Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Genesis 8/אבן עזרא על בראשית ח׳
אויזכור אלהים את נח גם בניו והנשים בכלל נח שהוא העיקר:
1AND GOD REMEMBERED NOAH. This includes his children and the women. Noah alone is mentioned because he was the most important of them.
בואת כל החיה. כלל לחית השדה ולעוף השמים ולכל שורץ על האדץ וטעם ויזכור, השבועה שנשבע לנח:
2AND 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
גויעבר אלהים רוח. העבירו תמיד:
3AND GOD MADE A WIND TO PASS OVER THE EARTH. The wind blew continuously.2
דוישכו המים. וינוחו ולא גברו וכן וחמת המלך שככה (אסתר ז י) ודגשות הכ"ף לחסרון העי"ן ושניהם מהבנין הקל:
4AND 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).
אויסכרו. כמו ויסגרו ואין הכ"ף מתחלפת בגימל רק הם שתי כלות והטעם אחד, כי לא יתחלפו, חוץ מאותיות יהו"א וסמ"ך בשי"ן:
1WERE 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.
בויכלא הגשם. נכלא בתוך האוצר:
2AND THE RAIN FROM HEAVEN WAS RESTRAINED. It was restrained in the storehouse of rain.5
אוישבו 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:
1AND 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).
אבעשירי 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
1IN 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
אומלת 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:
1[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-yiketz20 (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).
בויוסף שלח את היונה מן התיבה, בארבעה ועשרים בשבט:
2AND AGAIN HE SENT FORTH THE DOVE OUT OF THE ARK. On the twenty-fourth day of Shevat.
אטרף 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:
1IN 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.
אוַיִיָחֶל, 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)
1AND 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.
בובאחד באדר שלח את היונה, ולא יספה כמשפטה לשוב אליו,
2[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.
געוד, לעולם וכן עוד טומאתו בו (במדבר יט יג), עוד כל ימי הארץ (בראשית ח כב):
3ANY 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.
אחרבו 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:
1THE 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
אהַיְצֵא, כמו השלם וכן הַיְשַר לפני דרכך" (תהלים ה ט):
1BRING 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.
בושרצו. יולידו:
2THAT THEY MAY SWARM. Reproduce.
אלמשפחותיהם. כמו למינם, ויש אומרים שהולידו בתיבה, וכל משפחה יצאה ולא התערבה באחרת וזה איננו רחוק:
1AFTER 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.
אהבהמה הטהורה, עשר ולא נדע מספר העוף הטהור כי הוא יותר מהטמא והנה המזבח בנהו באחד הרי אררט:
1EVERY 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
אוירח. 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:
1SMELLED. 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.
בהניחוח. מלשון מנוחה, והחי"ת כפול כהכפל פ"א ונאפופיה והטעם שהניח הריח מהזעף או שיניח כח עליון:
2THE 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).
גאל לבו. כמו עם לבו ואחר כן גילה סודו לנח כי נביא היה
3IN HIS HEART. El libbo means in His heart.46 He then revealed His secret to Noah who was a prophet.
דוטעם לא אוסיף עוד לקלל כאשר קללה ע"י אדם כי כן כתוב ארורה האדמה:
4[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).
היצר. היא התולדה אשר נוצרה לו:
5THE IMAGINATION. Yetzer (the imagination) refers to the nature that man was created with.
וולא אוסיף עוד. על המבול
6NEITHER WILL I AGAIN SMITE. Via a flood.
זומלת "עוד" לעולם או פעם שנית וכן ויבך על צואריו עוד (בראשית מו כט):
7[AGAIN.] Od means forever,47 or again. And wept on his neck a good while (od) (Gen. 46:29) is similar.48
אעוד כל ימי הארץ. לאות כי יש לה קץ קצוב ומה נכבד דרש "סביב שמונה עשר אלף" רק לא ידענו אחד מיני אלף:
1WHILE 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. 48:35) 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.
בזרע 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:
2SEED 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