## Ibn Ezra on Exodus Chapter 24

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

**ואל משה אמר.** כל מה שהזכיר למעלה עד עתה, הם התנאים שיספרם לישראל ואחר כן אמר למשה אחר שתכרות להם ברית תעלה אלי אתה ואהרן ובניו וע' מזקני ישראל שהם הבכורים הקדושים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND UNTO MOSES HE SAID. All that God mentioned from above¹ until now² consisted of the conditions that Moses was to place before Israel. God then told Moses, after you make the covenant with Israel you, Aaron, Aaron’s sons, and seventy of the elders of Israel, namely, the holy first-born, shall come up unto Me.

footnotes:
¹ From Ex. 20:19.
² Ex. 23:33.


###### Ibn Ezra on Exodus 24:2:1
[Ibn Ezra on Exodus 24:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:2:1)

**ונגש.** אל תתמה בעבור שאמר בתחלה עלה אל ה' ואחר כך ונגש משה לבדו, ולא אמר ונגשת כי כן מנהג הלשון, וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מן השמים (ברא' יט כד) והטעם מאתו, ושמואל אמר, וישלח ה' את ירובעל ואת בדן ואת יפתח ואת שמואל (ש"א יב יא) ולא אמר ואותי, ורבים ככה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES ALONE SHALL COME NEAR. Do not be amazed that God first said, *Come up*³ (come up) is in the second person. *unto the Lord* (v. 1) and then, *And Moses alone shall come near unto the Lord*,⁴ rather than, and *you* will come near unto the Lord,⁵ for this is Hebrew style.⁶ We thus read, *Then the Lord caused to rain upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven* (Gen. 19:24), the meaning of which is, from Him.⁷ is another way of saying from Him, as Scripture is referring to the Lord in the third person. I.E.’s point is that Gen. 19:24 is grammatically consistent, for the entire verse is in the third person. However, Samuel said, *And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel* (I Sam. 12:11). Samuel did not say, and me.⁸ There are many such instances.

footnotes:
³ Aleh
⁴ This is in the third person.
⁵ In other words, why does Scripture switch from the second to the third person?
⁶ Not to be grammatically consistent.
⁷ From the Lord
⁸ To be consistent, Samuel should have employed a pronoun, for Samuel is the speaker. Thus I Sam. 12:11 is not grammatically consistent. We thus see that not all verses in Scripture are grammatically consistent.


###### Ibn Ezra on Exodus 24:3:1
[Ibn Ezra on Exodus 24:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:3:1)

**ויבא משה.** לא הזכיר וירד מן ההר כי אין צורך.

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES CAME. Scripture does not mention that Moses came down from the mountain⁹ because there was no need to do so.¹⁰ The meaning of *And Moses came and told the people all the words of the Lord* is, and Moses came in the midst of the camp of Israel and told the people all the positive and negative commandments that are codified between *ye your-selves have seen* (Ex. 20:19) and *for they will be a snare unto thee* (Ex. 23:33).¹¹

footnotes:
⁹ Ex. 20:18 tells us that Moses went up to Mount Sinai. Scripture never tells us that he came down. However, now God tells Moses to go up to Mount Sinai. Thus Moses, at some point after Ex. 23:33, must have come down from the mountain.
¹⁰ For if we find God telling Moses to come up, it is obvious that Moses had previously come down from the mountain. According to I.E., Moses came down from the mountain after he received the Book of the Covenant.
¹¹ That is, all the commandments contained in the Book of the Covenant.


###### Ibn Ezra on Exodus 24:3:2
[Ibn Ezra on Exodus 24:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:3:2)

וטעם ויבא משה בתוך מחנה ישראל, ויספר לעם את כל דברי ה', מצות עשה ולא תעשה שהם כתובים מן אתם ראיתם כי מן השמים (למעלה כ יט) עד סוף כי יהיה לך למוקש (למעלה כג לג). **ואת כל המשפטים.** אשר שם לפניהם, הם הנזכרים בפרשה הזאת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ALL THE ORDINANCES. Which he placed before them. They are mentioned in this portion.¹².

footnotes:
¹² The Torah portion Mishpatim


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

**ויען כל העם.** כאילו הוא איש אחד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ALL THE PEOPLE ANSWERED. As if they were one person.¹³ (answered) is in the singular. It literally means, and he answered. Hence I.E.’s comment.

footnotes:
¹³ Va-ya’an


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

**ויכתוב משה.** אחר שספר להם כל דברי השם המצות והמשפטים כתבם, וזהו ספר הברית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES WROTE. After Moses related all the words of God, the commandments, and the ordinances, he wrote them down. This is what the Book of the Covenant consists of.


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

**ויבן מזבח תחת ההר.** במקום שעמדו ישראל בעת מתן תורה, ומלת ויבן, משרת בעבור אחרת, כאלו כתב ושתים עשרה מצבה בנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BUILDED AN ALTAR UNDER THE MOUNT. At the place where Israel stood at the time that the Torah was given. The word *va-yiven* (and builded) is to be read as if written twice. Our verse is to be read as if written: and he builded twelve pillars.¹⁴

footnotes:
¹⁴ Our verse is to be read as follows: and builded an altar under the mount, and builded twelve pillars, according to the twelve tribes of Israel.


###### Ibn Ezra on Exodus 24:5:1
[Ibn Ezra on Exodus 24:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:5:1)

**וישלח את נערי.** הם הבחורים בני הזקנים הבחורים שיעלו עם משה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SENT THE YOUNG MEN OF THE CHILDREN OF ISRAEL. The reference is to the young men who were the sons of the chosen¹⁵ (the chosen). *Vat. Ebr*. 38 has *ha-bekhorim* (the first-born). See I.E. on verse 1. elders who were to go up on the mountain with Moses.

footnotes:
¹⁵ Our texts have ha-bachurim


###### Ibn Ezra on Exodus 24:5:2
[Ibn Ezra on Exodus 24:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:5:2)

**ויעלו עלת.** וזהו וזבחת עליו (למעלה כ כא):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHO OFFERED BURNT-OFFERINGS. This is what *and shalt sacrifice thereon* (Ex. 20:21) refers to.


###### Ibn Ezra on Exodus 24:5:3
[Ibn Ezra on Exodus 24:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:5:3)

והזכיר עם השלמים פרים כי האוכלים רבים היו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Scripture mentions that oxen were offered as peaceofferings because many people partook of the peaceofferings.¹⁶

footnotes:
¹⁶ Peace offerings were eaten by the celebrants. Since many celebrants (see previous note) partook of the offerings, oxen, which provide a substantial amount of meat, were sacrificed. Sheep and goats may also be brought as peaceofferings. However, they do not provide the same amount of meat as oxen. Hence I.E.’s comment.


###### Ibn Ezra on Exodus 24:6:1
[Ibn Ezra on Exodus 24:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:6:1)

**ויקח חצי הדם.** מהעולות והשלמים:

**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 HALF OF THE BLOOD. Of the burnt and peaceofferings.


###### Ibn Ezra on Exodus 24:6:2
[Ibn Ezra on Exodus 24:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:6:2)

ומלת באגנות, כלים עגולים כמו אגן הסהר (שיר ז) ובלשון ערבי אגאן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BASINS.] The word *agganot* (basins) refers to round vessels. Compare, *aggan ha-sahar* (round goblets) (Cant. 7:3). It is *ajan* in Arabic.


###### Ibn Ezra on Exodus 24:6:3
[Ibn Ezra on Exodus 24:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:6:3)

וחצי הדם של עולה והשלמים זרק על המזבח לשם, והנה באגנות ישמש לשנים שנתן חציו באגנות וחציו אחר באגנות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HALF OF THE BLOOD. Of the burnt and peaceofferings *he dashed against the altar* for God. Observe, the word *agganot* is to be read as if written twice. Moses placed half of the blood in basins, and he also placed the other half of the blood in basins.¹⁷

footnotes:
¹⁷ According to I.E. our verse should be read as if written: and Moses took half the blood and put it in basins; and the other half he put in other basins and dashed the blood against the altar.


###### Ibn Ezra on Exodus 24:7:1
[Ibn Ezra on Exodus 24:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:7:1)

**ויקח.** כאשר קרא באזני הזקנים וקבלו על נפשם אז לקח חצי הדם הנשאר, וזרקו על העם והם הזקנים, כי הם כנגד כל ישראל כמו שכתוב בפר העלם דבר של צבור, וסמכו זקני העדה את ידיהם (ויקרא ד טו) שהם כנגד כל ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE TOOK. When Moses read the Book of the Covenant to the elders and they accepted it upon themselves, he then took the remaining half of blood¹⁸ and sprinkled it upon the people, that is, the elders, for they stood for all of Israel.¹⁹ We similarly find the same regarding the bullock offered for an error made by the congregation. We read there, *And the elders of the congregation*, who were representing all of Israel, *shall lay their hands upon the head of the bullock* (Lev. 4:15).

footnotes:
¹⁸ The half that had not been dashed on the altar.
¹⁹ It would have been impossible for Moses to sprinkle the blood upon all of the people. Hence I.E.’s comment.


###### Ibn Ezra on Exodus 24:7:2
[Ibn Ezra on Exodus 24:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:7:2)

וזאת הזריקה כמו, ויז על אהרן על בגדיו (שם ח ל):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND SPRINKLED IT UPON THE PEOPLE.] This sprinkling²⁰ is like *and sprinkled it upon Aaron, and upon his garments* (Lev. 8:30).

footnotes:
²⁰ Moses sprinkled the blood upon their garments (Krinsky).


###### Ibn Ezra on Exodus 24:7:3
[Ibn Ezra on Exodus 24:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:7:3)

וקראה דם הברית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BEHOLD THE BLOOD OF THE COVENANT.] Moses called it the blood of the covenant.


###### Ibn Ezra on Exodus 24:9:1
[Ibn Ezra on Exodus 24:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:9:1)

**ויעל.** לא הזכיר ההר כי אין צורך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN WENT UP MOSES. Scripture does not mention the mountain because there was no need to do so.²¹

footnotes:
²¹ It is clear from the context that Moses and those who accompanied him went up on Mount Sinai.


###### Ibn Ezra on Exodus 24:10:1
[Ibn Ezra on Exodus 24:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:10:1)

**ויראו.** במראה נבואה, כמו ראיתי את ה' יושב על כסא (מ"א כב יט דה"ב יח יח):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY SAW THE GOD OF ISRAEL. In a prophetic vision. It is similar to *I saw the Lord sitting on His throne* (I Kings 22:19; II Chron. 18:18).


###### Ibn Ezra on Exodus 24:10:2
[Ibn Ezra on Exodus 24:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:10:2)

אמר הגאון כי ספיר לבן, ראייתו לבנת הספיר ואיננו רק אדום, והעד כי מנהג הלשון לכפול הטעם במלות שונות, והנה כתוב זכו נזיריה משלג צחו מחלב (איכה ד ז) והנה הטעם כפול, אדמו עצם מפנינים, ספיר גזרתם (שם) והנה ספיר כמו פנינים, ועוד אם לבנת הספיר הוא לובן, מה טעם לומר כמעשה, היה ראוי לומר כמראה, והנכון כי לבנת מגזרת לבנה כמו חשכת מים (תה' יח יב) מגזרת חֲשֵכָה (ברא' טו יב). והנה לבנת הספיר, כאבן ספיר שראה יחזקאל במראות הנבואה שהוא דמות כסא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[A PAVED WORK OF SAPPHIRE STONE.] Saadiah Gaon says that the *sappir* (sapphire) is white.²² He offers the phrase *livnat ha-sappir* as proof.²³ (paved of) means whiteness of. Compare, *lavan* (white). Thus according to the Gaon the meaning of *livnat ha-sappir* is the whiteness of sapphire. However, this is not the case. The *sappir* comes in no color but red.²⁴ stone with sapphires, or he did not know what a sapphire was. The fact that it is the style of Scripture to repeat itself in different words proves this. Now it is written, *Her princes were purer than snow, They were whiter than milk* (Lam. 4:7). We thus see that Scripture repeats itself in different words. The verse continues, *They were more ruddy in body than rubies, Their polishing was as of sapphire* (sappir) (*Ibid*.). The term *sappir* thus has the same connotation as *rubies*.²⁵ Furthermore, if *livnat ha-sappir* means like the whiteness of sapphire what reason is there for Scripture to say, *like a work*?²⁶, which according to Saadiah Gaon means like a work of the whiteness of stone. It should have read, like the appearance of.²⁷ rather than *ki-ma’aseh livnat ha-sappir*. Actually, the word *livnat* is etymologically related to the word *levanah* (brick). It is like the word *cheshkat* (darkness of)²⁸ in *Darkness of waters* (Ps. 18:12), which is etymologically related to the word *chashekhah* (darkness) (Gen. 15:12). Now the *paved work of sapphire stone* (livnat ha-sappir) was similar to the vision of the sapphire stone which had the form of a throne²⁹. seen by Ezekiel in his prophetic vision (Ezek. 1:26; 10:1).

footnotes:
²² That is, sapphire stones have a white color.
²³ According to Saadiah Gaon the word livnat
²⁴ The usual color of sapphires is blue. However, white and yellow sapphires are also quite common. They never come naturally in red. I.E. either did not identify the sappir
²⁵ They both allude to the color red.
²⁶ Scripture reads, ki-ma’aseh livnat ha-sappir
²⁷ The whiteness of sapphire. In other words, Scripture should have read, kimareh livnat ha-sappir
²⁸ Both words are in the construct and are similarly vocalized.
²⁹ See Ezek. 10:1: Then I looked, and, behold, upon the firmament that was over the head of the cherubim, there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne


###### Ibn Ezra on Exodus 24:10:3
[Ibn Ezra on Exodus 24:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:10:3)

וטעם וכעצם השמים לטוהר, תחת לבנת הספיר והוא הרקיע שהוא כעין הקרח שהוא נטוי על ראשי החיות שראה יחזקאל והנה כתוב ויראו את אלהי ישראל, ושם כתוב היא החיה אשר ראיתי תחת אלהי ישראל (יחז' י כ) כי תפס דרך קצרה, כי היא תחת רקיע, גם הוא תחת הכסא והכל תחת השם הנכבד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LIKE OF THE VERY HEAVEN FOR CLEARNESS. Its meaning is, beneath the paved work of sapphire stone there was the likeness of the very heaven. The latter refers to the ice-like firmament that was stretched over the heads of the beasts Ezekiel saw in his vision (Ezek. 1:22). Now our verse reads, *and they saw the God of Israel*. However, in Ezekiel Scripture reads, *This is the living creature that I saw under the God of Israel* (Ezek. 10:20).³⁰ Scripture was being brief.³¹ The creature was under the firmament, and the firmament was under the throne of glory. All of this was under God the revered.³²

footnotes:
³⁰ I.E.’s point is that in Ezekiel, God is described as sitting on a throne which was upon a platform held up by four beasts. However, here the throne and the creatures are omitted.
³¹ Here. In other words, we must transpose elements of Ezekiel’s vision to complete the account of the vision described in our verse.
³² That Moses and the elders saw God sitting upon a throne. God’s throne was upon an icy firmament held up by four creatures.


###### Ibn Ezra on Exodus 24:11:1
[Ibn Ezra on Exodus 24:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:11:1)

**ואל אצילי.** כמו ומאציליה (ישעי' מא ט) ולא הזכיר זקנים להכניס עמהם נדב ואביהוא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND UPON THE NOBLES. The word *atzile* (nobles of) is similar to the word *u-me’atzilehah* (from its nobles).³³ The term elders³⁴ is not used because the term nobles include Nadab and Abihu.³⁵

footnotes:
³³ Translated according to I.E. See I.E. on Is. 41:9.
³⁴ Verse 1 tells us that the elders accompanied Moses. Hence I.E.’s comment.
³⁵ Who also accompanied Moses. Nadab and Abihu were nobles, not elders. See Rashi and Ramban.


###### Ibn Ezra on Exodus 24:11:2
[Ibn Ezra on Exodus 24:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:11:2)

**וטעם לא שלח ידו.** כי ראו השם הנכבד ולא מתו, כאשר אפרש בפסוק כי לא יראני האדם וחי (למטה לג כ):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HE LAID NOT HIS HAND.] Its meaning is: that they saw God and did not die, as I will explain in my comments on the verse *for man shall not see Me and live* (Ex. 33:20).


###### Ibn Ezra on Exodus 24:11:3
[Ibn Ezra on Exodus 24:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:11:3)

**וטעם ויאכלו וישתו.** שירדו שמחים מההר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND DID EAT AND DRINK.] They came down from the mountain happy.


###### Ibn Ezra on Exodus 24:11:4
[Ibn Ezra on Exodus 24:11:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:11:4)

ויאכלו זבחי שלמים שזבחו נעריהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND DID EAT. The peaceofferings which their young people sacrificed.


###### Ibn Ezra on Exodus 24:11:5
[Ibn Ezra on Exodus 24:11:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:11:5)

וישתו בשמחה, ור' יהודה הלוי אמר, כי טעם ויאכלו, כי הוצרכו שיאכלו, אעפ"י שנהנו מזיו השכינה, והזכיר זה בעבור משה שחיה ארבעים יום וארבעים לילה בלא אכילה ככתוב בפרשה אחרי זאת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND DRINK. In happiness. Rabbi Judah Ha-Levi says that the meaning of *and did eat* is, they had to eat even though they enjoyed the splendor of God’s presence. Scripture mentions this because Moses lived for forty days and forty nights without eating and drinking, as is noted in the next section.³⁶

footnotes:
³⁶ Verse 18. Actually verse 18 only tells us that Moses was on Mount Sinai for 40 days. However, Deut. 9:9 tells us that Moses did not eat or drink during those forty days.


###### Ibn Ezra on Exodus 24:12:1
[Ibn Ezra on Exodus 24:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:12:1)

**ויאמר.** ושב שם עד שאתן לך, אמר חכם אחד בספרד, כי הלוחות הראשונים שהיו מעשה אלהים, והטעם מתוקנים נבראו כמדת הארון, כי גם השניים מעשה אלהים היו שהוא בורא הכל, רק משה תקנם, כי התקון נקרא מעשה, כמו וימהר לעשות אותו (ברא' יח ז), ובעבור שהוא כתוב לוחות אבן ולא הזכיר אבנים כאשר הזכיר בשניים, והנה הראיתי לו בעלותי ההרה לקחת שני לוחות האבנים (דבר' ט ט), ושלש פעמים הזכיר, כי על כן פי' לוחות האבן, שהם ממין אבן לא מעץ, אמר הגאון כי אשר כתבתי, דבק עם לוחות האבן, ולא עם התורה והמצוה כי השם לא כתב רק עשרת הדברים ופי' **התורה** תורה שבכתב **והמצוה** תורה שבע"פ כי כל המצות ניתנו למשה בסיני בימים שעמד בהר וכן כתוב ואתה פה עמוד עמדי (דבר' ה כח) ולפי דעתי כי התורה הדבור הראשון והחמישי, והמצוה השמונה דברים:

**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 SAID UNTO MOSES: COME UP TO ME INTO THE MOUNT. And be there until I give you [the tables of stone, and the law, etc.].³⁷ A Spanish sage³⁸ said that the first tablets which were the work of God,³⁹ (ma’aseh) *God*. which means were finished by God, were created the same size as the ark.⁴⁰ means put into their final form by God. For the size of the ark, see Ex. 25:10. The second tablets also were The work of God, who is the One who created everything.⁴¹ However, Moses finished the second tablets.⁴² A finished product is called a work. We thus read, *va-yemaher la’asot*⁴³ comes from the same root as the word *ma’aseh* (work).*oto* (and he hastened to dress it) (Gen. 18:7). The sage said this because Scripture reads, *tables of stone*⁴⁴ and does not employ the term *stones* as it does in reference to the second tablets.⁴⁵, which literally means tables of stones. It refers to the first tablets as *luchot even* (tables of stone). The Spanish sage assumed that the phrase *luchot even* refers to a perfectly created stone, whereas *luchot avanim* refers to stones which require additional work (Filwarg). Now I pointed out to the above sage that Scripture states,⁴⁶ *When I was gone up into the mount to receive the tables of stone* (avanim)⁴⁷ (Deut. 9:9). Furthermore, Scripture there⁴⁸ employs the phrase *luchot avanim* (tables of stone) three times.⁴⁹ The meaning of *luchot even* (tables of stone) therefore⁵⁰, and the distinction that the sage made between them is untenable. is tables made of stone and not of wood.⁵¹ The Gaon says that *which I have written* is connected to tablets of stone and not to *the law and the commandment*,⁵². for God only wrote the Ten Statements.⁵³ He explains that the meaning of *the law* is the written law and that of *the commandment* is the oral law, as all the commandments were given to Moses on Sinai during the days that Moses was on the mountain. It is similarly written, *But as for thee, stand thou here by Me* (Deut. 5:28).⁵⁴. However, I believe that *the law* refers to the first and fifth statements of the Decalogue,⁵⁵ and *and the commandment* refers to the other eight statements.⁵⁶ to that which immediately precedes it.

footnotes:
³⁷ In other words, we should interpret our verse as if the term “until” was in the text.
³⁸ I.E. does not identify him, nor can we.
³⁹ Ex. 32:15 tells us that the tablets were the work of
⁴⁰ Which was their final form. According to this sage, work of God
⁴¹ That is, He created both sets of tablets.
⁴² See Ex. 34:1. Hence the second tablets are not referred to as God’s work.
⁴³ The word la’assot
⁴⁴ In our verse and in Ex. 31:18.
⁴⁵ Ex. 34:4. Scripture refers to the second tablets as luchot avanim
⁴⁶ With regard to the first tablets.
⁴⁷ Literally, stones.
⁴⁸ In Deut. 9:9,10,12.
⁴⁹ All of which are in reference to the first tablets.
⁵⁰ That is, in view of the fact that Scripture refers to both tablets as luchot avanim
⁵¹ It other words, it does not mean perfectly created stones.
⁵² Which immediately precedes which I have written
⁵³ Which He inscribed on the tablets of stone.
⁵⁴ The verse continues, and I will speak unto thee all the commandments, and the statutes, and the ordinances, which thou shalt teach them
⁵⁵ The only two positive commandments in the Decalogue.
⁵⁶ Which are negative commandments. Hence Scripture refers to them by two different terms. Thus the entire verse deals with the Decalogue. Furthermore, we can now connect which I have written


###### Ibn Ezra on Exodus 24:13:1
[Ibn Ezra on Exodus 24:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:13:1)

**ויקם משה.** מדרך הסברא כי יהושע הלך ממחנה ישראל עם משה, וישב בתחתית ההר עד רדת משה כי הנה לא ידע דבר העגל שנעשה, ואין טעם לשאול מה אכל, כי המן סביב למחנה לקט ואכל יום יום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES ROSE UP. We may logically conclude that Joshua left the camp of Israel with Moses and stayed beneath the mountain until Moses came down. Observe, Joshua knew nothing about the making of the golden calf.⁵⁷ There is no reason to ask, what did Joshua eat?⁵⁸ Joshua gathered the manna which was around the camp and ate it daily.

footnotes:
⁵⁷ Hence he could not have been in the camp.
⁵⁸ Since he was outside of the camp.


###### Ibn Ezra on Exodus 24:14:1
[Ibn Ezra on Exodus 24:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:14:1)

**ואל הזקנים.** הידועים הם שראו השם הנכבד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND UNTO THE ELDERS. The known elders, namely, the elders who saw God the revered.


###### Ibn Ezra on Exodus 24:14:2
[Ibn Ezra on Exodus 24:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:14:2)

**והנה אהרן.** גם הוא בכור היה ואולי היה חור והוא מהשבעים, ושניהם ידינו תחת משה עד שובו, וכבר פירשתי כי יתרו לא בא רק בשנה השנית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND, BEHOLD AARON. Aaron⁵⁹ was also a first-born.⁶⁰ 1:13). See Krinsky and Filwarg. It is possible that Hur was a first-born too and he was one of the seventy. Both of them were to judge in place of Moses until Moses came back. I have already explained⁶¹ that Jethro only came in the second year.⁶²

footnotes:
⁵⁹ Aaron, like the 70 elders, was a first-born. See I.E.’s comment on verse 1.
⁶⁰ This contradicts the Rabbinic opinion that Miriam was the eldest (Shemot Rabba
⁶¹ See I.E. on Ex. 18:1.
⁶² In other words, this occurred before Moses appointed judges over Israel. If judges had been appointed over Israel, Moses would not have found it necessary to appoint Aaron and Hur as judges in his place.


###### Ibn Ezra on Exodus 24:15:1
[Ibn Ezra on Exodus 24:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:15:1)

**ויעל. ויכס.** וכבר כסה הענן בששה לחודש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES WENT UP…AND THE CLOUD COVERED. The cloud had already covered the mountain on the sixth day of the month.⁶³ (covered) is to be taken as a pluperfect, meaning: had already covered.

footnotes:
⁶³ The cloud did not now cover the mountain. It covered the mountain on the sixth day of the third month, the day that God revealed the Decalogue. Moses ascended the mountain seven days later. Va-yekhas


###### Ibn Ezra on Exodus 24:16:1
[Ibn Ezra on Exodus 24:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:16:1)

**וישכן.** וכבר שכן הכבוד, כי כן כתוב וירד ה' על הר סיני (למעלה יט כ), ועוד, ומשה נגש אל הערפל אשר שם האלהים (שם כ יח):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE GLORY OF THE LORD ABODE. This means that the glory of God had already abode, for Scripture clearly states, *And the Lord came down upon mount Sinai*. (Ex. 19:20).⁶⁴ (abode) is a pluperfect. Furthermore, Scripture states, *but Moses drew near unto the thick darkness where God was* (Ex. 20:18).⁶⁵

footnotes:
⁶⁴ Which shows that God’s glory was previously on the mountain. According to I.E., va-yishkon
⁶⁵ Also this verse shows that God’s glory was previously on the mountain.


###### Ibn Ezra on Exodus 24:16:2
[Ibn Ezra on Exodus 24:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:16:2)

**ויכסהו הענן.** את משה ואדם לא ראהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE CLOUD COVERED IT.⁶⁶ The cloud covered Moses and no one was able to see him.

footnotes:
⁶⁶ Literally, and the cloud covered him. There is no neutral form in Hebrew. Thus “him” can refer either to the mountain or to Moses. Hence I.E.’s comment.


###### Ibn Ezra on Exodus 24:16:3
[Ibn Ezra on Exodus 24:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:16:3)

**ויקרא אל משה ביום השביעי.** ואין צורך לשאלת הגאון למה לא עלה לראש ההר בתחלת עלותו כי לא יוכל לעלות כי אם ברשות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SEVENTH DAY HE CALLED UNTO MOSES. There is no reason for the Gaon’s question, “Why didn’t Moses go up to the top of the mountain when he went up at first?”⁶⁷ Moses was not able to go up⁶⁸ without permission.⁶⁹

footnotes:
⁶⁷ Verse 13 tells us that Moses went up the mountain. Our verse tells us that God called unto Moses to come up, i.e., to come up to the top (see I.E. on verse 18). The question thus arises, why didn’t Moses immediately go up to the top of the mountain?
⁶⁸ To the top of the mountain.
⁶⁹ Without a specific call to go up to the top of the mountain.


###### Ibn Ezra on Exodus 24:17:1
[Ibn Ezra on Exodus 24:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:17:1)

**ומראה.** הנה ההר כולו מכוסה ענן, ובראשו הכבוד ששם השם הנכבד היה נראה כאש אוכלת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE APPEARANCE. Now the mountain was entirely covered by a cloud. God’s glory was on top of the mountain. God the revered was seen there in the form of burning fire.


###### Ibn Ezra on Exodus 24:18:1
[Ibn Ezra on Exodus 24:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:18:1)

**ויבא ויעל אל ההר.** הטעם אל ראש ההר ששם הכבוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES ENTERED…AND WENT UP INTO THE MOUNT. Its meaning is, and Moses went up to the top of the mount where God’s glory was.


###### Ibn Ezra on Exodus 24:18:2
[Ibn Ezra on Exodus 24:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/24:18:2)

**ויהי משה בהר.** שלא ירד, וכתוב על אלה הארבעים יום, לחם לא אכלתי ומים לא שתיתי (דבר' ט ט), וזה פלא גדול לא נהיה כמוהו לפניו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES WAS IN THE MOUNT. He did not come down. Scripture writes concerning these forty days, *I did neither eat bread nor drink water* (Deut. 9:9). This is a great wonder. There never was such a miracle before.