Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Leviticus 1:1/אבן עזרא על ויקרא א׳: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