## Ibn Ezra on Deuteronomy Chapter 21

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

**כי ימצא חלל.** כאשר הזכיר המלחמה על האויב אמר ואם אדם ילחם עם אחד ונמצא חלל בארץ ישראל ולא נודע מי הכהו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IF ONE BE FOUND SLAIN. As Scripture mentions the war against enemies,¹ it goes on to say what the law is if one fights against his fellow² and a corpse is found in the land of Israel, and the one who slew him is unknown.³

footnotes:
¹ In the previous chapter.
² And kills him.
³ In other words, the previous chapter deals with war against enemies. Our chapter deals with conflict between Israelites.


###### Ibn Ezra on Deuteronomy 21:2:1
[Ibn Ezra on Deuteronomy 21:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:2:1)

**זקניך.** זקני הערים הקרובות והשופטים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THY ELDERS. The elders and judges of the cities that are close to the body.


###### Ibn Ezra on Deuteronomy 21:3:1
[Ibn Ezra on Deuteronomy 21:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:3:1)

**עגלת בקר אשר לא עבד בה.** לחרוש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A HEIFER OF THE HERD, WHICH HATH NOT BEEN WROUGHT WITH. Never used for plowing.⁴ (which hath not been wrought with). I.E. interprets *ubbad* as referring to plowing, for Scripture later uses a word from this root in the sense of ploughed. Compare, *lo ye’aved bo* (which may neither be plowed) (v. 4).

footnotes:
⁴ The heifer was not tied to a plow. The Hebrew reads lo ubbad bah


###### Ibn Ezra on Deuteronomy 21:3:2
[Ibn Ezra on Deuteronomy 21:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:3:2)

**ולא משכה בעול.** להביא אבנים כמנהג העגלות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WHICH HATH NOT DRAWN IN THE YOKE. To bring stones, as is the practice with heifers.⁵

footnotes:
⁵ They are used for pulling wagons.


###### Ibn Ezra on Deuteronomy 21:4:1
[Ibn Ezra on Deuteronomy 21:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:4:1)

**איתן.** תקיף:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ROUGH. The word *etan* (rough) means mighty.


###### Ibn Ezra on Deuteronomy 21:4:2
[Ibn Ezra on Deuteronomy 21:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:4:2)

**וערפו שם.** יסירו עורף העגלה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND SHALL BREAK…THE NECK. *Ve-arefu* (and they shall break) means they shall remove the back of the neck of the heifer.⁶ means back of the neck. *Ve-arefu* literally means they shall neck it. Hence I.E.’s interpretation.

footnotes:
⁶ That is, they shall decapitate it. Oref


###### Ibn Ezra on Deuteronomy 21:5:1
[Ibn Ezra on Deuteronomy 21:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:5:1)

**הכהנים בני לוי.** שהם בברור מבני לוי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THE PRIESTS THE SONS OF LEVI SHALL COME NEAR. The priests (*kohanim*) who are clearly of the sons of Levi.⁷ who are not descended from the tribe of Levi. See I.E. on Deut. 17:9.

footnotes:
⁷ There are some who are called kohanim


###### Ibn Ezra on Deuteronomy 21:5:2
[Ibn Ezra on Deuteronomy 21:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:5:2)

**ועל פיהם יהיה.** עונש כל ריב וכל נגע:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND ACCORDING TO THEIR WORD SHALL…BE. The punishment for every controversy and every stroke.⁸

footnotes:
⁸ Wound. See I.E. on Deut. 17:8.


###### Ibn Ezra on Deuteronomy 21:6:1
[Ibn Ezra on Deuteronomy 21:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:6:1)

**וכל זקני העיר.** זהו ויצאו זקניך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND ALL THE ELDERS OF THAT CITY. The elders referred to in *then thy elders…shall come forth* (v. 2).


###### Ibn Ezra on Deuteronomy 21:7:1
[Ibn Ezra on Deuteronomy 21:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:7:1)

ה״‎א **שפכה.** תחת סימן הרבים כמו שפכה אשורי ועל דרך הדרש שישוב לאחת כי היד לשון נקבה ברוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[SHED.] The *heh* in *shafekhu* (shed) indicates the plural.⁹ is usually used to indicate the third person plural perfect. In our verse a *heh* is used in place of the *vav*. It is like the *heh* in *shafekhu ashurai* (my steps slipped) (Ps. 73:2).¹⁰ is spelled with a *heh* in place of a *vav*. However, interpreting it midrashically, the *heh* refers to each one of the hands, for the word *yad* (hand) is in most cases feminine.¹¹ is the third person perfect feminine. In this case our verse reads: *yadenu shafekhah* (our hands it has spilled). According to I.E. a combination of the plural with the singular refers to each one of the plural. See I.E. on Gen. 49:22 (Vol. 1, p. 441).

footnotes:
⁹ A vav
¹⁰ Here too the word shafekhu
¹¹ If we ignore the vowels, then our word reads shafekhah. Shafekhah


###### Ibn Ezra on Deuteronomy 21:7:2
[Ibn Ezra on Deuteronomy 21:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:7:2)

**ועינינו לא ראו.** ויתכן שהשם צוה לעשות כן העיר הקרובה כי לולי שעשו עבירה כדומה לה לא נזדמן להם שיהרג אדם קרוב מהם ומחשבות השם עמקו וגבהו לאין קץ אצלנו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
NEITHER HAVE OUR EYES SEEN IT. It is possible that God commanded the city closest to the slain to perform this¹² because if the city had not committed a similar deed, then the murder of a person near their city would not have occurred. God’s thoughts are deep and infinitely beyond our comprehension.¹³

footnotes:
¹² Ritual.
¹³ Hence it is very difficult to understand the details of the ritual which they must perform.


###### Ibn Ezra on Deuteronomy 21:7:3
[Ibn Ezra on Deuteronomy 21:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:7:3)

**וענו ואמרו.** כמו וענית ואמרת ושם אפרשנו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THEY SHALL SPEAK AND SAY. *Ve-anu ve-ameru* (and they shall speak and say) is similar to *ve-anita ve-amarta* (and thou shalt speak and say) (Deut. 26:5). I will explain it there.¹⁴

footnotes:
¹⁴ See I.E. on Deut. 26:5.


###### Ibn Ezra on Deuteronomy 21:8:1
[Ibn Ezra on Deuteronomy 21:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:8:1)

**כפר לעמך.** ששגגו ולא שמרו הדרכים המסוכנים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FORGIVE, O LORD, THY PEOPLE. Who erred and did not guard the dangerous roads.¹⁵

footnotes:
¹⁵ And are thus indirectly responsible for the death.


###### Ibn Ezra on Deuteronomy 21:8:2
[Ibn Ezra on Deuteronomy 21:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:8:2)

**ונכפר.** חסר תי״‎ו כמו ונוסרו כל הנשים והם שנים בנינים בנין התפעל עם בנין נפעל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHALL BE FORGIVEN. A *tav* has been omitted in the word *ve-nikapper*¹⁶. (shall be forgiven). It is similar to the word *venivasseru*¹⁷. (may be taught) in *that all women may be taught* (Ezek. 23:48). They¹⁸ and *ve-nivasseru*. are a combination of two forms, the *nifal* and the *hitpa’el*.

footnotes:
¹⁶ The word should have read ve-nitkapper
¹⁷ The word should have read ue-nitvassseru
¹⁸ Ve-nikapper


###### Ibn Ezra on Deuteronomy 21:8:3
[Ibn Ezra on Deuteronomy 21:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:8:3)

וטעם זכר **אשר פדית.** כאשר פדיתם ממצרים למען חסדיך כן פדם מזה הדם ועונשו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
Scripture mentions *whom thou hast redeemed*¹⁹ to indicate that as You redeemed Israel from Egypt as a manifestation of Your great mercies, similarly redeem them from this blood and the punishment for its shedding.

footnotes:
¹⁹ The question is, why add this appellation to Israel? The Bible does not usually describe Israel in this manner.


###### Ibn Ezra on Deuteronomy 21:9:1
[Ibn Ezra on Deuteronomy 21:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:9:1)

**ואתה תבער הדם הנקי.** פירושו עונש הדם הנקי או יהיה הדם דם הנקי ויש אומרים אתה חייב לבער שפיכות דמים והנכון בעיני הוא אשר הזכרתי כי לא ישפך דם נקי בארצך אם תעשה הישר בעיני ה' כסוד שכר עבירה עבירה ושכר מצוה מצוה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SO SHALT THOU PUT AWAY THE INNOCENT BLOOD. The meaning of *the innocent blood* is, the punishment for the shedding of the innocent blood.²⁰ (ha-dam hanaki) *from the midst of thee*. The question arises, “What does this clause mean?” The innocent blood has already been shed, i.e., put away. Hence I.E. points out that *ha-dam ha-naki* is short for *onesh ha-dam ha-naki* (the punishment for the innocent blood), and our verse teaches that by performing this ritual you remove from your midst the punishment for the shedding of innocent blood. See Meijler. On the other hand, the word *ha-dam ha-naki* (the innocent blood) is short for *ha-dam, dam ha-naki* (the blood, the innocent blood).²¹, the spiller of innocent blood. That is, if after the ritual is performed the murderer is discovered, you shall put away the shedder of blood, of innocent blood. Some say that the meaning of *so shalt thou put away the innocent blood* is, you must eradicate the shedding of blood. However, in my opinion, and I have mentioned this before, it means no innocent blood will be shed in your land if you do what is right in the eyes of God. The latter is in keeping with the secret that the reward of sin is sin, and the reward of a commandment is the commandment.²² 2:1. If innocent blood was shed near the city it was because the people of the city committed a similar crime. Thus the wages of sin is more sin.

footnotes:
²⁰ Our verse reads, So shalt thou put away the innocent blood
²¹ According to Meijler our verse is interpreted as if written shofekh hadam, dam ha-naki
²² Avot


###### Ibn Ezra on Deuteronomy 21:10:1
[Ibn Ezra on Deuteronomy 21:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:10:1)

**כי תצא.** זו הפרשה דבקה עם כי תצור אל עיר ונכנסה ביניהם פרשת עגלה ערופה בעבור החלל הנמצא בא״‎י. ולא כן חוצה לארץ. ואף כי במלחמה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEN THOU GOEST FORTH TO BATTLE. This section is connected with *When thou shalt besiege a city* (Deut. 20:19).²³ The section dealing with the decapitated heifer²⁴ was inserted between them because it deals with a slain person found in the Land of Israel.²⁵ This law does not apply outside of the Land of Israel²⁶. and certainly not in time of war.²⁷

footnotes:
²³ Both deal with war.
²⁴ Verses 1-9.
²⁵ When one goes to war he encounters slain people. There is thus a thematic connection between the sections.
²⁶ For verse 1 explicitly states, in the land which the Lord thy God giveth thee
²⁷ In the Land of Israel. Thus Scripture contrasts the law regarding finding a slain person in time of peace and finding one in time of war.


###### Ibn Ezra on Deuteronomy 21:11:1
[Ibn Ezra on Deuteronomy 21:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:11:1)

**אשת.** כבר דרשוהו חז״‎ל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A WOMAN. The rabbis have already explained this.²⁸ on this verse.

footnotes:
²⁸ The rabbis tell us that the law also applies to married women. See Sifre


###### Ibn Ezra on Deuteronomy 21:11:2
[Ibn Ezra on Deuteronomy 21:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:11:2)

**יפת תאר.** בעיניו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OF GOODLY FORM. In his own eyes.²⁹ on this verse.

footnotes:
²⁹ In other words, the law applies even in cases where most people would consider the captive woman unattractive. See Sifre


###### Ibn Ezra on Deuteronomy 21:11:3
[Ibn Ezra on Deuteronomy 21:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:11:3)

**וחשקת בה.** שתחזקנה לקחתה לאשה כי אחר כן יאמר ובעלתה וכמוהו ואקח אותה לי לאשה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU HAST A DESIRE UNTO HER. You will desire to take her for a wife,³⁰). “Wouldest take her to thee for a woman” might mean that the Israelite merely wants to have sex with her. Hence I.E.’s comment that the intention is to marry her. for after this Scripture states, *and be her husband. So I took her to be my wife* (le-ishah) (Gen. 12:19) is similar.³¹

footnotes:
³⁰ Our verse literally reads: and thou hast a desire unto her, and wouldest take her to thee for a woman (le-ishah
³¹ That I took her to be my woman means I took her to be my wife.


###### Ibn Ezra on Deuteronomy 21:12:1
[Ibn Ezra on Deuteronomy 21:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:12:1)

**והבאתה אל תוך ביתך וגלחה.** י״‎א שמא בעבור שערה חשק בה על כן תגלח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THEN THOU SHALT BRING HER HOME TO THY HOUSE; AND SHE SHALL SHAVE HER HEAD. Some say that she shaves her head as he may have desired her because of her hair.


###### Ibn Ezra on Deuteronomy 21:12:2
[Ibn Ezra on Deuteronomy 21:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:12:2)

**ועשתה.** תגדל כדי להיותה מאוסה בעיניו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
PARE. *Ve-asetah et tzipparneha* (and pare her nails) means she shall let her nails grow long so that she will appear disgusting in his eyes.


###### Ibn Ezra on Deuteronomy 21:13:1
[Ibn Ezra on Deuteronomy 21:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:1)

**והסירה את שמלת שביה.** שמא בעבור יופי מלבושה חשק בה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND SHE SHALL PUT THE RAIMENT OF HER CAPTIVITY FROM OFF HER. For he may have desired her because of her beautiful garments.


###### Ibn Ezra on Deuteronomy 21:13:2
[Ibn Ezra on Deuteronomy 21:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:2)

**ובכתה.** כדי להסיר שמחתו בה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BEWAIL. So that he is no longer happy with her.³²

footnotes:
³² So that he no longer enjoys her company, for she is morose.


###### Ibn Ezra on Deuteronomy 21:13:3
[Ibn Ezra on Deuteronomy 21:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:3)

**ירח ימים.** אולי יקל חשקו וי״‎א **וגלחה** בעבור היותה טמאה וכן משפט המצורע:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A FULL MONTH. Perhaps his desire will cool. Others say:³³ SHE SHALL SHAVE HER HEAD. Because she is unclean.³⁴ The law regarding the leper is similar.³⁵

footnotes:
³³ What follows is an alternate interpretation of verses 12 and 13. It may be a later insertion into the commentary by I.E., for he repeats the verse. It should be noted that a similar phenomenon appears at the end of his comments on Ex. 20:14 and in his comments on Ex. 34:6.
³⁴ Ritually unclean.
³⁵ The leper shaves his head when undergoing purification. See Lev. 14:8,9.


###### Ibn Ezra on Deuteronomy 21:13:4
[Ibn Ezra on Deuteronomy 21:13:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:4)

**ועשתה.** תיקון. ותקונה לכרות העודף וכן לא עשה שפמו ותחת מעשה מקשה והתיקון עיקר כל מעשה במקרא חוץ אם בא אחריו דבר מגונה גם יהיה רע שלם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND PARE. *Ve-asetah* (and pare)³⁶ means and fix. Its fixing consists in cutting off the excess.³⁷ Compare, *asah* (trimmed)³⁸ in *nor trimmed his heard* (II Sam. 19:25) and in *And instead of curled hair* (ma’aseh³⁹ miksheh) *baldness* (Is. 3:24). The main meaning of the word *ma’aseh* (work) in Scripture is fixing,⁴⁰ except for instances when something unseemly follows.⁴¹ (in doing that which was evil) (Deut. 9:18). However, even in the latter instance the reference might be to complete an evil deed.

footnotes:
³⁶ Literally, and do.
³⁷ The part of the nail that is longer than usual.
³⁸ Literally, did.
³⁹ Literally, the work of.
⁴⁰ See I.E. on Gen. 2:4 and the notes thereto (Vol. 1, p. 51).
⁴¹ Compare, la’asot ha-ra


###### Ibn Ezra on Deuteronomy 21:13:5
[Ibn Ezra on Deuteronomy 21:13:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:5)

**והסירה את שמלת.** כי היא מטונפת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND SHE SHALL PUT THE RAIMENT OF HER CAPTIVITY FROM OFF HER. For it is filthy.⁴²

footnotes:
⁴² Her garments are most probably soiled. This interpretation, unlike the previous one, does not believe that he removes her garments of captivity because they were the cause of her captor’s desire for her.


###### Ibn Ezra on Deuteronomy 21:13:6
[Ibn Ezra on Deuteronomy 21:13:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:6)

**וישבה בביתך ובכתה.** והטעם תשב בביתך ירח ימים לבכות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND SHALL REMAIN IN THY HOUSE, AND BE WAIL…A FULL MONTH. This means she shall remain in your house a month to cry.⁴³

footnotes:
⁴³ For her father and her mother.


###### Ibn Ezra on Deuteronomy 21:13:7
[Ibn Ezra on Deuteronomy 21:13:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:7)

**את אביה ואת אמה.** אם קרוב י״‎א כי זה הבכי על אביה ועל אמה שלא התיהדו ולפי דעתי שחייב כל אדם בשקול הדעת לכבד את אביו ואת אמו בחיים ובמות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HER FATHER AND HER MOTHER. If close by.⁴⁴. 38 reads, if he (her captor) killed them. Some say that she bewails her father and mother because they did not convert to Judaism.⁴⁵ However, I believe that reason teaches us that every person is obligated to honor his father and his mother while they live and also after their deaths.

footnotes:
⁴⁴ If her parents were recently killed, that is, if they were killed in the war. Weiser believes that the reference is to her parents’ residence. If the place of their residence is close by, then the captive woman can ascertain the fate of her parents. Vat. Ebr
⁴⁵ In this case she bewails her parents even they are still alive.


###### Ibn Ezra on Deuteronomy 21:13:8
[Ibn Ezra on Deuteronomy 21:13:8](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:8)

וטעם **ובכתה.** שתתאבל עליהם כמשפט ישראלית כי היא מתייהדת אם נהרגו כאשר נשבת ואין צריך להזכיר תרחץ כי היא צריכה למי נדה כי כבר נכתב אתם ושביכם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
The meaning of *and bewail…* is, she shall mourn her parents if they were killed while she was taken captive in the same manner that an Israelite women mourns, for she is converting to Judaism. Scripture had no need to mention that she shall bathe,⁴⁶, a pool of water which purifies the impure. All converts have to immerse themselves in a *mikveh*. for it is necessary for her to be purified by the waters of sprinkling,⁴⁷. According to Rabbinic interpretation the reference is to a *mikveh*. as Scripture earlier states, *ye and your captives* (Num. 31:19).⁴⁸

footnotes:
⁴⁶ In a mikveh
⁴⁷ Hebrew, me niddah
⁴⁸ Shall purify yourselves in the “waters of sprinkling.”


###### Ibn Ezra on Deuteronomy 21:13:9
[Ibn Ezra on Deuteronomy 21:13:9](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:9)

וחז״‎ל אמרו עד שלשה חדשים ואע״‎פ שאין צורך לחזוק הנה העד ויהי כמשלש חדשים והוא הזמן שיחל הולד להתנועע ואסור לשכב עם אשה בספק אם היא הרה בעבור הולד כי יש מי שיולד בחסרון שנים חדשים כמנהג ג״‎כ ביתרון רק הוא המעט:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[AND AFTER THAT THOU MAYEST GO INTO HER, AND BE HER HUSBAND.] Our rabbis, of blessed memory, said that he has to wait three months.⁴⁹ on this verse. Even though the words of our sages need no support⁵⁰ I offer the following *as* proof, *And it came to pass about three months after* (Gen. 38:24).⁵¹ The latter is the time when the fetus begins to move. It is prohibited to have sexual relations with a women when one is in doubt as to whether she is pregnant or not, because of the uncertain paternity of the fetus; for some women give birth two months short of the normal term.⁵² Others give birth later than the normal term.⁵³ However, the latter rarely occurs.⁵⁴

footnotes:
⁴⁹ Before marrying the captive woman, in order to ascertain the paternity of the child that she might be carrying. See Sifre
⁵⁰ That it takes three months before one is certain as to whether or not a woman is pregnant.
⁵¹ Three months after Tamar had intercourse with Judah her pregnancy first became evident.
⁵² Thus if a woman gives birth after nine months and had intercourse with one man nine months ago, and intercourse with another man seven months ago, we do not know whether she carried for nine months and the first man is the father, or she had the child prematurely and the second man is the father.
⁵³ At 11 months it is thus possible for the captor to wait three months before taking the captive woman and for the latter to have a child 8 months later without the captor being the husband. This being the case, why did the rabbis say that the captor has to wait three months? They should have said that he should wait four months.
⁵⁴ The rabbis were not concerned with what occurs rarely.


###### Ibn Ezra on Deuteronomy 21:13:10
[Ibn Ezra on Deuteronomy 21:13:10](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:13:10)

**ירח ימים.** כמו חדש ימים וכבר פירשתיו ונקרא החדש ירח כי עקרו הירח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A FULL MONTH. *Yerach yamim* (a full month) is similar to *chodesh yamim* (a whole month) (Num. 11:21).⁵⁵ I have explained this previously.⁵⁶. See I.E. on Gen. 4:4 (Vol. 1, p. 81). According to I.E., *chodesh yamim* refers to a complete cycle of the month. A month is called a *yerach*⁵⁷ means a moon. because the moon is its basis.

footnotes:
⁵⁵ Both terms mean a full month.
⁵⁶ The term chodesh yamim
⁵⁷ Yerach


###### Ibn Ezra on Deuteronomy 21:14:1
[Ibn Ezra on Deuteronomy 21:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:14:1)

**ושלחתה לנפשה.** תעשה רצונה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THEN THOU SHALT LET HER GO.⁵⁸. You shall do to her as she desires.⁵⁹ to mean her desire. He interprets *veshilachta le-nafshah* as you shall allow her to do whatever she wants.

footnotes:
⁵⁸ Hebrew, ve-shilachta le-nafshah
⁵⁹ I.E. takes the word nafshah


###### Ibn Ezra on Deuteronomy 21:14:2
[Ibn Ezra on Deuteronomy 21:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:14:2)

**ומכור לא תמכרנה בכסף.** דבר הכ' במנהג הרב והטעם בשום דבר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BUT THOU SHALT NOT SELL HER AT ALL FOR MONEY. Scripture speaks of what is widely practiced.⁶⁰ Its true meaning is, do not sell her.

footnotes:
⁶⁰ Most take money when they transact a sale.


###### Ibn Ezra on Deuteronomy 21:14:3
[Ibn Ezra on Deuteronomy 21:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:14:3)

**לא תתעמר בה.** כמו והתעמר בו ומכרו ואין להם שלישי ופירושו לפי מקומו בטעם רמאות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT NOT DEAL WITH HER AS WITH A SLAVE. The word *titammer* (deal as with a slave) is similar to the word *ve-hitammer* (and he deal as with a slave) in *and he deal with him as a slave* (Deut. 24:7). The word is not found a third time.⁶¹ The meaning of the word has to be ascertained from its context. It means deceitfully.⁶² deceitfully.

footnotes:
⁶¹ It is found only twice in Scripture.
⁶² According to I.E. our clause reads, thou shalt not deal with her deceitfully, and Deut. 24:7 as, and he deal with him


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

**אהובה.** בעיניו ולא לשם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BELOVED. In his eyes, not in the eyes of God.⁶³ marrying a divorced woman). See *Yevamot* 23a.

footnotes:
⁶³ Contra the Rabbinic interpretation. According to the Talmud, “hated” means hated by God, i.e., taken in a marriage which God hates, that is, in a prohibited marriage (such as a kohen


###### Ibn Ezra on Deuteronomy 21:15:2
[Ibn Ezra on Deuteronomy 21:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:15:2)

**לשניאה.** תאר השם ונסמכה זו הפרשה בעבור וחשקת בה ולא חפצת בה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT WAS HATED. *Seni’ah* (hated) is an adjective. This section follows⁶⁴ because the preceding section⁶⁵ reads, *and thou hast a desire unto her* (v. 11)⁶⁶ *and…if thou have no delight in her* (v. 14).⁶⁷

footnotes:
⁶⁴ The section dealing with a captive woman.
⁶⁵ Verses 1-14.
⁶⁶ This section speaks of a woman who is beloved.
⁶⁷ Our chapter speaks of a woman who is not beloved.


###### Ibn Ezra on Deuteronomy 21:16:1
[Ibn Ezra on Deuteronomy 21:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:16:1)

**ביום הנחילו את בניו.** בבריאות גופו או ביום מותו והוא שכיב מרע או ב״‎ד ינחילו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THE DAY THAT HE CAUSETH HIS SONS TO INHERIT. When he is in good health; or on the day of his demise when he is deathly ill;⁶⁸ or the law courts cause his sons to inherit.⁶⁹

footnotes:
⁶⁸ And, realizing that he is about to die, makes a will.
⁶⁹ If he instructs the law court to carry out his wishes, he may not tell them to treat his younger son as a first-born.


###### Ibn Ezra on Deuteronomy 21:16:2
[Ibn Ezra on Deuteronomy 21:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:16:2)

**לבכר.** בדבור ובמעלה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
MAKE…FIRST-BORN. In word⁷⁰ and in status.

footnotes:
⁷⁰ To address him as his first-born or declare him to be his first-born.


###### Ibn Ezra on Deuteronomy 21:16:3
[Ibn Ezra on Deuteronomy 21:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:16:3)

וטעם **לא יוכל.** **כחבריו**:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THAT HE MAY NOT.] *Lo yukhal* (that he may not) is to be understood like its counterparts.⁷¹

footnotes:
⁷¹ He is prohibited from acting in this manner. See I.E. on Deut. 17:15.


###### Ibn Ezra on Deuteronomy 21:17:1
[Ibn Ezra on Deuteronomy 21:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:17:1)

**יכיר.** יעשה לו הכרה או שיודה לפני אחרים מי שהוא בכור אם היה במקום שלא יודעו או הוא חייב מבתחלה שיכיר מי שהוא הבכור מבניו אם היו תאומים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HE SHALL ACKNOWLEDGE. He shall acknowledge him by an act,⁷² or he shall admit before others who the firstborn is, if the first-born is in a place where he is unknown, or he is obligated right at the beginning to acknowledge which one of his sons is the first-born should they be twins.

footnotes:
⁷² He shall treat him as a first-born.


###### Ibn Ezra on Deuteronomy 21:17:2
[Ibn Ezra on Deuteronomy 21:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:17:2)

**לתת לו פי שנים.** שיקח שני חלקים אם היו שלשה שיחשבו שהם ארבעה ויקח שני חלקים ואם שני בנים יחשבו שלשה וכן הכל ולפי דעתי שכן פירוש ויהי גא פי שנים ברוחך אלי כאשר פירשתי במקומו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BY GIVING HIM A DOUBLE PORTION. The first-born shall take two parts. If there are three sons let them imagine that there are four and the first-born shall take two parts. If there are two sons let them imagine that there are three, and so in all cases. In my opinion this too is the meaning of *I pray thee, let a double portion of thy spirit be upon me* (II Kings 2:9), as I explained in its place.⁷³

footnotes:
⁷³ We no longer have I.E.’s commentary on Kings.


###### Ibn Ezra on Deuteronomy 21:17:3
[Ibn Ezra on Deuteronomy 21:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:17:3)

**כי הוא ראשית אונו.** הנודע עם הישר ידבר וכל ישראל בחזקת ישרים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR HE IS THE FIRST-FRUITS OF HIS STRENGTH. The one known as first-born. Scripture speaks of the upright.⁷⁴ All of Israel are presumed to be upright.⁷⁵

footnotes:
⁷⁴ We can trust the father to testify honestly as to who is his first-born.
⁷⁵ Hence we believe the father.


###### Ibn Ezra on Deuteronomy 21:18:1
[Ibn Ezra on Deuteronomy 21:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:18:1)

**סורר ומורה.** כנגד השם וכנגד האבות אם היו יראי השם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
STUBBORN AND REBELLIOUS. Towards God and towards the parents if they be God-fearing.⁷⁶

footnotes:
⁷⁶ One does not have to follow the dictates of ungodly parents.


###### Ibn Ezra on Deuteronomy 21:18:2
[Ibn Ezra on Deuteronomy 21:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:18:2)

**סורר.** כמו כפרה סוררה שלא ישמור מצות עשה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
STUBBORN. The word *soreh* (stubborn) is similar to the word *sorre’ah* (stubborn) in *like a stubborn heifer* (Hos. 4:16). He does not keep the positive commandments.


###### Ibn Ezra on Deuteronomy 21:18:3
[Ibn Ezra on Deuteronomy 21:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:18:3)

**ומורה.** במצות לא תעשה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND REBELLIOUS. With regard to the negative commandments.


###### Ibn Ezra on Deuteronomy 21:18:4
[Ibn Ezra on Deuteronomy 21:18:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:18:4)

**ויסרו אותו.** בפני עדים מצוה שהם יתפשוהו ויוציאוהו ודברי הקבלה אמת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOUGH THEY CHASTEN HIM. In the presence of witnesses. The parents are commanded to take hold of him and bring him [to the elders]. The words of tradition are true.⁷⁷

footnotes:
⁷⁷ According to the Talmud the law of the rebellious son applies only to one who has parents.


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

**זולל.** מפורש והוא זולל בשר רק הוא שם כלל לנותן בכל מה שיתאוה כל מה שיבוקש ממנו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HE IS A GLUTTON. The meaning of *zolel* (glutton) is explained.⁷⁸. It refers to one who gluttonously devours meat. However, the term refers to anyone who commits himself to all that he lusts for, to all that his desires ask of him.⁷⁹

footnotes:
⁷⁸ Prov. 23:20 speaks of zolele basar
⁷⁹ Even though Prov. 23:20 speaks of being gluttonous in regard to meat.


###### Ibn Ezra on Deuteronomy 21:20:2
[Ibn Ezra on Deuteronomy 21:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:20:2)

**וסובא.** מרבה לשתות והוא המשתכר והנה זה כמו אפיקורוס כי לא יבקש חיי העוה״‎ז כי אם להתענג בכל מיני מאכל ומשתה. ונסמכה זו הפרשה בעבור אשת יפת תאר והעד ושם אמו. והרמז שרמזתי בבני אהרן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND A DRUNKARD. *Sove* refers to one who drinks a lot. It refers to a drunkard. This individual is essentially a heretic.⁸⁰. He desires life in this world only for eating and drinking. This portion⁸¹ was placed here because of the *woman of goodly form*.⁸² *And his*⁸³ *mother’s name was Shelomith*⁸⁴ (Lev. 24:11) and the hint which I gave with reference to the sons of Aaron⁸⁵ are proof of this.

footnotes:
⁸⁰ The term used by I.E. is apikores
⁸¹ The portion dealing with the rebellious son.
⁸² The captive woman.
⁸³ The man who cursed God.
⁸⁴ Shelomith fornicated with an Egyptian. A woman of such questionable morals gave birth to a son who cursed God.
⁸⁵ Aaron married Elishva, who was a righteous woman. He therefore had righteous children.


###### Ibn Ezra on Deuteronomy 21:22:1
[Ibn Ezra on Deuteronomy 21:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:22:1)

**ותלית אותו.** כבר קבלנו מחז״‎ל ענין הנתלים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU HANG HIM. We have received from the rabbis, of blessed memory, traditions regarding those who are hanged.⁸⁶

footnotes:
⁸⁶ Which culprits are to be hanged. Rabbi Eliezer believes that all those who are executed by stoning are then hanged for display. The sages limit this punishment only to those who are hanged for cursing God.


###### Ibn Ezra on Deuteronomy 21:23:1
[Ibn Ezra on Deuteronomy 21:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/21:23:1)

**כי קללת אלהים תלוי.** בעבור שברך השם ועל דרך הפשט כי אלהים פועל והקללה תבוא לכל מקום קרוב מהתלוי ויש לו סוד דבק בנפש על כן ולא תטמא את אדמתך ונסמכה זו הפרשה בעבור המלחמה כי בתחלה כי תצא והנה גבעון יוכיח כי משפט לא תלין איננו לכבוד המת רק לכבוד הארץ כי משפט הערלים והישראלים [איננו] (בס' מ״‎ח מ״‎ז) שוה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR HE THAT IS HANGED IS A REPROACH UNTO GOD.⁸⁷. For he cursed God.⁸⁸ as, he is hanged (*taluy*) for cursing God (*ki killelat Elohim*). When people see his body they are reminded that God was cursed. The latter is a reproach to God. However, according to the plain meaning of the text, God is the subject.⁸⁹ The curse comes to all places close to the hanged.⁹⁰ as for God curses the hanged. He interprets this as meaning God curses those who are near a hanged person. It⁹¹ has a secret connected to the soul.⁹² Scripture therefore goes on to say, *that thou defile not thy land*.⁹³ This section follows because of the war,⁹⁴ for Scripture first states, *When thou goest forth to battle* (Deut. 20:1). Now the incident at Gibeon⁹⁵ shows that the purpose of the law which says that his body shall not remain upon the tree all night is not out of respect for the deceased but rather out of respect for the land,⁹⁶ for the law of the Canaanites and the law of the Israelites differ.⁹⁷. 38 and other manuscripts. Some printed editions read: for the law of the uncircumcised and the law of the Israelites are the same. According to this reading Israel did not allow non-Jews to remain hanging on the tree because the Israelites respected Canaanite practice. The *Vat. Ebr*. 38 version is to be preferred for many reasons.

footnotes:
⁸⁷ Hebrew, ki killelat Elohim taluy
⁸⁸ This intrerpretation renders ki killelat Elohim taluy
⁸⁹ And he that is hanged the object.
⁹⁰ I.E. renders ki killelat taluy
⁹¹ This law.
⁹² The area infects the soul. I.E. probably meant that the sight of a hanged person and its putrefying smell affect a person’s psyche and prevent him from concentrating on philosophical and religious studies.
⁹³ By leaving a putrefying body exposed.
⁹⁴ Dealt with in verses 10-15.
⁹⁵ In the war at Gibeon Joshua captured five Canaanite kings and hanged them. He removed their bodies before nightfall. He did not do this out of respect for the deceased, for according to Canaanite practice there was nothing wrong in allowing the bodies to rot in public. Hence he did this out of respect for the land. See Josh. 10:26,27.
⁹⁶ That it not be defiled.
⁹⁷ The Gibeonites did not allow burial of the sons of Saul whom they hanged. Their bodies remained on the tree for months. See II Sam. 21:1-14. So Vat. Ebr