Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Deuteronomy 23/אבן עזרא על דברים כ״ג
אלא יקח איש את אשת אביו. האנוסה על כן נסמכה זאת הפרשה:
1A MAN SHALL NOT TAKE HIS FATHER’S WIFE. The woman whom his father raped.1 is not in keeping with this ruling. See Yevamot 97a. This section therefore follows.2
אפצוע דכה. ביצים בלא אבר [ס״א חסר] ואמרו המדקדקים כי הטעם בשרם שהוא דכא וזה רחוק:
1HE THAT IS CRUSHED.3. Dakkah (crushed) refers to the testicles.4 as one who is wounded (petzu’a) in the testicles (dakkah). The word5. does not appear again in Scripture.6. 38, which says, betzim belo chaver. The Mikra’ot Gedolot edition of I.E. reads: betzim belo ever (testicles without a penis). This reading appears wrong in view of the fact that Scripture goes on to say that one missing a penis shall not enter the congregation of God. The grammarians say that it refers to the flesh,7 which is soft.8 (testicles) means soft. The grammarians explain that the testicles are referred to by the term dakkah because the flesh of the testicles is soft. However, this is far-fetched.
בשפכה. זה האבר שממנו ישפך מימיו והזרע:
2PRIVY PARTS. Shofkhah (privy parts) refers to the organ from which urine and semen pour.
גבקהל ה'. הטעם שלא יחשב כאחד מקהל ה' שיקח בת ישראל וכן עמוני ולא עמונית מואבי ולא מואבית והעד הנאמן רות והכתוב שאמר לא תבאו בהם על נשי שבעת הגוים. גם הכתוב בעזרא ויבדילו כל ערב הם (הנזכרים) ושם פירשתיו:
3INTO THE ASSEMBLY OF THE LORD. It means that they shall not be considered as part of God’s assembly with regard to taking a daughter of Israel. Similarly, an Ammonite male to the exclusion of an Ammonite female, and a Moabite male to the exclusion of a Moabite female.9 Ruth is the true witness to the latter.10 The verse that says neither shall they come among you (I Kings 11:2)11, Ammonite and Moabite women fall under Scripture’s marriage ban. speaks of the women of the seven nations.12 refers to the Zidonians and Hittites, who were Canaanites, and not to the Moabites and the Ammonites. Furthermore, the verse in the Book of Ezra13 which states, that they separated from Israel all the alien mixture (Neh. 13:3),14 refers to the males. I have explained it there.15
אממזר. אחז״ל הבא מן העריות והשני ממי״ן נוספין כממי״ן נהרסו ממגורות ואחרים אמרו כי הוא שם גוי וישב ממזר באשדוד כי רחוק הוא שיקרא שם ישראל ואף כי בעת הישועה בשם גנאי והמתרגם תפש דרך קצרה ודרש:
1Our rabbis, of blessed memory, said that a mamzer (bastard) is a child that results from a sexual act which is deemed an uncovering of the nakedness.16 The two mems of mamzer are superfluous.17 is a variant of zar, (a stranger). A mamzer is a child born to people who must remain strangers to each other with regard to sexual relations. They are like the mems in mamgurot (barns) in the barns are broken down (Joel 1:17). Others say that mamzer is the name of a people. Compare, And a mamzer shall dwell in Ashdod (Zech. 9:6), for it is far-fetched for Israel to be given a shameful name.18. It is even more unlikely for this to happen in the time of the salvation.19 refers to Israel then the prophet is saying that the bastards (Israel) shall dwell in Ashdod when the messiah comes. Therefore what the prophet says is that in the messianic era a nation called mamzer will dwell in Ashdod. The Aramaic translator of the Bible was brief and midrashic.20 to Zech. 9:6 renders And a mamzer shall dwell in Ashdod, and the children of Israel shall dwell in Ashdod where they were strangers. Thus the Targum renders mamzer in Zechariah as strangers. Vat. Ebr. 38 says, the Aramaic translator of the Bible interpreted it midrashically. The latter reading appears correct, for the Targum elaborates on the text.
אויהפך. שהיה בלב בלעם לקלל ולא עזבו השם:
1BUT THE LORD THY GOD TURNED. For Balaam intended to curse. However, God did not permit him to do so.
אכי תצא מחנה. זהו המחנה שיצא אל האויב ושם הארון והוא מחנה קטן ואיננו מחנה הגדול כי שם מחיצות עשויות ובצאתם אל המלחמה הם קרובים סביבות הארון וברור כי טמא מקרה משחית ונסמכה זו הפרשה בעבור מלחמת מדין שהזכיר דבר בלעם כי צוררים הם בעבור אחותם והארון היה עם המחנה שיצא על מדין:
1WHEN THOU GOEST FORTH IN CAMP. The reference is to a camp which goes out to fight the enemy accompanied by the ark. Scripture speaks of a small camp. The Torah does not speak of the great camp,21 for this camp had built partitions.22 When Israel went to war they were close to and around the ark. It is clear that a person who is unclean because of a nocturnal event23 destroys his seed.24 This section follows because of the Midianite war, for Scripture mentioned the topic of Balaam.25 The Midianites assailed Israel because of the affair of their sister.26 The ark was with the camp that went out to fight the Midianites.27
במכל דבר רע. לנפש ולגוף כמו הקרי:
2FROM EVERY EVIL THING. Spiritually28 or physically, such as ejaculations.29
אמקרה. המ״ם משרת ומשקלו משדה אחוזתו:
1CHANCETH. The mem of mi-kereh (chanceth) is a preposition.30 (chance). Mi-kereh means from a chance. Mi-kerah laylah (that which chanceth him by night) thus means from a chance of the night Mi-kereh follows the paradigm of mi-sedeh (part of the field) in part of the field of his possession (Lev. 27:16).
אלפנות ערב. כטעם כי פנה היום גם חזוק הוא זה לדברי רז״ל והמכחישי' אמרו כי לפנות כמו לפני ולא אמרו כלום וי״א כי טעמו כאשר יחל הערב לפנות והנה אחר שאמר הכתוב לפנות ערב אמר וכבוא השמש הנה קודם הערב וכן לפנות בקר קודם זרוח השמש:
1WHEN EVENING COMETH ON. Li-fenot erev (when evening cometh) is similar in meaning to ki fanah ha-yom (for the day declineth) (Jer. 6:4).31. In other words, li-fenot erev means when the day declines, when the shadows of evening come. According to Krinsky and others the reference is to the afternoon when the sun begins its decline. Filwarg believes the reference is to about an hour and a third before the onset of night. See I.E. on Gen. 1:18 (Vol. 1, p. 40). “Know that evening begins at sunset and lasts for one and a third hours, during which time a light-like appearance is seen before sunrise.” Also see Rashi: “He should immerse himself close before the setting of the sun” (Rosenbaun and Silberman translation). This also strengthens the opinion of the rabbis of blessed memory.32 The deniers33 say that li-fenot (cometh on) means before.34 refers to night. They interpret li-fenot erev as before night comes, i.e., after sunset. They say nothing of value. Some say35 that the meaning of li-fenot erev (when evening cometh) is, when the evening begins to come.36 Now, after Scripture employs the phrase li-fenot erev, it says, and when the sun is down. Li-fenot erev thus means before the evening.37 Li-fenot boker (when the morning appeared) is similarly before sunrise.38
אויד. מקום כמו יד הירדן גם זו ראיה כי ממחנ' ישראל לא יצא בעל קרי ולא כל אדם בשעת הצורך ואף כי התינוקות והעד שאמר הכתוב וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש והטעם כל טמא מטמא ולא טמא יום:
1A PLACE. The word yad means a place.39 literally means a hand. Hence I.E.’s comment. Compare, yad ha-yarden (by the side of the Jordan) (Num. 13:29). This too is proof [that Scripture speaks of a small camp],40 for none of the following had to leave the camp of Israel:41 one who experienced an ejaculation, one who had to tend to his bodily needs, and certainly no children. Proof of this is the verse which states, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead (Num. 5:2),42 which refers to uncleanliness that is passed on43 and not to one who is unclean for a day.44
אאל״ף אזנך. נוסף מגזרת והזונות רחצו:
1[THY WEAPONS.] The alef of azenekha (thy weapons) is superfluous.45 is a weapon. Azenekha is a variant of zaynekha. Azenekha is related to the word zonot (weapons) in and the weapons washed (I Kings 22:38).46
בוכסית. כי כל דבר נראה לעינים והוא מגונה יוליד דמות גנאי בנפש:
2AND COVER THAT WHICH COMETH FROM THEE. For all disgusting things which are visible to the eye give birth to a defect in the soul.47
אערות דבר. במעשה או דבור:
1NO UNSEEMLY THING. In deed or speech.48
בושב מאחריך. הטעם שלא ילך לפניך כי כן כתוב:
2AND TURN AWAY FROM THEE. Its meaning is that God will not go before you, for the latter49 is clearly stated.50.
אלא תסגיר עבד. בלכתם למלחמה יתכן שיברח למחניהם עבד ואיננו ישראלי:
1THOU SHALT NOT DELIVER…A BONDMAN. It is possible that when Israel goes to war, a non-Israelite bondman escapes into their camp.51
במעם אדוניו. גם הוא איננו ישראל כי הוא בא לכבוד השם הנקרא על ישראל ואם העבד יסגירנו ישראל אל אדוניו הנה זה חלול השם על כן לא תוננו:
2FROM HIS MASTER. The master too is not an Israelite. The bondman came for the glory of God, whose name is called over Israel.52 If the Israelite turns the slave over to his master this will entail the desecration of God’s name.53 Scripture therefore reads, thou shalt not wrong him.
אונסמכה פרשת קדשה בעבור העבד ומעתיקי הדת אמרו כי הקדש הוא הנשכב והעד מבנ״י. ואמר אליהוא וחיתם בקדשים כי נפשם כנגד חיתם והנה קדשים כנגד' נועד וכתוב וגם קדש היה בארץ בתי הקדשים ושם כתוב אשר הנשים אורגות שם ואני לא אבין טעם קדשה וכאשר נחפשה היטב טעם המלה אז היא ידועה שהיא מזומנת לכל עובר ושב והעד איה הקדשה א״כ יהיה קדש כמעשה המצרים והמבין יבין ובעבור קדשה נסמכה פרשת אתנן זונה:
1[THERE SHALL BE NO HARLOT] The law of the kedeshah (harlot) follows because the previous section deals with a bondman.54 The transmitters of tradition say that the term kadesh (sodomite) refers to the one who is slept with.55 The phrase of the sons of Israel is proof of this.56 Elihu said, [Their soul perisheth in youth] And their life as that of the depraved (kedeshim) (Job 36:14); their soul corresponds to their life and kedeshim corresponds to in youth.57 Scripture also states, And there were also sodomites (kadesh) in the land (I Kings 14:24); the house of the sodomites (kedeshim) II Kings 23:7). Scripture there continues, where the women58 wove coverings (Ibid.). I do not understand the meaning of the word kedeshah. (harlot). When we investigate carefully the meaning of the word we find that it refers to a woman who is known to be prepared to offer herself to all who come and go. Where is the harlot (kedeshah) (Gen. 38:21) is proof of this. If this is so,59 refers to a female engaged in heterosexual intercourse, then so must the term kadesh, for kadesh is the masculine form of the noun. then the term kadesh refers to an Egyptian-like practice.60. See I. E. on Haggai 2:12. The intelligent will understand.61 The law dealing with a harlot’s hire follows because our section deals with a harlot.
אאתנן. כמו מתן והאל״ף נוסף והנו״ן כפול כפ״א נאפופיה וכרי״ש סגריר והטעם מה שלקחה הזונה שנתנו הזונים אחריה כי הוא אסור:
1HIRE. The word etnan (hire) is similar to mattan (gift).62. The alef63. is superfluous and the nun64. is doubled65 in its root. like the peh of na’afufehah66. (her adulteries) (Hos. 2:4) and like the resh of the word sagrir (rainy) (Prov. 27:15). Etnan refers to what the harlot took, that which those who turn to her give her. [The hire of a harlot shall not be brought to the house of God] because it was given for a prohibited act.
בומחיר כלב. כי הוא דרך בזיון על כן אמר כי תועבת ה':
2OR THE PRICE OF A DOG. For it is a disrespectful act.67 Scripture therefore goes on to say, for…these are an abomination.
אלא תשיך לאחיך. בעבור שהזכיר העבד הנכרי אע״פ שכתוב בו לא תוננו יש לך רשות שתשיכנו:
1THOU SHALT NOT LEND UPON INTEREST TO THY BROTHER. This law is mentioned here because Scripture earlier mentions the non-Jewish bondman (v. 17). Scripture states that even though it is prohibited to wrong the latter,68 it is permitted to take interest from him.
בלא תשיך לאחיך. יש הפרש בין תשך לתשיך והטעם שלא תקבל מאחיך שיתן לך רבית גם הוא עובר על מצות רבית והנה המלה יוצאה לשנים פעולים ורבים אמרו כי תשיך כמו תשך אין הפרש ביניהם וכמו כן פעולים רבים במקרא:
2THOU SHALT NOT LEND UPON INTEREST TO THY BROTHER. There is a difference between tishokh (you shall take interest)69. and tashikh (Thou shalt lend upon interest).70. The meaning of lo tashikh (Thou shalt not lend upon interest) is, you shall not accept interest from your brother when he offers it;71 is you shall not cause interest to be given. your brother also violates the law regarding interest.72 Notice, tashikh is a word governing two acts.73 and refers to both you and your brother. You shall not cause your brother to give you interest, and your brother shall not give you interest. Many say that tashikh is similar to tishokh.74 is a hifil, it has the meaning of a kal. It means you shall not take interest. There is no difference between them. There are many such verbs in Scripture.75 with the meaning of the kal.
אכי תדור נדר. בעבו' שהזכיר באתנן זונה לכל נדר:
1WHEN THOU SHALT VOW A VOW. This law follows because Scripture mentioned for any vow when it spoke of the hire of a harlot (v. 19).
בכי דרוש ידרשנו. משל כבני אדם שיבקש מה שנדרת:
2FOR THE LORD THY GOD WILL SURELY REQUIRE IT. This is a metaphoric statement. God will act like a person.76 He will demand what you vowed.
גוהיה בך חטא. עונש:
3AND IT WILL BE SIN IN THEE. Chet (sin) means punishment.77
אמוצא שפתיך. בכל דבר שיש בו זכר לשם:
1THAT WHICH IS GONE OUT OF THY LIPS. Regarding anything where God’s name is mentioned.78
בנדבה. כי כל נדר נדבה ואין כל נדבה נדר וזה הדבר ברור:
2FREELY.79. The reference is to an offering which is freely given. For every vow offering80. is a free-will offering.81 (freely). According to I.E. comments on Lev. 7:15 a neder refers to a vow made in a time of stress, a nedavah refers to an offering brought whenever the spirit moves a person to do so. For the talmudic point of view see Megillah 1:6. However, not every free-will offering is a vow offering.82 The aforementioned is clear.83
גאשר דברת בפיך. אחר שיצא הדבור לא תוכל להשיבו:
3WHICH THOU HAST PROMISED WITH THY MOUTH. After the vow has come out of your mouth you cannot take it back.
אכי תבא בכרם רעך. לבצור מותר שתאכל ונסמכה זאת הפרשה כי משלך אתה חייב לתת בנדר ושל אחרים לא תקח לך:
1WHEN THOU COMEST INTO THY NEIGHBOR’S VINEYARD. To harvest grapes84 then you are permitted to eat of them. This section follows to indicate that you are obligated to set aside from your own when taking a vow, but you must not take to yourself that which belongs to another.85
בכליך. כמו עדיך:
2IN THY VESSEL. The word kelyekha (thy vessel) is similar to the word edyekha (thy ornaments) (Ex. 33:5).86
אבקמת רעך. לקצור:
1WHEN THOU COMEST INTO THY NEIGHBOR’S STANDING CORN. To harvest.87
בוקטפת. כמו הקוטפים מלוח:
2THEN THOU MAYEST PLUCK. The word ve-katafta (then thou mayest pluck) is similar to the word ha-kotefim (they pluck) in They pluck salt-wort (Job 30:4).
גמלילות. ידיעות מהמקום:
3EARS. The meaning of melilot (ears) is known from its context.
דחרמש. מלה מרובעת ובעבור תניף אמרו המכחישים כי כן לעוברי דרכים:
4A SICKLE. Chermesh (sickle) is a quadriliteral.88. Most Hebrew words are triliteral. Hence I.E.’s comment. The deniers89 say that this law applies to those who pass by the field,90 for Scripture says, thou shalt not move a sickle.91, for this is the very task of a farm laborer.