## Ibn Ezra on Deuteronomy Chapter 20 ###### Ibn Ezra on Deuteronomy 20:1:1 [Ibn Ezra on Deuteronomy 20:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:1:1) **כי תצא למלחמה.** דבקה עם לא תחום עינך עם מי שהוא חייב רק צאת למלחמה יש לך לחום על מארם ובונה ונוטע ורך הלבב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHEN THOU GOEST FORTH TO BATTLE. This is connected to *And thine eye shall not pity* (Deut. 19:21), for one is not to have pity.¹ However, when going forth to war you should pity² the man who has betrothed a woman, or built a house, or planted a vineyard, or one whose heart is faint.³ footnotes: ¹ On the guilty or on the one who is obligated to go into battle. ² And exempt from battle. ³ See verse 5. ###### Ibn Ezra on Deuteronomy 20:2:1 [Ibn Ezra on Deuteronomy 20:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:2:1) **ונגש הכהן.** משוח מלחמה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THAT THE PRIEST SHALL APPROACH. The *kohen* who has been anointed for war.⁴ appointed for this very purpose. footnotes: ⁴ The kohen ###### Ibn Ezra on Deuteronomy 20:3:1 [Ibn Ezra on Deuteronomy 20:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:3:1) **אל תיראו.** בלב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FEAR NOT. In your heart. ###### Ibn Ezra on Deuteronomy 20:3:2 [Ibn Ezra on Deuteronomy 20:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:3:2) **ואל תחפזו.** לנום: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** NOR BE ALARMED. And flee. ###### Ibn Ezra on Deuteronomy 20:3:3 [Ibn Ezra on Deuteronomy 20:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:3:3) **ואל תערצו.** במעשה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** NEITHER BE YE AFFRIGHTED. In deed.⁵ footnotes: ⁵ When engaged in combat. ###### Ibn Ezra on Deuteronomy 20:5:1 [Ibn Ezra on Deuteronomy 20:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:5:1) **חנכו.** כמו חנכת המזבח וכן חנוך לנער ומזה למדו רבותינו ז״‎ל מחנכין את הנערים והטעם כי לבו וכל תאותו לחנוך ביתו והנה לבו לביתו לא למלחמה על כן ינוס ויניס אחרים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** DEDICATED IT. *Chanakho* (dedicated it) is similar to the word *chanukkat* (dedication of) in *the dedication offer of the altar* (Num. 7:10). The word *chanokh* (train) in *Train up a child* (Prov. 22:6) is similar. Our rabbis, of blessed memory, learned from the latter that we train (*mekhannechin*) children. The reason that [one who has not dedicated his house is released from service] is that such a man’s heart and desire is to dedicate his house. Look, his mind will be upon his house, not on the battle. He will therefore flee and cause others to flee. ###### Ibn Ezra on Deuteronomy 20:6:1 [Ibn Ezra on Deuteronomy 20:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:6:1) **חללו.** מגזרת חלילים כי מנהגם היה לחול בכרמים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** USED THE FRUIT THEREOF. The word *chillelo* (used the fruit thereof) is connected to the word *challilim* (flutes), for they were in the habit of dancing⁶ in the vineyards⁷ (Jud. 21:21).⁸ footnotes: ⁶ When the harvest was concluded. ⁷ To the accompaniment of flutes. ⁸ According to I.E. we should render our clause, and did not play music over it; i.e., he did not harvest his vineyard. ###### Ibn Ezra on Deuteronomy 20:7:1 [Ibn Ezra on Deuteronomy 20:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:7:1) **ארש אשה ולא לקחה.** בנשואין והנה זה הכתוב לאות כי יש מי שימות בבא יומו רק המת במלחמה מת בלא יומו על כן אמר דוד או במלחמה ירד ונספה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND WHAT MAN IS THERE THAT HATH BETROTHED A WIFE, AND HATH NOT TAKEN HER? In marriage.⁹ (betrothal) and *nesu’in* (marriage). In the first stage the woman, though married, still lived in her father’s house. In the second stage she went to live with her husband. The marriage was not consummated till the second stage. Look, this verse is a sign that there are people who die when their time comes.¹⁰ However, the one who dies in battle dies before his time. Hence David said, *or he shall go down into battle, and be swept away* (I Sam. 26:10).¹¹. footnotes: ⁹ Brought her into his house. There were two stages to marriage in ancient Israel, erusin ¹⁰ Thus the man who has married a woman but has not consummated the marriage is exempt from the army because his time to die has probably not yet come. He will therefore be able to consummate his marriage if he does not go forth to war. ¹¹ The entire clause reads: or his day shall come to die; or he shall go down into battle, and be swept away ###### Ibn Ezra on Deuteronomy 20:8:1 [Ibn Ezra on Deuteronomy 20:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:8:1) **הירא.** להכות אחר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THAT IS FEARFUL. To strike another person. ###### Ibn Ezra on Deuteronomy 20:8:2 [Ibn Ezra on Deuteronomy 20:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:8:2) **ורך הלבב.** לסבול מכת אחר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND FAINT-HEARTED. To suffer someone’s blow. ###### Ibn Ezra on Deuteronomy 20:8:3 [Ibn Ezra on Deuteronomy 20:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:8:3) **את לבב.** הנה את יראה נוסף רק טעמו כאשר פי' שהוא כעצם הדבר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HIS BRETHREN’S HEART. Look, the word *et* appears superfluous.¹² (lest brethren’s heart melt). The particle *et* usually connects an active verb with the object. However, *yimmas* is in the *nifal*; it is passive. Hence the particle *et* appears to be superfluous. However, its meaning is as I have previously explained.¹³ does not always connect an active verb with the direct object. See I.E. on Ex. 10:8 (Vol. 2, pp. 187,188). It indicates the thing itself.¹⁴ (heart). footnotes: ¹² The Hebrew reads, ve-lo yimmas et levav echav ¹³ That et ¹⁴ It is used to emphasize the word which follows in this case lev ###### Ibn Ezra on Deuteronomy 20:9:1 [Ibn Ezra on Deuteronomy 20:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:9:1) **ופקדו.** מגזרת פקוד: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** SHALL BE APPOINTED. *U-fakedu* (shall be appointed) is related to the word *pekod* (appoint). ###### Ibn Ezra on Deuteronomy 20:10:1 [Ibn Ezra on Deuteronomy 20:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:10:1) **וקראת.** קרא אליה מצוה ויתכן שהוא רשות: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THEN PROCLAIM PEACE UNTO IT. The meaning of *ve-karata* is proclaim unto it.¹⁵ is an imperative. This is a commandment, or it is most likely an option.¹⁶ is to be rendered, you may call unto her. footnotes: ¹⁵ In other words, ve-karata ¹⁶ In this case, ve-karata ###### Ibn Ezra on Deuteronomy 20:12:1 [Ibn Ezra on Deuteronomy 20:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:12:1) **תשלים.** תעשה שלום: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND IF IT WILL MAKE NO PEACE. The meaning of *tashlim* is, it will make peace. ###### Ibn Ezra on Deuteronomy 20:15:1 [Ibn Ezra on Deuteronomy 20:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:15:1) **הרחו****קות ממך.** שאינם משבעה גוים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHICH ARE VERY FAR OFF FROM THEE. Who are not of the seven nations. ###### Ibn Ezra on Deuteronomy 20:16:1 [Ibn Ezra on Deuteronomy 20:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:16:1) **לא תחיה.** אסור שיאכילם או ישקם והכלל בימיהם היה חייב להמיתם אם יוכל ולא הזכיר הגרגשי כי הוא המעט והקטן שבהם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THOU SHALT SAVE ALIVE NOTHING. It is forbidden to give them food or drink. The general rule is that they were to kill them if possible. The latter applied to their days. Moses does not mention the Girgashites,¹⁷ for they were the least and the smallest among them. footnotes: ¹⁷ Canaanite nation. See Gen. 15:21. ###### Ibn Ezra on Deuteronomy 20:19:1 [Ibn Ezra on Deuteronomy 20:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:19:1) **כי האדם עץ השדה.** כבר ביארתי בספר היסוד כי יתכן בכל לשון לקצר לאחוז דרך קצרה כמו חמור לחם רק מלת לא לא יתכן להיותה נחסרת כי הטעם יהיה להפך ומדקדק גדול ספרדי אמר כי חסר ה״‎א וכן הוא הכי האדם עץ השדה וזה הטעם איננו נכון בעיני כי מה טעם לאמר לא תשחית עץ פרי כי איננו כבני אדם שיוכל לברוח מפניך ולפי דעתי שאין לנו צורך לכל זה וזה פירושו כי ממנו תאכל ואותו לא תכרות כי האדם עץ השדה והטעם כי חיי בן אדם הוא עץ השדה וכמוהו כי נפש הוא חובל כי חיי נפש הוא חובל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOR IS THE TREE OF THE FIELD MAN.¹⁸. The latter literally means for man is a tree of the field. This, as I.E. goes on to say, does not make sense. Hence the interpretations which follow. I have previously explained in the *Sefer Ha-Yesod*¹⁹ that it is possible in all languages to be brief and to apply an abbreviated style, as in “an ass bread”²⁰ (I Sam. 16:20).²¹. However, it is impossible to leave out the word *lo* (no, not),²² for in this case the meaning would be reversed.²³ as if written *ki ha-adam lo etz ha-sadeh* (for the tree of the field is not a man). In other words, Onkelos claims that the word *lo* has been left out of the verse. I.E. disagrees. Hence his comment. A great Spanish grammarian²⁴ said that a *heh*²⁵. has been omitted.²⁶ in *ki ha-adam etz ha-sadeh*. Our clause should be interpreted as if written, *hakhi adam etz ha-sadeh* (for is the tree of the field man).²⁷. The latter literally means for man is a tree of the field. Hence the unnamed grammarian’s interpretation. Now this interpretation does not appear correct to me. Why would Scripture say that you shall not destroy fruit trees, because, unlike a human being, they cannot run away from you?²⁸ as, for is the tree of the field man. I believe there is no need for all this.²⁹ as if written *ha-khi adam etz ha-sadeh*. The following is the meaning of our clause. For thou mayest eat of them, but thou shalt not cut them down, for the tree of the field is man; that is, the life of man is supported by trees.³⁰ (for man) is short for *ki chayye ha-adam* (for the life of man). Compare, *For he taketh a life to pledge* (Deut. 24:6), which is short for, for he taketh that which sustains man’s life to pledge. footnotes: ¹⁸ Hebrew, ki ha-adam etz ha-sadeh ¹⁹ A Hebrew grammar composed by I.E. The book survives only in fragments. ²⁰ Translated literally. ²¹ An ass bread is short for an ass laden with bread ²² If one wants to employ an abbreviated style. ²³ Onkelos renders ki ha-adam etz ha-sadeh ²⁴ I.E. does not identify the grammarian. ²⁵ An interrogative heh ²⁶ From the word ki ²⁷ Our verse reads, ki ha-adam etz ha-sadeh ²⁸ This is the meaning of our verse if we render ha-khi adam etz ha-sadeh ²⁹ To interpret ki ha-adam etz ha-sadeh ³⁰ In other words, ki ha-adam ###### Ibn Ezra on Deuteronomy 20:19:2 [Ibn Ezra on Deuteronomy 20:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:19:2) **ואותו לא תכרות.** דבק עם לבא מפניך במצור הנה לא תשחית עץ פרי שהוא חיים לבן אדם רק מותר שתאכל ממנו ואסור לך להשחיתו כדי שתבא העיר מפניך במצור והעד על זה הפירוש שהוא נכון שאמר וכרת ובנית מצור: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** BUT THOU SHALT NOT CUT THEM DOWN. This is connected to *that it should he besieged of thee*.³¹ Look, do not destroy a fruit tree, which is a source of sustenance for human life. Be that as it may, you are permitted to eat of it but you are prohibited from destroying it so that the city will be besieged because of you. The fact that Scripture then states *thou mayest destroy and cut down*,³² *that thou mayest build bulwarks* (v. 20), is proof of this. footnotes: ³¹ In other words, you shall not cut down the fruit trees to use their wood to build siege works. ³² The trees that do not produce fruit. ###### Ibn Ezra on Deuteronomy 20:20:1 [Ibn Ezra on Deuteronomy 20:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/20:20:1) **עד רדתה.** כי לולי שהיתה נשגבה לא אמר הכתוב ימים רבים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** UNTIL IT FALL. Scripture would not have said a *long time* (v. 19) if the city were not mighty.³³ footnotes: ³³ And required siege works to take it.