## Ibn Ezra on Deuteronomy Chapter 25

###### Ibn Ezra on Deuteronomy 25:1:1
[Ibn Ezra on Deuteronomy 25:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:1:1)

**ושפטום.** השופטים כמו לא יחבול רחים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND…JUDGE THEM. *U-shefatum*¹ literally means and they will judge them. The subject is omitted. Our verse literally reads, *if there be a controversy between men and they go unto judgment, and they judge them* (u-shefatum). Hence I.E. explains that “and they judge them” is short for: and the judges judge them. is to be rendered, and the judges judge them. Our verse is similar to *No man shall take the mill or the upper millstone to pledge* (Deut. 24:6).²

footnotes:
¹ U-shefatum
² Here too the subject is omitted, for the verse literally reads, He shall not take the mill to pledge. See I.E. on Deut. 24:6 and the notes thereto.


###### Ibn Ezra on Deuteronomy 25:2:1
[Ibn Ezra on Deuteronomy 25:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:2:1)

**בן הכות.** בחיר״‎ק כמו בן נון (ס״‎א בן) יקה והטעם כמו בן בליעל. וכן שבן לילה היה. והוא חייב. להכותו לפי דעתי שהכה חברו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
DESERVE TO BE BEATEN. The word *bin* (deserve) is vocalized with a *chirik*.³, i.e., *ben*. Compare, *bin nun* (son of Nun) (Josh. 1:1) and *bin yakeh* (son of Jakeh) (Prov. 30:1). *Bin hakkot* (deserve to be beaten) is similar to *ben bliyya’al* (a base fellow) (I Sam. 25:17).⁴ usually means son of. However, in *bin hakkot* and *ben bliyya’al, ben* signifies that the subject belongs to a certain group. *Bin laylah* (in a night) in *which came up in a night* (Jonah 4:10) is similar. The judge is obligated to beat him.⁵ means that the wicked falls into the category of those whom the judge is obligated to have beaten. I believe that Scripture calls the culprit wicked⁶. because he struck his neighbor.

footnotes:
³ It is usually vocalized with a segol
⁴ The word ben
⁵ Bin hakkot
⁶ Hebrew, rasha


###### Ibn Ezra on Deuteronomy 25:2:2
[Ibn Ezra on Deuteronomy 25:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:2:2)

**והפילו השופט.** בציווי וכן והכהו והעד לפניו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT THE JUDGE SHALL CAUSE HIM TO LIE DOWN. By command.⁷ The same applies to *and to be beaten*, as *before his*⁸ *face* proves.

footnotes:
⁷ The judge shall ask officers of the court to place him in a prone position.
⁸ The judge’s.


###### Ibn Ezra on Deuteronomy 25:2:3
[Ibn Ezra on Deuteronomy 25:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:2:3)

**כדי רשעתו במספר.** המכות. היה נראה לנו שיש עון שיוכה עליו עשר גם עשרים ופחות ויותר והעד כדי רשעתו רק לא יוסיף על ארבעים לולי דברי הקבלה והוא לבדו האמת וי״‎א כי טעם רשעתו במכות גדולות או קטנות וכלם במספר ארבעים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ACCORDING TO THE MEASURE OF HIS WICKEDNESS, BY NUMBER. Of blows. It would have appeared to us, were it not for the words of tradition,⁹ that there are some sins that a person is punished for with ten blows. Others are punished with twenty blows. Other sins are punished with a lesser or greater number. The clause *according to the measure of his wickedness* is proof of this. In any case,¹⁰ the blows shall not exceed forty. However, the words of tradition alone are true.¹¹ Others say that *his wickedness*¹². refers to greater or lesser blows,¹³ all of which number forty.¹⁴

footnotes:
⁹ Which tells us that whenever the punishment of flogging is administered, thirty-nine (39) lashes are inflicted.
¹⁰ Regardless of the sin committed.
¹¹ That all those who are punished by flogging receive 39 lashes.
¹² That is, according to the measure of his wickedness
¹³ It refers to the intensity of the blows.
¹⁴ In other words, all those who are punished by flogging receive 40 lashes. However, their intensity varies according to the type of sin committed.


###### Ibn Ezra on Deuteronomy 25:3:1
[Ibn Ezra on Deuteronomy 25:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:3:1)

וטעם **ונקלה אחיך.** שהוא דבר ידוע וגזירה מהשם להיות ארבעים לסבול הסובל כדין שמים ולא בחפץ השופט:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THEN THY BROTHER SHOULD BE DISHONORED. For the thing¹⁵ is well known. It is a decree from the Almighty that the sufferer suffer forty blows. This is a decree from heaven so that the number of blows not depend on the will of the judge.

footnotes:
¹⁵ That this particular individual is flogged.


###### Ibn Ezra on Deuteronomy 25:4:1
[Ibn Ezra on Deuteronomy 25:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:4:1)

בי״‎ת **בדישו.** אמרו המכחישים שהוא קודם דישה ואין צורך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[WHEN HE TREADETH.] The deniers¹⁶ say that the *bet* in *be-disho* (when he treadeth down) indicates prior to treading.¹⁷, before he treads. The muzzle is not put on the animal while he treads. It is put on the animal before the treading begins. Hence their interpretation. However, this is unnecessary.¹⁸

footnotes:
¹⁶ The Karaites.
¹⁷ The deniers render be-disho
¹⁸ For the meaning of Scripture is, do not put a muzzle on the animal so that it is muzzled while it treads the grain.


###### Ibn Ezra on Deuteronomy 25:5:1
[Ibn Ezra on Deuteronomy 25:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:5:1)

**כי ישבו אחים יחדו.** גם הם אמרו כי אינם אחים ממש כי אם קרובים והביאו ראיה מבועז ולא אמרו כלום כי אין שם זכר יבום כי אם גאול' ומה טעם להזכיר יחדו ואם היו במדינ' אחת או בחצר אחד או שהיו אוהבים זה את זה. ואמרו כי הנה הכתוב אמר ויבמה וזה אות כי איננה יבמה כי אם בשם כמו שבה יבמתך והנה נואלו ונסכלו כי הנה מפורש בבני יהודה ויבם אותה והוא יבמה גם יבמתך בעבור היותן לשני אחים וכל איש דעת ידע כי המצות שנתנו למשה שהם מצות לא תעשה לא היו אסורות קודם לכן ואילו היה אדם מונע עצמו מהן וקדם משה לא היה הדבר רע בעיני השם אף כי שכתב כי את כל התועבות האל עשו אנשי הארץ אשר לפניכם ולא מצאנו נביא שהזהירם והנה הכתוב אמר על אונן שלא נתן זרע לאחיו וירע בעיני ה' על כן אנחנו נסמוך על הקבל' שהם אחים ממש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IF BRETHREN¹⁹ (brothers). DWELL TOGETHER. The deniers also say that these brethren²⁰ are not actual brothers,²¹ but are relatives. They brought proof from Boaz.²² (Ruth 4:5). However, they contribute nothing, for there is no mention of levirate marriage,²³ only of redemption.²⁴ Why mention the word *together*?²⁵ Does it matter if they were in one state or in one courtyard, or if they loved each other?²⁶ They say,²⁷. 38. *Mikra’ot Gedolot* reads: He says. look, the verse says *ve-yibbemah* (and shall perform the duty of a husband’s brother unto her).²⁸ means a brother-in-law. This shows that he is her brother-in-law in name only.²⁹ as, and be a brother-in-law to her. Now if the true brother-in-law was being addressed Scripture would not say, and be a brother-in-law to her. Hence we must interpret *ve-yibbemah* as meaning “act as a brother-in-law to her.” The upshot of all this is that a true brother-in-law is not being addressed. It is like *thy sister-in-law* (yevimtekh)³⁰ is the word *yevamah* (sister-in-law) plus the second person personal pronoun. Orpah was the wife of Ruth’s brother-in-law (*yavam*). She is referred to as a *yevamah* because she took her husband’s place. We thus see that the term *yavam* in its various forms can refer to one who acts like one’s brother-in-law. *is gone back* (Ruth 1:15). Now observe that they have become foolish and stupid, for Scripture states, with regard to the sons of Judah, *and perform the duty of a husband’s brother* (ve-yabbem) *unto her*³¹ (Gen. 38:8).³² your sister-in-law Tamar. Now he³³ was her³⁴ brother-in-law.³⁵ Also, the term *yevimtekh* (thy sister-in-law) (Ruth 1:15) was used because they were married to two brothers.³⁶ was not employed figuratively in Ruth. All intelligent people know that the negative commandments given to Moses³⁷ were not previously prohibited.³⁸ However, it would not have been evil in the eyes of God if someone abstained from them³⁹ before the law was given to Moses.⁴⁰ The fact that Scripture states, *for all these abominations have the men of the land done, that were before you* (Lev. 18:27), shows that this is certainly the case. We do not find a prophet who warned them.⁴¹ 5: “The fundamental commandments are those precepts that are implanted in the heart. They…were known by reason before the Torah was given through the agency of Moses” (Strickman translation, p. 75). Look, Scripture says of Onan, who did not give seed to his brother, *the thing which he did was evil in the sight of God* (Gen. 38:10).⁴² We will therefore rely on the tradition that they are actual brothers.

footnotes:
¹⁹ Hebrew, achim
²⁰ The brothers spoken of in our verse.
²¹ For Scripture explicitly prohibits a man from marrying his sister-inlaw. See Lev. 18:6.
²² Boaz married Ruth, who was the wife of his deceased relative, to raise up the name of the dead upon his inheritance
²³ In the Book of Ruth.
²⁴ Boaz married Ruth so that her husband’s field would not pass into the hands of a stranger. He thus “redeemed” the said field. See Ruth 4:1-6.
²⁵ In our verse.
²⁶ According to the Rabbinic tradition the word brethren means brothers and together means alive at the same time. However, if we accept the Karaitic interpretation then we do not know what Scripture means by the word together.
²⁷ So Vat. Ebr
²⁸ The word yavam
²⁹ The Karaites interpret ve-yibbemah
³⁰ Yevimtekh
³¹ Tamar, the widow of Er the son of Judah.
³² Judah told his son Onan to go and perform the duty of a husband’s brother unto
³³ Onan the brother of Er.
³⁴ Tamar’s.
³⁵ It is thus clear that levirate marriage was performed by the actual brother-in-law.
³⁶ In other words, the term yevamah
³⁷ Excluding the Noahide laws, which were given to Adam and Noah (see Meijler).
³⁸ There was thus no prohibition before the revelation at Sinai against a man to marrying his sister-in-law.
³⁹ That is, from those negative commandments from which reason tells us to abstain.
⁴⁰ In other words, God would have been pleased with a person who abstained from practices which He would later prohibit. If the law prohibiting intercourse with a sister-in-law was based on reason, i.e., it was an abomination, then Scripture would not have condemned Onan for not wanting to impregnate his sister-in-law.
⁴¹ From engaging in the practices that Lev. 18:27 refers to, for Scripture believes that one ought to know not to engage in these practices by employing one’s rationality. See Yesod Mora
⁴² God thus wants a brother to marry the childless widow of his biological brother.


###### Ibn Ezra on Deuteronomy 25:5:2
[Ibn Ezra on Deuteronomy 25:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:5:2)

**ובן אין לו.** כי אם יש לו בן אין צורך כי היא אסורה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND HAVE NO CHILD. For if the deceased has a son, there is no need for him⁴³ to take his brother’s wife, for she is forbidden to him.

footnotes:
⁴³ The living brother.


###### Ibn Ezra on Deuteronomy 25:5:3
[Ibn Ezra on Deuteronomy 25:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:5:3)

ופירוש **יחדו.** כדברי המעתיקים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
The word *yachdav* (together) is to be understood in accordance with the explanation of the transmitters of tradition.⁴⁴ 17b.

footnotes:
⁴⁴ According to the rabbis, “together” means that they were alive at the same time. See Yevamot


###### Ibn Ezra on Deuteronomy 25:5:4
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**לאיש זר.** פי' החוצה אם ירצה היבם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ONE NOT OF HIS KIN. This explains the term *ha-chutzah* (abroad).⁴⁵) means to *one not of his kin*. This law applies only if the brother-in-law intends to marry her.⁴⁶ has been performed.

footnotes:
⁴⁵ In other words, abroad (ha-chutzah
⁴⁶ If her brother-in-law does not want to marry her, she is free to marry anyone else after the ceremony of chalitzah


###### Ibn Ezra on Deuteronomy 25:6:1
[Ibn Ezra on Deuteronomy 25:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:6:1)

**הבכור אשר תלד.** יקרא בשם אחיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE FIRST-BORN THAT SHE BEARETH. Will be called by the name of his⁴⁷ brother.

footnotes:
⁴⁷ Deceased.


###### Ibn Ezra on Deuteronomy 25:6:2
[Ibn Ezra on Deuteronomy 25:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:6:2)

**ולא ימחה שמו.** על הנחלה ידבר. וכבר פירשתי אשר תלד בפסוק לעם נכרי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT HIS NAME BE NOT BLOTTED OUT. Scripture speaks of his inheritance.⁴⁸ I have previously explained the meaning of *that she beareth* in my comments on *unto a foreign people* (Ex. 21:8).⁴⁹refers to the deceased’s first-born brother (*Yevamot* 24a). See Rashi on this verse, “It is the eldest brother who is to perform the duty of levirate marriage.” I.E. in his short commentary on Ex. 21:8 states that this interpretation is not in keeping with the plain meaning of the verse.

footnotes:
⁴⁸ The property of the dead brother will be given to the first son born of the levirate marriage. The name of the deceased will thus be tied to his property, for people will say, “This is the property of the deceased, which his ‘son’ (actually his nephew) inherited.”
⁴⁹ According to the rabbis, And it shall be, that the first-born that she beareth…


###### Ibn Ezra on Deuteronomy 25:7:1
[Ibn Ezra on Deuteronomy 25:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:7:1)

**יבמי.** האמת כי היו״‎ד סימן הפעול:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
MY HUSBAND’S BROTHER. The *yod* of *yevami* (my husband’s brother) is in fact the sign of the object.⁵⁰ is not the noun *yavam* (brother-in-law) plus the *yod* suffix meaning “my” but a combination of the verb *yabem* plus the *yo*d suffix meaning me. According to this interpretation *yevami* means to act as a brother-in-law to me.

footnotes:
⁵⁰ In other words, the word yevami


###### Ibn Ezra on Deuteronomy 25:8:1
[Ibn Ezra on Deuteronomy 25:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:8:1)

**ועמד ואמר.** עד שישמעוהו הזקנים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND IF HE STAND, AND SAY. Until the elders hear.⁵¹

footnotes:
⁵¹ In a voice audible to the elders.


###### Ibn Ezra on Deuteronomy 25:9:1
[Ibn Ezra on Deuteronomy 25:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:9:1)

**וחלצה.** כמו חלצו שד והטעם תסיר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND LOOSE. *Ve-chaletzah* (and loose) is similar to *chaletzu* (draw out) in *draw out the breast* (Lam. 3:4). Its meaning is to remove.


###### Ibn Ezra on Deuteronomy 25:9:2
[Ibn Ezra on Deuteronomy 25:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:9:2)

**בפניו.** מפורש בדברי הקבל' שהוא כמו לפניו ודרך הפשט לפני הנעל כמו והיא כתובה פנים ואחור:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN HIS FACE. The transmitters of tradition explain that the word *be-fanav* (in his face) has the meaning of before his face.⁵² 106b. According to its plain meaning, *be-fanav* means before the shoe, for *panav* here is similar to *panim* (in front) in *front and on the back*⁵³ (Ezek. 2:9).⁵⁴ means before it, i.e., before the shoe.

footnotes:
⁵² Yevamot
⁵³ Translated according to I.E
⁵⁴ According to this interpretation befanav


###### Ibn Ezra on Deuteronomy 25:11:1
[Ibn Ezra on Deuteronomy 25:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:11:1)

**כי ינצו.** הפך כי ישבו אחים יחדו ואלה האנשים זרים או אחים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEN MEN STRIVE. The reverse of *If brethren dwell together* (v. 5).⁵⁵ The men spoken of are strangers or brothers.

footnotes:
⁵⁵ There is thus a thematic connection between this law and the one that precedes it. Hence its juxtaposition.


###### Ibn Ezra on Deuteronomy 25:11:2
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**במבושיו.** ביציו מגזרת בושה והוא עזות מצח לגלות דבר הנסתר שהוא ערוה גם הוא מקום מסוכן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BY THE SECRETS. *Mevushav* (the secrets) means his testicles. It is related to the word *bushah* (shame).⁵⁶. The literal meaning of *mevushav* is, his shameful things. Hence I.E.’s interpretation that *mevushav* (the secrets) means his testicles. It is an act of audacity to uncover that which is hidden, namely, a person’s nakedness. It is also a vital organ.⁵⁷

footnotes:
⁵⁶ Its root is bet, vav, shin
⁵⁷ Literally, a dangerous place. Hence the severe punishment.


###### Ibn Ezra on Deuteronomy 25:12:1
[Ibn Ezra on Deuteronomy 25:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:12:1)

**וקצותה את כפה.** כמו עין תחת עין אם לא תפדה כפה תקוץ:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THEN THOU SHALT CUT OFF HER HAND. If she does not pay ransom money. Its meaning is similar to *eye for eye* (Ex. 21:24).⁵⁸

footnotes:
⁵⁸ See I.E. on Ex. 21:24 (Vol. 2, p. 477), “It is fitting for the culprit to give his eye in place of the victim’s eye if he does not pay ransom for it.”


###### Ibn Ezra on Deuteronomy 25:12:2
[Ibn Ezra on Deuteronomy 25:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:12:2)

**לא תחום עינך.** אם היתה ענייה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THINE EYE SHALL HAVE NO PITY. If she be poor.⁵⁹

footnotes:
⁵⁹ And cannot afford to ransom her eye.


###### Ibn Ezra on Deuteronomy 25:13:1
[Ibn Ezra on Deuteronomy 25:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:13:1)

**בכיסך.** מקום למאזנים או יוציא מן הכיס בדרך רמאות והראשון הוא נכון והעד כיס אחד יהיה לכלנו משקל אחד. ומגזרת תכוסו על השה ואם הוא משורש אחר ורבים פירשו כמו חריט ואין צורך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THY BAG.⁶⁰. Where you place the scales.⁶¹ (bag) is the name of a receptacle where the scales are kept. Or, do not deceitfully take the weights from the bag.⁶² The first interpretation is correct. The proof text is, *Let us all have one hag* (kis)⁶³ (Prov. 1:14), the meaning of which is, one scale.⁶⁴ (Prov. 1:14) is, let us all have one scale, for let us all have one bag makes no sense in this context. The word *kis* (bag) is related to the word *tachossu* (ye shall make your count)⁶⁵ means you shall apportion. A person uses scales to measure the weight of portions. See I.E. on Ex. 12:4 (Vol. 2, p. 219). in *ye shall make your count for the lamb* (Ex. 12:4) even though *tachossu* comes from a different root.⁶⁶ comes from the root *caf, vav, samekh. Tachossu* comes from the root *caf, samekh, samekh*. Many explained the word *kis* to mean a pouch.⁶⁷ (a cloth into which an object is placed). In this case *kis* refers not only to a receptacle for scales but to any bag or purse. There is no need for this interpretation.

footnotes:
⁶⁰ Hebrew, be-khisekha
⁶¹ Kis
⁶² False weights. In this case the reference is not to the bag where the scales are kept but to a separate bag where the weights are kept.
⁶³ Translated according to I.E.
⁶⁴ The meaning of Let us all have one bag
⁶⁵ According to I.E. tachossu
⁶⁶ Than kis. Kis
⁶⁷ Hebrew, cheret


###### Ibn Ezra on Deuteronomy 25:15:1
[Ibn Ezra on Deuteronomy 25:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:15:1)

**שלמה.** שלא יהיה מקום חסר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
PERFECT. No part shall be missing.⁶⁸

footnotes:
⁶⁸ No part of the weight or measure shall be missing; i.e., the weight or measure will be accurate.


###### Ibn Ezra on Deuteronomy 25:15:2
[Ibn Ezra on Deuteronomy 25:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:15:2)

ו**איפת צדק** להיותה כמדת השוק:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[JUST MEASURE.] A just measure means a measure which conforms to the market measure.⁶⁹

footnotes:
⁶⁹ In other words, a just measure means a measure which conforms to a commonly accepted standard.


###### Ibn Ezra on Deuteronomy 25:15:3
[Ibn Ezra on Deuteronomy 25:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:15:3)

**למען יאריכו ימיך.** כי זה ידוע כי כל מלכות צדק תעמוד כי הצדק כבנין והעיוות כהריסו' ברגע יפול הקיר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT THY DAYS MAY BE LONG. For it is well known that all righteous kingdoms will endure, for righteousness is like a building. However, unrighteousness⁷⁰ is like a ruin. Its wall collapses in a moment

footnotes:
⁷⁰ The perversion of justice.


###### Ibn Ezra on Deuteronomy 25:16:1
[Ibn Ezra on Deuteronomy 25:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:16:1)

**כל עושה אלה.** איפה ואיפה אבן ואבן והכלל כל עושה עול בפה ובמעשה בסתר או בגלוי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR ALL THAT DO SUCH THINGS. Those who possess diverse measures and diverse weights. This is followed by a general rule, namely, *even all that do unrighteously* verbally and by deed, secretly or publicly.


###### Ibn Ezra on Deuteronomy 25:18:1
[Ibn Ezra on Deuteronomy 25:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:18:1)

**אשר קרך.** מגזרת כל הקורות אותם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HOW HE MET THEE. *Karekha* (met thee) is related to the word *korot* (befallen) in *all that had befallen them* (Gen. 42:29).


###### Ibn Ezra on Deuteronomy 25:18:2
[Ibn Ezra on Deuteronomy 25:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:18:2)

**ויזנב בך.** כרת זנבך והם הנחשלי' אחריך שלא היה בם כח ללכת ויתכן להיות מלת נחשלים כמו נחלשי' וכן כבש כשב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND SMOTE THE HINDMOST OF THEE. *Va-yezanev bekhah* (and smote the hindmost of thee) means,⁷¹ means a tail. Thus *va-yezanev* means and he tailed you. Hence I.E.’s comments. and cut off your tail (*zanav*), namely, *all that were enfeebled in thy rear*,⁷² means and he cut off all those in your rear. that is, those who did not have the strength to walk. It is possible that the word *necheshalim* (enfeebled)⁷³. is similar to *nechelashim* (enfeebled).⁷⁴. Similarly *keves* (lamb) and *kesev* (lamb).⁷⁵

footnotes:
⁷¹ The word zanav
⁷² In other words, va-yezanev
⁷³ The root of which is chet, shin, lamed
⁷⁴ The root of which is chet, lamed, shin
⁷⁵ These words come from one basic root. However, the letters of the root are inverted, giving us two different words.


###### Ibn Ezra on Deuteronomy 25:18:3
[Ibn Ezra on Deuteronomy 25:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:18:3)

**ואתה עיף.** כי ברפידים בא והעם צמא למים כי כן כתוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEN THOU WAS FAINT. For Amalek came to Rephidim where the people thirsted for water. The latter is clearly stated.⁷⁶.

footnotes:
⁷⁶ See Ex. 17:1, And…the children of Israel…encamped in Rephidim; and there was no water for the people to drink


###### Ibn Ezra on Deuteronomy 25:18:4
[Ibn Ezra on Deuteronomy 25:18:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:18:4)

**ויגע.** מן הדרך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WEARY. From the way.


###### Ibn Ezra on Deuteronomy 25:18:5
[Ibn Ezra on Deuteronomy 25:18:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:18:5)

**ולא ירא.** שב אל עמלק והוא פעל עבר כמו כי כבד ממך כי זקן יצחק כאשר אהב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND HE FEARED NOT. This refers to Amalek. *Yare* (feared) is a verb in the perfect.⁷⁷ in the *kal*. However, *yare* is vocalized *kamatz, tzere*. Hence I.E.’s comment. It is like the word *kaved* (heavy) in *for the thing is too heavy for thee* (Ex. 18:8); *zaken* (old) in *that when Isaac was old* (Gen. 27:1), and *ahev* (loveth) in *such as he loveth* (*Ibid.*, 8).⁷⁸ in the third person perfect.

footnotes:
⁷⁷ Words in the third person past are usually vocalized kamatz, pattach
⁷⁸ All of these words are vocalized kamatz, tzere


###### Ibn Ezra on Deuteronomy 25:19:1
[Ibn Ezra on Deuteronomy 25:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:19:1)

**בהניח ה' אלהיך.** הטעם כי זאת המצוה תלוי' אחר שירשו את הארץ ושקט' הארץ ממלחמה מכל סביבותיה כי כל זמן שיתעסקו עם מלחמות הקרובים אליהם אינם חייבים להלחם בעמלק:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEN THE LORD THY GOD HATH GIVEN THEE REST. It means that this commandment takes effect after Israel inherits the land and the land is quiet from all the wars with the surrounding nations, for as long as they are involved in waging war with the nations close to them they are not obligated to fight Amalek.


###### Ibn Ezra on Deuteronomy 25:19:2
[Ibn Ezra on Deuteronomy 25:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:19:2)

**תמחה את זכר עמלק.** זהו והמתה מאיש ועד אשה מעולל ועד יונק משור ועד שה שלא יאמר זה השור היה משלל עמלק ודברי התורה כלל ודברי שמואל הנביא פרט:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT THOU SHALT BLOT OUT THE REMEMBRANCE. Namely, *slay both man and woman, infant and suckling, ox and sheep, camel and ass* (I Sam 15:3), so that no one says this ox is from the spoil taken from Amalek. The words of the Torah⁷⁹, is a general statement. are a general statement. The words of the prophet Samuel⁸⁰. go into detail.

footnotes:
⁷⁹ The clause, thou shalt blot out the name of Amalek
⁸⁰ But slay both man and woman, infant and suckling, ox and sheep, camel and ass


###### Ibn Ezra on Deuteronomy 25:19:3
[Ibn Ezra on Deuteronomy 25:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/25:19:3)

**לא תשכח.** אחר זכור לחזוק וכן משפט מצות רבות בתורה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT NOT FORGET. Scripture says this after having already stated *Remember…*(v. 17) for emphasis. The same is true with many other commandments in the Torah.⁸¹

footnotes:
⁸¹ Scripture repeats itself for emphasis.