## Ibn Ezra on Leviticus Chapter 1

###### Ibn Ezra on Leviticus 1:1:1
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**ויקרא.** מצאנו ברית יחיד בעבור שני דברים גם יתכן להיות מצוה אחת בעבור דברים רבים כמצות העולה והקרבן כי בתת כל חלק בעתו ימלט החלק שיש לו חלק לעולם הבא על כן פירוש לכפר לתת כופר והעד מתחלת כי תשא על כן כתיב פן יפגענו בדבר גם יש בעולות סודות לעתידות גם יתבונן מכל קרבן סוד התולדות והחטאות והמצות להחיות מורי התורה. וטעם **ויקרא אל משה** אחר ולא יכול משה שהכבוד קראו מאהל מועד שיבוא שם ושם ידבר עמו והכבוד לפנים מהפרכת ושם היה משה נכנס כי כן כתוב וזה טעם ותמונת ה׳‎ יביט. וטעם להזכיר הקרבנות קודם המצות כי השכינה תשוב אל מקומה אם לא ישמרו תורת העולה וכן היה וחלילה חלילה להצטרך לעולה וכן כתוב אם ארעב לא אומר לך רק יש לו סוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
In the name of God who commandsthat a fire offering be brought before him.I begin to explain the book *And The Lord Called Unto Moses*.¹. 38. This poem is omitted in the printed editions of I.E.
AND THE LORD CALLED. We find two reasons for the covenant made with an individual.². The reference is to the covenant of circumcision that God made with Abraham (Gen. 17:9). The commentaries on I.E. differ as to what these two reasons are. Scripture tells us that circumcision is a sign that the Lord will be God to Abraham and his seed after him (Gen. 17:7). I.E. believes that circumcision is also a sign not to act promiscuously. I.E. writes, “The excision of the foreskin of the flesh is a sign of the covenant between man and his creator not to defile one’s soul by engaging in an act of sexual intercourse that is not in accordance with the way of truth” (*Yesod Morah*, (Strickman translation, p. 102). It is also possible for one commandment to have many reasons. The commandment regarding the burnt offering and the sacrifice³ are examples of the latter, for when the officiant offers each part⁴ in its proper time, then the part⁵ which has a part⁶ in the world to come is saved.⁷ Therefore the meaning of *le-khapper* (to make atonement) (v. 4) is to give ransom. The opening of the Torah portion *Ki Tissa*⁸ is proof.⁹ means to offer a ransom, for we read there that each male Israelite was to give a half shekel as a ransom for his soul (*kofer nefesh*) (Ex. 30:12). Scripture goes on to say, *that there be no plague among them*. Scripture therefore reads, *lest He*¹⁰ *fall upon us with pestilence*¹¹ (Ex. 5:3). There is also a secret¹² regarding the future in the burnt offering.¹³ One can also learn from each sacrifice the secret of nature.¹⁴ The purpose of the sin offering¹⁵. and the unleavened bread¹⁶. 38 and some editions read *veha-manot* (and the portions), i.e., the portions of the sacrifices which are to be eaten by the *kohanim*. is to sustain the teachers of the Torah.¹⁷, who teach Torah to the Jewish people. See Lev. 33:10; Mal. 2:7. The reason *And the Lord called unto Moses* follows *And Moses was not able to enter*¹⁸ (Ex. 40:35) is that the Glory¹⁹ called to Moses from the tent of meeting and told him to come there, and there He would speak with him.²⁰; that is, God invited Moses to the tabernacle. The Glory was on the other side of the curtain²¹ which separated the Holy of Holies from the holy. The Glory was in the Holy of Holies. and Moses entered there.²² The latter is clearly stated in Scripture.²³ This is the meaning of *and the similitude of the Lord doth he behold* (Num. 12:8). The reason Scripture mentions the sacrifices before the commandments²⁴ is that God’s presence will return to its place²⁵ (God) *will go and return to My place*. if Israel does not keep the law of the burnt offering.²⁶. The latter came to pass.²⁷ Far be it from God to require a burnt offering.²⁸ Scripture clearly states, *If I were hungry, I would not tell thee…*(Ps. 50:12).²⁹ These two verses completely dispel the idea that the sacrifices were food for God. On the contrary, it³⁰ has a secret meaning.³¹

footnotes:
¹ Vat. Ebr
² Hebrew, berit yachid
³ The other sacrifices.
⁴ Of the sacrifice.
⁵ The person. The individual Jew is a part of the people of Israel and of the human species. Hence I.E. refers to the individual as a part.
⁶ A portion.
⁷ According to I.E. the sacrificial animal serves as a substitute for the celebrant. “All these acts are performed in order that when they are done, a person should realize that he has sinned against his God…and that his blood should really be spilled and his body burned, were it not for the loving-kindness of the Creator, Who took from him a substitute and a ransom, namely, this offering, so that its blood should be in place of his blood, its life in place of his life, and that the chief limbs of the offering should be in place of the chief parts of his body” (Nachmanides, Chavel translation, Lev. 1:9, p. 21).
⁸ Ex. 30:11-16.
⁹ That le-khapper
¹⁰ God.
¹¹ If we do not sacrifice to God.
¹² In addition to the one just given.
¹³ When accepted by God, it ensures one’s future (Weiser).
¹⁴ The sacrifices inspire the celebrant. His mind is opened to study the secrets of nature.
¹⁵ Whose flesh was eaten by the kohanim
¹⁶ From a thanksgiving offering (Lev. 7:14) or a meal offering (Lev. 2:3; 7:9). Our text reads ve-ha-matzot. Vat. Ebr
¹⁷ The kohanim
¹⁸ The sanctuary.
¹⁹ God’s glory.
²⁰ The end of the Book of Exodus tells that when the construction of the tabernacle was concluded, Moses could not enter the tabernacle because God’s glory filled it. (Ex. 40:35). Leviticus picks up where Exodus leaves off and tells us at its opening, And the Lord called unto Moses
²¹ The parochet
²² Into the Holy of Holies.
²³ Ex. 25:22.
²⁴ The Book of Leviticus opens with the laws dealing with sacrifices and then goes on to legislate laws of purity, prohibited sexual relations, interpersonal relations, etc. I.E. raises the question why the laws dealing with the sacrifices are given priority.
²⁵ In heaven. See Hos. 5:15, I
²⁶ Hebrew, olah
²⁷ The destruction of the temples, which resulted in the cessation of the burnt offering, signified the removal of the manifestation of God’s presence over Israel (Weiser).
²⁸ For His own purposes.
²⁹ The verse continues, For the world is mine…Do I eat the flesh of hulls or drink the blood of goats?
³⁰ The burnt offering.
³¹ According to I.E. the burnt offering causes “a power from on high to rest on man,” Gen. 8:21 (Vol. 1, p. 119).


###### Ibn Ezra on Leviticus 1:2:1
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**מכם.** מאוחר וכן הוא אדם מכם כי יקריב קרבן וכמוהו רבים או יהי׳‎ מכם מממונכם או יהיה מכם רמז להוציא את הגזל כי כן כתוב שונא גזל בעול׳‎:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF YOU. The word *mikkem* (of you) is placed at the end of the clause.³². The latter literally reads, when any man bringeth an offering of you. Hence I.E.’s comment. The clause should be read as if written, *adam mikkem ki yakriv* (when any man of you bringeth an offering). There are many such examples.³³ On the other hand, the word *mikkem* might mean from your property.³⁴ (of you) means of your property. In this case the word *mikkem* does not have to be moved, for the meaning of *the clause* is, when any man bringeth an offering of your (that is, his) property. The term *mikkem* might also hint that one is not permitted to bring an offering that is stolen,³⁵ for Scripture states, *I hate robbery with iniquity* (Is. 61:8).³⁶ may be rendered iniquity or burnt offering. I.E. translates it as burnt offering.

footnotes:
³² Our clause reads, adam ki yakriv mikkem
³³ Where a word placed at the end of clause should be read as if placed earlier.
³⁴ In other words, mikkem
³⁵ In this case our verse is to be read as follows: When any man bringeth an offering of you, that is, it shall be of yours. It shall belong to you.
³⁶ Hebrew, be-olah. Be-elah


###### Ibn Ezra on Leviticus 1:2:2
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**מן הבהמה.** יהיה הקרבן כלל ואחר כן מן הבקר ומן הצאן שהם מין כבש ועז פרט גם מלת קרבנכם כלל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF THE CATTLE. Shall the sacrifice be. This³⁷. is a general term. Scripture then gives the particulars and states, *even of the herd*,³⁸. *or of the flock*.³⁹. The flock refers to the species of the sheep and the goat. *Your offering*⁴⁰ is also a general term.

footnotes:
³⁷ Cattle. Hebrew, behemah
³⁸ Hebrew, bakar
³⁹ Hebrew, tzon
⁴⁰ Which concludes our verse.


###### Ibn Ezra on Leviticus 1:3:1
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**אם עלה קרבנו.** פרט ועול׳‎ מפורשת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF HIS OFFERING BE A BURNT–OFFERING. This⁴¹. is a particular. The term *olah* (burnt offering) is self-explanatory.⁴², *heh*, which means to go up. The term *olah* is thus connected in meaning to the word *oleh* (going up).

footnotes:
⁴¹ The term burnt offering
⁴² It comes from the root ayin, lamed


###### Ibn Ezra on Leviticus 1:3:2
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**מן הבקר.** גדול או קטן אחר שמונת ימים ובעבור היות העולה קרבה כלה לגבוה היא מהנבחרת והזכר נבחר מהנקבה על כן אין בעולה נקבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF THE HERD. Fully grown or young but more than eight days.⁴³ The burnt offering is brought from the choicest animals because it is entirely for God. The male is chosen above the female. Therefore a female animal is not brought for a burnt offering.

footnotes:
⁴³ An animal younger than eight days is unfit to be brought as a sacrifice. See Lev. 22:27.


###### Ibn Ezra on Leviticus 1:3:3
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**תמים.** בלא מום ואחר שאמר יקריבנו פירש אל המקום אשר יקריב אותו כי יכנס בחצר אהל מועד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITHOUT BLEMISH. *Tammim* means without blemish.⁴⁴ literally means whole. This might be taken to mean not missing an organ. Hence I.E. comments that whole means without blemish. After stating *he shall offer it*, Scripture goes on to explain the place where the celebrant is to bring it. It states that he is to enter into the courtyard of the tent of meeting.⁴⁵ was located in the courtyard of the tent of meeting.

footnotes:
⁴⁴ The word tammim
⁴⁵ The door of the tent of meeting


###### Ibn Ezra on Leviticus 1:3:4
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**לפני ה׳‎.** דבק בטעם עם אל פתח אוהל מועד יקריב אותו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEFORE THE LORD. This is to be understood as connected to *he shall bring it to the door of the tent of meeting*.⁴⁶ THAT HE MAY BE ACCEPTED⁴⁷. I.E. renders this as, of his own free will. Hence I.E.’s comment.

footnotes:
⁴⁶ Our verse is to be understood as follows: he shall bring it to the door of the tent of meeting before the Lord.
⁴⁷ Hebrew, li-retozno


###### Ibn Ezra on Leviticus 1:3:5
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**לרצונו לפני ה׳‎.** שיקריבנו ברצונו ולא באונס:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEFORE THE LORD. He shall offer it willingly, not by coercion.


###### Ibn Ezra on Leviticus 1:4:1
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**וסמך ידו.** היה נראה מהפשט שבידו האחת יסמוך כי דרך שעיר המשתלח איננו כדרך כל קרבן על כן שנה הכ׳‎ רק כאשר מצאנו המעתיקים שהעתיקו שכל סמיכה בשתי ידים סמכנו עליהם והגוף הקרב לכפר על העולה על הרוח יקרא עולה גם כן הקרב בעבור חטאת ואשם יקרא חטאת ואשם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL LAY HIS HAND. It would appear from the plain meaning of the text that the celebrant lays one hand⁴⁸ (his hand). on the animal about to be sacrificed, for the manner of the scapegoat⁴⁹ is unlike all sacrifices.⁵⁰ Scripture therefore changed [the manner of the laying of the hands with regard to it].⁵¹ However, we find that the sages who transmitted the laws to us stated that all “laying” is done with two hands.⁵² We rely on them. The body⁵³ which is offered to atone for that which comes (*ha-olah*) into the mind⁵⁴ 7:3. is called an *olah* (burnt offering). The sacrifices brought for sins and guilt are also called *chattat* (sin offering) and *asham* (guilt offering).⁵⁵

footnotes:
⁴⁸ For Scripture reads yado
⁴⁹ Literally, the goat which is sent, the scapegoat which is sent into the wilderness on Yom Kippur. Scripture explicitly tells us that two hands are to be laid on the scapegoat. See Lev. 16:21.
⁵⁰ The scapegoat is not treated as all other sacrifices. Its blood is not sprinkled on the altar, and none of its flesh is offered on the altar. It is sent away into the wilderness. Hence we cannot generalize from it.
⁵¹ Unlike other sacrifices, it requires the laying of two hands.
⁵² Whenever Scripture speaks of laying the hand it refers to the laying of two hands.
⁵³ The body of the animal which serves as a sacrifice.
⁵⁴ According to the sage, Rabbi Simeon bar Yochai, the burnt offering is brought to atone for improper thoughts. See Va-Yikrah Rabba
⁵⁵ Their names also explain the reason for these sacrifices.


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

**ונרצה לו.** יפיק רצון מהשם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT SHALL BE ACCEPTED⁵⁶ (literally, he will be favored). Hence I.E.’s comment. FOR HIM. He will obtain favor from God.

footnotes:
⁵⁶ Hebrew, ve-nirtzeh


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

**לכפר עליו.** להיות כופר עונש שיש עליו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO MAKE ATONEMENT FOR HIM.⁵⁷. To serve as a ransom for the punishment due him.

footnotes:
⁵⁷ Hebrew, le-khapper alav


###### Ibn Ezra on Leviticus 1:5:1
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**לפני ה׳‎.** כמו עולת הצאן **על ירך המזבח צפונה.** כנגד השלחן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEFORE THE LORD. Like the burnt offering of the flock, on the side of the altar northward, opposite the table.⁵⁸

footnotes:
⁵⁸ The table of showbread. The latter was placed in the northern part of the tabernacle.


###### Ibn Ezra on Leviticus 1:5:2
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וטעם **ושחט.** הכהן שישחטנו אחד **ויזרקו** רבים את הדם וכן כתוב וימציאו בני אהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *and he shall kill* is that the *kohen* shall kill. One slaughters⁵⁹ (and he shall kill) is in the singular. and many dash the blood.⁶⁰ (and dash) is in the plural and thus refers to Aaron’s sons. Scripture clearly states this i.e., *and Aaron’s sons delivered unto him the blood* (Lev. 9:12).

footnotes:
⁵⁹ Ve-shachat
⁶⁰ Ve-zareku


###### Ibn Ezra on Leviticus 1:5:3
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וטעם **אשר פתח אוהל מועד.** להוציא מזבח הקטורת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Scripture states, *that is at the door of the tent of meeting* because it wants to exclude the altar of incense.⁶¹

footnotes:
⁶¹ Which was inside the tent of meeting.


###### Ibn Ezra on Leviticus 1:6:1
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**והפשיט.** כהן או הלוי נלוה אליו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL FLAY. A *kohen* or a Levite accompanies him.⁶²

footnotes:
⁶² In order to assist him.


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

**ונתנו בני אהרן.** שלא יגשו הלוים וזאת מצוה על הכהנים ולא פחותים משנים:

**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 AARON THE PRIEST. Levites shall not approach.⁶³ This commandment was given to the *kohanim*. Not less than two⁶⁴. are required.⁶⁵

footnotes:
⁶³ To perform the service described in our verse.
⁶⁴ Kohanim
⁶⁵ For the verse speaks of sons of Aaron.


###### Ibn Ezra on Leviticus 1:8:1
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**הפדר.** רבים חכמי הדור פירשוהו הגוף והנכון בעיני שהיה הפדר החלבים וכן הוא וערכו בני אהרן הכהנים את הנתחים שהם נתחי הגוף את הראש ואת הפדר שהם החלבים ויחסר אות וי״ו שהוא כמנהג הלשון אודם פטדה וברקת ונתח אותו לנתחיו ולנתחי הגוף את ראשו ואת פדרו או יהיה פירוש את הראש עם הראש וכמוהו רבים והעד הנאמן ויקטר משה את הראש ואת הנתחים ואת הפדר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SUET. Many wise men of the generation explain that the word *pader* (suet) refers to the carcass. However, in my opinion the *pader* refers to the fat. Our verse is to be understood as follows: *And Aaron’s sons, the priests, shall lay the pieces*, that is, the pieces of the carcass;⁶⁶ refers to the head and the suet. Hence I.E.’s comment. *and the head, and the suet*, that is, the fat. A connective *vav* is missing from the word *ha-rosh* (and the head).⁶⁷ (literally, the head) is to be read as if written *ve-ha-rosh* (and the head). In other words, our verse is to be read as follows: And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet. This is in keeping with the style of the language.⁶⁸. However, the text is to be understood as if it were present. Compare, *odem pitidah*⁶⁹ is to be read as if written *u-pitidah* (and carnelian). See I.E. on Ex. 1:4 (Vol. 2, p. 6). *u-vareket* (carnelian, topaz, and smargd) (Ex. 28:17). *And he shall cut it into its pieces* (v. 12)⁷⁰ (the burnt offering) into its pieces. I.E. points out that a parallel verse literally reads, *And he shall cut it into its pieces and its head* (ve-et rosho) *and its suet* (v. 12). We thus see that *its pieces* refers *to the* carcass *of* the animal, not to its head and suet. and along with the pieces, its head and its suet. On the other hand, *et ha-rosh* (and the head) might mean with the head.⁷¹ need not be placed before *ha-rosh*, for the meaning of our verse is: And Aaron’s sons, the priests, shall lay the pieces, with the head and the suet. There are many such instances.⁷² has the meaning of with. See I.E. on Gen. 1:1 (Vol. 1, p. 27). The proof of this⁷³ do not include the head and the suet. is: *Moses made the head, and the pieces, and the suet smoke* (Lev. 8:20).

footnotes:
⁶⁶ It is possible to read our verse as follows: And Aaron’s sons, the priests, shall lay the pieces, the head, and the suet. In other words, the pieces
⁶⁷ Ha-rosh
⁶⁸ Scripture occasionally omits the connective vav
⁶⁹ Pitidah
⁷⁰ And cut it
⁷¹ In this case a connective vav
⁷² Where et
⁷³ That the pieces


###### Ibn Ezra on Leviticus 1:8:2
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**וערכו.** על בן הבקר כי הוא גדול ועל הכבש וערך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL LAY THE PIECES. Scripture reads *ve-arekhu* (shall lay)⁷⁴ (shall lay) is a plural. It literally means, and they shall lay. because it speaks of a bullock, a large animal.⁷⁵ Regarding a sheep,⁷⁶ Scripture states, *and the priest shall lay*⁷⁷, which is in the singular. *them* (v. 12).

footnotes:
⁷⁴ Ve-arekhu
⁷⁵ And it requires more than one person to handle it.
⁷⁶ Which is a small animal.
⁷⁷ Hebrew, ve-arakh


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

**ירחץ במים.** כהן או לוי על כן הוצרך להוסיף עם והקטיר מלת הכהן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL HE WASH WITH WATER. A *kohen* or a Levite. Scripture therefore has to add the word *kohen* to *shall make the whole smoke*.⁷⁸ may perform this work.

footnotes:
⁷⁸ For only the kohen


###### Ibn Ezra on Leviticus 1:9:2
[Ibn Ezra on Leviticus 1:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/1:9:2)

**אשה.** שם התאר וטעמו קרבן אש והוא תאר למלת הכל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A BURNT-OFFERING. The word *isheh* (burnt offering) is an adjective. It means a fire offering. It describes the word *hakol* (the whole).⁷⁹

footnotes:
⁷⁹ All of it shall be offered as a burnt offering.


###### Ibn Ezra on Leviticus 1:9:3
[Ibn Ezra on Leviticus 1:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/1:9:3)

**ניחוח.** מפורש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A SWEET SAVOUR. The word *nicho’ach* (a sweet savour) is self-explanatory.⁸⁰ (rest). See I.E. on Gen. 5:8 (Vol. 1, p. 118). He explains *nicho’ach* as meaning that the sacrifice assuages God’s anger, or that it causes a power from on high to rest on man.

footnotes:
⁸⁰ It is obviously related to the word menuchah


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

**על** ירך **המזבח.** מחוץ וכן ירכתי צפון כי רבים טעו ואמרו שמגדל ציון היה בתוך ירושלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ON THE SIDE OF THE ALTAR. On the outside.⁸¹ which literally means side of, at times can mean beyond the side. Similarly [*Even mount Zion* ], *the uttermost part* (yarkete) *of the north*⁸². (Ps. 48:3). For many err and say that the tower of Zion⁸³ was in the midst of Jerusalem.⁸⁴ means on the outside, next to.

footnotes:
⁸¹ In other words, yerakh
⁸² The northern part of Jerusalem. The verse literally reads, Even mount Zion, the side of the north
⁸³ Which was located on Mount Zion. See Ps. 48:13.
⁸⁴ The side


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

**מן התרים.** גדולים ולא קטנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TURTLE-DOVES. Fully grown, not young.


###### Ibn Ezra on Leviticus 1:14:2
[Ibn Ezra on Leviticus 1:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/1:14:2)

**בני היונה.** להוציא את הגדולים על כן לא אמרו יונים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YOUNG PIGEONS. Scripture reads *bene yonah* (young pigeons) because it wants to exclude fully grown pigeons. It therefore does not say *yonim* (pigeons).⁸⁵

footnotes:
⁸⁵ Which would indicate fully grown pigeons.


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

**ומלק.** אין לו אח במקרא ומשפט המליקה מדברי הקבלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
PINCH. The word *malak* (pinch) has no brother in Scripture.⁸⁶ We know the laws of “pinching” from our tradition.⁸⁷ “cuts with his nail against the nape of the neck of the fowl and cuts its neck until he reaches the organs and severs them” (Rashi). Also see *Zevachim* 65a; *Chulin* 21b.

footnotes:
⁸⁶ The word is not found again in Scripture.
⁸⁷ The kohen


###### Ibn Ezra on Leviticus 1:15:2
[Ibn Ezra on Leviticus 1:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/1:15:2)

**ונמצה דמו.** מבנין נפעל מגזרת מצית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE BLOOD THEREOF SHALL BE DRAINED OUT. *Ve-nimtzah* (shall be drained out) is a *nifal*. It is related to the word *matzit* (drained) (Is. 51:17).


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

**מראתו.** ידוע וכמוהו הוי מראה ונגאלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ITS CROP. The meaning of *murato* (its crop) is known.⁸⁸ The word *more’ah* (filthy) in *Woe to her that is filthy and polluted* (Zeph. 3:1) is similar.⁸⁹ (crop).

footnotes:
⁸⁸ Everybody knows that it refers to the crop.
⁸⁹ The contents of the crop are filthy. Hence the term murah


###### Ibn Ezra on Leviticus 1:16:2
[Ibn Ezra on Leviticus 1:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/1:16:2)

**בנצתה.** עם הנוצה שלו וכן מלא הנוצה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITH THE FEATHERS THEREOF. The meaning of *be-not-zatah* is, with the feathers thereof.⁹⁰ means its entrails (see Rashi). Hence I.E.’s comment. The word *notzah* (feathers) in *Full of feathers* (Ezek. 17:3) is similar.

footnotes:
⁹⁰ There is an opinion that notzatah


###### Ibn Ezra on Leviticus 1:16:3
[Ibn Ezra on Leviticus 1:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/1:16:3)

**אצל המזבח.** מחוץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BESIDE THE ALTAR. On the outside.⁹¹

footnotes:
⁹¹ Of the altar.


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

**קדמה.**כי הוא רחוק ממקום הכבוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ON THE EAST PART. For it is far from the place of the Glory.⁹²

footnotes:
⁹² The altar (Weiser). The crop and its feathers were not placed on the altar, but outside of it.


###### Ibn Ezra on Leviticus 1:16:5
[Ibn Ezra on Leviticus 1:16:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/1:16:5)

**אל מקום הדשן.** גם שם ישימוהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE PLACE OF THE ASHES. They shall also place it there.⁹³

footnotes:
⁹³ Among the ashes, which were removed far away from the altar.


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

**ושסע.** מגזרת ושוסעת שסע כטעם בקוע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL REND IT. The word *ve-shissa* (and he shall rend it) is related to *ve-shosa’at shesa* (and is wholly cloven) (Lev. 11:3). The meaning of *shissa* is split.