## Ibn Ezra on Exodus Chapter 13

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

**וידבר.** אחז דרך קצרה כי משה כנגד כל ישראל. ויפת אמר כי המצוה על משה לקדשם בפה הפך וטמאו הכהן (ויקרא יג ה) כי הכהן קדוש הוא ולא יטמאנו רק בדבור, שיאמר בפה שהוא טמא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD SPOKE. Scripture employs a short form,¹ for Moses stands in place of Israel.² is the same as saying, the Lord spoke unto Israel; i.e., the contents of this chapter pertained to Israel. However, Yefet says that Moses was commanded to verbally sanctify all first-born.³ The aforementioned is the reverse of *then the priest shall defile him* (Lev. 13:8);⁴. Both Moses and the priests perform their actions verbally. What I.E. means by the term “reverse” is that one makes someone unclean while the other makes one holy. the priest, being holy, defiles an individual by declaration.⁵

footnotes:
¹ Scripture should have followed up our verse with: speak unto the children of Israel and say unto them as in Num. 6:1,2. As things stand, it is nowhere stated in our chapter that Moses told or was commanded to relate the contents of verse 1 to the Israelites.
² Hence And the Lord spoke unto Moses
³ According to Yefet this command was only for Moses. Moses personally was to declare all first-born holy.
⁴ Translated literally. J.P.S. renders, then the priest shall pronounce him unclean
⁵ And not in any other way. The verse can be taken to mean that the priest shall place an unclean object upon the subject in order to make him unclean, hence I.E.’s comment.


###### Ibn Ezra on Exodus 13:2:1
[Ibn Ezra on Exodus 13:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:2:1)

**פטר.** פתיחת, כמו, ופטורי ציצים (מ"א ו יח) והטעם הבן שפתח תחלה הרחם, ומלת רחם זרה כי משפט לשון הקדש שיפתח האות שהוא לפני אות הגרון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OPENETH. *Peter* (openeth) means the opening of. *Peter* is similar to *peture* (open) in *and open flowers* (I Kings 6:18). Its meaning is, the son who first opens the womb.⁶ literally means the opening of the womb, hence I.E.’s comment. The word *rechem* (womb) is irregular, as according to the rules of Hebrew grammar the letter preceding a guttural is vocalized with a *pattach*.⁷ in penultimately accented nouns. Compare, *nachal* (river), *lahav* (flame), and *na’ar* (youth) (Weiser). Hence our word should have been vocalized *racham* rather than *rechem*. Cf. Jud. 5:30.

footnotes:
⁶ Peter kol rechem
⁷ Rather than a segol


###### Ibn Ezra on Exodus 13:3:1
[Ibn Ezra on Exodus 13:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:3:1)

**ויאמר משה.** ביום ט"ו יום אמר זכור, כמו והיה היום הזה לכם לזכרון (למעלה יב יד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES SAID. *Remember this day* was said by Moses on the fifteenth day.⁸) of the 15th day (*yom*) he said remember. Filwarg correctly points out that the second *yom* is a scribal error and should be deleted. It means the same as *And this day shall be unto you for a memorial* (Ex. 12:14).

footnotes:
⁸ Of Nisan, the day that they actually left Egypt. The Hebrew literally reads: on the day (ba-yom


###### Ibn Ezra on Exodus 13:3:2
[Ibn Ezra on Exodus 13:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:3:2)

וטעם מבית עבדים, שהיו מעבידים אותם כאילו היו עבדיהם, ובמקום אחר אמר מכור הברזל (דבר' ד כ) כי המצריים חזקו עליהם, והשם הוציאם בחזק יד מהחזקים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[OUT OF THE HOUSE OF BONDAGE.] This indicates that the Egyptians forced them to work as if they were their slaves.⁹, 1:5, “From the hour of their birth, some are marked out for subjection, others for rule…Clearly there are some who are by nature free, others are by nature slaves, and for the latter their condition of servitude is both advantageous and just.” Elsewhere Scripture reads, *out of the iron furnace* (Deut. 4:20), for the Egyptians overpowered them.¹⁰ However, the Lord brought them out *by strength of hand* from the mighty.

footnotes:
⁹ Hence Scripture speaks of the place/house of bondage. However, the Israelites were not true slaves. They were a separate nation. They lived in their own houses, not in the homes of their masters; they had a family life and a culture. I.E. apparently comments thus so that people would not think of the ancient Israelites in the same way that they thought of contemporary slaves, i.e., as mean people. Cf. Aristotle’s Politics
¹⁰ And forced them to work as if they were the slaves, of the Egyptians.


###### Ibn Ezra on Exodus 13:4:1
[Ibn Ezra on Exodus 13:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:4:1)

**היום.** הזכיר בתחלה ולא יאכל חמץ, וככה תעשו לדורות, כמו שעשיתם ביום שיצאתם, וכאשר היה זה בזמן שהאביב נמצא ככה תעשו בכל שנה בעת המצא האביב בארץ ישראל, זהו האביב שעורה ופי' אביב כמו בִכּור, כי הוא מגזרת אב, שהוא כמו ראשון לאשר הוליד, או חכם לתלמיד שלמד, וכתוב כי השעורה אביב (למעלה ט לא), והעד שאמר בחג שבועות בכורי קציר חטים (למטה לד כב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS DAY. Moses first mentions, *there shall be no leavened bread eaten*, its meaning being, do in future generations what you did on the day that you left Egypt.¹¹ As you left Egypt at the time when the first ears (*aviv*) are found,¹² (This day ye go forth in the month Abib). I.E. interprets this verse to mean: This day ye go forth in the month of fresh ears. so shall you do yearly in the future in the Land of Israel when the first ears come. The first ears refers to the first ears of barley. The word *aviv* (Abib) means the first that ripens.¹³ *Aviv* comes from the same root as *av* (father), which means first to the one whom one begets, or sage¹⁴. Cf. Jud. 17:10, *Dwell with me, and be unto me a father* (av) *and a priest*; and *Pirke Avot* (Ethics of the Fathers/Sages). to the student whom one teaches.¹⁵ means first in wisdom. Furthermore, it is written, *for the barley was in the ear* (aviv) (Ex. 9:31).¹⁶ refers to ears of barley. *Even of the first-fruits* (bikkure) *of wheat harvest* (Ex. 34:22),¹⁷, not *avivim*, for *aviv* refers to the first barley ears, which ripen about two months before the wheat does. which is written with regard to the festival of weeks,¹⁸ is proof of the above.¹⁹ means first.

footnotes:
¹¹ Eat no leaven on that day.
¹² Verse 4 reads, ha-yom attem yotze’im be-chodesh ha-aviv
¹³ The barley ripens first.
¹⁴ A sage is called an av
¹⁵ In this case av
¹⁶ Which shows that aviv
¹⁷ The Torah refers to the first ears of the wheat harvest as bikkurim
¹⁸ Which falls seven weeks after Passover.
¹⁹ That aviv


###### Ibn Ezra on Exodus 13:5:1
[Ibn Ezra on Exodus 13:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:5:1)

**והיה.** לא הזכיר כל השבעה, כי כבר הזכיר זה במקום אחר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT SHALL BE. Scripture does not list all of the seven Canaanite nations because they have already been mentioned elsewhere.²⁰

footnotes:
²⁰ They are listed in Gen. 15:19-21 and there is no need to repeat all of them here.


###### Ibn Ezra on Exodus 13:6:1
[Ibn Ezra on Exodus 13:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:6:1)

**שבעת.** זאת היא העבודה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SEVEN DAYS. This is the service.²¹

footnotes:
²¹ Spoken of in verse 5.


###### Ibn Ezra on Exodus 13:7:1
[Ibn Ezra on Exodus 13:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:7:1)

**מצות.** הנה השבת הזהיר על גרך אשר בשעריך כי על זה התנאי יגור בשעריך שלא יעשה מלאכה לפני בשבת, וככה ביום הכפורים כי כן כתוב, וככה בפסח שלא יאכל חמץ במקום שהוא רשותו, וזהו טעם בכל גבולך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNLEAVENED BREAD. Now the stranger that is within the gate was exhorted by God to observe the Sabbath,²² as it is only on the condition that he do no work before the Lord on the Sabbath that he may dwell within the gates. Similarly on the Day of Atonement, for it is so written.²³ (Lev. 23:32). The same applies to Passover, as a stranger is not permitted to eat leaven even on his own property. This is the meaning of *in all thy borders*.

footnotes:
²² Ex. 20:10.
²³ The Day of Atonement is called a sabbath of solemn rest


###### Ibn Ezra on Exodus 13:8:1
[Ibn Ezra on Exodus 13:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:8:1)

**בעבור זה.** אמר רבי מרינוס פי' בעבור זה, היה ראוי להיותו הפוך זה בעבור שעשה ה' לי, והביא רבים כמוהו לדעתו, ולפי דעתי, אין אחד מהם נכון, כי איך נהפוך דברי אלהים חיים, וטעם הפסוק הפך מחשבתו, כי אין אנו אוכלים מצות בעבור זה, רק פי' בעבור זה, בעבור זאת העבודה שהוא אכילת המצה, ולא יאכל חמץ שהוא תחלת המצוות שצוה לנו השם, עשה לנו השם אותות עד שהוציאנו ממצרים, והטעם לא הוציאנו ממצרים רק לעבדו ככתוב "בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה" (למעלה ג יב) וכתוב אשר הוצאתי אתכם מארץ מצרים להיות לכם לאלהים (במד' טו מא):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT IS BECAUSE OF THAT. Rabbi Merinus says that *ba’avur zeh* (it is because of that) should have been written, *zeh ba’avur*; i.e., this is because of what the Lord did for me.²⁴) the Lord did for me when I came forth out of Egypt. Rabbi Merinus could find no sense in this. *Prima facie*, “because of this” refers to the eating of *matzah*. What meaning is there in: because of the eating of the *matzah*, the Lord did for me when I came forth out of Egypt? He thus interprets our verse to mean: It is because of that (*zeh ba’avur*) which the Lord did for me when I came out of Egypt that I eat *matzah* and abstain from leaven. He cited what in his opinion are many other such instances.²⁵, chap. 28. However, I do not think that he was right in even one instance. For how can we invert the words of the living God? The meaning of the verse is just the opposite of what he understands it to be, because we do not eat unleavened bread “because of this.”²⁶ is not to be interpreted as a reason for the eating of the matzah and abstaining from leaven. Its meaning rather is: it is because of this, i.e., it is because of this service, namely, the eating of unleavened bread and the abstention from leavened bread, which are the first of the precepts that God commanded us, that the Lord did signs for us and brought us out of Egypt.²⁷ Its meaning thus is: God took us out of Egypt only to serve Him, as it is written, *when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain* (Ex. 20:12). It is furthermore stated, *I am the Lord your God, who brought you out of the land of Egypt, to be your God*:²⁸ *I am the Lord your God* (Num. 15:41).

footnotes:
²⁴ Our verse literally reads: And thou shalt tell thy son in that day saying, because of this (ba’avur zeh
²⁵ Where the word order has to be inverted. See Sefer Ha-Rikmah
²⁶ In other words, ba’avur zeh
²⁷ Our verse is to be understood thus: And thou shalt tell thy son in that day saying: It is because we should observe this (and other) precept(s) the Lord did signs for me when I went out of Egypt. So too Rashi.
²⁸ That is, so that you will serve me.


###### Ibn Ezra on Exodus 13:9:1
[Ibn Ezra on Exodus 13:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:9:1)

**והיה לך.** יש חולקין על אבותינו הקדושים שאמר כי לאות ולזכרון, על דרך "כי לוית חן הם לראשך, וענקים לגרגרותיך" (משלי א ט), גם וקשרתם לאות על ידיך (דבר' ו ח) כמו "קשרם על לוח לבך תמיד" (משלי ו כא) גם, וכתבתם על מזוזות ביתך (דבר' ו ט) כמו כתבם על לוח לבך (משלי ג ג) ומהו שיהיה לאות ולזכרון שיהיה שגור בפיך, כי ביד חזקה הוציאך ה' ממצרים, ואין זה דרך נכונה כי בתחלת הספר כתוב משלי שלמה, והנה כל מה שהזכיר הוא דרך משל, ואין כתוב בתורה שהוא דרך משל חלילה, רק הוא כמשמעו, על כן לא נוציאנו מיד פשוטו, כי בהיותו כמשמעו איננו מכחיש שקול הדעת כמו ומלתם את ערלת לבבכם (דבר' י טז) שנצטרך לתקנו לפי הדעת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT SHALL BE A SIGN UNTO THEE. There are those who oppose our holy patriarchs²⁹ refers to the phylacteries placed upon the hand and head. and say³⁰. This is obviously a scribal error. The correct reading is, *she-ameru*. that *for a sign…and for a memorial* is to be understood in the manner of *For they shall be a chaplet of grace unto thy head, And chains about thy head* (Prov. 1:9).³¹ They also say that *And thou shalt bind them for a sign upon thy hand* (Deut. 5:8) is like *Bind them continually upon thy heart, Tie them upon thy neck* (Prov. 6:21)³² and also that *And thou shalt write them upon the door-posts of thy house* (Deut. 6:9) is like *Write them upon the table of thy heart* (Prov. 3:3). They furthermore say that *it shall be for a sign…and for a memorial* means *for with a strong hand hath the Lord brought thee out of Egypt* shall drop from your lips.³³ However, this is incorrect, for at the beginning of the book of Proverbs it is stated, *The Proverbs of Solomon*. Thus whatever Solomon henceforth mentions is by way of parable. However, it is not, heaven forbid, written in the Torah that it is metaphoric. Hence it is to be taken only at face value. We thus will not interpret it except literally. It does not contradict reason if explained according to its plain meaning, like *Circumcise therefore the foreskin of your heart* (Deut. 10:16), which has to be interpreted according to the requirements of reason.³⁴

footnotes:
²⁹ Who interpret our verse literally and say that for a sign unto thee upon thy hand, and for a memorial between thy eyes
³⁰ Those who oppose the rabbis. I.E. reads, she-amar
³¹ Which is not to be taken literally, for it refers to the teachings of one’s father and mother (Prov. 1:8). Similarly with our verse (see note 20). It is worthy of note that this interpretation is found in Rashbam, who notes that from a literal point of view our verse is to be taken metaphorically: that is, a person should recall the Exodus as if it were written upon his hand and adorned his head as a jewel.
³² Which is not to be taken literally.
³³ Its knowledge shall be second nature, so that you can recall it and speak of it at the drop of a hat.
³⁴ See I.E.’s third approach to Biblical interpretation, Vol. 1, pp. 10 and 11.


###### Ibn Ezra on Exodus 13:9:2
[Ibn Ezra on Exodus 13:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:9:2)

וא"ר משה הכהן, כי יד ברוב המקרא היד השמאלית, אף ידי יסדה ארץ וימיני טפחה שמים (ישעי' מה יג), ידה ליתד תשלחנה (שופ' ה כו) ודברי קבלה חזקים ואין צריכין חזוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[UPON THY HAND.] Rabbi Moses Ha-Kohen says that the term *yad* (hand) in most of Scripture refers to the left hand,³⁵ as in *Yea, My hand* (yadi) *hath laid the foundation of the earth, And My right hand hath spread out the heavens* (Is. 48:13); and *Her hand* (yadah) *she put to the tent-pin, And her right hand to the workmen’s hammer* (Jud. 5:26). However, the teachings of tradition are firmly established and do not require any support.³⁶ usually refers to the left hand.

footnotes:
³⁵ According to the rabbis the hand phylactery is placed on the left hand.
³⁶ I.E. disagrees that yad


###### Ibn Ezra on Exodus 13:10:1
[Ibn Ezra on Exodus 13:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:10:1)

**מימים ימימה.** כמו, ימים תהיה גאולתו (ויקרא כה כט) והטעם משנה לשנה ותחלת השנה על פי קריאת ב"ד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM YEAR TO YEAR. *Mi-yamim yamimah* (from year to year) is similar to *yamim tiheyeh ge’ullato* (for a full year shall he have the right of redemption (Lev. 25:29). The meaning of *mi-yamim yamimah* is, from year to year. The year begins when the Bet Din announces its commencement.³⁷

footnotes:
³⁷ As explained by I.E. in his comments on Ex. 12:2.


###### Ibn Ezra on Exodus 13:11:1
[Ibn Ezra on Exodus 13:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:11:1)

**והיה.** הזכיר הכנעני לבדו כי הוא אב לכולם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT SHALL BE. Moses mentions only the Canaanite, because he was the father of them all.³⁸

footnotes:
³⁸ Gen. 10:15-18. Hence the term Canaanite includes all the inhabitants of Canaan. Also see I.E. on Gen. 15:20


###### Ibn Ezra on Exodus 13:11:2
[Ibn Ezra on Exodus 13:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:11:2)

וטעם נשבע לך. כמו "כי לך ולזרעך אתן את כל הארצות האלה" (ברא' כו ג:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AS HE SWORE UNTO THEE.] Its meaning is similar to *for unto thee, and unto thy seed, I will give this land* (Gen. 26:3).³⁹ means as He swore unto your fathers to give this land to you their seed (Krinsky), as we do not find God taking this oath to the generation enslaved in Egypt.

footnotes:
³⁹ As He swore unto thee and to thy fathers


###### Ibn Ezra on Exodus 13:12:1
[Ibn Ezra on Exodus 13:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:12:1)

**והעברת.** תעביר לשם שלא יתערב עם אחר, והנה אלה שתי מצות צוו ביום ט"ו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THOU SHALT SET APART. Thou shalt set it apart unto the Lord so that it does not get mixed up with another. Now these two precepts⁴⁰ were commanded on the fifteenth day.

footnotes:
⁴⁰ The sanctification of the first-born (v. 2) and the eating of unleavened bread (v. 3 and 6).


###### Ibn Ezra on Exodus 13:12:2
[Ibn Ezra on Exodus 13:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:12:2)

**שֶׁגֶר.** על משקל אֶרֶץ שלא ישתנה בסמיכה רק נמצאו מלות זרות ואלה הם, שְׁגַר אלפיך (דבר' ז יג) ובחֲדַר משכבך (למעלה ז כח), הֲבל הבלים (קהלת א ב), מספח חֲמָתְךְ (חבקוק ב טו) וסגור דְלְתךָ (ישעי' כו כ) לא מצאתי יותר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
COMING OF. *Sheger*⁴¹. (coming of) follows the paradigm of *eretz* (land of) whose vocalization does not change in the construct. However, a number of irregular cases⁴² whose vowels change to *sheva, pattach* in the construct. are found. They are: *shegar* (the increase of)⁴³, as in our verse. in *the increase of thy kine* (Deut. 7:13), *chadar* (chamber of)⁴⁴. in *and in the chamber of thy bed* (Ex. 7:28), *havel* (vanity of)⁴⁵. in *Vanity of vanities* (Eccles. 1:1), *hamatekha* (thy venom)⁴⁶. in *That puttest thy venom thereto* (Hab. 2:15), and *delatekha* (thy doors)⁴⁷. in *and shut the doors* (Is. 26:20). I have not found any additional instances.

footnotes:
⁴¹ Vocalized segol, segol
⁴² Nouns vocalized segol, segol
⁴³ Rather than sheger
⁴⁴ The absolute form of which is cheder
⁴⁵ The absolute form of which is hevel
⁴⁶ The absolute form of which is chemet
⁴⁷ The absolute form of which is delet


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

**וכל פטר חמור.** שהוא טמא תפדה בשה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND EVERY FIRSTLING OF AN ASS. Which is unclean, *thou shalt redeem with a lamb*.


###### Ibn Ezra on Exodus 13:13:2
[Ibn Ezra on Exodus 13:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:13:2)

**וערפתו.** י"א תכתוב על ערפו קדש והאומר כזה, אומר אני שהוא חמור קשה עורף, כי הנה כתוב הוא יערוף מזבחותם (הושע י ב), וערפו שם את העגלה בנחל (דבר' כא ד) שהפירוש לכרות העורף כאשר פי' מעתיקי הדת, כי כל בכור שלא יקרב לגבי המזבח או לא יפדה חייב מיתה כי כל בכור מצרים אדם ובהמה מתו, כי ה' לא מלטם מן הגזרה שגזר על בכורי מצרים, רק שיהיו מוכנים לעבודתו, ולא היו לישראל בהמות טמאות כי אם החמורים לבדם ע"כ לא יפדה בכור מין אחר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU SHALT BREAK ITS NECK. Some say that *va-arafto* (thou shalt break its neck) means thou shalt write the word holy on its neck.⁴⁸ means a neck. Hence *va-arafto* literally means: and you shall neck it. Hence the possibility of this interpretation. However, I say that anyone who says this is himself a stiff-necked ass. For behold it is written, *He will break down* (ya’arof) *their altars* (Hos. 10:2),⁴⁹ means to break. and *ve-arefu sham et ha-eglah ba-nachal* (and shall break the heifer’s neck there in the valley) (Deut. 21:4), in which the meaning of *ve-arefu* is, as explained by the transmitters of the law, to cut off the neck.⁵⁰ All firstlings that are not brought up on the altar or are not redeemed are required to be killed, as all the first-born of Egypt both man and beast perished. God did not save them⁵¹ from the decree which he had issued on the first-born of the Egyptians except that they should be prepared for His service. The Israelites had no unclean animals except for asses. Therefore no other⁵² first-born⁵³ is to be redeemed.

footnotes:
⁴⁸ The word oref
⁴⁹ We thus see that the verb derived from oref
⁵⁰ Apparently no one disputes the rabbinic interpretation. Otherwise I.E. would be guilty of circular reasoning.
⁵¹ The first-born of Israel, both man and beast.
⁵² Unclean.
⁵³ Animal.


###### Ibn Ezra on Exodus 13:14:1
[Ibn Ezra on Exodus 13:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:14:1)

**והיה.** אמר ר' יהודה הלוי ז"ל, כי מחר חסר אלף והטעם מה שהוא אחר היום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT SHALL BE. Rabbi Judah Ha-Levi of blessed memory says that the word *machar* (in time to come)⁵⁴ is missing an *alef*, its meaning being that which comes after today.⁵⁵ is short for *me’acher* (after). Rabbi Judah Ha-Levi interprets this way because “And it shall come to pass when thy son asketh thee tomorrow (*machar*),” etc., makes no sense in our context, whereas *And it shall come to pass when thy son asketh thee in time to come* (machar) does. Also see Rashi, “There are instances when *machar* means after some time.”

footnotes:
⁵⁴ Literally, tomorrow.
⁵⁵ In other words machar


###### Ibn Ezra on Exodus 13:15:1
[Ibn Ezra on Exodus 13:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:15:1)

**ויהי.** החל לומר בחוזק יד הוציאנו, ושב לפרש מה היתה היד החזקה, והיא מכת הבכורים, כי על יד זה יצאו ממצרים, ולא על יד מכות הראשונות, וככה אמר המשורר, למכה מצרים בבכוריהם כי לעולם חסדו (תה' קלו י), ומשה תפס דרך קצרה, כי ידוע היה באמרו, ויהרוג ה' כל בכור והציל בכורינו ובכור בהמתינו, ועם זה ידבק על כן אני זובח ולא עם הריגת בכורים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT CAME TO PASS. Moses begins by saying, *By strength of hand the Lord brought us out from Egypt* (v. 14) and backtracks and explains that what the strength of hand refers to is the plague of the first-born. It was because of this plague, and not because of the first plagues, that Israel went out of Egypt. The poet similarly says, *To Him that smote Egypt in their first-born, For His mercy endureth for ever* (Ps. 136:10).⁵⁶ (Ps. 136:11). None of the other plagues are recalled in Ps. 136. Only this plague is mentioned, because it was the one that caused Pharaoh to permit Israel to leave Egypt. Moses wrote elliptically. When Moses said, *that the Lord slew all the first-born in the land of Egypt, both the first-born of man, and the first-born of beasts*, it was known⁵⁷ that God saved our first-born and the first-born of our cattle. It is to the latter,⁵⁸ not to the slaying of the first-born, that *therefore I sacrifice to the Lord all that openeth the womb* is connected.

footnotes:
⁵⁶ Which is followed by And brought out Israel from among them
⁵⁷ At that time.
⁵⁸ Although it is not stated in the text.


###### Ibn Ezra on Exodus 13:15:2
[Ibn Ezra on Exodus 13:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:15:2)

**כל פטר רחם הזכרים.** מהמין הראוי לזבוח לפני השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALL THAT OPENETH THE WOMB, BEING MALES. From a kind fit to be sacrificed to the Lord.⁵⁹

footnotes:
⁵⁹ In other words, “all” is not to be taken literally because it does not include unclean animals.


###### Ibn Ezra on Exodus 13:16:1
[Ibn Ezra on Exodus 13:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:16:1)

**והיה.** הזכיר על שתי המצוות והיה לאות על ידכה, ומה שהעתיקו חז"ל לכתוב הפרשיות הוא האמת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT SHALL BE FOR A SIGN. Scripture mentions, *And it shall be for a sign upon thy hand* with regard to two commandments.⁶⁰ That which the sages of blessed memory transmitted, namely, that the chapters⁶¹ are to be written,⁶² is true.

footnotes:
⁶⁰ The eating of unleavened bread (v. 9) and the sanctification of the first-born (v. 16).
⁶¹ Ex. 13:1-10 and Ex. 13:11-16, which contain these commandments.
⁶² In the phylacteries.


###### Ibn Ezra on Exodus 13:16:2
[Ibn Ezra on Exodus 13:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:16:2)

**ולטוטפת.** כמו זכרון, ויש אומרים כי הטי"ת כפול ופי' כמו דבר, מגזרת והטף אל דרום (יחז' כא ב) והוא רחוק בעיני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND FOR FRONTLETS. *Totafot* (frontlets) means a memorial.⁶³ (memorial) in place of *totafot* (frontlets). Others say⁶⁴ that the *tet* of *totafot*⁶⁵. is doubled,⁶⁶. Menachem believed that Hebrew words come from a two-letter root its meaning being to speak. They say that it comes from the same root as *ve-hettef* (and preach) in *and preach toward the south* (Ezek. 21:2). However, in my opinion this is far-fetched.⁶⁷ comes from the root *nun, tet, peh* whereas *totafot* comes from the root *tet, tet, peh* (Krinsky).

footnotes:
⁶³ Our verse is similar to verse 9, which has zikaron
⁶⁴ Menachem ben Saruk (c. 910-970 C.E.). See Rashi.
⁶⁵ Which is spelled with two tafs
⁶⁶ From the root tet, peh
⁶⁷ Because ve-hettef


###### Ibn Ezra on Exodus 13:17:1
[Ibn Ezra on Exodus 13:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:17:1)

אויל מורד בעושהו היצלח? בשלותו כבדו חץ יפלח ראה שובב ושים אל לבך כל דבר פרעה בפ' בשלח

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Can a fool who rebels against his maker succeed? When at peace his liver an arrow shall split. Note and take heed, O recusant; All that the portion *Be-Shallach* records concerning Pharaoh.


###### Ibn Ezra on Exodus 13:17:2
[Ibn Ezra on Exodus 13:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:17:2)

**ויהי בשלח.** וי"ו ולא נחם כפ"א רפה בלשון ישמעאל וידוע כי ממצרים עד ירושלים דרך פלשתים אינו מרחק רב, והוא כמו מהלך עשרה ימים בדרך הישרה, ולולי זה איך היו באים השבטים בחמוריהם עד מצרים אם היה הדרך רחוק' מאוד מה היה מספיק שיאכלו הם וחמוריהם, ובעלותם מביאים שבר לבתיהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT CAME TO PASS WHEN PHARAOH HAD LET THE PEOPLE GO. The *vav* in *ve-lo nacham* (led them not) is like an unaspirated *fa* in the Arabic tongue.⁶⁸ prefixed to a word does not always mean and. Hence *ve-lo nacham* does not mean: and led them not, but may mean: that God led them not, or something similar. It is known that the distance between Egypt and Jerusalem by way of the land of the Philistines is not very great. It is about a ten-day journey by straight road. If this was not so, how did the tribes⁶⁹ come as far as Egypt upon their asses?⁷⁰ If the distance was very great how much would have been necessary for them and their asses to eat?⁷¹ Furthermore, upon returning they brought back food for their households.⁷²

footnotes:
⁶⁸ In other words, a vav
⁶⁹ Jacob’s sons.
⁷⁰ To buy food. See Gen. 42-44.
⁷¹ In other words, if the distance between Egypt and Canaan had been very great they would not have been able to carry enough food with them for the journey.
⁷² If the distance was very great they would have had to carry a vast amount of food for the journey plus an additional amount for their households.


###### Ibn Ezra on Exodus 13:17:3
[Ibn Ezra on Exodus 13:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:17:3)

**כי קרוב הוא.** א"ר משה אעפ"י שהוא קרוב וכמוהו לפי דעתי, כי עם קשה עורף הוא (למטה לד ט) רפאה נפשי כי חטאתי לך (תה' מא ה) כי רכב ברזל לו (יהושע יז יה) ולפי דעתי אין צורך, כי טעמו למה לא נחם אלהים דרך ארץ פלשתים בעבור שהוא קרוב, והנה נחם דרך רחוקה שלא יראו מלחמה, ויאמרו נתנה ראש ונשובה מצרימה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALTHOUGH THAT WAS NEAR. Rabbi Moses Ha-Kohen says that *ki karov hu* means *although that was near*.⁷³, which usually means “for” or “because,” has the meaning of “although” here. Rabbi Moses interprets thus, for *prima facie*, the word, “because” is out of place here, as God should have led them by the way of the Philistines because it was close. In my opinion, *ki am keshe oref hu* (for it is a stiff-necked people) (Ex. 34:9); *refa’ah nafshi ki chatati lakh* (Heal my soul; for I have sinned against Thee) (Ps. 41:5); and *ki rekhev barzel lo* (though they have chariots of iron) (Josh. 17:18) are similar.⁷⁴ in these verses is to be translated as although. Hence Ex. 34:9 is to be translated, *although it is a stiff-necked people*; and Ps. 41:5, *Heal my soul; although I have sinned against Thee*. However, I see no need for this interpretation,⁷⁵ here as although. for its meaning is: the reason God did not lead them by way of the land of the Philistines was that it was close.⁷⁶ is to be rendered, because it was close. God thus led them via a distant way so that they would not witness any war and say, *Let us make a captain, and let us return to Egypt* (Num. 14:4).

footnotes:
⁷³ In other words, the word ki
⁷⁴ The word ki
⁷⁵ For interpreting ki
⁷⁶ In other words, ki karov hu


###### Ibn Ezra on Exodus 13:17:4
[Ibn Ezra on Exodus 13:17:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:17:4)

וידענו כי השם יודע העתידות בלי ספק, וידע שינחמו אם יוליכם דרך ארץ פלשתים, ואמר פן ינחם העם כי דברה תורה כלשון בני אדם שיבינו הלומדים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[LEST PERADVENTURE.] We know for certain that the Lord knows the future.⁷⁷ implies that God was uncertain about the future. This contradicts the concept that the Lord is omniscient, hence I.E.’s comments. God knew that the people would repent if He led them by the way of the land of the Philistines. Scripture reads, *Lest peradventure the people repent* because the Torah employed human terminology so that those who study⁷⁸ will understand.⁷⁹

footnotes:
⁷⁷ Lest peradventure
⁷⁸ The Torah.
⁷⁹ What the Torah is trying to convey. See I.E. on Gen. 1:26.


###### Ibn Ezra on Exodus 13:18:1
[Ibn Ezra on Exodus 13:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:18:1)

**וַיסב.** מפעלי כפל סבב, גם יבוא על משקל אחר וַיָסֶךְ בדלתים (איוב לח ה) וַיָגֶל את האבן (ברא' כט י) ולא תשמע לדברי האומרים ששרשו נסב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LED THE PEOPLE ABOUT. *Va-yassev* (led about)⁸⁰ beneath the *yod*, a *tzere* beneath the *samekh*, and a *dagesh* in the *samekh*. is a verb⁸¹. that comes from a double root. Its stem is *samekh, bet, bet. Va-yassev* also has an alternative vocalization.⁸², with a *kamatz* beneath the *yod* and a *segol* beneath the *samekh*. For a double root in the *hifil* imperfect may be vocalized *pattach tzere*, as in *yassev*, or *kamatz segol*, as in *yasekh, yagel, yasev*. Compare, *va-yasekh* (shut up) in *Or who shut up* (Job 38:8)⁸³. and *va-yagel* (and rolled) in *and rolled the stone* (Gen. 29:10).⁸⁴. Pay no heed to those who say that the root of *va- yassev* is *nun, samekh, bet*.

footnotes:
⁸⁰ Vocalized with a pattach
⁸¹ In the hifil
⁸² It may be vocalized va-yasev
⁸³ Vocalized kamatz, segol
⁸⁴ Vocalized kamatz, segol


###### Ibn Ezra on Exodus 13:18:2
[Ibn Ezra on Exodus 13:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:18:2)

ומלת המדבר. מושך עצמו ואחר עמו והוא דרך המדבר מדבר ים סוף, וכמוהו הארון הברית (יהושע ג יד) הארון ארון הברית, ועץ הדעת (ברא' ב ט) דעת טוב ורע, הספר המקנה (ירמיה לב יב) היין החמה (שם כה טו) וכמוהו רבים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE WILDERNESS.] The word *ha-midbar* (the wilderness) is to be read as if written twice.⁸⁵. Now a definite article cannot be prefixed to a word in the construct. Hence I. E. argues that *ha-midbar yam suf* is short for *ha-midbar, midbar yam suf*. See Vol. 1, Foreword, p. XV, and I.E. on Gen. 2:9. The clause is to be understood as if written, by the way of the wilderness, wilderness of the Red Sea. Similarly, *ha-aron ha-bebrit* (the ark of the covenant) (Josh. 3:14) is to be understood as if written, the ark, ark of the covenant,⁸⁶ and, *ve-etz ha-da’at tov va-ra* (the tree of the knowledge of good and evil) (Gen. 2:9) as if written, and the tree of the knowledge, knowledge of good and evil.⁸⁷ Likewise the terms *ha-sefer ha-miknah* (the deed of the purchase)⁸⁸, is short for *ha-sefer, sefer ha-miknah* (the deed, deed of the purchase). (Jer. 32:12) and *ha-yayin ha-chemah* (the wine of fury) (Jer. 25:15).⁸⁹ is short for *ha-yayin, yen ha-chemah* (the wine, wine of fury). There are many other similar instances.

footnotes:
⁸⁵ The Hebrew reads, ha-midbar yam suf
⁸⁶ See Vol. 1, p. 54, note 36.
⁸⁷ See Vol. 1, p. 54.
⁸⁸ The phraseha-sefer ha-miknah
⁸⁹ Ha-yayin ha-chemah


###### Ibn Ezra on Exodus 13:18:3
[Ibn Ezra on Exodus 13:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:18:3)

וסוף הוא שם מקום, וי"א שהוא מגזרת סוף דבר (קהלת יב יג), כי הוא סוף העולם, והוא ים אוקינוס כאשר כבר זכרתי וזאת טעות גדולה, כי הוא ים מזרחי כנגד מצרים וים ספרד גדול ממנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
RED SEA. *Suf* (Red) is the name of a place. Others say that *suf* comes from the same root as *sof* (the end)⁹⁰ (Red Sea) is a variant of *yam sof* and means the Sea of the End, that is, the sea which lies at the end of the world. in *The end of the matter* (Eccles. 12:13). It is so called because it lies at the end of the world. The reference is to the Atlantic, which I have already mentioned.⁹¹ However, this is a major blunder, because the *yam suf* (Red Sea) lies in the east, opposite Egypt.⁹² The Spanish Sea⁹³ is larger than it.⁹⁴

footnotes:
⁹⁰ In other words, yam suf
⁹¹ Ex. 10:19. Literally, as I have already mentioned.
⁹² Whereas the Atlantic does not.
⁹³ The Mediterranean.
⁹⁴ The Red Sea. How much more so the Atlantic, which is greater than the Mediterranean. Hence the Red Sea cannot be identified with the Atlantic.


###### Ibn Ezra on Exodus 13:18:4
[Ibn Ezra on Exodus 13:18:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:18:4)

**וחמושים.** י"א מלאים הון שיש להם כל צרכיהם והנה כתוב וגם צדה לא עשו להם (למעלה יב) ומה טעם להזכיר זה עתה. רק פירושו חגורי חומש למלחמה כמו חלוצים תעברו (דבר' ג יח) שפי' חגורי חלצים, והעד הנאמן ואתם תעברו חמושים (יהושע א יד) ובמקום אחר קראם חלוצים, כי מה טעם להוליך צדה לפני אחיהם, וטעם להזכיר הכתוב וחמושים במקום הזה, כי למעלה כתוב בראותם מלחמה כי ביד רמה יצאו בכלי מלחמה ולא כמו עבדים בורחים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ARMED. Some say that *chamushim* (armed) means full of wealth, possessing all that they need. Now Scripture states, *neither had they prepared for themselves any victual* (Ex. 12:39).⁹⁵ Furthermore, what reason is there to mention this now?⁹⁶ The only meaning of *chamushim* is, girded with weapons for war. Compare, *chalutzim ta’avoru* (ye shall pass over armed) (Deut. 3:18), the meaning of which is: ye shall pass over with girded loins.⁹⁷ means loins. Therefore, *chalutzim ta’avoru* literally means: ye shall pass over with loins, i.e., with loins girded with weapons. The fact that Scripture in one place reads, *ve-attem ta’averu chamushim* (but ye shall pass over before your brethren armed) (Josh. 1:14) and in another place refers to the Israelites as *chalutzim* (Deut. 3:18) is true witness to the aforementioned.⁹⁸ means armed. What reason was there for them to carry food before their brethren?⁹⁹ means stocked with food then Josh. 1:14 tells us that the tribes of Dan and Reuben and half the tribe of Manasseh passed over the Jordan before the rest of Israel, carrying food. Now what conceivable reason was there for this? Food carriers or baggage follow behind troops. They do not precede them. The reason Scripture at this point notes *that the children of Israel went up armed* is that it is previously stated, *Lest peradventure the people repent when they see war, and they return to Egypt* (v. 17).¹⁰⁰ For¹⁰¹ the Israelites went out *with a high hand* (Ex. 14:8), with weapons of war and not like fleeing slaves.

footnotes:
⁹⁵ Which shows that they did not have everything they needed.
⁹⁶ That they had provisions. It adds nothing to the account here. Its proper place is in Ex. 12:39.
⁹⁷ The word chalatz
⁹⁸ That chamushim
⁹⁹ If chamushim
¹⁰⁰ Hence we might assume that they were unarmed.
¹⁰¹ Contrary to what verse 17 might imply.


###### Ibn Ezra on Exodus 13:19:1
[Ibn Ezra on Exodus 13:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:19:1)

**ויקח.** הזכיר למעלה עלו בני ישראל החיים בדור ההוא, גם העלו עמם הנכבד שהיה בהם, שעל ידו ירדו מצרימה, והוא השביעם לפני מותו שיאמרו כן לבניהם ובניהם לבניהם והנה משה נתעסק לקיים השבועה שלא תבוא אשמה על ישראל, כי ראינו שנשיאי ישראל נשבעו לגבעונים, והם לא נשבעו להם אלא על תנאי שהם רחוקים כמו שאמרו, ואחר שנמצאו קרובים, היה נכון שלא ישמרו שבועתם, ולא יעברו הם וכל ישראל על מצות לא תחיה כל נשמה (דבר' כ טז) רק בעבור כבוד השם עשו שלא יחללוהו ואחר שנים רבות העניש השם בני ישראל בעבור שהניח שאול להמית את הגבעונים שהיו בנוב עיר הכהנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES TOOK THE BONES OF JOSEPH. Scripture mentions above that *the children of Israel* who were alive in that generation *went up out of the land of Egypt*. Scripture now notes that the children of Israel also brought up with them the most honored one of them, the one through whom they came down to Egypt. The latter had made them swear before his death that they would tell their children, and their children would instruct their children about this.¹⁰² Now Moses busied himself with fulfilling the oath so that no guilt would fall upon Israel. For we see that the princes of Israel swore an oath to the Gibeonites.¹⁰³ Now they only took this oath on condition that the Gibeonites came from a distant place as they claimed.¹⁰⁴ After it was found that the Gibeonites came from close by¹⁰⁵ it was fitting that they not keep their oath so that they and all Israel not violate the injunction, *thou shalt save alive nothing* (Deut. 20:16). However, they kept their oath out of regard for God’s glory so that they not desecrate it.¹⁰⁶ Many years later God punished the children of Israel¹⁰⁷ because Saul permitted the Gibeonites who were in Nob, the city of the priests, to be put to death.¹⁰⁸

footnotes:
¹⁰² To bring his bones up with them.
¹⁰³ That they would not harm them. See Josh. 9.
¹⁰⁴ See Josh. 9:9.
¹⁰⁵ That is, from the land of Canaan.
¹⁰⁶ As they swore upon God’s name.
¹⁰⁷ See II Sam. 21:1.
¹⁰⁸ See Rashi and Kimchi on II Sam. 21:1.


###### Ibn Ezra on Exodus 13:19:2
[Ibn Ezra on Exodus 13:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:19:2)

והזכיר עצמות כי כל הבשר והעור ירום תולעים ויבאש, ולא ישארו בשנים מועטות רק העצמות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE BONES OF JOSEPH.] Scripture mentions *the bones of*¹⁰⁹ for all of the flesh and skin breeds worms and putrefies, and after a few years only the bones remain.¹¹⁰

footnotes:
¹⁰⁹ Rather than the body of.
¹¹⁰ I.E. was apparently unaware of the process of mummification.


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

**ויסעו.** באיתם הוא מדבר שור כאשר אפרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY TOOK THEIR JOURNEY…ETHAM. Etham is, as I will explain,¹¹¹ the wilderness of Shur.

footnotes:
¹¹¹ See Ex. 15:22.


###### Ibn Ezra on Exodus 13:21:1
[Ibn Ezra on Exodus 13:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:21:1)

**וה' הולך לפניהם יומם.** ידענו כי השם שוכן עד וקדוש שמו (ישעי' נז טו) וישב קדם סלה (תה' נה כ), והכתוב ידבר כלשון בני אדם, בעבור כי כח השם הולך עם ישראל כדרך מוליך לימין משה זרוע תפארתו (ישעי' סג יב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD WENT BEFORE THEM BY DAY. We know that the Lord *inhabiteth eternity and His name is Holy* (Is. 57:15), and that *He is enthroned of old. Selah* (Ps. 55:20).¹¹² Scripture speaks in the language of men. It reads so because God’s power went with Israel, as in *That caused His glorious arm to go at the right hand of Moses* (Is. 63:12).

footnotes:
¹¹² In other words, God is incorporeal, for if He had a body He could not be eternal. This being the case, why does Scripture read, And the Lord went?


###### Ibn Ezra on Exodus 13:21:2
[Ibn Ezra on Exodus 13:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:21:2)

וטעם בעמוד ענן, שלא היה כדמות העבים, רק כדמות עמוד נטוי מן השמים על הארץ ונקרא העמוד כן, בעבור שמעמד הבית עליו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN A PILLAR OF CLOUD.] Scripture reads, *in a pillar of cloud* because it was not shaped like other clouds but was in the form of a pillar stretching from the sky upon the earth. A pillar is called an *ammud*¹¹³. in Hebrew because the base (*ma’amad*)¹¹⁴. of the house is on it.¹¹⁵) of the house depends on it. See the word *ammud* in Kimchi’s *Sefer Ha-Shorashim*. Be that as it may, I.E.’s point is that the passive form *ammud* (it was stood up), rather than the active *omed* (stands) is used for a pillar because the house is stood up, i.e., stands/exists (*ammud*) because of it.

footnotes:
¹¹³ From the root ayin, mem, dalet
¹¹⁴ From the root ayin, mem, dalet
¹¹⁵ An alternative translation is: because the existence (ma’amad


###### Ibn Ezra on Exodus 13:21:3
[Ibn Ezra on Exodus 13:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:21:3)

וטעם ללכת יומם ולילה, בעבור כי המחנה היה גדול, ולא יכלו ללכת רק מסע מעט, על כן היו הולכים מקצת יום גם מקצת לילה, ואלה השנים עמודים היו לפניהם עד שבאו אל הים כאשר אפרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THAT THEY MIGHT GO BY DAY AND BY NIGHT.] Scripture reads, *that they might go by day and by night* because the camp was large and they could only journey a short distance.¹¹⁶ They therefore journeyed part of the day¹¹⁷ and also part of the night.¹¹⁸ These two pillars were, as I shall explain,¹¹⁹ before the Israelites until they came to the sea.

footnotes:
¹¹⁶ At a time.
¹¹⁷ That is, a little by day (Cohen).
¹¹⁸ That is, a little by night.
¹¹⁹ Ex. 15:22


###### Ibn Ezra on Exodus 13:22:1
[Ibn Ezra on Exodus 13:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:22:1)

**לא ימיש.** פועל יוצא, כי השם הנזכר למעלה לא המיש העמודים לפני העם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DEPARTED NOT. *Yamish* (departed) is a transitive verb.¹²⁰ (the pillar of cloud departed not) means: God did not cause the pillar of cloud to depart. For God mentioned above¹²¹ did not cause the pillars to depart from before the people.

footnotes:
¹²⁰ Meaning he caused to depart, the reference being to the Lord mentioned in verse 21. Thus lo yamish ammud he-anan
¹²¹ In verse 21.


###### Ibn Ezra on Exodus 13:22:2
[Ibn Ezra on Exodus 13:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/13:22:2)

ומלת יומם לא תמצא בכל המקרא רק על עת היות השמש על הארץ, כי יום ימצא בתורה ובנביאים ובכתובים והוא לילה כי כתוב ביום הכותי כל בכור (במד' ה יז) וזה היה לילה, וכתוב היום הזה יום בשורה הוא (מ"ב ז ט) והוא היה לילה, כי שם כתוב, וחכינו עד אור הבקר (שם) וכתוב יום צעקתי בלילה נגדך (תה' פה ב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BY DAY.] The word *yomam* (by day) is not found employed in Scripture except for the time when the sun shines upon the earth. The word *yom* (day) found in the Torah, the Prophets, and the Writings refers also to nighttime, for it is written, *on the day* (yom) *that I smote all the first-born in the land of Egypt* (Num. 8:17). Now the slaying of the first-born took place at night.¹²² It is also written, *this day* (ha-yom) *is a day* (yom) *of good tidings* (II Kings 7:9). Now it was then night, for we read there, *if we tarry till the morning light* (*Ibid.*). Scripture also reads, *The day* (yom) *I cry in the night before Thee* (Ps. 88:2).¹²³

footnotes:
¹²² Ex. 12:29.
¹²³ Translated literally.