## Ibn Ezra on Exodus Chapter 17

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

**ויסעו.** אחז הכתוב דרך קצרה לומר למסעיהם כי ממדבר סין נסעו אל דפקה ומשם לאלוש, ומאלוש לרפידים.

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
JOURNEYED. Scripture is being brief in saying *by their stages.* For *from the wilderness of Sin* Israel journeyed to Dophkah; from there to Alush, and from Alush they went to Rephidim.¹ alludes to all the places that Israel stopped between Sin and Rephidim.

footnotes:
¹ See Num. 33:12-14. In other words, by their stages


###### Ibn Ezra on Exodus 17:1:2
[Ibn Ezra on Exodus 17:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:1:2)

וטעם על פי ה' ביד משה כאשר הזכרתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[ACCORDING TO THE COMMANDMENT OF THE LORD.] Its meaning is, as I have already noted,² via the hand of Moses.³

footnotes:
² See I.E. on Ex. 15:22.
³ Moses alone, rather than the pillars of cloud and fire, now led the people.


###### Ibn Ezra on Exodus 17:2:1
[Ibn Ezra on Exodus 17:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:2:1)

**וירב.** הזכיר העם, ולא כל העם, כאשר הזכיר בדבר המן כי שתים כתות היו, האחד אין להם מים לשתות, והיא העושה מריבה עם משה, והשנית יש להם מים שהביאו מאלוש, והיא הרוצה לנסות את השם אם יתן מים, כאשר יפרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREFORE THE PEOPLE STROVE. Scripture mentions *the people,* not all of the people as it does with regard to the manna,⁴ for there were two parties. One had no water to drink. This is the group⁵ mentioned in our verse. that strove with Moses. The second group had water which they brought from Alush. This group,⁶ as Scripture goes on to say,⁷ wanted to test God and see if He would provide water.

footnotes:
⁴ See Ex. 16:2.
⁵ The people
⁶ The second group did not strive with Moses.
⁷ In the last part of our verse.


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

**תנו לנו מים.** למשה ואהרן מדברים ואין צורך להזכיר אהרן, כי כבר פירשתי כי משה לא דיבר עם ישראל רק ע"י אהרן והנה השיב למריבים עמו מה תריבון עמדי, נצעק כולנו אל השם, ואמר למנסים, מה תנסון את ה':

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GIVE US WATER. They spoke to Moses and Aaron.⁸ (give). *Tenu* is in the plural, hence I.E.’s comment. There was no need to mention Aaron,⁹ for I have already explained that Moses spoke to Israel only through Aaron.¹⁰ [WHY STRIVE YE WITH ME?] Moses answered them,¹¹ *Why strive ye with me?* Let us all cry out unto the Lord.¹² He said, *wherefore do ye try the Lord*? to those who wanted to test God.¹³

footnotes:
⁸ The Hebrew reads, tenu
⁹ In our verse even though the people’s words were also directed at him. Aaron is not mentioned in our verse, hence I.E.’s comment.
¹⁰ See I.E. on Ex. 4:30.
¹¹ The first party.
¹² This, according to I.E., is implied in Why strive ye with me?
¹³ The second party.


###### Ibn Ezra on Exodus 17:3:1
[Ibn Ezra on Exodus 17:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:3:1)

**ויצמא.** כאשר התחזק עליהם הצמא התרעמו על משה כי הרע להם להוציאם מארץ מצרים:

**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 THIRSTED. When the thirst overpowered them they raged against Moses and accused him of doing them evil in bringing them out of Egypt.¹⁴ follows *and the people thirsted.*

footnotes:
¹⁴ Hence and the people murmured


###### Ibn Ezra on Exodus 17:4:1
[Ibn Ezra on Exodus 17:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:4:1)

**ויצעק.** דבר הכתוב דרך משל כי רבי מריבות עשו עמי ומתרעמים עלי, ואילו היה בהם יכולת היו סוקלין אותי:

**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 CRIED…THEY ARE ALMOST READY TO STONE ME. Scripture speaks metaphorically.¹⁵ Its meaning is: they have striven with me and they rage against me. If they had the power they would stone me.

footnotes:
¹⁵ Moses was not in actual danger of being stoned.


###### Ibn Ezra on Exodus 17:5:1
[Ibn Ezra on Exodus 17:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:5:1)

**ויאמר.** יש אומרים בעבור שאמר עוד מעט וסקלוני, אמר לו השם עבור לפני העם המריבים עמך להודיע כי מים תתן להם עתה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD SAID. Some say that because Moses said, *they are almost ready to stone me,* God told him, *Pass on before the people* who strive with you and inform them that you will now give them water.¹⁶ is short for: pass on before the people who strive with you, etc.

footnotes:
¹⁶ In this interpretation, pass on before the people


###### Ibn Ezra on Exodus 17:5:2
[Ibn Ezra on Exodus 17:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:5:2)

**וקח אתך מזקני ישראל.** ומטך אשר הכית בו, בצווי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TAKE WITH THEE OF THE ELDERS OF ISRAEL; AND THY ROD, WHEREWITH THOU SMOTEST THE RIVER. By command.¹⁷

footnotes:
¹⁷ Moses did not personally smite the river. He told Aaron to do so. See Ex. 7:19 and I.E. on Ex. 17:25.


###### Ibn Ezra on Exodus 17:6:1
[Ibn Ezra on Exodus 17:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:6:1)

**הנני.** הטעם כי תמצאני, והטעם כחי וגבורתי בחורב

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEHOLD, I WILL STAND BEFORE THEE THERE UPON THE ROCK IN HOREB. Its meaning is, you will find Me there, the idea being you will encounter My strength and power on Horeb.¹⁸

footnotes:
¹⁸ Our verse is not to be taken literally. It should be understood as: you will find My strength and power upon the rock in Horeb.


###### Ibn Ezra on Exodus 17:6:2
[Ibn Ezra on Exodus 17:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:6:2)

**והכית בצור.** שאין בו מים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THOU SHALT STRIKE THE ROCK. Which contains no water.¹⁹

footnotes:
¹⁹ At present.


###### Ibn Ezra on Exodus 17:6:3
[Ibn Ezra on Exodus 17:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:6:3)

ואחז דרך קצרה שלא הזכיר ותשת העדה ובעירם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND MOSES DID SO.] Scripture is being brief, for it does not mention, *and the congregation drank, and their cattle* (Num. 20:11).²⁰

footnotes:
²⁰ As it does in recording a similar account in the wilderness of Sin.


###### Ibn Ezra on Exodus 17:7:1
[Ibn Ezra on Exodus 17:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:7:1)

**ויקרא.** משה או הקורא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CALLED. Moses or someone.²¹ The subject is omitted, hence I.E.’s comment.

footnotes:
²¹ Our verse literally reads, And he called the name of the place Massah and Meribah.


###### Ibn Ezra on Exodus 17:7:2
[Ibn Ezra on Exodus 17:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:7:2)

**מסה ומריבה.** בעבור שני דברים הנזכרים, ומשפט לשון הקדש כאשר יזכיר שני דברים יחל לעולם מהשני שהוא הקרוב כמו ואתן ליצחק את יעקב ואת עשו (יהושע כד ד) ואח"כ ואתן לעשו (שם), וככה הזכיר תחלה מסה, ואחר כך מריבה, ושב לפרש קריאת מריבה על ריב בני ישראל עם משה, ופי' מסה על נסותם את ה', והנה פי' המסה "היש ה' בקרבנו" שיעשה כל צרכנו, וזאת הכת השניה הכעיסה ה' יותר מן הראשונה, ע"כ אמר לא תנסו את ה' אלהיכם כאשר נסיתם במסה (דבר' ו טז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MASSAH AND MERIBAH. Because of the two reasons noted.²² It is the style of the Hebrew language to begin its comments with the second of two items when two particulars are listed,²³ as the second item is at hand. Compare, *And I gave unto Isaac Jacob and Esau* (Josh. 24:4), which is followed by *and I gave unto Esau* (*Ibid*.). Scripture similarly first mentions Massah and then Meribah and turns to explain that the name of the place was called Meribah *because of the striving of the children of Israel* with Moses. It then explains that the place was called Massah *because they tried the Lord.* Now “trial” refers to Israel’s asking, *Is the Lord among us* to provide for all of our needs? This second party angered God more than the first.²⁴ Scripture therefore says, *Ye shall not try the Lord your God, as ye tried Him in Massah* (Deut. 6:16).²⁵

footnotes:
²² In our verse Massah means trying and Meribah strife.
²³ Scripture first mentions Massah and then Meribah. It then goes on to first explain Meribah and then Massah.
²⁴ For the first complained because they were overpowered by thirst.
²⁵ The first party is not mentioned at all in this verse.


###### Ibn Ezra on Exodus 17:8:1
[Ibn Ezra on Exodus 17:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:8:1)

**ויבא.** גוי עמלק הוא היושב בארץ הנגב (במד' יג כט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN CAME AMALEK. The reference is to the nation of Amalek, which *dwelleth in the land of the South* (Num. 13:29).²⁶

footnotes:
²⁶ And not to any other nation or person by that name. See I.E.’s comment on verse 20.


###### Ibn Ezra on Exodus 17:9:1
[Ibn Ezra on Exodus 17:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:9:1)

**ויאמר משה אל יהושע.** הוא נין הנשיא אלישמע בן עמיהוד שהיה בעל דגל אפרים, וקראו הכתוב כאן יהושע בשם שקראו משה בדבר המרגלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES SAID UNTO JOSHUA. Joshua was the grandson²⁷ as in *Vat. Ebr.* 38 and in some of the printed editions. Some editions have *nun.* The latter is probably a scribal error. However, Filwarg believes it to be correct and tries to justify it. It is also possible that I.E. was playing on the words *nin* and *nun,* the former meaning grandson and the latter being the name of Joshua’s father. of Prince Elishama ben Ammihud, the possessor of the banner of the tribe of Ephraim.²⁸ Scripture refers to him here as Joshua,²⁹ See Num. 13:16. which is the name by which Moses called him in the account of the spies.³⁰

footnotes:
²⁷ Reading nin,
²⁸ Cf. Num. 1:10; 2:18; I Chron. 7:26, 27.
²⁹ His birth name was Hoshe’a.
³⁰ See Num. 13:16.


###### Ibn Ezra on Exodus 17:9:2
[Ibn Ezra on Exodus 17:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:9:2)

**בחר לנו.** דרך הלשון לומר ככה, בחר לך (ש"ב כד יב) שבו לנו בזה (למטה כד יד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CHOOSE US OUT. It is Hebrew style to speak in this manner.³¹ (for thee) or *lanu* (for us) for purposes of emphasis. Compare, *choose thee* (II Sam. 24:12); *Tarry ye here for us* (Ex. 24:14).

footnotes:
³¹ To employ the possessive pronoun, lakh


###### Ibn Ezra on Exodus 17:9:3
[Ibn Ezra on Exodus 17:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:9:3)

**אנשׁים.** ידועים, בעלי גבורה, אנשי מלחמה, כמו כלם אנשים (במד' יג ג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MEN. Renowned, powerful men and men of war, as in *all of them men* (Num. 13:3).


###### Ibn Ezra on Exodus 17:9:4
[Ibn Ezra on Exodus 17:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:9:4)

וצא הלחם. צא ממחנה ישראל להלחם בעמלק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GO OUT, FIGHT WITH AMALEK. Go out from the camp of Israel to fight against Amalek.


###### Ibn Ezra on Exodus 17:9:5
[Ibn Ezra on Exodus 17:9:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:9:5)

ואנכי אהיה נצב על ראש הגבעה שהוא חורב והוא הר סיני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
I WILL STAND ON TOP OF THE HILL. Horeb, which is the same as Mount Sinai.


###### Ibn Ezra on Exodus 17:9:6
[Ibn Ezra on Exodus 17:9:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:9:6)

**ומטה האלהים בידי.** שארים בו ידי להתפלל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITH THE ROD OF GOD IN MY HAND. With which I will lift my hand to pray.


###### Ibn Ezra on Exodus 17:10:1
[Ibn Ezra on Exodus 17:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:10:1)

**ויעש.** הזכיר אהרן וחור בעבור צורך לפרש תמכו בידיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SO JOSHUA DID. Aaron and Hur are mentioned because of the need to explain (they) *stayed up his hands* (v. 12).³²

footnotes:
³² Since Scripture goes on to note that Aaron and Hur held up Moses’ hands it first had to tell us that they went up the hill with Moses.


###### Ibn Ezra on Exodus 17:11:1
[Ibn Ezra on Exodus 17:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:11:1)

**והיה.** יש אומרים כי הרמת ידו כאשר במלחמה מי שבידו הנס, ואילו היה כן מרים אותו אהרן או חור או יעמידוהו במקום גבוה בהר שיראה עומד והנכון מה שאמרו קדמונינו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT CAME TO PASS. Some say that Moses held his hand³³ up in a manner similar to one holding up a banner in war.³⁴ However, if this was the case then Aaron or Hur would have lifted the rod up or they would have placed it on a high place on the mountain so that the people would see it standing. The correct interpretation is the one offered by the ancient sages.³⁵ 3:8: “Now do the hands of Moses promote or hinder the battle! It is rather to teach you that when the Israelites directed their thoughts on high and subjected their hearts to their Father in heaven, they prevailed; and if not they were defeated.”

footnotes:
³³ Which grasped the rod of the Lord.
³⁴ Cf. Rashbam.
³⁵ Moses’ raised hands served to direct the heart of Israel towards heaven. Cf. Rosh Ha-Shanah


###### Ibn Ezra on Exodus 17:12:1
[Ibn Ezra on Exodus 17:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:12:1)

**וידי משה.** ידענו כי אין כח באדם להרים ידיו יום שלם, ואפילו שעות מועטות, ואף כי עד בא השמש, והנה הזכיר וידי משה כבדים יותר מידי שאר הזקנים, ע"כ לא היה יכול להרימם תמיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT MOSES’ HANDS WERE HEAVY. We know that a human being does not have the strength to hold his hands up for an entire day. One cannot even hold them up for a few hours, certainly not until *the going down of the sun*.³⁶? Now Scripture notes that Moses’ hands were heavier than the hands of other old people.³⁷ Moses thus could not continually hold his hands up.

footnotes:
³⁶ Therefore what purpose does Scripture have in telling us but Moses’ hands were heavy
³⁷ Ibn Ezra does not indicate why Moses’ hands were heavier than those of other people his age.


###### Ibn Ezra on Exodus 17:12:2
[Ibn Ezra on Exodus 17:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:12:2)

וטעם וישימו שלא היה יכול לעמוד ושגבו מקומו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND PUT IT.] Its meaning is, they strengthened his place³⁸ because he was not able to stand up.³⁹

footnotes:
³⁸ By placing a stone beneath him (Krinsky).
³⁹ Not only were Moses’ hands tired but Moses himself was unable to stand.


###### Ibn Ezra on Exodus 17:12:3
[Ibn Ezra on Exodus 17:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:12:3)

ואהרן וחור עמדו, ואמר הכתוב כבדים על לשון זכרים, וככה מזה אחד ומזה אחד, וכמוהו והנה יד שלוחה אלי והנה בו מגלת ספר (יחז' ב ט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AARON AND HUR. Stood. Scripture employs the masculine *kevedim* (heavy)⁴⁰. *Yad* (hand) is a feminine, hence I.E.’s comment. and similarly reads, *mi-zeh echad u-mi-zeh echad* (the one on the one side, and the other on the other side).⁴¹ refers to the hands. However, since *yad* is feminine Scripture should have read *mi-zot echad u-mi-zot echad.* *Ve-hinneh yad sheluchah elai, ve-hinneh vo megillat sefer* (behold, a hand was put forth unto me; and, lo, a roll of a book was therein) is similar (Ezek. 2:9).⁴² (therein) is masculine. However, *yad* is feminine. We thus see that Scripture occasionally combines feminine nouns with masculine pronouns or adjectives.

footnotes:
⁴⁰ Rather than the feminine kevedot
⁴¹ I.E. interprets our text as meaning: one was supporting this hand and one was supporting the other hand. In other words, mi-zeh
⁴² Vo


###### Ibn Ezra on Exodus 17:12:4
[Ibn Ezra on Exodus 17:12:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:12:4)

**ויהי ידיו אמונה.** כל אחד מידיו כמו בנות צעדה (ברא' מט כב) וכמו וצדיקים ככפיר יבטח (משלי כח):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HIS HANDS WERE STEADY. Each one of his hands.⁴³ (his hands) is plural; *emunah* (steady) is singular. Hence *va-yehi yadav emunah* (and his hands were steady) means: and his hands was steady. I.E. holds that when a verb or an adjective in the plural governs or modifies a noun in the singular, the verb or adjective refers to each one within the plural. Hence, “and his hands was steady” means: and each one of his hands was steady. See Vol. 1, Foreword, p. xvii. The phrase is grammatically similar to *Its branches run over the wall* (Gen. 49:22)⁴⁴ (its branches) is plural; *tza’adah* (run) is singular. According to I.E., Gen. 49:22 should be translated: each one of its branches runs over the wall. See I.E. on Gen. 49:22 and the notes thereto. and *But the righteous*⁴⁵ (righteous) is plural; *kefir* (young lion) is singular. According to I.E., Prov. 28:1 should be translated: but each one of the righteous is secure as a young lion. *are secure as a young lion* (Prov. 28:1).

footnotes:
⁴³ Yadav
⁴⁴ Banot
⁴⁵ Tzadikim


###### Ibn Ezra on Exodus 17:12:5
[Ibn Ezra on Exodus 17:12:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:12:5)

ואמונה דבר עומד וקיים והוא שם דבר וי"א מגזרת ויהי אומן את הדסה (אסתר ב ז) כאלו אומנים הם שישאו ידיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
STEADY. *Emunah* (steady) is a noun meaning something lasting and permanent.⁴⁶ Others say that *emunah* comes from the same root as the word *omen* (brought up)⁴⁷ means a person who raises a child. Cf. Num. 11:12; II Kings 10:1; Is. 49:2. in *And he brought up Hadassah* (Esth. 2:7). Aaron and Hur were like nursemaids who lifted up his hands.⁴⁸ (and his hands were steady) means: and his hands were nursed by nursemaids. For other interpretations and possible translations see Weiser and Krinsky.

footnotes:
⁴⁶ Literally, standing and everlasting. Moses’ hands turned into something firm and steadfast (Shadal), for he did not lower his hands but held them up steadily. The image is of something pillar-like.
⁴⁷ The noun omen
⁴⁸ Netter. The idea being that Aaron and Hur lifted up Moses’ hands the way a nursemaid carries a child. Thus va-yehi yadav emunah


###### Ibn Ezra on Exodus 17:13:1
[Ibn Ezra on Exodus 17:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:13:1)

**ויחלש** אין הפרש בין וַיַחֲלשׁ, ובין וַיֶחֱלָש (איוב יד י). כאשר טעם יִטְרֹף (תה' ז ג) כמו יִטְרָף (ברא' מט כז) כי תדר נדר (במד' ל ד) וַיִדַר יעקב (ברא' כה כ) בפתח רק זאת הגזרה כמלת שם, פעם יוצאת ופעם עומדת או יהיה גבר ימות ויחלש, וכבר חלש כדרך, וירם תולעים ויבאש (למעלה טז כ) ע"כ הזכיר גבר בעל גבורה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND JOSHUA DISCOMFITED AMALEK. There is no difference between *va-yachalosh*⁴⁹ (discomfited or weakened) and *va-yechelash*⁵⁰ Both words come from the root *chet, lamed, shin,* and may be used interchangeably. (weakened) (Job 14:10).⁵¹ Likewise, the word *yitrof*⁵² (tear) (Ps. 7:3) means the same as *yitraf*⁵³ (tears) (Gen. 49:27).⁵⁴ The same is the case with the words *tiddor* (voweth)⁵⁵ in *voweth a vow* (Num. 30:4) and *va-yiddar* (vowed),⁵⁶ which is vocalized with a *pattach* in *and Jacob vowed a vow* (Gen. 28:20). However, this root,⁵⁷ unlike *taraf* (tore) and *nadar* (vowed). like the word *shav* (returned), is sometimes transitive and sometimes intransitive.⁵⁸ Or,⁵⁹ in Job 14:20 is not only intransitive but also a pluperfect. *Vat. Ebr.* 38 reads: “Or *va-yechelash* means he weakened others… Scripture therefore employs *gever,* which indicates a mighty man.” Thus “or” introduces a new interpretation of the word *va-yechelash.* Whereas the previous interpretation believed it to be intransitive, this one believes it to be transitive. *va-yechelash* (weakened) in *a man* (gever) *dieth, and is weakened* (Job 14:10) means he was already weakened,⁶⁰ as *Vat. Ebr.* 38 does. The printed texts read: *u-khvar chalash acherim* (he has already weakened others). See above note. The point is *va-yechelash* is a pluperfect. Translated according to I.E., our verse should be interpreted: the mighty man (*gever*) who killed others dieth. Or, the mighty man weakened and dieth. like the word *va-yivash* (and rotted)⁶¹ in *and it bred worms, and rotted* (Ex. 16:20). Scripture therefore employs the term *gever* (man), which indicates a mighty man.⁶² is in contrast to *dieth.*

footnotes:
⁴⁹ Which is an efol.
⁵⁰ Which is an efal.
⁵¹ Translated literally.
⁵² An efol.
⁵³ An efal.
⁵⁴ Translated literally. J.P.S. renders, raveneth.
⁵⁵ An efol.
⁵⁶ An efal.
⁵⁷ Chalash,
⁵⁸ In our verse it is transitive. In Job 14:20 it is intransitive.
⁵⁹ That is, va-yachalosh
⁶⁰ Reading u-devar chalash acherim
⁶¹ Which is a pluperfect. See I.E. on Ex. 16:20 and the notes thereto.
⁶² For purposes of contrast. Mighty man


###### Ibn Ezra on Exodus 17:14:1
[Ibn Ezra on Exodus 17:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:14:1)

**כתב זאת זכרון בספר.** זו הפרשה בשנת הארבעים נאמרה, והעד שאמר בספר, בפתחות הבי"ת הנודע והוא ספר התורה או ספר אחר היה להם ויקרא ספר מלחמות ה', ואיננו אתנו כאשר אין לנו ספר הישר ומדרש עדו, ודברי הימים למלכי ישראל, וספרי שלמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WRITE THIS FOR A MEMORIAL IN THE BOOK. This chapter⁶³ was said in the fortieth year.⁶⁴ The fact that Scripture reads *ba-sefer* (in the book) with a *pattach* beneath the *bet*⁶⁵ (in a book). is proof of the aforementioned. For *ba-sefer* refers to the well-known book, that is, the book of the Torah.⁶⁶ It is also possible that they had another book⁶⁷ known as *The Book of the Wars of the Lord*⁶⁸ which was lost to us, as were the *Sefer Ha-Yashar*⁶⁹ and the *Midrash of Iddo*⁷⁰ and the *Chronicles of the Kings of Israel*⁷¹ and the works of Solomon.⁷²

footnotes:
⁶³ Verses 14-16.
⁶⁴ Of Israel’s sojourn in the wilderness rather than immediately after the battle with Amalek.
⁶⁵ Rather than be-sefer
⁶⁶ Which Moses completed shortly before his death.
⁶⁷ And the reference is to that book rather than to the Torah. In this case it is possible for this chapter to have been written shortly after the Exodus.
⁶⁸ See Num. 21:14.
⁶⁹ See Josh. 10:13; II Sam. 1:18.
⁷⁰ Cf. II Chron. 13:22.
⁷¹ See I Kings 14:19, 29.
⁷² Which were not preserved in Scripture. See I Kings 5:12.


###### Ibn Ezra on Exodus 17:14:2
[Ibn Ezra on Exodus 17:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:14:2)

וטעם באזני יהושע, כי השם ידע כי הוא עתיד להלחם עם מלכי כנען:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN THE EARS OF JOSHUA.] For God knew that Joshua was destined to wage war with the kings of Canaan.⁷³

footnotes:
⁷³ And Amalek dwelt in the southern part of Canaan. See I.E. on verse 1.


###### Ibn Ezra on Exodus 17:14:3
[Ibn Ezra on Exodus 17:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:14:3)

וטעם כי מחה אמחה, בעבור שהכעיס את השם, כי אלופי אדום נבהלו מפחדו בעבור האותות שעשה במצרים, ובים, וככה מואב ופלשת, והנה זה עמלק שמע גבורת השם בעבור עמו ישראל, והנה בא ממקום רחוק להלחם עם ישראל ולא פחד מהשם, וכן כתוב ולא ירא אלהים (דבר' כה יח), ויש אומרים כי עמלק היה שם המלך בעבור שאמר הכתוב את עמלק ואת עמו (פ' יג) או עם אחר נתחבר עמו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR I WILL UTTERLY BLOT OUT THE REMEMBRANCE OF AMALEK.] Because Amalek angered God. For the chiefs of Edom and similarly those of Moab and of Philistia feared and trembled before God because of the signs which the Lord displayed in Egypt and at the sea.⁷⁴ Now this very Amalek heard of the might that God displayed on behalf of His people Israel. Behold, he came from a distant place to wage war against Israel. He did not fear God. Indeed, Scripture explicitly states, *and he* (Amalek) *feared not God* (Deut. 25:18).⁷⁵ Some say that Amalek was the name of a king.⁷⁶ They say this because Scripture reads, *Amalek and his people.* On the other hand, it is possible that another nation joined Amalek.⁷⁷ means the nation of Amalek and its allies.

footnotes:
⁷⁴ See Ex. 15:14, 15.
⁷⁵ Hence God decreed this punishment for him.
⁷⁶ Not that of a nation. Hence the command to blot out Amalek (Deut. 25:19) applies only to the king and his descendants.
⁷⁷ In other words, Amalek and his people


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

**ויבן מזבח.** בחורב, ומלת מזבח מושך עצמו ואחר עמו, וכן הוא מזבח ה':

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES BUILT AN ALTAR. On Horeb. The word *mizbe’ach* (altar) is to be read as if written twice. Our verse is to be read as if written, *mizbach Adonai* (the altar of the Lord).⁷⁸ (the Lord is my banner). I.E. suggests that we read the verse as follows: And Moses built an altar, and called the name of it the altar of the Lord who is my banner.

footnotes:
⁷⁸ Our verse reads: And Moses built an altar, and called the name of it Adonai-nissi


###### Ibn Ezra on Exodus 17:16:1
[Ibn Ezra on Exodus 17:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/17:16:1)

**כי יד.** כמו כי אשא אל שמים ידי (דבר' לב מ) והטעם כי השם שם ידו על כסאו וזאת היא שבועה, ור' ישועה אמר, כי יד חזקה תהיה ליושב בראשונה על כסא ישראל כאשר נאמר בשלמה על כסא ה' (דה"א כט כג) והטעם על שאול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE HAND UPON THE THRONE OF THE LORD. It is as if God put His hand upon His throne. This was the taking of an oath.⁷⁹ It is similar to *For I lift up My hand to heaven* (Deut. 32:40).⁸⁰ Rabbi Joshua says that its⁸¹ meaning is that the first one to sit upon the throne of Israel, the reference being to Saul,⁸² will have a mighty hand.⁸³ We similarly find it said concerning Solomon: *Then Solomon sat on the throne of the Lord* (I Chron. 29:23).

footnotes:
⁷⁹ Placing His hand upon the throne is equivalent to saying: I swear (Krinsky).
⁸⁰ Raising the hand to heaven and making a statement is equivalent to swearing.
⁸¹ The hand upon the throne of the Lord.
⁸² Who waged war against and defeated Amalek. See I Sam. 15.
⁸³ The meaning of our verse being: the first king that will sit on the Lord’s throne will have a mighty hand and defeat Amalek.