## Ibn Ezra on Deuteronomy Chapter 15

###### Ibn Ezra on Deuteronomy 15:1:1
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וטעם **מקץ שבע שנים תעשה שמטה.** בתחלת השנה כאשר פירשתי והעד הקהל את העם ונדבקה זאת הפרשה בעבור שאמר כי מעשר עני הוא ללוי ולגר וליתום ולאלמנה אמר וכן דבר השמטה והטעם כמו שמטוה והניחו' ותפול:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AT THE END OF¹. EVERY SEVEN YEARS.] Its meaning, as I have explained, is, at the beginning of the year.² means either at the end of or at the beginning of. Here it means at the beginning. Thus our clause reads, At the beginning of the seventh year. See I.E. on Deut. 9:11. *Assemble the people* (Deut. 31:12) is proof of this.³ (mikketz) *every seven years* (Deut. 31:10). According to I.E. the latter should be rendered: At the beginning of the seventh year. We thus see that *mikketz* can be rendered, at the beginning of. This section follows⁴ because Scripture states that the poor tithe⁵ belongs to the Levite, the stranger, the orphan, and the widow.⁶ Scripture now says that the same applies to the remission of debts (*shemittah*).⁷ The word *shemittah* is similar to *shimtuha* (throw her down) (II Kings 98:33), the meaning of which is, release her and she will fall.⁸ is, a release.

footnotes:
¹ Hebrew, mikketz
² According to I.E. the word mikketz
³ To hear the Torah read. This took place At the end of
⁴ The laws of the poor tithe (Deut. 14:28,29).
⁵ A tithe set apart for the poor.
⁶ Deut. 14:29.
⁷ The remission of debts in the seventh year is primarily for the benefit of the Levite, the stranger, the orphan, and the widow, i.e., the poor.
⁸ In other words, the meaning of shemittah


###### Ibn Ezra on Deuteronomy 15:2:1
[Ibn Ezra on Deuteronomy 15:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:2:1)

**משה.** במשקל מטה והוא שם לפי דעתי ולפי דעת רבים הוא פועל ובעל כמו והחכמה תחיה בעליה את נפש בעליו יקח והטעם מי שהדבר ברשותו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
CREDITOR. The word *masheh* (loan) follows the paradigm of *matteh* (rod) (Ex. 4:4).⁹ can be taken as a verb. Hence I.E.’s comment that it is a noun and follows the vocalization of nouns like *matteh*. I believe that *masheh* is a noun.¹⁰ However, many believe that *masheh* is a verb.¹¹ The word *ba’al* (creditor) is similar to *be’aleha* (him that hath it) in *wisdom preserveth the life of him that hath it* (Eccles. 7:12) and *be’alav* (the owners thereof) in *It taketh away the life of the owners thereof* (Prov. 1:19). It means the one who has the matter¹² in his power.

footnotes:
⁹ Masheh
¹⁰ Meaning a loan.
¹¹ Meaning lending.
¹² Under discussion.


###### Ibn Ezra on Deuteronomy 15:2:2
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**ישה.** פועל יוצא והלוקח יקרא נושה בו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT WHICH HE HATH LENT. *Yasheh* (that which he hath lent) is a transitive verb. The one who borrows is called a *nosheh bo* (a borrower) (Is. 24:2).¹³

footnotes:
¹³ See I.E. on Is. 24:2.


###### Ibn Ezra on Deuteronomy 15:2:3
[Ibn Ezra on Deuteronomy 15:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:2:3)

**יגוש.** ילחץ כמו וכל עצביכם תנגושו והנה נראה הנו״‎ן בפעלי העתיד מבעלי הנו״‎ן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HE SHALL NOT EXACT IT. The word *yiggos* (exact) means to press. Compare, *tingosu* (exact) in *and exact all your labors* (Is. 58:3). Look, the *nun* is visible in the imperfect in a word whose stem begins with a *nun*.¹⁴ is present in *tingosu* (exact), which is an imperfect whose stem begins with a *nun*. The *nun* is usually dropped in such instances. Hence I.E.’s comment.

footnotes:
¹⁴ In other words, the nun


###### Ibn Ezra on Deuteronomy 15:2:4
[Ibn Ezra on Deuteronomy 15:2:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:2:4)

**שמטה לה'.** לכבוד השם שנתן לו הממון וטעם הסמך המל' לשם בעבור שבת היא לה':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE LORD’S RELEASE.¹⁵. Literally, a remission to the Lord. In honor of God,¹⁶ who has bestowed wealth upon him. The name of God is connected to the word release because the year of release is called a Sabbath unto the Lord (Lev. 25:2,4).¹⁷

footnotes:
¹⁵ Hebrew, shemittah la-Adonai
¹⁶ A release unto the Lord means a release in honor of the Lord.
¹⁷ A release unto the Lord is a variant of a Sabbath unto the Lord.


###### Ibn Ezra on Deuteronomy 15:3:1
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**את הנכרי תגוש.** רשות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OF A FOREIGNER THOU MAYEST EXACT IT. It is optional.


###### Ibn Ezra on Deuteronomy 15:4:1
[Ibn Ezra on Deuteronomy 15:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:4:1)

**אפס.** הטעם דע כי זה שצויתיך שלא תגוש את אחיך אין צורך אם היו כל ישראל או רובם שומעים בקול השם אז לא יהיה בך אביון שהוא צריך להיותך מלוה אותו רק כלכם תעבטו גוים רבים והטעם תקחו עבוטו שהוא משכון בעבור ממון שתתן לו שהוא צריך אליו לסחור בו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HOWBEIT. This means that you shall take note that that which I commanded you, not to exact interest from your brother, will be unnecessary if all of Israel or most of them will listen to God’s voice. In this case, there will be no poor among you who need you to lend to them. On the contrary, all of you shall lend to many nations (v. 6). The meaning of *ve-ha’avateta* (and thou shalt lend) (v. 6) is, you shall take his pledge (*avot*), that is, his pawn, for the money that you shall give him, which he needs to do business.


###### Ibn Ezra on Deuteronomy 15:6:1
[Ibn Ezra on Deuteronomy 15:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:6:1)

**ומשלת.** ובהיותכם ישרים תהיו עוד מושלים על הנכרים רק המצוה כי יהיה בך אביון על כן אמר כי לא יחדל אביון כי יודע כי יבא דור שלא יהיה רובו זכאי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT RULE. Furthermore, being upright you will rule over nations. However, there is a commandment stating *If there be among you a needy man* (v. 7).¹⁸ (v. 4). Moses knew that a generation will arise that will not be mostly meritorious. He therefore said, *For the poor shall never cease out of the land* (v. 11).

footnotes:
¹⁸ Which appears to contradict there shall be no needy among you


###### Ibn Ezra on Deuteronomy 15:7:1
[Ibn Ezra on Deuteronomy 15:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:7:1)

**לא תאמץ את לבבך.** לדבר על לבו דברים טובים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT NOT HARDEN THY HEART. By refraining from addressing comforting words to him.


###### Ibn Ezra on Deuteronomy 15:7:2
[Ibn Ezra on Deuteronomy 15:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:7:2)

**תקפוץ.** תסגור וכן קפצה פיה קפץ באף יקפצו מלכים פיהם והוא פעל קל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHUT. *Tikpotz*¹⁹. means you shall *shut*. Compare, *kafetzah*²⁰. (stoppeth) in *kafetzah*²¹. *piha* (stoppeth her mouth) (Ps. 107:42; Job 5:16); *kafatz*²². *be-af* (shut up His compassion) (Ps. 77:10); and *yikpetzu*²³. (shall shut) in *Kings shall shut their mouths* (Is. 52:15). *Tikpotz* is a verb in the *kal*.

footnotes:
¹⁹ From the root kof, peh, tzadi
²⁰ From the root kof, peh, tzadi
²¹ From the root kof, peh, tzadi
²² From the root kof, peh, tzadi
²³ From the root kof, peh, tzadi


###### Ibn Ezra on Deuteronomy 15:7:3
[Ibn Ezra on Deuteronomy 15:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:7:3)

**האביון.** י״‎א שהוא מגזרת ולא אבה כי הוא במשקל עליון וחביון והגיון שהשרש עלה חבה הגה והטעם שהוא מתאוה לכל דבר בעבוד חסרונו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
NEEDY. Some say that the word *evyon* (needy) is related to the word *avah*²⁴. (would) in *and he would not* (Ex. 10:27), for *evyon* follows the paradigm *elyon, chevy on*, and *hegyon*, the roots of which are *ayin, lamed, heh; chet, bet, heh; heh, gimel, heh*. An *evyon* is so called because he desires everything because of his need.

footnotes:
²⁴ From the root alef, bet, heh


###### Ibn Ezra on Deuteronomy 15:8:1
[Ibn Ezra on Deuteronomy 15:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:8:1)

**פתח תפתח.** שם הפעל וכל מקום שאיננו כתוב הוא דרך קצרה גם הדרש יפה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BUT THOU SHALT SURELY OPEN THY HAND. *Pato’ach* (open) is an infinitive. Whenever Scripture omits the infinitive,²⁵. it is employing an abridged style. The midrashic interpretation is also beautiful.²⁶ (thou shalt surely open) indicates that one should open his hand to the poor even one hundred times. However, I.E. believes that the form *pato’ach tiftach* is the correct way to say you shall open.

footnotes:
²⁵ Which should accompany a verb. It does so here, for our text correctly reads, pato’ach tiftach
²⁶ According to the midrash the repetition of the verb in pato’ach tiftach


###### Ibn Ezra on Deuteronomy 15:8:2
[Ibn Ezra on Deuteronomy 15:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:8:2)

**את ידך לו.** לאשר אין לו כלום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OPEN THY HAND TO HIM. To the one who has nothing.


###### Ibn Ezra on Deuteronomy 15:8:3
[Ibn Ezra on Deuteronomy 15:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:8:3)

**והעבט תעביטנו.** תתן לו משלך על עבוטו והנה תעביטנו תקח עבוטו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND SHALT SURELY LEND HIM. The meaning of *veha’avet tavitennu* (and shalt surely lend him) is, give him from yours by taking his pledge.²⁷ *Tavitennu* means take his pledge.

footnotes:
²⁷ See I.E. on verse 4.


###### Ibn Ezra on Deuteronomy 15:9:1
[Ibn Ezra on Deuteronomy 15:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:9:1)

**בליעל.** שם וי״‎א שהיא מלה מורכבת כגון תפלה שלא יעל ולא יגאל ולא יחיה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BASE. The word *beliya’al* (base) is a noun. Some say that *beliya’al* is a compound. It refers to a prayer that the vile person should not ascend, should not grow, and should not live.²⁸ is short for *beli ya’aleh* (without ascending). When one sees the wicked, one utters a curse to the effect that the wicked not ascend. The meaning of our verse is, may the wicked neither grow nor live.

footnotes:
²⁸ Beliya’al


###### Ibn Ezra on Deuteronomy 15:9:2
[Ibn Ezra on Deuteronomy 15:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:9:2)

**ורעה עינך.** כמו ושבה אל בית אביה והמלה מהשניים הנראים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THINE EYE BE EVIL. *Ve-ra’ah* (and thine eye be evil) is similar to *ve-shavah* (and is returned) in *and is returned unto her father’s house* (Lev. 22:13). The word comes from a root two of whose letters are pronounced.²⁹. Its root is *resh, vav, ayin*.

footnotes:
²⁹ An ayin vav


###### Ibn Ezra on Deuteronomy 15:10:1
[Ibn Ezra on Deuteronomy 15:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:10:1)

**בגלל.** כמו סבה לבעבור סבב כי הכל הוא בחלקי' בחלקי הכל שהוא הגוף:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT. *Bi-gelal* (that) means the same as *sibbah* (because of). Compare, *sabbev* (cause) in *cause to change* (II Sam. 14:20).³⁰. For the All³¹ is in the parts,³² that is, in the parts of the All, that is, the body.³³, N.Y., 1969, p. 99). In other words, the All is the nation, and the individual is a part of the nation. However, it should be noted that I.E. refers to God as the All. See I.E. on Gen. 1:26 (Vol. 1, p. 46), “God is one…He is all.” Also see I.E. on Gen. 18:21 (Vol. 1, p. 196) and Ex. 33:21 (Vol. 2, p. 695). The above-noted commentaries may have shied away from interpreting God as All here because of its pantheistic implications. It should be noted that when I.E. says that God is All, he does not intend to identify God with the world as the pantheists do. He means that God’s power and supervision hold the world together and give it continuous existence. Indeed, I.E. compares God’s relation to the world to that of speech to the speaker. As long as the speaker speaks, sounds are uttered. However, the speaker is not identified with the speech which he utters. On the other hand, I.E. was a contemporary of Rabbi Yehudah Ha-Levi and may be employing terminology similar to the one quoted above.

footnotes:
³⁰ I.E. is explaining the origin of the word sibbah
³¹ God.
³² In human beings, who are part of the whole.
³³ Thus by being kind to his fellow human being, a person is being kind to God (Weiser). Other commentaries explain that the All refers to the community of Israel and the parts to each individual Jew. Now, since all of Israel forms one body, by helping another Jew one is helping oneself (Motot and Rabbi Yosef ben Eliezer tov Elem, followed by Krinsky, Netter, and others). See Book III of the Kuzari: “Plato calls…that which is expended on behalf of the law the portion of the whole. If, however, an individual neglects ‘the portion of the whole’…of which he forms a part, he sins against the commonwealth and more against himself; for the relation of the individual to the commonwealth is as the relation of the single limb to the body…” (Isaak Heinemann translation in Three Jewish Philosophers


###### Ibn Ezra on Deuteronomy 15:10:2
[Ibn Ezra on Deuteronomy 15:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:10:2)

**נתון תתן.** הטעם כי אם תתן לו יוסיף השם על ממונך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT SURELY GIVE HIM. It means that if you give him, then God will add to your wealth.


###### Ibn Ezra on Deuteronomy 15:11:1
[Ibn Ezra on Deuteronomy 15:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:11:1)

**כי לא יחדל אביון מקרב הארץ.** כאשר פירשתי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR THE POOR SHALL NEVER CEASE OUT OF THE LAND. As I have explained.³⁴

footnotes:
³⁴ See I.E. on verse 6.


###### Ibn Ezra on Deuteronomy 15:11:2
[Ibn Ezra on Deuteronomy 15:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:11:2)

**לאחיך.** הקרוב אליך בתחלה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UNTO THY…BROTHER. First, the one who is close to you.³⁵

footnotes:
³⁵ Your bother has priority.


###### Ibn Ezra on Deuteronomy 15:11:3
[Ibn Ezra on Deuteronomy 15:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:11:3)

**ולעניך.** לעניי משפחתך ואביון ארצך קודם לאביון מקום אחר. וטעם הדבק כי ימכר לך אחיך העברי בעבור העניק תעניק לו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UNTO THY POOR. The poor of your family. The needy of your land come before the needy of another place. *If thy brother, a Hebrew man* (v. 12) follows³⁶ because of *thou shalt furnish him liberally* (v. 14).³⁷

footnotes:
³⁶ The laws of charity.
³⁷ You have to give your servant from your property. Thus both sections deal with the concept of giving.


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

**אחיך העברי.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THY BROTHER A HEBREW. I have explained this.³⁸

footnotes:
³⁸ See I.E. on Ex. 21:2 (Vol. 2, pp. 448-453).


###### Ibn Ezra on Deuteronomy 15:12:2
[Ibn Ezra on Deuteronomy 15:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:12:2)

**או העבריה.** והוא כי ימכור איש את בתו לאמה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OR A HEBREW WOMAN. The reference is to *And if a man sell his daughter to be a maid-servant* (Ex. 21:7).³⁹

footnotes:
³⁹ The Hebrew bondwoman spoken of in our verse refers to a girl sold into slavery by her father.


###### Ibn Ezra on Deuteronomy 15:13:1
[Ibn Ezra on Deuteronomy 15:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:13:1)

**ריקם.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
EMPTY. I have explained this.⁴⁰

footnotes:
⁴⁰ See I.E. on Gen. 31:42 (Vol. 1, p. 306) and Ex. 3:21 (Vol. 2, p. 93).


###### Ibn Ezra on Deuteronomy 15:14:1
[Ibn Ezra on Deuteronomy 15:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:14:1)

**העניק תעניק לו.** הטעם עשה לו תפארת מגזרת וענקים לגרגרותיך או יהיה פירוש המלה כפי המקום בלא אח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT FURNISH HIM LIBERALLY. *Ha’anek ta’anik* (thou shalt furnish him liberally) means treat him gloriously. *Ta’anik* (thou shalt furnish him) is related to the word *anakim* (chains)⁴¹ in *And chains about thy neck* (Prov. 1:9).⁴² (thou shalt furnish him liberally) literally means thou shalt put ornament on him. Hence I.E.’s interpretation. On the other hand, the meaning of *ta’anik* is to be derived from its context.⁴³ (thou shalt furnish him) is not related to the word *anakim* (chains) in *And chains about thy neck* (Prov. 1:9). In this case, the word has no brother.⁴⁴

footnotes:
⁴¹ Ornamental chains.
⁴² According to this interpretation, ha’anek ta’anik
⁴³ In other words, ta’anik
⁴⁴ It is not found again in Scripture. Its meaning is to be derived from its context.


###### Ibn Ezra on Deuteronomy 15:17:1
[Ibn Ezra on Deuteronomy 15:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:17:1)

**באזנו ובדלת.** פירשתיו וטעם להזכיר זה כי אתה חייב לתת לו בצאתו חפשי רק אם לא ירצה לצאת תרצע אזנו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THROUGH HIS EAR AND INTO THE DOOR. I have explained this.⁴⁵ Scripture mentions this⁴⁶ because it states⁴⁷ that you are obligated to furnish him liberally when he goes free. However, if the slave does not want to go free, then you shall pierce his ear through with an awl.

footnotes:
⁴⁵ See I.E. on Ex. 21:6 (Vol. 2, p. 457).
⁴⁶ The piercing of the slave’s ear.
⁴⁷ In verses 14 and 15.


###### Ibn Ezra on Deuteronomy 15:17:2
[Ibn Ezra on Deuteronomy 15:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:17:2)

**ואף לאמתך תעשה כן.** דבק עם העניק תעניק לו ואם הוא רחוק כמו שלם ישלם אם אין לו ואם שלש אלה ורבים כן כי אין אשה נרצעת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND ALSO UNTO THY BONDWOMAN THOU SHALT DO LIKEWISE. This is connected to⁴⁸ *thou shalt furnish him liberally* (v. 14), even though it is some distance from it, for a woman does not have her ear pierced. Compare, *He shall make restitution; if he have nothing*⁴⁹. (Ex. 22:2);⁵⁰ *And if he do not these three unto her* (Ex. 21:11),⁵¹ and many other instances.

footnotes:
⁴⁸ This is related to.
⁴⁹ Then he shall be sold for his theft
⁵⁰ This clause (Ex. 22:2) relates to Ex. 21:37, not that which immediately precedes it. See I.E. on Ex. 22:2 (Vol. 2, p. 482).
⁵¹ This clause (Ex. 21:11) relates to Ex. 21:8,9 not to verse 10, which immediately precedes it. See I.E. on Ex. 21:11 (Vol. 2, p. 464).


###### Ibn Ezra on Deuteronomy 15:18:1
[Ibn Ezra on Deuteronomy 15:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:18:1)

**לא יקשה בעיניך.** מצאנו כתוב שלש שנים כימי שכיר וזו ראי' כי אין רשות לאדם שישכיר עצמו יותר משלש שנים ג״‎כ לשוכר אותו הנותן שכרו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IT SHALL NOT SEEM HARD UNTO THEE. We find it written in Scripture, *three years, as the years of a hireling* (Is. 16:14). The latter proves that a person has no right to hire himself out for more than three years. The law similarly applies to the one who hires him and pays his wages.⁵²

footnotes:
⁵² One cannot hire a person for more than three years.


###### Ibn Ezra on Deuteronomy 15:18:2
[Ibn Ezra on Deuteronomy 15:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:18:2)

וזה טעם משנה כמו כפל וכן והיה משנה הוא משנה למלך שם משנה למלך תאר השם גם הוא מגזרת שנים כאשר פירשתי והנה זה הכתוב יפרש כי ובשביעית יצא לחפשי חנם בתחלת השנה גם יש ראיה משנת השמטה גם מיום השבת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[DOUBLE.]⁵³. The following is the definition of *mishneh*. It means double. Similarly *mishneh* (twice) *in ve-hayah mishneh* (and it shall be twice as much) (Ex. 16:5). The word *mishneh* in the latter is a noun. However, *mishneh* (next) in *mishneh la-melekh* (next unto king) (Esth. 10:3) is an adjective.⁵⁴. 38. The *Mikra’ot Gedolot* reads: “The following is the definition of *mishneh*. It means double. Similarly *mishneh* (twice) in *ve-hayah mishneh* (and it shall be twice as much) (Ex. 16:5), the meaning of which is *mishneh lamelekh* (double unto the king). The word *mishneh* in the latter is a noun. However, *mishneh* (next) in *mishneh la-melekh* (next unto king) (Esth. 10:3) is an adjective.” The words “the meaning of which *mishneh lamelekh* (double unto the king)” appear to be a gloss. See Weiser and Krinsky. It⁵⁵ (next) in *mishneh la-melekh*. is also related, as I have explained,⁵⁶ to the word *shenayin* (two).⁵⁷, which means second to him” (Vol. 1, p. 382). Note, our verse explains that *and in the seventh he shall go out free for nothing* (Ex. 21:2) refers to the beginning of the year.⁵⁸. If the slave did not go out at the start of the seventh year he would be serving seven not six years. There is also proof of this from the year of release (*shemitttah*)⁵⁹ as well as from the Sabbath day.⁶⁰

footnotes:
⁵³ Hebrew, mishneh
⁵⁴ For it describes an office. We have followed the reading of Vat. Ebr
⁵⁵ Mishneh
⁵⁶ See I.E. on Gen. 41:43 (Vol. 1, p. 382).
⁵⁷ “The king is like the number one; next comes the mishneh
⁵⁸ For the clause that precedes it states, he shall serve thee six years
⁵⁹ The year of release begins at the start of the seventh year. See I.E. on Ex. 23:10,11 (Vol. 2, pp. 498,499).
⁶⁰ Which begins at the start of the seventh day.


###### Ibn Ezra on Deuteronomy 15:18:3
[Ibn Ezra on Deuteronomy 15:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:18:3)

**וברכך.** פועל עתיד ולא עבר כי אין הפרש ביניהם רק מטעם המקום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND…WILL BLESS THEE. *U-verakhekha* (and will bless you) is an imperfect, not a perfect.⁶¹ There is no difference between the perfect and imperfect.⁶² The tense can only be determined by the context.

footnotes:
⁶¹ Meaning, and he blessed you.
⁶² In the form of this word.


###### Ibn Ezra on Deuteronomy 15:19:1
[Ibn Ezra on Deuteronomy 15:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:19:1)

**כל הבכור.** הזכירו בעבור לא תעבוד בבכור שורך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ALL THE FIRSTLINGS. This is mentioned⁶³ because of *thou shalt do no work with the firstling of thine ox*.⁶⁴

footnotes:
⁶³ Here. I.E. explains why the law of the firstling follows the law of the Hebrew slave.
⁶⁴ The previous section deals with the work done by a Hebrew slave. This section prohibits working with an ox that is a firstling. Thus both chapters deal with work.


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

**תאכלנו.** מי שהוא ראוי לאכלו כאשר פירשתי והזכיר זה פעם שנית לבאר משפט בעל מום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT EAT IT. The one who is fit to eat it, as I have previously explained.⁶⁵ Scripture mentions this a second time⁶⁶ in order to explain the law regarding a blemished firstling.

footnotes:
⁶⁵ See I.E. on Deut. 12:17.
⁶⁶ After having mentioned it in Deut. 12:17.


###### Ibn Ezra on Deuteronomy 15:20:2
[Ibn Ezra on Deuteronomy 15:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:20:2)

**אתה וביתך.** בית הכהן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU AND THY HOUSEHOLD. The household of the *kohen*.


###### Ibn Ezra on Deuteronomy 15:21:1
[Ibn Ezra on Deuteronomy 15:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:21:1)

**כל מום רע.** הנזכרים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ANY ILL BLEMISH. That are mentioned.⁶⁷

footnotes:
⁶⁷ In the first part of this verse.


###### Ibn Ezra on Deuteronomy 15:22:1
[Ibn Ezra on Deuteronomy 15:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:22:1)

**בשעריך תאכלנו.** י״‎א הכהן יאכלנו חוץ למקדש וי״‎א אחר שיש בו מום הוא לישראל וזה רחוק בעיני:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WITHIN THY GATES. Some say that this means that the *kohen* shall eat it outside of the sanctuary.⁶⁸ Others say, since the animal has a blemish it belongs to the Israelite. However, this appears far-fetched to me.

footnotes:
⁶⁸ This is the opinion of the rabbis of the Talmud. See Rashi on verse 20.


###### Ibn Ezra on Deuteronomy 15:22:2
[Ibn Ezra on Deuteronomy 15:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/15:22:2)

**הטמא והטהור.** שב אל תאכלנו והטעם כמו קריאה אתה הטמא או הטהור והטעם בין שיהיה טמא או טהור הוא מותר לאוכלו בעבור כי בשר קודש אם אכלו טמא הוא בכרת ובעבור שהזכיר שנה בשנה הזכיר שלש פעמים ועוד בעבור הבכור שיאכל במקדש וכן הפסח יאכל במקדש ולא חוץ ממנו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE UNCLEAN AND THE CLEAN. The reference is to *may eat it*.⁶⁹ prefaced to the Hebrew words for clean and unclean as a vocative *heh*. Thus *ha-tame* (the unclean) means you who are unclean, and *ha-tahor* (the clean) means you who are clean. The meaning of our clause thus is, you who are unclean and you who are clean shall eat of it. Our verse is to be understood as a call: you, the clean and the unclean. Its meaning is, one is permitted to eat it whether one is clean or unclean. Scripture states this because one who is unclean and eats holy meat is punished with *karet* (excision). Scripture reads *three times in a year* (Deut. 16:16) because it here (v. 20) states year by year.⁷⁰ Additionally,⁷¹ because the firstling is to be eaten in the sanctuary.⁷² The paschal offering⁷³ 5:8. is similarly to be eaten in the sanctuary, not outside it.

footnotes:
⁶⁹ Our verse literally reads, you shall eat it, the unclean and the clean. According to I.E. this is to be read as, the unclean and the clean you shall eat it. He interprets the heh
⁷⁰ In other words, the laws of the pilgrimage festivals follow our chapter because it ends with a law to be observed year by year, and so are the pilgrimage festivals to be observed.
⁷¹ Another reason the laws of the pilgrimage festivals follow the laws of the first-born.
⁷² The place where the Israelite makes his pilgrimage three times a year. See Ex. 23:17.
⁷³ I.E.’s interpretation contradicts Zevachim