Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Deuteronomy 25/אבן עזרא על דברים כ״ה
אושפטום. השופטים כמו לא יחבול רחים:
1AND…JUDGE THEM. U-shefatum1 literally means and they will judge them. The subject is omitted. Our verse literally reads, if there be a controversy between men and they go unto judgment, and they judge them (u-shefatum). Hence I.E. explains that “and they judge them” is short for: and the judges judge them. is to be rendered, and the judges judge them. Our verse is similar to No man shall take the mill or the upper millstone to pledge (Deut. 24:6).2
אבן הכות. בחיר״ק כמו בן נון (ס״א בן) יקה והטעם כמו בן בליעל. וכן שבן לילה היה. והוא חייב. להכותו לפי דעתי שהכה חברו:
1DESERVE TO BE BEATEN. The word bin (deserve) is vocalized with a chirik.3, i.e., ben. Compare, bin nun (son of Nun) (Josh. 1:1) and bin yakeh (son of Jakeh) (Prov. 30:1). Bin hakkot (deserve to be beaten) is similar to ben bliyya’al (a base fellow) (I Sam. 25:17).4 usually means son of. However, in bin hakkot and ben bliyya’al, ben signifies that the subject belongs to a certain group. Bin laylah (in a night) in which came up in a night (Jonah 4:10) is similar. The judge is obligated to beat him.5 means that the wicked falls into the category of those whom the judge is obligated to have beaten. I believe that Scripture calls the culprit wicked6. because he struck his neighbor.
בוהפילו השופט. בציווי וכן והכהו והעד לפניו:
2THAT THE JUDGE SHALL CAUSE HIM TO LIE DOWN. By command.7 The same applies to and to be beaten, as before his8 face proves.
גכדי רשעתו במספר. המכות. היה נראה לנו שיש עון שיוכה עליו עשר גם עשרים ופחות ויותר והעד כדי רשעתו רק לא יוסיף על ארבעים לולי דברי הקבלה והוא לבדו האמת וי״א כי טעם רשעתו במכות גדולות או קטנות וכלם במספר ארבעים:
3ACCORDING TO THE MEASURE OF HIS WICKEDNESS, BY NUMBER. Of blows. It would have appeared to us, were it not for the words of tradition,9 that there are some sins that a person is punished for with ten blows. Others are punished with twenty blows. Other sins are punished with a lesser or greater number. The clause according to the measure of his wickedness is proof of this. In any case,10 the blows shall not exceed forty. However, the words of tradition alone are true.11 Others say that his wickedness12. refers to greater or lesser blows,13 all of which number forty.14
אוטעם ונקלה אחיך. שהוא דבר ידוע וגזירה מהשם להיות ארבעים לסבול הסובל כדין שמים ולא בחפץ השופט:
1THEN THY BROTHER SHOULD BE DISHONORED. For the thing15 is well known. It is a decree from the Almighty that the sufferer suffer forty blows. This is a decree from heaven so that the number of blows not depend on the will of the judge.
אבי״ת בדישו. אמרו המכחישים שהוא קודם דישה ואין צורך:
1[WHEN HE TREADETH.] The deniers16 say that the bet in be-disho (when he treadeth down) indicates prior to treading.17, before he treads. The muzzle is not put on the animal while he treads. It is put on the animal before the treading begins. Hence their interpretation. However, this is unnecessary.18
אכי ישבו אחים יחדו. גם הם אמרו כי אינם אחים ממש כי אם קרובים והביאו ראיה מבועז ולא אמרו כלום כי אין שם זכר יבום כי אם גאול' ומה טעם להזכיר יחדו ואם היו במדינ' אחת או בחצר אחד או שהיו אוהבים זה את זה. ואמרו כי הנה הכתוב אמר ויבמה וזה אות כי איננה יבמה כי אם בשם כמו שבה יבמתך והנה נואלו ונסכלו כי הנה מפורש בבני יהודה ויבם אותה והוא יבמה גם יבמתך בעבור היותן לשני אחים וכל איש דעת ידע כי המצות שנתנו למשה שהם מצות לא תעשה לא היו אסורות קודם לכן ואילו היה אדם מונע עצמו מהן וקדם משה לא היה הדבר רע בעיני השם אף כי שכתב כי את כל התועבות האל עשו אנשי הארץ אשר לפניכם ולא מצאנו נביא שהזהירם והנה הכתוב אמר על אונן שלא נתן זרע לאחיו וירע בעיני ה' על כן אנחנו נסמוך על הקבל' שהם אחים ממש:
1IF BRETHREN19 (brothers). DWELL TOGETHER. The deniers also say that these brethren20 are not actual brothers,21 but are relatives. They brought proof from Boaz.22 (Ruth 4:5). However, they contribute nothing, for there is no mention of levirate marriage,23 only of redemption.24 Why mention the word together?25 Does it matter if they were in one state or in one courtyard, or if they loved each other?26 They say,27. 38. Mikra’ot Gedolot reads: He says. look, the verse says ve-yibbemah (and shall perform the duty of a husband’s brother unto her).28 means a brother-in-law. This shows that he is her brother-in-law in name only.29 as, and be a brother-in-law to her. Now if the true brother-in-law was being addressed Scripture would not say, and be a brother-in-law to her. Hence we must interpret ve-yibbemah as meaning “act as a brother-in-law to her.” The upshot of all this is that a true brother-in-law is not being addressed. It is like thy sister-in-law (yevimtekh)30 is the word yevamah (sister-in-law) plus the second person personal pronoun. Orpah was the wife of Ruth’s brother-in-law (yavam). She is referred to as a yevamah because she took her husband’s place. We thus see that the term yavam in its various forms can refer to one who acts like one’s brother-in-law. is gone back (Ruth 1:15). Now observe that they have become foolish and stupid, for Scripture states, with regard to the sons of Judah, and perform the duty of a husband’s brother (ve-yabbem) unto her31 (Gen. 38:8).32 your sister-in-law Tamar. Now he33 was her34 brother-in-law.35 Also, the term yevimtekh (thy sister-in-law) (Ruth 1:15) was used because they were married to two brothers.36 was not employed figuratively in Ruth. All intelligent people know that the negative commandments given to Moses37 were not previously prohibited.38 However, it would not have been evil in the eyes of God if someone abstained from them39 before the law was given to Moses.40 The fact that Scripture states, for all these abominations have the men of the land done, that were before you (Lev. 18:27), shows that this is certainly the case. We do not find a prophet who warned them.41 5: “The fundamental commandments are those precepts that are implanted in the heart. They…were known by reason before the Torah was given through the agency of Moses” (Strickman translation, p. 75). Look, Scripture says of Onan, who did not give seed to his brother, the thing which he did was evil in the sight of God (Gen. 38:10).42 We will therefore rely on the tradition that they are actual brothers.
בובן אין לו. כי אם יש לו בן אין צורך כי היא אסורה:
2AND HAVE NO CHILD. For if the deceased has a son, there is no need for him43 to take his brother’s wife, for she is forbidden to him.
גופירוש יחדו. כדברי המעתיקים:
3The word yachdav (together) is to be understood in accordance with the explanation of the transmitters of tradition.44 17b.
דלאיש זר. פי' החוצה אם ירצה היבם:
4ONE NOT OF HIS KIN. This explains the term ha-chutzah (abroad).45) means to one not of his kin. This law applies only if the brother-in-law intends to marry her.46 has been performed.
אהבכור אשר תלד. יקרא בשם אחיו:
1THE FIRST-BORN THAT SHE BEARETH. Will be called by the name of his47 brother.
בולא ימחה שמו. על הנחלה ידבר. וכבר פירשתי אשר תלד בפסוק לעם נכרי:
2THAT HIS NAME BE NOT BLOTTED OUT. Scripture speaks of his inheritance.48 I have previously explained the meaning of that she beareth in my comments on unto a foreign people (Ex. 21:8).49refers to the deceased’s first-born brother (Yevamot 24a). See Rashi on this verse, “It is the eldest brother who is to perform the duty of levirate marriage.” I.E. in his short commentary on Ex. 21:8 states that this interpretation is not in keeping with the plain meaning of the verse.
איבמי. האמת כי היו״ד סימן הפעול:
1MY HUSBAND’S BROTHER. The yod of yevami (my husband’s brother) is in fact the sign of the object.50 is not the noun yavam (brother-in-law) plus the yod suffix meaning “my” but a combination of the verb yabem plus the yod suffix meaning me. According to this interpretation yevami means to act as a brother-in-law to me.
אועמד ואמר. עד שישמעוהו הזקנים:
1AND IF HE STAND, AND SAY. Until the elders hear.51
אוחלצה. כמו חלצו שד והטעם תסיר:
1AND LOOSE. Ve-chaletzah (and loose) is similar to chaletzu (draw out) in draw out the breast (Lam. 3:4). Its meaning is to remove.
בבפניו. מפורש בדברי הקבל' שהוא כמו לפניו ודרך הפשט לפני הנעל כמו והיא כתובה פנים ואחור:
2IN HIS FACE. The transmitters of tradition explain that the word be-fanav (in his face) has the meaning of before his face.52 106b. According to its plain meaning, be-fanav means before the shoe, for panav here is similar to panim (in front) in front and on the back53 (Ezek. 2:9).54 means before it, i.e., before the shoe.
אכי ינצו. הפך כי ישבו אחים יחדו ואלה האנשים זרים או אחים:
1WHEN MEN STRIVE. The reverse of If brethren dwell together (v. 5).55 The men spoken of are strangers or brothers.
בבמבושיו. ביציו מגזרת בושה והוא עזות מצח לגלות דבר הנסתר שהוא ערוה גם הוא מקום מסוכן:
2BY THE SECRETS. Mevushav (the secrets) means his testicles. It is related to the word bushah (shame).56. The literal meaning of mevushav is, his shameful things. Hence I.E.’s interpretation that mevushav (the secrets) means his testicles. It is an act of audacity to uncover that which is hidden, namely, a person’s nakedness. It is also a vital organ.57
אוקצותה את כפה. כמו עין תחת עין אם לא תפדה כפה תקוץ:
1THEN THOU SHALT CUT OFF HER HAND. If she does not pay ransom money. Its meaning is similar to eye for eye (Ex. 21:24).58
בלא תחום עינך. אם היתה ענייה:
2THINE EYE SHALL HAVE NO PITY. If she be poor.59
אבכיסך. מקום למאזנים או יוציא מן הכיס בדרך רמאות והראשון הוא נכון והעד כיס אחד יהיה לכלנו משקל אחד. ומגזרת תכוסו על השה ואם הוא משורש אחר ורבים פירשו כמו חריט ואין צורך:
1IN THY BAG.60. Where you place the scales.61 (bag) is the name of a receptacle where the scales are kept. Or, do not deceitfully take the weights from the bag.62 The first interpretation is correct. The proof text is, Let us all have one hag (kis)63 (Prov. 1:14), the meaning of which is, one scale.64 (Prov. 1:14) is, let us all have one scale, for let us all have one bag makes no sense in this context. The word kis (bag) is related to the word tachossu (ye shall make your count)65 means you shall apportion. A person uses scales to measure the weight of portions. See I.E. on Ex. 12:4 (Vol. 2, p. 219). in ye shall make your count for the lamb (Ex. 12:4) even though tachossu comes from a different root.66 comes from the root caf, vav, samekh. Tachossu comes from the root caf, samekh, samekh. Many explained the word kis to mean a pouch.67 (a cloth into which an object is placed). In this case kis refers not only to a receptacle for scales but to any bag or purse. There is no need for this interpretation.
אשלמה. שלא יהיה מקום חסר:
1PERFECT. No part shall be missing.68
בואיפת צדק להיותה כמדת השוק:
2[JUST MEASURE.] A just measure means a measure which conforms to the market measure.69
גלמען יאריכו ימיך. כי זה ידוע כי כל מלכות צדק תעמוד כי הצדק כבנין והעיוות כהריסו' ברגע יפול הקיר:
3THAT THY DAYS MAY BE LONG. For it is well known that all righteous kingdoms will endure, for righteousness is like a building. However, unrighteousness70 is like a ruin. Its wall collapses in a moment
אכל עושה אלה. איפה ואיפה אבן ואבן והכלל כל עושה עול בפה ובמעשה בסתר או בגלוי:
1FOR ALL THAT DO SUCH THINGS. Those who possess diverse measures and diverse weights. This is followed by a general rule, namely, even all that do unrighteously verbally and by deed, secretly or publicly.
אאשר קרך. מגזרת כל הקורות אותם:
1HOW HE MET THEE. Karekha (met thee) is related to the word korot (befallen) in all that had befallen them (Gen. 42:29).
בויזנב בך. כרת זנבך והם הנחשלי' אחריך שלא היה בם כח ללכת ויתכן להיות מלת נחשלים כמו נחלשי' וכן כבש כשב:
2AND SMOTE THE HINDMOST OF THEE. Va-yezanev bekhah (and smote the hindmost of thee) means,71 means a tail. Thus va-yezanev means and he tailed you. Hence I.E.’s comments. and cut off your tail (zanav), namely, all that were enfeebled in thy rear,72 means and he cut off all those in your rear. that is, those who did not have the strength to walk. It is possible that the word necheshalim (enfeebled)73. is similar to nechelashim (enfeebled).74. Similarly keves (lamb) and kesev (lamb).75
גואתה עיף. כי ברפידים בא והעם צמא למים כי כן כתוב:
3WHEN THOU WAS FAINT. For Amalek came to Rephidim where the people thirsted for water. The latter is clearly stated.76.
דויגע. מן הדרך:
4AND WEARY. From the way.
הולא ירא. שב אל עמלק והוא פעל עבר כמו כי כבד ממך כי זקן יצחק כאשר אהב:
5AND HE FEARED NOT. This refers to Amalek. Yare (feared) is a verb in the perfect.77 in the kal. However, yare is vocalized kamatz, tzere. Hence I.E.’s comment. It is like the word kaved (heavy) in for the thing is too heavy for thee (Ex. 18:8); zaken (old) in that when Isaac was old (Gen. 27:1), and ahev (loveth) in such as he loveth (Ibid., 8).78 in the third person perfect.
אבהניח ה' אלהיך. הטעם כי זאת המצוה תלוי' אחר שירשו את הארץ ושקט' הארץ ממלחמה מכל סביבותיה כי כל זמן שיתעסקו עם מלחמות הקרובים אליהם אינם חייבים להלחם בעמלק:
1WHEN THE LORD THY GOD HATH GIVEN THEE REST. It means that this commandment takes effect after Israel inherits the land and the land is quiet from all the wars with the surrounding nations, for as long as they are involved in waging war with the nations close to them they are not obligated to fight Amalek.
בתמחה את זכר עמלק. זהו והמתה מאיש ועד אשה מעולל ועד יונק משור ועד שה שלא יאמר זה השור היה משלל עמלק ודברי התורה כלל ודברי שמואל הנביא פרט:
2THAT THOU SHALT BLOT OUT THE REMEMBRANCE. Namely, slay both man and woman, infant and suckling, ox and sheep, camel and ass (I Sam 15:3), so that no one says this ox is from the spoil taken from Amalek. The words of the Torah79, is a general statement. are a general statement. The words of the prophet Samuel80. go into detail.
גלא תשכח. אחר זכור לחזוק וכן משפט מצות רבות בתורה:
3THOU SHALT NOT FORGET. Scripture says this after having already stated Remember…(v. 17) for emphasis. The same is true with many other commandments in the Torah.81