## Ibn Ezra on Numbers Chapter 32

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

**לבני ראובן.** כי הוא בן הגבירה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE CHILDREN OF REUBEN. For he was the son of the mistress.¹

footnotes:
¹ The son of Leah. Scripture mentions Reuben before Gad because he was the son of Leah whereas Gad was the son of Zilpah, who was a handmaiden. I.E. comments thus because the reverse is the case in verse 2.


###### Ibn Ezra on Numbers 32:1:2
[Ibn Ezra on Numbers 32:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:1:2)

**מקום מקנה.** כי שם מרעה טוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WAS A PLACE FOR CATTLE. For there it was good pasture.


###### Ibn Ezra on Numbers 32:2:1
[Ibn Ezra on Numbers 32:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:2:1)

**ויבאו בני גד.** הם היו בעלי העצה בתחלה על כן הקדימם הכתוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE CHILDREN OF GAD…CAME. They thought of this first. Hence Scripture places them first.²

footnotes:
² Before the tribe of Reuben, even though the tribe of Reuben was descended from Leah and the tribe of Gad from Zilpah,


###### Ibn Ezra on Numbers 32:5:1
[Ibn Ezra on Numbers 32:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:5:1)

**ויאמרו יותן.** אמר ויאמרו פעם אחרת בעבור שארכו הדברים י"א כי את הוא פעול יותן ולא אדע למה זה כי הנה כתוב נעתם ארץ. יחלק הארץ ולא נשא אותם הארץ אשר הוא בא שמה בקרבו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY SAID…LET THIS LAND BE GIVEN. Scripture repeats, *and they said* because they spoke at length.³). Our verse reads, *va-yomeru* (and they said). The latter is superfluous. Hence I.E.’s comment. Some say that the word *et* is the object of *yuttan* (be given).⁴ (let…[the] land be given). Now *eretz* is feminine. Thus our verse should read, *tuttan et ha-aretz*. Hence this opinion. I do not know why.⁵ Look, Scripture reads: *netam eretz*⁶ is masculine. We thus see that Scripture at times treats *eretz* as masculine. (the land is burnt up) (Is. 9:18); *yechalek ha-aretz*⁷ is masculine. (the land shall be divided) (Num. 26:55);⁸. I.E. omits the *et* in his quote. *ve-lo nasa otom ha-aretz*⁹ is masculine. (and the land was not able to bear them) (Gen. 13:6); and *asher hu va shammah be-kirbo*¹⁰ is masculine and refers to the land previously mentioned in the verse. See I.E. on Deut. 31:16. (whither they go to be among them) (Deut. 31:16).

footnotes:
³ Verse 2 tells us that the children of Gad and the children of Reuben spoke (va-yomeru
⁴ Our verse reads, yuttan et ha-aretz
⁵ These commentaries have to go to such extreme length.
⁶ Netem
⁷ Yechalek
⁸ The reading in Num. 26:55 is, yechalek et ha-aretz
⁹ Nasa
¹⁰ Be-kirbo


###### Ibn Ezra on Numbers 32:7:1
[Ibn Ezra on Numbers 32:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:7:1)

**תניאון.** כמו תשברון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YE TURN AWAY. *Teniyun* (ye turn away) means you break.


###### Ibn Ezra on Numbers 32:9:1
[Ibn Ezra on Numbers 32:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:9:1)

**ויעלו עד נחל אשכול.** כי העולים מצפון הלכו לנגב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR WHEN THEY WENT UP UNTO THE VALLEY OF ESHCOL. For those who went up¹¹. According to I.E. this implies going north. to the north, went to the south.¹² to the north, for I.E. occasionally uses the *mem* to mean to. *Vat. Ebr*. 38 reads: They went from the south to the north.

footnotes:
¹¹ Scripture reads, and they went up
¹² They went north from Kadesh-barnea, where they were camped, to the south of Israel. See I.E. on Num. 13:17. Note that we have rendered mi-tzafon


###### Ibn Ezra on Numbers 32:11:1
[Ibn Ezra on Numbers 32:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:11:1)

**לא מלאו.** קל הלמ"ד והוא מהבנין הכבד מלא קרנך שמן לא השלימו מה שהתחילו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY HAVE NOT WHOLLY FOLLOWED ME. There is no *dagesh* in the *lamed* of *mile’u* (wholly followed). *Mile’u* is a *pi’el*.¹³ in it. Compare, *malle* (fill)¹⁴ is a *pi’el* and has a *dagesh* in it. See I.E.’s comments on verse 12. in *fill thy horn with oil* (I Sam. 16:1). They did not complete what they started.¹⁵ (because they have not wholly followed me).

footnotes:
¹³ And therefore should have a dagesh
¹⁴ Malle
¹⁵ The meaning of lo mile’u acharai


###### Ibn Ezra on Numbers 32:12:1
[Ibn Ezra on Numbers 32:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:12:1)

**כלב בן יפנה.** בתחלה כאשר דבר השם ומלת מלאו כמו בקשו נפשי שלחו באש מקדשך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CALEB THE SON OF JEPHUNNEH. Caleb is mentioned first, as in the case of God’s oath.¹⁶ The word *mile’u* (wholly followed) is similar to the word *bikshu* (have sought) in *have sought after my soul* (Ps. 44:5) and *shilchu* (they have set) in *They have set Thy sanctuary on fire* (Ps. 74:7).¹⁷ and *shilchu* are *pi’els* but, contrary to the rule, do not have a *dagesh* in them.

footnotes:
¹⁶ God mentioned Caleb before Joshua. See Num. 14:30. and I.E.’s comments thereto.
¹⁷ Both bikshu


###### Ibn Ezra on Numbers 32:13:1
[Ibn Ezra on Numbers 32:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:13:1)

**וינעם.** מגזרת נע ונד בעבור שלא נחו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE MADE THEM WANDER. *Va-yeni’em* (and he made them wander) is related to the word *na* (a fugitive) in *a fugitive and a wanderer* (Gen. 4:12). Scripture reads *va-yeni’em* because they did not rest.¹⁸

footnotes:
¹⁸ During their sojourn in the wilderness.


###### Ibn Ezra on Numbers 32:14:1
[Ibn Ezra on Numbers 32:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:14:1)

**תרבות.** מגזרת אשר טפחתי ורביתי והוא קרוב מגזרת על כל רב ביתו והטעם גדול השנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A BROOD. The word *tarbut* (a brood) is connected to the word *ribbiti* (brought up) in *That I have dandled and brought up* (Lam. 2:22). It is close in meaning to the word *rav* (officers) in *all the officers* (rav) *of his house*¹⁹ (Esther 1:8). The meaning of *tarbut* is, grown up in years.

footnotes:
¹⁹ I.E. renders this as, all those brought up in his house.


###### Ibn Ezra on Numbers 32:14:2
[Ibn Ezra on Numbers 32:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:14:2)

**לספות.** כמו להוסיף רק הוא משרש אחר וכמוהו ספו על זבחיכם כי לא מצאנו בבעלי היו"ד מזה השרש בבנין הקל חסר יו"ד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO AUGMENT. *Li-sepot* (to augment) means the same as *le-hosif* (to add). However, it comes from a different root.²⁰ comes from the root *samekh, peh, heh*. *Hosif* comes from the root *yod, samekh, peh*. The word *sofu* (add) in *Add…unto your sacrifices* (Jer. 7:21) is similar,²¹; i.e., it comes from the root *samekh, peh, heh*. for we do not find this root²². among the stems that begin with a *yod* and drop the *yod* in the *kal*.²³.

footnotes:
²⁰ Li-sepot
²¹ To li-sepot
²² The root yod, samekh, heh
²³ Hence its root must be samekh, peh, heh


###### Ibn Ezra on Numbers 32:16:1
[Ibn Ezra on Numbers 32:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:16:1)

**וערים.** בתחלה לטפנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND CITIES. First²⁴ for our little ones.

footnotes:
²⁴ Before we build the sheepfolds. This interpretations is contra the rabbis, who believed that the sons of Reuben and Gad valued their sheep over their little ones. See Rashi.


###### Ibn Ezra on Numbers 32:17:1
[Ibn Ezra on Numbers 32:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:17:1)

**חשים.** על משקל מולים היו כמו מהירים מגזרת מהרה חושה אל תעמוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
READY. The word *chushim* (ready) is vocalized like the word *mulim* (circumcised) in *were circumcised* (Josh. 5:5). It means quickly. It is related to the word *chushah* (hasten) in *Make speed, hasten, stay not* (I Sam. 20:38).


###### Ibn Ezra on Numbers 32:19:1
[Ibn Ezra on Numbers 32:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:19:1)

**והלאה.** נמצא על מקום ועל זמן והטעם ולמעלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND FORWARD. The word *ve-hale’ah* (and forward) is used with regard to both place²⁵ (me-hale’ah) *Migdal-eder*. and time.²⁶ (ve-hale’ah). The meaning of *ve-hale’ah* is, and above.²⁷

footnotes:
²⁵ See Gen. 35:21: And Israel journeyed, and spread his tent beyond
²⁶ See Lev. 22:27. But from the eighth day and thenceforth
²⁷ That is, forward.


###### Ibn Ezra on Numbers 32:21:1
[Ibn Ezra on Numbers 32:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:21:1)

**עד הורישו.** השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTIL HE HATH DRIVEN OUT. God.²⁸ (He hath driven out) refers to God.

footnotes:
²⁸ Horisho


###### Ibn Ezra on Numbers 32:22:1
[Ibn Ezra on Numbers 32:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:22:1)

**לפני ה'.** כי שם הארון. לפני ה' כאשר פירשתי כי לעולם הוא לשבח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEFORE THE LORD. For the ark was there.²⁹ *Before the Lord* is to be taken as I have explained,³⁰ means before the divine glory which is upon the cherubim. for the phrase³¹. is always used in a positive sense.³² (before the Lord) literally means before the Lord’s face. This can be taken in a negative sense, that is, to anger God. See I.E. on the word *li-fene* in Gen. 11:28 (Vol. 1, p. 146).

footnotes:
²⁹ Among the people.
³⁰ See I.E. on Ex. 16:34 (Vol. 2, p. 332). Before the Lord
³¹ Li-fene Adonai
³² The word li-fene Adonai


###### Ibn Ezra on Numbers 32:24:1
[Ibn Ezra on Numbers 32:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:24:1)

אל"ף **לצאנכם.** נוסף כמו והאזניחו נהרות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR YOUR SHEEP. The *alef* in *tzonakhem* (your sheep) is superfluous.³³. It is like the *alef* in *he’eznichu* (become foul) in *and the rivers shall become foul* (Is. 19:6).³⁴.

footnotes:
³³ The usual form of the word is tzonkhem
³⁴ Which is superfluous. The usual form is hiznichu


###### Ibn Ezra on Numbers 32:27:1
[Ibn Ezra on Numbers 32:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:27:1)

**כל חלוץ צבא.** כמו הארון הברית והטעם כל חלוץ חלוץ צבא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVERY MAN THAT IS ARMED FOR WAR. *Kol chalutz tzava* (every man that is armed for war) is similar to *ha-aron ha-berit*³⁵ has a *heh*, the definite article, prefixed to it. Such a word cannot be in the construct. Hence our phrase reads, the ark, the covenant. This should be read as if written, the ark, ark of the covenant. See I.E. on Gen. 2:9 (Vol. 1, p. 54, and the notes thereto). (the ark of the covenant) (Josh. 3:14). Its meaning is, *every man armed, armed for war*.³⁶ was apparently vocalized with a *kamatz*. This being the case, the verse read, armed, war. Hence I.E. suggests that our verse be read as if written, armed, armed for war (Motot). It should be noted that in our versions of Scripture the word *chalutz* is vocalized with a *chataf pattach* and is in the construct with *tzava*. It thus reads, armed for war.

footnotes:
³⁵ Ha-aron
³⁶ In I.E.’s edition of the Pentateuch the word chalutz


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

**ונתתם.** תתנו להם והוי"ו כפ"א רפה בל' ישמעאל כי כן משפט הלשון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN YE SHALL GIVE THEM. The meaning of *u-netattem la-hem* is, you shall give them.³⁷ prefixed to *netattem* does not mean and. It is placed there for emphasis and is not to be translated. The *vav* is like the Arabic *fa*,³⁸ for such is the rule of the language.³⁹.

footnotes:
³⁷ In other words, the vav
³⁸ See I.E. On Gen. 1:2, (Vol. 1, p. 30).
³⁹ To employ a non-translatable yod


###### Ibn Ezra on Numbers 32:30:1
[Ibn Ezra on Numbers 32:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:30:1)

**ונאחזו בתככם.** חלק להם כבוד כי הטעם אם לא יעברו חלוצים תוליכום עמהם בעל כרחם ונאחזו או אם יתנחמו ונאחזו בתוככם ובאת זו המלה כמשפט בעלי היו"ד כי אותיות אהו"י מתחלפים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY SHALL HAVE POSSESSIONS AMONG YOU. He gave them respect,⁴⁰ for the meaning of our verse is, if they⁴¹ will not go armed before you, then you shall force them to go with you and they shall have possessions among you.⁴² Or, if they change their minds, then they shall have possessions among you. The word *ve-nochazu* (they shall have possessions) follows the rules of a root that has a *yod* as its first letter,⁴³ is vocalized as if it came from the root *yod, chet zayin*, when in reality its root is *alef, chet, zayin*. for the letters *alef, heh, vav*, and *yod* interchange.

footnotes:
⁴⁰ He spoke to them with respect.
⁴¹ The tribes of Reuben and Gad and the half tribe of Manasseh.
⁴² Our verse says this in a diplomatic way.
⁴³ Ve-nochazu


###### Ibn Ezra on Numbers 32:31:1
[Ibn Ezra on Numbers 32:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:31:1)

**ויענו בני גד.** שנית חזוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE CHILDREN OF GAD…ANSWERED. A second time for emphasis.


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

**נחנו.** הוא העיקר ואל"ף אנחנו נוסף ולא הזכיר עד עתה חצי שבט מנשה בעבור היותו חצי השבט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WE WILL PASS. The form *nachnu* (we) is the original form of the word. The *alef* in *anachnu* (we)⁴⁴ is added. The half tribe of Manasseh is not mentioned until now because it was but half a tribe.

footnotes:
⁴⁴ The more usual employed term for we.


###### Ibn Ezra on Numbers 32:38:1
[Ibn Ezra on Numbers 32:38:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:38:1)

**ואת נבו.** יתכן שהוא הר נבו ששם נקבר משה כאשר אפרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND NEBO. It is likely that the reference is to Mount Nebo, where, as I shall explain,⁴⁵ Moses was buried.

footnotes:
⁴⁵ See I.E. on Deut. 34:6.


###### Ibn Ezra on Numbers 32:38:2
[Ibn Ezra on Numbers 32:38:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:38:2)

**מוסבות.** אלה הערים הוסבו שמותם וכן שבמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEIR NAMES BEING CHANGED. These cities had their names changed.⁴⁶ (their names being changed) is not the name of a city. The same applies to Sibmah.⁴⁷

footnotes:
⁴⁶ In other words, musabbot shem
⁴⁷ Its name was also changed.


###### Ibn Ezra on Numbers 32:39:1
[Ibn Ezra on Numbers 32:39:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:39:1)

**ויורש.** יש אומרים כי מכיר חי היה ולפי דעתי שמלת ויורש שבה אל הגבור שהיה במשפחה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND DISPOSSESSED. Some say that Machir was alive.⁴⁸ (and [he] dispossessed) applies. These commentaries interpret thus because verse 40 states, *And Moses gave Gilead unto Machir*. The latter is taken literally. However, I believe that *and dispossessed*⁴⁹ refers to the warrior that was in the family.⁵⁰

footnotes:
⁴⁸ That Machir the son of Manasseh was still alive, and that it is he to whom va-yoresh
⁴⁹ Literally, and he dispossessed.
⁵⁰ One of Machir’s descendants was a great warrior. He dispossessed the Amorites.


###### Ibn Ezra on Numbers 32:40:1
[Ibn Ezra on Numbers 32:40:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:40:1)

וטעם **למכיר בן מנשה.** לבני מכיר כמו ויאמר יהודה לשמעון אחיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[UNTO MACHIR THE SON OF MANASSEH.] The meaning of *unto Machir the son of Manasseh* is, unto the sons of Machir the son of Manasseh.⁵¹ Compare, *And Judah said unto Simeon his brother* (Jud. 1:3).⁵²

footnotes:
⁵¹ For Machir the son of Manasseh was no longer alive.
⁵² The meaning of which is, and the descendants of Judah said to the descendants of Simeon his brother, for the tribal patriarchs Reuben and Judah were no longer alive.


###### Ibn Ezra on Numbers 32:41:1
[Ibn Ezra on Numbers 32:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:41:1)

**ויאיר בן מנשה.** הוא ממשפחת יהודה כי כן כתוב כי חצרון לקח בת מכיר בן מנשה והוליד ממנה שגוב ושגוב הוליד את יאיר שהיו לו הערים בערי הגלעד ונקרא על שם משפחת אמו גם יש כהנים שנקראו על שם בני ברזילי הגלעדי כי כן כתוב ואין פה מקום לשאול איך לקח יאיר נחלה עם שבט אחר כי ארץ כנען היא הנחלקת ולא ארץ האמורי שהיא מעבר לירדן מזרחה כי יש אמורי בארץ כנען והוא היה התקיף מכל שבעה גוים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND JAIR THE SON OF MANASSEH. Jair was from the family of Judah.⁵³ This is explicitly stated.⁵⁴ For Hezron⁵⁵ took the daughter of Machir the son of Manasseh, and she bore him Segub. Segub begot Jair,⁵⁶ who had cities among the cities of Gilead.⁵⁷. Jair is called after his mother’s family. There were also *kohanim* who were called after the name of the children of Barzillai the Gileadite.⁵⁸. The latter is clearly stated in Scripture.⁵⁹ This is no reason to ask: How did Jair⁶⁰ inherit among another tribe,⁶¹ for it was the land of Canaan that was divided,⁶² not the land of the Amorites that was on the eastern side of the Jordan,⁶³ for⁶⁴ there were Amorites in the land of Canaan⁶⁵ and they were the mightiest of the seven nations.

footnotes:
⁵³ From the tribe of Judah. This raises the question: Why does Scripture identify him as a son of Manasseh?
⁵⁴ In Scripture.
⁵⁵ The son of Judah.
⁵⁶ See I Chron. 2:1-22.
⁵⁷ Ibid
⁵⁸ The children of Barzillai were not kohanim
⁵⁹ See Ezra 2:61.
⁶⁰ Who was from the tribe of Judah.
⁶¹ Manasseh. Each tribe was allocated a portion by lot. Only members of the tribe received a portion in the land belonging to the tribe. The question thus arises, by what right did Jair receive a part of the land within the area allocated to Manasseh.
⁶² By lot.
⁶³ The land on the eastern bank of the Jordan was not allocated by lot to the tribe of Manasseh. Hence it was possible for Jair to obtain a part of the eastern bank of the Jordan by conquest.
⁶⁴ What follows is merely noted for informational purposes. It does no affect the interpretation.
⁶⁵ As there were in Transjordan.


###### Ibn Ezra on Numbers 32:41:2
[Ibn Ezra on Numbers 32:41:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/32:41:2)

**חותיהם.** פירושו לפי מקומו כמו קריות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE VILLAGES THEREOF. *Chavvotehem* (villages thereof) is to be interpreted in context.⁶⁶ It means walled cities.

footnotes:
⁶⁶ The word is not found elsewhere in Scripture.