## Ibn Ezra on Exodus Chapter 2

###### Ibn Ezra on Exodus 2:1:1
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**וילך.** בערים רבות היו ישראל יושבים, כי רבים היו וכלם יקראו ארץ רעמסס, אולי בעיר אחרת היתה זאת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THERE WENT. Because of their great number the Israelites lived in many cities. All of the latter were called the land of Rameses.¹ Perhaps this woman was in another city.² that is, he went from his city to another city and took a woman from there.

footnotes:
¹ All of the cities where the Israelites dwelt were in the land of Rameses.
² The woman whom the son of Levi married lived in another city. Hence our verse reads, And there went…


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

**בת לוי.** בן ישראל, והיא אחות אביו, ולא דבר נכונה האומר כי תבואות השדה הנזרעת בשדה אחרת תצליח, רק באותו שדה עצמו לא תצליח כראוי, כי עיקר איסור ערוה להיות ישראל קדושים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A DAUGHTER OF LEVI. Son of Israel.³ She was the sister of his father.⁴The person who says that wheat sown in another field will succeed, while wheat planted in the same field will not,⁵ does not speak the truth.⁶ The main reason that close relatives are forbidden to have sexual relations with each other is to sanctify Israel.⁷

footnotes:
³ Jacob the patriarch. Cf. Num. 26:59.
⁴ The man spoken of in our verse is Amram and the woman, Jochebed. Levi begot Kohath and Jochebed. Kohath begat Amram. Thus Amram married his aunt Jochebed. See Ex. 6:16-20.
⁵ This scholar explains that the Bible prohibits incestuous marriages because such relationships produce defective offspring. Some moderns agree.
⁶ Amram married his aunt Jochebed. Marriages to aunts were eventually prohibited by the Pentateuch (Lev. 18:12). Nevertheless, the result of this relationship was Moses, a perfect physical and spiritual specimen (Krinsky, Filwarg).
⁷ If sexual relations with close relations were permitted, people would overindulge in sex because these relatives are readily available. Maimonides offers a similar explanation for the prohibition of having sexual relations with close relatives.


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

**ותהר.** אין ספק כמו שהזכרנו כי אהרן גדול בשנים ממשה וככה קבלו אבותינו שפועה היתה מרים וכתיב "ותתצב אחותו מרחוק" (למטה פ' ד) והנה ידענו כי תחלת קץ ד' מאות שנה היו מיום שנולד יצחק, כי הוא לבדו יקרא זרע, והנה בן ששים שנה הוליד את יעקב (ברא' כה כו), ויעקב הוליד את ראובן בן שמונים וחמש, והיה ברדתו אל מצרים בן מאה ושלשים שנה (שם מז ט), חברנו עליהם ששים של יצחק עלו ק"צ והנה נשארו ר"י, נוציא מהם ע' שנה שחיה יוסף אחרי כן והנה נשארו ק"מ, ושנות לוי ברדתו אל מצרים מ"ג והנה חיה כ"ב שנה אחרי יוסף והנה נשארו קי"ח כי כתוב הוא, וימת יוסף בן מאה ועשר שנים (שם נ כו) ומתי מלך המלך החדש, וכמה שנים בנו ערי מסכנות, והנה קרוב מלדת משה נגזר על הזכרים, ובן זוטא אמר כל המספר דבר מעשה לא ישא פנים לנכבד להזכירו תחלה, וכתוב ותלד לעמרם את אהרן ואת משה ואת מרים אחותם (במד' כו נט) והנה היא קטנה, והנה זה המוכה בסנורים שכח שם חם ויפת, וכתיב "ויולד נח" (ברא' ה לב), ויפת הוא הגדול, ועוד "שמה קברו את אברהם ואת שרה אשתו (שם מט לא)", והיא נקברה במערה קודם אברהם ל"ח שנה, ודע כי הנו"ן תמצא חסירה, או מובלעת בדגשות בתחלת המפעל, כנו"ן "גש הלאה" (ברא' יט ט) "ויגש אליו" (שם מד יח), ובאמצע, כמו וגם אף עלה בישראל (תה' עח כא) או ויחר אף (שם קו מ), והנה הנו"ן מובלעת באמצע, על כן נדגש פ"א "ויחר אפו" (ברא' לט יט) ישוב אַפְךָ (ישעי' יב א), וככה נו"ן נתן, במלת תִּתִּי (ברא' כט יט) כי הוא כמו תנתי, כי תי"ו האחרון איננו שרש, רק הוא כמו שבתי (תה' קלט ב) לכתי (מ"א ב ה) לדתי, גם בסוף, תת פחדך (דבר' ב כה), טוב תתי אותה לך (ברא' כט יט), וככה בשמות, כי בת היתה ראויה להיות לשון נקבה כמו מן בֵן בָנָה, והיא תתערב עם "אשר בנה בית" (דבר' כה) והנה החליפו הה"א בתי"ו, כמו גבירה גברת, עטרה עטרת, פעם סמוך ופעם איננו סמוך, כמו עטרת תפארת (משלי ד ט), והנה חסרו הנו"ן להקל על הלשון ויאמרו בת, ומלת רחל בתו (ברא' כט ו), כמלת אמת חסדו ואמתו, והנה התי"ו לשון נקבה, והנה הנו"ן מובלעת, ולשון רבות אמונות ולא אמתות ולא אמיתיות כמו בנות, ולא בתות ולא בתים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE WOMAN CONCEIVED. There is no doubt that Aaron was older than Moses.⁸ 38. The printed manuscripts read, “There is no doubt that what we noted (*kemo she-hizkarnu*) is correct. For Aaron was older than Moses.” This sentence is obviously difficult to unravel, for what bearing does the fact that Aaron was older than Moses have upon Amram marrying his aunt? Krinsky and Netter attempt to explain it and in my opinion fail to do so. The reading of the Vatican manuscript appears to be correct, and the words *kemo she-hizkarnu* are most likely a gloss by a scribe who thought that “there is no doubt” refers to what I.E. said earlier namely, that Amram married his aunt. Our sages similarly received a tradition that Puah⁹ and Miriam are one and the same person.¹⁰ 11b. It is also written, *And his sister stood afar off* (v. 4).¹¹Now we know that the four hundred-year period¹² which ended in Israel’s redemption started with the day that Isaac was born, for Isaac alone is considered to be Abraham’s seed.¹³ Now Isaac was sixty years old when he begot Jacob,¹⁴ and Jacob was eighty-five years old when he begot Reuben,¹⁵ and one hundred and thirty years old when he descended into Egypt.¹⁶ If we add the sixty years of Isaac to the one hundred and thirty of Jacob we come up with a hundred and ninety years. We are thus left with two hundred and ten years.¹⁷ We then subtract the seventy years that Joseph lived afterwards¹⁸ and we are left with one hundred and forty years. Now Levi was forty-three years old when he came down to Egypt¹⁹ and he outlived Joseph by twenty-two years.²⁰ Thus one hundred and eighteen years are left. For the verse states, *So Joseph died, being a hundred and ten years old* (Gen. 50:26).²¹ Now when did the new king reign? For how many years did the Israelites build the store-cities? Behold close to the birth of Moses it was decreed that all male children be put to death.²²Ben Zuta²³ says whoever relates a story will not out of respect mention the most honored first.²⁴ Therefore when Scripture states, *and she* (Jochebed) *bore unto Amram Aaron and Moses, and Miriam their sister* (Num. 26:59), it indicates that Miriam was the youngest.²⁵ Now the “blind one” (Ben Zuta) forgot Shem, Ham, and Japheth, concerning whom it is written, *and Noah begot Shem, Ham and Japheth* (Gen. 5:32). Now Japheth was the eldest of the three.²⁶ Furthermore, Scripture states, *There they buried Abraham and Sarah his wife* (Gen. 49:31) even though Sarah was buried in the cave of Machpelah thirty-eight years²⁷ before Abraham was interred there. Note that the *nun* is often dropped or is swallowed by a *dagesh* when it is the first root letter of a verb, as in the case of the *nun* of *gesh*²⁸. in *gesh holah* (stand back) (Gen. 19:9) and *va-yiggash* (came near)²⁹. The *dagesh* in the *gimel* compensates for the missing *nun*. in *Then Judah came near unto him* (Gen. 44:18). The *nun* is also dropped when it serves as the middle letter of a root,³⁰ as in the case of *af* (anger)³¹. in *And anger also went up against Israel* (Ps. 78:21). Observe, the middle *nun* is swallowed. Therefore the *peh* of *appo* (his wrath) in *that his wrath was kindled* (Gen. 39:19) and the *peh* of *appekah* (thine anger) in *Thine anger is turned away* (Is. 12:1) receive a *dagesh*. The same is true of the *nun* of the root *nun, tav, nun* in the word *titti* (that I give) (Gen. 29:19), for *titti* is like *tinti*³². If the final *nun* was not dropped, *titti* would have been written *tinti*. because its final *tav*³³ comes from the root *nun, tav, nun*. It does not come from a root ending in a *tav*, for its last *tav* is a first person suffix. is not a root letter. It is rather like the *tavs* of *shivti* (my downsitting) (Ps. 139:2), *lekhti* (when I went) (I Kings 2:8), and *lidti* (I delivered) (I Kings 3:18).³⁴ is a first person suffix. It is also so at the end of the word,³⁵ of the root *nun, tav, nun* at times drop out but its final *nun* is also omitted at times. as in *tet* (to put) in *to put the dread of thee* (Deut. 2:25) and in *titti* (that I give) in *that I give her to thee* (Gen. 29:19). The same is true of nouns. The word for daughter (*bat*) should have been *banah* since the feminine of *ben* (son) is *banah*. However, in this case it would have been confused with the verb *banah* (hath built), as in *that hath built* (banah) *a new house* (Deut. 20:5). A *tav* was therefore substituted for the *heh*.³⁶, not *banah*. I.E. will soon explain why the *nun* was dropped from *banat*, the Hebrew word for daughter being *bat*. It is similar to *givirah* (lady) and *geveret* (lady) as well as to *atarah* (crown) and *ateret* (crown) in which we find both the construct and the absolute forms used in the absolute.³⁷ is usually in the absolute. However, its form is that of a word in the construct. We find the same thing with the word *geveret. Givirah* is in the absolute; *geveret* is in the construct. Nevertheless, the construct form is used in the absolute. Similarly *atarah* and *ateret*. So too, *bat* means both daughter and daughter of. Compare, *ateret* (crown of) in *A crown of glory* (Prov. 4:7). It should be noted that the *nun* was also dropped for the sake of easing the pronunciation of the word.³⁸ of *banah* changed to a *tav*, but its *nun* was dropped. Thus *banah* became *bat*. Hence the word is enunciated *bat* (daughter). The word *bitto* (his daughter) in *Rachel his daughter* (Gen. 29:6) is similar to the word *amitto* (his truth) which is the word *emet* (truth) with the third person pronominal suffix.³⁹ comes from the root *bet, nun, heh. Emet* comes from the root *alef, mem, nun*. In the words *emet* and *amitto* the *nun* is missing. Hence *bitto* is like *amitto*. Compare, *chasdo va-amitto* (His mercy and His truth) (Gen. 24:27). Thus the *tav* is the sign of the feminine and the *nun* is swallowed up.⁴⁰ of *bat* takes the place of the *heh* of *banah*. Additionally, the *nun* is dropped, hence the word *bat*. The plural of truth is *emunot*, and not *amitot* or *amitiyot*.⁴¹ is *alef, mem, nun*. Similarly, the plural of daughters is *banot*, not *batot* or *battim*.⁴². The plural of *banah* is *banot*, whereas the plural of *bat* is *batot* or *battim*. I.E.’s intention here was to explain the form *bat* in verse 1.

footnotes:
⁸ This is the reading of Vat. Ebr.
⁹ One of the midwives (v. 15).
¹⁰ Sotah
¹¹ Which shows that Miriam was older than Moses.
¹² Gen. 15:13.
¹³ Gen. 21:12.
¹⁴ Gen. 25:26.
¹⁵ Jacob came to Egypt at the age of 130 (Gen. 47:9). Joseph was 39 at that time: he was 30 when he stood before Pharaoh (Gen. 41:46), and seven years of plenty and two of famine passed between the time that he first stood before Pharaoh and Jacob’s arrival in Egypt (Gen. 45:11). Jacob was thus 91 years older than Joseph. Joseph was six years younger than Reuben since Reuben was born in the eighth year of Jacob’s stay with Laban, and Joseph in the fourteenth year of that stay (See I.E. on Gen. 30:23 and the notes thereto). Thus Reuben was 45 years old when he came to Egypt, and Jacob 85 when he begot Reuben.
¹⁶ Gen. 42:46.
¹⁷ The Israelites were to be strangers in a foreign land for 400 years (Gen. 15:13). I.E. believes that those 400 years began with the birth of Isaac. It was a 190 years from Isaac’s birth to the descent of Jacob to Egypt. If we subtract 190 from 400 we are left with 210.
¹⁸ Seventy years passed (actually 71 years, I.E. prefers to use a round number) between the time that Jacob descended to Egypt and Joseph’s death. Thus 140 years are left from the 400 years. Joseph was 39 when his father came to Egypt. He died at the age of 110 (Gen. 50:26). Thus Joseph lived for another 71 years.
¹⁹ Levi was Leah’s third son. Assuming that Leah had Reuben, Simeon, and Levi in three consecutive years, I.E. concludes that Levi was two years younger than Reuben. Hence he was 43 years old when he came to Egypt since Reuben as previously noted, was then 45.
²⁰ Levi lived 137 years (Ex. 6:15). Levi was three years older than Joseph (notes 15 and 19). Thus when Joseph died at the age of 110, Levi was 113. Hence Levi outlived Joseph by 24 years. I.E.’s figure of 22 years is inexact.
²¹ The fact that Joseph lived 110 years enables us to establish that from Isaac’s birth to the death of Levi, only 118 out of the 400 years remained.
²² I.E.’s point is that the Israelites were enslaved for relatively few of the 400 years.
²³ A tenth-century Karaite scholar.
²⁴ Thus whoever is mentioned first in a Biblical narrative or list is the eldest. This paragraph ties in with I.E.’s opening comment on verse 2.
²⁵ Since Miriam is mentioned last.
²⁶ See I.E. on Gen. 10:21.
²⁷ Abraham was ten years older than Sarah (Gen. 17:17). Sarah died at the age of 127 (Gen. 23:1). Abraham was then 137. Abraham died at the age of 175 (Gen. 25:7); 175 minus 137 is 38.
²⁸ Its root is nun, gimel, shin
²⁹ Its root is nun, gimel, shin
³⁰ Of a noun. See further.
³¹ From the root alef, nun, peh
³² That is, it comes from the root nun, tav, nun
³³ That is, titti
³⁴ In all of these cases the last tav
³⁵ Not only does the first nun
³⁶ Hence the basic word for daughter is banat
³⁷ Bat
³⁸ Not only was the heh
³⁹ Bitto
⁴⁰ The tav
⁴¹ Showing that the root of emet
⁴² Which shows that the basic word for daughter is banah


###### Ibn Ezra on Exodus 2:2:2
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**ותהר.** לא הזכיר הכתוב לידת מרים ואהרן, כי לא התחדש דבר בלדתם, ומלת טוב כאשר תמצא באיש מלא דעת יתכן היותו בנשמה כמו "טוב עם ד'" וטוב עם אנשים או טוב עין (משלי כב ט) או בגוף או בצורה טוב תואר או מראה בעבור שמצאנו בילד כי טוב הוא, אין לפרשו, כי אם בצורתו טוב מכל הילודים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE WOMAN CONCEIVED. Scripture does not mention the birth of Miriam and Aaron because there was nothing special about their birth.⁴³When the word *tov* (good)⁴⁴) child,” hence I.E.’s comment. is used with reference to a mature man it probably refers to the soul, as in “good with the Lord and good with man.”⁴⁵ (tov) *both with the Lord and also with men*. Or it may refer to the eye, as in a *bountiful* (tov) *eye* (Prov. 22:9).⁴⁶ It may also refer to the body or its form, as in “of good form,⁴⁷ and good to look upon.”⁴⁸ However, because we find it used with regard to a child, viz., *that he was a goodly* (tov) *child*, we can only explain it as referring to the child’s form, that he was better than all who are born.⁴⁹

footnotes:
⁴³ It appears from our verse that Moses was Amram and Jochebed’s firstborn as Aaron and Miriam’s births are not mentioned. However, this cannot be the case since we have already seen that they were older than Moses. I.E. explains that there was no reason for Scripture to tell of their births as nothing extraordinary happened when they came into this world. However, when Moses was born he was put into the Nile and discovered by Pharaoh’s daughter.
⁴⁴ Moses is described as “ a goodly (tov
⁴⁵ Cf. I Sam. 2:26: And the child Samuel grew on, and increased in favor
⁴⁶ Literally, a good eye, i.e., generous.
⁴⁷ I Kings 1:6.
⁴⁸ Dan. 1:4.
⁴⁹ He was better looking than any other child. See I.E. in his short commentary.


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

**שלשה ירחים.** י"א כי בחודש השביעי מתחלת ההריון נולד גם זה דרש כי לא יוכלו המצרים לדעת מתי הרתה האשה, ולפי דעתי כי הכתוב ספר החדשים שיכלה להצפינו, כי אין כח באדם לראות באשה מתי תלד, כי רחוק הוא שהוא נולד בחודש השביעי מתחלת ההריון כי הנולדים ככה הם קצרי קומה ויותר חיים ונכבדים הם הנולדים באחד עשר, כי רובי הנולדים הם סמוכים לתשעה חדשים, והיודע עת ההריון יכול לדעת עת הלידה, והיודע עת הלידה יכול לדעת עת ההריון, כי דבר מנוסה הוא לקדמונים, וחמשה פעמים נסיתיו גם אני, כי מקום מזל הלבנה ומעלתה ברגע ההריון, היא מעלת מזל הצומח ברגע הלידה גם מעלה הצומחת רגע ההריון, שם תהיה הלבנה רגע המולד והנה המעמד הקוצב הם רנ"ט ימים ושליש יום והאמצעי רע"ג והגדול שהוא הארוך רפ"ז, וחכמי המולדות יודו כן, ואין טענה מהשבטים, כי להיותם על הסדר איננה ראיה, כי הרבה כאלה בתורה, על כן יתכן שרחל נתנה שפחתה ליעקב בלדת שמעון, גם נולד יששכר קודם אשר, ודינה בבטן אחת נולדה עם זבלון, על כן מלת "ואחר ילדה בת" (ברא' ל כא) כמו ואחרי כן יצא אחיו (שם כה), שלא זכר ותהר לכל אחד, גם לתקפות הימים (ש"א א כ) שלש הי':

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THREE MONTHS. Some say that Moses was born in the seventh month following his conception.⁵⁰ However, this interpretation like so many others is Midrashic,⁵¹ for the Egyptians had no way of determining when the woman⁵² conceived. In my opinion Scripture relates the months that she was able to hide the child⁵³ since it is impossible for anyone to predict when a women will give birth.⁵⁴ It is also far-fetched to say that Moses was born in the seventh month following conception because those so born are undersized.⁵⁵ Those born in the eleventh month are healthier and live longer, as most children are born close to the ninth month.⁵⁶ One who knows the time of conception is able to ascertain the time of birth, and one who knows the time of birth can ascertain the time of conception. This was established by the ancients. I myself have tried it five times.⁵⁷ For the degree and place of the moon and its constellation at the moment of conception is also the degree of the constellation that flowers at the moment of begetting The degree which flowers at the moment of impregnation will also be the degree at which the moon will be found at the time of birth.⁵⁸ Now the time set aside⁵⁹, (the time set aside). However, since I.E. gives three time periods, what he must mean is the minimum time. Filwarg suggests reading *ha-katan* (the minimum) in place of *ha-kotzev*. for carrying a child is two hundred and fifty nine and a third days.⁶⁰ The median time for pregnancy is two hundred and seventy-three days.⁶¹ The maximum time for being with child is two hundred and eighty-seven days.⁶² Those learned in astrology will admit this.⁶³ rather than *yodu*. The birth of the tribes⁶⁴ does not refute this,⁶⁵ because the order of their listing is no proof that they were born prematurely.⁶⁶ We find many such instances in the Torah.⁶⁷ It is therefore possible that Rachel gave her handmaid to Jacob when Simeon was born, that Issachar was born before Asher,⁶⁸ and that Dinah was Zebulun’s twin.⁶⁹ (Gen. 30:21). *Prima facie*, it appears that Dinah was born some time after the birth of Zebulun. I.E. argues that this is not so. He suggests that *afterwards* means a few moments later, as it does in Gen. 30:21. Hence the phrase *and afterwards* in *and afterwards she bore a daughter* (Gen. 30:21) is similar to *And after that came forth his brother* (Gen. 25:26). For *and she conceived* is not mentioned for each one. Also, *And it came to pass, when the seasons were come about* (I Sam. 1:20) refers to three seasons.⁷⁰ (tekufat) *of days came to pass, and Hannah conceived and bore a son* (I Sam. 20). Mar Zutra explains that *tekufot* (seasons) refers to six months (a *tekufah*, a season is three months) and days, to two days. Cf. *Rosh Ha-Shanah* 11a. I.E. disagrees. According to him, *seasons* refers to three seasons (nine months). Hence Samuel was not born prematurely.

footnotes:
⁵⁰ The Bible tells us that Moses’ mother hid him for three months. The question arises, why did Jochebed hide Moses for three months? Why not two or four or five months? These commentaries assume that the Egyptians knew when Jochebed conceived and that they would come to check on the sex of her child nine months later. Hence they assume that Moses was born six months after conception and his mother hid him for three months, i.e., until the time the Egyptians would come to check the birth and ascertain the sex of the child. Cf. Rashi and Rashbam.
⁵¹ It looks like a literal interpretation but upon reflection it is Midrashic.
⁵² Jochebed.
⁵³ Moses.
⁵⁴ In other words, the Egyptians had no way of knowing when Jochebed would give birth just by looking at her.
⁵⁵ Literally, “because those then born are short.” However, Moses, as the verse tells us, was a perfect specimen.
⁵⁶ I.E. obviously believed that a woman can carry a fetus for 11 months. His point is that the longer a child spends in the womb the healthier it will be. Hence Moses, who was “good,” could not have been premature. It is interesting that I.E. does not consider the possibility of divine intervention in making Moses a perfect specimen though born prematurely.
⁵⁷ I.E. might be referring to his personal life. If this is the case then we may conclude that he had fathered five children by the time he composed the long commentary on Exodus. See the introduction to Vol. 1 of this work. It is also possible that people consulted I.E. to make horoscopes for their children and that the reference is to the latter. In this case we, of course, have no hint as to how many children I.E. had.
⁵⁸ A flowering constellation is one that is present at the moment of conception. The point is that the moon will be in the same place in the sky and will have the same constellation as its background at birth as it did at conception. Hence if one knows the moment of conception, one can ascertain the time of one’s birth. Similarly, if one knows the time of birth, one can figure out the time of conception.
⁵⁹ I.E. reads, ha-kotzev
⁶⁰ About eight and two-thirds of a month.
⁶¹ A little more than nine months.
⁶² Nine and a half months.
⁶³ Some versions have “teach this;” i.e., they read yoru
⁶⁴ Jacob’s 12 sons.
⁶⁵ Jacob begot 12 sons from four wives in seven years. The Bible lists their births in succession. The Midrash assumes that none of Jacob’s wives were pregnant at the same time. Hence it appears that they were born seven months apart since there are 84 months in seven years, and 84 divided by 12 is 7. See I.E. on Gen. 30:23 and the notes thereto.
⁶⁶ The interpretation that Jacob’s children were born seven months apart is based on the theory that their births are listed in Genesis in the order of their occurrence; i.e., Reuben, Simeon, Levi, and Judah were born first, to Leah. Rachel then gave Bilhah to Jacob, and Bilhah bore Dan. And so on with the rest of the sons of Jacob. I.E. says that the latter is not necessarily the case. It is possible that Bilhah was given to Jacob when Simeon was born and that Scripture does not note this earlier because it wanted to record that Leah had four sons before she “left off bearing.” See I.E.’s comments on Gen. 30:23 and the notes thereto.
⁶⁷ There are many instances in Scripture where what happened later is listed first and what happened earlier is listed later.
⁶⁸ In Gen. 30:13 Asher’s birth is recorded before that of Issaschar (Gen. 30:18).
⁶⁹ After recording that Leah gave birth to Zebulun, Genesis tells us, And afterwards she bore a daughter, and called her name Dinah
⁷⁰ The reference is to the birth of the prophet Samuel. According to the Talmudic sage Mar Zutra, Samuel was born six months and two days after he was conceived. The Bible tells us that Hannah, Samuel’s mother, prayed for a son and that “seasons


###### Ibn Ezra on Exodus 2:3:1
[Ibn Ezra on Exodus 2:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:3:1)

ונדגש צדי"ק הצּפינו כדגשות קו"ף אם יִקְּרֵךְ עון (ש"א כח י) לדבר בם צחות ובעבור היות הצדי"ק בשו"א נע, נרפה הפ"א שהיה ראוי להדגש, והוא שם הפועל מהבנין הכבד הנוסף, ואין צורך לבקש למה לא צפנתהו עוד, אולי השכנות המצריות שמעו קולו כי לא היו לבדם דרים בארץ רעמסס, וכתב ושאלה אשה משכנתה (למטה ג כב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HIDE HIM.] The *tzadi* of *hatzefino* (hide him), like the *kof* in the word *yikkrekh* (happen to thee) in *there shall no punishment happen to thee* (I Sam. 28:10), receives a *dagesh* so that these words may be clearly pronounced.⁷¹ in it is emphasized; i.e., the word is sounded *hatzefino* (*dagesh* in *tzadi*) rather than *hatzpino* (no *dagesh* in the *tzadi*). I.E. makes this point because there is no grammatical reason for a *dagesh* to be placed in *hatzefino* or *yikkrekh*. The *peh* in *hatzefino* should have received a *dagesh*. However, it does not because the *tzadi* is vocalized with a mobile *sheva. Hatzefino* is a *hifil* infinitive. There is no reason to speculate as to why Jochebed did not hide him for a longer period of time.⁷² Perhaps the Egyptian neighbors heard his voice,⁷³ for the Hebrews were not the only inhabitants of the land of Rameses.⁷⁴ For it is written, *but every women shall ask of her neighbor* (Ex. 3:22).⁷⁵

footnotes:
⁷¹ A letter with a dagesh
⁷² I.E. comments thus because he disagrees with the exegetes who believed that Jochebed carried Moses for six months and hid him for three months because the Egyptians were about to come and check on the baby’s birth and sex. See note 50.
⁷³ Hence Jochebed could no longer hide him.
⁷⁴ There were also Egyptians living there and they would report the birth of the child. I.E. does not believe that a Hebrew would inform on a Hebrew.
⁷⁵ The meaning of the verse is: but every Hebrew woman shall ask of her Egyptian neighbor. We thus see that the Hebrews had Egyptian neighbors.


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

ובאה מלת "תיבת גומא" מלעיל בעבור היות הניגון בתחלת מלת גומא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AN ARK OF BULRUSHES.] The words *tevat gome* (an ark of bulrushes) are penultimately accented because the cantillical note is placed on the first syllable of the word *gome* (bulrushes).⁷⁶ is penultimately accented; so is *tevat*. The problem presented by the latter is that *tevah* (*tevat* is *tevah* in the construct) is usually ultimately accented. I.E. explains that when two words are connected by cantillical notes and the second word is penultimately accented, so is the first word. This is so even though the word is ordinarily ultimately accented.

footnotes:
⁷⁶ I.E. points out that not only gome


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

**ותחמרה.** נחה ה"א כה"א ויקרא לה נובח בשמו (במד' לב מב), וזאת המלה נגזרת מן בחמר והוא טיט אדום מדבק, ימצא בארץ ישראל, וכמהו, בארות בארות חמר (ברא' יד י) ובלשון ישמעאל יקרא אל חמר, ויוכבד עשתה כן כי אמרה אל אראה במות הילד, אולי אחותו נתנבאה לעשות כן, ומחשבות השם עמקו, ומי יוכל לעמוד בסודו, ולו לבד נתכנו עלילות, אולי סבב השם זה שיגדל משה בבית המלכות להיות נפשו על מדרגה העליונה בדרך הלימוד והרגילות ולא תהיה שפלה ורגילה להיות בבית עבדים, הלא תראה שהרג המצרי בעבור שהוא עשה חמס, והושיע בנות מדין מהרועים, בעבור שהיו עושים חמס להשקות צאנן מהמים שדלו ועוד דבר אחר כי אלו היה גדל בין אחיו ויכירוהו מנעוריו, לא היו יריאים ממנו, כי יחשבוהו כאחד מהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND DAUBED IT. The *heh of va-tachmerah* (and daubed it) is silent. It is like the *heh* of the word *lah* (it) in *and called it* (lah) *Nobah, after his own name* (Num. 32:42).⁷⁷ which serves as a pronominal suffix is vocalized with a *mappik* and is thus sounded. However, this is not the case with the pronominal *heh* in *va-tachmerah*. I.E. thus points out that the *mappik* is occasionally omitted from the *heh* which serves as a pronominal suffix. The word *va-tachmerah* (and daubed it) is derived from the word *ba-chemar* (with slime).⁷⁸ is a denominative of *chemar*. *Chemar* (slime) is a red sticky clay which is found in the Land of Israel. The word *chemar* (slime) in *full of slime pits* (Gen. 14:10) is similar. This substance is called *al chamara* in Arabic. Jochebed did this⁷⁹ for she said, “Let me not look upon the death of the child.”⁸⁰ Perhaps the sister⁸¹ of Moses prophesied that she do this.⁸² God’s thoughts are very deep. Who can know His secrets? By Him alone are actions weighed.⁸³ Perhaps God arranged things so that Moses would grow up in a royal house and his spirit would thereby be exalted through learning and practice.⁸⁴ He would thus not possess a base spirit habituated to being in the house of slaves. Do you not see that Moses killed an Egyptian because the latter committed an act of violence⁸⁵ and that he saved the daughters of Midian from the shepherds because they were acting violently in trying to water their flocks with the water which the women had drawn?⁸⁶ One more thing: had Moses grown up among his brothers and had they known him from his youth they would not have feared him because they would have considered him as one of themselves.⁸⁷

footnotes:
⁷⁷ According to the rules of Hebrew grammar, a heh
⁷⁸ It comes from the same root. In other words, the verb va-tachmerah
⁷⁹ Placed the child in an ark which she then put among the flags in the river.
⁸⁰ She acted in a manner similar to that of Hagar. See Gen. 21:16.
⁸¹ Miriam.
⁸² Miriam was a prophetess. It is possible that Miriam was instructed by God to tell her mother to do this, that, as I.E. goes on to say, the Lord arranged it that Pharaoh’s daughter find Moses and bring him up in the royal palace.
⁸³ Cf. I Sam. 2:3.
⁸⁴ Moses would develop into an aristocratic person by learning and practicing the habits of the nobility. I.E. here reflects medieval thinking on the superior quality of the ruling class and their practices.
⁸⁵ Ex. 2:11, 12.
⁸⁶ Ex. 2:16, 17. Both actions show nobility of character.
⁸⁷ That is, familiarity breeds contempt.


###### Ibn Ezra on Exodus 2:3:4
[Ibn Ezra on Exodus 2:3:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:3:4)

**בסוף.** כמו "קנה וסוף קמלו" (ישעי יט ו), והוא צמח מן היאור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE FLAGS (*BA-SUF*). Compare, *The reeds and flags* (va-suf) *shall wither* (Is. 19:6). *Suf* refers to a plant that grows in the Nile.


###### Ibn Ezra on Exodus 2:4:1
[Ibn Ezra on Exodus 2:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:4:1)

**ותתצב.** מלה זרה, כי שמו נח נעלם בין שתי התוי"ן תחת היו"ד, אמר ר' משה הכהן כי תי"ו לרדת, ולגשת, נוסף בעבור חסרון הפ"א מן פעל וככה לדעת, כי בעבור אות הגרון נפתח, ועתה החליפו התי"ו לה"א במלה לדעה כמו אשר תנה הודך (תה' ה):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HIS SISTER STOOD AFAR OFF. The word *va-tetatzav* (stood) is irregular because a missing silent letter⁸⁸ of *va-tetatzav* is vocalized with a *tzere*. The *tzere* is sounded as if a *yod*, a silent letter, followed it, hence the phrase a “missing silent letter” for the *tzere*. has been substituted for a *yod*⁸⁹ is *yod, tzadi, bet*, and that its *tav* prefix is vocalized with a *tzere* rather than with a *chirik* to compensate for the missing *yod*. between the two *tavs*.Rabbi Moses Ha-Kohen⁹⁰ says that a *tav* is suffixed to the words *laredet* (to descend) and *la-geshet* (to approach) because the first root letter of these words is missing.⁹¹ is *yod, resh, dalet*. The stem of *la-geshet* is *nun, gimel, shin*. The *yod* is dropped in the infinitive and according to Rabbi Moses is compensated for by the *tav*. That is also the case with the word *la-da’at* (to know).⁹². This word is vocalized with a *pattach* because the *ayin* is a guttural.⁹³ and not *la-de’et*. I.E. makes this point because he wants to show that *la-da’at* and *la-geshet* belong to the same form even though they are vocalized differently. Now in the word *le-de’ah* (to know)⁹⁴, and is an infinitive. *Prima facie*, it should have been written *la-da’at*. the *tav* was changed to a *heh*,⁹⁵ is a variant of *la-da’at*, and what I.E. said about the latter applies to the former as well. as in the case of the word *tenah* (rehearsed)⁹⁶ is *nun, tav, nun*. The infinitive form is *tet* (or *te-nat*). In *te-nah* a *heh* has been substituted for the *tav*. Hence *le-de’ah* and *la-da’at* are similar to *tet* (*te-nat*) and *te-nah*. in *Whose majesty is rehearsed above the heavens* (Ps. 8:2).

footnotes:
⁸⁸ The first tav
⁸⁹ I.E. believes that the root of va-tetatzav
⁹⁰ Moses ibn Gikatilla, an eleventh-century Spanish philologist and Bible commentator.
⁹¹ The root of la-redet
⁹² From the root yod, dalet, ayin
⁹³ Hence the word is pronounced la-da’at
⁹⁴ This word is found in our verse. It comes from the root yod, dalet, ayin
⁹⁵ Thus le-de’ah
⁹⁶ The root of tenah


###### Ibn Ezra on Exodus 2:5:1
[Ibn Ezra on Exodus 2:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:5:1)

**ותרד.** מארמונה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE DAUGHTER OF PHARAOH CAME DOWN. From her palace.


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

לרחוץ. מנהג המצריות היה והזכיר דבר נערותיה שהולכות על מקום היאור כמו ויד תהיה לך (דבר' כג יג) בעבור ששלחה אמתה, והיא אחת הנערות לקחת התיבה כי בת המלך לא תכנס אל מקום הסוף, כי במקום רחוק מן היבשה הושמה התיבה שלא יגיע אליה כל עובר, ועוד כי אין מדרך הדקדוק להיות זרועה, כי המ"ם רפה, ומ"ם אמה ארכו (למטה ל, ב) דגוש, ועוד כי אמה ארכו מדה לא זרוע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO BATHE IN THE RIVER. As was the custom of Egyptian women. Scripture notes that her maidens walked by the riverside — the meaning of *yad* (side, place) here is the same as that of *yad* (place) in *Thou shalt have a place* (Deut. 23:13)⁹⁷ means a hand. However, here as in Deut. 23:13 it means a place. Thus *yad ha-ye’or* means side of the river (place of the river), not hand of the river. — because it goes on to say that she sent her handmaid (Amatah), who was one of the maidens, to fetch the ark.⁹⁸ (her handmaid) means her arm. For a princess would not go among the flags, and the ark was placed far from the shore so that no one passing by would touch it. Furthermore, from a grammatical point of view the word *amah* (handmaid) cannot mean an arm, because its *mem* does not have a *dagesh* while the *mem* of *ammah* (cubit) in *A cubit shall be the length thereof* (Gen. 30:2) does.⁹⁹ (cubit) means an arm. Additionally, *ammah* (cubit) in *A cubit shall be the length thereof* refers to a measure and not to an arm.¹⁰⁰ with *ammah, ammah* does not mean her arm. It means her cubit.

footnotes:
⁹⁷ Yad
⁹⁸ I.E. makes this point because there is an interpretation that amatah
⁹⁹ Hence they are not one and the same word, even assuming for the moment that ammah
¹⁰⁰ Even if we should connect the word amatah


###### Ibn Ezra on Exodus 2:6:1
[Ibn Ezra on Exodus 2:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:6:1)

**ותפתח ותראהו.** אחר שאמר ותראהו, הוסיף לבאר כמו ובית דוד כאלהים כמלאך ד' (זכרי' יב ח):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHE OPENED IT, AND SAW IT. After stating, *and saw it*, Scripture goes on to elucidate further.¹⁰¹ appears redundant, for it is preceded by *and saw it*. I.E. explains that Scripture is trying to be especially clear. Hence the Pentateuch goes on to explains that *it* refers to *the child*. Our verse is thus similar to *And the house of David shall be as a godlike being, As the angel of the Lord before them* (Zech. 12:8).¹⁰² goes on to explain *a godlike being*.

footnotes:
¹⁰¹ Our verse literally reads: And she opened it, and saw it, the child. The child
¹⁰² Angel of the Lord


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

**והנה נער בוכה.** היו איבריו גדולים כאילו הוא נער. וראתהו מהול, ובעבור יפיו חמלה עליו, וזה טעם "כי טוב הוא":

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BEHOLD A BOY THAT WEPT. Moses’ limbs were as large as if he were a fully developed boy.¹⁰³ (a boy). However, he was a *yonek* (an infant), hence I.E.’s comment. Pharaoh’s daughter noticed that Moses was circumcised.¹⁰⁴. She took pity on him because of his beauty.¹⁰⁵ This is the meaning of *that he was a goodly child*.¹⁰⁶

footnotes:
¹⁰³ Scripture describes Moses as a na’ar
¹⁰⁴ Thus Pharaoh’s daughter identified him as one of the Hebrews’ children
¹⁰⁵ In other words, Pharaoh’s daughter saved Moses because of his beauty.
¹⁰⁶ See I.E.’s comment on verse 2.


###### Ibn Ezra on Exodus 2:7:1
[Ibn Ezra on Exodus 2:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:7:1)

**ותאמר. ותינק.** בעלי היו"ד בראשונה יש מתחלף היו"ד, כי מן ידע בוי"ו תודיע, ויש שיושם נח נעלם בין האות המשרת והעי"ן תחת יו"ד, ופעם נכתב, ופעם לא נכתב וככה ותניק לך את הילד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN SAID…THAT SHE MAY NURSE. The first *yod* in roots whose first letter is a *yod* occasionally change,¹⁰⁷ in *peh yods* are either occasionally dropped or changed to a *yod*. as evidenced in the word *todi’a* (you shall inform) which comes from the root *yod, dalet, ayin* and is spelled with a *vav*.¹⁰⁸ the *yod* changes to a *vav*. In other cases a silent missing letter¹⁰⁹. See note 88. which is at times written and at times omitted¹¹⁰ is followed by a *yod* the silent letter is visible. When the *tzere* is not followed by a *yod* the silent letter is missing. is substituted for the *yod* and placed between the prefix and the middle root letter. This is the case with the word *ve-tenek* (that she may nurse)¹¹¹. The *yod* of the root is swallowed by the *tzere*. in *that she may nurse the child for thee*.

footnotes:
¹⁰⁷ In other words, the yod
¹⁰⁸ In the hifil
¹⁰⁹ A tzere
¹¹⁰ See note 88. When the tzere
¹¹¹ From the root yod, nun, kof


###### Ibn Ezra on Exodus 2:8:1
[Ibn Ezra on Exodus 2:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:8:1)

**ותאמר לֵכִי.** כמו שֵבִי, וילך, וישב,:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PHARAOH’S DAUGHTER SAID TO HER: GO. *Lekhi* (go) is like *shevi* (sit).¹¹² is vocalized with a *tzere* beneath the *lamed*. The usual way of vocalizing this form (the imperative) is with a *sheva*. I.E. points out that this is also the case with the word *shevi*. It is usually vocalized with a *sheva*. However, in Jer. 29:5 we find its plural form vocalized with a *tzere*. The reason for the change from *sheva* to *tzere* is that these words come at the end of a verse. These words are the imperative forms of *va-yelekh* (and he went) and *va-yeshev* (and he dwelt).

footnotes:
¹¹² Lekhi


###### Ibn Ezra on Exodus 2:9:1
[Ibn Ezra on Exodus 2:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:9:1)

**היליכי.** כמו היניקי כי שנים שרשים הם, ילך, גם הלך, והטעם אחד, כי אין הה"א מאותיות המשך על כן ה"א אחרת כמוה ועוד כי האל"ף גם היו"ד הוי"ו ימצאו בתוך המלה, פעם נכתבים, ופעם נחים נמצאים במבטא לא במכתב, ופעם נעדרים והה"א לעולם באמצע היא נראית ומלת בלטיהם (למטה ז כב) איננה כמו בלהטיהם (שם שם יא) כאשר אפרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TAKE. *Helikhi* (take) is like *heniki* (nurse)¹¹³ (and nurse it) is a combination of *ve-heniki* (and nurse) and *oto* (it). I.E. points out that both *helikhi* and *heniki* are one and the same form, that is, *peh, yod, hifil* imperatives. because the roots *yod, lamed, kaf* and *heh, lamed, kaf* are two roots with one meaning.¹¹⁴ (take) literally means go. I.E. maintains that there are two roots in Hebrew for the word go, *heh, lamed, kaf*, as in the word *halakhti*, and *yod*, *lamed, kaf*, as in the word *va-yelekh*. I.E. believes that the root of *helikhi* is *yod, lamed, kaf*, the *heh* being the *heh* of the *hifil* conjugation. See note 112. For the *heh* is not one of the implied vowel letters.¹¹⁵, and *yod* are implied in the vowels *kamatz, cholam*, and *tzere*; i.e., the words vocalized with these vowels are sounded as if followed by an *alef, vav*, or *yod*. Now when a letter is implied in a vowel it is occasionally omitted. If the *heh* was an implied letter then it is possible that the root of *helikhi* is *heh, lamed, kaf* with the *heh* implied. For the *heh* of *helikhi* is not a root letter. It is rather the *heh* of the *hifil* imperative. Therefore the other *heh* is also like it.¹¹⁶ of the root (the other *heh*) should have appeared in the word *helikhi;* i.e., if *helikhi* came from the root *heh, lamed, kaf* the word should have been spelled *hehlikhi*. Furthermore, the *alef* and likewise the *yod* and the *vav* are found in the middle of a word at times written and at times silent, that is, pronounced but unwritten,¹¹⁷ but the *heh* is always visible when in the middle of a word. The words *be-latehem* (with their secret arts) (Ex. 7:22) and *be-lahatehem* (with their secret arts) (Ex. 7:11) are not, as I will explain,¹¹⁸ one and the same word.¹¹⁹, the second one with a *heh. Prima facie*, they are the same word with the missing *heh* implied. I.E. says no. He believes them to be two distinctive words with roots of their own.

footnotes:
¹¹³ The word ve-henikehu
¹¹⁴ The word helikhi
¹¹⁵ The alef, vav
¹¹⁶ That is, the heh
¹¹⁷ See note 115.
¹¹⁸ Ex. 7:22.
¹¹⁹ The first word is spelled without a heh


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

ותאמר. אמר הגאון כי היליכי הם שתי מלות ולא דבר נכונה, רק היא מלה אחת על משקל והיניקהו לי, כמו שאמרתי, והוא מהבנין הכבד הנוסף, גם אמר שהוא כמו "הא לך", והנה הא, כמו וגם אני הא (יחז' טז מג), ואנחנו לא מצאנו בכל המקרא לנקבה ליכי כ"א לך רק היא מלה אחת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PHARAOH’S DAUGHTER SAID. Saadiah Gaon says that *helikhi* (take) is a composite of two words.¹²⁰ imperative from the root *yod, lamed, kaf* but rather a composite of the words *he* and *lekhi*. However, the Gaon spoke incorrectly. It is, as I have noted, one word following the paradigm of *ve-henikehu* (and nurse it) in *and nurse it for me*. The word is in the *hifil*. The Gaon also said that *helikhi* is a composite of the words *he* and *lakh*,¹²¹ means here is. Compare, *he lakhem zera* (lo, here is seed for you) (Gen. 47:2). *Lakh* (*lekhi* in the feminine) means to you. *He lekhi* thus means here is to you; i.e., take it. the meaning of *he* being the same as *he* (behold) in *Behold* (heh), *I will also bring thy way upon thy head* (Ezek. 16:43).¹²², etc. However, we do not find the form *lekhi* used in Scripture when a female is being addressed. The form employed by Scripture is *lakh*.¹²³ is a composite then it must be made up of the words *he* (here is) and *lekhi* (to you). However, the word for “to you” in the feminine is *lakh*, not *lekhi*. *Helikhi* (take) is thus one word.

footnotes:
¹²⁰ That is, it is not a hifil
¹²¹ He
¹²² J.P.S. translates, Lo, I will also bring
¹²³ If the word helikhi


###### Ibn Ezra on Exodus 2:9:3
[Ibn Ezra on Exodus 2:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:9:3)

ותניקהו. מעלומי העי"ן מן הפעלים השניים הנראים, והנה בפ' אחד שנים שרשים והטעם אחד, וככה היטיבי נגן (ישעי' כג טז) צווי, כמו הליכי, אך הטיבו כל אשר דברו (דבר' ה כד) כמו "והם הביאו אליו" (שמות לו ג) מעלומי העי"ן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND NURSED IT. *Va-tenikehu* comes from a root wherein the middle radical is dropped and the other two remain.¹²⁴. Its root is *nun, vav, kof*. Observe, we have in our verse two roots with one meaning.¹²⁵ (and nurse it) from the root *yod, nun, kof*, and *va-tenikehu* (and nursed it) from the root *nun, vav, kof*. It is the same case with the word *hetivi* (make good) in *make good melody* (Is. 23:16) which is an imperative following the paradigm of *helikhi* (take) and the word *hetivu* (they have well) in *they have well said all that they have spoken* (Deut. 15:25), which is like *hevi’u* (they brought) in *And they brought yet unto him* (Ex. 36:3), which is a word that drops its middle root letter.¹²⁶ (make good) comes from the root *yod, tet, bet. Hetivu* (they have well) comes from the root *tet, vav, bet*.

footnotes:
¹²⁴ That is, it is an ayin vav
¹²⁵ There are two words similar in meaning and from two different roots in verse 8. They are: ve-henikehu
¹²⁶ Hetivi


###### Ibn Ezra on Exodus 2:10:1
[Ibn Ezra on Exodus 2:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:10:1)

**ויהי לה לבן.** כמו ואלה בני מיכל זרובבל בן שאלתיאל (עזרא ג ב, חגי א א) והוא בן פדיה אחי שאלתיאל ובעבור שגדלו נקרא בנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE BECAME HER SON. This is similar to *And these are the sons of Michal*,¹²⁷ (II Sam. 21:8). I.E. quoted from memory. Cf. Weiser. and to *Zerubbabel the son of Shealtiel* (Ezra 3:2; Haggai 1:1). Zerubbabel was the son of Pedaiah the brother of Shealtiel (II Chron. 3:17-19). He is called the son of Shealtiel because Shealtiel raised him.

footnotes:
¹²⁷ Michal had no children (II Sam. 6:23). However, her sister Merab’s children are listed in the Bible as her children because she raised them (See I.E.’s commentary on Gen. 36:2 and the notes thereto.) Similarly, Scripture considers Moses to be the son of the daughter of Pharaoh since she raised him. It should be noted that there is no verse that reads, “and these are the sons of Michal.” Scripture reads, and the five sons of Michal the daughter of Saul


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

שם משה מתורגם מלשון מצרים בלשון הקדש, ושמו בלשון מצרים היה מוניוס וכך כתוב בס' עבודת האדמה הנעתק מלשון מצרים אל לשון קדרים גם ככה בספרי חכמי יון, אולי למדה בת פרעה לשונינו או שאלה ואל תתמה בעבור שאיננו משוי כי השמות אינם נשמרים כמו הפעלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[MOSES.] *Moshe* (Moses) is a Hebrew form of an Egyptian name. Moses was called *Monyos* in Egyptian. The name is so written in a book on agriculture which was translated from Egyptian into Arabic. This is also recorded in the books of the Greek scholars. Perhaps the daughter of Pharaoh learned our language, or she asked some one for its Hebrew version.¹²⁸ Do not be perplexed as to why *moshe* was not called *mashuy*,¹²⁹ means drawn. Since Moses was drawn from the water, he should have been called *mashuy*, not *moshe*. as nouns do not keep their forms as verbs do.¹³⁰

footnotes:
¹²⁸ I.E. was bothered as to how Pharaoh’s daughter was able to coin a Hebrew name for the child which commemorated the way in which he came to her. He answers that she either knew Hebrew or asked a Hebrew to coin a name which expressed her feelings.
¹²⁹ Mashuy
¹³⁰ Verbs are conjugated according to paradigms. However, nouns do not always follow strict forms. See I.E.’s comment on Ex. 1:14 and the notes thereto.


###### Ibn Ezra on Exodus 2:11:1
[Ibn Ezra on Exodus 2:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:11:1)

**ויצא אל אחיו.** המצרים כי בארמון המלך היה, וטעם מאחיו, אחר הזכיר עברי ממשפחתו כמו אנשים אחים (ברא' יג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT HE WENT OUT UNTO HIS BRETHREN. The Egyptians,¹³¹ for he was in the king’s palace.¹³², because Moses went out of the palace (Krinsky). Or I.E. is explaining why Moses considered the Egyptians his brethren. He did so because he was brought up in the king’s palace. *One of his brethren* means one of his family, as in *for we are brethren* (Gen. 13:6).¹³³ Our clause is to be so understood because Scripture has already noted that the man was a Hebrew.¹³⁴. If *one of his brethren* means a Hebrew then the Bible is being redundant. I.E. thus explains that *one of his brethren* means a member of his family.

footnotes:
¹³¹ Moses considered the Egyptians his brethren because he was brought up as an Egyptian.
¹³² Scripture reads, that he went out
¹³³ Abraham said this to his nephew Lot. We thus see that the term “brethren” can refer to a member of one’s family.
¹³⁴ Our verse reads, a Hebrew, one of his brethren


###### Ibn Ezra on Exodus 2:13:1
[Ibn Ezra on Exodus 2:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:13:1)

**נִצִּים.** שם התאר מבנין נפעל והשלם ננצים כמו נראים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
STRIVING. *Nitzim* (striving) is a *nifal* adjective.¹³⁵ participle. I.E. refers to *nifal* participles as adjectives. The complete form is *nintzim* (striving).¹³⁶ is *nun, tzadi, heh*. In *nitzim* the *nun* of the root is missing because the *nun* in *nitzim* is the *nun* of the *nifal*. If the word were written with the *nun* of the root present, it would be written *nintzim*. Compare, *nirim* (seen).¹³⁷. In *nirim* the entire root is present.

footnotes:
¹³⁵ That is, a nifal
¹³⁶ The root of nitzim
¹³⁷ From the root resh, alef, heh


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

**לרשע.** העושה חמס:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO HIM THAT DID WRONG. To him that acted violently.


###### Ibn Ezra on Exodus 2:14:1
[Ibn Ezra on Exodus 2:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:14:1)

**הלהרגני אתה אומר.** בלבך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SAYEST THOU TO KILL ME.¹³⁸. Sayest thou in thy heart.¹³⁹ (attah omer) means *thinkest thou*. The man was not accusing Moses of actually stating his intention of killing him.

footnotes:
¹³⁸ Rendered literally. J.P.S. translates this as Thinkest thou to kill me
¹³⁹ To kill me. That is, sayest thou


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

**אכן.** כמו אם כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SURELY. *Akhen* (surely) means if so.


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

**וישמע.** ארץ מדין סרים היו אל משמעת פרעה, על כן הוצרך להיות רועה צאן שלא יעמוד בישוב אולי יכירוהו, וכאשר אמר לו השם שמת פרעה ועבדיו שברח מפניהם, ונולד לו בימים ההם בנו הקטן אז אמר ויצילני מחרב פרעה (למטה יח ד) כי כל ימי חייו היה ירא ממנו, ואחר שהזכיר וישב בארץ מדין שב לפרש למה ישב, כי בתחלה ישב לפני הבאר הידועה, כדרך "ויצא יעקב וגו' וילך" (ברא' כח י) ושב למר "ויפגע במקום" (שם פ' יא):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HEARD. The land of Midian was subservient to Pharaoh; hence Moses had to herd sheep and not live among people and be recognized.¹⁴⁰ It was at the time that his youngest son was born that God told Moses that Pharaoh and his servants from whom he had fled were dead. Upon hearing this Moses said, *and (God) delivered me from the sword of Pharaoh* (Ex. 18:4), as Moses feared Pharaoh as long as Pharaoh lived.¹⁴¹ (God) and *ezer* (help). Moses so named his son because, he said, *For the God of my father was my help, and delivered me from the sword of Pharaoh* (Ex. 18:4). According to I.E., Moses gave this name to his son after learning that Pharaoh was dead and could no longer harm him. After noting *and (Moses) dwelt in the land of Midian*, Scripture goes back and explains why Moses dwelt in Midian.¹⁴² Moses first sat down before the specified well.¹⁴³. J.P.S. renders, *and he sat down by a well*. It is like *And Jacob went out from Beer-sheba and went to Haran* (Gen. 28:10). After stating the aforementioned the Pentateuch backsteps and states, *And he lighted upon the place*, etc. (Gen. 28:11).¹⁴⁴

footnotes:
¹⁴⁰ Moses was afraid that he would be identified and handed over to Pharaoh. therefore he chose an occupation which kept him away from populated areas.
¹⁴¹ Moses named his youngest son Eliezer. He derived the name from the Hebrew words El
¹⁴² I.E.’s point is that Moses did not dwell in the land of Midian prior to being invited by Jethro to dwell with him after having saved his daughters from the shepherds. I.E. notes that here as in other places Scripture describes in a general way what happened and then goes into details.
¹⁴³ The well noted in our verse. The text literally reads, and he sat down by the well
¹⁴⁴ That is, that Jacob alighted at Luz on the way to Haran. However, the previous verse reports that Jacob had arrived in Haran. I.E. explains that Scripture first tells us in a general way what happened. It then goes into details. See I.E.’s comments on Gen. 28:10 and the notes thereto.


###### Ibn Ezra on Exodus 2:16:1
[Ibn Ezra on Exodus 2:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:16:1)

**ולכהן.** הוא יתרו ולא רעואל וכל כהן שבמקרא משרת הוא לשם או לעכו"ם, והעד וכהנו לי (למטה כח מא) וכהני ד' (ישעי' סא ו) ויתרו היה כהן לשם כאשר אפרש עוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOW THE PRIEST OF MIDIAN. The reference is to Jethro and not Reuel.¹⁴⁵ The term *kohen* (priest) in Scripture refers to one who ministers either to the Lord or before an idol. *That they may minister unto Me in the priest’s office* (Ex. 28:41)¹⁴⁶. If a *kohen* referred only to one who serves the Lord it would not be necessary to add the word *li* (unto me), as it would be understood that the reference is to priests of God. However, since one can also be a priest of idols the Bible adds the word *li*. The same is true with *the priest of the Lord*. If priests only referred to priests of the Lord there would be no reason for the Bible to add *of the Lord*. and *the priests of the Lord* (Is. 61:6) are proof of this. Jethro, as I will explain, was a priest of the Lord.¹⁴⁷

footnotes:
¹⁴⁵ See I.E.’s comment on verse 18.
¹⁴⁶ The Hebrew reads ve-khihanu li
¹⁴⁷ I.E. never returned to this point. Cf. Weiser. This seems to indicate that he never edited his works.


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

**ויבאו.** מ"ם ויגרשום כמו נו"ן שלא תתערב המלה עם הנו"ן הנוסף לעתיד, וככה צאנם במ"ם שלא להתחבר שני נונין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SHEPHERDS CAME. The *mem* of *va-yegareshum* (and drove them away) has the same meaning as a *nun*.¹⁴⁸ in *and drove them away* refers to females, a *nun* should have been suffixed to *va-yegareshu* (and drove away) and the word read *va-yegareshun* rather than *va-yegareshum*. For the *mem* is a masculine suffix and the *nun* a feminine suffix. I.E. thus notes that although *va-yegareshum* is ordinarily masculine, here it is feminine. If *va-yegareshum* was spelled with a *nun*, the *nun* might be confused with a superfluous *nun*.¹⁴⁹ (or a superfluous *nun*) is added to the plural imperfect. Thus in place of the usual *yegareshu* (they will drive away) we have *yegareshun* (they will drive away). Now if our word was written *va-yegareshun* we would not know whether the word was merely plural with a superfluous *nun*, meaning: and they drove away, or if it was a plural with a feminine suffix, meaning: and they drove them away. To avoid this problem Scripture employed the masculine form here. Similarly, the word *tzonam* (their flock) is spelled with a *mem* so as not to combine two *nuns*.¹⁵⁰ is a feminine third person plural pronoun meaning their. Since our text speaks of flocks belonging to females we would expect to find *tzonan*, which has a feminine suffix, and not *tzonam*, which has a masculine suffix. I.E. explains that *tzonam* is used in place of *tzonan* because it is hard to pronounce two *nuns* in succession.

footnotes:
¹⁴⁸ Since them
¹⁴⁹ At times an extra nun
¹⁵⁰ The nun


###### Ibn Ezra on Exodus 2:18:1
[Ibn Ezra on Exodus 2:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:18:1)

**ותבאנה אל רעואל.** אבי אביהן היה כי יתרו היה חותנו, והוא חובב, וכתיב מבני חובב חותן משה (שופ' ד יא) וכתיב לחובב בן רעואל המדיני (במד' י כט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN THEY CAME TO REUEL THEIR FATHER. Reuel was their grandfather, while Jethro, who was also known as Hobab, was the father-in-law of Moses.¹⁵¹ This is evidenced in these verses: *even from the children of Hobab the father-in-law of Moses* (Judges 4:11); *And Moses said unto Hobab, the son of Reuel the Midianite* (Num. 10:29).

footnotes:
¹⁵¹ According to our text Zipporah was the daughter of Reuel. However, Scripture always refers to Moses’ father-in-law by the name of Hobab or Jethro. Hence Zipporah must have been the daughter of Hobab/Jethro and not Reuel.


###### Ibn Ezra on Exodus 2:19:1
[Ibn Ezra on Exodus 2:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:19:1)

**ותאמרנה.** חן הוסיפו או לא הספיקו המים שדלו הם לצאן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY SAID. They embellished what Moses had actually done.¹⁵². Thus it was the daughters of the priest of Midian and not Moses who drew the water. Moses helped them *and watered the flock* (v. 17); however, he did not draw water for them. Or the water which they had drawn was insufficient for their flocks.¹⁵³ (v. 17).

footnotes:
¹⁵² Verse 16 tells us, Now the priest of Midian had seven daughters, and they came and drew water
¹⁵³ And Moses drew additional water for them. Hence they did not embellish upon what Moses had actually done. Scripture either did not report the event or alluded to it in and (Moses) watered the flock


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

**ויאמר אל בנותיו.** אבי האב יקרא אב כמו אלהי אבי אברהם (ברא' לב י) גם נבוכדנצר אבוך (דניאל ה יה) ובן הבן יקרא בן, וככה הבנות בנותי והבנים בני (ברא' לא מג), "ואנת בְרֵה בלשצר" (דניאל ה כב):

**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 HIS DAUGHTERS. A grandfather is often called a father. Examples of the aforementioned are: *O God of my father Abraham* (Gen. 32:9)¹⁵⁴ and *Nebuchadnezzar thy father* (Daniel 5:18).¹⁵⁵ Similarly, a grandson is called a son. Examples of the latter are: *The daughters are my daughters, and the children are my children* (Gen. 31:43)¹⁵⁶ and *And thou his son, O Belshazzar* (Dan. 5:22).¹⁵⁷

footnotes:
¹⁵⁴ Part of a prayer uttered by the patriarch Jacob. However, Jacob’s father was Isaac, not Abraham. We thus see that a grandfather is often called and considered as a father.
¹⁵⁵ Daniel said this to Belshazzar who, according to I.E., was Nebuchadnezzar’s grandson.
¹⁵⁶ Laban said this of Jacob’s children. However, in reality they were Laban’s grandchildren.
¹⁵⁷ “His” refers to Nebuchadnezzar. The Bible thus refers to Nebuchadnezzar as the father of Belshazzar whereas in reality, according to I.E., he was Belshazzar’s grandfather.


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

ויאמר, הנה תפס הכתוב דרך קצרה שלא הזכיר ותקראנה לו, כי ידוע הוא מדרך הסברא:

**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. Behold, Scripture is being brief. It does not mention that they called Moses,¹⁵⁸. The next verse opens, *And Moses was content to dwell with the man*. Scripture thus omits that Reuel’s daughters called Moses and invited him to eat bread. for we may logically infer that they did so.

footnotes:
¹⁵⁸ Reuel told his daughters, Call him, that he may eat bread


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

קִרֶאן לו. מלה זרה בעבור שאין על משקלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CALL HIM. *Kiren* (call) is irregular, as it does not follow its normal paradigm.¹⁵⁹ is *kirenah*. Thus *kiren* is irregular.

footnotes:
¹⁵⁹ The usual form for the feminine plural imperative of the root kof, resh, heh


###### Ibn Ezra on Exodus 2:21:1
[Ibn Ezra on Exodus 2:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:21:1)

**ויואל.** אולי לא היה שם יתרו בן רעואל, ע"כ לא הזכירו הכתוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES WAS CONTENT. Perhaps Jethro the son of Reuel was then absent and is therefore not mentioned by Scripture.¹⁶⁰

footnotes:
¹⁶⁰ Hence Jethro is not mentioned in our incident.


###### Ibn Ezra on Exodus 2:22:1
[Ibn Ezra on Exodus 2:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:22:1)

**ותלד.** כי אמר, משה, וזאת צפורה היא האשה הכושית אשר אמר, ואשר כתוב בדברי הימים דמשה אל תאמין, וכלל אומר לך כל ספר שלא כתבוהו נביאים או חכמים מפי הקבלה אין לסמוך עליו, ואף כי יש בו דברים שמכחישים הדעת הנכונה וככה ספר זרובבל, וגם ס' אלדד הדני והדומה להם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHE BORE A SON, AND HE CALLED HIS NAME GERSHOM; FOR HE SAID. *He* refers to Moses. Zipporah is the Cushite woman of whom Scripture later speaks.¹⁶¹ Do not believe what is written in the book called *The History of Moses*.¹⁶², chap. 8. I.E. makes this point here because it is recorded in *The History of Moses* that Moses was a king in the land of Cush and that there he married a Cushite queen. The latter contradicts I.E.’s opinion that Zipporah and the Cushite are one and the same person. I will give you a general rule: We should not rely on any book not written by prophets or by the sages who transcribed traditions passed on to them. We definitely should not rely on these books¹⁶³ when they contradict reason. The same applies to *The Book of Zeruhbabel, The Book of Eldad Ha-dani*,¹⁶⁴, chap. 8. and similar compositions.

footnotes:
¹⁶¹ Num. 12:1.
¹⁶² A legendary history of Moses composed in the Middle Ages. Cf. Y.L. Zunz, Ha-Derashot Be-Yisrael
¹⁶³ That is, books not written by prophets or sages.
¹⁶⁴ Two medieval works. See note 162, Zunz, op. cit.


###### Ibn Ezra on Exodus 2:23:1
[Ibn Ezra on Exodus 2:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:23:1)

**וימת מלך מצרים.** עתה יוכל משה לשוב אל מצרים, וישראל עשו תשובה, כי יחזקאל הזכיר שהיו ישראל עובדים גלולי מצרים, על כן עִנָם השם, ותחת אשר לא עבדוהו עבדו אכזרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THE KING OF EGYPT DIED. Moses was now able to return to Egypt.¹⁶⁵ The Israelites repented. Ezekiel notes that the Israelites worshipped the idols of Egypt.¹⁶⁶ It was because of this that the Lord afflicted them. As a punishment for not serving God they served cruel masters.¹⁶⁷ as: Israel realized that they were being punished with bondage for worshipping idols. They then repented and cried out unto the Lord.

footnotes:
¹⁶⁵ The Pharaoh who sought to slay Moses died. Moses was thus able to return to Egypt. See I.E.’s note on verse 15. Also see Ex. 4:19.
¹⁶⁶ Ezek. 20:5-10.
¹⁶⁷ I.E. apparently interprets and the children of Israel sighed by reason of the bondage


###### Ibn Ezra on Exodus 2:24:1
[Ibn Ezra on Exodus 2:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:24:1)

**וישמע.** טעם ויזכור שהגיע הקץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GOD HEARD…[AND GOD REMEMBERED.] The meaning of *and God remembered* is that the time for their redemption had come.¹⁶⁸

footnotes:
¹⁶⁸ God, as it were, remembered that the time set aside for Israel’s enslavement was now over. See Gen. 15:13 and I.E.’s notes thereto.


###### Ibn Ezra on Exodus 2:25:1
[Ibn Ezra on Exodus 2:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/2:25:1)

**וירא.** החמס שהיו המצרים עושים בגלוי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GOD SAW. The violence which the Egyptians openly practiced.¹⁶⁹

footnotes:
¹⁶⁹ Upon the children of Israel.


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

וידע. העשוי בסתר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GOD TOOK COGNIZANCE. Of what was done in secret.¹⁷⁰

footnotes:
¹⁷⁰ To the children of Israel.