## Ibn Ezra on Genesis Chapter 8

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

**ויזכור אלהים את נח** גם בניו והנשים בכלל נח שהוא העיקר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GOD REMEMBERED NOAH. This includes his children and the women. Noah alone is mentioned because he was the most important of them.


###### Ibn Ezra on Genesis 8:1:2
[Ibn Ezra on Genesis 8:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:1:2)

**ואת כל החיה.** כלל לחית השדה ולעוף השמים ולכל שורץ על האדץ וטעם ויזכור, השבועה שנשבע לנח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND EVERY LIVING THING. A general term for beasts of the field, fowl that fly, and for everything that swarms upon the earth.*And God remembered* means God remembered the oath that he had sworn to Noah.¹

footnotes:
¹ See I.E.’s comment on Gen. 6:18.


###### Ibn Ezra on Genesis 8:1:3
[Ibn Ezra on Genesis 8:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:1:3)

ויעבר אלהים רוח. העבירו תמיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GOD MADE A WIND TO PASS OVER THE EARTH. The wind blew continuously.²

footnotes:
² Until the earth dried. Cf. Weiser.


###### Ibn Ezra on Genesis 8:1:4
[Ibn Ezra on Genesis 8:1:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:1:4)

**וישכו המים.** וינוחו ולא גברו וכן וחמת המלך שככה (אסתר ז י) ודגשות הכ"ף לחסרון העי"ן ושניהם מהבנין הקל:

**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 ASSUAGED. They rested and no longer prevailed. *Then was the king’s wrath assuaged* (Esther 7:10) is similar. Assuaged in our verse and in Esther is in the *kal*. However, in our verse the *caf* receives a *dagesh* to make up for the missing middle root letter.³. One *caf* is missing in *va-yashokku* (assuaged) in our verse, unlike in the Book of Esther, where all three radicals are present in assuaged (*shakhakhah*).

footnotes:
³ Its root is shin, caf, caf


###### Ibn Ezra on Genesis 8:2:1
[Ibn Ezra on Genesis 8:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:2:1)

**ויסכרו.** כמו ויסגרו ואין הכ"ף מתחלפת בגימל רק הם שתי כלות והטעם אחד, כי לא יתחלפו, חוץ מאותיות יהו"א וסמ"ך בשי"ן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WERE STOPPED. *Va-yissakheru* (were stopped) is synonymous with *va-yissageru* (were closed). Although both of these words mean the same, they come from different roots.⁴ comes from the root *samekh, caf, resh*; *va-yissageru* comes from the root *samekh, gimel, resh*. They do not come from one root with the *caf* and *gimel* interchanging, for these two letters do not interchange. The only letters that interchange are the *yod, heh, vav* and *alef*, and the *sin* and *shin*.

footnotes:
⁴ Va-yissakheru


###### Ibn Ezra on Genesis 8:2:2
[Ibn Ezra on Genesis 8:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:2:2)

**ויכלא הגשם.** נכלא בתוך האוצר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE RAIN FROM HEAVEN WAS RESTRAINED. It was restrained in the storehouse of rain.⁵

footnotes:
⁵ See I.E.’s comment on Gen. 7:11.


###### Ibn Ezra on Genesis 8:3:1
[Ibn Ezra on Genesis 8:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:3:1)

**וישבו המים.** למטה מהארץ כמשפטם בסוף חמשים ומאת יום, גם זה החשבון, בדרך נבואה ידעו והאומרים כי הנה מצאנו מאה וחמשים יום, חמשה חדשים וזה לנו לאות שהם חדשי חמה, והנה לא דברו נכונה על דבריהם כי שנים ימים יחסרו גם האומר כי בחשבון העבור היה עושה וישים בחדש השני מרחשון ותהיה השנה שלימה, ולמה כל זה, ואפילו היה כתוב כי נח היה חשבונו על החמה או תחלת השנה מתשרי לא נתנו המועדים ע"י נח גם יתכן על מנוח התיבה לדבר דברים ארוכים לכן לא יועלו ולא יצילו כי תהו המה:

**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 RETURNED. The waters returned at the end of one hundred and fifty days to their reservoirs beneath the earth where they are normally stored. Noah knew that it took one hundred and fifty days for this to happen, for he was a prophet.⁶ They err who maintain that since Scripture speaks of one hundred and fifty days making up five months,⁷ it must be referring to solar months, for five solar months come to one hundred and fifty-two days.⁸ Also anyone who maintains that Noah followed a calendar of intercalated⁹ lunar months, with Cheshvan being the second month¹⁰ and the year full, misses the mark.¹¹), the number of days in the five lunar months comes to 148. The flood started on the 17th of Cheshvan, the five months end on the 17th of Nisan. They include 13 days in Cheshvan, 30 days in Kislev, 29 days in Tevet, 30 in Shevat, 29 in Adar and 17 in Nisan: a total of 148 days (Krinsky). Why go to all this trouble? Even if the Bible explicitly stated that Noah employed solar months or that he counted the months from Tishri¹² this would have no effect on Jewish law, for the laws governing the establishment of the seasons were not given by Noah.¹³ It is also possible to say many things concerning the ark’s coming to rest.¹⁴. For other interpretations see Weiser, Cherez and Netter. However, such speculations “cannot profit nor deliver, for they are vain” (I Sam. 12:21).

footnotes:
⁶ There was no way of telling day from night during the flood. Cf. I.E.’s comments on Gen. 7:11.
⁷ The 150 days commenced on the 17th of the second month (when the flood started) and lasted till the 17th of the seventh month, a period of five months.
⁸ Solar months alternate between 30 and 31 days. In a five-month period there must be at least two months of 31 days.
⁹ That is, lunar months alternating between months of 29 and 30 days. (Cheshvan and Kislev can each have 29 or 30 days. See note 36.)
¹⁰ This is the opinion of this commentator. I.E. maintains that Iyyar was the second month. Cf. verse 5.
¹¹ Even if Cheshvan and Kislev had 30 days each, the year being full (shelemah
¹² Making Chesvan the second month as the previously quoted second opinion held.
¹³ But by Moses. He established the Jewish calendar and taught the Jews to use a lunar calendar and count the months from Nisan.
¹⁴ Contra Rashi, verse 4 (Krinsky). Rashi calculates by exactly how much the waters receded each day until the ark finally rested on terra firma


###### Ibn Ezra on Genesis 8:5:1
[Ibn Ezra on Genesis 8:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:5:1)

**בעשירי באחד לחדש נראו ראשי ההרים.** והנה נח קבע אחד לחודש ולא ראה הלבנה כי עוד לא פתח חלון התיבה ובעשור לחדש שבט שלח את העורב ותמיד היה הולך ושב עד שיצא נח כי כן אמר עד יבושת המים וביום שיבשה הארץ יצא נח וכל אשר אתו, ואחר שבעת ימים ששלח את העורב שלח את היונה, וזה היה ביום שבעה עשר לשבט, שהוא החדש העשירי מיום המבול,, והנה הוא על המבט המרובע והעד שאמר ויחל עוד שבעת ימים אחרים

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE TENTH MONTH, ON THE FIRST DAY OF THE MONTH, WERE THE TOPS OF THE MOUNTAINS SEEN. Noah established the first day of the month even though he did not see the new moon, for he had not as yet opened the window of the ark.¹⁵ Noah sent out the raven on the tenth day of Shevat. From that day on the raven continuously went to and fro until Noah left the ark, for Scripture states that *it went forth to and fro, until the waters were dried up from off the earth*. On the day that the earth dried, Noah and all that were with him left the ark. Seven days after sending the raven, Noah sent the dove. The latter event took place on the seventeenth day of Shevat, which was the tenth month from the start of the flood. Noah observed the quarterly watch.¹⁶ *And he stayed yet other seven days; and again he sent forth the dove* (v. 10) is proof of the above.¹⁷

footnotes:
¹⁵ Hence he could not see the new moon. Kimchi suggests that Noah had instruments by which he determined the date.
¹⁶ The month is divided into quarters (watches). At the end of each watch, that day signifies a change in nature and fate (Weiser). Hence Noah waited seven days (a watch) between the raven and the dove; similarly with the dove itself.
¹⁷ That Noah waited seven days before sending the dove the first time (Krinsky).


###### Ibn Ezra on Genesis 8:10:1
[Ibn Ezra on Genesis 8:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:10:1)

ומלת ויחל עוד, על דעתי מתחלה כי אילו היתה מגזרת תוחלת היה וייחל כמו וייקץ או ייחל כמו וישב יעקב (בראשית לז א) ויתכן להיותה מלה זרה בדקדוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND HE STAYED.] *Va-yachel* (and he stayed) is, I believe, derived from the word *techillah* (beginning).¹⁸. Cf. *Targum Yerushalmi, And he began to count*. For if it came from the same root as *tochelet* (hope),¹⁹. This root connotes waiting with hope, as in *la-meyachalim le-chasdo* (toward them that wait for His mercy) (Ps. 33:18). it should have been vocalized *va-yichel*, as is the case with *va-yiketz*²⁰ (and he awoke), or vocalized *va-yechel*, as in the case of *va-yeshev* (and he dwelt).²¹ is a *peh yod* then it would be vocalized like a word of this classification, i.e., like *va-yiketz* or *va-yeshev*, both of which are *peh yods*. The vocalization *va-yachel* shows that it belongs to the *kefulim*, those roots whose second and third radicals are identical. However, it is possible it is an irregular verb.²², meaning to stay, wait with hope, but is vocalized as if it came from the root *chet, lamed, lamed* (Krinsky).

footnotes:
¹⁸ From the root chet, lamed, lamed
¹⁹ From the root yod, chet, lamed
²⁰ Gen. 9:24.
²¹ The point is, if va-yachel
²² It comes from the root yod, chet, lamed


###### Ibn Ezra on Genesis 8:10:2
[Ibn Ezra on Genesis 8:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:10:2)

**ויוסף שלח את היונה מן התיבה,** בארבעה ועשרים בשבט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AGAIN HE SENT FORTH THE DOVE OUT OF THE ARK. On the twenty-fourth day of Shevat.


###### Ibn Ezra on Genesis 8:11:1
[Ibn Ezra on Genesis 8:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:11:1)

**טרף בפיה,** י"א שהיא מלה מוכפלת בטעם כמו אדמת עפר (דניאל יב ב) ויפרשו טָרָף כמו עלה זית וכן "כל טרפי צמחה (יחז' יז ט) והראיה שיש תחת הרי"ש קמץ גדול כמו זָהָב וְעָשָן והנכון בעיני שיהיה הבי"ת נוסף כבי"ת "ברוחו שמים שפרה" (איוב כו יג) והוא באחד (שם כג יג), ובא בקמץ "כמו כי הוא טָרָף" (הושע ו א) אריה שָאָג (עמוס ג ח) וחבריהם או יהיה טָרָף קמוץ בעבור שהוא תואר השם כמו חָכָם, והטעם כמו טרוף כי יש תואר דומה לפועל ויש תואר דומה לפעול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN HER MOUTH AN OLIVE-LEAF FRESHLY PLUCKED. Some say that Scripture employs two words with one meaning,²³ (leaf) and *taraf* (freshly plucked) mean the same. The verse thus reads, an olive-leaf, a frond in its mouth. Similarly in Daniel *adamah* (earth) and *afar* (dust) mean the same and the Bible could have employed only one word. as it does in *the dust of the earth* (Dan. 12:2). They interpret *taraf* (freshly plucked) as leaf. *All its sprouting leaves* (tarpe tzimchah) (Ezek. 17:9) is similar. That *taraf* is a noun is evident from the long *kamatz* beneath the *resh*. It is like *zahav* (gold) and *ashan* (smoke). However, in my opinion the *bet* of *be-fihah* (mouth) is superfluous.²⁴ (its mouth had plucked). He thus insists that the *bet* is superfluous. According to this interpretation *taraf* is a verb. It is like the *bet* of *be-rucho* (by his breath) in *By His breath the heavens are serene* (Job 26:13)²⁵ (by) is superfluous. and the *bet* of *ve-echad* (at one with Himself) (Job 23:13).²⁶. In this case *taraf* is a verb meaning plucked and is vocalized with a *kamatz* beneath the second radical like *taraf* (torn) in *For He hath torn* (taraf) (Hos. 6:1)²⁷ (torn) has a *kamatz* beneath the second radical. A third person *kal* perfect usually has a *pattach* beneath the second radical. Hence I.E. points out that there are instances where it has a *kamatz* beneath the second radical. and *sha’ag* (hath roared) in *The lion hath roared* (sha’ag) (Amos 3:8)²⁸ has a *kamatz* under the second radical. and other similar cases. It is also possible that *taraf* (freshly plucked) is vocalized with a *kamatz* because it is an adjective like *chacham* (wise). It means the same as *taruf* (torn), for an adjective may resemble an active or passive participle.²⁹ resembles the active, *taruf* the passive (Krinsky). According to this interpretation *taraf* is an adjective meaning plucked.

footnotes:
²³ Aleh
²⁴ I.E. says that the phrase should read taraf-pihah
²⁵ The bet
²⁶ This should be read echad
²⁷ Taraf
²⁸ Sha’ag
²⁹ Taraf


###### Ibn Ezra on Genesis 8:12:1
[Ibn Ezra on Genesis 8:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:12:1)

**וַיִיָחֶל,** מבנין נפעל ובא כלעיל כמו וַיִלָּחֶם (במדבר כא א) וַיִצָמֶד (שם כה ג) ויש מזה הבנין שהוא מלרע כמו וַיִפָּקֵד מקום דוד (ש"א כ כז) ובא יו"ד וייחל בשרשו השלם כיו"ד "או ירה יִיָרֶה" (שמות יט יג)

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE STAYED. *Va-yiyyachel* (and he stayed) is a *nifal* and is penultimately accented³⁰ conversive (Weiser). like *va-yillachem* (and he fought) (Num. 21:1) and *va-yitzamed* (and he was joined) (Num. 25:3).³¹ forms and are penultimately accented because of the *vav* conversive. However, there are instances when corresponding *nifals* are accented on the last syllable,³² with the *vav* conversive. as in *va-yippaked* (was empty) in *that David’s place was empty* (I Sam. 20:27). The entire root appears in *And he stayed*,³³ in *va-yiyyachel* (and he stayed); one is the first letter of the root *yod, chet, lamed*, the other is the sign of the third person future. In such cases the root *yod* usually changes into a *vav*, hence I.E.’s comment (Cherez). as it does in *shot through* (yiyyareh) (Ex. 19:13).³⁴ from the root *yod, resh, heh*.

footnotes:
³⁰ Because of the vav
³¹ Both are nifal
³² That is, nifals
³³ There are two yods
³⁴ Yiyyareh


###### Ibn Ezra on Genesis 8:12:2
[Ibn Ezra on Genesis 8:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:12:2)

ובאחד באדר שלח את היונה, ולא יספה כמשפטה לשוב אליו,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND SENT FORTH THE DOVE.] Noah sent out the dove on the first day of Adar. This time it no longer returned to him as it was wont to.


###### Ibn Ezra on Genesis 8:12:3
[Ibn Ezra on Genesis 8:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:12:3)

עוד, לעולם וכן עוד טומאתו בו (במדבר יט יג), עוד כל ימי הארץ (בראשית ח כב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ANY MORE. *Od* (anymore) means forever. *Od* in *his uncleanness is yet* (od) *upon him* (Num. 19:13) and *While the earth remaineth* (od kol yeme ha-aretz) (Gen. 8:22) is similar.


###### Ibn Ezra on Genesis 8:13:1
[Ibn Ezra on Genesis 8:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:13:1)

**חרבו המים**. לכן לא תוכל הרגל לדרוך על הארץ, שהיא רכה, כי פניה חרבו לבדם ואחר כך יבשה הארץ והאומרים על שנת הלבנה נשען בעבור עשרה ימים שהם נוספים בעבור שנת החמה, צריכים להיות שנתם שלימה ועוד מי מלל להם ששנה עמד נח בתיבה רק עמד שנת החמה, ועוד יו"ד ימים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE WATERS WERE DRIED UP FROM OFF THE EARTH. Only the surface of the earth dried; the soil itself was swampy and hence not yet firm enough to walk upon. The earth did not fully dry until later. Those who insist that Noah used a lunar calendar because Scripture tells us that he spent a year and ten days in the ark and the ten days refer to the excess of the solar year over a lunar year are pressing a point.³⁵, Chap. 33:7, and Rashi’s commentary, which states that the flood and its aftermath lasted a solar year. Noah entered the ark on the 17th day of the second month and left it on the 27th day of the second month of the following year. First of all, for this to be so the year had to be “full.”³⁶ (defective year), *shanah ki-sidra* (regular year), and *shenah shelemah* (a full year). In the first instance Cheshvan and Kislev have 29 days each; in the second Cheshvan has 29 days and Kislev 30; in the third both Cheshvan and Kislev have 30 days each. To make the lunar year equal the solar year, the lunar year had to be “full” plus 10 days. Furthermore, there is no reason to assume that Noah spent a year in the ark.³⁷ He could equally have been in it for a solar year plus ten days.³⁸

footnotes:
³⁵ A lunar year plus 10 days equals a solar year. Cf. Bereshit Rabbah
³⁶ A solar year has 365 days; a lunar year may have 353, 354 or 355 days, called, respectively, shanah chasera
³⁷ Why say that the year and 10 days that Noah spent in the ark was the equivalent of a solar year and Noah employed a lunar calendar, when it could just as well have been a solar year plus 10 days?
³⁸ The point is that we do not know what sort of calendar Noah used. Elsewhere I.E. comments that Noah could have employed Egyptian or Persian calendars. As to Jewish law, the calendar to be followed is the one legislated by Moses.


###### Ibn Ezra on Genesis 8:17:1
[Ibn Ezra on Genesis 8:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:17:1)

הַיְצֵא, כמו השלם וכן הַיְשַר לפני דרכך" (תהלים ה ט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BRING FORTH. *Haytze* (bring forth) is written as if it came from a root whose radicals remain unchanged in conjugation.³⁹, and in *hifil* the *yod* should change to a *vav* (Filwarg). *Hayshar* (make straight) in *Make Thy way straight before my face* (Ps. 5:9) is similar.

footnotes:
³⁹ In reality it is a peh yod


###### Ibn Ezra on Genesis 8:17:2
[Ibn Ezra on Genesis 8:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:17:2)

**ושרצו.** יולידו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THEY MAY SWARM. Reproduce.


###### Ibn Ezra on Genesis 8:19:1
[Ibn Ezra on Genesis 8:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:19:1)

**למשפחותיהם.** כמו למינם, ויש אומרים שהולידו בתיבה, וכל משפחה יצאה ולא התערבה באחרת וזה איננו רחוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AFTER THEIR FAMILIES. After their kind. Some say that the animals bred in the ark.⁴⁰ Each family then left the ark by itself and did not intermingle with any other. This interpretation is not farfetched.

footnotes:
⁴⁰ In contradistinction to the rabbis who said that the animals did not engage in intercourse in the ark. Therefore they had “families,” each of which left the ark by itself. According to the first interpretation they did not breed in the ark. Hence they had no “families.” Thus they interpret “families” as kinds.


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

**הבהמה הטהורה,** עשר ולא נדע מספר העוף הטהור כי הוא יותר מהטמא והנה המזבח בנהו באחד הרי אררט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVERY CLEAN BEAST. There are ten kinds of clean beasts.⁴¹ We do not know the number of clean fowl because the Bible lists only the unclean ones since the clean fowl are more numerous than the unclean. Noah built the altar on one of the mountains of Ararat.⁴²

footnotes:
⁴¹ The 10 are mentioned in Deut. 14:4,5.
⁴² He brought an offering of each of the clean animals and fowl before they dispersed (Weiser).


###### Ibn Ezra on Genesis 8:21:1
[Ibn Ezra on Genesis 8:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:21:1)

**וירח.** על משקל "וינח בכל גבול מצרים" (שמות י יד) ונפתח הרי"ש בעבור החי"ת שהיא מהגרון כמשפט לשון הקדש, וחלילה חלילה להיות השם מריח, ולא אוכל כי כן כתוב "אשר חלב זבחימו יאכלו" (דבר' לב לח), רק הטעם שקבל העולה, וישרה לפניו, כאדם שמריח ריח טוב והוא ערב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SMELLED. *Va-yarach* (smelled) follows the paradigm of *va-yanach* (rested) in *and rested* (va-yanach) *in all the borders of Egypt* (Ex. 10:14). The *resh* is vocalized with a *pattach* because the *chet* which follows it is a guttural. This is in keeping with the rules of Hebrew grammar. Heaven forbid that one conclude from our verse that God smells. Neither does He eat, as *Who did eat the fat of their sacrifices* (Deut. 32:38)⁴³ states. The meaning of our verse is that God accepted the burnt offering and it pleased Him. It may be compared to a human being who smells a pleasant scent and enjoys it.

footnotes:
⁴³ The verse is not to be taken literally, for the Torah employed human language (Kaputa).


###### Ibn Ezra on Genesis 8:21:2
[Ibn Ezra on Genesis 8:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:21:2)

**הניחוח.** מלשון מנוחה, והחי"ת כפול כהכפל פ"א ונאפופיה והטעם שהניח הריח מהזעף או שיניח כח עליון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SWEET SAVOUR. *Nicho’ach* (sweet savour) comes from the same root as *menuchah* (rest).⁴⁴. The *chet* is doubled in *nicho’ach* as the final *peh* of the root of *ve-na’afufe’ah* (and her adulteries) is doubled (Hos. 2:4). Its meaning is that the sweet odor assuaged God’s anger, or that it caused a power from on high to rest on man.⁴⁵ (le-hani’ach) *on thy house* (Ezek. 44:30).

footnotes:
⁴⁴ From the root nun, vav, chet
⁴⁵ Compare, to cause a blessing to rest


###### Ibn Ezra on Genesis 8:21:3
[Ibn Ezra on Genesis 8:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:21:3)

**אל לבו.** כמו עם לבו ואחר כן גילה סודו לנח כי נביא היה

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN HIS HEART. *El libbo* means in His heart.⁴⁶ He then revealed His secret to Noah who was a prophet.

footnotes:
⁴⁶ The Hebrew literally reads, to his heart, hence I.E.’s comment.


###### Ibn Ezra on Genesis 8:21:4
[Ibn Ezra on Genesis 8:21:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:21:4)

וטעם לא אוסיף עוד לקלל כאשר קללה ע"י אדם כי כן כתוב ארורה האדמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[I WILL NOT AGAIN CURSE THE GROUND.] As I did on account of Adam, as it is written, *cursed is the ground for thy sake* (Gen. 3:17).


###### Ibn Ezra on Genesis 8:21:5
[Ibn Ezra on Genesis 8:21:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:21:5)

יצר. היא התולדה אשר נוצרה לו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE IMAGINATION. *Yetzer* (the imagination) refers to the nature that man was created with.


###### Ibn Ezra on Genesis 8:21:6
[Ibn Ezra on Genesis 8:21:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:21:6)

ולא אוסיף עוד. על המבול

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER WILL I AGAIN SMITE. Via a flood.


###### Ibn Ezra on Genesis 8:21:7
[Ibn Ezra on Genesis 8:21:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:21:7)

ומלת "עוד" לעולם או פעם שנית וכן ויבך על צואריו עוד (בראשית מו כט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AGAIN.] *Od* means forever,⁴⁷ or again. *And wept on his neck a good while* (od) (Gen. 46:29) is similar.⁴⁸

footnotes:
⁴⁷ See I.E.’s comment on verse 12.
⁴⁸ Which should be rendered, according to I.E., “And wept on his neck a second time.”


###### Ibn Ezra on Genesis 8:22:1
[Ibn Ezra on Genesis 8:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:22:1)

**עוד כל ימי הארץ.** לאות כי יש לה קץ קצוב ומה נכבד דרש "סביב שמונה עשר אלף" רק לא ידענו אחד מיני אלף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHILE THE EARTH REMAINETH. This indicates that an end has been fixed for the earth. The Rabbinic interpretation of *It shall be eighteen thousand reeds round about* (Ezek. 48:38) is very precious. However, even one in a thousand does not know what it means.⁴⁹ indicates that the world will come to an end after 18,000 generations. Cf. *Sanhedrin* 97b; *Sukkah* 45b.

footnotes:
⁴⁹ According to the sage Rava, it shall be eighteen thousand reeds round about


###### Ibn Ezra on Genesis 8:22:2
[Ibn Ezra on Genesis 8:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/8:22:2)

**זרע וקציר.** חלק השנה לשנים ואח"כ לארבעה: **קור.** כנגד החום: **וקיץ.** כנגד החורף והם כנגד ד' תקופות בשנה, וכולם יום ולילה יחלקו כי מה שחסר מזה נוסף בזה ואחר כן ישוב העודף ויחסר, ויוסיף על החסר עד היותם בשוה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SEED TIME AND HARVEST. The year is divided into two periods⁵⁰ and then into four: cold, the antithesis of heat, and summer, the antithesis of winter, corresponding to the four seasons of the year.⁵¹ The four periods are all divided into day and night, for when the days are short the nights are long, and as the nights get shorter the days get longer until both are equal.⁵²

footnotes:
⁵⁰ From an agricultural point of view, they are planting time and harvest time.
⁵¹ The Bible does not list the four seasons in order because it wants to stress their antithetical nature (Cherez).
⁵² Hence the natural cycles do not cease.