחר, זה אלהי אבי והטעם אלהי אברהם יצחק ויעקב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THIS.] The word *zeh* (this) is to be read as if written twice. The last clause of our verse is to be read as if written: And this is my father’s God, the reference being to the God of Abraham, Isaac, and Jacob.⁵⁰

footnotes:
⁵⁰ In other words, “my father” refers to the patriarchs.


###### Ibn Ezra on Exodus 15:2:5
[Ibn Ezra on Exodus 15:2:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:2:5)

**וארוממנהו.** שאספר גבורתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL EXALT HIM. For I will recount His might.


###### Ibn Ezra on Exodus 15:3:1
[Ibn Ezra on Exodus 15:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:3:1)

**ה' איש מלחמה.** שהוא מעמיד אוהביו הדבקים בו, והוא איש מלחמה לאויביהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE LORD IS A MAN OF WAR. The Lord supports those who love Him and cleave unto Him and He is a man of war to their enemies.


###### Ibn Ezra on Exodus 15:3:2
[Ibn Ezra on Exodus 15:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:3:2)

ופי' איש כעצם הדבר, והנה בכוכבים איש לא נעדר (ישעי' מ כו), ובחיות "איש אל עבר פניו ילכו" (יחז' א ט), ובמלאכים, והאיש גבריאל (דניאל ט כא), והנה איש מלחמה כמו בעל מלחמה כמו איש אמונים (משלי כ ו) איש שבו אמונים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[MAN.] The word *ish* (man) means a being.⁵¹ as a being obviously eliminates an anthropomorphism. Scripture thus states in reference to the stars, *ish lo nedar* (not one faileth) (Is. 40:26); and in reference to the living creatures, *ish el ever panav yelekhu* (they went every one straight forward) (Ezek. 1:9); and in reference to the angels, *ve-ha-ish gavriel* (the man Gabriel) (Dan. 9:21). The meaning of *ish milchamah* (a man of war) thus is, a being who wages war. It is similar to the term *ish emunim* (a faithful man) (Prov. 20:6), the meaning of which is, a being⁵² imbued with faith.

footnotes:
⁵¹ Or an entity. I.E. makes a similar point in his comments on Gen 15:10. Translating ish
⁵² Cf. Krinsky and Weiser.


###### Ibn Ezra on Exodus 15:3:3
[Ibn Ezra on Exodus 15:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:3:3)

**ה' שמו.** עתה יודע שמו, כמו הקורא למי הים ה' שמו (עמוס ח ה) לבדו העושה ככה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE LORD IS HIS NAME. His name will now be known. Compare, *That calleth for the waters of the sea, And poureth them out upon the face of the earth; The Lord is His name* (Amos 5:8). He alone can do such a thing.⁵³

footnotes:
⁵³ After God does a wondrous thing people speak of it and His name thus becomes known.


###### Ibn Ezra on Exodus 15:4:1
[Ibn Ezra on Exodus 15:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:4:1)

**מרכבות פרעה.** שהיו כבדות ועמהם חילו, כאילו ירה אותם כמו חץ שהוא קל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
PHARAOH’S CHARIOTS. God, as it were, cast Pharaoh’s heavy chariots and their hosts as if they were a light arrow.


###### Ibn Ezra on Exodus 15:4:2
[Ibn Ezra on Exodus 15:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:4:2)

בעבור שהזכיר חילו הזכיר שלישיו שהיו על כלו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND HIS CHOSEN CAPTAINS.] Moses made mention of *his chosen captains* “who were over all them”⁵⁴ because he had previously spoken of Pharaoh’s hosts.

footnotes:
⁵⁴ See Ex. 14:7.


###### Ibn Ezra on Exodus 15:4:3
[Ibn Ezra on Exodus 15:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:4:3)

ואמר יפת כי ים סוף כמו קנה וסוף קמלו (ישעי' יט ו), ותשם בסוף (למעלה ב) כי ים סוף קנה וסוף סביביו ולא סביבות שאר הימים, ור' ישועה אמר, שם עיר כמו ים כנרת (יהושע יג כז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE RED SEA.] Yefet⁵⁵ says that *suf* in *yam suf* (the Red Sea) has the same meaning as the word *suf* (flags) in *The reeds and flags shall wither* (Is. 19:6) and the word *suf* in *and laid it in the flags* (Ex. 2:3). For reeds and rushes grow around the *yam suf*,⁵⁶ is the Sea of Flags or the Sea of Reeds. and not around other seas.⁵⁷ However, Rabbi Joshua says that *suf* is the name of a city.⁵⁸ is the Sea of Suf. It is like *yam kinneret* (the sea of Chinnereth) (Josh. 13:27).⁵⁹ 6a) because the city of Tiberias is situated on it shores.

footnotes:
⁵⁵ See notes on I.E. Ex. 3:3.
⁵⁶ Hence the meaning of yam suf
⁵⁷ This is Yefet’s assumption.
⁵⁸ Hence the meaning of yam suf
⁵⁹ Chinnereth was the name of a city. See Jud. 19:35. The area around the city was called the land of Chinnereth (I Kings 15:20). The sea adjacent to this area was called the Sea of Chinnereth. Similarly, the Talmud refers to it as the Sea of Tiberias (Megillah


###### Ibn Ezra on Exodus 15:5:1
[Ibn Ezra on Exodus 15:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:5:1)

**תהומות** תהומות הארץ כמו תבלעמו ארץ (פ' יב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE DEEPS. The deeps of the earth.⁶⁰ Compare, *The earth swallowed them* (v. 11).

footnotes:
⁶⁰ The bottom of the ocean floor.


###### Ibn Ezra on Exodus 15:5:2
[Ibn Ezra on Exodus 15:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:5:2)

ושורק יְכַסְיֻמוּ תחת חולם כמו לא תעבורי מזה (רות ב ה):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[COVER THEM.] A *shuruk* has been substituted for a *cholam* in *yekhasyumu* (cover them).⁶¹ Compare, *timla’emo, torishemo* (v. 9). Compare, *ta’avuri* (pass) in *neither pass from hence* (Ruth 2:8).⁶² has been substituted for a *cholam,* for the word should have read *ta’avori.*

footnotes:
⁶¹ According to the rules of grammar the word should have read yekhasyumo.
⁶² Wherein a shuruk


###### Ibn Ezra on Exodus 15:5:3
[Ibn Ezra on Exodus 15:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:5:3)

**במצולת.** המים העמוקים, וכן ותשליכני מצולה (יונה ב ד) בעמקי הגלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE DEPTHS. *Metzolot* (the depths) means the deep waters. Similarly *va-tashlikheni metuzlah,* (for thou did cast me into the deep waters) (Jonah 2:4).⁶³

footnotes:
⁶³ Translated according to I.E.


###### Ibn Ezra on Exodus 15:6:1
[Ibn Ezra on Exodus 15:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:6:1)

**נאדרי.** היו"ד נוסף כיו"ד אכזרי (משלי יא ז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GLORIOUS. The *yod* of *nedari* (glorious) is superfluous.⁶⁴ as it does i n verse 11. It is like the *yod* of *akhzari* (cruel).⁶⁵ is found in Is. 13:9; Jer. 6:23; Prov. 11:17; and elsewhere in Scripture. Scripture uses the term *akhzar* in Deut. 32:33; Job 30:21; 41:2; and Lam. 4:3.

footnotes:
⁶⁴ It has no meaning. Scripture could have employed nedar
⁶⁵ Which is superfluous. The word akhzari


###### Ibn Ezra on Exodus 15:6:2
[Ibn Ezra on Exodus 15:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:6:2)

ואמר פעמים ימינך ה', כטעם כי הנה אויביך ה' (תה' צב י), נשאו נהרות (שם צג ג) והטעם כי פעם אחרי פעם, פעמים אין להם מספר תעשה ככה שתרעץ ימינך האויב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THY RIGHT HAND.] The repetition of the phrase *Thy right hand, O Lord* indicates the same as the repetition of *For, lo, Thine enemies, O Lord* (Ps. 92:10)⁶⁶ and *The floods have lifted up* (Ps. 93:3).⁶⁷ It indicates time and time again. Its meaning is: your right hand dashes the enemy in pieces times without number.

footnotes:
⁶⁶ The line repeats itself in Ps. 92:10.
⁶⁷ The line repeats itself in Ps. 93:3.


###### Ibn Ezra on Exodus 15:6:3
[Ibn Ezra on Exodus 15:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:6:3)

והנה נאדרי בכח הוא השם הנכבד, ויש אומרים שהוא שב אל הימין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[GLORIOUS IN POWER.] *Glorious in power* refers to God.⁶⁸ However, there are those who say that it refers to the Lord’s right hand.⁶⁹

footnotes:
⁶⁸ The verse should be interpreted, Thy right hand, O Lord who art glorious in power.
⁶⁹ They claim that the verse should be interpreted, Thy right hand, O Lord, which is glorious.


###### Ibn Ezra on Exodus 15:7:1
[Ibn Ezra on Exodus 15:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:7:1)

**וברוב גאונך.** שהוא למעלה על כל גאה, תוכל להרוס כל הקמים, ואין לך צורך לכלי ברזל להרסם, רק חרונך לבדו תשלח ויאכלמו כקש לפני אש כי החרון חום דומה לאש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IN THE GREATNESS OF THY EXCELLENCE. Which is superior to all who exalt themselves. You are able to shatter (overthrow) those that rise up against You. You need no iron weapons to shatter them. All You have to do is send forth Your wrath and *it consumeth them as stubble, for God’s wrath* is as hot as fire.


###### Ibn Ezra on Exodus 15:8:1
[Ibn Ezra on Exodus 15:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:8:1)

**וברוח אפךָ.** כמו, ומרוח אפו יכלו (איוב ד ט) תגער במים ויקרשו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WITH THE BLAST OF THY NOSTRILS. You rebuke the waters and they congeal. Compare, *By the breath of God they perish* (Job 4:9).


###### Ibn Ezra on Exodus 15:8:2
[Ibn Ezra on Exodus 15:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:8:2)

**נערמו מים.** כמו. ערמת חטים (שה"ש ז ג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE WATERS WERE PILED UP. The word *ne’ermu* (were piled up) is similar to the word *aremat* (a heap of) in *a heap of wheat* (Cant. 7:3).


###### Ibn Ezra on Exodus 15:8:3
[Ibn Ezra on Exodus 15:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:8:3)

**כמו נד נוזלים.** והמים שמנהגם להיותם נוזלים ויורדים, שבו כמו נד, כמו, קמו נד אחד (יהושע ג טז) כמו חומה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE FLOODS STOOD UPRIGHT AS A HEAP. The waters, whose nature is to flow and descend, turned into a heap (*ned*), as in *And rose up in one heap* (ned) (Josh. 4:16).⁷⁰ The meaning of *ned* (heap) is a wall.

footnotes:
⁷⁰ The reference is to the waters of the Jordan that split so that Israel could enter Canaan.


###### Ibn Ezra on Exodus 15:8:4
[Ibn Ezra on Exodus 15:8:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:8:4)

**קפאו תהומות.** נקרשו, כמו "וקפאון" (זכריה יד ו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE DEEPS WERE CONGEALED. *Kafe’u* means were congealed. Compare, *ve-kippa’on* (frost) (Zech. 14:6).⁷¹

footnotes:
⁷¹ Translated according to I.E.


###### Ibn Ezra on Exodus 15:8:5
[Ibn Ezra on Exodus 15:8:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:8:5)

**בלב ים.** באמצע הגוף, כנגד רוחב הגוף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE HEART OF THE SEA. The heart lies in the middle of the body from the point of view of the body’s width.⁷² thus means in the midst of the sea.

footnotes:
⁷² In the heart of the sea


###### Ibn Ezra on Exodus 15:9:1
[Ibn Ezra on Exodus 15:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:9:1)

**אמר אויב.** הוא פרעה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE ENEMY SAID. The reference is to Pharaoh.


###### Ibn Ezra on Exodus 15:9:2
[Ibn Ezra on Exodus 15:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:9:2)

ומלת תמלאמו קשה ורבי מרינוס אמר תהיה מלאה נפשי מהם לקחת כל ממונם כדרך בני יצאוני (ירמי' י כ) והטעם דבק עם אחלק שלל, ואחרים אומרים מגזרת אשר מלאו לבו (אסתר ז ה):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[SHALL BE SATISFIED UPON THEM.] The word *timla’emo* (shall be satisfied upon them) is difficult.⁷³ in *timla’emo* means them. Hence our verse literally reads, My soul will fill them (or satisfy them). However, this was not Pharaoh’s intention. Pharaoh’s intention was to be full of their wealth. Hence our text should have read: My soul will be full of them; i.e., I will be full of their wealth. Rabbi Merinus explains that *timla’emo nafshi* (my lust shall be satisfied upon them) means: my person⁷⁴ (my lust) may also be translated as, my person or my soul. shall be full of them;⁷⁵ means them we can interpret it to mean from them or of them. We can thus interpret *timla’emo* to mean full of them rather than will fill them. i.e., I will take all of their wealth. The term *timla’emo* is to be understood like the term *yetza’uni* (gone forth of me)⁷⁶ means me. Thus *yetza’uni* literally means: gone forth me. However, this is not the meaning of the word in the context of the verse. Its meaning is, gone forth of me. We thus see that Scripture sometimes employs a direct object suffix with the meaning of an indirect object. The same is true of *timla’emo.* in *My children are gone forth of me* (Jer. 10:20). Its meaning⁷⁷ is connected to *I will divide the spoil*.⁷⁸ Others say that *timla’emo* is used in the same sense as the word *me’lo’o* (presume)⁷⁹ doesn’t only mean to fill. It also means to presume. In our verse it is used in the latter sense. in *that durst presume in his heart* (Esth. 7:5).⁸⁰ means: will carry out my intentions. Hence *timla’emo nafshi* means: I will carry out my intentions upon them or, according to J.P.S., *my lust shall be satisfied upon them.*

footnotes:
⁷³ Here. For the suffix mo
⁷⁴ Nafshi
⁷⁵ In other words, even though the suffix mo
⁷⁶ The suffix ni
⁷⁷ Timla’emo nafshi.
⁷⁸ In other words, I will be full of them means: I will be full of their spoils.
⁷⁹ The root mem, lamed, alef
⁸⁰ Thus timla’emo


###### Ibn Ezra on Exodus 15:9:3
[Ibn Ezra on Exodus 15:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:9:3)

ואחר כן אורישם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[MY HAND SHALL DESTROY THEM.] After doing the latter⁸¹ I shall destroy them.

footnotes:
⁸¹ Satisfying his lust upon them.


###### Ibn Ezra on Exodus 15:9:4
[Ibn Ezra on Exodus 15:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:9:4)

תורישמו ידי. תשמידם, וכן ואם לא תורישו (במד' לג נה):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MY HAND SHALL DESTROY THEM. *Torishemo* means shall destroy them.⁸² is *yod, resh, shin.* This root also has the meaning of to inherit, hence I.E.’s comment. Similarly the word *torishu* (you will destroy) in *But if you will not destroy* (Num. 34:55).⁸³

footnotes:
⁸² The root of torishemo
⁸³ Translated according to I.E.


###### Ibn Ezra on Exodus 15:10:1
[Ibn Ezra on Exodus 15:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:10:1)

**נשפת ברוחך.** מגזרת נשף כי בנשף הבאת רוח שהטביע אותם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU DIDST BLOW WITH THY WIND. *Nashafta* (Thou didst blow) comes from the same root as *neshef* (night). The meaning of *nashafta ve-ruchakha* (Thou didst blow with Thy wind) is: You brought a wind at night that drowned them.⁸⁴ literally means: you “nighted” with a wind.

footnotes:
⁸⁴ Thus nashafta ve-ruchakha


###### Ibn Ezra on Exodus 15:10:2
[Ibn Ezra on Exodus 15:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:10:2)

צללו. מגזרת מצולות כמו לקול צללו שפתי (חבקוק ג טז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY SANK. *Tzalelu* (they sank) comes from the same root as *metzolot* (depths). Compare, *My lips quivered* (tzalelu) *at the voice* (Hab. 3:16).⁸⁵ is the verbal form of *metzolot* (depths) then its meaning is, they sank. This being the case, what connection is there between *tzalelu* in our verse and *tzalelu* in Hab. 3:16, which means quivered? Krinsky suggests reading *metzilot* (bells, cymbals) (Zech. 14:20) rather than *metzolot* (depths). Indeed, I.E. connects *tzalelu* in Hab. 3:16 to *metziltayim* (cymbals). According to Krinsky we should read, “*Tzalelu* (they sank) comes from the same root as *metzilot* (bells, cymbals).” In other words, *tzalelu* means they tingled, and the meaning of our verse is, they tingled like lead in the mighty waters; i.e., they cried and shrieked as they drowned as if they were lead cymbals. The point is, they did not die quietly.

footnotes:
⁸⁵ This comment presents a problem. If tzalelu


###### Ibn Ezra on Exodus 15:10:3
[Ibn Ezra on Exodus 15:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:10:3)

**ובמים אדירים.** דבק עם צלל, כאלו אמר צללו במים אדירים כעופרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE MIGHTY WATERS. This is connected to *they sank.* Our verse is to be read as if written: they sank⁸⁶ as lead in the mighty waters.

footnotes:
⁸⁶ If we accept Krinsky’s emendation then we should render, they tingled.


###### Ibn Ezra on Exodus 15:10:4
[Ibn Ezra on Exodus 15:10:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:10:4)

ועופרת מגזרת עפר, כי הששה מיני מתכות אם יושמו תחת הארץ יחסר כל אחד מהם דבר ידוע בשנים ידועות. ולעולם העופרת תוסיף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS LEAD. *Oferet* (lead) comes from the same root as *afar* (dust).⁸⁷ If one puts any of the six kinds of metal⁸⁸ in the ground each will lose one of its familiar elements in a given number of years.⁸⁹ However, lead will always maintain itself.

footnotes:
⁸⁷ Its root being ayin, peh, resh.
⁸⁸ For the six other metals see I.E. on Ex. 3:15 and the notes thereto.
⁸⁹ They decompose in the ground.


###### Ibn Ezra on Exodus 15:11:1
[Ibn Ezra on Exodus 15:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:11:1)

**באלים ה'.** הם מלאכי מעלה הקדושים, ובני אלים הם הכוכבים ועוד אפרש זה בפ' כי תשא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHO IS LIKE UNTO THEE, O LORD, AMONG THE MIGHTY. *Elim* (the mighty) refers to the holy angels in the celestial heights. *The sons of the mighty* (bene elim)⁹⁰ refers to the stars. I will explain this further in the Torah portion *Ki Tissa.*

footnotes:
⁹⁰ Spoken of elsewhere in Scripture. See Ps. 29:1.


###### Ibn Ezra on Exodus 15:11:2
[Ibn Ezra on Exodus 15:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:11:2)

**נאדר בקדש.** הוא כסא הכבוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GLORIOUS IN HOLINESS. The reference is to the Throne of Glory.


###### Ibn Ezra on Exodus 15:11:3
[Ibn Ezra on Exodus 15:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:11:3)

וטעם נורא תהלות. כי כל המהללים יראים הם להלל שמו, כי מי ישמיע כל תהלתו והם חייבים להלל שמו, כי הוא לבדו עושה פלא.

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FEARFUL IN PRAISES, DOING WONDERS.] For all who want to acclaim God are afraid to praise His name because who can recite all of His praises. However, they are obligated to praise Him because He alone does wonders.


###### Ibn Ezra on Exodus 15:12:1
[Ibn Ezra on Exodus 15:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:12:1)

**נטית ימינך.** מהו הפלא כי שמך עליון בעליונים ומשם נטית ימינך ובלעה הארץ שהיא למטה מכל השפלים, את האויב, והנה בדרך משל, כי ברגע אחד הגיעה ימינך שהיא למעלה משמי השמים, אל תחת הים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU STRETCHEDST OUT THY RIGHT HAND. Your wonders⁹¹ were manifest when You stretched forth Your hand from the highest realm of the celestial heights where Your name is exalted, and the ground which is beneath all earthly creatures swallowed up the enemy of Israel. Your right hand, which is above the heaven of heavens, reached, as it were, in a moment to the bottom of the sea.⁹²

footnotes:
⁹¹ Spoken of in the previous verse. Literally, what is the wonder?
⁹² I.E.’s description of the fate of the Egyptians.


###### Ibn Ezra on Exodus 15:12:2
[Ibn Ezra on Exodus 15:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:12:2)

וטעם ימינך כחך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THY RIGHT HAND.] Its meaning is, Thy strength.


###### Ibn Ezra on Exodus 15:13:1
[Ibn Ezra on Exodus 15:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:13:1)

**נחית בחסדך.** אמר נחית לשון עבר תחת עתיד כמשפט הנבואות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU IN THY LOVE HAST LED. Moses used the perfect *nachita* (led) in place of the imperfect,⁹³ as: Thou in thy love will lead. as is the style in prophecy.⁹⁴

footnotes:
⁹³ The verse speaks of God bringing Israel to His holy habitation. It thus deals with the future. I.E. interprets Thou in thy love hast led
⁹⁴ For the prophet speaks of the future as if it already has come to pass. See I.E. on Gen. 48:22.


###### Ibn Ezra on Exodus 15:13:2
[Ibn Ezra on Exodus 15:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:13:2)

וטעם בחסדך על עמודי הענן והאש, כי הוא המנחה אותם, או זה רמז לאשר נחם עד עתה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN THY LOVE.] The reference is to the pillars of cloud and fire, for God led them.⁹⁵ On the other hand, it might allude to the fact that God led them up till now.⁹⁶

footnotes:
⁹⁵ God, out of love for His people, caused the pillar of cloud and the pillar of fire to lead Israel.
⁹⁶ This refers to I.E.’s opening comment that Scripture uses a perfect in place of an imperfect. I.E. now suggests that the Pentateuch uses a perfect because it speaks of the past; i.e., up to this point God lovingly led Israel i n their march to His holy habitation.


###### Ibn Ezra on Exodus 15:13:3
[Ibn Ezra on Exodus 15:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:13:3)

**נהלת.** כמו אתנהלה לאטי (ברא' לג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU HAST LED. *Nehalta* (thou hast led) is similar to *etnahalah* (I will journey) in *I will lead on*⁹⁷ *gently* (Gen. 33:14).⁹⁸ means to lead.

footnotes:
⁹⁷ J.P.S. renders journey.
⁹⁸ In other words, the root nun, heh, lamed


###### Ibn Ezra on Exodus 15:13:4
[Ibn Ezra on Exodus 15:13:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:13:4)

**בעזךָ.** ולא בעוזם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THY STRENGTH. Not by their strength.


###### Ibn Ezra on Exodus 15:13:5
[Ibn Ezra on Exodus 15:13:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:13:5)

**אל נוה קדשך.** הוא הר סיני ששם שכן הכבוד, וכן כתוב ואביא אתכם אלי (למטה יט ד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO THY HOLY HABITATION. The reference is to Mount Sinai where God’s Glory dwelt. It is similarly written, *and brought you unto Myself* (Ex. 19:4).


###### Ibn Ezra on Exodus 15:14:1
[Ibn Ezra on Exodus 15:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:14:1)

**שמעו עמים** שהם סביבותיהם גם יעברו עליהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE PEOPLES HAVE HEARD. The reference is to the peoples round about them and also to the peoples whom they would pass by.⁹⁹

footnotes:
⁹⁹ On their journey to the promised land.


###### Ibn Ezra on Exodus 15:14:2
[Ibn Ezra on Exodus 15:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:14:2)

**חיל אחז יושבי פלשת.** יושבי ארץ פלשת, כי יושבי לאות על זה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
PANGS HAVE TAKEN HOLD ON THE INHABITANTS OF PHILISTIA. The inhabitants of the land of Philistia.¹⁰⁰ (Philistia) is the name of a nation, hence I.E.’s comment that here it refers to their country (Krinsky). The word inhabitants indicates this.¹⁰¹

footnotes:
¹⁰⁰ In other words, Philistia is short for the land of Philistia. Peleshet
¹⁰¹ It indicates that Scripture speaks of a country.


###### Ibn Ezra on Exodus 15:15:1
[Ibn Ezra on Exodus 15:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:15:1)

**אילי.** ביו"ד כמו כבשים, כי השרים כדמותם בצאן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE MIGHTY MEN. *Ele* (mighty men) spelled with a *yod*¹⁰² means sheep,¹⁰³ (the mighty men of Moab) literally means the rams of Moab. for the sheep have leaders.¹⁰⁴

footnotes:
¹⁰² As it is in our verse.
¹⁰³ Or rams. Thus ele mo’av
¹⁰⁴ The rams lead the sheep.


###### Ibn Ezra on Exodus 15:15:2
[Ibn Ezra on Exodus 15:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:15:2)

והנה פלשתים ואדום ומואב לא נלחמו עם ישראל במדבר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THEN WERE THE CHIEFS OF EDOM AFFRIGHTED…THE MIGHTY MEN OF MOAB, TREMBLING TAKETH HOLD UPON THEM.] The Philistines, the Edomites, and the Moabites did not wage war with the Israelites in the wilderness.¹⁰⁵

footnotes:
¹⁰⁵ See I.E.’s comment on verse 14.


###### Ibn Ezra on Exodus 15:15:3
[Ibn Ezra on Exodus 15:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:15:3)

**נמוגו כל ישבי כנען.** בעבור השמועות, כדרך, ונשמע וימס לבבנו (יהושע ב יא), גם ישבי כנען ארץ כנען:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALL THE INHABITANTS OF CANAAN ARE MELTED AWAY. Because of the reports which they received, as in *And as soon as we heard it, our hearts did melt* (Josh. 2:11). *The inhabitants of Canaan* is also¹⁰⁶ See I.E.’s comments on verse 14 and the notes thereto. to be interpreted as the inhabitants of the land of Canaan.¹⁰⁷

footnotes:
¹⁰⁶ Like the inhabitants of Philistia.
¹⁰⁷ For Canaan is short for the land of Canaan.


###### Ibn Ezra on Exodus 15:16:1
[Ibn Ezra on Exodus 15:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:16:1)

**תפל עליהם.** שב אל אדום ואל מואב, אעפ"י שהזכיר למעלה כנען, וכמוהו בעמוד ענן ידבר אליהם (תה' צט ז), כאשר פירשתי וישם דמי מלחמה בשלום (מ"א ב ה) שב אל אבנר לבדו את אבימלך ואת אשתו ואמהותיו וילדו (ברא' כ יז) שב אל אשתו ואמהותיו, וכל זה בעבור עד יעבור עמך ה', שעברו עליהם לפני בואם אל ארץ כנען:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TERROR AND DREAD FALLETH UPON THEM. This refers to Edom and Moab even though Canaan is mentioned above.¹⁰⁸ *He spoke unto them in a pillar of cloud* (Ps. 99:79) is, as I have explained, similar.¹⁰⁹ refers only to Moses and Aaron even though Samuel is also mentioned in the verse. See I.E. on Gen. 20:17 and Ex. 7:7. Likewise, *and shed the blood of war in peace* (I Kings 2:5) only refers to Abner.¹¹⁰ So too, *and God healed Abimelech, and his wife, and his maid-servants; and they bore children* refers to Abimelech’s wife and handmaids.¹¹¹ All of this¹¹² because Scripture reads, *Till thy people pass over, O Lord*.¹¹³ For Israel passed them¹¹⁴ before they came to the land of Canaan. Moses repeated *Till Thy people pass* because they circled Mount Seir for many days.¹¹⁵

footnotes:
¹⁰⁸ Canaan is the last mentioned in verse 15.
¹⁰⁹ For He spoke unto them
¹¹⁰ Not to Amasa, although both are mentioned in the verse.
¹¹¹ Not to Abimelech. See I.E. on Gen. 20:17.
¹¹² I.E. had to take the trouble to say all of this, i.e., that the verse does not refer to the Canaanites even though they are the last nation mentioned in the previous verse, and then he had to offer other similar instances.
¹¹³ Which implies that the verse speaks of the march to and not the conquest of Canaan.
¹¹⁴ Edom and Moab.
¹¹⁵ Deut. 2:1.


###### Ibn Ezra on Exodus 15:16:2
[Ibn Ezra on Exodus 15:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:16:2)

ואמר עד יעבור פעמים, כי סבבו את הר שעיר ימים רבים: וטעם קנית. שהיו עבדים למצרים, ואתה קנית אותם להיותם לך לעבדים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THOU HAST GOTTEN.] Its meaning is: they were slaves in Egypt and Thou hast gotten them to be Your servants.


###### Ibn Ezra on Exodus 15:17:1
[Ibn Ezra on Exodus 15:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:17:1)

**תבאמו ותטעמו.** תפלה שיעמדו שם הרבה ולא יגלו, כדרך בהר מרום ישראל אשתלנו (יחז' יז כג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU BRINGEST THEM IN, AND PLANTEST THEM IN THE MOUNTAIN OF THINE INHERITANCE. A prayer that Israel remain long in the land and not be exiled from it.¹¹⁶ (plantest them). Our verse is like *in the mountain of the height of Israel will I plant it* (Ezek. 17:23).

footnotes:
¹¹⁶ As a tree takes root in the ground and remains there permanently, hence the use of the term titta’emo


###### Ibn Ezra on Exodus 15:17:2
[Ibn Ezra on Exodus 15:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:17:2)

**בהר.** כמו ההר הטוב הזה והלבנון (דבר' ג כה) או רמז להר המוריה על כן כתוב אחריו, מכון לשבתך פעלת ה':

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE MOUNTAIN. *The goodly hill country and Lebanon* (Deut. 3:25)¹¹⁷ thus refers to the land of Canaan, which is mountainous. is similar. Or it alludes to Mount Moriah.¹¹⁸ It is therefore followed by *The place, O Lord, which Thou hast made for Thee to dwell in.*

footnotes:
¹¹⁷ Literally, the goodly mountain and Lebanon. In the mountain
¹¹⁸ The mountain in Jerusalem upon which the Holy Temple was built.


###### Ibn Ezra on Exodus 15:17:3
[Ibn Ezra on Exodus 15:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:17:3)

וטעם פעלת ה', שאתה כוננת מקדש מכון לך, כי המקום הנזכר הוא כנגד המקום הנכבד מהעליון כי מקומות הארץ משתנים כנגד הכוכב העומד על ראשם, וחכמי המזלות יבינו זה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WHICH THOU HAST MADE.] Its meaning is: which Thou hast prepared as a place for a sanctuary for Thyself.¹¹⁹ The place mentioned lies opposite the glorious celestial place,¹²⁰ Ex. 10, “The Sanctuary below is directly opposite the Throne above.” Also see Jerusalem Talmud *Berakhot* 4:5 and Rashi. for the places on earth vary in accordance with the star that is over them.¹²¹ Those who are versed in the science that deals with the constellations will understand this.¹²²

footnotes:
¹¹⁹ The verse literally reads, a place for a dwelling Thou hast made. I.E. thus explains that the word order has to be rearranged. He then interprets the rearranged word order.
¹²⁰ See Mekhilta
¹²¹ I.E.’s interpretation of the rabbinic text quoted in the previous note. According to I.E. the greater the star, the more important the place under it (Krinsky).
¹²² The greater the star over a place, the greater the importance of the place (Weiser). I.E. believed that the Temple was under the influence of the sphere wherein all the stars are embedded. Hence its site was the most important place on earth (Krinsky).


###### Ibn Ezra on Exodus 15:17:4
[Ibn Ezra on Exodus 15:17:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:17:4)

ומלת מִקּדָש כמו מִקְדָּש, וכמוהו "הִשְׁבַתָ מִטֳּהָרו" (תה' פט מה) כי הדגש בטי"ת נוסף כדגש קו"ף מִקְדָש, ובעבור שהיה בקו"ף שוא נע נרפה הדל"ת כי אין מנהג בכל המקרא דגש אחר שוא נע חוץ מגזרת שְׁתַּיִם, וכבר הזכרתי דקדוקו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE SANCTUARY.] The word *mikkedash* (sanctuary)¹²³ in the *kof.* has the same meaning as *mikdash* (sanctuary).¹²⁴ in the *kof* but has one in the *dalet*. *Mikdash* is the form for sanctuary used throughout Scripture. The form *mikkedash* is found only here. The word *mittoharo* (his brightness) in *Thou hast made his brightness to cease* (Ps. 89:45) is similar, as the *dagesh* in the *tet* is superfluous, like the *dagesh* in the *kof* of *mikkedash*.¹²⁵ in *mittoharo,* like the *mem* of *mikkedash,* is a form *mem* and not a prepositional *mem.* Hence the *dagesh* following it, like the *dagesh* which follows the *mem* in *mikdash,* is superfluous. If the *mem* of *mittoharo* or *mikkedash* was a preposition then the *dagesh* following it would not be superfluous, for it would be in place of a *nun.* For the prepositional *mem* is in place of the word *min* (from). The *dalet*¹²⁶ does not receive a *dagesh*¹²⁷ as does the *dalet* of *mikdash.* because the *kof*¹²⁸ is vocalized with a mobile *sheva*.¹²⁹ A *dagesh kal* follows a *sheva nach* (quiescent *sheva*). It does not follow a mobile *sheva* (*sheva na*). Hence *mikdash,* which is vocalized with a quiescent *sheva,* has a *dagesh* in its *dalet* whereas *mikkedash,* which is vocalized with a mobile *sheva,* does not. With the exception of the form *shetayim* we do not find it to be the way of Scripture to place a *dagesh* in a word which follows a mobile *sheva.* I have already noted its grammatical uniqueness.¹³⁰ in the *Sefer Ha-Tzachot,* I.E. notes that *shetayim* is the only word in Hebrew in which a *sheva na* is followed by a word with a *dagesh.*

footnotes:
¹²³ In our verse, which has a dagesh
¹²⁴ Which does not have a dagesh
¹²⁵ The mem
¹²⁶ In mikkedash.
¹²⁷ A dagesh kal,
¹²⁸ Of mikkedash.
¹²⁹ Because of its dagesh.
¹³⁰ In his commentary on the letter nun,


###### Ibn Ezra on Exodus 15:17:5
[Ibn Ezra on Exodus 15:17:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:17:5)

**כוננו ידיך.** כמו פעלת, כי הטעם כפול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHICH THY HANDS HAVE ESTABLISHED. Its meaning is similar to *thou hast made,¹³¹ is the same as The place, O Lord, which Thou hast made for Thee to dwell in.* for Scripture repeats itself.

footnotes:
¹³¹ The meaning of The sanctuary, O Lord, which Thy hands have established


###### Ibn Ezra on Exodus 15:18:1
[Ibn Ezra on Exodus 15:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:18:1)

**ה' ימלוך.** כאשר יבנה בית המקדש לשמו, אז תראה מלכותו בארץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE LORD SHALL REIGN. God’s Kingship will be seen when the Holy Temple¹³² which will be dedicated to His name shall be built.

footnotes:
¹³² Mentioned in the previous verse.


###### Ibn Ezra on Exodus 15:18:2
[Ibn Ezra on Exodus 15:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:18:2)

וטעם לעולם ועד על דרך קצרה, כי הוא לעולם ועַד עולם ואל תתמה בעבור מלת "עד" שאינה סמוכה כי כתוב שוכן עד וקדוש שמו (ישעי' נז טו) ומשפט לשון הקדש בהיות התנועה באות הבא אחר וי"ו יפתחוהו, כמו שור וכשב וָעֵז (ויקרא ז כג) ובעבור זה נפתה ועד, והנה אמר ואֹכַל מכל (ברא' כז לג) ובסוף הפסוק, הנחש השיאני וָאֹכֵל (שם ג יג) על כן אמרו לעלם ועד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR EVER AND EVER.] *Le-olam va-ed* (for ever and ever)¹³³ is an abridgment. The full form is *le-olam ve-ad*¹³⁴ is a variant of *ve-ad.* *olam* (for ever and until ever). Do not be amazed that the word *ed*¹³⁵ is not in the construct,¹³⁶ for we find, *shokhen ad*¹³⁷ a variant of *ed,* is not in the construct.*ve-kadosh shemo* (That inhabiteth eternity, whose name is Holy) (Is. 57:15). It is the custom of Hebrew to vocalize a *vav* with a *pattach*¹³⁸ I.E. occasionally refers to the *kamatz* as a *pattach* (Krinsky). when the syllable which follows it is accented.¹³⁹ rather than *ve-ed.* Compare, *va-ez* (or goat) in *of ox, or sheep, or goat* (Lev. 7:23). It is for this reason that *va-ed* is vocalized with a *pattach*.¹⁴⁰ Now Scripture reads, *va-okhal*¹⁴¹ *mi-kol* (I have eaten of all) (Gen. 27:33). However, at the end of a verse it reads, *ha-nachash hishi’ani va-okhel*¹⁴² In other words, the *pattach* changes to a *tzere* at the end of a sentence. Similarly, the word *ad* is vocalized *ed* at the end of a sentence. (the serpent beguiled me, and I did eat) (Gen. 3:13). Hence the statement, *le-olam va-ed*.¹⁴³

footnotes:
¹³³ Literally, forever and until.
¹³⁴ Va-ed
¹³⁵ In le-olam va-ed.
¹³⁶ With another word. For the word is a preposition and it seems strange to end a phrase with it.
¹³⁷ Here too ad,
¹³⁸ That is, a kamatz.
¹³⁹ Hence the word reads va-ed
¹⁴⁰ That is, a kamatz.
¹⁴¹ Vocalized with a pattach.
¹⁴² Vocalized with a tzere.
¹⁴³ Rather than le-olam va-ad.


###### Ibn Ezra on Exodus 15:19:1
[Ibn Ezra on Exodus 15:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:19:1)

**כי בא סוס פרעה.** לפי דעתי, כי גם זה הפסוק מהשירה להזכיר הפלא שעשה בתוך פלא כאשר פירשתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THE HORSES OF PHARAOH. This verse is, in my opinion, part of the song.¹⁴⁴ Its purpose is to recall the wonder within the wonder,¹⁴⁵ which I have noted.¹⁴⁶

footnotes:
¹⁴⁴ Even though it is in prose. It was for the latter reason that Nahmanides does not interpret it as part of the song. See Nahmanides and Shadal on this verse.
¹⁴⁵ Namely, that Israel was crossing the Red Sea at the same time that the Egyptians were drowning.
¹⁴⁶ See I.E. on Ex. 14:29.


###### Ibn Ezra on Exodus 15:19:2
[Ibn Ezra on Exodus 15:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:19:2)

ומלת עליהם שבה אל סוס פרעה ברכבו ובפרשיו, גם פרעה עמהם כי כן כתוב, אמר אויב שהוא פרעה, ואחריו תבלעמו ארץ, וכתוב מפורש, ונער פרעה וחילו בים סוף (תה' קלו טו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[UPON THEM.] Upon them refers to *the horses of Pharaoh…his chariots and his horsemen.* It also includes Pharaoh.¹⁴⁷ For Scripture clearly states, *The enemy* (Pharaoh) *said* (v. 9) and then goes on to say, *The earth swallowed them*¹⁴⁸ (v. 12). Furthermore, it is explicitly written, *But* (God) *overthrew Pharaoh and his host in the Red Sea* (Ps. 136:15).

footnotes:
¹⁴⁷ Contrary to the Midrashic opinion that Pharaoh survived.
¹⁴⁸ Scripture thus clearly states that Pharaoh drowned.


###### Ibn Ezra on Exodus 15:22:1
[Ibn Ezra on Exodus 15:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:22:1)

**ויסע.** לפי דעתי כי עמוד הענן שהיה הולך לפניהם בצאתם ממצרים, ועמוד האש ככה לילה ללכת יומם ולילה (למעלה יג כא), ואחר שטבע פרעה וחילו אין להם פחד ולא יסעו בלילה, והנה לא תמצא בפ' בהעלותך שבלילה נסעו, והנה הסיעם משה על פי השם ואינם רק ששה מסעות עד הר סיני, והם פחותים מארבעים יום, והאויר טוב לא לח ולא קר, ומי שאין לו אהל יוכל לעמוד באויר ולא יזיקנו, ובבואם אל מדבר סיני עשו כולם סוכות כי שם יתעכבו עד שיעשו המשכן כי בעבור זה הוציא עצי שטים ממצרים כאשר אפרש, ולהיות זכר לסוכות שעשו שם היה חג הסוכות, כי הכתוב אמר כי בסכות הושבתי את בנ"י (ויקרא כג מג) ואיך ישבו בעננים? כי הסכות אינם דומים לעננים, ועוד אפרש למה חג הסוכות בחדש השביעי, וכאשר נעשה המשכן ירד השם בעמוד ענן עליו כי כן כתוב ואש תהיה לילה בו (למטה מ לח), ובנסוע הענן יסעו בני ישראל, ובעבור זה כתוב ובעמוד ענן אתה הולך לפניהם יומם (במד' יד יד), והנה שנים עמודים הם שמתחלפים על המשכן, ואם קבלה ששבעה ענני כבוד היו נניח סברתינו ונסמוך על הקבלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES LED. I believe that the pillar of cloud, and likewise the pillar of fire, that went before the people when they left Egypt was to ensure that Israel was able to *go by day and by night* (Ex. 13:21). After Pharaoh and his hosts drowned, Israel was no longer frightened and did not travel at night.¹⁴⁹ Indeed, we do not find it recorded in the Torah portion *Be-Halotekha*¹⁵⁰ that Israel journeyed at night. Behold, Moses now led the people according to God’s command.¹⁵¹ There are only six journeys from the Red Sea until Mount Sinai¹⁵² lasting less than forty days.¹⁵³ The air¹⁵⁴ is then good. It is neither humid nor cold. He who does not have a tent can live outdoors¹⁵⁵ without harm. When Israel came to the wilderness of Sinai they all erected booths,¹⁵⁶ as they camped there for about year. Moses informed them that they would tarry there until they constructed the Tabernacle. It was for this reason that, as I will explain,¹⁵⁷ Israel brought out acacia wood from Egypt. The festival of booths was established in commemoration of the booths that Israel made there, for Scripture states, *that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt* (Lev. 23:43). How can one maintain that Israel dwelt in clouds?¹⁵⁸ 34:4. I.E. disagrees. For the booths do not resemble clouds.¹⁵⁹ I will yet explain why the festival of Sukkot is observed in the seventh month.¹⁶⁰ When the Tabernacle was erected God descended upon it in a pillar of cloud, as it is clearly written, *and there was fire therein by night* (Ex. 40:38). When the cloud journeyed the children of Israel went onward (Ex. 40:36). It is because of this that Scripture reads, *and thou goest before them, in a pillar of cloud by day* (Num. 14:14). There were thus two interchanging pillars¹⁶¹ over the Tabernacle. If the statement to the effect that there were seven interchanging pillars over the Tabernacle¹⁶² 1. is based on tradition, then we will rely on tradition and set aside our own opinions.

footnotes:
¹⁴⁹ Hence they no longer needed the pillars.
¹⁵⁰ In which we find a description of Israel’s journey. See Num. 8:15-22.
¹⁵¹ In other words, Moses rather than the pillars now guided Israel. It is I.E.’s opinion that the pillars led Israel from the time they left Egypt till they came to the Red Sea, and that from the Red Sea to Sinai Moses led Israel. When the Tabernacle was erected the pillars of cloud and fire descended upon it, and the pillar of cloud once again led Israel. See I.E.’s short commentary on Ex. 13:21.
¹⁵² Listed in Num. 33:14,15.
¹⁵³ Israel journeyed from the Red Sea on the 21st of Nisan until the first of Sivan when they came to the desert of Sinai.
¹⁵⁴ At that time of year in the wilderness.
¹⁵⁵ At this time of year.
¹⁵⁶ As I.E. goes on to explain, they were informed by Moses that they would spend the fall and winter at Sinai.
¹⁵⁷ See I.E. on Ex. 25:5.
¹⁵⁸ According to Rabbi Ishmael the booths spoken of in Lev. 23:43 refer to the “clouds of glory.” Cf. Sukkah
¹⁵⁹ For an explanation of Rabbi Ishmael’s opinion see Nahmanides on Lev. 24:43.
¹⁶⁰ See I.E. on Lev. 23:43.
¹⁶¹ A pillar of cloud by day and a pillar of fire by night.
¹⁶² Mekhilta, Be-Shallach


###### Ibn Ezra on Exodus 15:22:2
[Ibn Ezra on Exodus 15:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:22:2)

אל מדבר שור. הוא מדבר איתם בעצמו אולי שתי ערים היו במדבר שנקראו כן או יש למדבר שני שמות, והעד שאמר וילכו שלשת ימים במדבר הוא מדבר שור, על כן בהודעה נפתח בי"ת במדבר: ולא מצאו מים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
INTO THE WILDERNESS OF SHUR. This is the very wilderness of Etham.¹⁶³ (Israel) *passed through the midst of the sea into the wilderness; and they went three days’ journey in the wilderness of Etham, and pitched in Marah.* See I.E.’s comments on verse 23. Perhaps there were two cities in the wilderness that were so called.¹⁶⁴ Or the wilderness had two names.¹⁶⁵ *And they went three days in the wilderness,* the reference being to the wilderness of Shur, is proof of this.¹⁶⁶ (of Shur) is parallel to *and they went three days’ journey in the wilderness of Etham* (Num. 33:8). Therefore to indicate this¹⁶⁷ the *bet* of *ba-midbar* (in the wilderness), which precedes *and found no water,* was vocalized for emphasis with a *pattach*.¹⁶⁸ 38.

footnotes:
¹⁶³ See I.E. on Ex. 13:20. I.E. insists that the wilderness of Shur is to be identified with the wilderness of Etham because he wants to harmonize verses 22 and 23 with Num. 33:8. For the latter states, and
¹⁶⁴ One named Shur and the other Etham. The wilderness was named after these cities. At times it is called after one, at other times after the other.
¹⁶⁵ Shur and Etham.
¹⁶⁶ That the desert had two names, Shur and Etham. For, the line and they went three days in the wilderness
¹⁶⁷ That the desert spoken of is Shur.
¹⁶⁸ Which indicates the subject, i.e., the wilderness mentioned earlier in the verse, namely, the wilderness of Shur. Cf. Vat. Ebr.


###### Ibn Ezra on Exodus 15:23:1
[Ibn Ezra on Exodus 15:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:23:1)

**ויבאו מרתה.** וכתוב ויסעו מים סוף (במד' לג יא) כמו ויסע משה את ישראל מים סוף וילכו דרך שלשת ימים במדבר איתם ויחנו במרה (שם שם ה):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN THEY CAME TO MARAH. It is elsewhere written, *And they journeyed from the Red Sea* (Num. 33:11). The latter is similar to *And Moses led Israel onward from the Red Sea*,¹⁶⁹ (*and they went out into the wilderness of Shur and came to Marah*) (v. 22). We similarly find, *and they went three days’ journey in the wilderness of Etham, and pitched in Marah* (Num. 33:8).¹⁷⁰

footnotes:
¹⁶⁹ In other words, Num. 33:11 and Ex. 15:22 refer to the same event.
¹⁷⁰ Thus the wilderness of Shur is to be identified with the wilderness of Etham.


###### Ibn Ezra on Exodus 15:23:2
[Ibn Ezra on Exodus 15:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:23:2)

**על כן קרא שמה.** הקורא כמו, אשר ילדה אותה ללוי (שם כו נט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEREFORE THE NAME OF IT WAS CALLED MARAH.¹⁷¹ Someone called it Marah.¹⁷² *Who was born unto Levi in Egypt* (Num. 26:29)¹⁷³ is similar.

footnotes:
¹⁷¹ Literally, Therefore he called the name of it Marah. The question is who? Hence I.E.’s comment.
¹⁷² The verse is abridged.
¹⁷³ Literally: whom she bore unto Levi. Here too the subject is missing and the verse should be interpreted as whom someone bore unto Levi.


###### Ibn Ezra on Exodus 15:24:1
[Ibn Ezra on Exodus 15:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:24:1)

**וילנו.** מבנין נפעל, כמו וְיִכֹּנו (משלי טז ג) מן נכונו (שם יט כט) מהפעלים השניים או מעלומי העין, ואילו היה מבעלי הנו"ן היה על משקל וַיִגָשׁו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE PEOPLE MURMURED. *Va-yillonu* (murmured) is a *nifal.* It is similar to *ve-yikkonu* (shall be established)¹⁷⁴ and is similarly vocalized. in *And thy thoughts shall be established* (Prov. 16:3), which comes from the same root as *nakhonu* (prepared) (Prov. 19:29).¹⁷⁵ Similarly, the root of *va-yillonu* is *lamed, vav, nun.* It comes from a double root¹⁷⁶ However, the *vav* is usually dropped in the conjugation. Hence it appears to have only two letters (Weiser, Krinsky). or from a root in which the middle letter is missing.¹⁷⁷ If it came from a root which begins with a *nun*¹⁷⁸ I.E. makes this point because there is a *dagesh* in the *lamed.* Now one might argue that the *dagesh* in the *lamed* is not the *dagesh* of the *nifal* conjugation but rather a *dagesh* that compensates for a missing *nun,* as in *va-yippelu* from the root *nun, peh, lamed.* it would have followed the paradigm of *va-yiggashu* (came near) (Gen. 45:4).¹⁷⁹ However, it is not. Hence it has to be taken as an *ayin vav* in the *nifal.*

footnotes:
¹⁷⁴ Which is a nifal
¹⁷⁵ The root of which is kaf, vav, nun.
¹⁷⁶ A two-letter root. That is, its root is lamed, vav, nun.
¹⁷⁷ That is, its root may be described as a double root or as a root in which the middle letter is dropped.
¹⁷⁸ Nun, lamed, nun.
¹⁷⁹ That is, it would have been conjugated as a root whose first letter is a nun.


###### Ibn Ezra on Exodus 15:25:1
[Ibn Ezra on Exodus 15:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:25:1)

**ויצעק.** זה העץ לא ידענו מה היה, רק דבר פלא היה, ואילו היו המים עומדים היינו אומרים דרך רפואה היה, ונכון הוא מה שאז"ל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE CRIED UNTO THE LORD; AND THE LORD SHOWED HIM A TREE. We do not know what type of tree this was.¹⁸⁰ 1; *Yalkut Shimoni* on Ex. 15:25. What happened can only be described as a miracle. If the waters were stationary¹⁸¹ then we would say that they were medicinally sweetened.¹⁸² What the sages said is correct.¹⁸³ on Ex. 15:25.

footnotes:
¹⁸⁰ Contrary to the rabbis in the Midrash who identify the tree as a willow, olive, pomegranate, or date tree. See Mekhilta, Be-Shallach
¹⁸¹ If we knew for a fact that Scripture deals with water gathered in a pool or the like.
¹⁸² However, it is equally possible that our text deals with running water. In the latter case we can’t maintain that the waters were medicinally sweetened because what was healed moved on and new bitter water replaced it.
¹⁸³ That it was a miracle. See Yalkut Shimoni


###### Ibn Ezra on Exodus 15:25:2
[Ibn Ezra on Exodus 15:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:25:2)

**שׁם שׂם לו.** השם לישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THERE HE MADE FOR THEM. God¹⁸⁴ might be taken to refer to Moses, hence I.E.’s comment. for Israel.

footnotes:
¹⁸⁴ He


###### Ibn Ezra on Exodus 15:25:3
[Ibn Ezra on Exodus 15:25:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:25:3)

חק ומשפט ליסר אותם וללמדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A STATUTE AND AN ORDINANCE. To discipline them and to instruct them.


###### Ibn Ezra on Exodus 15:25:4
[Ibn Ezra on Exodus 15:25:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:25:4)

וטעם ושב נסהו. על דרך כי מנסה ה' אלהיכם אתכם לדעת הישכם אוהבים (דבר' יג ד), וככה ויענך וירעיבך (שם ה ג) ולמען נסותך להטיבך באחריתך (שם שם טז), להטיב הסובלים שלא הלינו על משה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THERE HE PROVED THEM.] This is to be understood in the manner of *for the Lord your God putteth you to proof, to know whether ye do love the Lord your God with all you heart and with all your soul* (Deut. 13:4). Scripture similarly states, *And He afflicted thee,*¹⁸⁵ *and suffered thee to hunger* (Deut. 8:3); *and that He might prove thee, to do thee good at thy latter end* (Deut. 8:16),¹⁸⁶ that is, to do good to those who did not murmur against Moses.¹⁸⁷

footnotes:
¹⁸⁵ This refers to the lack of water which the Israelites suffered.
¹⁸⁶ Which is preceded by that He might afflict thee.
¹⁸⁷ To those who showed their love for God by not murmuring against Moses.


###### Ibn Ezra on Exodus 15:26:1
[Ibn Ezra on Exodus 15:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:26:1)

**ויאמר אם שמוע תשמע.** כבר הזכרתי כי כל שמיעה שאחריה למ"ד או בי"ת אין פי' לשמוע הדבר רק להבין טעם הענין הנושא הדבר והנה זו השמיעה שיבין מה מצוה לעשות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SAID: IF THOU WILT DILIGENTLY HEARKEN. I have already noted that when the word *shema* (hearken) is followed by a *lamed*¹⁸⁸ (to the voice of) follows *shamo’a tishma* (diligently hearken). or a *bet* it does not mean to hear the words being spoken but rather to understand the subject which is being verbalized. *Shema* in our verse thus means to understand what the Lord commands us to do.

footnotes:
¹⁸⁸ As in our verse where the word le-kol


###### Ibn Ezra on Exodus 15:26:2
[Ibn Ezra on Exodus 15:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:26:2)

**והישר בעיניו תעשה.** אלו מצות עשה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WILT DO THAT WHICH IS RIGHT IN HIS EYES. This refers to the positive commandments.


###### Ibn Ezra on Exodus 15:26:3
[Ibn Ezra on Exodus 15:26:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:26:3)

**והאזנת למצותיו.** מצות לא תעשה להתבונן מה הם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WILT GIVE EAR TO HIS COMMANDMENTS. To understand what the negative commandments consist of.


###### Ibn Ezra on Exodus 15:26:4
[Ibn Ezra on Exodus 15:26:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:26:4)

**ושמרת כל חקיו.** שלא יעבור עליהם, כמו "ולא תלכו בחקות הגוי" (ויקרא כ כג), וחקת השם שלא יעשו כמעשיהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND KEEP ALL HIS STATUTES. Not to violate them. Compare, *And ye shall not walk in the statutes*¹⁸⁹ *of the nation* (Lev. 20:23). It is God’s statute not to imitate the practices of the nations.¹⁹⁰ is: and you will not imitate the practices of the nations.

footnotes:
¹⁸⁹ J.P.S. renders customs.
¹⁹⁰ In other words, the meaning of and keep all his statutes


###### Ibn Ezra on Exodus 15:26:5
[Ibn Ezra on Exodus 15:26:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:26:5)

וטעם המחלה. יש לך לזכור כי בעיניך ראית המחלה והנגעים והמכות אשר שמתי במצרים בעבור שמרדו בי ואם תשמע חקי תמלט מהם, שלא אעשה לך כאשר עשיתי להם, ועוד כי אני ה' אהיה רופאיך מכל מחלה שגזרתי להיותם על הארץ, אין לך צורך לרופא, כאשר רפאתי המים המרים שאין יכולת ברופאים לרפאם, והנה דבר מרה הפך המכה הראשונה כי מימי היו מתוקים ולא יכלו לשתות מהם, וכאן המים המרים שבו מתוקים, והנה השם עשה הדבר והפכו על יש לך להשמר שלא תמר בו, ולאהוב אותו כי הוא ייטיב לך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[NONE OF THE DISEASES.] Its meaning is, the diseases you should remember. For you saw with your own eyes the diseases, the strokes, and the plagues which I put upon the Egyptians because they rebelled against Me. Now if you will hearken to My statutes you will be saved from these plagues, for I will not do to you what I did to them. Additionally, you have no need of a physician for I am the Lord that healeth thee from all disease which I have decreed to be upon the earth. I will heal you as I healed the bitter waters which no physician has the ability to heal. Behold, what happened at Marah was the opposite of what occurred when the first plague struck, for the waters of the Nile were sweet but the Egyptians could not drink from them.¹⁹¹ However, here¹⁹² the bitter waters turned sweet. You should therefore love the Lord and keep yourself from rebelling against Him, for He will do good for you.

footnotes:
¹⁹¹ After the first plague struck.
¹⁹² At Marah.


###### Ibn Ezra on Exodus 15:27:1
[Ibn Ezra on Exodus 15:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/15:27:1)

**ויבאו.** אמר הגאון שבעים מיני תמרים היו ואחרים הוסיפו לכל שבט ושבט ואחרים אמרו לכל איש ואיש, ואין צורך לדברים האלה, כי המעינות שהיו י"ב, ושבעים תמרים לא נבראו עתה בשביל ישראל, ואין זה זמן בשול תמרים, ולפי דעתי כי ישראל לא ישבו במרה רק יום אחד, והתעכבו באלים כמו כ' יום על כן אמר הכתוב, ויחנו שם על המים על כן אמר בפסוק הבא אחריו, כי בחמשה עשר יום לחדש השני נסעו מאלים והנה בט"ו ימים חנו בד' מקומות, ואלה הם מדבר סיני ודפקה, ואלוש, ורפידים, כי תחילת החדש השלישי באו מדבר סיני, והזכיר התמרים להודיע כי המים מתוקים הפך מי מרה, כי התמרים לא יצליחו בארץ שמימיה מרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY CAME TO ELIM. Saadiah Gaon says there were seventy species of palm trees there.¹⁹³ Others added, for each and every tribe.¹⁹⁴ Others said, for each and every person.¹⁹⁵ However, there is no need for these interpretations, for the springs of water, of which there were twelve, and the seventy palm trees did not come into being now because of Israel.¹⁹⁶ Additionally, this was not the time for the ripening of palms.¹⁹⁷ I believe that Israel tarried in Marah for only one day¹⁹⁸ and that they stayed in Elim for about twenty days.¹⁹⁹ Scripture therefore says, *and they encamped there by the waters*.²⁰⁰ The next verse therefore informs us that Israel journeyed from Elim on the fifteenth day of the second month.²⁰¹ Now Israel camped in the following four places²⁰² in fifteen days:²⁰³ the wilderness of Sinai,²⁰⁴ Dophkah, Alush, and Rephidim, for they came to the desert of Sinai at the beginning of the third month.²⁰⁵ Scripture mentions the palm trees to let us know that contrary to the waters of Marah the waters here were sweet, for palm trees cannot flourish in a land of bitter waters.²⁰⁶

footnotes:
¹⁹³ Seventy palm trees would not suffice for a such a large population. Hence Saadiah Gaon says that there were 70 species of palm trees there, each species consisting of numerous trees.
¹⁹⁴ There were 70 types of palm trees for every tribe.
¹⁹⁵ There were 70 palm trees per person.
¹⁹⁶ There is thus no reason to assume that Israel found a forest of palm trees in the wilderness vast enough to feed a large nation.
¹⁹⁷ In other words, there are no dates on the palm trees in the month of Iyyar. Thus Scripture does not imply that Israel ate from the palm trees. Hence there is no reason to exaggerate their number.
¹⁹⁸ I.E. offers no proof for this. He may base his opinion on the fact that Scripture does not note here that Israel camped in Marah. (However, Scripture does so in Num. 33:8). It rather mentions Marah as a place that Israel passed by on the way to Elim.
¹⁹⁹ Israel journeyed from Elim on the 15th of Iyyar (16:1). There are 24 days from the 21st of Nisan, when Israel crossed the Red Sea, to the 15th of Iyyar. Israel journeyed for three days without water (v. 22) and spent one day at Marah. Hence they spent about 20 days at Elim.
²⁰⁰ To emphasize that their main camp at this time was at Elim.
²⁰¹ That is, where they spent the longest period of time from the crossing of the Red Sea up to this point.
²⁰² Listed in Num. 8:12-16.
²⁰³ There are 15 days from the 15th of Iyyar until the first of Sivan, when Israel came to Sinai.
²⁰⁴ This should be emended to read Sin, Israel’s first stop on the way to Sinai. If it is not emended then I.E. lists Israel final destination first.
²⁰⁵ See I.E. on Ex. 19:1.
²⁰⁶ I.e., contrary to the opinion of the commentaries quoted earlier, Scripture does not mention the palm trees to inform us that Israel ate of them.