Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Leviticus 23:11/אבן עזרא על ויקרא כ״ג:י״א
אממחרת השבת. אמרו חז״ל ממחרת יום טוב והמכחישים אמרו שהוא כמשמעו והמאמינים הביאו ראיות משנת השמטה והיובל והצום הגדול ויום תרועה שכתוב בו שבתון וכן שבתון נאמר בא׳ של סוכות ובשמיני ואמרו כי שבע שבתות שבועות וכמוהו באי השבת עם יוצאי השבת והם שנים פירושים בפסוק אחד והנה שלשים עיירים וראייתם תמימות וחכם ברומי הביא ראיה ממחרת הפסח מצות וקלוי ולא ידע כי בנפשו הוא כי הפסח ביום ארבעה עשר וממחרתו יום חמשה עשר וכן כתוב ויסעו מרעמסס בחדש הראשון ולאכול קלי אסור עד עבור תנופת העומר והגאון אמר ששני פסחים הם פסח ה׳ ופסח ישראל ופסח ה׳ בליל חמשה עשר והנה ממחרת הפסח ביהושע יום ט״ז ויהיה פירוש ממחרת הפסח הכתוב בתורה ממחרת זבח הפסח ולא אמר כלום כי לא נקרא החג פסח רק בעבור שפסח השם על הבתים וממחרתו הוא לבקר יום ט״ו וכן כתוב כל היום ההוא וכל הלילה וכל יום המחרת. ועוד אמר הגאון שמצות וקלוי היה מהישן וזה איננו רחוק כי הכתוב אמר על תנופת העומר שתהיה מהחל חרמש בקמה ואם תנופת העומר היתה יום חמשה עשר מתי קצרו ועשו מצות ועוד כי אין קציר כי הוא ראשית קציר שעורים גם יש כדמות ראיה על פירושו שאמר מעבור הארץ ויתכן שזה השם נקרא על התבואה שיש להשנה שעברה. וטעם מעבור הארץ ארץ סיחון ועוג והעד שאמר אחר כן מתבואת ארץ כנען ועוד כי קלוי איננו כמו קלי והכתוב אמר ולחם וקלי וכרמל לא תאכלו ואין פסוק קלוי באש טענה כי הוא תאר המעשה כי אביב קלוי באש יקרא קלוי ועוד יש להשיב מאין נדע כי הניף הכהן בעבר הירדן תנופת העומר כי הכתוב אמר אשר אני נותן לכם ועוד לא נתנה להם ולא בא הכתוב להזכיר מצות וקלוי רק בעבור ששבת המן וכן טעם כל הפסוק ועוד אמר הגאון אם השבת כמשמעו מאיזה שבת נחל לספור וישועה השיב כי שמנה עשר ימים הם שיש בהם קרבן ונקראו מועדים מלבד השבתות ואחר שיש קרבן ביום תנופת העומר לאות ולעד כי התנופה באחד מימות מועד האביב והנה שכח קרבנות ראשי חדשים שלא נזכרו ועוד כי הכתוב אמר כאלה תעשו ליום שבעת ימים והיה ראוי שיאמר מלבד תנופת העומר גם זאת איננה טענה עלינו כי אנחנו נסמוך במצות על הקבלה והנה ביום שבועות לא הזכיר בפרשת פנחס מלבד כבשי השלמים ולמעלה פר בן בקר אחד ואילים שנים ובפנחס פרים שנים ואיל אחד גם יוכל המאמין להשיב כי בדרך נבואה ידע היו׳ שיהיה בו תנופת העומר שיום השבת יהיה הקכיעות והעד מערך הלחם שהיה בשבת והזכיר הכתוב איך יחשבו בשנה הראשונה ואז הקריבו שלמים והעולה הנזכרת ואחר כן הנזכר׳ בפנחס ואחר כך אמר בשבועותיכם שבעה שבועות ולא אמר שבתות ואין ראיה כי תחלת השבוע יום ראשון וטמאה שבועים יוכיח והנה ארמוז לך סוד אחד שכל המועדים תלוים ביום ידוע מהחדש ולא נאמר בחג השבועות (מספר) (ס״א יום מועד) בעבור הספירה שהיא מצוה וחז״ל העתיקו כי בחג שבועות היה מתן תורה ועליו נאמר כי חג ה׳ לנו:
1ON THE MORROW AFTER THE SABBATH. The sages said that on the morrow after the sabbath means on the morrow after the festival.67 Those who contradict the sages68 say that the word Sabbath is be taken literally.69 was brought on the first Sunday following the start of Passover. Those who believe in the Rabbinic tradition offer proof from the Sabbatical year,70 the Jubilee, the great fast,71 and the day of shofar sounding,72 for the word shabbaton (a solemn rest) is employed with regard to them.73. Thus the word shabbat does not refer only to the Sabbath. Scripture similarly employs shabbaton with regard to Sukkot74 and Shemini Atzeret.75. They also say that the meaning of sheva shabbatot (v. 15) is seven weeks.76 does not always mean the Sabbath. The same is true of ba’eh shabbat im yotze’eh shabbat (those that were to come in on the sabbath, with those that were to go out on the sabbath) (II Kings 11:9).77 The same word78. is employed with two meanings in one verse.79 is used it refers to the Sabbath; the second time, to a week. We thus see that shabbat does not necessarily refer to the Sabbath. Note, we find a similarity in sheloshim ayarim (thirty ass colts) (Jud. 10:4).80 (ayarim), and they had thirty cities (ayarim). The word ayarim appears twice in this verse. The first time it means ass colts; the second time, cities. They81 offer proof from the word complete (v. 15).82. The latter can only mean seven complete weeks, for it makes no sense to render it seven complete Sabbaths. A wise man in Rome83 offered proof84 means on the morrow after the first day of festival, i.e., on the 16th of Nisan. from on the morrow after the passover, unleavened cakes and parched corn (Josh. 5:11).85. This scholar believed that the term “passover” in Josh. 5:11 refers to the 15th of Nisan. Hence the morrow after the passover refers to the 16th. This scholar also assumed that the unleavened cakes and parched corn came from the new produce. Now, since eating of new produce is forbidden till the omer is offered, and Scripture tells us, And they did eat of the produce of the land, we must assume that the eating of the new grain was preceded by the offering of the omer. We thus see that the omer is brought on the 16th of Nisan. Furthermore, Josh. 5:11 shows that on the morrow after the sabbath means on the morrow following the first day of the festival. He did not know that it cost him his life,86. The “proof” offered by this scholar does not prove that which he intended. In fact, the Karaites or Sadducees can, as we shall see below, use his interpretation for their own purposes. for the Passover falls on the 14th87 and the morrow following it is on the 15th.88). Thus if we interpret Joshua 5:11 as alluding to the bringing of the omer, then we have to assume that the omer was brought on the 15th of Nisan, which we today call the first day of Passover. This is not in keeping with Rabbinic tradition. On the contrary, it supports the Karaites, for they believe that the morrow after the sabbath in Leviticus 23:16 refers to the first Sunday following the start of Passover. In other words, the Karaites say that in the year that Israel celebrated the first Passover in Canaan, the 15th of Nisan fell on a Sunday and Israel therefore offered the omer on that day. Scripture similarly reads, And they journeyed from Rameses in the first month (Num. 33:3).89. We thus clearly see that on the morrow after the passover refers to the 15th of Nisan. The eating of parched corn is prohibited until the waving of the omer.90 The Gaon91 as follows: And they did eat of the produce of the land on the morrow after the Passover of the Lord, i.e., the morrow following the 15th day. says that there are two Passovers, a Passover of the Lord and a Passover of Israel. The Passover of God is on the night of the 15th.92 Now, the day after the Passover in Joshua refers to the 16th day.93 It follows from this that the interpretation of on the morrow after the passover (Num. 33:3), is on the morrow following the sacrifice of the Passover.94 What he said has no value. The festival95 is called Passover only because God skipped over the houses.96). Hence the term Passover in Josh. 5:11 cannot refer to the 15th of Nisan. Its morrow is the morning of the 15th.97 Scripture similarly writes, all that day, and all the night, and all the next day (yom ha-mochorat)98 (morrow) refers to the following morning. (Num. 11:32). The Gaon further states that the unleavened cakes and the parched corn were from the old grain.99). This is not far-fetched, for Scripture says that the waving of the omer should begin from the time the sickle is first put to the standing corn (Deut. 16:9). If the omer was waved on the 15th100 when did they harvest and make unleavened bread?101 was waved on the 15th of Nisan when Israel entered the Land of Israel as the Karaites maintain, when did they harvest the grain to make the unleavened bread? Harvesting is prohibited on a festival. Furthermore, there was no harvest,102 for the omer is brought from the first of the barley harvest.103 was waved. There is also what appears to be proof of the Gaon’s opinion,104 for Scripture states, of the produce (meavur) of the land (Josh. 5:11). It is possible that the term avur refers to the produce of the year that has passed.105 means passed. Hence this interpretation. The meaning of the produce of the land is the produce of the land of Sihon and Og.106 The fact that Scripture afterwards states, of the fruit of the land of Canaan (Josh. 5:12), is proof.107. This implies that Josh. 5:11 refers to grain that was not from the land of Canaan. Furthermore, kaluy (parched corn) (Josh. 5:11) is not the same as kali (parched com) (Lev. 23:14).108 (Lev.23:14) refers to parched corn from the new produce. Kaluy (Josh. 5:11) refers to any parched corn. Now, Scripture says, And ye shall eat neither bread nor parched corn (kali), nor fresh ears (v. 14). The verse which reads kaluy ba-esh (parched with fire) (Lev. 2:14)109). cannot serve as an argument to the contrary,110 refers to the new grain. for it describes the act111 since corn in the ear parched in fire is called kaluy.112. Hence that word is used. However, its use does not prove that the reference is only to new grain. We can also ask:113 From where do we know that the kohen waved the omer on the other side of the Jordan,114 as the Karaites maintain. for the verse states, which I give unto you (v. 10)?115 applies only after Israel has taken possession of the land. Thus Josh. 5:11 cannot allude to the waving of the omer. However, the land was not yet given to them.116. Scripture mentions matzot and corn only because the manna ceased. This is the meaning of the entire verse.117, to inform us that they waved the omer and then ate matzot and grain from the new produce. It rather tells us, And they did eat of the produce of the land on the morrow after the passover, unleavened cakes and parched corn, because the manna ceased. The Gaon118 further says: If the word Sabbath119. is to be taken literally120 then from which Sabbath shall we start to count? Joshua121 answers that there are 18 days aside from the Sabbath whereon sacrifices are offered. These days are called mo’adim (festivals). Now, since there is a sacrifice122 on the day that the omer is offered123 it is a sign and a witness that the waving takes place on one of the days of the spring festival.124 is waved on the first day of the Passover holiday that follows a Sabbath. Note, he125 forgot the sacrifices that are offered on the new moon, which are not mentioned.126 is waved. In other words, the fact that the Torah does not specify the day of the omer waving as a festival does not mean that it falls on the festival of Passover. Hence if we reject the Rabbinic tradition and take the word Sabbath literally, we do not know from which Sabbath to start the count of seven weeks. Furthermore, Scripture states, After this manner ye shall offer daily,127 for seven days (Num. 28:24). Scripture should have stated, aside from the offering of the omer.128. This129.” too130 is no argument against us, for we rely on tradition when it comes to the commandments. Now, Scripture does not state “aside from the he-lambs brought for a peace offering,” when it lists in the Torah portion Pinechas the offerings to be brought on the festival of Shavu’ot.131, which according to verse 19 were to be offered on Shavu’ot. It states above,132 and one young bullock, and two rams (v. 18). However, Pinechas reads, two young bullocks, one ram, seven he-lambs of the first year (Num. 28:27).133 are to be brought as burnt offerings on Shavu’ot. However, Num. 28:27 states that two young bullocks, are to be brought as burnt offerings on Shavu’ot. See further for I.E.’s explanation of the discrepancy. The believer can also answer134. that Moses prophetically knew the day that the omer would be waved.135 would take place on the Sabbath. Our verse alludes to that historic event. He knew that the first day of the month136 would be established on the Sabbath.137. The arrangement of the bread which took place on the Sabbath is proof of this.138 Scripture notes139 how they calculated the first year.140 They then141 brought the peace offerings and the burnt offerings which are mentioned [in our Torah portion] and then142 the ones mentioned in the Torah portion Pinechas.143 Scripture then goes on to say,144 in all the other years. in your feast of weeks (Num. 28:26) and seven weeks (Deut. 16:9); it does not state Sabbaths.145 There is no proof that the beginning of the week146 and conclude with shavu’ot. starts with the first day.147 and conclude with shavu’ot starts on a Sunday as the Karaites maintain. In fact, then she148 shall be unclean two weeks (Lev. 12:5) shows that this is not the case.149 is counted. It does not start on a Sunday. Look, I will hint at a secret.150. It does not date when the counting is to begin. See Judah Ha-Levi, The Book of Kuzari 3:41, “…The Synhedrion and all the sages found that this period [of 50 days] was fixed with the intention to create an interval of fifty days between ‘the first fruits of harvest of the barley and the harvest of wheat,’ and to observe ‘seven weeks,’ which are seven complete Sabbaths.’ The first day of the week [the morrow after the Sabbath ] is only mentioned for argument’s sake in the following manner: should the day of putting ‘the sickle to the corn’ be on a Sunday, you count till Sunday…The date of putting of the sickle from which we count is left for us to fix” (The Book of Kuzari, translated by H. Hirschfeld, N.Y., 1946, p. 153). All the festivals are contingent on a specific day of the month. Scripture does not give a date for the festival of Shavu’ot151 because of the counting, which is a commandment. The rabbis, of blessed memory, transmitted the tradition that the Torah was given on the festival of Shavu’ot and that it is concerning this day that Scripture states, for we must hold a feast unto the Lord (Ex. 10:9).
ביש אומרים כי כל לרצונכם פירושו להיות לכם לרצון בעבור והניף את העומר לפני ה׳ לרצונכם וטעמו שתניפו ברצונכם והטעם שתתנו כבש בן שנתו כדי שתהיו נרצים:
2Some say that whenever the Torah uses the term li-retzonekhem it means to be accepted from you,152 for Scripture reads, And he shall wave the sheaf before the Lord, to be accepted for you (li-retzonekhem) (v. 11). The meaning of the aforementioned is that you shall wave it willingly.153 means willingly. This means you shall offer a he-lamb154 was interpreted as meaning to be accepted for you. Filwarg suggests emending “the meaning of the aforementioned is not that you shall wave it willingly.” Meijler suggests the following: However, the meaning of the aforementioned is that you shall wave it willingly; in other words, our sentence introduces a new interpretation. of the first year so that you will be accepted.155