## Ibn Ezra on Deuteronomy Chapter 30

###### Ibn Ezra on Deuteronomy 30:4:1
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**בקצה השמים.** כנגד ארץ ישראל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THE UTTERMOST PARTS OF HEAVEN. With regard to the Land of Israel.¹

footnotes:
¹ For a person living in the Land of Israel, the place of Israel’s exile appears to be at the uttermost parts of the heavens. However, in truth the heavens have no uttermost part for they are round.


###### Ibn Ezra on Deuteronomy 30:6:1
[Ibn Ezra on Deuteronomy 30:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:6:1)

**ומל ה' אלהיך.** כי לו נתכנו העלילות הראשונות. ואחר שאמר תשוב לשמוע בקולו הוא יעזרך וימול לבבך ולבב זרעך לא כמילת הבשר שאתה חייב למול אותו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THE LORD THY GOD WILL CIRCUMCISE. For He is the first cause of all actions.² seems to indicate that man has no free will, for it implies that God will change man’s nature so that he will no longer sin. Hence I.E.’s comment. After saying, you shall return unto the Lord and listen to His voice,³ Moses says that unlike the circumcision of the flesh, which you are obligated to execute, God will help you and will circumcise your heart and the heart of your seed.

footnotes:
² I.E.’s paraphrase of I Sam. 2:3. In other words, God is the first cause who gave man the power to circumcise his heart. Since all things can be traced back to God, God can be said to “circumcise” man’s heart. And the Lord thy God will circumcise thy heart
³ I.E.’s paraphrase of the opening of verse 6.


###### Ibn Ezra on Deuteronomy 30:9:1
[Ibn Ezra on Deuteronomy 30:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:9:1)

וטעם **והותירך.** בעבור שיתן הקללות על השונאים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[AND THE LORD THY GOD WILL MAKE THEE OVERABUNDANT.] Scripture states *ve-hotirekha*⁴ as He will permit you to remain. (make thee overabundant) because God will place curses upon the enemies [of Israel]⁵

footnotes:
⁴ I. E. renders ve-hotirekha
⁵ Which shall destroy them. However, you shall survive.


###### Ibn Ezra on Deuteronomy 30:9:2
[Ibn Ezra on Deuteronomy 30:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:9:2)

**כאשר שש על אבותיך.** שנחלו הארץ כי עם הגולים ממנה ידבר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AS HE REJOICED OVER THY FATHERS. Who inherited the land, for Scripture addresses those who were exiled from it.


###### Ibn Ezra on Deuteronomy 30:10:1
[Ibn Ezra on Deuteronomy 30:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:10:1)

**הכתובה בספר התורה הזה.** כי עיקר כל המצות שם ואם הם צריכים פירוש קבלה ולא תהיה שמורה עד שיהיה הלב שלם על כן בכל לבבך כי מצות השמירה עם הלב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH ARE WRITTEN IN THIS BOOK OF THE LAW. For the main part of all the commandments is there,⁶ although they need the explanation provided by tradition.⁷ They⁸ cannot be kept unless the heart is complete.⁹ Scripture therefore states, *with all thy heart*, for the commandment to keep means to keep with one’s heart.¹⁰

footnotes:
⁶ Hence Scripture mentions the written law and omits the oral law.
⁷ The oral tradition elaborates the laws which are found in the Torah.
⁸ The commandments.
⁹ Has total belief in God.
¹⁰ Belief must accompany observance. See I.E. on Ex. 31:18 (Vol. 2, p. 653).


###### Ibn Ezra on Deuteronomy 30:11:1
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**נפלאת.** נסתרת או דבר פלא שתלאה לעשותו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TOO HARD. The word *niflet* (too hard) means concealed.¹¹ Or its meaning is, wondrous, that is, something that will cause you to grow weary while trying to accomplish it.¹²

footnotes:
¹¹ See Rashi.
¹² In other words, too hard.


###### Ibn Ezra on Deuteronomy 30:12:1
[Ibn Ezra on Deuteronomy 30:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:12:1)

**לא בשמים היא.** פירוש נפלאת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IT IS NOT IN HEAVEN. This explains *niflet* (too hard) (v. 11).


###### Ibn Ezra on Deuteronomy 30:13:1
[Ibn Ezra on Deuteronomy 30:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:13:1)

**מעבר לים.** פירוש רחוקה ויתכן שהוא הים הגדול שלא יוכל אדם להכנס ברחבו מפני חשכת המים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BEYOND THE SEA. This explains *neither is it far off* (v. 11). It is possible that the reference is to the great sea¹³ whose width a person cannot enter¹⁴ because of the darkness of the water.¹⁵

footnotes:
¹³ The Atlantic Ocean.
¹⁴ That is, one cannot cross it.
¹⁵ A dark cloud covers it. I.E. like other medievalists believed that one cannot cross the “large sea.”


###### Ibn Ezra on Deuteronomy 30:14:1
[Ibn Ezra on Deuteronomy 30:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:14:1)

**בפיך ובלבבך.** שכל המצות עיקרם הלב ויש מהם זכר בפה לחזוק הלב ויש מעשה כדי שיזכור בפה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THY MOUTH, AND IN THY HEART. For the heart is the core of the commandments.¹⁶ Some commandments require the uttering of statements which serve to reinforce the heart.¹⁷ to reinforce our belief. Others consist of deeds¹⁸. so that a person will utter the required statements.¹⁹

footnotes:
¹⁶ The commandments that pertain to the heart are the most important ones. Among the latter are the commandments to believe in God, to love God, etc.
¹⁷ We thus recite the shema
¹⁸ Such as donning tefilin
¹⁹ So that a person will remember to recall verbally the commandment tied to the ritual. However, not all commandments observed by deeds have this as their purpose. See I.E. on Ex. 31:18 (Vol. 2, p. 410) where he divides the positive commandments into three categories: those to be observed by the heart, those to be observed by speech, and those to be observed by action.


###### Ibn Ezra on Deuteronomy 30:15:1
[Ibn Ezra on Deuteronomy 30:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:15:1)

**החיים.** אורך ימים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
LIFE. Long life.²⁰

footnotes:
²⁰ A person must ultimately die. Hence I.E.’s interpretation.


###### Ibn Ezra on Deuteronomy 30:15:2
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**הטוב.** בעושר ובריאות הגוף והכבוד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND GOOD. Wealth, bodily health and honor.


###### Ibn Ezra on Deuteronomy 30:15:3
[Ibn Ezra on Deuteronomy 30:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:15:3)

**והמות והרע.** הפך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
Death and evil are the reverse of the above.


###### Ibn Ezra on Deuteronomy 30:16:1
[Ibn Ezra on Deuteronomy 30:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:16:1)

**לאהבה.** העיקר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TO LOVE. This is most important.


###### Ibn Ezra on Deuteronomy 30:16:2
[Ibn Ezra on Deuteronomy 30:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:16:2)

**ללכת בדרכיו.** שלא תשנה מדרכי מעשיו ומצותיו שצוך ואם לא תדע למה נתנו החוקים והמשפטים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TO WALK IN HIS WAYS. You shall not modify the way He asked you to act²¹ and the precepts which He commanded you, even though you do not know why the statutes and ordinances were given.

footnotes:
²¹ Literally, the way of His deeds.


###### Ibn Ezra on Deuteronomy 30:16:3
[Ibn Ezra on Deuteronomy 30:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:16:3)

והנה **וחיית** פירוש החיים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
Note, *Then thou shalt live* explains the term *life* (v. 15).


###### Ibn Ezra on Deuteronomy 30:16:4
[Ibn Ezra on Deuteronomy 30:16:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:16:4)

**ורבית.** פירוש הטוב כי הוא רבוי הגוף בבנים ובעושר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND MULTIPLY. This explains *and good* (v. 15), for it refers to material increase,²² that is, in children and in wealth.

footnotes:
²² Literally, an increase in bodies.


###### Ibn Ezra on Deuteronomy 30:17:1
[Ibn Ezra on Deuteronomy 30:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:17:1)

**ואם יפנה לבבך.** כי הלב הוא העיקר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BUT IF THY HEART TURN AWAY. For the heart is most important.²³

footnotes:
²³ Hence it personifies the entire human being.


###### Ibn Ezra on Deuteronomy 30:17:2
[Ibn Ezra on Deuteronomy 30:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:17:2)

**ונדחת.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BUT SHALT BE DRAWN AWAY. I have previously explained the meaning of *ve-niddachta* (but shall be drawn away).²⁴

footnotes:
²⁴ See I.E. on Deut. 4:19.


###### Ibn Ezra on Deuteronomy 30:18:1
[Ibn Ezra on Deuteronomy 30:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:18:1)

**כי אבוד תאבדון.** פירוש המות והרע כי יאבדו הם ובניהם והונם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT YE SHALL SURELY PERISH. This explains *death and evil* (v. 15), for they and their children and their wealth shall perish.


###### Ibn Ezra on Deuteronomy 30:18:2
[Ibn Ezra on Deuteronomy 30:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:18:2)

**לא תאריכון ימים.** הפך וברכך ה' אלהיך בארץ:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
YE SHALL NOT PROLONG YOUR DAYS. The reverse of *the Lord thy God shall bless thee in the land* (v. 16).


###### Ibn Ezra on Deuteronomy 30:19:1
[Ibn Ezra on Deuteronomy 30:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:19:1)

**את השמים ואת הארץ.** בעבור היות' עומדים וכן על האבן תהיה בנו לעדה וכן שמעו הרים את ריב ה':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HEAVEN AND EARTH. For they endure.²⁵ Similarly with regard to *this stone shall be a witness against us* (Josh. 24:27) and *Hear, O ye mountains, the Lord’s controversy* (Micah 6:2).

footnotes:
²⁵ From generation to generation.


###### Ibn Ezra on Deuteronomy 30:19:2
[Ibn Ezra on Deuteronomy 30:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:19:2)

**החיים והמות.** הם הברכה והקללה והנה יש לך לבחור בחיים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
LIFE AND DEATH. The reference is to *the blessing and the curse*.²⁶ is not an addition to what precedes it but is synonymous with it. Observe, it is incumbent upon you to choose life.²⁷.

footnotes:
²⁶ The blessing and the curse
²⁷ I.E.’s interpretation of therefore choose life


###### Ibn Ezra on Deuteronomy 30:19:3
[Ibn Ezra on Deuteronomy 30:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/30:19:3)

**למען תחיה.** בגוף או בזכר. ופירש כי החיים הם לאהבה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT THOU MAYEST LIVE. Physically or in memory. Scripture explains that life is to love.²⁸

footnotes:
²⁸ The object of life is to love God.


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

**כי הוא חייך.** על דעת המפרשים שהוא שב אל קול השם ולפי דעתי שהוא השם כאשר אמר המשורר ה' ישעי ואלהי חסדי ומגיני וחרבי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR THAT IS THY LIFE.²⁹. According to the commentaries this refers to the voice of God. I believe that the reference is to God,³⁰, which reads, for he is your life. Hence this interpretation. as the poet says,³¹ the Lord is my salvation;³². *The God of my mercy* (Ps. 59:11); *My shield* (Ps. 18:3); and my sword.³³.

footnotes:
²⁹ Hebrew, ki hu chayyyekha
³⁰ Literally, ki hu chayyyekha
³¹ We should not be surprised that the Torah refers to God by the term life. For Scripture terms God my sword, my shield, my mercy, my salvation.
³² Compare Ps. 18:47: The God of my salvation
³³ Compare, Deut. 33:29: The Lord is the sword of thy excellency