## Ibn Ezra on Deuteronomy Chapter 1

###### Ibn Ezra on Deuteronomy 1:1:1
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**יש** אומרים כי טעם אחד עשר יום מחורב דרך הר שעיר והנה הם הלכו במדבר ארבעים שנה וזה פי' ויהי בארבעים שנה. ואלה טעו כי עד קדש ברנע באו בשנה השנית רק ויהי בארבעים שנה דבק עם דבר משה והישר בעיני שפירושו אלה הדברים שהם דברי המצות הכתובים בפרשת ראה אנכי ושופטים וכי תצא והיה כי תבא כבר אמר אותם כאשר היו במדבר ויהי' דבר משה מושך עצמו ואחר עמו וכן הוא דבר משה במדבר בערבה מול סוף מיום שנסעו מסיני:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
In the name of the one who speaks righteousness and declares things that are right¹ I will explain the Torah portion which begins with *These Are The Words*. Some say that the meaning of *eleven days’ journey from Horeb…by the way of mount Seir* (v. 2) is: Look. They traveled for forty years in the wilderness.² (v. 2) is, that it took them 40 years to make a journey that normally takes eleven days. This is the meaning of *And it came to pass in the fortieth year* (v. 3).³ However, they err, for Israel came up to Kadesh-barnea in the second year.⁴ Actually, *And it came to pass in the fortieth year* is connected to *that Moses spoke*⁵ (v. 3). I believe that *These are the words* (v. 1) refers to the precepts recorded in the Torah portions *Re’ah Anokhi*,⁶ *Shoftim*,⁷ *Ki Tetze*,⁸ and *Ve-hayah Ki Tavo*,⁹ which were already spoken by Moses when they were in the wilderness. *Moses spoke* (v. 1) should be read as if written twice.¹⁰ This means Moses spoke,¹¹ in the wilderness, in the Arabah, and in Suph from the day that they journeyed from Sinai.¹²

footnotes:
¹ Is. 45:19.
² In other words, the meaning of eleven days’ journey from Horeb unto Kadesh-barnea…by the way of mount Seir
³ They came to Kadesh-barnea in the fortieth year. Verse 3 explains verse 2.
⁴ Moses sent out the spies in the second year following the Exodus. He sent out the spies from Kadesh-barnea. See Num. 32:8. It should be noted that Num. 13:3 identifies the place from which the spies departed as the wilderness of Paran. The commentaries explain that Kadesh-barnea is at the edge of the wilderness of Paran. See Weiser.
⁵ Not to Kadesh-barnea.
⁶ Deut. 11:26–16:17.
⁷ Deut. 16:18–21:9.
⁸ Deut. 21:10–25:19.
⁹ Deut. 26:1–29:8.
¹⁰ Verse 1 is to be interpreted as if written: These are the words which Moses spoke unto all Israel beyond the Jordan. He spoke these words in the wilderness, in the Arabah, etc. He spoke them on the eleven days’ journey from Horeb unto Kadesh-barnea.
¹¹ These precepts.
¹² I.E. interprets verse 1-3 as follows: These precepts, which Moses recorded in the Book of Deuteronomy beyond the Jordan, were first delivered by Moses in the wilderness between Horeb and Kadesh-barnea.


###### Ibn Ezra on Deuteronomy 1:1:2
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**בין פארן ובין תופל ולבן וחצרות ודי זהב.** מקומות לא נזכרו בפ' אלה מסעי או נזכרו בשמות אחרים כי הנה שניר יש לו ג' שמות ורבים כן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BETWEEN PARAN AND TOPHEL, AND LABAN, AND HAZEROTH, AND DI-ZAHAB. Places not mentioned in the Torah portion *These Are the Stages*¹³ (Num. 33:1). On the other hand, they might have been mentioned¹⁴ under other names, for, observe, Senir¹⁵ has three names.¹⁶ There are many other such instances.

footnotes:
¹³ Wherein Moses records the journeys of the children of Israel in the wilderness.
¹⁴ There.
¹⁵ A mountain in northern Israel. See Deut. 3:9
¹⁶ It is also known as Hermon and Sirion. See Deut. 3:89.


###### Ibn Ezra on Deuteronomy 1:2:1
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**אחד עשר יום.** הטעם שדבר אלה הדברים באותם י״‎א יום **מחורב.** שהלכו מחורב עד קדש ברנע וכבר הגדתי לך כי מקדש ברנע הלכו המרגלי' ואחר שנשבע השם שלא יכנסו לארץ לא התחדש' מצו' רק בשנת הארבעים כי כן מצאנו והעד שאמר באר את התורה הזאת הנה באר התורה שאמר בין פארן ובין תפל כי רוב המצות הם בספר הזה וכן פי' ככל אשר צוה ה' אותו אליהם בעבר הירדן במדבר בערבה ואם תבין סוד (השרים) [צ״‎ל השנים] עשר גם ויכתוב משה והכנעני אז בארץ בהר ה' יראה גם והנה ערשו ערש ברזל תכיר האמת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IT IS ELEVEN DAYS’ JOURNEY. This means that Moses spoke these things¹⁷ in those eleven days. FROM HOREB. That they went from Horeb to Kadeshbarnea. I have already told¹⁸ you that the spies went out from Kadesh-barnea. After God swore that they would not enter the land,¹⁹ no new commandment was given to them.²⁰ No new commandment was revealed until the fortieth year. We find the aforementioned to be so.²¹ *Took Moses upon him to expound this law* (v. 5) is proof of this. Moses expounded the laws²² refers to. which he had stated between Paran and Tophel, for most of the commandments are in this book.²³ *According unto all that the Lord had given him in commandment unto them* (v. 3), refers to the precepts given *beyond the Jordan; in the wilderness, in the Arabah* (v. 1).²⁴ (v. 3) is to be interpreted as: Moses spoke… according unto all that the Lord had given him in commandment unto them *beyond the Jordan; in the wilderness, in the Arabah*, and in all the other places mentioned earlier in the eleven days’ journey from Horeb to Kadesh-barnea. If you understand the secret of the twelve²⁵ and also that of *So Moses wrote* (Deut. 31:22);²⁶ *And the Canaanite was then in the Land* (Gen. 12:6);²⁷ *In the mount where the Lord is seen* (Gen. 22:14);²⁸. Hence this verse was inserted in the Torah at a later date. and *behold, his bedstead was a bedstead of iron* (Deut. 3:11);²⁹ then you will recognize the truth.³⁰

footnotes:
¹⁷ These words of the Torah repeated by Moses.
¹⁸ I.E. is referring to his comments above.
¹⁹ See Num. 14:26-38.
²⁰ See I.E. on Num. 20:1 (Vol. 4, p. 157).
²¹ The Torah does not record any commandments or prophetic utterances during this period. See I.E. on Num. 20:1 (Vol. 4, p. 157).
²² For that is what this law
²³ The Book of Deuteronomy.
²⁴ According to I.E., Moses spoke…
²⁵ The last twelve verses of the Torah. According to I.E. the last twelve verses of the Torah were not written by Moses, for they record the death of Moses.
²⁶ I.E. believes that Moses did not write this verse.
²⁷ I.E. believes that Moses did not write this verse, for Scripture implies that the Canaanite was then in the land but not at the time that this verse was written. See I.E. on Gen.12:6 and the notes thereto (Vol. 1, p. 151).
²⁸ The reference is to Mount Moriah. However, in the days of Moses the temple had not yet been built. Thus Moses would not have said, In the mount where the Lord is seen
²⁹ The reference is to the bed of Og, king of Bashan, slain by Moses. I.E. believes that Moses would not have had to prove the height of the king by pointing to his bed, for all of Israel then knew of his height. Hence the verse is post-Mosaic.
³⁰ That the first five verses of this book were not composed by Moses but at a later period. I.E. hints at the above because he did not want people to generalize and assume that there are other post-Mosaic additions in the Pentateuch. See I.E. on Gen. 36:31, “…Yitzchaki claims in his book that this chapter was composed during the reign of King Jehosaphat…Far be it for one to believe that our chapter was written in the days of Jehosaphat as Yitzchaki maintains. Indeed his book is fit to be burned” (Vol. 1, p. 341).


###### Ibn Ezra on Deuteronomy 1:3:1
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י״‎א כי באחד [באדר] (ס״‎א בשבט) מת משה ואמר כי התאבלו שלשים יום וישבו שם (שתי) [צ״‎ל שש] שבתות והראי' שלהם ויהי בעצם היום הזה כי ביום אחד קרא זה הספר אל כל ישראל ובו מת וזאת איננה ראיה כי בעצם היום הזה הוא על השיר' והנה כתוב אתה עובר היום את הירדן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
Some say that Moses died on the first day of Shevat.³¹ Scripture states that Israel mourned thirty days (Deut. 34:8). They spent six Sabbaths there.³² refers to the day that Moses finished reviewing the Torah. If this was the case, then two Sabbaths remained from the end of the period of Moses’ mourning and the tenth of Nisan. Both of these opinions take issue with Rabbinic tradition, which believes that Moses died on the seventh of Adar. According to Weiser the opinions quoted and rejected by I.E. are those of the Karaites. It is worth noting that I.E. does not quote the Rabbinic opinion. They offer proof from *that selfsame day* (Deut. 32:48), i.e., that Moses read this book before all of Israel in one day and then died on that very day.³³ refers to the day that Moses repeated the Torah to all of Israel. However, this is no proof, for *that selfsame day* refers to the song.³⁴ (give ear) (Deut. 32:1-43). Look! Scripture states, *thou art to pass over the Jordan this day* (Deut. 9:1).³⁵.

footnotes:
³¹ This opinion holds that Moses died on the very day that he explained the Torah to Israel, namely, the first day of Shevat (v. 3).
³² In the land of Moab following the death of Moses. Israel mourned Moses for 30 days (Deut. 34:8). The period of mourning concluded on the first of Adar. Israel crossed the Jordan on the tenth day of Nisan (Josh. 4:19). There are six Sabbaths between the first of Adar and the tenth day of Nisan. It should be noted that some manuscripts read: “Some say that Moses died on the first day of Adar. Scripture states that Israel mourned thirty days (Num. 34:8). They spent two Sabbaths there.” According to this opinion Moses reviewed the Torah for thirty days, and that selfsame day
³³ They believe that that selfsame day
³⁴ The day on which Moses recited the song that opens with the words ha’azinu
³⁵ Israel did not cross the Jordan on the day that Moses uttered Deut. 9:1, for Scripture tells us that Israel crossed into Canaan after the death of Moses. We thus see that the term “that day” is not to be taken literally, but means at that time. The same applies to that selfsame day


###### Ibn Ezra on Deuteronomy 1:3:2
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**בעשתי.** פירשתיו בפרשת נשא:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THE ELEVENTH MONTH. I have explained the meaning of *ashte asar* (eleven) in my comments on the Torah portion *Nasso*.³⁶

footnotes:
³⁶ See I.E. on Num. 7:72 (Vol. 4, p. 54).


###### Ibn Ezra on Deuteronomy 1:5:1
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**הואיל משה באר.** שנים פעלים עוברים דבקים בלא וי״‎ו וכן חמק עבר והנה משה החל לפרש לבנים שנולדו במדבר מה שאירע לאבותיהם ואמר להם כל המצות גם עשרת הדברים ששמעו אבותיהם מפי השם ישמעום גם הם מפי ציר נאמן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TOOK MOSES UPON HIM TO EXPLAIN. *Ho’il* (took upon himself) and *be’er* (to explain) are two verbs in the perfect attached to each other without a connective *vav*.³⁷. Hence I.E.’s comments. According to I.E., *ho’il moshe be’er* (took Moses upon himself to expound) is to be explained as if written, *ho’il moshe u-ve’er* (Moses began and explained). We find the same in *chamak avar* (had turned away, and was gone) (Cant. 5:6). Look! Moses began to explain to the children who were born in the wilderness what happened to their fathers. He related to them all the commandments. They would also hear from the mouth of the faithful messenger the Ten Statements which their fathers heard from God.

footnotes:
³⁷ Two verbs usually are connected with a vav


###### Ibn Ezra on Deuteronomy 1:6:1
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**בחורב.** הוא סיני כאשר אמרתי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HOREB. This is Sinai,³⁸ as I have previously noted.

footnotes:
³⁸ See I.E.’s short commentary on Ex. 3:1.


###### Ibn Ezra on Deuteronomy 1:7:1
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**פנו.** עזבו זה המקום **וסעו לכם.** דרך הלשון כמו לך לך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TURN YOU. Leave this place. AND TAKE YOUR JOURNEY. It is the style of Scripture to say, *u-se’u lakhem*³⁹ literally means, and journey for yourselves. Hence I.E.’s comment. (and take your journey). Compare, *lekh lekha*⁴⁰ (get thee out) (Gen.2:1).

footnotes:
³⁹ U-se’u lakhem
⁴⁰ Literally, go to you.


###### Ibn Ezra on Deuteronomy 1:9:1
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**לא אוכל לבדי.** כטעם לא תוכל עשוהו לבדך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
I AM NOT ABLE TO BEAR YOU MYSELF ALONE. Its meaning is similar to *thou art not able to perform it alone* (Ex. 18:18).⁴¹

footnotes:
⁴¹ In other words, the meaning of our verse is, I am not able to do it alone.


###### Ibn Ezra on Deuteronomy 1:10:1
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**הרבה אתכם.** במצרים ונתקיימה הברכה שברך אביכם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HATH MULTIPLIED YOU. In Egypt, and the blessing which your father blessed you was fulfilled.


###### Ibn Ezra on Deuteronomy 1:10:2
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וטעם **ככוכבי השמים.** דרך משל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[AS THE STARS OF HEAVEN.] This is a metaphor.


###### Ibn Ezra on Deuteronomy 1:11:1
[Ibn Ezra on Deuteronomy 1:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:11:1)

**פעמים** עם אלף וכן מאה הפך לשון קדר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A THOUSAND TIMES. The word *pe’amim* (times) comes with *elef* (a thousand)⁴² precedes the word *pe’amim*. and with *me’ah* (a hundred).⁴³ (a hundred times). The reverse is the case in Arabic.⁴⁴

footnotes:
⁴² The word elef
⁴³ We also come across the phrase me’ah pe’amim
⁴⁴ The Arabic word for times comes before the number.


###### Ibn Ezra on Deuteronomy 1:12:1
[Ibn Ezra on Deuteronomy 1:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:12:1)

**טרחכם.** מגזרת היו עלי לטורח ופי' טרחכם להבין אנשים פתאים המצות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
YOUR CUMBRANCE. *Torchakhem* (your cumbrance) is related to the word *torach* (burden) in *They are a burden unto me* (Is. 1:14).⁴⁵ *Your cumbrance* refers to teaching the commandments to the simple.

footnotes:
⁴⁵ They come from the same root and have a similar meaning.


###### Ibn Ezra on Deuteronomy 1:12:2
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**ומשאכם.** שבקשו לחם ומים ובשר כמו לשום את משא כל העם הזה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND YOUR BURDEN. They demanded bread, water, and meat. Compare, *that Thou layest the burden of all this people upon me* (Num. 11:11).


###### Ibn Ezra on Deuteronomy 1:12:3
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**וריבכם.** זה עם זה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND YOUR STRIFE. One with another.


###### Ibn Ezra on Deuteronomy 1:13:1
[Ibn Ezra on Deuteronomy 1:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:13:1)

**הבו.** מלה זרה והיה הה״‎א ראוי להתנועע בשו״‎א ופת״‎ח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
GET YOU. The word *havu* (get) is irregular. Its *heh*⁴⁶. should have been vocalized with a *sheva na* and a *pattach*.⁴⁷. See I.E. on Gen. 11:4; 47:16, and the notes thereto (Vol. 1, pp. 139,140, 408).

footnotes:
⁴⁶ Which is vocalized with a kamatz
⁴⁷ Beneath the heh


###### Ibn Ezra on Deuteronomy 1:13:2
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**וידועים.** שהם היו ידועים שיכירום הכל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND FULL OF KNOWLEDGE.⁴⁸ (literally, and known). Hence I.E.’s comment. Men who were known, men whom all recognized.

footnotes:
⁴⁸ Hebrew, vi-yedu’im


###### Ibn Ezra on Deuteronomy 1:15:1
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**שרי אלפים.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
CAPTAINS OF THOUSANDS. I have already explained this.⁴⁹

footnotes:
⁴⁹ See I.E. on Ex. 18:21 (Vol. 2, p. 365).


###### Ibn Ezra on Deuteronomy 1:16:1
[Ibn Ezra on Deuteronomy 1:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:16:1)

**שמוע.** שם הפועל כמו זכור את יום השבת והוא שמוע שמעו או שמעו שמוע:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HEAR. *Shamo’a* (hear) is an infinitive. It is like the word *zakhor* (remember) in *Remember the sabbath day* (Ex. 20:8).⁵⁰ is an infinitive. *Shamo’a* is short for *shamo’a shimu* (you shall surely hear) or *shimu shamo’a* (you shall surely hear).⁵¹ literally means to hear. This makes no sense here. Thus I.E. believes that it is short for *shamo’a shimu* or *shimu shamo’a* (you shall hear), for it is good Hebrew style to combine a conjugated verb with an infinitive for purposes of emphasis.

footnotes:
⁵⁰ Zakhor
⁵¹ The word shamo’a


###### Ibn Ezra on Deuteronomy 1:16:2
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**גרו.** כבר פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE STRANGER THAT IS WITH HIM. I have already explained the meaning of the term *ger* (stranger).⁵²

footnotes:
⁵² See I.E. on Gen. 15:13 (Vol. 1, p. 173).


###### Ibn Ezra on Deuteronomy 1:17:1
[Ibn Ezra on Deuteronomy 1:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:17:1)

**תכירו.** להכריח הדין למי שיכיר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
RESPECT PERSONS IN JUDGMENT.⁵³ To force judgment in favor of the person whom he [the judge] recognizes.

footnotes:
⁵³ Literally, you shall not recognize faces. Hence I.E.’s comment.


###### Ibn Ezra on Deuteronomy 1:18:1
[Ibn Ezra on Deuteronomy 1:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:18:1)

**אשר תעשון.** הם החוקים והמשפטי' שהורום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH YE SHOULD DO. The reference is to the statutes and laws which he [Moses] taught them.


###### Ibn Ezra on Deuteronomy 1:19:1
[Ibn Ezra on Deuteronomy 1:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:19:1)

**את כל המדבר.** זה אחד עשר יום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ALL THAT GREAT AND DREADFUL WILDERNESS. This is what the *eleven day’s journey* (v. 2) refers to.


###### Ibn Ezra on Deuteronomy 1:19:2
[Ibn Ezra on Deuteronomy 1:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:19:2)

וטעם **הר האמורי.** כי כן כתיב **בשעיר עד חרמה.** והטעם שנצא להר האמורי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THE HILL-COUNTRY OF THE AMORITES.⁵⁴] For Scripture states, [*And the Amorites, that dwell in that hill-country, came out against you…*] *and beat you down in Seir, even unto Hormah* (Deut. 1:44).⁵⁵ This⁵⁶. means that we should go out toward the hill country of the Amorites.⁵⁷ refers to the charge in verse 7 to march towards the Promised Land, namely, *turn you, and take your journey, and go to the hill-country of the Amorites…*

footnotes:
⁵⁴ Literally, the mountain of the Amorites.
⁵⁵ Deut. 1:2 notes that Kadesh-barnea is eleven days’ journey from Horeb via Mount Seir. However, our verse (according to I.E.’s interpretation) tells us that it is eleven days’ journey from Horeb to Kadesh-barnea via the mountain of the Amorites. Therefore I.E. points out that Deut. 1:44 indicates that mount Seir and the mountain of the Amorites are next to each other.
⁵⁶ The clause as the Lord our God commanded us
⁵⁷ As the Lord our God commanded us


###### Ibn Ezra on Deuteronomy 1:21:1
[Ibn Ezra on Deuteronomy 1:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:21:1)

**רש.** במשקל שב מגזרת ירושה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TAKE POSSESSION. *Resh* (take possession) is vocalized like the word *shev* (sit).⁵⁸. *Resh* comes from the root *yod, resh, shin. Shev* comes from the root *yod, shin, bet*. *Resh* is related to the word *yerushah* (possession).

footnotes:
⁵⁸ Both words are peh yods


###### Ibn Ezra on Deuteronomy 1:21:2
[Ibn Ezra on Deuteronomy 1:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:21:2)

**תחת.** כמו ידל כבוד יעקב מפעלי הכפל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
DISMAYED. *Techat* (dismayed) is similar⁵⁹ to the word *yiddal* (shall be made thin) in *That the glory of Jacob shall be made thin* (Is. 17:4).⁶⁰ the *chirik* changes to *tzereh* because of the *chet*. *Techat* comes from a double root.

footnotes:
⁵⁹ In vocalization.
⁶⁰ Both words come from a double root and are similarly vocalized, except that in techat


###### Ibn Ezra on Deuteronomy 1:22:1
[Ibn Ezra on Deuteronomy 1:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:22:1)

**ויחפרו.** כמו לחפור את כל הארץ כי החופר יחפש מה שיש בסתר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT THEY MAY SEARCH THE LAND FOR US. *Veyachperu* (that they may search) is similar⁶¹ to *la-chepo*r (to search out) in *to search out all the land* (Josh. 2:3). One who digs (*chofer*) searches for that which is hidden.⁶² (that they may search) and *la-chepor* (to search out) come from the root *chet, peh, resh*, which means to dig. Hence I.E.’s comment.

footnotes:
⁶¹ In meaning.
⁶² Ve-yachperu


###### Ibn Ezra on Deuteronomy 1:22:2
[Ibn Ezra on Deuteronomy 1:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:22:2)

**אשר נבוא אליהן.** בתחלה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BY WHICH WE MUST GO UP. At first.⁶³

footnotes:
⁶³ For strategic purposes (Weiser).


###### Ibn Ezra on Deuteronomy 1:23:1
[Ibn Ezra on Deuteronomy 1:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:23:1)

ו**ייטב בעיני הדבר** בעבור שכלכם הסכמתם על זה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THE THING PLEASED ME WELL. Because you all assented to this.


###### Ibn Ezra on Deuteronomy 1:25:1
[Ibn Ezra on Deuteronomy 1:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:25:1)

וי**ורידו** בעבור גובה העץ והאמת בעבור היותם בנגב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BROUGHT IT DOWN. Moses said this because of the height of the tree.⁶⁴ is, and they brought the fruit down from tree and delivered it to us. Actually, however, he said this because they⁶⁵ were in the south.⁶⁶ means: and brought the fruit to us from the north.

footnotes:
⁶⁴ In other words, the meaning of and brought it down unto us
⁶⁵ Israel.
⁶⁶ South of the Land of Israel (See I.E. on Num. 13:17, Vol. 4, p. 102). In other words, and brought it down unto us


###### Ibn Ezra on Deuteronomy 1:27:1
[Ibn Ezra on Deuteronomy 1:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:27:1)

**ותרגנו.** כמו ורוגנים ילמדו לקח והוא מבנין נפעל כמו אל תעצבו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND YE MURMURED. *Va-teragenu* (and ye murmured) is similar to *rogenim* (murmur) in *And they that murmur shall learn instruction* (Is. 29:24). *Teragenu* (murmured) is in the *nifal*. Compare, *al te’atzevu*⁶⁷. (be not grieved).

footnotes:
⁶⁷ Which is in the nifal


###### Ibn Ezra on Deuteronomy 1:29:1
[Ibn Ezra on Deuteronomy 1:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:29:1)

**לא תערצון.** כמו לא תפחדון והוא מגזרת והוא מעריצכם והטעם שבר הלב בפחד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
DREAD NOT. *Lo ta’artzun* means dread not. *Ta’artzun* is related to the word *ma’aritzekhem* (your dread) in *and let him be your dread* (Is. 8:13). It means the breaking of the heart by fear.⁶⁸ comes from the root *ayin, resh, tzadi*, which means to break. Thus *lo ta’artzun* literally means do not be broken. Hence I.E.’s comment.

footnotes:
⁶⁸ Ta’artzun


###### Ibn Ezra on Deuteronomy 1:30:1
[Ibn Ezra on Deuteronomy 1:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:30:1)

**ילחם לכם.** בשבילכם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HE SHALL FIGHT FOR YOU. *Lakhem* means for you.⁶⁹ literally means to you. Hence I.E.’s comment.

footnotes:
⁶⁹ Lakhem


###### Ibn Ezra on Deuteronomy 1:33:1
[Ibn Ezra on Deuteronomy 1:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:33:1)

**לחנותכם.** איננו פעל יוצא כי לא מצאנו מזה הבנין כן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TO PITCH YOUR TENTS. *La-chanotekhem* (to pitch your tents) is not a transitive verb,⁷⁰ for we do not find this form to be transitive.

footnotes:
⁷⁰ It does not mean to cause you to pitch your tents but to pitch your tents. Thus our verse should be rendered: to seek you out a place to pitch your tents, not to seek you out a place to cause you to pitch your tents [there].


###### Ibn Ezra on Deuteronomy 1:33:2
[Ibn Ezra on Deuteronomy 1:33:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:33:2)

**לראותכם.** נפתח הלמ״‎ד ללמד על האות שהוא ה״‎א ה״‎א הדעת הנעדרת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TO SHOW YOU. *La-re’otekhem* (to show you) is vocalized with a *pattach* to show that the letter *heh*, which is placed before the direct object⁷¹ is the *heh* of the *hifil*. (*le-hare’otekhem*) is missing.

footnotes:
⁷¹ This is probably a scribal error for the missing heh


###### Ibn Ezra on Deuteronomy 1:36:1
[Ibn Ezra on Deuteronomy 1:36:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:36:1)

**זולתי.** היו״‎ד נוסף כי נמצא בלא י':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SAVE. The *yod* in *zulati* (save) is superfluous, for the word is found without the *yod*.⁷². See II Kings 24:14.

footnotes:
⁷² Zulat


###### Ibn Ezra on Deuteronomy 1:36:2
[Ibn Ezra on Deuteronomy 1:36:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:36:2)

**ולו אתן את הארץ אשר דרך בה.** היא חברון:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND TO HIM WILL I GIVE THE LAND THAT HE HATH TRODDEN UPON. The reference is to Hebron.⁷³

footnotes:
⁷³ See I. E. on Num. 13:22 (Vol. 4, p. 103).


###### Ibn Ezra on Deuteronomy 1:37:1
[Ibn Ezra on Deuteronomy 1:37:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:37:1)

כבר ביארתי כי אפו הנו״‎ן מובלע בפ״‎א והיא בל' ארמי' נראית גם הוא מגזרת כי אנפת בי גם בי התאנף ה':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[ALSO THE LORD WAS ANGRY WITH ME.] I have already shown you⁷⁴ that the *nun* of the word *appo* (his anger) (Gen. 39:19) is swallowed by the *peh*.⁷⁵ is *alef, nun, peh*. In *appo* the *nun* drops out and a *dagesh* is placed in the *peh*. However, it is present in the Aramaic.⁷⁶ (Krinsky). Furthermore, *appo* is also related to the word *anafta*⁷⁷. (thou was angry) in *For though Thou was angry with me* (Is. 12:1) and *hitannaf* (was angry)⁷⁸. in *Also the Lord was angry with me*. Moses mentions Caleb first, then Joshua.⁷⁹ I have already explained why.⁸⁰

footnotes:
⁷⁴ See I.E.’s comments on Ex. 2:2 (Vol. 2, p. 32).
⁷⁵ The root of appo
⁷⁶ Cf. anpa, anpin
⁷⁷ From the root alef, nun, peh
⁷⁸ From the root alef, nun, peh
⁷⁹ Moses mentions Caleb before Joshua.
⁸⁰ Caleb is mentioned first because he quieted the people. See I.E. on Num. 14:24,30 (Vol. 4, pp. 111,113).


###### Ibn Ezra on Deuteronomy 1:38:1
[Ibn Ezra on Deuteronomy 1:38:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:38:1)

הזכיר כלב בתחלה כאשר פירשתי ואח״‎כ יהושע **העומד לפניך.** הוא משרתו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHO STANDETH BEFORE THEE. This is *his minister* (Ex. 24:13; Num. 11:28).⁸¹ one *who standeth before thee* means the one who stands before you to serve you (Krinsky).

footnotes:
⁸¹ The


###### Ibn Ezra on Deuteronomy 1:39:1
[Ibn Ezra on Deuteronomy 1:39:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:39:1)

**אשר לא ידעו היום.** באותו היום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT THIS DAY HAVE NO KNOWLEDGE. That day.⁸² refers to the day that God meted out the punishment to the generation that exited Egypt, not to the day that Moses reviewed the Torah.

footnotes:
⁸² This day


###### Ibn Ezra on Deuteronomy 1:39:2
[Ibn Ezra on Deuteronomy 1:39:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:39:2)

**טוב ורע.** על רובם דבר הכתוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OF GOOD OR EVIL. Scripture speaks of the majority.⁸³

footnotes:
⁸³ Of their children. According to I.E. a person comes to the knowledge of good and evil at the age of puberty. See I.E. on Gen. 3:6 (Vol. 1, p. 68).


###### Ibn Ezra on Deuteronomy 1:41:1
[Ibn Ezra on Deuteronomy 1:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:41:1)

**ותהינו.** ותאמרו הן ואל תתמה איך יבא פעל נגזר ממלה מדבקת כי כן מלת על גם פן שמצאנו אפונה כאשר פירשתיו וי״‎א שהוא מגזרת הין והטעם מדה והוא רחוק:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND DEEMED IT A LIGHT THING. The meaning of *va-tahinu* (and deemed it a light thing) is, and you said behold (*hen*).⁸⁴), and will go up unto the place which the Lord hath promised (Num. 14:40). Do not ask how a verb⁸⁵. can be derived from a word that is connected to another word,⁸⁶ for we find the same with *al*.⁸⁷ (went up) is derived from *al* (on). The same is true, as I have explained,⁸⁸ of the word *pen* (lest), for we find the word *afunah* (I am distracted) (Ps. 88:16).⁸⁹ is derived from the word *pen*. Others say that *va-tahinu* is related to the word *hin*.⁹⁰ Its meaning is a measure.⁹¹ is, they measured; i.e., they were ready to measure the mountain, that is, to take the mountain (Sarim). However, this is far-fetched.

footnotes:
⁸⁴ That is, Behold, we are here (hinnennu
⁸⁵ The word va-tahinu
⁸⁶ That is, to an adverb or preposition. See Weiser.
⁸⁷ The word alah
⁸⁸ In his commentary on Ps. 88:16.
⁸⁹ Afunah
⁹⁰ A liquid measure. See Num. 28:5.
⁹¹ According to this interpretation the meaning of va-tahinu


###### Ibn Ezra on Deuteronomy 1:44:1
[Ibn Ezra on Deuteronomy 1:44:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:44:1)

**ויצא האמורי.** הוא הכנעני כאשר פירשתי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THE AMORITES…CAME OUT. The reference, as I have explained, is to the Canaanites.⁹². Hence I.E.’s comment. The Amorites were a branch of the Canaanite people. See I.E. on Gen. 15:16 (Vol. 1, p. 175).

footnotes:
⁹² See I.E. on Num. 14:25 (Vol. 4, p. 112). Num. 14:45 tells us that it was the Canaanites who attacked the Israelites and beat them down, even unto Hormah


###### Ibn Ezra on Deuteronomy 1:44:2
[Ibn Ezra on Deuteronomy 1:44:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:44:2)

**כאשר תעשינה הדבורים.** כי מי שיגע אל ביתם מיד ירדפו אחריו וינשכוהו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AS BEES DO. For they immediately chase after and bite whoever touches their abode.


###### Ibn Ezra on Deuteronomy 1:44:3
[Ibn Ezra on Deuteronomy 1:44:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:44:3)

**ויכתו.** פירשתיו מגזרת וכתותי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BEAT YOU DOWN. I have explained the meaning of *va-yakketu* (and beat you down).⁹³ It is related to the word *ve-khatoti* (and I will beat to pieces) (Ps. 99:24).⁹⁴.

footnotes:
⁹³ See I.E. on Num. 14:45 (Vol. 4, p. 115).
⁹⁴ Both words come from the root caf, tav, tav


###### Ibn Ezra on Deuteronomy 1:44:4
[Ibn Ezra on Deuteronomy 1:44:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:44:4)

**עד חרמה.** מקום או שם הפעל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UNTO HORMAH. Hormah is either the name of a place or an infinitive.⁹⁵

footnotes:
⁹⁵ Meaning unto destruction, that is, until they defeated them. See I.E. on Num. 14:45 (Vol. 4, p. 115).


###### Ibn Ezra on Deuteronomy 1:46:1
[Ibn Ezra on Deuteronomy 1:46:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:46:1)

**ותשבו בקדש.** ברנע:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SO YE ABODE IN KADESH. Kadesh-barnea.⁹⁶

footnotes:
⁹⁶ There was a city in the land of Moab called Kadesh. Hence I.E.’s comment.


###### Ibn Ezra on Deuteronomy 1:46:2
[Ibn Ezra on Deuteronomy 1:46:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/1:46:2)

**ימים רבים כימים אשר ישבתם.** ברגול הארץ ואם טען טוען המרגלים ישבו לבדם הנה כן כמספר הימים אשר תרתם את הארץ:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
MANY DAYS, ACCORDING UNTO THE DAYS THAT YE ABODE THERE. In spying out the land. If one should argue, the spies alone abode there.⁹⁷ [The answer is:] Scripture similarly reads, *After the number of days in which ye spied out the land* (Num. 14:34).⁹⁸

footnotes:
⁹⁷ That is, in Canaan. How then can Scripture say that Israel spent 40 days in Canaan?
⁹⁸ Num. 14:31 attributes the spying out of the land to all of the Israelites. So too here.