## Ibn Ezra on Deuteronomy Chapter 32 ###### Ibn Ezra on Deuteronomy 32:1:1 [Ibn Ezra on Deuteronomy 32:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:1:1) **האזינו.** כבר פירשתי בספרי כי מלת האזינו מגזרת אזן כאילו אמר הטו אזן: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** GIVE EAR. I have previously explained in my book¹ (Weiser). that the word *ha’azinu* (give ear) is related to the word *ozen* (ear). Scripture, as it were, says incline your ear.² footnotes: ¹ The Moznayim ² I.e., pay attention. ###### Ibn Ezra on Deuteronomy 32:1:2 [Ibn Ezra on Deuteronomy 32:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:1:2) וכבר הודעתיך שהגאון אמר כי טעם **השמים.** המלאכים וטעם **הארץ.** אנשי הארץ. או עדות הגשם היורד מן השמים והארץ תתן יבולה והנכון בעיני כי העיקר בעבור היותם עומדים לעולם וכן שמעו הרים גם אבן יהושע ושם כתוב כי היא שמעה וכבר רמזתי לך על נשמת האדם שהיא אמצעות בין הגבוהי' לשפלי' והיא תדמה הכל על צורת היכלה. ואף כי להבין גם היושבת בהיכל. על כן תגביה השפלי' ותשפיל הגבוהים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** I have previously informed you³ that the Gaon⁴ says that the meaning of *heavens* is the angels and the meaning of the *earth* is the people of the earth.⁵ On the other hand, its meaning might be that the rain that comes down from heaven and the fruit which the earth produces are called to bear witness.⁶. I believe that the correct interpretation is that Moses called heaven and earth to witness because they last forever.⁷ Similarly *Hear, O ye mountains* (Micah 6:2) and also Joshua’s stone.⁸ Scripture there writes that the stone heard. I have hinted to you that man’s soul is intermediary between the upper and lower worlds.⁹ The soul compares all things to its body.¹⁰ It certainly does so when speaking to other human beings.¹¹ It therefore elevates the low and lowers the high.¹² (Num. 13:29).” Also see I.E. on Ex. 19:20 (Vol. 2, pp. 388,389). footnotes: ³ See I.E. on Deut. 3:24. However, I.E. does not there mention Rabbi Saadiah Gaon by name. ⁴ Rabbi Saadiah Gaon. ⁵ Rabbi Saadiah Gaon renders our verse: Give ear, O inhabitants of heaven, and I will speak, And let the people of the earth hear the words of my mouth. ⁶ See Rashi: “If Israel will act worthily, the witnesses will come and give them their reward…the ground will give its increase, the heavens will bestow its dew.” Rashi’s interpretation is based on the Sifre ⁷ In other words, heaven and earth do not refer to angels and people, or rain and the produce of the earth. ⁸ See Josh. 24:27: And Joshua said…‘Behold, this stone shall be a witness…for it hath heard all the words of the Lord…’ ⁹ Man’s soul comes from the middle world. See I.E. on Ex. 19:20 (Vol. 2, p. 338). For the upper, middle, and lower worlds, see I.E. on Ex. 3:15 (Vol. 2, pp. 86-90). ¹⁰ Literally, its palace. The body serves as a “palace” for the soul. The mind explains reality by employing figures of speech based on the body. For example, the earth opened her mouth, etc. ¹¹ Literally, other inhabitants of the palace. ¹² See I.E. on Gen. 1:26 (Vol. 1, p. 45). “Now a human being cannot speak of things above or below without employing human terminology. Hence Scripture uses such terms as the mouth of the earth (Num. 16:30), the hand of the Jordan ###### Ibn Ezra on Deuteronomy 32:2:1 [Ibn Ezra on Deuteronomy 32:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:2:1) **יערף.** מגזרת יערף מזבחותם כטעם ירד: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** SHALL DROP. The word *ya’arof* (shall drop) is related to the word *ya’arof* (he will break down) in *He will break down their altars* (Hos. 10:2). The meaning of *ya’arof* (shall drop) is will come down. ###### Ibn Ezra on Deuteronomy 32:2:2 [Ibn Ezra on Deuteronomy 32:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:2:2) **לקחי.** מה שיקח אחד ממנו כטעם למוד וכן כי לקח טוב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** MY DOCTRINE. *Likchi* (My doctrine) refers to that which one will take away¹³ means took. The noun *lekech* thus means a taking. from him.¹⁴ It means a lesson. Compare, *lekech* (doctrine) in *For I give you a good doctrine* (Prov. 4:2). footnotes: ¹³ The word lakach ¹⁴ Learn from Moses. ###### Ibn Ezra on Deuteronomy 32:2:3 [Ibn Ezra on Deuteronomy 32:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:2:3) **כשעירם.** הנכון בעיני שהם דקים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AS THE SMALL RAIN. I believe that *se’irim* (small rain) refers to light rain.¹⁵ (showers), which refers to a heavy rain. footnotes: ¹⁵ For it stands in contrast to revivim ###### Ibn Ezra on Deuteronomy 32:2:4 [Ibn Ezra on Deuteronomy 32:2:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:2:4) **וכרביבים.** מגזרת רב ושניהם שמות התאר והעד כי עשב חזק מדשא. וי״‎א כי שעירים מגזרת שער ואחרים אמרו מגזרת סערת ה' ואם הוא בשי״‎ן וכן וישתער עליו כמו ויסתער עליו גם יתכן שאין לו אח במקרא והנה הטעם כפול כדרך כל הנבואות לחזוק ועיקר הטעם שהתפלל משה שיהיו דבריו כטל וכמטר שלא ישובו ריקם כי אם הרוו את הארץ כי כן כתוב והטע' שיכנסו דבריו בלבו' השומעי' כמעשה הגשם על הארץ להולידה ולהצמיחה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND AS THE SHOWERS. The word *revivim* (showers) is related to the word *rav* (numerous). They¹⁶ (small rain) and *revivim* (showers). are adjectives. The fact that *esev* (herb) is stronger than *deshe* (tender grass) is proof of this.¹⁷ (small rain) refers to light rain and *revivim* (showers) to a heavy rain, for Scripture speaks of *se’irim* falling on *deshe* and *revivim* on *esev*. Some say that *se’irim* (small rain) is related to *sa’ar* (hair).¹⁸ Others say that it is related to the word *sa’arat* (storm of)¹⁹ (small rain) means a rainstorm. in *storm of God* (Jer. 30:23) even though *se’irim* is spelled with a *sin*.²⁰ (storm) with a *samekh*. Similarly, the phrase *ve-yista’er alav* (shall come against him like a whirlwind) (Dan. 11:40), which is spelled with a *sin*, means the same as *ve-yista’er alav* spelled with a *samekh*.²¹. It is also possible that the word *se’irim* has no brother in Scripture.²² Our verse repeats itself²³…repeats *And the showers…* for emphasis, as is the style in all prophecies. The essence of our verse is that Moses prayed that his words be like dew and rain which, as it is written, do not return unfulfilled²⁴ but water the earth.²⁵ The meaning of the latter is that Moses’ words should enter the hearts of those who hear them in the same way that the rain affects the earth and fructifies it and causes it to produce plants. footnotes: ¹⁶ Se’irim ¹⁷ That se’irim ¹⁸ It refers to raindrops as thin as hair. ¹⁹ In this case, se’irim ²⁰ And sa’arah ²¹ The word for storm is usually spelled with a samekh ²² Its meaning is to be ascertained from its context. ²³ My speech…repeats My doctrine…; As the small rain ²⁴ See Is. 55:11. ²⁵ Is. 55:10 ###### Ibn Ezra on Deuteronomy 32:3:1 [Ibn Ezra on Deuteronomy 32:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:3:1) **הבו גודל.** שב אל השמים והארץ כמו שאמר השמים מספרים כבוד אל כאשר פירשתיו וכן יהללוהו שמים וארץ: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** ASCRIBE YE GREATNESS. This is addressed to the heavens and the earth, as Scripture states, *The heavens declare the glory of God* (Ps. 19:2), which is to be understood in accordance with my interpretation.²⁶ Similarly *Let the heavens and earth praise Him* (Ps. 69:35). footnotes: ²⁶ Those who study astronomy realize how great God is. It is in the latter sense that the heavens declare God’s glory. See I.E. on Ps. 19:2. ###### Ibn Ezra on Deuteronomy 32:4:1 [Ibn Ezra on Deuteronomy 32:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:4:1) והחל **הצור תמים פעלו.** להודיע כי כל מה שאירע לישראל בעבור מעשיהם הרעים היה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** [THE ROCK, HIS WORK IS PERFECT.] Moses opens with this phrase to make it known that all that befell Israel did so because of their evil deeds. ###### Ibn Ezra on Deuteronomy 32:4:2 [Ibn Ezra on Deuteronomy 32:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:4:2) וטעם **הצור.** שהוא עומד תמיד כצור. ואל תתמה. כי כן יאמר הכתוב כארי' ישאג כי לא יוכל המדבר לדמות מעשי השם ית' כי אם אל מעשיו. כי הכל מעשיו. וכן צור לבבי כמו משען ותוקף ועמידה. וי״‎א מלשון צורה וכן וצורם לבלות שאול. ועיקר שאין לו עצם מקבל רק הוא צור קדמון והראשון נכון בעיני: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** The meaning of *The Rock* is that God, like a rock, is everlasting. Do not be amazed at this,²⁷ for Scripture similarly states, *The Lord…shall roar like a lion* (Hos. 11:10).²⁸ Scripture does this because one who speaks cannot compare God’s work to anything but His works, for everything is His work. Rock, in *But God is the rock of my heart* (Ps. 73:26), similarly means a support, might, and permanence. Others say that *tzur* (rock) is related to the word *tzurah* (image). Compare, *tzuram* (their form) in *And their form shall be for the nether-world* (Ps. 49:15). Its basic meaning is that God does not consist of matter,²⁹. which can be molded into a form.³⁰ On the contrary, He is Primary form.³¹ The first interpretation appears correct to me. footnotes: ²⁷ That Scripture compares God to a rock. ²⁸ We thus see that Scripture compares God to mundane objects. ²⁹ Hebrew, etzem ³⁰ According to medieval philosophy everything on earth consists of matter and form. ³¹ He does not consist of matter. According to this interpretation our clause should be rendered, The Primary form, for all His ways are justice. ###### Ibn Ezra on Deuteronomy 32:4:3 [Ibn Ezra on Deuteronomy 32:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:4:3) **תמים פעלו.** כי כל מפעל פועל חסר בעבור הצטרכו לאשר הוא למעלה ממנו לבד מפעל השם הנכבד והכל (שנים) (בם' מ״‎ח גרס שונים) חוץ מיוצר הכל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HIS WORK IS PERFECT. All the works of an artisan are incomplete³² because the artisan needs the assistance of one greater than he.³³ The work of God alone is perfect. Everything is a duality³⁴ except for the creator of all.³⁵ footnotes: ³² A human being’s work is not perfect. ³³ The work of an artisan or an author can always be improved upon. Furthermore, most artisans need assistance. Hence what they alone produce can never be perfect. ³⁴ Matter and form. Some versions read, everything is in flux. ³⁵ God does not consist of matter and form. ###### Ibn Ezra on Deuteronomy 32:4:4 [Ibn Ezra on Deuteronomy 32:4:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:4:4) **כי כל דרכיו משפט.** שלא ישתנו רק הם על משפט אחד וזו היא התהלה (התחלה) וכל הנבראים ישתנו מעשיהם כפי צרכיהם ומעשי השם (לכבודו) (בם' הנ״‎ל גרס לבדו) בגבורה כפי החכמה. ואין לטעון מעמידת השמש כי סודו ברור במלת וירח בעמק אילון כאשר פירשתי במקומו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOR ALL HIS WAYS ARE JUSTICE. His ways do not change.³⁶ On the contrary, they follow one law.³⁷ This is the praise of God.³⁸ (v. 3). All those who are created change their deeds in accordance with their needs.³⁹ God’s works⁴⁰. were done for His glory,⁴¹. with might⁴². and wisdom.⁴³. Some editions read: God’s works alone were done in might in accordance with wisdom. The standing still of the sun (Josh. 10:12)⁴⁴ is no argument to the contrary because, as I explained in its place,⁴⁵ its secret is clear, from the clause *And thou, Moon in the valley of Aijalon* (*Ibid.*).⁴⁶ footnotes: ³⁶ The laws of nature are unchangeable. ³⁷ They are eternal. ³⁸ That God’s works are unchangeable. This is what Moses means by ascribe ye greatness unto our God ³⁹ People change their behavior in accordance with their needs. However, God is unchangeable. ⁴⁰ The working of the universe. See Chapter 12 of the Yesod Mora ⁴¹ The world reflects God’s glory. See Ps. 19:1, The heavens declare the glory of God ⁴² Some editions read: God’s works alone were done in might. Creation was a mighty act. Compare the blessing recited upon hearing thunder: “Whose might and power fill the world.” Also see Ps. 29:1, Ascribe unto the Lord glory and strength ⁴³ Hence they are unchanging. See Job 12:13, With Him is wisdom and might ⁴⁴ Which appears to have entailed a suspension of the laws of nature. ⁴⁵ I.E.’s commentary on the Book of Joshua is no longer extant. ⁴⁶ See Ralbag on Josh. 10:12. Ralbag was bothered by the issue raised by I.E. According to Ralbag the meaning of Josh. 10:12 is, may Israel defeat its enemies while the sun is still over Gibeon and the moon over the valley of Aijalon. Perhaps I.E. interpreted similarly. ###### Ibn Ezra on Deuteronomy 32:4:5 [Ibn Ezra on Deuteronomy 32:4:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:4:5) **אל אמונה ואין עול.** הוא לבדו יש לו גבורת אמת כי כל גבורה בגבורים הוא מקרה מיד אחר. והטעם אחר שהוא אל אמונה לא יתכן שיעשה עול ויתכן להיות ואין עול בדרכיו. או מלת אל מושכת עצמה ואחרת עמה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** A GOD OF FAITHFULNESS AND WITHOUT INIQUITY. God alone has true might,⁴⁷. *El* means mighty. (See I.E. on Ex. 3:15). Hence I.E.’s comment on God’s might. for all the might of the mighty is an “accident;”⁴⁸ that is, it depends on outside sources.⁴⁹ The meaning of our clause is, it is not possible that God does iniquity because He is a God of faithfulness.⁵⁰ (and without iniquity). The literal meaning *of ve-en avel* is, and no iniquity. According to this interpretation, and no iniquity means and God does no iniquity. It is possible that *ve-en avel* (and without iniquity) means and without iniquity in His ways.⁵¹ On the other hand, it is possible that the word *El* (God) is to be read as if written twice.⁵² is to be interpreted as if written, *ve-en El avel*. footnotes: ⁴⁷ The term used for God in our clause is El ⁴⁸ Accident in Aristotelian philosophy refers to a quality which is not part of the essence of a being. For example, color is said to be an accident, for the color of an object is not part of its essence. ⁴⁹ No king or ruler is autonomous. His power is dependent on the will of his underlings. ⁵⁰ Our verse reads ve-en avel ⁵¹ In other words, and no iniquity is short for, and no iniquity in his ways. ⁵² Our clause is to be read: A God of faithfulness, not a God of iniquity. According to this interpretation, ve-en avel ###### Ibn Ezra on Deuteronomy 32:4:6 [Ibn Ezra on Deuteronomy 32:4:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:4:6) **צדיק וישר הוא.** בעבור שאמר שחת לו אמר כי צדקתו שחתו עם נפתל והנה הוא לבדו ישר ויושר הישר לתקן המעות על כן טעם לו בעבור שהיו לו בתחלה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** JUST AND RIGHT IS HE. Since Scripture states *shichet lo* (is corruption His) (v. 5),⁵³ literally means he destroyed. I.E. renders *shichet lo* as He destroyed that which belonged to Him, that is Israel. it says a perverse people corrupted God’s righteousness.⁵⁴ Look, God alone is right.⁵⁵ The rightness of the right is to fix that which is crooked.⁵⁶ The word *lo* (v. 5) therefore refers to what He had at first.⁵⁷ means He destroyed what was His, that is, Israel. According to I. E. the word *lo*, which usually means him, is to be interpreted as *shelo* (his). footnotes: ⁵³ Shichet ⁵⁴ Israel corrupted God’s righteous ways by sinning.. ⁵⁵ God destroyed the perverse. Hence his act of destruction was not unjust. ⁵⁶ By punishing the wicked. Hence what God did to Israel was not unjust. ⁵⁷ In other words, shichet lo ###### Ibn Ezra on Deuteronomy 32:5:1 [Ibn Ezra on Deuteronomy 32:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:5:1) **לא בניו.** אלה שאמרו שאינם בניו וכן בנים לא אמון בם. והטעם שלא יודו שהוא בראם ואם יודו בפה לא יודו בלב והעד שלא יראו מהשם. ולמ״‎ד לו משרת עצמו ואחר עמו והוא למומם והטעם בעבור מומם שהוא דור עקש ופתלתל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** NO; HIS CHILDREN’S IS THE BLEMISH. *Lo banav* (no, his children’s) means those who say that they are not his children. Scripture similarly states, *Children in whom is no faithfulness* (v. 20). Its meaning is that they do not admit that God created them. Although they might profess their belief verbally, they do not believe it in their hearts. The fact that they do not fear God⁵⁸ is proof of their lack of belief. The *lamed* of *lo* (his) serves itself and another word along with it. It is to be prefixed to the word *mumam* (the blemish).⁵⁹ is to be read *le-mumam*. The entire clause is to be interpreted as if written, *lo banav le-mumam*. The meaning of *lemumam* is, because of their blemish, their blemish consisting in being *A generation crooked and perverse*.⁶⁰ footnotes: ⁵⁸ For Scripture declares them to be a crooked and perverse generation. ⁵⁹ Mumam ⁶⁰ According to this opinion our verse should be interpreted: God destroyed what originally belonged to Him, that is, those who, because of their blemish (which consists in their being a generation perverse and crooked), say that they are not His children. ###### Ibn Ezra on Deuteronomy 32:5:2 [Ibn Ezra on Deuteronomy 32:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:5:2) **ופתלתל.** מתחזק ומתנצח בעקשותו וכן נפתולי אלהים. י״‎א כי טעם שחת לו כמו שחתו להם והטעם לנפש' ואל תתמה בעבור שהמלה לשון יחיד כי כן משפט הל' הלא תראה זכור ימות עולם בינו שנות דור ודור והנכון בעיני שהוא כן שחת לשם והטעם השחתת דרכי השם הנטועים והחקים שצוה כאילו אמר שחת לו דור עקש שהם לא בניו וזהו מומם והעד כי כן פירושו הבא אחריו והוא הלה' תגמלו זאת וכבר פירשתי טעם הה״‎א בספר מאזנים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND PERVERSE. The meaning of *u-fetaltol* (and perverse) is he grows strong and triumphant in his crookedness.⁶¹ (a crooked and perverse) as crooked and triumphant. Hence his interpretation. Compare the word *naftule* (wrestlings)⁶² (perverse) and *naftule* (wrestlings) come from the same root, *nun, peh, lamed*. in *with mighty wrestlings* (Gen. 30:8). Some say that the meaning of *shichet lo* (is corruption His) is, they corrupted themselves; that is, they corrupted their souls. Do not wonder that the singular *lo* is employed,⁶³ for this is the style of the language. Can you not see that Scripture reads, *Remember* (zekhor)⁶⁴ is singular. *the days of old, Consider* (binu)⁶⁵ is singular. *the years of many generations* (v. 7). I believe that *shichet lo* (is corruption His) means they corrupted God;⁶⁶ is, they corrupted to him. that is, they corrupted the ways of God, which are implanted in man’s mind,⁶⁷ as well as the statutes which He commanded. Scripture, as it were, says the crooked generation that is not His children corrupted Him.⁶⁸ This is their blemish. The verse that follows, namely, *Do you thus requite the Lord*, is proof that this is its interpretation.⁶⁹ I have explained the meaning of the *heh*⁷⁰. The next verse opens with an interrogative *heh*. Hence I.E.’s comment. in the book entitled *Moznayim*. footnotes: ⁶¹ I.E. renders ikkesh u-fetaltol ⁶² Petaltol ⁶³ Whereas the rest of the verse refers to Israel in the plural. ⁶⁴ Zekhor ⁶⁵ Binu ⁶⁶ The literal meaning of shichet lo ⁶⁷ Those laws of the Torah which are based on reason. See I.E. on Ex. 20:1 (Vol. 2, p. 407). ⁶⁸ His ways. ⁶⁹ For the verse speaks of harming God, as it were. ⁷⁰ The rules of the interrogative heh ###### Ibn Ezra on Deuteronomy 32:6:1 [Ibn Ezra on Deuteronomy 32:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:6:1) **נבל.** במעשיו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOOLISH. In their deeds. ###### Ibn Ezra on Deuteronomy 32:6:2 [Ibn Ezra on Deuteronomy 32:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:6:2) **ולא חכם.** בלב והנה כלו חסר במחשבה ובמעשה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND UNWISE. In heart. Look, the entire people are totally deficient in thought and deed. ###### Ibn Ezra on Deuteronomy 32:6:3 [Ibn Ezra on Deuteronomy 32:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:6:3) **אביך.** בעבור שאמר שאינם בניו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THY FATHER. Scripture states this because it earlier stated that they are not His children. ###### Ibn Ezra on Deuteronomy 32:6:4 [Ibn Ezra on Deuteronomy 32:6:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:6:4) **קנך.** כטעם ה' קנני: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THAT HATH GOTTEN THEE. *Kanekha* (gotten thee) is similar to *kanani* (made me)⁷¹ in *The Lord made me* (Prov. 8:22). footnotes: ⁷¹ Or gotten me. ###### Ibn Ezra on Deuteronomy 32:6:5 [Ibn Ezra on Deuteronomy 32:6:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:6:5) **הוא עשך.** תקנך: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HE…MADE THEE. Fully developed you.⁷². According to I.E. the word may have the meaning of fixing in final form. See I.E. on Gen. 2:4 (Vol. 1, p. 51). According to I.E. this probably means that God saw to it that you reached maturity. footnotes: ⁷² Hebrew, tikken ###### Ibn Ezra on Deuteronomy 32:6:6 [Ibn Ezra on Deuteronomy 32:6:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:6:6) **ויכוננך.** לקבל התיקון: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND ESTABLISHED THEE.⁷³. I.E. renders this, and prepared you. For full development.⁷⁴ footnotes: ⁷³ Hebrew, va-yekhoneka ⁷⁴ God nurtured Israel so that they would reach the stage of maturity. I.E. renders our verse: Is not He your father that acquired you. He saw to it that you developed and prepared you for development. ###### Ibn Ezra on Deuteronomy 32:7:1 [Ibn Ezra on Deuteronomy 32:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:7:1) **ימות.** עם ימי שתי לשונות וכן שנות עם שני: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THE DAYS OF. *Yemot* (days of) and *yeme* (days of) are two forms.⁷⁵ (day). The same is the case with *shenot* (years of) and *shene* (years of).⁷⁶ (year). footnotes: ⁷⁵ Two forms in the plural construct of the word yom ⁷⁶ Two forms in the plural construct of the word shanah ###### Ibn Ezra on Deuteronomy 32:7:2 [Ibn Ezra on Deuteronomy 32:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:7:2) **עולם.**זמן שעבר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** OF OLD. *Olam* (of old) means the time that has past. ###### Ibn Ezra on Deuteronomy 32:7:3 [Ibn Ezra on Deuteronomy 32:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:7:3) **שאל אביך.** בעבור שאמר זכור אם שכחת מה שספרו לך אבותיך שאל אותם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** ASK THY FATHER. Scripture states this because it earlier⁷⁷ said *Remember*. If you forgot what your fathers told you, ask them. footnotes: ⁷⁷ At the opening of the verse. ###### Ibn Ezra on Deuteronomy 32:7:4 [Ibn Ezra on Deuteronomy 32:7:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:7:4) **ויגדך.** כמו ויגד לך. וכן כי ארץ הנגב נתתני. בני יצאוני: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND HE WILL DECLARE UNTO THEE. *Ve-yaggedekha* means and he will declare unto thee.⁷⁸ means unto thee. The *kha* ending usually indicates the accusative (you or thee). Thus *ve-yagaddekha* would appear to mean, and He will declare you. Hence I.E. points out that here it means will declare to you. Compare, *netattani* (thou hast given to me)⁷⁹ is usually the sign of the accusative. Compare *channani* (Gen. 33:11). Thus we would ordinarily render, *netattani*, you have given me. Hence I.E. points out that here it has the meaning of you have given to me. We thus see that at times accusative suffixes are not to be rendered literally. in *for that thou hast given to me in the Southland*⁸⁰ (Josh. 15:19). And *yetzauni* (are gone forth of me) in *My children are gone forth of me* (Jer. 10:20).⁸¹ is to be rendered as gone forth of me, not gone forth me. footnotes: ⁷⁸ The suffix kha ⁷⁹ The suffix ni ⁸⁰ Translated according to I.E. ⁸¹ Here too an accusative ending is not to be rendered as an accusative, for yetzauni ###### Ibn Ezra on Deuteronomy 32:7:5 [Ibn Ezra on Deuteronomy 32:7:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:7:5) **זקניך.** הטעם כפל כי כן דרך צחות: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THINE ELDERS. Scripture repeats itself, for it is elegant to do so.⁸²…repeats the idea of *Ask thy father…* footnotes: ⁸² Thine elders ###### Ibn Ezra on Deuteronomy 32:8:1 [Ibn Ezra on Deuteronomy 32:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:8:1) **בהנחל עליון גוים.** אמרו המפרשים על דור הפלגה שנפצה כל הארץ כי אז גזר השם להיות ארץ שבעה גוים לישראל והוא שתספיק למספרם על כן למספר בני ישראל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHEN THE MOST HIGH GAVE TO THE NATIONS THEIR INHERITANCE. The commentaries⁸³ say that the reference is to “the generation of the dispersion”⁸⁴ when all the earth became inhabited.⁸⁵ God at that time decreed that the land of the seven nations should belong to Israel, as this land would be large enough for them. Scripture therefore reads, *According to the number of the children of Israel*.⁸⁶ footnotes: ⁸³ See Rashi and Rashbam. ⁸⁴ The generation that was involved in building the tower of Babel. See Gen. 11:1-9. ⁸⁵ Gen. 11:8,9. ⁸⁶ God set aside the land of the seven nations for the Jews because it was suitable for Israel’s population. ###### Ibn Ezra on Deuteronomy 32:8:2 [Ibn Ezra on Deuteronomy 32:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:8:2) **יצב.** י״‎א שהוא שם הפועל כמו הנה לא ידעתי דבר. וי״‎א שהוא פועל עתיד תחת פועל עבר כמו יעשו עגל בחורב. והנכון בעיני כי שאל אביך רמז למביני' וכן זקניך והטעם כמו אשר חלק ה' אלהיך כי לכל חלק למטה חלק למעלה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HE SET. Some say that *yatzev* (he set) is an infinitive.⁸⁷ appears to be a third person imperfect, meaning he will set. The verbs *be-hanchel* (When…gave the nations their inheritance) and *be-hafrido* (When He separated) which precede *yatzev* are infinitives. Hence this opinion that *yatzev* too is an infinitive. Compare the word *dabber* (speak)⁸⁸ in *behold, I cannot speak* (Jer. 1:6). Others say that *yatzev* (he set) is a verb in the imperfect,⁸⁹ employed as a perfect.⁹⁰ is here to be rendered he set. It is like the word *ya’asu* (they made)⁹¹ (they made) is an imperfect employed as a perfect. in *They made a calf in Horeb* (Ps. 106:19). I believe that *Ask thy father* alludes to those “who understand.”⁹² means one who knows and understands the past history of Israel (Weiser). The same applies to “thy elders.” The meaning of *the portion*⁹³. *of the Lord is His people*⁹⁴and *according to the number…* is similar to *which the Lord thy God hath allotted*⁹⁵. Deut. 4:19 reads: *which the Lord thy God hath allotted unto all the peoples under the whole heaven*. (Deut. 4:19), for every portion⁹⁶ below⁹⁷ has a portion⁹⁸ above.⁹⁹ footnotes: ⁸⁷ Yatzev ⁸⁸ Which appears to be an imperative but which in reality is an infinitive. ⁸⁹ Meaning he will set. ⁹⁰ In other words, yatzev ⁹¹ Ya’asu ⁹² Thy father ⁹³ Hebrew, chelek ⁹⁴ I.E. here comments on verse 9, and then goes back to verse 8 because there is a relationship between for the portion… ⁹⁵ Or apportioned. Hebrew, chalak ⁹⁶ Nation and city. ⁹⁷ On earth. ⁹⁸ A star or a constellation which determines its destiny. ⁹⁹ However, Israel is the portion of the Lord, not that of any star. See I.E. on Deut. 4:19. ###### Ibn Ezra on Deuteronomy 32:8:3 [Ibn Ezra on Deuteronomy 32:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:8:3) וטעם **למספר בני ישראל.** כאשר אחז״‎ל כי צורת יעקב אבינו חקוקה בכסא הכבוד והוא סוד גדול והעד כי חלק ה' עמו וזו היא המעלה הגדולה שלא עשה כן לכל גוי על כן אמר הלה' תגמלו זאת עם נבל ולא חכם שנפל ממעלתו באולתו וזה טעם אביך קנך כי קנהו לכבודו וילמדהו כאשר יפרש כמעשה האב עם הבן: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** ACCORDING TO THE NUMBER OF THE CHILDREN OF ISRAEL. The rabbis, of blessed memory, say that the image of our father Jacob is engraved on the throne of glory.¹⁰⁰. Hence I.E.’s comment. See *Chullin* 91b. Also see *Bereshit Rabbah* 68:18. The latter is a great secret.¹⁰¹ *For the portion of the Lord is His people* is proof of this.¹⁰² This is a very great status. God did not do this for any nation. Scripture therefore states, *Do ye thus requite the Lord, O foolish people and unwise*? (v. 6), that is, a people who have fallen from their status in their foolishness. Now, this God is your father, for he created you for His glory,¹⁰³ and as Scripture goes on to explain,¹⁰⁴ he taught you as a father teaches his son. footnotes: ¹⁰⁰ Our verse opens For the portion of the Lord is His people ¹⁰¹ It means that Israel is God’s portion and that Israel’s destiny is guided by God, not by the stars and constellations (Weiser). ¹⁰² The children of Israel are under the direct providence of God. ¹⁰³ I.E.’s paraphrase of the last part of verse 5. ¹⁰⁴ In verse 10. ###### Ibn Ezra on Deuteronomy 32:9:1 [Ibn Ezra on Deuteronomy 32:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:9:1) **חבל.** כמו גורל כמו חבלים. כי בחבל ימודו הארץ: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THE LOT. *Chevel* (lot) means a section.¹⁰⁵ is a cord. Hence I.E.’s comment. Compare, *chavalim* (the lines) (Ps. 16:6). A section is so called because land is measured with a cord.¹⁰⁶ refers to a portion of land measured by a line, to which one is assigned by lot. footnotes: ¹⁰⁵ The literal meaning of chevel ¹⁰⁶ Thus chevel ###### Ibn Ezra on Deuteronomy 32:10:1 [Ibn Ezra on Deuteronomy 32:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:10:1) **ימצאהו בארץ מדבר.** פי' אביך קנך: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HE FOUND HIM. The reference is to *thy father that hath gotten thee* (v. 6).¹⁰⁷ refers to *thy father* (God). footnotes: ¹⁰⁷ He ###### Ibn Ezra on Deuteronomy 32:10:2 [Ibn Ezra on Deuteronomy 32:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:10:2) וטעם **ימצאהו.** כי במדבר נכנם הכבוד עמם. ועוד כי היו במדבר כאיש תועה במדבר לא עבר בו איש כי כן כתוב ובמדבר תוהו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** The meaning of *He found him* is that God’s glory entered into the desert with them. Furthermore, they were like a person wandering in the wilderness,¹⁰⁸ a place where no man passes,¹⁰⁹ for so Scripture states.¹¹⁰ The wilderness is a waste. footnotes: ¹⁰⁸ Some versions omit “they were like a person wandering.” See Netter and Krinsky. ¹⁰⁹ I.E.’s interpretation of a howling wilderness. ¹¹⁰ Jer. 2:6. ###### Ibn Ezra on Deuteronomy 32:10:3 [Ibn Ezra on Deuteronomy 32:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:10:3) **ילל.** מקום יללת חיות כתנים ובנות יענה שישום השומע מקולם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** A HOWLING. A place where animals such as jackals and ostriches howl, and whoever hears their voices is astonished.¹¹¹ (a howling wilderness) as a place where one is astonished by the howling. He renders *yeshimon*, he will be astonished. footnotes: ¹¹¹ I.E. renders yelel yeshimon ###### Ibn Ezra on Deuteronomy 32:10:4 [Ibn Ezra on Deuteronomy 32:10:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:10:4) **יסובבנהו.** על העננים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HE COMPASSED HIM ABOUT. The reference is to the clouds.¹¹² footnotes: ¹¹² Clouds of glory which surrounded the camp of Israel (Krinsky). ###### Ibn Ezra on Deuteronomy 32:10:5 [Ibn Ezra on Deuteronomy 32:10:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:10:5) **יבוננהו.** התורה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HE CARED FOR HIM. By giving him the Torah. ###### Ibn Ezra on Deuteronomy 32:10:6 [Ibn Ezra on Deuteronomy 32:10:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:10:6) **יצרנהו.** מן האויבים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HE KEPT HIM. From the enemies. ###### Ibn Ezra on Deuteronomy 32:10:7 [Ibn Ezra on Deuteronomy 32:10:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:10:7) **כאישון עינו.** כבר פירשתי אישון: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AS THE APPLE OF HIS EYE. I have previously explained the meaning of *ishon* (apple).¹¹³ footnotes: ¹¹³ It is not clear where. ###### Ibn Ezra on Deuteronomy 32:10:8 [Ibn Ezra on Deuteronomy 32:10:8](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:10:8) וטעם **עינו.** כלשון בני אדם והטעם שישמרם מכל אויב ואורב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** Scripture speaks as humans do when it says His eye.¹¹⁴ It means that God protected them from all enemies and all that lay in wait.¹¹⁵ footnotes: ¹¹⁴ For God has no eye. ¹¹⁵ To ambush them. ###### Ibn Ezra on Deuteronomy 32:11:1 [Ibn Ezra on Deuteronomy 32:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:11:1) **כנשר יעיר קנו.** פועל יוצא והטעם שיוליכם ממקום אל מקום: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AS AN EAGLE THAT STIRRETH UP HER NEST. *Ya’ir* (stirreth up) is a transitive verb.¹¹⁶ It means He leads them from place to place.¹¹⁷ footnotes: ¹¹⁶ The verb can also be taken as intransitive and the verse interpreted as stating, as an eagle stirs itself [to guard] its nest. Hence I.E.’s comment. ¹¹⁷ Just as an eagle leads its eaglets. ###### Ibn Ezra on Deuteronomy 32:11:2 [Ibn Ezra on Deuteronomy 32:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:11:2) ג**וזליו.** הם הקטנים וכן ותור וגוזל ומלת גוזל שם כלל עם שם כנוי האפרוחים כמו צפור: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HER YOUNG. *Gozalav* means her young. The word *gozal* (a young pigeon) in *and a turtle-dove, and a young pigeon* (Gen. 15:9) is similar. The word *gozal*, along with the term *efrochim* (young birds), is a general term.¹¹⁸ It is similar to the term *tzippor* (bird).¹¹⁹ footnotes: ¹¹⁸ It refers to all kinds of baby birds. ¹¹⁹ Which is a general term for birds. ###### Ibn Ezra on Deuteronomy 32:11:3 [Ibn Ezra on Deuteronomy 32:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:11:3) **ירחף.** בנסעם מגזרת מרחפת וכן הענן עליהם בנסעם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HOVERETH. When they journey.¹²⁰ *Yerachef* (hovereth) is related to the word *merachefet* (hovered) (Gen. 1:2). The cloud acted similarly when Israel journeyed.¹²¹ footnotes: ¹²⁰ When the baby birds journey, the mother bird hovers over them. ¹²¹ It hovered over Israel. ###### Ibn Ezra on Deuteronomy 32:11:4 [Ibn Ezra on Deuteronomy 32:11:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:11:4) **יפרש כנפיו יקחהו.** יקח כל גוזל וגוזל עד שישאהו על אברתו כי אין בו כח לעוף וזה פירושו. רק פי' על כנפי נשרים דבק עם ואביא אתכם אלי והטעם שיצאו ביד רמה ובאו במהרה אל הר סיני כטעם מי אלה כעב תעופינה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** SPREADETH ABROAD HER WINGS, TAKETH THEM.¹²² (literally, takes it). Hence I.E.’s comment. As an eagle takes each and every chick and bears it¹²³ refers to each chick. on her wing, for the chick does not have the strength to fly. This is the meaning of our verse.¹²⁴ However, the meaning of *how I bore you on eagles’ wings* (Ex. 19:4) is connected to *and brought you unto Myself* (*Ibid.*). It means that Israel went out with a high hand¹²⁵ and came quickly to Mount Sinai.¹²⁶ It is similar in meaning to *Who are these that fly as a cloud* (Is. 60:8). footnotes: ¹²² Hebrew, yissa’ehu ¹²³ Yissa’ehu ¹²⁴ Our verse speaks of weakness. The baby bird personifies Israel’s weakness and God’s care for it. ¹²⁵ They rode on eagles’ wings. ¹²⁶ In contrast to our verse, being carried on eagles’ wings in Ex. 19:4 does not connote weakness. ###### Ibn Ezra on Deuteronomy 32:12:1 [Ibn Ezra on Deuteronomy 32:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:12:1) **בדד ינחנו.** השם לבדו כטעם על פי ה' יחנו ויסעו ואין עם השם שותף ויתכן להיות בדר על ישראל כמו הן עם לבדד ישכון: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THE LORD ALONE DID LEAD THEM. *Adonai badad* (the Lord alone) means only the Lord.¹²⁷ (alone) refers to God. Its meaning is¹²⁸ similar to *At the commandment of the* Lord¹²⁹ *they encamped, and at the commandment of the Lord*¹³⁰ *they journeyed* (Num. 9:23). God had no associate. It is possible that the word *badad* (alone) refers to Israel.¹³¹ Compare, *Lo, it is a people that shall dwell alone* (Num. 23:9). footnotes: ¹²⁷ In other words, the word badad ¹²⁸ That the Lord alone did lead them. ¹²⁹ Alone. ¹³⁰ Alone. ¹³¹ In this case we should render our clause: the Lord did lead them (Israel) alone; that is, He never led any other people. ###### Ibn Ezra on Deuteronomy 32:12:2 [Ibn Ezra on Deuteronomy 32:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:12:2) **ואיז עמו אל נכר.** עם ישראל והעד על זה הפי' יקניאהו בזרים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND THERE WAS NO STRANGE GOD WITH HIM. With Israel.¹³² refers to Israel, not to God. *They roused Him to jealousy with strange gods* (v. 16) is proof that this interpretation is correct.¹³³ footnotes: ¹³² Him ¹³³ For verse 16 compares Israel’s future sins with their past faithfulness. ###### Ibn Ezra on Deuteronomy 32:13:1 [Ibn Ezra on Deuteronomy 32:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:13:1) **ירכיבהו על במתי ארץ.** ארץ כנען שהיא אמצעית כל הישוב וירכיבהו לשון צחות: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HE MADE HIM RIDE ON THE HIGH PLACES OF THE EARTH. The land of Canaan, which is in the center of the inhabited world. *He made him ride* is metaphorical. ###### Ibn Ezra on Deuteronomy 32:13:2 [Ibn Ezra on Deuteronomy 32:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:13:2) **במותי.** בוי״‎ו לא ישתנה מגזרת על במותימו תדרוך ואין כמוהו ואת (רשעים) (במ״‎ח גרס עשיר) במותיו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** The reading of the word *bamote* (high places) does not change because of the *vav*.¹³⁴ is silent, for the vowel is beneath the *mem* which precedes it. It is related to the word *bamotemo*¹³⁵ serves as a *cholam*. (their high places) (Deut. 33:29). The word *bemotav*¹³⁶ is connected to the word *mavet* (death). Its *bet* is a preposition. It has nothing to do with the word *bamot*, which means a high place. (with…his tomb) in *the wicked*¹³⁷. I.E. apparently quoted from memory.…*with…his tomb* (Is. 53:9) is not related to our word. footnotes: ¹³⁴ The vav ¹³⁵ Here the vav ¹³⁶ Be-motav ¹³⁷ Is. 53:9 reads, And they made his grave with the wicked, And with the rich his tomb ###### Ibn Ezra on Deuteronomy 32:13:3 [Ibn Ezra on Deuteronomy 32:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:13:3) **תנובות.** כמו פרי מגזרת חיל כי ינוב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FRUITAGE. The word *tenuvot* (fruitage) means fruit. It is related to the word *yanuv* (increase) in *If riches increase* (Ps. 62:11). ###### Ibn Ezra on Deuteronomy 32:13:4 [Ibn Ezra on Deuteronomy 32:13:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:13:4) **שדי.** תאר השם על משקל חכם והיו״‎ד תחת ה״‎א כוי״‎ו שלו הייתי והעד יעלוז שדי שהוא לשון יחיד: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FIELD. *Sadai* (field) is an adjective.¹³⁸ (fruitage). The ending *ai* usually indicates a plural. Compare, *nashai* (my wives); *benotai* (my daughters); *banai* (my sons). Hence I.E.’s comments. It follows the paradigm of *chakham* (wise).¹³⁹. The *yod* of *sadai* is in place of a *heh*.¹⁴⁰ is spelled with a *heh*. Hence I.E.’s comment. It is similar to the *vav* of *shalev*¹⁴¹ is in place of a *vav*, for the root of *shalev* is *shin, lamed, heh*. (at ease) in *I was at ease* (Job 16:12). The clause *ya’aloz sadai* (let the field exult) (Ps. 96:12) wherein *ya’aloz* is in the singular proves this.¹⁴² is singular, not plural. footnotes: ¹³⁸ Modifying tenuvot ¹³⁹ Both words are vocalized kametz, kametz ¹⁴⁰ The Hebrew word for field is sadeh. Sadeh ¹⁴¹ The vav of shalev ¹⁴² That sadai ###### Ibn Ezra on Deuteronomy 32:13:5 [Ibn Ezra on Deuteronomy 32:13:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:13:5) **וינקהו דבש מסלע.** דרך משל כמו יעטפו ההרים עסים והטעם רוב הדבש והשמן. כי מארץ כנען יובלו כי כן כתוב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND HE MADE HIM TO SUCK HONEY OUT OF THE CRAG. This is a metaphor. It is like *That the mountains shall drop down sweet wine*¹⁴³ (Joel 4:18). The reference is to the abundance of honey and oil which, as is clearly stated in Scripture,¹⁴⁴ were exported from the land of Canaan footnotes: ¹⁴³ Which is not to be taken literally. ¹⁴⁴ See Ezek. 27:17. ###### Ibn Ezra on Deuteronomy 32:13:6 [Ibn Ezra on Deuteronomy 32:13:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:13:6) **מחלמיש צור.** רפה הלמ״‎ד כי הוא דבק והנה הוא הפך מצור החלמיש וכן חרבו' צורים עם צור חרבו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** OUT OF THE FLINTY ROCK. The *lamed* in *chalmish* (flinty) has no *dagesh*¹⁴⁵. Compare the word *challamish* (flint). because the word is in the construct. *Me-chalmish tzur* (out of the flinty rock) is the reverse of *mi-tzur ha-challamish* (out of the rock of flint) (Deut. 8:15).¹⁴⁶ and *challamish* changes. However, the import of the phrase remains the same. The same is true of *charvot tzurim* (knives of flint) *and tzur charbo* (his sword of flint)¹⁴⁷ (Ps. 89:44). footnotes: ¹⁴⁵ Even though it follows a pattach ¹⁴⁶ The order of tzur ¹⁴⁷ Translated according to I.E. ###### Ibn Ezra on Deuteronomy 32:14:1 [Ibn Ezra on Deuteronomy 32:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:14:1) **חמאת בקר.** רוב הבשר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** CURD OF KINE. An abundance of meat.¹⁴⁸ (curd) is not to be taken literally. footnotes: ¹⁴⁸ According to I.E. the term chemah ###### Ibn Ezra on Deuteronomy 32:14:2 [Ibn Ezra on Deuteronomy 32:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:14:2) **וחלב צאן.** לולי הקבלה היה זה הכתוב חוזק לדבר החלב שהזכרתי במקומו או טעם חלב כרים החלב השמן והטוב כמו כל חלב יצהר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND MILK OF SHEEP, WITH FAT OF LAMBS. Were it not for tradition¹⁴⁹ then this verse¹⁵⁰ would serve to support my opinion regarding the fat¹⁵¹ which I mentioned in its place.¹⁵² On the other hand, fat in *with fat of lambs* means the fleshy and the good.¹⁵³ Compare, *All the best* (chelev)¹⁵⁴ *of the oil* (Num. 18:12).¹⁵⁵ footnotes: ¹⁴⁹ The Rabbinic tradition which states that the fat of any animal which is fit to be offered on the altar may not be eaten. ¹⁵⁰ Which speaks of the “fat of lambs” as food. ¹⁵¹ According to I.E., following the plain meaning of the text the Biblical law prohibiting the eating of fat only applies to animals actually offered on the altar. Our verse, which speaks of the fat of lambs, seems to support this contention. ¹⁵² See I.E. on Lev. 7:20. ¹⁵³ In other words, fat is not to be taken literally. ¹⁵⁴ Literally, the fat. ¹⁵⁵ Here too fat is not to be taken literally. ###### Ibn Ezra on Deuteronomy 32:14:3 [Ibn Ezra on Deuteronomy 32:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:14:3) **בני בשן.** שגדל בהר הבשן: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** OF THE BREED OF BASHAN. Who were raised in the mountain of the Bashan. ###### Ibn Ezra on Deuteronomy 32:14:4 [Ibn Ezra on Deuteronomy 32:14:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:14:4) **חלב כליות חטה.** דרך משל כי החלב על הכליות גם גרגיר החטה דומה לאחת הכליו': **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WITH THE KIDNEY-FAT OF WHEAT. This¹⁵⁶ is metaphorical,¹⁵⁷ for the fat lies on the kidneys.¹⁵⁸ The kernel of wheat also¹⁵⁹ looks like a kidney. footnotes: ¹⁵⁶ Kidney-fat. ¹⁵⁷ Wheat does not have kidneys. Hence I.E’s comment. ¹⁵⁸ Hence the term kidney-fat is used as a metaphor for something which is very fat. ¹⁵⁹ Another reason for the term kidney-fat. ###### Ibn Ezra on Deuteronomy 32:14:5 [Ibn Ezra on Deuteronomy 32:14:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:14:5) **ודם ענב.** היין והנה היא רבת דבש ושמן ובשר ולחם ויין וכל פרי וזהו תנובות שדי וי״‎א כי דבש דבש תמרים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND OF THE BLOOD OF THE GRAPE. The wine. The Land of Israel thus contains an abundance of honey, oil, meat, bread, wine, and all sorts of fruit. This is the meaning of *the fruitage of the field* (v. 13). Some say that honey refers to date honey.¹⁶⁰ footnotes: ¹⁶⁰ See I.E. on Lev. 2:11. ###### Ibn Ezra on Deuteronomy 32:14:6 [Ibn Ezra on Deuteronomy 32:14:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:14:6) **חמר.** כמו יין וכן כרם חמר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOAMING WINE. The word *chamer* (foaming wine) means wine. Compare, *kerem chemed* (a vineyard of foaming wine) (Is. 27:2). ###### Ibn Ezra on Deuteronomy 32:14:7 [Ibn Ezra on Deuteronomy 32:14:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:14:7) ותי״‎ו **תשתה** לנכח והטעם כמדבר לחבירו כל כך הוא רב שתשת' חמר בכל עת. וי״‎א כי ענב לשון נקבה ואיננו כלום כי היה ראוי להיות התי״‎ו פתח עד שיצא לאחרים וי״‎א על לשון קהלה כי ישראל לשון זכר ולשון נקב' וזה קרוב מעט: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** [THOU DRANKEST FOAMING WINE.]¹⁶¹. The *tav* of the word *tishteh* (thou drinkest) is a second person¹⁶² means you will drink. The word *tishteh* can also mean she will drink. Hence I.E.’s comment. prefix. Our verse, as it were, speaks like a person who tells his friend the land has so much wine that you will drink it at all times. Some say that *enav* (grape) is in the feminine.¹⁶³ is in the third person feminine. According to this interpretation our verse reads, the blood of the grape will give you wine to drink. However, what they say is worthless, for the *tav*¹⁶⁴. should have been vocalized with a *pattach*¹⁶⁵, not *tishteh. Tishteh* means she will drink; *tashteh*, she will cause you to drink. so that it would be a causative. Some say that *tishteh*¹⁶⁶ to be a third person feminine, meaning she will drink. speaks of the community,¹⁶⁷, she (Israel) will drink wine. for the word Israel is sometimes in the masculine and sometimes in the feminine. This interpretation is a bit closer to the correct meaning. footnotes: ¹⁶¹ Hebrew, tishteh chemer ¹⁶² A second person masculine prefix. In other words, tishteh ¹⁶³ And tishteh ¹⁶⁴ Of tishteh ¹⁶⁵ The word should have read tashteh ¹⁶⁶ This interpretation takes tishteh ¹⁶⁷ Israel. Thus tishteh chemer ###### Ibn Ezra on Deuteronomy 32:15:1 [Ibn Ezra on Deuteronomy 32:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:15:1) **וישמן ישורון.** ישראל ויתכן להיות מגזרת ישר והטעם שמן זה שהיה ישר וי״‎א שהוא מגזרת אשורנו והראשון הוא הישר בעיני והעד שהוא לשון יחיד: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** BUT JESHURUN WAXED FAT. Jeshurun refers to Israel. It is possible that the name *Jeshurun* is related to the word *yashar* (upright). Its meaning is, the one who was upright became fat. Some say that the word *Jeshurun* is related to the word *ashurennu*¹⁶⁸, *vav, resh*. (I behold him) (Num. 23:9).¹⁶⁹ and means those who behold, the reference being to God’s salvation or God’s glory (Weiser). The first interpretation appears “upright” in my eyes. The fact that Jeshurun is in the singular¹⁷⁰ (waxed fat), the verb governing Jeshurun is singular. is proof of this.¹⁷¹ (but Yeshurun waxed fat) means, and the one who was upright grew fat, for according to the second interpretation Jeshurun is a variant of *yasharu* which is a plural. footnotes: ¹⁶⁸ From the root shin ¹⁶⁹ In this case Jeshurun is a variant of yasharu ¹⁷⁰ Va-yishman ¹⁷¹ That va-yishman yeshurun ###### Ibn Ezra on Deuteronomy 32:15:2 [Ibn Ezra on Deuteronomy 32:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:15:2) **ויבעט.** כמו למה תבעטו לפי טעם המקום: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND KICKED. The word *va-yivat* (and kicked) is similar to *tivatu* (kick ye) in *Wherefore kick ye* (I Sam. 2:29). Its meaning is to be ascertained from its context.¹⁷² means to kick. footnotes: ¹⁷² It means to act disrespectfully. In Rabbinic literature ba’at ###### Ibn Ezra on Deuteronomy 32:15:3 [Ibn Ezra on Deuteronomy 32:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:15:3) **שמנת.** ולא חשבו לאמר לנפשו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THOU DIDST WAX FAT. It did not enter their minds to take stock of themselves.¹⁷³ (Krinsky). The first and last part of our verse is in the third person. The aforementioned is in the second person. Hence I.E.’s comment. footnotes: ¹⁷³ Each one of the Israelites did not say to himself, Thou didst wax fat, thou didst grow thick, thou didst become gross ###### Ibn Ezra on Deuteronomy 32:15:4 [Ibn Ezra on Deuteronomy 32:15:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:15:4) **עבית.** כמו קטני עבה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THOU DIDST GROW THICK. The word *avita* (thou didst grow thick) is similar to the word *avah* (thicker) in *My little finger is thicker* (I Kings 12:10). ###### Ibn Ezra on Deuteronomy 32:15:5 [Ibn Ezra on Deuteronomy 32:15:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:15:5) **כשית.** י״‎א שהוא כמו כסה פניו בחלבו כי ימצא מהבנין הקל ואחרים אמרו שהוא כמו תעיתי כשה אובד וזה (ס״‎א לא) ימצא באחד מהפעלים והנכון בעיני שאין למלה הזאת אח וטעמה כמו בעטת: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THOU DIDST BECOME GROSS. Some say that *kasita*¹⁷⁴ and is spelled with a *sin*. (thou didst grow thick) is similar to *kissah*¹⁷⁵ and is spelled with a *samekh*. (he hath covered) in *he hath covered his face with his fatness* (Job 15:27),¹⁷⁶ means you covered; that is, you covered your face with fat. for the word is found in the *kal* conjugation.¹⁷⁷ comes from the root *kaf, samekh, heh*, with the *sin* substituted for a *samekh*. Others say that *kasita* is similar to *ke-seh* (like…a sheep) in *I have gone astray like a lost sheep* (Ps. 119:176).¹⁷⁸ of *kasita* is a preposition, the word itself comes from the word *seh* (sheep), and *kasita* means you became like a sheep. We do not find such a construction in any of the verbs.¹⁷⁹ It appears to me the word *kasita* has no brother.¹⁸⁰ is not found in Scripture. Its meaning is, you kicked. footnotes: ¹⁷⁴ Which is in the kal ¹⁷⁵ Which is in the pi’el ¹⁷⁶ According to this interpretation kasita ¹⁷⁷ Elsewhere in Scripture. See Prov. 12:23; Ps.32:l. According to this interpretation kasita ¹⁷⁸ In this case the kaf ¹⁷⁹ A verb formed by combining a preposition and a noun. ¹⁸⁰ Has no cognate in Scripture, for the root kaf, sin, heh ###### Ibn Ezra on Deuteronomy 32:15:6 [Ibn Ezra on Deuteronomy 32:15:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:15:6) **ויטוש.** מצות אלהיו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND HE FORSOOK. The commandments of his God. ###### Ibn Ezra on Deuteronomy 32:15:7 [Ibn Ezra on Deuteronomy 32:15:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:15:7) **וינבל.** במחשבה ובפה. והנכון שחלל השם שלא הושיעו הוא סבב על כן כתוב צור ישועתו גם זה הפסוק על פי' הצור תמים פעלו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND CONTEMNED. In mind and verbally. Its correct meaning is that Israel profaned the name of the Lord for not saving him. He caused this to be.¹⁸¹ Scripture therefore continues, *the Rock of his salvation*, which is to be understood as *The Rock, His work is perfect* (v. 4).¹⁸² footnotes: ¹⁸¹ Israel, by sinning, “caused” God not to save him (Krinsky). ¹⁸² See I.E.’s comments on verse 4. ###### Ibn Ezra on Deuteronomy 32:16:1 [Ibn Ezra on Deuteronomy 32:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:16:1) **יקנאהו.** במחשבתם כמו לא יבצר מהם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THEY ROUSED HIM. In their thoughts.¹⁸³ Compare, *and now nothing will he withheld from them* (Gen. 11:6).¹⁸⁴ footnotes: ¹⁸³ By believing in foreign gods. ¹⁸⁴ God punished the builders of the tower of Babel for their intentions. He similarly punished Israel for believing in foreign gods. ###### Ibn Ezra on Deuteronomy 32:16:2 [Ibn Ezra on Deuteronomy 32:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:16:2) **בזרים.** באלהים זרים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WITH STRANGE GODS. *Be-zarim* is to be interpreted as with strange gods.¹⁸⁵ literally means with strange. The word gods is not in the text. Hence I.E.’s comments. footnotes: ¹⁸⁵ Be-zarim ###### Ibn Ezra on Deuteronomy 32:16:3 [Ibn Ezra on Deuteronomy 32:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:16:3) **בתועבות.** הם אלילים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WITH ABOMINATIONS. The reference is to idols. ###### Ibn Ezra on Deuteronomy 32:17:1 [Ibn Ezra on Deuteronomy 32:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:17:1) **לשדים.** כמו לשעירים אשר הם זונים על כן פירש רבי יצחק בן שאול נ״‎ע לא שערום אבותיכם מגזרת לשעירים למ״‎ד לשדים מושכת עצמה ואחרת עמה. וכן הוא לשדים וללא אלוה. ולפי דעתי שאין צורך רק פירושו לשדים שאינם אלהים ונקראו שדים על טעם אמים משוד הדעת: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** DEMONS. *Shedim* (demons) has the same meaning as s*e’irim* (satyrs) in *the satyrs after whom they go astray* (Lev. 17:7).¹⁸⁶ as demons. He explains the word as meaning to fear. They are called *se’irim* because all who see them are terrified. Therefore Rabbi Isaac the son of Saul¹⁸⁷ who rests in Eden says that the word *se’arum* (dreaded) in *Which your fathers dreaded not*¹⁸⁸ is related to the word *se’irim*.¹⁸⁹ means dreaded and *se’irim* means those who terrify. The *lamed* of *la-shedim* (unto demons) pertains to *shedim* and also to another word.¹⁹⁰ of *lashedim* (unto demons) pertains to *shedim* and also to another word. *La-shedim lo eloha* (unto demons, no-gods) is to be read as if written *la-shedim u-le-lo eloha* (unto demons and unto no-gods).¹⁹¹ I believe that there is no need for this interpretation. On the contrary, the meaning of *la-shedim lo eloha* is clearly, unto demons who are no-gods. They are called *shedim* in the same way that the Emim are called Emim.¹⁹² They are called *shedim* because they destroy reason.¹⁹³ means to rob. footnotes: ¹⁸⁶ See I.E. on Lev. 17:7. There he defines se’irim ¹⁸⁷ An eleventh-century Sephardic poet, grammarian, and Bible commentator. ¹⁸⁸ Our verse. ¹⁸⁹ For the word se’arum ¹⁹⁰ This line is to be interpreted as follows: Some say that the lamed ¹⁹¹ In this opinion there is no need for Scripture to explain that the demons are not gods. ¹⁹² According to I.E. the Emim are so called because they inspire fear. See Deut. 2:10. ¹⁹³ By the fear which they inspire. The word shadad ###### Ibn Ezra on Deuteronomy 32:17:2 [Ibn Ezra on Deuteronomy 32:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:17:2) **אלהים לא ידעום.** ואיך חשבו שהם אלהים ולא ידעו זה בראי' וזאת מלת ידעום ולא בהעתקה וזהו לא שערום אבותיכם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** GODS THAT THEY KNEW NOT. How could Israel think that these gods were deities when they did not know these gods by proof.¹⁹⁴ This is the meaning of *they knew not*. Neither did they know them by tradition. This is what *Which your fathers dreaded not* refers to. footnotes: ¹⁹⁴ Israel had no evidence that these gods exist. ###### Ibn Ezra on Deuteronomy 32:17:3 [Ibn Ezra on Deuteronomy 32:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:17:3) **חדשים מקרוב באו.** מימים מעטים אינם קדמונים אפי' אבותיכם ולא ידעום: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** NEW GODS THAT CAME UP OF LATE. A few days ago. They are not ancient. Even their fathers did not know them. ###### Ibn Ezra on Deuteronomy 32:17:4 [Ibn Ezra on Deuteronomy 32:17:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:17:4) **שערום.** פי' לא שערו מהם. מגזרת וישתער עליו כטעם תסמר שערת בשרי וקרוב הוא מגזרת סערה ואם הוא בסמ״‎ך וכמוהו בני יצאוני יצאו ממני חזקתני ותוכל חזקת ממני. והנה טעמו ולא פחדו מהם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** DREADED. *Se’arum* means they were not in dread of them. *Se’arum* is related to the word *ve-yista’er* (shall come like a whirlwind) in *shall come against him like a whirlwind* (Dan. 11:40). It is similar in meaning to *sa’ar* in *That made the hair* (sa’arat)¹⁹⁵ to the word *sa’ar* (hair). See Rashi, “*Se’arum* means they were not afraid of them, their hair (*sa’aratam*) did not stand up in fear of them. It is the nature of man’s hair to stand on end because of fear.” *of my flesh to stand up* (Job 4:15).¹⁹⁶ means, and will frighten. Similarly, the meaning of *se’arum* is, were not afraid of them. However, it appears that *se’arum* is related to the word *sa’arah* (storm) even though the latter is spelled with a *samekh*.¹⁹⁷ with a *sin*. *Se’arum* is similar to *yetza’uni* (are gone forth of me)¹⁹⁸ in *My children are gone forth of me* (Jer. 10:20) and in *chazaktani*¹⁹⁹ (Thou hast overcome me) in *Thou hast overcome me, and hast prevailed* (Jer. 20:7); that is, you are more powerful than me.²⁰⁰ and *chazaktani* are intransitive verbs with accusative suffixes. However, an intransitive verb cannot come with an accusative suffix. Thus these suffixes are not to be taken as accusatives. *Yetza’uni* is to be rendered, gone forth from me, and *chazaktani* is to be rendered, you are more powerful than me. The same is true with *se’arum*, which is an intransitive verb with an accusative. It literally means were in dread you. However, it is to be rendered as were in dread of you. Look, the meaning of *se’arum* is, they were not afraid of them. footnotes: ¹⁹⁵ This interpretation apparently connects the word se’arum ¹⁹⁶ In other words, ve-yista’er ¹⁹⁷ And lo se’arum ¹⁹⁸ Literally, gone me. ¹⁹⁹ Literally, stronger I. ²⁰⁰ Yetza’uni ###### Ibn Ezra on Deuteronomy 32:18:1 [Ibn Ezra on Deuteronomy 32:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:18:1) **צור ילדך תשי.** דבר הנביא ותמה איך שכחת אשר ילדך ועבדת חדשים גם זה צור ילדך כמו הביטו אל צור חוצבתם כאילו ממנו היה כי הכל בגבורת השם כמו רוקע הארץ מאתי והתימ' מתועי לב בעבור אני היום ילדתיך ושכחו זה הכתוב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** OF THE ROCK THAT BEGOT THEE THOU WAST UNMINDFUL. These are the words of the prophet.²⁰¹ He wonders: How did you forget the One who begot you? You served new gods. Also, this clause,²⁰² *the* *rock that begot thee*, is similar *to Look unto the rock whence ye were hewn* (Is. 51:1). Israel, as it were, came from God, for everything comes from God’s might.²⁰³ Compare, *That spread the earth by Myself* (Is. 44:24). One must be amazed by those who err in their hearts²⁰⁴ because Scripture states, *This day have I begotten thee* (Ps. 2:7).²⁰⁵ They have forgotten this verse.²⁰⁶ footnotes: ²⁰¹ Moses. ²⁰² Like verse 4. ²⁰³ Hence Scripture speaks of God as begetting Israel. ²⁰⁴ The Christians. ²⁰⁵ They take the verse in its most literal sense and apply it to biological conception. ²⁰⁶ Where begot is obviously not linked to biological conception. ###### Ibn Ezra on Deuteronomy 32:18:2 [Ibn Ezra on Deuteronomy 32:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:18:2) **תשי** כמו לא תנשה והנח הנעלם אחר התי״‎ו תחת הדגש שהוא אלף הבלוע והיו״‎ד תחת ה״‎א וכן אל תמחי ובאו שניהם מלעיל להפריש בין זכר לנקבה בפעלים שהאות האחרון ה״‎א נח והנכון בעיני כי היו״‎ד נוסף והוא על משפט אל תט מאמרי פי: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** [THOU WAST UNMINDFUL.] The word *teshi* (thou wast unmindful) is related to the word *tinnasheh* (you will forget)²⁰⁷. in [the clause] you shall not forget.²⁰⁸. There is no such phrase in the Bible. The reference might be to Is. 44:21, which reads *lo tinnasheni* (do not forget me). The missing silent letter following the *tav*²⁰⁹ beneath the *tav*. I.E. refers to the *segol* as a missing silent letter because certain vowels are pronounced as if followed by an unsounded letter. *Kal* imperfect prefixes are usually vocalized with a *chirik*. Hence I.E.’s comment. is in place of the omitted *dagesh* which compensates for the first root letter, ²¹⁰, for the root of *teshi* is *nun, shin, heh*. When the *nun* is dropped it is usually compensated for with a *dagesh*. However, the *shin* of *teshi* does not have a *dagesh*. Hence I.E. points out that the *nun* is compensated by the change in vowels. and the *yod* is in place of the *heh*. Compare the word *temchi* (blot out)²¹¹ is vocalized with a *segol* rather than with a *chirik*, and the *yod* is in place of a *heh*. However, it should be noted that in *temchi* the *segol* does not take the place of any missing letter. See Filwarg. in *Neither blot out their sin* (Jer. 18:23). Both words²¹² and *temchi*. are accented penultimately in order to show a difference between the masculine and the feminine in verbs whose last letter is a silent *heh*.²¹³ and *temchi* can be either masculine or feminine depending on where the word is accented. If penultimately accented, it is masculine; if ultimately accented, it is feminine. However, it appears to me that the *yod*²¹⁴ and *temchi*. is superfluous.²¹⁵ and *temch*. It follows the same rule as *tet* (decline)²¹⁶ comes from the root *nun, tet, heh*. Words ending in a *heh* come in a shortened form. Thus *tet* is short for *titteh*. Similarly, *tesh* is short for *tisheh*, and *temch* for *timcheh. Teshi* is a variant of *tesh*, and *temchi* a variant of *temch*. does in *neither decline* (Prov. 4:5). footnotes: ²⁰⁷ From the root nun, shin, heh ²⁰⁸ Hebrew, lo tinnasheh ²⁰⁹ The reference is to the segol ²¹⁰ The nun ²¹¹ Here too the tav ²¹² Teshi ²¹³ Teshi ²¹⁴ Of teshi ²¹⁵ The basic words being tesh ²¹⁶ Tet ###### Ibn Ezra on Deuteronomy 32:18:3 [Ibn Ezra on Deuteronomy 32:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:18:3) **מחוללך.** כמו ילדך והנה אל שהוא גבור ותקיף כמו צור ויתכן היות גזרת מחוללך מחיל כמו הרה תקריב ללדת תחיל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THAT BORE THEE. *Mecholelekha* means that bore thee. Observe, God who is powerful and mighty as a rock [gave birth to you]. It is possible that the word *mecholelekha* is related to the word *chil* (pain), as in *Like as a woman with child*, *that draweth near the time of her delivery, Is in pain* (tachil) (Is. 26:17). ###### Ibn Ezra on Deuteronomy 32:19:1 [Ibn Ezra on Deuteronomy 32:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:19:1) גם כן כתוב וינאץ השקד. או הוא פועל עומד: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND SPURNED.²¹⁷. Scripture similarly writes, *veyanetz ha-shaked* (And the almond-tree shall blossom) (Eccles. 12:5).²¹⁸ is similar to *ve-yanetz*. According to I.E., *veyanetz ha-shaked* means and he will spurn desire (Filwarg). Thus *va-yinatz* means and he spumed [Israel]. On the other hand, it might be an intransitive verb.²¹⁹ footnotes: ²¹⁷ Hebrew, va-yinatz ²¹⁸ In other words, va-yinatz ²¹⁹ Va-yinatz meaning, and was angry (Filwarg). ###### Ibn Ezra on Deuteronomy 32:19:2 [Ibn Ezra on Deuteronomy 32:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:19:2) **בניו ובנותיו.** אנשים ונשים כי גם (במ״‎ח הם) קטרו לע״ג: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HIS SONS AND HIS DAUGHTERS. Men and women, for they too ²²⁰ sacrificed to the idols. footnotes: ²²⁰ The women. ###### Ibn Ezra on Deuteronomy 32:20:1 [Ibn Ezra on Deuteronomy 32:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:20:1) **ויאמר.** השם אל לבו או אל המלאכים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND HE SAID. God in His heart or to the angels. ###### Ibn Ezra on Deuteronomy 32:20:2 [Ibn Ezra on Deuteronomy 32:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:20:2) **אסתירה.** כדרך לשון בני אדם וכן אעלים עיני והטעם כאשר יבקשוני לא ימצאו עזר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** I WILL HIDE MY FACE. Scripture speaks as people do.²²¹ Similarly *I will hide Mine eyes from you* (Is. 1:15). It means²²². that when they search for Me they will not find help. footnotes: ²²¹ For God has no face. ²²² The meaning of I will hide My face ###### Ibn Ezra on Deuteronomy 32:20:3 [Ibn Ezra on Deuteronomy 32:20:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:20:3) **אראה מה אחריתם.** י״‎א כי אני אסתיר פני מהם בעבור שאני רואה מה יעשו באחרונ' והנכון שהוא כמשמעו עד שארא' מה יעשו בצר להם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** I WILL SEE WHAT THEIR END WILL BE. Some say that our verse is to be interpreted, *I will hide My face from them* because I see what they will ultimately do.²²³ means [because] I see what they will ultimately do. However, it is to be understood according to its literal meaning, that is, [so that] I will see what they will do when trouble comes upon them.²²⁴ means [so that] I see what they will do when trouble comes upon them. footnotes: ²²³ That they will worship idols. According to this interpretation, I will see what their end shall be ²²⁴ According to this interpretation, I will see what their end shall be ###### Ibn Ezra on Deuteronomy 32:20:4 [Ibn Ezra on Deuteronomy 32:20:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:20:4) **כי דור תהפוכת.** דבק עם אסתירה פני: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOR THEY ARE A VERY FROWARD GENERATION. This is connected to *I will hide My face*.²²⁵ footnotes: ²²⁵ Our verse is to be interpreted: I will hide My face from them because they are a very froward (i.e., perverse) generation. ###### Ibn Ezra on Deuteronomy 32:20:5 [Ibn Ezra on Deuteronomy 32:20:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:20:5) **תהפוכת.** שנהפכו לעבוד אלהים זולתי והם היו בני כי אני ילידתים והנה אין אמונה בהם והוא שם או תאר כי אין בהם איש אמונים כי מצאנו כי פסו אמונים כנגד חסיד גם שומר אמונים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FROWARD.²²⁶ (literally, reversed or overturned). They turned about and served gods besides Me. They were My children, for I gave birth to them. Look, there is no faithfulness in them. The word *emun* (faithfulness) is a noun. On the other hand, it might be an adjective²²⁷ meaning there is no faithful man among them, for we find *for the faithful fail* (Ps. 12:2)²²⁸ in which *faithful* is parallel to *godly* (*Ibid.*).²²⁹ *We* also find *that keepeth faithfulness* (emunim) (Is. 26:2).²³⁰ is a noun. We thus see that the word can be either a noun or an adjective. footnotes: ²²⁶ Hebrew, tahpukhot ²²⁷ With the noun which it is modifying missing. ²²⁸ Faithful is an adjective and is short for the faithful man. ²²⁹ Godly means a godly man. Similarly, faithful means a faithful man. ²³⁰ Here emunim ###### Ibn Ezra on Deuteronomy 32:21:1 [Ibn Ezra on Deuteronomy 32:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:21:1) **קנאוני.** קל העי״‎ן להקל על הלשון: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THEY HAVE ROUSED ME. The second root letter²³¹ of *kinuni. Kinuni* is a *pi’el*, and *pi’els* have a *dagesh* in their middle root letters. Hence I.E.’s comment. has no *dagesh* in order to simplify enunciation. footnotes: ²³¹ The nun ###### Ibn Ezra on Deuteronomy 32:21:2 [Ibn Ezra on Deuteronomy 32:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:21:2) **בלא אל.** הטעם שאין לו כח להציל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WITH A NO-GOD. Its meaning is, a god that has no power to deliver.²³² means powerful. Hence I.E.’s comment. footnotes: ²³² The word for god employed in our verse is el. El ###### Ibn Ezra on Deuteronomy 32:21:3 [Ibn Ezra on Deuteronomy 32:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:21:3) **בהבליהם.** ולא בדבר אמת: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WITH THEIR VANITIES. Rather than with something which truly exists. ###### Ibn Ezra on Deuteronomy 32:21:4 [Ibn Ezra on Deuteronomy 32:21:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:21:4) **אקניאם.** מהבנין הכבד הנוסף והוא יצא לשני פעולים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** I WILL ROUSE THEM. *Akni’em* (I will rouse them) is a *hifil*. It describes two actions.²³³ is the causative form. It refers to what one does and to the object that one acts upon. footnotes: ²³³ Hifil ###### Ibn Ezra on Deuteronomy 32:21:5 [Ibn Ezra on Deuteronomy 32:21:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:21:5) **בלא עם.** שלא הם עמי והנה פי' איך יכניסם שיביא עליהם לבדם צרות משונות ויותר מהכל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WITH A NO-PEOPLE. A nation who are not My people. Scripture describes how God shall anger them.²³⁴ in place of *yakhnisem* (*Vat. Ebr*. 38). It means God shall punish Israel by doing things to them which will upset them. He will bring upon Israel, upon Israel alone, unique troubles which surpass the adversity that he brought upon all others. footnotes: ²³⁴ Reading yakhisem ###### Ibn Ezra on Deuteronomy 32:21:6 [Ibn Ezra on Deuteronomy 32:21:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:21:6) **גוי נבל** שהכסיל והנבל איננו יודע ועל כן יהרוג ולא יחמול: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** A VILE NATION. For a fool and a vile person lack understanding. He therefore kills and has no pity. ###### Ibn Ezra on Deuteronomy 32:22:1 [Ibn Ezra on Deuteronomy 32:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:22:1) **קדחה.** הקנאה או זאת שיעשו כי מצאנו זאת המלה יוצאת כמו כי אש קדחתם באפי ויתכן להיות קדחה כמו נקדחה כמו כל אלה חברו נחברו כל זה כנוי לחרון האף: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** KINDLED. Their provocation, or that which they did,²³⁵ for we find the word *kadechah* (kindled) to be transitive, as in *For ye have kindled* (kedachtem) *a fire in My nostril* (Jer. 17:4). It is possible that *kadechah* means is kindled.²³⁶ is intransitive. According to this interpretation our verse reads: *For a fire is kindled in My soul*. It is like the word *chaveru*²³⁷ (came as allies) (Gen. 14:3), the meaning of which is gathered. All of this²³⁸ refers to God’s burning anger. footnotes: ²³⁵ Kindled a fire in my nostril. According to this interpretation our verse reads: For a fire it kindled in My soul. ²³⁶ In this case, kadechah ²³⁷ Which is intransitive. ²³⁸ The fire and what it does. ###### Ibn Ezra on Deuteronomy 32:22:2 [Ibn Ezra on Deuteronomy 32:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:22:2) **עד שאול תחתית.** כטעם גפרי' ומלח שרפה כל ארצה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** UNTO THE DEPTHS OF THE NETHER-WORLD. Its meaning is similar to that of *and that the whole land thereof is brimstone, and salt, and a burning* (Deut. 29:22). ###### Ibn Ezra on Deuteronomy 32:22:3 [Ibn Ezra on Deuteronomy 32:22:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:22:3) **ותאכל ארץ.** ישראל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND DEVOURETH. Israel. ###### Ibn Ezra on Deuteronomy 32:22:4 [Ibn Ezra on Deuteronomy 32:22:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:22:4) **ותלהט.** מגזרת להט החרב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND SETTETH ABLAZE. *Va-telahet* (and setteth ablaze)²³⁹ means and setteth ablaze. is related to the word *lahat* (flaming) in *and the flaming sword* (Gen. 3:24). footnotes: ²³⁹ In other words, va-telahet ###### Ibn Ezra on Deuteronomy 32:22:5 [Ibn Ezra on Deuteronomy 32:22:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:22:5) **הרים.** הרי ישראל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THE MOUNTAINS. The mountains of Israel. ###### Ibn Ezra on Deuteronomy 32:23:1 [Ibn Ezra on Deuteronomy 32:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:23:1) **אספה.** י״‎א כמו אוסיף והנכון כמו אכלה מגזרת האף תספה ואם הוא מבנין אחר והטעם שלא תשאר רעה שלא תביאם. ודמה הדעות לחצים תבאנה פתאום ואין יכולת להשמר מהם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** I WILL HEAP. Some say that the word *aspeh* (I will heap) means I will add. However, it really means I will consume.²⁴⁰ Compare, *tispeh* (sweep away) in *Wilt Thou indeed sweep away* (Gen. 18:23). The aforementioned is so, even though *aspeh* and *tispeh* differ in conjugation.²⁴¹ is a *hifil. Tispeh* is a *kal*. It means²⁴² (I will heap evils upon them). that there will be no evil that will not come upon them.²⁴³ (I will heap evils upon them) is, I will consume (use up) all evils upon them. Scripture²⁴⁴ compares the evils to arrows that suddenly appear and there is no way to guard oneself against them.²⁴⁵ footnotes: ²⁴⁰ So too Rashi in one interpretation. ²⁴¹ Aspeh ²⁴² The meaning of aspeh alemo ra’ot ²⁴³ According to I.E. the meaning of aspeh alemo ra’ot ²⁴⁴ In the second half of the verse. ²⁴⁵ In other words, arrows is not to be taken literally. It is a metaphor for evils. ###### Ibn Ezra on Deuteronomy 32:24:1 [Ibn Ezra on Deuteronomy 32:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:24:1) **מזי רעב.** כמו שרופי רעב מגזרת למזא לאתונא: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THE WASTING OF HUNGER. *Meze ra’av* (the wasting of hunger) means burnt by hunger. *Meze* (wasting) is similar to *le-meze* (that they should heat) in *that they should heat the furnace* (Dan. 3:19). ###### Ibn Ezra on Deuteronomy 32:24:2 [Ibn Ezra on Deuteronomy 32:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:24:2) **ולחומי רשף.** אכולי עוף כמו ובני רשף יגביהו עוף והנכון בעיני שהזכיר הארבעה השפטי' הרעים והם רעב וזהו מזי רעב. ולחומי רשף וקטב מרירי זה הדבר. ושן בהמות אשלח בם חיה. וחרב מחוץ תשכל חרב. והנה יהיה פירוש רשף כמו רשפיה רשפי אש. והטעם שיתחמם האויר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND THE DEVOURING OF THE FIERY BOLT. *Le-chume reshef* (the devouring of the fiery bolt) means consumed²⁴⁶ to *lechem* (bread). by birds.²⁴⁷ Compare, *As the birds* (bene reshef)²⁴⁸ *fly upward* (Job 5:7).²⁴⁹ It appears to me that Scripture mentions the four evil punishments. They are: starvation, which is what *The wasting of hunger* refers to; *and the devouring of the fiery bolt, And bitter destruction* refers to the plague; *And the teeth of beasts will I send upon them* refers to the beast: and finally [there is] the sword, as in *Without shall the sword bereave* (v. 25). *Reshef* (the fiery bolt) is thus similar to *reshfeha rishpe esh* (The flashes thereof are flashes of fire) (Cant. 8:6).²⁵⁰ means heat. It means that the air will grow hot.²⁵¹ footnotes: ²⁴⁶ Or eaten. I.E. connects the word lechume ²⁴⁷ Filwarg. ²⁴⁸ Birds. See I.E. on Job 5:7. ²⁴⁹ That is, foul air (translated according to I.E). ²⁵⁰ In other words, reshef ²⁵¹ And people will thus die. I.E. believed that very hot air induces the plague. ###### Ibn Ezra on Deuteronomy 32:24:3 [Ibn Ezra on Deuteronomy 32:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:24:3) **וקטב** כמו הכרתה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND …DESTRUCTION. *Ketev* means destruction. ###### Ibn Ezra on Deuteronomy 32:24:4 [Ibn Ezra on Deuteronomy 32:24:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:24:4) **מרירי.** מרירות באויר כמו כמרירי יום וכן כתוב מקטב ישוד צהרים כמו הדבר. ולחומי רשף כמו אכולי וכן רבים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** BITTER. *Meriri* (bitter) refers to bitterness in the air. Compare, *ke-meriri yom* (like the bitterness of the day) (Job 3:5).²⁵² Scripture similarly writes, *Nor of the destruction* (ketev) *that wasteth at noonday* (Ps. 91:6). The latter refers to the plague. The word *u-lechume* in *u-lechume reshef* (and the devouring of the fiery bolt) means devoured by. There are many such instances.²⁵³ (bread). See Prov. 23:1,6; Ps. 141:4. footnotes: ²⁵² Translated according to I.E. ²⁵³ In which a verb is formed from the noun lechem ###### Ibn Ezra on Deuteronomy 32:24:5 [Ibn Ezra on Deuteronomy 32:24:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:24:5) **עם חמת זוחלי עפר.** לנשוך והחמה כנוי לנשיכה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WITH THE VENOM OF CRAWLING THINGS OF THE DUST. The reference is to being bitten. Venom²⁵⁴, literally, anger of. refers to being bitten. footnotes: ²⁵⁴ Hebrew, chamat ###### Ibn Ezra on Deuteronomy 32:24:6 [Ibn Ezra on Deuteronomy 32:24:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:24:6) וטעם **עפר** כמו השרפי' ומלת זוחלי מיראה כי כל רואם ייראם כטעם האימים כי יש תואר השם וחבירו באליהוא בן ברכאל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** [DUST.] This refers to fiery snakes.²⁵⁵ *Zochale* (crawling) is related to the word fear.²⁵⁶. They are called *zochale* because all who see them are afraid of them.²⁵⁷ (crawling things of the dust) literally means the scary of the dust. It is similar to the term *emim*.²⁵⁸ This is so because there are adjectives [without nouns].²⁵⁹ is short for *nechashim zochale afar* (scary snakes that crawl on the ground). Similarly, *emim* is short for *anashim emim* (scary people). Its counterpart²⁶⁰ (I was afraid). Translated according to I.E. is found in the speech of Elihu the son of Barachel (Job 32:6). footnotes: ²⁵⁵ Who crawl in the dust. ²⁵⁶ Zachal ²⁵⁷ According to I.E., zochale afar ²⁵⁸ See I.E. on verse 17. ²⁵⁹ In other words, zochale ²⁶⁰ Zachalti ###### Ibn Ezra on Deuteronomy 32:25:1 [Ibn Ezra on Deuteronomy 32:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:25:1) **גם בחור.** דבק עם תשכל חרב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** BOTH YOUNG MAN. This²⁶¹ is connected to *Without shall the sword bereave*.²⁶² Scripture reads *gam* (both)²⁶³ (so young man). footnotes: ²⁶¹ Both young men. ²⁶² Rather than to what immediately comes before it. ²⁶³ Our clause reads gam bachur ###### Ibn Ezra on Deuteronomy 32:25:2 [Ibn Ezra on Deuteronomy 32:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:25:2) וטעם **גם.** כמשפט הלשון כאשר פירשתי. והנה חבר הכל בחורי' וגם בתולות זקנים עם נערים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** The word *also* is out of place here. in accordance with the rules of the Hebrew language, as I have previously explained.²⁶⁴ (also) to the first object.” Look, the Torah includes²⁶⁵ all: young men, virgins, old men, and youths. footnotes: ²⁶⁴ See I.E. on Ex. 4:10 (Vol. 2, p. 99), “It is the custom of the Hebrews when they want to compare two or three things to add the word gam ²⁶⁵ Among those whom the sword will slay. ###### Ibn Ezra on Deuteronomy 32:26:1 [Ibn Ezra on Deuteronomy 32:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:26:1) **אפאיהם.** יש אומרים שהם שלש מלות והנכון שאין לו ריע וטעמו כמו אשחיתם בעבור שיש אחריו אשביתה מאנוש זכרם והנה כולם ימותו ואילו הי' כדעת המדקדקים שהטעם אפיצם בכל פאה לא ידבק הטעם. ויש אומרים אחריבם באפי והנה טעמו אכריתם כמו אשביתם ויבא הטעם כפול וזה נכון לולי אל״‎ף אפיהם שהיה ראוי להיות אנפיהם והטעם אאנף בם והראשון נכון: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** I WOULD MAKE AN END OF THEM. Some say that the word *afehem* (I would make an end of them) is a combination of three words.²⁶⁶, i.e. (anger, where, they), I said in my anger I will make them, as it were, not existent. So Rashi, based on the *Sifre*. Actually, it has no neighbor.²⁶⁷ Its meaning is, I will destroy them, for Scripture states afterwards, *I would make their memory cease from among* *m*en. Look, all of them will die.²⁶⁸. If the grammarians²⁶⁹ who say that *afehem* means I will scatter them to all the corners are right,²⁷⁰ to *pe’ah* (corner). then the idea expressed by the first part of the verse is not to be connected to that of the second.²⁷¹ Some say that the meaning of *afehem* is, I will destroy them in my anger.²⁷² to *af* (anger) from the root *alef, nun, feh*. According to this interpretation, *afehem* literally means I will place My anger on them. Behold, the meaning of *afehem* is,²⁷³ I will destroy them.²⁷⁴ as a compound of three words. *Afehem* is similar in meaning to *ashbitah* (I would make…cease). Scripture repeats itself.²⁷⁵ This interpretation²⁷⁶ to *af*. would be correct were it not for the *alef* of *afehem*,²⁷⁷ is spelled with an *alef* following the *feh*. If *afehem* was connected to the word *af*, then there is no way to explain the *alef* which follows the *heh*. for the word should have read *anfehem*,²⁷⁸ was connected to the word *af*, then it would be spelled with a *nun* (*anfehem*), for the root of *af* is *alef, nun, peh*. meaning I will be angry at them. The first interpretation²⁷⁹ as meaning I will destroy them. is correct. footnotes: ²⁶⁶ Af ey hem ²⁶⁷ The word is not found elsewhere in Scripture. Its meaning can only be ascertained from its context. ²⁶⁸ I.E.’s elaboration of afehem ²⁶⁹ Menachem ben Saruk. See Rashi. ²⁷⁰ This opinion connects afehem ²⁷¹ For the first part speaks of Israel’s being scattered and the second of Israel being destroyed. ²⁷² This interpretation connects afehem ²⁷³ As noted above. ²⁷⁴ This interpretation unlike the first does not explain afehem ²⁷⁵ The second half of the verse repeats the idea of the first half. ²⁷⁶ The interpretation that connects afehem ²⁷⁷ Afehem ²⁷⁸ If afehem ²⁷⁹ Which interprets afehem ###### Ibn Ezra on Deuteronomy 32:26:2 [Ibn Ezra on Deuteronomy 32:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:26:2) וטעם **אמרתי.** כלשון בני אדם אמרתי בלבי: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** [I THOUGHT.] The meaning of *amarti* (I thought) is, I said to Myself. The Torah speaks as people do. ###### Ibn Ezra on Deuteronomy 32:27:1 [Ibn Ezra on Deuteronomy 32:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:27:1) **אגור.** אפחד מגזרת ויגר מואב והמתרגם אמר מגזרת אגרה בקציר והנכון שהוא מלשון תגרה והכתוב דבר כדרך בני אדם להבין השומעים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** I DREADED. *Agur* means I dreaded. It is related to the word *va-yagar* (was sore afraid) in *And Moab was sore afraid* (Num. 22:3). The Aramaic translation connects it to the word *agerah* (gathereth) in *And gatherest…in the harvest* (Prov. 6:8).²⁸⁰ Actually it is related to the word *tigrah* (fight).²⁸¹ (were it not that I dreaded the enemy’s provocation) as were it not that I had to fight against the enemy’s anger. Scripture speaks as people do so that those who hear will understand.²⁸² footnotes: ²⁸⁰ Onkelos renders our clause, were it not that the wrath of the enemy was gathered [against Israel to destroy them]. See Rashi. ²⁸¹ I.E. renders lule ka’as oyev agur ²⁸² In other words, our verse is not to be taken literally. ###### Ibn Ezra on Deuteronomy 32:27:2 [Ibn Ezra on Deuteronomy 32:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:27:2) **ינכרו.** הפך יכירו כמו ויתנכר אליהם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** SHOULD MISDEEM. *Yenakkeru* (misdeem)²⁸³. is the reverse of *yakkiru*²⁸⁴. (they shall recognize).²⁸⁵. When the word comes in the *pi’el* it means to estrange; when it comes in the *hifil* it means to recognize. *Yenakkeru* is similar²⁸⁶ to *va-yitnakker*²⁸⁷. (but made himself strange) in *but made himself strange unto them* (Gen. 42:7). footnotes: ²⁸³ A pi’el ²⁸⁴ A hifil ²⁸⁵ Both words come from the root nun, kaf, resh ²⁸⁶ In meaning. ²⁸⁷ A hitpa’el ###### Ibn Ezra on Deuteronomy 32:27:3 [Ibn Ezra on Deuteronomy 32:27:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:27:3) **פעל כל זאת.** על השבטים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HATH WROUGHT ALL THIS. Upon the tribes.²⁸⁸ footnotes: ²⁸⁸ Of Israel. ###### Ibn Ezra on Deuteronomy 32:28:1 [Ibn Ezra on Deuteronomy 32:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:28:1) **כי גוי אובד עצות.** הנכון שזה הגוי הם צרי ישראל ומלת אבד שם התאר והיא סמוכה על כן נפתח הבי״‎ת וידוע כי מלת אבד מהפעלי' העומדי' רק פי' עצות שב אל אבד כמו נובלת עליה וכן ותאבדו דרך שהוא סמוך אל דרך והנה השכיל המתרגם שאמר מאבדי עצה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOR THEY ARE A NATION VOID OF COUNSEL. The reference is to the enemies of Israel. This is its correct interpretation.²⁸⁹ quotes Rabbi Judah as interpreting this verse as referring to Israel. Rabbi Nehemiah explains it as referring to Israel’s enemies. Hence I.E.’s comment. The word *ovad* (void) is an adjective.²⁹⁰ It is in the construct.²⁹¹ (counsel). It is therefore vocalized with a *pattach* beneath the *bet*.²⁹² in place of *oved*. It is known that the word *ovad* is an intransitive verb.²⁹³ (counsel). *Ovad etzot* (void of counsel) is not to be rendered, voids counsel. The correct interpretation of *ovad etzot* is that *etzot* (counsel) reverts to *ovad* (void).²⁹⁴ is to be rendered, void of counsel. It is similar to *novelet aleha* (whose leaf fadeth)²⁹⁵ is to be rendered, whose leaf fadeth, rather than fadeth its leaves, for *novelet* is an intransitive verb. (Is. 1:30). The same is true of *ve-tovedu derekh* (and ye perish in the way) (Ps. 2:12)²⁹⁶ (and ye perish in the way) is to be rendered, and you perish with regard to the way, not and you perish the way. wherein *tovedu* is connected to *derekh*. The Aramaic translator who rendered *ovad etzot* as *me’abbede etzah* (void of counsel) understood this. footnotes: ²⁸⁹ The Sifre ²⁹⁰ Describing nation. ²⁹¹ It is connected to the word etzot ²⁹² Rather than a tzereh, ovad ²⁹³ Hence it does not act upon the word etzot ²⁹⁴ In other words, ovad etzot ²⁹⁵ Novelet aleha ²⁹⁶ According to I.E., ve-tovedu derekh ###### Ibn Ezra on Deuteronomy 32:29:1 [Ibn Ezra on Deuteronomy 32:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:29:1) **לו חכמו.** אילו היו חכמי' שישכילו כי השם פעל כל זאת לישראל בעבור עונם אז יבינו לאחריתם כי כן יעשה השם בעבור עונם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** IF THEY WERE WISE. If they were wise and understood that God did all of this to Israel because of all their sins, they would comprehend their eventual end, namely, that God would do so²⁹⁷ because of their sins.²⁹⁸ footnotes: ²⁹⁷ To them, at their later end. ²⁹⁸ In other words, if they were wise they would know that God would ultimately punish them. ###### Ibn Ezra on Deuteronomy 32:30:1 [Ibn Ezra on Deuteronomy 32:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:30:1) **איכה ירדוף.** הטעם לו חכמו ישראל שישכילו איך ירדוף אחד מהצרים אלף מישראל אין זה כי אם בעבור שעזבם צורם ויש אומרים איך היו ישראל בתחלה רודף אחד מהם אלף ועתה נחלשו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HOW SHOULD ONE CHASE. If Israel was wise²⁹⁹ they would understand how one of their enemies could pursue a thousand Israelites. This occurred only because their Rock has forsaken them. Others interpret our verse as how did Israel, who are now weak, at first pursue a thousand of their enemies.³⁰⁰ footnotes: ²⁹⁹ This is either an alternative interpretation (Krinsky) or we should read: If the enemies of Israel were wise. ³⁰⁰ See first note on verse 28. ###### Ibn Ezra on Deuteronomy 32:30:2 [Ibn Ezra on Deuteronomy 32:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:30:2) **כי צורם מכרם.** כמו נתנם וכן ימכר ה' את סיסרא והטעם כאילו נתנם בשכר מעשיהם והנה היא מכירה ממש: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** EXCEPT THEIR ROCK HAD GIVEN THEM OVER. *Mekharam* means had given them over.³⁰¹ The same applies to *yimkor* (will give over) in *for the Lord will give Sisera over* (Jud. 4:9). Its meaning is that God, as it were, gave them over as in payment³⁰² for their deeds. It is thus a literal sale.³⁰³ in our verse. footnotes: ³⁰¹ The word literally means sold them. Hence I.E.’s comment. ³⁰² Punishment. ³⁰³ Hence the use of the word mekharam ###### Ibn Ezra on Deuteronomy 32:30:3 [Ibn Ezra on Deuteronomy 32:30:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:30:3) **הסגירם.** כטע' יסגור על איש או כמו ולנו הסגירו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HAD DELIVERED THEM UP. *Hisgiram* (had delivered them up) is similar to *yisgor* (shutteth up) in, *He shutteth up a man* (Job 12:14).³⁰⁴ On the other hand, it might be similar to *hasgiro* (deliver him up) in *and our part shall be to deliver him up* (I Sam. 23:20). footnotes: ³⁰⁴ In this case our verse reads, except their Rock has shut them up. ###### Ibn Ezra on Deuteronomy 32:31:1 [Ibn Ezra on Deuteronomy 32:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:31:1) **כי לא כצורנו צורם.** דברי משה פירוש כי גוי אובד עצות והטעם כי צורנו מכרנו ואין להם צור כצורנו ולא הם טובים ממנו וכן הוא אומר ולא אויבינו פלילים וגו' כמו ולא למדתי חכמה וגו' וי״‎א שהוא כן ואויבינו יודו כן לכן איננו דבק עם מגפן סדום: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOR THEIR ROCK IS NOT AS OUR ROCK. These are the words of Moses.³⁰⁵ Moses explains *for they*³⁰⁶ *are a nation void of counsel* (v. 28). It means that our Rock³⁰⁷ has handed us over, and the nations have no rock like our Rock, and they are no better than we³⁰⁸. are.³⁰⁹ means the nations do not realize that the God of Israel has delivered Israel into their hands and that their own gods had nothing to do with it. Scripture similarly states, and our enemies are not judges.³¹⁰ (not) in the first half of the verse also applies to the second half of the verse. I.E. reads *ve-oyevenu pelilim* (even our enemies themselves being judges) as *ve-oyevenu lo pelilim* (and our enemies are not judges); i.e., they did not execute judgment upon us, God did. Compare, *And I have not learned wisdom* (Prov. 30:3).³¹¹ (no or not) is carried over to the second part of the verse. The verse should be read: And I have not learned wisdom and I have no knowledge of the Holy One. Others say that the meaning of *Even our enemies themselves being judges* is as follows: our enemies admit this.³¹² It is therefore not connected to³¹³. *For their vine is of the vine of Sodom* (v. 32).³¹⁴ does not follow. footnotes: ³⁰⁵ From verse 20 up to this verse God is the speaker. Hence I.E. points out that Moses is now the speaker. ³⁰⁶ Israel’s enemies. ³⁰⁷ God. ³⁰⁸ I.E.’s interpretation of our enemies themselves being judges ³⁰⁹ In other words, for they are a nation void of counsel ³¹⁰ For the word lo ³¹¹ The verse continues, and I have knowledge of the Holy One. According to I.E. the latter should be read, and I do not have knowledge of the Holy One, for the word lo ³¹² That their rock is not like our Rock. ³¹³ Unlike the first interpretation. According to the first interpretation our verse reads, and our enemies are not our judges. This leads into, For their vine is of the vine of Sodom ³¹⁴ For the end of our verse (v. 31) says something positive about Israel’s enemies, and For their vine is of the vine of Sodom ###### Ibn Ezra on Deuteronomy 32:32:1 [Ibn Ezra on Deuteronomy 32:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:32:1) **ומשדמות.** כפול וכן אשכלות מרורות: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND OF THE FIELDS OF GOMORRAH. Scripture repeats itself.³¹⁵ The same is true of *Their clusters are bitter*.³¹⁶ footnotes: ³¹⁵ The second part of the line repeats the first half. ³¹⁶ It repeats that which precedes it. ###### Ibn Ezra on Deuteronomy 32:33:1 [Ibn Ezra on Deuteronomy 32:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:33:1) **חמת.** והנה היין כסם חמת התנינים בחמה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THE VENOM OF. Look, the wine³¹⁷ is like the venom of angry serpents.³¹⁸ footnotes: ³¹⁷ Spoken of in the previous verse. ³¹⁸ The venom of the bite. See I.E. on verse 23. ###### Ibn Ezra on Deuteronomy 32:33:2 [Ibn Ezra on Deuteronomy 32:33:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:33:2) **וראש פתנים.** כמו על חור פתן ואם הוא באל״‎ף הוא כחבריו בוי״‎ו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND THE CRUEL POISON OF ASPS. *Petanim* (asps) is similar to the word *paten* (asp) in *on the hole of the asp* (Is. 11:8). Even though *rosh* (poison) is spelled with an *alef*, it has the same meaning as its counterparts which are spelled with a *vav.³¹⁹ in verse 32.* footnotes: ³¹⁹ Such as the word rosh ###### Ibn Ezra on Deuteronomy 32:33:3 [Ibn Ezra on Deuteronomy 32:33:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:33:3) **אכזר.** תקיף והאל״‎ף נוסף כאל״‎ף אצבע ואזרוע: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** CRUEL. *Akhzar* (cruel) means mighty.³²⁰ The *alef* is superfluous,³²¹, and its *alef* is not a prefix or a particle. like the *alef* of *etzba* (finger)³²². and *ezro’a* (arm).³²³. footnotes: ³²⁰ One who is mighty and does not display pity (Krinsky). ³²¹ Its root is kaf, zayin, bet ³²² The root of which is tzadai, bet, ayin ³²³ The root of which is zayin, resh, ayin ###### Ibn Ezra on Deuteronomy 32:34:1 [Ibn Ezra on Deuteronomy 32:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:34:1) **הלא הוא כמוס עמדי.** דברי השם י״‎א על הגזרות והקרוב אלי שהוא יינם שהוא ראש פתנים הוא שמור עד שישתוהו ומלת כמוס מטעם המקום ידועה כי אין לה משפחה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** IS NOT THIS LAID UP IN STORE WITH ME. These are the words of God. Some say the reference is to the decrees.³²⁴ It appears to me that the reference is to their wine, which is the poison of asps. It is laid in store³²⁵ until they drink it.³²⁶ The meaning of the word *kamus* (laid up in store) is to be ascertained from its context, for it has no family.³²⁷ footnotes: ³²⁴ Which Israel’s enemies have decreed against Israel. In other words, God has not forgotten what Israel’s enemies did to them but has, as it were, stored the account in His record books. ³²⁵ In God’s storehouses. ³²⁶ Until God decides that it is time to make Israel’s enemies drink of it. ³²⁷ No similar words are found in Scripture. ###### Ibn Ezra on Deuteronomy 32:34:2 [Ibn Ezra on Deuteronomy 32:34:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:34:2) **חתום באוצרותי.** שלא תגע בו יד רק הוא שמור להם להנקם מהם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** SEALED UP IN MY TREASURIES. So that no hand touches it. It is kept for them,³²⁸ for vengeance is to be exacted from them. footnotes: ³²⁸ The enemies of Israel. ###### Ibn Ezra on Deuteronomy 32:35:1 [Ibn Ezra on Deuteronomy 32:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:35:1) **לי נקם ושלם.** שם כמו הלא את הקטר והטעם לי הנקם ולי השלם לשלם להם כמעשיהם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** VENGEANCE IS MINE, AND RECOMPENSE. *Shillem* (recompense) is a noun.³²⁹. It is like the word *kitter* (offering)³³⁰ in *The offering…did not* (Jer. 44:21). It means³³¹. that *Vengeance is mine*, and mine is the recompense to compensate them in accordance with their deeds. footnotes: ³²⁹ Although it is vocalized like a verb. Compare, dibber ³³⁰ It is similarly vocalized. ³³¹ The meaning of Vengeance is mine, and recompense ###### Ibn Ezra on Deuteronomy 32:35:2 [Ibn Ezra on Deuteronomy 32:35:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:35:2) **לעת תמוט רגלם.** והטעם שיפלו ולא יוכלו לעמוד: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AGAINST THE TIME WHEN THEIR FOOT SHALL SLIP. It means³³². they will fall and be unable to stand. footnotes: ³³² The meaning of when their foot shall slip ###### Ibn Ezra on Deuteronomy 32:35:3 [Ibn Ezra on Deuteronomy 32:35:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:35:3) וטעם **לעת.** כמו וגם רשע ליום רעה והוא סוד גדול: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** The meaning of *Against the time* is similar to that of *Yea, even the wicked for the day of evil* (Prov. 16:4). It is a great secret.³³³ footnotes: ³³³ The day set aside to punish Israel’s enemies (Weiser). ###### Ibn Ezra on Deuteronomy 32:35:4 [Ibn Ezra on Deuteronomy 32:35:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:35:4) **כי קרוב.** ואל יחשבו כי הנקמה תהיה בזרעם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOR THE DAY OF THEIR CALAMITY IS AT HAND. Let them not think that the vengeance will be exacted from their children.³³⁴ footnotes: ³³⁴ It will be exacted from them and not from their children. ###### Ibn Ezra on Deuteronomy 32:35:5 [Ibn Ezra on Deuteronomy 32:35:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:35:5) **וחש עתידות למו.** וחש כל אחד מהם מהעתידות כמו בנות צעדה או חש יום עתידות והראשון נכון ומלת חש מהשניים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND THE THINGS THAT ARE TO COME UPON THEM SHALL MAKE HASTE. *Ve-chash atidot lamo* (and the things that are to come upon them shall make haste) means each one of the future events that are to come upon them shall make haste.³³⁵ is in the singular. *atidot* is a plural. Thus our clause reads, “The things that are to come upon them [it] makes haste.” According to I.E the singular in a combination of the singular and the plural refers to each thing included in the plural. It is like *Its branches* (banot)³³⁶ is a plural. *run* (tza’adah)³³⁷ is a singular. *over the wall* (Gen. 49:22).³³⁸ Or the meaning of *ve-chash atidot lamo* is, the day (*yom*)³³⁹ is a singular. when the future things that are to come upon them makes haste.³⁴⁰ (things about to come) is short for *yom atidot* (the day the things that are about to come). The first interpretation is correct. The word *chash* (make haste) comes from a root in which only two letters are present.³⁴¹. footnotes: ³³⁵ Chash ³³⁶ Banot ³³⁷ Tza’adah ³³⁸ Which, because of the combination of the singular and the plural is to be rendered, each one of its branches runs over the wall. See I.E. on Gen. 49:22 (Vol. 1, p. 442). ³³⁹ Yom ³⁴⁰ In other words, atidot ³⁴¹ Its root is chet, vav, shin ###### Ibn Ezra on Deuteronomy 32:35:6 [Ibn Ezra on Deuteronomy 32:35:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:35:6) וטעם **עתידות.** הרעות העתידות לבא עליהם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** The meaning of *the things that are to come* is, the evil things that are about to come. ###### Ibn Ezra on Deuteronomy 32:36:1 [Ibn Ezra on Deuteronomy 32:36:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:36:1) **כי ידין ה' עמו.** יקח דין עמו מהם כמו שפטני אלהים וריבה ריבי: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOR THE LORD WILL JUDGE HIS PEOPLE. God will exact judgment from Israel’s enemies on behalf of His people. It is like *Be Thou my judge, O God, and plead my cause* (Ps. 43:1).³⁴² footnotes: ³⁴² The meaning of which is, act on my behalf and exact punishment from my enemies. See I.E. on Ps. 43:1. ###### Ibn Ezra on Deuteronomy 32:36:2 [Ibn Ezra on Deuteronomy 32:36:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:36:2) **יתנחם.** פירשתיו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND REPENT HIMSELF. I have previously explained this.³⁴³ footnotes: ³⁴³ See I.E. on Gen. 6:6 (Vol. 1, p. 96). “The Torah spoke in the language of men, for we know that God is not a man that he should repent. The term is used because if a human being acted in the way God did…it would be said of him that he repented.” ###### Ibn Ezra on Deuteronomy 32:36:3 [Ibn Ezra on Deuteronomy 32:36:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:36:3) **אזלת יד.** אזלת יד ישראל והטעם הכח והתי״‎ו תחת ה״‎א כי גם שתיהן סימני הנקבה וכן ושבת לנשיא: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THEIR STAY IS GONE. The stay of Israel. *Yad* (stay) means the strength. The *tav* of *azelat* is in place of a *heh*,³⁴⁴ is a variant of *azelah*. The latter is the usual form of the third person perfect feminine. *Azelat* has the form of a construct. Hence I.E.’s comment. for both the *heh* and the *tav* are signs of the feminine. The word *ve-shavat*³⁴⁵ is a third person feminine perfect. (then it shall return) in *then it shall return to the prince* is similar (Ezek. 46:17). footnotes: ³⁴⁴ Azelat ³⁴⁵ Shavat ###### Ibn Ezra on Deuteronomy 32:36:4 [Ibn Ezra on Deuteronomy 32:36:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:36:4) **ואפס עצור ועזוב.** כאשר יהיו הנשבי' רבים ילקחו מהם ויעזובו מהם ועתה כמעט יאבד הכל: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND THERE IS NONE REMAINING, SHUT UP OR LEFT AT LARGE. When the captives are numerous, the captors take some of them and leave others, but in this case almost all are lost.³⁴⁶ footnotes: ³⁴⁶ So many have been killed that there are few captives and few that have been left. ###### Ibn Ezra on Deuteronomy 32:37:1 [Ibn Ezra on Deuteronomy 32:37:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:37:1) **ואמר.** האויב: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND IT IS SAID.³⁴⁷ (and he shall say). Hence I.E.’s comment. And the enemy shall say. footnotes: ³⁴⁷ Hebrew, ve-amar ###### Ibn Ezra on Deuteronomy 32:37:2 [Ibn Ezra on Deuteronomy 32:37:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:37:2) **צור חסיו בו.** כאשר פירשתי: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THE ROCK IN WHOM THEY TRUSTED. This is to be understood in accordance with my previous interpretation.³⁴⁸ footnotes: ³⁴⁸ God is referred to as a Rock because he is everlasting. See I.E. on verse 4. ###### Ibn Ezra on Deuteronomy 32:38:1 [Ibn Ezra on Deuteronomy 32:38:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:38:1) **יאכלו.** כדברי האויבים שחשבו כי העולות מאכל לשם וכן בלשון רבים כדבריהם ע״‎כ כתוב אני אני הוא לבדי אחד ואין אלהים עמדי: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WHO DID EAT. Scripture employs the language of the enemies³⁴⁹ who thought that the burnt offerings serve as food for God. Scripture employs the plural as they do.³⁵⁰). The Torah therefore states, *I*, only *I, am He, And there is no god with Me* (v. 39). footnotes: ³⁴⁹ Of Israel. ³⁵⁰ The nations speak of Israel’s gods (yokhelu, yishtu, yakumu ###### Ibn Ezra on Deuteronomy 32:38:2 [Ibn Ezra on Deuteronomy 32:38:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:38:2) **יין נסיכם.** כמו ונסכו יין ויהיו שני שמות י״‎א יין מלכם כמו נסיכי מדין כי המלאך היה נותן יין העולה והראשון קרוב אלי: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THE WINE OF THEIR DRINK-OFFERING. *Yen nesikham*³⁵¹. (the wine of their drink-offering) is similar to *venisko*³⁵². *yayin* (and the drink-offering thereof shall be of wine) (Lev. 23:13). They are two terms.³⁵³ and *nesekh*. Some say that *yen nesikham* (the wine of their drink-offering) means the wine of their king,³⁵⁴ means a prince or a king. for the kings used to donate the wine for the burnt offering. Compare, *nesikhe midian* (the princes of Midian) (Josh. 13:21).³⁵⁵. If it is not a scribal error, then I.E. quoted from memory and erred. The first interpretation appears correct to me. footnotes: ³⁵¹ The absolute form of which is nasikh ³⁵² The absolute form of which is nesekh ³⁵³ There are two words from the same root for drink offering, nasikh ³⁵⁴ For nasikh ³⁵⁵ There is an error in the quote. Joshua reads neshikhe sihon ###### Ibn Ezra on Deuteronomy 32:38:3 [Ibn Ezra on Deuteronomy 32:38:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:38:3) **ויעז****רוכם.** כמו ברכנוכ' ואם תאמרו שהוא אחד יסתירכם מהצרות הבאות: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND HELP YOU. *Ve-yazrukhem* (and help you) is similar to *berakhnukhem* (we bless you) (Ps. 119:26).³⁵⁶ If you³⁵⁷ say that the Lord alone is God³⁵⁸ then let Him³⁵⁹ (let Him) is in the singular. protect you from the coming troubles.³⁶⁰ footnotes: ³⁵⁶ In that a verb is joined with a pronoun and is similarly vocalized. ³⁵⁷ Israel. ³⁵⁸ The previous clauses speak of gods. Our clause speaks of one God (Let Him rise up and help you). Hence I.E.’s paraphrase. ³⁵⁹ Yehi ³⁶⁰ Israel’s enemies say to Israel, if the Lord alone is God then let Him protect you. ###### Ibn Ezra on Deuteronomy 32:39:1 [Ibn Ezra on Deuteronomy 32:39:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:39:1) **אני אני.** פעמיים כמו אנכי אנכי או כי אני הוא ולא אשנה והוא הנכון כי אין עמו פועל אני הוא שהמתי את ישראל ואני אחיה אותם והנה הם לא נצולו ואין מציל אתכם מידי גם אתם מידי עד עשותי את המשפט בכם. ורבים אומרים כי מזה הכתוב נלמוד חיי העולם הבא והעד שאמר בתחל' אמית ואחר כך אחיה וכן ה' ממית ומחיה והעד ה' מוריד שאול ויעל ואחרים אמרו מפסוק ואך את דמכם לנפשותיכם גם וצדקה תהיה לנו כי היא חייך בעוה״‎ב ואורך ימיך בעולם הזה למען ייטב לך. ורבינו האי ז״‎ל אמר כי לא הוצרך הכתוב לפרש דבר העוה״‎ב כי היה ידוע בהעתק' ולפי דעתי שהתורה נתנה לכל לא לאחד לבדו ודבר העוה״‎ב לא יבינו א' מני אלף כי עמוק הוא ושכר העוה״‎ב תלוי בדבר הנשמה והנה הוא חלף עבודת הלב ועבודתו להתבונן מעשה השם כי הם הסולם לעלות בו אל מעלת דעת השם שהוא העיקר והנה גם התורה ביארה למשכיל דבר עץ החיים והנה יש כח לנצח הכרובים והאוכל מעץ החיים וחי לעולם כמלאכי השרת וכן במזמור לבני קרח שמעו זאת כל העמים והסוד אך אלהים יפדה נפשי מיד שאול כי יקחני סלה וכן אחר כבוד תקחני והנה עם שניהם לקיחה כאשר עם דבר חנוך ואליהו ואחר שאמר ויקר פדיון נפשם איך אמר יפדה נפשי והמשכיל יבין: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** I, EVEN I.³⁶¹ The word *I* is written twice.³⁶² Compare, *I, even I*³⁶³ (Is. 51:12). On the other hand, its³⁶⁴ meaning might be, I am He, and I do not change.³⁶⁵ The latter is the correct interpretation, for God has no co-worker.³⁶⁶. I am He that put Israel to death, and I will bring them back to life. Look, they were not saved.³⁶⁷ There is none that can deliver you out of My hand, even you out of My hand,³⁶⁸ until I execute My judgment upon you. Many say that we can derive the existence of life in the future world from this verse.³⁶⁹ 91b; *Peshachim* 68a, and *Sifre* on this verse. They offer proof from the fact that Scripture first states, *I kill* and then, *I make alive*.³⁷⁰ refers to the same person. It similarly reads, *The Lord killeth, and maketh alive* (I Sam. 2:6). *He bringeth down to the grave, and bringeth up (Ibid.*) is proof.³⁷¹ *Others offer proof³⁷² from: And surely your blood of your lives (nafshotekhem)³⁷³ may be rendered, your souls.* will I require (Gen. 9:5).³⁷⁴ Also from And it shall be righteousness unto us (Deut. 6:25);³⁷⁵ implies a future world, for otherwise Scripture employs the present rather than the future tense. for that is thy life (Deut. 30:20) in the world to come,³⁷⁶ 40a. *and the length of thy days (Ibid.*) in this world;³⁷⁷ 40a. *that it may go well with thee* (Deut. 5:16).³⁷⁸ 40a. Rabbi Hai Gaon, of blessed memory, says that Scripture had no need to state clearly that a future world exists because it was known by tradition. I believe that [Scripture does not speak of a future world] because the Torah was given to all. It was not given to an individual alone. The topic of the world to come is not comprehended by even one in a thousand, for it is very abstruse. The reward in the world to come is contingent on the nature of the soul.³⁷⁹ 1, Strickman translation, p. 22). The reward³⁸⁰ is given for the service of the heart.³⁸¹, Chapter 8, p. 100). The latter consists in comprehending the works of God,³⁸², Chapter 10, p. 143. See also Chapter 7, p. 107, “The intelligent person will…study the scienees…he will isolate himself for the purpose of studying and meditating upon God’s law and observing the Lord’s precepts…God’s right hand of bliss will be eternally upon his soul when it separates from the body.” for they are the ladder whereon one ascends to the level of understanding the knowledge of God, which is what is most important. Observe, the Torah itself explains to the intelligent the topic of the tree of life.³⁸³ Behold, there is a power by which one can overcome the cherubim.³⁸⁴ The one who eats from the tree of life³⁸⁵ gains eternal life like the ministering angels. The psalm of the sons of Korah similarly reads, *Hear this, all ye peoples…*(Ps. 49:2).³⁸⁶ The secret³⁸⁷ is *But God will redeem my soul from the power of the nether-world; For He shall receive* (take) *me. Selah* (Ps. 49:16).³⁸⁸ Scripture similarly states, *And afterward receive* (take) me *with glory* (Ps. 73:24). Both verses employ the word “taking” as Scripture does in the account of Enoch³⁸⁹ and Elijah.³⁹⁰ Now, since Scripture states, *But God will redeem my soul* [*from the power of the netherworld*] (Ps. 49:16), how could it say, *For too costly is the redemption of their soul* (Ps. 49:9)?³⁹¹ The intelligent will understand.³⁹² footnotes: ³⁶¹ Literally, I, I am He. ³⁶² For emphasis. ³⁶³ Literally, I, I. ³⁶⁴ The meaning of I, I am He. ³⁶⁵ I, I am always He. I do not change. ³⁶⁶ To whom one can attribute certain acts of God. This clause paraphrases And there is no god with Me ³⁶⁷ The Israelites whom God put to death. ³⁶⁸ If it is not a scribal error then I.E. is repeating himself for purposes of emphasis. ³⁶⁹ See Talmud Sanhedrin ³⁷⁰ According to this interpretation, I kill and I make alive ³⁷¹ That Scripture speaks of one and the same person. ³⁷² Of the existence of life after death. ³⁷³ Nafshotekhem ³⁷⁴ This verse proves that man has a soul. ³⁷⁵ According to this interpretation it shall be ³⁷⁶ The Talmudic interpretation of the clause quoted. See Kiddushin ³⁷⁷ The Talmudic interpretation of the clause quoted. See Kiddushin ³⁷⁸ According to the rabbis this verse alludes to life in the word to come. See Kiddushin ³⁷⁹ According to I.E. one cannot understand the nature of the soul unless he has mastered the sciences. “[A]…person who did not study psychology will not understand the five ways in which a human being’s soul is similar to its creator. One cannot know the latter if one has not studied the very intricate sciences dealing with the heavens and the earth” (Yesod Mora ³⁸⁰ Given in the future world. ³⁸¹ Observing the commandments with one’s heart, for they develop the soul. “Pay attention and note that all precepts written in the Torah, transmitted by tradition, or enacted by the Rabbis, aim at perfecting the heart” (Yesod Mora ³⁸² The reference appears to be to the sciences. “Man’s soul is unique. When given by God, it is like a tablet set before a scribe. When God’s writing, which consists of the categorical knowledge of the things made out of the four elements, the knowledge of the spheres, the throne of glory, the secret of the chariot, and the knowledge of the Most High, is inscribed on this tablet the soul cleaves to God the Glorious while it is yet in man and also afterward when its power is removed from the body.” (Yesod Mora ³⁸³ The tree of life alludes to eternal life. See I.E. on Gen. 3:24 (Vol. 1, p. 78). Also see previous note. ³⁸⁴ Which prevent man from reaching the tree of life. See Gen. 3:24. According to I.E. the cherubim symbolize the distractions (e.g., lust, materialism) which prevent man from developing His soul. ³⁸⁵ The person who acquires wisdom and develops his soul. ³⁸⁶ And goes on to speak of the future world. ³⁸⁷ To this psalm. ³⁸⁸ In other words, this psalm teaches that there is a future world. I.E. makes this same point in his commentary on Psalms. ³⁸⁹ See Gen. 5:24. ³⁹⁰ II Kings 2:2-10. ³⁹¹ This verse implies that there is no future world. ³⁹² That Ps. 49:9 applies to physical death and Ps. 49:16 to deliverance from spiritual extinction (Weiser). See I.E. on Ps. 49:16. ###### Ibn Ezra on Deuteronomy 32:40:1 [Ibn Ezra on Deuteronomy 32:40:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:40:1) **כי אשא אל שמים ידי.** שבועה בדבר קיים ואשא כמו וירם ימינו ושמאלו אל השמים ומלת אשא כדרך בן אדם להבין את השומעים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FOR I LIFT UP MY HAND TO HEAVEN. An oath taken over something which is everlasting.³⁹³ *For I lift* is similar to *when he lifted up his right hand and his left hand unto heaven and swore by Him that liveth for ever* (Dan. 12:7). The term *I lift up* is an anthropomorphism³⁹⁴ so those who hear will understand. footnotes: ³⁹³ I lift my hand to heaven means I take an oath. See Nahmanides, “Whoever takes an oath, raises his hand and touches the object by which he swears” (Chevel translation). ³⁹⁴ For God has no hand. ###### Ibn Ezra on Deuteronomy 32:40:2 [Ibn Ezra on Deuteronomy 32:40:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:40:2) **חי אנכי.** כאשר אני חי כן אעשה זה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AS I LIVE FOR EVER. As I live so will I do this. ###### Ibn Ezra on Deuteronomy 32:41:1 [Ibn Ezra on Deuteronomy 32:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:41:1) **אם שנותי.** מפעלי הכפל כמו וחנותי לבני בטני מגזרת חץ שנון: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** IF I WHET. *Shannoti* (I whet) comes from a double root.³⁹⁵. Compare, *channoti*³⁹⁶. Both words are similarly conjugated. (I am loathsome) in *And I am loathsome to the children of my tribe* (Job 19:17). *Shannoti* is related³⁹⁷ to the word *shanun* (sharp) in *and a sharp arrow* (Prov. 25:18). footnotes: ³⁹⁵ Its root is shin, nun, nun ³⁹⁶ From the root chet, nun, nun ³⁹⁷ Has a similar meaning. ###### Ibn Ezra on Deuteronomy 32:41:2 [Ibn Ezra on Deuteronomy 32:41:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:41:2) **ותאחז במשפט ידי.** החרב משפט גבור מלחמה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND MY HAND TAKE HOLD ON JUDGMENT. The sword is the instrument by which the warrior executes judgment.³⁹⁸ footnotes: ³⁹⁸ The meaning of our clause is, I will execute judgment with the sword which is in my hand. ###### Ibn Ezra on Deuteronomy 32:41:3 [Ibn Ezra on Deuteronomy 32:41:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:41:3) **אשיב נקם.** טעם אשיב כאשר עשו לישראל וכן אשלם: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** I WILL RENDER VENGEANCE TO MINE ADVERSARIES. The meaning of *ashiv* (I will render) is, I will do to *Mine adversaries* as they did to Israel. This is also the meaning of *And will recompense* (ashallem). ###### Ibn Ezra on Deuteronomy 32:42:1 [Ibn Ezra on Deuteronomy 32:42:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:42:1) **מדם חלל.** פירוש אשכיר: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** WITH THE BLOOD OF THE SLAIN. This explains *I will make Mine arrows drunk*.³⁹⁹ is the conclusion of *will make Mine arrows drunk* even though it does not directly follow it. footnotes: ³⁹⁹ With the blood of the slain ###### Ibn Ezra on Deuteronomy 32:42:2 [Ibn Ezra on Deuteronomy 32:42:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:42:2) וטעם **ושביה.** הפצועים: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** [THE CAPTIVES.] It means the wounded.⁴⁰⁰ footnotes: ⁴⁰⁰ The blood of the wounded captives. ###### Ibn Ezra on Deuteronomy 32:42:3 [Ibn Ezra on Deuteronomy 32:42:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:42:3) **מראש.** פירוש תאכל בשר. וטעם **מראש.** להתיז הראש: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** FROM THE…HEADS. This explains *shall devour flesh*. It means that the head shall be chopped off.⁴⁰¹ concludes with *And My sword shall devour flesh*. In other words, *And My sword shall devour flesh* means my sword shall decapitate the enemy. footnotes: ⁴⁰¹ From the…heads of the enemy ###### Ibn Ezra on Deuteronomy 32:42:4 [Ibn Ezra on Deuteronomy 32:42:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:42:4) **פרעות.** כמו בפרוע פרעות גם קדמונינו אמרו הנפרע: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** LONG-HAIRED. The word *parot* (long-haired) is similar to *bi-fero’a pera’ot* (When men let grow their hair) (Jud. 5:2).⁴⁰². We do not have I.E.’s commentary on Judges so we do not know how I.E. rendered the verse quoted. However, Radak, who tends to follow I.E., renders it, to take revenge. The rabbis also employ the term *ha-nifra* (one who collects).⁴⁰³ 2:2, *mi she-para* (He who punished). See Jastrow, *para*: to tear, destroy, loosen, and disarrange. footnotes: ⁴⁰² These words come from the same root, peh, resh, ayin ⁴⁰³ Or takes vengeance. Compare Bava Metziah ###### Ibn Ezra on Deuteronomy 32:43:1 [Ibn Ezra on Deuteronomy 32:43:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:43:1) **הרנינו גוים עמו.** אז ישבחוהו כאשר יקום השם דמם וי״‎א מגזרת ותעבור הרנה והטעם הכרוז והכריזו עליהם בכל מקום שיהיו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** SING ALOUD, O YE NATIONS. Then, when God avenges Israel’s blood, the nations will praise Him.⁴⁰⁴ (v. 37). However, now that God has revealed His might, they will praise Him. It should be noted that I.E. renders our clause, “Sing aloud, O ye nations,” because of what He did for His people. Some say that the meaning of *harninu* (sing aloud) is similar to the word *rinnah* (cry) in *And there went a cry* (I Kings 22:36). It means the herald.⁴⁰⁵ Proclaim about them in every place where they are.⁴⁰⁶ footnotes: ⁴⁰⁴ When Israel suffered, the nations said, Where are their gods, The rock in whom they trusted ⁴⁰⁵ According to I.E., I Kings 22:36 should be rendered, and there went a herald (proclaiming). See Radak. ⁴⁰⁶ That God avenges the blessed of His servants. According to I.E. our clause should be rendered: “Proclaim, O you nations,” concerning His people. ###### Ibn Ezra on Deuteronomy 32:43:2 [Ibn Ezra on Deuteronomy 32:43:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:43:2) **וכפר אדמתו עמו.** י״‎א שהוא חסר וי״‎ו והטעם וכפר אדמתו ועמו ובדרש כי הארץ תכפר בעד כמו גם הוא נכון בטעם רק אינו מטעם המקום ועוד כי האדמה ל' נקבה והה״‎א העד הנאמן ותחתיו התי״‎ו והנה איננו וכפרה. ולפי דעתי שפירושו שהעם יכפר על האדמה כי כן מצאנו אבנים שחקו מים גם נמצא כפור בלא מלת על כמו וחטאת אותו וכפרתהו והטעם כי ישראל יעשו נקמה בגוים והם יכפרו על ארץ ישראל בעבור הדם ששופך בה כמו ולארץ לא יכופר והוא דבר בטעם המקום. או פירוש וכפר כמו וטהר וכמו וכפרתהו וכן אמר יחזקאל על סוף המלחמות וטהרו את הארץ והנה ישראל יטהרוה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND DOTH MAKE EXPIATION FOR THE LAND OF HIS PEOPLE. Some say that a *vav*⁴⁰⁷. is missing.⁴⁰⁸ (his people). Our verse should be interpreted as if written *ve-khipper admato ve-ammo* (and doth make expiation for His land and for His people). According to the midrash⁴⁰⁹ 111a. Rabbi Anan says: “Whoever is buried in the Land of Israel is considered to be buried beneath the altar.” the meaning of *ve-khipper admato ammo* (and doth make expiation for His land of His people) is that the land makes expiation for His people.⁴¹⁰ does not refer to God but to *admato* (His land). This interpretation is true in itself.⁴¹¹ However, it is not the meaning of the verse.⁴¹² Furthermore, the word *adamah* (land) is a feminine.⁴¹³ is a masculine. Hence it can not govern *admato*. The *heh* at its end⁴¹⁴ is the absolute form of the word *admato*. is proof of this. The *tav*⁴¹⁵. takes the place of the *heh*.⁴¹⁶. Now, Scripture does not read *vekhipperah* (and doth make expiation).⁴¹⁷ governed *admato* as the midrash says, then our verse would read, *ve-khipperah admato*. In my opinion the meaning of our clause is that the people will make expiation for the land,⁴¹⁸ governs *admato*. Our verse should be interpreted as if written, *ve-khipper ammo admato*. for we find Scripture stating, *avanim shachaku mayim* (The waters wear the stones) (Job 14:19).⁴¹⁹ (the waters wear the stones) literally reads, the stones wear the waters. This makes no sense. Hence we must rearrange the words in order to interpret the clause and interpret it as if written, *mayim shachaku avanim*. Similarly in our verse. The word *kippur* (expiate) is also found without the word *al* (for),⁴²⁰. This literally means and doth make expiation His land. This makes no sense. Our clause should read, *ve-khipper al admato* (and make expiation for his land). Hence I.E.’s comment. as in *ve-khippartahu* (and make atonement for it)⁴²¹ is a combination of *ve-khipparta oto* (literally, and you shall make atonement it). Scripture should have read, *ve-khipparta alav* (and you shall make atonement for it). We thus see that Scripture sometimes leaves out the word *al*. It assumes that the reader will supply it. in, *thus shalt thou purify it and make atonement for it* (Ezek. 43:20). The meaning of *ve-khipper admato ammo* is that Israel will execute vengeance upon the nations and they will make atonement for the Land of Israel because of the blood that was shed in it. Compare, *and no expiation can be made for the land* [*for the blood that is shed therein, but by the blood of him that shed it*] (Num. 35:33). This interpretation is in keeping with the meaning of the context.⁴²² On the other hand, the meaning of *ve-khipper* (and doth make expiation) is, and will purify, as in *ve-khippartahu* (and make atonement for it) (Ezek. 43:20). Ezekiel similarly said, regarding the end of the wars,⁴²³ *Thus shall they cleanse the land* (Ezek. 39:16). Israel will thus purify the land.⁴²⁴ footnotes: ⁴⁰⁷ A connective vav ⁴⁰⁸ From the word ammo ⁴⁰⁹ Ketuvot ⁴¹⁰ According to this interpretation ve-khipper ⁴¹¹ The Land of Israel will atone for Israel’s sins. See I.E. on Gen. 23:19 (Vol. 1, p. 232): “Scripture tells of the purchase of the field of Machpelah to teach us of the superiority of the Land of Israel over all the countries, both for the living and the dead.” ⁴¹² The verse serves as a means by which to transmit the idea. See I.E. on Gen. 1:26 (Vol. 1, p. 47). ⁴¹³ Ve-khipper ⁴¹⁴ At the end of the word adamah. Adamah ⁴¹⁵ In admato ⁴¹⁶ Of adamah ⁴¹⁷ A feminine. If ve-khipper ⁴¹⁸ In other words, ve-khipper ⁴¹⁹ Avanim shachaku mayim ⁴²⁰ Our verse reads, ve-khipper admato ⁴²¹ Ve-khippartahu ⁴²² Which speaks of executing justice upon the nations. ⁴²³ Waged by Gog against Israel. ⁴²⁴ From the impurities of the nations (Krinsky). Or purify it by avenging the innocent blood shed by the heathens (Cohen). ###### Ibn Ezra on Deuteronomy 32:44:1 [Ibn Ezra on Deuteronomy 32:44:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:44:1) **ויבא משה.** להורות כי אחר שהלך אל כל שבט ושבט וציום בבואו אל אהל מועד ושם נקהלו אליו כל בני ישראל אז דבר השירה הזאת: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND MOSES CAME. Our verse teaches that after Moses went to each one of the tribes and charged them,⁴²⁵ when he came to the tent of meeting and all of the children of Israel were gathered unto him, he spoke the words of this song.⁴²⁶ footnotes: ⁴²⁵ See Deut. 31:1. ⁴²⁶ In other words, and Moses came means and Moses came to the tent of meeting where all of Israel were gathered. This took place after he had visited each tribe separately and told them that he was about to die. ###### Ibn Ezra on Deuteronomy 32:44:2 [Ibn Ezra on Deuteronomy 32:44:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:44:2) **הוא והושע בן נון.** כמו אז ישיר משה ובני ישראל גם זאת להגדיל מעלת יהושע לעיני הכל. וקראו הכתוב הושע בשם שהיו כל ישראל יודעין אותו כי מי ידע שכנה שמו משה יהושע כי אם קריאי מועד לבדם ודרך הדרש ידועה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** HE, AND HOSHEA THE SON OF NUN. This is similar to *Then sang Moses and the children of Israel* (Ex. 15:1).⁴²⁷ Also, this⁴²⁸ was done to exalt the status of Joshua in the eyes of all. Scripture refers to Joshua by the name of Hoshea because it was the name by which he was known to all of Israel, for who aside from the elect of the assembly knew that Moses referred to Hoshea by the name of Joshua. The approach of the midrash⁴²⁹. is known.⁴³⁰ footnotes: ⁴²⁷ See I.E. on Ex. 15:1 (Vol. 2, p. 291): “Moses composed this song by himself. He then taught it to all of Israel, each of whom then sang.” Similarly here, Joshua repeated the words of Moses. ⁴²⁸ Like the laying of Moses’ hands upon Joshua. See Num. 27:18 and I.E.’s comment on verse 20 (Vol. 4, p. 228). ⁴²⁹ The Sifre ⁴³⁰ See Rashi: “Why does Scripture refer to him as Hoshea? To teach us that Joshua did not become arrogant, for although greatness was given to him, he remained humble.” ###### Ibn Ezra on Deuteronomy 32:47:1 [Ibn Ezra on Deuteronomy 32:47:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:47:1) **כי הוא חייכם.** כטעם יראת ה' תוסיף ימים ועוד שתהיו בארץ טובה ולא בגלות: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** BECAUSE IT IS YOUR LIFE. Its meaning is similar to that of *The fear of the Lord prolongeth days* (Prov. 10:27). Furthermore, you shall be in a good land and not in exile. ###### Ibn Ezra on Deuteronomy 32:48:1 [Ibn Ezra on Deuteronomy 32:48:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:48:1) **בעצם היום הזה.** היום שאמר השירה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THAT SELFSAME DAY. The day that he delivered the song.⁴³¹ footnotes: ⁴³¹ Deut. 32:1-43. ###### Ibn Ezra on Deuteronomy 32:50:1 [Ibn Ezra on Deuteronomy 32:50:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:50:1) **ומות.** לתקן עצמו כי הוא יקבור את עצמו כאשר אפרש וכבר רמזתי מה שאמר אחד מחכמי הדור במלת ויאסף: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** AND DIE. To prepare himself for death, for Moses, as I will explain, was to bury himself.⁴³² I have hinted earlier what one of the wise men of the generation said regarding the word *va-ye’asef* (and was gathered) (Gen. 25:8).⁴³³ footnotes: ⁴³² See Deut. 34:6. ⁴³³ See I.E. on Gen. 25:8 (Vol. 1, p. 246). ###### Ibn Ezra on Deuteronomy 32:51:1 [Ibn Ezra on Deuteronomy 32:51:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:51:1) **אשר לא קדשתם.** פירשתיו: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** BECAUSE YE SANCTIFIED ME NOT. I have previously explained this.⁴³⁴ footnotes: ⁴³⁴ See I.E. on Num. 20:8 (Vol. 4, pp. 159-163). ###### Ibn Ezra on Deuteronomy 32:52:1 [Ibn Ezra on Deuteronomy 32:52:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/32:52:1) **אל הארץ.** פירושו ושמה: **Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:** THE LAND. This explains *thither*.⁴³⁵ means *into the land*. footnotes: ⁴³⁵ Thither