## Ibn Ezra on Deuteronomy Chapter 31

###### Ibn Ezra on Deuteronomy 31:1:1
[Ibn Ezra on Deuteronomy 31:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:1:1)

**וילך.** הלך אל כל שבט ושבט להודיע שהוא מת שלא יפחדו וחזק לבם בדברי יהושע על כן כתוב אחריו ואתה תנחילנה אותם ולפי דעתי כי אז ברך השבטים ואם ברכותיהם מאוחרות במכתב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND MOSES WENT. Moses went to each tribe and tribe to inform them that he was about to die and that they should not fear.¹ He strengthened them² with his words to Joshua.³, etc.,(vs. 7,8). Scripture therefore afterwards reads, *and thou shalt cause them to inherit it* (v. 7). I believe that he then⁴ (v. 7). blessed the tribes.⁵ This is so even though the blessings are recorded later.⁶

footnotes:
¹ For they would not be left leaderless.
² He encouraged them.
³ Be strong and of good courage; for thou shalt go with this people into the land
⁴ After charging Joshua in the sight of all of Israel
⁵ While they were assembled together.
⁶ In Deut. 33.


###### Ibn Ezra on Deuteronomy 31:2:1
[Ibn Ezra on Deuteronomy 31:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:2:1)

**לצאת ולבוא.** במלחמה והטעם כי אילו לא הייתי מת עתה אין בי יכולת להלחם ואין לכם צורך למי שיעזור אתכם כי השם ישמיד הגוים גם יהושע והעד מה שראיתם בעיניכם במלחמת סיחון ועוג:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
GO OUT AND COME IN. In war.⁷ Even if I did not die now, I would not have the ability to wage war. You have no need for any person to help you, for God will destroy the nations.⁸ Joshua will do the same.⁹ (v. 3). What you saw with your eyes in the war of Sihon and Og is proof.¹⁰

footnotes:
⁷ To lead you into battle.
⁸ I.E.’s paraphrase of the first part of verse 3.
⁹ I.E.’s interpretation of and Joshua, he shall go over before thee, as the Lord hath spoken
¹⁰ I.E.’s interpretation of verse 4.


###### Ibn Ezra on Deuteronomy 31:5:1
[Ibn Ezra on Deuteronomy 31:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:5:1)

**ועשיתם להם.** לשבור מצבותם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND YE SHALL DO UNTO THEM. To break their pillars.¹¹. Hence I.E.’s comment.

footnotes:
¹¹ See Deut. 7:5, which literally reads: But thus shall you do unto them…dash in pieces their pillars


###### Ibn Ezra on Deuteronomy 31:6:1
[Ibn Ezra on Deuteronomy 31:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:6:1)

**חזקו ואמצו.** אחר שתדעו שה' הולך עמכם בכל מקום שתלכו להלחם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BE STRONG AND OF GOOD COURAGE. Now that you know that God goes with you wherever you go to battle.


###### Ibn Ezra on Deuteronomy 31:7:1
[Ibn Ezra on Deuteronomy 31:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:7:1)

**חזק ואמץ.** גם כן אמר משה ליהושע שהוא הפקיד עליהם :

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BE STRONG AND OF GOOD COURAGE. Moses also said this to Joshua¹² whom he appointed over them.

footnotes:
¹² As he did to Israel (v. 6).


###### Ibn Ezra on Deuteronomy 31:7:2
[Ibn Ezra on Deuteronomy 31:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:7:2)

**כי אתה תבוא את העם הזה.** ענין את כמו עם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR THOU SHALT GO WITH THIS PEOPLE. The word *et* means with.¹³ means with this people. The word *et* usually indicates the accusative and is not translated. Hence I.E.’s comment.

footnotes:
¹³ Thus et ha-am


###### Ibn Ezra on Deuteronomy 31:9:1
[Ibn Ezra on Deuteronomy 31:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:9:1)

**ויתנה אל הכהנים בני לוי.** שהם מורי התורה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND DELIVERED IT UNTO THE PRIESTS THE SONS OF LEVI. Who teach the Torah.


###### Ibn Ezra on Deuteronomy 31:9:2
[Ibn Ezra on Deuteronomy 31:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:9:2)

**ואל כל זקני ישראל.** הסנהדרין או טעמו כמו ויצו משה וזקני ישראל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND UNTO ALL THE ELDERS OF ISRAEL. The Sanhedrin.¹⁴ Or its meaning is like *And Moses and the elders of Israel commanded* (Deut. 27:1).¹⁵ in teaching the Torah.

footnotes:
¹⁴ To interpret the Torah.
¹⁵ The meaning of which is that the elders assisted Moses in transmitting the word of God. Similarly, here too Moses commanded the elders to assist the kohanim


###### Ibn Ezra on Deuteronomy 31:10:1
[Ibn Ezra on Deuteronomy 31:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:10:1)

**מקץ שבע שנים.** תחלת השנה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AT THE END OF EVERY SEVEN YEARS. At the beginning of the year.¹⁶ (at the end) sometimes means at the beginning. See I.E. on Deut. 15:1. I.E. interprets thus because the seventh year was to be a year of Torah study. He felt that the public reading of the Torah was not the climax of this year but the initiation of a year of Torah study.

footnotes:
¹⁶ According to I.E. the word mi-ketz


###### Ibn Ezra on Deuteronomy 31:12:1
[Ibn Ezra on Deuteronomy 31:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:12:1)

**למען ילמדו.** כל השנה ג״‎כ השבת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT THEY MAY LEARN. The entire year.¹⁷ Similarly on the Sabbath.¹⁸

footnotes:
¹⁷ The year was to be devoted to Torah.
¹⁸ Is to be devoted to Torah study.


###### Ibn Ezra on Deuteronomy 31:12:2
[Ibn Ezra on Deuteronomy 31:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:12:2)

**וגרך.** אולי יתיהד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THY STRANGER. Perhaps he will convert to Judaism.


###### Ibn Ezra on Deuteronomy 31:12:3
[Ibn Ezra on Deuteronomy 31:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:12:3)

וכאשר ישמעו ישאלו וילמדו מי שאינו חכם והבנים שהם קטנים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THAT THEY MAY HEAR, AND THAT THEY MAY LEARN.] When they hear¹⁹ they will ask. And he who is not wise and the children who are young will learn.

footnotes:
¹⁹ The Torah being read.


###### Ibn Ezra on Deuteronomy 31:14:1
[Ibn Ezra on Deuteronomy 31:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:14:1)

**קרבו ימיך למות.** כי לכל א' יש לו עתים קצובות וכבר פירשתי זה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THY DAYS APPROACH THAT THOU MUST DIE. For there is a time set for each and everyone.²⁰ I have previously explained this.²¹

footnotes:
²⁰ To pass away.
²¹ See I.E. on Ex. 23:26 (Vol. 2, p. 518).


###### Ibn Ezra on Deuteronomy 31:14:2
[Ibn Ezra on Deuteronomy 31:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:14:2)

**וילך משה.** ממחנה ישראל כי שם היה ובא אל מחנה השכינה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND MOSES…WENT. From the camp of Israel, for that is where he was.²² He then came to the camp where God’s presence rested.

footnotes:
²² When he took leave of and blessed Israel.


###### Ibn Ezra on Deuteronomy 31:15:1
[Ibn Ezra on Deuteronomy 31:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:15:1)

**וירא ה' באוהל.** הידוע הטעם כי עמוד הענן היה על הפתח והשם היה נראה באהל וזהו הכבוד ודבור ואצונו זהו ויצו את יהושע בן נון במצו' השם יתברך על כן אמר אשר נשבעתי להם ואח״‎כ פרשת הנך שוכב עם אבותיך ואין מוקדם ומאוחר בתורה וכן פ' ויהי ככלות משה לכתוב דבקה עם ויכתוב משה את התורה הזאת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THE LORD APPEARED IN THE TENT. The specified tent.²³ (tent) has a *heh ha-yedi’ah* prefixed to it. The meaning of our verse is that the pillar of cloud was at the door of the tent and God was seen inside the tent. This²⁴ is what the glory²⁵ refers to.²⁶ The statement *that I may give him a charge* (v. 14) refers to *And he*²⁷ *gave Joshua the son of Nun a charge* (v. 23) by the command of God, may He be blessed. Scripture therefore reads, *which I swore unto them* (*Ibid.*).²⁸ After this came the passage *Behold, thou art about to sleep with thy fathers* (v. 16).²⁹ There is no chronological order in the Torah. The passage *And it came to pass, when Moses had made an end of writing the words of this law* (v. 24) is connected to³⁰ *And Moses wrote this law* (v. 9).

footnotes:
²³ The tent of meeting mentioned in the previous verse. Hence the word ohel
²⁴ The pillar of cloud.
²⁵ The glory of God.
²⁶ When Scripture speaks of the glory of God appearing in the tent of meeting, the reference is to the pillar of cloud. See Ex. 16:10.
²⁷ Moses.
²⁸ Moses uses the term “I” because he was speaking for God by God’s command.
²⁹ According to I.E. the sequence of events was as follows: Verses 14,15; 23; 16-22; 9. The reason for the aforementioned is purely exegetical. It allows for a logical, sequential unfolding of events.
³⁰ It follows.


###### Ibn Ezra on Deuteronomy 31:16:1
[Ibn Ezra on Deuteronomy 31:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:16:1)

**וקם העם הזה.** לא יתכן היותו דבק עם אשר לפניו כי מה טעם העם הזה וזנה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THIS PEOPLE WILL RISE UP. It is not possible for this to be connected to what precedes it, for what reason is there to say,³¹ *and this people will rise up, and go astray*.³²

footnotes:
³¹ At this point.
³² Our verse does not logically follow God’s telling Moses that He is going to charge Joshua. Hence verses 16-22 follow what is recorded in verse 23.


###### Ibn Ezra on Deuteronomy 31:16:2
[Ibn Ezra on Deuteronomy 31:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:16:2)

וטעם **וזנה.** לצאת במחשבתו מתחת רשותו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
The meaning of *ve-zanah* (and go astray) is, to leave God’s authority³³ in one’s thought.

footnotes:
³³ Literally, to leave God’s domain, to believe in another god.


###### Ibn Ezra on Deuteronomy 31:16:3
[Ibn Ezra on Deuteronomy 31:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:16:3)

**אחרי אלהי נכר הארץ.** ידענו כי השם אחד והשנוי יבוא מהמקבלים והשם לא ישנה מעשיו כי כולם בחכמה. ומעבודת השם לשמור כח הקבול כפי המקום על כן כתוב את משפט אלהי הארץ על כן אמר יעקב הסירו את אלהי הנכר והפך המקום הדבק בעריות שהם שאר. והמשכיל יבין:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AFTER THE FOREIGN GODS OF THE LAND. We know that God is one.³⁴ Change comes from the recepients.³⁵ God does not change His works,³⁶ for they are executed in wisdom. It is part of the service of God to harness one’s power to receive spiritual inspiration in accordance with the place.³⁷ Scripture therefore reads, *the manner of the God of the land* (II Kings 17:26).³⁸ Jacob therefore said,³⁹ *Put away the strange gods* (Gen. 35:2).⁴⁰ The place is unlike other places with regard to engaging in sexual intercourse with women whom Scripture deems as being of close flesh.⁴¹ The intelligent will understand.⁴²

footnotes:
³⁴ God is unchangeable. God remains the same at all times.
³⁵ Of Divine beneficence. According to I.E. praying to God does not change God’s mind. It changes the petitioner. The person changes his fate because he becomes a different person. Thus God’s decrees remain unchangeable.
³⁶ The laws of nature, or any of His actions.
³⁷ The Land of Israel. According to I.E. if a person follows a certain way of life, i.e., following God’s commandments, certain things will follow automatically. He also believed that God’s influence varies in accordance with the place. Hence certain laws have to be followed in the Land of Israel if the land is to maintain its sanctity and receive the amount of divine influence allotted to it. See I.E. on Gen. 4:14; 28:16. Also see Ex. 15:17.
³⁸ The reference is to the people whom the king of Assyria brought to Samaria. They wanted to learn the manner of the God of the land because they knew that if they wanted to remain in the Land of Israel, they would have to alter their ways to fit the religious requirements of the land.
³⁹ To his sons.
⁴⁰ According to I.E., Jacob told his sons, “Now that we are in the Land of Israel put away the images which you held on to while you were outside of the Land of Israel.”
⁴¹ A person is not allowed to marry a variety of close relatives. Among these are two sisters and an aunt. However, Jacob married two sisters and Amram married his aunt. According to I.E. they did so because they were outside of the Land of Israel. See I.E. on Lev. 18:26.
⁴² That the Land of Israel has special spiritual significance.


###### Ibn Ezra on Deuteronomy 31:16:4
[Ibn Ezra on Deuteronomy 31:16:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:16:4)

וטעם **בקרבו.** שב אל נכר כאילו אמר וזנה אחרי אלהי עם נכר שהם אלהי הארץ. והקרוב כי בקרבו שב אל הארץ כי נמצא לשון זכר כמו ולא נשא אותם הארץ. נעתם הארץ:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[AMONG THEM.] *Be-kirbo* (among them) refers to *foreign*.⁴³. I.E. does not believe that Scripture would use the term “among them” when referring to foreign gods, for such gods do not exist, and it is impossible to come among them. Hence his interpretation. Scripture, as it were, states, and go astray after the gods of a foreign people,⁴⁴ who are the gods of the land.⁴⁵ is short for “the foreign people of the gods of the land.” However, it appears that *be-kirbo* refers to the word *ha-aretz* (of the land),⁴⁶ should be translated as “in it” or “into the midst of it” and our verse rendered, and go astray after the foreign gods of the land into the midst of which they enter. for the word *eretz* is found in the masculine.⁴⁷ which is masculine, can refer to *eretz. Eretz* is usually feminine. Hence I.E.’s comment. Compare, *And the land* (ha-aretz) *was not able to bear* (nasa)⁴⁸ is masculine. *them* (Gen. 13:6); *the land* [is] *burnt up* (netam⁴⁹ is masculine. aretz) (Is. 9:18).

footnotes:
⁴³ That is, foreign people. Our verse reads, and go astray after the foreign gods of the land, whither they go to he among them
⁴⁴ The Canaanite nations.
⁴⁵ In other words, the foreign gods of the land
⁴⁶ In this case be-kirbo
⁴⁷ Hence the word be-kirbo
⁴⁸ Nasa
⁴⁹ Netam


###### Ibn Ezra on Deuteronomy 31:17:1
[Ibn Ezra on Deuteronomy 31:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:17:1)

**ועזבתים.** כלם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND I WILL FORSAKE THEM. All of them.


###### Ibn Ezra on Deuteronomy 31:17:2
[Ibn Ezra on Deuteronomy 31:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:17:2)

**והיה.** כל אחד לאכול לאויב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND THEY SHALL BE.⁵⁰ (literally, and he shall be). Each one of them shall be food for the enemy.⁵¹

footnotes:
⁵⁰ Hebrew, ve-hayah
⁵¹ Hence the combination of the plural and the singular.


###### Ibn Ezra on Deuteronomy 31:18:1
[Ibn Ezra on Deuteronomy 31:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:18:1)

וטעם **הסתר אסתיר.** שאם יקראו אלי לא אענם והמשל כאדם שלא ירא' ולא ידע מה יעש'. וכן מנהג לשון לדבר בכפל ובעלי הדקדוק יבינו זה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[AND I WILL SURELY HIDE.] The meaning of *And I will surely hide* is, if they call Me, I will not answer. Scripture compares God to a person who does not see or know what is happening. It is the custom of Scripture to employ two verbs.⁵² (I will surely hide). Literally, hide, I will hide. Those who know grammar understand this.⁵³

footnotes:
⁵² Our verse reads, haster astir
⁵³ That it is biblical style to employ an infinitive followed by a conjugated verb.


###### Ibn Ezra on Deuteronomy 31:18:2
[Ibn Ezra on Deuteronomy 31:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:18:2)

**כי פנה.** היא הרעה הגדול' כאשר פירשתי שאין למעלה ממנה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN THAT THEY ARE TURNED. This,⁵⁴ as I previously explained,⁵⁵ is the great evil. There is no evil which tops it.

footnotes:
⁵⁴ Idol worship.
⁵⁵ See I.E. on verse 16.


###### Ibn Ezra on Deuteronomy 31:19:1
[Ibn Ezra on Deuteronomy 31:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:19:1)

**כתבו לכם.** מצוה שיכתוב אותה משה גם כל מבין לכתוב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
NOW…WRITE THIS. A commandment that Moses, and all who know how to write,⁵⁶ (write) is in the plural. Hence I.E.’s comment. should write it.

footnotes:
⁵⁶ Kitvu


###### Ibn Ezra on Deuteronomy 31:19:2
[Ibn Ezra on Deuteronomy 31:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:19:2)

**ולמדה.** הטעמים הקשים שיבאר להם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND TEACH THOU IT. Explain to them the difficult meanings.


###### Ibn Ezra on Deuteronomy 31:19:3
[Ibn Ezra on Deuteronomy 31:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:19:3)

**שימה בפיהם.** שידעו' בגרסא:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
PUT IT IN THEIR MOUTHS. That they should be able to recite it orally.⁵⁷

footnotes:
⁵⁷ Literally, that they should be proficient in it.


###### Ibn Ezra on Deuteronomy 31:19:4
[Ibn Ezra on Deuteronomy 31:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:19:4)

ומלת ולמדה גם שימה זרה כי המשפט להיות ה״‎א ולמדה קמוץ ותחת הדל״‎ת פת״‎ח קטן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
The words *ve-lammedah* (and teach thou it) and also *simah* (put it) are irregular, for grammatically the *heh* of *ve-lammedah* should have been vocalized with a *kamatz* and the *lamed* with a *segol*.⁵⁸ rather than *ve-lammedah*. Similarly *simah* should have read *simeha*.

footnotes:
⁵⁸ Our word should have read ve-lamdeha


###### Ibn Ezra on Deuteronomy 31:19:5
[Ibn Ezra on Deuteronomy 31:19:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:19:5)

**לעד בבני ישראל.** דבק בטעם עם כי אביאנו. גם יתכן להיותו מובדל בעבור וענתה כטעם לא תענה ברעך כאילו השיר' עונה לאשר יאמרו למה מצאתנו כל זאת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A WITNESS…AGAINST THE CHILDREN OF ISRAEL. This meaning of our verse is tied to *For when I shall have brought them* (v. 20).⁵⁹ (v. 19), *For when I shall have brought them into the land…* The song that is being discussed in these verses is the song in the following chapter. It is also possible that our verse is independent,⁶⁰ because Scripture states, *ve-anetah* (that…shall testify) (v. 21).⁶¹(v. 20) *that this song shall testify before them* (v. 21). *Ve-anetah* (that…shall testify) is similar to *ta’aneh* (bear)⁶² does not mean will answer but rather will testify. in *thou shalt not bear…against thy neighbor* (Ex. 20: 13). The song, as it were, will testify before those who ask, “Why did all this happen to us?”⁶³

footnotes:
⁵⁹ Our verse and the next one form one unit. The verses are to be read as follows: Now…write ye this song…that this song may be a witness for Me against the children of Israel
⁶⁰ In other words, our verse is not tied to the verse that follows.
⁶¹ In this case, verse 20 opens a new thought and is tied to verse 21. The verses are to be read: For when I shall have brought them into the land…
⁶² That is, testify. In other words, ve-anetah
⁶³ The song will explain to all why what occurred came to pass.


###### Ibn Ezra on Deuteronomy 31:21:1
[Ibn Ezra on Deuteronomy 31:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:21:1)

**לפניו.** כמו נגדו והטעם שלא יזוז העד ממנו רק עמו יהיה תמיד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BEFORE THEM. *Le-fanav* means before them. It means that the witness will not be removed from before them but shall always be with them.⁶⁴

footnotes:
⁶⁴ Israel shall always have a copy of the song with them.


###### Ibn Ezra on Deuteronomy 31:21:2
[Ibn Ezra on Deuteronomy 31:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:21:2)

**כי ידעתי את יצרו.** כי אילו לא הייתי יודע את העתידות כבר ידעתי מה שעשו עד היום הזה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR I KNOW THEIR IMAGINATION. For even if I did not know the future,⁶⁵ I know what they have done until this day.⁶⁶

footnotes:
⁶⁵ Supernaturally.
⁶⁶ And on this basis can surmise how they will act in the future.


###### Ibn Ezra on Deuteronomy 31:22:1
[Ibn Ezra on Deuteronomy 31:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:22:1)

**ביום ההוא.** שלא איחר הדבר ויתכן שהיה יום מותו אחר מכתב דברי התורה כי השירה כתב משה עמה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE SAME DAY. Moses did not tarry in doing this thing.⁶⁷ It is possible that this took place on the day he died, which was after writing the words of the Torah, for Moses wrote the song with it.

footnotes:
⁶⁷ In committing the song to writing.


###### Ibn Ezra on Deuteronomy 31:24:1
[Ibn Ezra on Deuteronomy 31:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:24:1)

**עד תומם.** דבק עם דברי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UNTIL THEY WERE FINISHED. This is connected to *the words*.⁶⁸

footnotes:
⁶⁸ Hence the plural “they were finished.”


###### Ibn Ezra on Deuteronomy 31:25:1
[Ibn Ezra on Deuteronomy 31:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:25:1)

**ויצו משה את הלוים.** דרך קצרה כאילו אמר הלוים הנזכרים שהם הכהנים ולא כל הלוים כי אינם נוגעים בארון:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT MOSES COMMANDED THE LEVITES. Scripture is being brief.⁶⁹. Our verse, as it were, says, the earlier-mentioned Levites who are *kohanim*, but not all the Levites, for they do not touch the ark.⁷⁰.

footnotes:
⁶⁹ The Levites is short for the kohanim, the Levites
⁷⁰ I.E.’s interpretation of that bore the ark of the covenant of the Lord


###### Ibn Ezra on Deuteronomy 31:25:2
[Ibn Ezra on Deuteronomy 31:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:25:2)

וטעם **נושאי ארון ברית ה'.** בצווי וכן רבים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THAT BORE THE ARK OF THE CONVENT OF THE LORD.] By command. There are many such instances.


###### Ibn Ezra on Deuteronomy 31:26:1
[Ibn Ezra on Deuteronomy 31:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:26:1)

**והיה שם בך לעד.** עם כל ישראל ידבר והכהנים בכללם כאשר דבר לישראל. וטעמו הראובני והגדי לבדם כאשר פירשתי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IT MAY BE THERE FOR A WITNESS AGAINST THEE. Moses speaks to all of Israel. The *kohanim* are included when he speaks to Israel. However, when Moses addressed the Reubenites and the Gadites he spoke to them alone, as I previously explained.⁷¹

footnotes:
⁷¹ See Deut. 3:18.


###### Ibn Ezra on Deuteronomy 31:27:1
[Ibn Ezra on Deuteronomy 31:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:27:1)

**ואף כי אחרי מותי.** גם כי ידעתי אחרי מותי כי כן אמר לי השם וקם העם הזה אחר שתשכב עם אבותיך וזהו אחרי מותי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND HOW MUCH MORE AFTER MY DEATH. In addition, I know that after my death…⁷² (and how much more after my death) means, and how much more after my death will you rebel. for God told me, *and this people will rise up, and go astray* (v. 16) after you sleep with your fathers. This is what *after my death* refers to.⁷³

footnotes:
⁷² You will rebel. According to I.E., ve-af ki achare moti
⁷³ After my death you will rebel.


###### Ibn Ezra on Deuteronomy 31:29:1
[Ibn Ezra on Deuteronomy 31:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/31:29:1)

וטעם **וקראת.** כמו וחטאת עמך ושם מפורש:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[BEFALL YOU.] The meaning of *ve-karata* (and…will befall you) is similar to *ve-chatat* (but the fault is) in *but the fault is in thine people* (Ex. 5:15).⁷⁴. It is explained there.⁷⁵

footnotes:
⁷⁴ Both words are perfects which become imperfects because of the conversive vav
⁷⁵ See I.E. on Ex. 5:16 (Vol. 2, p. 123).