Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Genesis 4:7/אבן עזרא על בראשית ד׳:ז׳
אהלוא. ופי' שאת על דעת מפרשים רבים שאת עונך, והנכון בעיני שאת פנים, כי כתוב בתחלה "ויפלו פניו" וזה דרך בושה כטעם ואיך אשא פני וטעמו אם עשית טוב תשא פניך, וכן "כי או תשא פניך ממום" (איוב יא טו):
1SHALL IT NOT. Many commentators explain se’et (be lifted up) to mean thy sins will be forgiven.11 means forgiveness as in noseh avon (forgiving iniquity) (Ex. 34:7). Cf. Onkelos and Kimchi. However, it appears to me that se’et means thy face will be lifted up. For it is previously written, and his countenance fell (v. 5). And his countenance fell indicates shame, as in how then should I hold up my face (esah panai) (II Sam. 2:22).12 The meaning of our verse is: if you will do good, then you will lift up your face. Surely then shalt thou lift up thy face (tissa fanekha) without spot (Job 11:15) is similar.
בחטאת רובץ. יש אומר שחטא תחת עון, גם יש מפרשים לפתח הקבר ירבץ עונך ביום הדין ויפרשו וי"ו תשוקתו על הבל וטעם למה חרה לך שקבלתי מנהת הבל והוא סר אל משמעתך ואתה כמו מושל בו, ואחרים אמרו על היצר, ואיננו כתוב ואלה אמרו כי לפתח ביתך חטאתך רובצת והיא הולכת עמך ויש אומר לפתח הפה, כטעם שמור פתחי פיך (מיכה ז ה), והנכון בעיני שחטאת סמוך, ויצר לב האדם הוא רובץ עמו:
2SIN COUCHETH. Some say that chattat (sin) is used here in place of avon (iniquity).13 (chattat rovetz). The problem is that sin is a feminine noun and rovetz is a masculine verb. The phrase should read chattat rovetzet, hence the comment that chattat has been substituted for avon. They mean the same thing (Krinsky). The printed texts have chet. However, the Bible has chattat, Vat. Ebr. 38 has chattat, and we have followed suit. There are also those who explain this clause to mean that thy iniquity (sin) will couch over thy grave at the day of judgment. They further explain the pronominal suffix of teshukato (its desire) as referring to Abel. Its meaning is, why are you wroth that I accepted Abel’s sacrifice since he is obligated to obey thee (ve-elekha teshukato), and thou art a ruler over him?14 as meaning obedience. See his comment on Gen. 3:16. Cain was a “ruler” over Abel because he was the older brother. One cannot explain and unto thee is its desire as referring to iniquity since iniquity is not a person. Others say that the pronominal suffix of teshukato (its desire) refers to the impulse (yetzer) even though this impulse (yetzer) is not mentioned in this verse. These commentators explain sin coucheth at the door as meaning that your sin lies in wait at the door of your house and is always with you. Others interpret door (petach) as referring to the door of the mouth, as in Keep the doors (pitche) of thy mouth (Micah 7:5).15 However, in my opinion the word chattat (sin) in sin coucheth at the door is in the construct, and it is the impulse of man’s heart that “coucheth” with him.16 is in the construct with yetzer (impulse). However, the word yetzer is not in the text and has to be supplied by the reader. In other words, chattat is short for chattat ha-yetzer. This eliminates the problem of a feminine noun (chattat) having a masculine verb (rovetz). The clause should thus be understood: the sin of the impulse of your heart coucheth at the door; that is, it is always with you.
גואליך תשוקתו. כי היצר ישוב אל משמעתך ברצונך, גם יש בך כח למשול בו:
3AND UNTO THEE IS ITS DESIRE. If you will it, then your impulse (yetzer) will obey you.17 (desire) as obedience (see note 14). Hence its desire means its obedience, the “it” referring to yetzer (impulse). Additionally, you have the power to rule over it.