## Ibn Ezra on Exodus Chapter 6

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

**ויאמר. עתה תראה.** באשר אביא המכות על מצרים, אז ירויח להם מעט 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:**
AND GOD SAID UNTO MOSES: NOW SHALT THOU SEE. When I bring the plagues upon Egypt things will start getting better for Israel, as I¹ will yet explain. God who is Almighty and also awe inspiring, placed before us the secret of the Torah. I will now begin to explain the Torah portion called, *And I Appeared*.

footnotes:
¹ That is, I.E.


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

**וידבר.** הכתוב אמר "ויאמן העם" (למעלה ד לא) ולא כל העם, והכל מודים באלהים אפילו פרעה כאשר אפרש עוד על כן אמר "ויאמר אליו אני ד'" לכן אמור לבני ישראל אני ד' (פ' ו) "וידעתם כי אני ה' אלהיכם המוציא אתכם" (פ' ז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GOD SPOKE. Scripture reads, *And the people believed* (Ex. 4:31). The latter implies that not all of the people believed. Everyone including Pharaoh, as I will yet explain,² admitted to the existence of God.³ Scripture therefore says, *And God spoke unto Moses, and said unto him: I am the Lord* (v. 2); *Wherefore say unto the children of Israel: I am the Lord* (v. 6); *and ye shall know that I am the Lord your God* (v. 7).

footnotes:
² Ex. 8:15; 9:28.
³ As an impersonal power. However, they did not know Him as a personal God who is concerned with man, i.e, as the Lord.


###### Ibn Ezra on Exodus 6:3:1
[Ibn Ezra on Exodus 6:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:3:1)

**וארא.** נבואת האבות היתה במראות הלילה, על כן מלת וארא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I APPEARED. The patriarchs received their prophesies in visions of the night, hence the term *And I appeared*.⁴) and the word for, and I appeared (*va-era*) come from the same root, *resh, alef, heh*.

footnotes:
⁴ Which implies, I appeared in a vision. The Hebrew word for vision (mareh


###### Ibn Ezra on Exodus 6:3:2
[Ibn Ezra on Exodus 6:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:3:2)

מלת "שדי" קשה בפירוש, והגאון אמר כי השי"ן נוסף כשי"ן "שאתה מדבר עמי" (שופ' ו יז) והטעם שאמר לעולם די, ולא אדע טעם לפי' זה, כי איך יקרא שם אשר די רק להיותו תואר כמו "טוב וסלח" (תה' פו ה) "עלי לבי דַוָי" (ירמי' ה יה) והנגיד רב שמואל פי' בו בלשון ערבי אלקהאר, ופי' מנצח ותקיף והיו"ד תחת אות הכפל כיו"ד "דַלְיוֹ שֹּׁקַיִם מִפִסֵח" (משלי כו ז) ואל"ף "אשר בזאו נהרים" (ישעי' יח ב) וכמוהו "כקול שדי" (יחז' א כד), "והיה שדי בצריך" איוב כב כה) ויפה פירש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[ALMIGHTY.] It is difficult to explain the word *Shaddai* (Almighty).⁵ Saadiah Gaon says that the *shin* of *Shaddai* is a preposition, like the *shin* prefixed to *she-attah* (that it is thou) in *that it is thou that talkest with me* (Jud. 6:17). The meaning of *Shaddai* is: Who said to the world, enough.⁶ is composed of two words, *she-dai* (who is enough). He further explained that *she-dai* is short for *she-amar le’olam dai*. Saadiah Gaon apparently interprets *Shaddai* as meaning the one who controls or sets a limit on nature. See *Hagigah* 12a, “What is the meaning of *ani El Shaddai* (Gen. 17:1)? Its meaning is: I am (*ani*) the God (*El*) who said to my world *dai* (enough). Resh Lakish said: When the Holy One created the sea, it went spreading on until the Holy One rebuked it and made it dry (i.e., said to it, enough).” However, I cannot see any meaning in this interpretation. How can God be called by the name “Who is enough?”⁷) (Krinsky). *Shaddai* therefore can only be taken as an adjective, like the words *tov* (good) and *sallach* (ready to pardon) in *good, and ready to pardon* (Ps. 86:5) and *davvai* (faint)⁸ in *Shaddai* is not a prefix but an integral part of the word, like the *dalet* in *davvai* and the *samekh* in *sallach*. in *My heart is faint within me* (Jer. 8:18). Now Rabbi Samuel the Nagid explains *Shaddai* with the Arabic word *al kahar*, which means victorious and mighty. He further notes that the *yod* in *Shaddai* is in place of the double letter,⁹ is *shin, dalet, dalet*. (Cf. I.E. on Gen. 17:1 and the notes thereto.) *Shaddai* is spelled *shin, dalet, yod*. Thus one *dalet* is missing. Rabbi Samuel says that the *yod* takes the place of the *dalet*. like the *yod* in *dalyu* (hang limp)¹⁰. A *lamed* is missing in *dalyu* and is made up by the *yod*. in *The legs hang limp from the lame* (Prov. 26:7) and the *alef* in *baze’u* (divide)¹¹ is *bet, zayin, zayin*. A *zayin* is missing in *baze’u* and is made up by the *alef*. in *Whose land the rivers divide* (Is. 18:2). *Shaddai* (mighty) in *like a mighty voice* (Ezek. 1:24)¹² and *Shaddai* (mighty) in *And mighty shall he thy silver* (Job 22:25)¹³ are similar. The Nagid explained it well.¹⁴ means mighty or the Almighty.

footnotes:
⁵ Its meaning is not self-evident.
⁶ According to Saadiah Gaon, Shaddai
⁷ I.E. was bothered by having a proper name that opens with a prefix (the shin
⁸ In other words, the shin
⁹ According to the Nagid the root of Shaddai
¹⁰ The root of which is dalet, lamed, lamed
¹¹ The root of baze’u
¹² Translated according to I.E.
¹³ Translated according to I.E. See I.E.’s commentary on Gen. 17:1 and note 2 thereto.
¹⁴ I.E. agrees with the Nagid that Shaddai


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

ומלת נודעתי מבנין נפעל, ואיננו כמו הודעתי כדברי מנחם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[I MADE ME NOT KNOWN TO THEM.] The word *nodati* (I made Me known) is in the *nifal*.¹⁵ It is not like *hodati* (I made known)¹⁶. According to Menachem ben Saruk, a tenth-century Sephardic philologist, the meaning of our clause is: but My name *YHVH* I made not known to them. See note 18. as Menachem maintains.¹⁷. However, there are many verses that show that the patriarchs were aware of this divine name. Cf. Gen. 15:2; 22:14.

footnotes:
¹⁵ Its literal meaning is, I was known.
¹⁶ Which is in the hifil
¹⁷ For if we take Menachem’s interpretation at face value, then Israel’s forefathers were not aware of the divine name YHVH


###### Ibn Ezra on Exodus 6:3:4
[Ibn Ezra on Exodus 6:3:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:3:4)

ורבי מרינוס אמר, כי ושמי ד' שבועה כי בלשון ערבי יש וי"ו לשבועה, וטעם לא נודעתי להם כמו שנודעתי לך וכוי"ו הזה לא מצאנו בלה"ק וככה דקדוקו, יש מלות מושכות עצמן ואחרות עמם, גם כן אותיות כמ"ם "מאל אביך ויעזרך, ואת שדי" (ברא' מט כה) שהוא מאת שדי וככה בי"ת באל שדי, כאילו כתוב ובשמי ד' לא נודעתי להם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BUT BY MY NAME YHVH.] Rabbi Merinus says that *u-shemi YHVH* (But by my name YHVH)¹⁸ I made Me not known to them. The latter is grammatically incorrect, as it lacks the preposition “by” before “My name,” and it presents a problem for it implies that the patriarchs were not aware of the name *YHVH*. However, it is clear from the book of Genesis that Abraham and Jacob were acquainted with this name. The commentaries which follow try each in his own way to solve this problem. is an oath, as in Arabic there is a *vav* which indicates an oath.¹⁹ can be interpreted as an oath, its meaning being: I swear by My name *YHVH*. Rabbi Merinus explains the meaning of *I made Me not known to them* as: I made Me not known to them as I made Me known to you.²⁰. The meaning of the entire verse is: I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, and I swear by My name *YHVH* that I made Me not known to them as I made Me known to you. However, we never find a *vav* with this meaning in Scripture.²¹ indicating an oath. Thus we can’t interpret *u-shemi YHVH* as: I swear by My name *YHVH*. This then is its grammatical explanation.²². There are words that are to be read as if written twice.²³ The same applies to letters.²⁴ For example, the *mem* prefaced to *me’el* (From the God) in *From the God of thy father, who shall help thee, and the* (ve-et) *Almighty, who shall bless thee* (Gen. 49: 25)²⁵ is also to be placed before *ve-et* (and the) and be read as if written *u-me’et* (and from the).²⁶ Similarly the *bet* of *be’el Shaddai* (as God Almighty).²⁷. Our phrase is thus to be read as if written: *but by My name YHVH* (u-vi-shemi) *I made Me not known to them*.²⁸ I made Me not known to them. I.E. will later elaborate on his explanation. See note 40.

footnotes:
¹⁸ The literal meaning of the verse is: and/but My name YHVH
¹⁹ Thus u-shemi YHVH
²⁰ This is the thrust of I made Me not known to them
²¹ We never find a vav
²² Of u-shemi YHVH
²³ See I.E. on Gen. 6:13 and the notes thereto.
²⁴ See I.E. on Gen. 2:19 and the notes thereto.
²⁵ Translated according to I.E.
²⁶ The verse should thus be read as if written: From the God of thy father, who shall help thee, and from the Almighty, who shall bless thee. See I.E. on Gen. 49:25 and the notes thereto.
²⁷ Also governs shemi
²⁸ Rather than the literal: but My name YHVH


###### Ibn Ezra on Exodus 6:3:5
[Ibn Ezra on Exodus 6:3:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:3:5)

אמר רב סעדיה הגאון כי תחסר באחרונה מלת לבדו, כאילו אמר ובשמי ד' לבדו לא נודעתי להם, רק פעם באל שדי ופעם בשם ד' וכמוהו לפי דעתי לא יעקב לבדו יאמר עוד שמך כי אם ישראל משתתף עמו, ואין צורך לתקון הזה, כי ידענו כי אל שדי הוא הש"י הנכבד, ואין ביניהם הפרש, רק ששם שדי הוא תואר והשם הנכבד פעם שם עצם ופעם שם תואר כאשר פירשתי והנה מצאנו כתוב באברהם "אני ד' אשר הוצאתיך מאור כשדים" (ברא' טו ז), וביעקב אני ד' אלהי אברהם אביך (שם כח יג), ור' ישועה אמר כי אברהם ויעקב לא ידעו זה השם, רק משה כתב ככה, ולא דבר ר' ישועה נכונה, כי איך יכתוב משה שם לא הזכירו השם, ואין ספק כי האבות ידעו זה השם שהוא שם העצם רק זה השם הוא התואר לא ידעו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Rabbi Saadiah Gaon says that the word *le-vado* (only) has been omitted from the end of our clause. Our text should be read as if written: but I made Me not known to them only by My name *YHVH*.²⁹ should be interpreted as if written, *u-vi-shemi YHVH le-vado*. On the contrary, I at times appeared to them with the name *El Shaddai* (God Almighty) and at other times with the name *YHVH*. In my opinion, thy name shall not be called any more only Jacob, but Israel shall be used with it (Gen. 35:10)³⁰. is similar.³¹, although missing, is implied in the text. Really, there is no need for Saadiah Gaon’s reconstruction³². because we know that *El Shaddai* and the blessed and glorious Lord are one and the same,³³ and *El Shaddai*. So what sign of divine favor is there in God telling Moses that He appears to him only as *YHVH* while He appeared to the patriarchs sometimes as *El Shaddai* and sometimes as *YHVH?* As to the question raised by our verse, I.E. answers it at the end of his comment. except that the term *El Shaddai* is an adjective and the glorious and revered name³⁴. is, as I have explained,³⁵ sometimes a noun and sometimes an adjective. Now we find it written with regard to Abraham, *I am the Lord* (YHVH) *that brought thee out of Ur of the Chaldees, to give thee this land to inherit it* (Gen. 15:7). We similarly find with regard to Jacob, *I am the Lord* (YHVH), *the God of Abraham thy father* (Gen. 28:13).³⁶. Rabbi Joshua says that Abraham and Jacob did not know the name *YHVH*.³⁷ literally. Moses used it when writing the Torah.³⁸ However, Rabbi Joshua is incorrect, for how would Moses dare to write a name that God did not utter.³⁹ who brought thee out of Ur of the Chaldees,” would Moses deliberately dare to write, “I am *YHVH* that brought thee out of Ur of the Chaldees” (Gen. 15:7). There is no doubt that the patriarchs knew the name *YHVH* as a proper name. However, they did not know it as an adjective.⁴⁰ means, they did not know the adjectival meaning of *YHVH*; that is, they did not experience the adjectival meaning of My name *YHVH, viz.*, My suspending the laws of nature (Krinsky).

footnotes:
²⁹ That is, u-vi-shemi YHVH
³⁰ I.E.’s paraphrase of thy name shall not be called anymore Jacob, but Israel shall be thy name
³¹ According to I.E., Gen. 35:10 proves Saadiah Gaon’s assertion that at times the word le-vado
³² Of our verse. That is, it is to be read as if written, u-vi-shemi YHVH le-vado
³³ In other words, there is no difference between the name YHVH
³⁴ YHVH
³⁵ See I.E on Ex. 3:15 and the notes thereto.
³⁶ Which shows that God appeared to the patriarchs with the name YHVH
³⁷ Rabbi Joshua interprets but by My name YHVH I made Me not known to them
³⁸ When Moses wrote the book of Genesis and recorded the history of the patriarchs he employed the name that God revealed to him. However, God himself never used that name when He revealed Himself to the patriarchs.
³⁹ If in revealing himself to Abraham God said, “I am El Shaddai
⁴⁰ Thus but My name YHVH I made Me not known to them


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

ועתה אגלה לך קצת סוד אל שדי, ידענו כי השם ברא ג' עולמות שהזכרתי והעולם השפל יקבל כח מעולם התיכון כל אחד מהפרטים כפי מערכת העליונה, ובעבור כי נשמת האדם גבוה מן העולם האמצעי, אם היתה הנפש חכמה והכירה מעשה השם שהם בלא אמצעי וע"י אמצעי והניחה תאות העולם השפל, והתבודדה לדבקה בשם הנכבד, אם יש במערכת הככבים בעת ההריון רעה שתבא עליו ביום ידוע, השם שדבק בו יסבב סבות להצילו מרעתו, וככה אם יש במערכה שיהיה עָקר, השם יתקן לו כח תולדתו ויוליד, על כן אמרו חז"ל שהשם אמר לאברהם צא מאצטגנינות שלך וקרוב מזה הטעם אין מזל לישראל, ועוד אבאר זה בפ' כי תשא על כן אמר השם לאברהם קודם וארבה את זרעך "אני אל שדי" (ברא' יז א) שפירושו מנצח המערכות העליונות, לא שהמערכה תשחת רק שידע הדבק בשמו שיחדש לו טוב שלא יהיה במערכתו על כן אמר יעקב "המלאך הגואל אותי מכל רע" (שם מח) שהיה נכון לבא עלי, וזה הוא סוד כל התורה כאשר אפרש עוד, והנה האבות לא הגיעה מעלתם לדבקה בשם כמשה אשר ידעו השם פנים בפנים, על כן היה יכול משה לשנות תולדות עולם השפל, ולחדש אותות ומופתים שלא יכלו האבות לחדשם, והנה משה אמר שני דברים האחד "למה זה שלחתני" (למעלה ה כב) והשני "והצל לא הצלת את עמך" (שם שם כג), והשיב על האחרון "עתה תראה אשר אעשה לפרעה" (למעלה ו א), ועל הראשון ויאמר אליו אני ד' (למעלה ו ב) והטעם כי על ידי האבות נודע שמי שהוא אל שדי ועל ידך יודע שמי ד' הנכבד בעולם כאשר אמר לכן אמור לבני ישראל אני ד', והנה שלחתיך להודיע זה השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
I will now reveal to you part of the secret meaning of the name *El Shaddai*. We know that God created the three worlds that I have previously noted.⁴¹ Everything in the lowest world receives power from the middle world according to the arrangements⁴² in the higher world. Due to the fact that man’s soul comes from above the middle world, if it is wise and recognizes the works of God, both those done without an intermediary⁴³ and those done via an intermediary⁴⁴ and if the soul forsakes the pleasures of this lowest world and separates itself from them to cleave to God the glorious, should there be at the time of the birth of such a person an arrangement of the stars indicating that evil will befall this man on a certain day, the God to whom this man cleaves will set the chain of events in such a way that this man is saved from the evil that was destined to befall him. Similarly, if it is in the arrangement of the stars that this man be sterile God will make him virile and he will sire children. Therefore our sages said that God told Abraham, “Leave your astrological calculations.”⁴⁵ 156a, “Abraham said before the Holy One Blessed Be He…I have searched my constellation and have found that I am incapable of having a son. Leave your astrological calculations, said the Lord to him, for Israel has no star.” Also see *Nedarim* 32a and Rashi on Gen. 15:5. The statement “Israel has no star” is close in meaning to the latter.⁴⁶ I will yet explain this in the Torah portion *Ki Tissa*.⁴⁷ Therefore, before God said to Abraham, *and I will multiply thy seed*, he told him, *I am God Almighty* (El Shaddai) (Gen. 17:1), the meaning of which is: I overcome the upper arrangements. The aforementioned does not mean that the arrangements are destroyed. It rather means that the one who cleaves to God knows that God creates good things for him that are not in keeping with what the stars have determined for him.⁴⁸ Jacob therefore said, *the angel who hath redeemed me from all evil* (Gen. 48:16), i.e., all evil that was destined⁴⁹ to come upon me. This is, as I will explain, the secret of the whole Torah.⁵⁰ Now the patriarchs did not reach the level where they were able to cleave unto God as Moses, *whom the Lord knew face to face*,⁵¹ did. Moses was therefore able to change the laws governing the lower world⁵² and produce signs and wonders⁵³ that the patriarchs were incapable of. Now Moses said two things to the Lord. One, *why is it that Thou hast sent me* (Ex. 5:22)? Two, *neither hast Thou delivered Thy people* (Ex. 5:23). God answered the latter with, *Now shalt thou see what I will do to Pharaoh* (v. 1). He answered the former⁵⁴ with, *I am the Lord* (v. 2).⁵⁵ known in the world. The meaning⁵⁶ is that via the patriarchs My name *El Shaddai*⁵⁷ was publicized, but through you My revered name *YHVH*⁵⁸ will be known in the world. As God said, *Wherefore say unto the children of Israel: I am the Lord* (YHVH) (v. 6), the meaning of which is, behold, I have sent you to make this name known.

footnotes:
⁴¹ See I.E. on Ex. 3:15 and the notes thereto.
⁴² The arrangement of the stars.
⁴³ That is, sees the hand of God when He suspends natural law.
⁴⁴ Sees the hand of God in the normal working of the world which ordinarily is under the influence of the heavenly constellations.
⁴⁵ Cf. Sabbath
⁴⁶ Israel’s fate is not determined by the stars, because Israel is under God’s direct influence. See I.E. on Deut. 4:19.
⁴⁷ See I.E. on Ex. 33:22.
⁴⁸ Literally, his arrangements.
⁴⁹ By the arrangement of the stars.
⁵⁰ The Torah teaches man to cleave to the Lord. The latter places man under the providence of God rather than that of the stars (Krinsky).
⁵¹ Deut. 34:10.
⁵² That is, to suspend natural law.
⁵³ Changing a staff into a serpent, changing water into blood, splitting the sea, etc.
⁵⁴ Why is it that Thou hast sent me?
⁵⁵ That is, I have chosen you to make My name YHVH
⁵⁶ Of God’s response to Moses.
⁵⁷ Which indicates that God rules the constellations and thus can change destiny.
⁵⁸ Which indicates that God can suspend natural law.


###### Ibn Ezra on Exodus 6:4:1
[Ibn Ezra on Exodus 6:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:4:1)

**וגם הקימותי.** גם שלחתיך בעבור שהקימותי עם האבות לתת להם או לבניהם שהם כמוהם את ארץ כנען:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I HAVE ALSO ESTABLISHED. I have also sent you because I have established my covenant with the patriarchs to give the land of Canaan to them or to their children who are their equivalent.


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

**וגם.** גם עוד שלחתיך בעבור שעשו ישראל תשובה וצעקו אלי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOREOVER. I have also sent you because the children of Israel have repented⁵⁹ and have cried out unto me.

footnotes:
⁵⁹ See I.E. on Ex. 2:23.


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

**לכן.** כמו שאני עומד כן יהיה דברי קיים שאגאל אתכם בזרוע נטויה מן השמים אל הארץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREFORE. As I live so will my word live. I will redeem you with an arm stretched from the heaven to the earth.


###### Ibn Ezra on Exodus 6:7:1
[Ibn Ezra on Exodus 6:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:7:1)

**ולקחתי.** כאשר תקבלו את התורה על הר סיני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL TAKE YOU TO ME. When you receive the Torah on Mount Sinai.


###### Ibn Ezra on Exodus 6:7:2
[Ibn Ezra on Exodus 6:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:7:2)

וטעם המוציא אתכם, כי היתה במערכת המחברת הגדולה למשרתים העליונים שיעמדו עוד בגלות וזה יתברר לך בפ' כי תשא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WHO BROUGHT YOU OUT.] Its meaning is that according to the great combination of the stars in heaven⁶⁰ Israel was destined to remain in exile. This will be explained in the Torah portion *Ki Tissa*.

footnotes:
⁶⁰ Literally, the upper ministers.


###### Ibn Ezra on Exodus 6:8:1
[Ibn Ezra on Exodus 6:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:8:1)

**והבאתי אתכם אל הארץ.** כי רבים מיוצאי מצרים, גם בניהם יחשבו כהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL BRING YOU INTO THE LAND. For many of those who left Egypt entered Canaan.⁶¹ was fulfilled. Additionally, their children are their equivalent.⁶²

footnotes:
⁶¹ Only those above the age of 20 died in the wilderness and did not enter Canaan. Thus the promise, And I will bring you into the land
⁶² The children of the generation that left Egypt are equivalent to their parents. Hence it is as if all those who left Egypt entered Canaan.


###### Ibn Ezra on Exodus 6:8:2
[Ibn Ezra on Exodus 6:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:8:2)

וטעם אשר נשאתי את ידי, דרך משל, כאדם שישא ידו אל השמים וישבע, כמו "כי אשא אל שמים ידי" (דבר' לב מ) "וירם ימינו ושמאלו אל השמים" (דניאל יב ז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WHICH I LIFTED UP MY HAND.] This is to be understood figuratively. God is compared to a man who lifts up his hand to heaven and swears. It is like *For I lift up My hand to heaven* (Deut. 32:40) and *when he lifted up his right hand and his left hand unto heaven* (Dan. 12:7).⁶³

footnotes:
⁶³ Which are not to be taken literally.


###### Ibn Ezra on Exodus 6:8:3
[Ibn Ezra on Exodus 6:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:8:3)

וטעם אני ד' שאקיים זה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[I AM THE LORD.] Its meaning is, I will cause this to come about.


###### Ibn Ezra on Exodus 6:9:1
[Ibn Ezra on Exodus 6:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:9:1)

**וידבר.** ולא שמעו ולא הטו אזן לדבריו כי קצרה רוחם באורך הגלות, ובעבודה קשה שנתחדשה עליהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES SPOKE. Israel did not hearken nor pay attention to the words of Moses, as their spirit was impatient because of the length of their exile and the hard labor which was recently put upon them.⁶⁴

footnotes:
⁶⁴ The decree to produce bricks without being given straw.


###### Ibn Ezra on Exodus 6:10:1
[Ibn Ezra on Exodus 6:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:10:1)

**וידבר.** לאמר למשה כמו "דבר אל בני ישראל ואמרת אליהם" (ויקרא א ב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD SPOKE…SAYING. To Moses. *Speak unto the children of Israel, and say unto them* (Lev. 1:2) is similar.⁶⁵

footnotes:
⁶⁵ In that Scripture repeats itself in the same verse by saying, “ speak to” and “say to.”


###### Ibn Ezra on Exodus 6:11:1
[Ibn Ezra on Exodus 6:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:11:1)

**בא.** אל ארמון המלך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GO IN. To the king’s palace.


###### Ibn Ezra on Exodus 6:12:1
[Ibn Ezra on Exodus 6:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:12:1)

**וידבר.** הן בני ישראל שהם עמך לא שמעו אלי, ואיך ישמעני פרעה שהוא מלך ואינו מעמך, ועוד כי מגרעת גדולה היא שאדבר לפניו ואני ערל שפתים, כי בפעם הראשונה הבטחתני שתורה את פי שלא אבטא באות שהוא כבד עלי, אולי תכשל לשוני לפניו ואתה אמרת כי אהרן יהיה מליץ ביני ובין ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES SPOKE BEFORE THE LORD, SAYING. *Behold, the children of Israel* who are thy people *have not hearkened unto me; how then shall Pharaoh* who is a king, and is not a member of your people *hear me*. Furthermore, it is a great handicap for me who am *of uncircumcised lips* to speak before him. Before I went to see Pharaoh for the first time You promised me that You would instruct my mouth not to pronounce a letter which is too difficult for me.⁶⁶ However, now I may stumble in my words before him.⁶⁷ Furthermore, You said that Aaron shall be the intermediary between me and Israel.⁶⁸

footnotes:
⁶⁶ See I.E. on Ex. 4:12.
⁶⁷ Since You did not repeat the promise this time.
⁶⁸ But not between me and Pharaoh. Hence, I must address Pharaoh directly. However, this is too difficult for me since I am of uncircumcised lips.


###### Ibn Ezra on Exodus 6:13:1
[Ibn Ezra on Exodus 6:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:13:1)

**וידבר.** עתה כלל הענין, כי גם אהרן יהיה מליץ בינו ובין פרעה, כאשר יפרש עוד, על כן השתתפו שניהם בדבור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD SPOKE UNTO MOSES AND AARON. God now included all the details.⁶⁹ Aaron was also going to be the intermediary between Moses and Pharaoh, as Scripture will go on to explain. God’s command was therefore directed to both of them.

footnotes:
⁶⁹ Pertaining to Aaron’s role as an intermediary.


###### Ibn Ezra on Exodus 6:13:2
[Ibn Ezra on Exodus 6:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:13:2)

**ויצום.** ללכת אל בני ישראל ואל פרעה מלך מצרים, ור' ישועה אמר כי טעם ויצום שלא יכעסו על ישראל אם לא ישמעו אליהם ואין צורך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GAVE THEM A CHARGE. To go *unto the children of Israel, and unto Pharaoh king of Egypt*. However, Rabbi Joshua says that *and gave them a charge* means, and gave them a charge not to be angry at the children of Israel if they did not hearken unto them.⁷⁰ 7:3 and Rashi interpret similarly. This interpretation is unnecessary.⁷¹ (and gave them charge) apply to two different types of charges, one concerning Israel and one concerning Pharaoh. Cf. Rashi, “*and gave them a charge unto the children of Israel* to lead them gently and to be patient with them, *and unto Pharaoh king of Egypt* to verbally pay him respect.” Whereas according to I.E. the verb *va-yetzavvem* refers to one action, *viz.*, to go.

footnotes:
⁷⁰ Shemot Rabba
⁷¹ Since it requires that the verb va-yetzavvem


###### Ibn Ezra on Exodus 6:14:1
[Ibn Ezra on Exodus 6:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:14:1)

**אלה ראשי בית אבותם.** על משה ואהרן או שב אל בני ישראל הנזכרים למעלה, והאנשים הם מיורדי מצרים, והחל מראובן, כי לא נשאר לו כבוד רק להתייחס ראשון, ואלה ארבעת בניו הם יורדי מצרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THESE ARE THE HEADS OF THEIR FATHER’S HOUSES. Moses and Aaron’s father, or it refers to the children of Israel who are mentioned above.⁷² The men mentioned⁷³ were among those who descended to Egypt. Scripture starts with Reuben because the only honor left to him was to be listed first in the genealogy.⁷⁴ These four sons of Reuben⁷⁵ descended to Egypt.

footnotes:
⁷² Verse 13.
⁷³ As heads.
⁷⁴ This honor was left him when the birthright was taken away from him. See I.E. Gen. 49:4.
⁷⁵ Mentioned in our verse.


###### Ibn Ezra on Exodus 6:15:1
[Ibn Ezra on Exodus 6:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:15:1)

**ובני.** משפחת אהד נכרתה במצרים או במדבר, כי איננה נזכרת בפרשת פנחס:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SONS OF SIMEON. The family of Ohad was destroyed in Egypt or in the desert, as it is not mentioned in the Torah portion *Phinehas*.⁷⁶

footnotes:
⁷⁶ Cf. Num. 26:12, 13 lists the families of Simeon. Ohad is not listed.


###### Ibn Ezra on Exodus 6:15:2
[Ibn Ezra on Exodus 6:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:15:2)

וצחר הוא זרח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ZERAH. Zohar and Zerah are one and the same.⁷⁷

footnotes:
⁷⁷ Zohar is not mentioned in Num. 26:12, 13 but is listed here. Zerah, on the other hand, is listed in Numbers but not here. Similarly, Rashi in Numbers identifies the two as one. He argues that both Zohar and Zarah connote shining.


###### Ibn Ezra on Exodus 6:16:1
[Ibn Ezra on Exodus 6:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:16:1)

**בני לוי.** הזכיר אלה השני שבטים בתחילה בעבור שהם גדולים מלוי, כי לוי הוא העיקר, כי לא בא לפרש עתה רק יחס משה ואהרן והזכיר גרשון קהת ומררי כאשר נולדו הם ירדו מצרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SONS OF LEVI. These two tribes⁷⁸ were mentioned first because they were older than Levi. Here Scripture is mainly concerned with Levi,⁷⁹ as the Torah has no other intention now than to list the genealogy of Moses and Aaron. Gershon, Kohath, and Merari are mentioned in the order of their birth. They descended to Egypt.

footnotes:
⁷⁸ Reuben and Simeon.
⁷⁹ Thus there was no need to mention the tribes of Reuben and Simeon.


###### Ibn Ezra on Exodus 6:16:2
[Ibn Ezra on Exodus 6:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:16:2)

הוא אהרן ומשה, הקדים שם אהרן בעבור שניו והזכיר חיי לוי, ולא הזכיר חיי השבטים בעבור כבוד משה ואהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THESE ARE THAT AARON AND MOSES.] Aaron is mentioned first because of his age.⁸⁰ 38. Scripture mentions how long Levi lived but does not do so for the other tribal patriarchs out of respect for Moses and Aaron.⁸¹

footnotes:
⁸⁰ This note appears misplaced from verse 26. It is omitted in Vat. Ebr.
⁸¹ Who descended from Levi.


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

**בני גרשון.** לא הי' לו בנים כי אם שניהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SONS OF GERSHON. He had no sons but these two.


###### Ibn Ezra on Exodus 6:18:1
[Ibn Ezra on Exodus 6:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:18:1)

**ובני.** הזכיר חיי קהת, ולא חיי גרשום ומררי בעבור כבוד השלוחים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SONS OF KOHATH. Scripture mentions how long Kohath lived but does not do the same for Gershon and Merari out of respect for the messengers.⁸²

footnotes:
⁸² Moses and Aaron, who descended from Kohath.


###### Ibn Ezra on Exodus 6:19:1
[Ibn Ezra on Exodus 6:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:19:1)

**ובני מררי.** שנים היו בניו ולא יותר על כן אמר אלה משפחת הלוי לתולדותם כי לא הולידו יורדי מצרים רק אלה בני יעקב גם הזכיר שני חיי עמרם בעבור כבוד בניו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SONS OF MERARI. His sons numbered two; there were no more. Scripture therefore says, *These are the families of the Levites according to their generations*,⁸³ for those who descended to Egypt did not sire any children⁸⁴ except for these sons of Jacob.⁸⁵. I.E. reads, *ki lo holidu yorede mitzrayim rak eleh bene ya’akov*, which literally reads, “for those who descended to Egypt did not sire any children. Only these are the sons of Jacob.” The commentaries offer various emendations and interpretations. See Weiser, Filwarg, Krinsky, and Motot. Scripture also mentions how long Amram lived,⁸⁶ out of respect for his sons.⁸⁷

footnotes:
⁸³ The reference is to the family of Levi who descended to Egypt.
⁸⁴ Only the children of those who came down to Egypt are enumerated in verses 16-19 (Weiser). I.E. is vague.
⁸⁵ All of those who descended into Egypt are considered sons of Jacob. Hence they and their children are listed as comprising the families of the Levites according to their generations
⁸⁶ In addition to mentioning how long Kohath lived, Scripture also mentions how long Amram lived.
⁸⁷ Moses and Aaron.


###### Ibn Ezra on Exodus 6:21:1
[Ibn Ezra on Exodus 6:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:21:1)

**ובני יצהר.** הזכיר אלה בעבור קרח שהריב עם משה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SONS OF IZHAR. They are mentioned because of Korah who quarreled with Moses.⁸⁸

footnotes:
⁸⁸ Otherwise there is no reason to mention them, as neither they nor their fathers descended to Egypt.


###### Ibn Ezra on Exodus 6:22:1
[Ibn Ezra on Exodus 6:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:22:1)

**ובני עוזיאל.** הזכיר עוזיאל בעבור כבוד מישאל ואלצפן בתורה, ולא חשש להזכיר בני חברון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SONS OF UZZIEL. Uzziel is mentioned because of the honor given in the Torah to Mishael and Elzaphan.⁸⁹ Scripture did not care to mention the sons of Hebron.⁹⁰

footnotes:
⁸⁹ They are respectfully referred to in Lev. 10:4.
⁹⁰ There was no need to mention them here. See note 85.


###### Ibn Ezra on Exodus 6:23:1
[Ibn Ezra on Exodus 6:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:23:1)

**ויקח אהרן.** הזכיר אשת אהרן בעבור כבוד אלעזר, והזכיר אחות נחשון בעבור כבוד הכהונה והזכיר בני קרח כי היו צדיקים דכתיב ובני קרח לא מתו (במד' כו) ושמואל הנביא היה מבני קרח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AARON TOOK. Aaron’s wife is mentioned out of respect for Eleazar.⁹¹ Scripture notes that Elisheba was *the sister of Nahshon* because of the honor of the priesthood.⁹² The sons of Korah are mentioned because they were righteous, as it is written, *Notwithstanding the sons of Korah died not* (Num. 26:11). The prophet Samuel was a descendant of Korah.⁹³

footnotes:
⁹¹ Who succeeded to the priesthood after the death of his father Aaron.
⁹² The sons of Aaron not only had a good pedigree from their father’s side but also from their mother’s side, as their mother was the daughter of the prince of Judah.
⁹³ See I Chron. 6:18-23.


###### Ibn Ezra on Exodus 6:25:1
[Ibn Ezra on Exodus 6:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:25:1)

**ואלעזר.** הזכיר אשת אלעזר בעבור כבוד פנחס כי לו נתנה הכהונה לעולם, ע"כ מדרך הסברא פוטיאל היה מבני ישראל ולא ידענו טעם פוטיאל, כאשר לא ידענו טעם למישאל, וכל שמות הנזכרים כמו אהרן, ולולי נכתב מעשה משה לא היינו יודעין למה נקרא כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ELEAZAR. Eleazar’s wife is mentioned out of respect for Phinehas, as the priesthood was given to him eternally. Hence, logically speaking, Putiel was an Israelite.⁹⁴ (fatten) and *pittpet* (conquered). The Midrash says that Eleazar’s wife was a descendant of Jethro, “who fattened calves for idols,” and Joseph, “who conquered his passions.” See *Sotah* 43a; *Baba Batra* 109b, *San*hedrin 82b and *Shemot Rabba* 67. I.E. disagrees, for he believes Putiel is mentioned to give respect to Phinehas, and it is no honor to have a pagan ancestor. We do not know the meaning of Putiel as we do not know the meaning of Mishael and Aaron and all the other names that are mentioned. If what happened to Moses had not been recorded,⁹⁵ we would not know why he was so called.⁹⁶

footnotes:
⁹⁴ Contra the Midrash, which derives the name Putiel from the words, pittem
⁹⁵ That Pharaoh’s daughter named him Moses because she drew him out of the water.
⁹⁶ Without knowing the background behind the naming of Moses we could never guess why he was so called. Similarly, we cannot ascertain the meaning of Putiel.


###### Ibn Ezra on Exodus 6:26:1
[Ibn Ezra on Exodus 6:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:26:1)

**הוא אהרן ומשה.** הקדים אהרן למשה כי הוא גדול בשנים, ועוד כי הוא התנבא לישראל קודם בא משה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THESE ARE THAT AARON AND MOSES. Scripture mentions Aaron before Moses⁹⁷ because Aaron was older and also because he prophesied to Israel before the arrival of Moses.

footnotes:
⁹⁷ Even though Moses is the more important of the two.


###### Ibn Ezra on Exodus 6:27:1
[Ibn Ezra on Exodus 6:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:27:1)

**הם.** עתה מעת שדברו אל פרעה הקדים משה בעבור גודל מעלתו, והשם דבר עמו פנים אל פנים, ונגש אל הערפל אשר שם השם, ולא כן אהרן, והכתוב מעיד לא כן עבדי משה (במד' יב ז) ואהרן אמר לו פעמים בי אדוני על כן לא תמצא בכל התורה מתחלת זה הפסוק שלא יקדים משה לאהרן, וככה בנביאים, וככה בכתובים ואין טענה ממלת ואלה תולדות אהרן ומשה (במד' ג א) גם "ותלד לו את אהרן. ואת משה" (שם כו נט) כי כאשר נולדו הזכירם, והעד "תולדות" גם "ותלד":

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THESE. Now from the time that they spoke to Pharaoh, Scripture mentions Moses before Aaron because of his great status. Indeed, God spoke to him face to face⁹⁸ and he alone drew near unto the thick darkness where God was.⁹⁹ This was not the case with Aaron. Scripture testifies with regard to Moses, *My servant Moses is not so* (Num. 12:7).¹⁰⁰ Furthermore, Aaron said, *oh my lord* twice.¹⁰¹, in Ex. 32:22 and in Num. 12:11. The phrase *oh my lord* is found only in the latter. You will therefore not find in the entire Pentateuch starting from this verse Moses not mentioned before Aaron. The same holds true for the Prophets and similarly for the Writings. There is no argument to the contrary from *Now these are the generations of Aaron and Moses* (Num. 3:1) or from, *and she bore unto Amram Aaron and Moses* (Num. 26:59), as Scripture lists them there in the order of their birth.¹⁰² The words *generations* and *and she bore* is proof of this.

footnotes:
⁹⁸ Num. 12:8; 34:10.
⁹⁹ Ex. 20:18.
¹⁰⁰ That is, Moses is unlike any other prophet. These words were addressed to Aaron and Miriam. We thus see that Moses was greater than Aaron.
¹⁰¹ I.E. is imprecise. What he means is that Aaron referred to Moses as “my lord” twice, viz.
¹⁰² That is, Scripture indicates that it is listing them in the order of their birth.


###### Ibn Ezra on Exodus 6:28:1
[Ibn Ezra on Exodus 6:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:28:1)

**ויהי.** יש לתמוה על המסדר הפרשיות למה דבק זה הפסוק עם הבאים אחריו והוא סמוך אליהם ואם לא ידענו בו טעם כי כן ביום דבר ד' אל משה בארץ מצרים, וזה שדבר לו אני ד' דבר אל פרעה וכמוהו ויהי כאשר תמו כל אנשי המלחמה למות מקרב העם (דבר' ב טז) דבק בפרשה הסמוכה אליו אולי בעל ההפסקות ידע לו טעם למה עשה כן, כי דעתו רחבה מדעתנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT CAME TO PASS. One may wonder why the arranger of the chapters¹⁰³ did not¹⁰⁴ 38. The printed editions omit “did not” (*lo*). However, it is obvious that is has to be inserted. Otherwise the comment makes no sense. connect this verse with what follows it¹⁰⁵ when in fact it is dependent upon what comes next.¹⁰⁶ Though we know no reason for the above,¹⁰⁷ we do know that they are connected. *On the day when the Lord spoke unto Moses in the land of Egypt* (v. 28) what he told him was, *I am the Lord; speak thou unto Pharaoh*. (v. 29). Similarly, *So, it came to pass, when all the men of war were consumed and dead from among the people* (Deut. 2:16) is connected to that which follows it.¹⁰⁸ Perhaps the one who arranged the places to stop knew why he did this,¹⁰⁹ as his mind was much greater than ours.¹¹⁰

footnotes:
¹⁰³ I.E. does not believe that Moses arranged the chapters of the Torah. He apparently believes that the scribes did this.
¹⁰⁴ So Vat. Ebr.
¹⁰⁵ In the Hebrew edition of the Torah, verse 28 concludes a chapter.
¹⁰⁶ That is, verse 30 continues the action of verse 29.
¹⁰⁷ Why these verses were placed in different chapters.
¹⁰⁸ Deut. 2:16 is connected to Deut. 2:17 although they are in different chapters in the Masoretic Bible.
¹⁰⁹ A sarcastic statement. It implies that there is a chance that the one who arranged the portions of the Bible might have erred in setting up the chapters.
¹¹⁰ Hence we must give him the benefit of the doubt.


###### Ibn Ezra on Exodus 6:29:1
[Ibn Ezra on Exodus 6:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/6:29:1)

**וידבר ד'.** עתה פי' ענין וידבר ד' אל משה ואל אהרן, וזהו בא דבר אל פרעה מלך מצרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THE LORD SPOKE. Scripture now goes back to the subject of *And the Lord spoke unto Moses and unto Aaron* (Ex. 6:13),¹¹¹ namely, *Go in, speak unto Pharaoh king of Egypt* (Ex. 6:11).

footnotes:
¹¹¹ Scripture now goes back to the account interrupted at verse 13. Rashi interprets similarly.