## Ibn Ezra on Genesis Chapter 29

###### Ibn Ezra on Genesis 29:2:1
[Ibn Ezra on Genesis 29:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:2:1)

**וירא.** מלה זרה בעבור שנפתח היו"ד והמלה מבנין הקל, ואין אחר היו"ד אחת מאותיות הגרון שהיא משפט להרחיב אשר לפניהם ואין ראוי לאדם לחסר הוי"ו או שיאמר כן עם חברי היו"ד שהם סימני המשרתים, ולפי דעתי כאשר רצו לאמר מן ראה, על משקל "וַיִשְבְ ממנו שבי" (במדבר כא א) והנה חסר ה"א ראה גם לא יתכן שיהיה האל"ף נראה בסוף המלה, והנה ישאר בחירק תחת היו"ד והנה יהיה משקלו "וייף בגדלו" (יחז' לא ז) ויתערב עם לשון ירה על כן פתחו היו"ד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE LOOKED. *Va-yar* (and he looked)¹, meaning to see. is an irregular form, for though a *kal*, its *yod* is vocalized with a *pattach* notwithstanding the fact that it is not followed by a guttural, in which case the preceding letter is normally vocalized with a *pattach*.² (and he went up) from the root *ayin, lamed, heh*; *va-ya’as* (and he made) from the root *ayin, sin, heh*. Furthermore, this form (*va-yar*) cannot drop the conversive *vav*³. nor come with any conjugational prefix but the *yod*.⁴ (and I saw), *va-tere* (and you saw), *va-nere* (and we saw). One does not say, *va-ar, va-tar, va-nar*. Thus *va-yar* is not vocalized like the rest of the forms in its conjugational paradigm wherein the prefixes are vocalized with a *tzere* rather than a *pattach*. I believe that when one wants to conjugate the root *resh, alef, heh* in the third person according to the paradigm of *va-yishb* in *and took some of them captive* (va-yishb) (Num. 21:1),⁵ is *shin, bet, heh*. The third person masculine perfect of this form is *yishbeh*, with a *vav* conversive, *va-yishbeh*; in the shortened form, *va-yishb*. Similarly *va-yar* is short for *va-yireh*. the *heh* would be dropped⁶ and the *alef* unsounded.⁷ the second root letter receives a *sheva*, however, this cannot be done in *va-yar* as the *alef* cannot receive a *sheva*. Nevertheless, the *chirik* would remain beneath the *yod*.⁸. The word would thus be pronounced *va-yir* and it would follow the paradigm of *va-yif*⁹. (thus was it fair) in *va-yif be-godlo* (thus was it fair in its greatness) (Ez. 31:7) and would be thought to mean, and he threw, from the root *yod, resh, heh* (throw). To avoid this possibility our word (*va-yar*) is vocalized with a *pattach* beneath the *yod*.

footnotes:
¹ From the root resh, alef, heh
² Compare, va-ya’al
³ One cannot say yar
⁴ One says, va-ere
⁵ The root of va-yishb
⁶ As in all cases of the abridged form.
⁷ In va-yishb
⁸ As in va-yishb
⁹ From the root yod, peh, heh


###### Ibn Ezra on Genesis 29:3:1
[Ibn Ezra on Genesis 29:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:3:1)

**וגללו.** הרועים את האבן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY ROLLED THE STONE. The shepherds rolled the stone.¹⁰ appears to refer to the flocks. However, this is impossible; hence I.E. points out that the subject (shepherds) is missing in the verse. The verse is thus abridged (Filwarg).

footnotes:
¹⁰ The verse reads: And thither were all the flocks gathered; and they rolled the stone. And they rolled


###### Ibn Ezra on Genesis 29:4:1
[Ibn Ezra on Genesis 29:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:4:1)

**מאין.** שאלה על מקום, ולאמרו בלא מ"ם לא יתכן, כי אז יהיה לאין גם נמצא כן עם מ"ם "הן אתם מאין" (ישעי' מ"א כד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHENCE. *Me-ayin* (whence) means what place are you from. The word *ayin* without the *mem* prefixed to it could not be used for whence, for *ayin* means nothing.¹¹ means nothing; *me-ayin* whence. Nevertheless, we find the word *me-ayin* also used for nothing, as in *Behold, ye are nothing* (me-ayin) (Is. 41:24).

footnotes:
¹¹ Ayin


###### Ibn Ezra on Genesis 29:6:1
[Ibn Ezra on Genesis 29:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:6:1)

**והנה רחל בתו באה.** מלרע שהוא תואר השם כמו פועל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND, BEHOLD, RACHEL HIS DAUGHTER COMETH. The accent is on the last syllable in the word *ba’ah* (cometh) because it is a participle. It is similar to words in the *po’el* form.¹² is the participle form of whole roots (*shelamim*) in the *kal*. The term used by I.E. for participle is *shem to’ar*, which literally means adjective. I.E. is of the opinion that all participles are also adjectives (Weiser). For an explanation of the participle in Biblical Hebrew, see *Biblical Hebrew* by R.K. Harrison. Filwarg renders this passage: “*ba’ah* is an adjective, adjectives having the same meaning in Hebrew as participles.”

footnotes:
¹² Po’el


###### Ibn Ezra on Genesis 29:9:1
[Ibn Ezra on Genesis 29:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:9:1)

**ורחל באה.** מלעיל והוא פועל עבר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
RACHEL CAME. *Ba’ah* (came) is pentultimately accented. It is a verb in the perfect.


###### Ibn Ezra on Genesis 29:12:1
[Ibn Ezra on Genesis 29:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:12:1)

**ויגד יעקב לרחל.** מאוחר וטעמו וכבר הגיד יעקב לרחל, ואחר כן וישק ורבים כמוהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND JACOB TOLD RACHEL. *And Jacob told Rachel* should have been written before *And Jacob kissed Rachel* (v. 11). Its meaning is: And Jacob had already told Rachel that he was her father’s brother before he kissed her.¹³ is a pluperfect. There are many such instances in Scripture.¹⁴

footnotes:
¹³ He would not have kissed her before this (Filwarg). Hence And Jacob said
¹⁴ See I.E. comments on Gen. 1:9; 2:8.


###### Ibn Ezra on Genesis 29:13:1
[Ibn Ezra on Genesis 29:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:13:1)

**את כל הדברים האלה.** דברי הברכה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALL THESE THINGS. The account of the blessings.¹⁵

footnotes:
¹⁵ That his father blessed him and on account of this he was forced to flee from his brother’s wrath (Weiser).


###### Ibn Ezra on Genesis 29:14:1
[Ibn Ezra on Genesis 29:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:14:1)

**חדש ימים.** כבר פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SPACE OF A MONTH. I have already explained the meaning of *chodesh yamin* (the space of a month).¹⁶

footnotes:
¹⁶ According to I.E. it means a full month. Cf. I.E.’s comments to Gen. 4:4.


###### Ibn Ezra on Genesis 29:15:1
[Ibn Ezra on Genesis 29:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:15:1)

**משכרתך.** על משקל מַתְכנֶת הלבנים (שמות ח ח):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THY WAGES. *Maskurtekha* (thy wages) follows the paradigm of *matkonet* in *And the tale* (matkonet) *of the bricks* (Ex. 5:8).¹⁷ with the second person pronominal suffix is *matkuntekha*; i.e., the *cholem* changes to a *kubbutz* when pronominal suffixes are added to *matkonet*. The same is true with *maskoret*. Also, like *matkonet*, a *tav* is added to the root (Krinsky).

footnotes:
¹⁷ Matkonet


###### Ibn Ezra on Genesis 29:17:1
[Ibn Ezra on Genesis 29:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:17:1)

**רכות.** כמשמעו ויש שואלים למה היה כן בעבור שחשבו שמחשבות השם כמחשבותיהם, וכל הנבראים ראויות צורתן להיות שוות ובן אפרים אמר שהוא חסר אל"ף וטעמו ארוכות והוא היה חסר אל"ף,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WEAK. *Rakkot* is to be taken literally.¹⁸ Some ask, why were Leah’s eyes weak? They raise this question because they believe God’s thoughts are like their thoughts,¹⁹ and they think that all people have to be formed alike.²⁰ 123a; *Bereshit Rabbah* 70:16; 71:2. Ben Efraim said that an *alef* is missing in the word *rakkot* (weak), its meaning being *arukhot* (long).²¹ is short for *arukhot. Arukhot* minus the *alef* spells *rakkot*. However, Ben Efraim himself was missing an *alef*.²² spells *parim* (cows). *Aluf* also means wisdom. Perhaps I.E. means Efraim lacked wisdom (Krinsky, Weiser).

footnotes:
¹⁸ It means weak (Krinsky, Weiser).
¹⁹ A play on Is. 55:8.
²⁰ Hence they ask, why were Leah’s eyes different? I.E. obviously disagreed with the Midrashic interpretation to the effect that Leah’s eyes were weak from crying because she had been told that she was destined to marry Esau. Cf. Baba Batrah
²¹ In other words rakkot
²² Efraim minus the alef


###### Ibn Ezra on Genesis 29:17:2
[Ibn Ezra on Genesis 29:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:17:2)

יפת תואר, כמו "ותאר הגבול" (יהושע טו ט) כל אבר כעין והאף והפה יפה

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF BEAUTIFUL FORM. *To’ar* (form) is similar to *ta’ar* (drawn) in *And the border was drawn* (ve-ta’ar) (Jos. 15:9). The meaning of *beautiful form* is that each organ of her body such as her nose and mouth were beautifully drawn (formed).


###### Ibn Ezra on Genesis 29:17:3
[Ibn Ezra on Genesis 29:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:17:3)

ומראה הכל יפה או מראה על עין הפנים הנראה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND FAIR TO LOOK UPON.] Her whole body was fair to look upon,²³ refers to the shape of the individual body parts and *mareh* to the body as a whole. or *And fair to look upon* refers to the complexion of her face.²⁴

footnotes:
²³ According to I.E. to’ar
²⁴ This is also Rashi’s opinion.


###### Ibn Ezra on Genesis 29:20:1
[Ibn Ezra on Genesis 29:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:20:1)

**ויעבד יעקב ברחל.** בעבור רחל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND JACOB SERVED SEVEN YEARS FOR RACHEL. *Be-rachel* (for Rachel) should be rendered because of Rachel.²⁵ usually means in.

footnotes:
²⁵ The prefix bet


###### Ibn Ezra on Genesis 29:27:1
[Ibn Ezra on Genesis 29:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:27:1)

**מלא שבוע זאת.** ז' ימי המשתה. וזאת על לאה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FULFILL THE WEEK OF THIS ONE. The seven days of the marriage feast. *Zot* (this one) refers to Leah.²⁶. One might think that *zot* refers to *shevu*’a, i.e., fulfill this week; hence I.E.’s comment that *zot* refers to Leah. The reason for the preceding is that *shevu*’a is vocalized with a *sheva*; hence it is in the construct with *zot*, i.e., the week of this one. If it meant this week it should have read: *shavu’a zot*. Furthermore, the Hebrew word for week is masculine; if the Bible wanted to say this week it would have read *shavu’a zeh* since *zot* is feminine (Krinsky).

footnotes:
²⁶ The Hebrew reads shevu’a zot


###### Ibn Ezra on Genesis 29:32:1
[Ibn Ezra on Genesis 29:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:32:1)

**יֶאֱהָבַנִי.** בפתחות הבי"ת כמו "פן תִדְבָקַנִי הרעה" (בראשית יט יט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WILL LOVE ME. *Ye’ehavani* (will love me) is vocalized with a *pattach*²⁷. In such forms the last root letter is vocalized with a *tzere*; compare, *yishmereni*. Hence I.E.’s comment that there are exceptions. beneath the *bet*. It is similar to *tidbakani* (overtake me) in *lest the evil overtake me* (tidbakani) (Gen. 19:19).

footnotes:
²⁷ Rather than with a tzere


###### Ibn Ezra on Genesis 29:34:1
[Ibn Ezra on Genesis 29:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:34:1)

**ילוה אישי.** כמו "ונלוו עליך" (במדבר יח ד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WILL MY HUSBAND BE JOINED UNTO ME. *Yillaveh* (will be joined) is similar to *ve-nilvu* (and they shall be joined) in *And they shall be joined* (ve-nilvu) *unto thee*²⁸ comes from the root *lamed, vav, heh*, meaning to join. Hence, *yillaveh* means will be joined. (Num. 18:4).

footnotes:
²⁸ That is, yillaveh


###### Ibn Ezra on Genesis 29:35:1
[Ibn Ezra on Genesis 29:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/29:35:1)

**הפעם אודה את ד'.** כטעם הפעם הזאת אחר שיש לי ארבעה בנים, אודה השם כי לא אחמוד להיות לי עוד, כמאמר, אודה את השם שנתן לי כל זה ויספיק לי על כן עמדה מלדת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS TIME WILL I PRAISE THE LORD. *Ha-pa’am*²⁹ literally means the time, which makes no sense, hence I.E.’s comment that *ha-pa’am* is short for *ha-pa’am ha-zot*. should be explained as if written *ha-pa’am ha-zot* (this time). Its meaning is, now that I have four sons I will give thanks to the Lord for I will not desire any more children. One can paraphrase *This time will I praise the Lord* by: I will praise the Lord because he has given me all this and has satisfied me. Therefore *she left off bearing*.³⁰

footnotes:
²⁹ Ha-pa’am
³⁰ God punished her by having her leave off from bearing for saying this (Krinsky). It was only after Leah prayed to God for children (Gen. 30:17) that she conceived again.