## Ibn Ezra on Deuteronomy Chapter 4

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

**מלמד אתכם לעשות.** כי עיקר הלמוד לעשות המצות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH I TEACH YOU, TO DO THEM. The main purpose of study is the observance of the commandments.


###### Ibn Ezra on Deuteronomy 4:1:2
[Ibn Ezra on Deuteronomy 4:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:1:2)

**למעז תחיון.** כי עובדי פעור נשמדו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT YE MAY LIVE. For those who worshipped *pe’or* were destroyed.¹

footnotes:
¹ Verse 3. For the incident of Baal-peor, see Num. 25:1-9.


###### Ibn Ezra on Deuteronomy 4:1:3
[Ibn Ezra on Deuteronomy 4:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:1:3)

**וירשתם.** בעבור שנח ונעלם היו״‎ד בשבר הוי״‎ו נשבר עי״‎ן הפעל ואפס על משקלו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND POSSESS. The middle root letter of the verb *vi-yerishtem* (and possess)². The root of *vi-yerishtem* is *yod, resh, shin*. is vocalized with a *chirik* because the *yod* is silenced and made invisible by the *chirik* beneath the *vav*.³. Hence I.E.’s comment. There is no other word that is similarly vocalized.

footnotes:
² The resh
³ According to the rules of Hebrew grammar the word should be vocalized vi-yerashtem


###### Ibn Ezra on Deuteronomy 4:2:1
[Ibn Ezra on Deuteronomy 4:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:2:1)

**לא תוספו.** מדעתכם ותחשבו כי היא עבודה לשם ג״‎כ לא תגרעו ואשר אמרתי למען תחיו אין צורך לעדים כי עיניכם הרואות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
YE SHALL NOT ADD. On your own⁴ and think that it is in the service of God. You shall similarly not diminish.⁵ Now, my⁶ statement *that ye may live* does not require witnesses, for *Your eyes have seen…* (v. 3).⁷

footnotes:
⁴ According to Rabbi Judah Ha-Levi, the Chief Bet Din may add laws to the Judaic code. The individual may not. I.E. seems to take the same position.
⁵ From God’s commandments.
⁶ Moses.
⁷ That God destroyed those who worshipped Baal-peor, but those who remained faithful to the Lord are alive today (v. 4).


###### Ibn Ezra on Deuteronomy 4:3:1
[Ibn Ezra on Deuteronomy 4:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:3:1)

**בבעל פעור.** בעבור בעל פעור ורבים כן ומי שלא עבד בעל פעור הנו חי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN BAAL-PEOR. *Be-va’al pe’or* (in Baal-peor) means because of Baal-peor.⁸ here has the meaning of because rather than in. I.E. renders our clause as: your eyes have seen what the Lord did because of Baal-peor. There are many such instances.⁹ here has the meaning of because. Whoever did not worship Baal-peor is alive.

footnotes:
⁸ The bet
⁹ Where the bet


###### Ibn Ezra on Deuteronomy 4:5:1
[Ibn Ezra on Deuteronomy 4:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:5:1)

וטעם **למדתי אתכם.** אחר שאמר אשר אנכי מלמד אתכם להוסיף כאשר צוני ה' כי המצות הם מצותיו שתעשו בארץ שיתן לכם השם לירושה ועוד כי יש לכם תפארת במצותיו על כל הגוים והטעם כי עיקר כל המצות יבינם המשכיל וידע למה נתנו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[I HAVE TAUGHT YOU.] Moses states, *I have taught you*, after saying *which I teach you* (v. 1), because he wants to add, *even as the Lord my God commanded me*. The meaning of our verse is, the precepts which I taught you are God’s commandments, which you should observe in the land that God will give you for a possession. Furthermore, the commandments are your glory over the nations. 6. YOUR WISDOM AND YOUR UNDERSTANDING IN THE SIGHT OF THE PEOPLES. Because an intelligent person can understand the basis of all the commandments. An intelligent person can ascertain the reason why they were given.


###### Ibn Ezra on Deuteronomy 4:7:1
[Ibn Ezra on Deuteronomy 4:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:7:1)

**כי מי גוי גדול.** שיש לו אלהים שיהיה קרוב אליו שיענהו תמיד בכל אשר יבקש ממנו בחכמה גם אין גוי גדול אשר לו חקים ומשפטים צדיקים בשקול הדעת כמו ישראל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR WHAT GREAT NATION IS THERE. That has God so near in that He always answers him in all that he intelligently¹⁰. I.E. adds *be-chokhmah* to indicate that God responds only to intelligent requests. The word *be-chokhmah* is not found in *Vat. Ebr.* 28. requests of Him. Furthermore, unlike Israel there is no great nation that has statutes and ordinances that reason tells us are righteous.

footnotes:
¹⁰ Hebrew, be-chokhmah


###### Ibn Ezra on Deuteronomy 4:7:2
[Ibn Ezra on Deuteronomy 4:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:7:2)

וטעם **גוי גדול.** בעבור חכמי לב יראי ה':

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A great nation means, great in intelligent people who fear the Lord.


###### Ibn Ezra on Deuteronomy 4:9:1
[Ibn Ezra on Deuteronomy 4:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:9:1)

**רק השמר לך.** הטעם אם תשכח כל דבר אל תשכח יום אשר עמדת בסיני:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ONLY TAKE HEED TO THYSELF. Its meaning is, should you forget everything, do not forget the day that you stood at Sinai.


###### Ibn Ezra on Deuteronomy 4:9:2
[Ibn Ezra on Deuteronomy 4:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:9:2)

**אשר ראו עיניך.** זהו וכל העם רואים את הקולות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH THINE EYES SAW. The reference is to *And all the people perceived the thunderings, and the lightnings* (Ex. 20:15).


###### Ibn Ezra on Deuteronomy 4:10:1
[Ibn Ezra on Deuteronomy 4:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:10:1)

וטעם **כל הימים אשר הם חיים על האדמה.** כי השם ידע שלא יוכלו לעשות מצותיו כראוי והם בארצות המושלים בהם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[ALL THE DAYS THAT THEY LIVE UPON THE EARTH.] Scripture says this because God knows that they can not properly observe His commandments when they are in countries where others rule over them.¹¹) as referring to the Land of Israel, as in Deut. 11:21.

footnotes:
¹¹ I.E. explains earth (adamah


###### Ibn Ezra on Deuteronomy 4:11:1
[Ibn Ezra on Deuteronomy 4:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:11:1)

**לב השמים.** באמצע כנגד הרואים וכן בלב ים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
UNTO THE HEART OF HEAVEN. The middle of heaven.¹² Scripture speaks of those who look up. *The heart of the sea* (Ex. 15:8) is similar.¹³

footnotes:
¹² The heart lies in the middle of the body. Hence heart is used in the sense of middle. See I.E. on Ex. 15:8 (Vol. 2, p. 299). When a person looks straight up, it appears to him that he is staring at the middle of the sky.
¹³ It means the middle of the sea. See above note.


###### Ibn Ezra on Deuteronomy 4:12:1
[Ibn Ezra on Deuteronomy 4:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:12:1)

**זולתי קול.** ששמעתם. כי הקול איננו נראה בעין וכבר פירשתי וכל העם רואים את הקולות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ONLY A VOICE. Which you heard,¹⁴ is short for you only heard a voice. for the voice is not visible to the eye.¹⁵ I have already explained the meaning of *And all the people saw the sounds*¹⁶ (Ex. 20:15).¹⁷

footnotes:
¹⁴ Only a voice
¹⁵ Hence this interpretation.
¹⁶ Translated literally.
¹⁷ Scripture interchanges the way the senses are referred to because they are all perceived in one central place. See I.E. on Gen. 42:1 (Vol. 1, p. 386). Hence Scripture uses the term saw for heard.


###### Ibn Ezra on Deuteronomy 4:14:1
[Ibn Ezra on Deuteronomy 4:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:14:1)

וטעם **ואותי צוה ה'.** כי בסיני צוה השם למשה את כל החקים והמשפטים רק הגידם לישראל בשנה השנית. ופעם אחרת ובשנה הארבעים. ואחר שלא ראיתם כל תמונ' השמרו לכם פן תשחיתון מה שראיתם והטעם האמת או דרכיכם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[COMMANDED ME AT THAT TIME.] For God told Moses all the statutes and ordinances at Sinai. However, Moses related them to Israel in the second year¹⁸ and again in the fortieth year.¹⁹ [Moses tells the Israelites:] Since *you saw no form* (v. 12) *take ye therefore good heed unto yourselves* (v. 15) lest you corrapt what you saw (v. 16), that is, lest you corrupt the truth²⁰ or your ways.²¹

footnotes:
¹⁸ That is, from the time of the revelation at Sinai until they sent out the spies to Canaan in the second year.
¹⁹ Deut. 1:5.
²⁰ To claim that you saw an image.
²¹ You make an image.


###### Ibn Ezra on Deuteronomy 4:16:1
[Ibn Ezra on Deuteronomy 4:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:16:1)

**פסל.** דבר נקצב כמו ויפסלו בוני שלמה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A GRAVEN IMAGE. The word *pesel* (graven image) refers to an object that has been fashioned.²² (literally, cut). Compare, *va-yifselu* (did fashion) in *And Solomon’s builders…did fashion them* (I Kings 5:32).

footnotes:
²² Hebrew, niktzav


###### Ibn Ezra on Deuteronomy 4:16:2
[Ibn Ezra on Deuteronomy 4:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:16:2)

**זכר או נקבה.** בגוים ידועים. גם יש גוים סוגדים ועובדים כל בהמה שיפגעו בתחל' יומו וי״‎א להוריד כח עליונים כצורת עקרב לנשוך והצורות הארבעים ושבעה הנשארות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
MALE OR FEMALE. Worshipped by some well-known nations. There are also nations that bow down and worship any beast that they meet at the beginning of their day in order to bring down a power from on high; for example, they worship the scorpion²³ if they want someone bitten. The same applies to the remaining forty-seven forms.²⁴

footnotes:
²³ Which has the form of the constellation Scorpio.
²⁴ There are 48 forms in heaven. Since I.E. already mentioned Scorpio, there are 47 remaining forms.


###### Ibn Ezra on Deuteronomy 4:19:1
[Ibn Ezra on Deuteronomy 4:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:19:1)

**השמש והירח.** שהם המאורות הגדולים ואחר שאמר ואת הככבים באר בשם כלל כל צבא השמים ככבי לכת שהם ככבי אור וכל המזלות והצורות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THE SUN AND THE MOON. Which are the great lights.²⁵ After mentioning the stars, Scripture goes on to use a general term, namely, *even all the host of heaven. All the hosts of heaven* refers to the planets,²⁶ which are light-giving stars, and all the constellations and forms.²⁷

footnotes:
²⁵ Gen. 1:16.
²⁶ Literally, moving stars.
²⁷ Which appear in heaven (Weiser).


###### Ibn Ezra on Deuteronomy 4:19:2
[Ibn Ezra on Deuteronomy 4:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:19:2)

**ונדחת.** כאדם שידחה ויפול:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THOU BE DRAWN AWAY.²⁸ (literally, and you will slip). Hence I.E.’s comment. You will, as it were, slip and fall.

footnotes:
²⁸ Hebrew, ve-nidachta


###### Ibn Ezra on Deuteronomy 4:19:3
[Ibn Ezra on Deuteronomy 4:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:19:3)

**אשר חלק.** דבר מנוסה הוא כי יש לכל עם ועם ככב ידוע ומזל וכן יש מזל לכל עיר ועיר והשם שם לישראל מעל' גדול' להיות השם יועצם ולא ככב להם והנה ישראל נחלת השם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH THE LORD THY GOD HATH ALLOTTED. It has been empirically established that each and every nation has a specific star and constellation. Every city similarly has its own constellation. God raised Israel to a very high level in that God, and not any star, is Israel’s guide.²⁹ Israel is thus God’s portion.

footnotes:
²⁹ Literally, advisor.


###### Ibn Ezra on Deuteronomy 4:21:1
[Ibn Ezra on Deuteronomy 4:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:21:1)

וטעם **וה' התאנף בי.** בעבור שאמר ויוצא אתכם להיות לו לעם נחלה בארץ שתעבדוהו רק אני לא אראה בטובה הזאת:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[NOW THE LORD WAS ANGERED WITH ME.] Moses says this because he had stated earlier, *But you hath the Lord taken and brought forth…to be unto Him a people of inheritance* (v. 20) in the land, so that you will serve Him. However, I will not share in this good.


###### Ibn Ezra on Deuteronomy 4:21:2
[Ibn Ezra on Deuteronomy 4:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:21:2)

**על דבריכם.** אתם סבבתם שלא אכנס לארץ כאשר פירשתי:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR YOUR SAKES. You were the cause of my not entering the land. I have already explained this.³⁰

footnotes:
³⁰ How Israel was the cause of Moses’ not entering the Land of Israel. See I.E. on Num. 20:8 (Vol. 4, p. 159).


###### Ibn Ezra on Deuteronomy 4:23:1
[Ibn Ezra on Deuteronomy 4:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:23:1)

**השמרו לכם ועשיתם פסל.** וכבר אמר כזה והטעם להוסיף אש אוכלה על כן אנכי מצוך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
TAKE HEED UNTO YOURSELVES…AND MAKE YOU A GRAVEN IMAGE. Moses had previously said something to this effect.³¹ He repeated himself because he wanted to add, *For the Lord thy God is a devouring fire* (v. 24). Hence³² I command you to [*take heed unto yourselves*…].

footnotes:
³¹ Verses 14 and 15.
³² Moses repeats himself because he wants to add: Since the Lord Your God is a devouring fire, take heed to yourself and do not worship idols.


###### Ibn Ezra on Deuteronomy 4:23:2
[Ibn Ezra on Deuteronomy 4:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:23:2)

**תמונת כל.** כל דבר:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
EVEN THE LIKENESS OF ANY THING. *Temunat kol*³³ is to be rendered as the likeness of anything.³⁴ is short for *kol davar* (all things, i.e., any thing).

footnotes:
³³ Literally, the likeness of all.
³⁴ In other words, kol


###### Ibn Ezra on Deuteronomy 4:23:3
[Ibn Ezra on Deuteronomy 4:23:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:23:3)

**אשר צוך.** כאשר צוך או מלת צוך שלא לעשות כמו ועל העבים אצוה ויש אומר על צורת הככבים וזה רחוק בעיני:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH THE LORD THY GOD HATH FORBIDDEN THEE. *Asher tzivvekha* (hath forbidden thee) is to be rendered as He commanded thee.³⁵ (hath forbidden thee) literally reads, which He has commanded you. However, it cannot have this meaning here for then our verse would read: and make you a graven image, even the likeness of anything which the Lord your God has commanded you. Hence I.E. comments that *asher tzivvekha* is to be read, *ka’asher tzivvekha*. In other words, it is to be interpreted as, which the Lord your God had commanded. Or *tzivvekha* may be interpreted: which He commanded you not to make.³⁶ has the meaning of prohibited. Compare, *I will also command* (atzavveh) *the clouds* (from raining rain upon it)³⁷ (Is. 5:6).³⁸ Some say that the reference³⁹ (likeness of anything) refers to the making of an image of the stars. is to the likeness of the stars.⁴⁰ (even any manner of likeness, of anything that is in heaven above). However, this appears to me to be far-fetched.

footnotes:
³⁵ Asher tzivvekha
³⁶ In other words, commanded
³⁷ Translated literally.
³⁸ Here too the word command has the meaning of prohibit.
³⁹ That is, temunat kol
⁴⁰ For Deut. 5:8 speaks of kol temunah asher ba-shamayim mi-ma’al


###### Ibn Ezra on Deuteronomy 4:24:1
[Ibn Ezra on Deuteronomy 4:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:24:1)

**אש אוכלה הוא.** בלי כ״‎ף הדמות והטעם כאש אוכלה הוא:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A DEVOURING FIRE. There is no *kaf* with the meaning of like prefixed to the word *esh* (fire). The meaning of *esh okhlah hu* (a devouring fire) is, like a devouring fire.⁴¹ (a devouring fire) should be interpreted as if written, *ke-esh okhlah hu* (like a devouring fire). I.E. notes this lest anyone take our text to imply any corporeality in God.

footnotes:
⁴¹ In other words, esh okhlah hu


###### Ibn Ezra on Deuteronomy 4:24:2
[Ibn Ezra on Deuteronomy 4:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:24:2)

**אל קנא.** לעבודת כוכבים וקנאתו תאכל כאש שלא תעזוב שורש וענף:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
A JEALOUS GOD. With regard to idol worship. His jealousy devours like fire, which does not leave root or branch.


###### Ibn Ezra on Deuteronomy 4:25:1
[Ibn Ezra on Deuteronomy 4:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:25:1)

**כי תוליד בנים.** אמר אל קנא ואחר כן באר מה יקרה להם אם יעשו פסל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHEN THOU SHALT BEGET CHILDREN. Moses first tells the Israelites that the Lord God is a jealous God. He then tells them what will happen to them if they make an image.


###### Ibn Ezra on Deuteronomy 4:25:2
[Ibn Ezra on Deuteronomy 4:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:25:2)

**ועשיתם הרע.** בשאר המצות כמו לרצוח ולנאוף:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND YOU SHALL DEAL CORRUPTLY. With regard to the rest of the commandments such as to murder or to commit adultery.


###### Ibn Ezra on Deuteronomy 4:26:1
[Ibn Ezra on Deuteronomy 4:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:26:1)

**העידותי בכם היום.** י״‎א כי טעם עדות שמים וארץ המלאכים ובני אדם ואחרים אמרו על הגשם כטעם את שמיכם כברזל ואת ארצכם כנחושה והנכון בעיני להיותם עדים שיראום תמיד הם ובניהם כי הם עומדים כטעם כימי השמים על הארץ וכן שמעו הרים את ריב ה'. וכן האבן הזאת תהיה בנו לעדה ושמא יטעון טוען כי שמים כעשן נמלחו וחביריו הטוען ער ולבו ישן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
I CALL HEAVEN AND EARTH TO WITNESS AGAINST YOU THIS DAY. Some say the witness of heaven and earth refers to the angels and the human beings.⁴² means I call the angels in heaven and the inhabitants of earth to witness against you. Others say that the reference is to the rain, as in *and I will make your heaven as iron, and your earth as brass*⁴³ (Lev. 26:19). However, it appears to me that heaven and earth are witnesses, and the Israelites and their children will always see them, for they are everlasting, as in *as the days of the heavens above the earth*⁴⁴ means eternally. (Deut. 11:21). *Hear, O ye mountains, the Lord’s controversy* (Micah 6:2); and *Behold, this stone shall be a witness against us* (Josh. 24:27) are similar.⁴⁵ Should one dispute this on the basis of *For the heavens shall vanish like smoke*⁴⁶ (Is. 51:6) and the like,⁴⁷ [then I respond] the one who makes this argument is awake but his heart sleeps.⁴⁸

footnotes:
⁴² In other words, I call heaven and earth to witness against you
⁴³ As a result of lack of rain.
⁴⁴ As the days of the heavens above the earth
⁴⁵ To heaven and earth bearing witness.
⁴⁶ Which implies that the heavens are not eternal.
⁴⁷ Other similar verses.
⁴⁸ He does not understand the true meaning of the verse, for it is not to be taken literally.


###### Ibn Ezra on Deuteronomy 4:26:2
[Ibn Ezra on Deuteronomy 4:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:26:2)

**תאבדון.** כמו תלמדון בעבור שאיננו סמוך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
YE SHALL SOON UTTERLY PERISH. The word *tovedun* (ye shall utterly perish)⁴⁹. Hence I.E.’s comment. is similar to *tilmedun*⁵⁰ (v. 10). *Tilmedun* is not found in Scripture. See Weiser. (that you may teach).⁵¹. The word⁵². is so vocalized⁵³ rather than a *sheva* beneath the *bet* as in *yilmedun*. because it is not in the construct.⁵⁴. Compare *te’abbedun* (ye shall surely destroy) (Deut. 12:2) (Krinsky).

footnotes:
⁴⁹ The usual form of the word is tovedu
⁵⁰ The correct reading is yilmedun
⁵¹ The usual form of the word is yilmedu
⁵² Tovedun
⁵³ With a tzere
⁵⁴ If the word was closely connected to that which follows then it would have been vocalized with a sheva


###### Ibn Ezra on Deuteronomy 4:27:1
[Ibn Ezra on Deuteronomy 4:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:27:1)

**מתי מספר.** פירשתיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FEW IN NUMBER. I have already explained the meaning of *mete* (few).⁵⁵ (few) means men of. Anything that can be numbered is deemed a few. See I.E. on Gen. 34:30 (Vol. 1, p. 330).

footnotes:
⁵⁵ Mete


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

**יראון וישמעון.** הזכיר הארבעה הרגשו' ואין צורך להזכיר החמישי' כי היא עבה מכולם ועוד כי היא שורש חיי הגוף ואל תתמה על מלת ובקשתם ומצאת כי ידבר לרבים ולגוי אחד או לאדם אחד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHICH NEITHER SEE, NOR HEAR. Scripture mentions the four senses.⁵⁶ It is unnecessary to mention the fifth⁵⁷ because it is thicker⁵⁸ than the others.⁵⁹ Furthermore, it is the root of the life of the body.⁶⁰ Do not be amazed at the terms *u-vikashtem* (but…ye will seek) and *u-matzata* (and thou shalt find)⁶¹ (but…ye will seek) is plural. *U-matzata* (and thou shalt find) is singular. We would expect Scripture to be consistent. for Scripture speaks to many, to an entire nation, or to one person.⁶²

footnotes:
⁵⁶ Seeing, hearing, tasting, and smelling.
⁵⁷ The sense of touch.
⁵⁸ Coarser.
⁵⁹ The other senses are of a higher order. In other words, Scripture speaks only of the specialized senses.
⁶⁰ It is spread all over the body. All parts of the body are sensitive to touch.
⁶¹ U-vikashtem
⁶² Hence it employs both the singular and the plural.


###### Ibn Ezra on Deuteronomy 4:29:1
[Ibn Ezra on Deuteronomy 4:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:29:1)

**בכל לבבך.** עוד אפרשנו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WITH ALL THY HEART. I will explain this later.⁶³

footnotes:
⁶³ The observance of the commandments is contingent on the perfection of the heart. See I.E. on Deut. 30:10.


###### Ibn Ezra on Deuteronomy 4:31:1
[Ibn Ezra on Deuteronomy 4:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:31:1)

**ירפך.** הפך יחזקך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
HE WILL NOT FAIL THEE. *Yarpekha* (fail thee) is the opposite of strengthen thee.⁶⁴ (fail thee) means will cause you to weaken.

footnotes:
⁶⁴ Thus yarpekha


###### Ibn Ezra on Deuteronomy 4:32:1
[Ibn Ezra on Deuteronomy 4:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:32:1)

**כי שאל נא.** **לימים.** שאל עתה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
FOR ASK NOW OF THE DAYS PAST. *She’al na* means ask now.⁶⁵ means now. See I.E. on Gen. 12:11 (Vol 1, p. 154).

footnotes:
⁶⁵ In other words, na


###### Ibn Ezra on Deuteronomy 4:32:2
[Ibn Ezra on Deuteronomy 4:32:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:32:2)

**למן היום.** הלמ״‎ד נוסף וכן רבים או היא דרך צחות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
SINCE THE DAY. The *lamed* of *le-min* (since) is superfluous.⁶⁶ literally means to-from. Hence I.E.’s comment that *le-min* is to be interpreted as if written from (or since). There are many such examples.⁶⁷ On the other hand, it may be there for literary purposes.⁶⁸, and other *lameds* in our verse.

footnotes:
⁶⁶ Le-min
⁶⁷ Of Scripture’s use of superfluous letters. See Vol. 1, p. XVII.
⁶⁸ Perhaps to rhyme with le-yamim, le-miktzeh


###### Ibn Ezra on Deuteronomy 4:32:3
[Ibn Ezra on Deuteronomy 4:32:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:32:3)

**ולמקצה השמים.** רמז לאויר כאשר פירשתי שיש לו קצוות:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND FROM THE ONE END OF HEAVEN. Heaven, as I have explained, refers to the air,⁶⁹ which has ends.⁷⁰ rather than *ketzot ha-shemesh*.

footnotes:
⁶⁹ The firmament.
⁷⁰ At the point where the firmament appears to merge with the sea. See I.E. on Gen. 1:6 and the notes thereto (Vol. 1, p. 34). From this it appears that the correct reading in I.E. on Gen. 1:6, is, as was stated, ketzot ha-shamayim


###### Ibn Ezra on Deuteronomy 4:32:4
[Ibn Ezra on Deuteronomy 4:32:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:32:4)

**הנהיה.** בימיו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
WHETHER THERE HATH BEEN. In his days.


###### Ibn Ezra on Deuteronomy 4:32:5
[Ibn Ezra on Deuteronomy 4:32:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:32:5)

**או הנשמע כמוהו.** ומה הוא ששמע עם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OR HATH BEEN HEARD LIKE IT. The reference being to *Did ever a people hear…*(v. 33).


###### Ibn Ezra on Deuteronomy 4:34:1
[Ibn Ezra on Deuteronomy 4:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:34:1)

**או הנסה אלהים.** י״‎א שהוא לשון חול וחלילה חלילה רק לשון קדושה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
OR HATH GOD ASSAYED. Some say that *Elohim* (God) does not refer to the Lord.⁷¹ Heaven forbid. It most certainly refers to God.

footnotes:
⁷¹ It refers to any god.


###### Ibn Ezra on Deuteronomy 4:34:2
[Ibn Ezra on Deuteronomy 4:34:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:34:2)

**הנסה.** כדרך בני אדם כדי שיבינו השומעים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
ASSAYED. Scripture employs human language so that those who hear will understand.


###### Ibn Ezra on Deuteronomy 4:34:3
[Ibn Ezra on Deuteronomy 4:34:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:34:3)

**במסות.** שם כלל או טעמו במסות שהיו באותות כמו ויעש האותות לעיני העם:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BY TRIALS. This is a general term.⁷² Or it refers to trials done via signs.⁷³ Compare, *and did the signs in the sight of the people* (Ex. 4:30).

footnotes:
⁷² It refers to all sorts of trials.
⁷³ In other words, it refers to signs which were brought by God in bringing the children of Israel out of Egypt.


###### Ibn Ezra on Deuteronomy 4:34:4
[Ibn Ezra on Deuteronomy 4:34:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:34:4)

**ובמופתים.** עשר מכות וכתיב ומשה ואהרן עשו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BY WONDERS. The ten plagues. Scripture states, *and Moses and Aaron did all these wonders* (Ex. 11:10).


###### Ibn Ezra on Deuteronomy 4:34:5
[Ibn Ezra on Deuteronomy 4:34:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:34:5)

**ובמלחמה.** יתכן על הריגת הבכורים ושפטים באלהי מצרים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BY WAR. The reference is most probably to the killing of the first-born and to the punishments meted out to the gods of Egypt.⁷⁴

footnotes:
⁷⁴ See I.E. on Ex. 12:12.


###### Ibn Ezra on Deuteronomy 4:34:6
[Ibn Ezra on Deuteronomy 4:34:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:34:6)

**וביד חזקה.** שיצאו ישראל ביד רמה ובזרוע נטויה על טעם בעמוד אש וענן:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BY A MIGHTY HAND. The reference is to Israel’s departure by high hand.⁷⁵ The outstretched arm refers to the pillar of fire and the pillar of cloud.

footnotes:
⁷⁵ Confidently and fearlessly. See Ex. 14:8.


###### Ibn Ezra on Deuteronomy 4:34:7
[Ibn Ezra on Deuteronomy 4:34:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:34:7)

**ובמוראים גדולים.** טביעת פרעה וחילו עם בקיעת הים לישראל:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BY GREAT TERRORS. The drowning of Pharaoh and his army along with the splitting of the sea on behalf of Israel.


###### Ibn Ezra on Deuteronomy 4:34:8
[Ibn Ezra on Deuteronomy 4:34:8](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:34:8)

**במצרים.** באנשי מצרים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IN EGYPT. To the people of Egypt.


###### Ibn Ezra on Deuteronomy 4:35:1
[Ibn Ezra on Deuteronomy 4:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:35:1)

**הראת.** מבנין שלא נקרא שם פועלו והטעם כי כל אלה הראך האלהים עד אשר תדע כי הוא האלהים לבדו:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
IT WAS SHOWN. *Horeta* (it was shown) is a *hofal*. The meaning of our clause is, God showed you all this so that you will know that He alone is God.


###### Ibn Ezra on Deuteronomy 4:35:2
[Ibn Ezra on Deuteronomy 4:35:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:35:2)

וטעם **אין עוד.** כאשר רמזתי בפירוש קהלת בפסוק וגבוהים עליהם על כן מלת אין עוד:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[THERE IS NONE ELSE.] This is to be understood according to the hint which I gave in my commentary on Koheleth on the verse that reads, *for one higher than the high* (Eccles. 5:7).⁷⁶ Hence Scripture reads, *There is none else*.⁷⁷

footnotes:
⁷⁶ I.E. there explains that the verse alludes to a hierarchy of 55 powers in heaven.
⁷⁷ That is, God is the ultimate power.


###### Ibn Ezra on Deuteronomy 4:35:3
[Ibn Ezra on Deuteronomy 4:35:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:35:3)

ומלת אלהים פירשתיה בפרשת וישמע יתרו כתוב וידבר אלהים והאלהים יעננו בקול בא האלהים אשר שם האלהים כי המדבר הוא אלהים כי יש מי שלא יבין דרך קצרה והוא סוד עמוק:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
[GOD.] I have explained the meaning of *Elohim* (God) in the Torah portion *And Jethro Heard*.⁷⁸ Scripture states, *And God* (Elohim) *spoke* (Ex. 20:1); and *God* (Elohim) *answered him by a voice* (Ex. 19:19); *God* (Elohim) *is come* (Ex. 20:17); *where God* (Elohim) *was* (Ex. 20:18); for *Elohim* (God) was the speaker.⁷⁹ [I quoted these verses] because there are some who do not understand when one is being brief.⁸⁰ It is a deep secret.⁸¹. I.E. on Gen. 1:1 (Vol. 1, p. 26) explains that *Elohim* means angels and that God is referred to as *Elohim* because God works through the angels. I.E. seems to imply that God revealed himself on Sinai through angels rather than through His own essence.

footnotes:
⁷⁸ See I.E. on Ex. 18:19 (Vol. 2, p. 361).
⁷⁹ Hence Scripture describes God as speaking.
⁸⁰ Hence one quote would be insufficient.
⁸¹ Why Scripture refers to God by the term Elohim


###### Ibn Ezra on Deuteronomy 4:36:1
[Ibn Ezra on Deuteronomy 4:36:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:36:1)

**ליסרך.** על כן השמיעך את קולו שתירא ממנו כאשר אמרו ואל ידבר עמנו אלהים פן נמות והנה פחדת בעבור העינים והאזנים ועוד לדבר אחר השמיעך את קולו בעבור כי אהב את אבותיך הם השלשה:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THAT HE MIGHT INSTRUCT⁸² (literally, to discipline you). THEE. He made thee to hear Him so that you would fear Him.⁸³ as to put God’s fear in you. Hence his interpretation. This is borne out when Israel said, *but let not God speak with us, lest we die* (Ex. 20:16). Look, you feared because of what your eyes saw and your ears heard. There was another reason why God made you hear His voice. He did so because He loved your fathers (v. 37), your fathers being three.⁸⁴ (v. 37) refers to Abraham, Isaac and Jacob.

footnotes:
⁸² Hebrew, le-yassereka
⁸³ I.E. interprets le-yassereka
⁸⁴ In other words, thy fathers


###### Ibn Ezra on Deuteronomy 4:37:1
[Ibn Ezra on Deuteronomy 4:37:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:37:1)

**ויבחר בזרעו.** רמז ליעקב כי אם אמר בזרעם יכנסו עמנו שמנה גוים:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND CHOSE THEIR SEED. *Be-zaro* (their seed)⁸⁵ alludes to Jacob. If Scripture had read *be-zaram* (their seed), then the eight nations⁸⁶ would have been included with us.

footnotes:
⁸⁵ Literally, his seed.
⁸⁶ The six nations descended from Keturah the concubine of Abraham (Gen. 25:2), the descendants of Ishmael, and the descendants of Esau.


###### Ibn Ezra on Deuteronomy 4:37:2
[Ibn Ezra on Deuteronomy 4:37:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:37:2)

ו**יוציאך בפניו.** בכעס שכעס על מצרים וי״‎א כמו ומלאך פניו הושיעם ולפי דעתי שהוא כמו ופניך הולכי' בקרב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AND BROUGHT THEE OUT WITH HIS PRESENCE. *Befanav* (with His presence)⁸⁷ means with His anger.⁸⁸ He was angry at Egypt. Others say that *panav* (presence) here is similar to *panav* (presence) in *And the angel of His presence saved them* (Is. 63:9).⁸⁹ However, I believe that *panav* (presence) here is similar to *panekha* (thine own person) in *and thou go to battle in thy own person* (Josh. 17:11).⁹⁰ is to be rendered presence. See I.E. on Ex. 33:14 (Vol. 2, p. 688).

footnotes:
⁸⁷ Literally, with His face.
⁸⁸ See I.E. on Lev. 26:17.
⁸⁹ I.E. explains this verse as follows: And the angel which He sent with His mouth (the mouth is in the face) saved them; that is, God commanded an angel to save them.
⁹⁰ In other words, panav


###### Ibn Ezra on Deuteronomy 4:38:1
[Ibn Ezra on Deuteronomy 4:38:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:38:1)

**כיום הזה.** קרוב מהיום הזה והאמת שהוא רמז על אשר נחלו ארץ ב' מלכי האמורי כי ראובן וגד וחצי שבט מנשה ישראל יקראו וכן כתוב כאשר עשה ישראל לארץ ירושתו ואינו דבר עתיד כאשר פירשוהו רבים והעד למכה מלכים גדולים במזמור הודו לה' כי טוב ולא הזכיר רק סיחון ועוג ואמר נחלה לישראל עבדו ואחר שאמר כי ה' הוא האלהים אין עוד מלבדו אמר טעם נכבד כי הראשון הראי' ממרא' העין ובשקול הדעת ובחכמת הלב תדע כי השם הוא לבדו אלהים בשמים ממעל שהם ממעל בן אדם ועל הארץ שהיא תחתיו והעד כי כן פי' והיו שמיך אשר על ראשך נחשת ואחר שראית הנוראות והשבות אל לבבך אתה חייב לשמור מצותיו גם הוא טוב לך ולבניך אחריך:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
AS IT IS THIS DAY. Close to this day.⁹¹ However, it really alludes to their possession of the land of the two Amorite kings, for Reuben, Gad, and the half tribe of Manasseh are called Israel.⁹² Scripture similarly reads, *as Israel did unto the land of his possession* (Deut. 2:12). The reference is not to the future, as many explain.⁹³ Proof of the latter is the fact that the psalm which opens with the words, *O give thanks unto the Lord, for He is good* (Ps. 136) reads, *To Him that smote great kings* (Ps. 136:17). Now the psalm only mentions Sihon⁹⁴ and Og⁹⁵ (Ps. 136:19,20). The psalm says, *And gave their land for a heritage…Even a heritage unto Israel*⁹⁶ (Ps. 136:21,22). After stating that the Lord, *He is God; there is none else beside Him* (v. 35), Moses explains why by giving a very valuable reason. He begins with what the eye sees⁹⁷ (v. 35). and goes on to logic and the wisdom of the heart.⁹⁸. I.E.’s point is that *Unto thee it was shown, that thou mightest know* means what you saw with your eyes convinced your mind that the Lord alone is God. He says, *Know that the Lord alone is God in the heavens above*, that is, in the heavens which are above human beings⁹⁹ and upon the earth which is under people. *And thy heaven that is over thy head shall be brass* [*and the earth that is under thee shall be iron*] (Deut. 28:23) is proof that this interpretation¹⁰⁰ is correct. Now that you have seen the terrors, you shall place in your heart the conviction that you are obligated to observe God’s commandments.¹⁰¹ The observance of God’s precepts will also go well with you and with your children after you.¹⁰²

footnotes:
⁹¹ In the near future. I.E. comments thus because Israel had not as yet possessed the Land of Israel.
⁹² They are part of the people of Israel. Hence if they possessed their land, Moses could speak to all of Israel that they already possessed the land of mighty nations.
⁹³ But rather to the land possessed by Reuben, Gad and half of the tribe of Manasseh.
⁹⁴ King of the Amorites who dwelled in Transjordan
⁹⁵ King of Bashan.
⁹⁶ Even though their land was given to the above-mentioned two and a half tribes.
⁹⁷ Unto thee it was shown
⁹⁸ That thou mightest know
⁹⁹ The layer of air. I.E. distinguished between the Heaven of Heavens (the place of the stars and planets) and the firmament. See I.E. on Gen. 1:1 (Vol. 1, p. 21).
¹⁰⁰ That heaven refers to the firmament and not to the Heaven of Heavens.
¹⁰¹ Verse 40.
¹⁰² Verse 40.


###### Ibn Ezra on Deuteronomy 4:41:1
[Ibn Ezra on Deuteronomy 4:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:41:1)

**אז יבדיל משה.** הטעם ביום שיבדיל משה אלה הערים אז אמר דברי הברית:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
THEN MOSES SEPARATED. This means, on the day that Moses separated these cities, he spoke the words of the covenant.¹⁰³

footnotes:
¹⁰³ The Decalogue, which follows in chapter 5.


###### Ibn Ezra on Deuteronomy 4:46:1
[Ibn Ezra on Deuteronomy 4:46:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Deuteronomy/r/4:46:1)

**בעבר הירדן בגיא.** הוא הר העברים קודם נסעם אל ערבות מואב אע״‎פ שהר העברים הוא בארץ מואב:

**Ibn Ezra on the Pentateuch; trans. by Jay F. Shachter:**
BEYOND THE JORDAN, IN THE VALLEY. The reference is to Mount Abarim before Israel journeyed to the plains of Moab,¹⁰⁴ even though Mount Abarim is in the land of Moab.¹⁰⁵

footnotes:
¹⁰⁴ See I.E. on Deut. 3:29.
¹⁰⁵ For it lies in a different district.