## Ibn Ezra on Leviticus Chapter 10

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

**איש מחתתו.** כל איש לקח מחתתו ולפי דעתי שזה הדבר היה גם ביום השמיני והעד הן היום הקריבו את חטאתם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EACH OF THEM HIS CENSER.¹ (literally, a man his censer). Each man took his firepan.² is to be interpreted as if written *kol ish machtato* (each man his censer). Our verse literally reads, And…the sons of Aaron took a man his censer. Hence I.E.’s comment that our verse is to be interpreted, And…the sons of Aaron took each man his firepan. I believe that this event also took place on the eighth day.³ *Behold, this day have they offered their sin-offering* (v. 19)⁴ is proof of this.

footnotes:
¹ Hebrew, ish machtato
² In other words, ish machtato
³ See I.E. on Lev. 9:1.
⁴ The reference being to the sin offering mentioned in Lev. 9:2. See I.E. on verse 19.


###### Ibn Ezra on Leviticus 10:1:2
[Ibn Ezra on Leviticus 10:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:1:2)

**ויתנו בהן אש.** לא מהאש שיצאה וזה טעם אש זרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PUT FIRE THEREIN. Not from the fire that came forth from the Lord.⁵ This is the meaning of *strange fire*.

footnotes:
⁵ See Lev. 9:24.


###### Ibn Ezra on Leviticus 10:1:3
[Ibn Ezra on Leviticus 10:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:1:3)

וטעם **אשר לא צוה אותם.** שמדעתם עשו ולא בצווי להקטיר קטורת גם באש זרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WHICH HE HAD NOT COMMANDED THEM.] They acted on their own and were not commanded to burn incense and certainly not to employ a strange fire.


###### Ibn Ezra on Leviticus 10:2:1
[Ibn Ezra on Leviticus 10:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:2:1)

**וימותו לפני ה׳‎.** כי חשבו שעשו דבר רצוי לפניו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY DIED BEFORE THE LORD. They thought that they were doing something favorable before Him.⁶ means serving God. Their intention was to serve God.

footnotes:
⁶ Before the Lord


###### Ibn Ezra on Leviticus 10:3:1
[Ibn Ezra on Leviticus 10:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:3:1)

**הוא אשר דבר ה׳‎.** כבר אמר לי השם שהוא יראה קדושתו בקרובים אליו כטעם רק אתכם ידעתי וכאשר אראה בם קדושתי אז אהיה נכבד ועל פני כל העם אכבד וייראו ממני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS IS THAT THE LORD SPOKE. God has previously told me that He will demonstrate His holiness through those who are close to Him.⁷ Our verse is similar in meaning to *You only have I known*⁸. (Amos 3:2). I will be exalted when I show My sanctity through those who are close to Me. I will then be glorified before all the people, and they will fear me.

footnotes:
⁷ However, Moses did not record this communication (Krinsky). See Rashi for another interpretation.
⁸ The complete verse reads, You only have I known of all the families of the earth; Therefore I will visit upon you all your iniquities


###### Ibn Ezra on Leviticus 10:4:1
[Ibn Ezra on Leviticus 10:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:4:1)

**שאו את אחיכם מאת פני הקדש.** יש אומרים כי הקטורת היתה לפני מזבח העולה והלוים נכנסים שם ויש אומרים שהיתה על מזבח הקטורת ומשה הוציאם מאהל מועד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CARRY YOUR BRETHREN FROM BEFORE THE SANCTUARY. Some say⁹ on this verse. that the incense was before the altar of the burnt offering¹⁰ and the Levites entered there.¹¹ Others say¹² on this verse. that the incense was on the altar of incense¹³ and Moses took them out of the tent of meeting.¹⁴ and *Vat. Ebr*. 38. Krinsky reads *u-misham* (and from there) in place of *u-moshah* (and Moses). According to this reading the Levites removed the bodies of Nadab and Abihu from the tabernacle. See Rabbi Akiba in the *Sifra*, “They cast a spear of iron [from the courtyard, and speared them.] They [then] dragged them and took them outside.”

footnotes:
⁹ This is the opinion of Rabbi Eliezer. See the Sifra
¹⁰ Which stood in the courtyard of sanctuary.
¹¹ The Levites were permitted to enter there. They were not permitted to enter the sanctuary itself.
¹² This is the opinion of Rabbi Akiba. See the Sifra
¹³ Which was in the sanctuary.
¹⁴ This is the reading of the Mikra’ot Gedolot


###### Ibn Ezra on Leviticus 10:4:2
[Ibn Ezra on Leviticus 10:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:4:2)

**פני הקדש.** היא החצר כנגד המחנה כאשר פירשתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM BEFORE THE SANCTUARY. The reference is to the courtyard. The latter, as I have explained, is referred to as the sanctuary, in contrast to the camp.¹⁵

footnotes:
¹⁵ See I.E. on Lev. 6:23.


###### Ibn Ezra on Leviticus 10:6:1
[Ibn Ezra on Leviticus 10:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:6:1)

**ראשיכם אל תפרעו.** יש אומרים לגדל פרע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LET NOT THE HAIR OF YOUR HEADS GO LOOSE. Some say that *tifra’u* (go loose) means to let the hair grow long.


###### Ibn Ezra on Leviticus 10:6:2
[Ibn Ezra on Leviticus 10:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:6:2)

**תפרומו.** תקרעו והנכון שהוא מן בגדיו יהיו פרומים וראשו יהיה פרוע ורבים אמרו מכוסה ואחרים אמרו מגולה והאמת דברי הקבלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
REND. The word *tifromu* means rend. Actually the word *tifra’u* (go loose) is related to the word *faru’a* (go loose)¹⁶ in *his clothes shall be rent, and the hair of his head shall go loose* (Lev. 13:45).¹⁷ Many say that it means¹⁸ and by extension *tifra’u*. covered.¹⁹ on Lev. 13:45. Others say that it means uncovered.²⁰ on Lev. 13:45. The words of tradition are true.²¹ is to grow the hair long. I.E.’s point is that there is no connection between *tifra’u* in our verse and *faru’a* in Lev. 13:45. Hence the difference of opinion regarding the latter has no bearing on the definition of *tifra’u* (Meijler).

footnotes:
¹⁶ Both words come from the same root.
¹⁷ I.E. offers proof for the opinion which he quotes at the opening of this verse. He does so because he is about to offer differing opinions.
¹⁸ The meaning of faru’a
¹⁹ See the Sifra
²⁰ This is the opinion of Rabbi Akiba. See the Sifra
²¹ That the meaning of tifra’u


###### Ibn Ezra on Leviticus 10:6:3
[Ibn Ezra on Leviticus 10:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:6:3)

**ולא תמותו.** מלת ולא מושכת עצמה כמו ולא למדתי חכמה וכן הוא ולא על כל העדה יקצוף כי אתם תכפרו בעדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT YE DIE NOT. The word *ve-lo* (that…not) is to be read as if written twice. Compare, *And I have not learned wisdom* (Prov. 30:3).²²) learned wisdom, I have no (*lo*) knowledge of the Holy One. Our verse is to be understood as follows: and that He be not wroth with all the congregation,²³. The latter literally reads, and that He be wroth with all the congregation. That makes no sense in this context. Hence I.E. suggests that the word *lo* be inserted into the clause and that it be read as if written: and that He be not (*lo*) wroth with all the congregation. for you will atone for them.

footnotes:
²² Prov. 30:3 literally reads: “I have not learned wisdom, I have knowledge of the Holy One.” According to I.E. this should be read, I have not (lo
²³ Our verse reads, ve’al kol ha-edah yiktzof


###### Ibn Ezra on Leviticus 10:6:4
[Ibn Ezra on Leviticus 10:6:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:6:4)

וטעם **ואחיכם כל בית ישראל.** תמצאנו רמוז בפרשת ראה אנכי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BUT LET YOUR BRETHREN, THE WHOLE HOUSE OF ISRAEL.] You will find the meaning of this alluded to in the Torah portion *Behold, I Set* (Deut. 11:26).²⁴, but did not follow through on his intention.

footnotes:
²⁴ It is not clear what I.E. is referring to. Weiser suggests that I.E. intended to allude to our verse in his comments on the Torah portion Re’eh


###### Ibn Ezra on Leviticus 10:8:1
[Ibn Ezra on Leviticus 10:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:8:1)

**וידבר ה׳‎ אל אהרן.** כי נביא היה ויש אומרים על ידי משה כמו דבר אל אחז והזהירו שישמר הוא ובניו שלא ימותו כאשר מתו בניו הגדולים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD SPOKE UNTO AARON. For Aaron was a prophet.²⁵ Others say through Moses,²⁶ as in *And the Lord spoke again unto Ahaz* (Is. 7:10).²⁷ God cautioned Aaron and his sons to keep the law²⁸ so that they do not die as Aaron’s oldest sons died.

footnotes:
²⁵ See I.E. on Ex. 31:18 (Vol. 2, p. 655).
²⁶ God spoke to Aaron through the agency of Moses.
²⁷ God spoke to Ahaz through the agency of Isaiah. See Is. 7:3-10.
²⁸ Regarding drinking wine or strong drink.


###### Ibn Ezra on Leviticus 10:9:1
[Ibn Ezra on Leviticus 10:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:9:1)

**ושכר.** העשוי ממין חטה או דבש או תמרים כי היין משחית הדעת לשותיו ויתערבו לו הדברים. על כן ולהבדיל כי אתה כהן גדול ותבדיל בין מקום הקדש ובין החול והוא מלשון חלול גם יתכן בין יום קודש לחול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOR STRONG DRINK. Made from any kind of wheat, honey, or dates, for wine destroys the reason of the one who imbibes it and he confuses things. Hence Scripture states, *And that ye may put difference* (v. 10).²⁹ Since you are a *kohen gadol* you will differentiate³⁰, which is an infinitive that literally means and to put a difference, is to be rendered, and you shall differentiate (*utavdil*) in this context. between a holy place and a common place. The word *chol* (common) is related to the word *chillul* (profaned).³¹ means profane. Thus our clause is to be rendered, between the holy and the profane. It is possible that *between the holy and the common* means between a holy day and a common day.

footnotes:
²⁹ Since you must differentiate between the holy and the profane you must be able to think clearly. In most of the editions, “hence” opens a new comment on verse 10. However, Sarim’s edition has the comment as a continuation of verse 9. We have followed the latter.
³⁰ In other words, u-le-havdil
³¹ The word chol


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

**ובין הטמא ובין הטהור.** בבהמה ובשרץ המים ובעוף על כן נכתבה אחרי זאת הפרשה פרשת זאת החיה ואחר כן טומאת היולדת וצרעת אדם ובגד ובית ובעל קרי וזב וזבה ונדה וזה טעם ובין הטמא ובין הטהור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BETWEEN THE UNCLEAN AND THE CLEAN. Among cattle and things that swarm in the water and that fly. Therefore the section opening with the words *These are the living things* (Lev. 10:11), and then the sections dealing with the woman who gives birth (Lev. 12:1-8) and the leprosy that is found in humans (Lev. 13:1-46), on garments (Lev. 13:47-59) and in houses (Lev. 14:33-53); one who experiences a seminal emission (Lev. 15:16-18); a male or female who experiences a flux (Lev. 15:1-15, 25-33); and a menstruant (Lev. 15:19-24) follow this section. This is the meaning of *and between the unclean and the clean*.


###### Ibn Ezra on Leviticus 10:11:1
[Ibn Ezra on Leviticus 10:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:11:1)

**ולהורות את בני ישראל.** שאר המצות וכן ככל אשר יורו אתכם הכהנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THAT YE MAY TEACH THE CHILDREN OF ISRAEL. The rest of the commandments. Similarly *and do according to all that the priests…shall teach you* (Deut. 24:8).


###### Ibn Ezra on Leviticus 10:12:1
[Ibn Ezra on Leviticus 10:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:12:1)

**קחו את המנחה.** אחר שהקטירו ממנה לגבוה אין ראוי לאכול הנשאר כי אם מקודשים ועתה תחלו לאכול החוק שנתן לכם השם שתקחו תמיד מאשי ה׳‎ ופירושו כל מנחה שהקטירו ממנה לשם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TAKE THE MEAL-OFFERING. No one aside from those who are holy are fit to eat that which remains from the meal offering after part of it has been burned in honor of God.³² You shall begin to eat the portion which God has given you, to always take of God’s fire-offerings;³³ this means³⁴ all meal offerings, part of which was burned in honor of God.

footnotes:
³² Hence Moses told Aaron and his sons to eat the meal offering.
³³ I.E.’s interpretation of verse 13.
³⁴ The meaning of, of God’s fire-offerings


###### Ibn Ezra on Leviticus 10:14:1
[Ibn Ezra on Leviticus 10:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:14:1)

**במקום טהור** ואם הוא חוץ החצר והחזה והשוק תאכלו זכרים ונקבות כי כן כתיב כל טהור בביתך יאכל אותו וכן קנין כסף ויליד בית ואלמנה ששבה וכאשר תאכלו עתה השוק והחזה יהיה לכם החק לקחתו מכל זבחי השלמים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN A CLEAN PLACE.] Even though it is outside the courtyard. The breast and the thigh shall be eaten by males and females, for Scripture clearly states, *every one that is clean in thy house may eat thereof* (Num. 18:11). Similarly slaves bought by money and born in the house,³⁵ and a widow³⁶ who returned to her father’s house.³⁷) and a widow who returns to her *kohen* father’s house may eat the breast and the thigh. As you now eat the breast and the thigh, so shall the law be that you take these portions from all the sacrifices of peace offerings.

footnotes:
³⁵ Of their master.
³⁶ Who was married to an Israelite or a Levite.
³⁷ Slaves bought by money or born in the house of their master (the kohen


###### Ibn Ezra on Leviticus 10:16:1
[Ibn Ezra on Leviticus 10:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:16:1)

**שורף.** מהבנין שלא נקרא שם פועלו כמו ומורק ושוטף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WAS BURNT. *Soraf* (was burnt) is a *pu’al*.³⁸ is vocalized with a *cholam. Pu’als* are usually vocalized with a *kubbutz*. Hence I.E.’s comment. Compare, *morak*³⁹ is *a pu’al. Morak*, like *soraf*, is vocalized with a *cholam*. (sodden) in *it shall be scoured, and rinsed in water* (Lev. 6:21).

footnotes:
³⁸ Soraf
³⁹ Morak


###### Ibn Ezra on Leviticus 10:17:1
[Ibn Ezra on Leviticus 10:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:17:1)

**במקום הקדש.** פתח אוהל מועד כי כן כתוב ואותה נתן השם לכם כי כאשר תאכלו אתם את החטאת השם ישא את עון העדה או פירושו אתם תשאו את החטאת והטעם כי על ידכם יכופר עונם על כן לכפר:

**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 SANCTUARY. At the opening of the tent of meeting, for this is clearly stated in Scripture.⁴⁰ *And He hath given it you [to bear the iniquity of the congregation* ], for when you eat the sin offering God will bear the iniquity of the congregation.⁴¹ refers to God. The verse is to be interpreted, And He hath given it to you so that God will bear (forgive) the iniquity of the congregation. Or its meaning⁴². is, you will bear the iniquity of the congregation; that is, the sins of the congregation will be forgiven through you.⁴³ to the *kohanim*. Hence Scripture states, *to make atonement*.⁴⁴ explains the meaning of *to bear the iniquity of the congregation; that is, to bear the iniquity* means *to make atonement for*.

footnotes:
⁴⁰ See Lev. 6:19.
⁴¹ In other words, to bear the iniquity of the congregation
⁴² The meaning of to bear the iniquity of the congregation
⁴³ In this case, to bear the iniquity of the congregation refers
⁴⁴ To make atonement


###### Ibn Ezra on Leviticus 10:18:1
[Ibn Ezra on Leviticus 10:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:18:1)

**הן לא הובא את דמה אל הקדש פנימה.** כפר הבא על כל המצות שהוא לכהן ולקהל. ואם ישאל שואל הנה פר חטאת שורף ולא הובא את דמו לפנים בקדש והטעם הפרכת ומזבח הזהב דע שפר חטאת הוא לחטאת על המזבח ושעיר החטאת הוא לעם ובשר החטאת לכהן:

**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 IT WAS NOT BROUGHT INTO THE SANCTUARY WITHIN. Like the bullock brought by the *kohen* and the congregation for violation of any of the commandments.⁴⁵ Should one ask, “Look, the bullock of the sin offering⁴⁶ was burned⁴⁷ and its blood was not brought into the inner sanctuary,⁴⁸ and the congregation, and yet it was not eaten. The point is, Moses implies that if the blood of a sin offering is not brought into the sanctuary, then the flesh of the sin offering must be eaten. However, the case of the sin offering offered during the seven days of consecration shows that this is not necessarily so. the reference being to the place of the curtain and the golden altar?” Know that the sin offering bullock⁴⁹ was to purify the altar,⁵⁰ consuming its flesh. Hence its flesh was burned. the he-goat sin offering⁵¹ was to atone for the people, and the flesh of the sin offering was for the *kohen*.⁵² eats the sin offering the sins of the people are forgiven. Hence Moses was angry that the flesh was burned and not eaten.

footnotes:
⁴⁵ Which were burned in a clean place outside of the camp. See Lev. 4:1-21.
⁴⁶ Which was offered during the seven days of consecration. See Lev. 8:14-17.
⁴⁷ Outside of the camp and its flesh was not eaten.
⁴⁸ As was the blood of the sin offering brought by the kohen gadol
⁴⁹ Offered during the seven days of consecration.
⁵⁰ See Lev. 8:15. It did not atone for anyone’s sin. There was no celebrant whose transgression was to be atoned for by the kohanim
⁵¹ Which was brought on the eighth day. See Lev. 9:3.
⁵² When the kohen


###### Ibn Ezra on Leviticus 10:18:2
[Ibn Ezra on Leviticus 10:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:18:2)

**אכול תאכלו.** היה ראוי שתאכלו אותה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YE SHOULD CERTAINLY HAVE EATEN IT. *Akhol tokhelu*⁵³ literally means you will certainly eat it. Hence I.E.’s comment. is to be rendered, ye should have certainly eaten it.

footnotes:
⁵³ Akhol tokhelu


###### Ibn Ezra on Leviticus 10:19:1
[Ibn Ezra on Leviticus 10:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:19:1)

יש מדקדקים שאמרו שהה״א של התימה לא יהיה אחריו דגש עם אחד מהז׳‎ מלכים כי אם עם השוא הנע ימצא והה״א פתוח בעבור שלא יתכן להתחבר שני שואי״ן ובעבור שמצאו יו״ד הייטב דגוש אמרו כי זה הה״א לידיעה כה״א השבה עם נעמי הנמצאו פה העיר ההוללה ואלה ההי״ן במקום אשר הנה כן פירוש הייטב ועוד אמרו כי ואכלתי פועל עבר ואילו היה עתיד היה מלרע כמו ודברתי אל הנביאים ודברתי אתך והטעם כי בני הנשרפים היום הקריבו את חטאתם ואת עולתם כי העגל והאיל בעד אהרן ובניו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
There are grammarians who say that the interrogative *heh* is not followed by a *dagesh* when the letter⁵⁴. is vocalized with one of the seven “kings.”⁵⁵, and *chirik* (*Weiser*). The letter following an interrogative *heh* is found with a *dagesh* only when it has a mobile *sheva* beneath it. The *heh*⁵⁶. is vocalized with a *pattach* because two mobile *shevas* cannot come back to back.⁵⁷ is vocalized with a *chataf pattach*. However, when the interrogative *heh* precedes a letter vocalized by a *sheva na* (a mobile *sheva*), it is vocalized with a *pattach*, for the *chataf pattach* has a *sheva na* within it and two mobile *shevas* cannot follow each other. Now, since they⁵⁸ found that the *yod* of *ha-yitav* (would it have been well pleasing) has a *dagesh* in it, they said that the *heh* of *ha-yitav* is the *heh* which indicates the direct object,⁵⁹ of *ha-yitav* is not an interrogative *heh*. like the *heh* of *ha-shavah* (that came) in *that came back with Naomi* (Ruth 2:6); the *heh* in *ha-nimtze’u foh* (that are found here) (I Chron. 29:17); the *heh* in *ha-hullalah* (the renowned) in *The renowned city* (Ezek. 26:17). These *hehs* are in place of the word *asher* (that). This is the meaning of *ha-yitav* (would it have been well pleasing).⁶⁰ is, that finds favor. They further said that *ve-akhalti* (and if I had eaten) is a verb in the perfect.⁶¹) an amount that finds favor (*ha-yitav*) in the eyes of God. If the word were an imperfect it would have been ultimately accented like the words *vedibbarti* (I have also spoken)⁶² in *I have also spoken unto the prophets* (Hosea 12:11) and *ve-dibbarti* (and I will speak) in *And I will speak with thee* (Ex. 25:22). The meaning of the first half of our verse is, my sons who were burned today offered their sin offering and their burnt offering, for the bull-calf and the ram⁶³ were offered on behalf of Aaron and his sons.⁶⁴

footnotes:
⁵⁴ Following the interrogative heh
⁵⁵ Vowels. The reference is to the kamatz, pattach, segol, tzereh, cholam, shuruk
⁵⁶ The interrogative heh
⁵⁷ The interrogative heh
⁵⁸ The grammarians.
⁵⁹ In other words, the heh
⁶⁰ The meaning of ha-yitav
⁶¹ Meaning I ate. It is not an imperfect, meaning and I will eat. According to I.E. the second part of our verse is to be rendered, and I ate (ve-akhalti
⁶² Literally, I will speak.
⁶³ Offered on the eighth day. See Lev. 9:2.
⁶⁴ Hence our verse speaks of their sin offering and their burnt offering.


###### Ibn Ezra on Leviticus 10:19:2
[Ibn Ezra on Leviticus 10:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/10:19:2)

**ותקראנה אותי כאלה.** פירוש צרות או דאגות על מות הבנים ובעבור זה לא יכולתי לאכול כל חטאת רק אכלתי ממנה מה שייטב בעיני השם והטעם מה שיוציאני לידי חובה. ועל דעת המעתיקים שה״א הייטב לתימה והוא מלה זרה גם על הפירוש שהזכרתי היא זרה כי לא מצאנו בכל המקרא ה״א הדעת עם פועל עתיד. ומלת **ואכלתי חטאת.** כאילו אמר ואילו אכלתי חטאת גם מצאנו מלות לעתיד והן מלעיל פן אורש וגנבתי והטעם כי הייתי אונן ואין אונן אוכל חטאת כטעם לא אכלתי באוני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THERE HAVE BEFALLEN ME SUCH THINGS AS THESE. The reference is to troubles or anxiety because of the death of the sons. It was because of this that I was not able to eat the entire sin offering, but I ate enough of it to find favor in the eyes of God, that is, an amount which is enough to fulfill my obligation.⁶⁵ However, in the opinion of the transmitters of tradition⁶⁶ the *heh* of *ha-yitav* is an interrogative *heh*⁶⁷ is to be rendered, would it have been well pleasing. See *Zevachim* 101a. Also see Rashi. The sages render the second half of our verse, *and if I had eaten* (ve-akhalti) *the sin-offering to-day, would it have been well-pleasing* (ha-yitav) *in the sight of the Lord?* and the word is irregular.⁶⁸ in the letter following the interrogative *heh*. It is also irregular according to the explanation which I mentioned above,⁶⁹ of *ha-yitav* is a definite article. for we do not find in all of Scripture the definite article *heh* prefixed to a verb in the imperfect.⁷⁰ is an imperfect. The meaning of *ve-akhalti chattat* is to be interpreted as, and if I had eaten the sin offering.⁷¹ is a perfect, as it is penultimately accented. According to this interpretation *ve-akhalti* is to be rendered, and if I would have eaten. We also find words in the imperfect that are penultimately accented.⁷² be taken to be an imperfect. According to this interpretation *ve-akhalti* does not have to be rendered, and if I had eaten, but rather, if I would eat. Compare, *ve-ganavti* (and steal)⁷³ is an imperfect. It is penultimately accented. in *lest I be poor, and steal* (Prov. 30:9). The meaning of our clause⁷⁴ (ve-akhalti) *the sin-offering to-day would it have been well-pleasing* (ha-yitav) *in the sight of the Lord?* is, I was mourning, and a mourner does not eat of the sin offering. Its meaning is similar to *I have not eaten thereof*⁷⁵ *in my mourning* (Deut. 26:14).⁷⁶

footnotes:
⁶⁵ And had the rest burned. According to the rabbis whenever the Torah requires one to eat something, the minimum amount that is to be consumed is the size of an olive.
⁶⁶ The sages of the Talmud.
⁶⁷ According to the sages ha-yitav
⁶⁸ For it has a dagesh
⁶⁹ That of the grammarians who maintain that the heh
⁷⁰ Yitav
⁷¹ Ve-akhalti
⁷² Even though such words are usually ultimately accented. Thus ve-akhalti can
⁷³ Ve-ganavti
⁷⁴ The meaning of and if I had eaten
⁷⁵ Of the tithe.
⁷⁶ For a mourner is prohibited from eating anything which is holy.