Ibn Ezra on Genesis

Chapter 1

Verse 1

Our sages have said that the [letter] bet was added, like the bet in barishonah
(“in the beginning”) Bereshit 13:4, for you find “at the beginning ( rishonah )
they travelled” Bamidbar 2:9. But were that the meaning, the bet would have been
vocalized with a kamatz gadol. And there are those who say that [the word] bereshit
always [appears in] attached [form], where the meaning is “at the beginning of the
evening, or the night, or the darkness”. But behold, they forgot “he saw a
beginning reishit for himself” Devarim 33:21. And there are those who say that the
bet is a subject without meaning. Their reason is that it is unthinkable that there
is no beginning to the heavens and the earth. Therefore, it said “ bereshit. But
according to my opinion, it is indeed an attached form, like “At the beginning
( bereshit ) of the rule of Yehoyakim” Yirmiyahu 26:1. Now don’t wonder how can it
be attached to a past tense verb [instead of a noun], for behold, thus: “At the
beginning ( techilat ) spoke Hashem with Hoshea, and Hashem said to Hoshea” Hoshea
1:2, “The city ( kiryat ) where David camped” Yishayahu 29:1. The meaning [of this
usage] will be explained for you in the second verse.
“Created” – Most commentators have said that creation means bringing forth
something from nothing, and thus: “But if Hashem will created a creation”
[referring to something never seen before] Bamidbar 16:30. But they have forgotten
“And G-d created the crocodiles” Bereshit 1:21, as well as three times in the same
verse: “G-d created man in His image…” Bereshit 1:27; “and Who creates darkness”
Isaiah 45:7 – which is the opposite of light, which is something. Now here is the
precise grammar of the word barat - it has two meanings. One is as stated. The
other: “He did not revive them with bread” Samuel II 12:17. In this second one,
aleph is in place of hey, for similar to it is “And the whole people came to revive
David” – this is in the hif’il verb construction. If it were with an aleph, it
would be like “To revive you from the beginning of every grain-gift of Yisrael”
Samuel I 2:29. We also find [the same root] in the pi’el verb construction: “You
will clear for yourselves there” Joshua 17:15. It’s not like “choose for yourselves
a man” Samuel I 17:8, rather like “And He BARAed them” Ezekiel 23:47. And its
meaning is to cut, to place a divided border – and the enlightened will understand.
“E-lohim” – After we have found [the word] e-loah, we know that E-lohim is its
plural form, and the root [of this] is in the nature of language. For every
language has a formal form. The way of expressing formality in non-Hebrew languages
is by the lesser using the plural in the presence of the greater. In Arabic the way
of formal expression is for the greater to speak, as royalty, in the plural. In the
Holy Tongue, the way is to refer to the greater in the plural. Like “master”
( adonim ), “owner” b’alim as the said, “a harsh master” ( b’alim ) Isaiah 19:4,
“his master ( b’alim ) shall take”. Likewise the word “upon him” ( alav ), “to him”
( elav ), “until him” ( adav ). For this reason does Scripture state “He created”
and not “they created”. Now from a perspective of wisdom, we know that speech is
called “lip” [Hebrew parallel to the English “tongue”] since people see that words
emanate from there. Likewise, the supernal human soul is called “heart”, yet the
heart is [part of the] body, since the heart is the first “chariot” for it. Now is
called thus [“( E-lohim )”)since all the acts of Hashem are [delivered] into the
hands of the angels, who do His Will. (I will explain a bit more of the secret of
the Name on the verse “for My Name is within him” – Exodus 23:21). And pay no
attention to the words of [Rav Sa’adiah] Ga’on who said that man is more
prestigious than angels. I’ve already explained in Sefer HaYesod that all his
proofs are actually the opposite. Now we know that, amongst men, there are none
more prestigious than the prophets, yet Yehoshua fell on his face before an angel
of Hashem and prostrated himself, and said, “what is my master speaking to his
servant” – Joshua 5:14. and likewise Zechariah and Daniel, but why should I go on?
And the meaning of “G-d of hosts” is like “G-d of gods [masters]”. So the meaning
of E-lohim is like “king”, and people who are involved in divine law will be called
thus – but it is an adjective [lit. descriptive name], not a [true] noun – you
won’t find any future or past forms. And don’t think that, since we find it
written, “He makes the winds His angels” that angels are [made] from fire and wind,
for that is not the straightforward way of interpreting that verse. It’s rather
that David spoke initially of the work of creation, beginning with light and
saying, “He enwraps [in] light” and afterwards “He spreads out the heavens” – that
is, the firmament, with the waters above it, and fire, snow and wind. He [then]
said that the wind is Hashem’s messenger to go to any place He may send it,
likewise is fire amongst His servants, and he said, “He founded the earth upon its
elements” – this is regarding the dry land. Likewise is it written, “the stormy
wind does His will” Psalms 148:8
The meaning of et is like the thing itself, yet indicating a direct object, like et
hashamayim, and sometimes it is omitted, as in “since G-d created man” [with the
direct object indicator missing] – Deuteronomy 4:32. And at times it’s [even] found
with the subject, as in “the lion came and et the bear” – Samuel I 17:34, but there
are few of these. It can [also] be in place of “with” and in place of ‘from”.
“The heavens” – with the definite article, to indicate that that it’s speaking of
those [heavens] which are visible, and [“heavens”] are always plural. And it's
possible that it means, "its domain" – the domain of each one. The meaning of
“heavens” is heights and elevation, and thus it is in Arabic, which is primarily
based on the Holy Tongue. There are also “heavens of heavens”, but there is no
singular form, like rechayim [“millstones”] and tzohorayim [“afternoon”]. People of
stature will understand these secrets. Now the Ga’on says that the earth is like a
point, and the heavens are like a thread encompassing it, and after these two were
created, were everything within them [created], like water and fire. Others have
said that the water was included with the earth, and the wind with the heavens.
According to my opinion, these heavens and earth are [identical to] the firmament
and the dry land, for only one things was created on each day: on the first day,
light; on the second day, the firmament; on the third day, plants; on the fourth
day, the luminaries, of the fifth day, and on the sixth day, the living things. The
psalm mentioned [above] bears witness. And it’s impossible for the line which
surrounds to precede the point, or for the point to precede the line, so therefore
did they say that the heavens and the earth were created simultaneously. Bearing
witness is “I call to them, they stand up together” – Isaiah 48:13. Yet this proof
is not [sufficiently] clear, for this is not the explanation of the verse, for how
can He say “to them” when they are not!? And how can He call it tohu? Rather, its
meaning is “I created them”, and at the time I call to them, they will both stand
up before Me like servants to do My will”, as in “Your word is standing in the
heavens” – Psalms 119:89. And afterwards he mentioned the earth, afterwards stating
that both will arise to execute judgment as He commands them.

Verse 2

“And the earth” – this word is an unusual [form], since it appears with a kamatz in
the alef when [preceded by] the hey [i.e., the definite article] in all places. It
is not like “The thousand ( ha’elef ) for you, Shlomo” Song of Songs 8:12, or “and
this stone ha’even ” Genesis 28:22.
“Void” ( tohu ) – The Ga’on [Rav Sa’adiah] said that [this word] is from “deep”
( tehom ), but that is not possible, since the mem of tehom is a root letter, like
the mem of hadom. Now in Sefer Yetzira : “ tohu - this [refers to] the green line”,
and bohu - this [refers to] MEFULAM stones”. What’s correct is as the Aramaic
translator has said, and likewise with “the howling, desolate tohu Deuteronomy
32:10, and likewise, “after tohu ” Samuel I 12:21 – without substance.
“And confused” – "The brother of", and the vav in place of the hey, like the vav in
[the word] vayishtachu (“and he bowed”) Genesis 18:2, “and they pastured amongst he
reeds ( achu )” Genesis 41:2. The meaning is [as follows:] The creation of the
firmament and the dry land was not in a area to be settled, since it was covered
with water, and thus G-d placed its generative power to be beneath the water. Now
don’t be surprised by the vav of veha’aretz (“and the earth’), for its meaning is
like the feh in Arabic and like “and a mist” v’ed would rise up from the earth”
Genesis 2:6, for Moshe did not speak about the World to Come, which is the world of
the angels, but rather of this transitory world. And those who explain that the
heavens in the first verse are really the heavenly heavens, what will they do
[here] with the earth? Behold, complete proofs, for reasonable people, that there
is only earth. Now it is expounded that there were seven earths is [actually] that
the earth is divided into seven and the Temple was in the center of the settled
region, for it was distant from the center of the earth.
“And a spirit of G-d” – It juxtaposed “spirit” with the Name [of G-d] since it was
an agent regarding the Divine will to dry the land. Water is plural form, with no
singular, and both of them are in the dual construction, for they are both
masculine and feminine. Yet it is found with a singular [verb] – “was not thrown
zorak upon him” Numbers 19:13. The meaning of “hovering” – blowing above the water,
and likewise, “over its hatchlings does it hover” Deuteronomy 32:11
And the meaning of "hovers". Blows above the waters, like "hovers over its chicks".

Verse 3

“And He said” – The Gaon said that the meaning of vayomer (“And He said”) is like
“and He desired”. But if this was so, it would have been appropriate for there to
have been light [from the beginning, without darkness]. Rather, it’s in accordance
with its [plain] meaning. And thus, “By the word of G-d were the heavens made”
Psalms 33:6, “for He commanded and they were created” Psalms 148:5, The meaning is:
a way of referring to an effortless action, comparable to a king and his servants.
Now this light was above the wind.

Verse 4

And He saw: Like “I myself saw…” Ecclesiastes 2:13; Daniel 10:7, it is [seeing] in
[one’s] thought.
And the meaning of “and He separated” – through calling of names.

Verse 5

“And He called” – The hey of layla is added, and it [i.e., the word] is accented on
the penultimate syllable, and it is always masculine. “Evening” [ erev - close in
meaning to darkness, and it’s called thus since forms are mixed together [ nitarvu
i.e., indistinct]. “Morning” [ boker ] – the opposite of evening, for a person is
able to check [ l’vaker, i.e., to distinguish] between forms. The meaning of “one
day” is referring to the rotation of the sphere. There is a secret to the midrash
of six thousand. And after it has said that the light is called day, it isn’t
possible that the evening should be called day, rather its explanation is “it was
evening and also morning of Day One”, for if it was [referring to] the evening and
morning(g of one day, what would be the meaning of “a second day”?

Verse 6

“And He said”, the Gaon said regarding the firmament ( raki’a ) things that could
not be; rather its explanation is “extended”, like “they were extended” ( vayerak’u
) Exodus 39:3, “I shall extend them” ( erka’em Samuel II 22:43, and similarly, “and
He stretched them [i.e., the heavens] out like a tent for dwelling”. Isaiah 40:22.
And how profound is the word of the one who says that the edges of the sun are with
the edges of the waters of the oceans. Now this firmament is the atmosphere, for
when the light coalesced over the earth and a dry wind from the earth, the
blade/flame was changed and became the firmament. And thus did it say in a Psalm
Psalms 104:2 “He stretches the heavens like a curtain… the one who makes roofbeams
of water”. And it mentions the clouds and the wind and the earth element, which is
higher than the water, and thus it writes, “for He founded it upon the seas” Psalms
24:2, “the One Who extends the earth over the waters" Psalms 136:6 and similarly,
anyone who goes to the sea is called, “goes down”. The meaning of “the One Who
calls to the waters of the sea” Amos 5:8 – so that they should ascend, referring to
clouds, and afterwards, “and He pours them out”.

Verse 7

“And He made” – there is distinction employing [the word] bein with lamed. like
“between water and water” ( bein mayim lamayim ) Genesis 1:6, “between holy and
profane” ( bein kodesh l’chol ) Ezekiel 44:23 and there is [distinction] with bein
and bein, as here – “and He separate between bein the waters below the firmament
and between bein etc.”, and there is [distinction] with both of them, like “between
you and between your G-d” ( beineichem l’vein e-loheichem ). The meaning of “and it
was so” is that it attached to what follows: “when that happened, He called the
heavens…”

Verse 8

“And He called” – There are five which which Hashem called [i.e., named] while
there was yet no man, and they are: light, darkness, heaven, earth and seas. And
man likewise [called them thus].

Verse 9

"and He said" - according to my opinion, this passage is attached to one that

precedes it, for the firmament was not made until the earth became dry, and as
proof: "On the day which Hashem, G-d, make earth and heaven" - behold, on one day
they were made. Now revealing a hidden thing and gathering that which is scattered
is not creation [per se] ( beri'ah ). The meaning is then, "G-d had already said,
let the waters be gathered", and there are hundreds of similar usages in the Torah.
In parashat Bereshit alone I will give you two witnesses. The first: "And He placed
there [in the Garden] the man whom He had formed", while afterwards, "And Hashem,
G-d, caused to grow [from the ground every tree...]" - but before [placing] man had
He caused it to grow. The second witness: He commanded man not to eat from the tree
of knowledge, and afterwards it is written, "And Hashem, G-d, formed from the
ground..." - rather, its explanation is, "He had already formed". According to this
explanation, the words, "and G-d saw that it was good" [verse 10] refers to the
second day, and "Let the earth bring forth grass" is the beginning of the third
day.
The explanation of "let them be gathered" is: "let them join together", and
likewise: "[and all the nations] shall be gathered to her [Jerusalem] Jeremiah 3:17

Verse 10

It said "seas" - since there is not [single] sea which encompasses the entire
landmass.

Verse 11

And He said - the text states "Let the earth bring forth grass", "let them swarm",
"let the earth bring forth" - behold, He placed a power within the earth and the
water to do [these] at the command of Hashem, and this is the [concept of]
regeneration / procreation.
The meaning of "let it bring forth grass" is like "let it grow" ( tatzmiach ) ["let
it bring forth plants"]
Verse 12

"the seed of which is within it" - the seed is within the fruit and each one
preserves its species.

Verse 13

Verse 14

"And He said" - The word yehi is [identical to] yihyeh ("let there be/there will
be"). And since it is used frequently, it is [the same form] for singular and
plural, also for feminine: "if there will be ( yehi ) a young virgin woman..."
Deuteronomy 22:23
"for signs" - moments
"and for appointed times" - hours. It's also possible that "signs" refers to the
lunar and solar eclipses and {PRESENTLY INCOMPLETE}
"and they shall be for signs" - A great Spanish sage said that the firmament is
divided into eight parts, for the seven planets and the sphere of constellations,
but this cannot be, for there is no physical body above the sphere of the
constellations. Now behold, the text says, "in the firmaments of the heavens",
which indicates that there is a heaven beyond the firmament. And likewise, "the
heavens of the heavens", "for the one who rides in the heavens of the heavens of
yore" kedem - where kedem here does not signify "east". Now the gaon Rav Sa'adia
(may the memory of a righteous individual be for blessing), fled from this place
[i.e., did not expound this]. What is correct in my eyes: The sun and the moon and
all the stars/planets are luminaries in the firmament, for there they appear [to us
to be]

Verse 15

Verse 16

And He made - the two were called "great" as compared to the stars. Similarly, the
three [oldest] sons of Yishai were called "great/oldest" as compared to the others,
while Eliav was the first-born, the oldest of all of them. It does not mean [here]
that one was greater than the other, for there is a hidden meaning - the dominion
of the sun in the day and not at night, for it has no light [then]. And likewise
regarding the moon and starts, their light is not seen in the day. Now if one
should ask, behold the astronomers have said that Jupiter and all the planets
except for Mercury and Venus are larger than the moon, so how can it write "the
great ones" [including the moon]? The answer is that "the great ones" does not
refer to their physical measure, but rather to their light, and the light of the
moon is many times greater, due to its being close to the earth, and therefore is
it written "luminary".

Verse 17

And He placed - Do not be astonished over the word "and He placed," for it is also
written, "My bow have I placed" (Genesis 9:13).

Verse 18

"and to rule" - the day of the Torah is from the hour that the sun rises until its
setting, and the night is from the time of seeing the stars, and they were correct
who said: at the word of three witnesses. Know, that the time that the sun become
darkened is evening, [continuing] until one and a third hours, when a semblance of
light can be seen in the clouds, and likewise morning - light before the [actual]
shining of the sun. With the emergence of the light of the sun in the day and the
light of the moon at night, [people] will distinguish between light and darkness.

Verse 19

Verse 20

"and He said, "let swarm" - this is a transitive verb, and similar to it: "The Nile
swarmed [with] frogs" Exodus 7:28. The meaning is: Let swarm the offspring with
[the ability of] elevation. And what is written - that the foul will fly over the
face of the firmament - is witness for [my prior] explanation of firmament. Now the
Ga'on has said that "on the face of" [here] is equivalent to "with [i.e.,
adjoining] the face". But if so, the face of the heavens are below. The [letter]
feh of ye'ofef is doubled, like the non of yechonen.

Verse 21

"that crawls" - meaning, "goes", and there are those who way that the [letter] shin
is in place of the [letter] samech, and there are those who say

Verse 22

"and He blessed" - the meaning of "be fruitful and multiply" [i.e., command form]
is "may you be fruitful and may you multiply". Likewise, "Die on the mountain"
Deuteronomy 32:50, for this is not within his [Moshe's] power or at his behest.

Verse 23

Verse 24

"living soul" - this is a general term, for anything generated of fire and water
and earth - including man.
"[domesticated] beasts" - they are with human beings, for their needs - riding and
eating.
"creeping things" - they are the little things which go about on the earth.
"the animals of the earth" - they are in the unsettled wilds [lit. - fields]. The
final vav of the word hayto (animals) is added [i.e., extra], like l'may'no mayim
Psalm 114:8, b'no b'or Numbers 24:3.

Verse 25

Verse 26

"Let us make man" - there are those who say that the word na'aseh is passive
participle in the Nif'al verb construction, like, "and which was made ( na'aseh )
for one day" Nehemiah 5:18, and they [also] said that "in our image", "after our
likeness" are the words of Moshe. Its meaning [would be]: G-d created man in his
[own] image, where the vav [i.e., the pronominal suffix] refers back to man. And
they would [further] explain: In the image of G-d, that the word "G-d" is attached
to the word "made", as though it said that G-d made man in an image. But this is an
explanation which lacks sense [ haser lev ], for the first passage should then have
been thus: "And G-d said, 'let man be made'", and likewise, He made him "in his
image" - how can "his" (the vav of b'tzalmo ) refer to man, for then, he would have
had an image before he would be [created]! And [further], what reason would there
be [in the verse] such that “the one who spills the blood of man, by man shall his
blood be shed” – because man was made in his own image? There was an image for all
living creatures! Now the Gaon said that me explanaion of “in our image, after our
likeness” is regarding dominion. The meaning [of the verse] would [then] be: in the
image that He as as good and appropriate though wisdom. And due to the honor owed
man, the text attributes it to G-d, and likewise [with the verse] “and from his
land did he go forth” Ezekiel 36:20, for to Hashem is the earth and its fullness.
And he said [further] that the word na’aseh, though it is in plural, is the manner
of royal speak [i.e., the plural of majesty]. Similarly, “we shall give nitnah to
you also this one” Genesis 29:27. “We say before the king” Daniel 2:36, “perhaps I
will be able and we will smite him” Numbers 22:6. But these witnesses are false
witnesses, for nitnah is [actually] the nif’al verb construction, and similarly
“the city is given” nitnah Jeremiah 32:24, and the vav converts it to the future
tense, like is the rule with all past-tense verbs, meaning “she will be given to
you”. And “we shall smite him” – he [Balak] and his camp, or it could be the
infinitive of the verb, like “clease nakeh, I shall not clease you” Jeremiah 46:28.
And even though we do find “they were not smitten” Exodus 9:32, [nevertheless],
only that verb construction ( pu'al ) lacks an infinitive form – and R. Moshe of
Spain erred in his book [on this matter]. And the word “we shall say (before the
king)” Daniel 2:37 is Aramaic, and [further], how could Daniel speak hautily with
Nebuchadnezzar, who was the king of kings? Now I shall explain: Know that all of
the work of creation was created for the honor of man at the command of Hashem. The
plants – the earth and the water brought them forth, and all the living souls
[i.e., the animals]. And afterwards, Hashem said to the angels, “let US make man” –
WE will busy ourselves with him, not the water and the earth. Now, since we know
that he Torah speaks in the language of human beings, for the one who speaks is [as
it were] a human [character], as well as the one who listens, and one cannot speak
to one above or below his level, except by means of human imagery. Likewise, it
says, "the mouth of the earth", "the hand of the Jorden [river]", "the head of the
ores of the earth", and G-d forbid there should be [attributed] a physical form to
Hashem, for thus it says: “to whom shall you compare Me?” Isaiah 25. Now since the
human soul is most exalted, for it is immortal, it is compare in it livingness to
Hashem, who is not corporal yet fills everything. Now the human body is like a
microcosm. May G-d we blessed, Who began with the great and concluded with the
small. Likewise did the prophet say that he saw the glory/manifestation of G-d like
the image of man (see Ezekiel 1:28). Now Hashem is one, and He creates all, and He
is all, and I cannot expound this further. Man was initially created as a dual-
faced creature and yet he is one, and yet he is also two, and behold, an angel is
in the image of G-d. He was created male and female. The word for “fruitfulness”
and “multiplication” is a blessing, as with the creation of water, yet it is [also]
a command as transmitted by our ancient [Sages], (may their remembrance be a
blessing!), and they used this verse as a mnemonic for this [matter].

Verse 27

Verse 28

Verse 29

And G-d said, “Behold, I have give to you” – He permitted humans and to all which
have a living soul [i.e., animals] to eat all grasses; all fruit is permitted to
humans, and grasses to all beasts and creeping things. To this point, meat has not
been permitted [and will not be] until after the flood.

Verse 30

Verse 31

"The sixth day: - there are those who say that that it is juxtaposed [to another
noun, i.e., referring to something other than "day"] - the meaning being "the sixth
heavenly orb". And likewise [we could explain] "the seventh day" Genesis 2:3. But
this is not true. And the referent of "the sixth day" [the planet associated with
the sixth day] would prove this. Rather, its explanation is "a day which is sixth
to the first day. Likewise for "the seventh day". And we find similar [usages -
where the noun lacks the definite article born by the adjective]: "The Israelite
man" Numbers 24:10 ish hayisraeli and many like it. Also thus: The firmament of the
heaven - the firmament which is the heaven.

Chapter 2

Verse 1

This belongs to the [passive] verb form in which the subject is not mentioned, as
in "all the mountains were covered." The meaning here is "they were completed." The
ocean is included in "the land" specified in this verse, as they are one unit.

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9
Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

The meaning of "to work it"is to provide water for the garden. "To guard it" from
animals and to ensure that they do not enter the garden and sully it. Some explain
that "to work it" means "to fulfill the command [no to eat from the tree], but this
cannot be correct because a 'command' is not called 'work'.

Chapter 3

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Like the angels

Chapter 4

Chapter 5
Chapter 6

Chapter 7

Chapter 8

Chapter 9

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10
Verse 11

Verse 12

Verse 13

My bow: Behold, I have put my bow in the cloud now. And it's interpretation is not,
as the Ga'on said, that it was there from the beginning.

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25
Kush and Mitzrayim and Put are descendents of their father. And there are those who
claim that Kushim are slaves because Noah cursed Ham; yet, they have forgotten that
the first king after the deluge was from Kush and thus one should say that the head
of the kingdom of Babylonia was from Kush.

Chapter 10

Chapter 11

Chapter 12

Verse 1

“Lech Lecha (Go forth)” - God already commanded Abraham, when they were still in Ur
Kasdim, to leave his land and country and birthplace and the house of his father.
And the reason is that God knew that Terach, after he went to go to the Land of
Canaan, would stay in Haran. And Terach did not die until 60 years after Abraham
left his house in Haran. But the Torah did not detail all the years after he left
Ur Kasdim. And after it says, “that I will show you,” He revealed to him the
secret. That’s why it says, in Chapter 11, “They went out to go to the Land of
Canaan. Or, the reason it says "I will show you" is that He is saying, "All the
land that you can see, I will give you."

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

The Canaanites were then in the land: It would seem that the Canaanites took the
land of Canaan from a different group. But if this is not correct, then there is a
secret here, and the wise will remain silent.

Chapter 13
Verse 1

Verse 2

Verse 3

For his journey. That he journeyed a great distance when he returned from the
southern edge to Beit El which is in the north, and came to the place of the altar
to thank God that he made his journey safely.

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

And Moved His Tent -Set up His Tent

Chapter 14

Chapter 15
Chapter 16

Chapter 17

Chapter 18

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12
Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

And if I will not know. I will have mercy on them and so too is explained "and God
knew." And in my opinion, its interpretation should be, I will see if they are all
this wicked. Because in truth, God knows things generally, not particularly.

Verse 22

Verse 23

Verse 24

Verse 25

Far be it: [This term refers to] something that is impossible. Some understand the
word to be related to 'hollow', i.e. something that is empty.

Chapter 19
Chapter 20

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

1. "In the Holy Tongue, its taste travels from place to place and did not know to
where it went. Behold, he was wandering in a field and this is not wandering in the
heart. Write also why you were tortured by God.
2. "Say of me" - Say for me, and yes, as Pharaoh said to the children of Israel.

Chapter 21

Chapter 22

Verse 1

Some say we need to read with different spelling: ‫ נשא‬instead of ‫‘ נסה‬Uplifted’

instead of ‘Test’. And I say, the content of the Parashah (the story) proves that
‫ נסה‬is a ‘Test’. And experts explain that ‫( נסה‬Test) means - to know what exists in
the present. And the Gaon (a Babylonian Jewish leader) explained that the purpose
of the test was to show His righteousness to the people. But the Gaon surely knew
that when Avraham bound his son, no one else was there. And others say “go to the
land of Moriah, and offer him there as a burnt offering on one of the heights”
meant to be “make a sacrifice upon the mountain.” And not him for sacrifice. And
Abraham did not know the secret of the prophecy, and he hurried to slaughter him,
and God said to him, “I did not ask for this.” All these wise leaders needed their
interpretations because they couldn't believe that God would command a Mitzvah and
then change it. But all those leaders did not notice that there is a precedent for
a change like that. In the case of commanding a role for the first born male child
(Bamidbar ‫ – ג‬Nombers 3) He replaces them with the Levites one year later. (And my
understanding is) that the text of the Torah uses “‫ "נסה‬Test, and that is why we
don't need to think that anything changed. God tested Avraham for the purpose of
giving him a reward (and not for the purpose of commanding sacrifices or showing
his righteousness).

Verse 2

Verse 3

Verse 4

"One the third day". That he left from Be'er Sheva.

Verse 5

Verse 6

Verse 7

Verse 8
Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

And Abraham returned: And it does not mention Issac, as he was under [Abraham's]
purview. And the one that says that he slaughtered him and left him, and he came
back to life later, has said the opposite of the verse.

Chapter 23

Verse 1

Verse 2

Verse 3
Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17
Verse 18

Verse 19

AND AFTER THIS, ABRAHAM BURIED SARAH:

After [the burial of Sarah] the field was made sure as a burial ground possession
belonging to Abraham and his descendents. Torah tells [of the purchase of the field
of Machpelah]...it informs us that G-d's word to Abraham that he would possess the
land as an inheritance was fullfilled.

Chapter 24

Verse 1

Verse 2

1 Place your hand underneath my thigh. There are those who say this alludes to the
Brit Mila. However, if this were the case, Abraham would have sworn on his brit
mila and not in God's name. But the explanation that I think is the closest [to
understanding this custom] is that it was the law in those days for a man to place
his hand underneath the thigh of someone in whose domain/service he was in; and the
reason was because, "if you are in my domain/service, place your hand underneath my
thigh." The master would then sit with his thigh on the servant's hand underneath
in accordance with this reason: "My hand is in your domain to do your will." And
this is the still the law in the Land of Hodu [India].

Verse 3

1. And the reason for telling us the God of the Heavens and the God of the land is
because in this place when a daughter is set up with someone (a shidduch) it is
really from Heaven. And this is a secret.

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

"Thou shalt not bring my son back thither." He must remain in the land of Israel.
Abraham said, "you shall not bring my son back" because he (Abraham) was the root.
Chapter 25

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14
Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

"Knew the hunt." [Esau] was always full of deception, for most wild animals catch
[their prey] using deception. But Jacob was the opposite of Esau because he was a
"plain man." Esau was also a "man of the field." And Jacob "stayed in the tents."
And it seems likely that its meaning is like "those who dwell in tents and amidst
herds." (Gen. 4:20)

Verse 28
Verse 29

Verse 30

Verse 31

Verse 32

Meaning that, he endangered himself every day when he went out to hunt, that the
animals might kill him, and it was possible that he would die before his father.

Chapter 26

Chapter 27

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8
Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23
Verse 24

Verse 25

Verse 26

Kiss. With a lamed, it is on the hand or on the shoulder or on the neck, and
without a lamed it is on the mouth.

Chapter 28

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11
Verse 12

The nature of a ladder [sulam] is a symbol [semel], or it is an explanation of the

Gematria valuation of 'Sinai' (Genesis Rabbah 68:12-14).
And Rabbi Shlomo HaSefardi said that 'ladder' hints at the highest soul and 'G-d's
angels' hints at wise thoughts.
Rabbi Joshua said that the reason for the ladder is that his (Jacob's) prayer rose
on it and his salvation from the heavens came down on it. These explanations do not
explain it in light of the prophecy of Zecharia (1:8), Amos (7:1), and Jeremiah
(1:11).
The reason for the ladder here is a metaphor, for nothing is concealed from G-d.
Worldly things hang onto the heavens as though there is a ladder between them, upon
which the angels go up to report on things after they have been walking along the
earth. Likewise, it is written that other angels descend to fulfill G-d's tasks,
like a king with his servants.

Chapter 29

Chapter 30

Chapter 31

Chapter 32

Verse 1

Verse 2

Verse 3

Verse 4

Jacob sent: We know that the land of Edom is between Haran and the Land of Israel,
and this is the response to the Gaon who said that Sinai, Seir and Paran are
adjacent. And these messengers were his servants.

Verse 5

Verse 6
cattle and asses: Names of species.
I send this message: Because my desire is to do all that is commanded. And this the
explanation of "to find favor."

Verse 7

Verse 8

Verse 9

2. And the remaining camp can remain - perhaps it will be the case that they will
run away. Or that his brother's anger will abate with his attack on the first camp,
or reprieve and rescue will come from God and similarly “If the Arameans prove too
strong for me, you come to my aid" (II Samuel 10:11).

Chapter 33

Verse 1

Verse 2

Verse 3

Verse 4

The midrashic interpretation of the dots on top of the word and he kissed him,
‫ וישקהו‬is good for those who have just been weaned, but according to the
straightforward interpretation Esav did not plan to do evil to his brother. And the
proof is [the word] ‫ויבכו‬, and they cried, [which is also used in the context of
the reunion between] Yosef and his brothers.

Chapter 34

Chapter 35

Verse 1

Verse 2

1 Remove all of your strange gods. Heaven that a prophet should lie with a woman
who worshiped foreign gods! And the explanation for this is as we find in Parashat
Vayelech (Deuteronomy 31).
2 purify yourselves. that you should wash your body
3 and change your clothes. From this source we learn that is incumbent upon any
Israelite when he goes to pray in a fixed place to have a clean body and clean
clothes.

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

1 Your name shall no longer be called Jacob. alone, because you will also be called
Israel.

Verse 11

1 Be fruitful and multiply. This is the same blessing as was given during the act
of creation (Genesis 1:28).

Verse 12

Verse 13

Verse 14

1. And it is possible that it could be interpreted as "he erected?" It could be

that he erected it for the first time or that he did so for a second time. The
first interpretation seems closest to me.
2 And he poured upon it a libation. Water or wine. And the reason is that he washed
it, and afterward he soaked it in oil. In Beit El Jacob fulfilled his vow and gave
a tenth of his wealth to honor God so that a person living in that generation could
see fit to learn a lesson.

Chapter 36

Chapter 37

Verse 1

Verse 2

Verse 3

For he was a son of old age. As it sounds, for he begat him when he was 91. His
brother Binyamin they also called "child of old age." And after these two none were
born to him.
passim, embroidered tunic. Passim is like pas yada (palm of the hand) in Aramaic.

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11
Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26
Verse 27

Verse 28

When the Ishmaelite merchants passed by them, because the Midianites are called
Ishmaelites. And so it says about the kings of Midian, that they were Ishmaelites
(Shoftim 8:24).

Chapter 38

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Return as a widow [to the] house of your father - the verse lacks a bet before the
bet (in "beit avicha"), like in Kings II 18:15 ("beit hashem")
Chapter 39

Chapter 40

Chapter 41

Chapter 42

Chapter 43

Chapter 44

Chapter 45

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8
Verse 9

Verse 10

Verse 11

It is like you shall be cut off. And similar [to this is], "to drive out (lehorish)
nations" (Deuteronomy 4:38).

Chapter 46

Chapter 47

Chapter 48

Chapter 49

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7
Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22
Verse 23

Verse 24

Verse 25

Blessings of breasts and womb. The breasts are similar to the heavens, and the womb
to the deep, and the sense [of the blessing] is that they [should] increase their
children. And the opposite of this is "a womb that miscarries and shrivelled
breasts" (Hosea 9:14).

Chapter 50

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

And all of Pharoah's servants went up with him. All the men of Egypt alone from
Joseph, read as Pharoah's servants.

Verse 8

Verse 9

Verse 10
And he made for his father a mourning. After he buried his father, as our ancestors
said.

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24
Verse 25

Verse 26

1. And they embalmed him. The doctors.

3. This concludes Parshat Ya'yechi. We have completed the book of Genesis with the
help of G-d, Blessed be He