וַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־אֵ֖ל וַיֵּ֣ט אָהֳלֹ֑ה בֵּֽית־אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־שָׁ֤ם מִזְבֵּ֙חַ֙ לַֽיהוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהוָֽה׃
Mula roon ay lumipat siya patungo sa bundok na nasa silangan ng Bethel, at itinayo niya ang kanyang tolda, na ang Bethel ay nasa kanluran at ang Ai ay nasa silangan. Doon ay nagtayo siya ng altar para sa Walang-Hanggan, at tumawag siya sa pangalan ng Walang-Hanggan.
Rashi
ויעתק משם AND HE REMOVED FROM THERE — supply the word אהלו “his tent”.
Chizkuni
ויעתק משם, “he moved on from there;” we find the same expression having a similar meaning in Job 9,5, i.e. המעתיק הרים, “He Who moves mountains.”
Da'at Zekenim
ויט אהלה, “he pitched his tent;” Rashi already comments on the peculiarity of the word אהלה, being spelled with the letter ה at the end, when the pronoun ending for “his” should have been the letter ו. He gives as the reason that the Torah wished us to know that Avraham pitched his wife’s tent before he pitched his own. (based on B’reshit Rabbah). This raises the question why the same word is similarly misspelled in Genesis 9,21 when the subject was Noach’s tent? What are we to deduce from that? We may answer that the reason why the Israelites of the Kingdom of Jerobam, i.e. the ten tribes who had seceded from the Kingdom of David, were exiled, shortly after Solomon had died? According to tradition as spelled out in the Book of prophets, the decree to exile them was sealed because they indulged in debauchery caused by indulging in too much wine too many times. Noach having become too drunk occurred in his wife’s tent, or near its entrance. (Compare Amos 6,6, on the subject of these tribes’ drunkenness) Compare also Ezekiel 23,4: where the word אהליבמה for the capital of that kingdom which had really been Shomron, was changed to indicate that G–d had no place in that kingdom and in its rulers’ considerations. Both the word אהלה and אהליבמה are used by the prophet to describe the disloyal Jews in each kingdom. [The reader is referred to the commentary by Rabbi M. Eiseman in the Art Scroll edition of the Book of Ezekiel, even Jerusalem‘s name being changed in that chapter, as except during the reign of King Chizkiyahu things were not much better in the Kingdom of Yehudah. Ed.]