## Ibn Ezra on Deuteronomy Chapter 26

###### Ibn Ezra on Deuteronomy 26:1:1
[Ibn Ezra on Deuteronomy 26:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:1:1)

**והיה כי תבא.** בעבור שכתוב בהניח ה' אמר השם כי יש מצות הן קודם בהניח ה' רק כאשר תבא והם הבכורים והמעשר וכתיבת התורה על האבנים ובנות מזבח והברכה והקלל' על שני ההרים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND IT SHALL BE, WHEN THOU ART COME. Since Scripture wrote, *Therefore it shall be, when the Lord thy God hath given thee rest* (Deut. 25:19),¹ God now says that there are commandments that must be observed before He gives you rest. In fact, these commandments take effect as soon as you enter the land. They are: the first fruits,² the tithes,³ writing the Torah on the stones,⁴ building the altar,⁵, 4-6. and the blessing and the curse on the two mountains.⁶

footnotes:
¹ Then you shall go to war against Amalek and destroy him.
² Verses 2-11.
³ Verses 12-15.
⁴ Deut. 27:1-3.
⁵ Ibid.
⁶ Mount Grezim and Mount Ebal (Deut. 27:11-26).


###### Ibn Ezra on Deuteronomy 26:2:1
[Ibn Ezra on Deuteronomy 26:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:2:1)

**בטנא.** כדמות סל וחברו טנאך וזאת המצוה על הקרובים אל מקום המקדש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN A BASKET. *Tene* (basket) is a basket-like receptacle. The word *tanakha* (thy basket) (Deut 28:5) is its companion.⁷ This commandment⁸ 3:4, “When they reached the Temple mount even King Agrippa would take his basket on his shoulder” (Krinsky). Or, bringing fresh fruits (Weiser). See Mishnah *Bikkurim* 3:3, “They that were near to Jerusalem brought fresh figs and grapes, and they that were far off brought dried figs and raisins.” is incumbent upon those who are close to the place of the sanctuary.

footnotes:
⁷ The other place the word is found in Scripture.
⁸ Placing the first fruits in baskets. See Mishnah Bikkurim


###### Ibn Ezra on Deuteronomy 26:3:1
[Ibn Ezra on Deuteronomy 26:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:3:1)

וטעם **בימים ההם.** שזה חיוב כל זמן ששם כהן גדול:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THAT SHALL BE IN THOSE DAYS.] *In those days* means that this law is in force as long as there is a *kohen gadol* there.⁹

footnotes:
⁹ In the sanctuary.


###### Ibn Ezra on Deuteronomy 26:3:2
[Ibn Ezra on Deuteronomy 26:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:3:2)

**הגדתי.** הטעם כדי שישמעו הקטנים או הוא כדמות הודיה שהשם השלים שבועתו והעד הפרי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
I PROFESS. The reason for this utterance is so that the children will hear. Or it is, like a statement of thanks to God, for He has fulfilled his oath. The fruit¹⁰ is proof of this.¹¹

footnotes:
¹⁰ Which I bring.
¹¹ That God had fulfilled his oath.


###### Ibn Ezra on Deuteronomy 26:5:1
[Ibn Ezra on Deuteronomy 26:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:5:1)

**וענית.** יתכן שישאלו הכהנים לאמר מה זה שהבאת על כן וענית או כדמות תחלה וכן ויען איוב הראשון:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT SPEAK. It is possible that the *kohanim* will ask,¹² “What is this that you brought?” Hence Scripture reads *ve-anita*¹³ (and thou shalt speak). On the other hand, *ve-anita* may mean, and you shall begin speaking. Compare, *And Job spoke* (va-ya’an)¹⁴ and *ve-anita* come from the same root. *and said* (Job 3:2).¹⁵ asked the worshipper, “What is this that you brought?”

footnotes:
¹² The celebrant.
¹³ Literally, and you shall answer. Hence I.E.’s comment.
¹⁴ Va-ya’an
¹⁵ In this case we do not have to assume that the kohanim


###### Ibn Ezra on Deuteronomy 26:5:2
[Ibn Ezra on Deuteronomy 26:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:5:2)

**אובד אבי.** מלת אובד מהפעלים שאינם יוצאים ואילו היה ארמי על לבן היה הכתוב אומר מאביד או מאבד ועוד מה טעם לאמר לבן בקש להאביד אבי וירד מצרימה ולבן לא סבב לרדת אל מצרים והקרוב שארמי הוא יעקב כאלו אמר הכ' כאשר היה אבי בארם היה אובד והטעם עני בלא ממון וכן תנו שכר לאובד והעד ישתה וישכח רישו והנה הוא ארמי אובד היה אבי והטעם כי לא ירשתי הארץ מאבי כי עני היה כאשר בא אל ארם גם גר היה במצרים והוא היה במתי מעט ואחר כן שב לגוי גדול ואתה ה' הוצאתנו מעבדות ותתן לנו ארץ טובה ואל יטעון טוען איך יקרא יעקב ארמי והנה כמוהו יתרא הישמעאלי והוא ישראלי כי כן כתוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A WANDERING ARAMEAN. The word *oved* (wandering) is an intransitive verb. If Aramean referred to Laban¹⁶ (a wandering Aramean was my father) is to be rendered an Aramean (Laban) sought to destroy my father (Jacob). See *Sifre*, the Passover Haggadah, and Rashi. then Scripture should have read *mavid or me’abbed*.¹⁷ Furthermore, what reason would Scripture have had for stating, *Laban sought to destroy my father and he*¹⁸ *went down to Egypt*? Laban did not cause Jacob to descend to Egypt. It thus appears to me that the term Aramean refers to Jacob. Scripture, as it were, reads, when my father was in Aram he was “perishing.” That is, he was poor, he had no money. Similarly *oved* (perish) in *Give strong drink unto him that is ready to perish* (Prov. 31:6). *Let him drink, and forget his poverty* (Prov. 31:7) is proof.¹⁹ The meaning of our phrase thus is, a perishing Aramean was my father. Its import is, I did not inherit the land from my father, for my father was poor when he came to Aram.²⁰ He was also a stranger in Egypt. He was few in number.²¹ He then became a large nation.²² You O Lord took us out of slavery and gave us a good land. Let the one who disputes²³. not argue, “How could Jacob be called an Aramean?”²⁴ Look, we find the same with Ithra the Ishmaelite²⁵ who, as Scripture clearly states,²⁶ was an Israelite.²⁷

footnotes:
¹⁶ According to the midrash, arami oved avi
¹⁷ For these are the transitive forms of the verb.
¹⁸ My father.
¹⁹ That “perish” in the previous verse refers to poverty.
²⁰ When he fled from his brother Esau.
²¹ When he came down to Egypt.
²² In Egypt.
²³ Against I.E.’s interpretation of arami oved avi
²⁴ Jacob was a Hebrew.
²⁵ See Chron. 2:17.
²⁶ In II Sam. 17:25.
²⁷ Scripture refers to him as an Ishmaelite because he lived in the land of the Ismaelites. So too Jacob, who was called an Aramean because he lived there.


###### Ibn Ezra on Deuteronomy 26:5:3
[Ibn Ezra on Deuteronomy 26:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:5:3)

**במתי.** סמוך כי לא נמצא לשון יחיד. ומתים לשון רבים ורבי יונה דקדק אותה כולה באר היטב בערך מתה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FEW IN NUMBER.²⁸. Literally, with men of few, i.e., few men. The word *mete* (men of) is in the construct,²⁹ has been omitted from our text. Our verse should be read as if written, *mete am me’at* (Krinsky). for it is not found in the singular.³⁰ cannot be in the construct with *me’at*, which is a singular. If *mete* was in the construct with *me’at* then our text would read, *mete me’atim*. The word *metim* is a plural. Rabbi Jonah the grammarian explained it very well under the entry *mem, tav, heh*.

footnotes:
²⁸ Hebrew, mete me’at
²⁹ With the word am. However, the word am
³⁰ Hence the form mete


###### Ibn Ezra on Deuteronomy 26:7:1
[Ibn Ezra on Deuteronomy 26:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:7:1)

**ענינו.** בחסרון עושר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OUR AFFLICTION. In lacking wealth.


###### Ibn Ezra on Deuteronomy 26:7:2
[Ibn Ezra on Deuteronomy 26:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:7:2)

**עמלנו.** בבנין:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OUR TOIL. In building.³¹

footnotes:
³¹ The Egyptian store cities.


###### Ibn Ezra on Deuteronomy 26:7:3
[Ibn Ezra on Deuteronomy 26:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:7:3)

**לחצנו.** כטעם אצים לאמר כלו מעשיכם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OUR OPPRESSION.³². Literally, our pressure, i.e., the pressure placed on us. Hence I.E. ‘s comment. As in [*And the taskmasters] were urgent, saying: Fulfill your work* (Ex. 5:13). 11.

footnotes:
³² Hebrew, lachatzenu


###### Ibn Ezra on Deuteronomy 26:11:1
[Ibn Ezra on Deuteronomy 26:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:11:1)

וטעם **אתה והלוי והגר.** שאתה חייב לשמחם בפרי אדמתך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THOU, AND THE LEVITE, AND THE STRANGER.] This means you are obligated to cheer them up with the fruit of your land.


###### Ibn Ezra on Deuteronomy 26:12:1
[Ibn Ezra on Deuteronomy 26:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:12:1)

**לעשר.** מהבנין הכבד הנוסף ואין ריע לו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OF TITHING. *La-ser* (of tithing) is a *hifil*.³³ in it. Its normal spelling would be *leha’aser*. It has no neighbor.³⁴.

footnotes:
³³ Even though it does not have a heh
³⁴ In the hifil


###### Ibn Ezra on Deuteronomy 26:12:2
[Ibn Ezra on Deuteronomy 26:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:12:2)

**שנת המעשר.** זהו מעשר עני:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH IS THE YEAR OF TITHING. The reference is to the poor tithe.³⁵

footnotes:
³⁵ Given every third year, for Scripture goes on to mention the stranger an d the fatherless.


###### Ibn Ezra on Deuteronomy 26:12:3
[Ibn Ezra on Deuteronomy 26:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:12:3)

**ללוי לגר ליתום ולאלמנה.** לאשר תרצה מהם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UNTO THE LEVITE, TO THE STRANGER, TO THE FATHERLESS. To any one of them that you wish.³⁶

footnotes:
³⁶ These were usually in need of charity.


###### Ibn Ezra on Deuteronomy 26:13:1
[Ibn Ezra on Deuteronomy 26:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:13:1)

**בערתי הקדש.** שהוא המעשר. וגם שלא הפקדתיו רק נתתיו לאשר אני חייב לתת לו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
I HAVE PUT AWAY THE HALLOWED THINGS. The reference is to the tithe. I have also not deposited it.³⁷ On the contrary, I have handed it over to the one I am obligated to give it to.

footnotes:
³⁷ With another person.


###### Ibn Ezra on Deuteronomy 26:13:2
[Ibn Ezra on Deuteronomy 26:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:13:2)

**לא עברתי.** בזדון:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
I HAVE NOT TRANSGRESSED. Deliberately.


###### Ibn Ezra on Deuteronomy 26:13:3
[Ibn Ezra on Deuteronomy 26:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:13:3)

**ולא שכחתי.** שלא הוצאתי המעשר או פירושו על שני המעשרים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
NEITHER HAVE I FORGOTTEN THEM.³⁸ I did not forget to take the tithes from my house. Or its meaning is, I did not forget to give the two tithes.³⁹

footnotes:
³⁸ The Hebrew reads, neither have I forgotten. Hence I.E.’s interpretation.
³⁹ The tithe given to the Levites (the first tithe) and the tithe given to the poor.


###### Ibn Ezra on Deuteronomy 26:14:1
[Ibn Ezra on Deuteronomy 26:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:14:1)

**לא אכלתי באוני.** כמו בן אוני ולחם אונים והטעם רמזתי על לשון הקודש וטעם אוני כמו אבלי כי אם הייתי אבל לא אכלתי (קודם) [ס״‎א קודש] המעשר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
I HAVE NOT EATEN THEREOF IN MY MOURNING. The word *oni* (my mourning) is similar to the word *oni* (sorrow) in *ben-oni* (the son of my sorrow) (Gen. 35:18) and *onim* (mourners) in *bread of mourners* (Hosea 9:4). I alluded⁴⁰ to its meaning⁴¹ in Hebrew.⁴². 38. Some emend our verse to read, “in my book on the Hebrew language (*Moznayim*).” See Weiser. The meaning of *oni* is, my mourning. If I was in mourning then I did not eat of it before setting aside the tithe.⁴³. Some editions read *lo akhalti kodesh ha-ma’aser*, I did not eat the holy, the tithe. The latter is forbidden to a mourner in the time between the death and burial of a close relative.

footnotes:
⁴⁰ It is not clear where.
⁴¹ The reference is probably to bread of mourners.
⁴² This line is not found in Vat. Ebr
⁴³ Reading lo akhalti kodem ha-ma’aser


###### Ibn Ezra on Deuteronomy 26:14:2
[Ibn Ezra on Deuteronomy 26:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:14:2)

**ולא בערתי ממנו.** הטעם השחתי מהקדש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
NEITHER HAVE I PUT AWAY THEREOF. This means neither did I destroy any of that which was holy.⁴⁴

footnotes:
⁴⁴ I did not destroy any of the tithe.


###### Ibn Ezra on Deuteronomy 26:14:3
[Ibn Ezra on Deuteronomy 26:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:14:3)

**בטמא.** בדבר טמא:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BEING UNCLEAN. *Be-tame* (being unclean) means for something unclean.⁴⁵ of *be-tame* means for (Filwarg).

footnotes:
⁴⁵ For the bet


###### Ibn Ezra on Deuteronomy 26:14:4
[Ibn Ezra on Deuteronomy 26:14:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:14:4)

**למת.** לצרכי מת וי״‎א לעבודת כוכבים והטעם באלה הדברים כי אסור הוא שיוציא מהדגן לשום דבר עד תת המעשר שהוא קדש כי אם יתן מהמותר הוא דרך בזיון. ואף כי אם נתן בטמא וכאשר נשמרתי אני ושמרתי הדגן בעבור להוציא הקדש כן שמור אלהינו ארצנו וזה טעם ואת האדמה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR THE DEAD. For the need of the dead. Others say the reference is to idol worship.⁴⁶ on Ps. 106:28. These things⁴⁷ are enumerated⁴⁸ because it is prohibited to use the grain for any purpose before giving of the tithe which is holy.⁴⁹ If he gives from the remainder he is acting disrespectfully.⁵⁰ This is certainly so if he exchanges it for something unclean. As I kept myself and I kept the grain, that is, I removed that which is holy from my house, so may our God watch over our country.⁵¹ This is the meaning of *and the land* (v. 15).

footnotes:
⁴⁶ Offerings to idols are called sacrifices to the dead (Ps. 106:28), for idols have no more life than a corpse. See I.E. and Metzudat
⁴⁷ Mentioned in our verse, i.e., not eating of the tithe in a state of mourning, bartering it or exchanging it for something that is unclean.
⁴⁸ By the celebrant.
⁴⁹ In other words, it is prohibited to use the grain for any purpose before separating the tithe from it and giving it to the one who is to receive it.
⁵⁰ If he first uses the grain and then gives the tithe from what remains.
⁵¹ I.E.’s explanation of verse 15.


###### Ibn Ezra on Deuteronomy 26:15:1
[Ibn Ezra on Deuteronomy 26:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:15:1)

וטעם **ארץ זבת חלב ודבש.** להיותה כן תמיד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[A LAND FLOWING WITH MILK AND HONEY.] It means a land that will always flow with milk and honey.⁵² is to be interpreted as Thou didst swear unto our fathers a land always (reading *tamid* as in *Vat. Ebr*. 38) flowing with milk and honey.

footnotes:
⁵² As Thou didst swear unto our fathers, a land flowing with milk and honey


###### Ibn Ezra on Deuteronomy 26:16:1
[Ibn Ezra on Deuteronomy 26:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:16:1)

**היום הזה.** אלה דברי משה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THIS DAY. These are the words of Moses.⁵³

footnotes:
⁵³ Up to now Scripture reports the declaration of the one who brought the first fruits. What now follows are Moses’ words to the people of Israel.


###### Ibn Ezra on Deuteronomy 26:16:2
[Ibn Ezra on Deuteronomy 26:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:16:2)

**ושמרת.** בלבך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU SHALT THEREFORE OBSERVE. In your heart.


###### Ibn Ezra on Deuteronomy 26:16:3
[Ibn Ezra on Deuteronomy 26:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:16:3)

**ועשית אותם.** בארץ:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND DO THEM. In the land.


###### Ibn Ezra on Deuteronomy 26:17:1
[Ibn Ezra on Deuteronomy 26:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:17:1)

**האמרת.** מלשון גדולה וקרוב מגזרת בראש אמיר ויאמר רבי יהודה הלוי הספרדי נ״‎ע כי המלה מגזרת ויאמר והטעם כי עשית הישר עד שיאמר שהוא יהי' אלהיך גם הוא עוש' לך עד שאמרת שתהי' לו לעם סגולה ויפה פירש והנה תהיה מלת האמרת פעל יוצא לשנים פעולים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU HAST AVOUCHED. *He’emarta* (avouched) means exalted. It is close in meaning to *amir* (uppermost bough) in *In the top of the uppermost bough* (Is. 17:6). Rabbi Yehudah Ha-Levi, who rests in Eden, says that the word is related to *va-yomer* (said). Its meaning is, you were so righteous that the Lord said He is your God. God likewise acted very righteously towards you that you said that you would be His own treasure. He explained well. Now the word *he’emarta* is a *hifil*.⁵⁴

footnotes:
⁵⁴ Meaning you caused [Him] to say. According to Rabbi Yehudah Ha-Levi our verse reads: Thou hast caused the Lord to declare this day to be thy God…


###### Ibn Ezra on Deuteronomy 26:19:1
[Ibn Ezra on Deuteronomy 26:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/26:19:1)

**ולתתך עליון.** זה הוא שכר האמיר':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND TO MAKE THEE HIGH. This is the reward for extolling God.