## Ibn Ezra on Deuteronomy Chapter 28

###### Ibn Ezra on Deuteronomy 28:1:1
[Ibn Ezra on Deuteronomy 28:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:1:1)

**עליון על כל גויי הארץ.** זאת הברכה כלל שלא תהיה אומה בעולם כמוכם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ON HIGH ABOVE ALL THE NATIONS OF THE EARTH. This is a general blessing. It states that there will be no nation in the world like you.¹. 38 reads, there will be no human being in the world like you.

footnotes:
¹ Vat. Ebr


###### Ibn Ezra on Deuteronomy 28:2:1
[Ibn Ezra on Deuteronomy 28:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:2:1)

וטעם **ובאו.** שיבואו מעצמם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[AND…SHALL COME.] The meaning of *And…shall come* is that they shall come by themselves.²

footnotes:
² In pursuit of the blessings. That is, you will not tire yourself in pursuit of what the blessings have to offer.


###### Ibn Ezra on Deuteronomy 28:2:2
[Ibn Ezra on Deuteronomy 28:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:2:2)

**והשיגוך.** ואם לא תבקשם והטעם שלא תיגע:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND OVERTAKE THEE. Even though you do not pursue them. It means that you will not tire yourself.


###### Ibn Ezra on Deuteronomy 28:3:1
[Ibn Ezra on Deuteronomy 28:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:3:1)

**בעיר.** ברכה שהיא תוספו' כל מיני סחורה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THE CITY. This is a blessing regarding an increase³ in merchandise.⁴

footnotes:
³ According to I.E. the term blessing mean an increase of good things. See I.E. on Gen. 2:3 (Vol. 1, p. 50).
⁴ All sort of goods are produced and are found in the city.


###### Ibn Ezra on Deuteronomy 28:3:2
[Ibn Ezra on Deuteronomy 28:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:3:2)

**בשדה.** בזריעה ובנטיע':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THE FIELD. In seeding and planting.


###### Ibn Ezra on Deuteronomy 28:4:1
[Ibn Ezra on Deuteronomy 28:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:4:1)

**פרי בטנך.** בבנים והבטן כנוי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE FRUIT OF THY BODY. Sons. The word *beten*⁵ (body) is a euphemism.⁶

footnotes:
⁵ Literally, belly.
⁶ For the sexual organ, which is found near the belly. See I.E. on Gen. 15:4 (Vol. 1, p. 170) and Ex. 1:5 (Vol. 2, p. 7).


###### Ibn Ezra on Deuteronomy 28:4:2
[Ibn Ezra on Deuteronomy 28:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:4:2)

**שגר ועשתרות.** פירשתים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE INCREASE OF…AND THE YOUNG. I have previously explained the meaning of these two phrases.⁷. See I.E. on Deut. 7:13.

footnotes:
⁷ Shegar alafekha and ashterot tzonekha


###### Ibn Ezra on Deuteronomy 28:5:1
[Ibn Ezra on Deuteronomy 28:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:5:1)

**טנאך.** מקום הלחם והוא מוקדם ומאוחר עם משארותיך. או מקום שיושם שם הקמח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THY BASKET. The place of bread. *Thy basket* precedes *and thy kneading trough* but should come after it.⁸ On the other hand, *thy basket* may refer to the place where the flour is placed.⁹.

footnotes:
⁸ For the dough has to be kneaded before it is made into bread.
⁹ Hence Thy basket precedes and thy kneading trough


###### Ibn Ezra on Deuteronomy 28:6:1
[Ibn Ezra on Deuteronomy 28:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:6:1)

**בצאתך.** לחוג ולסחור ולשלול או בכל ביאה ויציא' בכל יום ויום והטעם בכל אשר תעשה תצליח וההפך כתוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEN THOU GOEST OUT. To celebrate festivals,¹⁰ to engage in business,¹¹ and to take spoil,¹² or in all your daily comings and goings.¹³ Its meaning is, you shall be successful in all that you do. The reverse is written [in the curses].¹⁴, etc., is the reverse of our verse.

footnotes:
¹⁰ The three pilgrimage festivals.
¹¹ When you travel a great distance on business.
¹² When you go out to war.
¹³ In your mundane affairs.
¹⁴ Verse 19, which states, Cursed shalt thou be when thou comest in


###### Ibn Ezra on Deuteronomy 28:7:1
[Ibn Ezra on Deuteronomy 28:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:7:1)

ואחר שאמר שתהיה עליון על כל הגוים אמר כי אם יקשרו אויביך על כן אמר הקמים עליך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THAT RISE UP AGAINST THEE.] Since Scripture earlier stated that God will set Israel on high above the nations (v. 1), it now goes on to say that should the nations revolt against Israel [the Lord will cause thine enemies] *that rise up against thee* [to be smitten before thee].


###### Ibn Ezra on Deuteronomy 28:7:2
[Ibn Ezra on Deuteronomy 28:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:7:2)

**ובשבעה.** לשון רבים בעבור שוב ימי השבוע כי הוא תלוי בעליונים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND…SEVEN. This means many.¹⁵ The number seven is employed because of the continuous cycle of seven days of the week.¹⁶ It¹⁷ has a set number of days because is contingent on the bodies which are on high.¹⁸

footnotes:
¹⁵ Seven is not to be taken literally.
¹⁶ It is the maximum number of days in the week. Scripture did not use a month because there are not the same number of days in each month.
¹⁷ The week.
¹⁸ Each day of the week is connected to one of the seven moving heavenly bodies, namely, the sun, the moon, and the five visible planets.


###### Ibn Ezra on Deuteronomy 28:8:1
[Ibn Ezra on Deuteronomy 28:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:8:1)

**באסמיך.** באוצרותיך מטעם המקום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THY BARNS. *Ba-asamekha* (in thy bams) is in your storehouses. Its meaning is determined by its context.


###### Ibn Ezra on Deuteronomy 28:9:1
[Ibn Ezra on Deuteronomy 28:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:9:1)

**לעם קדוש.** והקדוש' לשמור המצות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR A HOLY PEOPLE. Holy by observing God’s commandments.


###### Ibn Ezra on Deuteronomy 28:9:2
[Ibn Ezra on Deuteronomy 28:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:9:2)

וטעם **יקימך.** יעמידך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
The meaning of *yekimekha* is, will establish thee.


###### Ibn Ezra on Deuteronomy 28:9:3
[Ibn Ezra on Deuteronomy 28:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:9:3)

**תשמור.** בלב:

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


###### Ibn Ezra on Deuteronomy 28:9:4
[Ibn Ezra on Deuteronomy 28:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:9:4)

**והלכת.** במעשה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WALK. Practice.


###### Ibn Ezra on Deuteronomy 28:11:1
[Ibn Ezra on Deuteronomy 28:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:11:1)

וטעם **והותירך.** אם תהיה רעה בארץ ורעב מארה אתה תשאר לטובה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND…WILL MAKE THEE OVERABUNDANT. The meaning of *and will make thee overabundant*¹⁹. I.E. takes this to mean will cause you to be left over. is, if evil comes to the world, if hunger or blight comes, you will be set aside for good.

footnotes:
¹⁹ Hebrew, ve-hotirekha


###### Ibn Ezra on Deuteronomy 28:12:1
[Ibn Ezra on Deuteronomy 28:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:12:1)

**אוצרו.** שהוא בכחו לצאת וכן אוצרות שלג על כן אחר הותירך אמר דבר הגשם כי העוצר סבת הרעב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HIS…TREASURE. Which is potentially ready in heaven to go out.²⁰ Compare, *the treasuries of the snow* (Job 38:22).²¹ Scripture speaks of rain after stating *will make thee overabundant*,²² for the withholding of rain is the cause of famine.

footnotes:
²⁰ Hence rain is referred to as a treasure.
²¹ The reference is to heaven.
²² The meaning of which, according to I.E., is, will allow to survive.


###### Ibn Ezra on Deuteronomy 28:12:2
[Ibn Ezra on Deuteronomy 28:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:12:2)

**והלוית גוים רבים.** כי ירעבו ולא יבא זמן שתלוה אתה והכלל שתהיה לעולם לראש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT LEND UNTO MANY NATIONS. For they shall suffer famine. However, no time shall come where you shall borrow. The sum of the matter is, you will always be on top.²³

footnotes:
²³ Literally, the head.


###### Ibn Ezra on Deuteronomy 28:13:1
[Ibn Ezra on Deuteronomy 28:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:13:1)

**כי תשמע.** בלב לשמור ולעשו' והכלל שלא תסו' מאחרי השם לעבוד עבודת כוכבים כי הוא עיקר כל העבירות לכפור בעיקר והפך זה יחוד השם לשמור ולעשות כי עיקר השמיר' המעש':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IF THOU SHALT HEARKEN. In your heart to observe and to do. The sum of the matter is, do not turn aside from God to serve idols, for the root of all sins is to deny God.²⁴ The reverse of the aforementioned is to affirm that the Lord is one and to hearken and to observe, for the most important aspect of hearkening is observing.

footnotes:
²⁴ Literally, the root. If you worship another god you are in effect denying the Lord.


###### Ibn Ezra on Deuteronomy 28:20:1
[Ibn Ezra on Deuteronomy 28:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:20:1)

**המארה.** המגרע':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
CURSING. Diminution.²⁵

footnotes:
²⁵ Of that which you require and that which is good. According to I.E. a blessing refers to an increase and a curse to a diminution. See I.E. on Gen. 2:3 (Vol. 1, p. 50) and Gen. 3:14 (Vol. 1, p. 71) and the notes thereto.


###### Ibn Ezra on Deuteronomy 28:20:2
[Ibn Ezra on Deuteronomy 28:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:20:2)

**המהומה.** שלא יוכלל להשלים המעש':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
DISCOMFITURE. A state wherein one can not finish what he has started.


###### Ibn Ezra on Deuteronomy 28:20:3
[Ibn Ezra on Deuteronomy 28:20:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:20:3)

**המגערת.** שלא ישמח במעשיו רק ידאג בו אחר יגיעתו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
REBUKE. A state in which one cannot enjoy what he has worked for, but is concerned for it²⁶ after he has toiled.

footnotes:
²⁶ Lest it be stolen or the like.


###### Ibn Ezra on Deuteronomy 28:22:1
[Ibn Ezra on Deuteronomy 28:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:22:1)

**בשחפת.** י״‎א שהם מיני חלאים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
CONSUMPTION. Some say that *shachefet* (consumption) refers to various types of illnesses.


###### Ibn Ezra on Deuteronomy 28:22:2
[Ibn Ezra on Deuteronomy 28:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:22:2)

**בקדחת.** בכל יום. מגזרת כי אש קדח' באפי. ומהומה ומגערת ושחפת וקדחת ודלקת שם התואר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WITH FEVER. Each day. *Kaddachat* (fever) is related to *kadechah* (kindled) in *For a fire is kindled* (Deut. 32:22). The words *mehumah* (discomfiture), *migeret* (rebuke), *shachefet* (consumption), *kaddachat* (fever) and *dalleket* (inflammation) are adjectives.


###### Ibn Ezra on Deuteronomy 28:22:3
[Ibn Ezra on Deuteronomy 28:22:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:22:3)

וטעם **ובדלקת.** שלישית או רביעית:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
*Dalleket* refers to a fever which comes every third or fourth day.


###### Ibn Ezra on Deuteronomy 28:22:4
[Ibn Ezra on Deuteronomy 28:22:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:22:4)

**ובחרחור.** מגזרת וחרה נחושת':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WITH FIERY HEAT. The word *charchur* (fiery heat) is related to the word *charah* (bum) in *and the bottom thereof may burn* (Ezek. 24:11).


###### Ibn Ezra on Deuteronomy 28:22:5
[Ibn Ezra on Deuteronomy 28:22:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:22:5)

**ובחרב.** מגזרת חורב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WITH DROUGHT. The word *cherev* (drought) is related to the word *chorev* (dry).²⁷ is a sword.

footnotes:
²⁷ The usual meaning of cherev


###### Ibn Ezra on Deuteronomy 28:22:6
[Ibn Ezra on Deuteronomy 28:22:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:22:6)

**ובשדפון.** נפיחות וכן שדופות קדים וי״‎א הפוך והטעם דקוק:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WITH BLASTING. *Shiddafon* (blasting) means bloating. Compare, *shedufot kadim* (blasted with the east wind)²⁸ as bloated by the east wind. (Gen. 41:23). Others say the reverse is true. Its meaning is then thin.²⁹

footnotes:
²⁸ This interpretation renders shedufot kadim
²⁹ Withered, shriveled.


###### Ibn Ezra on Deuteronomy 28:22:7
[Ibn Ezra on Deuteronomy 28:22:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:22:7)

**ובירקון.** כמשמעו בלשון קדר וי״‎א כי אלה חליים בזרע ובשדפון כמו שדופות קדים והעד הכיתי אתכם בשדפון ובירקון. על כן אחריו והיו שמיך וכן בפרשת אם בחקותי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WITH MILDEW. *Yerakon* (mildew) is to be rendered according to its meaning in Arabic.³⁰ Some say that these³¹ (blasting) and *yerakon* (mildew). refer to diseases of the seed.³² *U-vashiddafon* (blasting) is similar to *shidufot* (blasted) in *blasted with the east wind* (Gen. 41:23). *I have smitten you with blasting* (shiddafon)³³ here refers to a disease of the seed, for Amos goes on to speak of gardens, vineyards, and olive trees. See Amos 4:9. *and mildew* (Amos 4:9) is proof. Therefore Scripture afterwards reads, *and thy heaven that is over thy head shall be brass*. We find the same in the Torah portion *If Ye Walk in My Statutes* (Lev. 26:3).³⁴

footnotes:
³⁰ It is a disease in which the skin develops a greenish color.
³¹ Shiddafon
³² Unlike the illnesses mentioned up to this point which attack people, these attack plants.
³³ Shiddafon
³⁴ Scripture first speaks of illnesses that strike people and then of plagues that fall upon the plants.


###### Ibn Ezra on Deuteronomy 28:23:1
[Ibn Ezra on Deuteronomy 28:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:23:1)

**נחשת.** כנחשת וכן ברזל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BRASS. Like brass. The same applies to iron.³⁵

footnotes:
³⁵ It is to be interpreted, like iron.


###### Ibn Ezra on Deuteronomy 28:24:1
[Ibn Ezra on Deuteronomy 28:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:24:1)

**אבק ועפר.** ברוב החורב וכח הרוחות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
POWDER AND DUST. Because of the great dryness and the power of the winds.³⁶

footnotes:
³⁶ The drought and the winds will turn the soil to dust and powder.


###### Ibn Ezra on Deuteronomy 28:24:2
[Ibn Ezra on Deuteronomy 28:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:24:2)

**עד השמדך.** מלה זרה כמו ביום הבראך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UNTIL THOU BE DESTROYED. *Hishamedakh* (thou be destroyed) is irregular.³⁷ rather than with a *sheva* beneath the *mem* and a *kamatz* beneath the *kaf*; i.e., compare the word *hishamedkha* in verse 20. Compare, *hibbare’akh*³⁸ (in the day that thou wast created) (Ezek. 28:15).³⁹ (thou be destroyed) and *hibbare’akh* are similarly vocalized. Some editions read, *be-yom hibbare’akh* (from the day that thou wast created) (Ezek. 28:15).

footnotes:
³⁷ It should have been vocalized with a segol
³⁸ Its vocalization is also irregular.
³⁹ Hishamedakh


###### Ibn Ezra on Deuteronomy 28:25:1
[Ibn Ezra on Deuteronomy 28:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:25:1)

**לזעוה.** הפוך כמו כבש כשב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A HORROR. Some of the letters of *za’avah* (horror) are reversed.⁴⁰ is a variant of *zeva’ah*. Compare, *keves* (lamb) and *kesev* (lamb).⁴¹

footnotes:
⁴⁰ Za’avah
⁴¹ There too some of the letters reverse their positions.


###### Ibn Ezra on Deuteronomy 28:26:1
[Ibn Ezra on Deuteronomy 28:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:26:1)

**ואין מחריד.** לעוף ולבהמה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THERE SHALL BE NONE TO FRIGHTEN THEM AWAY. To frighten away the birds and beasts.


###### Ibn Ezra on Deuteronomy 28:27:1
[Ibn Ezra on Deuteronomy 28:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:27:1)

והנשארים יוכו בשחין מצרים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THE BOIL OF EGYPT.] Those who remain will be struck with the boil of Egypt.


###### Ibn Ezra on Deuteronomy 28:27:2
[Ibn Ezra on Deuteronomy 28:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:27:2)

**ובטחורים.** הם היוצאים במקום הנסתר על כן כתוב ובעפולים והוא מגזרת ויבא אל העופל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WITH THE EMERODS. They appear in the hidden places.⁴² Scripture therefore reads *u-vafolim*⁴³. The *keri* reads *u-vatchorim*. (and with the emerods). The latter is related to the world *ofel* (hill) in *And when he came to the hill* (II Kings 5:24).⁴⁴ because they are hill-like; i.e., they consist of swellings. According to Weiser its meaning is, hemorrhoids are called *ofalim* because hills are used for hiding and hemorrhoids appear in hidden places.

footnotes:
⁴² They are swellings that appear in hidden places.
⁴³ This is the ketib
⁴⁴ Hemorrhoids are called ofalim


###### Ibn Ezra on Deuteronomy 28:27:3
[Ibn Ezra on Deuteronomy 28:27:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:27:3)

**ובגרב.** כן בלשון ישמעאל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WITH THE SCAB.⁴⁵. The same is true in Arabic.⁴⁶.

footnotes:
⁴⁵ Hebrew, garav
⁴⁶ The Arabic word for scab is jarabu


###### Ibn Ezra on Deuteronomy 28:27:4
[Ibn Ezra on Deuteronomy 28:27:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:27:4)

**ובחרס.** י״‎א שיצטרך אל חרס כאיוב ואם הוא בסמ״‎ך וי״‎א במכת השמש. והנכון שהוא שם חולי כנזכרי' ואין לו חבר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND WITH THE ITCH.⁴⁷. Some say that he will need a potsherd⁴⁸. He will need a potsherd (*cheres*) to scratch himself to relieve his itching. as Job did.⁴⁹ This is so⁵⁰ because one employs a potsherd for relief if struck by this illness. even though the word *cheres* (itch) is spelled with a *samekh*.⁵¹. Others say *u-ve-chares* (and with the itch) means: and with a blow from the sun.⁵² is the sun. See Jud. 14:18. Hence this interpretation renders *u-ver-chares*, and with sunstroke. However, the correct interpretation is that *cheres* (itch) refers to the name of a disease like the ones mentioned previously. The word has no neighbor.⁵³

footnotes:
⁴⁷ Hebrew, cheres
⁴⁸ Hebrew, cheres
⁴⁹ Job used a potsherd to relief his itching. See Job 2:8.
⁵⁰ The disease is called cheres
⁵¹ While the word for potsherd is spelled with a sin
⁵² One of the meanings of the word cheres
⁵³ It is not found elsewhere in Scripture. Hence we do not know what sort of disease it refers to.


###### Ibn Ezra on Deuteronomy 28:28:1
[Ibn Ezra on Deuteronomy 28:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:28:1)

והשגעון והעורון והתמהון שלשתן בלב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
MADNESS…] Madness, blindness, and astonishment are afflictions of the heart.⁵⁴

footnotes:
⁵⁴ They afflict the mind.


###### Ibn Ezra on Deuteronomy 28:29:1
[Ibn Ezra on Deuteronomy 28:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:29:1)

**והיית ממשש.** פירוש בעורון:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT GROPE. In blindness.⁵⁵

footnotes:
⁵⁵ Its meaning is, and thou shalt grope in blindness.


###### Ibn Ezra on Deuteronomy 28:29:2
[Ibn Ezra on Deuteronomy 28:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:29:2)

**תצליח.** פעל יוצא:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
PROSPEROUS. *Tatzli’ach* (prosperous) is a transitive verb.⁵⁶

footnotes:
⁵⁶ The verb can also be intransitive. Hence I.E.’s comment.


###### Ibn Ezra on Deuteronomy 28:29:3
[Ibn Ezra on Deuteronomy 28:29:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:29:3)

**עשוק וגזול.** מאויב ואין מושיע והחל לפרש איך יהיה עשוק:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OPPRESSED AND ROBBED. By the enemy, and there shall be none to save thee. Scripture commences to explain in what manner Israel shall be oppressed.


###### Ibn Ezra on Deuteronomy 28:30:1
[Ibn Ezra on Deuteronomy 28:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:30:1)

**ישגלנה.** כנוי לשכיבה וכן שגל המוכנת למטה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHALL LIE WITH HER. *Yishgalennah* (lie with her) is a euphemism for sexual intercourse. The same applies to the word *shegal* (the queen) (Ps. 45:10). It refers to a woman prepared for bed.⁵⁷

footnotes:
⁵⁷ For sexual intercourse. See I.E. on Ps. 45:10.


###### Ibn Ezra on Deuteronomy 28:30:2
[Ibn Ezra on Deuteronomy 28:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:30:2)

**תחללנו.** מגזרת חליל':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
USE THE FRUIT THEREFOF. *Techallennu* (use the fruit thereof) is related to the word *chalil* (flute).⁵⁸. 38. The printed editions read *chalilah*. See I.E. on Deut. 28:6: “They were in the habit of dancing [to the tune of flutes] in the vineyards.” Hence the term *techallennu*.

footnotes:
⁵⁸ So Vat. Ebr


###### Ibn Ezra on Deuteronomy 28:32:1
[Ibn Ezra on Deuteronomy 28:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:32:1)

**וכלות.** כמו נכספה וגם כלת' וכן ותכל דוד ואינו חסר נפש כאשר פירש חסר הדעת כי ותכל פועל יוצא ולא נזכר הפועל כמו אשר ילדה אותה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND FAIL WITH LONGING. The word *kalot* (fail with longing) is similar to the word *kaletah* (pineth) in *My soul yearneth, yea, even pineth* (Ps. 84:3) and to *va-tekhal* (failed with longing) in *va-tekhal david* (and caused David to fail with longing)⁵⁹ (II Sam. 13:39). The latter is not lacking the word “soul” as the one lacking in knowledge says,⁶⁰ is to be rendered, And David’s soul failed with longing. It should be noted that this interpretation was offered by Rashi, Radak, and the *Targum*. for the word *vatekhal* is transitive. The subject⁶¹, i.e., the one who caused David to fail in longing. is omitted,⁶² as it is in “whom she bore”⁶³ (Num. 26:59).⁶⁴

footnotes:
⁵⁹ Translated according to I.E.
⁶⁰ The “one lacking in knowledge” says, va-tekhal david
⁶¹ Of va-tekhal
⁶² According to I.E our text is to be interpreted, and caused David to fail in longing. See Radak on II Sam. 13:29. Radak quotes an interpretation which renders the verse, And the wife of David caused him to fail in longing. This apparently is the way I.E. interprets our verse (Krinsky).
⁶³ Translated according to I.E.
⁶⁴ Scripture omits the person who did the bearing.


###### Ibn Ezra on Deuteronomy 28:33:1
[Ibn Ezra on Deuteronomy 28:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:33:1)

**ורצוץ.** בחזקה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND CRUSHED. Powerfully so.


###### Ibn Ezra on Deuteronomy 28:34:1
[Ibn Ezra on Deuteronomy 28:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:34:1)

ופי' **בשגעון.** שיראה גופו מלא שחין:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
MAD. This explains *with madness* (v. 28.). He will see his body covered with boils (v. 35).⁶⁵

footnotes:
⁶⁵ And this will drive him mad.


###### Ibn Ezra on Deuteronomy 28:35:1
[Ibn Ezra on Deuteronomy 28:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:35:1)

**על הברכים ועל השוקים.** כי בהיות השחין שם קשה לסור:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THE KNEES, AND IN THE LEGS. For when the boils are upon the knees and the legs, [it is hard to remove them].


###### Ibn Ezra on Deuteronomy 28:35:2
[Ibn Ezra on Deuteronomy 28:35:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:35:2)

**אשר לא תוכל להרפא.** בעבור היותם מחוץ לגוף:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEREOF THOU CANST NOT BE HEALED. Because they are on the surface of the body.⁶⁶

footnotes:
⁶⁶ According to I.E. a physician is permitted to heal only external wounds and not internal ones. Hence I.E. explains that Scripture here states that Israel will be struck by wounds that a physician will not be able to heal even though they are on the surface and may be dealt with by a physician (Krinsky).


###### Ibn Ezra on Deuteronomy 28:36:1
[Ibn Ezra on Deuteronomy 28:36:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:36:1)

**ועבדת שם.** ולא יועיל לך רק תהיה לשמה כל רואיך ישומו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THERE SHALT THOU SERVE. And it shall not avail you but you shall become an astonishment. That is, all who see you shall be astonished.⁶⁷

footnotes:
⁶⁷ All who see Israel will be shocked at what happened to them. Rashi interprets similarly.


###### Ibn Ezra on Deuteronomy 28:37:1
[Ibn Ezra on Deuteronomy 28:37:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:37:1)

**למשל.** באוזן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A PROVERB. In the ear.⁶⁸

footnotes:
⁶⁸ You will serve as an example illustrating a point.


###### Ibn Ezra on Deuteronomy 28:37:2
[Ibn Ezra on Deuteronomy 28:37:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:37:2)

**ולשנינה.** בפה מגזר' ושננתם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND A BYWORD. In the mouth.⁶⁹ *Sheninah* (byword) is related to the word *ve-shinnantam* (and thou shalt teach them diligently) (Deut. 6:7).

footnotes:
⁶⁹ People will speak about you.


###### Ibn Ezra on Deuteronomy 28:37:3
[Ibn Ezra on Deuteronomy 28:37:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:37:3)

**ינהגך ה'.** בעונך וקודם זה יבא עליך שנת רעב ואתה עודך בארצך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHALL LEAD THEE. Because of your sins. However, before this, a year of hunger shall come upon you when you are still in your land.⁷⁰

footnotes:
⁷⁰ In other words, verse 38 which follows does not speak of the exile but rather of what will precede the exile.


###### Ibn Ezra on Deuteronomy 28:38:1
[Ibn Ezra on Deuteronomy 28:38:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:38:1)

**יחסלנו.** יכריתנו והוא מן חסיל מין ממיני הארבה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHALL CONSUME THEM. *Yachselennu* (shall consume them) means shall destroy them. *Yachselennu* comes from *chasil*, which is the name of a type of grasshopper.⁷¹ means shall be “grasshoppered.”

footnotes:
⁷¹ Thus yachselennu


###### Ibn Ezra on Deuteronomy 28:39:1
[Ibn Ezra on Deuteronomy 28:39:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:39:1)

**תטע.** תיגע בנטיע' ובעבוד':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
PLANT. You shall toil in planting and in the vineyards.


###### Ibn Ezra on Deuteronomy 28:39:2
[Ibn Ezra on Deuteronomy 28:39:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:39:2)

**ולא תשת'.** בשעת הבציר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BUT THOU SHALT NEITHER DRINK OF THE WINE. At the time of the harvest.


###### Ibn Ezra on Deuteronomy 28:39:3
[Ibn Ezra on Deuteronomy 28:39:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:39:3)

**ולא תאגר.** תקבץ והוא פעל כמו אגרה בקציר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
NOR GATHER THE GRAPES. *Te’egor* (gather the grapes) means you will gather. It is a verb. *Te’egor* is similar to *agerah* (gathereth) in *And gathereth her food in the harvest* (Prov. 6:8).


###### Ibn Ezra on Deuteronomy 28:40:1
[Ibn Ezra on Deuteronomy 28:40:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:40:1)

**לא תסוך.** כמשפט וסוך לא סכתי. וזה הפך ושמן על ראשך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BUT THOU SHALT NOT ANNOINT THYSELF WITH THE OIL. As is the practice.⁷² Compare, *neither did I anoint myself at all* (Dan. 10:3). This is the reverse of *And let thy head lack no oil* (Eccles. 9:8).⁷³

footnotes:
⁷² It was the practice of people to anoint themselves.
⁷³ Eccles. 9:8 records the normal practice. Dan. 10:3 records the abnormal practice.


###### Ibn Ezra on Deuteronomy 28:40:2
[Ibn Ezra on Deuteronomy 28:40:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:40:2)

**כי ישל.** מבנין נפעל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHALL DROP OFF. *Yishal* (drop off) is a *nifal*.⁷⁴.

footnotes:
⁷⁴ From the root nun, shin, lamed


###### Ibn Ezra on Deuteronomy 28:42:1
[Ibn Ezra on Deuteronomy 28:42:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:42:1)

**יירש.** מהכבד הדגוש והטעם כמו להוריש גוים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHALL…POSSESS. *Yeyaresh* (shall possess) is a *pi’el. Yeyaresh* is similar to *le-horish* (to drive out) in *to drive out nations* (Num. 4:38).⁷⁵

footnotes:
⁷⁵ In other words, it means to drive out or to destroy. The word might be confused with a similar word meaning to inherit. Hence I.E.’s comment.


###### Ibn Ezra on Deuteronomy 28:42:2
[Ibn Ezra on Deuteronomy 28:42:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:42:2)

**צלצל.** מלה מרובע' אין לו ריע ופירושו כפי מקומו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE LOCUST. *Tzelatzal* (locust) is a quadriliteral. It has no neighbor.⁷⁶ Its meaning is according to its place.⁷⁷

footnotes:
⁷⁶ The word does not appear again in Scripture.
⁷⁷ Its meaning can be ascertained from its context.


###### Ibn Ezra on Deuteronomy 28:43:1
[Ibn Ezra on Deuteronomy 28:43:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:43:1)

**מעלה מעלה.** פעמים שאין למעלה ממנו או תמיד וכן מטה מטה הטעם מאד מאד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HIGHER AND HIGHER. The word is repeated to indicate a height over which no one else towers. On the other hand it may indicate permanency.⁷⁸ *Lower and lower* is similar. Its meaning is very low.

footnotes:
⁷⁸ The stranger shall be permanently over you.


###### Ibn Ezra on Deuteronomy 28:44:1
[Ibn Ezra on Deuteronomy 28:44:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:44:1)

**הוא יהיה לראש.** כטעם ועבד לוה לאיש מלוה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HE SHALL BE THE HEAD. As in *And the borrower is servant to the lender* (Prov. 22:7).


###### Ibn Ezra on Deuteronomy 28:46:1
[Ibn Ezra on Deuteronomy 28:46:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:46:1)

**לאות.** מהשם שתזכור כי מרדת בו ולא בך לבדך כי גם בזרעך כטעם אבותינו חטאו ואינם וכבר פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR A SIGN. From God, so that you remember that you rebelled against Him. It will not only be a sign in you but also in your offspring, as in *Our fathers have sinned, and are not* (Lam. 5:7).⁷⁹. I have previously explained this.⁸⁰

footnotes:
⁷⁹ The verse concludes, And we have borne their iniquities
⁸⁰ See I.E. on Lev. 26:39.


###### Ibn Ezra on Deuteronomy 28:47:1
[Ibn Ezra on Deuteronomy 28:47:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:47:1)

**מרב כל.** אשר תתאוה או כל צורך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BY REASON OF THE ABUNDANCE OF ALL THINGS. Which you desired,⁸¹ or all your needs.⁸²

footnotes:
⁸¹ You had everything that you desired.
⁸² You had everything that you needed.


###### Ibn Ezra on Deuteronomy 28:49:1
[Ibn Ezra on Deuteronomy 28:49:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:49:1)

**ידאה.** יעוף וכן וידא על כנפי רוח:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SWOOPETH DOWN. *Yideh* (swoopeth down) means flies. Compare, *va-yede* (he did swoop down) in *Yea, He did swoop down upon the wings of the wind* (Ps. 18:11).


###### Ibn Ezra on Deuteronomy 28:53:1
[Ibn Ezra on Deuteronomy 28:53:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:53:1)

**ואכלת פרי בטנך.** במצור:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THOU SHALT EAT THE FRUIT OF THINE OWN BODY. During the siege.


###### Ibn Ezra on Deuteronomy 28:53:2
[Ibn Ezra on Deuteronomy 28:53:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:53:2)

**יציק לך.** כל אחד מאויבך או הוא כן בעבור היותו בסוף:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHALL STRAITEN THEE. Each one of your enemies.⁸³ (shall straiten) is in the singular. *Oyevekha* (thine enemies) is in the plural. According to I.E. when a verb in the singular governs a noun in the plural, the verb refers to each one within the plural. Or the word *oyevekha* is so vocalized⁸⁴ rather than *oyivkha*. because it comes at the end of a verse.⁸⁵ is really a singular. Our text should thus be rendered, wherewith thine enemy shall straiten thee.

footnotes:
⁸³ Yatzik
⁸⁴ The word reads oyevekha
⁸⁵ In other words, oyevekha


###### Ibn Ezra on Deuteronomy 28:54:1
[Ibn Ezra on Deuteronomy 28:54:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:54:1)

**אשר** יותיר. האויב או יותירם בהחבא וכל זה בעבור המצור:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHOM HE HATH REMAINING. This refers to the enemy.⁸⁶ literally means he will leave over. According to this interpretation the verse reads, which the enemy will leave alive. Or it means which he will leave over by hiding them.⁸⁷ refers to the man mentioned in the opening of the verse. Our verse should be interpreted, which he will save by hiding them. All of this will he due to the siege.

footnotes:
⁸⁶ Yotir
⁸⁷ According to this interpretation yotir


###### Ibn Ezra on Deuteronomy 28:55:1
[Ibn Ezra on Deuteronomy 28:55:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:55:1)

**בכל שעריך.** בכל מקום:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN ALL THY GATES. In any place.⁸⁸ means in any place in your country.

footnotes:
⁸⁸ In all thy gates


###### Ibn Ezra on Deuteronomy 28:57:1
[Ibn Ezra on Deuteronomy 28:57:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:57:1)

**ובשליתה.** הוא מקום הולד בשבתו בבטן אמו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND AGAINST HER AFTERBIRTH. *Shilyah* (afterbirth) refers to the place where the child dwells while in the mother’s belly.⁸⁹

footnotes:
⁸⁹ It refers to the placenta.


###### Ibn Ezra on Deuteronomy 28:57:2
[Ibn Ezra on Deuteronomy 28:57:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:57:2)

**מבין רגליה.** כנוי כמו ולא עשה את רגליו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FROM BETWEEN HER FEET. This is a euphemism.⁹⁰ Compare, *and he had neither dressed his feet* (II Sam. 19:25).⁹¹ is, he did not shave his pubic hair. Also see Talmud, *Yevamot* 103a.

footnotes:
⁹⁰ For the vagina.
⁹¹ Feet refers to the genital area. According to Rashi on II Sam. 19:25, the meaning of and he had neither dressed his feet


###### Ibn Ezra on Deuteronomy 28:59:1
[Ibn Ezra on Deuteronomy 28:59:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:59:1)

**מכתך.** לשון יחיד עם רבים מורכבת וכן ועדותי זו אלמדם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THY PLAGUES. *Makkotekha* (thy plagues) is a compound of a singular⁹² and the plural.⁹³ is a plural. We would thus expect a *yod* to follow the *tav* and the *tav* to be vocalized with a *segol* in *makkotekha*. However, the *tav* in *makkotekha* is vocalized with a *sheva*, and *makkotekha* has no *yod* in it. The latter is the spelling and vocalization of the singular. Compare, the word *edoti* (my testimony)⁹⁴ is a plural. Thus the word should read *edotai*, for “i” is a singular suffix. Thus *edoti* is a compound of a plural with a singular pronominal suffix. in *And My testimony that I shall teach them* (Ps. 132:12).

footnotes:
⁹² Suffix.
⁹³ A noun in the plural. Makkot
⁹⁴ Edot


###### Ibn Ezra on Deuteronomy 28:59:2
[Ibn Ezra on Deuteronomy 28:59:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:59:2)

טעם **והפלא.** להיות דבר מופלא שלא נראה ולא נשמע כמוהו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
The meaning of *ve-hifla* (will make wonderful) is, it will be an extraordinary thing, for nothing like it was ever seen or heard of.


###### Ibn Ezra on Deuteronomy 28:59:3
[Ibn Ezra on Deuteronomy 28:59:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:59:3)

**ונאמנים.** שלא יסורו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OF LONG CONTINUANCE.⁹⁵. Literally, and faithful. They will not be removed.⁹⁶

footnotes:
⁹⁵ Hebrew, ve-ne’emanim
⁹⁶ In other words, “faithful” means they will do what they are supposed to do.


###### Ibn Ezra on Deuteronomy 28:61:1
[Ibn Ezra on Deuteronomy 28:61:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:61:1)

**יעלם ה'.** מגזרת העלה ואם הוא חטוף וי״‎א כמו יביאם לשון ארמי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WILL THE LORD BRING UPON. *Yalem* (will bring) is related to the word *he’elah* (brought up)⁹⁷, and means bring up. (Jer. 16:15) even though it⁹⁸ is vocalized with a *sheva. He’elah* is vocalized with a *chataf segol*. Since both words are in the *hifil* we would expect them to be vocalized similarly. Hence I.E.’s comment. is vocalized with a *sheva*. Others say that *yalem* means will bring.⁹⁹ It is an Aramaic word.¹⁰⁰ in Aramaic means to enter. See Dan. 2:16.

footnotes:
⁹⁷ It comes from the root ayin, lamed, heh
⁹⁸ Yalem
⁹⁹ Rather than bring up. There is not much difference in practical meaning between the two interpretations. They only differ as to the etymology of the word.
¹⁰⁰ The word al


###### Ibn Ezra on Deuteronomy 28:63:1
[Ibn Ezra on Deuteronomy 28:63:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:63:1)

וטעם **כאשר שש.** שלא תחשוב כי יזיק לשם או יתאבל כטעם אם צדקת מה תתן לו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AS THE LORD REJOICED. You should not think that this will harm God or that God will mourn.¹⁰¹ Its meaning is similar to¹⁰² *If thou he righteous, what givest thou to him* (Job 35:7).

footnotes:
¹⁰¹ For what happened to you.
¹⁰² The import of our verse is similar to Job 35:7.


###### Ibn Ezra on Deuteronomy 28:63:2
[Ibn Ezra on Deuteronomy 28:63:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:63:2)

**ונסחתם.** מבנין נפעל והוא חסר נו״‎ן. מגזרת יסח ה':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND YE SHALL BE PLUCKED. *Ve-nissachtem* (and ye shall be plucked) is a *nifal*. It is lacking a *nun*.¹⁰³ is dropped. Thus the word reads *nissachtem* rather than *ninsachtem*. It is related to the word *yissach* (will pluck) in *The Lord will pluck up* (Prov. 15:25).

footnotes:
¹⁰³ The root nun


###### Ibn Ezra on Deuteronomy 28:66:1
[Ibn Ezra on Deuteronomy 28:66:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:66:1)

**תלואים.** באל״‎ף תחת ה״‎ח השורש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SHALL HANG. The word *telu’im* (shall hang) has an *alef* in place of the stem *heh*.¹⁰⁴ comes from the root *tav, lamed, heh*. However, *telu’im* is spelled with an *alef*. Hence I.E.’s comment.

footnotes:
¹⁰⁴ Telu’im


###### Ibn Ezra on Deuteronomy 28:68:1
[Ibn Ezra on Deuteronomy 28:68:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/28:68:1)

**והתמכרתם.** אינו כמו ונמכרתם רק פירושו אתם תבקשו למכור עצמכם אנשים ונשים ואין קונה והנה זאת הברית במצות השם בערבות מואב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND…YE SHALL SELL YOURSELVES. *Ve-hitmakkartem* (and ye shall sell yourselves) does not mean and you will be sold.¹⁰⁵, not in the *nifal*. (Cf. *nimkartem* in Is. 50:1.) Furthermore, Scripture goes on to say, *and no man shall buy you*. It means you, both men and women, will seek to sell yourselves and no man shall buy you. Observe, this covenant was made by the command of God in the plains of Moab.¹⁰⁶

footnotes:
¹⁰⁵ By others, for the word is in the hitpa’el
¹⁰⁶ I.E.’s paraphrase of verse 69.