## Ibn Ezra on Exodus Chapter 32

###### Ibn Ezra on Exodus 32:2:1
[Ibn Ezra on Exodus 32:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:2:1)

**ויאמר, פָּרְקו.** על משקל בָּרְכו מהבנין הכבד הדגוש מנהג מצרים היה לשום נזמים באזניהם, וככה כתוב במדינים, כי ישמעאלים הם (שופ' ח כד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AARON SAID UNTO THEM: BREAK OFF THE GOLDEN RINGS. *Pareku* (break off) is vocalized like *barekhu* (bless). It is a *pi’el*. It was the custom of the Egyptians to place rings in their ears.¹ It is similarly written with regard to the Midianites, *because they were Ishmaelites* (Jud. 8:24).² (the Midianites, so I.E) *had golden earrings because they were Ishmaelites*. I.E. believes that the Ishmaelites followed the same practices as the Egyptians because the Ishmaelites are descended from Hagar the Egyptian.

footnotes:
¹ The Israelites imitated the Egyptian custom.
² Jud. 8:24 reads, For they


###### Ibn Ezra on Exodus 32:3:1
[Ibn Ezra on Exodus 32:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:3:1)

**ויתפרקו, אשר באזניהם.** באזני הבנים והבנות והנשים הנזכרים למעלה:

**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 BROKE OFF THE GOLDEN RINGS WHICH WERE IN THEIR EARS. In the ears of the above-mentioned sons, daughters, and wives.³ does not include adult males. According to Sarim, I.E. comments thus because he held that the men did not wear rings in their ears.

footnotes:
³ The sons, daughters, and wives mentioned in verse 2. In other words, And all the people


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

**ויקח מידם, ויצר.** מגזרת צורה כמו ויצר את שני העמודים (מ"א ז טו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE RECEIVED IT AT THEIR HAND, AND FASHIONED IT WITH A GRAVING TOOL. The word *va-yatzar* (and fashioned it) is related to the word *tzurah* (form).⁴ with the word *tzarar* (to bind). It is like the word *va-yatzar* (fashioned) in *Thus he fashioned the two pillars of brass* (I Kings 7:15).

footnotes:
⁴ Contrary to one of the interpretations offered by Rashi which connects va-yatzar


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

ומלת בחרט כמו דמות וכן בחרט אנוש (ישעי' ח א) בדמות אנוש ואין טעם להיותו מגזרת החריטים (שם ג כב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WITH A GRAVING TOOL.] The word *cheret* (graving tool) means an image.⁵ (and fashioned it with a graving tool) means, and he fashioned it into an image. *Be-cheret enosh* (in common script) (Is. 8:1) similarly means in the form of a person.⁶ There is no reason to connect *cheret* to the word *ha-charitim* (the veils) (Is. 3:22).⁷ means a piece of cloth, as in *and the cloaks and the veils* (ha-charitim).” According to Rashi *va-yatzar oto ba-cheret* means, and he tied it [the gold] in a piece of cloth.

footnotes:
⁵ According to I.E. va-yatzar oto ba-cheret
⁶ See I.E. on Is. 8:1.
⁷ Contra one interpretation of Rashi. Rashi comments: “Ba-cheret


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

**מסכה.** התוך כמו הפסל נסך חרש (שם מ יט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A MOLTEN CALF. The word *masekhah* means molten. It is similar to the word *nasakh* (hath melted)⁸ in *The image perchance, which the craftsman hath melted* (Is. 40:19).

footnotes:
⁸ It comes from the same root.


###### Ibn Ezra on Exodus 32:5:1
[Ibn Ezra on Exodus 32:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:5:1)

**וירא אהרן.** בלב כמו וראיתי אני (קהלת ב יג) בלבי, וירא יעקב כי יש שבר (ברא' מב א):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN AARON SAW THIS. In his heart.⁹ means, and when Aaron considered the situation. I.E. comments thus because Scripture should have read and when Aaron heard this (Krinsky). The word saw here is similar to the word saw in *Then I saw* (Eccles. 2:13),¹⁰. This obviously means: then I realized [saw in my heart] that wisdom excelleth folly. and the word saw in *Now Jacob saw that there was corn in Egypt* (Gen. 42:1).¹¹

footnotes:
⁹ In others words, and when Aaron saw this
¹⁰ Eccles. 2:13 reads: Then I saw that wisdom excelleth folly
¹¹ Jacob was then in Canaan. He obviously couldn’t see the corn in Egypt. What the verse thus means is: And Jacob perceived that there was corn in Egypt.


###### Ibn Ezra on Exodus 32:6:1
[Ibn Ezra on Exodus 32:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:6:1)

**וישכימו ממחרת.** היום שנבנה המזבח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY ROSE UP EARLY ON THE MORROW. Following the day that the altar was built.¹² (the morrow) is short for *mi-mochorat ha-yom she-nivneh ha-mizbe’ach* (on the morrow following the day the altar was built).

footnotes:
¹² In other words, mi-mochorat


###### Ibn Ezra on Exodus 32:9:1
[Ibn Ezra on Exodus 32:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:9:1)

**ויאמר,** טעם **קשה ערף.** שלא ישמע מה שצוה משל לאדם הולך לדרכו במרוצה ולא ישיב עורף לקורא אליו וזה המשל בעבור שהיו ישראל בארץ מצרים עובדי ע"ג והשם שלח להם נביאים לאמר איש גלולי מצרים השליכו, כי כן כתוב, ומשה ספר זה המעשה לבנים לפני מותו, והוא שומר הטעמים לא המלות, כתוב לך רד כי שחת עמך (פ' ז) וכתיב קום רד (דבר' ט יב), ושם כתוב וישתחוו לו ויאמרו אלה אלהיך, וכתיב ועתה הניחה לי (פ' יוד) ותחתיו הרף ממני (דבר' ט יד), וכתוב ויחר אפי בהם ואכלם (פ' יוד) ותחת זה ואשמידם ואמחה את שמם (דבר' ט יד) וכתיב ואעשה אותך לגוי גדול (פ' יוד) ועצום ממנו והטעמים שוים:

**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. *Stiffnecked* means that they refuse to do as God commanded. They are like a person who runs along on his way and does not turn his head back to the one who calls him. This expression is employed with regard to the Israelites for the following reason. Scripture tells us that Israel served idols in Egypt. It reports that God sent prophets to them saying, “Let every man cast away the idols of Egypt.”¹³ Moses related this incident¹⁴ to their children¹⁵ before he died.¹⁶ Moses employed different terminology. However, the import of the words is the same as here. Scripture here states that God told Moses, *Go, get thee down; for thy people…have dealt corruptly* (v. 7). However, Moses later quoted God as saying, *Arise, get thee down* (Deut. 19:12). Scripture there¹⁷ writes, *This is thy god, O Israel* (v. 8).¹⁸ Scripture goes on to say here, *Now therefore let Me alone* (ve-attah ha-nichah li) (v. 10). However, it later reads, *let Me alone* (heref mi-menni) (Deut. 9:14). Scripture here reads, *that My wrath may wax hot against them, and that I may consume them* (v. 10). However, it later reads, *that I may destroy them and blot out their name* (Deut. 9:14). Scripture here reads, *and I will make of thee a great nation* (v. 10). However, Moses later quoted God as saying, *and I will make of thee a nation mightier* [*and greater than they*] (Deut. 9:14). The meanings are the same.

footnotes:
¹³ Ezek. 20:7.
¹⁴ The account of the golden calf.
¹⁵ To the next generation.
¹⁶ In other words, the account of the making of the golden calf is recapitulated in the Book of Deuteronomy. See Deut. 9:7-29.
¹⁷ Weiser suggests this is an error for “here.” However, it is possible that since the last quote is from Deuteronomy, I.E. refers to Exodus as “there,” even though he is now commenting on Exodus.
¹⁸ There is no parallel to this clause in Deuteronomy.


###### Ibn Ezra on Exodus 32:10:1
[Ibn Ezra on Exodus 32:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:10:1)

והנה רמז לו אם לא בעבור כבוד משה היה משמיד אותם, על כן הוצרך להתפלל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOW THEREFORE LET ME ALONE, THAT MY WRATH MAY WAX HOT AGAINST THEM, AND THAT I MAY CONSUME THEM.] God hinted to Moses that were He not concerned with Moses’ glory, He would destroy Israel.¹⁹ implies that Moses is preventing God from destroying Israel. Hence Moses was compelled to pray.²⁰

footnotes:
¹⁹ Therefore let Me alone
²⁰ Once God informed Moses that he could hold back God’s wrath, Moses felt compelled to do so and thus save Israel.


###### Ibn Ezra on Exodus 32:11:1
[Ibn Ezra on Exodus 32:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:11:1)

**ויחל משה.** זאת הגזרה לא מצאנוה מזה הטעם כי אם על פנים כמו יחלו פני נדיב (משלי יט ו) ולפי דעתי כמו ופניה לא היו לה עוד (ש"א א יח) וכלם ככה על כן אסור לומר חליתיך, או אחלך, כי יבא מגזרת אשר חלה ד' בה (דבר' כט ל) י"א כי זאת התפלה היא הנזכרת בפרשת והיה עקב וזו התפלה היתה ראויה להכתב אחר שוב משה אל ההר על כן וינחם ד' אחר שהתפלל והתנפל מ' יום ואם נחם על הרעה בראשונה מה טעם לומר אולי אכפרה בעד חטאתכם (פ' ל) כי ירד ושרף העגל והרג עובדיו אז שב להתפלל לשם בעד ישראל ובעד אהרן שהיה הסבה ואחרים אמרו, כי תפלת "אל תשחת עמך" (דבר' ט כו) איננה זאת הנזכרת במקום הזה ולפי דעתי כי טעמי התפלה שוים כאשר אפרש, כי איך יחלה פני השם לפני שרוף העגל, וישק את בנ"י, ויהרוג עובדיו, רק השם רמז לו שיתפלל אחר רדתו ויסיר העגל על כן כתוב אולי אכפרה בעד חטאתכם (פ' ל) אחר שהסיר החטאת, כאשר כתוב ואת חטאתכם אשר עשיתם את העגל (דבר' ט כא) והנה בעבור שהשם אמר לו ועתה הניחה לי, הזכיר התפלה שהתפלל בהתנפלו לפני השם, וזאת הפרשה היתה ראויה להכתב אחר וישב משה אל ה' (פ' לא) ואין מוקדם ומאוחר בתורה רק רצה לדבק דבר מי אשר חטא לי (פ' לג) עם ועתה לך נחה את העם (פ' לד), וכתיב ויגוף ד' את העם (פ' לה):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES BESOUGHT. We encounter verbs from the root *chet, lamed, heh* that have this meaning²¹ only with regard to the face. Compare, *Many will entreat* (yechallu) *the favour of the liberal man* (Prov. 19:6). I believe that it is similar to *and her face was no more* (I Sam. 1:18).²² (and Moses besought the face of God) means: and Moses assuaged the anger of God. They are all similar.²³ is connected to face. It is therefore incorrect to say *chillitikha* or *achallekha*,²⁴ for *chillitikha* and *achallekha* are related to the word *chillah* (sick) in *wherewith the Lord hath made it sick* (Deut. 29:21).²⁵ means I made you sick, and *achallekha* means, I will make you sick. This form has the meaning of besought or assuaged only when connected to the word face. Some commentaries say that this prayer is the same prayer found in the Torah portion *Ve-Hayah Ekev*.²⁶ This prayer should have been recorded following Moses’ return to the mountain (v. 31).²⁷ Therefore *the Lord repented of the evil* (v. 14) after Moses prayed and fell upon his face for forty days (Deut. 10:10).²⁸ If God repented first,²⁹ what reason was there for Moses to say, *peradventure I shall make atonement for your sin* (v. 30)? The sequence of events was as follows: Moses descended, burned the calf, and killed its worshippers. He then returned to pray to God on behalf of Israel and on behalf of Aaron,³⁰ who was the cause.³¹ Others say that the prayer *O Lord God, destroy not Thy people* (Deut. 9:26) is not the prayer which is mentioned here.³² I believe that the contents of both prayers are the same.³³ I will later explain this point. For how could Moses beg God [not to destroy Israel] before he burned the calf, caused Israel to drink, and killed its worshippers?³⁴ God only hinted to Moses³⁵ that he should pray after he descended and removed the calf. Hence after Moses removed their sin³⁶ Scripture reads, *peradventure I shall make atonement for your sin* (v. 30). We similarly read, *And I took your sin, the calf which ye had made*, [*and burnt it with fire*] (Deut. 9:21). It was only because God told Moses, *Now therefore let Me alone, that My wrath may wax hot against them* (v. 10) that Moses³⁷ mentioned the prayer that he prayed³⁸ when he fell down before the Lord.³⁹ Actually, this chapter⁴⁰ should have been written after *And Moses returned unto the Lord* (v. 31). However, there is no chronological order in the Torah. Scripture was only concerned with connecting the statement *Whosoever hath sinned against Me*, [*him will I blot out*] (v. 33) with *And now go, lead the people* (v. 34).⁴¹ Scripture⁴² goes on to state, *And the Lord smote the people* (v. 35).

footnotes:
²¹ Of besought or assuaged.
²² Translated literally. According to I.E., “And her face was no more” means, and her anger was no more. Similarly, va-yichal moshe et pene Adonai
²³ When the root chet, lamed, heh
²⁴ If one wants to say I besought thee, or I will beseech thee.
²⁵ Thus chillitikha
²⁶ Deut. 9:26-29. However, in Deuteronomy this prayer follows Moses’ return to the mountain. Here Moses offers it before he comes down from the mountain. Hence what follows.
²⁷ In other words, Moses offered this prayer after returning to the mountain, as is recorded in the Book of Deuteronomy.
²⁸ This verse closes the account of Moses’ prayer.
²⁹ Before Moses came down from the mountain.
³⁰ Deut. 9:20.
³¹ As he actually made the calf.
³² In other words, the prayer recorded in Deut. 9:26-29 is not to be identified with the one recorded in Ex. 32:11-14.
³³ Hence, though their wordings differ, they are one and the same prayer.
³⁴ Hence the prayer recorded in Ex. 32:11-14 could not have been offered before Moses came down from the mount.
³⁵ See I.E. on verse 10.
³⁶ That is, after Moses burned the calf.
³⁷ At this point.
³⁸ That he later prayed.
³⁹ After burning the calf and returning to the mountain.
⁴⁰ Moses’ prayer, verses 11-14.
⁴¹ Which it couldn’t do if Moses’ prayer was reproduced at this point. However, if the Torah was in chronological order Moses’ prayer would have been inserted between verse 32 and verse 33 (Meijler).
⁴² In keeping with verse 33.


###### Ibn Ezra on Exodus 32:11:2
[Ibn Ezra on Exodus 32:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:11:2)

**ויחל.** הנה כתוב ואתנפל לפני ד' את ארבעים היום ואת ארבעים הלילה וגו' כי אמר ד' להשמיד אתכם (דבר' ט כה), וזהו הרף ממני ואשמידם (שם שם יד) כי אין הדעת סובלת שיתפלל משה בעד ישראל וע"ג ביניהם עד שהסיר אותה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BESOUGHT. Look.⁴³ Scripture writes, *So I fell down before the Lord the forty days and forty nights that I fell down; because the Lord had said he would destroy you* (Deut. 9:25). This is what *let Me alone, that I may destroy them* (Deut. 9:14) refers to.⁴⁴ The mind cannot accept the idea that Moses prayed on behalf of Israel while an idol was among them.⁴⁵ He first removed the idol.

footnotes:
⁴³ I.E. now goes on to point out that the accounts of the golden calf as given in Deuteronomy and Exodus do not contradict each other. He similarly points out that the prayer offered by Moses here and in Deuteronomy are the same even though there is a difference in wording on some points.
⁴⁴ I.E. has earlier explained that it was a hint to Moses that he should pray.
⁴⁵ Hence, unlike Exodus, Deuteronomy does not report that Moses prayed at this point. I.E. earlier explained why Exodus does report the prayer at this point. The main thrust of I.E.’s comment is that Exodus and Deuteronomy do not contradict each other on this point.


###### Ibn Ezra on Exodus 32:11:3
[Ibn Ezra on Exodus 32:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:11:3)

**והנה למה ד' יחרה אפך בעמך.** כמו אל תשחת עמך ונחלתך (דבר' ט כו) אשר הוצאת בכחך הגדול ובזרועך הנטויה (שם שם כט) וזה אשר הוצאת מארץ מצרים בכח גדול וביד חזקה וכתיב זכור לעבדיך לאברהם ליצחק וליעקב (שם שם כז) וזהו זכור לאברהם ליצחק ולישראל עבדיך אשר נשבעת (למטה פ' יג) והטעם שתזכור להם שבועתך, ולא פי' זה בפ' זכור לעבדיך כי אינו כמו זכור עדתך קנית קדם (תה' עד, ב) בעבור הלמ"ד והנה פן יאמרו הארץ אשר הוצאתנו משם (דבר' ט) זהו כמו למה יאמרו מצרים לאמר (פ' יב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Now, *Lord, why doth Thy wrath wax hot against Thy people*⁴⁶ is similar to *O Lord God, destroy not Thy people and Thine inheritance* (Deut. 9:26). Scripture then goes on to say, *that Thou didst bring out by Thy great power and by Thy outstretched arm* (Deut. 9:29). This is parallel to *that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand*.⁴⁷ Scripture writes, *Remember Thy servants, Abraham, Isaac, and Jacob* (Deut. 9:27). This is parallel to *Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self* (v. 13). Its meaning⁴⁸ (Deut. 9:27). is, remember the oath which you swore to them.⁴⁹ Scripture does not mention the oath in the verse that reads, *Remember Thy servants* (Deut. 9:27). For there is a difference in meaning between *zekhor la’avadekha* (remember Thy servants) (Deut. 9:27) and *zekhor adatekha* (remember Thy congregation) in *Remember Thy congregation, which Thou hast gotten of old* (Ps. 74:2), because of the *lamed*.⁵⁰ (Thy servants) in Deuteronomy 9:27. *Zekhor la-avadekha* means remember the oath. *Zekhor avadekha*, which is similar to *zekhor adatekha*, means Remember Thy servants. I.E.’s point is that Deut. 9:27 is parallel to Ex. 32:13 even though the oath is not explicitly mentioned in Deut. 9:27. Now, *lest the land whence Thou broughtest us out say* (Deut. 9:28) is parallel to *Wherefore should the Egyptians speak, saying* (v. 12).

footnotes:
⁴⁶ Our verse.
⁴⁷ Our verse.
⁴⁸ The meaning of Remember Thy servants, Abraham, Isaac, and Jacob
⁴⁹ Abraham, Isaac, and Jacob.
⁵⁰ Prefaced to la-avadekha


###### Ibn Ezra on Exodus 32:12:1
[Ibn Ezra on Exodus 32:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:12:1)

**וטעם ברעה הוציאם.** כאשר רמזו קדמונינו ז"ל כי במזל רע יצאו ממצרים והנה יאמרו אין יכלת לשם לנצח כח המזל להציל הדבקים בו, ובראותו כי אין יכולת לו הרגם וזה יהיה חלול השם, והנה התנפל ארבעים יום, והשם אמר לו כי לא אעלה בקרבך (למטה לג ג) והנה לא ירשו הארץ, ואז אמר משה כל פרשת ראה אתה אומר אלי (שם שם יב) ואחר כן צוהו השם שירד ויפסול לוחות ויעלם בידו אל ההר אז ירד השם בענן וקרן עור פניו, וכתב השם הלוחות השניים, על כן כתוב, בעת ההיא אמר ד' אלי פסל לך שני לוחות אבנים כראשונים וגו', ועשית לך ארון עץ (דבר' י א), והנה יעשו ישראל הארון והוא שעשה בצלאל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR EVIL DID HE BRING THEM FORTH.] The meaning of *be-ra’a hotzi’am* (for evil did He bring them forth) is, as our ancients hint,⁵¹ that they went out of Egypt under a star called *ra* (evil).⁵², 392. Now Egypt will say that God does not have the ability to overcome the power of this star and save those who cleave to him. Hence when He saw that He was unable to overcome the star, He killed them.⁵³ This will desecrate God’s name. Now⁵⁴ Moses fell before God forty days.⁵⁵ God then told him, *for I will not go up in the midst of thee* (Ex. 33:3). They will thus not inherit the land.⁵⁶ (did not inherit) to *yireshu* (will inherit). Moses then said everything contained in the portion that opens with the words, See, *Thou sayest unto me* (Ex. 33:12).⁵⁷ (Ex. 33:15). God then commanded him to descend, hew out tablets, and carry them in his hands up to the mountain.⁵⁸ God then descended in a cloud⁵⁹ and *the skin of Moses’ face sent forth beams*.⁶⁰ God then wrote the second tablets.⁶¹ Scripture therefore reads, *At that time the Lord said unto me: Hew thee two tables of stone like unto the first…and make thee an ark of wood* (Deut. 10:1). Israel was thus told to make the ark. This is the ark that Bezalel made.⁶²

footnotes:
⁵¹ The rabbis in the Midrash. See Krinsky. Also see Rashi on Ex. 10:10.
⁵² See Yalkut Shimoni, Ki Tissa
⁵³ The Israelites. The idea that God overcomes nature and the astrological arrangements is an important theme in I.E.’s thought. See I.E. on Gen. 17:1.
⁵⁴ After burning the calf and doing away with its worshippers.
⁵⁵ Deut. 9:14.
⁵⁶ Without God in their midst they would not be able to inherit the land. Literally, they did not inherit the land. Weiser suggests emending yarshu
⁵⁷ Namely, Ex. 33:12-16. The thrust of this chapter is, If Thy presence go not with me, carry us not up hence
⁵⁸ Ex. 34:1,2.
⁵⁹ Ex. 34:5.
⁶⁰ Ex. 34:30.
⁶¹ Ex. 34:1.
⁶² And was placed in the Holy of Holies. This ark symbolized God’s presence in Israel.


###### Ibn Ezra on Exodus 32:14:1
[Ibn Ezra on Exodus 32:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:14:1)

**וינחם.** חלילה להנחם השם רק דברה תורה כלשון בני אדם, כמו ויעל (ברא' לה יג) וירד (שם יא ה) ישמח ד' במעשיו (תה' קד לא) ויתעצב אל לבו (ברא' ו, ו) והנה שמואל אמר, וגם נצח ישראל לא ישקר ולא ינחם (ש"א טו כט), ושם כתוב נחמתי, ויש מפרשים אותו לשון וועד ואין צורך:

**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 REPENTED. Heaven forbid for the Lord to repent.⁶³ Rather, Scripture employed human terminology. Compare, *And God went up* (Gen. 35:13);⁶⁴ *And the Lord came down* (Gen. 11:5);⁶⁵ *Let the Lord rejoice in His works* (Ps. 105:31), and, *And it grieved Him at His heart* (Gen. 6:6).⁶⁶ Look, Samuel said, *And also the Glory of Israel will not lie nor repent* (I Sam. 15:29). Nevertheless, Scripture there reads, *It repenteth Me* (I Sam. 15:11).⁶⁷ There are those who explain⁶⁸ *va-yinachem* (repented) by the Arabic word *wa’ad*.⁶⁹ However, there is no need for this.

footnotes:
⁶³ To change His mind. Medieval Jewish philosophers taught that God is unchanging. This verse thus presented a problem to them.
⁶⁴ See I.E. on Gen. 11:5.
⁶⁵ See I.E.’s comments on this verse.
⁶⁶ See I.E.’s comments on this verse.
⁶⁷ We thus see that the term repent when applied to God is to be taken literally; otherwise I Sam. 15:11 would contradict I Sam. 15:29.
⁶⁸ The reference is probably to Saadiah Gaon. See Gen. 27:42.
⁶⁹ Meaning to set a time. According to this interpretation, God set a time to punish the people, i.e., those who worshipped the calf. However, he promised to spare those who were not involved in worshipping the golden calf.


###### Ibn Ezra on Exodus 32:15:1
[Ibn Ezra on Exodus 32:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:15:1)

**ויפן.** הזכיר במקום הזה וההר בוער באש (דבר' ט טו), וטעם ויפן כאדם מסתכל מה יעשה, וראה כי חייב לרדת מהרה כדרך ויפן כה וכה (למעלה לב):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES TURNED. Scripture here tells us,⁷⁰ *and the mount burned with fire* (Deut. 9:15). The meaning of *and Moses turned* is that Moses looked around like a person who looks around and contemplates his course of action⁷¹ (turned) is to be taken metaphorically. Its meaning is, he contemplated his course of action (Sarim).. Moses saw that he had to descend quickly. *Va-yifen* (turned) here is similar to *va-yifen koh va-kho* (and he looked this way and that way) (Ex. 2:12).

footnotes:
⁷⁰ That is, Deuteronomy here mentions.
⁷¹ In other words, va-yifen


###### Ibn Ezra on Exodus 32:15:2
[Ibn Ezra on Exodus 32:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:15:2)

**וטעם בידו.** ברשותו, כמו ולקחת בידך עשרה אנשים כי תמהים אנחנו איך יוכל להוריד לוח אחד, ואף כי שנים ביד אחד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN HIS HAND.] In his possession.⁷² is to be interpreted as in his hands (Filwarg). It is similar to *And take with thee ten men*.⁷³. On the other hand, the reference might be to *Take from hence thirty men with thee* (Jer. 38:10). For we cannot understand how Moses was able to bring down one tablet in his hand. It is next to impossible to believe that he carried down two tablets in his hand.⁷⁴

footnotes:
⁷² In other words, in his hand
⁷³ There is no such verse. The reference is probably to I Kings 14:3, And take with thee ten loaves
⁷⁴ It is I.E.’s belief not to exaggerate the miracles recorded in Scripture. This stands in marked contrast to the rabbis of the Midrash, who tended to magnify the miracles recorded in Scripture.


###### Ibn Ezra on Exodus 32:15:3
[Ibn Ezra on Exodus 32:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:15:3)

ואחר שהכתוב מפורש שהיו כתובים משני עבריהם, אינם אלה שני האבנים מהאבנים הנזכרים בחשן כי מה שיכתוב מעבר אחד יראה בעבר האחר, ואין פי' כתובים נראים רק כתובים כי כאשר כתב מזה העבר, כן היה כתוב בעבר השני, והנה הלוח עב, ואין צריך מ"ם וסמ"ך שבלוחות שיעמדו בנס כי מחלוקת היא בפירוש מלת אשורית, אם מאושר באותיותיו או על שם שעלה עמהם מאשור ועוד אלו היו נראים יראו הפוכים, ואין ראוי לטעון עלי אם היו אלו האבנים יקרות, והתשובה כי היו יקרות מאוד בעבור מכתב אלהים שהוא חרות עליהם, כי היו צריכים להיות עבות, ואנה ימצא אבן יקרה מאד וארכה אמה ורחבה אמה וחצי ואמה קומתה, ועוד מאין יפסול משה שני לוחות אבנים יקרים כמדת הראשונים, והנה לא ידענו האיך היו כתובים עשרת הדברים בשתי הלוחות ולא יהפכם ע"כ כתוב מזה ומזה הם כתובים אחר שאמר כתובים משני עבריהם ולא נוכל לדעת אם הלוח נכתב כלו, או נשארו לו מארבע פאותיו שיורין כאשר נעשה אנחנו היום בספרים אלו אם היה המכתב עב או דק, ודבר שלא מצאנוהו בקבלה אין טעם לסברותינו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[TABLES THAT WERE WRITTEN ON BOTH THEIR SIDES.] Now since Scripture explicitly tells us that the tablets were written on both sides, they could not have been made out of any of the stones that are mentioned with regard to the breastplate,⁷⁵ for what was seen on one side would then be seen on the other side. The word *ketuvim* (written) does not mean seen.⁷⁶ *Ketuvim* means written. Scripture tells us that what was written on one side was also written on the other side.⁷⁷. Each tablet was thus thick. There is no need to assume that the *mem* and the *samekh* which were inscribed in the tablets were miraculously suspended,⁷⁸ 2b and *Sabbath* 104a. Rabbi Chisda believed that the writing on the tablets was cut through the stone. Most letters of the alphabet are so shaped that it is possible to inscribe them in this manner. However, the final *mem* and *samekh* are round and cannot be so engraved. Hence Rabbi Chisda says that these letters stood on the tablets miraculously. I.E., as will soon be seen, disagrees with this interpretation. for there is a difference of opinion regarding the meaning of the term *ashurit*.⁷⁹. There is a difference of opinion in the Talmud as to the origin of this term. See *San.* 22a. Some believe that the word *ashurit* means a praise-worthy script.⁸⁰. See *San.* 22a. According to this opinion the square script was the one in which the tablets were written. The Talmud, which maintains that the *mem* and the *samekh* were miraculously suspended on the tablets, accepts this opinion. So does I.E. in his comments on Ex. 1:9. Nevertheless, he argues that one does not have to assume that the *mem* and the *samekh* were miraculously suspended on the tablets, as he believes that the tablets were written on both sides and not chiseled through. Others maintain that it refers to the script which they brought up from Assyria.⁸¹. Hence the term *ashurit*. According to this opinion the Torah was given in *ketav ivri*, the ancient Hebrew script. In this script neither the *samekh* nor the *mem* is oval. According to this opinion there is no need to assume that the *mem* and the *samekh* were miraculously suspended on the tablets. I.E. quotes these two opinions in order to show that the rabbis themselves were divided as to whether the *mem* and the *samekh* were miraculously suspended on the tablets. Furthermore, if the letters were visible on the reverse side, then the letters would appear backwards.⁸² There is no room for one to argue with me and ask whether these stones were precious.⁸³ The answer is that the stones were very precious because the writing of God was engraved upon them. The stones had to be thick. Where would Moses find very precious stones that were a cubit in length, a cubit and a half in width,⁸⁴ and a cubit in height? Furthermore, where would Moses get the raw material to hew out two tablets of precious stones of the same dimensions as the first stones? Now we do not know the way the Ten Statements were written on the two tablets without Moses having to turn them over.⁸⁵ implies that some of the Statements were written on one side of the tablet and others on the reverse side. Thus Moses had to turn them around to read them or show their complete comments to the people. Hence Scripture goes on to say, *on the one side and on the other side were they written;* i.e., what was written on one side was written on the other side. Hence after telling us *that were written on both their sides*, Scripture goes on to say, *on the one side and on the other side were they written*. We have no way of knowing whether each one of the tablets was completely covered with writing, or whether some blank spaces were left on the four corners as we do today with our books. We similarly do not know whether the writing was thick or thin. There is no reason for us to speculate concerning things for which we do not have a tradition.

footnotes:
⁷⁵ See Ex. 28:17-20. These stones were translucent.
⁷⁶ If it did, then it is possible to identify the stones from which the tablets were hewn with one of the stones on the breastplate.
⁷⁷ For Scripture reads, tables that were written on both their sides
⁷⁸ This is the opinion of Rabbi Chisda. See Megillah
⁷⁹ The Hebrew square script is called ketav ashuri
⁸⁰ Hebrew, she-me’usheret be-khetav
⁸¹ Hebrew, ashur
⁸² They could thus be read on only one side. What point would there be then for the writing to be chiseled through?
⁸³ According to an earlier opinion quoted by I.E. the tablets were made of precious stones. I.E. disagreed with this opinion. Now one can object to I.E.’s rejection of this opinion on the ground that it is inconceivable that the divine tablets would be made of ordinary stone.
⁸⁴ For the dimensions of the tablets, see I.E.’s comment on Ex. 25:10. I.E. there explains that the tablets were a cubed cubit. The words “and a half” thus appear to be an error. It was the ark that was a cubit and a half in width. Hence the error.
⁸⁵ That is, tables that were written on both their sides


###### Ibn Ezra on Exodus 32:16:1
[Ibn Ezra on Exodus 32:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:16:1)

**והלחת.** קדמונינו אמרו כי נגזרו להיותם ככה כאשר פירשתי בראש ס' בראשית, ולפי דעתי כי פי' מעשה אלהים שהיו ככה כמדה הראויה נבראים, והזכיר זה בעבור שהשניים פסלם משה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE TABLES WERE THE WORK OF GOD. Our ancients said that it was decreed⁸⁶ that they be like this.⁸⁷ 5:6, “Ten things were created on the eve of Sabbath at dusk…the tablets.” I have already explained this at the beginning of the Book of *Bereshit*.⁸⁸ (created) means to cut or decree. Hence *Avot* 5:6 may be interpreted as meaning, on the eve of the Sabbath, God decreed that ten things come into being. However, I believe that the meaning of *the work of God* is that they were created in their proper dimensions.⁸⁹ This is mentioned because of the second tablets, which Moses hewed out.⁹⁰

footnotes:
⁸⁶ On the eve of the Sabbath of creation.
⁸⁷ That is, that the tablets come into being. See Avot
⁸⁸ According to I.E. on Genesis the word bara
⁸⁹ That is, that the tablets were now created by God (Meijler).
⁹⁰ In other words, these tablets were the work of God but the second were shaped by Moses. So too Rashbam.


###### Ibn Ezra on Exodus 32:16:2
[Ibn Ezra on Exodus 32:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:16:2)

יש אומרים כי חרות כמו חרוש, ויש מהפכים אותו, חתר (יחז' ח ח) והנכון שאין חבר לו, אולי הוא כדמות פתוח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[GRAVEN.] Some say that the word *charut*⁹¹ does not appear again in Scripture. Hence the difference of opinion concerning its meaning. means *charush*⁹² and *shin* interchange, as in the word *pashar* (explained) and *patar* (explained). (graven).⁹³ (the work of an engraver in stone) (Ex. 28:11). Others invert the letters⁹⁴, the root of *charut*. and come up with the word *chatar* (dig) (Ezek. 8:8).⁹⁵ as if written *chatur* (dug), i.e., engraved. Actually, the word has no counterpart [is a *hapax legomenon*]. It is possibly similar in meaning to the word *patu’ach* (engraved).⁹⁶ (the engravings of a signet) (Ex. 28:11).

footnotes:
⁹¹ The word charut
⁹² In other words, the tav
⁹³ As in ma’aseh charash even
⁹⁴ Chet, resh, tav
⁹⁵ They interpret charut
⁹⁶ See petuche chotam


###### Ibn Ezra on Exodus 32:17:1
[Ibn Ezra on Exodus 32:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:17:1)

**וישמע יהושע.** שנשאר בתחתית ההר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN JOSHUA HEARD. And when Joshua, who remained at the foot of the mountain, heard.


###### Ibn Ezra on Exodus 32:17:2
[Ibn Ezra on Exodus 32:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:17:2)

**ברעה.** מגזרת תרועה כמו אשא דעי (איוב לו ג) שהוא מן ידע, ככה יאמר מן רעה ירע וכמוהו למה תריעי רֵעַ (מיכה ד ט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS THEY SHOUTED. The word *be-re’o* (as they shouted) is related to the word *tru’ah* (shouting).⁹⁷ is *resh, vav, ayin*. The root of *be-re’o* is *yod, resh, ayin*. However, both roots are related because the *vav* and *yod* interchange, as does their place in the stem (Weiser). As the word *de’iy* (my knowledge) in *I will fetch my knowledge from afar* (Job. 36:3) is derived from *yada*, so is the word *yara* derived from *re’o*.⁹⁸ (my knowledge) being derived from the root *yod, dalet, ayin*. Hence Weiser and Krinsky suggest emending to: so is the word *re’o* derived from *yara*. See note 97. The same applies to *lamah tri’iy re’a* (why dost thou cry out aloud) (Micah 4:9).⁹⁹ comes from the root *yod, resh, ayin*. However, *tri’iy* like *taru’ah* comes from *resh, vav, ayin*. However, both roots have one meaning.

footnotes:
⁹⁷ The root of tru’ah
⁹⁸ This appears to be a scribal error, for it is not consistent with de’iy
⁹⁹ Here too re’a


###### Ibn Ezra on Exodus 32:18:1
[Ibn Ezra on Exodus 32:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:18:1)

**ויאמר.** אמר הגאון כי גם אלה דברי יהושע ולפי דעתי שהם דברי משה והעד הכתוב אחריו, ויהי כאשר קרב אל המחנה (פ' יט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SAID. Saadiah Gaon says that Joshua also said this.¹⁰⁰ refers to Joshua. However, I believe that these are the words of Moses.¹⁰¹ refers to Moses. *And it came to pass, as soon as he came nigh unto the camp* which follows (v. 19) is proof of this.

footnotes:
¹⁰⁰ In other words, And he said
¹⁰¹ In other words, And he said


###### Ibn Ezra on Exodus 32:18:2
[Ibn Ezra on Exodus 32:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:18:2)

**חלושה.** שם, כמו גבורה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEING OVERCOME. The word *chalushah* (overcome) is a noun. It is similar to the word *gevurah*¹⁰² (mastery).

footnotes:
¹⁰² Which is a noun similarly vocalized.


###### Ibn Ezra on Exodus 32:18:3
[Ibn Ezra on Exodus 32:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:18:3)

**קול ענות.** כמו נגינות וזהו ויקומו לצחק (פ' ו):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE NOISE OF THEM THAT SING. *Anot* (that sing) means tunes. This is what *and rose up to make merry* refers to (v. 6).


###### Ibn Ezra on Exodus 32:19:1
[Ibn Ezra on Exodus 32:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:19:1)

**וירא את העגל ומחלת.** ה"א העגל משרת בעבור האחרת כמו וירא את העגל והמחלת סביביו, ומרוב קנאת משה שבר הלוחות שהיו בידיו כמו שטר עדות והנה קרע שטר התנאים וזה היה לעיני כל ישראל כי כן כתוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT HE SAW THE CALF AND THE DANCING. The *heh*¹⁰³ means the. prefixed to the word *egel* (calf) also refers to the word *u-mecholot* (and the dancing). The verse should be understood as follows: that he saw the calf and the dancing around it. Moses was overcome by great jealousy.¹⁰⁴. He therefore broke the tablets which were in his hands and served, as it were, as a document of witness¹⁰⁵ Moses thus¹⁰⁶ tore up the contract.¹⁰⁷ As Scripture states, he did this in the sight of all of Israel.

footnotes:
¹⁰³ The prefix letter heh
¹⁰⁴ For the Lord. See I Kings 19:10: I have been very jealous for the Lord
¹⁰⁵ Of God’s covenant with Israel.
¹⁰⁶ By breaking the tablets.
¹⁰⁷ Of God’s covenant with Israel.


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

**ויקח את העגל.** י"א כי וישרוף כמו ויתך באש ואין צורך, כי יש דבר שיושם באש עם הזהב ומיד ישרף ויהיה שחור ולעולם לא ישוב זהב, וזה דבר מנוסה ואמת הוא:

**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 THE CALF. Some say that the meaning of *and burnt it with fire* is that he melted it in fire.¹⁰⁸ However, there is no need for this, for there is a substance¹⁰⁹ which, when put into the fire along with the gold, causes the gold to immediately catch fire, turn black, and never again turn back into gold. This has been tested and found to be true.

footnotes:
¹⁰⁸ For gold does not burn, it melts.
¹⁰⁹ We do not know what I.E. is referring to.


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

**ויזר על פני המים.** הם מי נחל יורד מן ההר וצוה שישתו כל ישראל מאלה המים, וזה היה כמו ומן העפר אשר יהיה בקרקע המשכן יקח הכהן ונתן אל המים (במד' ה יז) והנה המים חדשו אות בעובדי העגל בפניהם או שצבתה בטנם כי לולי זה איך הבינו בני לוי עובדי העגל מי היו, וכבר אמרו כי היו מעטים שהיתה מחשבתם רעה ומחשבת הכל לטובה היתה כפי סברתם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND STREWED IT UPON THE WATER. The reference is to the water from the brook that descended out of the mountain.¹¹⁰ Moses commanded all of Israel to drink from these waters. This was similar to *and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water* (Num. 5:17).¹¹¹ Now the water caused a sign to appear on the face of those who served the calf or their bellies swelled up. For otherwise, how could the Levites know who worshipped the golden calf? We have already said that very few of the Israelites had evil thoughts.¹¹² The intention of all¹¹³ was to do good.

footnotes:
¹¹⁰ See Deut. 9:17.
¹¹¹ The reference is to the water given to a woman suspected of adultery. If the woman were guilty, her belly would swell and her thighs fall. See Num. 5:22.
¹¹² That is, considered the calf as a god. Hence the test to discover who they were.
¹¹³ That is, the overwhelming majority of the people.


###### Ibn Ezra on Exodus 32:21:1
[Ibn Ezra on Exodus 32:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:21:1)

**ויאמר.** הנה משה שאל למה הוצרך אהרן לעשות העגל:

**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. Observe. Moses asked why Aaron needed to make the calf.¹¹⁴?

footnotes:
¹¹⁴ This is the import of What did this people unto thee, that thou hast brought a great sin upon them


###### Ibn Ezra on Exodus 32:22:1
[Ibn Ezra on Exodus 32:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:22:1)

**ויאמר אל יחר אף אדני.** בעבור גודל מעלתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AARON SAID: LET NOT THE ANGER OF MY LORD WAX HOT. Aaron called Moses my lord because of Moses’ great station.


###### Ibn Ezra on Exodus 32:22:2
[Ibn Ezra on Exodus 32:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:22:2)

וכבר פירשתי כי **ברע הוא.** וככה ויאמרו לי (פ' כג) ואומר אליהם (פ' כד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THAT THEY ARE SET ON EVIL.] I have already explained the meaning of *that they are set on evil*.¹¹⁵ Similarly, *So they said unto me* (v. 23)¹¹⁶ and, *And I said unto them* (v. 24).¹¹⁷

footnotes:
¹¹⁵ According to I.E. the reference is to the mixed multitude. See I.E.’s comment on Ex. 31:18.
¹¹⁶ The reference is to the mixed multitude.
¹¹⁷ The reference is to the mixed multitude.


###### Ibn Ezra on Exodus 32:25:1
[Ibn Ezra on Exodus 32:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:25:1)

**וירא משה את העם כי פרע הוא.** כמו באין חזון יפרע עם (משלי כט יח) ותפרעו כל עצתי (שם א כה):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN MOSES SAW THAT THE PEOPLE WERE BROKEN LOOSE. The word *paru’a* (broken loose) is similar to *yippare’a* (cast off restraint) in *Where there is no vision, the people cast off restraint* (Prov. 28:18), and *va-tifre’u* (ye have set at nought) in *But ye have set at nought all my counsel* (Prov. 1:25).


###### Ibn Ezra on Exodus 32:25:2
[Ibn Ezra on Exodus 32:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:25:2)

**ומלת לשמצה.** שם התואר תחת שם הפועל להיותם שמץ ודופי ודבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR A DERISION.] Scripture employs an adjective (*le-shimtzah*) in place of an infinitive.¹¹⁸. The meaning of *le-shimtzah* (for a derision) is that they will be a derision, a blemish, a defamation.¹¹⁹

footnotes:
¹¹⁸ In place of the infinitive le-hashmitz
¹¹⁹ People will whisper about their faults, deriding them, defaming them.


###### Ibn Ezra on Exodus 32:25:3
[Ibn Ezra on Exodus 32:25:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:25:3)

**בקמיהם.** כמו רבים קמו עלי (תה' ג ב) אף מן קמי (שם יח מט) דרך קצרה, ותרגם ארמית כדרך, והנה קמתם תחת אבותיכם (במד' לב, יד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AMONG THEIR ENEMIES. *Kamehem* (their enemies)¹²⁰ can be translated as their risings. Hence I.E.’s comment. is similar to *kamim alai* (rise up against me)¹²¹ means those who arise against them, i.e., their enemies. in *Many are they that rise up against me* (Ps. 3:2) and the abridged form *kamai* (rise up against me)¹²² is short for *ha-kamim alai*. See Weiser and Krinsky. in *that rise up against me* (Ps. 18:49). However, the Aramaic translation connects *kamehem* to the word *kamtem* (ye are risen) in *And, behold, ye are risen up in your fathers’ stead* (Num. 32:14).¹²³ as their rising, i.e., the generations that rise up in their place. He explains *le-shimtzah be-kamehem* to mean, to give them a bad name throughout their coming generations.

footnotes:
¹²⁰ Kamehem
¹²¹ In other words, kamehem
¹²² Kamai
¹²³ Onkelos renders kamehem


###### Ibn Ezra on Exodus 32:26:1
[Ibn Ezra on Exodus 32:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:26:1)

**ויעמד משה.** ככה המנהג בכל מחנה שיעמוד במקום אחד כמו שנה לעשות סוכות ולהיות שערים למחנה, כי אין צורך לשום יד מחוץ למחנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN MOSES STOOD. It is the practice of all camps that stay in one place for about a year¹²⁴ to erect booths and have gates.¹²⁵ In such a case, there is no need to set aside a place outside the camp as a latrine.¹²⁶

footnotes:
¹²⁴ Israel camped at Sinai for a little less than a year. See Ex. 19:1 and Num. 10:11.
¹²⁵ Hence the camp of Israel had a gate.
¹²⁶ As required by Deut. 23:13. If the camp had latrines outside its walls, it would make no sense for it to have a gate, for the gate would have to be open at all times so that people could use the latrine at all times. Hence I.E. points out that walled camps would have the latrine within their walls. See I.E. on Ex. 29:45.


###### Ibn Ezra on Exodus 32:26:2
[Ibn Ezra on Exodus 32:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:26:2)

**מי לד'.** יגש אלי או יקרב, או יבא או יתאסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHOSO IS ON THE LORD’S SIDE. Shall draw close to me; shall come near to me; shall come to me or shall gather to me.¹²⁷, which literally means whoso is on the Lord’s side to me. Hence the various interpretations.

footnotes:
¹²⁷ Our verse reads, mi la-Adonai elai


###### Ibn Ezra on Exodus 32:26:3
[Ibn Ezra on Exodus 32:26:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:26:3)

**בני לוי.** שהם ממשפחתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SONS OF LEVI. Who were of Moses’ family.


###### Ibn Ezra on Exodus 32:27:1
[Ibn Ezra on Exodus 32:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:27:1)

**ויאמר,** טעם **אלהי ישראל.** בעבור שחשבו עובדיו שהוא ע"ז:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SAID UNTO THEM. Moses referred to the Lord as the God of Israel because those who worshipped the calf thought that the Lord was to be identified with the calf.¹²⁸

footnotes:
¹²⁸ The worshippers of the calf referred to it as the god of Israel (v. 4). Hence Moses emphasized that the Lord, not the calf, was the God of Israel.


###### Ibn Ezra on Exodus 32:27:2
[Ibn Ezra on Exodus 32:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:27:2)

**והרגו איש את אחיו.** אפילו יהיה אחיו, ורבים פי' האומר לאביו ולאמו (דבר' לג ט) על זה המעשה והוצרכו לפרש אביו ואמו אבי האם ואין צורך כאשר אפרש במקומו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SLAY EVERY MAN HIS BROTHER. Even if it be his brother.¹²⁹ Many interpret *Who said of his father, and of his mother: I have not seen him* (Deut. 33:9) as referring to this incident.¹³⁰ 66:2: *“Who said of his father, and of his mother: I have not seen him, his father* refers to the father of his mother, who is an Israelite.” They had to explain *his father and his mother* as referring to the father of the mother.¹³¹ However, as I will explain, there is no need for this interpretation.

footnotes:
¹²⁹ If the worshipper happens to be his brother.
¹³⁰ See Yoma
¹³¹ For none of the Levites worshipped the calf.


###### Ibn Ezra on Exodus 32:28:1
[Ibn Ezra on Exodus 32:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:28:1)

**ויעשו בני לוי.** ולא כל בני לוי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SONS OF LEVI DID. Not all the sons of Levi.¹³² (v. 26). However, they didn’t all participate in the slaying of the worshippers of the calf. Hence, unlike verse 26, which reads, *And all the sons of Levi gathered*, our verse reads, *and the sons of Levi did according to the word of Moses*, omitting the word all.

footnotes:
¹³² All the sons of Levi gathered in response to Moses’ call, Whoso is on the Lord’s side, let him come unto me


###### Ibn Ezra on Exodus 32:29:1
[Ibn Ezra on Exodus 32:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:29:1)

**ויאמר משה.** וכבר אמר להם כמו וייצר ד' אלהים (ברא' ב ז) 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 SAID. Its meaning is, and Moses already said to them.¹³³ is a pluperfect. Our verse literally reads, “Consecrate yourselves today to the Lord, every man against his son, and against his brother.” Logic dictates that Moses said this to the Levites before they went out to slay the worshippers of the calf. It is similar to *Then the Lord God formed* (Gen. 2:7).¹³⁴ There are many other such examples.¹³⁵

footnotes:
¹³³ Thug va-yomer
¹³⁴ Which according to I.E. should be interpreted, and the Lord God had already formed. See I.E. on Gen. 2:7.
¹³⁵ Of the use of the pluperfect in Scripture.


###### Ibn Ezra on Exodus 32:29:2
[Ibn Ezra on Exodus 32:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:29:2)

**ומלת מלאו.** דקדוקו זר, כי פעם הוא פעל יוצא ופעם עומד והבנין קל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[CONSECRATE.] The word *milu* (consecrate), which is in the *kal*, is grammatically irregular. It is sometimes transitive and at other times intransitive.¹³⁶ in our verse to be transitive. He interpreted our verse as meaning, fill your hands with a blessing.

footnotes:
¹³⁶ Weiser explains that I.E believed the word milu


###### Ibn Ezra on Exodus 32:29:3
[Ibn Ezra on Exodus 32:29:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:29:3)

**וטעם כי איש בבנו.** אפילו יהיה העובד בנו או אחיו שיהרגוהו, והשכר הוא שיתן עליכם ברכה, וזהו בעת ההיא הבדיל ד' את שבט הלוי (דבר' י ח) והטעם שאמר לו השם זה הטעם בהר סיני, ע"כ אמר אלה תולדות אהרן ומשה ביום דבר ד' את משה בהר סיני (במד' ג א) והנה כאשר נעשה המשכן נבדל אהרן ובניו לשרת השם וכן הלוים אז היתה מחלוקת קרח כי בכור היה, כאשר לקח השם הלוים תחת הבכורים שיהיו קדושים, בעבור שהם העלו העולות והשלמים זבחו על המזבח שנעשה לפני העגל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR EVERY MAN HATH BEEN AGAINST HIS SON.] Even if the worshipper be his son or brother he must kill him. They will be rewarded with a blessing for doing this. This is what *At that time*¹³⁷ *the Lord separated the tribe of Levi* (Deut. 10:8) refers to. Its meaning is that God told Moses at Mount Sinai the reason the tribe of Levi was set aside. Scripture therefore reads, *Now these are the generations of Aaron and Moses in the day that the Lord spoke with Moses in mount Sinai*¹³⁸ is that the Lord spoke with Moses regarding the separation of the tribe of Levi. Num. 3:1-10 deals with the separation of the tribe of Levi. Hence I.E.’s interpretation. (Num. 3:1). Now Aaron, his sons, and the Levites were separated¹³⁹ to serve the Lord at the time that the tabernacle was erected. Korah’s quarrel¹⁴⁰ took place at that time. Korah was a first-born.¹⁴¹ Korah rebelled when God set aside the Levites in place of the first-born who were holy.¹⁴² God did this because the first-born¹⁴³ brought the burnt offerings before the calf and they slaughtered peace offerings upon the altar, which was made before the calf.

footnotes:
¹³⁷ When Israel made the golden calf. See I.E. on Deut. 10:7.
¹³⁸ That is, the meaning of that the Lord spoke with Moses in mount Sinai
¹³⁹ In practice.
¹⁴⁰ Num. 16:1-34.
¹⁴¹ Ex. 6:22.
¹⁴² Num. 3:45. Korah rebelled because he would no longer be permitted to do the temple service, for Levites, although holy, could not perform priestly duties.
¹⁴³ Unlike the tribe of Levi.


###### Ibn Ezra on Exodus 32:30:1
[Ibn Ezra on Exodus 32:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:30:1)

**ויהי ממחרת.** יום רדתו:

**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 ON THE MORROW. Following his descent.¹⁴⁴ is short for *mi-mochorat yom rideto*.

footnotes:
¹⁴⁴ In other words, mi-mochorat


###### Ibn Ezra on Exodus 32:30:2
[Ibn Ezra on Exodus 32:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:30:2)

**ועתה אעלה.** לשוב אל ההר להתנפל לפני השם לכפר על ישראל כאשר פירשתי, אולי יכתוב לוחות אחרות לכרות ברית עם ישראל וזה "והנה אנכי כורת ברית" (למטה לד י) כי הלוחות כשטר עדות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND NOW I WILL GO UP. To return to the mountain to fall before the Lord and atone for Israel as I have explained.¹⁴⁵ Perhaps God will write another pair of tablets in order to make a covenant with Israel. This is the meaning of *Behold, I make a covenant* (Ex. 34:10).¹⁴⁶ For the tablets were, as it were, a document of witness.

footnotes:
¹⁴⁵ See I.E.’s comments on verse 11.
¹⁴⁶ The second tablets served as evidence of God’s covenant with Israel.


###### Ibn Ezra on Exodus 32:31:1
[Ibn Ezra on Exodus 32:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:31:1)

**וישב.** אמר הנגיד כי אנא מבולע הלמ"ד, כמו אל נא, ופי' אל מגזרת הואיל, וזה רחוק, רק אנא, אל נא תעשה ככה ופי' אנא כמו פיוס או דרך הודאה כמו זה וככה אנא ד' כי אני עבדך (תה' קטז טז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES RETURNED. The Nagid¹⁴⁷ says that a *lamed* has been dropped and compensated for¹⁴⁸ in the *nun of anna*. in the word *anna* (oh), which is short for *al na* (please consent). He maintains that the word *al*¹⁴⁹. is related to the word *ho’il* (consent).¹⁵⁰ However, this is far-fetched. On the contrary, its meaning is: please (*anna*) don’t do this.¹⁵¹ means please or I confess. Its implication is, please (or I confess the following but) do not do this (Meijler). *Anna* is an expression of appeasement,¹⁵² or confession, as here.¹⁵³ *Anna* (I beseech Thee) in *I beseech Thee, O Lord, for I am Thy servant* (Ps. 116:16) is similar.

footnotes:
¹⁴⁷ Rabbi Samuel the Nagid of Granada, Talmudist, poet, and statesman (993-1056 C.E.).
¹⁴⁸ By the dagesh
¹⁴⁹ In al na
¹⁵⁰ That is, please consent to my request.
¹⁵¹ In our verse anna
¹⁵² That is, a call to reconciliation (Krinsky).
¹⁵³ In our verse.


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

**ועתה.** כבר פירשתי בס' דניאל וספרין פתיחו (דניאל ז י) כי כל הגזרות על הכללים ועל הפרטים הם במערכות השמים, וככה הודו חכמים בני חיי ומזוני רק השם יוסיף בעבור יראתו כאשר פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YET NOW…BLOT ME, I PRAY THEE, OUT OF THY BOOK. I have already explained in my comments on *And the books were opened*, in the Book of Daniel (7:10), that all the decrees regarding masses and individuals are contingent upon the arrangements in the sky.¹⁵⁴ Our sages have already admitted that children, longevity, and prosperity [depend upon the influence of the stars].¹⁵⁵ 28a: “Raba said: longevity, children, and prosperity are not contingent on one’s merits but on one’s star.” However, God, as I have explained, increases the good which the heavenly arrangements have decreed because of a person’s fear of the Lord.

footnotes:
¹⁵⁴ In other words, God’s book refers to the arrangements of the stars.
¹⁵⁵ See Mo’ed Katan


###### Ibn Ezra on Exodus 32:33:1
[Ibn Ezra on Exodus 32:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:33:1)

**ויאמר.** אמר הגאון זהו וינחם ד' (פ' יד) כי אמר להשמיד הכל והטעם הנה לא אמחה מספרי רק אשר חטא לי במחשבתו על דרך למען תפוש את בית ישראל בלבם (יחז' יד, ה) ולא נהרגו כי לא עבדו וזהו ויגוף ד' את העם בעבור שנעשה העגל ובא ספק לאנשים בסתר:

**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. Saadiah Gaon says that this is what *And the Lord repented* (v. 14) refers to, for God had said that He would destroy all.¹⁵⁶ The meaning of our verse is: Look. I will blot out of My book only those who sinned against Me in their minds.¹⁵⁷ The aforementioned is to be understood after the manner of *that I may take the house of Israel in their own heart* (Ezek. 14:5).¹⁵⁸ They were not killed¹⁵⁹ because they did not actually worship the calf. This is the meaning of: And the Lord smote the people, because the calf was made and doubt¹⁶⁰ came to people privately.¹⁶¹

footnotes:
¹⁵⁶ All of Israel. See verse 10. He now repented and said that He would destroy only those who had sinned against Him.
¹⁵⁷ Even if they didn’t worship the calf in practice. I.E. comments thus because those who actually had worshipped the calf had already been killed.
¹⁵⁸ The meaning of which is, I will punish the House of Israel for the sins which they committed in their hearts, the reference being to idolatry.
¹⁵⁹ By the Levites.
¹⁶⁰ That is, they thought that the calf was a god. They thus doubted the truth of the existence of only one God.
¹⁶¹ I.E.’s interpretation and paraphrase of verse 35.


###### Ibn Ezra on Exodus 32:34:1
[Ibn Ezra on Exodus 32:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:34:1)

**ועתה, אל אשר דברתי לך.** אל מקום הכנעני (למעלה ג ח) וזה כדרך כעס כי בעבורך נשאתי חטאתם, ואתה שאהבת אותם ככה לך נחה אותם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND NOW GO, LEAD THE PEOPLE UNTO THE PLACE OF WHICH I HAVE SPOKEN UNTO THEE. That is, *unto the place of the Canaanite* (Ex. 3:8). This was said in anger.¹⁶² God told Moses, I have forgiven their sin because of you. Now you, who love them so much, go lead them.

footnotes:
¹⁶² Hence the place is not mentioned.


###### Ibn Ezra on Exodus 32:34:2
[Ibn Ezra on Exodus 32:34:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:34:2)

**וביום.** תחלת כל שנה יום הפקידה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE DAY. The beginning of every year is the day of accounting.¹⁶³

footnotes:
¹⁶³ On the day when God judges each individual he will take the person’s sin into consideration.


###### Ibn Ezra on Exodus 32:35:1
[Ibn Ezra on Exodus 32:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/32:35:1)

**ויגוף.** אולי לא היתה המגפה בשנה הראשונה רק ספר הכתוב מה שהיה אחרי נסעם מהר סיני:

**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 SMOTE. It is possible that there was no plague in the first year.¹⁶⁴ The Torah merely reports what happened after they journeyed from Mount Sinai.¹⁶⁵, etc., refers to what happened to Israel after they journeyed from Mount Sinai on the twentieth day of the second month in the second year following the Exodus (Num 10:11).

footnotes:
¹⁶⁴ The number of Israelites did not diminish between the first census, which took place before the erection of the tabernacle (Ex. 38:26), and the second census a month after the erection of the tabernacle (Num. 1:1).
¹⁶⁵ In other words, And the Lord smote