## Ibn Ezra on Genesis Chapter 26

###### Ibn Ezra on Genesis 26:5:1
[Ibn Ezra on Genesis 26:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:5:1)

**וישמור משמרתי.** שם כלל כל מה שהוא חייב לשמור ממצות וחוקים ותורות, ויתכן המצוה "לך לך" (בראשית יב א) גם "קח נא את בנך" (בראשית כב כב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND KEPT MY CHARGE. *Mishmarti* (my charge) is a general term for all that Abraham was obligated to observe from the commandments (*mitzvot*), statutes (*chukkim*) and laws (*torot*). It is possible that the commandments spoken of in our verse refer to *Get thee out of thy country, and from thy kindred* etc. (Gen. 12:1), and *Take now thy son…even Isaac…and offer him there for a burnt-offering upon one of the mountains* etc. (Gen. 22:2).¹ refers to Gen. 12:1 and Gen. 22:2, as these were commandments. *Statutes* pertain to Abraham’s emulating God’s ways and laws. It should be noted that I.E. explains *chok* to mean a logical law. This is in contradistinction to Rashi, who explains *chukkim* as irrational laws. I.E seems to imply that Abraham did not observe all the laws, statutes and commandments contained in the Torah. This is contrary to the Rabbinic sage Rav, who held that Abraham observed the entire Torah, as seen from the verse *because that Abraham hearkened to My voice, and kept My charge* etc. (*Yoma* 28b).

footnotes:
¹ I.E. explains that My commandments


###### Ibn Ezra on Genesis 26:5:2
[Ibn Ezra on Genesis 26:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:5:2)

**והחוקים.** הם חוקות השם שילך האדם אחרי מעשיו כאשר אפרש בפסוק שעטנז (ויקרא יט יט), ואלה החוקות נטועות בלב, והתורה שמל עצמו, ובניו ועבדיו, ובפסוק "והתורה והמצוה" (שמות כד יב) אבארם היטיב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The statutes spoken of in our text pertain to the works of God that a man should uphold. These statutes are based on logic.² I will elaborate on this term (*chukkim*) in my comments on the verse dealing with the prohibition of wearing *a garment of two kinds of stuff mingled together* (Lev. 19:19). The *torot* (laws) mentioned in our verse relate to Abraham’s circumcision of himself, his children and his servants. I will fully explain the meaning of the terms *torah* and *mitzvah* in my comments on the verse *and the law and the commandment* (Ex. 24:12).

footnotes:
² The point is that Abraham, before the revelation on Mt. Sinai, was able to ascertain God’s statutes.


###### Ibn Ezra on Genesis 26:6:1
[Ibn Ezra on Genesis 26:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:6:1)

**וישב יצחק בגרר.** עשה כאשר צוהו השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ISAAC DWELT IN GERAR. Isaac did as God had commanded him. ³ (v. 3).

footnotes:
³ Sojourn in this land


###### Ibn Ezra on Genesis 26:7:1
[Ibn Ezra on Genesis 26:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:7:1)

**לאשתו.** בעבור אשתו כמו "פן יאמרו לי" (שופ' ט נד),

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF HIS WIFE. The word *le-ishto* (of his wife) should be rendered: about his wife.⁴ here means about. See I.E.’s comments on Gen. 20:13. *Le-ishto* might be rendered to his wife, hence I.E.’s comment. We find a similar meaning for this word in *that men say not of me* (li) (Jud. 9:54).⁵ means about. Thus *li* should be rendered about me, not to me.

footnotes:
⁴ The lamed
⁵ Here too the lamed


###### Ibn Ezra on Genesis 26:7:2
[Ibn Ezra on Genesis 26:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:7:2)

כי ירא פועל עבר, וכן "ויהי כי זָקֵן יצחק" (בראשית כז א), ותחסר מלת "כי אמר" פן יהרגוני, וכן "כי הפרני אלהים" (בראשית מא נב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR HE FEARED. *Yare* (he feared) is a perfect,⁶ can also be a participle, hence I.E.’s comment. as is the word *zaken* (old) in *And it came to pass, that when Isaac was old* (zaken) (Gen. 27:1).⁷ can also be a participle. However, in this verse it cannot be so, for the verse opens with a perfect viz., *va-yehi* (and it came to pass). The words “because he said” have been omitted before *lest the men of the place should kill me*.⁸. According to I.E. this is an abridged verse and should be read as if written: for he feared to say my wife, “because he said” lest the men of this place, etc. We find this phrase similarly omitted in *for God hath made me fruitful* (Gen. 41:52).⁹

footnotes:
⁶ Yare
⁷ Zaken
⁸ The verse reads: for he feared to say ‘My wife:’ lest the men of the place should kill me
⁹ It should be read: “because he said” for God hath made me fruitful.


###### Ibn Ezra on Genesis 26:12:1
[Ibn Ezra on Genesis 26:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:12:1)

**מאה שערים.** בדברי קדמונינו ז"ל שיעור, כי מצא מאה משיעור הזרע, והוא מגזרת כי "כמו שער בנפשו" (משלי כג ז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A HUNDREDFOLD. The word *sha’ar* means the same as the Rabbinic term *shi’ur* (estimate, reckon). The meaning of *me’ah she’arim* (a hundredfold) is that Isaac was blessed in that the earth produced one hundred times more than what he sowed was estimated to produce. The word *she’arim* comes from the same root as *sha’ar* in *For as one that hath reckoned* (sha’ar) *within himself* (Prov. 23:7).


###### Ibn Ezra on Genesis 26:13:1
[Ibn Ezra on Genesis 26:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:13:1)

**וגדל.** פועל עבר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GREW. *Ve-gadel* (and grew) is a perfect.¹⁰, the second time *gadal*. Hence I.E. points out that both are perfects and mean the same. I.E.’s comment is pertinent because *gadel* can also be a participle (Krinsky, Weiser).

footnotes:
¹⁰ The word grew is written twice in the second part of the sentence. The first time it is written gadel


###### Ibn Ezra on Genesis 26:14:1
[Ibn Ezra on Genesis 26:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:14:1)

**ועבדה.** עבדים ושפחות שיעבדוהו והוא תואר השם או שם כמו סגולה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND A GREAT HOUSEHOLD. Isaac had man and maidservants to serve him. *Avuddah* (household) is an adjective.¹¹ is an adjective, with the noun which it is modifying missing. Scripture should have read: *adamah avuddah*, ground worked by man and maidservants (Cherez, Weiser). I.E. interprets thus because the form *avuddah* looks like an adjective. On the other hand, it may be a noun following the paradigm of *segullah* (treasure).¹², or *kedushah*, the point being we find nouns with this vocalization. Hence *avuddah* does not have to be an adjective. In this case the meaning of *avuddah* is simply servants, both male and female.

footnotes:
¹¹ The word avuddah
¹² A collective noun, following the paradigm of segullah


###### Ibn Ezra on Genesis 26:15:1
[Ibn Ezra on Genesis 26:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:15:1)

**בא** סמיכות בארות על שני דרכים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WELLS.] When the word *be’erot* is in the construct it can be vocalized in one of two ways.¹³ (wells) in our verse is in the absolute. In such cases it is always vocalized *sheva, tzere, cholam*. However, when in the construct it can either be vocalized *sheva, tzere, cholam*, as in verse 18, or *segol, chataf segol, cholam* as in Gen. 14:10.

footnotes:
¹³ The word be’erot


###### Ibn Ezra on Genesis 26:19:1
[Ibn Ezra on Genesis 26:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:19:1)

**מים חיים.** שהם נובעים תמיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LIVING WATER. Water that is always bursting forth.


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

**עשק.** ידוע בדברי קדמונים, רק במקרא אין לו ריע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ESEK. This word is not encountered elsewhere in Scripture. However, its meaning can be ascertained from Rabbinic literature.¹⁴ in the Talmud means strife, cf. *Bereshit Rabbah* 8:5. It should be noted that in Rabbinic literature *esek* is spelled with a *samech*, in our verse with a *sin*.

footnotes:
¹⁴ The word esek


###### Ibn Ezra on Genesis 26:25:1
[Ibn Ezra on Genesis 26:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:25:1)

**ויכרו.** חפרו וכן "אשר כריתי לי" (בראשית ג ה), וכן "כי יכרה" (שמות כא לג) "כרה שחת" (משלי כו כז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DIGGED. *Va-yikhru* means digged. *Kariti*, in *in my grave which I have digged* (kariti) *for me* (Gen. 50:5); *yikhreh* in *or if a man shall dig* (yikhreh) *a pit* (Ex. 21:33); and *koreh*, in *whoso diggeth* (koreh) *a pit shall fall therein* (Prov. 26:27), are similar.¹⁵ and mean to dig.

footnotes:
¹⁵ They all come from the root caf, resh, heh


###### Ibn Ezra on Genesis 26:28:1
[Ibn Ezra on Genesis 26:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:28:1)

**בינותינו.** ריבוי אחר רבוי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BETWIXT US. Our verse contains two synonymous plurals in succession.¹⁶ (betwixt us) *benenu u-vennekha* (even betwixt us and thee). I.E. points out that *benotenu* and *benenu* are both plurals from the same root and mean the same. However, they belong to different paradigms. These two forms were employed by Scripture to avoid redundancy (Weiser). According to Filwarg what I.E. is saying is that one of these phrases could have been left out since they mean the same; i.e., *benotenu* (betwixt us) means the same as *benenu u-venekha* (even betwixt us and thee) Scripture repeated itself for emphasis.

footnotes:
¹⁶ Our verse reads: Let there be an oath benotenu


###### Ibn Ezra on Genesis 26:33:1
[Ibn Ezra on Genesis 26:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:33:1)

**באר שבע.** נקרא כן על ב' דברים או היא עיר אחרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEER-SHEBA. There were two reasons why the city was so called.¹⁷. Scripture then adds, *Wherefore that place was called Beer-Sheba because there they swore both of them*. However, here we are told that Beersheba was so called because of the oath (*shevu’ah*) taken by Isaac and Abimelech (cf. Rashi). I.E. points out that Beersheba was so called because of the oaths taken by Abraham and Isaac. Or possibly the two reasons for the name are: Abraham’s setting aside the seven (*shevah*) lambs and his oath (*shevu’ah*). Isaac merely repeated Abraham’s oath (Weiser). Or Abraham called the place Beersheba because of the setting aside of the seven lambs and Isaac called it thus because of the oath (Cherez). On the other hand, it is possible that this Beersheba is not to be identified with the Beersheba previously mentioned (Gen. 21:28-31).¹⁸

footnotes:
¹⁷ In Gen. 21:30 Abraham tells Abimelech, Verily, these seven ewe-lambs shalt thou take of my hand, that it may be a witness unto me, that I have digged this well
¹⁸ This would explain the two accounts for the name Beersheba in Scripture. According to this interpretation the two reasons given for Beersheba are the two oaths, viz., Abraham’s and Isaac’s. Each took place in a different city.


###### Ibn Ezra on Genesis 26:34:1
[Ibn Ezra on Genesis 26:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:34:1)

**יהודית.** שם ולא הוליד ממנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
JUDITH. Judith is a proper name.¹⁹ (Judith) can be taken to be an adjective, viz., *Yehudi*, hence I.E.’s comment (Krinsky). She did not bear Esau any children.²⁰

footnotes:
¹⁹ Yehudit
²⁰ In chapter 36 Scripture lists Esau’s wives and children. Judith is not mentioned. I.E. explains that this is due to the fact that Judith did not bear any children.


###### Ibn Ezra on Genesis 26:34:2
[Ibn Ezra on Genesis 26:34:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:34:2)

**ובשמת.** היא עדה ויש לה שני שמות, ובמקרא נמצאין למאות כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BASEMATH. Basemath is to be identified with Adah.²¹. However, in Gen. 36:2 we read, *Adah, the daughter of Elon, the Hittite*. I.E. explains the discrepancy by saying that she had two names. She had two names. There are hundreds of similar instances in Scripture.²²

footnotes:
²¹ In our verse we read, Basemath, the daughter of Elon, the Hittite
²² See I.E.’s comments on Gen. 13:7 and 15:19.


###### Ibn Ezra on Genesis 26:35:1
[Ibn Ezra on Genesis 26:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/26:35:1)

**מרת רוח.** כל אחת מהן, וי"א מלשון "סורר ומורה" (דבר' כא יח), ועל דעתי שהוא מגזרת "מרה כלענה" (משלי ה, ד), כטעם מרירות נפש וכן כתוב "כי רעות בנות כנען" (בראשית כח, ה) ונכתבה זו הפרשה שישמרו בני ישראל מבנות כנען:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A BITTERNESS OF SPIRIT. Each one of Esau’s wives²³ is in the plural; *morat* is a singular. Scripture should have used the plural *morot*. Hence I.E.’s comment. was a *morat ru’ach* (bitterness of spirit) to Isaac and Rebekah. Some say that *morat* (bitterness) is similar to the word *moreh* (rebellious) in *If a man have a stubborn and rebellious* (moreh) *son* (Deut. 21:18).²⁴) against the wishes of (*ru’ach*) Isaac and Rebekah. However, I believe that *morat* comes from the same root as *marah* (bitter) in *bitter (marah) as wormwood* (Prov. 5:4).²⁵ is not a verb meaning rebellious but a noun meaning bitter. The meaning of *morat ru’ach* is: they were a bitterness of the spirit; i.e., Isaac and Rebekah were displeased with having Canaanite daughters-in-law. In this case one does not have to interpret *morat ru’ach* as each one was a *morat ru’ach*, because it can be interpreted as both were a bitterness of spirit. Thus there is no problem with *And they were* being in the plural and *morat ru’ach* in the singular (Krinsky). Indeed, it is explicitly written, *and Esau saw that the daughters of Canaan pleased not*²⁶ *Isaac, his father* (Gen. 28:8). The account of Esau’s wives was recorded so that the Israelites would keep themselves from taking Canaanite women.

footnotes:
²³ And they were
²⁴ According to this interpretation the verse reads: and each one of them was rebellious (morat
²⁵ According to this interpretation morat
²⁶ The Hebrew literally reads: were evil in the eyes of Isaac his father; that is, Isaac did not like them. In other words, they were a bitterness of spirit to him because they were Canaanites, not because they rebelled against him.