Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Numbers 25/אבן עזרא על במדבר כ״ה

אבשטים. כי כן כתוב ויחנו על הירדן מבית הישימות עד השטים והכל בערבות מואב כי לא זזו משם גם יהושע משם שלח מרגלים:

1IN SHITTIM. For Scripture clearly states, And they pitched by the Jordan, from Beth-jeshimoth even unto Abel-shittim (Num. 33:49).¹ Everything took place in the plains of Moab, for Israel did not move from there.² Also, Joshua sent spies from there (Josh. 2:1).

בולפי דעתי כי ויחל מהבנין הכבד הנוסף:

2[AND THE PEOPLE BEGAN.] I believe that va-yachel (began) is a hifil.

אוישתחוו. ישראל ובנות מואב:

1AND BOWED DOWN. Israel and the daughters of Moab.³ (va-yokhal), and bowed down (va-yishtachavu). Va-yokhal is in the singular. Va-yishtachavu is in the plural. Hence I.E.’s comment.

אויצמד ישראל. מגזרת צמד בקר והטעם הנשים והנה נצמדו עמם לדת פעור:

1AND ISRAEL JOINED HIMSELF. The word va-yitzamed is related to the word tzemed (yoke) in a yoke of oxen (I Sam. 11:7). The reference is to the Moabite women; that is, Israel was joined with the women in the religion of pe’or.

אוהוקע אותם. הטעם על הנצמדי' והעד שהוא כתוב ויאמר משה אל שופטי ישראל:

1AND HANG THEM. The reference is to those who were joined.⁴ The proof text is, And Moses said unto the judges of Israel (v. 5).⁵

בוהוקע אותם. כמו ויוקיעם בהר כדברי המתרגם ארמית והעד נגד השמש והטעם בפרהסיא כמו לעיני השמש הזאת:

2AND HANG THEM. Ve-hoka otam (and hang them) is similar to va-yaki’um (and they hanged them) in and they hanged them in the mountain (II Sam. 21:9). It is to be understood in accordance with the words of the Aramaic translation.⁶: execute those who are guilty of a capital crime. However, I.E.’s reference might be to Targum Jonathan, who renders ve-hiki’um, u-tzelovinun as, and hang them (Krinsky). However, it should also be noted that u-tzelovinun can also be rendered, and crucify them. The proof text is, In the face of the sun.⁷ The meaning of in the face of the sun is, in public. Compare, in the sight of this sun (II Sam. 12:11).⁸. The next verse continues, but I will do this thing before all Israel, and before the sun.

אהרגו איש את אנשיו. הטעם מאיזה שבט יהיו וידוע כי הרגו ואם לא הזכיר הכתוב:

1SLAY YE EVERY ONE HIS MEN. From whatever tribe they may be. It is known that they slew,⁹. even though Scripture does not mention this.¹⁰.

אויקרב אל אחיו. נתנה למשפחתו:

1AND BROUGHT UNTO HIS BRETHREN. He gave her to his family.

בוהמה בוכים. מתפללים לשם:

2WHILE THEY WERE WEEPING. Praying to God.

אוירא פינחס. כאשר ראה פינחס כן קם מתוך העדה שהיתה בחצר אהל מועד ויש בכאן שאלה ויתכן להשיב שכבר נצמד זמרי בעדים:

1AND WHEN PHINEHAS…SAW. When Phinehas saw this, he rose up from the midst of the congregation, which was in the courtyard of the tent of meeting. There is a question here.¹¹ (Weiser). It is possible to answer that Zimri (v. 14) was joined¹². in the presence of witnesses.

אאל הקבה. כמו אל האהל וכן קרוב בלשון קדר ואם יש מעט הפרש בין צורת האהל והקבה:

1INTO THE CHAMBER. El ha-kubbah (into the chamber) means into the tent. The word has a similar meaning in Arabic, although there is a difference in shape between an ohel (tent) and a kubbah (chamber).¹³ and the Arabic kubbah.

בוידקור. כמו ודקרני בה:

2AND THRUST. Va-yidkor (and thrust) is similar to ve-dokreni (thrust me) in and thrust me through therewith (I Sam. 31:4).¹⁴ means and he thrust.

גאל קבתה. בקובה שהיתה שם עם אחי זמרי. וי"א כי קבתה מגזרת הזרוע והלחיים והקבה וגם יש דרך דרש שנעשו י' נסים לפינחס רק הכתוב לא הזכירם:

3THROUGH HER BELLY. El kovatah (through her belly) means in the chamber, that is, in the chamber where she was with Zimri’s brothers. Others say that the word that kovatah is related to is the word kevah (maw) in the shoulder, and the two cheeks, and the maw (Deut. 18:3).¹⁵ means her belly. There is also a midrashic statement to the effect that ten miracles were performed for Phinehas.¹⁶ and Tanchuma on our Torah portion list 12 miracles. However, Scripture does not mention them.

אבקנאו. קל הנו"ן להקל על הלשון והטעם כי הוא קנא כקונו וכתוב על השם כי הוא אל קנא בע"א:

1IN THAT HE WAS VERY JEALOUS FOR MY SAKE AMONG THEM. There is no dagesh in the nun of be-kano (in that he was very jealous) in order to simplify enunciation.¹⁷ is in the pi’el. The middle root letters in the pi’el receive a dagesh. Hence I.E.’s comment. It means that Phinehas was jealous like his creator.¹⁸. 38 reads: He acted jealously in My place. Scripture tells us that God is a jealous God (Ex. 20:5) when it comes to idolatry.

בולולי הוא שקנא הייתי מכלה כל ישראל בדבר בקנאתי:

2[SO THAT I CONSUMED NOT THE CHILDREN OF ISRAEL IN MY JEALOUSY.] If Phinehas had not been jealous for My sake, then I would have destroyed all of Israel in My jealousy.

אאת בריתי שלום. טעמו את בריתי ברית שלום כמו כסאך אלהים ורבים כן והטעם שלא יגור מאחי זמרי כי הוא נשיא בית אב ושכרו שתהיה לו ולזרעו אחריו ברית כהונת עולם ונצח כי הכהנים הגדולים היו מבני פינחס ויתכן שהיו בנים אחרים לאלעזר:

1MY COVENANT OF PEACE. The meaning of beriti shalom (My covenant of peace) is:¹⁹ is: My covenant peace. “Of” is not in the Hebrew text. Hence I.E.’s comment. My covenant, a covenant of peace.²⁰ should be read as if written beriti, berit shalom. Compare, Thy throne God²¹ (Ps. 45:7).²² There are many such cases.²³ Its meaning is that Phinehas should not fear the brothers of Zimri for Zimri²⁴ was a prince of a father’s house (v. 14). Phinehas was rewarded with the covenant of priesthood for himself and his seed forever, for all the high priests were descendants of Phinehas. It is possible that Eleazar²⁵ had other sons.²⁶

אומלת אחריו. לאות שמת ואינו אליהו כלל וכבר פירשתיו כי נגיד היה עליהם וגם שהיה בימי פילגש בגבעה:

1The word acharav (after him) (v. 13)²⁷ is proof that Phinehas died and is in no way to be identified with Elijah.²⁸ on the Torah portion, Phinehas. I have already explained it.²⁹ Phinehas was ruler over them [Israel] (I Chron. 9:20). He was alive during the incident of the concubine from Gibeah.³⁰

באשר קנא לאלהיו. מאהבתו את השם גם עשה טובה לישראל ודרך דרש האב כפר ובניו יכפרו:

2BECAUSE HE WAS JEALOUS FOR HIS GOD. He acted out of his love for God. He also did good for Israel.³¹. According to the midrashic interpretation, the father³² atoned and the children³³ will atone.³⁴ and because he…made atonement for the children of Israel.

אאשר הכה את המדינית. עם ורבים כן:

1WHO WAS SLAIN WITH THE MIDIANITISH WOMAN. Et ha-midyanit is to be rendered, with the Midianitish woman.³⁵ here means with. There are many such instances.³⁶ has the meaning of with. See I.E. on Ex. 1:1 (Vol. 2, p. 3).

בנשיא בית אב. אחד מחמשת אבות בני שמעון. וראש לבית אבותיו גדול:

2A PRINCE OF A FATHER’S HOUSE AMONG THE SIMEONITES. One of the five fathers’ [houses] of the children of Simeon.³⁷ The head of his father’s house was greater than he.³⁸

אצור. אחד ממלכי מדין והנה גם מלכי מדין חמשה אבות:

1ZUR. Zur was one of the kings of Midian. Note, each of the five kings of Midian ruled over a house.

אצרור. שם הפועל כמו זכור את יום השבת:

1HARASS. Tzaror (harass) is an infinitive.³⁹. An imperative is vocalized with a sheva. It is like the word zakhor⁴⁰ rather than with a sheva. (remember) in Remember the sabbath day, to keep it holy.

אכי צוררים הם לכם. כי הצרו לכם:

1FOR THEY HARASS YOU. Ki tzorerim⁴¹ is a present form. However, Scripture tells of what the Midianites did to the Israelites. Hence I.E.’s comment. hem lakhem (for they harass you) is to be rendered: for they harassed you.

בבנכליהם. במחשבתם הרעה מגזרת ויתנכלו אותו:

2BY THEIR WILES. Be-nikhlehem (by their wiles) means by their evil thoughts. Be-nikhlehem is related to the word va-yitnakkelu (they conspired) in they conspired against him (Gen. 37:18).⁴².

גועל דבר כזבי. ועוד כי יחשבו לעשות לכם רע בעבור כזבי אחותם:

3AND IN THE MATTER OF COZBI. Furthermore, they intend to harm you because of what happened to Cozbi their sister.