Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Deuteronomy 10/אבן עזרא על דברים י׳

אבעת ההיא. בארבעים היום הנזכרים:

1AT THAT TIME. During the forty days that are mentioned.¹

בארון עץ. אמרו המעתיקים ז״‎ל כי ארון אחר עשה משה בתחלה והעד ואעש ארון ואח״‎כ אמר ואפסול ואמר ואשים את הלוחות בארון אשר עשיתי ודעתם רחבה מדעתנו כי היה נראה לנו כי וישכון כבוד ה' דבק עם הכבוד שראו הזקנים ולא נדע מתי עלה משה כי היה נראה בדרך הפשט כי משה לא נתענה כי אם שמונים יום כי פי' אנכי עמדתי בהר כימים הראשונים הוא שנוי והטעם כאשר עמדתי בהר אותם הארבעים יום שמע ה' אלי ואמר לך למסע וזהו לך נחה את העם והנה יהי' ארון עץ בצווי והוא הארון שעשה בצלאל:

2AN ARK OF WOOD. The transmitters of tradition,² of blessed memory, said that Moses first³, Ex. 1:10, and Rashi. made another ark.⁴ Proof of the latter is, So I made an ark (v. 3), which is followed by and hewed two tables of stone (v. 3) and put the tables in the ark which I had made (v. 5). Now their minds are superior to our minds, for it appears to us⁵ that And the glory of the Lord abode (Ex. 24:16) is connected with the glory which the elders saw (Ex. 24:10).⁶ cloud…And Moses entered in the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights. According to the rabbis this verse relates to the giving of Torah (see Rashi on Ex. 24:16). Also, according to the rabbis, the forty days which this verse states Moses spent on the mountain starts with the seventh of Sivan. There are 120 days between that day and Yom Kippur when, according to Rabbinic tradition, Moses descended with the second pair of tablets. Moses thus spent 120 days on Mount Sinai. See Pirke de-Rabbi Eliezer, chapter 46. I.E. disagrees. He believes that the plain meaning of the text does not allow one to conclude that Moses spent 120 days on Mount Sinai. The text merely says that the elders of Israel ascended Mount Sinai and had a vision of God (Ex. 24:1-12). It does not say which day they descended. Following this vision the cloud covered the mountain for seven days, after which God called Moses to ascend the mountain for 40 days. We thus do no know what day Moses ascended the mountain, and therefore, cannot calculate 120 days between revelation and Yom Kippur. Thus Moses did not necessarily spend 120 days on Mount Sinai. We do not know when Moses ascended,⁷ for according to the plain meaning of the text it appears that Moses fasted for only eighty days,⁸ is not a repetition of Deut. 9:25 but speaks of an additional 40 days. Furthermore, as the first time forty days and forty nights indicates that as he fasted the first time, so did he now. for the meaning of Now I stayed in the mount (v. 10) repeats what was said earlier.⁹ It means when I stayed on the mountain during those forty days¹⁰ God listened to me and said, Arise, go before the people (v. 11), the reference being to And now go, lead the people (Ex. 32:34). The making of the ark of wood (v. 3) was thus by command.¹¹ is to be interpreted, I commanded that an ark of wood be made. It refers to the ark made by Bezalel.¹²

אואעש ארון. בצווי ויהיה פי' ויקהל משה וכבר הקהיל משה וכבר הראיתיך רבים כן וכל זה בעבור שאמר ויהיו שם כאשר צוני ה' וזהו ונתת אל הארון את העדות גם יתכן להיות פירושו על ועשית לך ארון עץ והקבלה תנצח:

1SO I MADE AN ARK. By command.¹³ The meaning of And Moses assembled (Ex. 35:1) should be interpreted, and Moses had assembled.¹⁴ as And Moses had assembled Israel; that is, Moses gathered Israel and commanded them to make the tabernacle before he ascended Mount Sinai a second time to receive the second tablets. I have already shown you many such instances.¹⁵ All of this is necessitated¹⁶ by Scripture’s statement, and there they are, as the Lord commanded me (v. 5).¹⁷ This¹⁸. is what And thou shalt put into the ark the testimony (Ex. 25:16) refers to. It is also possible that it¹⁹ (v. 5). refers to and make thee an ark of wood.²⁰ The tradition of the sages shall triumph.

אובני ישראל נסעו מבארות בני יעקב מוסרה. נכנס זה הפסוק במקום הזה בעבור שאמר ואתפלל גם בעד אהרן בעת ההיא ואמר כי לא מת אהרן רק בשנת הארבעים והעד שכן פירושו שאמר בעת ההיא הבדיל ה' את שבט לוי וזה היה בהר סיני כאשר פירשתי בפרשת וידבר וקדמונינו אמרו שנסעו לאחור ומה נעש' במלת שם מת אהרן ויקבר שם ור' יצחק אבן גיאת ז״‎ל הספרדי פי' שם כמו אז וכמוהו משם רוע' ואין צורך רק לפי דעתי כי מבארות בני יעקן איננו בני יעקן גם מוסרה איננו מוסרות רק קדש יקרא בארות בני יעקן ושם מדבר הר ההר מוסרה ורבים כן הלא תראה הכתוב אמר מדבר שור ובפסוק אחר מדבר איתם:

1AND THE CHILDREN OF ISRAEL JOURNEYED FROM BEEROTH-BENEJAAKAN TO MOSERAH; THERE AARON DIED. This verse is placed here²¹ because Moses said, And I prayed for Aaron also the same time (Deut. 9:20).²², Moses indicated that Aaron did not go along with those who worshipped the calf. Moses indicated that Aaron did not die until the fortieth year (Num. 33:38).²³ Moses’ statement, At that time the Lord separated the tribe of Levi (v. 8), which took place at Mount Sinai²⁴ as I explained in the Torah portion which opens with And The Lord Spoke (Num. 1:1),²⁵ is proof that this is its meaning.²⁶ The early authorities²⁷ tell us that Israel backtracked.²⁸, chapter 1, Hal. 10; Yoma, Chap 1, Hal. 1; Seder Olam, chapter 9. However, what shall we do with the clause, there Aaron died, and there he was buried?²⁹ Rabbi Isaac ibn Giat the Spaniard,³⁰ of blessed memory, says that the meaning of sham (there) is then.³¹ He says that mi-sham (from thence) in misham ro’eh (from thence, from the shepherd) (Gen. 49:24) is similar. There is no need for this interpretation. On the contrary, I believe that Beeroth-benejaakan is not to be identified with Bene-jaakkan; neither is Moserah the same as Moserot (Num. 33:31).³² In reality Kadesh³³ is called the wilderness of Beeroth-benejaakan, and the wilderness of Mount Hor is called Moserah.³⁴ There are many such examples.³⁵ Do you not see that Scripture says the wilderness of Shur (Ex. 15:22)? However, in another place Scripture refers to it as the wilderness of Etam (Num. 33:18).³⁶

אמשם נסעו הגדגדה. איננו חור הגדגד רק הוא שם כלל צלמונה גם פונון ואובות:

1FROM THENCE THEY JOURNEYED UNTO GUDGOD. The latter is not to be identified with Hor-haggidgad (Num. 33:32).³⁷ On the contrary, it is a general term for Zalmonah and also for Punon and Oboth (Num. 33:43,44).³⁸

בויטבתה הוא המקום הנקרא באר כי כן כתוב ומשם בארה וזה טעם ארץ נחלי מים כי במשענותם כרו הנדיבים ויצאו המים וזה הפסוק שהוא ומשם נסעו הגדגדה דבק עם ויכהן אלעזר והנה פירשתי לך כי ישראל לא הקריבו זבחים אחר נסעם מהר סיני ויתכן שהקריבום בבואם אל צלמונה ופונן והיתה תחלת כהונת אלעזר בכהונה גדולה באותם המקומות בראש השנה ושמש במקום הנקרא באר ביום הכפורים והנה הפירוש כן ויכהן אלעזר כאשר נסעו אל מקום פלוני ולמה כהן אלעזר כי השם הבדיל בעת עבודת העגל את שבט הלוי לשאת את הארון לעמוד לפני השם:

2[TO JOTBAH.] Jotbah is the place that is also called Beer,³⁹ (well). It is not to be identified with Jotbah in Num. 33:33 to which Israel journeyed from Hor-haggidgad. for Scripture reads, And from thence to Beer (Num. 21:16). This is what a land of brooks of water (v. 7) refers to, for the nobles of the people dug it with their staves and water came forth (Num. 21:18). This verse, namely, From thence they journeyed unto Gudgod is connected to and Eleazar…ministered (v. 6).⁴⁰ Now, I have already explained to you that Israel did not offer sacrifices after they journeyed from Mount Sinai.⁴¹ It is possible that they offered them when they came to Zalmonah⁴² is connected to and Eleazar… it follows that Eleazar started to serve as high priest there. and Punon and that the beginning of Eleazar’s service as high priest started in those places on Rosh Ha-Shanah.⁴³ (high priest). He ministered in a place called Beer⁴⁴ on Yom Kippur.⁴⁵. In other words, verses 6 and 7 are to be interpreted, and Eleazar ministered in Gudgod and in Jotbah. The meaning of our verses⁴⁶ thus is, And Eleazar ministered when they came to such and such a place.⁴⁷ Why did Eleazar minister? Because when Israel worshipped the calf, God separated the tribe of Levi to carry the ark and to stand before the Lord.⁴⁸ does not refer to when Israel came to Jotbah but rather to what happened at Sinai (v. 8).

אלשרתו. בני לוי עם בני אהרן:

1TO MINISTER UNTO HIM. The sons of Levi with the sons of Aaron.⁴⁹

בולברך בשמו. כי אלעזר היה נושא את כפיו:

2AND TO BLESS IN HIS NAME. For Eleazar lifted up his hands.⁵⁰. Eleazar is mentioned for he is the kohen who did the blessing at that time.

אה' הוא נחלתו. כטעם ה' מנת חלקי וכוסי וזו היא עבודת השם בלמוד דרכיו:

1THE LORD IS HIS INHERITANCE. Its meaning is the same as O Lord, the portion of mine inheritance and of my cup (Ps. 16:5). It refers to serving God by learning His ways.⁵¹

אואנכי עמדתי בהר. פירשתיו:

1NOW I STAYED IN THE MOUNT. I have already explained this.⁵²

אלמסע. שם הפועל:

1CAUSING THEM TO SET FORWARD. Massa (causing to set forward) is an infinitive.

אויבחר בזרעם. והם אתם וזה טעם בכם:

1AND HE CHOSE THEIR SEED. Their seed being you.⁵³ This is the meaning of even you.

אומלתם את ערלת לבבכם. להתרחק מהתאוות העבות והכבדות כערל' גם יתכן להיות פירושו לטהר הלב עד שיבין האמת:

1CIRCUMCISE THEREFORE THE FORESKIN OF YOUR HEART. The reference is to separation from lusts, which are as gross and leaden as a foreskin. It is also possible that it refers to cleansing the heart until one understands the truth.

בוערפכם. פירשתיו ועוד בעבור שאמר כי קשה עורף אתה:

2STIFFNECKED. I have already explained the meaning of this term.⁵⁴ Furthermore, he earlier said, for thou art a stiffnecked people (Deut. 9:6).

אאלהי האלהים. פירשתיו:

1GOD OF GODS. I have already explained this.⁵⁵ means angels. Elohe elohim means God who is above the angels [the hosts].

בואדוני האדונים. כי מעלות גבוהות הם כטעם וגבוהים עליהם ומי שיכיר אלה המדות הוא מול לב:

2LORD OF LORDS. For they are on various high levels,⁵⁶ as in and there are higher than they (Eccles. 8:7). The one who knows these measures⁵⁷ is of circumcised heart.⁵⁸

אעושה משפט. אע״‎פ שהוא נשגב הוא עושה משפט יתום ואלמנה שאין להם עוזר כטעם אבי יתומים וכן הגר ויכלכלהו בהשענו עליו ואחר שהשם אוהב הגר אתם חייבים שתאהבוהו:

1HE DOTH EXECUTE JUSTICE. Even though He is exalted, He executes justice on behalf of the orphan and widow who have no one to help them, as in a father of the fatherless and a judge of the widows (Ps. 68:6). He similarly loves the stranger and sustains him when he⁵⁹ relies on Him. Now, since God loves the stranger, you too are obligated to love him.

אאת ה' אלהיך תירא. שלא תעברון על מצות לא תעשה:

1THOU SHALT FEAR THE LORD THY GOD. You shall not violate the negative commandments.

בואותו תעבוד. במצות עשה:

2HIM SHALT THOU SERVE. By observing the positive commandments.

גובו תדבק. בלב:

3AND TO HIM SHALT THOU CLEAVE. With your heart.

דובשמו תשבע. בפה כאשר הוא מפורש:

4AND BY HIS NAME SHALT THOU SWEAR. With your mouth⁶⁰ as Scripture explains.⁶¹

אהוא תהלתך. הטעם כי יש לך להתהלל בו כי עשה עמך נוראות:

1HE IS THY GLORY. Its meaning is, you should glorify yourself in Him, for He did these tremendous things for you.

אבשבעים נפש. פירשתיו:

1WITH THREE SCORE AND TEN. I have already explained this.⁶²