## Ibn Ezra on Deuteronomy Chapter 23 ###### Ibn Ezra on Deuteronomy 23:1:1 [Ibn Ezra on Deuteronomy 23:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:1:1) **לא יקח איש את אשת אביו.** האנוסה על כן נסמכה זאת הפרשה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** A MAN SHALL NOT TAKE HIS FATHER’S WIFE. The woman whom his father raped.¹ is not in keeping with this ruling. See *Yevamot* 97a. This section therefore follows.² footnotes: ¹ This is the opinion of Rabbi Judah in the Talmud. However, the halakhah ² For the previous section deals with rape. ###### Ibn Ezra on Deuteronomy 23:2:1 [Ibn Ezra on Deuteronomy 23:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:2:1) **פצוע דכה.** ביצים בלא אבר [ס״‎א חסר] ואמרו המדקדקים כי הטעם בשרם שהוא דכא וזה רחוק: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HE THAT IS CRUSHED.³. *Dakkah* (crushed) refers to the testicles.⁴ as one who is wounded (*petzu’a*) in the testicles (*dakkah*). The word⁵. does not appear again in Scripture.⁶. 38, which says, *betzim belo chaver*. The *Mikra’ot Gedolot* edition of I.E. reads: *betzim belo ever* (testicles without a penis). This reading appears wrong in view of the fact that Scripture goes on to say that one missing a penis shall not enter the congregation of God. The grammarians say that it refers to the flesh,⁷ which is soft.⁸ (testicles) means soft. The grammarians explain that the testicles are referred to by the term *dakkah* because the flesh of the testicles is soft. However, this is far-fetched. footnotes: ³ Hebrew, petzu’a dakkah ⁴ I.E. renders petzu’a dakkah ⁵ Dakkah ⁶ With the meaning of testicle. We have followed the reading of Vat. Ebr ⁷ The flesh of the testicles, literally their flesh. ⁸ The word dakkah ###### Ibn Ezra on Deuteronomy 23:2:2 [Ibn Ezra on Deuteronomy 23:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:2:2) **שפכה.** זה האבר שממנו ישפך מימיו והזרע: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** PRIVY PARTS. *Shofkhah* (privy parts) refers to the organ from which urine and semen pour. ###### Ibn Ezra on Deuteronomy 23:2:3 [Ibn Ezra on Deuteronomy 23:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:2:3) **בקהל ה'.** הטעם שלא יחשב כאחד מקהל ה' שיקח בת ישראל וכן עמוני ולא עמונית מואבי ולא מואבית והעד הנאמן רות והכתוב שאמר לא תבאו בהם על נשי שבעת הגוים. גם הכתוב בעזרא ויבדילו כל ערב הם (הנזכרים) ושם פירשתיו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** INTO THE ASSEMBLY OF THE LORD. It means that they shall not be considered as part of God’s assembly with regard to taking a daughter of Israel. Similarly, an Ammonite male to the exclusion of an Ammonite female, and a Moabite male to the exclusion of a Moabite female.⁹ Ruth is the true witness to the latter.¹⁰ The verse that says *neither shall they come among you* (I Kings 11:2)¹¹, Ammonite and Moabite women fall under Scripture’s marriage ban. speaks of the women of the seven nations.¹² refers to the Zidonians and Hittites, who were Canaanites, and not to the Moabites and the Ammonites. Furthermore, the verse in the Book of Ezra¹³ which states, *that they separated from Israel all the alien mixture* (Neh. 13:3),¹⁴ refers to the males. I have explained it there.¹⁵ footnotes: ⁹ Similarly when Scripture states that an Ammonite and a Moabite may not enter the congregation of the Lord (v. 4), it means that they are not permitted to marry an Israelite woman. ¹⁰ That the law prohibiting a Moabite from coming into the congregation of the Lord is limited to males, for Ruth was a Moabitess and she was permitted to marry an Israelite. The same rule would apply to the Ammonites, for the prohibition of marriage between Ammonites or Moabites and Israelites is stated in the verse. ¹¹ The verse speaks of the women whom Solomon took. Scripture mentions Moabites, Ammonites, Zidonians, and the Hittites (I Kings 11:2). Prima facie ¹² The seven Canaanite nations. In other words, neither shall they come among you ¹³ I.E. refers to both Ezra and Nehemiah as the Book of Ezra. ¹⁴ The verse speaks of Ammonites and Moabites. See Neh. 13:2. ¹⁵ Our editions of I.E.’s comments on Nehemiah do not have this explanation. ###### Ibn Ezra on Deuteronomy 23:3:1 [Ibn Ezra on Deuteronomy 23:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:3:1) **ממזר.** אחז״‎ל הבא מן העריות והשני ממי״‎ן נוספין כממי״‎ן נהרסו ממגורות ואחרים אמרו כי הוא שם גוי וישב ממזר באשדוד כי רחוק הוא שיקרא שם ישראל ואף כי בעת הישועה בשם גנאי והמתרגם תפש דרך קצרה ודרש: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** Our rabbis, of blessed memory, said that a *mamzer* (bastard) is a child that results from a sexual act which is deemed an *uncovering of the nakedness*.¹⁶ The two *mems* of *mamzer* are superfluous.¹⁷ is a variant of *zar*, (a stranger). A *mamzer* is a child born to people who must remain strangers to each other with regard to sexual relations. They are like the *mems* in *mamgurot* (barns) in *the barns are broken down* (Joel 1:17). Others say that *mamzer* is the name of a people. Compare, *And a mamzer shall dwell in Ashdod* (Zech. 9:6), for it is far-fetched for Israel to be given a shameful name.¹⁸. It is even more unlikely for this to happen in the time of the salvation.¹⁹ refers to Israel then the prophet is saying that the bastards (Israel) shall dwell in Ashdod when the messiah comes. Therefore what the prophet says is that in the messianic era a nation called *mamzer* will dwell in Ashdod. The Aramaic translator of the Bible was brief and midrashic.²⁰ to Zech. 9:6 renders *And a mamzer shall dwell in Ashdod*, and the children of Israel shall dwell in Ashdod where they were strangers. Thus the *Targum* renders *mamzer* in Zechariah as strangers. *Vat. Ebr*. 38 says, the Aramaic translator of the Bible interpreted it midrashically. The latter reading appears correct, for the *Targum* elaborates on the text. footnotes: ¹⁶ A sexual act involving people who cannot marry each other, e.g., as in incest or adultery. ¹⁷ For mamzer ¹⁸ Mamzer ¹⁹ Zechariah speaks of the messianic era. If mamzer ²⁰ Targum Jonathan ###### Ibn Ezra on Deuteronomy 23:6:1 [Ibn Ezra on Deuteronomy 23:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:6:1) **ויהפך.** שהיה בלב בלעם לקלל ולא עזבו השם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** BUT THE LORD THY GOD TURNED. For Balaam intended to curse. However, God did not permit him to do so. ###### Ibn Ezra on Deuteronomy 23:10:1 [Ibn Ezra on Deuteronomy 23:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:10:1) **כי תצא מחנה.** זהו המחנה שיצא אל האויב ושם הארון והוא מחנה קטן ואיננו מחנה הגדול כי שם מחיצות עשויות ובצאתם אל המלחמה הם קרובים סביבות הארון וברור כי טמא מקרה משחית ונסמכה זו הפרשה בעבור מלחמת מדין שהזכיר דבר בלעם כי צוררים הם בעבור אחותם והארון היה עם המחנה שיצא על מדין: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHEN THOU GOEST FORTH IN CAMP. The reference is to a camp which goes out to fight the enemy accompanied by the ark. Scripture speaks of a small camp. The Torah does not speak of the great camp,²¹ for this camp had built partitions.²² When Israel went to war they were close to and around the ark. It is clear that a person who is unclean because of a nocturnal event²³ destroys his seed.²⁴ This section follows because of the Midianite war, for Scripture mentioned the topic of Balaam.²⁵ The Midianites assailed Israel because of the affair of their sister.²⁶ The ark was with the camp that went out to fight the Midianites.²⁷ footnotes: ²¹ The camp which comprised the entire Israelite nation. ²² Which separated the ark and the people. The reference is to the tabernacle where the ark was placed. ²³ That is, he had a seminal emission. Hence he had to leave the camp. ²⁴ Any emission of seed renders a person unclean. See Lev. 15:16-18. ²⁵ In verses 5 and 6. In other words, this section follows because it is connected to the Midianite war which came about because of Balaam. ²⁶ Their sister Cozbi slept with Zimri, a prince of the tribe of Simeon. I.E. does not refer only to Cozbi. He is referring to all of the Midianite women who enticed Israel to worship idols. See Num. 25:18; 31:15-18. ²⁷ See Num. 31:6. ###### Ibn Ezra on Deuteronomy 23:10:2 [Ibn Ezra on Deuteronomy 23:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:10:2) **מכל דבר רע.** לנפש ולגוף כמו הקרי: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FROM EVERY EVIL THING. Spiritually²⁸ or physically, such as ejaculations.²⁹ footnotes: ²⁸ Evil thoughts. ²⁹ Or other acts which defile the body. ###### Ibn Ezra on Deuteronomy 23:11:1 [Ibn Ezra on Deuteronomy 23:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:11:1) **מקרה.** המ״‎ם משרת ומשקלו משדה אחוזתו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** CHANCETH. The *mem* of *mi-kereh* (chanceth) is a preposition.³⁰ (chance). *Mi-kereh* means from a chance. *Mi-kerah laylah* (that which chanceth him by night) thus means from a chance of the night *Mi-kereh* follows the paradigm of *mi-sedeh* (part of the field) in *part of the field of his possession* (Lev. 27:16). footnotes: ³⁰ Placed before the noun kareh ###### Ibn Ezra on Deuteronomy 23:12:1 [Ibn Ezra on Deuteronomy 23:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:12:1) **לפנות ערב.** כטעם כי פנה היום גם חזוק הוא זה לדברי רז״‎ל והמכחישי' אמרו כי לפנות כמו לפני ולא אמרו כלום וי״‎א כי טעמו כאשר יחל הערב לפנות והנה אחר שאמר הכתוב לפנות ערב אמר וכבוא השמש הנה קודם הערב וכן לפנות בקר קודם זרוח השמש: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHEN EVENING COMETH ON. *Li-fenot erev* (when evening cometh) is similar in meaning to *ki fanah ha-yom* (for the day declineth) (Jer. 6:4).³¹. In other words, *li-fenot erev* means when the day declines, when the shadows of evening come. According to Krinsky and others the reference is to the afternoon when the sun begins its decline. Filwarg believes the reference is to about an hour and a third before the onset of night. See I.E. on Gen. 1:18 (Vol. 1, p. 40). “Know that evening begins at sunset and lasts for one and a third hours, during which time a light-like appearance is seen before sunrise.” Also see Rashi: “He should immerse himself close before the setting of the sun” (Rosenbaun and Silberman translation). This also strengthens the opinion of the rabbis of blessed memory.³² The deniers³³ say that *li-fenot* (cometh on) means before.³⁴ refers to night. They interpret *li-fenot erev* as before night comes, i.e., after sunset. They say nothing of value. Some say³⁵ that the meaning of *li-fenot erev* (when evening cometh) is, when the evening begins to come.³⁶ Now, after Scripture employs the phrase *li-fenot erev*, it says, *and when the sun is down. Li-fenot erev* thus means before the evening.³⁷ *Li-fenot boker* (when the morning appeared) is similarly before sunrise.³⁸ footnotes: ³¹ The verse continues, For the shadows of the evening are stretched out ³² That a person who experiences a seminal emission immerses himself before sunset. ³³ The Karaites. ³⁴ According to the Karaites, erev ³⁵ This too is a Karaite opinion (Meijler). ³⁶ That is, when night begins, for they believe that evening is identical with night. ³⁷ Before the sun sets, that is, close to sunset. ³⁸ Close to sunrise. ###### Ibn Ezra on Deuteronomy 23:13:1 [Ibn Ezra on Deuteronomy 23:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:13:1) **ויד.** מקום כמו יד הירדן גם זו ראיה כי ממחנ' ישראל לא יצא בעל קרי ולא כל אדם בשעת הצורך ואף כי התינוקות והעד שאמר הכתוב וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש והטעם כל טמא מטמא ולא טמא יום: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** A PLACE. The word *yad* means a place.³⁹ literally means a hand. Hence I.E.’s comment. Compare, *yad ha-yarden* (by the side of the Jordan) (Num. 13:29). This too is proof [that Scripture speaks of a small camp],⁴⁰ for none of the following had to leave the camp of Israel:⁴¹ one who experienced an ejaculation, one who had to tend to his bodily needs, and certainly no children. Proof of this is the verse which states, *that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead* (Num. 5:2),⁴² which refers to uncleanliness that is passed on⁴³ and not to one who is unclean for a day.⁴⁴ footnotes: ³⁹ Yad ⁴⁰ A camp going to war. See I.E. on verse 10. ⁴¹ Whereas they would have to leave a small camp. ⁴² Otherwise Scripture would have mentioned, in Num. 5:2, the one who is unclean by virtue of a seminal emission. ⁴³ To another person by the one who is unclean. ⁴⁴ Who does not render unclean a person whom he touches. ###### Ibn Ezra on Deuteronomy 23:14:1 [Ibn Ezra on Deuteronomy 23:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:14:1) אל״‎ף **אזנך.** נוסף מגזרת והזונות רחצו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** [THY WEAPONS.] The *alef* of *azenekha* (thy weapons) is superfluous.⁴⁵ is a weapon. *Azenekha* is a variant of *zaynekha*. *Azenekha* is related to the word *zonot* (weapons) in *and the weapons washed* (I Kings 22:38).⁴⁶ footnotes: ⁴⁵ Zayin ⁴⁶ Translated according to I.E. ###### Ibn Ezra on Deuteronomy 23:14:2 [Ibn Ezra on Deuteronomy 23:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:14:2) **וכסית.** כי כל דבר נראה לעינים והוא מגונה יוליד דמות גנאי בנפש: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND COVER THAT WHICH COMETH FROM THEE. For all disgusting things which are visible to the eye give birth to a defect in the soul.⁴⁷ footnotes: ⁴⁷ Looking upon something that is disgusting has a negative effect on the soul. ###### Ibn Ezra on Deuteronomy 23:15:1 [Ibn Ezra on Deuteronomy 23:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:15:1) **ערות דבר.** במעשה או דבור: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** NO UNSEEMLY THING. In deed or speech.⁴⁸ footnotes: ⁴⁸ Lewd talk. ###### Ibn Ezra on Deuteronomy 23:15:2 [Ibn Ezra on Deuteronomy 23:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:15:2) **ושב מאחריך.** הטעם שלא ילך לפניך כי כן כתוב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND TURN AWAY FROM THEE. Its meaning is that God will not go before you, for the latter⁴⁹ is clearly stated.⁵⁰. footnotes: ⁴⁹ That God goes before Israel. ⁵⁰ See Deut. 31:8: And the Lord, He it is that doth go before thee ###### Ibn Ezra on Deuteronomy 23:16:1 [Ibn Ezra on Deuteronomy 23:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:16:1) **לא תסגיר עבד.** בלכתם למלחמה יתכן שיברח למחניהם עבד ואיננו ישראלי: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THOU SHALT NOT DELIVER…A BONDMAN. It is possible that when Israel goes to war, a non-Israelite bondman escapes into their camp.⁵¹ footnotes: ⁵¹ Hence the reason for codifying the law of the escaped slave at this point. ###### Ibn Ezra on Deuteronomy 23:16:2 [Ibn Ezra on Deuteronomy 23:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:16:2) **מעם אדוניו.** גם הוא איננו ישראל כי הוא בא לכבוד השם הנקרא על ישראל ואם העבד יסגירנו ישראל אל אדוניו הנה זה חלול השם על כן לא תוננו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FROM HIS MASTER. The master too is not an Israelite. The bondman came for the glory of God, whose name is called over Israel.⁵² If the Israelite turns the slave over to his master this will entail the desecration of God’s name.⁵³ Scripture therefore reads, *thou shalt not wrong him*. footnotes: ⁵² I.E. believes that the escaped slave took refuge with Jews because he wanted to serve the God of Israel. ⁵³ For the escaped slave wants to serve the God of Israel. ###### Ibn Ezra on Deuteronomy 23:18:1 [Ibn Ezra on Deuteronomy 23:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:18:1) ונסמכה פרשת קדשה בעבור העבד ומעתיקי הדת אמרו כי הקדש הוא הנשכב והעד מבנ״‎י. ואמר אליהוא וחיתם בקדשים כי נפשם כנגד חיתם והנה קדשים כנגד' נועד וכתוב וגם קדש היה בארץ בתי הקדשים ושם כתוב אשר הנשים אורגות שם ואני לא אבין טעם קדשה וכאשר נחפשה היטב טעם המלה אז היא ידועה שהיא מזומנת לכל עובר ושב והעד איה הקדשה א״‎כ יהיה קדש כמעשה המצרים והמבין יבין ובעבור קדשה נסמכה פרשת אתנן זונה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** [THERE SHALL BE NO HARLOT] The law of the *kedeshah* (harlot) follows because the previous section deals with a bondman.⁵⁴ The transmitters of tradition say that the term *kadesh* (sodomite) refers to the one who is slept with.⁵⁵ The phrase *of the sons of Israel* is proof of this.⁵⁶ Elihu said, [*Their soul perisheth in youth] And their life as that of the depraved* (kedeshim) (Job 36:14); *their soul* corresponds to *their life* and *kedeshim* corresponds to *in youth*.⁵⁷ Scripture also states, *And there were also sodomites* (kadesh) *in the land* (I Kings 14:24); *the house of the sodomites* (kedeshim) II Kings 23:7). Scripture there continues, *where the women*⁵⁸ *wove coverings* (*Ibid.*). I do not understand the meaning of the word *kedeshah*. (harlot). When we investigate carefully the meaning of the word we find that it refers to a woman who is known to be prepared to offer herself to all who come and go. *Where is the harlot* (kedeshah) (Gen. 38:21) is proof of this. If this is so,⁵⁹ refers to a female engaged in heterosexual intercourse, then so must the term *kadesh*, for *kadesh* is the masculine form of the noun. then the term *kadesh* refers to an Egyptian-like practice.⁶⁰. See I. E. on Haggai 2:12. The intelligent will understand.⁶¹ The law dealing with a harlot’s hire follows because our section deals with a harlot. footnotes: ⁵⁴ Slaves were considered to be promiscuous. ⁵⁵ The one who takes the passive position in male homosexual intercourse. ⁵⁶ That the reference is to the passive partner in male homosexuality, for the term “of” implies passivity. Otherwise Scripture would have used the term “among” (Krinsky, Meijler). I.E.’s point is that “of” means belonging to. Hence within the context of our verse it alludes to the docile sex partner. ⁵⁷ I.E. renders this like youth; that is, their soul perishes like the souls of young men who are sodomites. ⁵⁸ I.E. takes this reference to be to prostitutes (Krinsky). ⁵⁹ If the term kedeshah ⁶⁰ I.E. believed that the ancient Egyptians were weak, and when they reached the age of forty they did not have the strength to deflower a virgin. They therefore had to turn to an individual who had the ability to do so on their behalf. This individual was called a kadesh ⁶¹ What I.E. is alluding to. ###### Ibn Ezra on Deuteronomy 23:19:1 [Ibn Ezra on Deuteronomy 23:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:19:1) **אתנן.** כמו מתן והאל״‎ף נוסף והנו״‎ן כפול כפ״‎א נאפופיה וכרי״‎ש סגריר והטעם מה שלקחה הזונה שנתנו הזונים אחריה כי הוא אסור: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HIRE. The word *etnan* (hire) is similar to *mattan* (gift).⁶². The *alef*⁶³. is superfluous and the *nun*⁶⁴. is doubled⁶⁵ in its root. like the *peh* of *na’afufehah*⁶⁶. (her adulteries) (Hos. 2:4) and like the *resh* of the word *sagrir* (rainy) (Prov. 27:15). *Etnan* refers to what the harlot took, that which those who turn to her give her. [The hire of a harlot shall not be brought to the house of God] because it was given for a prohibited act. footnotes: ⁶² Both come from the root nun, tav, nun ⁶³ Of etnan ⁶⁴ Of etnan ⁶⁵ For there is only one nun ⁶⁶ Which comes from the root nun, alef, peh ###### Ibn Ezra on Deuteronomy 23:19:2 [Ibn Ezra on Deuteronomy 23:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:19:2) **ומחיר כלב.** כי הוא דרך בזיון על כן אמר כי תועבת ה': **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** OR THE PRICE OF A DOG. For it is a disrespectful act.⁶⁷ Scripture therefore goes on to say, *for…these are an abomination*. footnotes: ⁶⁷ Dogs were considered lowly creatures. See I Sam. 24:15. To give the money that one acquired by selling a dog to God’s house was thus considered an insult. ###### Ibn Ezra on Deuteronomy 23:20:1 [Ibn Ezra on Deuteronomy 23:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:20:1) **לא תשיך לאחיך.** בעבור שהזכיר העבד הנכרי אע״‎פ שכתוב בו לא תוננו יש לך רשות שתשיכנו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THOU SHALT NOT LEND UPON INTEREST TO THY BROTHER. This law is mentioned here because Scripture earlier mentions the non-Jewish bondman (v. 17). Scripture states that even though it is prohibited to wrong the latter,⁶⁸ it is permitted to take interest from him. footnotes: ⁶⁸ The foreign bondman who has found refuge in Israel. ###### Ibn Ezra on Deuteronomy 23:20:2 [Ibn Ezra on Deuteronomy 23:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:20:2) **לא תשיך לאחיך.** יש הפרש בין תשך לתשיך והטעם שלא תקבל מאחיך שיתן לך רבית גם הוא עובר על מצות רבית והנה המלה יוצאה לשנים פעולים ורבים אמרו כי תשיך כמו תשך אין הפרש ביניהם וכמו כן פעולים רבים במקרא: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THOU SHALT NOT LEND UPON INTEREST TO THY BROTHER. There is a difference between *tishokh* (you shall take interest)⁶⁹. and *tashikh* (Thou shalt lend upon interest).⁷⁰. The meaning of *lo tashikh* (Thou shalt not lend upon interest) is, you shall not accept interest from your brother when he offers it;⁷¹ is you shall not cause interest to be given. your brother also violates the law regarding interest.⁷² Notice, *tashikh* is a word governing two acts.⁷³ and refers to both you and your brother. You shall not cause your brother to give you interest, and your brother shall not give you interest. Many say that *tashikh* is similar to *tishokh*.⁷⁴ is a *hifil*, it has the meaning of a *kal*. It means you shall not take interest. There is no difference between them. There are many such verbs in Scripture.⁷⁵ with the meaning of the *kal*. footnotes: ⁶⁹ Which is a kal ⁷⁰ Which is a hifil ⁷¹ The meaning of lo tashikh ⁷² When he gives it. ⁷³ It is a hifil ⁷⁴ In other words, even though tashikh ⁷⁵ Verbs in the hifil ###### Ibn Ezra on Deuteronomy 23:22:1 [Ibn Ezra on Deuteronomy 23:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:22:1) **כי תדור נדר.** בעבו' שהזכיר באתנן זונה לכל נדר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHEN THOU SHALT VOW A VOW. This law follows because Scripture mentioned *for any vow* when it spoke of *the hire of a harlot* (v. 19). ###### Ibn Ezra on Deuteronomy 23:22:2 [Ibn Ezra on Deuteronomy 23:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:22:2) **כי ד****רוש ידרשנו.** משל כבני אדם שיבקש מה שנדרת: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOR THE LORD THY GOD WILL SURELY REQUIRE IT. This is a metaphoric statement. God will act like a person.⁷⁶ He will demand what you vowed. footnotes: ⁷⁶ Who demands what was promised to him. ###### Ibn Ezra on Deuteronomy 23:22:3 [Ibn Ezra on Deuteronomy 23:22:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:22:3) **והיה בך חטא.** עונש: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND IT WILL BE SIN IN THEE. *Chet* (sin) means punishment.⁷⁷ footnotes: ⁷⁷ “In Hebrew…and the harsh punishment which comes as a result of iniquity is occasionally referred to as sin” [I.E. on Gen. 4:11 (Vol. 1, p. 84)]. ###### Ibn Ezra on Deuteronomy 23:24:1 [Ibn Ezra on Deuteronomy 23:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:24:1) **מוצא שפתיך.** בכל דבר שיש בו זכר לשם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THAT WHICH IS GONE OUT OF THY LIPS. Regarding anything where God’s name is mentioned.⁷⁸ footnotes: ⁷⁸ Any sort of oath wherein God’s name is mentioned. ###### Ibn Ezra on Deuteronomy 23:24:2 [Ibn Ezra on Deuteronomy 23:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:24:2) **נדבה.** כי כל נדר נדבה ואין כל נדבה נדר וזה הדבר ברור: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FREELY.⁷⁹. The reference is to an offering which is freely given. For every vow offering⁸⁰. is a free-will offering.⁸¹ (freely). According to I.E. comments on Lev. 7:15 a *neder* refers to a vow made in a time of stress, a *nedavah* refers to an offering brought whenever the spirit moves a person to do so. For the talmudic point of view see Megillah 1:6. However, not every free-will offering is a vow offering.⁸² The aforementioned is clear.⁸³ footnotes: ⁷⁹ Hebrew, nedavah ⁸⁰ Hebrew, neder ⁸¹ Hence our verse refers to that which is given by vow as a nedavah ⁸² One may set aside an offering without making a vow to do so. ⁸³ See I.E on Lev. 7:16. ###### Ibn Ezra on Deuteronomy 23:24:3 [Ibn Ezra on Deuteronomy 23:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:24:3) **אשר דברת בפיך.** אחר שיצא הדבור לא תוכל להשיבו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHICH THOU HAST PROMISED WITH THY MOUTH. After the vow has come out of your mouth you cannot take it back. ###### Ibn Ezra on Deuteronomy 23:25:1 [Ibn Ezra on Deuteronomy 23:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:25:1) **כי תבא בכרם רעך.** לבצור מותר שתאכל ונסמכה זאת הפרשה כי משלך אתה חייב לתת בנדר ושל אחרים לא תקח לך: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHEN THOU COMEST INTO THY NEIGHBOR’S VINEYARD. To harvest grapes⁸⁴ then you are permitted to eat of them. This section follows to indicate that you are obligated to set aside from your own when taking a vow, but you must not take to yourself that which belongs to another.⁸⁵ footnotes: ⁸⁴ As a laborer. ⁸⁵ And then donate it to God (Weiser). ###### Ibn Ezra on Deuteronomy 23:25:2 [Ibn Ezra on Deuteronomy 23:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:25:2) **כליך.** כמו עדיך: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** IN THY VESSEL. The word *kelyekha* (thy vessel) is similar to the word *edyekha* (thy ornaments) (Ex. 33:5).⁸⁶ footnotes: ⁸⁶ It is similarly vocalized. ###### Ibn Ezra on Deuteronomy 23:26:1 [Ibn Ezra on Deuteronomy 23:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:26:1) **בקמת רעך.** לקצור: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHEN THOU COMEST INTO THY NEIGHBOR’S STANDING CORN. To harvest.⁸⁷ footnotes: ⁸⁷ As a laborer. ###### Ibn Ezra on Deuteronomy 23:26:2 [Ibn Ezra on Deuteronomy 23:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:26:2) **וקטפת.** כמו הקוטפים מלוח: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THEN THOU MAYEST PLUCK. The word *ve-katafta* (then thou mayest pluck) is similar to the word *ha-kotefim* (they pluck) in *They pluck salt-wort* (Job 30:4). ###### Ibn Ezra on Deuteronomy 23:26:3 [Ibn Ezra on Deuteronomy 23:26:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:26:3) **מלילות.** ידיעות מהמקום: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** EARS. The meaning of *melilot* (ears) is known from its context. ###### Ibn Ezra on Deuteronomy 23:26:4 [Ibn Ezra on Deuteronomy 23:26:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/23:26:4) **חרמש.** מלה מרובעת ובעבור תניף אמרו המכחישים כי כן לעוברי דרכים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** A SICKLE. *Chermesh* (sickle) is a quadriliteral.⁸⁸. Most Hebrew words are triliteral. Hence I.E.’s comment. The deniers⁸⁹ say that this law applies to those who pass by the field,⁹⁰ for Scripture says, *thou shalt not move a sickle*.⁹¹, for this is the very task of a farm laborer. footnotes: ⁸⁸ Its root is chet, resh, mem, shin ⁸⁹ Those who deny the Rabbinic tradition, the Karaites. ⁹⁰ That one may pluck ears of corn even if he is not employed by the owner of the field. ⁹¹ If the individual spoken of in our verse was a laborer, Scripture would not say, thou shalt not lift up a sickle unto thy neighbor’s standing corn