## Ibn Ezra on Exodus Chapter 18 ###### Ibn Ezra on Exodus 18:1:1 [Ibn Ezra on Exodus 18:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:1:1) נאום אברם אסיר תקוה אשר פתח עיני יתרו **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** The word of Abram,¹ the prisoner of hope; Who loosened his bowstring (*yitro*).²Cf. footnotes: ¹ Short for Abraham. I.E. used the short form because of metrical reasons which are not apparent in translation. ###### Ibn Ezra on Exodus 18:1:2 [Ibn Ezra on Exodus 18:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:1:2) עדי הלך חצי לבו וענה הנדוד יתרו **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** *For He hath loosed my cord, and afflicted me* (Job 30:11). The bow is a symbol of power. I.E. here indicates that he himself has passed the prime of life and has grown weak and weary. Half of his courage is forever gone; And the rest³ (*yitro*) was dissipated by his tortuous wanderings. footnotes: ³ Of his courage. ###### Ibn Ezra on Exodus 18:1:3 [Ibn Ezra on Exodus 18:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:1:3) וזה פי' בפרשה תחילתה דבר יתרו **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** This⁴ as meaning both *bowstring* and *the rest.* is a comment⁵ upon the chapter Which opens with the word *Yitro* (Jethro). footnotes: ⁴ The above interpretations of the word yitro ⁵ Actually a play on words. ###### Ibn Ezra on Exodus 18:1:4 [Ibn Ezra on Exodus 18:1:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:1:4) **וישמע יתרו.** הזכיר למעלה דבר עמלק כי לרפידים בא (למעלה יז ח), והיתה ראויה פרשת בחדש השלישי (יט א) להיותה כתובה אחר דבר עמלק, כי שם כתוב ויסעו מרפידים ויבאו מדבר סיני (שם פ' ב) א"כ למה נכנס דברי יתרו בין שתי הפרשיות והגאון אמר, כי יתרו בא אל מדבר סיני לפני מתן תורה, ולפי דעתי שלא בא רק בשנה השנית אחר שהוקם המשכן כי כתוב בפרשה עולה וזבחים לאלהים (למטה פ' יב) ולא הזכיר שבנה מזבח חדש ועוד כתיב והודעתי את חקי האלהים ואת תורותיו (פ' טז) והנה זה אחר מ"ת והעד הנאמן על דברי כי כן כתיב, אל המדבר אשר הוא חונה שם הר האלהים (פ' ה), ואמר משה לחובב שהוא יתרו, כאשר פירשתי בפרשת ואלה שמות כי חתן משה לא שב אל רעואל הקרוב אליו כי אם לחבב, כי כן כתוב מבני חבב חתן משה (שופ' ד יא) ומשה אמר לו, כי על כן ידעת חנתנו במדבר (במד' י לא) וידענו כי ישראל עמדו במדבר סיני כמו שנה והנה דברי משה יוכיחו שאמר בפרשת אלה הדברים "ה' אלהינו דבר אלינו בחרב לאמר, רב לכם שבת בהר הזה פנו וסעו לכם" (דבר' א ו ז), והנה זה הזמן היה קרוב למסעם, והוא אמר "ואמר אליכם בעת ההיא לאמר, לא אוכל לבדי שאת אתכם" (שם שם ט) כי השם הרבה אתכם והנכם היום ככוכבי השמים לרוב (שם פ' י), וטעם להזכיר זה להם, כי השם אמר ליעקב, הנני מפרך והרביתך ונתתיך לקהל עמים, ונתתי את הארץ הזאת לזרעך אחריך (ברא' מח ד) והנה הטעם כאשר ירבה זרעך אתן לו את הארץ, על כן אמר ה' אלהיכם הרבה אתכם, והגיע זמן שתירשו את הארץ, ובעבור שאתם רבים לא יכולתי לבדי שאת אתכם, והיצרכתי לתת עליכם שרי אלפים ושרי מאות, זאת היתה עצת יתרו שנתן לו ממחרת בואו למדבר סיני, על כן אמר משה לחבב שהוא יתרו, כמו שפירשנו נוסעים אנחנו (במד' י כט) והוא השיב, לא אלך כי אם אל ארצי ואל מולדתי אלך (שם שם ל), וזהו וישלח משה את חותנו וילך לו אל ארצו (פ' כז, ועתה אפרש למה נכנסה פרשת יתרו במקום הזה, בעבור שהזכיר למעלה הרעה שעשה עמלק לישראל הזכיר כנגדו הטובה שעשה יתרו לישראל וכתוב ויחד יתרו על כל הטובה, ונתן להם עצה טובה ונכונה למשה ולישראל, ומשה אמר לו, והיית לנו לעינים (במד' י לא), והטעם שהאיר עיניהם, ושאול אמר, ואתה עשית חסד עם כל בני ישראל (ש"א טו ו), ובעבור שכתוב למעלה "מלחמה לה' בעמלק" (יז טז) שישראל חייבים להלחם בו כאשר יניח השם להם, הזכיר דבר יתרו, כי הם היו עם גוי עמלק שיזכרו ישראל חסד אביהם, ולא יגעו בזרעו, והנה ראינו הרכבים, שהם בני יתרו היו עם בני ישראל בירושלים ובימי ירמיה, יונדב בן רכב (ירמיה לה יט), ויש פרשה אחרת דומה לזאת: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** NOW JETHRO HEARD. Scripture notes above⁶ the incident of Amalek because Amalek came to Rephidim.⁷ Now the chapter that opens with the words *In the third month* (Ex. 19:1) should have followed the incident of Amalek,⁸ for Scripture states there, *And when they were departed from Rephidim, and were come to the wilderness of Sinai* (Ex. 19:2).⁹ This being the case, why was the account of Jethro inserted between these two chapters?¹⁰ Saadiah Gaon says that Jethro came to the wilderness of Sinai before the giving of the Torah.¹¹ 116a), and of Rashi and Nahmanides. According to the Talmud, Jethro heard of the splitting of the sea and Israel’s war with Amalek at Rephidim. Hence the account of Jethro follows the war with Amalek. However, I believe that Jethro came to Sinai in the second year,¹² after the erection of the tabernacle.¹³ For the chapter¹⁴ speaks of *a burnt-offering and sacrifices for God* (v. 12),¹⁵ and it does not mention that he built a new altar.¹⁶ Furthermore, Scripture writes, *and I make them know the statutes of God, and His laws* (v. 16).¹⁷ Now this¹⁸ took place after the giving of the Torah.¹⁹ True proof that my words are correct is the fact that Scripture clearly states, *where he*²⁰ *was encamped, at the mount of God* (v. 5).²¹ (encamped) indicates that when Jethro came to Moses, Moses had been encamped there at Sinai for a long time. See I.E. on verse 19. Hence Jethro came after the giving of the Torah. Now Moses spoke to Hobab,²² (Num. 10:31). See further below. I.E. starts relating the aforementioned, then goes off on a tangent explaining who Hobab was, and then picks up the thread two sentences below. the latter being Jethro as I explained in the Torah portion *These Are The Names*.²³ For *Moses’ father-in-law*²⁴ does not refer to Reuel, which precedes the term father-in-law,²⁵ but refers to Hobab.²⁶ Scripture clearly states, *from the children of Hobab the father-in-law of Moses* (Jud. 4:11). Moses told Hobab, [*Leave us not, I pray thee*] *forasmuch as thou knowest how we are to encamp in the wilderness* (Num. 10:31). Now we know that Israel camped around Sinai for about a year. Lo and behold, Moses’ very words prove this to be so. For Moses is quoted in the Torah portion, *These are the words* as saying, *The Lord our God spoke unto us in Horeb, saying: …turn you, and take your journey* (Deut. 1:6,7).²⁷ Now this was said close to their time of journey.²⁸ (Deut. 1:19) follows immediately. Moses continued, *And I spoke unto you at that time saying: I am not able to bear you myself alone* (Deut. 1:9); for *the Lord your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude* (Deut. 1:10). The reason Moses mentioned this to them was that God told Jacob, *Behold, I will make thee fruitful, and multiply thee, and I will make of thee a company of peoples; and will give this land to thy seed after thee for an everlasting possession* (Gen. 48:4). Now the meaning of the latter is: when your seed increase I will give them the land. Moses therefore said, *the Lord your God hath multiplied you* and the time for you to inherit the land has come. However, since you are so numerous I was not able to carry you alone,²⁹ and I had to place over you captains of thousands and captains of hundreds.³⁰ Now this³¹ was the advice given to Moses by Jethro on the morrow following his coming to the wilderness of Sinai.³² Moses therefore said to Hobab, who, as we explained, is to be identified with Jethro, *We are journeying* (Num. 10:29).³³ Hobab responded, *I will not go; but I will depart to mine own land, and to my kindred* (Num. 10:30). This is what *And Moses let his father-in-law depart; and he went his way into his own land* (v. 27) refers to. I will now explain why the chapter dealing with Jethro was inserted here. It was placed here because Scripture had just mentioned the evil that Amalek did to Israel. The Torah wants to contrast it with the good that Jethro rendered Israel. Scripture notes, *And Jethro rejoiced for all the goodness which the Lord had done to Israel* (v. 9) and that he gave proper and correct counsel to Moses and Israel. Moses told Jethro, *and thou shalt be to us instead of eyes* (Num. 10:31), meaning that he enlightened their eyes.³⁴ (and thou shalt be) as a perfect. He renders Num. 10:31 as: and you were to us instead of eyes; i.e., you enlightened us with your council. See I.E. on Num. 10:31 where he quotes this interpretation and prefaces it with the phrase, “many say.” King Saul similarly said,³⁵ *for ye showed kindness to all the children of Israel* (I Sam. 15:6).³⁶ because the good that Jethro had done accrued to the benefit of his descendants. See Kimchi on I Sam. 15:6. Now because Scripture states in the preceding chapter, *the Lord will have war with Amalek from generation to generation* (Ex. 17:16), namely, that when God gives Israel rest they are obligated to wage war against Amalek, the Torah mentions the account of Jethro. For the descendants of Jethro lived in proximity to the nation of Amalek,³⁷ 38 reads: should they ever be found together with Amalek. It reads, *k i im* rather than *ki hem.* and the Torah wants Israel to remember the kindness that Jethro demonstrated so that they do not harm his seed. Thus we find the Rechabites, who were descended from Jethro, living among the children of Israel in Jerusalem. We find Jonadab the son of Rechab³⁸ in the time of Jeremiah (Jer. 35:19).³⁹ There is another chapter similar to the one above.⁴⁰ footnotes: ⁶ Ex. 17:8-16. ⁷ Where Israel encamped on the way to Mount Sinai. ⁸ Chapter 19 should have followed chapter 17. ⁹ Translated literally. ¹⁰ I.E. will answer this question later on in his commentary. ¹¹ This is also the opinion of Rabbi Joshua in the Talmud (Zevachim ¹² Of Israel’s sojourn in the wilderness. ¹³ The tabernacle was erected on the first day of Nisan at the start of the second year following the Exodus. ¹⁴ Our chapter, 18. ¹⁵ Which assumes the existence of an altar. ¹⁶ But used the altar he found in existence, the altar of the tabernacle. ¹⁷ That is, the laws of the Torah. ¹⁸ Moses’ teaching of God’s laws and statutes. ¹⁹ For before the revelation there were no laws and statutes to teach. ²⁰ Moses. ²¹ The use of the particle choneh ²² And told him, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness ²³ See I.E. on Ex. 2:18. ²⁴ That is, the phrase father-in-law in Num. 10:29, which reads, And Moses said unto Hobab, the son of Reuel the Midianite, Moses’ father-in-law: ‘We are journeying unto the place of which the Lord said: I will give it to you; come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel.’ ²⁵ In Num. 10:29. ²⁶ Mentioned at the beginning of the verse under discussion. ²⁷ From Sinai. ²⁸ For And we journeyed from Horeb ²⁹ Deut. 1:9,12. ³⁰ Deut. 1:15 ³¹ Placing captains of thousands and captains of hundreds over the people to assist Moses in judging them. ³² Ex. 18:13. ³³ Unto the place of which the Lord said: I will give it to you; come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel. ³⁴ I.E. takes ve-hayita ³⁵ To Jethro’s descendants. ³⁶ The reference is to the good advice which Jethro gave to Israel. King Saul said ye ³⁷ See I Sam. 15:6. Literally, For they were with the nation of Amalek. Vat, Ebr. ³⁸ Actually the descendants of Jonadab the son of Rechab. For Jonadab the son of Rechab lived some 250 years earlier, during the reign of King Jehu. ³⁹ That is, we find the descendants of Jonadab ben Rechab living in Jerusalem in the days of Jeremiah. The text in I.E. is a bit garbled. It reads: Now we find the Rechabites who were descended from Jethro living among the children of Israel in Jerusalem, and in the days of Jeremiah, Jonadab the son of Rechab. ⁴⁰ Where Scripture interrupts a narrative by inserting a chapter which does not chronologically belong there, for purposes of contrast. The chapter that I.E. is referring to is Gen. 38. See I.E. on Gen 38:1 and the notes thereto. ###### Ibn Ezra on Exodus 18:1:5 [Ibn Ezra on Exodus 18:1:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:1:5) **אשר עשה אלהים.** השם שהיה נודע בעולם לפני בוא משה שהכל מודים בו: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** ALL THAT GOD (*ELOHIM*) HAD DONE. Scripture employs the name of God⁴¹ that was known in the world before the appearance of Moses, for all admitted that God existed.⁴² 6:2 and the notes thereto. footnotes: ⁴¹ Elohim. ⁴² See I.E. on Shemot ###### Ibn Ezra on Exodus 18:1:6 [Ibn Ezra on Exodus 18:1:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:1:6) **ולישראל עמו.** עם ה' או עם משה, ויתכן להיות הלמ"ד בעבור משה וישראל והטעם על המכות וטביעת פרעה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND FOR ISRAEL HIS PEOPLE. God’s people, or the people of Moses.⁴³ (his people) refers either to God or to Moses. It is possible that the *lamed*⁴⁴ (for Moses and for Israel His people), the *lamed* usually means “to”. Thus the verse should be translated: to Moses and to Israel His people. I.E. suggests that the *lamed* here has the meaning of because. Thus our verse should be rendered: because of Moses and because of Israel His (or his) people. See note 43. should be translated as “because,” that is, because of Moses and Israel, the reference being to the plagues and the drowning of Pharaoh. footnotes: ⁴³ Amo ⁴⁴ The Hebrew reads, le-moshe u-le-yisra’el amo ###### Ibn Ezra on Exodus 18:1:7 [Ibn Ezra on Exodus 18:1:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:1:7) **כי הוציא ה'.** השם שנודע למשה כי על האותות יצאו: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** HOW THAT THE LORD (*YHVH*) HAD BROUGHT. Scripture employs the divine name revealed to Moses, since it was through the miracles⁴⁵ the God of Israel. that Israel went out of Egypt. footnotes: ⁴⁵ Performed by YHVH ###### Ibn Ezra on Exodus 18:2:1 [Ibn Ezra on Exodus 18:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:2:1) **ויקח.** אמר הכתוב אשת משה, ולא אמר בתו, בעבור כי משה נכבד מבית אביה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND JETHRO TOOK. Scripture reads, Moses’ wife, and not Jethro’s daughter, because Moses was more important than her father’s house.⁴⁶ footnotes: ⁴⁶ That is, Moses was more important than Jethro. ###### Ibn Ezra on Exodus 18:2:2 [Ibn Ezra on Exodus 18:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:2:2) **אחר שלוחיה.** י"א אחר שנתן לה רשות במלון ללכת לבית אביה בשובו לבדו אל ארץ מצרים ויש אומרים אחר ששלחה דורונת אליו כמו שלוחים לבתו (מ"א ט טז): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AFTER HE HAD SENT HER AWAY. Some say that Moses gave her permission to return to her father’s house, at the lodging place, prior to his returning alone to Egypt.⁴⁷ Other say she sent gifts to Moses.⁴⁸ (after he had sent her away) should be rendered as: after her gifts, i.e., after she had sent him gifts. See Rashbam on this verse. Compare, *shilluchim* (gifts) in *gifts unto his daughter* (I Kings 9:16).⁴⁹ footnotes: ⁴⁷ See Rashi. ⁴⁸ That is, achar shilluche’ha ⁴⁹ Translated according to I.E. ###### Ibn Ezra on Exodus 18:3:1 [Ibn Ezra on Exodus 18:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:3:1) **ואת.** דע כי אנשי לשון הקדש שומרים הפעלים במתכנתם בכל הבנינים, ואינם חוששים לשמור שמות בני אדם על כן אל תתמה שאמר גרשום בעבור שגר שם כי הנה קין (ברא' ד א) בעבור קניתי, ואינו נכון בדקדוק, וקשה מזה נח (שם ה כט) מגזרת ינחמנו ופעם יהפכו השם כמו חושים (שם מו כג) הוא שיחם (במד' כו מב), ונקרא יעבץ (דה"א ד ט) בעבור שילדתהו אמו בעוצב, גם יחסרו אות ממנו כמו מעכה הוא מיכה, והפך זה יוב (ברא' מו יג) הוא ישוב (במד' כו כד), ורבים אמרו כי כן שמואל (ש"א א כ) מגזרת שאלתיהו והישר בעיני כי שורק תחת חולם כמו תֹחוּ (ש"א א א) תיח (דה"א ו יט) וצוף (ש"א א א) וצופַי (דה"א ו יא) נון (למטה לג יא) ונון (דה"א ז כז), והנה שמואל מגזרת שמו אל, וקראתי אמו בשם אל, כי נתנו לה כאשר שאלה, ואל תתמה איך יקרא שם אדם בשם אל, כי הנה כמוהו צורי שדי (במד' ז לו) ורבים ככה, ולפי דעתי כי כן שם המזבח שבנה משה ה' נסי (למעלה יז טו) וככה שם המשיח ה' צדקנו (ירמיה כג ו), והגאון אמר כי השם דבק עם מלת יקראו ושם המשיח הוא צדקנו, והנה הוא מטעם בעל הטעמים ששם טרחא במלת יקראו כי הפרש גדול יש בין ויקרא בשם ה' (ברא' יב ח) הכתוב באברהם שהטרחא במלת ויקרא ובין ויקרא בשם ה' (למטה לד ה) הכתוב בספר משה כאשר אפרש במקומו: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND. Note that those who speak the holy tongue preserve the verbal forms in all conjugations.⁵⁰ However, they are not careful to do so with proper nouns.⁵¹ Therefore do not be amazed that Moses called his son *Gershom* because he lived (*gar*) there (*sham*).⁵² I.E. explains the name *Gershom* as being a combination of *gar* and *sham.* However, in this case Moses should have named his son *Garsham* (Krinsky). We thus see that the Hebrews did not follow strict grammatical rules when coining proper nouns. For look, *kayin* (Cain) was so called because Eve said, *kaniti* (I have gotten) (Gen. 4:1). However, this is grammatically incorrect.⁵³ comes from the root *kof, nun, heh. Kayin* comes from the root *kof, vav, nun.* The name Noah, which Scripture derives from *yenachamenu* (shall comfort us) (Gen. 5:28),⁵⁴ is even more difficult.⁵⁵) comes from the root *nun, vav, chet.* If Noah were derived from *yenachamenu,* then he should have been called Menachem. See I.E. on 5:29. Scripture at times inverts a name. Thus *Hushim* (Gen. 46:23) and *Shuham* (Num. 26:42) are one and the same. *Yabetz* (Jabez)⁵⁶ was so called because his mother bore him in pain (*otzev*).⁵⁷ Thus the root of *otzev* is inverted in the name *Yabetz.* Sometimes a letter is dropped in a name, as in the case of Maacah⁵⁸ See II Chron. 11:21. which is a variant of Micah.⁵⁹ See Chron. II 13:2, where her name is given as Micaiah. Micah is a short form of Micaiah. I.E. apparently quoted from memory. Scripture drops the *ayin* the second time the name is mentioned. The reverse is true of *Yov* (Iob) (Gen. 46:13), which is the same as *Yashuv*⁶⁰ (Jashub) (Num. 26:24). Many say it is the same⁶¹ with *Shemu’el* (Samuel), which⁶² is derived from *she’iltihu* (I have asked him) (I Sam. 1:20).⁶³ is *shin, alef, lamed.* However, in my opinion a *shuruk* has been substituted here⁶⁴ for a *cholam,* as in the case of *Tohu*⁶⁵ (I Sam. 1:1) and *Toah*⁶⁶ is spelled with a *cholam.* Both refer to the same person. (I Chron. 6:19); *Zuph*⁶⁷ (I Sam. 1:1) and *Zophai*⁶⁸ Both refer to the same person. (I Chron. 6:11); *Nun*⁶⁹ (Ex. 33:11) and *Non*⁷⁰ Both refer to the same person. (I Chron. 7:26). Now *Shemu’el* (Samuel) comes from *shemo el* (his name is God).⁷¹ as the plain meaning of I Sam. 1:20 seems to imply. Samuel’s mother called him by God’s name because the Lord answered her request.⁷² Do not be amazed that a human being should be called by God’s name, for, observe, we find this to be the case with the name *Zurishaddai*⁷³ (Num. 7:36). There are many other similar instances.⁷⁴ In my opinion the altar which Moses built was similarly called *Adonai-nissi* (the Lord is my banner) (Ex. 17:15).⁷⁵ Likewise, the name of the Messiah will be called *Adonai-tzidkenu* (the Lord is our righteousness) (Jer. 23:6). However, Rabbi Saadiah Gaon says that God’s name is connected to the word *yikre’o* (shall call him) and the name of the Messiah will be *tzidkenu* (our righteousness).⁷⁶ I.E. renders this clause: and this is the name whereby he shall be called: *Adonai-tzidkenu* (The Lord is our righteousness). Saadiah disagrees. He places a comma after the word *Adonai,* and translates: and this is the name whereby he shall be called by the Lord: *Tzidkenu* (Our Righteousness). Now its correct interpretation is in keeping with the opinion of the master of the cantillical notes,⁷⁷ who placed a *tircha*⁷⁸ in the Ashkenazic tradition. in the word *yikre’o*.⁷⁹ The *tippekha* is similar to a comma. Thus contra Saadiah, *yikre’o* is not to be connected to Adonai, and the clause is to be read as I.E. reads it. For there is a great difference between *va-yikra be-shem Adonai* (and called upon the name of the Lord) (Gen. 12:8), written in connection with Abraham with a *tircha* beneath the word *va-yikra*,⁸⁰ The latter is to be translated: And he, Abraham, proclaimed the name of the Lord. and *vayikra ve-shem Adonai* (and proclaimed the name of the Lord) (Ex. 34:5)⁸¹ The latter is to be rendered: And He (the Lord) proclaimed the name, Lord. See I.E. on Ex. 35:4. which is written in the Book of Moses⁸² i.e., in the story of Moses (Krinsky). as I will explain in its place.⁸³ footnotes: ⁵⁰ That is, the verbs are conjugated and combined with pronouns according to fixed rules. ⁵¹ No strict grammatical rules are followed when proper nouns are formed. In the latter case, assonance rather than grammar prevails. ⁵² In a strange land. ⁵³ Kaniti ⁵⁴ From the root nun, chet, mem. ⁵⁵ For Noah (no’ach ⁵⁶ From the root yod, bet, tzadi. ⁵⁷ The root of which is ayin, tzadi, bet. ⁵⁸ Spelled mem, ayin, kaf, heh. ⁵⁹ Spelled mem, yod, kaf, heh. ⁶⁰ Here Scripture adds rather than drops a letter from the name. ⁶¹ That Scripture is not following the rules of grammar. ⁶² According to the plain meaning of I Sam. 1:20. ⁶³ The root of which, unlike that of Shemu’el, ⁶⁴ In the name Shemu’el. ⁶⁵ Spelled with a shuruk. ⁶⁶ Toah ⁶⁷ Spelled with a shuruk. ⁶⁸ Spelled with a cholam. ⁶⁹ Spelled with a shuruk. ⁷⁰ Spelled with a cholam. ⁷¹ Not from she’iltihu ⁷² I.E.’s interpretation of I Sam. 1:20. ⁷³ Which means the Almighty is my rock. ⁷⁴ There are many theophonic names in Scripture. ⁷⁵ It should be noted that in Ex. 17:15, I.E. offers a different interpretation for Adonai-nissi. ⁷⁶ Jer. 23:6 reads, ve-zeh shemo asher yikre’o Adonai-tzidkenu. ⁷⁷ I.E. does not identify him. However, the thrust of his words is clear. The cantillical have a comma after the word yikre’o. ⁷⁸ Called a tippekha ⁷⁹ That is, beneath the word yikre’o. ⁸⁰ That is, Gen. 12:8 is to read, va-yikra, be-shem, Adonai. ⁸¹ Ex. 34:5 is to be read, va-yikra ve-shem, Adonai. ⁸² The Book of Exodus in which Moses plays a role, in contrast to Genesis where he is not mentioned. Some emend the text to read, be-sippur Mosheh, ⁸³ See I.E. on Ex. 34:5. ###### Ibn Ezra on Exodus 18:4:1 [Ibn Ezra on Exodus 18:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:4:1) **ושם האחד.** מנהג לשון הקדש לאמר פעמים ככה השני ופעמים האחד כמו ושם האחד בוצץ ושם האחד סנה (ש"א יד ד): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND THE NAME OF THE OTHER⁸⁴ WAS. It is the custom in Hebrew to say, “This is how the second one was called.”⁸⁵ At other times it uses the term “the one,” as in⁸⁶ *and the name of one was Bozez, and the name of the other was Seneh* (I Sam. 14:4).⁸⁷ footnotes: ⁸⁴ Literally, the one. ⁸⁵ As in Num. 11:26, which literally reads, the name of the one was Eldad, and the name of the second was Medad. ⁸⁶ Translated according to I.E. ⁸⁷ So too in our verse. ###### Ibn Ezra on Exodus 18:4:2 [Ibn Ezra on Exodus 18:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:4:2) ותחסר מלת אמר, אחר כי אלהי אבי בעזרי, ואין כתוב כי אמר אלהי אבי, כי המלה שבה למעלה, כי אמר גר הייתי כמו כי הפרני אלהים (ברא' מא נב) וכבר פירשתי למה קרא שם הקטן אליעזר: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [FOR THE GOD OF MY FATHER WAS MY HELP.] The word *amar* (he said), which should have followed the word *ki* (for), has been omitted in *for the God of my father.* Scripture does not read, “for he said the God of my father was my help” because the phrase refers to *for he said: I have been a stranger* (v. 3), which is written above.⁸⁸ in verse 3 also applies to verse 4. It is similar to *for God hath made me fruitful* (Gen. 41:52).⁸⁹ is missing. See I.E. on Gen. 41:52. I have already explained why Moses named his younger son Eliezer.⁹⁰ footnotes: ⁸⁸ That is, the phrase for he said ⁸⁹ There too the word amar ⁹⁰ See I.E. on Ex. 2:15. ###### Ibn Ezra on Exodus 18:5:1 [Ibn Ezra on Exodus 18:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:5:1) **ויבא.** הזכיר הכתוב דרך מוסר בבואו אל משה, כי יתרו הולך בראשונה ואחריו בני משה אחריהם האשה כמשפט: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND CAME. Scripture notes that Jethro followed etiquette when he came to Moses. Jethro went first, the sons of Moses went behind him, and after them Moses’ wife, as is the custom. ###### Ibn Ezra on Exodus 18:5:2 [Ibn Ezra on Exodus 18:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:5:2) **אשר הוא חנה שם.** כי ימים רבים חנה שם: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** WHERE HE WAS ENCAMPED. He encamped there for many days.⁹¹ (encamped) indicates a lasting action. footnotes: ⁹¹ The participle choneh ###### Ibn Ezra on Exodus 18:6:1 [Ibn Ezra on Exodus 18:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:6:1) **ויאמר.** וכבר אמר אל משה לפני בואם על ידי שליח או באגרת כתובה אני חותנך יתרו, ואשתך שהיא העיקר, ושני בניה הבאים עמה: **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 UNTO MOSES. He had already said⁹² (and he said) is a pluperfect. unto Moses prior to his coming,⁹³ via an agent⁹⁴ or by a written message: I thy father-in-law Jethro am coming unto thee, and also thy wife, who is uppermost in importance, and her two sons who are coming with her. footnotes: ⁹² In other words, va-yomer ⁹³ What point would there be for Jethro to say upon coming to Moses, I thy father-in-law…am coming unto thee. ⁹⁴ So too Rashi. ###### Ibn Ezra on Exodus 18:7:1 [Ibn Ezra on Exodus 18:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:7:1) **ויצא, לקראת חתנו.** בעבור כבוד יתרו וחכמתו, ולא לאשתו ובניו, כי אין מנהג לאדם נכבד לצאת לקראת אשתו או בניו: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND MOSES WENT OUT TO MEET HIS FATHER-IN-LAW. Out of regard for Jethro and his wisdom, but not out of regard for his⁹⁵ wife and children, for it is not customary for a respected person to go out to meet his wife or children. footnotes: ⁹⁵ His own. ###### Ibn Ezra on Exodus 18:7:2 [Ibn Ezra on Exodus 18:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:7:2) **וישתחו.** דקדוק וישתחו קשה, ידענו כי שרשו מבעלי הה"א באחרונה, והנה הוי"ו במקום ה"א, כוי"ו "שלו הייתי" (איוב טז יב) שאמר ממנו לא שלותי (שם ג כו), והנה כאשר אמרו לשון יחיד וישתחו, היה ראוי להיות וישתחוה כי התי"ו מבנין התפעל כמו, והאיש משתאה לה (ברא' כד כא), כי משפט אותיות השיניים אם היה אחד מהם פ"א הפועל, והיה האות אשר לפניהם תי"ו התפעל, והנה בעבור שהחליפו הה"א בוי"ו במלת וישתחו הניחו וי"ו הראשון שאינו סימן לשון רבים תחת ה"א השרש והעלימו הוי"ו ואמר וישתחו, ובעבור היות הוי"ו בסוף המלה סימן לשון רבים כאשר הוא נעלם, כמו למה תתראו (ברא' מב א), והנה היה נראה מלת וישתחו בהעלם הוי"ו שהוא סימן לשון רבים ע"כ הוצרכה להיות המלה מלעיל להפריש בינה ובין מנהגם בלשון רבים: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND BOWED DOWN. *Va-yishtachu* (and bowed down) is grammatically difficult.⁹⁶ 38 reads: “*Va-yishtachu* (he bowed) and also *estachaveh* (I will bow) are grammatically difficult.” That is, the entire paradigm is difficult, for its root is *shin, chet, heh* and it is spelled with a *vav*. *Va-yishtachu* is especially difficult in that the *heh* drops out and it is irregularly vocalized. We know that it comes from a root ending in a *heh*.⁹⁷ The *vav* in *va-yishtachu*⁹⁸ is in place of a *heh*,⁹⁹ like the *vav* of *shalev* (at ease)¹⁰⁰ However, a *vav* has been substituted for a *heh.* in *I was at ease* (Job 16:12), from whose root we get the word *shalavti* (at ease) in *I was not at ease* (Job 3:26). Now the term *va-yishtachaveh*¹⁰¹ ends *vav, heh,* while I.E.’s point is that the word should really have no *vav* at all. See note 96. Filwarg suggests two possible emendations: one, *va-yishtacheh,* the other, *va-yishtachev.* In the former, I.E. is explaining that if a *vav* had not been substituted for a *heh,* the word would have been *va-yishtacheh.* For the latter is the way third person *hitpa’el*’s are vocalized. If we emend to *va-yishtachev,* then I.E. is merely explaining why the word is vocalized *va-yishtachu* when, as noted above, according to Hebrew grammar the word should have been vocalized *va-yishtachev.* The error in transcription probably arose from the fact that the normally used word for “and he bowed” is *va-yishtachaveh.* See Filwarg and Krinsky. should have been employed in the singular,¹⁰² rather than *va-yishtachu,* for the *tav*¹⁰³ is a sign of the *hitpa’el* conjugation. It is like the *tav* in *mishta’eh* (steadfastly)¹⁰⁴ of the *hitpa’el* conjugation. in *And the man looked steadfastly on her* (Gen. 24:21). For the rule relating to the dentals¹⁰⁵ or *zayin.* states that if the first letter of a root before which the *tav* of the *hitpa’el* conjugation is placed¹⁰⁶ of the *hitpa’el* conjugation precedes the root. Compare *hitkatev,* *hityashev,* etc. is a dental, then¹⁰⁷ [the tav is placed after the first root letter].¹⁰⁸ the *tav* follows rather than precedes the *shin.* Now because the *heh* has been changed into a *vav* in *va-yishtachu* Hebrew allows the first *vav,*¹⁰⁹ (and they bowed) (Filwarg). which is not a plural suffix, to remain in place of the root *heh*¹¹⁰ and silences the *vav*.¹¹¹ I.E. refers to the *shuruk* as a silent *vav.* Hence the word reads *va-yishtachu.*¹¹² For other interpretations see Krinsky and Weiser. Now a *vav* at the end of a word is the sign of the plural suffix when silent as in *titra’u* (look one upon the other) in *Why do ye look one upon the other* (Gen. 42:1). Thus the word *va-yishtachu,* ending in a silent *vav,* would appear to be in the plural. *Va-yishtachu* was therefore penultimately accented¹¹³ to differentiate between it and the customary way of vocalizing plurals.¹¹⁴ is penultimately accented to indicate that it is not a plural. footnotes: ⁹⁶ Vat. Ebr. ⁹⁷ Its root is shin, chet, heh. ⁹⁸ That is, the final vav. ⁹⁹ The root heh. ¹⁰⁰ The root of which is shin, lamed, heh. ¹⁰¹ There appears to be an error in the text, for va-yishtachaveh ¹⁰² That is, the third person singular perfect. ¹⁰³ In va-yishtachu. ¹⁰⁴ Which is not a root letter but is the tav ¹⁰⁵ A shin, samekh, tzadi, ¹⁰⁶ The tav ¹⁰⁷ In the Hebrew text the sentence ends here. There is either a scribal error or I. E. did not finish his thought. ¹⁰⁸ Rather than before it. Thus in va-yishtachu ¹⁰⁹ In the third person plural form, va-yishtachavu ¹¹⁰ In the third person. ¹¹¹ That is, they vocalized the word with a shuruk. ¹¹² This should be emended to va-yishtachavu. ¹¹³ Rather than ultimately accented as is the usual case with words in the third person perfect. ¹¹⁴ Which is to accent them ultimately. In other words, va-yishtachu ###### Ibn Ezra on Exodus 18:7:3 [Ibn Ezra on Exodus 18:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:7:3) ולפי הסברה כי היוצא הוא המשתחוה זה לזה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [AND BOWED DOWN.] Logically speaking, the one who goes out is the one who bows to his counterpart.¹¹⁵ footnotes: ¹¹⁵ Thus it was Moses who did the bowing. ###### Ibn Ezra on Exodus 18:7:4 [Ibn Ezra on Exodus 18:7:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:7:4) וקראו הכתוב רעהו בעבור גודל מעלתו בחכמה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [EACH OTHER.] Scripture refers to Jethro as Moses’ friend because of his greatness in wisdom.¹¹⁶ footnotes: ¹¹⁶ See I.E. on Ex. 3:15. ###### Ibn Ezra on Exodus 18:7:5 [Ibn Ezra on Exodus 18:7:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:7:5) **ויבאו האהלה.** שהוא ידוע שהוא אהל משה: **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 INTO THE TENT. Which was known as Moses’ tent. ###### Ibn Ezra on Exodus 18:8:1 [Ibn Ezra on Exodus 18:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:8:1) **ויספר.** זה הפסוק יורה על פירוש משה ולישראל בעבורם: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND MOSES TOLD. This verse indicates that the meaning of *for Moses, and for Israel* (v. 1) is: because of them.¹¹⁷ footnotes: ¹¹⁷ Because of Moses and because of Israel, for Scripture reads: for Israel’s sake. See I.E. on Ex. 18:1 ###### Ibn Ezra on Exodus 18:8:2 [Ibn Ezra on Exodus 18:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:8:2) **התלאה.** מגזרת ונלאו מצרים (למעלה ז יח) והתי"ו נוסף והטעם צרה שילאה אדם לסבלה או להגידה, והטעם על רדיפת מצרים בים, וביאת עמלק, וצמאו, ומכולם הצילם ה': **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** THE TRAVAIL. *Tela’ah* (travail) comes from the same root as *ve-nilu* (shall loathe)¹¹⁸ According to I.E. *ve-nilu* means unable. See I.E. on Ex. 7:18. in *and the Egyptians shall loathe* (Ex. 7:18). The *tav* is superfluous.¹¹⁹ Its meaning is, an affliction which a person is unable to bear or verbalize. It refers to Egypt’s pursuit of Israel at the sea, the war with Amalek, and the thirst and hunger which the congregation suffered. God delivered them from all of these. footnotes: ¹¹⁸ Its root is lamed, alef, heh. ¹¹⁹ It is neither a root letter nor a prefix. ###### Ibn Ezra on Exodus 18:9:1 [Ibn Ezra on Exodus 18:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:9:1) **ויחד.** מגזרת חדוה, והיה ראוי להיותו על משקל וַיִפְתְּ בסתר לבי (איוב לא כז) וַיִשְׁבְּ ממנו שבי (במד' כא א) רק נפתח החי"ת בעבור שהוא מן אות הגרון, ונשאר הדל"ת דגוש כאשר היה, ולא אדע בכל המקרא אות דגוש בסוף המלה, רק אם היה בג"ד כפ"ת שיתחברו שני שואין שהם בסוף כמו וַיִשְׁבְּ ממנו (שם) וַיֵשְׁתְּ מן היין (ברא' ט, כא), רק עם אחד מהמלכים לא מצאנוהו דגוש רק פתח והם שנים "וַיִחַדְ יתרו" ואל יִחַד בימי שנה (איוב ג ו): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND JETHRO REJOICED. *Va-yichad* (rejoiced) comes from the same root as the word *chedvah* (rejoicing).¹²⁰ The meaning of *va-yichad* thus is, and he rejoiced. It should have been vocalized like the word *va-yift* (enticed) in *And my heart hath been secretly enticed* (Job 31:27) and *va-yishb* (and took captive) in *and took some of them captive* (Num. 21:1).¹²¹ is *peh, tav, heh,* and that of *va-yishb* is *shin, bet, heh. Va-yift* is short for *va-yifteh* and *va-yishb* for *va-yishbeh;* that is, in words ending in a *heh,* the *heh* may be dropped in the imperfect. The latter is referred to as an abbreviated root. Now since the root of *va-yichad* is *chet, dalet heh, va-yichad* should have been vocalized *va-yichd.* However, the *chet* was vocalized with a *pattach*¹²² because it is a guttural, and the *dagesh*¹²³ in the long form, viz., *yechedeh.* remains in the *dalet*¹²⁴ has a *dagesh* in it. *Prima facie,* there is no reason for this *dagesh.* Hence I.E.’s comment. as it was. I am not aware of a letter having a *dagesh* at the end of a word in all of Scripture except in the case of a *bet, gimel, dalet, kaf, peh, tav* at the end of a word when two *sheva’im* come together,¹²⁵ as in the word *va-yishb* (and took captive)¹²⁶ beneath each of the last two letters, the *shin* and the *bet.* in *and took some of them captive* (Num. 21:1) and *va-yesht* (and he drank)¹²⁷ beneath each of the last two letters, the *shin* and the *tav*. in *And he drank of the wine* (Gen. 9:21). However, we never find a *dagesh* at the end of a word when preceded by a vowel¹²⁸ is not considered a vowel. except in the case of a *pattach.* In the latter case we find two such words namely, *va-yichad* (rejoiced) in *And Jethro rejoiced* and *yichad* (rejoice) in *Let it not rejoice among the days of the year* (Job 3:6). footnotes: ¹²⁰ Its root is chet, dalet, heh ¹²¹ The root of va-yift ¹²² Rather than a sheva. ¹²³ Which is placed in the dalet ¹²⁴ In the short form. Va-yichad ¹²⁵ That is, when the last two letters in the word are vocalized with a sheva. ¹²⁶ Which has a sheva ¹²⁷ Which has a sheva ¹²⁸ A sheva ###### Ibn Ezra on Exodus 18:10:1 [Ibn Ezra on Exodus 18:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:10:1) **ויאמר יתרו ברוך ה'.** שים לבך לדקדק זאת המלה, דע כי לא יבוא פעול רק מפעלים היוצאים, ואם מצאת אותו שהוא על משקל פעול, הסתכל אם מצאת לו פועל שהוא יוצא הוא באמת פעול, ואם לא יהיה כן הוא תאר וככה אם היה על משקל פועל ואין לו פעול מהבנין בעצמו ומתוך הגזרה, גם הוא תאר ואינו פועל כלל כמו שמָרַ הפועל הוא שׁומֵר והפועל הוא עושר שָׁמור לבעליו (קהלת ה יב), והנה מצאנו הולך, עומד, יוצא, וכל אלה יראו פועלים, כי הם על מתכונת שומר, ובעבור שהגזרה מהפעלים העומדים, כי לא יאמר ממנו הלוך, עמוד, יצוא, והנה אין לנו פעול על כן אמר כי הולך הוא (במד' כב כב) תואר ואינו פועל, מצאנו עצום (שם שם ו) והוא יראה פעול, כי הוא על משקל שמור, וכאשר חפשנו זו הגזרה מצאנו וירבו ויעצמו (למעלה א ז) מהפעלים העומדים, כי היוצא יהיה מהבנין הנוסף וַיַעְצִמֵהו מצריו (תה' קה כד), והנה לא נוכל לומר עוצם, על משקל שומר, מענין עצמה (ישעי' מ כט) רק מענין אחר, ועוצם עיניו מראות ברע (שם לג טו), והנה מצאנו מלת ברוך על משקל שמור והנה חפשנו בכל המקרא, ולא מצאנו מזה הענין בבנין הקל רק מענין אחר, והוא וַיִברךְ על ברכיו (דה"ב ו יג) גם הוא פועל עומד לא יבוא ממנו פעול כלל, והנה מלת ברוך תואר כמו עצום מהבנין הקל, א"ר מרינוס, ברוך הוא תואר מבנין הדגוש, והיה הרי"ש ראוי להדגש ככל הגזרה כמו, ברך נבות (מ"א כא יג) והוא על משקל כדוב שַׁכּוּל (הושע יג ח) ולא דבר נכונה, כי כל תואר כמו שכול, וגבור, ושכור, לא ישתנו לסור הדגוש בסמיכת היחיד, או בלשון רבים, כמו ויהרג זכרי גבור אפרים (דה"ב כח ז) הוי גבורים (ישעי' ה כב), והנה עומד כנגדו בוא ברוך ה' (ברא' כד לא) ברוכים אתם לה' (תה' קטו טו): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND JETHRO SAID: BLESSED BE THE LORD. Give your attention to the grammatical explanation of the word *barukh* (blessed). Note that the *pa’ul*¹²⁹ participle form. can only be formed from transitive verbs. If you find a verb following the *pa’ul* form, look around; if you find it has a transitive *po’el*¹³⁰ is the active *kal* participle form. form, then the word is a real *pa’ul.* However, if you do not find it to be so,¹³¹ then the word¹³² is an adjective.¹³³ Similarly, if a word is in the *po’el* form and its root does not come in the *pa’ul* in the same conjugation, then the word is also not a *po’el* but an adjective. For example, the *po’el* and *pa’ul* forms of *shamar* (kept) are *shomer* (keeps) and *shamur* (kept).¹³⁴ and *shamur* are true *po’el* and *pa’ul* forms. Compare, *shamur* in *riches kept by the owner thereof to his hurt* (Eccles. 5:12). Now we encounter *holekh* (goes), *omed* (stands), *yotze* (goes out). All these words appear to be verbs in the *po’el,* for they follow the form of *shomer.* However, since these roots form intransitive verbs, for one cannot say *halukh* (wented), *amud* (stooded up), *yatzu* (wented out), these words do not come in the *pa’ul.* Therefore when Scripture uses the term *holekh* (went) in *because he went* (Num. 22:21), it employs an adjective, not a verb. We find [Scripture using] the word *atzum* (mighty). The word appears to be a *pa’ul* because it follows the paradigm of *shamur* (kept). However, when we investigated this root we found the word *va-ya’atzmu* (waxed mighty), in *and multiplied, and waxed exceedingly mighty* (Ex. 1:7), to be among the intransitive verbs. For its transitive form comes in the *hifil*¹³⁵ is in the *kal.* as in *va-ya’atzimehu* (and made them too mighty) in *and made them too mighty for their adversaries* (Ps. 105:24). Now we cannot say that *otzem* (strengthens) following the paradigm of *shomer* (keeps) means strength,¹³⁶ in the *kal* means waxed mighty, its *po’el* form does not mean waxes mighty but closes. In other words, the word *atzam* meaning strength has no *po’el* form. for in this case it has a different meaning, as in *otzem* (shutteth) in *And shutteth his eyes from looking upon evil* (Is. 33:15). Now we find the word *barukh,* which follows the paradigm of *shamur* (kept). We searched all of Scripture and we did not see this root¹³⁷ used with this meaning¹³⁸ in all of the *kal* conjugation.¹³⁹ in the *kal* means to kneel. It is only used with regard to a blessing in the *pa’ul* form. We found it used¹⁴⁰ only with another meaning, namely, to kneel, as in *va-yivrakh* (kneeled) in *and kneeled down upon his knees* (I Chron. 6:13), which¹⁴¹ is also intransitive and does not have a *pa’ul*¹⁴² form for kneeled because *barukh* means blessed. form. The word *barukh* (blessed) is thus like the word *atzum* (might), a *kal* adjective. Rabbi Merinus¹⁴³ says that *barukh* (blessed) is an adjective in the *pi’el.* Its *resh* should have received a *dagesh* like all other such roots,¹⁴⁴ receive a *dagesh* in their middle stem letters. When the middle root letter cannot receive a *dagesh,* the preceding letter is vocalized with a *tzere* in place of a *chirik.* such as *berekh* (curse)¹⁴⁵ rather than a *chirik* because the *resh* cannot receive a *dagesh.* In other words, the word for blessed should have been vocalized *berukh* rather than *barukh.* in *Naboth did curse* (I Kings 21:13). *Barukh* follows the paradigm of *shakkul* (bereaved)¹⁴⁶ It should be noted that *shakkul* is vocalized with a *pattach,* and *barukh* with a *kamatz.* The reason for the latter is that since the *resh* of *barukh* cannot receive a *dagesh*, the *pattach* preceding it is changed to a *kamatz.* in *as a bear that is bereaved of her whelps* (Hos. 13:8). However, Rabbi Merinus spoke incorrectly, for all adjectives such as *shakkul* (bereaved), *gibbor* (warrior), *shikkor* (drunk)¹⁴⁷ adjectives. do not undergo any change by having the vowel that precedes the *dagesh* change in the singular construct or in the plural.¹⁴⁸ does not change in the singular construct or in the plural. However, they do in the *kal.* Compare, *gibbor* (mighty man)¹⁴⁹ in *And Zichri, a mighty man of Ephraim* (II Chron. 28:7), and *gibborim*¹⁵⁰ preceding the *bet* with the *dagesh* in it does not change in *gibbor,* which is in the construct. Neither does it change in *gibborim,* which is the plural of *gibbor.* However, it does change in the *kal;* viz., *davar* becomes *devar i*n the construct and *devarim* in the plural. (mighty) in *Woe unto them that are mighty* (Is. 5:22). Now the word *berukh* (blessed of),¹⁵¹ in *Come in, thou blessed of the Lord* (Gen. 24:31) and *berukhim* (blessed) in, *Blessed be ye of the Lord* (Ps. 115:15), argue against Rabbi Merinus.¹⁵² We thus see that in the case of these two words the *kamatz* changes to a *sheva.* However, as noted above, this does not occur in the *pi’el* form. Hence *barukh* cannot be a *pi’el.* It has to be a *kal.* footnotes: ¹²⁹ The passive kal ¹³⁰ Po’el ¹³¹ If the word does not have an active form. ¹³² In the pa’ul. ¹³³ According to I.E. all intransitive verbs in the participle form, whether active or passive, are adjectives, for they describe a state. ¹³⁴ Thus shomer ¹³⁵ Whereas va-ya’atzmu ¹³⁶ Even though the word atzam ¹³⁷ Bet, resh, kaf. ¹³⁸ That is, meaning blessing. ¹³⁹ I.E.’s point is that the root bet, resh, kaf ¹⁴⁰ In the kal. ¹⁴¹ Like the above-noted words. ¹⁴² There is no kal pa’ul ¹⁴³ Rabbi Jonah ibn Janach. ¹⁴⁴ Words in the pi’el ¹⁴⁵ Which is vocalized with a tzere ¹⁴⁶ Which is a pi’el. ¹⁴⁷ That is, all pi’el ¹⁴⁸ In other words, the vowel beneath the first letter of a word in the pi’el ¹⁴⁹ Which is a singular construct. ¹⁵⁰ Which is a plural absolute. The point is, the chirik ¹⁵¹ The construct of barukh. ¹⁵² The singular of which is barukh. ###### Ibn Ezra on Exodus 18:10:2 [Ibn Ezra on Exodus 18:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:10:2) **אשר הציל אתכם.** אמר למשה ולאהרן שהיו שלוחים לשם, ועל ידם באו המכות לפרעה ולמצרים, על כן אמר מיד מצרים ומיד פרעה ואחר כן ברך השם אשר הציל את העם מתחת יד מצרים במצרים ובבקיעת ים סוף: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** WHO HATH DELIVERED YOU. He said this¹⁵³ means: and Jethro said to Moses and Aaron. to Moses and Aaron, who were God’s messengers and through whom the plagues came upon Pharaoh and Egypt. Jethro therefore said, *out of the hand of the Egyptians, and out of the hand of Pharaoh.* After this¹⁵⁴ he blessed the Lord, *who hath delivered the people from under the hand of the Egyptians* in Egypt and at the splitting of the Red Sea.¹⁵⁵ footnotes: ¹⁵³ In other words, And Jethro said ¹⁵⁴ After blessing God. ¹⁵⁵ In other words, after blessing God for delivering Moses and Aaron, he blessed God for saving Israel. ###### Ibn Ezra on Exodus 18:11:1 [Ibn Ezra on Exodus 18:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:11:1) **ופי' עתה ידעתי.** פירשתיו בפרשת שמות בפסוק ואמרו לי מה שמו: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** NOW I KNOW. I have explained the meaning of *now I know* in the Torah portion *Shemot,* in the verse *and they shall say to me: What is His name?* (Ex. 3:13).¹⁵⁶ footnotes: ¹⁵⁶ See I.E. on Ex. 3:13. ###### Ibn Ezra on Exodus 18:11:2 [Ibn Ezra on Exodus 18:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:11:2) **וטעם כי בדבר.** בעבור הדבר שזדו המצרים על עם ישראל וכן הזכיר למעלה "ידעתי כי גדול ה' מכל האלהים" ה' שעושה דין על שהעבידו אותם בפרך וכן כתוב כי ידעת כי הזידו עליהם (נחמיה ט י) כאדם שיעשה בזדון רצונו, וכבר כתוב כי ידעתי את מכאוביו וארד להצילו מיד מצרים (למעלה ג ז ח): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [YEA, FOR THAT.] Because of the fact that the Egyptians dealt willfully with Israel.¹⁵⁷ (yea, for that) means: because of the fact, viz., the *bet* prefixed to *davar* means because. The *bet* usually means in. Hence I.E.’s comment. Jethro similarly, noted above, *I know that the Lord is greater than all gods* in that he punished the Egyptians because they made Israel work with rigor. It is similarly written, *Thou knewest that they dealt proudly* (hezidu) *against them* (Neh. 9:11) that is, they¹⁵⁸ behaved like a person who does whatever he wants to.¹⁵⁹ and *zadu* mean dealt willfully. Scripture already stated, *for I know their pains; and I am come down to deliver them out of the hand of the Egyptians*¹⁶⁰ indicates that the Egyptians did what they wanted with Israel. (Ex. 3:7,8). footnotes: ¹⁵⁷ In other words, ki va-davar ¹⁵⁸ The Egyptians. ¹⁵⁹ In other words, the words hezidu ¹⁶⁰ The hand of the Egyptians ###### Ibn Ezra on Exodus 18:12:1 [Ibn Ezra on Exodus 18:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:12:1) **ויקח עולה וזבחים.** הם השלמים: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND JETHRO, MOSES’ FATHER-IN-LAW, TOOK A BURNT-OFFERING AND SACRIFICES. The latter refers to peace-offerings.¹⁶¹ (sacrifices) usually refers to peaceofferings (Weiser). footnotes: ¹⁶¹ Zevachim ###### Ibn Ezra on Exodus 18:12:2 [Ibn Ezra on Exodus 18:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:12:2) וטעם לאלהים, כי עתה יחל להיות לו השם הנכבד לאלהים: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [FOR GOD.] The meaning of *for God* is that henceforth the revered Lord shall be his God. ###### Ibn Ezra on Exodus 18:12:3 [Ibn Ezra on Exodus 18:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:12:3) **ויבא אהרן וכל זקני ישראל.** ואין צורך להזכיר משה כי באהלו היו: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND AARON CAME, AND ALL THE ELDERS OF ISRAEL. There is no need to mention Moses, as they were in Moses’ tent. ###### Ibn Ezra on Exodus 18:12:4 [Ibn Ezra on Exodus 18:12:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:12:4) **לאכל לחם.** שלמים: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** TO EAT BREAD. Peaceofferings. ###### Ibn Ezra on Exodus 18:12:5 [Ibn Ezra on Exodus 18:12:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:12:5) **וטעם לפני האלהים.** כי אהל משה היה לצד מזרח אהל מועד: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [BEFORE GOD.] Scripture reads thus because Moses’ tent was on the east side of the tabernacle.¹⁶² footnotes: ¹⁶² The tabernacle faced east. Hence Moses’ tent was in front of God’s tabernacle. It will be recalled that according to I.E., Jethro arrived in the second year following the Exodus, after the erection of the tabernacle. ###### Ibn Ezra on Exodus 18:13:1 [Ibn Ezra on Exodus 18:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:13:1) **ויהי ממחרת.** לביאת יתרו: **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 ON THE MORROW. Of Jethro’s coming. ###### Ibn Ezra on Exodus 18:13:2 [Ibn Ezra on Exodus 18:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:13:2) **וישב משה.** כמנהגו: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** THAT MOSES SAT. As was his custom. ###### Ibn Ezra on Exodus 18:13:3 [Ibn Ezra on Exodus 18:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:13:3) **מן הבקר עד הערב.** דע כי בקר האמת הוא כזרוח השמש, גם יקרא בקר בעלות עמוד השחר שיחל להראות אור בעבים, כמו שכבר זכרתי וזה הבקר הוא על דרך מקרה והערב האמיתי הוא בשקוע השמש, גם יקרא ערב על דרך מקרה עד עריבת האור וכן אמר דוד תזרח השמש יאספון (תה' קד כב) ואחריו כתיב, יצא אדם לפעלו ולעבודתו עדי ערב (שם פ' כג) על כן מערב עד ערב תשבתו שבתכם (ויקרא כג לב) והיה ראוי להיות מערב האמת עד ערב האמת רק חכמינו ז"ל הוסיפו מחול על הקדש, ואמרו כי יציאת יום השבת תהיה עד צאת הכוכבים, והנה ראוי להכניס השבת מן התורה מהשקע השמש, וכל חכמי התולדות וכל חכמי המזלות מודים, כי גבול היום מרגע היות עגולת השמש כנגד שטח הארץ בכל מקום, וזהו מעת צאתו עד בואו: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** FROM THE MORNING UNTO THE EVENING. Note that true morning¹⁶³ begins with sunrise. The term morning is, as I have previously noted,¹⁶⁴ also applied to the breaking of dawn, when light begins to be seen in the clouds. In the latter instance the term is artificially used. Similarly, true evening begins when the sun sets. The term is also artificially applied up to the time that the light sets.¹⁶⁵ David similarly said, *The sun ariseth, they*¹⁶⁶ *slink away* (Ps. 104:22). Scripture then states, *Man goeth forth unto his work, And to his labor until the evening* (Ps. 104:23).¹⁶⁷ The psalm seems to describes man’s working hours from sunrise to sunset, for *erev* is antithetical to sunrise. We thus see that evening begins at sunset. It is therefore fitting to interpret *from even unto even, shall ye keep your sabbath* (Lev. 23:32) to mean: from the true evening to the true evening.¹⁶⁸ However, our sages of blessed memory “added from the weekday to the holy day”¹⁶⁹ and said that the Sabbath does not end until the stars come out.¹⁷⁰ 34b. It is thus fitting from the Torah’s point of view to start the Sabbath at sunset. All scientists and astronomers admit that the day’s boundary is¹⁷¹ the moment when the circle of the sun faces all over the area of the earth. This starts at sunrise and ends at sunset. footnotes: ¹⁶³ Hebrew, boker. ¹⁶⁴ See I.E. on Gen. 12:31. ¹⁶⁵ That is, from sunset till the disappearance of the light. ¹⁶⁶ The nocturnal creatures. We thus see that morning begins at sunrise. ¹⁶⁷ Erev. ¹⁶⁸ That is, from sunset to sunset. ¹⁶⁹ That is, the sages extended the holy day. ¹⁷⁰ See Sabbath ¹⁷¹ That is, day begins. ###### Ibn Ezra on Exodus 18:14:1 [Ibn Ezra on Exodus 18:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:14:1) **וירא, את כל אשר הוא עושה לעם.** שהוא מעמידם מערב עד בקר: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND…SAW ALL THAT HE DID TO THE PEOPLE. That he caused them to stand from morning to evening. ###### Ibn Ezra on Exodus 18:14:2 [Ibn Ezra on Exodus 18:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:14:2) ורבינו שלמה אמר בעבור שמשה יושב לבדו וישראל נצבים ואין זה דרך מוסר ואין ספק כי מעלת משה גדולה לומר ככה כי הנה אהרן שהיה גדול לכל ישראל, והיה גדול בשנים ממשה הוא אומר לו בי אדני (במד' יב יא) ומשה עשה הדרך הנכונה, כי השופט יושב ובעלי הריב עומדים, וכן כתוב, ועמדו שני האנשים אשר להם הריב (דבר' יט יז) ולא אמר לו מדוע רק בעבור שהוא יושב למשפט לבדו ואין לו שופטים אחרים שיעזרוהו ואמר רבי מרינוס, כי מלת מדוע, כמו מַלֶכֶם (ישעיה ג טו) מַזֶה בידיך (למעלה ד ב) כי כל אחת שתי מלות וככה מלת מדוע מה דעתך לעשות ככה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** Rabbi Solomon¹⁷² says that Jethro reacted in this manner because Moses alone sat and Israel stood, the latter being improper.¹⁷³” There can be no doubt that Moses’ station was too great for Jethro to say this.¹⁷⁴ For behold, Aaron, who was a great man in the eyes of Israel and was older than Moses, said to Moses, *Oh my lord* (Num. 12:11). Moses acted in the proper manner, for the judge sits and the litigants stand. We thus read, *then both the men, between whom the controversy is, shall stand* (Deut. 19:17). Jethro said, *why*¹⁷⁵ etc. to Moses for no reason other than that Moses was sitting alone and had no other judges to assist him. [WHY.] Rabbi Merinus says that the word *maddu’a* (why) is similar to *mallakhem* (what mean ye) (Is. 3:15) and to *mazzeh* (what is that) in *what is that in thy hand* (Ex. 4:2), each of which is a compound of two words.¹⁷⁶ being a compound of *mah* (what) and *zeh* (this) and *mallakhem* being a compound of *mah* (what) and *lakhem* (to you). The same is true of *maddu’a,* which means: what is in your mind that you do this?¹⁷⁷ is a compound of *ma* (what) and *du’a* (opinion), i.e., what is your opinion? *Du’a* is spelled *dalet, vav, ayin,* and is a variation of the root *yod, dalet, ayin,* meaning knowledge. footnotes: ¹⁷² Rashi. ¹⁷³ Cf. Rashi, “[Moses] sat like a king and all of the people stood. Jethro was troubled by this. For Moses did not show respect for Israel. He chastised Moses for this and said, What is this thing that thou doest to the people? ¹⁷⁴ To rebuke Moses for sitting in judgment while the litigants stood. ¹⁷⁵ Sittest thou alone, ¹⁷⁶ Mazzeh ¹⁷⁷ In other words, maddu’a ###### Ibn Ezra on Exodus 18:15:1 [Ibn Ezra on Exodus 18:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:15:1) **ויאמר.** השיב משה אני עושה שני דברים, האחד כי יבא אלי העם לדרוש אלהים, והטעם לדרוש תורתו, והדבר השני, כי יהיה להם דבר בא אלי והשיב על האחרון תחלה ושפטתי בין איש ובין רעהו, והודעתי את חקי האלהים לדורש: **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. Moses answered, I do two things. One, *Because the people come unto me to inquire of God,* that is, to inquire of God’s law.¹⁷⁸ is short for, to inquire of God’s law. The other, *when they have a matter, it cometh unto me* (v. 16). Moses explained the second task first, namely, *and I judge between a man and his neighbor* (*ibid*.); and, he then said,¹⁷⁹ to one who inquires, *I make them know the statutes of God.* footnotes: ¹⁷⁸ That is, to inquire of God ¹⁷⁹ Explaining verse 16. ###### Ibn Ezra on Exodus 18:17:1 [Ibn Ezra on Exodus 18:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:17:1) **ויאמר לא טוב הדבר אשר אתה עושה.** בעיני, ונתן טעם לדבריו, והוא נבול תבול, מגזרת ועלהו לא יבול (תה' א ג) כאלה נובלת עליה (ישעי' א ל) כי הטעם שיפול מעצמו כנבול עלה דרך משל ומלת גם כמוה, גם כי כבד ממך הדבר: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND…SAID…THE THING THAT THOU DOEST IS NOT GOOD. In my eyes. Jethro then explained himself, *Thou wilt surely wear away. Navol tibbol* (thou shalt surely wear away) comes from the same root as *yibbol* (wither)¹⁸⁰. *Navol* is an infinitive and *tibbol* an imperfect. The literal translation of *navol tibbol* is: wither you will wither; that is, you will collapse. in *And whose leaf doth not wither* (Ps. 1:3) and *novelet* (fadeth)¹⁸¹ in *For ye shall be as a terebinth whose leaf fadeth* (Is. 1:30). Its meaning is, you shall, as it were, drop like a withered leaf. The word *gam* (both)¹⁸² is to be prefaced also to *for the thing is too heavy for thee*.¹⁸³ is not a reason for what precedes it but an additional reason why Moses should not judge the people all by himself. For an alternate interpretation see Filwarg. footnotes: ¹⁸⁰ The root, of which is nun, bet, lamed ¹⁸¹ Or withers. ¹⁸² Literally, also. Verse 18 reads: also thou, also this people. ¹⁸³ That is, for the thing is too heavy for thee ###### Ibn Ezra on Exodus 18:18:1 [Ibn Ezra on Exodus 18:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:18:1) **עשהו.** מלה זרה בדקדוק, ובאה על דרך לשמרהו, כי לא מצאנו ה"א נראית בגזרת עשה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** TO PERFORM IT. *Asohu* (to perform it) is grammatically inconsistent.¹⁸⁴ is *ayin, sin, heh.* When roots that end in a *heh* are combined with a pronoun, the *heh* changes to a *tav.* Hence our word should read *asoto* rather than *asohu.* It follows the form of *lishmerehu*¹⁸⁵ is a “whole,” i.e., a root that does not drop a letter. (to preserve him),¹⁸⁶ (preserve him) in Ps. 41:3. for we do not find the *heh* to be visible in the root *ayin, sin, heh*.¹⁸⁷ in this root is dropped when conjugated. Compare, *asiti, asita,* etc. Thus there is no reason why the root should follow the paradigm of a “whole” root when combined with a pronoun. Hence the grammatical inconsistency of *asohu.* footnotes: ¹⁸⁴ The root of asohu ¹⁸⁵ Which, unlike the root of asohu, ¹⁸⁶ Cf. yishmerehu ¹⁸⁷ The heh ###### Ibn Ezra on Exodus 18:19:1 [Ibn Ezra on Exodus 18:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:19:1) **עתה שמע בקלי איעצך.** אתן לך עצה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** HEARKEN NOW UNTO MY VOICE, I WILL GIVE THEE COUNCIL. *I’atzekha,* means I will give you council. ###### Ibn Ezra on Exodus 18:19:2 [Ibn Ezra on Exodus 18:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:19:2) דע כי מלת אלהים הוא שם תואר כאשר פירשתי רק בעבור שידברו בה הרבה, יחשבו זה שם התואר כאילו הוא שם עצם, אלהים יראני בשוררי (תה' נט יא) בראשית ברא אלהים (ברא' א א) ורבים ככה, על כן שמוהו חכמינו ז"ל שם מן השמות שאינם ראוים להמחק: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [GOD.] Note that the term *Elohim* (God) is, as I have noted, an adjective.¹⁸⁸ It is only because the word is used often that this adjective is considered as if it were a proper noun. Examples of the latter are: *Elohim* (God) in *God will let me gaze upon my adversaries* (Ps. 59:11); *In the beginning God* (Elohim)*created the heaven and the earth* (Gen. 1:1), and many other instances. It is for this reason that our sages of blessed memory placed *Elohim* among the names that are not erasable.¹⁸⁹ is included among the latter. See chapter 4 of *Tractate Soferim.* footnotes: ¹⁸⁸ See I.E. on Ex. 3:4,15. ¹⁸⁹ One is forbidden to erase any of God’s name. Elohim ###### Ibn Ezra on Exodus 18:19:3 [Ibn Ezra on Exodus 18:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:19:3) **וטעם ויהי אלהים עמך.** שהשם יעזרך אם תעשה ככה ואמר לו בסוף הדברים שיקח רשות מאת השם על העצה הזאת, וזהו אמרו וצוך אלהים ואין ספק כי כן עשה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [AND GOD BE WITH THEE.] Its meaning is, God will help you if you act in this manner. At the close of his words, Jethro told Moses to ask permission of God to act in accordance with Jethro’s counsel. This is what Jethro meant by *and God command thee so* (v. 23). There is no doubt that Moses did so.¹⁹⁰ footnotes: ¹⁹⁰ Even though this is not stated in the text. ###### Ibn Ezra on Exodus 18:19:4 [Ibn Ezra on Exodus 18:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:19:4) **וטעם היה אתה לעם.** בעבור העם: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [BE THOU FOR THE PEOPLE.] The meaning of *la-am*¹⁹¹ is, for the people. footnotes: ¹⁹¹ Literally, to the people. Hence I.E.’s comment. ###### Ibn Ezra on Exodus 18:19:5 [Ibn Ezra on Exodus 18:19:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:19:5) **מול האלהים.** מפאת השם: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** BEFORE GOD. From God’s side.¹⁹² The Biblical text reads, *mul ha-Elohim;* literally, before of God. I.E. apparently interprets it as: you will face the people from the same side as God faces them: that is, you will serve as God’s messenger to the people (Weiser). It is interesting to note that *Peshita* interprets similarly. It reads, “teaching the people from God.” However, the *mem* in I.E. often has the meaning of a *lamed.* Thus *mi-pe’at Elohim* might be interpreted as *li-fe’at Elohim;* that is, you will be the intermediary between the people and God (Krinsky). See Rashi. In this case, *mul ha-Elohim* means before God. footnotes: ¹⁹² Hebrew, mi-pe’at Elohim. ###### Ibn Ezra on Exodus 18:19:6 [Ibn Ezra on Exodus 18:19:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:19:6) **והבאת אתה את הדברים.** אם הם קשים, ואלה הדברים הם שאמר משה בתחלה, כי יהיה להם דבר בא אלי (פ' טז) ופי' זה אחר כן את הדבר הקשה יביאו אליך: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND BRING THOU THE CAUSES UNTO GOD. If they be difficult. These are the things that Moses mentioned at first,¹⁹³ viz., *when they have a matter, it cometh unto me* (v. 16). Jethro then explained this¹⁹⁴ to him,¹⁹⁵ viz., the hard causes they shall bring unto thee. footnotes: ¹⁹³ In response to Jethro’s question, why do you sit and the people stand around you from morning till evening (v. 14). Also see I.E. on verse 15. ¹⁹⁴ That the people should bring before Moses only the difficult causes. ¹⁹⁵ In verse 22. ###### Ibn Ezra on Exodus 18:20:1 [Ibn Ezra on Exodus 18:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:20:1) **והזהרת.** הדרך השני שאמרת, אתה חייב ללמדם ולהורותם מספקות, כי טורח גדול הוא להודיע כל המעשה אשר יעשון וטעם והזהרת מן ולא נזהר (יחז' לג ה) וטעמו נשמר: **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 TEACH THEM. As to the second thing you spoke of,¹⁹⁶ you are obligated to teach and instruct them only those things that they are uncertain of. For it takes great effort to teach all, *the work that they must do.* Now as to the meaning of *ve-hizharta* (and thou shalt teach): *ve-hizharta* comes from the same root as *nizhar* in *and took not warning* (Ezek. 33:5). *Nizhar* means took warning.¹⁹⁷ (and thou shalt teach) means: and thou shalt warn. footnotes: ¹⁹⁶ That you are busy instructing the people. ¹⁹⁷ Hence ve-hizharta ###### Ibn Ezra on Exodus 18:20:2 [Ibn Ezra on Exodus 18:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:20:2) **אתהם.** שתי מלות: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** THEM. *Ethem* (them) is a compound of two words.¹⁹⁸ and *hem.* footnotes: ¹⁹⁸ It is made up of et ###### Ibn Ezra on Exodus 18:20:3 [Ibn Ezra on Exodus 18:20:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:20:3) והוא להזהירם על מצות עשה, ועל מצות לא תעשה הקשורים בלב שהוא העיקר כמו לאהבה השם ולדבקה בו, וליראה מפניו, וללכת אחריו ולמול ערלת הלב ולא ישנא אחיו, ולא יקום ולא יטור, וכן אמר משה בפיך ובלבבך לעשותו (דבר' ל יד) ורבים ככה: **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 TEACH THEM.] You shall warn them¹⁹⁹ to observe the positive and negative commandments that are tied to the heart,²⁰⁰ (duties of the heart) and wrote a work by that name. such as, to love God,²⁰¹ to cleave unto God,²⁰² to fear God,²⁰³ to walk after God,²⁰⁴ to circumcise the foreskin of the heart,²⁰⁵ not to hate one’s brother,²⁰⁶ not to take revenge,²⁰⁷ and not to bear a grudge.²⁰⁸ They are the most important commandments. Moses similarly said, [*But the word is very nigh unto thee*] *in thy mouth, and in thy heart, that thou mayest do it* (Deut. 30:14).²⁰⁹ There many such precepts. footnotes: ¹⁹⁹ See note 205. ²⁰⁰ That one observe with one’s heart. Bachya ibn Pekuda (c. 1050-1120) referred to them as chovat ha-levavot ²⁰¹ Deut. 10:12; 11:13; 22:19; 30:6,16,20. ²⁰² Deut. 11:22; 30:20. ²⁰³ Deut. 4:10; 5:26; 6:24; 10:12; 14:23; 17:19; 31:13. ²⁰⁴ Deut. 26:17; 28:9. To imitate God’s attributes of mercy, that is, to be kind, charitable, loving, etc. ²⁰⁵ Deut. 10:16. ²⁰⁶ Lev. 19:17. ²⁰⁷ Lev. 19:18. ²⁰⁸ Ibid. ²⁰⁹ Which according to I.E. means that the commandments observed with the heart are the most important commandments. See I.E. on Deut. 30:14. ###### Ibn Ezra on Exodus 18:20:4 [Ibn Ezra on Exodus 18:20:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:20:4) **ילכו בה.** כמו אשר ילכו בה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** THEY MUST WALK. *Yelekhu bah* means wherein they must walk. ###### Ibn Ezra on Exodus 18:20:5 [Ibn Ezra on Exodus 18:20:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:20:5) **ואת המעשה אשר יעשון.** זה מצות עשה למעשה, ורובם אינם מצות עשה עומדות בעצמם, כי אם לזכר כמו השבת והמועדים ופדיון הבן ואהבת הגר וציצית ותפילין ותפלה ומזוזה גם שעטנז, ורבים אחרים, ובמקומם אפרשם: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND THE WORK THAT THEY MUST DO. The reference is to positive precepts which are observed by action. Most of them are not positive commandments that stand by themselves²¹⁰ acts of loving kindness. but serve as a reminder, such as the Sabbath,²¹¹ the Festivals,²¹² the redemption of the first-born,²¹³ loving the stranger,²¹⁴ ed. by J.H. Hertz, Soncino Press, London, 1967, p. 313. the fringes,²¹⁵ the *tefillin*,²¹⁶ the *mezuzah*,²¹⁷ See Deut. 6:4-8; 13:13-19. and also the prohibition against mixing linen and wool,²¹⁸ and many others.²¹⁹ I will explain them in their place. footnotes: ²¹⁰ That is, that the act itself is of inherent worth, such as belief in God, tzedaka, ²¹¹ Which bears testimony that God created heaven and earth. See Ex. 20:11. ²¹² Each of which serves as a reminder of a historical or theological proof. For example, Passover commemorates the Exodus from Egypt, Sukkot the booths in which the Israelites dwelt during the sojourn in (he wilderness, and so on. ²¹³ Which remind us that God spared the first-born of Israel when he slew the first born of Egypt. See Ex. 13:15. ²¹⁴ This reminds us that we were strangers in Egypt. See Deut. 10:19. It is note-worthy that I.E. did not consider the love of the stranger as an inherently worthy act. A different reading of Scripture was that of Hermann Cohen, who wrote, “[The] law of shielding the alien from all wrong is of vital significance in the history of religion. With it alone, true religion begins. The alien was to be protected, not because he was a member of one’s family, clan, religious community, or people; but because he was a human being. In the alien, therefore, man discovered the idea of humanity.” The Pentateuch and the Haftorahs, ²¹⁵ Which recall God’s commandments. See Num. 15:39. ²¹⁶ Which reminds the worshipper of God and one’s duties to God and the Exodus. See Ex. 13:9,16; Deut. 6:4-8; 13:13-19. ²¹⁷ Which serves the same purpose as the tefillin. ²¹⁸ Which serves as a reminder not to combine what God has set apart. See I.E. on Lev. 19:19. ²¹⁹ There are many other commandments which serve as reminders of theological truths and historical events. ###### Ibn Ezra on Exodus 18:21:1 [Ibn Ezra on Exodus 18:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:21:1) **ואתה תחזה.** כבר הודעתיך כי אנשי לשון הקדש אינם שומרים המלות רק הטעמים על כן לא נחפש על חסר ומלא כאשר אפרש עוד והנה הזכיר יתרו אנשי חיל שיש להם כח לסבול טורח ולא יפחדו מהם והנה כנגד אנשי חיל אמר משה כשהוא מספר הדבר הבו לכם אנשים (דבר' א יג) כמו בחר לנו אנשים (למעלה יז ט) 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:** MOREOVER THOU SHALT PROVIDE. I have already informed you that the speakers of Hebrew do not preserve exact wording. They only preserve meanings.²²⁰ Hence, as I will yet explain, we will not pay attention to whether the text is full or deficient.²²¹ Now when Moses recounted this incident,²²² in place of *able men*²²³ Literally, valiant men, mighty men. he said, *Get you…men* (Deut. 1:13).²²⁴ as in our verse. Men in the latter verse has the same meaning as men in *Choose us out men* (Ex. 17:9) and in *all of them men* (Num. 13:3).²²⁵ in Deut. 1:13 means the same as *anshe chayil* in Ex. 18:21 even though the wording is different. Jethro said appoint men. footnotes: ²²⁰ See I.E. on Ex. 11:5 and Gen. 5:29. ²²¹ That is, whether two texts that relate the same event match each other exactly. I.E. makes this point here because, as he goes on to note, there are discrepancies between our chapter and the first chapter of Deuteronomy with regard to the description of the quality of the judges chosen by Moses. ²²² The appointment of judges. ²²³ Hebrew, anshe chayil. ²²⁴ Rather than get you able men, ²²⁵ The meaning of men in both of these verses is, men of valor, for both verses deal with tasks requiring such men. Thus anashim ###### Ibn Ezra on Exodus 18:21:2 [Ibn Ezra on Exodus 18:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:21:2) ואמר יראי אלהים, שאין להם יראה מאדם רק מהשם לבדו, וכנגדם אמר משה, חכמים ונבונים (דבר' א יג) כי לא יתכן להיות ירא שמים כראוי רק מי שהוא חכם: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** SUCH AS FEAR GOD. Who do not fear men but fear only God. It was to them that Moses was referring when he said,²²⁶ *wise…and understanding* (Deut. 1:13).²²⁷ For it is not possible for one to be a fearer of heaven unless one be wise. footnotes: ²²⁶ To Israel. ²²⁷ That is, bring forth wise and understanding men and I will appoint them as judges. ###### Ibn Ezra on Exodus 18:21:3 [Ibn Ezra on Exodus 18:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:21:3) ואמר יתרו אנשי אמת, שאינם כזבנים: **שונאי בצע.** ממון והם נודעים ככה למראה עיני אדם, וכנגדם אמר משה, וידועים (דבר' א יג): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** Jethro continued: MEN OF TRUTH. Who do not lie. HATING UNJUST GAIN (*betza*). Money.²²⁸ (unjust gain) means money. So too Rashi. People who appear so, and are known as such by the community. It was in reference to these that Moses said, *and known* (Deut. 1:13).²²⁹ footnotes: ²²⁸ That is, betza ²²⁹ Translated according to I.E. ###### Ibn Ezra on Exodus 18:21:4 [Ibn Ezra on Exodus 18:21:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:21:4) **שרי אלפים.** יש לתמוה, אם פי' אלה השרים כמשמעם, יהיה מספרם יותר משבעים אלף וט' אלפים וזה רחוק מאוד להיות שרים רבים כאלה, והכתוב אמר, בפשע ארץ רבים שריה (משלי כח ב), ועוד איך יתכן להיות שמינית המחנה ראשי שבטים, כי כן אמר משה, ואקח את ראשי שבטיכם (דבר' א טו) ותמצא בהם כל המדות הטובות הנזכרות, והם מיוצאי מצרים שלמדו מעשיהם, וכתוב כמעשה ארץ מצרים (ויקרא יח ג), והנה דור המדבר שלמדם משה מ' שנה, ולא הוצרכו לעשות אומנות כי לחמם נתן, ומימיהם נאמנים, והמן מפקח, הפך המינים שהתאוו מה שאין רגילים לאכול במצרים, ומשה אמר להם בשנת הארבעים, ולא נתן ה' לכם לב לדעת (דבר' כט ג) והנה יש לתמוה, איך ימצא המספר הנזכר שיהיו כולם חכמים ונבונים, והנכון בעיני, כי שרי אלפים הם שתחת ידם אלף איש עבדיו או נעריו או שכיריו אולי אלה הם ראשי השבטים, והיה מספרם שנים עשר, ושרי המאות הם רבים, ושרי חמשים, כדרך וחמשים איש רצים לפניו (ש"ב טו א): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** RULERS OF THOUSANDS. One may wonder: If the meaning of the term rulers is here to be taken literally, then their number comes to more that seventy-nine thousand.²³⁰ (Ex. 38:26). The number of rulers over thousands, hundreds, fifties, and tens of such a group comes to 79,650 (Krinsky). Now, it is extremely far-fetched for there to have been so many rulers. Indeed, Scripture states, *For the transgression of a land many are the princes thereof* (Prov. 28:2).²³¹ Furthermore, how is it possible for an eighth of the camp to be heads of the tribes? For this is what Moses said, that is, *So I took the heads of your tribes*²³² (Deut. 1:15). Additionally, how is it possible that all of the above-mentioned virtues²³³ were found in these people who came out of Egypt and learned their ways? Indeed, Scripture states, *After the doings of the land of Egypt, wherein ye dwelt, shall ye not do* (Lev. 18:3).²³⁴ Now the desert generation, who were taught by Moses for forty years, did not have to work, for their bread was freely given and their water faithfully delivered. The manna, which they were not in the habit of eating in Egypt, in contrast to the types of food which they desired,²³⁵ instilled wisdom. Nevertheless, Moses told this generation at the end of forty years, *but the Lord hath not given you a heart to know, and eyes to see, and ears to hear, unto this day* (Deut. 29:3). We are thus amazed as to how it was possible to find the above-noted number²³⁶ of wise and understanding men.²³⁷ It appears to me that *the rulers of thousands* were men who had under them a thousand people, namely, slaves, young men, or hired hands. It is possible that these were the heads of the tribes and that they numbered twelve. The rulers of hundreds were many. The rulers of fifties were so called after the manner of *and fifty men to run before him* (II Sam. 15:1).²³⁸ footnotes: ²³⁰ The Israelites numbered six hundred thousand and three thousand and five hundred and fifty men ²³¹ Translated according to I.E. A surfeit of rulers is a punishment for a people. Why then would Moses appoint so many rulers over Israel? ²³² The verse continues: And made them heads over you, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens. ²³³ Able men, God-fearing men, truthful men, etc. ²³⁴ Which implies that Israelites followed Egyptian practice. Otherwise why tell them not to do so? ²³⁵ See Num. 11:5. ²³⁶ Over 79,000. ²³⁷ So soon after the Exodus when, as noted in Deut. 29:3, forty years later such men were a rarity. ²³⁸ That is, they each had fifty servants. Thus ruler over thousands, hundreds, etc., does not refer to judges in charge of a thousand Israelites, a hundred Israelites, etc., but to the amount of wealth possessed by the people from whom the judges were chosen. ###### Ibn Ezra on Exodus 18:22:1 [Ibn Ezra on Exodus 18:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:22:1) **ושפטו.** את הדבר ומה שלא ידעו הם לשפוט תשפטנו אתה, ואם אתה לא ידעת, והבאת אתה את הדברים אל האלהים: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND LET THEM JUDGE THE PEOPLE. When the people have a matter. What they do not know how to judge you will judge. If you do not know it, then *bring thou the causes unto God* (v. 19). ###### Ibn Ezra on Exodus 18:23:1 [Ibn Ezra on Exodus 18:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:23:1) **וי"ו ויכלת.** כפ"א רפה בלשון ישמעאל אם תעשה את הדבר הזה, ויתן לך השם רשות לעשותו אז תוכל לעמוד והנה מלת עמוד שם הפועל, כמו עמוד פתח האהל (שופ' ד כ) גם פשטה וערה וחגורה על חלצים (ישעי' לב יא): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** THEN THOU SHALT BE ABLE. The *vav* of *ve-yakholta* (then thou shalt be able)²³⁹ can be taken to mean: and thou shalt be able. Hence I.E.’s comment that it means: then thou shalt be able. is like the Arabic *fah*.²⁴⁰ If you do this thing, and God grants you permission to do it, then you will be able to endure. Now the word *amod* (endure) is an infinitive. It is like the word *amod* (stand)²⁴¹ in *Stand in the door of the tent* (Jud. 4:20). *Peshotah* (strip you) *ve-orah* (and make you bare), *va-chagorah* (and gird) in *Strip you, and make you bare, and gird sackcloth upon your lions* (Is. 32:11) are also infinitives. footnotes: ²³⁹ Va-yakholta ²⁴⁰ It does not necessarily mean “and.” See I.E. on Gen. 1:2 and the notes thereto. ²⁴¹ Which is an infinitive. ###### Ibn Ezra on Exodus 18:23:2 [Ibn Ezra on Exodus 18:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:23:2) וטעם וגם כל העם הזה, כי בעלי הריב שהיו נצבים לפניו, יש מהם שלא יוכל לדבר אליך לשפטם והנה בשובם לאהליהם תתחזק המריבה ביניהם, רק עתה יבא כל אחד על מקומו שהוא אהלו בשלום: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [AND ALL THIS PEOPLE ALSO SHALL GO TO THEIR PLACE IN PEACE.] Its meaning is, when some the disputants who were standing before Moses were not able to present their cases before him²⁴² for adjudication, their conflict intensified when they returned to their tents. However, now²⁴³ each one would return to his place, that is, his tent, in peace. footnotes: ²⁴² Literally, before you. For Jethro addressed Moses. ²⁴³ If Jethro’s advice were followed. ###### Ibn Ezra on Exodus 18:24:1 [Ibn Ezra on Exodus 18:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:24:1) **וטעם וישמע.** הזכיר עצת יתרו ולא הזכיר עצתו שהוא הוסיף על עצת יתרו, והוא ששם שוטרים על השבטים לעשות מה שיצוו השופטים, וכן כתוב ושוטרים לשבטיכם (דבר' א טו) וכתוב, שופטים ושוטרים תתן לך בכל שעריך (שם טז יח): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** [SO MOSES HEARKENED.] Scripture mentions Jethro’s council but does not mention Moses’ council.²⁴⁴ Moses added to Jethro’s council: that is, Moses placed officers over the tribes to enforce the decrees of the judges. Scripture thus reads, *and officers, tribe by tribe* (Deut. 1:15), and *Judges and officers shalt thou make thee in all thy gates* (Deut. 16:18). footnotes: ²⁴⁴ Scripture in our chapter notes that Jethro advised Moses to appoint judges and that Moses followed his advice. However, it omits telling us that Moses decided not only to appoint judges but to appoint officers as well. ###### Ibn Ezra on Exodus 18:25:1 [Ibn Ezra on Exodus 18:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:25:1) **ויבחר משה אנשי חיל.** שהיה דבר ברור ולא הזכיר יראי אלהים כי הוא לבדו ידע לבב אנוש ומשה אמר כי בחר לנו אנשים חכמים כי יוכל לדעת זה רק יש חכם שאיננו ירא שמים והזכיר ידועים שהם למראה העין, ולא הזכירם עתה כי אחז דרך קצרה: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND MOSES CHOSE ABLE MEN. This thing was ascertainable. *Such as fear God*²⁴⁵ is not mentioned, for only God knows what is in a person’s heart. Moses said that he chose wise men for us, for he was able to ascertain this. However, there are wise men who are not God-fearing. Moses mentioned²⁴⁶ men *who are known* (Deut. 1:13),²⁴⁷ that is, men whom people recognize. He did not mention them here because he was being brief. footnotes: ²⁴⁵ See verse 21. ²⁴⁶ That is, he appointed. ²⁴⁷ Translated according to I.E. ###### Ibn Ezra on Exodus 18:26:1 [Ibn Ezra on Exodus 18:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:26:1) **ישפוטו הם.** כמו ישפוטו בשורק תחת חולם כמו וגם לא תַעבוּרי מזה (רות ב ח) כמו ולא תעבוֹרי, ור' שלמה רצה להפריש ביניהם ולא עלתה בידו ונוכל לומר דרך דקדוק, כי ראינו חָדְלוּ פרזון בישראל חָדֵלּוּ (שופטים ה ז) בדגשות הלמ"ד בעבור שהוא באתנח, הרים נָזֹלּוּ (ישעי' סג יט) בסוף פסוק, ואמר תְהָתֵלּוּ בו (איוב יג ט) כי חשבוהו כמו סוף פסוק, כי מלת "בו" דבקה היא עם "תהתלו" ותנועה אחת לבדה וככה יִשְׁפְטוּ הם, כמו יִשְׁפוּטוּ בעבור שיש להשיב כי אין כח האתנח ככח סוף פסוק "בו", הנה עמים תחתיך יִפְלוּ (תה' מה ו) ה' על יְמִינְךָ (שם קי ה) טוב עשית עם עַבְדְךָ (שם קיט סה) ורבים כאלה, וככה לא ימצא בסוף פסוק: **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** THEY JUDGED THEMSELVES. *Yishputu* (judged) means the same as *yishpotu* (judged).²⁴⁸ A *shuruk* has been substituted for a *cholam* in *yishputu.* It is similar to *lo ta’avuri* (neither pass) in *neither pass from hence* (Ruth 2:5), which has the same meaning as *ve-lo ta’avori* (and neither pass).²⁴⁹ the more common form. However, Rabbi Solomon²⁵⁰ wanted to distinguish between them²⁵¹ and *yishpotu.* Rashi implies that *yishpotu* is an imperative and *yishputu* a participle. See Rashi on verse 26. but was unable to do so.²⁵² Now from a grammatical standpoint the following may be said. We find the terms *chadelu* (ceased)²⁵³ and *chadellu* (ceased) with a *dagesh* in the *lamed* because it is marked with an *etnach*²⁵⁴ in *The rulers ceased* (chadelu) *in Israel, they ceased* (chadellu) (Jud. 5:7). We similarly find the word *nazollu*²⁵⁵ the usual form. (quake) at the end of a verse in *That the mountains may quake* (Is. 63:19). Scripture likewise reads, *tehatellu*²⁵⁶ the usual form. *vo* (will ye mock him) (Job 13:9) since *tehatellu* is considered²⁵⁷ to be the last word, etc. to be the last word in the sentence because it is connected to the word *vo,* which has only one vowel. Similarly, *yishpetu hem* is like *yishputu* (hem),²⁵⁸) comes in the middle of a sentence and the other (*yishputu*) at the end of a sentence. for one can say²⁵⁹ and the *sof pasuk* equally change the word’s vocalization. Hence *yishpetu* and *yishputu* should be vocalized in the same way. that the *etnach*²⁶⁰ does not have the same power that the end of the verse has. Observe the word *yippelu* (fall) in *The peoples fall under thee* (Ps. 45:6); *yeminekha* (thy right hand) in *The Lord at thy right hand* (Ps. 110:5); *avdekha* (thy servant) in *Thou hast dealt well with Thy servant* (Ps. 119:65)²⁶¹ beneath them and maintain their normal vowels. Similarly *yishpetu.* and many other such instances. We do not find this to be the case at the close of a verse.²⁶² footnotes: ²⁴⁸ This is the more common form. ²⁴⁹ Ta’avori is ²⁵⁰ Rashi. ²⁵¹ Between yishputu ²⁵² As they mean the same thing. ²⁵³ The usual form. ²⁵⁴ What is commonly referred to as an etnachtah. ²⁵⁵ Rather than nazelu, ²⁵⁶ Rather than tehatelu ²⁵⁷ Literally, “they” considered tehatellu ²⁵⁸ That is, they mean the same but are vocalized differently because one (yishpetu ²⁵⁹ Thus who would dispute this point by saying that the etnachtah ²⁶⁰ Placed beneath yishpetu. ²⁶¹ All of these words have an etnachtah ²⁶² The vowels in these words change at the end of a verse. So too yishputu. ###### Ibn Ezra on Exodus 18:27:1 [Ibn Ezra on Exodus 18:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/18:27:1) **וישלח.** דרך כבוד כמו ואברהם הולך עמם לשלחם (ברא' יח טז): **Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:** AND MOSES LET HIS FATHER-IN-LAW DEPART. With respect,²⁶³ (let depart) can be translated: and he sent away. as in *and Abraham went with them to bring them on the way* (Gen. 18:16).²⁶⁴ (to bring them on the way) is not to be rendered: to send them away, but rather to escort them. See I.E. on Gen. 18:16 and the notes thereto. footnotes: ²⁶³ Va-yeshellach ²⁶⁴ There too le-shallecham