## Ibn Ezra on Deuteronomy Chapter 16

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

**את חדש האביב.** נקרא כן בעבור שהיה בו אביב בצאתם ממצרים והמכחישים אמרו כי לא נעשה פסח בלא אביב וכבר השיבותי על הבליהם גם אנחנו נודה כי בית דין היה מסתכל לאביב ודע כי אין לחדשים בלשון הקדש שמות כי ניסן סיון גם כסליו גם טבת גם אדד שהם נזכרים במקרא הם לשון כשדים על כן אמר הוא חדש ניסן רק מצאנו זיו ואיתני' ובול וטעם ראשון כאשר ימצא האביב הנו חדש הראשון כי משם יחל לספור החדשי' אם היתה שנה שעברה שנים עשר חדש או שלשה עשר לא נחוש על זה וזה טעם ראשון רק קדמונינו ז״‎ל העתיקו עם האביב דברים אחרים וכל דבריהם אמת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE MONTH OF ABIV. It is called the month of Aviv because when the Israelites went out of the land of Egypt, the first of the barley crop (*aviv*)¹ as the first of the barley crop. Thus according to I.E. *the month of Abiv* means the month when the first of the barley crop appears in the field. appeared in the fields in that month. Those who deny the Rabbinic tradition say that Passover² is not to be observed if the first of the barley crop has not appeared.³ did not appear, then the paschal lamb was not offered that year. They do not believe that an additional month was added to the year if the *aviv* had not yet arrived. (See Meijler). I have previously responded to their nonsense.⁴ We will also admit that the Beth Din⁵ took the appearance of the first barley crop into consideration.⁶. 11a,b. Note that in Hebrew the months have no names.⁷ Nisan (Esth. 3:7; Neh. 2:1), Sivan (Esth. 8:9), and also Kislev (Neh. 1:1), Tevet (Esth. 2:16), and Adar (Esth. 3:7), which are mentioned in Scripture, are Chaldean terms. Hence Scripture states, *which is the month of Nisan* (*Ibid.*).⁸. Scripture identifies the first month by its Chaldean name because the Jews did not call the month by that name in earlier times. However, we find Ziv (I Kings 6:37),⁹ Etanim (I Kings 8:2),¹⁰ and Bul (I Kings 6:38).¹¹ The meaning of first¹². is that when you find the first barley ripe, then the first month has arrived, for one starts counting the months from it We do not care about this,¹³ whether the year that passed consisted of twelve months or thirteen months.¹⁴ This is the meaning of first.¹⁵ arrives. However, the ancients of blessed memory transmitted traditions regarding many other things along with the ripe barley grain.¹⁶. 11:a,b. All of their words are true.

footnotes:
¹ See I.E. on Ex. 13:4 (Vol. 2, p. 259). I.E. there renders aviv
² The offering of the paschal lamb (Meijler).
³ If the aviv
⁴ See I.E. on Ex. 12:2 (Vol. 2, p. 203).
⁵ The law court which determined the onset of the new month.
⁶ When deciding whether to add an additional month to the year. However, they also took other things into consideration. See Talmud San
⁷ Hence adding a thirteenth month presented no problems.
⁸ Esth. 3:7 reads, In the first month, which is the month of Nisan
⁹ For the second month.
¹⁰ For the seventh month.
¹¹ For the eighth month. In other words, only the second, seventh, and eighth months had appellations. The other months were known only by number.
¹² Why Scripture calls Nisan the first month. See Ex: 12:2, It shall be the first month of the year to you
¹³ The declaration of the first month.
¹⁴ The arrival of Aviv determines the arrival of the first month. The number of months of the previous year is irrelevant. If the year had a set number of months their exhaustion would determine the year.
¹⁵ The point is, we start to count the months when the aviv
¹⁶ According to the Talmud the year may also be intercalated and the coming month not declared the first month because the fruit has not yet ripened and because the season of spring has not yet arrived. See San


###### Ibn Ezra on Deuteronomy 16:1:2
[Ibn Ezra on Deuteronomy 16:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:1:2)

**לילה.** הוציאך מתחת רשות פרעה והקרוב עוד אפרשנו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BY NIGHT.¹⁷ He took you from the authority of Pharaoh. They left Egypt close to night.¹⁸ I will explain it later.¹⁹

footnotes:
¹⁷ The night of the fifteenth. I.E. comments thus because according to Ex. 13:4, Israel left Egypt by day.
¹⁸ They actually left in the early morning, when it was still dark. Hence Scripture refers to it as night (Weiser). See I.E. on Ex. 12:31 (Vol. 2, p. 245).
¹⁹ He didn’t in this commentary. However, he did in the Long Commentary. See Vol. 2, p. 245.


###### Ibn Ezra on Deuteronomy 16:2:1
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**צאן.** לחיוב הפסח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OF THE FLOCK. To fulfill the obligation of the paschal sacrifice.


###### Ibn Ezra on Deuteronomy 16:2:2
[Ibn Ezra on Deuteronomy 16:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:2:2)

**ובקר.** לשלמים והעד ובקר שלשת אלפים אחר שאמר הכל לפסחים על כשבים ובני עזים וכן נתנו לפסחים חמשת אלפים ובקר חמש מאות והנה זכר הפסח קודם הבקר וכן אתה וביתך וי״‎א כי במצרים אמר כבש או עז ועתה בקר אם יוכל והראשון הוא הנכון:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THE HERD. For peace offerings.²⁰ The fact that Scripture says, *and three thousand bullocks* (II Chron. 35:7), after it says, *all of them for the passover-offerings*, with regard to the lambs and kids (*Ibid.*), is proof.²¹ refers to peace offerings, for Scripture implies that only the lambs and kids were offered as paschal sacrifices. II Chron. 35:7 states: *And Josiah gave to the children of the people, of the flock, lambs and kids, all of them for the passover-offerings, unto all that were present, to the number of thirty thousand*. It similarly tells us that they gave (unto the Levite) *for the passover-offerings five thousand small cattle, and five hundred oxen* (*Ibid.*, v. 9). Scripture thus mentions the Passover offerings before it mentions the cattle.²² It similarly states, *thou and thy household* (Deut. 14:26).²³. The former applies to the paschal offering and the latter to peace offerings. Some say that Scripture commanded that a lamb or a he-goat were to be offered in Egypt.²⁴ However, Scripture now tells us if one is able to, he may offer cattle. However, the first interpretation is correct.²⁵

footnotes:
²⁰ The paschal sacrifice could only be brought from the flock. See Ex. 12:5.
²¹ That And the herd
²² Which shows that the oxen were not for the Passover offerings, for if they were they would have been so mentioned.
²³ The meaning of which is, you are obligated to eat the tithe in the place of the sanctuary. Your household may do so if they want to. However, they are not obligated to do so. We thus see that Scripture juxtaposes two things that are similar but not identical in one verse. The same is true of the flock and the herd
²⁴ In Ex. 12:5, I.E. quotes this in the name of Rabbi Moses ben Amram Ha-Parsi. The later was a Karaite Bible commentator. See Vol. 2, p. 220.
²⁵ The first interpretation is that of the rabbis.


###### Ibn Ezra on Deuteronomy 16:3:1
[Ibn Ezra on Deuteronomy 16:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:3:1)

**לא תאכל עליו חמץ.** שלא ימצא חמץ בעת שחיטת הפסח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT EAT NO LEAVENED BREAD. No leaven shall be present when the paschal offering is slaughtered.


###### Ibn Ezra on Deuteronomy 16:3:2
[Ibn Ezra on Deuteronomy 16:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:3:2)

**לחם עוני.** לזכרון:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BREAD OF AFFLICTION. For a memorial.


###### Ibn Ezra on Deuteronomy 16:3:3
[Ibn Ezra on Deuteronomy 16:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:3:3)

**כל ימי חייך.** בכל שנה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ALL THE DAYS OF THY LIFE. Every year.


###### Ibn Ezra on Deuteronomy 16:4:1
[Ibn Ezra on Deuteronomy 16:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:4:1)

**אשר תזבח בערב.** שהוא בשר הפסח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH THOU SACRIFICEST…AT EVEN. The reference is to the flesh of the Passover offering.


###### Ibn Ezra on Deuteronomy 16:6:1
[Ibn Ezra on Deuteronomy 16:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:6:1)

**בערב כבוא השמש.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AT EVEN, AT THE GOING DOWN OF THE SUN. I have explained this previously.²⁶

footnotes:
²⁶ See I.E. on Ex. 12:6 (Vol. 2, pp. 221-225).


###### Ibn Ezra on Deuteronomy 16:6:2
[Ibn Ezra on Deuteronomy 16:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:6:2)

**מועד צאתך ממצרים.** שב אל פסח כי מועד חדש האביב יצאו ממצרים ואיננו דבק עם כבוא השמש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AT THE SEASON THAT THOU CAMEST FORTH OUT OF EGYPT. The reference is to the Passover offering, as the Israelites left Egypt in the month of Aviv. It²⁷. is not connected to *at the going down of the sun*.²⁸ refers to *thou shalt sacrifice the passover-offering*, not to *at the going down of the sun*, which precedes *At the season*, etc., for the Israelites did not leave Egypt at the going down of the sun.

footnotes:
²⁷ At the season that thou camest forth out of Egypt
²⁸ At the season that thou camest forth out of Egypt


###### Ibn Ezra on Deuteronomy 16:7:1
[Ibn Ezra on Deuteronomy 16:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:7:1)

**ובשלת.** פירשתיו באש וכן ויבשלו את הפסח באש והזכיר ובשלת שלא יאכלנו חי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT ROAST.²⁹ [literally, and you shall cook]. I have previously explained that *u-vishalta* means you shall roast in fire.³⁰. Hence I.E.’s comment. Compare, *And they roasted* (va-yevashelu)³¹ *the passover with fire* (II Chron. 35:13). Scripture reads *u-vishalta* to indicate that the Passover offering is not to be eaten raw.³² (cooked) comes from the same root as the word ripe. Thus *u-vishalta* can be taken to mean prepare (cook or roast) it to the point where it is fit to be eaten.

footnotes:
²⁹ Hebrew, u-vishalta
³⁰ See I.E. on Ex. 12:9 (Vol. 2, pp. 228-231). Ex. 12:9 states, Eat not of it…sodden at all with water, but roast with fire
³¹ Here too the word means roasted, not cooked.
³² The word bashel


###### Ibn Ezra on Deuteronomy 16:7:2
[Ibn Ezra on Deuteronomy 16:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:7:2)

**ופנית בבקר.** אמרו המכחישים כי ילך ביום קדש אל ביתו וארצו ואנחנו לא נסמוך על דעתנו במצות כי אם על מעתיקי התורה והנה מצאנו ביום השמיני שלח את העם והוא יום קדש וכתוב אחר וביום עשרים ושלשה לחדש השביעי שלח את העם יש אומרים כי הפירוש לאהליהם כאשר הוא וביום החול לארצם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT TURN IN THE MORNING. Those who deny the Rabbinic tradition³³ say that the verse tells the Israelite to go to his house and land on the holy day.³⁴ We will not rely on our own minds when it comes to the commandments. We will rely only on those who transmitted the Torah.³⁵ refers to the morning of the sixteenth of Nissan. See *Hagigah* 17a,b. Look, we find Scripture stating, *On the eighth day*³⁶ *he*³⁷ *sent the people*³⁸ *away* (I Kings 8:66). The latter was a holy day.³⁹ Another verse says, *And on the three and twentieth day of the seventh month*⁴⁰ *he*⁴¹ *sent the people*⁴² *away unto their tents* (II Chron. 7:1). Some say that the meaning of *unto their tents* is, to their tents, which were close by.⁴³ They went to their lands⁴⁴ on the weekday.

footnotes:
³³ The Karaites.
³⁴ On the first day of Passover, for that is the day following the night that the Passover offering is eaten.
³⁵ According to the rabbis, and thou shalt turn in the morning
³⁶ Of Sukkot, i.e., Shemini Atzeret.
³⁷ King Solomon.
³⁸ Who came to celebrate the dedication of the Holy Temple.
³⁹ For it was Shemini Atzeret.
⁴⁰ That is, on Shemini Atzeret.
⁴¹ King Solomon.
⁴² Who came to celebrate the dedication of the Holy Temple.
⁴³ Around Jerusalem. Thus going to their tents did not entail a violation of the festival. The same is true in our verse.
⁴⁴ To their place of residence.


###### Ibn Ezra on Deuteronomy 16:7:3
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**והלכת לאהליך** סבוב לירושלים ומשם ילך אל ארצו בחול:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND GO UNTO THY TENTS. Around Jerusalem. The Israelite would then go to his land on the weekday.


###### Ibn Ezra on Deuteronomy 16:8:1
[Ibn Ezra on Deuteronomy 16:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:8:1)

**ששת ימים.** אמרו הקדמונים מהחל חרמש ויתכן להיות ביום השביעי דבק עם ששת ימים והבדילו מפאה אל פאה אחרת להזהיר לא תעשה מלאכה ולא אמר כל מלאכה והטעם כל מלאכת עבודה ובמקום שאמר כל מלאכה שם כתוב אך וכאשר הזכיר הפסח שהוא חייב לבא אל מקום הכבוד הזכיר החג השני גם השלישי ולא הזכיר יום תרועה ויום העשור כי אין הצבור מתחבר במקדש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SIX DAYS. The ancients said six days from the lifting of the sickle.⁴⁵ This took place on the second day of Passover. See Lev. 23:9-12. Scripture prohibits eating of the new crop of grain before a measure (an omer) of new grain is cut and offered on the altar. Now, the Torah commands that matzot be eaten for seven days (v. 3). This contradicts our verse which states that matzot be eaten for six days. The Talmud (*Menachot* 66a) explains that our verse refers to matzot baked from the new crop, which could not be eaten before the second day of Passover, while the verse that tells the Israelites to eat matzot for seven days speaks of matzot made from grain from the previous year. See Rashi. It is possible that *and on the seventh day* is connected to *six days*.⁴⁶ *And on the seventh day* was separated from the first half of the verse and placed in the second half of the verse because Scripture wanted to warn against doing work.⁴⁷ refers to both the first part of the verse and to the second. Our verse is to be understood as follows: *Six days thou shalt eat unleavened bread;* and [so too] on the seventh day; *and on the seventh day shall be a solemn assembly …thou shalt do no work therein*. Scripture does not say all manner of work.⁴⁸ The reason for the latter is that only servile work⁴⁹ is prohibited. Where Scripture does state all manner of work,⁵⁰ it reads, “Save” [that which every man must eat].⁵¹ When Scripture mentions that one is obligated to offer the Passover sacrifice in the glorious place, it also mentions the second festival (v. 9)⁵² and the third festival (v. 13).⁵³ It does not mention the day of *shofar* sounding⁵⁴ and the tenth day,⁵⁵ because the congregation does not gather then in the sanctuary.⁵⁶

footnotes:
⁴⁵ On the new crop. The reference is to the cutting of the “omer.”
⁴⁶ In other words, our text should read, Six days thou shalt eat unleavened bread and [so too] on the seventh day. In other words, you shall eat unleavened bread for seven days.
⁴⁷ On the seventh day. The point is and on the seventh day
⁴⁸ All manner of work is prohibited on the Sabbath and Yom Kippur. However, work necessary for the preparation of food is permitted on festivals.
⁴⁹ All work except that which is necessary for the preparation of food. See Ex. 12:16.
⁵⁰ With regard to a festival.
⁵¹ See Ex. 12:16.
⁵² The second pilgrimage festival, i.e., Shavu’ot.
⁵³ The third pilgrimage festival, i.e., Sukkot.
⁵⁴ Rosh Ha-Shanah.
⁵⁵ The tenth day of Tishri, i.e., Yom Kippur.
⁵⁶ On these days. There is no commandment to make a pilgrimage to the sanctuary on Rosh Ha-Shanah and Yom Kippur.


###### Ibn Ezra on Deuteronomy 16:10:1
[Ibn Ezra on Deuteronomy 16:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:10:1)

**מסת.** דגשות הסמ״‎ך להתבלע הנו״‎ן והמלה מגזרת נס כטעם הרמת יד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AFTER THE MEASURE. The *samekh* of *missat* (after the measure) receives a *dagesh* to compensate for the missing *nun*.⁵⁷ from *the root nun, samekh, samekh*. *Missat* is related to the word *nes* (banner). It means the lifting of the hand.⁵⁸ (after the measure of the freewill-offering of thy hand) means the lifting of the freewill-offering of thy hand. Scripture uses the term lifting when it deals with an offering to the sanctuary. Compare the word *trumah* (offering), which literally means a lifting.

footnotes:
⁵⁷ Missat comes
⁵⁸ Thus missat nidvat yadekha


###### Ibn Ezra on Deuteronomy 16:10:2
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**נדבת ידך.** לעולה ולשלמי':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE FREEWILL-OFFERING OF THY HAND. For burnt offerings and peace offerings.


###### Ibn Ezra on Deuteronomy 16:12:1
[Ibn Ezra on Deuteronomy 16:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:12:1)

**וזכרת כי עבד היית.** דבק עם עבדך ואמתך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT REMEMBER THAT THOU WAST A BONDMAN. This is connected to *thy man-servant and thy maid-servant* (v. 11).⁵⁹

footnotes:
⁵⁹ You shall be kind to your servants, for you were a slave in the land of Egypt.


###### Ibn Ezra on Deuteronomy 16:13:1
[Ibn Ezra on Deuteronomy 16:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:13:1)

**באספך מגרנך ומיקבך.** על כן נקרא חג האסיף:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AFTER THAT THOU HAST GATHERED IN FROM THY THRESHING-FLOOR AND FROM THY WINEPRESS. Hence this festival is called *the feast of ingathering* (Ex. 34:22).⁶⁰

footnotes:
⁶⁰ The festival of Sukkot is also referred to as the festival of ingathering.


###### Ibn Ezra on Deuteronomy 16:15:1
[Ibn Ezra on Deuteronomy 16:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:15:1)

**תחג.** תזבח הזבח והטעם על הצבור או טעם תחוג ליחיד לעשות עולות ושלמים והעד כי יברכך והטעם תעשה זה בעבור שברך אותך השם והוסיף בכל תבואתך לבאר על ברכת התבואה שהוציאה הארץ:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHALT THOU KEEP A FEAST. *Tachog* (shalt thou keep a feast) means you shall sacrifice the offering.⁶¹ not only means a holiday, it also refers to the sacrifice that is offered on the festival. See I.E. on Ex. 5:1 (Vol. 2, p. 115). The reference is to the congregation.⁶² offerings). On the other hand, it might refer to the individual. The Israelite is told to make burnt and peace offerings. *Shall bless thee* is proof of this. It means do this⁶³ because God blessed you. Scripture adds *all thine increase* to explain that the object of *bless thee* is the produce which the earth will bring forth.

footnotes:
⁶¹ According to I.E. the word chag
⁶² The injunction, you shall sacrifice the offering, is directed to the congregation, for the congregation is obligated to bring the special offerings on the festivals (the musaf
⁶³ Sacrifice burnt and peace offerings


###### Ibn Ezra on Deuteronomy 16:15:2
[Ibn Ezra on Deuteronomy 16:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:15:2)

**מעשה ידיך.** בסחורה ואומנות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE WORK OF THY HANDS. Trade and goods produced by craftsmen.


###### Ibn Ezra on Deuteronomy 16:15:3
[Ibn Ezra on Deuteronomy 16:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:15:3)

**והיית אך שמח.** מצוה לשמוח בחג הסוכות וי״‎א כי יברכך לעתיד ותהיה לעולם שמח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT BE ALTOGETHER JOYFUL. There is a commandment to be joyful on the festival of Sukkot.⁶⁴ refers to the festival of Sukkot Others say that it means that God will bless you in the future and you will always be happy.⁶⁵ refers not only to the festival of Sukkot, it refers to the whole year.

footnotes:
⁶⁴ In other words, and thou shalt be…joyful
⁶⁵ In other words, and thou shalt be…joyful


###### Ibn Ezra on Deuteronomy 16:15:4
[Ibn Ezra on Deuteronomy 16:15:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:15:4)

וטעם **אך.** כי לא תהיה כי אם כן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[ALTOGETHER.] The meaning of altogether is, you shall always be happy.


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

**ולא יראה.** זהו מסת נדבת ידך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THEY SHALL NOT APPEAR…EMPTY. This is what Scripture means by *after the measure of the freewill-offering of thy hand* (v. 10).


###### Ibn Ezra on Deuteronomy 16:16:2
[Ibn Ezra on Deuteronomy 16:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:16:2)

**את פני ה'.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BEFORE THE LORD. I have already explained this.⁶⁶ means before the Lord. *Et pene Adonai* literally means the face of God. Hence I.E.’s comment.

footnotes:
⁶⁶ See I.E. on Ex. 23:15 (Vol. 2, p. 501). I.E. there explains that et pene Adonai


###### Ibn Ezra on Deuteronomy 16:18:1
[Ibn Ezra on Deuteronomy 16:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:18:1)

אע״‎פ שכל מצוה ומצוה עומדת בפני עצמה יש כדמות דרש להדבק הפרשיות. וטעם **שופטים.** אע״‎פ שאתה חייב ללכת שלשה פעמים למקום הכהנים משרתי המקדש ושם תשאל מהחקים והמשפטים זה לא יספיק לך עד שיהיו לך שופטים בכל שעריך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[JUDGES.] Even though each and every commandment stands by itself there is, as it were, a midrashic reason for the connection of the sections.⁶⁷ The meaning *of Judges…*is, even though you are obligated to go three times a year to the place of the *kohanim* who serve in the sanctuary and there inquire regarding the statues and laws, it will not suffice. You must have judges in all of your cities.⁶⁸

footnotes:
⁶⁷ The commandments.
⁶⁸ Literally, your gates. Hence the law of judges follows the law of the three pilgrimage festivals.


###### Ibn Ezra on Deuteronomy 16:18:2
[Ibn Ezra on Deuteronomy 16:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:18:2)

ו**שוטרים** הם המושלי' מגזרת שוטר ומושל וכן משטרו בארץ והטעם כי השופט ישפוט והשוטר יכריח המעוות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OFFICERS. *Shoterim* (officers) means rulers. It is related to *shoter* (ruler) in *Overseer, or ruler* (Prov. 6:6) and similarly *mishtaro* (dominion thereof) in *the dominion thereof in the earth* (Job 38:33). The *shofetim* (judges) judge and the *shoterim* (officers) force the crooked [to obey the law].


###### Ibn Ezra on Deuteronomy 16:18:3
[Ibn Ezra on Deuteronomy 16:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:18:3)

**בכל שעריך.** וכן מצאנו שעשה יהושפט:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN ALL THY GATES. We find that Jehoshaphat⁶⁹ acted in this manner.⁷⁰

footnotes:
⁶⁹ A king of Judah.
⁷⁰ See II Chron. 19:5.


###### Ibn Ezra on Deuteronomy 16:18:4
[Ibn Ezra on Deuteronomy 16:18:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:18:4)

**לשבטיך.** בכל שער שבט ושבט:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TRIBE BY TRIBE. In all the gates of each and every tribe.


###### Ibn Ezra on Deuteronomy 16:18:5
[Ibn Ezra on Deuteronomy 16:18:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:18:5)

**ושפטו את העם.** שב אל השופטים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THEY SHALL JUDGE. The reference is to the judges.


###### Ibn Ezra on Deuteronomy 16:19:1
[Ibn Ezra on Deuteronomy 16:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:19:1)

**לא תטה משפט.** עם כל אחד מהשופטים ידבר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT NOT WREST JUDGMENT. Scripture speaks to each one of the judges.


###### Ibn Ezra on Deuteronomy 16:19:2
[Ibn Ezra on Deuteronomy 16:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:19:2)

**תכיר.** פירשתיו בפסוק לא תכירו פנים במשפט:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT NOT RESPECT PERSONS. I have explained the word *takkir* (thou shalt respect) in my comments on *Ye shall not respect* (takkiru) *persons in judgment* (Deut. 1:17).


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

**צדק צדק.** עם בעלי הריב ידבר וטעם שני פעמים לדבר צדק שירויח בו או יפסיד או פעם אחר פעם כל ימי היותך או לחזוק:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
JUSTICE, JUSTICE. Moses speaks to the disputants. Moses repeats the word justice to indicate that one should pursue justice whether one gains or loses. Or the word is repeated to indicate that one should pursue justice as long as one exists;⁷¹ or the word is repeated for emphasis.

footnotes:
⁷¹ The repetition of the word connotes continuity.


###### Ibn Ezra on Deuteronomy 16:20:2
[Ibn Ezra on Deuteronomy 16:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:20:2)

**למען תחיה.** עם הבאים אל הארץ ידבר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT THOU MAYEST LIVE. Moses speaks to those who are entering the land.


###### Ibn Ezra on Deuteronomy 16:20:3
[Ibn Ezra on Deuteronomy 16:20:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:20:3)

**וירשתה.** עם בניהם ידבר והטעם שתעמוד לך זו הירושה והדבר שיתחיל השופט לדקדק הוא על עבודת גילולים המפורסמ' בתחלה כמו לא תטע לך אשרה כי כן משפט ע״‎ג אחר אחת בתוך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND INHERIT THE LAND. Moses speaks to their children. It means, you⁷² will keep this inheritance.⁷³ The first thing that the judge has to be concerned with is widespread pagan practices such as the one referred to in *Thou shalt not plant thee an Asherah* (v. 21).⁷⁴ The Torah states the latter, for such is the practice of pagan worship, as *Behind one in the midst* (Is. 66:17)⁷⁵ in the midst of the garden. See I.E. on Is. 66:17. shows.

footnotes:
⁷² The children of those who inherit the land.
⁷³ The Land of Israel.
⁷⁴ Hence this law follows the one of appointing judges.
⁷⁵ I.E. in Isaiah renders this as, Behind one asherah


###### Ibn Ezra on Deuteronomy 16:22:1
[Ibn Ezra on Deuteronomy 16:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/16:22:1)

**ולא תקים לך מצבה.** לע״‎ג והעד אשר שנא רק מצבה שלא לע״‎ג איננה אסורה והעד הנאמן בפרשת וישלח יעקב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
NEITHER SHALT THOU SET THEE UP A PILLAR. For an idol, as *which the Lord thy God hateth* proves.⁷⁶ However, a pillar which is not set up for idol worship is permitted. The most convincing proof of this is found in the portion which opens with the words *And Jacob sent* (Gen. 32:4).⁷⁷

footnotes:
⁷⁶ God hates a pillar set up to an idol.
⁷⁷ There, Scripture (Gen. 35:14) relates that Jacob set up a pillar to God. Also see I.E. on Gen. 28:17, (Vol. 1, p. 279), where he writes that Scripture does not prohibit a pillar to honor God.