## Ibn Ezra on Genesis Chapter 43

###### Ibn Ezra on Genesis 43:8:1
[Ibn Ezra on Genesis 43:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:8:1)

**גם אנחנו.** דרך לשון הקדש להוסיף גם ראשון כמו משל בנו גם אתה (שופ' ה כב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BOTH WE. It is Hebrew style to add *gam*¹ (also we), *gam attah* (also you), *gam tappenu* (also our little ones). (also) even to the first of a series of items.² means also. Hence it does not belong before the first of a series of items. Nevertheless, it is Hebrew style to place *gam* before the first particular in a series for purposes of emphasis (Weiser). Compare, *Rule over us, also* (gam) *thou, also* (gam) *thy son, also* (gam) *thy son’s son* (Jud. 8:22).

footnotes:
¹ The Hebrew literally reads: gam anachnu
² Gam


###### Ibn Ezra on Genesis 43:11:1
[Ibn Ezra on Genesis 43:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:11:1)

**זאת עשו.** זאת העצה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DO THIS. Do according to the following counsel.³ (this) is feminine. The question thus arises, why did Jacob use the feminine *zot asu* (do this) rather than the masculine *zeh asu*? I.E.’s solution is that the word *zot* refers to *etzah* (council) which is feminine. It should be noted that *etzah* is not in the Biblical text (Cherez).

footnotes:
³ Zot


###### Ibn Ezra on Genesis 43:11:2
[Ibn Ezra on Genesis 43:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:11:2)

**מזמרת הארץ.** כל דבר משובח מגזרת "זמירות" (ישעי' כד טז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF THE CHOICE FRUITS OF THE LAND. *Zimrat* (choice fruits) refers to all types of praiseworthy things. It comes from the same root as *zemirot* (songs) (Is. 24:16).⁴

footnotes:
⁴ Things that one sings about, things that one praises. Krinsky explains I.E. as meaning the choicest fruits because of which the land is praised.


###### Ibn Ezra on Genesis 43:11:3
[Ibn Ezra on Genesis 43:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:11:3)

**צרי ונכאת.** כבר פירשתים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BALM AND…SPICERY. I have previously explained these terms.⁵

footnotes:
⁵ See I.E.’s comments on Gen. 37:25.


###### Ibn Ezra on Genesis 43:11:4
[Ibn Ezra on Genesis 43:11:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:11:4)

**בטנים.** אין אלו ריע במקרא, וי"א אגוזים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NUTS. *Batenim* does not appear elsewhere in Scripture.⁶ Some say it means nuts.

footnotes:
⁶ Hence we cannot be sure what it means.


###### Ibn Ezra on Genesis 43:12:1
[Ibn Ezra on Genesis 43:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:12:1)

**משנה.** שני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DOUBLE. *Mishneh* means second.⁷

footnotes:
⁷ In addition to the money that you are returning, bring a second sum of money for the purchase of new food (Filwarg).


###### Ibn Ezra on Genesis 43:12:2
[Ibn Ezra on Genesis 43:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:12:2)

**משגה.** משמות בעלי הה"א

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OVERSIGHT. *Mishgeh* (oversight) is a noun whose third root letter is a *heh*.⁸.

footnotes:
⁸ Its root is shin, gimel, heh


###### Ibn Ezra on Genesis 43:14:1
[Ibn Ezra on Genesis 43:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:14:1)

וטעם ואל שדי שיש לו כח לעשות כאלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND GOD ALMIGHTY.] This phrase means the one who has the power to do all these things.


###### Ibn Ezra on Genesis 43:14:2
[Ibn Ezra on Genesis 43:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:14:2)

**כאשר שכלת.** במות יוסף, אחשב כי שכלתי מהכל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF I BE BEREAVED. As I was bereaved by the death of Joseph, I think that I will be bereaved of all my children.⁹. The literal translation of the latter is, and as for me, as I was bereaved (*shakholti*), I was bereaved. I.E. explains that the second *shakholti* although a perfect, is to be rendered as an imperfect Thus our verse reads, and as for me, as I was bereaved, so will I be (I think I will be, I fear I will be) bereaved. He explains it to mean: as I was bereaved of Joseph, I now fear that I will be bereaved of all my children. Cf. I.E.’s commentary on Es. 4:16.

footnotes:
⁹ According to Krinsky. The verse reads, va-ani ka’asher shakholti shakholti


###### Ibn Ezra on Genesis 43:18:1
[Ibn Ezra on Genesis 43:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:18:1)

**להתגולל.** מגזרת בגלל הדבר (דבר' טו י):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT HE MAY SEEK OCCASION AGAINST US. *Le-hitgolel* (that he may seek occasion) comes from the same root as *bi-gelal*¹⁰ in *that for* (bi-gelel) *this thing* (Deut. 15:10).

footnotes:
¹⁰ Hence it is similar in meaning to it He is seeking a cause, a reason.


###### Ibn Ezra on Genesis 43:18:2
[Ibn Ezra on Genesis 43:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:18:2)

**ולהתנפל** כאדם שיתנפל מעצמו על אחד, ויאמר לו אתה הפלתני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND FALL UPON US. As a man falls intentionally upon another and then says you tripped me.¹¹

footnotes:
¹¹ That is, he is seeking to blame us for something we are not guilty of.


###### Ibn Ezra on Genesis 43:20:1
[Ibn Ezra on Genesis 43:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:20:1)

**בי.** לשון בקשה, ולפי דעתי שהוא דרך קצרה, כמו בי אני אדני העון (ש"א כה כד), וטעם עון במקום הזה, כטעם "גדול עוני מנשוא" (בראשית ד יג) והטעם עשה בי מה שתרצה ותשמעני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OH. *Bi adoni* (Oh, my lord) is a supplicatory expression. I believe it is an abridged statement. It is like, *bi ani adoni he-avon* (upon me, my lord, upon me be the iniquity) (I Sam. 25:24). *Avon* (iniquity) here¹² (Filwarg). Or “here” refers to our verse in which the word *avon* is to be inserted (Weiser). has the same meaning as *avon* in *My iniquity* (avoni) *is greater than I can bear* (Gen. 4:13).¹³ (iniquity) means punishment. Cf. I.E. comments on Gen. 4:13. Thus *bi adoni he-avon* means, upon my lord be the punishment. The meaning of *bi adoni he-avon* is, do to me as you wish but first listen to me.

footnotes:
¹² “Here” refers to I Sam. 25:24 and by extension to our verse which is short for bi adoni he-avon
¹³ Where avon


###### Ibn Ezra on Genesis 43:23:1
[Ibn Ezra on Genesis 43:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:23:1)

**נתן לכם מטמון.** יתכן שהיה לאדם מטמון בביתו ושכחו כאשר שמו באוצר, ויצא בגורלכם כי כספיכם בא אלי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HATH GIVEN YOU TREASURE IN YOUR SACKS. It is possible that someone had a treasure in his house, hid it among the wheat in his storehouse and then forgot about it, and it was placed in your sacks by chance.¹⁴ This must be the case because I have your money.

footnotes:
¹⁴ After it was delivered to the royal granaries.


###### Ibn Ezra on Genesis 43:24:1
[Ibn Ezra on Genesis 43:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:24:1)

**ביתה יוסף.** כמשפט הלשון אל בית יוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
INTO JOSEPH’S HOUSE. The *heh* at the end of *betah* (into the house of) means to. The latter is Hebrew style.¹⁵ suffixed to a noun has the same meaning as the preposition *el* (to) placed before it. Hence *betah yosef* means into Joseph’s house.

footnotes:
¹⁵ A heh


###### Ibn Ezra on Genesis 43:27:1
[Ibn Ezra on Genesis 43:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:27:1)

**השלום אביכם הזקן.** שם תחת שם התואר והיא דרך קצרה, כאלו אמר השלום לאביכם, וכן "ואתה שלום" (ש"א כה ו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IS YOUR FATHER WELL, THE OLD MAN. Our verse has a noun (*shalom*) in place of an adjective (*shalem*).¹⁶ (is your father well). I.E. argues that according to the rule of Hebrew grammar the Bible should have read; *ha-shalem avikhem* and not *ha-shalom avikhem* since the former means, is your father well (*shalem*) while the latter means, is your father peace (*shalom*), an impossible statement. His solution is to suggest that *ha-shalom avikhem* is short for *ha-shalom la avikhem*. It is abridged, and should be read as if written, *ha-shalom la-avikhem* (is your father in peace). *Ve-attah shalom* (and peace be unto thee) (I Sam. 25:6) is similar.¹⁷. According to I.E. it should have read, *ve-attah shalem* (and thou art well) since *shalem* is an adjective while *shalom* is a noun. Hence here, too, the verse is abridged and should be read as if written *ve-attah shalom lekha*.

footnotes:
¹⁶ Our verse reads, ha-shalom avikhem
¹⁷ I Sam. 25:6 reads, ve-attah shalom


###### Ibn Ezra on Genesis 43:28:1
[Ibn Ezra on Genesis 43:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:28:1)

**ויקדו.** שמו הקדקד בארץ וכבר השתחוו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY BOWED THE HEAD. *Va-yikkedu* (and they bowed the head) means, and they placed their head to the ground. Thus *va-yishtachavu* (and made obeisance) means, and they had bowed.¹⁸. I.E. interprets *va-yishtachavu* as a pluperfect, they had bowed, since the bowing obviously preceded the placing of the head on the ground.

footnotes:
¹⁸ Scripture reads, va-yikkedu, va-yishtachavu


###### Ibn Ezra on Genesis 43:29:1
[Ibn Ezra on Genesis 43:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:29:1)

**אלהים יָחְנְך.** אין לו משקל אולי השתנה כן בעבור אות הגרון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GOD BE GRACIOUS UNTO THEE. *Yochnekhah* (be gracious unto thee) does not fit into any paradigm.¹⁹. Had it followed the paradigm of Hebrew double *ayin* roots, it would have been written *yechannekha*; compare, *yechannenu* in Ps. 67:2 (Krinsky, Cherez). Perhaps it differs from the usual paradigms because of the *chet* which is a guttural.²⁰ was transferred from the *chet* to the *yod* and the *dagesh* dropped from the *nun* (Krinsky).

footnotes:
¹⁹ The word comes from chet, nun, nun
²⁰ To simplify its enunciation the kamatz


###### Ibn Ezra on Genesis 43:30:1
[Ibn Ezra on Genesis 43:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:30:1)

**כי נכמרו.** בערו ויקדו, וכן "עורנו כתנור נכמרו" (איכה ה, י):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YEARNED. *Nikhmeru* (yearned) means burned and inflamed, as does *nikhmeru* (hot) in *our skin is hot* (nikhmoru) *like an oven* (Lam. 5:10).


###### Ibn Ezra on Genesis 43:34:1
[Ibn Ezra on Genesis 43:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:34:1)

**וישא משאות.** דורון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PORTIONS WERE TAKEN. *Masot* (portions) means gifts.²¹

footnotes:
²¹ Not portions of food but gifts (Cherez).


###### Ibn Ezra on Genesis 43:34:2
[Ibn Ezra on Genesis 43:34:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:34:2)

**ידות.** חלקים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TIMES. *Yadot* (times) means portions.


###### Ibn Ezra on Genesis 43:34:3
[Ibn Ezra on Genesis 43:34:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/43:34:3)

**ממשאות כלם.** מדורון כל אחד מהם כי רחוק לתת לו חמש ידות על כל חלק וחלק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS ANY OF THEIRS. Benjamin’s gifts were five times as great as the gift of any one of the brothers.²² It is far-fetched to believe that Joseph gave Benjamin five gifts for every gift that he gave to each one of his brothers.²³ (all of them) as meaning, as any of them.

footnotes:
²² He had five times as much as any individual, not five times as much as all of them together.
²³ For this would come to 50 gifts. I.E. comments thus because the Hebrew reads: and Benjamin’s portion was greater than the portions of all of them five times. He interprets kullam