## Ibn Ezra on Genesis Chapter 13

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

**ודקדוק** וַיַעַל פירשתיו בס' היסוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND ABRAM WENT UP.] I have grammatically explained the word *va-ya’al* (and went up) in my *Book of Foundation*.¹ (and he went up) is short for *va-ya’aleh*.

footnotes:
¹ Va-ya’al


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

**ואברם כבד מאד.** שיש לו כבודה רבה, ומי שיש לו כן תנועתו כבדה, הלא תראה כי כבוד מגזרת "כובד אבן" (משלי כז ב), וקלון מגזרת "קל ברגליו" (ש"ב ב יח), והוא היה בעל מקנה רב גם כסף וזהב הרבה היה לו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ABRAM WAS VERY RICH. *Ve-avram kaved me’od* (literally, Abram was very heavy) means that Abraham had great wealth. Whoever is laden with riches moves heavily (with difficulty).² (heavy) for rich. Don’t you see that the Hebrew word for honor (*kavod*) comes from the same root as the word for heavy (*koved*) in *A stone is heavy* (koved even) (Prov. 27:3). Conversely, the word for shame (*kalon*) comes from the same root as the word for light (*kal*). Compare, *light of foot* (kal beraglav) (II Sam. 2:18).³ in its various forms means heavy. *Kavod* (honor) really means heavy with glory. Similarly *kaved* means heavy with possessions. Conversely, *kalon* comes from “light,” i.e., not burdened with glory. Abraham possessed herds of cattle and a large amount of gold and silver.⁴, heavy because of his possessions (Krinsky).

footnotes:
² Hence the use of the term kaved
³ We thus see that the root caf, bet, dalet
⁴ Hence the Bible describes Abraham as being kaved


###### Ibn Ezra on Genesis 13:3:1
[Ibn Ezra on Genesis 13:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/13:3:1)

**למסעיו.** שנסע מסעים רבים כאשר שב מפאת דרום אל בית אל שהוא בצפון ובא אל מקום המזבח להודות לשם שבא בשלום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ON HIS JOURNEYS. Abraham made many stops on his journey from the south to Beth-el which is in the north. He came *unto the place of the altar* (v. 4) to give thanks to God for ensuring his safe return.


###### Ibn Ezra on Genesis 13:5:1
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ואֹהָלִים, לפי דעתי שלשון יחיד על משקל קֹדֶש והוא הנמצא והרבים "כי בָאֳהָלִים (ירמי' לה ז) כמו בַקָדָשים לא יאכל" (ויקרא כב ד) ואֹהָלים בחולם בין האל"ף והוי"ו, לשון יחיד, כמו גורל, ואם לא נמצא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TENTS. I believe that *ohel* (tent), in the singular, follows the paradigm of *kodesh* (holy). It is always found in Scripture following this form.⁵ is vocalized *cholam, segol*. Similarly, *ohel*. The latter is the term used in the Bible for tent. In the plural, its *alef* is vocalized with a *chataf kamatz*, as in the verse *ye shall dwell in tents* (Jer. 35:7).⁶ is similarly vocalized with a *chataf kamatz* beneath the *kof*. It is vocalized like the word *kodashim* in *he shall not eat of the holy things* (ba-kodashim) (Lev. 22:4). However, when the *alef* of the Hebrew plural for tents is vocalized with a *cholam*, the singular is vocalized like *goral* (lot).⁷. In our verse tents (*ohalim*) is vocalized with a cholam. Hence its singular cannot be *ohel*, for the singular of *ohalim* is *ohal* (*cholam kamatz*). I. E.’s point is that the Hebrew word for tent can come in two forms, *ohel* or *ohal*. The latter is so even though this form for tent (*ohal*) is not found in Scripture.⁸ in Scripture. However, it does not appear there. Nevertheless, I.E. insists that what he says is so.

footnotes:
⁵ Kodesh
⁶ The plural of kodesh
⁷ Vocalized cholam kamatz
⁸ If this is so, we would expect to find the form ohal


###### Ibn Ezra on Genesis 13:6:1
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**יחדו.** לשון שנים, ורבים, "ויענו כל העם יחדו" (שמות יט ח), והיא מלה זרה, ואין פירושו כמו יחד, רק כמו יחיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TOGETHER. *Yachdav* (together) can refer to two (as in our verse) or to many, as in *And all the people answered together* (yachdav) (Ex. 19:8). This word does not follow the rules of Hebrew grammar.⁹ between the *chet* and the *vav* as do all other similar plural forms (Weiser). *Yachdav* is not synonymous with *yachad* (together). *Yachdav* means acting like one person.¹⁰ (yachdav) (Ex. 19:8), which means that all the people answered as if they were one person. *Yachad* implies two people acting at the same time, but each one by himself (Weiser).

footnotes:
⁹ It does not have a yod
¹⁰ That is, their individuality is blended, as in And all the people answered together


###### Ibn Ezra on Genesis 13:7:1
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**וטעם הכנעני והפריזי.** כרעו ויתכן היות הפריזי מבני כנען והוא אחד מהנזכרים ויש לו שני שמות, כאשר מצאנו שני שמות לבן שמואל וגם לאבי אביו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THE CANAANITE AND THE PERIZZITE DWELT THEN IN THE LAND.] This is to be understood as its counterpart (Gen. 12:6).¹¹ (Gen. 12:6) also apply here. It is possible that Perizzi was a son of Canaan and was included in the list of Canaan’s sons under a different name. He, like the prophet Samuel’s son¹². However, I Chron. 6:13 states, *And the sons of Samuel: the first-born Vashni*. Thus Samuel’s first-born had two names. and grandfather,¹³ had two names.¹⁴

footnotes:
¹¹ That is, I.E.’s comments on And the Canaanite was then in the land
¹² I Sam. 8:2 states, Now the name of his (Samuel’s) first-born was Joel
¹³ The name of Samuel’s great grandfather is given as Elihu (I Sam. 1:1), Eliab (I Chron. 6:12) and Eliel (I Chron. 6:19). Thus he had three names. All these sources agree that Samuel’s grandfather’s name was Jeroham. Therefore I.E. must have meant Samuel’s great-grandfather rather than his grandfather. Krinsky and Weiser suggest that grandfather is short for great-grandfather.
¹⁴ Gen. 10:15-18 lists the 10 sons of Canaan. The Perizzites are not mentioned. I.E. surmises that he is mentioned under a different name.


###### Ibn Ezra on Genesis 13:9:1
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**ואימינה.** מגזרת ימין

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN I WILL GO TO THE RIGHT. *Ve-e’minah* (I will go to the right) comes from the same root as *yamin* (right).


###### Ibn Ezra on Genesis 13:9:2
[Ibn Ezra on Genesis 13:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/13:9:2)

ונראה אל"ף שמאל ולא ידענו אם הוא שרש כי נעדר ממלת הימיני השמילי

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THEN I WILL GO TO THE LEFT.] The *alef* of the noun *semol* (left) is enunciated in the verb *ve-asme’ilah* (then I will go to the left). Now this *alef* is missing in the word *hasmili* (direct thyself to the left) in *Go thee one way to the right, or direct thyself to the left* (Ezek. 21:21). Thus, we cannnot determine whether the *alef* is part of the root of *semol* or not.


###### Ibn Ezra on Genesis 13:10:1
[Ibn Ezra on Genesis 13:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/13:10:1)

**ככר הירדן.** מקום צמחים והכ"ף כפול או נעדר "מכר נרחב" (ישעי' ל כג) וכן בת עין, מן "בבת עינו" (זכריה ב יב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE PLAIN OF THE JORDAN. *Kikkar* (plain) means an area with plants. The *caf* is doubled in *kikkar*.¹⁵, as in Is. 30:23. Our word reads *kikkar* because the *caf* is doubled. On the other hand, it is possible that one *caf* has been dropped in *kar nirchav* (large pastures) (Is. 30:23).¹⁶. Similarly *bat* (apple of) in *bat ayin* (the apple of the eye) (Ps. 17:8) is short for *bavat* in *bavat eno* (the apple of his eye) (Zechariah 2:12).¹⁷ has been dropped in *bat*, for the full word is *bavat*, with two *bets* (Krinsky). Others interpret: “Similarly we do not know whether a *bet* has been dropped out in *bat*, or a *bet* is doubled in *bavat*” (Weiser, Cherez). The text supports Krinsky.

footnotes:
¹⁵ The word for an area with plants being kar
¹⁶ The basic word being kikkar
¹⁷ A bet


###### Ibn Ezra on Genesis 13:10:2
[Ibn Ezra on Genesis 13:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/13:10:2)

**משקה.** זכר אחר נקבה וכן "תאכלהו אש לא נפח" (איוב כ כו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WELL WATERED. *Mashkeh* (watered) is masculine; *khullah* (well) is feminine.¹⁸. *A fire not blown by man shall consume him* (Job 20:26)¹⁹ (shall consume him) is feminine; *nuppach* (blown) is masculine. Hence Scripture uses both a masculine and feminine word in reference to the same thing (fire). It does the same in our verse with regard to *kikkar*. is similar.

footnotes:
¹⁸ If Scripture were consistent the phrase would have read khullah mashkah
¹⁹ Te’okhlehu


###### Ibn Ezra on Genesis 13:10:3
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**לפני שחת ד'.** קודם שישחת, והוא שם הפועל מהבנין הכבד הדגוש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEFORE THE LORD DESTROYED SODOM AND GOMORRAH. *Shachet* (destroyed) is an infinitive in the *pi’el*. The meaning of *li-fene shachet* is: before the Lord destroyed.


###### Ibn Ezra on Genesis 13:11:1
[Ibn Ezra on Genesis 13:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/13:11:1)

**ויסע לוט מקדם.** כי סדום מערב בית אל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND LOT JOURNEYED. From the east,²⁰ (and Lot journeyed east). According to I.E., Lot journeyed west to Sodom, away from Abraham who was in Beth-el. The problem with I.E.’s interpretation is that Sodom lies east, not west of Beth-el. Because of this difficulty the Midrash homiletically interprets the clause to mean: He removed himself from the ancient one (*mi-kedem*) of the universe saying, I desire neither Abraham or his God (*Bereshit Rabbah* 41:7). As to the problem raised by Sodom lying east of Beth-el, Weiser suggests that in order to reach Sodom from Beth-el one had to journey westward first and then eastward. However, this interpretation is forced. M.S. Siegal in his commentary on Genesis suggests that *mi-kedem* here has the meaning of eastward, or that *mi-kedem* is short for *mi-kedem levet-el*; i.e., Lot journeyed east of Beth-el, where Abram had pitched his tent. As to I.E., he most probably was not aware that Sodom lies east and not west of Beth-el. for Sodom is west of Beth-el.

footnotes:
²⁰ This is I.E.’s translation of va-yissa lot mi-kedem


###### Ibn Ezra on Genesis 13:12:1
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**ויאהל.** נטה אהליו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOVED HIS TENT. Pitched his tent.


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

**רעים.** לבני אדם ויחזקאל פי' זה "ויד עני ואביון לא החזיקה" (יחז' טז מט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOW THE MEN OF SODOM WERE WICKED. To their fellow man. This is stated in Ezekiel, viz., *neither did she (Sodom) strengthen the hand of the poor and needy* (Ezek. 16:49).


###### Ibn Ezra on Genesis 13:15:1
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**לך אתננה.** בדבור, וכן ונתן אותם על ראש השעיר (ויקרא טז כא)

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR ALL THE LAND WHICH THOU SEEST, TO THEE WILL I GIVE IT. By word.²¹ *And he shall put them (Israel’s sins and transgressions) upon the head of the goat* (Lev. 16:21) is similar.²²

footnotes:
²¹ Abraham did not take actual possession of Canaan.
²² We thus see that the term “give” can be applied to a verbal statement (Weiser).


###### Ibn Ezra on Genesis 13:18:1
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ופה פי' כי אלוני ממרא בחברון הוא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
In this chapter Scripture informs us that the terebinths of Mamre are located in Hebron.