## Ibn Ezra on Genesis Chapter 22

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

**והאלהים נסה את אברהם.** י"א כי הסמ"ך תחת שי"ן, והה"א תחת האל"ף וטעם כל הפרשה יכחישם רק נסה כמשמעו ואנשי שיקול הדעת אמרו, כי הדעות הם שתים האחת דעת העתיד בטרם היותו, והשנית דעת היש הנמצא, וזה פי' נסה, גם כי עתה ידעתי והגאון אמר שמלת נסה להראות צדקתו לבני אדם, גם מלת ידעתי כטעם הודעתי והלא ידע זה הגאון, כי בשעה שעקד בנו לא הי' שם אפילו נעריו ואחרים אמרו כי פי' והעלהו שם לעולה שיעלהו אל ההר, וזאת תחשב לו לעולה, ואברהם לא ידע סוד הנבואה, וימהר לשחוט אותו, והשם אמר לו לא בקשתי זאת. ואחרים אמרו הראה שתעלהו לעולה כמו "והשקית אותם יין" (ירמי' לה ב) והוצרכו אלה הגאונים לפי' האלה, כי יאמרו לא יתכן אחר שיצוה השם מצוה שיאמר אח"כ לא תעשינה והנה לא שמו על לב הבכורים שהחליפם בלוים אחר שנה ואחר שהכתוב אומר בתחלה "והאלהים נסה את אברהם" סרו כל הטענות והשם נסהו כדי שיקבל שכר

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT GOD DID PROVE ABRAHAM. Some say that the word *nissah* (did prove, tested) is a variation of *nissa* (lifted up),¹ as prove is that it seemed to imply that God did not know what Abraham’s response to his request would be. They thus interpreted *nissa* as coming from *nun, sin, alef*, meaning lifted up; i.e., God exalted Abraham by showing him to be a paragon of absolute obedience to the Lord’s will. Cf. *Bereshit Rabbah* 80:55. with the *sin* replacing the *samekh*² is spelled *nun, samekh, heh* ; *nassah* is spelled *nun, sin, alef*. and the *heh* replacing the *alef*.³ in *nissah*, like the *alef* in *nasa*, is silent. However, the plain meaning of the entire chapter contradicts this interpretation.⁴ means proved, tested, not exalted. The word *nissah* is thus to be taken literally. The philosophers teach that there are two kinds of knowledge, knowledge of events prior to their occurrence, and knowledge of what is presently in existence. The latter is the meaning of *God did prove,* and *for now I know* (v. 12).⁵ Saadiah Gaon says that *did prove* means that God tested Abraham in order to demonstrate his piety to mankind; furthermore, he interprets *for now I know that thou art a God-fearing man* (v. 12) to mean that now I have made known to all that thou art a God-fearing man. But didn’t Saadiah know that even Abraham’s young men were not present when he bound Isaac and placed him on the altar?⁶ Others say that *and offer him there for a burnt offering* is to be interpreted as: bring him up to the mountain; this will be considered as if you brought him up as a burnt offering.⁷) literally means bring him up. However, Abraham did not understand his prophetic vision⁸ and hurried to sacrifice Isaac. God then told him, “I did not ask you to slay Isaac.”Still others say that God told Abraham: act as if you were bringing him up as a burnt offering. We find a similar occurrence in connection with the prophet Jeremiah, who was commanded to *Go unto the house of the Rechabites…and give them wine to drink* (Jer. 35:2).⁹ he did not intend that Jeremiah actually make them drink. Similarly God’s intention was not that Abraham actually sacrifice Isaac. He wanted Abraham to make all the preparations necessary for the sacrifice, i.e., to bind Isaac, lay him on the altar, etc. He was to do everything as if he were offering him as a sacrifice. Now these geonim offered the above interpretations because they held that it is not possible that God would issue a command and then take it back.¹⁰ However, they overlooked the fact that God took the firstborn to serve Him and after a year replaced them with the Levites.¹¹ In reality all questions are removed by Scripture’s first stating *that God did prove Abraham*.¹² The reason God tested Abraham was in order to reward him.¹³.

footnotes:
¹ The problem which some commentators found in a literal translation of nissah
² Nissah
³ The heh
⁴ The chapter deals with a test, a trial. Hence nissah
⁵ God knew (now I know) what Abraham would do if tested. However, until Abraham offered Isaac, God’s knowledge was knowledge of the potential or possible. He tested Abraham (did prove) to actualize His knowledge (Krinsky). He now knew what Abraham did, not only what Abraham would do.
⁶ Cf. verse 5. In other words, no one was there to witness his act.
⁷ The word translated as offer him { ve-ha’alehu
⁸ He thought that God actually wanted him to offer his son as a burnt offering.
⁹ The Rechabites were foresworn by Rechab from drinking wine (Jer., Chap. 35). When God told Jeremiah, and give them wine to drink
¹⁰ God is unchangeable; hence his mind, too, is unchangeable. Therefore they offered the latter two interpretations.
¹¹ The first-born were at first sanctified to God to minister before him (Ex. 13:2). However, the next year the Levites took their place. Cf. Num. 3:40-44.
¹² God did not change His mind. He never intended for Abraham to sacrifice Isaac.
¹³ For his willingness to sacrifice his son in obedience to His will. I.E. now backsteps and explains why God, who is all-knowing, tested Abraham. He had earlier insisted that “prove” is to be taken literally. He now explains why. He similarly alludes to the meaning of for now I know


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

וטעם כי עתה ידעתי, כמו "ואם לא אדעה" (בראשית יח כא) ועוד אפרש סודו בפסוק "ידעתיך בשם" (שמות לג יב) אם יעזרני השם יודע הנסתרות:

**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 *for now I know that* (v. 12) is the same as *and if not, I will know* (Gen. 18:21).¹⁴ I will also explain, if God who knows all hidden things will help me, the secret meaning of this term in my comments on *I know thee by name* (Ex. 33:12).

footnotes:
¹⁴ See I.E.’s comments on Gen. 18:21.


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

**אחד ההרים.** שם נבנה הבית, וכן מפורש ויבן שלמה את הבית בהר המוריה (דה"ב ג א), ואיננו הר גבוה, ובו היה גורן ארונה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UPON ONE OF THE MOUNTAINS. The temple was later built on this mountain. This is explicitly stated in Scripture: *So Solomon built the house on Mount Moriah*.¹⁵ It was not a very tall mountain. The threshing floor of Araunah the Jebusite was on it.

footnotes:
¹⁵ Cf. I Kings 6:14 and II Chron. 3:1. The verse quoted by I.E. does not appear anywhere in the Bible. It is a composite of these two verses.


###### Ibn Ezra on Genesis 22:3:1
[Ibn Ezra on Genesis 22:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:3:1)

**ויבקע עצי עולה.** ושמם על החמור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE CLEAVED THE WOOD FOR THE BURNT-OFFERING. And placed them on his ass.¹⁶

footnotes:
¹⁶ I.E. derives this from Scripture’s stating that after Abraham left his young men with the ass (v. 5), he placed the wood on Isaac (v. 6). This implies that until then the wood was on the ass (Weiser).


###### Ibn Ezra on Genesis 22:4:1
[Ibn Ezra on Genesis 22:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:4:1)

**ביום השלישי.** שיצא מבאר שבע

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ON THE THIRD DAY. That he set out from Beersheba.


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

י"א איך אמר אברהם ונשובה, ואחרים ענו כי היה בדעתו להביא עצמותיו, ואברהם דחם בדברים כדי שלא יסורו עד שובו, ושלא ירגיש יצחק ויברח, ורז"ל אמרו שהיה יצחק כאשר נעקד בן שלשים ושבע שנים, ואם דברי קבלה נקבל ומדרך סברא אין זה נכון, שהיה ראוי שתהיה צדקת יצחק גלויה, ויהיה שכרו כפול משכר אביו שמסר עצמו ברצונו לשחיטה, ואין בכתוב מאומה על יצחק ואחרים אמרו שהי' בן חמש שנים, גם זה לא יתכן, בעבור שנשא עצי העולה והקרוב אל הדעת שהיה קרוב לי"ג שנים והכריחו אביו ועקדו שלא ברצונו, והעד שאביו הסתיר הסוד ממנו, ואמר "אלהים יראה לו השה" כי אילו אמר לו אתה העולה יתכן שיברח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Some ask, how could Abraham say, *and (we will) come back to you* (v. 5)?¹⁷ Others answer them by saying that Abraham intended to return with Isaac’s bones, and he disguised his intentions so that his young men would wait for him till he returned and Isaac would not know what was about to happen and flee.¹⁸ Our sages, of blessed memory, say that Isaac was thirty-seven years old at the time of his binding.¹⁹ 56:11. If this be a tradition, we will accept it. However, from a strictly logical point of view it is unacceptable. If Isaac was an adult at this time, then his piety should have been revealed in Scripture and his reward should be double that of his father for willingly having submitted himself to be sacrificed. Yet Scripture says nothing concerning Isaac’s great self-sacrifice. Others say that Isaac was five years old at the time of his binding. This, too, is unacceptable, since Isaac carried the wood for the sacrificial pyre.²⁰ It thus appears logical to assume that Isaac was close to thirteen years old and that Abraham overpowered him and bound him against his will. Proof of this can be seen from the fact that Abraham hid his intention from Isaac and told him, *God will provide Himself the lamb for a burnt-offering, my son* (v. 8). Abraham knew that if he said, “You are to be the burnt-offering,” Isaac would quite possibly have fled.

footnotes:
¹⁷ When he knew that only he would return. He should have said, “and I will return.”
¹⁸ A prophet may tell an untruth if necessary. See I.E.’s comments on Gen. 20:12; 27:19.
¹⁹ Bereshit Rabbah
²⁰ A child of five would be unable to carry that much wood.


###### Ibn Ezra on Genesis 22:11:1
[Ibn Ezra on Genesis 22:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:11:1)

**אברהם אברהם.** טעמים כמו בחפזון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ABRAHAM, ABRAHAM. The repetition of the name expresses urgency.


###### Ibn Ezra on Genesis 22:13:1
[Ibn Ezra on Genesis 22:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:13:1)

**אחר נאחז.** אחר שנאחז בסבך בקרניו, ואם הוא חי"ת נאחז קמוץ אז תחסר מלת "היה" וכן טעמו אחר היותו נאחז ורבים כמוהו, וי"מ כי אחר דבק עם "וישא אברהם את עיניו" ואילו היה כן היה אחרי, אחר כן, או אחרי זאת כמשפט הלשון בכל מוכרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEHIND HIM A RAM CAUGHT IN THE THICKET. Abraham beheld a ram after (*achar*) it had been caught in the thicket by its horns.²¹. This is ungrammatical. I.E. suggests that it be interpreted as if written, *achar she-ne’echaz* (after it had been caught). J.P.S. renders *achar* (after) as behind him. If the *chet* of *ne’echaz* (caught) is vocalized with a *kamatz*, then the word “was” is missing from the text and the meaning of the phrase is, after it was yet caught in the thicket.²² (caught) is vocalized with a *pattach*. When *ne’echaz* is so vocalized it is a third person perfect, meaning it was caught. However, there are texts in which *ne’echaz* is vocalized with a *kamatz*. In this instance *ne’echaz* is a participle, meaning it is caught. If this be the case, then the word “was” has to be inserted in the text to make sense out of the verse, as “was” followed by a participle is proper Hebrew. There are many other similar instances.²³ { *Aboth* 1:2), literally translated, he was saying; i.e., he used to say. Others say that *achar* is connected to *And Abraham lifted up his eyes*.²⁴ (after) as being connected to caught. This new interpretation suggests that *achar* concludes the first clause in our verse. This is the opinion of Rashi and Onkelos. According to them our verse reads: And Abraham lifted up his eyes after this. But if this were so, the word *achar* would have been followed by *ken* or *zot*,²⁵. 38 and Filwarg. Our text is probably corrupt. The word *achar* is always in the construct. When *achar* is not in the construct it is written, *achar ken* or *achar zot*. Hence our verse should read *achar ken*. Since it does not, *achar* cannot be connected to the preceding clause but rather to what follows. as is the case whenever the word *achar* (after) indicates a pause.

footnotes:
²¹ Scripture reads: achar ne’achaz
²² In our texts the word ne’echaz
²³ “Was” followed by a participle indicates a continuous action. Compare, in Rabbinic literature, hu hayah omer
²⁴ The meaning of our verse being: and Abraham lifted up his eyes after this and saw a ram caught in the thicket by its horns. Until now I.E. explains achar
²⁵ Cf. Vat. Ebr


###### Ibn Ezra on Genesis 22:14:1
[Ibn Ezra on Genesis 22:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:14:1)

**וטעם בהר ד' יראה.** באלה הדברים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN THE MOUNT WHERE THE LORD IS SEEN.] The meaning of this clause can be ascertained in my comments on *These are the words* (Deut. 1:1).²⁶

footnotes:
²⁶ I.E. implies in his commentary on Deut. 1:1 that certain phrases in the Pentateuch, among them this phrase, were added later.


###### Ibn Ezra on Genesis 22:16:1
[Ibn Ezra on Genesis 22:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:16:1)

**בי נשבעתי.** זו היא השבועה הגדולה העומדת. לעד

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BY MYSELF HAVE I SWORN. *By Myself* indicates a great and eternal oath.²⁷

footnotes:
²⁷ An irrevocable oath.


###### Ibn Ezra on Genesis 22:16:2
[Ibn Ezra on Genesis 22:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:16:2)

יען מטעם ענה, זה המעשה יענה ויעיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BECAUSE. *Ya’an* (because) is similar in meaning to *anah* (testify or bear witness).²⁸ is spelled *yod, ayin, nun* ; *anah* is spelled *alef, nun, heh. Anah* means to respond, answer, bear witness. The meaning of the term is: this act will testify and bear witness.²⁹ is, what is going to happen will bear witness that, etc. Cf. I.E.’s comments on Is. 7:15 and Friedlander’s comment thereto.

footnotes:
²⁸ Ya’an
²⁹ The primary meaning of ya’an


###### Ibn Ezra on Genesis 22:17:1
[Ibn Ezra on Genesis 22:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:17:1)

**שער אויביו.** מדינות בעלות שערים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE GATE OF HIS ENEMIES. Cities surrounded by walls having gates.


###### Ibn Ezra on Genesis 22:18:1
[Ibn Ezra on Genesis 22:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:18:1)

**עקב.** שכר באחרית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BECAUSE. *Ekev* (because) means a reward that is granted at the end.³⁰ means heel. The heel is the bottom of a person; hence it means the reward ultimately given (at the end) for a deed (Krinsky, Weiser, Cherez). Thus the clause should be rendered: as a reward for thou hast harkened to my voice.

footnotes:
³⁰ Ekev


###### Ibn Ezra on Genesis 22:19:1
[Ibn Ezra on Genesis 22:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/22:19:1)

**וישב אברהם.** ולא הזכיר יצחק, כי הוא ברשותו והאומר ששחטו ועזבו, ואח"כ חיה אמר הפך הכתוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SO ABRAHAM RETURNED. Isaac is not mentioned because he was under Abraham’s care. Those who say that Abraham slaughtered Isaac and left him on the altar and following this Isaac came to life are contradicting Scripture.³¹

footnotes:
³¹ Scripture explicitly tells us that God told Abraham not to slay Isaac (v. 12).


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

**ילדה מלכה.** להזכיר יחס רבקה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEHOLD, MILKAH, SHE ALSO HATH BORNE. This is stated to inform us of Rebekah’s pedigree.³²

footnotes:
³² The purpose of verses 20-23 is to inform us of Rebekah’s pedigree.