## Ibn Ezra on Genesis Chapter 11

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

**שפה אחת.** בפתח קטן תחת האל"ף כשהוא מוכרת, ואם הוא נסמך יבא בפתח גדול ובספר הדקדוק בארתי למה חסר דל"ת אחת והפלגה היתה נראת משקו, הדעת כי אחר מאת שנה אחר המבול היתה ונקרא פלג כי בעת הולדו נפלגה הארץ כתרגום ארמית חצי וכמוהו פלגי מים (תהלים א ג), הם חלקי המים שהנהר יחולק וכן "אי כבוד" (ש"א ד כא) גם "עמנואל" (ישעי' ז יד) שהוא בן הנביא גם דברי סדר עולם נכונים ועליו נסמוך ואם כן הוא היה אברהם מבוני המגדל ואל תתמה, כי נח ושם הי' שם, כי לא מת שם, עד שהיה יעקב אבינו בן חמשים שנה ויותר וטעם שפה אחת לשון אחת, והקרוב אלי שהיה לשון הקדש ושם אדם וחוה, וקין גם שת ופלג לעדים,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ONE LANGUAGE. When the word one in the feminine is in the absolute it is vocalized with a *segol* beneath the *alef* (*echat*). However, when it is in the construct it is vocalized with a *pattach* beneath the *alef* (*achat*). In my book on grammar I have explained why the *dalet* is missing in the feminine word for one.¹; hence the feminine should be *achdat*. A logical reading of Scripture indicates that the dispersion took place one hundred years after the flood, and that Peleg, which means divided, was so named because at the time of his birth the earth was divided (Gen. 10:25).² *Peleg* is similar to *palga*, the Aramaic word for half. *Palge* (rivers) in *rivers of water* (palge mayim) (Ps. 119:136) is identical. It refers to the branches into which the river divides. The names given to Ichabod (I Sam. 4:21)³ (I Sam. 4:21). and Immanuel,⁴ (Is. 7:14). who was the son of the prophet Isaiah (Is. 7:14), are similar. Nevertheless, the words of the *Seder Olam* are also correct, and we will rely upon them.⁵, Chap. 1. If this is so, then Abraham was one of the builders of the tower of Babel.⁶, Abraham was 48 years old when the dispersion took place (Chap. 1). Abraham was a descendant of Peleg. If Peleg was born at the time of the dispersion, this would of course preclude Abraham’s being at the tower of Babel. However, if Peleg was so named because the dispersion took place at the end of his life, which consisted of 239 years (v. 18 and 19), then by computing the years listed in verses 18-26 we conclude that Abraham was 48 years old at the time of the building of the tower of Babel. The computation is as follows: Peleg was born 239 years before the dispersion since the latter took place at the end of his life. Peleg was 30 when he begat Reu. Reu was 32 when he begat Serug. Serug was 30 when he begat Nahor. Nahor was 29 when he begat Terah. Terah was 70 when he begat Abraham. We thus have a total of 191. Two hundred thirty-nine minus 191 is 48. Hence Abraham was 48 at the time of the dispersion. Do not be amazed at this,⁷ for Noah and Shem were also there.⁸ Indeed, Shem didn’t die till Jacob was over fifty.⁹, Chap. 1, Jacob studied Torah with Shem for 50 years. The meaning of *safah echat* is one language. It appears to me that the one language was Hebrew. Proof of this are the names Adam, Eve, Cain, Seth and Peleg.¹⁰

footnotes:
¹ The masculine word for one is echad
² People were named for events that occurred at the time of their birth. A careful computation of the years from the flood to the birth of Peleg comes to about 100 years. Arpachshad was born two years after the flood; 35 years later he had Shelah. Shelah was 30 when he begot Eber; Eber was 34 when he begot Peleg. Therefore the dispersion took place about 100 years after the flood (Weiser).
³ And she named the child Ichabod, saying: ‘The glory is departed from Israel,’ because the ark of God was taken, and because of her father-in-law and her husband
⁴ Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel (God is with us)
⁵ To the effect that the dispersion took place at the end of Peleg’s life. Seder Olam
⁶ According to the Seder Olam
⁷ That is, that Abraham would participate in such a venture. Noah and Shem also took part in it. It is I.E.’s belief that the builders of the Tower did not commit any sin. I.E. will elaborate on this later on in his commentary.
⁸ They, too, were saintly men and yet participated in the building of the tower.
⁹ According to the Seder Olam
¹⁰ All of these are derived from Hebrew roots.


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

וטעם דברים אחדים בעבור שימצא היום בכל לשון דברים שלא יבינום כל אנשי הלשון ובימים ההם דברי חכם וכסיל היו אחדים והם רבים מגזרת אחד

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND OF ONE SPEECH.] Unlike today, when there are words which not everybody speaking a given language will understand, the learned and the ignorant in those days spoke alike.*Achadim* (one) is the plural of *echad*.¹¹ has the meaning of few. Cf. Gen. 27:44, *yamim achadim* (a few days). I.E. emphasizes that here it means one.

footnotes:
¹¹ Sometimes the word achadim


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

וזה שאמר הכתוב בנסעם מקדם לאות כי הרי אררט במזרח,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AS THEY JOURNEYED EAST.] This verse shows that the mountains of Ararat are in the east.¹²

footnotes:
¹² The verse literally reads: as they journeyed from the east, i.e., from Mt. Ararat or its vicinity. This shows that Mt. Ararat is in the east (Krinsky).


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

וטעם וימצאו בקעה שבקשו מקום טוב לבנות מדינה עד שמצאו זאת הבקעה ופי' בקעה ערבה ישרה הפך הרכסים (ישעי' מ, ד) וכן "כבהמה בבקעה תרד" (ישעי' סג יד), ויתכן שהוא בין הרים וכאלו נבקעו בתוך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THAT THEY FOUND A PLAIN.] Its meaning is, they searched for a good place to build a state. Eventually they found this plain. The meaning of *bikah* (plain) is a flat area; it is the opposite of *the rough places* (Is. 40:4).¹³ (le-vikah). We thus see that *bikah* is the opposite of rough places. Hence it must refer to a level area. *As the cattle go down into the valley* (Ba-bikah) (Is. 63:14) is similar. *Bikah* possibly refers to a plain between mountains because a valley appears to be a split in the hills.¹⁴ means split. Thus *bikah* (valley) means a split in the mountains.

footnotes:
¹³ Is. 40:4 reads, And the rough places (shall be made) a plain
¹⁴ Baka


###### Ibn Ezra on Genesis 11:3:1
[Ibn Ezra on Genesis 11:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:3:1)

**נלבנה.** מגזרת לבנים ואף על פי שהחבור עם מ"ם לשון נקבות הן, כמו נשים ופלגשים, והנה שרפו הלבנים עד שעמדו וזהו הבנין התקיף שלא ימס במים ולא באש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LET US MAKE BRICK. *Nilbenah* (let us make brick) comes from the same root as *levenim* (bricks). Even though *levenim* ends in a *mem*, it is a feminine word.¹⁵. The singular of *levenim* is *levenah*, hence the feminine *va-tehi* in conjunction with *ha-levenah*. Such irregular feminine plural endings are also found in the words *nashim* (women) and *pilagshim* (concubines). They baked the bricks until they became hard. A building made from such material is very strong and will not dissolve in water or fall apart when burned.

footnotes:
¹⁵ A feminine plural ends in a vav, tav


###### Ibn Ezra on Genesis 11:3:2
[Ibn Ezra on Genesis 11:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:3:2)

ותהי להם הלבנה לאבן. תחת אבן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY HAD BRICK FOR STONE. In place of stone.


###### Ibn Ezra on Genesis 11:3:3
[Ibn Ezra on Genesis 11:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:3:3)

**והחמר.** תחת טיט ופי' כמשמעו בלשון ישמעאל ואלה בוני המגדל לא היו טפשים שיחשבו לעלות אל השמים גם לא פחדו מהמבול, כי נח ובניו שנשבע להם השם שם היו וכלם סרים אל משמעתם כי בניהם היו והנה הכתוב גלה חפצם וסוף דעתם לבנות עיר גדולה למושבם ולבנות מגדל גבוה להיות להם לאות ולשם ולתהלה, לדעת מקום העיר לההולכים חוצה כרועי המקנה גם יעמוד שמם אחריהם כל ימי המגדל, וזה שאמר הכתוב "ונעשה לנו שם"

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SLIME. In place of mortar. The meaning of *chemar* (slime) is the same as its Arabic cognate.¹⁶ in Arabic is a red earthen substance (Weiser). The builders of the tower were not fools to believe that they could actually ascend the heavens. Neither were they afraid that God would bring another flood, for Noah and his children, to whom the Almighty swore never to bring another deluge, were there and being descendents of Noah and his children they were subservient to them.¹⁷. 109a. Scripture reveals their intention and ultimate goal. They wanted to build a great city to dwell in, and a very tall tower to ensure their fame and glory and to serve as a sign indicating the place of the city to those outside it, such as shepherds. The tower, as long as it stood, would also perpetuate their names after their deaths. This is the meaning of *and let us make us a name*.

footnotes:
¹⁶ Chamarah
¹⁷ If their intention was to rebel against God, then Noah and Shem would have stopped them. I.E. rejects the notion that the builders of the tower wanted to ascend the heavens and wage war with God. Cf. San


###### Ibn Ezra on Genesis 11:4:1
[Ibn Ezra on Genesis 11:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:4:1)

ומלת הבה כמו תנה ושרשו יהב והעד "השלך על ד' יהבך" (תהלים נה כג) ובעבור שידברו בה הרבה תמצא כן לשון רבים, "הבה נתחכמה" (שמות א, י) גם לנקבה "הבה נא אבוא אליך" (בראשית, לח, טז),

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The word *havah* (come) means give;¹⁸ means give. Cf. Rashi on Gen. 38:16: “The expression *havah* denotes preparation except where it is to be rendered giving, and even in those instances where *havah* denotes preparation it is close in meaning to giving.” its root is *yod, heh, bet*, as is clear from *Cast thy burden* (yehavecha) *upon the Lord* (Ps. 55:23). Because *haveh* is used often, it remains the same in both the feminine and the plural. Compare, *come* (havah),¹⁹ should be used. *let us deal wisely with them* (Ex. 1:10), and *Come* (havah),²⁰ should be used. *I pray thee, let me come in unto thee* (Gen. 38:16).

footnotes:
¹⁸ The root yod, heh, bet
¹⁹ Strictly speaking, since many are being addressed, havu
²⁰ Since a female is being addressed havi


###### Ibn Ezra on Genesis 11:4:2
[Ibn Ezra on Genesis 11:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:4:2)

ואל תתמה על מלת "וראשו בשמים",, כי הנה כן דבר משה "ערים גדולות ובצורות בשמים" (דבר' א כח) ואלה הבונים ראו בעצתם שלא יפרדו והשם לא יעץ כן, והם לא ידעו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Do not be surprised at the phrase *with its top in heaven*. Moses similarly said, *the cities are great and fortified up to heaven* (Deut. 1:28).²¹. The builders of the tower hoped that their city and tower would prevent them from dispersing, but this was not God’s will. However, they did not know this.²²

footnotes:
²¹ The words of Moses are definitely not to be taken literally. Similarly neither is with its top in heaven
²² They did not intend to rebel against God. They were merely ignorant of His will.


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

**ומלת וירד ד'.** בעבור שכל מעשה התחתונים תלוים הם בכח הגבוהים, ומהשמים יתכנו כל העלילות על כן נקרא השם "רוכב שמים" (דבר' לג כו) "היושבי בשמים" (תהלים, קכג, א), וכדרך לשון בני אדם אמר הכתוב וירד:

**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 CAME DOWN.] The Bible states this because all things on earth below are dependent upon the powers on high; all actions are arranged from heaven. Therefore God is referred to as the One *Who rideth upon the heaven* (Deut. 33:26) and the One who is *enthroned in the heavens* (Ps. 123:1).²³., p. 192). The use of the term *And the Lord came down* is an anthropomorphism.

footnotes:
²³ “God cannot come into contact with the material and changeable” (Husik, p. 191). He rules the lower world via the heavenly beings. “Ibn Ezra holds that the events of the sublunar world are governed by the positions and motions of the heavenly bodies, which in turn are determined by the intelligences or angels” (Ibid


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

**ויאמר ד' הן עם אחד.** זה הדבר אמר למלאכים וזה טעם וירד וטעמו יָרַד, בעבור שאמר כן,

**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 SAID: BEHOLD, THEY ARE ONE PEOPLE. God said this to the angels. This took place before *And the Lord came down*. Its meaning is: And the Lord came down because he said, *Behold, they are one people, and they have all one language*, etc.²⁴ (Filwarg). In other words, verse 5 belongs after verse 7 (Cherez). Our translation follows Filwarg who reads *terem* in place of *ta’am*.

footnotes:
²⁴ It is unlikely that God would first go down and then say, Come, let us go down


###### Ibn Ezra on Genesis 11:6:2
[Ibn Ezra on Genesis 11:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:6:2)

עם אחד שיש להם דת אחת כי בהשתנות הדתות תתחדש הקנאה והשנאה גם כן בהשתנות הלשון על כן צוה מלך מדי ופרס "ומדבר כלשון עמו" (אסתר, א, כב)

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ONE PEOPLE. They have one religion. Different religions create jealousy and hatred among people. The same is true with regard to different languages. That is why the king of Persia and Media commanded *that every man should bear rule in his own house, and speak according to the language of his people* (Es. 1:22).²⁵ The *heh* of *hachillam* (what they begin) is vocalized with a *pattach* because of the *chet* which follows it.²⁶

footnotes:
²⁵ The use of only one language per household would prevent strife in that family.


###### Ibn Ezra on Genesis 11:6:3
[Ibn Ezra on Genesis 11:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:6:3)

ונפתח ד"א "הַחִלָם" בפתח גדול בעבור החי"ת שהוא אחריו וכן החלותי (דבר' ב לא)

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The *heh* should have been vocalized with a *chataf pattach* as is the rule concerning all double roots in the *hifil* perfect. The *heh* of *hachiloti* (I have begun) (Deut. 2:31) is similarly vocalized.


###### Ibn Ezra on Genesis 11:6:4
[Ibn Ezra on Genesis 11:6:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:6:4)

ומלת יבצר כמו ימנע וכמוהו "ערים בצורות" (דברים ג ה) וזה הטעם אם אעזבם ויחשבו שיוכלו לעשות כל חפצם

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WITHHOLDEN.] *Yibbatzer* means will be withholden. *Betzurot* (fortified) in *fortified* (betzurot) *cities* (Deut. 3:5)²⁷ is like it. The meaning of our verse is: If I permit them to go on, they will think that they can do whatever they wish.

footnotes:
²⁷ Cities so constructed that they hold back any enemy from entering.


###### Ibn Ezra on Genesis 11:6:5
[Ibn Ezra on Genesis 11:6:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:6:5)

ומלת "יזמו" כמו זממו והם שני שרשים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THEY PURPOSE.] *Yazemu* (they purpose) has the same meaning as *zamemu* (devised).²⁸ comes from the root *yod, zayin, mem*; *zamemu* from the root, *zayin, mem, mem*. However, they come from different roots.

footnotes:
²⁸ Cf. Deut. 19:19. Yazemu


###### Ibn Ezra on Genesis 11:7:1
[Ibn Ezra on Genesis 11:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:7:1)

**הבה נרדה.** דבור השם עם המלאכים,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
COME, LET US GO DOWN. This is what God said to the angels.


###### Ibn Ezra on Genesis 11:7:2
[Ibn Ezra on Genesis 11:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:7:2)

ומלת ונבלה שם שפתם, כל המדקדקים אומרים שהוא מבנין נפעל וכמוהו ונבקה רוח מצרים (ישעי' יט ג),, וכן "אבלה נבלה" (שם כד ד) וזה רחוק, כי מה טעם נרדה ותתבלב. לשונם, ולשונם לא נבלה בעבור הירידה, רק ונבלה כמו ונעשה והראיה שאמר בסוף "כי שם בלל ד'" (בראשית יא ט) וזה דקדוקו הוא מבנין הפעיל והיה ראוי להיותו שלם ונבלילה ובבילוע הכפל, וְנָבֵלה על משקל וְנָסֵבָה את ארון ד' (דה"א י"ג ג) (ובחסרון הכפל ונבלה שם) ויפה תרגמו הזקנים ואבלה תחת ונבלה, ואילו היה כדברי המדקדקים למה חסרו הנון וי"א שנהפך לבם לשנוא זה את זה וכל אחד חידש לשון ויש אומרים כי המלמד אדם דעת שכחם דעת לשונם והנכון בעיני שנפוצו משם, ואחר שנפצו מלך נמרוד על בבל, וקמו מלכים אחרים, ובימים רבים במות הדור הראשון נשכח הלשון הראשון, והשם הפיצם, והוא טוב להם, וכן אמר "ומלאו את הארץ" (בראשית א יח):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THERE CONFOUND THEIR LANGUAGE.] All the grammarians claim that *ve-navelah* (and confound) is a *nifal*.²⁹ (and there confound their language) means, and their language will be there confounded, the *nun* of *ve-navelah* being the *nun* of the *nifal*. They compare it to *ve-navekah* (and shall be made empty) in *And the spirit of Egypt shall be made empty* (ve-navekah) (Is. 19:3) and to *navelah* (fadeth) in *The earth fainteth and fadeth away* (navelah) (Is. 24:4). However, their interpretation is farfetched. Why would the Bible say: Come, let us go down and their language will be confounded, when their language was not confounded because God and the angels went down?³⁰ *Ve-navelah* can only be interpreted as an active verb.³¹ not being the sign of the *nifal* but of a first person plural imperfect prefix. Proof of this is Scripture’s stating at the close of this incident, *because the Lord did there confound the language of all the earth* (v. 9). The following is then the grammatical explanation of *ve-navelah*. It is a *hifil*. Scripture should have employed the entire root and read *ve-navlilah*,³². The root of *ve-navelah* is *bet, lamed, lamed*. or *ve-navellah*³³ when one of the letters of the double root is dropped (swallowed) in the conjugation. In this case *ve-navelah* has a *tzere* beneath the *bet* and a *dagesh forte* in the *lamed*. The *dagesh* doubles the *lamed* and thus compensates for the missing *lamed*. if one of the two *lameds* of its double root was swallowed. In the latter case it would have followed the paradigm of *ve-nasebbah* (let us bring back)³⁴ in *and let us bring back* (ve-nasebbah) *the ark of our God* (I Chron. 13:3). Our word reads *ve-navelah* because one of the *lameds* of the root was dropped without the remaining *lamed* receiving a *dagesh forte* to make up for it. The sages who translated the Torah into Greek correctly rendered *ve-navelah* as I will confound,³⁵ as an active form, *we will confound*. rather than we will confound.³⁶ 9a. If the above mentioned grammarians are correct, why did the sages omit the *nun*?³⁷ is passive (*nifal*), meaning it will be confounded, why did the sages who translated the Bible into Greek change *ve-navelah* to *ve-avelah*? Obviously the sages saw it as active, meaning we will confound, hence the change from the plural to the singular. Some say that the people building the tower started hating each other and each one invented a new language. Others say that the One who grants knowledge to man caused them to forget their language. In my opinion, they were first scattered. After their dispersion Nimrod ruled over Babel and other kings arose. With the passage of time and the death of the first generation to be scattered, the original language was forgotten.³⁸ God scattered the people for their own benefit. He similarly said, *and replenish the earth* (Gen. 1:28).³⁹

footnotes:
²⁹ According to this interpretation ve-navelah sham sefatam
³⁰ God’s going down did not in itself confound their language.
³¹ Meaning, and we will confound, its nun
³² This is the way a double root is conjugated in the hifil
³³ This is the way a double root is conjugated in the hifil
³⁴ The root of which is samekh, bet, bet
³⁵ The sages thus understood ve-navelah
³⁶ They did this so that the readers of their translation would not think there are many gods. Cf. Megillah
³⁷ If ve-navelah
³⁸ According to I.E. the confounding of the language did not take place at one time; it was a slow process. God first dispersed them. This led to the eventual confounding of the original language.
³⁹ That is, populate all of the earth, not merely one area of it.


###### Ibn Ezra on Genesis 11:8:1
[Ibn Ezra on Genesis 11:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:8:1)

וטעם ויחדלו לבנות העיר. להשלימה כי כבר בנו קצת העיר וקצת המגדל כי כן כתוב אשר בנו בני האדם, או יהיה פי' אשר בנו בני האדם במחשבתם, וכן "וילחם בישראל" (יהושע כד, ט) על בלק והראשון נכון בעיני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THEY LEFT OFF TO BUILD THE CITY.] Its meaning is: they left off from completing the city because part of the city and the tower had by this time been built. This is so for Scripture reads, *the city and the tower, which the children of men builded* (v. 5).⁴⁰. This indicates that some part of the tower and city had already been completed. It is also possible that the meaning of *which the children of men builded* is: which the children of men intended to build.⁴¹ *Then Balak the son of Zippor, king of Moab, arose and fought against Israel* (Josh. 24:9)⁴² is similar. The first of these interpretations appeals to me.

footnotes:
⁴⁰ Verse 5 tells us that God came down to see the city and the tower, which the children of men builded
⁴¹ According to this interpretation verse 5 should be interpreted to mean: God came down to see the tower and city which the children of men intended to build. He stopped them before they commenced building.
⁴² Balak never fought Israel. The meaning of the verse is: then Balak…arose and intended to fight Israel.


###### Ibn Ezra on Genesis 11:9:1
[Ibn Ezra on Genesis 11:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:9:1)

**בבל.** שתי מלות ואל"ף חסר וכן בגד (בראשית ל, יא) ובמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BABEL. *Bavel* (Babel) is made up of the words *ba* (came) and *bel* (confusion),⁴³ is a noun from the root *bet, lamed, lamed* (Weiser). *Bavel* thus means a confusion came. with the *alef* missing. *Bagad*⁴⁴ of *ba* in *bagad* is missing. *Bagad* is a compound of *ba* and *gad*. (Fortune is come) (Gen. 30:11) and *Bamah* (high place) (Ezek. 20:29)⁴⁵ (a high place) as coming from the word *ba* (visit) and *mah* (what). Thus the *alef* is missing. are similar.

footnotes:
⁴³ According to I.E. bel
⁴⁴ The alef
⁴⁵ Ezek. 20:29 explains the word bamah


###### Ibn Ezra on Genesis 11:10:1
[Ibn Ezra on Genesis 11:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:10:1)

**ופי' שנתים.** בפ' אחי יפת הגדול ויתכן שנקרא פלג בשם הזה ביום שנאסף כי שם חי ת"ק שנה אחר המבול, וארפכשד תל"ח שנה, ושלח בנו תל"ג ועבר בנו תס"ד, והנה כל ימי פלג רל"ט שנה, והנה הם חצי ימי אבותיו, גם רעו בנו חי אחריו כמספר שני פלג וגם שרוג קרוב מהם, וזה הכלל אין אחר פלג מי שהיה רל"ט שנה כמו פלג כי אם בנו לבדו, וי"א כי שבעים הי' נוני המגדל, ועל כן נפוצו לשבעים לשונות, וכשאתה סופר בני שם גם בני יפת, גם בני חם תמצאם שבעים וזה איננו נכון, כי פי' כפתורים ופתרוסים איננו שני אנשים ועוד שלא הביא במספר נח ובניו, ועל דעת סדר עולם יהיו לאלפים ולרבבות בוני המגדל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[TWO YEARS AFTER THE FLOOD.] I have already explained the meaning of this in the verse *the elder brother of Japheth* (Gen. 10:21).⁴⁶ It is possible that Peleg was given this name on the day of his death, the reason for this being as follows: Shem lived for five hundred years following the flood, Arpachshad lived for four hundred and thirty-eight years, his son Shelah lived four hundred and thirty-three years, and his son Eber four hundred and sixty-four years. Now Peleg lived two hundred and thirty-nine years. Thus Peleg’s life span was half that of his ancestors. Reu, the son of Peleg, similarly lived to the same age as Peleg. Reu’s son Serug also lived about the same number of years as Peleg and Reu.⁴⁷ This, then, is the general rule: no one after Peleg, aside from his son, ever lived to be two hundred and thirty-nine years.⁴⁸ (10:25) to mean in his days was the life span of the earth’s inhabitants cut in half. Some say that those who built the tower numbered seventy and hence were divided into seventy languages upon their dispersion.⁴⁹ If you count the sons of Shem, Japheth and Ham you will find them to be seventy.⁵⁰ However, they are incorrect. First of all *Pathrusim* and *Casluhim*⁵¹ are not the names of two individuals.⁵² Furthermore, they neglect to include in the seventy Noah and his sons.⁵³ According to the *Seder Olam* the builders of the tower numbered thousands and ten thousands.⁵⁴ the dispersion took place when Abraham was 48 years old. By then the world’s population had grown to the number indicated by I.E. (Weiser).

footnotes:
⁴⁶ In his comments on Gen. 10:32, I.E. explains that two years after the flood means a year and some days into the second year following the flood.
⁴⁷ For textual proof of these life spans see verses 11-23.
⁴⁸ I.E. suggests that Peleg was so called at his death because in his time the life span of man was cut in half. Peleg, as I.E. notes above (Gen. 10:25), means half. He now interprets for in his days was the earth divided
⁴⁹ According to Rabbinic tradition there are 70 primary languages.
⁵⁰ Listed in Chap. 10 of Genesis. Those who put forward this interpretation did this.
⁵¹ Listed among the descendants of Ham in Gen. 10:14.
⁵² They are the names of nations. Hence they can’t count as two people. Thus we already have more than 70.
⁵³ Who were alive at the time of the building of the tower. Again we have more than 70.
⁵⁴ According to the Seder Olam


###### Ibn Ezra on Genesis 11:26:1
[Ibn Ezra on Genesis 11:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:26:1)

**ואברם** נולד במקום נקרא אור כשדים וכמוהו על כן באורים כבדו ד' (ישעי' כד טו) והקרוב שהי' לו שם אחר כי כשדים מבני נחור אחי אברם רק משה כתב השם הנודע בימיו והעד כי שם נולד אברם ששם מת הרן אחיו וכתוב בארץ מולדתו ויתכן שאור עשו הכשדים במקום הנזכר, ונקרא כן כמו "אשר אור לו בציון" (ישעי' א, ט)

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND BEGOT ABRAM.] Abraham was born in a place called Ur of the Chaldees. *Therefore glorify ye the Lord in the regions of light* (be-urim) (Is. 24:15)⁵⁵: (a) boundaries, i.e., countries or regions; (b) valleys. According to (a) the verse reads: in the regions, honor God. According to (b) the verse should read: In the valleys honor God. The same apparently applies to the term *Ur Chasdim*. Hence *Ur Chasdim* means the land of the Chaldees, or the valley of the Chaldees. In Isaiah, I.E. prefers interpretation (a). is like it. It appears to me that at the time of Abraham’s birth Ur of the Chaldees had another name since the Chaldees are descended from Nahor, the brother of Abraham,⁵⁶ and that in writing the Torah Moses used the name in vogue in his time when he cited Ur of the Chaldees. Proof that Abraham was born in Ur of the Chaldees can be found in the fact that Haran died there and Scripture says, *And Haran died…in the land of his nativity, in Ur of the Chaldees* (v. 20).⁵⁷ as referring to the entire family of Terah (Krinsky). It is also possible that the Chaldees made a flame (altar) and the place thereof was called Ur (the flame, altar) of the Chaldees. In this instance Ur has the meaning of fire, as in *whose fire* (ur) *is in Zion* (Is. 31:9).⁵⁸ as meaning a region or valley (see note 55). He now interprets it to mean a fire (altar).

footnotes:
⁵⁵ In Isaiah, I.E. offers two definitions of the word urim
⁵⁶ Via his son Chesed. Cf. Gen. 22:22.
⁵⁷ I.E. interprets his nativity
⁵⁸ I.E. earlier explains Ur


###### Ibn Ezra on Genesis 11:28:1
[Ibn Ezra on Genesis 11:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:28:1)

וטעם על פני לפני אביו שמת ואביו רואה, וכמוהו "על פני אהרן אביהם" (במדבר ג ד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN THE PRESENCE OF.] In front of his father; i.e., Terah witnessed his death. *In the presence of Aaron their father* (Num. 3:4)⁵⁹ is analogous.

footnotes:
⁵⁹ The texts literally state: before the face of. I.E. interprets this to mean in the presence of. Thus Haran died in the presence of Terah. Similarly Aaron witnessed the death of Nadab and Abihu (Krinsky).


###### Ibn Ezra on Genesis 11:29:1
[Ibn Ezra on Genesis 11:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/11:29:1)

**והזכיר** שם אשת נחור להודיע יחוס רבקה ורחל ולאה, וקדמונינו ז"ל אמרו שיסכה היא שרה ואם קבלה נקבל והאומרים כי אברהם היה עקר ולא שרה אמרו היפך הכתוב והעד ישמעאל בנו, ובני קטורה, והאומרים כי שרה היתה אחות אברהם איננו ישר בעיני זה הטעם, ואלו היה כן היה הכתוב אומר, ויקח תרה את אברם בנו ושרי בתו אשת אברם בנו, גם כן אלו היתה אחות לוט היה הכתוב אומר ואת שרי בת בנו כאשר כתב על לוט ויתכן שנחור בנו הלך בתחלה אל הרן או בא אחר אביו, והנכון בעיני שפרשת לך לך (בראשית יב א) שאמר השם לאברם קודם זה הפסוק שהוא "ויקח תרח" וכמוהו בתורה באחד לחודש השני בשנה השנית (במדבר א א) ואחר כן בחדש הראשון בשנה השנית (שמות מ יז), והעד שאמר דכתוב ללכת ארצה כנען (בראשית יא לא) וכאשר בא תרח אל חרן ישר המקום בעיניו וישב שם ומת ואין מוקדם ומאוחר בתורה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THE NAME OF NAHOR’S WIFE, MILCAH.] The Bible gives the name of Nahor’s wife in order to let us know the pedigree of Rebekah, Rachel and Leah.⁶⁰ Our sages, of blessed memory, identified Iscah with Sarah.⁶¹ 69b. If this is a tradition we will accept it.⁶² Those who say that Abraham rather than Sarah was sterile are saying the opposite of what Scripture says.⁶³. Additional proof that they are wrong is the fact that Abraham sired Ishmael and had children with Keturah.I do not find the explanation of those who say that Sarah was Abraham’s sister to be acceptable.⁶⁴ (Gen. 20:12). I.E. in his comment on Gen. 20:12 argues that Abraham invented a fact in order to excuse his actions. If Sarah was really Abraham’s sister, Scripture would have stated,⁶⁵ And Terah took Abram his son, and Sarai his daughter, the wife of Abram his son. Similarly if Sarah was the sister of Lot⁶⁶ the Bible would have stated, “and Sarai the daughter of his son,” as it does in the case of Lot.⁶⁷ (v. 31). It does not say the same with regard to Sarai. It merely says, *and Sarai his daughter-in-law*. It is possible that Terah’s son Nahor left for Haran before his father. On the other hand he may have left for Haran after his father went there.⁶⁸ It appears to me that the portion containing the command, *Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee* (Gen. 12:1), was conveyed to Abraham before what is recorded in the verse reading, *And Terah took Abram…Lot…Sarai…to go into the land of Canaan*.⁶⁹ Similarly elsewhere the Pentateuch states, *And the Lord spoke unto Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month, in the second year after they were come out of the land of Egypt* (Num. 1:1); and then, *And it came to pass in the first month in the second year* (Ex. 40:17).⁷⁰ this is a difficult comment. Num. 1:1 follows Ex. 40:17; hence the verses are in chronological sequence. I.E. probably intended to cite Num. 9:1, rather than Ex. 40:17. The former literally reads: In the second year…in the first month. He apparently cited from memory and misquoted. Perhaps he wanted to note that Num. 7 records the setting up of the Tabernacle and the sacrifices then offered by the princes of the tribes. However, Ex. 40:17 tells us that the tabernacle was erected on the first day of the first month in the second year following the Exodus. We thus see that what is described in Num. 1 occurred after what is described in Num. 7 (Krinsky). Proof of the above⁷¹, etc., was told to Abraham before *And Terah took*, etc. If God had not yet told Abraham to go to Canaan, why did Terah take his family there? I.E. apparently believes that the impetus behind Terah’s journey to Canaan was God’s command to Abraham, recorded in Gen. 12:1 (Weiser). is found in *And they went forth…to go into the land of Canaan* (v. 31). When Terah came to Haran, the place found favor in his eyes. He settled there and eventually died there. The general rule thus is that the Bible does not always list events in chronological order.

footnotes:
⁶⁰ See Gen. 22:20-23.
⁶¹ Sanhedrin
⁶² There is no proof from Scripture that it is so; hence if it is an exegetical point we may dispute it. However, if it is a tradition passed on to the Talmudic sages, we must accept it.
⁶³ Scripture explicitly states in verse 30, And Sarai was barren
⁶⁴ They base themselves on Abraham’s statement: And moreover she (Sarai) is indeed my sister, the daughter of my father
⁶⁵ In verse 31.
⁶⁶ If we identify Sarai with Iscah, then Sarai is Lot’s sister, since Haran was the father of both Lot and Iscah (v. 29 and 31) (Cherez).
⁶⁷ The Bible states with regard to Lot, And Terah took…Lot the son of Haran, his son’s son
⁶⁸ The Bible doesn’t mention that Terah took Nahor as it does with regard to Abraham. However, we find Nahor’s children living in Haran. Thus it appears that he, too, journeyed there, hence I.E.’s comment.
⁶⁹ Gen. 12:1 occurred before Gen. 11:31.
⁷⁰ Prima facie
⁷¹ That Get thee out