Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Deuteronomy 5/אבן עזרא על דברים ה׳
אויקרא משה אל כל ישראל. כאשר פירשתי להשמיע דברי הברית את הבנים:
1AND MOSES CALLED UNTO ALL ISRAEL. As I have explained,1 to make the children hear the words of the covenant.2
אבחורב. הוא סיני:
1IN HOREB. This is Sinai.3
אלא את אבותינו. לבדם:
1THE LORD MADE NOT THIS COVENANT WITH OUR FATHERS. Alone.4
בכי אתנו אנחנו. והטעם כי גם אתנו כמו לא יקרא שמך עוד יעקב. או טעמו לא כרת עם אבותינו שהיו במצרים רק אתנו כרת הברית כי רבים יש במחנ' ששמעו הברית מפי השם על כן אמר אנחנו אלה שהם פה והם חיים והעד על יושר זה הפירוש שאמר עמכם וביניכם:
2BUT WITH US, EVEN US. The meaning of ittanu5 (even us) is, but also with us.6). I.E. believes that this should be interpreted: The Lord made not this covenant with our fathers alone, but also with us. In other words, ittanu (us) should be interpreted as if written gam (also) ittanu. It is similar to thy name shall not be called any more Jacob (Gen. 35:10).7 should be read as if written, Thy name shall not be called any more only Jacob. See I.E. on Gen. 35:10 (Vol. 1, p. 332). Or it means the Lord did not make a covenant with our fathers who were in Egypt but only with us,8 for there were many in the camp who heard the covenant from the mouth of God.9 Moses therefore said even us, those who are here, and are alive. Moses’ words, with you (v. 4) and [I stood] between [the Lord] and you (v. 5) is proof of the correctness of this interpretation.
אפנים בפנים. בלא אמצעי והטעם כאשר ישמיע המשמיע קולו לאחר ופניו אל פניו ואם לא יראנו:
1FACE TO FACE. Without an intermediary.10 This means I spoke to you, although you did not see Me. The metaphor used in our verse is that of a person who speaks to another person face to face even though the person being spoken to does not see that speaker.11
אאנכי עומד בין ה' וביניכם. פירשתיו:
1I STOOD BETWEEN THE LORD AND YOU. I have already explained this.12
בכי יראתם מפני האש. ואם לא עליתם בהר:
2FOR YE WERE AFRAID BECAUSE OF THE FIRE. Even though you did not go up the mountain.
גומלת לאמר. דבקה עם דבר ה' עמכם בהר מתוך האש לאמר ויתכן להיות פירוש אנכי עומד בין ה' אחר מעמד הר סיני והטעם שהוא דבר עמכם פנים בפנים ומאותו היום הייתי אני עומד בין ה' וביניכם כי יראתם כאשר יפרש:
3[SAYING.] The word saying is connected to the previous verse. Its meaning is, The Lord spoke with you face to face…out of the midst of the fire (v. 4) saying.13, etc. It is possible that I stood between the Lord and you means I stood between the Lord and you after the revelation at Sinai. Its meaning is, God spoke with you face to face [at Sinai] and from that day on I stood between the Lord and you because you were afraid,14 as Moses goes on to explain.
דולא עליתם בהר. כאשר עליתי אני ומשה נגש אל הערפל ואל תשים אל לבך בעבור היות מלת לאמר רחוקה כי כן רבים והמדבר לא הפסיק הפסוקי' ולא הפרשיות גם אל תשית לב אל המלות כי הם כגופות והטעמים כרוחות והכורת בשני כלים זה כמו זה במעשה מעשה אחד הוא על כן שוא ושקר כי הם אחים וכל שקר שוא וכבר פירשתי זכור שהוא כמו שמור. והוסיף כאשר צוך ה' אלהיך והטעם במעמד הר סיני:
4AND WENT NOT UP INTO THE MOUNT. When I went up. Compare, but Moses drew near unto the thick darkness (Ex. 20:18). Do not pay attention to the fact that the word saying is far removed [from the end of verse 4],15 for there are many such instances.16 The speaker17 did not separate the verses and sections.18 Also do not pay attention to the words,19 for they are like bodies and their meanings are like souls.20 One who cuts with two similar tools produces the same result. Scripture therefore interchanges shav (false)21 (v. 17) and sheker (false) (Ex. 20:13),22 (ed shaker). Deut. 5:17 reads: Neither shalt thou bear false/vain witness (ed shav). as these terms are brothers.23 All lies are vanity. I have already explained that the word zakhor (remember) (v. 8) means the same as shamor (keep).24 (zakhor) the sabbath day to keep it holy. Deut. 5:12 reads: Remember (shamor) the sabbath day to keep it holy. Hence I.E.’s comment. Moses adds,25 is not found in Exodus. Hence I.E.’s comment. as the Lord thy God commanded thee (v. 12). It means, when you stood around Mount Sinai.26 is keep the Sabbath as God commanded you at Sinai when he revealed the Decalogue.
אושורך וחמורך וכל בהמתך. פרט ואחר כך כלל ובתחלה כלל זה וזה שוה:
1NOR THINE OX, NOR THINE ASS, NOR ANY OF THY CATTLE. A particular followed by a general term.27 At first28. Ox and ass are not mentioned. only the general term is used. Both say the same.29
בלמען ינוח. הוסיף לבאר טעם עבדך ואמתך וזכרת כי עבד היית והניח עבדך על כן צוך ה' אלהיך לעשות כן ביום השבת והטעם למנוח' העבד וי״א כי העבד לא ינוח והנה השם הוציאך מעבדות וצוך שתנוח למען תזכור כי היית עבד ובצווי כבד כאשר צוך כאשר פירשתי:
2THAT…MAY REST. Scripture here adds the explanation of the law regarding the man-servant and the maid-servant,30 namely, And thou shalt remember that thou was a servant.31 Now God gave rest to your servant. Therefore the Lord your God commanded [thee] to do this on the Sabbath day refers to giving rest to one’s servant.32. Some say33. that a servant does not rest.34 Now God took you out of slavery and commanded you to rest so that you will remember that you were a slave.35 In the commandment that begins with the word Honor (v. 16),36. Scripture goes on to say, as the Lord thy God commanded thee. This is to be understood in line with my interpretation.37 (v. 12) means as the Lord thy God commanded thee when you stood around Mount Sinai. Similarly, here.
אולמען ייטב לך. י״א רמז לעוה״ב וסוד העוה״ב ארמזנו בפסוק אני אמית ואחיה:
1AND THAT IT MAY GO WELL WITH THEE. Some say that this alludes to the world to come. I will allude to the secret of the world to come in my comments on I kill, and I make alive (Deut. 32:39).
בימיך. באר שיהיו טובים. דע כי דעת כל הקדמונים כי הדבור הראשון הוא אנכי ואם יש לשאול למה הפסיק המפסיק לא יהיה לך וכבר פיר' עשרת הדברים כי סמכתי על דעתם רק הישר בעיני שמלת אנכי איננ' מהעשר' כי דבור אנכי הוא המצוה ועיקר המצות כאשר פירשתי כבר:
2THY DAYS. Scripture goes on to explain that they will be good days.38 elaborates on that thy days may be long; i.e., your long days will be good days. Know that all the early sages are of the opinion that I am (v. 6) is the first statement39 even though there is room to ask why the one who separated the statements did not separate Thou shalt have no other gods (v. 7).40. The Decalogue is divided into ten sections in the massoretic edition of the Torah. Each of these sections is devoted to a particular statement. Now, if I am is an independent statement, it should form an independent section. However, it does not. Hence I am seems to be an introduction to that which follows. We have followed Vat. Ebr. 38 which reads lo hifsik. I have already explained the Ten Statements,41 is the first of the Ten Statements. See I.E.’s comments on Ex. 20:1 in both the long and the short commentary. See Vol. 2, pp. 401-404. relying on their opinion.42 However, I believe that the statement I am is not part of the Ten Statements, for the meaning of I am is, I am the one who commands. I am is the basis of the commandments, as I have explained previously.43 includes all precepts directed at the heart, tongue, and human deeds. For one who does not believe in his heart that God exists has no reason to be obligated to observe any commandments” (I.E., Vol. 2, p. 415).
אומלת חמד בלשון הקדש מתפרשת לשני טעמים האחד גזל ועושק וקחת של אחרים בחזקה ובאונס וכך ולא יחמוד איש את ארצך כי אם אין פירושו כן הנה תהיה הארץ רעה ולא בא הכתוב אלא לשבח והטעם השני לשון תאוה בלב ולא תצא לפועל. והנה לא תחמוד בית רעך. הדבור התשיעי. ולא תחמוד אשת רעך הדבור העשירי. ויהיה בית רעך ואשת רעך נדבקים זה עם זה או בית רעך כלל והעד שאמר משה בספר הזה שבאר את התורה תחת לא תחמוד אמר לא תתאוה. ורבים אמרו כי אין עון במחשבת הלב ואין עליהם שכר ועונש ויש ראיות רבות להשיב עליהן ולא אאריך רק אראה להם לב חורש מחשבות און הטיבות כי היה עם לבבך ולישרים בלבותם ומשה אמר בסוף בפיך ובלבבך לעשותו. ועיקר כל המצות ליישר הלב, ורובם זכר והמזיד והשוגג יוכיחו:
1The word chamad (coveted) has two meanings in Hebrew.44 (neither shalt thou covet). One is to rob, to extort, to take someone’s property by force and compulsion. This is the meaning of the word in neither shall any man covet (yachmod) thy land45 (yachmod) thy land means no one shall desire your land, then the Land of Israel would be an undesirable land. Hence the meaning of neither shall any man covet (yachmod) thy land must be no one will take your land. (Ex. 34:24). For if this is not its meaning, then the land is bad. But Scripture only comes to praise the land. The second meeting is to desire in the heart without acting.46 Now, Neither shalt thou covet thy neighbor’s house (Ex. 20:14) is the ninth statement, and thou shalt not covet thy neighbor’s wife (Ibid.) is the tenth statement.47 as the first statement of the Decalogue. Therefore, it counts Neither shalt thou covet thy neighbor’s house and thou shalt not covet thy neighbor’s wife as two separate statements. According to this interpretation, thy neighbor’s house and thy neighbor’s wife are connected to each other.48 precedes thou shalt not covet thy neighbor’s wife, while the reverse is true in Deuteronomy (Weiser). On the other hand, thy neighbor’s house might be a general rule.49 is the tenth statement. Scripture first states the general rule and then goes into detail; that is, Neither…thy neighbor’s house includes your neighbor’s wife, servant, ox, ass, and all that he owns. According to this interpretation, I am is the first statement and Neither shalt thou covet thy neighbor’s house is the tenth. The fact that Moses in this book [Deuteronomy] in which he explains the Torah, employs ve-lo50. titavveh (neither shalt thou covet) (v. 18) in place of lo tachmod (thou shalt not covet) (Ex. 20:14) is proof of this.51 is a general statement, for Moses explains it by using a different term in Deuteronomy. Many say that one cannot sin with one’s thoughts and there is no reward and punishment for what one thinks. However, one can refute them by quoting many verses. I will not prolong my argument. I will merely point to the following: A heart that deviseth wicked thoughts (Prov. 6:18); thou didst well that it was in thy heart (II Chron. 6:8); And to them that are upright in their hearts (Ps. 125:4). Moses at the end52 said, in thy mouth, and in thy heart, that thou mayest do it (Deut. 30:14). The main purpose of the mitzvot is to perfect the heart. Most of them serve as a memorial.53, translated by H. Norman Strickman, Jason Aaronson, 1995, p. 78: “Some commandments serve as reminders of the fundamental precepts. For example, the Sabbath commemorates creation. Likewise, not permitting one’s slave to work on the Sabbath recalls the Exodus from Egypt. Similarly, the Pascal lamb, the matzot, the bitter herbs, the sukkah, the mezuzah, and the tefillin worn on the hand and head. Likewise, the tzitzit.” The distinction made between a sin committed deliberately and one committed inadvertently should convince them.54
אאת הדברים האלה. הטעם עשרת הדברים ולא הדבורים:
1THESE WORDS. Its meaning is, these Ten Statements and not the words which follow them.55
בקול גדול. שלא שמעו כמוהו:
2A GREAT VOICE. They never heard one like it.
גולא יסף. כי זה היה פעם אחת והנה ביאר למה לא יסף והוא ויהי כשמעכם:
3AND IT WENT ON NO MORE. This occurred only one time. Observe, Scripture explains why the voice went on no more, namely, And it came to pass, when ye heard…(v. 20).
אאת כבודו. מראה האש:
1HIS GLORY. The appearance of fire.
בואת גדלו. קולות וברקים וקול שופר:
2AND HIS GREATNESS. The voices, the lightning, and the sound of the shofar.
גואת קולו. עשרת הדברות ויש בדברי יחיד שדבור אנכי לבדו אמר השם:
3AND…HIS VOICE. The Ten Statements. There is one opinion that God only uttered I am (v. 6).56 is short for, that God only uttered I am and Thou shalt have no… See I.E. on Ex. 20:1 (Vol. 2, p. 393). Also see Horiyot 8a.
אקול אלהים חיים. לשון רבים כאשר פירשתי:
1THE VOICE OF THE LIVING GOD. Elohim (God), as I have explained,57 is in the plural.
בוטעם חיים. על דעתי להפריש בין אלהים ובין הצבא כי לא יתנועע הוא מעצמו:
2I believe that Scripture uses the term living to differentiate between God58 and the heavenly host,59 for the heavenly host does not move by its own power.60
אואת תדבר אלינו. כמו אם ככה את עושה לי ושם מפורש:
1AND THOU SHALT SPEAK UNTO US ALL. The word at (thou)61 (you) is a feminine pronoun. is similar to the word at (thou) in And if Thou62 (at) deal thus with me (Num. 11:15). It is explained there.63 can be used in the masculine.
אהיטיבו. פעל עבר מהשניים הנראים:
1THEY HAVE WELL SAID. Hetivu (they have well) is a verb in the perfect. It comes from a root in which only two letters are sounded.64.
אמי יתן. אין הכתוב או' מי יתן לי רק מי יתן להם ע״כ נכתב להם אחר והיה לבבם זה ודע כי שורש כל המעשים והתנועות גזרות השם וכל הנמצאים תחת השמים כחם ותולדותם כפי המערכ' העליונה עם השרשים למטה וכן עם המורכבים וכן כפי תנועתם יום יום ועת ועת כי לעולם יהיה שנוי כאשר פירש בעל ספר יצירה והחלקים יקבלו מהכללים כפי תולדותם ובעבור כח הכללים יוכלו לשנות מעט בתולדת וזה טעם ויחזק ה' את לב פרעה ובמקום אחר ויכבד לבו הוא ועבדיו והכל אמת על כן אומר ידעתי ה' כי לא לאדם דרכו ואומר למה תתענו ה' מדרכך ומשה אמר ובחרת בחיים ואחר שהשם לא ימנע טוב הנה הוא אוהב להיטיב ואמר הכתוב כלשון בני אדם מי יתן:
1OH THAT. Scripture does not say mi yitten li (oh that I) but rather mi yitten la-hem (oh that they).65 is Israel not God. The word la-hem (they) thus follows ve-hayah levavam zeh (such a heart as this).66 (oh that they). This literally reads, Oh that such a heart as this to them. I.E. believes that this should be read as if written, mi yitten la-hem ve-hayah levavam zeh lahem (oh that they had such a heart as this). Note, God’s decrees are the source of all actions and movements.67 The power and nature of all that is found beneath the heavens is determined by the arrangement of the heavenly bodies. These are connected to the roots below.68 The same applies to the compounds.69 All things similarly depend on the movements of the heavenly bodies day by day and time by time, for there is always a change,70, p. 173). as the author of the Sefer Yetizrah explained.71 is a mystical work composed between the third and sixth centuries either in the Land of Israel or in Babylonia. The parts72 receive73 from the categories74 according to their nature.75 It is due to the power of the “categories” that they76 can make some small changes in nature.77 This is the meaning of and the Lord hardened Pharaoh’s heart (Ex. 11:10).78 In another place, Scripture states, and hardened his heart, he and his servants (Ex. 9:34).79 It is all true. Scripture therefore states, O Lord, I know that man’s way is not his own (Jer. 10:23). It similarly states, O Lord, why dost Thou make us to err from Thy ways (Jer. 63:17). Moses said, therefore choose life (Deut. 30:19).80 Now, since God does not withhold good,81 He loves to do good. Scripture employs human language when it says, Oh that.82
אלך אמר להם. הטעם שירד:
1GO SAY TO THEM. Moses was to go down.83
אואתה פה עמוד עמדי. הטעם שישוב וכן כ' ואדברה אליך את כל המצוה והחקים והמשפטים והנה רוב התורה מסיני נאמרה למשה רק משה אמרה במדבר סיני ובאותם אחד עשר יום שנסעו מסיני כפי דעתי:
1STAND THOU HERE BY ME. Moses was to return.84 Scripture similarly states, and I will speak unto thee all the commandment, and the statutes, and the ordinances. It is thus clear that most of the Torah was told to Moses at Sinai. However, Moses transmitted it in the wilderness of Sinai. I believe that he did so in the eleven days that they traveled from Sinai.85
אושמרתם לעשות. להוסיף ולא תסורו ימין ושמאל:
1YE SHALL OBSERVE TO DO. Scripture states this86 in order to add, and ye shall not turn aside to the right hand or to the left.
אבכל הדרך. פירוש ימין ושמאל וזו המצוה והחוקים והמשפטים עיקרם למען תירא אתה ובנך ובן בנך והנה עיקר כל המצות אמונת הלב וכאשר תירא השם זה כל האדם ובעבור זה נברא האדם כדברי קהלת ועוד יאריכון ימים עם הכל על האדמה ועם היחיד בעולם הבא (ס״א הזה):
1IN ALL THE WAY. This explains to the right hand or to the left.87 The main purpose of this commandment88 and the statutes and ordinances is that you, your son, and your son’s son fear the Lord. Faith of the heart is the basis of the commandments. When you fear God, you are fulfilling your destiny as a person. Man, as is noted by Koheleth, was created for this very reason.89. Furthermore, your days will be prolonged with everyone90 on the land and for the individual,91 in the world to come.92