## Ibn Ezra on Deuteronomy Chapter 17

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

**לא תזבח לה' אלהיך.** הנה כאשר הזכיר האשרה והמצבה הזכיר כי גם הוא אסור לזבוח לשם כל בעל מום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT NOT SACRIFICE UNTO THE LORD THY GOD. Look, when Moses mentions the *asherah* and the pillar he also mentions that it is prohibited to slaughter any blemished animal to God.¹ and the pillar are prohibited, he also mentions that it is prohibited to sacrifice any blemished animal to God, for these acts are an abomination to God.

footnotes:
¹ That is, since Moses mentions that the asherah


###### Ibn Ezra on Deuteronomy 17:1:2
[Ibn Ezra on Deuteronomy 17:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:1:2)

**כל דבר רע.** פירוש מום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
EVEN ANY EVIL THING. *Any evil thing* explains any blemish.


###### Ibn Ezra on Deuteronomy 17:1:3
[Ibn Ezra on Deuteronomy 17:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:1:3)

**כי תועבת.** כטעם הקריבהו נא לפחתך ויש עונש לזבחו ואין עונש לאשר איננו זובח כלל חוץ מהחיוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR THAT IS AN ABOMINATION. Its meaning is similar to *Present it*² *now unto thy governor*³ (Mal. 12:8). The one who offers it is punished. However, no punishment befalls one who does not sacrifice at all, unless he is obligated to bring an offering.⁴

footnotes:
² A blemished animal.
³ As a gift. Will he accept it? No, he will reject it and despise you for insulting him.
⁴ Such as the Passover or sin offering.


###### Ibn Ezra on Deuteronomy 17:2:1
[Ibn Ezra on Deuteronomy 17:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:2:1)

**כי ימצא.** בקרבך ואחר שהזכיר האשרה אצל המזבח שהיא בפרהסיא לכל שב להזהיר על היחיד על עבודת גילולים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IF THERE BE FOUND IN THE MIDST OF THEE. After Moses mentions that one is prohibited to plant an *asherah* near an altar which is in public view, he backtracks and warns the individual not to worship idols.⁵

footnotes:
⁵ In private.


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

. **לעבור בריתו.** הפך להעמידו. דקדוק וישתחו. בספר היסוד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN TRANSGRESSING HIS COVENANT. *La’avor brito* (in transgressing His covenant) is the reverse of keeping His covenant. I have previously explained grammatically the word *vayishtachu* (and worshipped), in the *Sefer Ha-Yesod*.⁶

footnotes:
⁶ See I.E. on Gen. 23:7 (Vol. 1, p. 230) and Ex. 18:7 (Vol. 2, p. 351).


###### Ibn Ezra on Deuteronomy 17:3:1
[Ibn Ezra on Deuteronomy 17:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:3:1)

**אלהים אחרים.** פסילים מעשה בני אדם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OTHER GODS. Idols, the work of man.


###### Ibn Ezra on Deuteronomy 17:3:2
[Ibn Ezra on Deuteronomy 17:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:3:2)

**ולשמש ולירח ולצבא השמים** שהם מעשה אלהים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OR THE SUN, OR THE MOON, OR ANY OF THE HOST OF HEAVEN. Which are the work of God.


###### Ibn Ezra on Deuteronomy 17:3:3
[Ibn Ezra on Deuteronomy 17:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:3:3)

**אשר לא צויתי.** לעבדם ואם הם מעשי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH I HAVE COMMANDED NOT. To serve them, even though they are My works.


###### Ibn Ezra on Deuteronomy 17:4:1
[Ibn Ezra on Deuteronomy 17:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:4:1)

**ודרשת היטב.** מאד מאד וכן היטב חרה לי והוא מעט רחוק מגזרת טוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THEN THOU SHALT INQUIRE DILIGENTLY. *Hetev* (diligently) means very much. Similarly *hetev* (greatly) in *Art thou greatly angry* (Jonah 4:9). It is a bit far-fetched to connect *hetev* to the word *tov* (good).⁷ to the word *tov* (good), the meaning of our clause is, then thou shalt inquire well.

footnotes:
⁷ If we connect hetev


###### Ibn Ezra on Deuteronomy 17:5:1
[Ibn Ezra on Deuteronomy 17:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:5:1)

**וסקלתם באבנים.** זה או זאת כמו באש ישרפו אותו ואתהן ובעבור שאמר והוגד לך בסתר ושמעת הדבר בגלוי הוצרך לפרש אע״‎פ שהוגד לך ושמעת לא יומתו רק ע״‎פ שנים עדים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT STONE THEM. The man or the woman.⁸ cannot refer to both of them, for Scripture speaks of a man or a woman. It is similar to *they shall be burnt with fire*, *both he and they* (Lev. 20:14).⁹ (ethen) can’t refer to both women, for what sin did the first woman commit? It is only the second woman taken who is put to death. If he first takes the mother, then it is the daughter who is put to death. If he first takes the daughter, then it is the mother who is put to death. The meaning of *ethen* (they) thus is, one of them. Since Scripture says, *and it be told thee* (v. 4) in secret,¹⁰ and *thou hear it* (*Ibid.*) in public,¹¹ it had to explain that even though it was told to you, and you heard, they shall not be put to death except upon the testimony of two witnesses.¹²

footnotes:
⁸ Who worshipped idols. And thou shalt stone them
⁹ The verse speaks of a man who takes a mother and daughter, or a daughter and mother. They shall be burnt with fire, both he and they
¹⁰ I.E.’s elaboration of the verse.
¹¹ I.E.’s elaboration of the verse.
¹² The law of witnesses follows the law of idolatry because the punishment of idolaters requires two witnesses to the act of idol worship.


###### Ibn Ezra on Deuteronomy 17:6:1
[Ibn Ezra on Deuteronomy 17:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:6:1)

**או שלשה עדים.** מקבלים עדות שנים על דעת הגאון והנה לא פירש בתורה אם תקובל עדות השאר והאשה ועדות אויב המת ויש אומרים אם היו שני עדים מכחישים שני' עדים השלישי יכריע לזכות או לחובה ויש אומרים שנים עדים מהחכמים ושלשה מהאחרים וגם אנחנו צריכים בעל כרחנו לדברי הקבלה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OR THREE WITNESSES. Who accept the testimony of two witnesses.¹³?” So says the Gaon.¹⁴ Look, the Torah does not state whether we accept the testimony of relatives or of a woman or the testimony of an enemy of the deceased.¹⁵ Some say that if two witnesses contradict two witnesses, then a third witnesses determines innocence or guilt.¹⁶. Others say two witnesses from among the wise men and three from the others.¹⁷ We are thus forced to rely on the words of tradition.¹⁸ is, just as two witnesses form one unit, so do three witnesses form one unit, and if one of the three is disqualified the entire unit is disqualified.

footnotes:
¹³ According to the Gaon two witnesses may testify before three witnesses. The latter may then testify as to what they heard. However, two witnesses cannot testify before two other witnesses. Thus according to the Gaon our verse should be read as follows: at the mouth of two witnesses who saw the event that they are testifying to, or at the mouth of three witnesses who heard it from two witnesses, shall he that is to die be put to death. The Gaon so interpreted our verse because he wanted to avoid the question, “If two witnesses are enough to convict a person, why does Scripture go on to say or three witnesses
¹⁴ Rabbi Saadiah Gaon.
¹⁵ We must rely on tradition in these instances. I.E. comments thus because he will soon say that we must rely on tradition regarding the understanding of our verse.
¹⁶ Hence Scripture reads, At the mouth of two…or three witnesses shall he…be put to death
¹⁷ Non-scholars.
¹⁸ In understanding our verse, as we must with regard to the testimony of relatives, or of a woman, or the testimony of an enemy of the deceased. According to the rabbis the meaning of At the mouth of two…or three witnesses


###### Ibn Ezra on Deuteronomy 17:7:1
[Ibn Ezra on Deuteronomy 17:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:7:1)

**יד העדים.** יד כל אחד מהעדים וכן וימס לבב העם ורבים כן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE HAND¹⁹. OF THE WITNESSES.²⁰. The hand of each one of the witnesses.²¹ is the singular. *Edim* is in the plural. We would thus expect *yede haedim*. Hence I.E.’s explanation. Similarly *and the heart of the people melted*²² (Josh. 7:6).²³ There are many other such instances.

footnotes:
¹⁹ Hebrew, yad
²⁰ Hebrew, edim
²¹ Yad
²² Heart is in the singular, people is in the plural. Thus our text should have read, the hearts of the people.
²³ Translated according to I.E.


###### Ibn Ezra on Deuteronomy 17:7:2
[Ibn Ezra on Deuteronomy 17:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:7:2)

**ובערת.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SO THOU SHALT PUT AWAY. I have previously explained the meaning of *u-vi’arta* (so thou shalt put away).


###### Ibn Ezra on Deuteronomy 17:8:1
[Ibn Ezra on Deuteronomy 17:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:8:1)

**כי יפלא ממך דבר.** עם השופט ידבר בעבור היות עדות שנים להמית המת וזה פי' בין דם לדם בין דם נקי לדם חייב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IF THERE ARISE A MATTER TOO HARD FOR THEE. Moses speaks to the judges. This follows the previous law because two witnesses are required in order to execute a person. The meaning of *between blood and blood* is, between innocent blood and guilty blood.²⁴

footnotes:
²⁴ In other words, the previous verse deals with executing a culprit. Our verse tells us what the judge is to do if he cannot determine whether the accused is guilty or not.


###### Ibn Ezra on Deuteronomy 17:8:2
[Ibn Ezra on Deuteronomy 17:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:8:2)

ומלת **יפלא.** כמו היפלא מה' דבר ושם מפורש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
The word *yippale* (too hard) is similar to the word *hayippale* (is anything too hard) (Gen. 18:14). I have explained it there.²⁵

footnotes:
²⁵ See I.E. on Gen. 18:14 (Vol. 1, p. 195).


###### Ibn Ezra on Deuteronomy 17:8:3
[Ibn Ezra on Deuteronomy 17:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:8:3)

**בין דין לדין.** בממון:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BETWEEN PLEA AND PLEA. With regard to money.


###### Ibn Ezra on Deuteronomy 17:8:4
[Ibn Ezra on Deuteronomy 17:8:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:8:4)

**בין נגע לנגע.** כמו פצע וחבורה והכלל דברי ריבות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BETWEEN STROKE AND STROKE.²⁶. Literally, between plague and plague. See Rashi. Such as wounds and bruises.²⁷ here does not have its usual meaning of plague, but rather means a wound. *Even matters of controversy* is a general term.

footnotes:
²⁶ Hebrew, ben nega la-nega
²⁷ In other words, nega


###### Ibn Ezra on Deuteronomy 17:8:5
[Ibn Ezra on Deuteronomy 17:8:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:8:5)

**וקמת ועלית.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THEN THOU SHALT ARISE, AND GET THEE UP. I have explained this before.²⁸

footnotes:
²⁸ See I.E. on Num. 16:12 (Vol. 4, p. 130).


###### Ibn Ezra on Deuteronomy 17:9:1
[Ibn Ezra on Deuteronomy 17:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:9:1)

**הכהנים הלוים.** כאשר פירשתי כי יש כהנים שאינם מייחוס לוי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE PRIESTS THE LEVITES. For, as I have explained,²⁹. there are *kohanim* who are not descended from Levi.³⁰ at times connotes a prince (Rashbam on Ex. 19:6). Cf. *And ye shall be unto Me a kingdom of priests* (Ex. 19:6).

footnotes:
²⁹ See I.E.’s commentary on Gen. 14:18 (Vol. 1, p. 167) and his Short Commentary on Ex. 19:6. I.E. there notes that anyone who serves God is called a kohen
³⁰ The term kohen


###### Ibn Ezra on Deuteronomy 17:9:2
[Ibn Ezra on Deuteronomy 17:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:9:2)

**ואל השופט.** הוא המלך שכתב משנה התורה מיד הכהנים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND UNTO THE JUDGE. The reference is to the king who writes a copy of the Torah from the one which is in the hands of the *kohanim*.³¹

footnotes:
³¹ See verse 18.


###### Ibn Ezra on Deuteronomy 17:9:3
[Ibn Ezra on Deuteronomy 17:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:9:3)

**ואל השופט.** במקום שיהיה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND UNTO THE JUDGE. In the place where he is.³²

footnotes:
³² The judge is not necessarily near the sanctuary.


###### Ibn Ezra on Deuteronomy 17:11:1
[Ibn Ezra on Deuteronomy 17:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:11:1)

**על פי התורה אשר יורוך.** בדבר המופלא:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ACCORDING TO THE LAW WHICH THEY SHALL TEACH THEE. With regard to the matter that is too hard for you.


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

**ומת האיש ההוא.** בית דין ימיתוהו והטעם וכל ישראל ישמעו ויראו וכאשר הזכיר השופט באר המשפטים שהוא חייב לשמרם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
EVEN THAT MAN SHALL DIE. The court shall put him to death. The reason for the latter is so that *the people shall hear, and fear* (v. 13). When Moses mentions the judge, he explains the laws that the judge must keep.


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

**שום תשים.** רשות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT IN ANY WISE SET HIM KING OVER THEE. This is optional.


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

**אשר יבחר** ע״‎פ נביא או משפט האורים והטעם לא אשר תבחר אתה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHOM THE LORD THY GOD SHALL CHOOSE. Via a prophet or via the *urim* (Ex. 28:30). The point of the clause is you shall not choose him.³³

footnotes:
³³ The Lord, not you, shall choose the king.


###### Ibn Ezra on Deuteronomy 17:15:3
[Ibn Ezra on Deuteronomy 17:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:15:3)

**לא תוכל.** מדרך האמת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU MAYEST NOT.³⁴. Literally, you cannot. From a rational point of view.³⁵ does not mean you are physically restrained. It means you are rationally restrained. It is irrational for you to place a non-Jew on the throne of Israel.

footnotes:
³⁴ Hebrew, tukhal
³⁵ Literally, from the true way. In other words, You cannot


###### Ibn Ezra on Deuteronomy 17:15:4
[Ibn Ezra on Deuteronomy 17:15:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:15:4)

**לא אחיך** שאיננו ממשפחת ישראל ולא אדומי אע״‎פ שכתוב בו אחיך ובעבור כי הסוסים בימים ההם היו מוציאים ממצרים והעד דברי שלמה ותצא מרכבה ממצרים והנה יצטרך למען הרבות סוסיו שיחטיא העם לשוב אל מצרי' וזה דבר ברור כי השם גאלם משם ובשובם יחללו השם ואורי' הנביא בסכנת הנפש ברח לשם גם ירמיהו בעל כרחו הלך לשם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHO IS NOT THY BROTHER. Who is not of the family of Israel, and also one who is an Edomite even though Scripture refers to Edomites as “your brother.”³⁶ Now in those days horses were brought from Egypt. Scripture’s words concerning Solomon, *And a chariot came up and went out of Egypt* (I Kings 10:29), is proof of this. The king would thus cause Israel to sin if he wanted to multiply his horses, for he would cause the people to return to Egypt. This is clearly so:³⁷ God took Israel out of Egypt, and by going back they would desecrate God’s name. Uriah the prophet fled to Egypt because his life was in danger.³⁸ Also Jeremiah went to Egypt against his will.³⁹

footnotes:
³⁶ See Deut. 23:8.
³⁷ That is, that multiplying horses would entail going down to Egypt.
³⁸ Otherwise he would not have gone down to Egypt. See Jer. 26:21.
³⁹ See Jer. 43:5-9.


###### Ibn Ezra on Deuteronomy 17:16:1
[Ibn Ezra on Deuteronomy 17:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:16:1)

**לא תוסיפון.** מצוה היתה ולא נכתבה ויש אומרים מטעם לא תוסיפו לראותם עוד עד עולם וזאת דרך אחרת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
YE SHALL HENCEFORTH RETURN NO MORE. This was a commandment that was not written down.⁴⁰ [to Egypt]. The problem is that Scripture does not record such a command earlier. Hence I.E.’s comment. Some say that this law is derived from ye *shall see them again no more for ever* (Ex. 14:13). However, the latter has a different meaning.⁴¹

footnotes:
⁴⁰ Our verse reads, As the Lord hath said unto you, Ye shall henceforth return no more
⁴¹ It is a prophecy, not a command.


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

**ולא יסור לבבו.** כי ילך אחרי תאותו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT HIS HEART TURN NOT AWAY. For he will go after his lusts.


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

**וכסף וזהב לא ירבה לו.** שלא יעניש את ישראל והנה שלמה שנתן הכסף כאבנים בירושלים מרוב אהבתו לממון התרעמו עליו ישראל ואמרו אביך הכביד את עולנו ויש אומרים בעבור הבנינים התרעמו ואין זה אמת כי הגרים בנו הבית כי כן כתוב והנה אדוניהם שהי' על המס רגמוהו במותו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
NEITHER SHALL HE GREATLY MULTIPLY TO HIMSELF SILVER AND GOLD. So that he does not punish⁴² Israel. Now Israel complained about Solomon who, because of his great love of money, *made silver to be in Jerusalem as stones* (I Kings 10:27). They said [to his son], *Thy father made our yoke grievous* (I Kings 12:10). Some say that they complained because of the buildings.⁴³ However, this is not so, for strangers built the house.⁴⁴ The latter is clearly stated in Scripture.⁴⁵ Look, following Solomon’s death Adinoram, who was over the levy,⁴⁶ was stoned to death by the Israelites (I Kings 10:18).⁴⁷

footnotes:
⁴² That is, oppress.
⁴³ That is, they complained because Solomon forced them to build his buildings.
⁴⁴ The temple and, by extension, all the other royal buildings.
⁴⁵ See I Kings 9:20-22; II Chron. 2:16,17.
⁴⁶ I.E. takes this to mean in charge of the taxes.
⁴⁷ For taxing them.


###### Ibn Ezra on Deuteronomy 17:18:1
[Ibn Ezra on Deuteronomy 17:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:18:1)

**והיה כשבתו.** בתחלת מלכותו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND IT SHALL BE, WHEN HE SITTETH UPON THE THRONE. At the beginning of his kingship.


###### Ibn Ezra on Deuteronomy 17:18:2
[Ibn Ezra on Deuteronomy 17:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:18:2)

**משנה.** נסחה שנית:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A COPY. The meaning of *mishneh* is a second rendition.⁴⁸

footnotes:
⁴⁸ That is, a copy.


###### Ibn Ezra on Deuteronomy 17:19:1
[Ibn Ezra on Deuteronomy 17:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:19:1)

**והיתה עמו.** התורה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
**it** [*feminine*] **will be with him** i.e., the Torah [*feminine*].


###### Ibn Ezra on Deuteronomy 17:19:2
[Ibn Ezra on Deuteronomy 17:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:19:2)

**וקרא בו.** בספר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
**he will read it** [*masculine*] i.e., the book [*masculine*].


###### Ibn Ezra on Deuteronomy 17:19:3
[Ibn Ezra on Deuteronomy 17:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:19:3)

**ליראה.** הוא בעצמו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
He will personally **revere;** ...


###### Ibn Ezra on Deuteronomy 17:19:4
[Ibn Ezra on Deuteronomy 17:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/17:19:4)

**לשמור את כל דברי.** כי הוא יתקן המעוותים בכחו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
whereas **observe all the words** means that he will enforce observance upon others.


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

**לבלתי רום לבבו.** אם היה חפשי מהמצות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
**that he may not be haughty** which would occur, if he were above the law.


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

**ולבלתי סור.** כי אם לא ילמד לא ידע מה המצוה ושכרו למען יאריך ימים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
**that he may not turn away** for if he did not study, he would not know the law. His reward will be **that he lengthen the days** .