## Ibn Ezra on Deuteronomy Chapter 12

###### Ibn Ezra on Deuteronomy 12:2:1
[Ibn Ezra on Deuteronomy 12:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:2:1)

**אבד תאבדון את כל המקומו**'. אמר רבי יונה המדקדק כי את אלהיהם חסר וי״‎ו והטעם ואת אלהיהם ולא אמר כלום רק הוא דבק עם מלת אשר עבדו שם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
YE SHALL SURELY DESTROY ALL THE PLACES…THEIR GODS. Rabbi Jonah the grammarian says that *et elohehem* (their gods) is lacking a *vav*, for the meaning of the phrase is, and their gods.¹ However, he contributes nothing.² is connected to *asher avedu sham* (wherein they served). *Et elohehem* is most certainly connected to *asher avedu sham* (wherein they served).³ (their gods) not *ve-et elohehem* (and their gods). I.E. feels that there is no reason to interpret *et* as if written *ve-et*.

footnotes:
¹ Rabbi Jonah maintains that our verse should be read: Ye shall surely destroy all the places wherein the nations that ye are to dispossess served, “and” their gods. He interprets this as meaning, You shall surely destroy all the places wherein the nations that you are to dispossess worshipped. You shall also destroy their gods.
² For as I.E. goes on to note, et elohehem
³ For our text reads, et elohehem


###### Ibn Ezra on Deuteronomy 12:2:2
[Ibn Ezra on Deuteronomy 12:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:2:2)

**כל עץ רענן.** רענן ושאנן לעולם בשני נוני״‎ן והטעם כמו רטוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
EVERY LEAFY TREE. The words *ra’anan* (leafy) and *sha’anan* (at peace) are always spelled with two *nuns*.⁴ is *shin, alef, nun* and that of *ra’anan is resh, ayin, nun*. Hence he points out that in *ra’anan* and *sha’anan* the final root letter is doubled. See Radak, *Sefer Ha-sharoshim*. The meaning of *ra’anan* is wet.⁵

footnotes:
⁴ I.E. apparently believed that the root of sha’anan
⁵ Full of sap, as in a leafy tree.


###### Ibn Ezra on Deuteronomy 12:3:1
[Ibn Ezra on Deuteronomy 12:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:3:1)

**ואשריהם.** הם עצים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THEIR ASHERIM. *Asherim* are trees.


###### Ibn Ezra on Deuteronomy 12:3:2
[Ibn Ezra on Deuteronomy 12:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:3:2)

**ואבדתם את שמם.** שלא יזכרו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND YE SHALL DESTROY THEIR NAME. So that they not be mentioned.


###### Ibn Ezra on Deuteronomy 12:4:1
[Ibn Ezra on Deuteronomy 12:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:4:1)

**לא תעשון כן.** הטעם שלא תזבחו על הגבעות וההרים רק אל המקום שישום שמו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
YE SHALL NOT DO SO. This means do not sacrifice on the hills and the mountains. Do so only in the place where the Lord shall put His name.


###### Ibn Ezra on Deuteronomy 12:5:1
[Ibn Ezra on Deuteronomy 12:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:5:1)

**לשום את שמו.** כמו אזכיר את שמי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TO PUT HIS NAME THERE. Compare, *Where I cause My name to be mentioned* (Ex. 20:21).


###### Ibn Ezra on Deuteronomy 12:5:2
[Ibn Ezra on Deuteronomy 12:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:5:2)

**לשכנו תדרשו.** והוא הארץ והטעם מקום משכן כבודו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
EVEN UNTO HIS HABITATIONS SHALL YE SEEK. The reference is to the land, that is, to the place where God’s glory dwells.⁶

footnotes:
⁶ The land containing the tabernacle, where God’s glory dwells.


###### Ibn Ezra on Deuteronomy 12:7:1
[Ibn Ezra on Deuteronomy 12:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:7:1)

**ואכלתם שם.** הכהנים והלוים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THERE YE SHALL EAT. The *kohanim* and the Levites.⁷

footnotes:
⁷ For Scripture goes on to speak of food that may not be eaten by Israelites. See I.E. on verse 17.


###### Ibn Ezra on Deuteronomy 12:8:1
[Ibn Ezra on Deuteronomy 12:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:8:1)

ואתם **לא תעשון ככל אשר אנחנו עושים פה.** בעבור שהיו נוסעים ממסע אל מסע ויש מי שיקריב עולה במסע שירצה אחר מות אהרן ויש מי שיתן בכור צאנו ויש מי שלא יתן כי המצוה תלויה בארץ ואין זאת דעתי רק טעמו שלא היו כולם יראי השם ובעבור שאמר אנחנו הנה שם מצות רבות כעולות תלויות בארץ כי כן כתוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
YE SHALL NOT DO AFTER ALL THAT WE DO HERE THIS DAY. Scripture states this because they were journeying from station to station.⁸ After Aaron’s death some would sacrifice a burnt offering in any one of the stations that he desired to do so.⁹ Some would present the first-born of the flock. Others did not, for the commandment¹⁰ is contingent upon the Land of Israel.¹¹ However, this is not my opinion. Its meaning,¹². rather, is that not all of them feared God. Now, Moses said “we”¹³ because, as Scripture clearly states, he made the many commandments regarding the burnt offering contingent upon the Land of Israel.¹⁴

footnotes:
⁸ On their way to the Land of Israel.
⁹ After Aaron’s death the bringing of sacrifices was optional. Hence some brought sacrifices; others did not.
¹⁰ To offer sacrifices. After Aaron’s death the bringing of sacrifices was optional. Hence some brought sacrifices others did not. Thus every man did whatsoever was right in his eyes.
¹¹ Hence Scripture tells the Israelites that once they enter the Land of Israel, they must offer the sacrifices that Scripture commands.
¹² The meaning of, Ye shall not do after all that we do here this day. Every man whatsoever is right in his own eyes
¹³ Even though Moses was not included among those who did not fear the Lord. The first part of the verse, where the term “we” is found, applies to the laws which Israel did not observe in the wilderness.
¹⁴ The burnt offering is representative of all laws in force only in the Land of Israel.


###### Ibn Ezra on Deuteronomy 12:9:1
[Ibn Ezra on Deuteronomy 12:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:9:1)

**אל המנוחה** שלא יסעו הם ובניהם וזה טעם נחלה והאמת שפירוש **מנוחה** והניח לכם. **והנחלה וישבתם בטח**:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TO THE REST. So that they and their children do not have to travel.¹⁵ This is the meaning of inheritance.¹⁶) explains rest (*menuchah*). *Nachalah* refers to a place of final settlement. So does *menuchah*. However, actually the meaning of *the rest* is, *and giveth you rest* (v. 10),¹⁷ and *the inheritance* refers to *so that ye dwell in safety* (v. 10).¹⁸ refers to being in the land. According to the second interpretation it refers to living securely in the land.

footnotes:
¹⁵ From place to place. In other words, the reference is to when Israel settled in the Land of Israel.
¹⁶ The word inheritance (nachalah
¹⁷ After Israel has conquered the entire Land of Israel.
¹⁸ After conquering the land. According to the first interpretation rest


###### Ibn Ezra on Deuteronomy 12:11:1
[Ibn Ezra on Deuteronomy 12:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:11:1)

**מבחר נדריכם.** מצות הנדר מן המובחר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND ALL YOUR CHOICE VOWS. The commandment requires that offerings made by vows be brought from the choicest.¹⁹

footnotes:
¹⁹ Of the animals. The point is that our verse does not repeat, for it adds that vows be brought from among the choicest of the animals.


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

והנה עוד תוספת **ושמחתם... והלוי** חייבים אתם לשמחו **כי אין לו נחלה** כאשר יש לך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
Behold, another addition, namely, *And ye shall rejoice*²⁰ (v. 12). AND THE LEVITE. You are obligated to make the Levite happy, for he does not have an inheritance as you do.

footnotes:
²⁰ In addition to telling us that vows are to be offered from the choicest animals, it also commands the laws of rejoicing.


###### Ibn Ezra on Deuteronomy 12:13:1
[Ibn Ezra on Deuteronomy 12:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:13:1)

וטעם לומר פעם שנית **בכל מקום אשר תראה.** להוצי' בשר תאוה בעבור שהשלמים הם קדש ויש כרת על טמא שאכל בשר קדש אמר על בשר תאוה הטמא והטהור:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
Scripture repeats *in every place that thou seest*²¹ (v. 13) because it wants to exclude meat eaten out of desire.²² Scripture states the unclean and the clean (v. 15) with regard to meat eaten out of desire because peace offerings are sacred and one who eats sacred meat in a state of impurity incurs the penalty of excision.²³

footnotes:
²¹ After having stated this already in verse 5.
²² Meat which is not sacred.
²³ That is, the law of clean and unclean does not apply to the eating of nonsacred meat (v. 15).


###### Ibn Ezra on Deuteronomy 12:15:1
[Ibn Ezra on Deuteronomy 12:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:15:1)

**כצבי וכאיל.** שאינו קרב על המזבח וחלב הצבי גם חלב האיל מותר והנה חזוק לדברי רק סמכנו על קבלת אבותינו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AS OF THE GAZELLE, AND AS OF THE HART. Which are not offered on the altar. The fat of the gazelle and also that of the hart, is permitted. Look, this is proof of my words.²⁴ However, we rely on the tradition of our fathers.²⁵

footnotes:
²⁴ I.E. believes that, according to the plain meaning of the text, only the fat of an animal that has actually been offered on the altar is forbidden. See I.E. on Lev. 7:20.
²⁵ According to the rabbis of the Talmud the fat of an animal that may be offered on the altar is forbidden.


###### Ibn Ezra on Deuteronomy 12:17:1
[Ibn Ezra on Deuteronomy 12:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:17:1)

**לאכול בשעריך מעשר דגנך.** עם הלוים ידבר גם עם ישראל במעשר שני על דעת רבים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU MAYEST NOT EAT WITHIN THY GATES THE TITHE OF THY CORN. Moses speaks to the Levites.²⁶ According to many he also speaks to the Israelites regarding the second tithe.²⁷

footnotes:
²⁶ For our verse speaks of the first tithe.
²⁷ According to this interpretation the tithe spoken of in our verse refers to the first and the second tithe.


###### Ibn Ezra on Deuteronomy 12:17:2
[Ibn Ezra on Deuteronomy 12:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:17:2)

**ובכורות בקרך וצאנך** עם הכהנים ידבר כי הלוים גם הכהנים הם בכלל ישראל כמו ואצו אתכם שידבר עם שני שבטים וחצי וכן אך פדה תפדה עם ישראל ידבר והטעם מי שהוא חייב לפדות וכן לאכול בשעריך לפני ה' אלהיך תאכלנו מי שהוא חייב לאכלו והמכחשים אמרו כי הם שנים בכורים האחד בכור פטר רחם והשני בכור עדר ואין צורך להשיב על הבליהם גם אחרים אמרו כי הבכור והמעשר יאכלם הישראל ואם היה במקום הנבחר וזה הפך הכתוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OR THE FIRSTLINGS OF THY HERD OR OF THY FLOCK. Moses speaks to the *kohanim*,²⁸ for the Levites and also the *kohanim* are included among the Israelites.²⁹. Compare, *And I commanded you* (Deut. 3:18) wherein Moses speaks to two and a half tribes. Similarly, Moses speaks to Israel when he says, *the first-born of man shalt thou surely redeem* (Num. 18:15), which means the one who is obligated to redeem.³⁰ Similarly, *Thou mayest not eat within thy gates*³¹ and *but thou shalt eat them before the Lord thy God* (v. 18) refer to the one who is obligated to eat.³² The heretics³³ say that there are two sorts of first-born. One is the first to break out of its mother’s womb. The second is the first-born of the flock.³⁴ There is no need to respond to their nonsense. There are also others who say that if an Israelite is in the chosen place, then he eats the first-born and the tithe. However, this is the reverse of what Scripture says.³⁵

footnotes:
²⁸ Only they may eat of the first-born.
²⁹ Hence Scripture does not specify that it is speaking to the Levites or the kohanim
³⁰ The import of the verse is, those among you who are obligated to redeem, shall redeem. Similarly, the previous verse speaks only to those Israelites to whom it applies.
³¹ In our verse.
³² Not to all Israelites.
³³ The Karaites.
³⁴ Which any Israelite may eat.
³⁵ Elsewhere Scripture states that an Israelite may not eat the first tithe or the first -born of the flock and sheep.


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

ואמר **כי תאוה לאכול בשר** פירוש אם תאוה נפשך לאכול בשר וכבר הזכיר זה להוסיף כי ירחק ממך המקום וגם זה הכתוב על מקום שאיננו מארץ כנען ומשפטו כמשפט שעריך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BECAUSE THY SOUL DESIRETH TO EAT FLESH. This means, if your soul desires to eat flesh.³⁶ (because) has the meaning of if here. Moses already mentioned this.³⁷ He repeats himself in order to add, *If the place…be too far from thee* (v. 21).³⁸ Furthermore, this verse speaks of a place that is not part of the land of Canaan.³⁹ Its law is the same as the law within your gates.⁴⁰

footnotes:
³⁶ In other words, the term ki
³⁷ In verse 15.
³⁸ This verse teaches that they may eat non-sacred meat outside the sanctuary only if they are far from it.
³⁹ Verse 15 speaks of the Land of Israel. However, our verse speaks of the land beyond the borders of Israel. Thus our verse teaches that it is permitted to slaughter cattle for meat beyond the borders of the Holy Land.
⁴⁰ That is, the law regarding the eating of non-sacred meat outside the land of Canaan is the same as the law dealing with the eating of non-sacred meat within the gates of the cities in the land of Canaan. See verse 15.


###### Ibn Ezra on Deuteronomy 12:23:1
[Ibn Ezra on Deuteronomy 12:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:23:1)

**כי הדם הוא הנפש.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR THE BLOOD IS THE LIFE. I have explained this previously.⁴¹

footnotes:
⁴¹ See I.E. on Gen. 9:4 (Vol. 1, p. 122).


###### Ibn Ezra on Deuteronomy 12:25:1
[Ibn Ezra on Deuteronomy 12:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:25:1)

**למען ייטב לך.** שלא יאכל נפש בהמה שתשבש נפשו גם הנפש והצורה בדמות האב על כן לבניך אחריך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT IT MAY GO WELL WITH THEE. A person should not eat the soul [blood] of an animal for it will harm his soul.⁴² Also, one’s soul and form are in the image of the father.⁴³ Scripture therefore states, *and with thy children after thee*.⁴⁴

footnotes:
⁴² According to Ibn Ezra the eating of anything which the Torah proscribes has a deleterious effect on the soul.
⁴³ A person’s soul and form are in the image of his father.
⁴⁴ If you eat blood it will have a bad effect on your children. However, if you abstain from eating blood, it will be well with your children who follow you.


###### Ibn Ezra on Deuteronomy 12:26:1
[Ibn Ezra on Deuteronomy 12:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:26:1)

**רק קדשיך.** עולות ושלמים ונדרים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ONLY THY HOLY THINGS. Burnt offerings, peace offerings, and vow offerings.


###### Ibn Ezra on Deuteronomy 12:26:2
[Ibn Ezra on Deuteronomy 12:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:26:2)

**תשא.** והטעם תביאם אל המקום הנבחר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT TAKE.⁴⁵). This means bring them⁴⁶ should not be taken literally. It is to be understood as, you shall bring. to the chosen place.

footnotes:
⁴⁵ Literally, thou shalt carry (tissa
⁴⁶ In other words, thou shalt carry


###### Ibn Ezra on Deuteronomy 12:27:1
[Ibn Ezra on Deuteronomy 12:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:27:1)

**והבשר תאכל.** עם הכהן ידבר אם הוא בכור או חטאת או אשם והשוק והחזה ואם שלמים יאכל רבם הישראלי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT EAT THE FLESH. Moses speaks to the *kohen* concerning⁴⁷ a first-born, a sin offering, a guilt offering, or the shoulder or breast.⁴⁸ If the *kohen* eats from a peace offering, the major part belongs to the Israelite.⁴⁹’s share of the peace offering consists of the shoulder, the cheeks, and the maw. See Deut. 18:3.

footnotes:
⁴⁷ The meat of.
⁴⁸ From any cattle slaughtered for meat.
⁴⁹ The kohen


###### Ibn Ezra on Deuteronomy 12:28:1
[Ibn Ezra on Deuteronomy 12:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:28:1)

וטעם **שמור ושמעת.** על הדם שישפך על גבי המזבח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OBSERVE AND HEAR. *Observe and hear* means, observe and hear the law regarding the blood which is to be poured on the altar.


###### Ibn Ezra on Deuteronomy 12:29:1
[Ibn Ezra on Deuteronomy 12:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:29:1)

**כי יכרית.** גם זאת הפרשה דבקה עם כי ירחיב כי אם לא ינצחו את הגוים לא ירחיב גבול:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEN THE LORD…SHALL CUT OFF. This section⁵⁰ also is connected to *When the Lord…shall enlarge thy border* (v. 20), for if Israel does not conquer the nations, God will not enlarge Israel’s border.

footnotes:
⁵⁰ In addition to the one dealing with non-sacred slaughter, (verses 20-28).


###### Ibn Ezra on Deuteronomy 12:30:1
[Ibn Ezra on Deuteronomy 12:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:30:1)

מלת **ופן.** דרך קצרה שתעשה כמעשיהם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THAT…NOT.] *U-fen* (and that…not) introduces an abridged clause. So that you will follow their practices [has been omitted].⁵¹

footnotes:
⁵¹ I.E. reads our clause as follows: And lest thou follow their practices and inquire after their gods, etc.


###### Ibn Ezra on Deuteronomy 12:30:2
[Ibn Ezra on Deuteronomy 12:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/12:30:2)

**ואעשה כן גם אני.** לעבודת השם ותחשוב כי תעשה טוב לא תעשה כן כי כל מעשיהם יתעב השם והעד כי גם את בניהם. את הדבר אשר צויתי אתכם אותו תשמורו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
EVEN SO WILL I DO LIKEWISE. In the service of the Lord, and you will think that you are doing good. You shall not act in this manner, for God despises all their ways. *For even their sons…do they burn in the fire to their gods* is proof of the latter. That which I commanded you, that shall you observe to do.⁵²

footnotes:
⁵² Do not add additional pagan practices to My worship. Worship Me in the manner that I commanded you. I.E. is paraphrasing Deut. 13:1, which, in the Hebrew Bible, closes our chapter.