Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Deuteronomy 20/אבן עזרא על דברים כ׳
אכי תצא למלחמה. דבקה עם לא תחוס עינך עם מי שהוא חייב רק צאת למלחמה יש לך לחוס על מארס ובונה ונוטע ורך הלבב:
1WHEN THOU GOEST FORTH TO BATTLE. This is connected to And thine eye shall not pity (Deut. 19:21), for one is not to have pity.1 However, when going forth to war you should pity2 the man who has betrothed a woman, or built a house, or planted a vineyard, or one whose heart is faint.3
אונגש הכהן. משוח מלחמה:
1THAT THE PRIEST SHALL APPROACH. The kohen who has been anointed for war.4 appointed for this very purpose.
אאל תיראו. בלב:
1FEAR NOT. In your heart.
בואל תחפזו. לנוס:
2NOR BE ALARMED. And flee.
גואל תערצו. במעשה:
3NEITHER BE YE AFFRIGHTED. In deed.5
אחנכו. כמו חנכת המזבח וכן חנוך לנער ומזה למדו רבותינו ז״ל מחנכין את הנערים והטעם כי לבו וכל תאותו לחנוך ביתו והנה לבו לביתו לא למלחמה על כן ינוס ויניס אחרים:
1DEDICATED IT. Chanakho (dedicated it) is similar to the word chanukkat (dedication of) in the dedication offer of the altar (Num. 7:10). The word chanokh (train) in Train up a child (Prov. 22:6) is similar. Our rabbis, of blessed memory, learned from the latter that we train (mekhannechin) children. The reason that [one who has not dedicated his house is released from service] is that such a man’s heart and desire is to dedicate his house. Look, his mind will be upon his house, not on the battle. He will therefore flee and cause others to flee.
אחללו. מגזרת חלילים כי מנהגם היה לחול בכרמים:
1USED THE FRUIT THEREOF. The word chillelo (used the fruit thereof) is connected to the word challilim (flutes), for they were in the habit of dancing6 in the vineyards7 (Jud. 21:21).8
אארש אשה ולא לקחה. בנשואין והנה זה הכתוב לאות כי יש מי שימות בבא יומו רק המת במלחמה מת בלא יומו על כן אמר דוד או במלחמה ירד ונספה:
1AND WHAT MAN IS THERE THAT HATH BETROTHED A WIFE, AND HATH NOT TAKEN HER? In marriage.9 (betrothal) and nesu’in (marriage). In the first stage the woman, though married, still lived in her father’s house. In the second stage she went to live with her husband. The marriage was not consummated till the second stage. Look, this verse is a sign that there are people who die when their time comes.10 However, the one who dies in battle dies before his time. Hence David said, or he shall go down into battle, and be swept away (I Sam. 26:10).11.
אהירא. להכות אחר:
1THAT IS FEARFUL. To strike another person.
בורך הלבב. לסבול מכת אחר:
2AND FAINT-HEARTED. To suffer someone’s blow.
גאת לבב. הנה את יראה נוסף רק טעמו כאשר פי' שהוא כעצם הדבר:
3HIS BRETHREN’S HEART. Look, the word et appears superfluous.12 (lest brethren’s heart melt). The particle et usually connects an active verb with the object. However, yimmas is in the nifal; it is passive. Hence the particle et appears to be superfluous. However, its meaning is as I have previously explained.13 does not always connect an active verb with the direct object. See I.E. on Ex. 10:8 (Vol. 2, pp. 187,188). It indicates the thing itself.14 (heart).
אופקדו. מגזרת פקוד:
1SHALL BE APPOINTED. U-fakedu (shall be appointed) is related to the word pekod (appoint).
אוקראת. קרא אליה מצוה ויתכן שהוא רשות:
1THEN PROCLAIM PEACE UNTO IT. The meaning of ve-karata is proclaim unto it.15 is an imperative. This is a commandment, or it is most likely an option.16 is to be rendered, you may call unto her.
אתשלים. תעשה שלום:
1AND IF IT WILL MAKE NO PEACE. The meaning of tashlim is, it will make peace.
אהרחוקות ממך. שאינם משבעה גוים:
1WHICH ARE VERY FAR OFF FROM THEE. Who are not of the seven nations.
אלא תחיה. אסור שיאכילם או ישקם והכלל בימיהם היה חייב להמיתם אם יוכל ולא הזכיר הגרגשי כי הוא המעט והקטן שבהם:
1THOU SHALT SAVE ALIVE NOTHING. It is forbidden to give them food or drink. The general rule is that they were to kill them if possible. The latter applied to their days. Moses does not mention the Girgashites,17 for they were the least and the smallest among them.
אכי האדם עץ השדה. כבר ביארתי בספר היסוד כי יתכן בכל לשון לקצר לאחוז דרך קצרה כמו חמור לחם רק מלת לא לא יתכן להיותה נחסרת כי הטעם יהיה להפך ומדקדק גדול ספרדי אמר כי חסר ה״א וכן הוא הכי האדם עץ השדה וזה הטעם איננו נכון בעיני כי מה טעם לאמר לא תשחית עץ פרי כי איננו כבני אדם שיוכל לברוח מפניך ולפי דעתי שאין לנו צורך לכל זה וזה פירושו כי ממנו תאכל ואותו לא תכרות כי האדם עץ השדה והטעם כי חיי בן אדם הוא עץ השדה וכמוהו כי נפש הוא חובל כי חיי נפש הוא חובל:
1FOR IS THE TREE OF THE FIELD MAN.18. The latter literally means for man is a tree of the field. This, as I.E. goes on to say, does not make sense. Hence the interpretations which follow. I have previously explained in the Sefer Ha-Yesod19 that it is possible in all languages to be brief and to apply an abbreviated style, as in “an ass bread”20 (I Sam. 16:20).21. However, it is impossible to leave out the word lo (no, not),22 for in this case the meaning would be reversed.23 as if written ki ha-adam lo etz ha-sadeh (for the tree of the field is not a man). In other words, Onkelos claims that the word lo has been left out of the verse. I.E. disagrees. Hence his comment. A great Spanish grammarian24 said that a heh25. has been omitted.26 in ki ha-adam etz ha-sadeh. Our clause should be interpreted as if written, hakhi adam etz ha-sadeh (for is the tree of the field man).27. The latter literally means for man is a tree of the field. Hence the unnamed grammarian’s interpretation. Now this interpretation does not appear correct to me. Why would Scripture say that you shall not destroy fruit trees, because, unlike a human being, they cannot run away from you?28 as, for is the tree of the field man. I believe there is no need for all this.29 as if written ha-khi adam etz ha-sadeh. The following is the meaning of our clause. For thou mayest eat of them, but thou shalt not cut them down, for the tree of the field is man; that is, the life of man is supported by trees.30 (for man) is short for ki chayye ha-adam (for the life of man). Compare, For he taketh a life to pledge (Deut. 24:6), which is short for, for he taketh that which sustains man’s life to pledge.
בואותו לא תכרות. דבק עם לבא מפניך במצור הנה לא תשחית עץ פרי שהוא חיים לבן אדם רק מותר שתאכל ממנו ואסור לך להשחיתו כדי שתבא העיר מפניך במצור והעד על זה הפירוש שהוא נכון שאמר וכרת ובנית מצור:
2BUT THOU SHALT NOT CUT THEM DOWN. This is connected to that it should he besieged of thee.31 Look, do not destroy a fruit tree, which is a source of sustenance for human life. Be that as it may, you are permitted to eat of it but you are prohibited from destroying it so that the city will be besieged because of you. The fact that Scripture then states thou mayest destroy and cut down,32 that thou mayest build bulwarks (v. 20), is proof of this.
אעד רדתה. כי לולי שהיתה נשגבה לא אמר הכתוב ימים רבים:
1UNTIL IT FALL. Scripture would not have said a long time (v. 19) if the city were not mighty.33