Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Numbers 28/אבן עזרא על במדבר כ״ח
אוטעם הדבק פרשת הקרבנות שהשם צוה אז למשה שיצוה את בני ישראל הקרבנות שהם חייבים לעשות כי הוא לא יכנס לארץ עמהם והחל להזכיר עולת תמיד ואם הזכירה בתחלה יתכן שהנזכרת היא על הר סיני או שתהיה מערכת הקרבנות סדורה:
1The reason the chapter dealing with the sacrifices follows21 is that God then22 ordered Moses to command the children of Israel regarding the sacrifices they are obligated to offer,23 for Moses was not to enter the land with them. Scripture starts with the daily burnt offering even though it was mentioned earlier.24 It is possible that the earlier burnt offering was the one offered at Mount Sinai.25 On the other hand, it is possible that Scripture wants to insure that the arrangement of the sacrifices is in order.26
אלחמי. פירשתיו:
1MY FOOD. I have previously explained the meaning of the term lechem (food).1 can refer to bread, meat, or fruit. See I.E. on Ex. 16:4 (Vol. 2, p. 316).
בלאשי. פירשתיו. והטעם לחם לאשי לריח ניחוחי:
2MADE BY FIRE. I have previously explained the meaning of le-ishai (made by fire).2 means a burnt offering. Thus le-ishai means for my burnt offerings. The meaning of lachmi le-ishai re’ach nicho’ach (My food…made by fire, of a sweet savour unto Me) is, food for my fire, for a sweet savour unto Me.
גבמועדו. שלא יקדמו קודם הבקר ושלא יאחר אחר הערב:
3IN ITS DUE SEASON. It shall not be bought before the morning, nor delayed after evening.
אאת הכבש אחד. אמר רבי משה הכהן הספרדי כי הוא דרך קצרה והטעם את הכבש כבש א' ועל דעתי שאות ה"א מושך עצמו ואחר עמו וכבש הראיתיך רבים כן:
1THE ONE LAMB. Rabbi Moses Ha-Kohen the Spaniard says that our verse is abridged. It should be read as if written ha-keves, keves echad (the lamb, one lamb).3 (the one lamb). A word with the direct object prefixed to it cannot be in the construct. Our verse reads, the lamb one in the morning. This is incorrect syntax. Hence Rabbi Moses’ interpretation. However, I believe that the heh of keves is to be read as if written twice.4. I have already shown you many such cases.5
אהעשויה בהר סיני. הטעם כאשר עשיתם בהר סיני גם זה אות שלא העלו עולות במדבר אחר נסעם מסיני כאשר פירשתי בראיות גמורות:
1WHICH WAS OFFERED IN MOUNT SINAI. Its meaning is, as you offered on Mount Sinai.6 This verse7 is an additional proof that Israel did not offer burnt offerings in the wilderness after they journeyed from Sinai,8 as I previously explained with perfect proof.9
אהסך נסך שכר. נו"ן השורש מובלע בסמ"ך ומן הפירוש נסמוך על דברי הקדמונים ז"ל:
1SHALT THOU POUR OUT A DRINK-OFFERING OF STRONG DRINK. The stem nun10, the root of hassekh (shalt thou pour out). is swallowed by the samekh.11 (shalt thou pour out). Hence the dagesh in the samekh. We will rely on the words of our sages of blessed memory as to its meaning.12 (strong drink). According to the sages it refers to undiluted wine. In ancient times wine for drinking was mixed with water.
אבשבתו. שב אל יום השבת אע"פ שנמצא כל שומר שבת מחללו והטעם כל שבת ושבת כמו יום ביומו:
1OF EVERY SABBATH. The vav suffixed to the word shabbat13 in the word shabbato (every Sabbath). refers to the day of Sabbath.14 is feminine. Thus Scripture should have used the term shabbatah if the reference was to every Sabbath. Hence I.E.’s comment that the vav refers to the word yom in verse 9, which is masculine. Thus according to I.E. we should render shabbato (every Sabbath) as every Sabbath day. This is so even though we find the word me-challelo15. (from profaning it16 as masculine.) in Every one that keepeth the sabbath from profaning it (Is. 56:6). The meaning of be-shabbato (of every Sabbath) is, every sabbath and sabbath. Compare, yom be-yomo (daily) (Ex. 5:13).
בעל עולת התמיד. הטעם אחרי התמיד שישים עליה עולת שבת:
2BESIDE THE CONTINUAL BURNT-OFFERING. This means after the continual burnt offering. The Sabbath burnt offering shall follow it.17
אובראשי חדשיכם. אמר רבי משה הכהן הספרדי נ"ע שפירושו חדש ניסן כי כן כתוב ראשון הוא לכם ואחר כן אמר זאת עולת חדש בחדשו שיעשו כן בכל חדש על כן הוסיף לחדשי השנה ופירושו נכון הוא ואע"פ שיש לטעון על יו"ד ובראשי חדשיכם רק בעבור שמצאנו הנה חדש מחר ישר דבורו:
1AND IN YOUR NEW MOONS. Rabbi Moses Ha-Kohen the Spaniard, who rests in paradise, says that u-ve-roshe chodshekhem18 (and in your new moons) refers to the new moon of Nisan, for Scripture clearly states, it shall be the first month of the year to you (Ex. 12:2).19 Scripture then goes on to say, This is the burnt-offering of every new moon (v. 14), that is, they shall offer this burnt offering20 on every new moon. The Torah therefore adds, throughout the months of the year (Ibid.).21 Rabbi Moses’ interpretation is correct. He is right even though the yod in u-ve-roshe chodshekhem (and in your new moons) argues against his interpretation.22 is a plural. Hence roshe chodshekhem seems to mean the many first days of the month. If the reference was to the new moon of Nisan, then Scripture should have read u-ve-rosh chodshekem (and on the first day of your months). However, the fact that we find hinneh chodesh machar23. (Behold, tomorrow is the new moon) (I Sam. 20:5) shows that what he says is correct.24. This implies that an ordinary new moon is called chodesh, and the new moon of Nisan rosh chodesh. Otherwise Samuel would have referred to the new moon by the phrase rosh chodesh.
אבחדשו. כמו שבת בשבתו ולא יתכן בו על דרך הפשט פי' אחר כי אין בפסוק זכר לירח ועוד כי לא מצאנו זאת המלה כי אם מהבנין הכבד הדגוש והנה הדל"ת רפה:
1OF EVERY NEW MOON. Chodesh be-chodsho (of every new moon) is similar25 to shabbat be-shabbato (of every sabbath) (Num. 28 :10).26 is every new moon. According to the plain meaning of the text there is no possibility of interpreting it any other way,27 to mean when it (the moon) renews itself. for there is no mention of the moon in our verse.28 to mean new and chodesh be-chodsho to mean as when it renews itself, then the subject (the word moon) is missing from the text. Furthermore, we only find the Hebrew form for the verb new in the pi’el, which has a dagesh placed in it.29, not chodesh be-chodsho. However, here30. the dalet has no dagesh in it.
אושעיר עזים אחד לחטאת לה'. כמו אשר עלה עליו הגורל לה' ועשהו חטאת. ודע כי חטאת עם למ"ד בלשון הקדש אין החטאת דבק כי אם בחוטא הלא תראה וחטאתי לאבי והנה זה הפך הדרש רק יש לו סוד:
1AND ONE HE-GOAT FOR A SIN-OFFERING UNTO THE LORD. Compare, upon which the lot fell for the Lord, and offer him for a sin-offering (Lev. 16:9).31 Note, in Hebrew the sin is connected to the sinner whenever the word chattat is followed by a lamed.32 prefaced to a word sometimes means of. Compare, mizmor le-david (a psalm of David). Thus the phrase chattat la-Adonai might be taken to mean a sin of God. Therefore I.E. points out that its meaning is, an offering to God to atone for a sin. Can’t you see that Scripture reads, ve-chatati le-avi 33 literally means I will sin to my father. (I shall bear the blame to my father) (Gen. 44:32). Look, this is contrary to the midrashic interpretation.34 (for a sin-offering unto the Lord), which literally states, for a sin offering for the Lord, means that the sin offering is offered on behalf of God for diminishing the size of the moon. See Shavu’ot 9a. However, the midrashic interpretation has a secret meaning.35 he indicates that the sin offering is to avert the unfavorable consequences which come about when the moon is full. See Meijler on this verse.
אבארבעה עשר יום לחדש. ולא הזכיר בין הערבים גם זה חזוק למעתיקים אע"פ שאין להם צורך:
1ON THE FOURTEENTH DAY OF THE MONTH. Scripture does not mention at dusk.36 This verse is also a support for those who transmit tradition,37 even though their words need no support.
אושעיר חטאת. כמו שעיר עזים והוא דרך קצרה והנה לא הזכיר עולות בשבעת ימי הפסח כאשר לא הזכיר עולת התנופה ואנו צריכין לקבלה כי פסוק שבת בשבתו אמר על עולת התמיד:
1AND ONE HE-GOAT FOR A SIN-OFFERING. U-se’ir chattat echad (and he-goat for a sin-offering) is the same as u-se’ir izzim echad le-chattat38 (and one he-goat for a sin-offering). Our verse is abridged.39 is short for se’ir izzim. Observe, Scripture does not mention the Sabbath burnt offering40. 38. Also see Krinsky and Meijler. The printed texts omit the word Sabbath. which is to be brought during the seven days of Passover. It similarly omits41 the burnt offering which accompanied the waved sheaf.42 We need tradition.43 For the verse (v. 10) tells us that [the burnt offering] of every sabbath shall follow the daily burnt offering.44
אבהקריבכם מנחה חדשה. לחם התנופה הוא העיקר ועמו שבעה כבשים ופר בן בקר ואילים שני' ושני כבשי שלמים והעולה הנזכרת בפרשה הזאת היא חובת היום והעד על דבריהם כי לא באר בשבת ובמועד דבר כלל רק הזכיר בחג המצות וסכות ויום העשור והקרבתם אשה לה' ולא אמר כמה המספר וכן ביום תרועה ולא הזכיר עולת חדש ועולת התמיד ומנחתה היא העולה הראשונה:
1WHEN YE BRING A NEW MEAL-OFFERING UNTO THE LORD. The two waveloaves45. See Lev. 23:17-21. were the main offerings.46 The seven lambs, one young bullock, two rams and two lambs of peace offering47 were brought along with it. The burnt offering mentioned in our chapter48 refers to the obligatory sacrifice of the festival day.49 The fact that Scripture does not state50 anything at all51 about the Sabbath and festivals, but only mentions And ye shall bring an offering made by fire without telling us the number of sacrificial animals for the festival of unleavened bread (Lev. 23:8), and Sukkot (Lev. 23:36), and the holiday celebrated on the tenth day of Tishri (Lev. 23:27) is proof of the words of our sages.52 The same is true for the day of the shofar sounding.53 Scripture does not mention the new moon burnt offering.54 And the continual burnt-offering and the meal-offering thereof (Num. 29:6) refers to the first burnt offering.55