## Ibn Ezra on Exodus Chapter 36

###### Ibn Ezra on Exodus 36:1:1
[Ibn Ezra on Exodus 36:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:1:1)

**ועשה.** הנה בצלאל הוא בעצמו יעשה הנכבד ויורה הוא ואהליאב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL WORK. Look. Bezalel himself shall make the glorious object.¹ (shall work or shall make) is in the singular. Hence I.E.’s interpretation (Filwarg, Krinsky). However, he and Oholiab shall teach.²

footnotes:
¹ The ark. See Ex. 37:1. Va-asah
² Hence Oholiab’s name is coupled with that of Bezalel.


###### Ibn Ezra on Exodus 36:2:1
[Ibn Ezra on Exodus 36:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:2:1)

**ויקרא,** ה"א **לקרבה.** נוסף כמו ולדבקה בו (דבר' יא, כב), וחכם גדול טעה שאמר כי כמוהו, לשמור את בריתי לעמדה (יחז' יז יד) כי הוא מפיק ה"א ומלת עומד עומדת על כן הפי' לעמוד בה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CALLED. The *heh* of the word *le-korvah* (to come) is superfluous. It is like the *heh* in the word *u-le-dovkah* (and to cleave)³ in *and to cleave unto Him* (Deut. 11:22). A great scholar erred in saying that the word *le-omdah* (it might stand) (Ezek. 17:14) is similar, for the *heh* in *le-omdah* has a *mappik*⁴ in it.⁵ with a *mappik* means it. *Omed* is an intransitive verb.⁶ with a *mappik* suffixed to it. The *heh* with a *mappik* usually indicates the direct object. The meaning of *le-omdah* (it might stand) is therefore⁷ is intransitive. to stand by it.⁸ with a *mappik* does not mean to stand it but to stand by it, for *omed* is intransitive (see note 6). I.E. interprets Ezek. 17:14 as follows: To keep his covenant and to stand (abide) by it.

footnotes:
³ Which is also superfluous.
⁴ A dot.
⁵ The heh
⁶ I.E. comments thus because an intransitive verb does not usually have a heh
⁷ Since le-omdah
⁸ The covenant. In other words, heh


###### Ibn Ezra on Exodus 36:3:1
[Ibn Ezra on Exodus 36:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:3:1)

**ויקחו.** את כל התרומה אשר הביאו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY RECEIVED. All the offering which they⁹ had brought.

footnotes:
⁹ The children of Israel.


###### Ibn Ezra on Exodus 36:3:2
[Ibn Ezra on Exodus 36:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:3:2)

**והם.** ישראל היו עוד מביאים נדבה אל משה בכל בקר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY. The Israelites¹⁰ (and they) refers to the Israelites. continued to bring free-will offerings to Moses every morning.

footnotes:
¹⁰ Ve-hem


###### Ibn Ezra on Exodus 36:4:1
[Ibn Ezra on Exodus 36:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:4:1)

**ויבאו.** אל אהל משה, ואמרו מרבים העם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ALL THE WISE MEN…CAME. To Moses’ tent and said, *The people bring much more* [*than enough for the service of the work*] (v. 5).


###### Ibn Ezra on Exodus 36:5:1
[Ibn Ezra on Exodus 36:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:5:1)

**מ"ם מדי.** נותר כמ"ם מכל מלמדי השכלתי (תה' קיט צט) כאשר פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[MUCH MORE THAN ENOUGH.] The *mem* of *mi-de* (much more than enough) means: much more than. It is, in keeping with my interpretation,¹¹ like the *mem* of *mi-kol* (more than all) in *I have more understanding than all my teachers* (Ps. 119:99).¹² in *mi-kol melammedai hiskalti* (I have more understanding than all my teachers) means: from all. See *Abot* 4:1: “Ben Zoma said: Who is wise? He who learns from all men; as it is said, From all (*mi-kol*) my teachers I have gotten understanding.” According to I.E. it means: more than all.

footnotes:
¹¹ In Ps. 119:99.
¹² I.E. takes issue with the Rabbinic interpretation that mi-kol


###### Ibn Ezra on Exodus 36:6:1
[Ibn Ezra on Exodus 36:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:6:1)

**ויעבירו קול.** כמו ויעבור הרנה (מ"א, כב לו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY CAUSED IT TO BE PROCLAIMED. *Va-ya’aviru* (and they caused to be proclaimed) is similar to *va-ya’avor* (and there went)¹³ means to pass over. It usually refers to people or objects. Hence I.E. points out that the term is also used in reference to sound. in *And there went a cry throughout the host* (I Kings 22:36).

footnotes:
¹³ The root ayin, bet, resh


###### Ibn Ezra on Exodus 36:7:1
[Ibn Ezra on Exodus 36:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:7:1)

**והמלאכה.** שהיתה עשויה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THE STUFF. The work which was done.¹⁴. Its literal meaning is: and the work was, which I.E.’s interprets as the work which was done. I.E. disagrees with the definition of *melakhah* as stuff.

footnotes:
¹⁴ The Hebrew reads, ve-hamlakhah hayetah


###### Ibn Ezra on Exodus 36:7:2
[Ibn Ezra on Exodus 36:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:7:2)

**ומ"ם דים.** שב אל כל החכמים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[SUFFICIENT.] The *mem* of *dayyam* (sufficient) refers to all of the wise men.¹⁵ of *dayyam* is a suffix meaning for them, the reference being to the wise men mentioned in verse 4.

footnotes:
¹⁵ The mem


###### Ibn Ezra on Exodus 36:7:3
[Ibn Ezra on Exodus 36:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:7:3)

**לכל המלאכה.** שהיו צריכים לעשות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR ALL THE WORK. That they had to do.


###### Ibn Ezra on Exodus 36:7:4
[Ibn Ezra on Exodus 36:7:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:7:4)

**והותר.** שם הפועל, וטעם והותר הותירה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TOO MUCH. *Ve-hoter* (and too much) is an infinitive. Its meaning is, *ho-tirah* (and they produced more than enough).¹⁶ is here to be interpreted as a feminine perfect, for *ve-hoter* refers to *melakhah*, which is feminine. The work which they had done produced more than enough. So Filwarg.

footnotes:
¹⁶ In other words, the infinitive form ve-hoter


###### Ibn Ezra on Exodus 36:8:1
[Ibn Ezra on Exodus 36:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:8:1)

**ויעשו.** החל מהמשכן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MADE. Scripture begins with the making of the tabernacle.


###### Ibn Ezra on Exodus 36:8:2
[Ibn Ezra on Exodus 36:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:8:2)

**משזר.** בלשון ישמעאל אורך, דע כי דקדוק מספר האחד בחשבון משונה מדרך לשון הקדש, גם ככה הוא בלשון כשדים משונה גם בלשון ישמעאל, כי לעולם הה"א בסוף השמות סימן לנקבה ולשון זכר בלא סימן, והנה בחשבון שלשה בה"א סימן זכרים וככה בחשבון ארבעה גם שמונה גם עשרה, ומשם והלאה עד עשרים הזכר בלא ה"א אחד עשר, שנים עשר, תשעה עשר, והנקבה בה"א, רק בשנוי מלת עשרה שלא תתערב על לשון זכר אמרו שתים עֶשְׂרֵה וככה כולם, והנה לשון נקבה שלש וארבע ועשר, ואם היתה מלת חשבון סמוכה תהיה בתי"ו לזכרים ולנקבות שלשת האנשים האלה (יחז' יד טז) ושלשת נשי בניו (ברא' ז יג), והנה שמונָה לזכרים כמשפט ושנוי לנקבה לומר שמונֶה כדרך עשתי עשרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TWINED. *Moshzar* (twined) means long in Arabic. Note that the single digit numbers¹⁷ (the ones), as in *Vat. Ebr.* 38. The printed editions read, “Note that the number one (*ha-echad*) is grammatically irregular.” The problem with this reading is that I.E. nowhere discusses “the number one” in his comment. Weiser suggests that our text is defective. On the other hand, Filwarg and others interpret *ha-echad* as *achadim*. are grammatically irregular in Hebrew. This is also the case in Aramaic. They are similarly irregular in Arabic. The *heh*¹⁸ preceded by a *kamatz*. at the end of a word indicates the feminine; the masculine does not have any sign.¹⁹ Now the *heh* in the number *sheloshah* (three) indicates the masculine.²⁰ The same is true of the numbers *arba’ah* (four), *shemonah* (eight), *asarah* (ten).²¹ (five), *shishah* (six), *shivah* (seven), and *tishah* (nine). From there²² through twenty the masculine numbers do not have a *heh* at the end. We thus say *achad asar* (eleven),²³. *shenem asar* (twelve),²⁴ *tishah asar* (nineteen). The feminine²⁵ is written with a *heh*.²⁶ (11), *shetem esreh* (12), *shelosh esreh* (13), etc. However, its vocalization is changed²⁷ as is usual in the feminine, but with a *tzere*. See note 19. so that it reads *esreh*.²⁸. This is done so that the word not be confused with the masculine.²⁹ (ten). Hence we say *shetem esreh* (twelve). The same applies to all of the numbers.³⁰ Look. *Shalosh* (three), *arba* (four), and *eser* (ten) are feminine. If their sum is in the construct then it ends in a *tav* both in the masculine and in the feminine. Compare, *sheloshet ha-anashim ha-elleh* (these three men) (Ezek. 14:16); and *u-sheloshet neshe vanav* (and the three wives of his sons) (Gen. 7:13). Now the masculine form for the number eight is *shemonah*, as the rule says.³¹ in the masculine. The feminine is unique in that one says *shemoneh* (eight)³² is usually a masculine ending. Compare, *moreh* (teacher), *sadeh* (field) (Weiser). in the same way that one says *ashte esreh* (eleven).³³ (eleven), a feminine, is vocalized with a *tzere* even though the *tzere* is the construct form of masculine nouns ending in a *segol*.

footnotes:
¹⁷ Literally, the ones, reading ha-achadim
¹⁸ That is, a heh
¹⁹ The masculine singular does not have any sign indicating that the word is masculine.
²⁰ In other words, in the single digit numbers the feminine ending indicates that the word is masculine.
²¹ I.E. is being brief. The same applies to chamishah
²² Ten.
²³ Rather than achad asarah
²⁴ And similarly from thirteen through eighteen.
²⁵ The feminine form of the numbers eleven through twenty.
²⁶ As is the rule with feminine nouns. We thus say achat esreh
²⁷ It is not vocalized with a kamatz
²⁸ Not asarah
²⁹ Asarah
³⁰ Eleven through nineteen in the feminine.
³¹ The rule stating that numbers 3-10 end in a kamatz heh
³² Segol heh
³³ Ashte esreh


###### Ibn Ezra on Exodus 36:9:1
[Ibn Ezra on Exodus 36:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:9:1)

**אולי טעם באמה.** היא הידוע אולי היתה כמדת בית ראשון שהיתה אצילה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[CUBITS.] It is possible that the reason our verse reads *ba-ammah* (cubits)³⁴ beneath the *bet* indicates the definite article. is that it refers to a specific cubit. It possibly refers to the noble cubit of the first temple.³⁵

footnotes:
³⁴ The kamatz
³⁵ See I.E. on Ex 26:16 and the notes thereto.


###### Ibn Ezra on Exodus 36:12:1
[Ibn Ezra on Exodus 36:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:12:1)

**תי"ו הלולאות.** סימן הנקבה, ואחת לולה, ובא תחת האל"ף ה"א, וי"א כי מזאת הגזרה הרה ללת (ש"א ד יט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE LOOPS.] The *tav* of *ha-lula’ot* (the loops)³⁶ is spelled *lamed, vav, lamed, alef, vav, tav*. indicates the feminine. The singular form of the word is *lulah*.³⁷ is spelled *lamed, vav, lamed, heh*. The *heh* [in *lulah*] takes the place of the *alef*.³⁸ (see notes 36 and 37). Hence I.E.’s comment. Some say that the word *lalat* (near to be delivered) in *was with child, near to be delivered* (I Sam. 4:19) comes from the same root.³⁹. According to I.E. we should render I Sam. 4:19: was with child, seized by labor pains.

footnotes:
³⁶ Lula’ot
³⁷ Lulah
³⁸ There is no alef in lulah
³⁹ A woman about to deliver experiences labor pains. These pains can metaphorically be described as attaching themselves or looping themselves to the woman. Hence the term lalat


###### Ibn Ezra on Exodus 36:19:1
[Ibn Ezra on Exodus 36:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:19:1)

**לאהל.** להיות אהל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THE TENT. *La-ohel* (for tent) means to serve as a tent.⁴⁰ (for tent) literally means to tent. Hence I.E.’s interpretation.

footnotes:
⁴⁰ La-ohel


###### Ibn Ezra on Exodus 36:33:1
[Ibn Ezra on Exodus 36:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/36:33:1)

**ומלת לברוח.** מהבנין הקל, וטעם כמו מבריח שהוא מהבנין הכבד כמו, ירה, ויורה (מ"ב יג יז) ורבים ככה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[TO PASS THROUGH.] The word *livro’ach* (to pass through) is a *kal*. It has the same meaning as the *hifil mavri’ach* (pass through).⁴¹ is a participle. What I.E. means is that the word *livro’ach* (to pass through), which is an infinitive in the *kal* has the same meaning as the word *le-havri’ach* (to pass through), which is a *hifil* infinitive. Indeed, this is precisely what I.E. says in his short commentary. We find the same with the words *yereh* (shoot)⁴² is a *kal*. and *va-yoreh* (and he shot)⁴³ is a *hifil*. (II Kings 13:17).⁴⁴ There are many such instances.⁴⁵

footnotes:
⁴¹ Mavri’ach
⁴² Yereh
⁴³ Yoreh
⁴⁴ Both of these words have a similar meaning even though they belong to different conjugational forms.
⁴⁵ Where words in different conjugational forms have similar meanings.