## Ibn Ezra on Genesis Chapter 24

###### Ibn Ezra on Genesis 24:1:1
[Ibn Ezra on Genesis 24:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:1:1)

**וד' ברך את אברהם בכל.** באורך ימים ועושר וכבוד ובנים, וזו כל חמדת האדם ודרש שבתו היתה שמה בכל צריך להוסיף בי"ת משרת:

**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 HAD BLESSED ABRAHAM IN ALL THINGS. With length of days, wealth, honor and sons, these being all the things that men desire to have. If the interpretation that Abraham had a daughter named Bakkol¹ (in all things). According to the Talmud *ba-kol* is a proper noun. Cf. *Baba Batra* 16b, “He (Abraham) had a daughter named Bakkol.” were correct, then Scripture should have read: and the Lord blessed Abraham “with” Bakkol.² is a proper noun then the preposition “with” is missing. Rather than reading *ba-kol*, the verse should have read, *be-vakkol* (with Bakkol).

footnotes:
¹ Our verse reads, and the Lord had blessed Abraham ba-kol
² If ba-kol


###### Ibn Ezra on Genesis 24:2:1
[Ibn Ezra on Genesis 24:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:2:1)

**שים נא ידך תחת ירכי.** יש אומר רמז למילה ואילו היה כן היה נשבע בברית המילה ולא בשם, והקרוב אלי שהיה משפט בימים ההם לשום אדם ידו תחת ירך מי שהוא ברשותו והטעם אם אתה ברשותי שים נא ידך תחת ירכי, והאדון יושב והירך על היד, כטעם הנה ידי תחת רשותך לעשות רצונך, וזה המשפט עדיין בארץ הודו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
PUT, I PRAY THEE, THY HAND UNDER MY THIGH. Some say that *my thigh* alludes to Abraham’s circumcised member.³ 38b and Rashi. However, if this were the case, then Abraham should have made him swear by the covenant of circumcision, and not by the Lord.⁴ I believe that it was customary in those days for a person to place his hand under the thigh of his master, its meaning being, “If you are subject to my authority, place your hand under my thigh.” The lord then sat on his servant’s hand. By doing so the servant, as it were, said to the master, “My hand is under your authority to do your will.” This custom is still followed in India.

footnotes:
³ One who takes an oath must take hold of a holy object. The circumcised member is such an object. Cf. Shebuot
⁴ One swears by the holy object that one is holding.


###### Ibn Ezra on Genesis 24:3:1
[Ibn Ezra on Genesis 24:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:3:1)

**וטעם אלהי השמים ואלהי הארץ.** במקום הזה, כי בת פלוני לפלוני בארץ מן השמים, והוא סוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE GOD OF HEAVEN AND THE GOD OF THE EARTH.] God is so described in our verse because it is ordained in heaven who here on earth will be united in matrimony. This thing is a secret.⁵

footnotes:
⁵ It is one of the secrets of creation (Krinsky). Or the one so ordained is a secret and man must pray that God send him his destined one. Abraham noted this so that his servant would take with utmost seriousness the task laid upon him (Weiser).


###### Ibn Ezra on Genesis 24:3:2
[Ibn Ezra on Genesis 24:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:3:2)

**הכנעני.** כלל לעשתי עשר גוים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF THE CANAANITES. This includes all of the eleven Canaanite peoples.


###### Ibn Ezra on Genesis 24:4:1
[Ibn Ezra on Genesis 24:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:4:1)

**כי אל ארצי.** זאת חרן שדר שם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THOU SHALT GO UNTO MY COUNTRY. To Haran where he had once dwelt.⁶

footnotes:
⁶ See I.E.’s comments on Gen. 12:1.


###### Ibn Ezra on Genesis 24:4:2
[Ibn Ezra on Genesis 24:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:4:2)

**מולדתי.** אור כשדים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TO MY KINDRED. Ur of the Chaldees.⁷

footnotes:
⁷ Cf. Gen. 11:31 and I.E.’s comments on Gen. 11:26.


###### Ibn Ezra on Genesis 24:5:1
[Ibn Ezra on Genesis 24:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:5:1)

**אולי.** ימצא על טעמים רבים, וכן "אולי יעשה זרים" (הושע ח ז)

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
PERADVENTURE. *Ulai* (peradventure) has many meanings in Scripture.⁸ *If so* (ulai) *be it yield, strangers shall swallow it up* (Hos. 8:7), is similar.

footnotes:
⁸ In our verse it means, and if (Weiser). It has a similar meaning in Hos. 8:7.


###### Ibn Ezra on Genesis 24:5:2
[Ibn Ezra on Genesis 24:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:5:2)

נפתח ה"א הֶהָשֵב בפתח קטן בעבור שיש ה"א הבנין קמוץ, ואילו נפתח בפתח גדול היה כבד על הלשון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The *heh* of *he-hashev* (must I needs bring back) is vocalized with a *segol*⁹ interrogative (*heh ha-she’elah*) is generally vocalized with a *chataf pattach*, a furtive *pattach*. Before *heh, alef, chet, ayin* it is vocalzed with a *pattach*. However, here in *he-hashev* it is vocalized with a *segol*, hence I.E.’s comment. because the *heh* ¹⁰ vocalized with a long *kamatz*, the *heh* interrrogative is vocalized with a *segol*, hence the vocalization *he-hashev*. of the *hifil* which follows it is vocalized with a *kamatz*.¹¹ comes from the root *shin, vav, bet*. The *heh* of *hashev* is the sign of the *hifil*. If the first *heh* of *he-hashev* were vocalized with a *pattach*, it would be difficult to pronounce both *hehs* in succession.¹² preceding *heh, alef, chet, ayin* vocalized with a long *kamatz* were to be vocalized with a *pattach*, it would be hard to pronounce both *hehs* in succession. Therefore it is vocalized with a *segol*.

footnotes:
⁹ The heh
¹⁰ The point is that before the letters heh, alef, chet, ayin
¹¹ Hashev
¹² That is, if the heh


###### Ibn Ezra on Genesis 24:6:1
[Ibn Ezra on Genesis 24:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:6:1)

**כל השמר מלעיל מלשון שמירה.** ואשר מלרע לשון שמרים, כמו "השמר והשקט" (ישעי' ז ד) כטעם "ושקט הוא על שמריו" (ירמי' מח יא):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BEWARE.] When the word *hishamer* (beware) is penultimately accented it is related to the word *shemirah* (watching, guarding).¹³ is penultimately accented it means be on guard, beware. This is the usual meaning of *hishamer* in Scripture. Cf. Deut. 8:11. However, when it is ultimately accented it is related to the word *shemarim* (lees).¹⁴ is accented on the last syllable. Compare, *hishamer* (keep calm) in *Keep calm* (hishamer), *and be quiet* (Is. 7:4), which has the same basic meaning as *shemarav* (his lees) in *And he hath settled on his lees* (shemarav) (Jer. 48:11).

footnotes:
¹³ Thus when hishamer
¹⁴ In this case it means keep calm. Krinsky points out that Is. 7:4 is the only place in Scripture where hishamer


###### Ibn Ezra on Genesis 24:7:1
[Ibn Ezra on Genesis 24:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:7:1)

**הוא ישלח מלאכו.** תפלה, ואלו היתה נבואה, למה אמר ואם לא תאבה האשה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE WILL SEND HIS ANGEL BEFORE THEE. This is a prayer. If it were a prophecy Abraham would not have said, *And if the woman be not willing to follow thee* (v. 8).¹⁵

footnotes:
¹⁵ There would have been no need to make contingent plans if God had told Abraham that he would appoint a girl for Isaac from his kindred and country.


###### Ibn Ezra on Genesis 24:8:1
[Ibn Ezra on Genesis 24:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:8:1)

**לא תשב שמה.** שיעמוד בארץ ישראל וטעם לא תשב, בעבור אברהם שהוא העיקר:

**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 BRING MY SON BACK THITHER. He must remain in the land of Israel. Abraham said, *thou shalt not bring my son back* ¹⁶ ? One cannot bring back what was never there. Abraham should have said: thou shalt not bring my son thither. because he (Abraham) was the root.¹⁷ (Deut. 6:21). If our ancestors were there it is as if their children were there (Krinsky).

footnotes:
¹⁶ Isaac never dwelt in the place where the servant was being sent. How, then, could Abraham say, thou shalt not bring my son back thither
¹⁷ And Isaac, as it were, was the tree. If Abraham was the root, then it is as if Isaac were there. Thus on Seder night we read, We were Pharaoh’s bondmen in Egypt


###### Ibn Ezra on Genesis 24:11:1
[Ibn Ezra on Genesis 24:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:11:1)

**ויברך הגמלים.** הבריכם על ברכיהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE MADE THE CAMELS TO KNEEL DOWN. He made them kneel upon their knees.¹⁸ (and he made kneel) is a denominative of *berekh* (knee) (Weiser).

footnotes:
¹⁸ Va-yavrekh


###### Ibn Ezra on Genesis 24:12:1
[Ibn Ezra on Genesis 24:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:12:1)

**הקרה נא לפני.** כטעם הכן הפצי לפני, וכן "כי הקרה ד' אלהיך" (בראשית כז כ):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SEND ME, I PRAY THEE. Its meaning is, prepare for me what I desire.¹⁹ *Because the Lord thy God sent me* (Gen. 27:20) is similar.²⁰

footnotes:
¹⁹ The object (what I desire) is missing and must be supplied by the reader (Weiser).
²⁰ Here, also, the object is missing and is to be supplied by the reader.


###### Ibn Ezra on Genesis 24:14:1
[Ibn Ezra on Genesis 24:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:14:1)

**אותה הוכחת.** נסמך העבד על תפלת הנביא שהשם ענהו, והוכיח בחלום על יד המלאך שהוא שליח השם לעזרו, והעבד חשב בלבו כי אין עם נדיב כמו משפחת אדוניו ורבים יתמהו באמרם שלא שאל כהוגן, ולא ידעתי למה, כי אילו היתה נערה אחרת שתשקהו ותשקה לגמליו, ומצאה שהיא ממשפחה אחרת היה עוזב אותה ולא הפסיד כלום, כי ויאמר בת מי את, פירושו וכבר אמר לה קודם שיתן לה כלום, וכן אמר ואשאל אותה, ואשים הנזם וכלל הדבר שהתפלל לשם שיוכיח אחת ממשפחת אדוניו, וההוכחה שתעשה דרך מוסר, כמו בת נדיב והשם שמע תפלתו ודרך יהונתן אחרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHE THAT THOU HAST APPOINTED. The servant relied on the efficacy of the prophet’s²¹ prayer.²² implies that God had already chosen a bride for Isaac. How did the servant know this? I.E. suggests that the servant believed that God had accepted Abraham’s prayer (Krinsky). Or I.E.’s point is that the servant did not set up a test to see if the Lord set aside a damsel for Isaac. He trusted that God had because he relied on Abraham’s prayer (Filwarg). Throughout this section I.E. refers to the servant as “the servant.” He apparently was uncertain as to whether to identify him with Eliezer, as the Midrash and other medieval commentators did. He was certain that God accepted it and sent an angel, the latter being God’s very own messenger, to help him by appointing a damsel in a dream.²³ The servant reasoned that there was no family as charitable as his master’s.²⁴ would most probably be of Abraham’s family (Krinsky). Many are perplexed ²⁵ 4a. because they say that the servant expressed his request improperly.²⁶ 4a)? I, however, do not see anything wrong in what he said, for had it been another damsel, one not of Abraham’s family, who offered to give him drink and water his camels, he would have left her and nothing would have been lost, for the verse *and said; Whose daughter art thou* means he had previously said, before he gave the ring and bracelets to Rebekah, *whose daughter art thou* ?²⁷ ? This implies that he took Rebekah for Isaac before he knew who she was. This contradicts what I.E. has just said, hence his interpretation. Scripture similarly states, *And I asked her, and said: Whose daughter art thou? And she said: The daughter of Bethuel…And I put the ring upon her nose, and the bracelets upon her hands* (v. 47). The sum of the matter is the servant prayed that God would appoint for Isaac a young lady from the family of his master, the sign of God’s choice being that the damsel would act graciously as a woman of noble character should.²⁸). God heard his prayer. However, the case of Jonathan is totally different.²⁹ (I Sam. 14:9, 10).

footnotes:
²¹ Abraham.
²² Thou hast appointed
²³ I.E.’s comment is vague. Weiser suggests that an angel appeared to Rebekah and directed (appointed) her to go out to the well. According to Krinsky the angel appeared to Rebekah’s family in a dream and told them to appoint a damsel for Isaac.
²⁴ Hence a girl saying, Drink, and I will give thy camels drink also
²⁵ Taanit
²⁶ In other words they claim that the servant selected an improper omen as proof of God’s choice. “What would the servant have done if a lame or a blind girl would have offered to give him and his flocks water? What would he have done if she was not of Abraham’s family and kindred” (Taanit
²⁷ Verses 22 and 23 state that the servant first gave Rebekah a golden ring and two bracelets and then said, Whose daughter art thou
²⁸ Cf. Cant. 7:2 (bat nadiv
²⁹ I.E.’s point is that the servant did not really set up a test to determine God’s will. He merely offered a prayer that God send him what he was looking for. His choice was not dependent on what the girl would do. If she acted in a certain way then he would investigate further. However, Jonathan set up a test. If such and such would happen he would act thus; if it did not, he would act differently. Jonathan’s test related to his attacking the Philistines. Jonathan said, If they say thus unto us: Tarry until we come unto you; then we will stand still in our place, and will not go up unto them. But if they say thus: Come up unto us; then we will go up; for the Lord hath delivered them unto our hand; and this shall be the sign unto us


###### Ibn Ezra on Genesis 24:16:1
[Ibn Ezra on Genesis 24:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:16:1)

**ואיש לא ידעה.** רחוק שידבר הכתוב על חוץ הדרך, רק פי' שיתכן שתהיה הנערה בתולה וישכב עמה איש גם תהר ואין ראוי לגלות דבר ערוה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER HAD ANY MAN KNOWN HER. It is extremely unlikely that Scripture speaks of abnormal intercourse.³⁰ The verse rather refers to a certain intercourse method wherein it is possible to sleep with a virgin and even to impregnate her without deflowering her. However, it is unseemly to describe how this can be done.

footnotes:
³⁰ Cf. Rashi’s comment on this verse.


###### Ibn Ezra on Genesis 24:21:1
[Ibn Ezra on Genesis 24:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:21:1)

**והאיש מִשְתָּאֵה.** כמו משתומם מגזרת "שאו ערים" (ישעי' ו יא), תשאה שממה (שם שם),

**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 LOOKED STEADFASTLY ON HER. *Mishta’eh* (looked steadfastly) means the same as *mishtomem* ³¹ and *mishtomem* come from roots meaning wasted and themselves mean astonished, perplexed or awe-struck. (astonished, awe-struck). It comes from the same root as *sha’u* and *tisha’eh* (waste) in *Until cities be waste* (sha’u) (Is. 6:11),³² and *sha’u* come from the root *shin, alef, heh*. and *And the land become utterly waste* (tisha’eh shemamah) (Is. 6:11).

footnotes:
³¹ Both mishta’eh
³² Mishta’eh tisha’eh


###### Ibn Ezra on Genesis 24:21:2
[Ibn Ezra on Genesis 24:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:21:2)

וטעם לה כמו בשבילה וכן אשתומם כשעה חדא (דניאל ד טז) והתי"ו מבנין התפעל כמו נתראה פנים (מ"ב יד ח), ולא יתכן היותו מן שתה:

**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 *lah* (on her) is because of her.³³ usually means to her. However, it cannot be so translated in our verse. The servant was not astonished to her; he was astonished because of her. *Then Daniel…was appalled* (eshtomam) *for a while* (Dan. 4:16) is similar.³⁴) from a root meaning waste (*shin, mem, mem*) is used to describe one who is awe-struck or astonished. See note 31. The *tav* of *mishta’eh* is not part of the root of the word but is the sign of the *hitpa’el* conjugation. It is like the *tav* of *nitra’eh* ³⁵ is *resh, alef, heh*. The *tav* of *nitra’eh* is the *tav* of the *hitpa’el*. in *let us look* (nitra’eh) *one another in the face* (II Kings 14:8). *Mishta’eh* definitely does not come from the root *shin, tav, heh* (drink).³⁶. See Krinsky. According to this interpretation the man acted as if he was drinking, but he was really looking at Rebekah (Cherez).

footnotes:
³³ The word lah
³⁴ Daniel was perplexed or astonished. In this verse, too, a word (eshtomem
³⁵ The root of nitra’eh
³⁶ Some versions of Onkelos read, and the man was drinking


###### Ibn Ezra on Genesis 24:22:1
[Ibn Ezra on Genesis 24:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:22:1)

**נזם.** יש נזם שהוא באף גם באזן, ושעל האף ירד מעל פתיל קשור במצח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A GOLDEN RING. *Nezem* (ring) can refer either to a nose ring³⁷ or to an earring.³⁸ The one worn on the nose is attached by a string which is tied around the forehead.³⁹

footnotes:
³⁷ See verse 47.
³⁸ See Gen. 35:4.
³⁹ Krinsky suggests that I.E. was not aware of the fact that nose rings are inserted in the pierced nostril.


###### Ibn Ezra on Genesis 24:22:2
[Ibn Ezra on Genesis 24:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:22:2)

**בקע.** חצי שקל מגזרת נבקע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HALF A SHEKEL. *Beka* means half a shekel. It comes from the same root as *nivka* (was cleft).⁴⁰ is thus a split shekel, i.e., half a shekel.

footnotes:
⁴⁰ See Gen. 7:11. A beka


###### Ibn Ezra on Genesis 24:22:3
[Ibn Ezra on Genesis 24:22:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:22:3)

**וצמידים.** מגזרת צמיד פתיל (במדבר יט טו), כי על היד האחת הצמיד האחד, הוא שנים, וצורתו ידועה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TWO BRACELETS. *Tzemidim* (bracelets) comes from the same root as *tzamid* (cover of a vessel) in *covering* (tzamid) *close-bound* (Num. 19:15).⁴¹ means a pair. Cf. *a couple of asses* (tzemed chamorim) (Jud. 19:10). According to I.E. a *tzamid* (Num. 19:15) is a cover made up of two parts. Cf. I.E.’s comments on Num. 19:15. Hence a *tzemed* is a bracelet made of two parts. A bracelet is called a *tzamid* because each bracelet worn on the hand is made up of two parts.⁴² The form of this ornament is well known.

footnotes:
⁴¹ Tzemed
⁴² For a different interpretation see Filwarg.


###### Ibn Ezra on Genesis 24:23:1
[Ibn Ezra on Genesis 24:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:23:1)

**ללין.** מן הבנין הכבד הנוסף כי ללון מן הקל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO LODGE IN. *La-lin* (to lodge in) is in the *hifil*. If it were a *kal* it would read *la-lun*.


###### Ibn Ezra on Genesis 24:32:1
[Ibn Ezra on Genesis 24:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:32:1)

**ומספוא.** שם מאכל בהמות והוא שם כלל, ותחתיו שעורה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PROVENDER. *Mispo* (provender) is a general term for cattle feed. The Bible could have used barley in its place.⁴³ 14a.

footnotes:
⁴³ Barley was used as animal feed. See I Kings 5:8 and Sotah


###### Ibn Ezra on Genesis 24:33:1
[Ibn Ezra on Genesis 24:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:33:1)

**ויישם.** מהבנין שלא נזכר שם פועלו כמו "ויושב את משה" (שמות יו"ד ח),

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THERE WAS SET. *Va-yusam* (and there was set) is in the *hofal*. It is like *va-yushav* (brought) in *And Moses and Aaron were brought* (va-yushav) (Ex. 10:8).⁴⁴ is a *hofal*.

footnotes:
⁴⁴ Va-yushav


###### Ibn Ezra on Genesis 24:34:1
[Ibn Ezra on Genesis 24:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:34:1)

וי"א כי טעם עבד אברהם אנכי נדבק עם דבר המאכל, והטעם כי יש מאכלים אסורים לנו והנכון שדבריו כמשמעם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Some say that the statement *I am Abraham’s servant* is connected to *I will not eat*, the meaning of the verse being: I am Abraham’s servant and there are certain foods which we are prohibited from eating. However, I believe that the meaning of the servant’s words are self-evident.⁴⁵

footnotes:
⁴⁵ Since God sent him good speed he did not want to eat till he had completed his task (Krinsky). It is proper to take care of one’s obligations first and then to eat (Weiser).


###### Ibn Ezra on Genesis 24:41:1
[Ibn Ezra on Genesis 24:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:41:1)

**אז תנקה מאלתי.** ולא אמר משבועתי והטעם כי אפחד מאדני ומאלתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN SHALT THOU BE CLEAR FROM MY OATH. The servant did not say, from my *shevu’ah* (oath).⁴⁶. However, in verse 8, Scripture employs the term *shevu’ah. Alah* is an oath which has a curse attached to it. Cf. Num. 5:21. The servant thus emphasized that the oath he took had a curse attached to it; i.e., a curse would fall upon him if he violated the oath (Weiser). What he meant was, “I fear my master and his curse.”

footnotes:
⁴⁶ He said, from my alah


###### Ibn Ezra on Genesis 24:49:1
[Ibn Ezra on Genesis 24:49:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:49:1)

**חסד.** דבר שאינו חיוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
KINDLY. *Chesed* (kindly) denotes an act which one is not obligated to perform.


###### Ibn Ezra on Genesis 24:49:2
[Ibn Ezra on Genesis 24:49:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:49:2)

**ואמת.** לקיים דבר החסד, והמלה מגזרת אמונה והתי"ו לשון נקבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TRULY. *Emet* (truly) denotes keeping the promise to deal kindly. The word *emet* comes from the same root as *emunah* (steadfastness).⁴⁷. The *tav* of *emet* is the sign of the feminine.⁴⁸ is *alef, mem, nun*, where does the *tav* come from? I.E. points out that it is the sign of the feminine. The word should read *amenet*. However, the *nun* of the root is dropped (Krinsky).

footnotes:
⁴⁷ The root being alef, mem, nun
⁴⁸ If the root of emet


###### Ibn Ezra on Genesis 24:51:1
[Ibn Ezra on Genesis 24:51:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:51:1)

**דבר ד'.** גזר, וכן "בדבר ד' שמים נעשו" (תהלים לג ו), או הוכיח בחלום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS THE LORD HATH SPOKEN. As the Lord hath decreed. *By the word of the Lord were the heavens made* (Ps. 33:6)⁴⁹. I.E. renders this verse: By the decree of the Lord were the heavens made. is similar. On the other hand, it may mean: as the Lord hath appointed in a dream.⁵⁰

footnotes:
⁴⁹ In Hebrew bi-devar adonai
⁵⁰ See I.E.’s comment on verse 14 and the notes thereto.


###### Ibn Ezra on Genesis 24:53:1
[Ibn Ezra on Genesis 24:53:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:53:1)

**ומגדנות.** מגזרת מגדים (שה"ש ד יג), או פי' מלבושים נכבדים ויהי' הנו"ן שרש כמו מטפחות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
PRECIOUS THINGS. *Migdanot* (precious things) comes from the same root as *megadim* ⁵¹. In this case the *nun* of *migdanot* is not a root letter. (precious) (Cant. 4:13).⁵² (magadim). He thus gave them precious or sweet fruits. On the other hand, it may mean expensive garments. In the latter case the *nun* of *migdanot* is part of its root,⁵³. In this case the *mem* is not a root letter and the word is a *hapax legomenon* (Filwarg). and the word *migdanot* follows the paradigm of *mitpachot* (cloaks).⁵⁴ is not a root letter but is the *mem* of the paradigm.

footnotes:
⁵¹ From the root mem, gimel, dalet
⁵² Cant 4:13 reads, precious fruits
⁵³ Its root being gimel, dalet, nun
⁵⁴ Is. 3:22. Here, too, the mem


###### Ibn Ezra on Genesis 24:55:1
[Ibn Ezra on Genesis 24:55:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:55:1)

**ויאמר אחיה ואמה.** הם שקיבלו המתנות והאב מחריש, ויתכן שלבן היה גדול מאביו בחכמה וכבוד כי כן מצאנו ויען לבן ובתואל (בראשית כד נ):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HER BROTHER AND HER MOTHER SAID. They received the gifts and Bethuel was silent.⁵⁵ 60:12, and Rashi. It is possible that Laban was wiser and more respected than his father, for we find, *Then Laban and Bethuel answered* (v. 50).⁵⁶

footnotes:
⁵⁵ I.E. disagrees with the Midrash, which states that an angel slew Bethuel for trying to prevent the marriage. Cf. Bereshit Rabbah
⁵⁶ Since Laban is mentioned before Bethuel we may surmise that he was more respected than Bethuel, or else he would not have dared to speak before his father.


###### Ibn Ezra on Genesis 24:59:1
[Ibn Ezra on Genesis 24:59:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:59:1)

**מנקתה.** בימים הקדמונים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HER NURSE. In former days.⁵⁷, Chap. I.

footnotes:
⁵⁷ Rebekah, being of marriageable age, had no need for a nurse. I.E. disagrees with the Midrashic statement that Rebekah was three years old at that time. See Seder Olam


###### Ibn Ezra on Genesis 24:61:1
[Ibn Ezra on Genesis 24:61:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:61:1)

**ותרכבנה.** על הגמלים שהביא העבד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY RODE UPON THE CAMELS. That the servant brought with him.


###### Ibn Ezra on Genesis 24:61:2
[Ibn Ezra on Genesis 24:61:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:61:2)

**וַיֵלַך.** פתוח ואם הוא סוף פסוק, ולא נקמץ כי בתחלה היה בפתח קטן, ולא יוכל לעלות שתי מדרגות, וכן כל ויֹאמַר

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WENT HIS WAY. *Va-yelakh* (and went his way) is vocalized with a *pattach* rather than a *kamatz* even though it closes a verse,⁵⁸ usually changes to a *kamatz* at the end of a verse. We would thus expect *va-yelakh* to be vocalized with a *kamatz*. the reason for this being that this word is normally vocalized with a *segol*, and a vowel cannot go up two steps.⁵⁹ is usually written with a *segol* (*ya-yelekh*). However, since here it closes a verse, the *segol* changes to a *pattach*. It cannot change to a *kamatz* because it would then be going up two steps, that is, from a *segol* to a *kamatz*, skipping the step of *pattach*. The normal sequence of the vowels followed by I.E. is *segol pattach, kamatz*. The same principle applies to the word *va-yomar* (and he said).⁶⁰ (and he said) is vocalized *va-yomar* with a *pattach* and not a *kamatz*, at the close of a verse.

footnotes:
⁵⁸ A pattach
⁵⁹ And he went
⁶⁰ Va-yomer


###### Ibn Ezra on Genesis 24:61:3
[Ibn Ezra on Genesis 24:61:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:61:3)

וטעם ויקח העבד את רבקה וילך, הוא היה הולך עם רבקה ולא הרגיש עד בא יצחק:

**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 the servant took Rebekah, and went his way* is that he took Rebekah under his personal care until Isaac came up toward them and did not experience any hardship in caring for her.⁶¹

footnotes:
⁶¹ The servant did not assign any of the people with him to take care of Rebekah. He did so himself and did not consider it a burden, so devoted was he (Weiser).


###### Ibn Ezra on Genesis 24:62:1
[Ibn Ezra on Genesis 24:62:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:62:1)

**בא מבוא.** שם מקום יקרא בב' שמות וי"א בא מבוא מבפנים וכן יפרשו "סוגר כל בית מבוא" (ישעי' כד י) והישר בעיני שהוא שם הפועל, וכן טעמו, בא מבוא באר לחי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ISAAC CAME FROM THE WAY OF BEER-LAHAI-ROI. Beer-lahai-roi has two names.⁶². If the Bible meant Isaac came from Beer-lahai-roi it should have read, *ba mi-be’er-la-chai-ro’i*. The word *mi-bo* thus presents a problem. This interpretation suggests that the verse be translated: Isaac came from Bo-beer-lahai-roi, the latter being a combination of both names (Cherez). Others say that *ba mi-bo* (came from the way) means came from the inside of.⁶³ means from inside. They explain our verse to mean that Isaac came from inside (*mi-bo*) of Beer-lahai roi. The latter was a town in which the well by that name was located. The town took the name of the well. Isaac had some business in this town and was leaving it when he met Rebekah (Weiser). They similarly explain the word *mi-bo* in *Every house is shut up, that none may come in* (mi-bo) (Is. 24:10). However, I believe that *mi-bo* is an infinitive⁶⁴ (come) plus the prepositional *mem*. Thus *mi-bo* means from the way. and *ba mi-bo be’er-la-chai-ro’i* means came from the way leading to Beer-lahai-roi.⁶⁵

footnotes:
⁶² Bo and Beer-lahai-roi. The Hebrew reads, ba mi-bo be’er-la-chai ro’i
⁶³ I.e., mi-bo
⁶⁴ That is, it consists of the infinitive bo
⁶⁵ That is, Isaac was returning from a visit to Be’er-lahai-roi.


###### Ibn Ezra on Genesis 24:62:2
[Ibn Ezra on Genesis 24:62:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:62:2)

**והוא יושב.** כי בימים ההם שם היה דר והוא בפאת נגב מארץ ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR HE DWELT IN THE LAND OF THE SOUTH. For at the time he dwelt there (in the Negev). The latter is in the southern part of the land of Israel.⁶⁶

footnotes:
⁶⁶ Isaac lived in the Negev. He happened to be coming from Beer-lahai-roi on that day (Weiser).


###### Ibn Ezra on Genesis 24:63:1
[Ibn Ezra on Genesis 24:63:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:63:1)

**לשוח.** ללכת בין השיחים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ISAAC WENT OUT TO MEDITATE. The word *la-su’ach* (to meditate) means to walk among the trees.⁶⁷ (shrub of the field).

footnotes:
⁶⁷ See Gen. 2:5, si’ach ha-sadeh


###### Ibn Ezra on Genesis 24:63:2
[Ibn Ezra on Genesis 24:63:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:63:2)

**לפנות ערב.** קרוב מביאת השמש, וההפך לפנות בקר, ובפ' כי תצא אבארנו באר היטיב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AT THE EVENTIDE. Close to sunset. The opposite of *li-fenot erev* (at the eventide) is *lifnot boker* (before the dawning of the day). I will give a full explanation of these terms in the Torah portion *Ki Tetze*.⁶⁸ means before evening.

footnotes:
⁶⁸ Deut. 21:10 - 25:19. Cf. I.E.’s comment on Deut. 23:12, where he notes li-fenot erev


###### Ibn Ezra on Genesis 24:64:1
[Ibn Ezra on Genesis 24:64:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:64:1)

**וטעם ותפול מעל הגמל.** ברצונה כמו "ויפול על פניו" (במדבר טז ד), והפסוק הבא מאוחר הוא מוקדם, כי ותאמר אל העבד וכבר אמרה אל העבד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[SHE ALIGHTED FROM THE CAMEL.] Of her own free will.⁶⁹ (she fell). Krinsky explains that I.E. translates she fell as she willingly fell from the camel. Weiser explains that she came off the camel in order to bow; that is, she alighted. Compare, *he fell upon his face* (Num. 16:4). What is reported in the following verse took place before, for the meaning of *va-tomer el ha-eved* is: And she had said unto the servant.⁷⁰

footnotes:
⁶⁹ The Hebrew reads va-tippol
⁷⁰ The sequence of events was as follows: And Rebekah lifted up her eyes and saw Isaac (v. 64) and she said unto the servant, “What man is this that walketh in the field to meet us?” And the servant said, “It is my master.” And she took her veil and covered herself (v. 65). And she alighted from the camel (v. 64) (Cherez).


###### Ibn Ezra on Genesis 24:65:1
[Ibn Ezra on Genesis 24:65:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:65:1)

**ותתכס.** מבנין התפעל התי"ו הראשון לנקבה שאיננה נמצאה, והשני להתפעל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND COVERED HERSELF. *Va-titkas* (and covered herself) is in the *hitpa’el*. The first *tav* is the sign of the third person feminine, and the second *tav*, the *tav* of the *hitpa’el*.


###### Ibn Ezra on Genesis 24:67:1
[Ibn Ezra on Genesis 24:67:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/24:67:1)

**האהלה שרה אמו.** דרך קצרה, האהלה אהל שרה אמו, וכן "הנבואה עודד הנביא" (דה"ב טו ח) "כסאך אלהים" (תהלים מה ז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
INTO HIS MOTHER SARAH’S TENT. This is short for the tent, tent of Sarah his mother.⁷¹. Now a word with the emphatic *heh* cannot be in the construct Hence the verse literally reads: the tent Sarah his mother. I.E. maintains that an additional word, tent, has to be added to the text. The text should be read as if written, the tent, tent of Sarah his mother. More literally, the tent, Sarah his mother’s tent. *Even the prophecy of Oded the prophet* (II Chron. 15:8)⁷² (even the prophecy, Oded the prophet). I.E. suggests, for the reasons given in note 67, that the word *nevu’at* (prophecy of) is to be supplied by the reader. The verse should thus be read: the prophecy, Oded the prophet’s prophecy, more literally, even the prophecy, prophecy of Oded the prophet. and *Thy throne given of God* (Ps. 45:7)⁷³ cannot be in the construct. The verse literally reads: Thy throne, God. I.E. suggests the word *kisseh* be inserted after thy throne. The verse is to be explained: Thy throne, God’s throne, more literally, Thy throne, throne of God. are similar.

footnotes:
⁷¹ The Hebrew reads ha-ohelah Sarah immo
⁷² The text literally reads: ve-ha-nevu’ah Oded ha-navi
⁷³ A word ending in the suffix kha