Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Numbers 4/אבן עזרא על במדבר ד׳

אנשא את ראש בני קהת. בתחלה בעבור משה ואהרן:

1TAKE THE SUM OF THE SONS OF KOHATH. First, because of Moses and Aaron.¹

אמבן שלשים שנה. קרוב מארבע' שבועות:

1FROM THIRTY YEARS OLD AND UPWARD. Close to four weeks.² is related to the word sheva (seven). Hence I.E. believes that shavu’a can also refer to seven years. Thus “four weeks” would equal 28 years. According to I.E. there is a mystical significance to the number seven. See I.E. on Gen. 8:5 (Vol. 1, p. 114, n. 16) and the notes thereto. Also see The Secret of the Torah, a translation and annotation of Ibn Ezra’s Yesod Morah by H. Norman Strickman (Jason Aaronson, NJ, 1995, p. 125).

בבן חמשים שבעה שבועות כי אז יחסר כח הגוף:

2[EVEN UNTIL FIFTY YEARS OLD.] A fifty-year-old is seven weeks of age. The body’s strength then declines.

גמלאכה באהל מועד. מלאכת המשא:

3TO DO WORK IN THE TENT OF MEETING. The work of bearing.

אקדש הקדשים. הוא הארון:

1ABOUT THE MOST HOLY THINGS. The reference is to the ark.

אפרכת המסך. שתסוך על הארון:

1THE VEIL OF THE SCREEN. Which covers the ark.³. This literally means the screen which covers. I.E. explains that the screen is so called because it covers the ark. See Ex. 40:3.

אונתנו עליו. על המסך ויש אומרים כי ישוב עליו אל מלת את שהוא את פרכת וכמוהו ותצפנו:

1AND SHALL PUT THEREON. On the cover.⁴ (and put thereon). However, parokhet is feminine. Thus our text should read aleha rather then alav. Hence I.E. notes than alav refers to the word masakh (covering/screen). Others say that the word alav (thereon) refers to the word et (v. 5), which precedes parokhet (the veil).⁵ (the sign of the accusative) serves both the masculine and the feminine. Hence I.E. believes that either a masculine or a feminine proportional pronoun may follow a word which has et in front of it (Filwarg). Thus the word alav can refer to et parokhet. Va-titzpeno (and hid him)⁶ (Josh. 2:6) is similar.⁷, for the reference is to the two spies sent by Joshua. Now hid him is preceded by et shene ha-anashim (the two men). However, since the word et is used both with the singular and the plural, a singular or a plural may follow a phrase preceded by et.

בופרשו בגד כליל תכלת. כלו תכלת:

2AND SHALL SPREAD OVER IT A CLOTH ALL OF BLUE. Kelil tekhelet means all of blue.

גמלמעלה. י"א על כסוי עור תחש והנכון בעיני שפירושו וכבר פרשו בגד כליל תכלת מלמעלה לפרכת המסך ואם לדרך כבוד יתכן גם הראשון ועור תחש מפני הגשם והאבק:

3OVER IT. Some say, over the covering of tachash (sealskin). However, it appears to me that its meaning is, and they had already spread a cloth all of blue over the screen covering.⁸ (and shall spread) is a pluperfect and is to be rendered, and they had already spread. According to this interpretation, the blue cover was placed on the ark, and the tachash (sealskin) covering was placed over the blue covering. If the blue cover was used in order to glorify the ark, then the first interpretation appears correct.⁹ The tachash covering served to protect [the ark] from the rain and the dust.¹⁰

דושמו בדיו. הנה יסירום עד שיכסו הארון ויש אומרים שמו בדיו על כתפות הנושאים:

4AND SHALL SET THE STAVES THEREOF. Note, they removed the staves until the ark was covered.¹¹ Some say that they shall set the staves upon the shoulders of the bearers.¹² is, they shall set the staves upon the bearers of the ark. Thus our verse does not imply that the staves were ever removed from the ark. See Tosafot Yoma 72a.

אועל שולחן הפנים. להורות כי יש שם שולחנות אחרות לצורך הבשר ולחם הפנים שיש בו לא יוסר:

1AND UPON THE TABLE OF SHOWBREAD. To teach us that there were other tables there¹³ for the use of the meat.¹⁴ Furthermore, the showbread which was placed upon this table was not removed.¹⁵

אבגד תולעת שני. והנה על השולחן שני בגדים והמכסה וכן על הארון מסך ובגד תכלת ומכסה ועל המנורה בגד ומכסה:

1A CLOTH OF SCARLET. Look. There were two cloth coverings¹⁶ plus a covering of skin upon the table. There were similarly a screen covering,¹⁷ (v. 5). a blue cloth covering, and a covering of skin over the ark.¹⁸ A cloth covering and a cover of skin were over the menorah.¹⁹

אונתנו על המוט. כי אין לה בדים והוא כמו וישאוהו במ וט:

1AND SHALL PUT IT UPON A BAR. For it did not have any staves.²⁰ It is similar to and they bore it upon a pole (Num. 13:25).²¹

אועל מזבח הזהב. בגד (צ"ל אחד) אחר ומכסה לכסות את הקודש שהוא הארון והשולחן והמנורה והמזבחות וכל כלי השרת כמו סכינים וכפות וקערות:

1AND UPON THE GOLDEN ALTAR THEY SHALL SPREAD. Another cloth²². Some emend to one cloth (beged echad) (Filwarg). and a covering.²³ (sealskin).[15.] OF COVERING THE HOLY FURNITURE, AND ALL THE HOLY VESSELS.²⁴ The ark, the table, the menorah, the altars, and all the utensils of ministry such as the knives, the spoons, and the plates.

אודשנו. הסרת הדשן מעל המזבח:

1AND THEY SHALL TAKE AWAY THE ASHES. It means, and they shall take away the ashes from the altar.²⁵ means ashes. Thus ve-dishenu literally means, and they shall ash. This might be taken to mean, and they shall put on ashes. Hence I.E.’s interpretation that ve-dishenu means, and they shall remove the ashes.

אמשא בני קהת באהל מועד. כי האהל והמשכן הם לא ישאוהו:

1THESE THINGS ARE THE BURDEN OF THE SONS OF KOHATH IN THE TENT OF MEETING. For they did not carry the tent and the tabernacle.²⁶, because they did not do any carrying.

אופקדת. מגזרת פקיד:

1AND THE CHARGE OF. U-fekudat (and the charge of) is related to the word pakid (overseer).²⁷

בשמן המאור. יש אומרים כי הוא היה נושא שמן המאור לילה אחד וכן את מנחת התמיד והנכון בעיני שהוא פקיד עליה לתת שמן המאור וטעם הכלי וכן כלי שמן המשחה וכלי הקטורת לבני הקהתים:

2THE OIL FOR THE LIGHT. Some say that Eleazar carried oil for one night’s light and similarly the continual meal offering.²⁸ 10:13. Eleazar carried oil for the lighting in his right hand and the sweet incense in his left hand, while the continual meal offering hung from his arm. However, I believe that Eleazar was in charge of giving the oil for the light, that is, of the utensil containing the oil for the light, and similarly the vessel containing the anointing oil and the vessel containing the sweet incense, to the children of Kohath.

גוטעם פקדת כל המשכן. כי יש לו גם פקידות במשכן ובכל כליו עם אחיו איתמר רק לגודל מעלת אלעזר היה הוא פקיד על השמן הקטרת והמנחה לבדו:

3[HE SHALL HAVE THE CHARGE OF ALL THE TABERNACLE.] Scripture states this because Eleazar had charge over the tabernacle along with his brother Ithamar.²⁹ However, Eleazar alone had charge over the oil, the sweet incense, and the meal offering because of his great status.

אוטעם אל משה ואל אהרן. כי מצוה על אהרן ובניו להשמר שלא יבאו הקהתים לידי כרת:

1[UNTO MOSES AND UNTO AARON.] Scripture states this because Aaron and his sons were commanded to take heed that the sons of Kohath do not come to the penalty of excision (karet).

אומלת אל תכריתו. למשה אהרן ובניו:

1The command Cut ye not off was given to Moses, Aaron and his sons.

אוחיו. יוסיפו חיים:

1THAT THEY MAY LIVE. That their lives may be extended.

בולא ימותו. בכרת והטעם כי אם ישמרו יקבלו שכר ואם לא יענשו כי יתכן שלא יענשו על כן ולא ימותו:

2AND NOT DIE. By excision. The meaning of our verse is that the family of the Kohathites will be rewarded if they observe and will be punished if they do not. Without the phrase and not die, our verse could be taken to imply that they will not be punished.

גושמו אותם. הארון והשולחן והמנורה והמזבחות:

3AND APPOINT THEM.³⁰, which literally means, and put them. This can be interpreted as referring to the kohanim. Hence I.E.’s interpretation. The ark, the table, the menorah, and the altars.

דעל עבודתו. בכלי הקדש:

4EVERY ONE TO HIS SERVICE. This refers to the holy vessels.

הואל משאו. לשאת בכתף:

5AND TO HIS BURDEN. To be carried on the shoulder.

אולא יבואו. הקהתים אל אהל מועד לראות כבלע את הקדש והטעם כאשר יוסר בנינו יוסר מסך הפרכת ונגלה הארון ויש אומרים כי כבלע כמו ככסות והטעם כאשר יכסו הארון לשאת אותו וזה טעם קרוב מהראשון והנה שתים אזהרות שלא יגעו בקדש כי אם בבדים ישאוהו ולא יראו הקדש:

1BUT THEY SHALL NOT GO IN. The Kohathites shall not go in to the tent of meeting to see the holy things as they are being covered. The meaning of ke-vala et ha-kodesh (the holy things as they are being covered) is, when the structure is taken down, the veil of the curtain is removed and the ark is revealed.³¹ is, when the holy (i.e., the tabernacle) is taken down. Others say that the meaning of ke-vala is, when they are being covered. Thus the meaning of ke-vala et ha-kodesh is, when they cover the ark in order to carry it.³² means when it is covered. The word bala means swallowed. Thus ke-vala literally means when he swallows, i.e., when he covers. This interpretation is more plausible than the first one. Now there are two prohibitions. One, not to touch the holy vessels-they are to be carried only by staves. Two, the Kohathites shall not see the holy things.

אנשא. שם הפעל כמו זכור את יום השבת וטעם נשא. שא:

1TAKE THE SUM. Naso (take the sum) is an infinitive. It is like zakhor (remember) in Remember the sabbath day, to keep it holy (Ex. 20:8).³³ The meaning of naso is, take the sum.³⁴ is an infinitive, it has the meaning of an imperative. The same applies to zakhor.

בגם הם. בעבור שנשא את ראש הקהתים:

2ALSO. Because he had already counted the Kohathites.

אלעבוד. להקים המשכן ולעשות הלחם ולשחוט ולשמור:

1IN SERVING. To put up the tabernacle, to make the showbread, to slaughter, and to guard.

בולמשא. שם הפועל וכמוהו ולמסע את המחנות כי משקלי שמות הפעלים משתנים:

2AND IN BEARING BURDENS. Le-massa³⁵. (bearing burdens) is an infinitive. Similarly le-massa³⁶. (causing to set forward) in and for causing the camps to set forward (Num. 10:2). The forms of verbs change.³⁷ in our verse is vocalized kamatz, pattach. Le-massa in Num. 10:2 is vocalized pattach, pattach. Hence I.E.’s comment.

אומכסה התחש אשר עליו. אחז הכתוב דרך קצרה שלא הזכיר מכסה עורות אילים ויש אומרים ששני המכסים היו דבקים:

1AND THE COVERING OF SEALSKIN THAT IS ABOVE IT. Scripture is being brief, for it does not mention the ramskin covering.³⁸ Some say that the two coverings were attached.³⁹

אואת כל כלי עבודתם. כשולחנות ויתדות ומיתרות:

1AND ALL THE INSTRUMENTS OF THEIR SERVICE. Such as tables, pegs, and cords.

בואת כל אשר יעשה. להם. לכלי העבודה או למשכן ולמזבח:

2AND WHATSOEVER THERE MAY BE TO DO WITH THEM. The instruments of service, or the tabernacle and the altar.

אבני מררי. לא הזכיר לשאת שמותם כי הפרשה דבקה:

1AS FOR THE SONS OF MERARI. Scripture does not mention that they were counted, for this section⁴⁰ is connected to the one above.⁴¹ in verse 22 also applies here.

אעבדת עבדה. כאשר פרשתי והנה טעם כל הפקודים שהיו מבן ל' שנה:

1THE WORK OF SERVICE. This is to be understood as I have already explained.⁴² applies to the carrying of the tent and the tabernacle, which was the work assigned to the sons of Gershon and Merari, while the term the work of bearing burdens refers to the work done by the sons of Kohath (Weiser). Now the meaning of All those that were numbered (v. 46) is, all those from thirty years old that were numbered.⁴³

אאיש איש. על גרשון קהת ומררי:

1EVERY ONE. The reference is to Gershon, Kohath, and Merari.

בעל עבדתו ועל משאו. על כן ופקדיו. ונסמכו פרשת וישלחו מן המחנה בעבור היות השכינה בתוך המחנות בנסעם ובחנותם:

2TO HIS SERVICE, AND TO HIS BURDEN. Hence and his numbered⁴⁴. The singular u-fekudav is employed because the terms which precede it (avodato, his service, and masa’o, his burden) are i n the singular. It should be noted that J.P.S. renders u-fekudav as they were also numbered. follows. The section put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead (Num. 5:2) follows, because God’s presence was in the camps of Israel when they journeyed and when they rested.⁴⁵