## Ibn Ezra on Genesis Chapter 2

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

**ויכלו**, מהבנין שלא נקרא שם פועלו, ומשקלו ויכסו כל ההרים (בראשית ז, יט) וטעמו נשלמו, והים בכלל הארץ, כי הם כאגודה אחת

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WERE FINISHED. *Va-yekhullu* is a *pu’al*. It follows the paradigm of *va-yekhussu* (were covered) in *and all the high mountains…were covered* (Gen. 7:19). Its meaning is: were finished. The earth includes the oceans since they form one entity.¹, rather than, And the heaven, the earth and the oceans were finished.

footnotes:
¹ Hence Scripture states, And the heaven and the earth were finished


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

**ויכל אלהים ביום השביעי** י"א כי הימים נבראים, ובבריאת יום שביעי שלמה המלאכה, וזה הפירוש תפל, וי"א כי יש בי"ת שטעמו קודם, כמו לא תחסום שור בדישו (דב"ר כ"ה ד'), "אך ביום הראשון תשביתו שאור" (שמות י"ב ט"ו) ולמה זאת הצרה וכלוי מעשה איננה מעשה כאילו אמר לא עשה מעשה, וכן פי' ויכל, גם וישבות

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ON THE SEVENTH DAY GOD FINISHED. Some say² implies that God created something on the seventh day. The question is what? that the days are created entities, and with the creation of the seventh day God’s work was finished. However, this interpretation is unpalatable. Others say that the *bet* may indicate before, as in *Thou shalt not muzzle the ox when he treadeth out* (be-disho) *the corn* (Deut. 25:4), and in *howbeit the first day* (ba-yom ha-rishon) *ye shall put away leaven out of your houses* (Ex. 12:15).³ is to be translated as *And by the seventh day God had finished His work which He had made*. They similarly translate Deut. 25:4, *Thou shalt not muzzle the ox before he treadeth out the corn*, and render Ex. 12:15 as *howbeit before the first day ye shall put away leaven out of your houses*. However, why go through all this trouble⁴ a novel meaning (before) when in fact “finished” does not imply that any work was done on the Sabbath. when finishing work does not constitute an act. Saying God finished is equivalent to saying God did no work. This is the meaning of *God finished* and of *and He rested*.⁵

footnotes:
² And on the seventh day God finished
³ And on the seventh day God finished
⁴ Why give the bet
⁵ Both mean God did no work.


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

וטעם מלאכתו אשר עשה ביום הששי טרם יום השבת

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*His work which He had made* refers to the work that he had done on Friday prior to the onset of the Sabbath.


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

וטעם וישבות ביום השביעי מכל מלאכתו מכל הבריאות שברא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*And He rested on the seventh day from all His work* pertains to all creations that God brought into being.⁶ and part B, *all His work*. Thus part B complements part A and is not redundant (Krinsky).

footnotes:
⁶ In other words part A of verse 2 refers to Friday, part B to the six days of creation. This also explains the reason why part A of the verse reads, His work


###### Ibn Ezra on Genesis 2:3:1
[Ibn Ezra on Genesis 2:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:3:1)

**ויברך אלהים.** פי' ברכה תוספות טובה וביום הזה תתחדש בגופות דמות כח בתולדות ובנשמות כח ההכרה והשכל

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GOD BLESSED. A blessing means an increase in well being. On the Sabbath the body is blessed with a renewal of its reproductive strength and the soul with an increase in its intellectual and reasoning capabilities.


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

ויקדש אותו. שלא נעשתה בו מלאכה כמו חבריו,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HALLOWED IT. No work was done on the Sabbath, in contrast to the other six days.


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

ופי' אשר ברא אלהים לעשות, השרשים בכל המינים, שנתן בהם כח לעשות דמותם והמפרש לעשות תחת עשה גם עשה תחת ברא, איננו כן לפי דעתי ואמר הגאון שברכת היום וקדושו ישוב על השומרים שיהי' מבורכים קדושים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WHICH GOD IN CREATING HAD MADE.] Its meaning is: God placed in the root of all the species the power to reproduce themselves.⁷ (which God in creating had made) as follows: God created (*bara*) his creation in such a way that they would do (*la’asot*), i.e., reproduce themselves in the future. That is why *bara* is a perfect and *la’asot* is an infinitive (Cherez). I disagree with the person who explains *la’asot* (had made) as having the same meaning as made⁸ to mean, which God created and made. They maintain that *la’asot*, an infinitive, is to be interpreted as *asah*, a perfect (Filwarg). They also do not differentiate between *bara* and *asah*, and interpret “made” in verse 2 as created (Filwarg, Krinsky). For I.E.’s interpretation of *bara* see Gen. 1:1; for *asah* see verse 4. and who, furthermore, insists that created and made are synonymous. Saadiah Gaon explains that the blessing and the holiness spoken of in this verse refer to those who observe the Sabbath.⁹ before sanctified. They will be blessed and sanctified.

footnotes:
⁷ I.E. explains asher bara Elohim la’asot
⁸ They interpret asher bara Elohim la’asot
⁹ According to Saadiah the blessing refers not to the Sabbath but rather to those who observe the Sabbath. We have translated according to Nachmanides’ rendering of I.E., which had a vav


###### Ibn Ezra on Genesis 2:4:1
[Ibn Ezra on Genesis 2:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:4:1)

**אלה תולדות,** פי' אלה שהולידו:

**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 GENERATIONS. These are what they gave birth to.¹⁰ as “accounts of.” Cf. Gen. 6:9; 37:1. Here *toledot* refers to what heaven and earth produced: trees, living creatures, man.

footnotes:
¹⁰ I.E. usually renders toledot


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

בהבראם, בהיות הרקיע ונראתה הארץ

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN THEY WERE CREATED. When the firmament came into being and the earth became visible.


###### Ibn Ezra on Genesis 2:4:3
[Ibn Ezra on Genesis 2:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:4:3)

ומלת ביום עשות הוא תיקון והעד "וימהר לעשות אותו" (בראשית יח ז), וכן בראתיו ואח"כ יצרתיו ואח"כ עשיתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN THE DAY THAT THE LORD GOD MADE.] *Be-yom asot* means in the day that God fixed.¹¹ (make) means “to fix in its final form.” When the firmament and the earth received their final form, God commanded them to produce offspring (*toledot*). Proof of this can be seen in *and He hastened to dress it* (la-asot oto) (Gen. 18:7), and in *Whom I have created* which is then followed by *I have formed him*, and finally by *yea, I have made him* (asitiv) (Is. 43:7).¹²) and last, of fixing in final form (*asitiv*).

footnotes:
¹¹ I.E. explains that asah
¹² The prophet first speaks of creation (berativ


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

**וכל שיח**,, עץ וכן "בין שיחים ינהקו" (איוב ל, ז), ועל דעתי שהוא עץ פרי בעבור שנמשל האדם אל עץ והנה שיח וניב וסעיף ובד ואמיר וסרעף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHRUB. *Si’ach* (shrub) means a tree: so, too, in *Among the bushes* (sichim) *they bray* (Job 30:7). In my opinion *si’ach* refers to a fruit-bearing tree, because Scripture compares man to a tree.¹³. Behold, Scripture employs such terms as tree (*si’ach*),¹⁴. Speech is the fruit of the mouth. Hence the tree to which it is compared, *si’ach*, must be a fruit-bearing tree (Filwarg). fruit,¹⁵ bough,¹⁶ limb,¹⁷ top of a tree¹⁸ and branch¹⁹ when speaking of man.

footnotes:
¹³ Scripture compares man to a fruit bearing tree. Cf. Ps. 1:1-3, Happy is the man…And he shall be like a tree planted by streams of water, That bringeth forth its fruit in its season
¹⁴ The Hebrew word for speech is si’ach
¹⁵ Malachi 1:12.
¹⁶ Ps. 119:113.
¹⁷ Job 18:13.
¹⁸ Deut. 26:18. See I.E. on the latter verse.
¹⁹ Ps. 94:19.


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

**ואד**, כמו עשן וכמוהו יום אידם (דב"ר לב לה) שהיום הרע יקרא יום ענן וערפל, והטעם כי עלה אד מן הארץ בכח המאורות והשקה האדמה והצמיחה, והגאון אמר כי פירושו ולא אד יעלה מן הארץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A MIST. *Ed* (mist) means smoke.²⁰ (smoke). That is, a smoke-like substance went up from the earth. Weiser suggests reading *anan* (cloud) because smoke is out of place here since I.E. speaks of clouds. *The day of their calamity* (yom edom) is similar (Deut. 32:35). An evil day is called a cloudy day and a day of thick darkness.²¹ means a cloudy day, i.e., a dark day or day of calamity. The meaning of our verse is that via the power of the lights a mist arose from the earth and watered it and caused it to bring forth vegetation. Saadiah Gaon explains as follows: “And no mist yet went up from the earth.”²² found in verse 5 also applies to this verse.

footnotes:
²⁰ I.E. reads ashan
²¹ Hence yom ed
²² According to Saadiah the word lo


###### Ibn Ezra on Genesis 2:7:1
[Ibn Ezra on Genesis 2:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:7:1)

**וייצר,** בכח המאורות, וייצר מהפעלים שהפ"א שלהם יו"ד מהבנין הקל, כמו "וייקץ נח" (בראשית ט כד),

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN THE LORD GOD FORMED. Via the power of the lights.²³. 38. It has been suggested that a scribe mistakenly copied it from the previous note (Weiser).

footnotes:
²³ This sentence is omitted in Vat. Ebr


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

וטעם באפיו שבהם יחיה האדם כי הם יוציאו האויר החם מחום הלב, ויביאו אויר אהר

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FORMED.] *Va-yitzer* (formed) is a *kal*. It belongs to those verbs whose first root letter is a *yod*.²⁴. It is like *va-yiketz* in *And Noah awoke* (va-yiketz no’ach) (Gen. 9:24).

footnotes:
²⁴ The root of this verb is therefore yod, tzadi, resh


###### Ibn Ezra on Genesis 2:7:3
[Ibn Ezra on Genesis 2:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:7:3)

וטעם לנפש חיה שהלך מיד כמו החיות ולא כתינוקים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *and breathed into his nostrils the breath of life* is that man lives through the nostrils. They remove the air heated by the heart and replace it with fresh air. Scripture says man became *nefesh chayyah* (a living soul)²⁵ because like the animals he was immediately able to walk, and thus differed from babies subsequently born.

footnotes:
²⁵ This very term is also used in describing the creation of animals. Cf. Gen. 1:24.


###### Ibn Ezra on Genesis 2:8:1
[Ibn Ezra on Genesis 2:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:8:1)

**ויטע**, וכבר נטע גן במקום שנקרא עדן, מפאת מזרח, ועתה שם בו האדם, ופי' גן בעדן גן אלהים, הבי"ת משרת עצמו ואחר עמו בעדן בגן אלהים, וכמוהו מאל אביך ויעזרך (בראשית מט כה) ורבים אחרים,

**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 GOD PLANTED. God had previously planted a garden in the eastern section of the world in a place called Eden. He now placed the man there.²⁶ (planted) is a pluperfect. The *bet* of *be-eden* (in Eden) in *in Eden the garden of God* (Ezek. 28:13) governs not only Eden but also garden.²⁷). However, in Ezek. 28:13 the Bible states, *in Eden the garden of God*. The former implies that the garden is located in Eden, the latter that Eden is located in the garden, hence I.E.’s comment (Filwarg). Its meaning thus is, in Eden, in the garden of God. *Even by the God* (me’el) of *thy father, who shall help thee and by* (ve-et) *the Almighty, who shall bless thee*²⁸ of *me’el* is also to be placed before *ve’et* and it is to be read as if written *u-me’et*. Thus this verse is to be rendered: Even by the God (*me’el*) of thy father who shall help thee, and even by (*u-me’et*) the Almighty who shall bless thee. (Gen. 49:25) is similar. There are many other such instances in Scripture.²⁹ (or *moshekh*) *atzmo ve-acher immo*. Friedlander explains this phrase as follows: “one word which stands for two” (literally, the word draws itself and another with it).

footnotes:
²⁶ I.e., va-yitta
²⁷ I.E. is trying to solve the following problem. In Genesis, Scripture refers to a “garden” in Eden (gan be-eden
²⁸ The mem
²⁹ The technical term used by I.E. for this is mesharet


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

וה"א "האדם" יש לו סוד", גם נמצא "שבט המנשה" (דבר' ג יג), "הארוני, היבוסי", (ש"ב כד טז) וגם יתכן להיותו כן, בעבור שהוא שם נחצב מהאדמה והוא יהיה שם עצם ושם תואר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE MAN.] There is a secret meaning as to why the definite article has been placed in front of Adam.³⁰ The definite article is also found prefixed to *Menasheh* in *the half tribe of Manasseh* (shevet ha-menasheh)³¹ (Deut. 3:13) and before the word *Araunah* in *of Araunah the Jebusite* (II Sam. 24:16).³² is a collective noun. It is also possible that the definite article is placed before Adam because the word *adam* is derived from the word used for ground (*adamah*). Hence the name Adam may be a proper name or an adjective.³³

footnotes:
³⁰ Adam is a proper noun and a proper noun does not have a definite article placed in front of it. As to the secret alluded to by I.E., Filwarg comments, “I do not understand what secret he is hinting at.” However, it appears that I.E. is hinting that “Adam” is a collective noun meaning mankind, the secret being that God placed mankind in the Garden of Eden. I.E. will later elaborate on this theme when he speaks of the secret meaning of the garden (Kaputa). Abravanel writes, “Ibn Ezra stirred the world by saying that the definite article which precedes the word “Adam” contains a secret. By this he means… (that) Adam should be understood as a noun designating the genus of mankind rather than an individual.”
³¹ According to Krinsky, I.E. is noting that a proper name which later becomes the name of a group may have a definite article placed in front of it. Thus Adam, although originally a proper noun, became a collective noun.
³² According to I.E. araunah
³³ See Kimchi, II Sam. 24:16. In our case it is an adjective meaning the one taken from the ground, and thus has a definite article prefixed to it.


###### Ibn Ezra on Genesis 2:9:1
[Ibn Ezra on Genesis 2:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:9:1)

**ויצמח**, ובעת שהצמיח כל עץ מהאדמה כן צמח בגן, ועוד בתוכו שנים עצים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND OUT OF THE GROUND MADE THE LORD TO GROW. When God made the trees grow from the ground throughout the world he did the same in the Garden of Eden, but there he placed two trees not found anywhere else in the world.


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

**ועץ הדעת,** לפי דעתי צריך להוסיף דעת להיות כן ועץ הדעת דעת טוב ורע, כי איך יהיה סמוך, והוא נודע בתחלה, וכן הארון הברית (יהושע ג יד) "והנבואה עודד הנביא" (דה"ב טו ח) ורבים כאלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE TREE OF THE KNOWLEDGE. In my opinion the phrase *and the tree of the knowledge of good and evil* is to be understood as if written, “And the tree of the knowledge, knowledge of good and evil,” because the word knowledge has a definite article prefixed to it and thus cannot be in the construct.³⁴ *The ark of the covenant*³⁵ (Josh. 3:14) and *even the prophecy of Oded the prophet* (II Chronicles 15:8)³⁶ are similar. There are many other similar instances in Scripture.

footnotes:
³⁴ A word in the construct cannot have a definite article placed before it.
³⁵ Ark has a definite article placed in front of it. Hence the phrase is to be read as if written, the ark, ark of the covenant.
³⁶ Prophecy has a definite article prefixed to it. Hence the phrase is to be read as if written, even the prophecy, prophecy of Oded the prophet.


###### Ibn Ezra on Genesis 2:10:1
[Ibn Ezra on Genesis 2:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:10:1)

**ונהר**, וטרם שיברא האדם היה הנהר משקה הגן לכל צד,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND A RIVER. Before man was created the river watered the garden on all sides.


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

ואל"ף מלת ראשים שרש ונראה במלת מַרְאֲשוֹתֵיכֶם וטעמו מכבד (נ"א מכבר) הראש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HEADS.] The *alef* in the word *roshim* (heads) is a root letter.³⁷ is not a root letter, e.g., *the tillage of the poor* (rashim) (Prov. 13:23). The *alef* of *rashim* (the poor) is not part of the word’s stem (Filwarg). In *marashotekhem* (headtires)³⁸ (Jer. 13:18) the *alef* is enunciated. The meaning of *marashotekhem* is your headtires.

footnotes:
³⁷ However, it is silent. There are times when the alef
³⁸ According to Weiser. For other readings and the problems inherent in them see Filwarg.


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

**שם האחד**, אמר הגאון כי פישון יאור מצרים וידוע כי גיחון קרוב מא"י כי כן כתוב "והורדתם אותו אל גיחון" (מ"א א לג), והוא בא מפאת מזרחית דרומית גם פרת כן והוא אחרית גבול הארץ מפאת מזרח ומפרשים אמרו כי חדקל הוא הנהר השני העובד על בגדאד עם נהר פרת, אם כן הנה שלשתם מזרחים, ויאור מצרים יוצא מהר הלבונה, רחוק מקו השוה בצד נגב, והראיה גדולה בקיץ וידענו כי גן עדן תהת הקו השוה, שלא יוסיף היום ולא יחסר כל ימות השנה, וריקי מוה תמהו איך יתכן זה והראיות גמורות בלי ספק יש עליהם א"כ ירד פישון לפאת דרומית מערבית ואח"כ ישוב דרך צפונית ואין ראיה על פישון שהוא היאור, רק שתרגם החוילה כפי צרכו כי אין לו קבלה, וכן עשה במשפחות, ובמדינות ובחיות ובעופות ובאבנים, אולי בחלום ראם, וכבר טעה במקצתם כאשר אפרש במקומו, א"כ לא נשען על חלומותיו, אולי עשה כן לכבוד השם, בעבור שתרגם התורה בלשון ישמעאל ובכתיבתם, שלא יאמרו כי יש בתורה מצות לא ידענום, והזכיר הזהב בעבור כבוד הנהר היוצא מהגן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE NAME OF THE FIRST. Saadiah Gaon identifies Pishon with the Nile. But it is known that the Gihon³⁹ is close to the land of Israel, for Scripture states, *And bring him (Solomon)…down to Gihon…and…anoint him there king over Israel* (I Kings 1:33,34). It (the Gihon) flows from southeast of the land of Israel.⁴⁰ The same is true of the Euphrates (Perat), which marks the furthermost eastern boundary of the land of Israel. The commentaries also tell us that the Tigris (Chiddekel) is another river, in addition to the Euphrates, that flows through Baghdad. Thus these three rivers (the Gihon, the Euphrates and the Tigris) lie east of the land of Israel.⁴¹ Furthermore, the source of the Nile is in the mountain of Frankincense far south of the equator. Proof of this can be seen by the fact that its waters swell in the summer.⁴², Vol. I, p. 86, note 414. We know that the Garden of Eden is below the equator where day and night are always equal. Fools question this and ask, how is this possible?⁴³ However, there is positive proof that this is so. Thus according to Saadiah one must believe that the Pishon (the Nile) flows from the Garden of Eden, which is in the east, toward the mountain of Frankincense, which is in the southwest, and then flows north.⁴⁴ There is, in fact, no proof that the Pishon is the Nile. Indeed, Saadiah translates the *land of Havilah* which the Pishon compasses to fit in with his translation of the Pishon as being the Nile. The fact of the matter is that he had no tradition concerning these things. He did the same with families, states, animals, fowl and precious stones.⁴⁵ Perhaps these things were revealed to him in a dream. He definitely erred in a number of them as I will point out in their proper place.⁴⁶ So we will not rely on his dreams. Perhaps he did so out of respect for the honor of God, for he translated the Torah into Arabic language and script and he did not want the Arabs to think that there are parts of Scripture⁴⁷ (commandments) instead of *millot* (words). which we do not understand. Scripture mentions that there is gold in the land of Havilah in order to glorify the river coming out of the Garden of Eden.

footnotes:
³⁹ The second river flowing out of the garden.
⁴⁰ The Garden of Eden is located in the east (v. 8). Furthermore, according to I.E. the Garden of Eden lies south of the equator and the land of Israel is north of the equator. Thus the Gihon flows from the southeast of the land of Israel (Krinsky). Actually the Gihon is not a river but a spring located in the valley of Jehoshaphat. Here as in other places in his commentary I.E. errs with regard to geographical knowledge of the land of Israel.
⁴¹ Hence, in contradistinction to the Gaon, the Pishon, too, must lie east of the land of Israel (Krinsky). However, the Nile is west of the land of Israel.
⁴² “For when it is summer time in the northern hemisphere, it is the time of the rainy season in the southern hemisphere. Thus the Nile, the source of which is in the southern hemisphere, swells during the summer” Chevel, Ramban, Commentary on the Torah
⁴³ For day and night to be equal.
⁴⁴ The Nile flows from the south to the north. The Garden of Eden is south of the equator toward the east. Thus if the source of the Nile is in the garden it must make this circuit.
⁴⁵ Whenever Saadiah came across an unfamiliar term he translated it as he saw fit. He explained Havilah as referring to Egypt because he translated Pishon as the Nile.
⁴⁶ Cf. I.E., Ex. 28:9 and Lev. 11:13.
⁴⁷ Most texts of I.E. have the word mitzvot


###### Ibn Ezra on Genesis 2:12:1
[Ibn Ezra on Genesis 2:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:12:1)

**וזהב** , אמר הגאון כי הבדולח הם האבנים הקטנים עגולים היוצאים מהמים שהם דקים ודמה המן אליהם, והכתוב אמר על עין המן לבדו יאמר כי השהם אבן יקרה לבנה והיא צחה ואנחנו לא נדע,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE GOLD. Saadiah Gaon renders *bedolach* (bedellium) as pearls. He compares manna to them. However, Scripture merely says that manna had the color of *bedolach*⁴⁸ resembles manna. As manna is round, so are *bedolach* round. This strengthens his interpretation that *bedolach* means pearls, for the Bible says that the appearance of the manna was like *bedolach* (Cherez). (Num. 11:7). The Gaon also says that *shoham* (onyx) is a precious clear white stone. The fact of the matter is that we do not know the precise meaning of either of these two items.

footnotes:
⁴⁸ Not that it was identical to it. Saadiah says that bedolach


###### Ibn Ezra on Genesis 2:14:1
[Ibn Ezra on Genesis 2:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:14:1)

ופי' קדמת אשור התי"ו קדמת תחת ה"א וההפרש בינו ובין קדם, כי ה"א קדמה תחת אֶל הפתוח בפתח קטן וכן וירד אברם מצרימה (בראשית יב י) כמו אל מצרים, והנה קדמת אשור, אל מזרח אשור, ודע כי מהפסוק הראשון עד לעשות הזכיר הכתוב אלהים, ואח"כ הזכיר השם הנכבד והנורא עמו ומה יקרו דברי קדמונינו ז"ל שאמרו נקרא שם מלא על עולם מלא כי לא היה שם כח מקבל זה השם, ובפרשת ואלה שמות אפרש סוד השם ואם הוא סמוך אם יעזרני ד', ודע כי מקום האדמה שנברא ממנה אדם קרוב אל גן עדן, כי יש אומרים, כי האדמה היא ארץ ישראל והנח שכחו ויהי בנסעם מקדם (בראשית יא ב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[TOWARD THE EAST OF ASSHUR.] The *tav* of *kidmat* (toward the east of) is in place of a *heh*.⁴⁹ is *kedemah* in the construct. The difference between *kedem* and *kedemah* is that the *heh* suffixed to *kedemah* is in place of the preposition “to” (*el*), which is vocalized with a *segol*.⁵⁰ means to the east, *kedem*, east. Similarly in *and Abram went down into Egypt* (mitzraymah) (Gen. 12:10), *mitzraymah* means “to Egypt.” *Kidmat asshur* thus means *toward the east of Asshur*. Note that from the first verse of the Torah until the word *made* (Gen. 2:3), Scripture refers to the Deity as *Elohim*. Afterward, the honored and revered name (the Tetragrammaton) is coupled with it. How precious are the words of the ancients of blessed memory who said that the complete name of God is used over a complete world. Prior to the completion of creation there was no power to receive this name.⁵¹ If God grants me life I will explain the secret of the Tetragrammaton when I comment upon the first Torah portion of the book of Exodus. I will then explain its meaning in the absolute and in the construct. Note that the location of the ground from which Adam was created was close to the Garden of Eden.⁵² I note this because some say that Adam was created out of the ground of the land of Israel.⁵³, 2:14. They have overlooked *And it came to pass, as they journeyed east* (Gen. 11:2).⁵⁴. The garden was located in the east (v. 8). The tower of Babel was built after the survivors of the flood journeyed from the east (Gen. 11:2). We know that the ark rested on Mt. Ararat (Gen. 8:4); thus Mt. Ararat lies in the east (See I.E. on Gen. 11:2). Mt. Ararat (in the east) is far from the borders of Israel. Hence the Garden of Eden (in the east), too, must be far from the land of Israel.

footnotes:
⁴⁹ Thus kidmat
⁵⁰ In other words kedemah
⁵¹ Creation came to an end with the making of man. The use of the Tetragrammaton is proper only with reference to man. See I.E.’s comment on Gen. 4:1 and Gen. 1:26.
⁵² Hence man was not created in the garden. The commentaries assume that man walked to the Garden of Eden. According to Rabbinic tradition man came to the garden on the very day that he was created, hence I.E.’s comment that Adam was created close to the Garden of Eden (Krinsky).
⁵³ The Kuzari
⁵⁴ Literally, From the east


###### Ibn Ezra on Genesis 2:15:1
[Ibn Ezra on Genesis 2:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:15:1)

**בגן**, לשון זכר ונקבה וכן חבורו גנים גנות, והאומרים כי לעבדה ולשמרה שב אל האדמה, איך יתכן לעבוד ולשמור מקום גדול ממקום קטן, ואחר שחטא והוציאו לעבוד את האדמה, וכבר היה עובד האדמה, רק פי' לעבדה על הגן שמפריו יאכל, ואחר שחטא שב לאכול את עשב השדה, והוא הלחם,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
INTO THE GARDEN OF EDEN. *Gan* (garden) can be both masculine and feminine,⁵⁵ and *to keep* are in the feminine. hence the plurals *gannim* and *gannot*.⁵⁶ is masculine plural; *gannot*, feminine plural. We ask those who maintain that the words *to till (dress) it*⁵⁷ is to till it. Till fits in better with I.E.’s comment. *and to keep it* (le-ovdah u-le-shomrah) refer to the ground (*adamah*), how it is possible to till and keep a large area from a small one.⁵⁸ and of *le-shomrah* are in the feminine. Those who say that these words refer to the ground do so because they believe *gan* to be masculine while ground is feminine. However, I.E. maintains that *gan* can be either masculine or feminine. Thus *le-ovdah u-le-shomrah* can refer to *gan*. Furthermore, after Adam sinned God expelled him from the garden and commanded him to till the soil. But according to their interpretation he was already tilling the soil while he was living in the Garden of Eden.

footnotes:
⁵⁵ The pronominal suffixes of the verbs to toil
⁵⁶ For the feminine plural form of garden see Eccles. 2:5. For the masculine plural form see Cant. 4:15. Gannim
⁵⁷ J.P.S. translates “to dress it.” The literal meaning of le-ovedah
⁵⁸ If Adam’s task was to till and keep the soil outside the garden, then how was it possible for Adam to do this while he was in the garden? The land outside of the garden obviously extended for many miles. It would thus be impossible for Adam to live in the garden and tend the land outside of the garden. The pronominal suffixes (it) of le-ovdah


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

וטעם לעבדה, להשקות הגן ולשמרה מכל החיות שלא יכנסו שם ויטנפוהו וי"א כי כן פי' לעבוד מצותו והמצוה לא תעבוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*To till it* (le-ovdah) therefore refers to the garden of whose fruit he ate. It was only after he sinned that he had to eat the grass of the ground, i.e., bread. *To till it* means to water it. *To keep it* means to guard the garden so that no animals enter therein and befoul it. Some say that *le-ovdah* means to serve God’s commandment.⁵⁹ on this verse. The root of the word till, *ayin, bet, dalet*, is also used in reference to worship (Deut. 6:13; 10:20). However, a commandment is not served.⁶⁰ is used in referring to worship, it is not used in Scripture as a technical term for the practice of a precept. The term used for the latter is *lishmor* (to keep) (Deut. 8:1; 10:13). One serves (*oved*) God and observes (*shomer*) the commandments. One cannot be said to serve the commandments, hence I.E.’s objection to this interpretation.

footnotes:
⁵⁹ See Targum Yerushalmi
⁶⁰ While the root ayin, bet, dalet


###### Ibn Ezra on Genesis 2:16:1
[Ibn Ezra on Genesis 2:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:16:1)

**ויצו**, מלת צווי עם על, מצות לא תעשה, וכן על העבים אצוה (ישעי, ה ו) אעפ"י שהתרתי לך פרי עץ הגן, לא תאכל מפרי עץ הדעת,

**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 GOD COMMANDED THE MAN. The verb *tzivvah* (command) with the preposition *al* (upon) implies a prohibition. We similarly read, *I will also command* (atzavveh) *the clouds* (al he-avim) *That they rain no rain upon it* (Is. 5:6).


###### Ibn Ezra on Genesis 2:17:1
[Ibn Ezra on Genesis 2:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:17:1)

ואחר שאמר מעץ הדעת לא תאכל, מה צורך למלת ממנו רק הוסיף לבאר, וכן "ותפתח ותראהו את הילד" (שמות ב ו), או טעמו אפילו מעט ממנו, ודקדוק "ממנו" בס' היסוד תמצאנו, ודע כי אדם מלא דעת היה כי השם לא יצוה לאשר אין לו דעת רק דעת טוב ורע בדבר אחד לבדו לא ידע הלא תראה שקרא שמות לכל הבהמה והעוף כפי תולדת כל אחד ואחד והנה חכם גדול היה, ולולי שהיה כן לא הביא השם את בריאותיו אליו לראות מה יקראם, והוא יודע ממנו שהוא בער, גם השם הראה לו עץ הדעת, כי הנה אשתו ידעה שהוא בתוך הגן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THOU SHALT NOT EAT OF IT.] Even though I (God) permitted you to eat of the fruit of the trees of the garden, do not eat of the fruit of the tree of knowledge.⁶¹ One might ask, What need is there for the term *of it* after having stated *but of the tree of the knowledge…thou shalt not eat*?⁶². It would have sufficed to state, but of the tree of the knowledge of good and evil, thou shalt not eat. The answer is that the Bible elaborates. We find a similar case in *And she opened it, and saw it, even the child* (Ex. 2:6).⁶³. The elaboration is there for emphasis (Weiser). It is also possible that the term *of it* means even a part of it. You will find the exact grammatical explanation of the term *mi-mennu* (of it) in the *Sefer ha-yisod*.⁶⁴ Note that Adam was an intelligent being, for God would not direct commands to one who was unintelligent. He was deficient in the knowledge of *good and evil* of only one thing.⁶⁵ Don’t you see that Adam named every animal and fowl according to the nature of each of their respective species? Thus he was extremely intelligent. If Adam was unintelligent, God, knowing this, would not have brought His creatures to him to see what name he would give to each one of them. God also showed Adam the tree of knowledge, for his wife knew that it was in the midst of the garden.⁶⁶

footnotes:
⁶¹ The Hebrew term implies a commandment to eat of the other trees in the garden, hence I.E.’s comment (Krinsky).
⁶² The verse reads, but of the tree of the knowledge of good and evil, thou shalt not eat of it
⁶³ Scripture should have stated, And she opened it and saw the child
⁶⁴ A Hebrew grammar composed by I.E. The book survives only in fragments.
⁶⁵ Sexual desire. See I.E.’s comment on 3:6.
⁶⁶ Scripture does not explicitly tell us that God told Adam exactly where the tree was. However, from Eve’s action we may surmise that He did. See I.E.’s comment on Gen. 3:6.


###### Ibn Ezra on Genesis 2:18:1
[Ibn Ezra on Genesis 2:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:18:1)

**ויאמר** טעם לא טוב, לאדם,

**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 GOD SAID. *It is not good* means it is not good for the man.⁶⁷, hence I.E.’s comment. Cherez suggests that I.E. is negating an interpretation which holds it is not good for creation that man be alone lest it be said that he is a god on earth. Cf. Rashi.

footnotes:
⁶⁷ The verse literally reads: And the Lord God said, it is not good, being the man alone


###### Ibn Ezra on Genesis 2:18:2
[Ibn Ezra on Genesis 2:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:18:2)

ועזר, כטעם "טובים השנים מן האחד" (קהלת ד ט),,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A HELP MEET. *Help meet* should be understood in the light of *Two are better than one* (Eccles. 4:9).


###### Ibn Ezra on Genesis 2:19:1
[Ibn Ezra on Genesis 2:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:19:1)

ולמ"ד אשר יקרא לו האדם, מושך עצמו ואחר עמו, וכן הוא אשר יקרא לו האדם לנפש חיה כי יש בו תוספת כיאור, כמו "ותפתח ותראהו" (שמות ב ו) ורבים כמוהו,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WHATSOEVER THE MAN WOULD CALL.] The *lamed* (to) in the clause *and whatsoever the man would call* also applies⁶⁸) every living creature. to the phrase *living creature*. Our clause is to be read as follows: *and whatsoever the man would call to it, to every living creature, that was to be the name thereof*. The verse elaborates,⁶⁹ (Shadal). See note 62. as in *And she opened it, and saw it, even the child* (Ex. 2:6).⁷⁰ There are many other such instances.

footnotes:
⁶⁸ The verse literally reads: and, whatsoever the man would call it (lo
⁶⁹ That is, it repeats the object to it, to every living creature
⁷⁰ See note 63.


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

ומלת לכל הבהמה, גם היא מושכת עצמה ואחרת עמה, כי טעמו ולכל עוף השמים, וכן "ויהי מתיו ממפר" (דבר' לג ו), וכן "ולא למדתי חכמה" (משלי ל, ג),, ורבים כאלה,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[TO ALL CATTLE.] *Le-khol* (to all) also governs two words,⁷¹ (to all), which is prefaced to *cattle*, also governs *fowl*. for the meaning of our verse is: *And the man gave names to all cattle, and to all the fowl of the air*.⁷². *In that his men become few* (Deut. 33:6)⁷³ in the first part of the verse also governs *yehi* (let). and *And I have not learned wisdom* (Prov. 30:3)⁷⁴. The *not* of the first part also applies to the second part. Thus the above should read: And I do not have knowledge of the Holy One. Thus *not* governs two words. are similar. There are many other such instances.

footnotes:
⁷¹ See above, note 29. According to I.E. le-khol
⁷² J.P.S. translates, And the man gave names to all cattle, and to the fowl of the air
⁷³ It should be read as if written, In that his men not become few. In other words, the word ve-al
⁷⁴ The verse literally concludes, And I have knowledge of the Holy One


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

וטעם ולאדם לא מצא, ולנפשו לא מצא, כי כן מנהג לה"ק, כמו "וישלח ד' את ירבעל ואת בדן ואת יפתח ואת שמואל" (ש"א יב יא),, ורחוק הוא בעיני שישוב אל השם, ופה אמר כי העוף נוצר מהאדמה, ולמעלה מהמים כי משניהם נוצר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BUT FOR ADAM.] The meaning of *but for Adam he did not find a help meet* is that Adam did not find a helpmeet for himself.⁷⁵. However, the literal reading of the verse is: *but for Adam he did not find a help meet*. The question is, to whom does “he” refer? I.E. suggests it refers to Adam, not God. I.E. points out that the Bible occasionally uses a proper noun in instances where a reflexive pronoun is expected. Cf. David Kimchi’s commentary on this verse. This is the way of the Hebrew language. Thus we find Samuel saying, *And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel* (I Sam. 12:11).⁷⁶. It appears farfetched to me that *he did not find a help meet* refers to God. Scripture says here that the fowl were created out of the ground.⁷⁷ However, it states above that they were created out of the water.⁷⁸ This is so because the fowl were created out of both earth and water.

footnotes:
⁷⁵ J.P.S. translates, but for Adam there was not found a help meet
⁷⁶ Rather than saying “and me,” Samuel says, “and Samuel.” Here, too, rather than saying “but for himself he did not find a help meet” the Bible says, but for Adam
⁷⁷ See verse 19.
⁷⁸ Gen. 1:20.


###### Ibn Ezra on Genesis 2:21:1
[Ibn Ezra on Genesis 2:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:21:1)

**ויפל.** מהבנין הכבד הנוסף,, וכן "וישב אותם אברם" (בראשית טו יא),

**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 GOD CAUSED A DEEP SLEEP TO FALL. *Va-yappel* (caused to fall) is a *hifil*, as is *va-yashev* (drove away) in *and Abram drove them away* (Gen. 15:11).⁷⁹ and *va-yappel* are *hifils* whose first root letter is a *nun*. The root of the former is *nun, shin, bet* and of the latter, *nun, peh, lamed*.

footnotes:
⁷⁹ Both va-yashev


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

תרדמה, יותר משינה, ושינה יותד מתנומה, והתי"ו נוסף,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A DEEP SLEEP. *Tardemah* is a deeper sleep than *shenah*, and *shenah* is a deeper sleep than *tenumah*.⁸⁰ and *tenumah*. The *tav* of *tardemah* (deep sleep) is not part of its root.⁸¹.

footnotes:
⁸⁰ There are a number of Hebrew terms for sleep, tardemah, shenah
⁸¹ The root being resh, dalet, mem


###### Ibn Ezra on Genesis 2:21:3
[Ibn Ezra on Genesis 2:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:21:3)

אחת מצלעותיו, שתי צלעות היו כענין ולצלע המשכן השנית (שמות כו ו), ומלת צלע לשון נקבה, והטעם צד,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ONE OF HIS RIBS. Adam had two sides.⁸² as rib, I.E. as side. *Tzela* here is like *tzela* (side) in *and for the second side* (tzela) *of the tabernacle* (Ex. 26:20).⁸³ 18a) that man was originally created male and female. God then separated the one female side from the male side (Krinsky). *Tzela* is a feminine noun. It means a side.

footnotes:
⁸² J.P.S. translates tzela
⁸³ I.E.’s comment is in keeping with the Rabbinic view (Erubin


###### Ibn Ezra on Genesis 2:21:4
[Ibn Ezra on Genesis 2:21:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:21:4)

תחתנה, מקומה והוא לשון יחיד הנו"ן נוסף ותחתיה לשון רבים, וכן תחתני גם תחתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
INSTEAD THEREOF. *Tachtennah* means in its place. *Tachtennah* (instead thereof) spelled with a superfluous *nun* is in the singular. *Tachtehah* is its plural form. *Tachteni* (under me) and *tachtai* (under me)⁸⁴ are similar.⁸⁵, the singular form, has the superfluous *nun*; *tachtai*, its plural form, does not (Weiser).

footnotes:
⁸⁴ Cf. II Sam. 22:40; Ps. 18:40.
⁸⁵ Tachteni


###### Ibn Ezra on Genesis 2:22:1
[Ibn Ezra on Genesis 2:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:22:1)

**ויבן.** מהבנין הכבד, גם מהבנין הקל, כמו "ויפן" (שמות ז כג) "ויקן" (בראשית לג יט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MADE HE. *Va-yiven* (made me) is a *hifil* conjugation.⁸⁶ is a *kal* conjugation. Krinsky and Weiser suggest deleting it. Indeed, some versions do. If it is retained then it must be explained as follows: *Va-yiven* (from the root *bet, nun, heh*) is short for *va-yivneh*. I.E. notes that this type of short form of a *lamed heh* root is found in the *hifil* and in the *kal* (Weiser). *Vat. Ebr*. 38 reads, *va-yiven* is a *kal*, as is *va-yifen*. This appears to be the correct reading. We find similar instances with the *kal* conjugation in *va-yifen* (and he turned) (Ex. 7:23) and *va-yiken* (and he bought) (Gen. 33:19).

footnotes:
⁸⁶ This comment is difficult. Va-yiven


###### Ibn Ezra on Genesis 2:22:2
[Ibn Ezra on Genesis 2:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:22:2)

**ויביאה.** חשב בהקיצו בראותו אותה כי הובאה אליו כאשר הובאו הבהמות והכתוב דבר על מחשבתו וכן "והאנשים רדפו אחריהם" (יהושע ב ז) או נבנתה חוץ לגן ואחרי כן הובאה אליו וכאשר הסתכל ידע שנגזרה ממנו, כי צלעו האחת עם בשרה איננה והרגיש שבשר אחר הובא בו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BROUGHT HER. When Adam awoke from his sleep he thought that the woman was brought⁸⁷ before him as the animals were brought before him. Scripture speaks of Adam’s thoughts. Similarly, *And the men pursued after them* (Josh. 2:7).⁸⁸ It is also possible that the woman was created outside of the garden and then was brought to Adam. When he looked around he knew that she had been cut from him, for one of his sides with its flesh was missing and he felt that it had been closed with other flesh.

footnotes:
⁸⁷ The word brought is not to be taken literally. The woman was created next to Adam as he slept; thus she could not have been brought to Adam.
⁸⁸ The men thought that they were pursuing the Israelite spies. In reality they were not, for the spies were hidden by Rahab.


###### Ibn Ezra on Genesis 2:23:1
[Ibn Ezra on Genesis 2:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:23:1)

**ויאמר**. אז אמר זאת הפעם מצאתי עזר כנגדי כמוני כי ממני היה ודבר לילית דרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE MAN SAID. Then Adam said, “This time I have found a help meet like me for me, for this being came out of me.” The tradition concerning Lilith is a homily.⁸⁹, Vol. I., p. 65.

footnotes:
⁸⁹ There is a Rabbinic tradition that before the creation of Eve, Adam lived with the female demon Lilith. Hence he said, “This one, in contradistinction to Lilith, is bone of my bones and flesh of my flesh.” Cf. L. Ginsberg, Legends of the Jews


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

**ולזאת**. בעבור זאת, וכן "אמרי לי אחי הוא" (בראשית כ יג)

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*Le-zot* (she) means because of this.⁹⁰ in front of a word usually means to. *Zot* means this. Thus *le-zot* should be rendered to this. However, I.E. points out that the *lamed* may also mean because. The meaning of our verse then is: because of this; i.e., because she is bone of my bone and flesh of my flesh she shall be called woman, *Say of me:* (li)⁹¹. Here, too, *li* does not mean to me but about me or of me. *He is my brother* (Gen. 20:13) is similar.

footnotes:
⁹⁰ A lamed
⁹¹ Literally, say to me


###### Ibn Ezra on Genesis 2:23:3
[Ibn Ezra on Genesis 2:23:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:23:3)

ודגשות שי"ן "אשה" תמורת היו"ד הנח הנעלם שהוא באיש, ויתכן שסבת דבור אשה דגוש ולא רפה, שלא יתערב עם "אישה" שהוא בעלה כי פעם יהסרו הראות הה"א, ונשים מן אנוש ואנשים,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WOMAN.] The *shin* in the word *ishah* (woman) receives a *dagesh* in place of the inaudible *yod* which is found in the word *ish* (man).⁹² makes up for the *yod* which is missing in *ishah* (woman). However, it is possible that *ishah* (woman) receives a *dagesh* to distinguish it from *ishah* (her husband) for at times the *dagesh* in the suffixed pronominal *heh* in *ishah* (her husband)⁹³ is sounded there is no doubt that the speaker intends to say *her husband*. is not pronounced. The plural *nashim* (women) is derived from the words *enosh* (man) and *anashim* (men).⁹⁴ and a *tav* to the singular. However, the word for women (*nashim*) is not formed in this manner. It is not the word for woman (*ishah*) plus the plural ending, hence I.E.’s comment.

footnotes:
⁹² The dagesh
⁹³ When the pronominal heh
⁹⁴ The feminine plural is formed by adding a vav


###### Ibn Ezra on Genesis 2:23:4
[Ibn Ezra on Genesis 2:23:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:23:4)

וטעם יקרא על שֵם.

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[SHALL BE CALLED.] This refers to the name of the woman.⁹⁵. *Yikkare* (shall be called) is masculine and cannot refer to the woman. It refers to *shem* (name) which is masculine.

footnotes:
⁹⁵ The Hebrew reads, yikkare ishah


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

ולא נדגש קו"ף "לֻקָחָה זאת" להקל על הלשון והוא מהבנין הכבד, 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:**
[SHE WAS TAKEN.] The *dagesh* is omitted in the *kof* of *lukachah* (she was taken) in order to simplify its enunciation. This word is a *pu’al* conjugation even though we do not find it conjugated in the *pi’el*.⁹⁶ is the passive of *pi’el*. Thus if we find a word in the *pu’al* we would expect to find it in the *pi’el*. However, the root *lamed, kof, chet* is not found in the *pi’el*, hence I.E.’s comment. According to Hebrew grammer a *dagesh* is placed in the second radical of a *pu’al*.

footnotes:
⁹⁶ Pu’al


###### Ibn Ezra on Genesis 2:23:6
[Ibn Ezra on Genesis 2:23:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:23:6)

וטעם והיו לבשר אחד כאלו הם, או שידמו כאשר היו וי"א שיולידו אחר (צ"ל אחד) והוא רחוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THEY SHALL BE ONE FLESH.] This means they shall live together as if they were one flesh, or let them once again be one flesh.⁹⁷ Some say they will be one flesh through the child they will produce. However, this interpretation is farfetched.⁹⁸

footnotes:
⁹⁷ Man and woman were originally one flesh.
⁹⁸ Animals also produce offspring, yet they are not said to be “one flesh.”


###### Ibn Ezra on Genesis 2:25:1
[Ibn Ezra on Genesis 2:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:25:1)

**ערומים.** שם התואר וכן ובגדי ערומים תפשיט (איוב כב ו), וי"א כי גם "ערום ראה רעה ויסתר (משלי כב ג) כמוהו, וטעמו שהרוח ערום בלי מכסה כדמות העי"ן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NAKED. *Arummim* (naked) is an adjective. *And stripped the naked* (arummim) *of their clothing* (Job 22:6) is similar. Some say that *arum* (prudent) in *A prudent man* (arum) *seeth the evil and hideth himself* (Prov. 22:3) has essentially the same meaning. What the verse means is that the mind of the wise is uncovered (*arum*) and open to everything like the eye.⁹⁹ because his mind is open (naked) to everything (Weiser).

footnotes:
⁹⁹ In other words, a wise man is called arum


###### Ibn Ezra on Genesis 2:25:2
[Ibn Ezra on Genesis 2:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/2:25:2)

**יתבששו.** מבושת והוא מהשנים שיש נח נעלם ביניהם והאות האחרון כפול כמו "יתבונן" (איוב יא יא), ונקמץ השי"ן בעבור שהוא סוף פסוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WERE NOT ASHAMED. *Yitboshashu* (ashamed) is related to the word *boshet* (shame). It is an *ayin*, *vav*.¹⁰⁰. The last letter of the root is doubled.¹⁰¹ root is doubled when conjugated in the *hitpa’el*. It is like the verb *yitbonen* (he will consider) (Job 11:11).¹⁰². The *nun* is doubled. A *kamatz* is placed beneath the first *shin* because the word ends a verse.¹⁰³ is usually vocalized with a *sheva*, viz., *yitbosheshu*.

footnotes:
¹⁰⁰ The root of the word is bet, vav, shin
¹⁰¹ The last letter of an ayin, vav
¹⁰² From the root bet, yod, nun
¹⁰³ The first shin