Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Leviticus 1/אבן עזרא על ויקרא א׳
אויקרא. מצאנו ברית יחיד בעבור שני דברים גם יתכן להיות מצוה אחת בעבור דברים רבים כמצות העולה והקרבן כי בתת כל חלק בעתו ימלט החלק שיש לו חלק לעולם הבא על כן פירוש לכפר לתת כופר והעד מתחלת כי תשא על כן כתיב פן יפגענו בדבר גם יש בעולות סודות לעתידות גם יתבונן מכל קרבן סוד התולדות והחטאות והמצות להחיות מורי התורה. וטעם ויקרא אל משה אחר ולא יכול משה שהכבוד קראו מאהל מועד שיבוא שם ושם ידבר עמו והכבוד לפנים מהפרכת ושם היה משה נכנס כי כן כתוב וזה טעם ותמונת ה׳ יביט. וטעם להזכיר הקרבנות קודם המצות כי השכינה תשוב אל מקומה אם לא ישמרו תורת העולה וכן היה וחלילה חלילה להצטרך לעולה וכן כתוב אם ארעב לא אומר לך רק יש לו סוד:
1In the name of God who commandsthat a fire offering be brought before him.I begin to explain the book And The Lord Called Unto Moses.1. 38. This poem is omitted in the printed editions of I.E.AND THE LORD CALLED. We find two reasons for the covenant made with an individual.2. The reference is to the covenant of circumcision that God made with Abraham (Gen. 17:9). The commentaries on I.E. differ as to what these two reasons are. Scripture tells us that circumcision is a sign that the Lord will be God to Abraham and his seed after him (Gen. 17:7). I.E. believes that circumcision is also a sign not to act promiscuously. I.E. writes, “The excision of the foreskin of the flesh is a sign of the covenant between man and his creator not to defile one’s soul by engaging in an act of sexual intercourse that is not in accordance with the way of truth” (Yesod Morah, (Strickman translation, p. 102). It is also possible for one commandment to have many reasons. The commandment regarding the burnt offering and the sacrifice3 are examples of the latter, for when the officiant offers each part4 in its proper time, then the part5 which has a part6 in the world to come is saved.7 Therefore the meaning of le-khapper (to make atonement) (v. 4) is to give ransom. The opening of the Torah portion Ki Tissa8 is proof.9 means to offer a ransom, for we read there that each male Israelite was to give a half shekel as a ransom for his soul (kofer nefesh) (Ex. 30:12). Scripture goes on to say, that there be no plague among them. Scripture therefore reads, lest He10 fall upon us with pestilence11 (Ex. 5:3). There is also a secret12 regarding the future in the burnt offering.13 One can also learn from each sacrifice the secret of nature.14 The purpose of the sin offering15. and the unleavened bread16. 38 and some editions read veha-manot (and the portions), i.e., the portions of the sacrifices which are to be eaten by the kohanim. is to sustain the teachers of the Torah.17, who teach Torah to the Jewish people. See Lev. 33:10; Mal. 2:7. The reason And the Lord called unto Moses follows And Moses was not able to enter18 (Ex. 40:35) is that the Glory19 called to Moses from the tent of meeting and told him to come there, and there He would speak with him.20; that is, God invited Moses to the tabernacle. The Glory was on the other side of the curtain21 which separated the Holy of Holies from the holy. The Glory was in the Holy of Holies. and Moses entered there.22 The latter is clearly stated in Scripture.23 This is the meaning of and the similitude of the Lord doth he behold (Num. 12:8). The reason Scripture mentions the sacrifices before the commandments24 is that God’s presence will return to its place25 (God) will go and return to My place. if Israel does not keep the law of the burnt offering.26. The latter came to pass.27 Far be it from God to require a burnt offering.28 Scripture clearly states, If I were hungry, I would not tell thee…(Ps. 50:12).29 These two verses completely dispel the idea that the sacrifices were food for God. On the contrary, it30 has a secret meaning.31
אמכם. מאוחר וכן הוא אדם מכם כי יקריב קרבן וכמוהו רבים או יהי׳ מכם מממונכם או יהיה מכם רמז להוציא את הגזל כי כן כתוב שונא גזל בעול׳:
1OF YOU. The word mikkem (of you) is placed at the end of the clause.32. The latter literally reads, when any man bringeth an offering of you. Hence I.E.’s comment. The clause should be read as if written, adam mikkem ki yakriv (when any man of you bringeth an offering). There are many such examples.33 On the other hand, the word mikkem might mean from your property.34 (of you) means of your property. In this case the word mikkem does not have to be moved, for the meaning of the clause is, when any man bringeth an offering of your (that is, his) property. The term mikkem might also hint that one is not permitted to bring an offering that is stolen,35 for Scripture states, I hate robbery with iniquity (Is. 61:8).36 may be rendered iniquity or burnt offering. I.E. translates it as burnt offering.
במן הבהמה. יהיה הקרבן כלל ואחר כן מן הבקר ומן הצאן שהם מין כבש ועז פרט גם מלת קרבנכם כלל:
2OF THE CATTLE. Shall the sacrifice be. This37. is a general term. Scripture then gives the particulars and states, even of the herd,38. or of the flock.39. The flock refers to the species of the sheep and the goat. Your offering40 is also a general term.
אאם עלה קרבנו. פרט ועול׳ מפורשת:
1IF HIS OFFERING BE A BURNT–OFFERING. This41. is a particular. The term olah (burnt offering) is self-explanatory.42, heh, which means to go up. The term olah is thus connected in meaning to the word oleh (going up).
במן הבקר. גדול או קטן אחר שמונת ימים ובעבור היות העולה קרבה כלה לגבוה היא מהנבחרת והזכר נבחר מהנקבה על כן אין בעולה נקבה:
2OF THE HERD. Fully grown or young but more than eight days.43 The burnt offering is brought from the choicest animals because it is entirely for God. The male is chosen above the female. Therefore a female animal is not brought for a burnt offering.
גתמים. בלא מום ואחר שאמר יקריבנו פירש אל המקום אשר יקריב אותו כי יכנס בחצר אהל מועד:
3WITHOUT BLEMISH. Tammim means without blemish.44 literally means whole. This might be taken to mean not missing an organ. Hence I.E. comments that whole means without blemish. After stating he shall offer it, Scripture goes on to explain the place where the celebrant is to bring it. It states that he is to enter into the courtyard of the tent of meeting.45 was located in the courtyard of the tent of meeting.
דלפני ה׳. דבק בטעם עם אל פתח אוהל מועד יקריב אותו:
4BEFORE THE LORD. This is to be understood as connected to he shall bring it to the door of the tent of meeting.46 THAT HE MAY BE ACCEPTED47. I.E. renders this as, of his own free will. Hence I.E.’s comment.
הלרצונו לפני ה׳. שיקריבנו ברצונו ולא באונס:
5BEFORE THE LORD. He shall offer it willingly, not by coercion.
אוסמך ידו. היה נראה מהפשט שבידו האחת יסמוך כי דרך שעיר המשתלח איננו כדרך כל קרבן על כן שנה הכ׳ רק כאשר מצאנו המעתיקים שהעתיקו שכל סמיכה בשתי ידים סמכנו עליהם והגוף הקרב לכפר על העולה על הרוח יקרא עולה גם כן הקרב בעבור חטאת ואשם יקרא חטאת ואשם:
1AND HE SHALL LAY HIS HAND. It would appear from the plain meaning of the text that the celebrant lays one hand48 (his hand). on the animal about to be sacrificed, for the manner of the scapegoat49 is unlike all sacrifices.50 Scripture therefore changed [the manner of the laying of the hands with regard to it].51 However, we find that the sages who transmitted the laws to us stated that all “laying” is done with two hands.52 We rely on them. The body53 which is offered to atone for that which comes (ha-olah) into the mind54 7:3. is called an olah (burnt offering). The sacrifices brought for sins and guilt are also called chattat (sin offering) and asham (guilt offering).55
בונרצה לו. יפיק רצון מהשם:
2AND IT SHALL BE ACCEPTED56 (literally, he will be favored). Hence I.E.’s comment. FOR HIM. He will obtain favor from God.
גלכפר עליו. להיות כופר עונש שיש עליו:
3TO MAKE ATONEMENT FOR HIM.57. To serve as a ransom for the punishment due him.
אלפני ה׳. כמו עולת הצאן על ירך המזבח צפונה. כנגד השלחן:
1BEFORE THE LORD. Like the burnt offering of the flock, on the side of the altar northward, opposite the table.58
בוטעם ושחט. הכהן שישחטנו אחד ויזרקו רבים את הדם וכן כתוב וימציאו בני אהרן:
2The meaning of and he shall kill is that the kohen shall kill. One slaughters59 (and he shall kill) is in the singular. and many dash the blood.60 (and dash) is in the plural and thus refers to Aaron’s sons. Scripture clearly states this i.e., and Aaron’s sons delivered unto him the blood (Lev. 9:12).
גוטעם אשר פתח אוהל מועד. להוציא מזבח הקטורת:
3Scripture states, that is at the door of the tent of meeting because it wants to exclude the altar of incense.61
אוהפשיט. כהן או הלוי נלוה אליו:
1AND HE SHALL FLAY. A kohen or a Levite accompanies him.62
אונתנו בני אהרן. שלא יגשו הלוים וזאת מצוה על הכהנים ולא פחותים משנים:
1AND THE SONS OF AARON THE PRIEST. Levites shall not approach.63 This commandment was given to the kohanim. Not less than two64. are required.65
אהפדר. רבים חכמי הדור פירשוהו הגוף והנכון בעיני שהיה הפדר החלבים וכן הוא וערכו בני אהרן הכהנים את הנתחים שהם נתחי הגוף את הראש ואת הפדר שהם החלבים ויחסר אות וי״ו שהוא כמנהג הלשון אודם פטדה וברקת ונתח אותו לנתחיו ולנתחי הגוף את ראשו ואת פדרו או יהיה פירוש את הראש עם הראש וכמוהו רבים והעד הנאמן ויקטר משה את הראש ואת הנתחים ואת הפדר:
1AND THE SUET. Many wise men of the generation explain that the word pader (suet) refers to the carcass. However, in my opinion the pader refers to the fat. Our verse is to be understood as follows: And Aaron’s sons, the priests, shall lay the pieces, that is, the pieces of the carcass;66 refers to the head and the suet. Hence I.E.’s comment. and the head, and the suet, that is, the fat. A connective vav is missing from the word ha-rosh (and the head).67 (literally, the head) is to be read as if written ve-ha-rosh (and the head). In other words, our verse is to be read as follows: And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet. This is in keeping with the style of the language.68. However, the text is to be understood as if it were present. Compare, odem pitidah69 is to be read as if written u-pitidah (and carnelian). See I.E. on Ex. 1:4 (Vol. 2, p. 6). u-vareket (carnelian, topaz, and smargd) (Ex. 28:17). And he shall cut it into its pieces (v. 12)70 (the burnt offering) into its pieces. I.E. points out that a parallel verse literally reads, And he shall cut it into its pieces and its head (ve-et rosho) and its suet (v. 12). We thus see that its pieces refers to the carcass of the animal, not to its head and suet. and along with the pieces, its head and its suet. On the other hand, et ha-rosh (and the head) might mean with the head.71 need not be placed before ha-rosh, for the meaning of our verse is: And Aaron’s sons, the priests, shall lay the pieces, with the head and the suet. There are many such instances.72 has the meaning of with. See I.E. on Gen. 1:1 (Vol. 1, p. 27). The proof of this73 do not include the head and the suet. is: Moses made the head, and the pieces, and the suet smoke (Lev. 8:20).
בוערכו. על בן הבקר כי הוא גדול ועל הכבש וערך:
2SHALL LAY THE PIECES. Scripture reads ve-arekhu (shall lay)74 (shall lay) is a plural. It literally means, and they shall lay. because it speaks of a bullock, a large animal.75 Regarding a sheep,76 Scripture states, and the priest shall lay77, which is in the singular. them (v. 12).
אירחץ במים. כהן או לוי על כן הוצרך להוסיף עם והקטיר מלת הכהן:
1SHALL HE WASH WITH WATER. A kohen or a Levite. Scripture therefore has to add the word kohen to shall make the whole smoke.78 may perform this work.
באשה. שם התאר וטעמו קרבן אש והוא תאר למלת הכל:
2A BURNT-OFFERING. The word isheh (burnt offering) is an adjective. It means a fire offering. It describes the word hakol (the whole).79
גניחוח. מפורש:
3A SWEET SAVOUR. The word nicho’ach (a sweet savour) is self-explanatory.80 (rest). See I.E. on Gen. 5:8 (Vol. 1, p. 118). He explains nicho’ach as meaning that the sacrifice assuages God’s anger, or that it causes a power from on high to rest on man.
אעל ירך המזבח. מחוץ וכן ירכתי צפון כי רבים טעו ואמרו שמגדל ציון היה בתוך ירושלים:
1ON THE SIDE OF THE ALTAR. On the outside.81 which literally means side of, at times can mean beyond the side. Similarly [Even mount Zion ], the uttermost part (yarkete) of the north82. (Ps. 48:3). For many err and say that the tower of Zion83 was in the midst of Jerusalem.84 means on the outside, next to.
אמן התרים. גדולים ולא קטנים:
1TURTLE-DOVES. Fully grown, not young.
בבני היונה. להוציא את הגדולים על כן לא אמרו יונים:
2YOUNG PIGEONS. Scripture reads bene yonah (young pigeons) because it wants to exclude fully grown pigeons. It therefore does not say yonim (pigeons).85
אומלק. אין לו אח במקרא ומשפט המליקה מדברי הקבלה:
1PINCH. The word malak (pinch) has no brother in Scripture.86 We know the laws of “pinching” from our tradition.87 “cuts with his nail against the nape of the neck of the fowl and cuts its neck until he reaches the organs and severs them” (Rashi). Also see Zevachim 65a; Chulin 21b.
בונמצה דמו. מבנין נפעל מגזרת מצית:
2AND THE BLOOD THEREOF SHALL BE DRAINED OUT. Ve-nimtzah (shall be drained out) is a nifal. It is related to the word matzit (drained) (Is. 51:17).
אמראתו. ידוע וכמוהו הוי מראה ונגאלה:
1ITS CROP. The meaning of murato (its crop) is known.88 The word more’ah (filthy) in Woe to her that is filthy and polluted (Zeph. 3:1) is similar.89 (crop).
בבנצתה. עם הנוצה שלו וכן מלא הנוצה:
2WITH THE FEATHERS THEREOF. The meaning of be-not-zatah is, with the feathers thereof.90 means its entrails (see Rashi). Hence I.E.’s comment. The word notzah (feathers) in Full of feathers (Ezek. 17:3) is similar.
גאצל המזבח. מחוץ:
3BESIDE THE ALTAR. On the outside.91
דקדמה.כי הוא רחוק ממקום הכבוד:
4ON THE EAST PART. For it is far from the place of the Glory.92
האל מקום הדשן. גם שם ישימוהו:
5IN THE PLACE OF THE ASHES. They shall also place it there.93
אושסע. מגזרת ושוסעת שסע כטעם בקוע:
1AND HE SHALL REND IT. The word ve-shissa (and he shall rend it) is related to ve-shosa’at shesa (and is wholly cloven) (Lev. 11:3). The meaning of shissa is split.