## Ibn Ezra on Genesis Chapter 7

###### Ibn Ezra on Genesis 7:4:1
[Ibn Ezra on Genesis 7:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:4:1)

**כי לימים עוד שבעה.** כי ביום השביעי ימטיר עד סוף ארבעים יום, הנה זה היה בעשור לחדש השני ובסוף המ"ם יום מהתחלה ישוב האמצעי אל הנכח והוא סוד,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR YET SEVEN DAYS. On the seventh day the rain will fall without letup for forty days. The Lord told this to Noah on the tenth day of the second month.¹ At the end of the forty days from the start of the flood the sun returned to its proper place vis-a-vis the moon.² The latter is a secret.³

footnotes:
¹ The flood began on the 17th of the second month. Therefore God’s command (to go into the ark) was given to Noah on the 10th, seven days prior to the fall of the rain.
² And the flood ceased. I.E., who believed in astrology, held that the flood came about as a result of an impropitious conjunction of the sun and moon (Weiser).
³ The uninitiated might suspect that I.E. denies divine providence by giving an astrological explanation to the flood (Krinsky).


###### Ibn Ezra on Genesis 7:4:2
[Ibn Ezra on Genesis 7:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:4:2)

ומלת היקום, לא מצאנוה כי אם בפרשה הזאת ושרשו מהפעלים שהפ"א שלהם איננו שלם על משקל כרוב וי"א שהוא מהפעלים נחי העין והוא הפוך "כמו ריבה ד' את יריבי" (תהלים לה א) ומלת יקום כלל לכל חי שהוא על האדמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[LIVING SUBSTANCE.] The word *yekum* (living substance) is found in the Bible only in our chapter.⁴ It is a *peh, yod* and follows the paradigm of the word *keruv* (cherub).⁵, and like the word *keruv it* is vocalized with a *sheva* beneath the first letter and a *shuruk* following the second letter. Others say that *yekum* is an inverted *ayin, vav*.⁶. The *vav* becomes a *yod* and the *yod* is placed before the *kof*. Thus *kof, vav, mem* equals *yod, kof, mem*. Hence the *ayin vav* becomes a *peh yod* (Weiser). It is like the word *yerivai* in *Strive* (riv) *O Lord, with them that strive with me* (yerivai) (Ps. 35:1).⁷. The root of *yervai* appears to be *yod, resh, bet*. However, it is *resh, vav, bet* transformed into a *peh yod*. *Living substance* is a general term for every living thing that is upon the face of the earth.

footnotes:
⁴ In our verse and in verse 23. Filwarg points out that it is found in Deut. 11:6. Weiser suggests that I.E. means, it is not found having the same meaning as here. Krinsky claims that I.E. simply erred.
⁵ Its root is yod, kof, mem
⁶ Its root is kof, vav, mem
⁷ The root of strive is resh, vav, bet


###### Ibn Ezra on Genesis 7:5:1
[Ibn Ezra on Genesis 7:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:5:1)

**ויעש נח,** כאשר צוה ובא עם ביתו קרוב אל התיבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND NOAH DID. As he was commanded. He and his family came to the vicinity of the ark.


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

**מפני מי המבול.** מפני פחד מי המבול והנה באותם השבעה ימים באו מעצמם מן הבהמה הטהורה רבות וכן מהעוף הטהור ומהאחרים וכל רמש, זכר ונקבה באו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BECAUSE OF THE WATERS OF THE FLOOD. Because of fear of the waters of the flood. In these seven days many of the clean animals and fowl came of their own volition to the vicinity of the ark. From the others and from everything that creeps, a pair consisting of a male and female of each kind came to the ark.


###### Ibn Ezra on Genesis 7:11:1
[Ibn Ezra on Genesis 7:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:11:1)

**נבקעו כל מעינות תהום רבה.** מעינות סמוך "באין מעינות" (משלי ח, כד) מוכרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WERE ALL THE FOUNTAINS OF THE GREAT DEEP BROKEN UP. *Mayenot* (fountains of) is in the construct. In *When there were no fountains* (mayanot) (Prov. 8:24), *mayanot* is in the absolute.⁸ in our verse has a *sheva* beneath the *yod. Mayanot* in Prov. 8:24 has a *kamatz* beneath the *yod*.

footnotes:
⁸ Mayenot


###### Ibn Ezra on Genesis 7:11:2
[Ibn Ezra on Genesis 7:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:11:2)

**תהום.** לשון זכר ונקבה וכן תהום רוממתהו (יחז' לא ד), ולא הזכיר הנחלים כי מהמעינות יצאו, וכאשר נבקעו עלו המים, ונפתהו חלונות האוצרות בשמים, וירדו המים ונתבלבלה הארץ, ואין מבדיל בין יום ובין לילה והעד שאמר "יום ולילה לא ישבותו" (בראשית ח כב) וכאשר נפסקו מימי השמים אז ידע נח כי עברו ארבעים יום וארבעים לילה כי השם גילה לו זה הסוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DEEP. The word *tehom* (deep) may be either masculine or feminine.⁹ in our verse is in the feminine (*tehom rabbah*). Elsewhere (Habakkuk 3:10) *natan tehom kolo* is in the masculine, hence I.E.’s comment. Similarly *tehom* in *The deep* (tehom) *made it grow* (Ezek. 31:4), is in the feminine. The Bible does not mention the streams because their waters come from the fountains. When the fountains of the deep broke up, their waters gushed upward and the windows of the heavenly storehouse of water were opened and their contents poured down upon the earth. The earth was confounded; there was no way of telling day from night. Proof of the latter is God’s promise to Noah after the flood that *and day and night shall not cease* (Gen. 8:22). When the rain ceased falling from the heavens, Noah knew that forty days and forty nights had passed, for God revealed to him this secret.¹⁰

footnotes:
⁹ Tehom
¹⁰ How long it would rain (verse 4).


###### Ibn Ezra on Genesis 7:11:3
[Ibn Ezra on Genesis 7:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:11:3)

**וארבות.** כמו "הנה ד' עושה ארבות" (מ"ב, ז, ב) והאוצר והחלון כלשון בני אדם ומשפטם ויש אומר שהאל"ף שרש כמו כבודות וי"א שהאל"ף נוסף כמו אלף "אגורת" (ש"א ב לו) והם מפעלי הכפל, וביום י"ז שהחל המבול נכנס נח וביתו בתיבה והכניס בתוכה החיה והבהמה והרמש והעוף ומלת **צפור**. שם כלל לאשר יש לו כנף והפלא שבאו כולם מעצמם שנים שנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE WINDOWS OF HEAVEN. The word *arubbot* (windows) has the same meaning as *arubbot* (window) in *Behold, if the Lord should make windows* (arubbot) *in heaven* (II Kings 7:2). The term window or storehouse (Deut. 28:12) when referring to heaven is in keeping with human language and practice.¹¹ Some say that the *alef* of *arubbot* (windows) is a root letter¹². and that *arubbot* is similar to *kevudot* (riches).¹³, in our case a *chataf pattach* because of the *alef*, and the second with a *shuruk* or a *kubbutz*. Others say that the *alef* of *arubbot* is not a root letter. It is similar to the *alef* in *agorat* (piece of) (I Sam. 2:36).¹⁴ (a piece) comes from the root *gimel, resh, resh*. The *alef* is added to the root. Similarly *arubbot* (windows) comes from the root *resh, bet, bet*. Both *arubbot* and *agorat* come from roots whose last two letters are the same.¹⁵ On the seventeenth day of the second month, the day the flood started, Noah and his family entered the ark. At that time Noah brought into the ark the animals, cattle and the creeping things and fowl. *Bird* is a general term for a winged creature.¹⁶), all wings (*kol kanaf*). I.E. notes that *kol kanaf* explains *kol tzippor*; i.e., a *tzippor* is a being with a *kanaf* (Weiser). The great miracle was that they all came two by two of their own volition.

footnotes:
¹¹ See above. Gen. 1:26.
¹² The root being alef, resh, bet
¹³ Cf. Ps. 45:14. That is, it follows a paradigm where the first root letter is vocalized with a sheva
¹⁴ Agorat
¹⁵ See note 14.
¹⁶ The Hebrew reads, all birds (kol tzippor


###### Ibn Ezra on Genesis 7:16:1
[Ibn Ezra on Genesis 7:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:16:1)

**והבאים זכר ונקבה,** טעמו הבאים בתיבה

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY THAT WENT IN, WENT IN MALE AND FEMALE. The meaning of *And they that went in* is: and they that went into the ark.


###### Ibn Ezra on Genesis 7:16:2
[Ibn Ezra on Genesis 7:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:16:2)

וטעם ויסגור ד' בעדו, הוא לשבח שהסגירה בעת הזאת טובה יותר מהפתיחה, ובעת אחרת לגנאי, "יסגור על איש" (איוב יב יד) "ויסך אלוה בעדו" (שם ג, כב) והעד ראש הפסוק, והנה סגר הפתח, והשם עזרו שלא נפתח בתיבה מקום, כי מיד הי' כולם מתים, וכבר נכתב ויהי הגשם על הארץ ארבעים יום וארבעים לילה, אם כן מה טעם ויהי המבול על הארץ ארבעים יום, וכן פירושו כאשר היה המבול ארבעים יום על הארץ רבו המים ונשאו התיבה וגבהה מעל הארץ וזה אות כי עד ארבעים יום לא זזה ממקומה:

**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 SHUT HIM IN.] The term *shut him in* in our verse has a positive connotation. It has to be so interpreted because being shut in at that time was preferable to not being shut in. However, elsewhere it has a negative implication. Thus we read, *He shutteth up a man* (Job 12:14), and *And whom God hath hedged in* (Job 3:23). That it has a negative connotation is obvious from the first half of the verse.¹⁷; similarly Job 12:14 opens with *Behold, He breaketh down*. Noah closed the door of the ark and God helped him in that no part of the ark cracked open, for had any part opened, then all would have immediately died. Why state, *and the flood was forty days upon the earth* (v. 17), after having said, *And the rain was upon the earth forty days and forty nights* (v. 12)? The way to read the verse (v. 17) is as follows: After the flood was forty days upon the earth, *the waters increased and bore up the ark, and it was lifted up above the earth*.¹⁸ This verse shows that for the first forty days the ark did not move.

footnotes:
¹⁷ Job 3:23 opens with To a man whose way is hid
¹⁸ Verse 17 does not intend to teach us that there was a flood upon the earth; verse 12 does that. Verse 17 teaches that after 40 days of flood…the ark was lifted up above the earth.


###### Ibn Ezra on Genesis 7:19:1
[Ibn Ezra on Genesis 7:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:19:1)

**מאד מאד.** פעמים שאין לרוב ממנו וכן אחר שאמר ויכסו כל ההרים הגבוהים, למה אמר ויכסו ההרים, וכן פירושו, כל הר גבוה כסה במים, וחמש עשרה אמה כסו ההרים הנזכרים, ואנחנו נאמין בדברי אלהינו, ונעזוב הבלי בני האדם שיאמרו על הר גבוה שהוא במלכות יון

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EXCEEDINGLY. The word *me’od* (exceedingly) is repeated in the text in order to stress that the waters prevailed to their maximum potential. Why state, *and the mountains were covered* (v. 20), after having said, *and all the high mountains that were under the whole heaven were covered* (v. 19)? Its meaning is: All the high mountains were covered with water (v. 19), and these mountains were covered by fifteen cubits of water (v. 20).¹⁹ There are those who maintain that there is a very tall mountain in Greece that the waters did not cover.²⁰ However, we believe the words of our God and we put aside the foolish nonsense of man.

footnotes:
¹⁹ Verse 20 should be understood as follows: 15 cubits did the waters prevail, so that the mountains (mentioned in v. 19) were covered (by 15 cubits of water).
²⁰ Krinsky.


###### Ibn Ezra on Genesis 7:21:1
[Ibn Ezra on Genesis 7:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:21:1)

ופי' ויגוע וכבר גוע ורבים בתורה כמוהו כמו ואתחנן (דבר' ג כג) וכן "וימטר עליהם מן" (תהלים עח כד) על פי' האמת

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND ALL FLESH PERISHED.] The meaning of *And all flesh perished* is: and all flesh had perished.²¹ There are many such instances in Scripture, such as *And I besought the Lord* (Deut. 3:23), and the true meaning of *And He caused manna to rain upon them for food* (Ps. 78:24).²² (and he caused to rain) does not appear to be a pluperfect, it is, (and he had caused to rain). Similarly *va-etchannan* is to be read: and I had besought it.

footnotes:
²¹ Perished is a pluperfect. All flesh obviously perished before the mountains were covered by 15 cubits of water.
²² Although va-yamter


###### Ibn Ezra on Genesis 7:21:2
[Ibn Ezra on Genesis 7:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:21:2)

ומלת ויגוע מיתה ובפסוק "ויגוע וימת" (בראשית כה ה) אבאר לך זה, והנה ברור לך שמלת רמש כלל לעוף ולבהמה ולחיה ולשרץ שהוא דק ולאדם ויתכן להיות כל אשר נשמת רוח חיים באפיו שב אל האדם כי לא מצאנו נשמה הוץ מנשמת האדם ורבים אמרו שנקראת כן בעבור שהיא מן השמים, ואם הם שני שרשים ימצא כמוהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[PERISHED.] *Va-yigva* (perished) means died. I will explain the exact meaning of this term when I comment on *And Abraham expired* (va-yigva), *and died* (Gen. 25:8). It is clear²³ is a general term. The verse then goes on to enumerate exactly what *ha-romes* includes. that *remes* (creeping thing) is a general term that includes fowl, cattle, animals, small thin swarming things and man. It is possible that *all in whose nostrils was the breath of the spirit of life* (v. 22) refers to *every man* (v. 21),²⁴, i.e., those who had a *neshamat ru’ach chayyim*. According to Cherez, this interpretation postulates that *remes* does not include man. as we do not find the expression *neshamah* (breath)²⁵ is the term for soul. used in reference to any creature except man. Many say that the soul is termed *neshamah* because it comes from the heaven (*shamayim*). The fact that *shamayim* and *neshamah* have differing roots does not refute the latter interpretation because there are other similar instances.²⁶ comes from the root *nun, shin, mem. Shamayim* comes from the root *shin, mem, mem* (Weiser).

footnotes:
²³ From verse 21. I.E.’s point is that ha-romes
²⁴ Verse 22 thus explains only every man
²⁵ Neshamah
²⁶ Neshamah


###### Ibn Ezra on Genesis 7:23:1
[Ibn Ezra on Genesis 7:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/7:23:1)

**וימחו מן הארץ**., נמחה שמם מן הארץ, כי אין להם זרע: וישאר. ונשאר רק נח לבדו ואשר אתו והנה זאת תשובה גמורה על חסירי דעת מאחינו שאומרים שלא היה המבול בכל הארץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY WERE BLOTTED OUT. Their names were erased from the earth because they left no descendants. [AND NOAH ONLY WAS LEFT.] Only Noah and those with him were left. This verse proves how wrong are some of our ignorant brethren who maintain that the flood did not cover the entire earth.²⁷ 113b; *Bereshit Rabbah* 33:9. However, Weiser doubts that I.E. would express himself so strongly against the Rabbinic sages. Others say that I.E. directed his barb against those who take the Rabbinic statement literally.

footnotes:
²⁷ Some say this alludes to those who maintain that a certain high mountain in Greece was not covered by the flood; others, to the Rabbinic sages who said that the land of Israel was not covered by the flood. See Zebahim


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

**ויגברו המים חמשים ומאת יום** בעבור שנבקעו המעינות גם היה גשם יורד יום אחד, ופוסק יום אחד, כי פי' "אנכי ממטיר" (בראשית ז ד) תמיד בלי הפסקה והעד שאמר ויכלא הגשם (בראשית ח ב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE WATERS PREVAILED UPON THE EARTH A HUNDRED AND FIFTY DAYS. This was so because the fountains were broken up (v. 11) and it rained for a day and stopped for a day for, *and I will cause it to rain upon the earth forty days and forty nights* (v. 4) means it will rain for a period of forty days and forty nights without letup. That it did in fact also rain after the first forty days were over is evident from *and the rain from heaven was restrained* (Gen. 8:2).²⁸

footnotes:
²⁸ The rain was now fully restrained, which implies that prior to this it was only partially restrained.