Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Deuteronomy 25:5/אבן עזרא על דברים כ״ה:ה׳

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.