## Ibn Ezra on Deuteronomy Chapter 24

###### Ibn Ezra on Deuteronomy 24:1:1
[Ibn Ezra on Deuteronomy 24:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:1:1)

**כי יקח איש אשה.** גם הוא חשובה כשרה. [ס״‎א כשדה]:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEN A MAN TAKETH A WIFE. She is also considered fit.¹. However, she is disliked by her husband. I.E. takes issue with Beth Shamai, which interprets *some unseemly thing* as a sexual transgression. See *Mishnah, Gitten* 9:10. Other editions read, she is also considered as a field (*ke-sadeh*). A woman, like a field, is acquired by a money transaction. See *Kedushin* 2a. Hence the law regarding a woman follows that of the field. Filwarg believes that I.E. compares a woman to a field in that both are seeded and produce fruit.

footnotes:
¹ Hebrew, kesherah


###### Ibn Ezra on Deuteronomy 24:1:2
[Ibn Ezra on Deuteronomy 24:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:1:2)

**חן בעיניו.** שהיא הפך תולדתו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FAVOR IN HIS EYES. For her nature is the reverse of his.²

footnotes:
² The reason that she did not find favor in her husband’s eyes was not due to a moral imperfection.


###### Ibn Ezra on Deuteronomy 24:1:3
[Ibn Ezra on Deuteronomy 24:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:1:3)

**ומצא בה.** ולא יוכל לגלות כי אין לו עדים והטעם או מצא בה כמו ומכה אביו ואמו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND HE HATH FOUND.³. I.E.’s reading is *And he had found*. The problem is that the verse reads *ki matza* (because he has found). Weiser suggests that *u-matza* is I.E.’s paraphrase of *ki matza*. However, I.E. goes on to prove that the *vav* prefixed to a word sometimes has the meaning of “or.” It is a bit farfetched to say that I.E. intends to say that *ki matza* should be interpreted as *u-matza*, and that *u-matza* should be interpreted as *or has found*, because a *vav* sometimes has the meaning of or. It thus appears either that I.E.’s copy of Deuteronomy had *u-matza* or that I.E. quoted from memory and committed an egregious error. And he cannot reveal it,⁴ for he has no witnesses.⁵ The meaning of *and he hath found* is, or he hath found, as in *And he that smiteth his father, or his mother* (Ex. 21:15).

footnotes:
³ Hebrew, u-matza
⁴ The moral imperfection found in her.
⁵ To the immoral act that he accuses her of.


###### Ibn Ezra on Deuteronomy 24:2:1
[Ibn Ezra on Deuteronomy 24:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:2:1)

**ויצאה.** שלא תשוב שם. ונודע הדבר שיצאה מהיותה בביתו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND SHE DEPARTETH. She will not return there.⁶ It is public knowledge that she left his house permanently.

footnotes:
⁶ To his house.


###### Ibn Ezra on Deuteronomy 24:2:2
[Ibn Ezra on Deuteronomy 24:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:2:2)

**והיתה.** בעול' לאיש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BECOMETH. She becomes another man’s wife.


###### Ibn Ezra on Deuteronomy 24:2:3
[Ibn Ezra on Deuteronomy 24:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:2:3)

**אחר.** גם אחרון שמות התאר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[ANOTHER.] The words *acher* (another) and *acharon* (latter) (v. 3) are adjectives.


###### Ibn Ezra on Deuteronomy 24:3:1
[Ibn Ezra on Deuteronomy 24:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:3:1)

**כריתות.** משנכרת' בעילת' לעולם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OF DIVORCEMENT. A bill of divorce is called a *sefer keritut*⁷ because their marriage has been severed forever.

footnotes:
⁷ Literally, a book of severance.


###### Ibn Ezra on Deuteronomy 24:4:1
[Ibn Ezra on Deuteronomy 24:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:4:1)

**הטמאה.** כנגד בעל ראשון והנה טעמו טמא' היא לו בעבו' שידע' איש אחר ודגשות הטי״‎ת בחסרון תי״‎ו התפעל וכן הכבד את הנגע:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AFTER THAT SHE IS DEFILED. With regard to the first husband. Its meaning is defiled to him because another man knew her. The *tet* of *huttamma’ah* (she is defiled) receives a *dagesh* to compensate for the missing *tav* of the *hitpa’el*.⁸. Similarly the word *hukkabbes* (is washed) in *after that the plague is washed* (Lev. 13:55).⁹ with the *tav* of the form omitted. The latter is compensated by placing a *dagesh* in the *caf*.

footnotes:
⁸ Which should have followed the heh
⁹ It too is a hitpa’el


###### Ibn Ezra on Deuteronomy 24:4:2
[Ibn Ezra on Deuteronomy 24:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:4:2)

**ולא תחטיא.** צווי לישראל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT NOT CAUSE THE LAND TO SIN. This is a command to Israel.


###### Ibn Ezra on Deuteronomy 24:5:1
[Ibn Ezra on Deuteronomy 24:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:5:1)

**אשה חדשה.** י״‎א בתולה ולדעת רבים חדשה כנגדו כי יוכל להשיב אשה גרושה אם לא נטמאה ועל כן חדשה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A NEW WIFE. Some say a virgin.¹⁰ According to many its meaning is new to him,¹¹ for it is possible for a man to remarry the woman whom he has divorced if she has not been defiled. Scripture therefore reads a new wife.

footnotes:
¹⁰ In other words, new means a woman who was never married.
¹¹ Even a widow or divorcee.


###### Ibn Ezra on Deuteronomy 24:5:2
[Ibn Ezra on Deuteronomy 24:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:5:2)

**נקי יהיה לביתו.** שלא יהיה עליו עול מלכות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HE SHALL BE FREE FOR HIS HOUSE. The yoke of the king shall not be upon him.¹²

footnotes:
¹² He shall not be conscripted into doing any of the king’s service.


###### Ibn Ezra on Deuteronomy 24:5:3
[Ibn Ezra on Deuteronomy 24:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:5:3)

**נקי** כמו אי נקי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FREE. *Naki* (free) is similar to *naki* (innocent)¹³ in *him that is innocent* (Job 22:30).

footnotes:
¹³ That is, free from guilt.


###### Ibn Ezra on Deuteronomy 24:5:4
[Ibn Ezra on Deuteronomy 24:5:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:5:4)

למ״‎ד **לכל דבר.** נוסף כמו והשלישי לאבשלום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[WITH ANY BUSINESS.] The *lamed* placed before *le-khol davar* (with any business) is superfluous.¹⁴ should be read *kol davar. Le-khol davar* literally means to any business. *Khol davar* means any business. It is like the *lamed* in *le-avshalom* (Absalom) in *the third, Absalom* (I Chron. 3:2).¹⁵. Literally, the third, to Absalom. However, the context does not permit this interpretation. Hence the *lamed* of *le-avshalom* is superfluous, and *le-avshalom* is to be read as if written *avshalom*.

footnotes:
¹⁴ Le-khol davar
¹⁵ Hebrew, ha-shelishi le-avshalom


###### Ibn Ezra on Deuteronomy 24:6:1
[Ibn Ezra on Deuteronomy 24:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:6:1)

**לא יחבול רחים ורכב.** אמרו המכחישים כי נדבקה זאת הפרשה עם ושמח את אשתו כי רמז למשכב כי אסור שימנע מן המשכב וזה הבל וריק והביאו ראיה תטחן לאחר אשתי וכבר פירשתיו והאמת שהוא כמשמעו שאסור לאדם שיחבול רחים ותחסר מלת חובל כמו ויאמר ליוסף אשר ילדה אותה ללוי ורבים כן כי טעמם ויאמר לו האומר ילדה לו היולדת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
NO MAN SHALL TAKE THE MILL OR THE UPPER MILLSTONE TO PLEDGE. The deniers¹⁶ say that this section is connected to *and shall cheer his wife whom he hath taken* (v. 5),¹⁷. This can be rendered, he shall not harm (Krinsky). Thus the meaning of our verse is, one shall not harm his partner by refraining from taking the upper position (the upper millstone) or the lower position (the mill). for our verse alludes to coitus, namely, that it is forbidden to abstain from sexual intercourse. However, this is sheer nonsense. They offer as proof, *Then let my wife grind unto another* (Job 31:10). I have previously explained the latter.¹⁸ The truth is that our verse is to be taken at face value,¹⁹ that a person is prohibited from taking a mill to pledge. The word *chovel* (one who takes a pledge) is missing from our verse.²⁰. This literally means he shall not take the mill or the upper millstone to pledge. The question is: To whom does “he” refer? Hence I.E. points out that the word *chovel* (anyone that takes a pledge) has been omitted. Our verse should be read as if written, *lo yachavol chovel rechayim va-rechev* (any one that takes a pledge shall not take the mill or the upper millstone to pledge). It is similar to *and he said to Joseph* (Gen. 48:1) and to *whom she bore to Levi* (Num. 26:29), for the meaning of the former is, someone said to Joseph, and of the latter, the one who bore, bore to Levi.²¹ There are many such cases.²²

footnotes:
¹⁶ The Karaites.
¹⁷ The reference is to the Karaite Bible commentator Levi ben Yefet. According to Levi ben Yefet the meaning of our clause is that a man (the upper millstone) or a woman (the mill) shall not abstain from sexual relations with each other. The Hebrew word for take to pledge is lo yachavol
¹⁸ That intercourse is metaphorically described by the term “grinding.” See I.E. on Job 31:10.
¹⁹ Despite the fact that “grind” is used as a metaphor for sexual intercourse in Job.
²⁰ Our verse reads, lo yachavol rechayim va-rechev
²¹ See I.E. Gen. 48:1 (Vol. 1, p. 412).
²² Where Scripture omits the subject.


###### Ibn Ezra on Deuteronomy 24:6:2
[Ibn Ezra on Deuteronomy 24:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:6:2)

**רחים.** שם שנים ולא יתכן להיותם נפרדים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE MILL. The word *rechayim* (mill) is in the dual form. It does not come in the singular.


###### Ibn Ezra on Deuteronomy 24:6:3
[Ibn Ezra on Deuteronomy 24:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:6:3)

**ורכב.** היא ההוה במים וי״‎א העץ שהוא על הרחים וי״‎א כי רחים התחתונ' ורכב העליונה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE UPPER MILLSTONE. *Rechev* (upper millstone) refers to a water mill. Others say that it refers to the wood which is placed on the mill.²³ Still others say that the *rechayim* (mill) refers to the lower millstone and *rechev* to the upper millstone.

footnotes:
²³ The reference is probably to a wooden handle which was used to turn the upper stone.


###### Ibn Ezra on Deuteronomy 24:6:4
[Ibn Ezra on Deuteronomy 24:6:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:6:4)

**כי נפש הוא חובל.** כי בו מחית נפשות והסומכים על הסמך הפרשיות איננה טענה כי כל מצו' עומדת בפני עצמה והסמיכות כדרך דרש וזאת הפרש' דבקה כי הזכיר שלא יגזול ענבים לתת אל כליו וחרמש בקמה ולקחת אשה והיתה לו גם לאחר ויצא מרשותו והלוקח אשה שישמח בה לא יהיה עשוק שיצא בצבא וחביל' הרחים עושק וגם גונב נפש וכן נגע הצרעת שלא ישמרו משפטיה תזיק הקרובים וכן לא תעשוק העני בעבוטו והשכיר והבנים הקטנים שלא ימותו בעון אביהם והטיית משפט גר יתום וחבול בגד אלמנה ושכחה בשדה כי היא לעני וכן לא תעולל וכן פן יוסיף ונקלה וחסימת השור עשק כי יגע ולא יאכל והממאן ליבם כדמות עשק והמחזקת במבושים עושקת אבן ואבן איפה ואיפה עשק ממש גם עמלק עשק לישראל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR HE TAKETH A MAN’S LIFE TO PLEDGE. For life is sustained by these instruments. Those who rely on the juxtaposition of the sections have no argument,²⁴ for each commandment stands by itself.²⁵ The explanation of their juxtapositions is midrashic.²⁶ This section²⁷ is connected to the previous ones in the following way:²⁸ the Torah mentions that one is not to steal grapes by putting them in his pots (Deut. 23:25), or to lift up a sickle upon his neighbor’s grain (Deut. 23:26); or to take a woman after she has been his and then left his house and married another (v. 1). It also states that one has to cheer the woman whom he marries (v. 5); he is not to be oppressed by going into the army (*Ibid.*). The taking of a millstone in pledge is a form of oppression.²⁹ So too is kidnapping a person. Similarly the plague of leprosy, for if he does not observe its laws then the plague will injure those in proximity to it.³⁰ Scripture similarly states, do not oppress a poor person by taking a pledge from him (v. 10). It similarly states do not oppress a hired person (v. 14) and small children should not be put to death for the sins of the fathers (v. 16). It likewise warns against perverting the justice due a stranger or the fatherless (v. 17). It prohibits the taking of a widow’s garment as a pledge (v. 17). It prohibits one from retrieving a sheaf which was forgotten in the field, for it belongs to the poor (v. 19). Similarly *Thou shalt not glean* (v. 21). Likewise *lest if he should exceed…Then thy brother should be dishonored* (Deut. 25:3).³¹ The muzzling of an ox (v. 4) is an act of oppression, for the animal toils but cannot eat of its toil. Similarly, refusing to perform levirate marriage (Deut. 25:5-10) is a form of oppression. The woman who grabs a man’s testicles (Deut. 25:11) commits an act of oppression. Employing diverse weights and diverse measures (Deut. 25:13,14) is oppression in its purest form. Furthermore, Amalek oppressed Israel (Deut. 25:17-19).³²

footnotes:
²⁴ That our verse speaks metaphorically of sexual intercourse.
²⁵ The commandments are not necessarily tied together. Each commandment is an independent unit.
²⁶ It therefore cannot be used as a reason to interpret a law metaphorically when the plain meaning of the text is acceptable.
²⁷ The law regarding taking a mill to pledge.
²⁸ That is, if we want to connect this section midrashically to what comes before, we can so in the following manner.
²⁹ Hence the positioning of our law.
³⁰ By infecting them.
³¹ Deut. 25:3 prohibits the infliction of more that 40 stripes to one being punished by lashes. Exceeding this number of stripes is a form of oppression.
³² Thus the laws in Deut. 23:25-25:19 are thematically related. Hence the law prohibiting the taking of a mill was included in this section.


###### Ibn Ezra on Deuteronomy 24:7:1
[Ibn Ezra on Deuteronomy 24:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:7:1)

**מאחיו.** והוסיף מבני ישראל כי אדום נקרא אח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ANY OF HIS BRETHREN. Scripture adds *of the children of Israel* because the Edomites are called brothers.³³

footnotes:
³³ In other words, brethren in our verse applies only to an Israelite. Edom is referred to as Israel’s brother in verse 34.


###### Ibn Ezra on Deuteronomy 24:7:2
[Ibn Ezra on Deuteronomy 24:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:7:2)

**והתעמר.** כחברו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND HE DEAL WITH HIM AS A SLAVE. The word *vehitammer* (and he deal with him as a slave) is to be explained as its counterpart.³⁴ (deal with…as a slave) in Deut. 21:14. I.E. there explains it to mean treacherously.

footnotes:
³⁴ Titammer


###### Ibn Ezra on Deuteronomy 24:8:1
[Ibn Ezra on Deuteronomy 24:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:8:1)

**הכהנים הלוים.** שהם מבני לוי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE PRIESTS THE LEVITES. The *kohanim* who are members of the tribe of Levi.³⁵

footnotes:
³⁵ See I.E. on Deut. 10:7,8; 17:9, and the notes thereto.


###### Ibn Ezra on Deuteronomy 24:9:1
[Ibn Ezra on Deuteronomy 24:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:9:1)

**למרים.** הנה ראיה על דרש אל תקרי מצורע אלא מוציא שם רע:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UNTO MIRIAM. Here is proof of the midrashic statement that we should not read the word *metzora* as *metzora* (a leper) but as an acronym for *motzi shem ra* (one who invents libel).³⁶ on the Torah portion *Metzora* 2. According to the rabbis, leprosy is a punishment for speaking ill of one’s neighbor. Miriam was punished with leprosy for speaking ill of Moses (see Num. 12). According to I.E., Scripture’s telling us that we are to recall Miriam’s punishment is another way of saying, remember the punishment for speaking ill of your neighbor.

footnotes:
³⁶ See Tanchumah


###### Ibn Ezra on Deuteronomy 24:10:1
[Ibn Ezra on Deuteronomy 24:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:10:1)

**תשה.** מגזרת נשה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
DOST LEND. The word *tasheh* (thou…dost lend) comes from the root *nun, shin, heh*.


###### Ibn Ezra on Deuteronomy 24:10:2
[Ibn Ezra on Deuteronomy 24:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:10:2)

ה״‎א **מאומה.** נוסף כה״‎א לילה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
The *heh* of the word *me’umah* (any manner of loan) is superfluous.³⁷. Compare, Job 31:7; Dan. 1:4. It is like the *heh* of *laylah* (night).³⁸. Compare, Is. 16:3. See I.E. on Gen. 1:5 (Vol. 1, p. 33).

footnotes:
³⁷ The basic word is me’um
³⁸ The basic word is layil


###### Ibn Ezra on Deuteronomy 24:10:3
[Ibn Ezra on Deuteronomy 24:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:10:3)

**לעבוט.** לקחת משכונו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TO FETCH. To take his pledge.³⁹. I.E. notes that the verb *la’avot* means to take a pledge. In other words, Scripture uses a verb which is derived from a noun. Compare, *tadshe ha-aretz deshe* (let the earth put forth grass) (Gen. 1:11).

footnotes:
³⁹ The verse reads, la’avot avoto


###### Ibn Ezra on Deuteronomy 24:13:1
[Ibn Ezra on Deuteronomy 24:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:13:1)

**תהיה צדקה.** פירוש שתשקול חבירך במאזני צדק עמך שישכב בעבוטו ועל דעת המעתיקים כי יש הפרש במקומות בין צדק לצדקה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND IT SHALL BE RIGHTEOUSNESS⁴⁰. UNTO THEE. You shall weigh your neighbor in the righteous scales⁴¹ which you possess⁴² means and you shall act righteously. so that he sleeps with his pledge.⁴³ According to the transmitters of tradition there are places wherein there is a difference between the word *tzedek* (righteousness) and *tzedakah* (righteousness).⁴⁴ means righteousness and *tzedakah* charity. In other words, *tzedek* is a general term, while *tzedakah* is a particular term, as in “collectors of charity (tzedakah)” (*Sabbath* 118b) and “deeds of love are worth more than almsgiving” (*tzedakah*) (*Sukkah* 49b).

footnotes:
⁴⁰ Hebrew, tzedakah
⁴¹ Righteous scales is I.E.’s metaphor for one’s sense of acting righteously and mercifully.
⁴² In other words, and it shall be righteousness unto thee
⁴³ That is, you permit him to sleep in his garment.
⁴⁴ According to the rabbis, tzedek


###### Ibn Ezra on Deuteronomy 24:13:2
[Ibn Ezra on Deuteronomy 24:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:13:2)

וטעם **העבוט** כבר פירשתיו בפרש' ואלה המשפטים ושם פירשתיו בשמלתו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THE PLEDGE.] I have previously explained the meaning of the pledge⁴⁵ in the Torah portion *Now These Are the Ordinances* (Ex 21:1) in my comments on “his garment” (Ex. 22:26).⁴⁶

footnotes:
⁴⁵ The reason for returning the pledge at night.
⁴⁶ See I.E. on Ex. 22:6 (Vol. 2, p. 490): “Saadiah Gaon asks, what reason is there to take the pledge during the day and to return it at night? He answers, because the lender fears that the borrower might secure an additional loan from someone else and give him the pledge as security for the loan.”


###### Ibn Ezra on Deuteronomy 24:15:1
[Ibn Ezra on Deuteronomy 24:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:15:1)

**ביומו תתן שכרו** שלא תבוא עליו השמש מצות לא תעשה לחזוק:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THE SAME DAY THOU SHALT GIVE HIM HIS HIRE, NEITHER SHALL THE SUN GO DOWN UPON IT. A negative commandment follows the positive commandment for emphasis.


###### Ibn Ezra on Deuteronomy 24:15:2
[Ibn Ezra on Deuteronomy 24:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:15:2)

**ואליו.** אל שכרו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UPON IT. His wages


###### Ibn Ezra on Deuteronomy 24:15:3
[Ibn Ezra on Deuteronomy 24:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:15:3)

**הוא נושא את נפשו.** להתפרנס ממנו על כן השכיר את עצמו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SETTETH HIS HEART. To sustain himself from it. He therefore hired himself out.


###### Ibn Ezra on Deuteronomy 24:16:1
[Ibn Ezra on Deuteronomy 24:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:16:1)

ותועי רוח שאלו איך אמר הכתוב **לא יומתו אבות** ובמקום אחר אומר פוקד עון אבות ושאלתם תהו כי לא יומתו אבות על בנים מצוה על ישראל ופוקד עון אבות על בנים הוא הפוקד וכבר פירשתיו במקומו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THE FATHERS SHALL NOT BE PUT TO DEATH.] Those whose spirits wander ask: “How could Scripture say: *The fathers shall not he put to death…*when it says in another place, *visiting the iniquity of the fathers upon the children* (Ex. 20:5; Deut. 5:9)?” Their question is nonsense, for *the fathers shall not he put to death for the children* is a commandment directed to Israel.⁴⁷ However, God is the one who metes out punishment in *visiting the iniquity of the fathers upon the children*. I have earlier explained this in its place.⁴⁸

footnotes:
⁴⁷ A law court is prohibited from punishing children for the sins of their father.
⁴⁸ See I.E. on Ex. 20:5 (Vol. 2, p.420,421).


###### Ibn Ezra on Deuteronomy 24:18:1
[Ibn Ezra on Deuteronomy 24:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:18:1)

**וזכרת כי עבד היית.** בעבור כן זכר הגר שלא תטה משפטו ויש מאלה המשפטים שכבר הזכירם לאבות גם יזכירם שנית לבנים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BUT THOU SHALT REMEMBER. Scripture mentioned the stranger⁴⁹ for this reason,⁵⁰ namely, that you do not pervert the justice due him. Moses previously mentioned some of the laws to the fathers.⁵¹ He also repeated them to the children.⁵²

footnotes:
⁴⁹ In verse 17.
⁵⁰ Mentioned in our verse, i.e., that you were a slave in Egypt.
⁵¹ The fathers of those to whom Moses now spoke, namely, those who left Egypt.
⁵² See I.E. on Deut. 1:5.


###### Ibn Ezra on Deuteronomy 24:19:1
[Ibn Ezra on Deuteronomy 24:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:19:1)

**למען יברכך.** כי נתת משלך במחשבה והשם יתן לך משלו באמת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT THE LORD…MAY BLESS THEE. For you gave⁵³ what you thought was yours⁵⁴ but God will give you what is truthfully His.⁵⁵

footnotes:
⁵³ To the stranger, the orphan, and the widow.
⁵⁴ The sheaf forgotten in the field.
⁵⁵ His blessings.


###### Ibn Ezra on Deuteronomy 24:20:1
[Ibn Ezra on Deuteronomy 24:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:20:1)

**כי תחבוט.** כמו חובט חטים והוא פעל יחבט קצח בנין נפעל וכן כל אותיות אחעה״‎ר כאשר יבנה מהם בנין נפעל ואלה הם לא יאצר ולא יחסן. ולא יהרג. יעבד בו. יראה כל זכורך כי כן המשפט:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEN THOU BEATEST. *Tachbot* (thou beatist) is similar to *chovet* (beating) in *beating out wheat* (Jud. 6:11). It is in the *pa’al*.⁵⁶. The word *yechavet* (is beaten) in *But the black cummin is beaten* (Is. 28:27) is a *nifal*. All letters whose first root letter is an *alef, chet, heh, ayin*, or *resh* are vocalized like *yechavet* when conjugated in the *nifal*. The following are examples of each one of the aforementioned: *ye’atzer*⁵⁷. (treasured) and *yechasen*⁵⁸. (laid up) in *it shall not be treasured nor laid up* (Is. 23:18); *yehareg*⁵⁹. (killed) as in *ve-lo yehareg* (and will not be killed); *ye’aved*⁶⁰. (plowed) in *neither be plowed* (Deut. 21:4); *yera’eh*⁶¹, *alef*, *heh*. (appear) in *and they shall not appear* (Deut,. 16:16), for this is the rule.⁶², *chet*, *heh*, *ayin*, or *resh* is vocalized with a *tzere* rather than with a *chirik*, which is the usual vocalization.

footnotes:
⁵⁶ That is, a kal
⁵⁷ From the root alef, tzdai, resh
⁵⁸ From the root chet, samekh, nun
⁵⁹ From the root heh, resh, gimel
⁶⁰ From the root ayin, bet, dalet
⁶¹ From the root resh
⁶² The letter prefixed to all words whose first root letter is an alef


###### Ibn Ezra on Deuteronomy 24:20:2
[Ibn Ezra on Deuteronomy 24:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:20:2)

**לא תפאר.** לא תחפש הפארות והם הסעיפים וכן ותעש בדים ותשלח פארות. גם הוא כתוב באל״‎ף. ואם נקרא בוי״‎ו וכן נאדות היין:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT NOT GO OVER THE BOUGHS AGAIN. *Lo tefa’er* (Thou shalt not go over the boughs) means you shall not seek after its “glory,” that is, after its branches. Compare, *pore’ot* (sprigs) in *And shot forth sprigs* (Ezek. 17:6). It too⁶³. is spelled with an *alef* even though it is read as if written with a *vav*.⁶⁴ is pronounced like a *cholam*. Compare, *nodot*⁶⁵ in *nodot* is pronounced like a *cholam*. (wineskins) in *and wineskins, worn* (Josh. 9:4).

footnotes:
⁶³ Like tefa’er
⁶⁴ The alef
⁶⁵ The alef


###### Ibn Ezra on Deuteronomy 24:22:1
[Ibn Ezra on Deuteronomy 24:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/24:22:1)

**וזכרת.** דבק עם לגר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT REMEMBER. This⁶⁶ is connected to *for the stranger* (v. 21).⁶⁷

footnotes:
⁶⁶ Verse.
⁶⁷ Its theme is pertinent to the law regarding the stranger. It has nothing to do with the widow or orphan.