## Ibn Ezra on Genesis Chapter 28

###### Ibn Ezra on Genesis 28:9:1
[Ibn Ezra on Genesis 28:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:9:1)

וכאשר שמע עשו שבירך יצחק עוד את אחיו, וצוה שלא יקח אשה מבנות כנען הלך אל דודו ולקח בתו ושמה בשמת גם מחלת כמו יתרו שהוא על דעתי חובב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[SO ESAU WENT UNTO ISHMAEL.] When Esau learned that Isaac blessed Jacob a second time and charged him not to *take a wife of the daughters of Canaan*,¹ he went unto his uncle Ishmael and married his daughter Basemath, who was also called Mahalath.². However, Gen. 36:3 tells us that Esau married *Basemath, Ishmael’s daughter*. I.E. solves the discrepancy by explaining that the daughter of Ishmael whom Esau married had two names. She, like Jethro, had two names, for I believe that Jethro and Hobab are one and the same person.³

footnotes:
¹ Verse 1. This comment forms the conclusion of I.E.’s notes on Gen 27:46.
² Our verse tells us that Esau married Mahalath the daughter of Ishmael
³ Cf. Ex. 18:1, and Num. 10:29. In the former, Moses’ father-in-law is called Jethro, in the latter, by the name Hobab. In his comments on Ex. 2:18, I.E. says that they refer to one and the same person, as he had two names.


###### Ibn Ezra on Genesis 28:9:2
[Ibn Ezra on Genesis 28:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:9:2)

**אחות נביות.** נכבד היה מכל אחיו או שהי' לישמעאל נשים רבות וזאת היתה אחות נביות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SISTER OF NEBAIOTH. He was the most important of all his brothers.⁴ It is also possible that Ishmael had many wives and that Mahalath was Nabaioth’s sister from the same mother.⁵

footnotes:
⁴ Therefore Mahalath is identified as the sister of Nebaioth.
⁵ Sister here means sister from the same mother. Hence Scripture tells us that Mahalath was the sister of Nabaioth. The Bible mentions one wife of Ishmael (Gen. 21:21). Hence I.E.’s uncertainty.


###### Ibn Ezra on Genesis 28:10:1
[Ibn Ezra on Genesis 28:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:10:1)

**אמר הגאון,** כי וילך חרנה. ללכת, ואיננו רק כמשמעו ושב לבאר מה שפגע בדרך, ולא הלך ביום אחד, כי בדרך לן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND JACOB WENT OUT FROM BEER-SHEBA.] Saadiah Gaon is of the opinion that *va-yelekh charanah* (and went toward Haran) is to be interpreted as, to go to Haran.⁶) in place of an infinitive (*la-lekhet*), with the perfect having the meaning of an infinitive. Saadiah thus translates our verse: Jacob went out of Beersheba to go to Haran. However, this is not so. *Va-yelekh charanah* is to be interpreted literally.⁷ After telling us that Jacob left Beersheba and went to Haran, Scripture returns and tells us what he encountered on the way to Haran.⁸ Jacob did not arrive in Haran on the day he left Beersheba,⁹ 68:9 which states that Jacob arrived in Haran on the same day that he left Beersheba. because Scripture explicitly tells us that he spent a night on the way.

footnotes:
⁶ Verse 10 literally reads: And Jacob went out of Beersheba and went to Haran. The verse thus tells us that Jacob arrived in Haran. If this is the case, why then do the verses that follow tell us what happened to Jacob on the way to Haran? Saadiah solves the problem by claiming that the Bible employs a perfect (va-yelekh
⁷ That is, and he went to Haran.
⁸ In other words, verse 10 is a general statement The particulars then follow.
⁹ Contrary to the Midrash Bereshit Rabbah


###### Ibn Ezra on Genesis 28:11:1
[Ibn Ezra on Genesis 28:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:11:1)

**וטעם פתחות בי"ת במקום.** דברי משה, והטעם במקום הידוע היום, וכן אמר הושע "ושם ידבר עמנו" (הושע יב ה) כי הוא התנבא על ירבעם בן יואש, והוא היה בבית אל ואמר לשון רבים בעדו ובעד עמוס, ובספר עמוס מבואר ועל דרך הפשט לא יתכן להיות ויפגע, כמו "אל תפגע בי" (ירמיה ז טז) כי לא מצאנו במקרא שנקרא השם מקום ואל תשים לבך לדרש ממקום אחר (אסתר ד יד) כי איננו כלל על השם ומלת אחר לעד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND HE LIGHTED UPON THE PLACE.] The reason the *bet* of *ba-makom* (the place)¹⁰ and *ba-makom*. The former means in a place, the latter, in the place. “The place” implies a specific, well known place. When Jacob came to Beth-el there was as yet nothing significant about the place. Why then does Scripture say that Jacob alighted upon the place? is vocalized with a *pattach* is that Moses in writing the Torah did so in order to indicate *the place* that was well known in his time.¹¹ Similarly the prophet Hosea said, *And there* (at Beth-el) *he would speak with us* (Hos. 12:5).¹² Hosea said this because he prophesied in Beth-el concerning Jeroboam the son of Joash.¹³. Hosea used the term “with us” because Amos, too, prophesied in Bethel.¹⁴ It is clear from the Book of Amos that Beth-el was a holy place. According to the plain meaning of the text, *va-yifga* (and he lighted) is not to be translated as, and he prayed, as in *neither make intercession* (tifga) *to Me* (Jer. 7:16),¹⁵ (and he lighted upon the place). The Talmud states that *va-yifga* means, and he prayed (*Berakhot*. 26b; *Ta’anit* 7b; *Sotah* 14a; *Sanhedrin* 95b). According to I.E., if *va-yifga* is interpreted as, and he prayed, *ba-makom* must be interpreted to mean God. However, this is not necessarily so. Indeed, the Talmud interprets *va-yifga ba-makom* to mean, he prayed in the place. because we never find in the entire Bible the word *makom* (place) meaning God.¹⁶. I.E. points out that this a Rabbinic not a Biblical term for God. Hence *va-yifga ba-makom* cannot be translated as, and he prayed to God, and *va-yifga* cannot be rendered, and he prayed. Do not pay any attention to the Midrashic interpretation that explains *makom*, in *makom acher* (Es. 4:14), as referring to God,¹⁷ because it most certainly does not. Proof of this is found in the word *acher* (another) which follows *makom*.¹⁸), an impossible rendition.

footnotes:
¹⁰ There is a difference between be-makom
¹¹ I.E. suggests that after this incident Beth-el was “the place” and Moses wrote accordingly.
¹² We thus see that from the days of Moses onward, Beth-el was known as a holy place (Netter).
¹³ Hosea prophesied there because Beth-el was known as a holy place where an angel appeared to Jacob (Weiser). Cf. I.E. on Hos. 12:5. It was for the same reason that King Jeroboam set up a royal shrine there. Cf. Am. 7:13, Beth-el…is the king’s sanctuary and it is a royal house
¹⁴ Cf. Am. 7:13.
¹⁵ Our verse reads: va-yifga ba-makom
¹⁶ The Rabbinic sages refer to God as Ha-makom
¹⁷ The Book of Esther does not mention God. In his introduction to Esther I.E. quotes an opinion that God is mentioned in this book in 4:14. I. E. rejects this interpretation as being Midrashic.
¹⁸ For then Es. 4:14 would read: then will relief and deliverance arise to the Jews from another God (mi-makom acher


###### Ibn Ezra on Genesis 28:11:2
[Ibn Ezra on Genesis 28:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:11:2)

**מאבני המקום.** טעמו אחת מאבני המקום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF THE STONES OF THE PLACE. Its meaning is: one of the stones of the place.¹⁹

footnotes:
¹⁹ “Of the stones” can be taken to mean that Jacob took a number of stones. However, verse 18 indicates that it was one stone (Cherez).


###### Ibn Ezra on Genesis 28:11:3
[Ibn Ezra on Genesis 28:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:11:3)

**מראשותיו.** לשון רבים כמו "מרגלותיו" (רות ג ד ויד), והתימא מרב שמואל שערב חלומות בני אדם עם חלום הנבואה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNDER HIS HEAD. *Me-ra’ashotav* (under his head) is a plural.²⁰ It is similar to *margelotav* (his feet) (Ruth 3:4; 14).²¹ It is surprising that Rabbi Samuel Ben Hofni confused the dreams of common men with prophetic dreams.²²

footnotes:
²⁰ It is a plural having a singular meaning. This is so because this form does not appear in the singular (Weiser).
²¹ This form does not appear in the singular; the plural is used for singular and plural.
²² Cf. I.E.’s introduction to the Pentateuch where he notes that Rabbi Samuel ben Hofni, in commenting on this verse, wrote on dream interpretation. Rabbi Samuel thus treated this dream as non-prophetic and interpreted it along those lines (Cherez).


###### Ibn Ezra on Genesis 28:12:1
[Ibn Ezra on Genesis 28:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:12:1)

**ודרך** סלם להיות סמל, או על מספר מיני דרש הוא, וה"ר שלמה הספרדי אמר כי סלם רמז לנשמה העליונה, ומלאכי אלהים מחשבות החכמה, ויאמר ר"י כי טעם סולם שעלתה בו תפלתו, וירדה ישועתו מן השמים, ואלה המפרשים לא ראו נבואת זכריה ועמוס וירמיה, והטעם דרך משל, כי כל דבר לא יכחד מן השם, ודברי מטה תלוים בעליונים, וכאלו סלם ביניהן שיעלו המלאכים בו להודיע הדברים אחר שהתהלכו בארץ, ג"כ כתוב ומלאכים אחרים יורדים למלאות שליחות השם כדרך מלך עם משרתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND HE DREAMED, AND BEHOLD A LADDER SET UP ON THE EARTH.] Those who say that the ladder seen by Jacob refers to a statue,²³ (ladder) gives us *semel* (statue). According to the Midrash God showed Jacob the statue that Nebuchadnezzar would erect and the statue that King Manasseh would erect and place in the Temple. Cf. *Bereshit Rabbah* 68: 19-21. or that it refers to Sinai because it is numerically equivalent to it,²⁴ and Sinai are numerically equivalent to 130. According to this interpretation it was prophetically shown that Jacob’s descendants would receive the Torah at Sinai. Cf. *Bereshit Rabbah* 68:16. are indulging in Midrash. Rabbi Solomon ibn Gabirol, the Spaniard, says that Jacob’s “ladder” alludes to man’s heavenly soul,²⁵, p. 39. and that “the angels of God” signify thoughts of wisdom.²⁶ Rabbi Joshua²⁷. 38 does not have the title rabbi prefixed to Joshua. It appears that *Vat. Ebr*. 38 is correct, as it is highly unlikely that I.E. would call a Karaite scholar rabbi. The title rabbi was probably inserted by a scribe who was unaware that the reference is to a Karaite. Some of the editions omit Joshua’s interpretation *in totto*. explains the dream of the ladder to mean that Jacob’s prayers ascended the Heavens via the ladder and in response to his supplications salvation was sent down to him. These commentators have apparently not studied²⁸ the prophecies of Zechariah, Amos and Jeremiah.²⁹ The way to interpret Jacob’s dream is to view it as a parable. It teaches that nothing is hidden from God and that what happens below is contingent on the decree from above.³⁰ There is thus, as it were, a ladder linking heaven and earth by which angels ascend to inform God what they have seen on earth after going over it. Scripture also states that other angels come down to fulfill God’s commands. The imagery presented is that of a king and his servants.³¹

footnotes:
²³ Rearranging the letters of sulam
²⁴ Both sulam
²⁵ For Ibn Gabirol’s concept of the human soul, see P.D. Bookstaber, The Idea of Development of the Soul in Medieval Jewish Philosophy
²⁶ See I.E.’s introduction to his commentary on the Torah, “man’s intelligence is the angel which mediates between him and his God.”
²⁷ A Karaite scholar. See note 15 to I.E.’s introduction to his commentary on the Pentateuch. Vat. Ebr
²⁸ A sarcastic barb. The scholars with whom I.E. takes issue obviously did study the prophets.
²⁹ The point is that the prophets spoke in parables. Cf. Zech. 1:4-11; 4; 5; 6; Am. 7:1-9, 8:1-2, 9:1; Jer. 1.
³⁰ It is hard to understand I.E.’s point. The other commentators also interpret the vision as a parable. It thus appears that I.E.’s main argument is from the Book of Zechariah which speaks of God sending angels to roam the earth. Amos and Jeremiah are mentioned for purposes of embellishment.
³¹ According to Filwarg the reference is to verse 12. According to Krinsky the reference is to Zech. 6:7.


###### Ibn Ezra on Genesis 28:14:1
[Ibn Ezra on Genesis 28:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:14:1)

**ופרצת.** כמו ורבית וכן "ויפרוץ האיש" (בראשית ל מג):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THOU SHALT SPREAD ABROAD. *U-faratzta* (and thou shalt spread abroad) is to be rendered: and thou shalt multiply. *Va-yifrotz ha-ish* (and the man increased) is similar (Gen. 30:43).


###### Ibn Ezra on Genesis 28:16:1
[Ibn Ezra on Genesis 28:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:16:1)

**אכן יש ד'.** הטעם בעבור שימצאו מקומות יראו שם נסים ולא אוכל לפרש למה זה כי סוד מופלא הוא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SURELY THE LORD IS IN THIS PLACE. The meaning of Jacob’s statement is that there are places where miracles are seen.³² I cannot explain why this is so because it is a deep mystery.³³. 38) suggests that when I.E. says, I cannot explain, he means, I am not permitted to explain.

footnotes:
³² The point is that there are some places where God’s presence is more manifest than in others. Cf. I.E.’s comments on Ex. 25:40.
³³ It is beyond human comprehension (Weiser). Levine (Introduction to Vat. Ebr


###### Ibn Ezra on Genesis 28:17:1
[Ibn Ezra on Genesis 28:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:17:1)

**כי אם בית אלהים.** שיתפלל אדם בו בשעת צרכו ותשמע תפלתו כי המקום נבחר, ורבים יתמהו איך הקים יעקב מצבה והנה שכחו כי י"ב מצבות הקים משה והכתוב לא אסר לשום מצבה לשם, רק אמר "לא תקים לך מצבה אשר שנא" (דבר' טז כב), ובגעתי אל מקומו אפרשנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS IS NONE OTHER THAN THE HOUSE OF GOD. This is a chosen place where a man in time of need will pray and his supplications will be accepted. Many ask, how could Jacob set up a pillar?³⁴ However, they have forgotten that Moses set up twelve pillars.³⁵ Scripture does not prohibit a pillar set up to honor the Lord. Scripture merely states, *Neither shalt thou set thee up a pillar, which the Lord thy God hateth* (Deut. 16:22). I will explain the latter verse when I come to it.³⁶, i.e., a pillar set up to an idol.

footnotes:
³⁴ Deut. 16:22 prohibits setting up a pillar.
³⁵ Ex. 24:4.
³⁶ Ibn Ezra on Deut. 16:22 explains that Scripture only prohibits A pillar which the Lord…hateth


###### Ibn Ezra on Genesis 28:18:1
[Ibn Ezra on Genesis 28:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:18:1)

**ויצק שמן על ראשה.** להכירה בשובו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND POURED OIL UPON THE TOP OF IT. So that he would recognize it when he returned.


###### Ibn Ezra on Genesis 28:21:1
[Ibn Ezra on Genesis 28:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:21:1)

**וטעם והיה ד' לי לאלהים.** זה השם הנכבד כי כן כתוב "והנה ד' נצב עליו" (בראשית כח יג) ובפ' אלה שמות תמצאנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THEN SHALL THE LORD BE MY GOD.] The Lord that shall be my God is the One known by the Tetragrammaton. Scripture clearly states, *And, behold the Lord* (spelled with the tetragramaton) *stood beside him* (v. 13). You will find an explanation of this name of God in my comments on the first Torah portion of Exodus.³⁷

footnotes:
³⁷ Cf. I.E.’s comments to Ex. 3:15.


###### Ibn Ezra on Genesis 28:22:1
[Ibn Ezra on Genesis 28:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/28:22:1)

**וטעם יהיה בית אלהים.** מקום קבוע לתפלתי ולהוציא שם מעשר מכל אשר תתן לי ממון לתתו למי שהוא ראוי לקחתו לכבוד ד', ולהיות לוי עשירי דרך דרש כי אין בתורה שיתן האדם מעשר בניו רק מעשר בקר וצאן ותבואה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[GOD’S HOUSE.] The meaning of *shall be God’s House* is: it will be a fixed place for my prayers and for my tithing; for out of all the money *that thou shalt give me*, I will give a tithe out of respect for God to one who is fit to receive it.³⁸ Those who say that the tithe refers to Levi³⁹ 70:7 and *Pirke de-Rabbi Eliezer*, Chap. 37. are indulging in Midrash. This is so because we do not find anywhere in the Torah that a man shall tithe his children. The only tithes that we find in the Pentateuch are cattle, sheep and produce.

footnotes:
³⁸ Such as Melchizedek. Cf. I.E.’s comments on Gen. 14:20.
³⁹ According to the Midrash Jacob set aside his son Levi as a tithe to God. Cf. Bereshit Rabbah