## Ibn Ezra on Exodus Chapter 22

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

**אם במחתרת ימצא הגנב.** בלילה כי ביום לא יחתור, והכתוב הבא אחריו לעד "אם זרחה השמש":

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF A THIEF BE FOUND BREAKING IN. At night, as the thief would not break in during the day. *If the sun he risen upon him* in the verse which follows proves this.


###### Ibn Ezra on Exodus 22:1:2
[Ibn Ezra on Exodus 22:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:1:2)

**ופי' אין לו דמים.** אין על הורגו שפיכות דמים, ויש לתמוה מן המפרשים דמים חיים, אם כן מה הוא איש דמים (ש"ב טז ח) דמיו בו (ויקרא כ, ט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THERE SHALL BE NO BLOODGUILTINESS FOR HIM.] That is, the one who kills the thief is not guilty of bloodshed.¹ (literally, blood) means bloodshed. Hence *en lo damim* (there shall be no bloodguiltiness in him) means he is not guilty of bloodshed. One has to be amazed at those who interpret *damim* (bloodguiltiness) as life.² (there shall be no bloodguiltiness in him): “This is not murder. He is considered as dead to begin with.” Also see Rashi on verse 2. “*Damim lo* (there shall be bloodguiltiness for him): He is considered as a living person, and the owner of the house commits murder if he kills him.” If this is so, what is the meaning of *because thou art a man of blood* (damim) (II Sam. 16:8) and *his blood* (damav) *shall be upon him* (Lev. 20:9).

footnotes:
¹ In other words, damim
² The reference is to Rashi. Rashi interprets en lo damim


###### Ibn Ezra on Exodus 22:2:1
[Ibn Ezra on Exodus 22:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:2:1)

**אם זרחה השמש, שלם ישלם.** שב אל הכתוב למעלה חמשה בקר ישלם וגו' (למעלה כא לז) כמו לעם נכרי (שם שם ח) ואף לאמתך תעשה כן (דבר' טו יז) כי הוא שב אל הפסוק העליון, העניק תעניק לו (שם פ' יד ):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF THE SUN BE RISEN UPON HIM…HE SHALL MAKE RESTITUTION. This³. refers to *he shall pay five oxen for an ox*, etc. (Ex. 21:37), which is written above.⁴ It is like *unto a foreign people* (Ex. 21:8)⁵ and *And also unto thy bondwoman thou shalt do likewise* (Deut. 15:17), which refers to *thou shalt furnish him liberally* (Deut. 15:14), which is written above it.

footnotes:
³ He shall make restitution
⁴ For the first part of our verse does not deal with what a thief steals. It deals rather with the circumstances under which an owner may kill a thief (Krinsky).
⁵ Which is connected to the first part of verse 8. See I.E. on Ex. 21:7,8.


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

**ונמכר בגנבתו.** בעבור גניבתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE SHALL BE SOLD FOR HIS THEFT. Because of his theft.⁶ prefaced to *genevato* (his theft) means because. Thus *bi-genevato* means because of his theft. The *bet* prefaced to a word usually means in. Hence I.E.’s comment.

footnotes:
⁶ I.E.’s point is that the bet


###### Ibn Ezra on Exodus 22:3:1
[Ibn Ezra on Exodus 22:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:3:1)

**אם המצא.** זה הפסוק כולל כל בהמה חכמים קיבלו גזירת הכתוב לתשלומי ארבעה וחמשה בשור ושה בלבד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF THE THEFT BE FOUND IN HIS HAND. This verse refers to all beasts.⁷ Our sages⁸. 38 reads: however, our sages, etc. received a tradition that Scripture decrees⁹. that the law concerning the payment of “four and five” applies only to oxen and sheep.¹⁰ 67b.

footnotes:
⁷ Not only to an ox, ass, or sheep.
⁸ Vat. Ebr
⁹ Hebrew, gezerat ha-katuv
¹⁰ See Baba Kama


###### Ibn Ezra on Exodus 22:4:1
[Ibn Ezra on Exodus 22:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:4:1)

**כי יבער.** גם זה דבק, באשר למעלה שהזכיר שיבא הנזק על יד השור, ואומר כי יבער איש מגזרת אנחנו ובעירנו (במד' כ) והוא מהבנין הדגוש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF A MAN CAUSE A FIELD OR A VINEYARD TO BE EATEN. This too is connected to what is written above¹¹ wherein the damage cause by an ox is mentioned. Scripture reads, *ki yaver* (if…cause…to be eaten). The word *yaver* (cause to be eaten) comes from the same root as *be’irenu* (our cattle) in *we and our cattle* (Num. 22:4).¹² means if a man sends his beast, i.e., he sends his beast to pasture. Indeed, this is how I.E. renders *yaver* in his short commentary. Similarly Rashi on verse 4. It¹³ (Krinsky, Weiser). However, see next note. is a *pi’el*.¹⁴, as I.E. points out in his short commentary, is a *hifil*. Some believe that our text is corrupt and that we should emend it accordingly. See Krinsky and Weiser. However, according to Filwarg, I.E.’s comment refers to *bi’er* (feed), which is the *pi’el*.

footnotes:
¹¹ That is, Ex. 21:28-36.
¹² Thus ki yaver ish
¹³ The reference is apparently to yaver
¹⁴ Yaver


###### Ibn Ezra on Exodus 22:4:2
[Ibn Ezra on Exodus 22:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:4:2)

**וטעם ובער בשדה אחר.** אדם אחר וכמוהו ואתם בערתם הכרם (ישעי' ג יד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND IT FEED IN ANOTHER MAN’S FIELD.] *Bi-sedeh acker*¹⁵ means in another man’s field.¹⁶ *Ye that have eaten up the vineyard* (Is. 3:4)¹⁷ means ye have eaten up the vineyard which belongs to another. is similar.

footnotes:
¹⁵ Literally, in another field. Hence I.E.’s comment.
¹⁶ In another field is short for in another man’s field.
¹⁷ Ye that have eaten up the vineyard


###### Ibn Ezra on Exodus 22:5:1
[Ibn Ezra on Exodus 22:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:5:1)

**כי תצא אש.** גם זה דבק, כי ידבר על נזק השדה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF FIRE BREAK OUT. This too is connected to what is written above, for it speaks of damage caused to a field.


###### Ibn Ezra on Exodus 22:5:2
[Ibn Ezra on Exodus 22:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:5:2)

וטעם המבעיר אינו כמו יבער איש (פ' ד) אעפ"י שהם מבנין אחד, כי מלת אש תורה עליו, וזאת הדרך צחות בלשון הקדש לאמר מלה שוה, והיא משני טעמים כמו בלחי החמור חמור חמורתים (שופ' טו טז), רוכבים על שלשים עַיָרִים, ושלשים עירים להם (שם י ד), וזאת השנית ערים, והעד, להם יקראו חות יאיר (שם):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HE THAT KINDLED.] The word *ha-mavir* (he that kindled) does not have the same meaning as the word *yaver* (cause to be eaten) in *if a man cause…to be eaten* (v. 4) even though they both come from the same conjugation.¹⁸ and *yaver* are both *hifils*. For the word fire indicates what *ha-mavir* means.¹⁹. It then goes on to say that the *“mavir” shall surely make restitution*. It is thus clear that *ha-mavir* means *he that kindled* [the fire]. It is considered beautiful Hebrew style to employ the same word with two meanings,²⁰ as in *With the jawbone of an ass* (ha-chamor), *heaps upon heaps* (chamor chamorotayim) (Jud. 15:16), and in *that rode on thirty ass colts* (ayarim), *and they had thirty cities* (u-sheloshim ayarim lahem) (Jud. 10:4). Now in the latter verse the second *ayarim* means cities, as *which are called Havvoth-jair* (*Ibid.*) proves.²¹ (ayarim), *and they had thirty cities* (ayarim), *which are called Havvoth-jair* (the villages of Jair) *unto this day*. It is highly unlikely that *which are called Havvoth-jair* refers to ass colts.

footnotes:
¹⁸ Mavir
¹⁹ Our verse opens with If fire break out
²⁰ In one verse or passage.
²¹ Jud. 10:4 reads: And he had thirty sons that rode on thirty ass colts


###### Ibn Ezra on Exodus 22:6:1
[Ibn Ezra on Exodus 22:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:6:1)

**כי יתן.** גם זה דבק, כי על דבר הגנבה ידבר להשלים משפטי הגניבות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF A MAN DELIVERS. This is also connected to what is written above.²² Scripture speaks of theft so as to complete the ordinances concerning theft.²³

footnotes:
²² The above verses 1-3 dealing with theft.
²³ Begun in the earlier verse.


###### Ibn Ezra on Exodus 22:7:1
[Ibn Ezra on Exodus 22:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:7:1)

**אם לא שלח ידו.** יורה כי ונקרב בעל הבית שבועה היא לפי הדיינין על כן אחריו על כל דבר פשע שפשע הנשבע, ור' ישועה אמר, כי פשע הוא שיצא מרשותו, כמו אז תפשע אדום מתחת יד יהודה (מ"ב ח כב), והנה על כל דבר פשע כולל הבא אחריו וכל דבר שיצא מרשות הבעלים, בין שנגנב, בין שאבדה וכחש בה ולא הודה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHETHER HE HAVE NOT PUT HIS HAND UNTO HIS NEIGHBOR’S GOODS. This indicates that *then the master of the house shall come near unto God* refers to an oath sworn before judges.²⁴ indicates an oath; i.e., *then the master of the house shall come near unto God…*[and shall swear] *whether he have not put his hand unto his neighbor’s goods*. So too Rashi. Hence, *For every matter of trespass* (v. 8) follows. This means that the one who swore sinned.²⁵ Rabbi Joshua says that *pesha* (trespass) means that it went out of the owner’s possession, as in “Then did Edom revolt from under the hand of Judah.”²⁶ (II Kings 8:22). *For every matter of trespass* (v. 8) includes everything that follows²⁷ and everything²⁸ that passes out of the owner’s possession,²⁹. whether stolen³⁰. or lost,³¹ with the finder denying and not admitting that he found it.

footnotes:
²⁴ Whether he have not put his hand unto his neighbor’s goods
²⁵ That is, swore falsely (see Rashi). Since the previous verse deals with an oath taken by the bailee, the verse that follows deals with instances where the bailee commits perjury.
²⁶ There is no such verse. II Kings 8:22 literally reads: “Yet Edom revolted from under the hand of Judah…Then did Libnah revolt at the same time.” I.E. probably quoted from memory and erred.
²⁷ That is, oxen, asses, sheep, or raiment.
²⁸ Else.
²⁹ I.E.’s paraphrase, For every manner of trespass
³⁰ This is implied in every manner of trespass
³¹ Explicitly mentioned in our verse.


###### Ibn Ezra on Exodus 22:8:1
[Ibn Ezra on Exodus 22:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:8:1)

**אשר יאמר.** העד

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREOF ONE SAITH. The witness saith, *This is it*.


###### Ibn Ezra on Exodus 22:8:2
[Ibn Ezra on Exodus 22:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:8:2)

**כי הוא זה: אשר ירשיען אלהים.** אם ירשיעון האלהים השומר כי הוא עצמו גנבו, או כחש האבדה שמצא ונעשה גנב עליה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS IS IT…HE WHOM GOD SHALL CONDEMN. If God³² shall condemn the keeper, because he himself stole it, or one who found an object and denied finding it, and thus became a thief because of it.

footnotes:
³² That is, the judge.


###### Ibn Ezra on Exodus 22:9:1
[Ibn Ezra on Exodus 22:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:9:1)

**כי יתן.** זה שומר שכר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF A MAN DELIVER. Our verse speaks of a paid bailee.³³

footnotes:
³³ A bailee, or keeper, who is paid for his services. This bailee is obligated to pay if what is placed in his charge is stolen or torn. See verse 11.


###### Ibn Ezra on Exodus 22:10:1
[Ibn Ezra on Exodus 22:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:10:1)

**במלאכת רעהו.** כמו לרגל המלאכה אשר לפני (ברא' לג יד) ולא יקח ממנו רק השבועה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTO HIS NEIGHBOR’S GOODS. *According to the pace of the cattle* (Gen. 33:14.) is similar.³⁴ (goods) is similar to the word *melakhah* (cattle) in *According to the pace of the cattle*. The word *melakhah* literally means work. Hence I.E.’s comment that it sometimes connotes goods, property, or anything that is one’s “work.” See I.E. on Gen. 33:14. The owner takes nothing from the keeper except for the oath.

footnotes:
³⁴ Melekhet


###### Ibn Ezra on Exodus 22:12:1
[Ibn Ezra on Exodus 22:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:12:1)

**אם.** על זה קבל שכרו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF IT BE TORN IN PIECES. He was paid for this.³⁵

footnotes:
³⁵ He was paid to make sure this did not happen.


###### Ibn Ezra on Exodus 22:12:2
[Ibn Ezra on Exodus 22:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:12:2)

**יביאהו עד.** יביא קצת הנטרף להיות לו לעד על דרך שכתוב כאשר יציל הרועה מפי הארי שתי כרעים או בדל אזן (עמוס ג יב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LET HIM BRING IT FOR WITNESS. Let him bring a piece of the carcass as proof. This is in line with *As a shepherd rescueth out of the mouth of the lion, Two legs, or a piece of an ear* (Amos 3:12).


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

**וכי ישאל.** על דרך הפשט בעליו אין עמו, ויכול לטעון על השואל שהכביד על בהמתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IF A MAN BORROW AUGHT. According to the plain meaning of the text, *the owner thereof not being with it* means that the owner can claim that the borrower overworked his animal.


###### Ibn Ezra on Exodus 22:14:1
[Ibn Ezra on Exodus 22:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:14:1)

**אם.** שהוא ראה בעצמו איך נשבר או מת, וככה השכיר שבא עם השוכר בדרך אחד השלים לדבר על גניבת ממון ועתה ידבר על גניבת הלב, הוא המפתה, כי ההווה לפתות הנערות שאין דעתם שלימה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF THE OWNER THEREOF BE WITH IT. If the owner himself saw how the animal was hurt or died.³⁶ The same law applies to a hired animal accompanied on the way by its lessee and lessor.³⁷ (if it be a hireling he loseth his hire) as: if a hired animal, while being accompanied by its lessee and lessor, was hurt or died, the lessee is not obligated to pay. See Weiser. See also Rashi who interprets differently. Scripture concludes its dealing with theft of property and proceeds to discuss theft of confidence namely, seduction, for we often find men seducing young women of immature mind.³⁸

footnotes:
³⁶ The bailee does not have to pay for the animal, for the owner would not have permitted the bailee to overwork his animal.
³⁷ I.E.’s interpretion of im sachir hu ba bi-secharo
³⁸ Hence Scripture deals with this vice.


###### Ibn Ezra on Exodus 22:15:1
[Ibn Ezra on Exodus 22:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:15:1)

**אשר לא ארשה.** כי המאורשה אעפ"י שלא נבעלה נקראת אשת רעהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT IS NOT BETROTHED. For a betrothed woman is considered to be married³⁹ even though she has not slept with her husband.⁴⁰ (betrothal) and *kiddushin* (sanctification). In the first stage the woman lives with her parents and is prohibited from having intercourse with her husband. In the second stage the women leaves her parent’s home and takes up her domicile with her husband. In contemporary times the *erusin* and *kiddushin* take place at the same time. A woman who is an *arusah* is considered to be married even though she still lives with her parents. Thus a “betrothed woman” in Scripture does not refer to an engaged woman; it refers to a married woman.

footnotes:
³⁹ And the one who sleeps with her is punished by death. See Deut. 22:24.
⁴⁰ According to Rabbinic tradition there are two stages to marriage, erusin


###### Ibn Ezra on Exodus 22:15:2
[Ibn Ezra on Exodus 22:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:15:2)

**מהר ימהרנה.** כמו מוהר בענין קשור כמו אחר מהרו (תה' טז ד) כי גזרת מהרה לא תמצא בפעלים רק מהבנין הדגוש בכל המקרא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HE SHALL SURELY PAY A DOWRY FOR HER.] *Mahor yimharennah* (he shall surely pay a dowry for her) is similar to the word *mohar* used in the sense of attachment, as in *acher maharu* (that attach themselves unto another)⁴¹ (he shall surely pay a dowry for her) is to be rendered: he shall surely attach himself to her; that is, he must marry her. (Ps. 16:4). The root *mem, heh, resh* having the meaning of quickly (*meherah*) is only found in the *pi’el* in all of Scripture.⁴² is in the *kal*.

footnotes:
⁴¹ Translated according to I.E. According to I.E., mahor yimharennah
⁴² Whereas mahor yimharennah


###### Ibn Ezra on Exodus 22:16:1
[Ibn Ezra on Exodus 22:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:16:1)

**כסף ישקל.** בעבור שפתה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE SHALL PAY MONEY. For seducing her.


###### Ibn Ezra on Exodus 22:17:1
[Ibn Ezra on Exodus 22:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:17:1)

**מכשפה.** טעם להזכיר זה אחר הבתולה, כי המתאווים יתאוו דרך כשפים למלאות תאותם והזכיר הנקבה, כי היא הנמצאת בכשוף יותר מן הזכרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A SORCERESS. Scripture mentions the law of the sorceress after the law dealing with a seduced virgin because those who lust desire to satisfy their cravings through magic.⁴³ Scripture speaks of a sorceress because women practice sorcery more than men.⁴⁴

footnotes:
⁴³ By bewitching in one way or another the objects of their desire.
⁴⁴ The same law applies to a sorcerer. However, Scripture speaks of what is most usual.


###### Ibn Ezra on Exodus 22:18:1
[Ibn Ezra on Exodus 22:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:18:1)

**כל.** הזכיר בתחלה פתוי הנערה שאין לה דעת, גם הזכיר הבהמה שאין לה פה לצעוק כמו האשה והזכיר האשה שיש לה פה לצעוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHOSOEVER LIETH WITH A BEAST. Scripture first mentions the laws dealing with the seduction of an immature young woman. It also mentions intercourse with an animal that, unlike a woman, cannot cry for help. It then mentions⁴⁵ the law concerning a woman who can cry for help.⁴⁶

footnotes:
⁴⁵ In Deut. 22:24-27.
⁴⁶ If raped.


###### Ibn Ezra on Exodus 22:19:1
[Ibn Ezra on Exodus 22:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:19:1)

**זבח.** על דרך הפשט אינו מדבר על ישראל, כי כבר הזהיר ע"ז בדבור שני רק בעבור הגר וכתוב אחריו נאמר זה, כי בעבורו נאמר כל שוכב עם בהמה ושלא יזבח לעבודת כוכבים, כי כן מנהג עם נכרי והנה ע"ז התנאי יגור בארץ ישראל שלא ישכב עם בהמה, ואמר לאלהים שהיה רגיל לעבדו מקדם ומלת לאלהים כוללת אף המלאכים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE THAT SACRIFICETH UNTO THE GODS. According to the plain meaning of the text the verse does not speak of an Israelite, for Scripture already warned against this in the second statement.⁴⁷ (Ex. 20:3). It is only mentioned because of the stranger who is mentioned in the next verse. It is because of the stranger⁴⁸ that Scripture reads, *Whosoever lieth with a beast* (v. 18), for this is the manner of the foreign nations. Now a stranger may live in the Land of Israel on the following conditions: that he does not lie with a beast and that he does not sacrifice unto idols. Scripture reads, *la-elohim* (unto the gods) because the reference is to the gods that the stranger was previously accustomed to worship.⁴⁹ beneath the *lamed* indicates the definite article, namely, the gods that the stranger was accustomed to worship. The term *la-elohim* (the gods) also takes in the angels.⁵⁰ also refers to angels.

footnotes:
⁴⁷ Of the Decalogue, viz., Thou shalt have no other gods before Me
⁴⁸ Some texts read, for it is on account.
⁴⁹ The kamatz
⁵⁰ For the term elohim


###### Ibn Ezra on Exodus 22:19:2
[Ibn Ezra on Exodus 22:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:19:2)

**לה' לבדו.** רק לשם הנכבד לבדו, שהוא שם העצם, ולא יתערב אחר עמו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTO THE LORD ONLY. Only unto the glorious name⁵¹. which is a common noun not used for any other being.⁵²

footnotes:
⁵¹ YHVH
⁵² May one offer sacrifices.


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

**וגר.** כאשר יקבל הגר שלא לעבוד ע"ז לא תונהו בארצך בעבור שיש לך כח רב ממנו, וזכור כי גרים הייתם כמוהו, וכאשר הזכיר הגר שאין לו כח, ככה היתום והאלמנה שהם ישראלים, ואין להם כח ואחר שאמר לא תענון לשון רבים אמר אם תענה, כי כל רואה אדם שהוא מענה יתום ואלמנה ולא יעזרם, גם הוא יחשב מענה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND A STRANGER. When a stranger commits himself not to worship idols you shall not wrong him in your country because you are more powerful than he is. Remember that you were strangers like him. When Scripture makes mention of the stranger who is powerless, it similarly takes note of the orphan and widow who are powerless Israelites. After saying *lo te’annun* (ye shall not afflict) (v. 21) which is in the plural, Scripture says *im te’anneh* (if thou afflict) (v. 22)⁵³ because whoever sees a person afflicting the orphan and the widow and does not aid them, is also considered an afflicter.

footnotes:
⁵³ Which is the singular.


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

**אם ענה.** והנה העונש, אם אחד יענה ואין עוזר העונש על כלם, על כן בא אחריו, וחרה אפי והרגתי אתכם כולכם: ואמר **כי אם צעק יצעק אלי.** על היתום וכן דין האלמנה, רק היתום יתכן שיהיה קטן ולא ידע לדבר כמו האלמנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF THOU AFFLICT THEM. Note the punishment.⁵⁴ If a person afflicts an orphan or a widow and no one comes to their aid, all are punished. The next verse therefore reads, *My wrath shall wax hot, and I will kill you*, that is, all of you. Scripture says, “for if he cry at all unto me”⁵⁵ in regard to the orphan. The same applies to a widow. However, it is possible that the orphan is very young and cannot articulate his pain like the widow.⁵⁶

footnotes:
⁵⁴ For afflicting a widow or orphan.
⁵⁵ Translated literally.
⁵⁶ That is, he can only cry out.


###### Ibn Ezra on Exodus 22:24:1
[Ibn Ezra on Exodus 22:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:24:1)

**אם כסף תלוה.** אם נתן לך השם הון שתוכל להלוות העני והזכיר זאת הפרשה, כי העני כמו הגר והיתום והאלמנה וקרא העניים עמי כי החסידים לא יבקשו עשר בעולם הזה, והעד אליהו ואלישע שלא רצה לקבל מנחת נעמן גם שמואל הרמתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF THOU LEND MONEY. If the Lord gave you enough wealth so that you are able to lend to the poor.⁵⁷ implies that lending money to the poor is not an obligation. However, it is clear from Deut. 15:7-11 that one is obligated to lend money to the poor. Hence I.E. points out that one is obligated to lend money only if one has money to lend. This section⁵⁸ is mentioned here because the poor are like the stranger, the orphan, and the widow.⁵⁹ God calls the poor *My people* because the pious do not seek to acquire wealth in this world, as can be seen from Elijah’s behavior.⁶⁰ (II Kings 1:8) and fed by ravens (I Kings 17:6). This, and the general description of Elijah’s life in Scripture, led I.E. to conclude that Elijah was poor. Elisha, who did not want to accept Naaman’s gift (II Kings 5:16), also proves this point.⁶¹ So does Samuel from Ramah.⁶²

footnotes:
⁵⁷ If thou lend
⁵⁸ Verses 21-23.
⁵⁹ In that they are defenseless.
⁶⁰ Scripture tells us that Elijah was girt with a girdle of leather about his loins
⁶¹ For money was not important to Elisha.
⁶² Who did not use his position to gather wealth. See I Sam. 12:3.


###### Ibn Ezra on Exodus 22:24:2
[Ibn Ezra on Exodus 22:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:24:2)

**וטעם עמך.** שהוא במקום שאתה דר בו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WITH THEE.] Its meaning is, in the place where you dwell.


###### Ibn Ezra on Exodus 22:24:3
[Ibn Ezra on Exodus 22:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:24:3)

**לא תהיה לו כנשה.** שישא לך פנים בעבור טובתך: ואמר **תשימון.** כי המלוה והסופר והעדים כולם עוברים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU SHALT NOT BE TO HIM AS A CREDITOR. In that he favors you because of your kindness. Scripture reads, *tesimun* (shall ye lay) because the lender, the scribe, and the witnesses all violate the law.⁶³ is a plural. Hence I.E.’s comment. According to the Talmud the borrower also violates the law. See *Baba Metzia* 75b. I.E. apparently held that according to the plain meaning of Scripture the borrower is not included, for *tisimun* cannot apply to him.

footnotes:
⁶³ Tesimun


###### Ibn Ezra on Exodus 22:25:1
[Ibn Ezra on Exodus 22:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:25:1)

**אם חבל תחבל.** אחר שאמר שלמת רעך שהוא לשון נקבה, וככה אחר כי היא כסותה לבדה אמר תשיבנו, והטעם על החבול שהוא לשון זכר, אמר הגאון מה טעם לקחת החבול ביום וישיבנו בלילה והוא השיב בעבור שירא שלא ילוה מאחר, ויתנהו לו חבול תחתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF THOU AT ALL TAKE THY NEIGHBOR’S GARMENT TO PLEDGE. After saying *salmat re’ekha* (thy neighbor’s garment), which is the feminine,⁶⁴ is in the feminine. and similarly, after saying, *ki hi kesuto levaddah* (for that is his only covering) (v. 26).⁶⁵ (his covering) is in the feminine. Actually, *ki hi kesuto levaddah* follows *teshivennu*. Scripture says, *teshivennu* (thou shalt restore it).⁶⁶ is masculine. Scripture should have used *teshevennah* since both *salmat* and *kesut* are feminine nouns. Scripture reads *teshivennu* because it refers to the pledge.⁶⁷ (pledge) is masculine. *Teshivennu* (thou shalt restore it) does not mean thou shalt return the garment but rather thou shalt return the pledge (see previous note). It should be noted that the noun *chavul* is not explicitly stated in the verse but is implied in the verbs *chavol tachbol* (take to pledge). Saadiah Gaon asks, what reason is there to take the pledge during the day and to return it at night? He answers, because the lender fears that the borrower might secure an additional loan from someone else and give him the pledge as security for the loan.

footnotes:
⁶⁴ That is, salmat
⁶⁵ Kesuto
⁶⁶ Teshivennu
⁶⁷ Chavul


###### Ibn Ezra on Exodus 22:26:1
[Ibn Ezra on Exodus 22:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:26:1)

**כי.** הטעם יש לך לחמול עליו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THAT IS HIS ONLY COVERING. Its meaning is, you should pity him.


###### Ibn Ezra on Exodus 22:26:2
[Ibn Ezra on Exodus 22:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:26:2)

**וטעם כי חנון אני.** על דעת הגאון שהוא כמו חנוני חנוני (איוב יט כא) והטעם כי אני אתן לו ממון ואסיר את שלך, ולפי דעתי כי מלת חנינה איננו כן, כי מה יבקש דוד לאמר חנני אלהים כחסדך (תה' נא ג) רק הוא כמו רחום אעפ"י שיש ביניהם הפרש כאשר אפרש בפ' כי תשא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR I AM GRACIOUS.] According to the Gaon the term *chanun* (gracious) is similar in meaning to *channuni channuni* (Have pity upon me, have pity on me) (Job 19:21).⁶⁸ means gracious. Thus Job 19:21 should be rendered: be gracious to me, be gracious to me. Its meaning is, I will give him money and take away your money. I believe that this is not the meaning of *chaninah* (graciousness). What did David seek in saying, *Be gracious unto me, O God. according to Thy mercy* (Ps. 51:3)?⁶⁹ *Chanun* rather has the same meaning as the word *rachum* (merciful) although there is a difference between them,⁷⁰ as I will note in the Torah portion *Ki Tissa*.

footnotes:
⁶⁸ According to Saadiah the word chanun
⁶⁹ The context makes it clear that David was not seeking a monetary gift from God.
⁷⁰ In nuance.


###### Ibn Ezra on Exodus 22:26:3
[Ibn Ezra on Exodus 22:26:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:26:3)

והנה זה ושמעתי שהוא אחר והיה כי יצעק אלי, כמו הכתוב למעלה כי אם צעק יצעק אלי שמע אשמע צעקתו, וחרה אפי ובמה יוודע כי שמע אשמע צעקתו בחרון אפי שאחריו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Now the phrase *that I will hear* which follows *and it shall come to pass, when He crieth unto Me* is similar to *for if they cry at all unto Me, I will surely hear their cry — My wrath shall wax hot* (v. 22,23).⁷¹ in verse 22 also applies here, viz., *My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless* (v. 23). How shall you know that *I will surely hear their cry?* You will know it from *My wrath* which follows.⁷²

footnotes:
⁷¹ Scripture tells us that when the orphan shall cry unto God, the Lord will hear his cry. It does not state what will happen next. I.E. thus points out that what follows I will surely hear their cry
⁷² In verse 23.


###### Ibn Ezra on Exodus 22:27:1
[Ibn Ezra on Exodus 22:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:27:1)

**אלהים לא תקלל.** הם הדיינים והם הכהנים בני לוי שעמהם התורה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU SHALT NOT REVILE⁷³. GOD. The reference is to the judges,⁷⁴ (God) means judges. Thus, *Thou shalt not revile God*, means thou shalt not revile a judge or judges. namely, the priests, the sons of Levi, who have the Torah with them. NOR CURSE⁷⁵.

footnotes:
⁷³ Hebrew, tekalel
⁷⁴ Elohim
⁷⁵ Hebrew, ta’or


###### Ibn Ezra on Exodus 22:27:2
[Ibn Ezra on Exodus 22:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:27:2)

**ונשיא בעמך לא תאר.** בסתר או בגלוי והגאונים הפרישו בין קללה ומארה וזה הנשיא הוא המלך הכתוב במשנה תורה וכאשר הסתכלנו בפסוקים הבאים זה אחר זה עד ובכל אשר אמרתי אליכם תשמרו (למטה כג יג) מצאנו רובם בדברי העניים כאילו הם דבוקים עם פרשת אם כסף תלוה, אמר יפת טעם להזכיר אלהים לא תקלל, אולי העני ברוב צערו בלילה, אם יעבור המלוה ולא ישוב לו העבוט יקלל את הדיין שדן שיקח עבוטו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A RULER OF THY PEOPLE. In secret or in public. The Geonim differentiated between revile and curse.⁷⁶ refers to an insult, *me’erah* (curse) refers to a defect in a person’s body or fortune (Weiser). The ruler spoken of in our verse is the king noted in Deuteronomy. When we examined all the verses that come one after the other until *And in all things that I have said unto you take ye heed* (Ex. 23:13), we discovered that most of them deal with the poor. They appear to be connected to the section *If thou lend money…to the poor* (v. 24). Yefet says the reason Scripture mentions *Thou shalt not revile God* is that if the lender should violate the law and not return the pledge,⁷⁷ the poor man, while in pain during the night, might revile the judge who ruled that the lender should take the pledge.

footnotes:
⁷⁶ See notes 73 and 75. Kelalah
⁷⁷ At night.


###### Ibn Ezra on Exodus 22:28:1
[Ibn Ezra on Exodus 22:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:28:1)

**מלאתך.** כנוי לתירוש ודמעך כנוי ליצהר והגאון רב סעדיה אמר כי מלת מלאתך כוללת המלאה מן הזרע והמלאה מן היקב ואמר כי דמעך רמז ליצהר, כי כאשר ידרך הזית הוא יורד טפות כמו הדמע והנה פי' זה הכתוב במקום אחר והוא ראשית דגנך תירושך ויצהרך (דבר' יח ד) על כן עמו בכור בניך תתן לי, כי הוא ראשית אונו ובן זוטא אמר כי מלאתך על ההריון, ודמעך כנוי לשכבת זרע והיא הטפה, ואמר לא תאחר שלא יעכב מלקחת לו אשה, על כן אחריו בכור בניך תתן לי וזה שגעון, למה הזכיר מלאתך לפני דמעך, כי דמעך לפי דעתו לשפוך זרע באשה, ואחר כך תבא ההריון, ועוד כי דבר ההריון אינו ביד אדם רק בידי השם לבד, ואמר יפת, הזכיר הפסוק הזה שלא יאחר העני לתת מה שהוא חייב כך תעשה לתת הבכור לכהן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE FULNESS OF THY HARVEST, AND OF THE OUTFLOW OF THY PRESSES. *Mele’atekha* (the fulness of thy harvest) is another name for wine and *dimakha* (the outflow)⁷⁸ another name for oil. However, Saadiah Gaon says that *mele’atekha* refers to both the fullness of the seed and the fullness of the winepress. He says that *dimakha* alludes to oil, because when an olive is pressed the oil drips like a tear (*dema*). Now this verse is explained elsewhere, namely, *The first-fruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep* (Deut. 18:4).⁷⁹ Scripture therefore couples *The first-born of thy sons shalt thou give unto Me* with it.⁸⁰ For the first-born are the first of one’s strength.⁸¹ Ben Zuta says that *mele’atekha* (the fulness of thy harvest) refers to pregnancy and *dimakha* (the outflow of the press) is another term for sperm, which is a drop. He also says that *Thou shalt not delay* means that one should not delay taking a wife. Hence, *The first-born of thy sons shalt thou give unto Me* follows it. However, this is sheer insanity. Why did Scripture mention *mele’atekha* before *dimakha*? According to Ben Zuta, *dimakha* refers to the ejaculation of semen into a woman, which is then followed by pregnancy. Furthermore, pregnancy is not in the hand of man. It depends only upon God.⁸². I.E. claims that there cannot be a command to have children, for while a man can marry and attempt to have children, there is no guarantee that he will. See I.E. on Gen. 1:22 and the notes thereto. Yefet says that this verse is mentioned so that the poor person does not delay to give that which he is obligated to give.⁸³ SHALT THOU DO WITH THINE OXEN, AND WITH THY SHEEP.] Likewise thou shalt give the first-born⁸⁴ and *thy* sheep. to the priest.

footnotes:
⁷⁸ Literally, weeping, or trickling.
⁷⁹ Deut. 18:4 is parallel to our verse and indicates that our verse deals with the first fruits.
⁸⁰ That is, it follows the law dealing with the first fruits of the fullness of the harvest and the outflow of the presses.
⁸¹ They are thus similar to the first fruits.
⁸² According to Ben Zuta our verse commands a man to marry and have children, viz., The first-born of thy sons shalt thou give unto Me
⁸³ In other words, this verse is addressed to the poor. Yefet comments thus because most of our verses deal with the poor. See I.E.’s notes on the previous verse.
⁸⁴ Of thine oxen


###### Ibn Ezra on Exodus 22:30:1
[Ibn Ezra on Exodus 22:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:30:1)

**ואנשי קדש.** בעבור שהזכיר שורך וצאנך שהם מותרים לאכילה, הזהיר על הבשר שהוא נטרף, אולי העני יאכלנו בעבור עניו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND YE SHALL BE HOLY MEN UNTO ME. Since Scripture mentions *thine oxen* and *thy sheep*, which are permitted to be eaten, it warns one not to eat meat which is torn, for it is possible that a poor person might eat torn meat because of his poverty.⁸⁵

footnotes:
⁸⁵ I.E. comments thus because most of our verse deals with the poor. See I.E.’s note on verse 27.


###### Ibn Ezra on Exodus 22:30:2
[Ibn Ezra on Exodus 22:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:30:2)

והזכיר בשדה ההוה יותר, וככה הדין בנטרף גם בתוך העיר וכמוהו מקרה לילה (דבר' כג יא):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN THE FIELD.] Scripture speaks of what is most common. The same law applies if the animal was torn in the midst of a city. *That chanceth him by night* (Deut. 23:11)⁸⁶ is similar.⁸⁷

footnotes:
⁸⁶ The reference is to a seminal emission.
⁸⁷ Scripture speaks of a nocturnal emission because that is when most involuntary emissions take place. However, the same law applies to an emission that occurs during the day.


###### Ibn Ezra on Exodus 22:30:3
[Ibn Ezra on Exodus 22:30:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/22:30:3)

**וטעם לכלב.** נפתח הלמ"ד שהוא שומר שורך וצאנך ואין ראוי לאכלו כי אם הכלב ור' משה הכהן אמר כי הטרפה קשה מהנבלה, כי יש בטרפה כדמות סם רע שיזיק תולדות האדם ע"כ לא התיר לתתה לגר אשר בשעריך, או למכור לנכרי כמו הנבלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[TO THE DOGS.]⁸⁸ The *lamed* prefaced to *kelev* (dogs) was vocalized with a *pattach*⁸⁹. because the reference is to the dog who guards the oxen and the flock.⁹⁰ beneath the *lamed* indicates the definite article. Torn meat is not fit for anyone, only for a dog Rabbi Moses Ha-Kohen says that torn meat is unhealthier than meat from an animal that dies of natural causes. There is something poison-like in torn meat that is harmful to the health of a human being. Hence Scripture does not permit one to give torn meat *unto the stranger that is within thy gates* (Deut. 14:21) or to *sell it unto a foreigner* (*Ibid*.) as it does to meat from an animal that dies of natural causes (*Ibid*.).

footnotes:
⁸⁸ Literally, to the dog.
⁸⁹ Rather than with a sheva
⁹⁰ The pattach