## Ibn Ezra on Exodus Chapter 5

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

**ואחר.** אחר שעשה אהרן את האותות, באו שניהם אל פרעה, ואמרו לו שניהם כי השם הבטיחם "ואנכי אהיה עם פיך ועם פיהו" (למעלה ד טו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AFTERWARD. After Aaron did the signs¹ the two of them came to Pharaoh and the two of them spoke.², etc. For the Lord had promised them, *and I will be with thy mouth*,³ *and with his mouth*⁴ (Ex. 4:15).

footnotes:
¹ Recorded in Ex. 4:30.
² Unto Pharaoh, thus saith the Lord, God of Israel
³ Moses’ mouth.
⁴ Aaron’s mouth.


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

**ויאמרו כה אמר ד'.** וזה השם לא שמעו פרעה, על כן הזכיר אלהי ישראל, והטעם עַם ישראל, ולא יעקב לבדו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SAID…THUS SAITH THE LORD, THE GOD OF ISRAEL. Pharaoh had never before heard this name.⁵ (Lord). Moses therefore added *the God of Israel*,⁶ the meaning of which is, the people of Israel and not only the patriarch Jacob.

footnotes:
⁵ Pharaoh had never before heard the name YHVH
⁶ So that Pharaoh would know to whom he was referring.


###### Ibn Ezra on Exodus 5:1:3
[Ibn Ezra on Exodus 5:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:1:3)

**ויחגו לי במדבר.** לזבוח זבחים כמו אסרו חג בעבותים (תה' קיח כז) חגים ינקפו (ישעי' כט א):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THEY MAY HOLD A FEAST (*VE-YACHOGU*) UNTO ME IN THE WILDERNESS. That they may sacrifice unto me.⁷ not only means a holiday, it also refers to the sacrifice that is offered on the holiday. Compare, *bind the offering* (chag) *to the horns of the altar with cords*,⁸ and *chaggim* (offerings) in *Let the offerings come round* (Is. 29:1).⁹

footnotes:
⁷ According to I.E. the word chag
⁸ Translated according to I.E. New J.P.S. translation is similar.
⁹ Translated according to I.E.


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

**ויאמר. מי ה' אשר אשמע בקלו.** שואל הוא מי ד' שהוא אלהים ומתשובת משה שהשיב לו אחרי כן נלמוד זה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PHARAOH SAID: WHO IS THE LORD, THAT I SHOULD HEARKEN UNTO HIS VOICE. He asked, “Who is the Lord that he is God?”¹⁰ (the Lord)?” We learn this from Moses’ answer to Pharaoh, which follows.¹¹ is the God of the Hebrews. We deduce from this that Pharaoh had asked, “Who is this God *YHVH*?”

footnotes:
¹⁰ Pharaoh was not denying God. He merely asked, “Who is this God YHVH
¹¹ Moses answered Pharaoh that YHVH


###### Ibn Ezra on Exodus 5:3:1
[Ibn Ezra on Exodus 5:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:3:1)

**ויאמרו.** זה השם הוא אלהי העברים שהיו יודעים והוא אברהם הנקרא עברי, ויצחק בנו, ויעקב ובניו כאשר אפרש בפסוק "כי תקנה עבד עברי" (למטה כא ב):

**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. This name¹² refers to the God of the Hebrews. The Hebrews were a group whom the Egyptians were familiar with.¹³ as the God of the Hebrews. The term Hebrew refers to Abraham, who is called the Hebrew.¹⁴ It likewise refers to Abraham’s son Isaac and to Jacob and his sons,¹⁵ as I will explain when I comment on the verse *if thou buy a Hebrew servant* (Ex. 21:2).

footnotes:
¹² The Tetragrammaton.
¹³ Hence Moses identified YHVH
¹⁴ See Gen. 14:13.
¹⁵ It thus applies to the Israelites, hence the term, “the God of the Hebrews.” I.E. explains that the term Hebrew refers to Israelites because there were some commentators who believed that it applied to non-Israelite descendants of Abraham. See I.E. Ex. 21:2.


###### Ibn Ezra on Exodus 5:3:2
[Ibn Ezra on Exodus 5:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:3:2)

**ויאמרו.** מלת נקרא כמו "נקרא נקריתי בהר הגלבוע" (ש"ב א ו) והוא כטעם פגיעה, והנה פירש לו למה הם חייבים לחוג פן יבא דבר או חרב:

**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. The word *nikra* (hath met) is similar to *nikro nikreti* (as I happened by chance)¹⁶ (*karah*). However, *nikra* (spelled with an *alef*) comes from the root *kof, resh, alef*. I.E. points out that the *alef* and the *heh* interchange. For *nikro* (*spelled with an alef*) comes from the root *kof, resh, alef* and means met, (happened by chance) while *nikreti* (I happened by chance), from the root *kof, resh, heh* (the *heh* changes to a *yod* in the perfect) has a similar meaning. We thus see that the word *nikrah*, whether spelled with an *alef* or a *heh*, means met. in *As I happened by chance upon mount Gilboa* (II Sam. 1:6). It means met. He explained to Pharaoh why they are obligated to offer sacrifices, i.e., lest a pestilence or sword come upon us.¹⁷.

footnotes:
¹⁶ The Hebrew word for met comes from the root kof, resh, heh
¹⁷ I.E.’s paraphrase of lest He fall upon us with pestilence, or the sword


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

מלת פן יפגענו, כוללת אנחנו ישראלים, גם אתה פרעה עמנו וכל המצריים וכראות פרעה שבא הערוב ואכל מצריים רבים, כמו שכתוב "ישלח בהם ערוב ויאכלם" (תה' עה מה) אז אמר "לכו זבחו לאלהיכם בארץ" (למטה ה כא), ומשה השיבו לא נכון לעשות כן בארץ, רק דרך שלשת ימים במדבר ירחקו, וזה המרחק הוא בין מצרים ובין הר סיני להולך בדרך ישר, ושם זבחו, ככתוב "תעבדון את האלהים על ההר הזה" (למעלה ג יב), ועוד "ויבן משה מזבח תחת ההר" (למטה כד ד),גם המזבח שבנה בחלישת עמלק בהר סיני הוא, כי כתוב "ויחנו ברפידים" (למטה יז א) ושם כתוב "הנני עומד לפניך שם על הצור בחורב" (שם שם ו) ובבא הארבה נתן רשות לקצת ישראל שילכו לזבוח, ובמכת חשך נתן רשות ללכת כולם, רק המקנה שלהם לא ילך עמהם, וכראותם שבא הדבר והכה הבכורים אז נתבררו להם דברי משה, "פן יפגענו בדבר" על כן אמרו כולנו מתים (למטה יב לג). וגרשו אותם המצרים ללכת לזבוח גם השאילום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LEST HE FALL UPON US. *Upon us* includes us Israelites, also you, Pharaoh, and all the Egyptians. When Pharaoh saw that swarms of animals came and devoured many Egyptians, as it is written, *He sent among them swarms of animals, which devoured them*¹⁸ (Ps. 78:45), he said, *Go ye, sacrifice to your God in the land* (Ex. 8:21).¹⁹ However, Moses answered him, *it is not meet so to do* in the land²⁰ (Ps. 8:22). On the contrary, they would go a distance of three days’ journey into the wilderness (Ps. 8:23).²¹ The latter is the distance between Egypt and Mount Sinai for one who takes a straight path. It was there²² that the Israelites offered sacrifices, as it is written, *ye shall serve God upon this mountain* (Ex. 3:12).²³ It is furthermore written, *and Moses*²⁴ *builded an altar under the mount* (Ex. 24:4). Also, the altar that Moses built after Amalek was defeated²⁵ was erected on Mount Sinai, as it is written, *and* (Israel) *encamped in Rephidim*²⁶ (Ex. 17:1), and it is there written, *Behold, I will stand before thee there upon the rock in Horeb*²⁷ (Ex. 17:6). When the locusts came²⁸ Pharaoh gave some of the Israelites permission to go and sacrifice (Ex. 10:11). After the plague of darkness Pharaoh gave them all permission to go, with the exception that their cattle were to remain (Ex. 11:24). Now when they saw that a plague came and struck their first-born, Moses’ words, *lest he fall upon us with pestilence*, became clear.²⁹ in verse 3. They therefore said, *We are all dead men* (Ex. 12:33). The Egyptians then chased them out (Ex. 12:39) to go and sacrifice.³⁰ They also let them have what they asked for (Ex. 12:36).

footnotes:
¹⁸ Translated according to I.E.
¹⁹ In Egypt.
²⁰ Of Egypt.
²¹ And offer sacrifices to the Lord.
²² At Mount Sinai.
²³ Mount Sinai.
²⁴ The word Moses is not in this part of the original verse. I.E. probably quoted from memory.
²⁵ Ex. 17:15.
²⁶ Amalek attacked Israel in Rephidim (Ex. 17:8).
²⁷ Horeb is another name for Sinai. We thus see that Rephidim is very close to Sinai.
²⁸ I.E. is not being precise. It was when the threat of locusts came that Pharaoh gave some of the Israelites permission to go and sacrifice. See Ex. 10:1-11.
²⁹ They realized that they were included, as noted by I.E. earlier in his comment on us
³⁰ To the Lord.


###### Ibn Ezra on Exodus 5:4:1
[Ibn Ezra on Exodus 5:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:4:1)

**ויאמר.** מלת תפריעו כמו שבוש וכמוהו באין חזון יפרע עם (משלי כט יה) וכלל במלת לכו לסבלותיכם משה ואהרן כי הם כנגד כל ישראל, כי אין סבלותיכם כמו עסקיכם, והעד "והשבתם אותם מסבלותם" (פ' ה):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE KING OF EGYPT SAID. The word *tafri’u* (ye cause to break loose) means ye cause to disrupt.³¹ *Yifra* (cast off restraint) in *When there is no vision, the people cast off restraint* (yifra)³² (Prov. 29:18) is similar. Pharaoh included Moses and Aaron in *get you unto your burdens*, for Moses and Aaron represented all of Israel.³³ *Your burdens* does not mean your affairs.³⁴ *And will ye make them*³⁵ *rest from their burdens* (v. 5) proves the aforementioned.³⁶

footnotes:
³¹ That is, ye cause the people to spoil their work schedule (Krinsky). Cf. Rashi, “You separate and remove (the people) from their work.”
³² According to I.E. the verse should be rendered: the people disrupt the order of society.
³³ Hence Pharaoh’s words were directed at them.
³⁴ Contra Rashi, who comments, “Go to your work which you have to do in your houses.”
³⁵ The Israelites.
³⁶ It is unlikely that the same term (burdens) would refer to Moses’ affairs in verse 4 and Israel’s toil in verse 5.


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

**ויאמר.** אמר יפת, כי פירוש רבים עתה עם הארץ, שלא נחוש אם יבוא דבר או חרב עליכם כי רבים הם הסובלים, ולפי דעתי שפירושה מלאכה גדולה אתם מבקשים להשבית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PHARAOH SAID. Yefet says that the meaning of *the people of the land are now many* is, we are not concerned if pestilence or sword befalls them, for those who toil³⁷ are many.³⁸ However, according to my opinion its meaning is, you are seeking to cause a great amount of work to cease.

footnotes:
³⁷ The Israelite slaves.
³⁸ And we can afford to lose some of them to death.


###### Ibn Ezra on Exodus 5:6:1
[Ibn Ezra on Exodus 5:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:6:1)

**ויצו.** הנוגשים הם המצריים, ושוטרי העם הם מישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SAME DAY PHARAOH COMMANDED. The taskmasters were Egyptian and the officers of the people were Israelites.


###### Ibn Ezra on Exodus 5:7:1
[Ibn Ezra on Exodus 5:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:7:1)

**לא תאסיפון.** כתוב באל"ף, והמנהג להיותו בוי"ו ושניהם מתחלפין ביו"ד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YE SHALL NO MORE GIVE. *Tosifun* (ye shall more)³⁹. is spelled with an *alef*.⁴⁰. However, it is usually spelled with a *vav*.⁴¹ changes into a *vav* in the *hifil*. Both of these letters⁴² and the *alef*. interchange with the *yod*.

footnotes:
³⁹ From the root yod, samekh, peh
⁴⁰ Following the tav
⁴¹ The yod
⁴² The vav


###### Ibn Ezra on Exodus 5:7:2
[Ibn Ezra on Exodus 5:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:7:2)

ומנהג בוני עפר לערב עמו תבן או קש שיעמידנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[STRAW.] It is customary for those who build with soil to mix it with straw or chaff so that it will last.


###### Ibn Ezra on Exodus 5:7:3
[Ibn Ezra on Exodus 5:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:7:3)

**ללבון.** מגזרת לבנה, ובנין הלבנים חזק מהאבנים, כי בנין העפר יזיקהו המים, ובנין האבנים יזיקהו האש, וכן כתוב "ותהי להם הלבנה לאבן, והחמר היה להם לחמר" (ברא' יא ג). ודע כי יש שמות לא יש תנו ממעלתם באתנח או בסוף פסוק בבעלי קמץ קטן כמו סֵפֶר (מ"ב ה ה) ובבעלי פתח קטן כמו צֶדֶק (דבר' א טז), והנה כן תבן, וטעמם לא נדע רק ככה נמצאו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO MAKE BRICK. *Lilbon* (to make brick) comes from the same root as *levenah*⁴³ is a denominative of *levenah*. (brick). A brick structure is stronger than a stone structure,⁴⁴ because a structure made out of soil⁴⁵ will be damaged by water and a stone structure will be harmed by fire.⁴⁶ It is similarly written, *And they had brick for stone*,⁴⁷ *and slime had they for mortar* (Gen. 11:3).⁴⁸ Note, there are nouns that are vocalized with a *tzere*, such as the word *sefer* (book),⁴⁹. or a *segol*, i.e., *tzedek* (righteousness),⁵⁰. whose status does not change⁵¹ at an *etnach*⁵² is placed under the accented syllable of the word which constitutes the most important logical pause within a sentence. It is similar to a colon or semicolon. or at the end of a verse.⁵³ or *segol, segol*, the *tzere* and the *segol* change to a *kamatz* at an *etnach* or *sof pasuk* (the end of the verse). Compare, *even / aven; shekel / shakel; lemech / lamech*. However, this is not always the case. The word *teven* (straw) falls into this category.⁵⁴ rather than *taven*. We not know the reason for the this; however, such is the case.

footnotes:
⁴³ Lilbon
⁴⁴ Hence they used brick rather than stone.
⁴⁵ Of mud.
⁴⁶ Some stones burst when in a fire, but a structure made of brick “will not dissolve in water or fall apart when burned” (I.E. on Gen. 11:3).
⁴⁷ That is, in place of stone (I.E. on Gen. 11:3).
⁴⁸ That is, in place of mortar. “A building made from such material is very strong and will not dissolve in water or fall apart when burned” (I.E. on Gen. 11:3).
⁴⁹ Vocalized tzere, segol
⁵⁰ Vocalized segol, segol
⁵¹ That is, whose vowels do not change.
⁵² A sign indicating a pause. The etnach
⁵³ When a word is vocalized tzere, segol
⁵⁴ Hence the end of verse 7 reads teven


###### Ibn Ezra on Exodus 5:7:4
[Ibn Ezra on Exodus 5:7:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:7:4)

**וקשׁשׁו.** מגזרת קש מבעלי הכפל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GATHER. *Ve-kosheshu* (and gather) comes from the same root as *kash* (stubble).⁵⁵ is a denominative of *kash*. comes from a double root.⁵⁶.

footnotes:
⁵⁵ In other words, ve-kosheshu
⁵⁶ A root whose second and third letters are the same. Its root is kof, shin, shin


###### Ibn Ezra on Exodus 5:8:1
[Ibn Ezra on Exodus 5:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:8:1)

**ואת מתכנת.** כמו תכן (למטה פ' יח) דבר ידוע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE TALE. *Matkonet* means tale. It refers to a specified amount.


###### Ibn Ezra on Exodus 5:9:1
[Ibn Ezra on Exodus 5:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:9:1)

**תכבד.** אמר הגאון, כי אל ישעו כמו אל ישענו, והנו"ן חסר כחסרונו ממלת "תת פחדך" (דבר' ב כה) ולא תאבה ולא תשמע אל דברי החולם האומר כי שרשו "תת" בעבור שנמצא "תתה לי ערף" (ש"ב כב מא) חשב, כמו שתה עונותינו לנגדיך (תה' צ, ה), והנה לא יוכל לכחש, כי התי"ו השני במלת תתה לנכח, והתי"ו של עיקר מובלעה בדגש, אעפ"י שהתי"ו ראוי להדגש כתי"ו "והשבתי חיה רעה" (ויקרא כו ו) אם כן יותר טוב שיהיה הנו"ן מובלע כהתבלע הנו"ן בתי"ו וַּאֲמִתו (ברא' כד כז), כי היה ראוי להיות אמנתו ובת בנת, ותת תנת, וחסרה נו"ן הראשון ממלת "תתה לי" כחסרון יו"ד "והיום רד מאוד" (שופ' יט יא), וחסרו נו"ן "גע בהרים ויעשנו" (תה' קמד ה), ולפי דעתי כי ישעו כמו ירפו, כאשר אמר "נרפים" (פ' ה) וכמו "השע ממני" (תה' לט יד) "שעו מני" (ישעי' כב ד) ועיניו השע (שם ו י) כי כאשר תרפינה העינים תכהינה, וכמוהו "ולא תשענה עיני רואים" (שם לב ג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LET HEAVIER WORK BE LAID. Saadiah Gaon says that *al yishu* (let them not regard) is like *al yishanu* (let them not rely)⁵⁷, meaning to rely upon, to lean upon. Cf. Is. 10:20, *ve-nishan al Adonai* (but shall lean on the Lord). with the *nun* omitted, as it is in the word *tet* (to put)⁵⁸, meaning to put or to give. in *I begin to put the dread of thee* (Deut. 2:25). Pay no attention nor listen to the dreamer who says that the root of *tet* is *tat*.⁵⁹, for *tat* is the third person perfect masculine of *tav, vav, tav*. Compare, *kam* from the root *kof, vav, mem* and *shav* from the root *shin, vav, bet*. Because he found Scripture employing the word *tattah* (you put) in *My enemies you put to flight before me* (II Sam. 22:41), he thought that *tattah* is like *shattah* (thou hast set)⁶⁰ comes from the root *shin, vav, tav. Tattah* resembles *shattah*; hence this commentator concluded that *tattah*, like *shattah*, is an *ayin vav*. in *Thou hast set our iniquities before Thee* (Ps. 90:8). Now he cannot deny that the second *tav* in the word *tattah* indicates the second person⁶¹ (you) in you put. and the *tav* of the root is swallowed in the *dagesh*,⁶² in the second *tav* of *tattah*. That *dagesh* is in place of a root letter, a *tav*. even though the *tav*⁶³.” I.E.’s point is that when a pronominal *tav* (see note 61) is connected to a root ending in a *tav*, the *tav* of the stem is dropped and is compensated for by a *dagesh*, as in the word *ve-hishbatti* (root *shin, bet, tav*). The reading “even though the tav” doesn’t seem to make sense, for it implies that there are grounds for the *tav* not to receive a *dagesh*. However, I.E. goes on to show the reverse (Filwarg). should receive a *dagesh* like the *tav* in *ve-hishbatti* (and I will cause to cease) in *and I will cause evil beasts to cease out of the land* (Lev. 26:6). Since this is the case⁶⁴ in *tattah* is a root letter. it is better for the *nun* to be swallowed⁶⁵ is *nun, tav, nun* rather than *tav, vav, tav*, as the root *nun, tav, nun* is found in Scripture but the root *tav, vav, tav* as a verb is not. as it is swallowed by the *tav* in the word *va-amitto* (and his truth) (Gen. 24:27), for the word *amitto*⁶⁶. should have been written *aminto* and the word *bat* (daughter), *benat* and the word *tet, tenet*.⁶⁷. The missing first *nun* of the word *tattah* in *tattah li* is similar to the missing *yod* in *rad*⁶⁸ drop their *yod* in certain circumstances. Similarly words that begin with a *nun*. The root of *rad* is *yod, resh, dalet*. (spent) in *the day was far spent* (Jud. 19:11) and to the missing *nun* in the word *ga* (touch)⁶⁹. in *Touch the mountains, that they may smoke* (Ps. 144:5). However, in my opinion the word *yishu* (regard) means slack off, as Pharaoh said, *for they are idle* (nirpim) (v. 8).⁷⁰ (let them not regard) means let them not slack off. *Yishu* is similar to *hasha* (let go) in *Let go of me* (Ps. 39:14)⁷¹. and *she’u* (let go) in *Let go of me* (Is. 22:4),⁷². and to *hasha* (weaken) in *And weaken*⁷³. *their eyes* (Is. 6:10), for when the eyes weaken they grow dim.⁷⁴ is, and dim or shut their eyes. *Tishenah* (shall be closed) in *And the eyes of them that see shall be closed* (Is. 32:3) is similar.

footnotes:
⁵⁷ From the root shin, ayin, nun
⁵⁸ From the root nun, tet, nun
⁵⁹ That is, tav, vav, tav
⁶⁰ Shattah
⁶¹ It is not a root letter; it stands for attah
⁶² There is a dagesh
⁶³ This should be emended to read “for the tav
⁶⁴ That neither tav
⁶⁵ That is, it is better to assume that the root of tattah
⁶⁶ From the root alef, mem, nun
⁶⁷ For its root is nun, tav, nun
⁶⁸ Words that begin with a yod
⁶⁹ From the root nun, gimel, ayin
⁷⁰ According to I.E. al yishu
⁷¹ Translated according to I.E. J.P.S. translates: Look away from me
⁷² Translated according to I.E. J.P.S. translates: Look away from me
⁷³ J.P.S.: shut
⁷⁴ Hence the meaning of And weaken their eyes


###### Ibn Ezra on Exodus 5:9:2
[Ibn Ezra on Exodus 5:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:9:2)

וטעם בדברי שקר בעבור דברי שקר שמבטיחים אותם משה ואהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[LYING WORDS.] Its meaning is, because⁷⁵. I.E. explains that the *bet* here has the meaning of because; that is, the phrase means because of lying words. of the lying words that Moses and Aaron assure them with.⁷⁶

footnotes:
⁷⁵ The Hebrew reads, be-divre shaker
⁷⁶ That is, let them not slack off from their work because of the lying words of Moses and Aaron.


###### Ibn Ezra on Exodus 5:10:1
[Ibn Ezra on Exodus 5:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:10:1)

**ויצאו.** מארמון המלך אל העם העובדים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WENT OUT. Of the king’s palace to the people who were working.⁷⁷, hence I.E.’s comment.

footnotes:
⁷⁷ The text does not say from where they went out


###### Ibn Ezra on Exodus 5:11:1
[Ibn Ezra on Exodus 5:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:11:1)

**אתם מאשר תמצאו.** קרוב או רחוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GO YOURSELVES, GET YOU STRAW WHERE YE CAN FIND IT. Close by or far off.


###### Ibn Ezra on Exodus 5:11:2
[Ibn Ezra on Exodus 5:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:11:2)

**כי אין נגרע.** תואר על כן הוא קמוץ כמשפט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR NOUGHT OF YOUR WORK SHALL BE DIMINISHED. *Nigra* (diminished) is a participle.⁷⁸ It is therefore vocalized with a *kamatz* as is the rule.⁷⁹.

footnotes:
⁷⁸ The word can be mistaken for a perfect, hence I.E.’s comment.
⁷⁹ If it were a perfect it would be vocalized with a pattach


###### Ibn Ezra on Exodus 5:12:1
[Ibn Ezra on Exodus 5:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:12:1)

**ויפץ.** פועל יוצא, והפועל פרעה שהצריכם להפיץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WERE SCATTERED. *Va-yafetz* (were scattered) is a transitive verb.⁸⁰, meaning he scattered. Pharaoh, who caused them to scatter, is the subject.⁸¹ (so the people scattered) is, and he (Pharaoh) scattered the people.

footnotes:
⁸⁰ In the hifil
⁸¹ According to I.E. the meaning of va-yafetz ha-am


###### Ibn Ezra on Exodus 5:12:2
[Ibn Ezra on Exodus 5:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:12:2)

**לתבן.** תחת תבן, כמו והחמר היה להם לחמר (ברא' יא ג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR STRAW. In place of straw.⁸² prefixed to the word *la-teven* (for straw) means in place of. The more common meaning of such a *lamed* is, to, hence I.E.’s comment. Compare, *la-chomer* (for mortar) in *and slime had they for mortar* (Gen. 11:3).⁸³ prefixed to the word means in place of, as the meaning of *la-chomer* is, in place of mortar.

footnotes:
⁸² In other words, the lamed
⁸³ Here too the lamed


###### Ibn Ezra on Exodus 5:13:1
[Ibn Ezra on Exodus 5:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:13:1)

**והנוגשים אצים.** פועל יוצא כמלת שב וכמלת מש שימצא פעם יוצא ופעם עומד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE TASKMASTERS WERE URGENT. *Atzim* (urgent) is a transitive verb.⁸⁴ is usually intransitive in the *kal*, hence I.E.’s comment. It is like the word *shav* (returned) and the word *mash* (moved), which is sometimes found transitive and at times intransitive.

footnotes:
⁸⁴ It means urging; i.e., the taskmasters were urging them on. The word atz


###### Ibn Ezra on Exodus 5:13:2
[Ibn Ezra on Exodus 5:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:13:2)

וטעם לאמר, לאמר להם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[SAYING.] Its meaning is, saying to them.⁸⁵.

footnotes:
⁸⁵ To the Israelites.


###### Ibn Ezra on Exodus 5:13:3
[Ibn Ezra on Exodus 5:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:13:3)

**דבר יום ביומו.** כמו "מדי חדש בחדשו" (ישעי' סו כג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DAILY. The phrase *devar yom be-yomo* (daily)⁸⁶ is similar to *And from one sabbath to another* (Is. 66:23).⁸⁷

footnotes:
⁸⁶ Literally, the matter of a day in its day.
⁸⁷ It refers to something which comes around in a fixed time (Weiser).


###### Ibn Ezra on Exodus 5:14:1
[Ibn Ezra on Exodus 5:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:14:1)

**ויכו. עליהם.** על בני ישראל, וטעם להוסיף גם פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE OFFICERS…OVER THEM. Over the Israelites.


###### Ibn Ezra on Exodus 5:14:2
[Ibn Ezra on Exodus 5:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:14:2)

והנה תמול הוא היום שעשה משה האותות לעיני העם ולא התעסקו בעבודתם גם היום שבא משה ואהרן אל פרעה וכן כתוב "ויצו פרעה ביום ההוא" (למעלה פ' ו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BOTH YESTERDAY AND TO-DAY.] I have previously explained⁸⁸ the use of the additional *gam* (both).⁸⁹, literally, both (or also) yesterday and both (or also) today. The second *gam* appears to be redundant; indeed, J.P.S. omits it. Now, *both yesterday* refers to the day that Moses did the signs before the eyes of the people and they consequently were not occupied with their work. *To-day* refers to the day that Moses and Aaron came to Pharaoh.⁹⁰ (v. 1). And thus it is written, *And the same day*⁹¹ *Pharaoh commanded the taskmasters of the people* (v. 6).⁹²

footnotes:
⁸⁸ See I.E. on Ex. 4:10 and Gen. 43:8.
⁸⁹ Our verse reads, gam temol gam ha-yom
⁹⁰ And told him for the first time, Let My people go
⁹¹ The very same day that Moses and Aaron came to Pharaoh.
⁹² Not to give the people straw for making bricks.


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

**למה תעשה כה לעבדיך.** שלא היה מנהגך לעשות כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREFORE DEALEST THOU THUS WITH THY SERVANTS? It was never your practice to do this.⁹³

footnotes:
⁹³ You never withheld straw from us.


###### Ibn Ezra on Exodus 5:16:1
[Ibn Ezra on Exodus 5:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:16:1)

ומלת "וחטאת" פועל עבר, והוי"ו השיבו לעתיד כמשפט כי היא כמו "וְחָטְאָה" וכאשר העלימו האל"ף כאשר הוא במלת חטא ולא יוכלו לשום נעלם אחר אל"ף על כן החליפו הה"א בתי"ו ואין צורך לשום דגש בטי"ת, וכמוהו "וקראת אתכם הרעה" (דבר' לא כט), והעם במקום הזה לשון נקבה כמו "העם אשר בקרבה יושבת לבטח" (שופ' יח ז) "מדוע שובבה העם הזה" (ירמי' ה ה), והטעם כי החטא יהיה עליך, וכנו דרך מוסר, כי החטא יהיה על שמו וכמוהו "והייתי אני ובני שלמה חטאים" (מ"א א כא), "ואויבינו ילעגו למו" (תה' פ' ז) וימירו את כבודם (שם קו כ):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THE FAULT IS IN THINE OWN PEOPLE. The word *ve-chatat* (but the fault is)⁹⁴, meaning to sin. is a verb in the perfect.⁹⁵ (but the fault is in thine own people) is to be rendered, but thy people will sin. However, the *vav* changes it into an imperfect in accordance with the rules of grammar.⁹⁶ is a perfect, *ve-chatat* is an imperfect, for its *vav* is a conversive *vav*. The word is similar to *ve-chate’ah*.⁹⁷ in the perfect and *ve-chate’ah* in the imperfect. *Chatat* corresponds to *chate’ah* and *ve-chatat* to *ve-chate’ah*. Now when the *alef* was silenced, as it is in the word *chata*,⁹⁸ it was not possible to place a *heh* after the *alef*.⁹⁹. Two silent letters cannot be placed back to back. They therefore substituted a *tav* for the *heh*.¹⁰⁰ is the usual third person feminine suffix. However, if it were used here the *alef* could not be silent, as two silent letters cannot follow each other. Hence a *tav* was substituted for a *heh*. There is no need to place a *dagesh*¹⁰¹ follows a *pattach*. If *chatat* was vocalized with a *pattach* (rather than a *kamatz*) beneath the *chet*, then *chatat* would be a noun rather than a verb, in the *tet*.¹⁰² a noun. Cf. Rashi: “And this thing brings sin (*chatat* with a *dagesh* in the *tet*) upon your people.” The word *ve-karat* (will befall)¹⁰³. in *and evil will befall you* (Deut. 31:29) is similar.¹⁰⁴ in the feminine and *kara/ve-kara* in the masculine. The forms *karat / ve-karat* arose for the same reason that *chatat / ve-chatat* came into being. The word *am* (people) is here a feminine.¹⁰⁵ is usually masculine. However, here the verb governing it, *viz., ve-chatat*, is feminine. Hence it too must be feminine. Compare, *ha-am* (the people) in *the people that were therein, how they dwelt*¹⁰⁶ (dwelt), which governs *am*, is feminine. *in security* (Jud. 18:7) and *ha-am* (the people) in *Why is this people of Jerusalem slidden back*¹⁰⁷ (slidden back), which governs *am*, is feminine. (Jer. 8:5). Its meaning is,¹⁰⁸. See note 95. but the sin will be upon you. Moses out of respect alluded to Pharaoh by saying that the sin would be on his people.¹⁰⁹. However, he really meant the former. *That I and my son Solomon shall be counted offenders* (I Kings 1:21),¹¹⁰ *And our enemies mock us as they please* (Ps. 80:7),¹¹¹ was substituted for “You” out of respect for the Deity. and *Thus they exchanged their glory* (Ps. 106:20)¹¹² was substituted out of respect for God. are similar.

footnotes:
⁹⁴ From the root chet, tet, alef
⁹⁵ According to I.E. ve-chatat ammekha
⁹⁶ The point is, chatat
⁹⁷ The usual form of this verb in the third person feminine is chate’ah
⁹⁸ The third person masculine form of the verb fault or sin.
⁹⁹ Literally, a silent letter after the alef
¹⁰⁰ A silent heh
¹⁰¹ A dagesh
¹⁰² Contra Rashi, who considers ve-chatat
¹⁰³ A third person feminine from the root kof, resh, ayin
¹⁰⁴ The usual third person form of this verb is kare’ah/ve-kare’ah
¹⁰⁵ Am
¹⁰⁶ Here too the verb yoshevet
¹⁰⁷ The verb shovevah
¹⁰⁸ The meaning of but the fault is in thine own people
¹⁰⁹ In other words, rather than say, “but the sin (fault) will be upon you,” Moses said, but the sin will be in thine own people
¹¹⁰ According to I.E. its meaning is, you (David) shall be counted as an offender. However, Bathsheba did not want to say this directly to King David.
¹¹¹ According to I.E. its meaning is, and our enemies mock You (God). Us
¹¹² According to I.E. its meaning is they exchanged, Your glory. Their glory


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

**ויאמר.** לא הועילו דבריהם, כי הוא מתאמץ בחוזק לבו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT HE SAID. Your words did not avail, as Pharaoh was steadfast in the hardness of his heart.¹¹³

footnotes:
¹¹³ Hence he did not heed the words of Moses.


###### Ibn Ezra on Exodus 5:18:1
[Ibn Ezra on Exodus 5:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:18:1)

**ועתה לכו עבדו.** אמר לשוטרים גם הם חייבים לעבוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GO THEREFORE NOW, AND WORK. Pharaoh said this to the officers,¹¹⁴ as they too were obligated to work.

footnotes:
¹¹⁴ Who complained to Pharaoh (v. 15).


###### Ibn Ezra on Exodus 5:19:1
[Ibn Ezra on Exodus 5:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:19:1)

**ויראו.** זה הפסוק דבק בפסוקים הבאים אחריו, כי ראו נפשם בצרה בעבור שאמר להם פרעה לא תגרעו מלבניכם דבר יום ביומו, ופגעו משה ואהרן והתרעמו עליהם, ומלת "אותם" כמו נפשם ועצמם וכמוהו "וירעו הרועים אותם" (יחז' לח ח), "ויקבור אותו בגיא" (דבר' לד ו), ור' יהודה בן בלעם אמר כי כמוהו "יביא אותו אל פתח אוהל מועד" (במד' ו יג) ולפי דעתי שהכהן יצוה להביאו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DID SEE. This verse is connected to the verses that follow it.¹¹⁵ They saw themselves in dire straits¹¹⁶ (and the officers of the children of Israel did see that they were set on mischief) as: and the officers of the children of Israel did see themselves in dire straits. because Pharaoh had said to them, *Ye shall not diminish aught from your bricks, your daily task*.¹¹⁷ Then they met Moses and Aaron and complained to them.¹¹⁸ The word *otam* (they) means themselves,¹¹⁹ their very bodies.¹²⁰ usually means them, hence I.E.’s comment. *Otam* (themselves) in *But the shepherds fed themselves* (Ezek. 34:8) and *oto* (himself)¹²¹ usually means him. However, here it means himself. *Otam* is the plural of *oto*, hence I.E.’s comment. in *and he*¹²² *buried himself in the valley* (Deut. 34:6)¹²³. are similar. Rabbi Moses ben Balaam¹²⁴ says that *oto* (it)¹²⁵ in Num. 6:13 as, himself. in *he shall bring it* (oto) *unto the door of the tent of meeting* (Num. 6:13)¹²⁶ is also similar. However, in my opinion its meaning¹²⁷ is that the priest shall command to bring him.¹²⁸ in Num. 6:13 has its usual meaning, him. According to I.E. the meaning of the verse is: he (the priest) shall bring him (via a command) unto the door of the tent of meeting. See I.E. on Num. 6:13.

footnotes:
¹¹⁵ Verses 19, 20, and 21 should be understood as one unit. Contra Rashi, who thinks that verse 20 does not refer to the officers but to other Israelites.
¹¹⁶ I.E. renders va-yiru shotere vene yisra’el otam be-ra
¹¹⁷ I.E.’s paraphrase of verse 19.
¹¹⁸ Verses 20 and 21. We thus see that verses 19-21 form one unit.
¹¹⁹ See note 121.
¹²⁰ The word otam
¹²¹ Oto
¹²² Moses. Cf. I.E. on Deut. 34:6.
¹²³ Translated according to I.E. J.P.S. renders: And he was buried in the valley
¹²⁴ A Bible commentator and grammarian who lived in the 10th and 11th centuries. See Vol. 1, chap. 49, note 38.
¹²⁵ He renders oto
¹²⁶ According to Rabbi Moses this clause should be rendered: he shall bring himself unto the door of the tent of meeting.
¹²⁷ The meaning of Num. 6:13.
¹²⁸ That is, oto


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

**ויפגעו.** תחסר מלת והם היו נצבים, וכמוהו "ופרעה חולם" (ברא' מא א) היה חולם, והנה היה עומד על היאור 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 THEY MET. The words “who were” are missing.¹²⁹. Our text should be read as if written: who were standing.¹³⁰ *And Pharaoh dreams* (Gen. 41:1)¹³¹ is similar. Its meaning is, and Pharaoh was dreaming. Similarly, *and behold he was standing by the river* (*Ibid.*).¹³² There are many other such instances in Scripture.¹³³

footnotes:
¹²⁹ Our verse literally reads: And they met Moses and Aaron standing. J.P.S. renders: And they met Moses and Aaron, who stood in the way
¹³⁰ Our verse should be read: And they met Moses and Aaron who were standing.
¹³¹ Translated according to I.E.
¹³² The Hebrew text literally reads: and behold he standing by the river; “was” has to be added.
¹³³ Where words have been omitted from the text and have to be supplied by the reader.


###### Ibn Ezra on Exodus 5:21:1
[Ibn Ezra on Exodus 5:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:21:1)

**ויאמרו. ירא ד'.** חמסנו שהוא עליכם:

**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 UNTO THEM: THE LORD LOOK. At the violence done to us, the responsibility for which falls upon you.


###### Ibn Ezra on Exodus 5:21:2
[Ibn Ezra on Exodus 5:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:21:2)

ודע כי החמש הרגשות מתחברות במקום אחד למעלה מהמצח על כן יאמרו הרגשה אחת תחת חברתה, כמו ומתוק האור (קהלת יא ז) ורבי מרינוס אמר שאנו נמאסים ונבאשים בעיניו כריח רע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[YE HAVE MADE OUR SAVOUR TO BE ABHORRED IN THE EYES OF PHARAOH.] Note that the five senses are perceived in one place located above the forehead.¹³⁴ Hence one sense is substituted for another sense,¹³⁵ of Pharaoh, for it is the nose that detects smell. However, since the senses are perceived in one place, Scripture interchanges them and employs sight in place of nose. as in *And the light is sweet* (Eccles. 11:7).¹³⁶ However, Rabbi Merinus says that its meaning is, we are as disgusting and abhorrent in his eyes as a foul odor.¹³⁷

footnotes:
¹³⁴ Cf. I.E.’s comments on Gen. 42:1 and the notes thereto.
¹³⁵ Scripture should have read: Ye have caused our savor to be abhorred in the nose
¹³⁶ Light cannot be tasted. We thus see that Scripture interchanges the senses.
¹³⁷ According to Rabbi Merinus the meaning of our clause is: Ye have made us to be abhorred by Pharaoh like a foul odor.


###### Ibn Ezra on Exodus 5:22:1
[Ibn Ezra on Exodus 5:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:22:1)

**וישב משה.** הנה שאלה אחר שהשם הודיע למשה ואמר לו "ואני ידעתי כי לא יתן אתכם מלך מצרים להלוך" (למעלה ג יט) עד שיעשה כל האותות אשר צוהו, אם כן למה יתרעם משה לומר למה זה שלחתני, והצל לא הצלת, התשובה, חשב משה כי מעת דברו אל פרעה יקל מעליהם עולם, והנה הוא הכביד העבודה עליהם, וטעם למה הרעותה, הפך מה שאמרת "ראה ראיתי את עני" (למעלה ג ז) וארד להצילו מיד מצרים (שם שם ה) ולמה זה שלחתני להרע לישראל והנה לא מצאתי תשובה להשיב לשוטרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES RETURNED. Now a question: Why did Moses complain and say, *Why is it that thou hast sent me?* and *Neither hast thou delivered Thy people at all* after God told him, *And I know that the king of Egypt will not give you leave to go* (Ex. 3:19) until he performed all the signs that God commanded him? The answer is, Moses thought that Pharaoh would lighten Israel’s yoke as soon as he spoke to him. However, Pharaoh placed a heavier workload upon them.¹³⁸ [WHEREFORE HAST THOU DEALT ILL WITH THIS PEOPLE?] Contrary to Your words, *I have surely seen the affliction of My people* (Ex. 3:7); *And I am come down to deliver them out of the hand of the Egyptians* (*Ibid.*). [WHY IS IT THAT THOU HAST SENT ME] To harm Israel. Behold,¹³⁹ I have not found an answer to give the officers.¹⁴⁰

footnotes:
¹³⁸ After Moses spoke to him.
¹³⁹ That is, in view of the aforementioned.
¹⁴⁰ Whose charges against Moses are recorded in verse 21.


###### Ibn Ezra on Exodus 5:23:1
[Ibn Ezra on Exodus 5:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:23:1)

**ומאז.** מהיום שדברתי אליו, אז הכביד עולם עליהם כאשר הוא כתוב ויצו פרעה ביום ההוא (פ' ו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR SINCE. From the day that I spoke to Pharaoh he hardened his yoke over them, as it is written, *And the same day Pharaoh commanded the taskmasters of the people* (v. 6).


###### Ibn Ezra on Exodus 5:23:2
[Ibn Ezra on Exodus 5:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:23:2)

והטעם והצל לא הצלת, וזה שחשבתי שיחל פרעה להקל מעליהם ותחל להצילם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[NEITHER HAST THOU DELIVERED.] My very thought was that Pharaoh would begin to lighten their burden¹⁴¹ and You would begin to deliver them.

footnotes:
¹⁴¹ As soon as I came to him and told him to free Israel.


###### Ibn Ezra on Exodus 5:23:3
[Ibn Ezra on Exodus 5:23:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/5:23:3)

ומלת הרע לעם הזה פעל יוצא, כמו "הרעו מאבותם" (ירמי' ז כו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HE HAS DEALT ILL WITH THIS PEOPLE.] The word *hera* (he has dealt ill) is a transitive verb.¹⁴² from the root *resh, ayin, ayin*. It is similar to *here’u* (they did worse)¹⁴³ from the root *resh, ayin, ayin*. However, whereas *hera* is a third person singular masculine perfect, *here’u* is a third person plural. in *they did worse than their fathers* (Jer. 7:26).

footnotes:
¹⁴² It is a hifil
¹⁴³ It too is a hifil