Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Genesis 32:9/אבן עזרא על בראשית ל״ב:ט׳
אמחנה. זכר ונקבה כבית ומקום:
1CAMP. The word for camp (machaneh) can be either masculine or feminine15 (one camp) is feminine. However, the suffix of ve-hikkahu (smite it) is masculine, as is machanah ha-nishar (the camp which is left). like the word for house (bayit) and place (makom).
בוהיה המחנה הנשאר לפלטה. אולי יהי' שיברחו או תשוך חמת אחיו בהכותו המחנה האחת, או יבוא להם רָוַח והצלה מד', וכמוהו "אם תחזק ארם ממני והיתה לי לישועה" (ש"ב יו"ד, יא), ומה שאמר רבינו שלמה שיהיה לפליטה בעל כרחו הוא דרך דרש, ואם השם אמר לו "והיה זרעך כעפר הארץ" (בראשית כח, יד) לא ידע אם על אלה או על אחרים, כי הנה יוסף כאשר נמכר היה יעקב חי והוא לא ידע, כי אין הנביא יודע הנסתרות, אם לא יגלה לו השם, ואלישע אמר "וד' העלים ממני" (מ"ב ד כז), גם זאת תשובה לשואלים איך פחד יעקב והשם הבטיחו, והוא אומרו ואהיה עמך (בראשית לא ג), גם זה פי' ואיטיבה עמך, שיתכן שימלט הוא לבדו, ועוד ידענו כי כל עון קטן וגדול כנגד העושה, ע"כ העון הקל לגדול יקרא גדול, ויעקב פחד שמא חטא או שגג במחשבתו, ובעבור זה לא יהיה השם עמו, ואל תתמה, כי הנה משה שאין למעלה ממנו והוא שלחו להוציא את ישראל ממצרים, ובעבור שגגתו שלח מלאך להמיתו:
2THEN THE CAMP WHICH IS LEFT SHALL ESCAPE. Perhaps16 of ve-hayah does not indicate certainty, for how could Jacob be certain one camp would escape? Its meaning is perhaps. Thus rather than translating our verse: then the camp which is left shall escape, it should he rendered: perhaps the camp that is left shall escape. the camp that is left shall flee, or perhaps my brother’s anger shall be assuaged after smiting one of the camps, or perhaps God will send them relief and deliverance. If the Arameans be too strong for me, then thou shalt save me (II Sam. 10:11) is similar.17 (II Sam. 10:11) does not mean, then thou shalt save me. Rabbi Solomon’s18 comment, to the effect that then the camp that is left shall escape means that the camp will be saved despite Esau’s intention, is Midrashic.19 as indicating certainty, then (ve-hayah) the camp that is left shall escape, i.e., despite Esau’s will, it shall be saved. I.E. claims that this is not the literal meaning of the verse (Cherez). Although God promised Jacob, And thy seed shall be as the dust of the earth (Gen. 28:14),20 Jacob did not know whether it referred to the children he now had, or to children he would have in the future.21 A prophet does not know hidden things unless God reveals them to him.22 Jacob was alive when Joseph was sold into slavery and yet was unaware of it.23 Similarly Elisha said, and the Lord hath hid it from me (II Kings 4:27). The above also answers those who ask, why was Jacob afraid considering that God promised that he would protect him, viz., God’s assurance, and I will be with thee (Gen. 31:3)? The latter is also the promise referred to by Jacob when he said, And thou saidest I will surely do thee good (v. 13).24. Hence when Jacob said, And Thou saidest: I will surely do thee good, he was restating, and I will be with thee. Jacob was afraid because of the possibility that he alone would escape. Furthermore, we know that the personality of the individual is taken into account when his sins are considered, be they major or minor transgressions. Therefore, a minor sin committed by a great personality is considered a major transgression. Jacob was afraid that he may have sinned or inadvertently transgressed in his mind and as a result of this God no longer would be with him. Do not be amazed at what I write, for behold, Moses the greatest of men, whom God himself sent to bring Israel out of Egypt erred and God sent an angel to kill him.25