## Ibn Ezra on Leviticus Chapter 11

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

**וידבר ה׳‎ אל משה ואל אהרן.** בעבור שהוא הכהן המורה המבדיל בין 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 THE LORD SPOKE UNTO MOSES AND TO AARON. For Aaron is the *kohen* who teaches and who differentiates between the unclean and the clean.¹

footnotes:
¹ Aaron teaches Israel how to differentiate between the unclean and unclean. Hence God’s word was also directed to Aaron.


###### Ibn Ezra on Leviticus 11:3:1
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**מפרסת.** שם התואר וכן מקרין מפריס והטעם כל שהוא מתוארת שהיא בעלת פרסה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
PARTETH. *Mafreset* (parteth) is an adjective.² (whatsoever parteth the hoof) as whatsoever has parted hoofs. Similarly *makrin mafris*³ and *mafris* are adjectives. (horned and hoofed) (Ps. 69:32).⁴ It means all animals which are described as having a hoof.

footnotes:
² Even though it has the form of a verb. I.E. renders kol mafreset parsah
³ Makrin
⁴ Translated according to I.E.


###### Ibn Ezra on Leviticus 11:3:2
[Ibn Ezra on Leviticus 11:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:3:2)

**ושוסעת שסע.** שם התאר והטעם שפרסותיה שסועות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IS WHOLLY CLOVEN-FOOTED. *Shosa’at* (wholly cloven) is an adjective. The meaning of *ve-shosa’at shesa perasot* (and is wholly cloven-footed) is, whose hoofs are cloven.


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

**מעלת גרה.** מגזרת גרון ומעלת פועל. והזכיר הגמל והשפן והארנבת והחזיר בעבור שיש לכל אחד הסימן האחד ודרך לשון הקדש להזכיר הזכר מכל מין כי הנקבה בכלל הזכר היא והזכיר ארנבת יש אומרים לפי שלא ימצא הזכר מהם ויש אומרים שהזכר ישוב נקבה והפך הדבר והראשון קרוב אלי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND CHEWETH THE CUD. *Gerah* (cud) is related to the word *garon* (throat).⁵. The word *ma’alat*⁶ (cheweth) is a verb in the present.⁷ and *shosa’at*. Scripture mentions the camel (v. 4), the rockbadger (v. 5), the hare (v. 6), and the swine (v. 7) because each one has one sign.⁸ It is the style of Scripture to mention the male of each species because the masculine also takes in the feminine.⁹ Scripture mentions the *arnevet* (hare).¹⁰ is feminine and so does not seem to follow the rule stated by I.E. Some say that it does so because the male is not found among them.¹¹ There are others who say that the male turns into a female and vice versa. However, the first interpretation appeals to me.

footnotes:
⁵ The root of which is gimel, resh, resh
⁶ Literally, brings up.
⁷ Unlike mafreset
⁸ They either chew the cud or have split hoofs. These animals are enumerated in order to emphasize the fact that the law requires a clean animal to have both signs.
⁹ The masculine form of a noun at times refers to males and females; that is, the term “man” sometimes refers to males and females. Most of the names of the animals mentioned in verses 4-7 are in the masculine. I.E. points out that the same law applies to females of the species. Otherwise only the male animals listed would be forbidden to be eaten.
¹⁰ Arnevet
¹¹ Some interpret this to mean that the male of the species is rarely seen. However, this opinion seems to be saying that this species has no male.


###### Ibn Ezra on Leviticus 11:8:1
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**ובנבלתם לא תגעו.** והכתוב לא הזכיר הנוגע שיטמא עד הערב רק מדברי קבלה ידענו זה. והנה הנוגע בזדון יש עליו מלקות כי הוא עבר על לא תעשה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEIR CARCASSES YE SHALL NOT TOUCH. Scripture does not mention that one who touches their carcasses shall be unclean until evening.¹² However, we know this from tradition. Now, the one who deliberately touches their carcass incurs the penalty of flogging, for he violated a negative commandment.¹³ (p. 47) I.E. interprets this verse in accordance with the opinion of the rabbis. He writes: “The one who touches them does not incur the penalty of *karet* or stripes.”

footnotes:
¹² As it does with regard to winged swarming things (v. 24), animals that walk on their paws (v. 27), and other creatures. See verses 31, 32, 39, and 40.
¹³ This is I.E.’s opinion based on a literal reading of the text. However, in the Yesod Mora


###### Ibn Ezra on Leviticus 11:9:1
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ואם רדפנו אחרי הכתוב לבדו בלי העתקה הנה לא הותר הדג שהוא באגמים כי הכתוב פרט **בימים ובנחלים**:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[9. IN THE SEAS.] If we pursue the literal meaning of the verse without the tradition of the rabbis, then the fish that are found in the lakes (*agammim*) are prohibited, for Scripture specifies *the seas and the rivers*.


###### Ibn Ezra on Leviticus 11:9:2
[Ibn Ezra on Leviticus 11:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:9:2)

**סנפיר וקשקשת.** כדברי המתרגם ארמית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FINS AND SCALES. *Snappir ve-kaskeset* (fins and scales) is to be rendered as the Aramaic translator does.¹⁴ as *tzitzin ve-kalfin*.

footnotes:
¹⁴ Onkelos renders snappir ve-kaskeset


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

**שרץ המים.** הם הקטנים שנבראו מן המים ובמים נפש חיה מזכר ונקבה. ואחר שאמד שקץ הם לכם אמר ושקץ יהיו לכם לפרש מה שהוא שקץ והוא מבשרם לא תאכלו והנה הדג יקרא בשר רק מה שאמרו חז״ל בנדרים הוא על מנהג דברי אלה הדורות והוסיף כל אשר אין לו סנפיר וקשקשת להיות כלל לכל מים כי לא הזכיר בתחלה רק הימים והנחלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF ALL THAT SWARM IN THE WATERS. They are the small creatures that were created from the water.¹⁵ The waters contain living creatures that are both male and female.¹⁶. After stating *they are a detestable thing unto you* Scripture goes on to say, *and they shall be a detestable thing unto you* (v. 11) in order to explain in what way they shall be detestable namely, *ye shall not eat of their flesh* (*Ibid*.). Note, fish are called flesh.¹⁷. However, what the sages of blessed memory said with regard to vows¹⁸ 104a, “One who takes a vow not to eat flesh is permitted to eat fish and locusts.” refers to the custom of their generations.¹⁹ Scripture adds, *Whatsoever hath no fins nor scales* to include all waters, for Scripture earlier mentioned only the seas and the rivers.

footnotes:
¹⁵ See Gen. 1:20.
¹⁶ I.E.’s interpretation of and of all living creatures that are in the waters
¹⁷ For our verse states, ye shall not eat of their flesh
¹⁸ The rabbis say that fish are not considered flesh. See Hullin
¹⁹ Post-Biblical generations. In Rabbinic and contemporary times fish are not considered flesh.


###### Ibn Ezra on Leviticus 11:13:1
[Ibn Ezra on Leviticus 11:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:13:1)

**הנשר.** ידוע גם זה עוף שיקרא כן בלשון ישמעאל יש כדמות ראיה שהוא כן בעבור היות שתי הלשונות קרובות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE GREAT VULTURE The meaning of *nesher* (the great vulture) is known. This is also the bird which has the same name in the language of the Ishmaelites.²⁰ in Arabic. Hence we have additional proof of the identity of this bird. There is something of a proof that this is the case, because the two languages are related.

footnotes:
²⁰ It is called niser


###### Ibn Ezra on Leviticus 11:13:2
[Ibn Ezra on Leviticus 11:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:13:2)

**העזניה.** אף על פי שיש דברי יחיד שאיננה ביישוב טעה הגאון שתרגם אותה אלענקא כי זה השם בלשון ישמעאל על דבר שלא נמצא בעולם ולא היה ולא נברא אלא למשל וכן יודו חכמי לשונם אם כן לא יתכן שיאסר השם הדבר שלא היה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE OSPRAY. Even though there is an individual opinion that it (the osprey) is not found in inhabited places, the Gaon erred in rendering it *al enka*, for this term in the language of the Ishmaelites refers to something that never existed. It refers to something that was not created and never was. It is only employed metaphorically. The Arab grammarians admit this. This being the case, it is not possible that the Torah would prohibit something that never existed.²¹

footnotes:
²¹ Hence the first quoted opinion is superior to that of the Gaon.


###### Ibn Ezra on Leviticus 11:14:1
[Ibn Ezra on Leviticus 11:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:14:1)

**הדאה.** שם כלל לשני מינים והם דאה ודיה כמו ואת הצפור לא בתר עם תור וגוזל והנה צדקו המעתיקים שאמרו כי ראה היא דאה וסרה טענת רבי יונה שאמר איך יתכן לאמר השמר לך מהאריה והליש. ויש אומרים שנשר מן אשורנו ופרס מן הלא פרס לרעב. ועזניה מן עוז והנו״ן נוסף והוא הנקרא עקב״א. ודאה מן כאשר ידאה הנשר ואיה שמנהגה לשבת באיים ידועים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE KITE. The term *da’ah* (kite) is a general term which takes in two kinds, namely, the *da’ah* (kite) and the *dayyah* (falcon).²². 38 reads: “The term *da’ah* (kite) is a general term which takes in two kinds, namely, the *ra’ah* (kite) and the *dayyah* (falcon).” The latter are mentioned in Deut. 14:13 but omitted in our verse. Thus there is no contradiction between the list of the 20 prohibited birds in our chapter and the 21 in Deut. 14. Also, see I.E. on Deut. 14:11 (Vol. 5, pp. 93,94). Compare, *tzippor* (birds), the word used for a turtle-dove and a young pigeon in *but the birds divided he not* (Gen. 15:10). Now the transmitters of tradition who said that the *ra’ah*²³ (glede) is to be identified with the *da’ah* (kite)²⁴ 63:2. are correct.²⁵ (kite) is a general term and takes in the *ra’ah* The argument of Rabbi Jonah,²⁶, root *resh, alef, heh*. who asked how is it possible to say be on guard because of the *aryeh* (lion) and the *layyish* (lion),²⁷ and the *layyish*, for both words have one meaning. Rabbi Jonah argues that the *ra’ah* is not to be identified with the *da’ah*, for the Torah would not say do not eat the *ra’ah* and the *da’ah* if both referred to the same kind (Krinsky). is turned aside.²⁸ is a general term, and *layyish* is a specific term. Others say that *nesher* (the great vulture) is connected to the word *ashurennu* (I see him) (Num. 23:9);²⁹ thus means the bird who sees great distances. *peres* (bearded vulture) is related to the word *pros* (deal)³⁰ in *Is it not to deal thy bread to the hungry* (Is. 58:7);³¹ thus means the bird that breaks. *ozniyyah* (osprey) is related to the word *oz* (mighty)³² thus means the mighty bird. and its *nun* is superfluous.³³ in *oz*. It is the bird which is called *akba*;³⁴ *da’ah* (kite) is related to the word *yideh* (swoopeth) in *as the vulture swoopeth down* (Deut. 28:49);³⁵ means the swooping bird. *ayyah* (falcon) is so called because it is accustomed to dwell in certain well-known islands (*iyyim*);³⁶ means the island-dwelling bird.

footnotes:
²² Which is not in our verse but is mentioned in Deut. 14:13. Vat. Ebr
²³ Mentioned in Deut. 14:13.
²⁴ Mentioned in our verse. See Chullin
²⁵ For the term da’ah
²⁶ In the Sefer Ha-Shoroshim
²⁷ According to Rabbi Jonah an intelligent person would not say watch out for the aryeh
²⁸ For aryeh
²⁹ Nesher
³⁰ Literally, break.
³¹ Peres
³² Ozniyyah
³³ For there is no nun
³⁴ In Arabic.
³⁵ Da’ah
³⁶ Ayyah


###### Ibn Ezra on Leviticus 11:15:1
[Ibn Ezra on Leviticus 11:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:15:1)

ו**עורב** מלשון ערב בעבור שחרותו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*orev* (raven) is related to the word *erev* (evening). It is so called because of its darkness.


###### Ibn Ezra on Leviticus 11:16:1
[Ibn Ezra on Leviticus 11:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:16:1)

**בת היענה.** יש אומרים שהוא מין שלא ימצאו זכרים כמו הארנבת ואין מלת כיענים טענה כי אינם זכרים רק הם נקבות כמו יעלים ורחלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE OSTRICH. Some say that the *bat ha-ya’anah* (ostrich)³⁷ is feminine. is a kind among whom males are not found.³⁸ It is like the hare. There is no argument from the word *ka-ye’enim* (like the ostriches)³⁹ is a masculine plural form. The singular of this form is *ya’an*. We thus see that males are found among the ostriches. (Lam. 4:3), for the reference is to females as in the case of *ye’elim* (wild goats) (Ps. 104:18)⁴⁰ is a masculine plural form. However, it is the plural of *ye’elah*, which is feminine. and *rechelim*⁴¹, which is feminine. We thus see that there are instances in which a feminine singular has a plural masculine form. (ewes) (Gen. 32:15).

footnotes:
³⁷ Bat ha-ya’anah
³⁸ Hence Scripture mentions only the feminine.
³⁹ Ye’enim
⁴⁰ Ye’elim
⁴¹ Which is a masculine plural form but is actually the plural of rechelah


###### Ibn Ezra on Leviticus 11:16:2
[Ibn Ezra on Leviticus 11:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:16:2)

**ואת התחמס.** מגזרת חמס:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE NIGHT-HAWK. *Tachmas* (night-hawk) is related to the word *chamas* (violence) (Gen. 5:11).


###### Ibn Ezra on Leviticus 11:16:3
[Ibn Ezra on Leviticus 11:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:16:3)

**ואת השחף.** מוליד השחפת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SEA-MEW. The *shachaf* (sea-mew) gives birth to consumption (*shachefet*) (Lev. 26:16).


###### Ibn Ezra on Leviticus 11:16:4
[Ibn Ezra on Leviticus 11:16:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:16:4)

**והנץ.** יש לו נוצה רבה והקרוב שהוא הידוע הפורש כנפיו תמיד לפאת דרום כי יבקש מקום חם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE HAWK. The *netz* (hawk) has many feathers.⁴². It most likely refers to the well-known bird which always spreads its wings to the south,⁴³ (netz) *soar by thy wisdom, and stretch her wings toward the south*? for it seeks a warm place.

footnotes:
⁴² The Hebrew word for feather is notzah
⁴³ See Job 39:26, Doth the hawk


###### Ibn Ezra on Leviticus 11:17:1
[Ibn Ezra on Leviticus 11:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:17:1)

**הכוס.** ככוס חרבות ויש אומרים שהוא נכסה מעין אדם על כן ישכון במקום שאין שם יישוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LITTLE OWL. The word *kos* (little owl) is similar to the word *kos* (owl) in *as an owl of the waste places* (Ps. 102:7). Some say that the bird is hidden (*nikhseh*) from the eyes of people. It therefore rests in uninhabited places.


###### Ibn Ezra on Leviticus 11:17:2
[Ibn Ezra on Leviticus 11:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:17:2)

**השלך.** יש אומרים עוף מנהג תולדתו להשליך ילדיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE CORMORANT. Some say that the *shalakh* (cormorant) is so called because its nature is to cast (*le-haslikh*) its offspring down.


###### Ibn Ezra on Leviticus 11:17:3
[Ibn Ezra on Leviticus 11:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:17:3)

**ינשוף.** עוף יעופף בנשף כי לא יראה ביום מפני להט אור השמש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE GREAT OWL. The *yanshuf* (great owl) is a bird that flies at night (*neshef*), for it cannot see during the day because of the brightness of the sun light.


###### Ibn Ezra on Leviticus 11:18:1
[Ibn Ezra on Leviticus 11:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:18:1)

**התנשמת.** כל רואהו ישום גם זה השם נמצא בשרצים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE HORNED OWL. Whoever looks at the *tinshemet* (the horned owl) is astonished (*yishom*). The term *tinshemet* is also found among the swarming things (v. 30).⁴⁴ refers to both a bird and a reptile. This is an anomaly which I.E. points out.

footnotes:
⁴⁴ In other words, the word tinshemet


###### Ibn Ezra on Leviticus 11:18:2
[Ibn Ezra on Leviticus 11:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:18:2)

**הקאת.** יש אומרים שיש עוף מנהג תולדתו להקיא מאכלו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE PELICAN. Some say that the *ka’at* (pelican) is a bird whose nature is to regurgitate (*le-haki*) its food.


###### Ibn Ezra on Leviticus 11:18:3
[Ibn Ezra on Leviticus 11:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:18:3)

**הרחם.** אמר הגאון שהוא בלשון קדר בחלוף חי״ת בכ״ף כי בכתב׳‎ אות אחד להם והאחרים אמרו שהוא עוף מרחם על בניו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE CARRION-VULTURE. The Gaon⁴⁵ says that the *racham* (carrion-vulture) is the animal which is similarly called in Arabic,⁴⁶. with the *chet* interchanging with a *khaf*, for they are written with the same letter.⁴⁷ and *khaf* are similarly writtten. Others say that *racham* refers to a bird that has pity (*merachem*) upon its offspring.

footnotes:
⁴⁵ Rabbi Saadiah Gaon.
⁴⁶ The rakham
⁴⁷ The Arabic chet


###### Ibn Ezra on Leviticus 11:19:1
[Ibn Ezra on Leviticus 11:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:19:1)

**החסידה.** היא הנראית למועדים ידועים בשנה ויש אומרים שהיא מפזרת חסד בדרך רחוקה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE STORK. Some say the *chasidah* (stork) is the bird which appears at certain well-known times in the year. Others say that it scatters loving kindness (*chesed*).⁴⁸? It is so called because it acts kindly towards its fellow creatures with regard to food.” See also *Chullin* 63a. This is far-fetched.

footnotes:
⁴⁸ See Rashi: “Why is it called “chasidah


###### Ibn Ezra on Leviticus 11:19:2
[Ibn Ezra on Leviticus 11:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:19:2)

**האנפה.** שיתנאף מהרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE HERON. The *anafah* (heron) grows angry (*yitannef*) quickly.⁴⁹ 63a.

footnotes:
⁴⁹ See Chullin


###### Ibn Ezra on Leviticus 11:19:3
[Ibn Ezra on Leviticus 11:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:19:3)

**הדוכיפת.** אמרו הצדוקים שהיא התרנגולת ואלה טפשי עולם כי מי הגיד להם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE HOOPOE. The Sadducees say that the *dukhifat* (hoopoe) refers to the chicken. However, they are the world’s greatest fools, for who told them this?


###### Ibn Ezra on Leviticus 11:19:4
[Ibn Ezra on Leviticus 11:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:19:4)

**העטלף.** עוף קטן יעוף בלילה והוא מלה מרובע (ר״ל בת ד׳‎ אותיות):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE BAT. A small bird that flies at night. The word *atalef* (bat) is a quadriliteral; that is, it comes from a four-letter root.


###### Ibn Ezra on Leviticus 11:19:5
[Ibn Ezra on Leviticus 11:19:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:19:5)

ודע כי מלת תשקצו מן העוף. בדקדוק הטעם היא מעט רחוקה ממלת אל תשקצו את נפשותיכם כי הנפשות פעולים ובעוף טעמו שתדעו שהם שקץ ויהיו נחשבים לכם לשקץ וכל שרץ קטן שיעוף פעם ופעם הולך על ארבע שקץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Note that the word *teshakketzu* in *teshakketzu min ha-of* (these ye shall have in detestation among the fowls) (v. 13) has a slightly different grammatical meaning from *teshakketzu* in *al teshakketzu et nafshotekhem* (ye shall not make yourselves detestable) (v. 43). In the latter instance the word *nafshotekhem* (yourselves) is the object, while in the case of the fowl (v. 13) its meaning is, you shall know that they are detestable and they shall be considered detestable to you. All winged swarming things that at times fly and at times go upon all fours are detestable.⁵⁰

footnotes:
⁵⁰ I.E.’s interpretation of verse 20.


###### Ibn Ezra on Leviticus 11:21:1
[Ibn Ezra on Leviticus 11:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:21:1)

**אשר לא כרעים.** העיקר להיות לו עם וי״ו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHICH HAVE JOINTED LEGS. The main reading is the one that spells *lo* with a *vav*.⁵¹. The *ketiv* spells *lo* with a *vav*. With a *vav* the phrase means “which have jointed legs;” without a *vav* it reads, “which does not have jointed legs.” According to the rabbis the meaning of the latter is: which does not have jointed legs now but will grow them later. See *Sifra* on this verse.

footnotes:
⁵¹ The kre


###### Ibn Ezra on Leviticus 11:21:2
[Ibn Ezra on Leviticus 11:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:21:2)

**לנתר.** אין לו אח והמתרגם אמר לקפצא בהון כמו מקפץ וטעם דולג ואמת תרגם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO LEAP. The word *le-natter* has no brother.⁵² The Aramaic translator renders *le-natter ba-hen* by *le-kappatza behen;* since the word *le-kappatza* is similar to *mekappetz* (leaping) (Cant. 2:8),⁵³ means wherewith to leap. its meaning is leaping. He translated correctly.

footnotes:
⁵² The word is not found again in Scripture.
⁵³ Thus le-kappatza ve-hon


###### Ibn Ezra on Leviticus 11:22:1
[Ibn Ezra on Leviticus 11:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:22:1)

נקר׳‎ **ארבה.** מלשון ריבוי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE LOCUST.] The word *arbeh* (locust) is connected to the word *ribbuy* (large amount).


###### Ibn Ezra on Leviticus 11:22:2
[Ibn Ezra on Leviticus 11:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:22:2)

**הסלעם.** מין יעלה בסלעים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE BALD LOCUST. The *sale’am* (bald locust) refers to a kind of locust which climbs on rocks (*sela’im*).⁵⁴ means a rock. Thus *sela’im* means the “rocker,” i.e., the grasshopper that climbs a rock.

footnotes:
⁵⁴ Sela


###### Ibn Ezra on Leviticus 11:22:3
[Ibn Ezra on Leviticus 11:22:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:22:3)

**החרגול.** אם היא מרובעת אין לו אח ואם היא שתי מלות כמלת לפלמוני המדבר תהיה תולדתו הפך תולדת הסלעם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE CRICKET. If the word *chargol* (cricket) is a quadriliteral, then it has no brother.⁵⁵ If it is a combination of two words⁵⁶ (trembling). See I. E. on Ps. 18:46 and *regel* (foot). like the word *palmoni* (certain one) in *unto that certain one who spoke* (Dan 8:13), then the nature of the *chargal* is the reverse of the nature of the *sale’am* (bald locust).⁵⁷ climbs rocks while the *chargal* has “trembling feet” and is not adept at climbing.

footnotes:
⁵⁵ There is no similar word in Scripture.
⁵⁶ Charag
⁵⁷ For the sale’am


###### Ibn Ezra on Leviticus 11:22:4
[Ibn Ezra on Leviticus 11:22:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:22:4)

**החגב.** ידוע מלשון ישמעאל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE GRASSHOPPER. Its meaning is known from the language of the Ishmaelite.⁵⁸ in Arabic.

footnotes:
⁵⁸ A grasshopper is called chajaba


###### Ibn Ezra on Leviticus 11:23:1
[Ibn Ezra on Leviticus 11:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:23:1)

וטעם **אשר לו ארבע רגלים.** וכבר נכתב ההולך על ארבע. שיתכן שיש שרץ יש לו ד׳‎ רגלים ולא ילך בהן רק יעוף לבדו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BUT ALL WINGED SWARMING THINGS.] Scripture had previously stated, *that go upon all fours* (v. 20).⁵⁹ (v. 21). Why then state here, *But all winged swarming things which have four feet are…detestable*? The Torah now states, *But all winged swarming things, which have four feet*, because it is possible that there is a swarming creature that has four legs but that does not walk upon them but only flies.⁶⁰

footnotes:
⁵⁹ Scripture had previously stated that go on all four are…detestable
⁶⁰ Verse 20 teaches that a swarming creature that walks on four legs is detestable. Our verse teaches that a swarming creature that has four legs is detestable even if it does not walk upon them. Our verse thus not repeat verse 20.


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

**ולאלה תטמאו.** לכל שרץ העוף בעל ד׳‎ רגלים ואת אלה תשקצו מן העוף ודעת אחרים שפי׳‎ אלה לכל הבהמה וכל הולך על כפיו ולפי דעתי שמלת אלה על כל 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 BY THESE YE SHALL BECOME UNCLEAN. By all winged swarming things that have four feet; *And these ye shall have in detestation among the fowls*.⁶¹ Others believe that the word *elleh* (these) (v. 24) refers to *among all the beasts* and to *And whatsoever goeth upon its paws* (v. 27).⁶² I believe that the word *elleh* refers to all those mentioned above.⁶³

footnotes:
⁶¹ See verse 13. In other words, verses 24 and 25 refer to that which comes before, that is to unclean fowl and unclean winged swarming things.
⁶² In other words, verses 23 and 24 introduce that which follows. See Rashi and Rashbam.
⁶³ Unclean fowl and unclean winged swarming things.


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

**תטמאו.** מבנין התפעל ודגשות הטי״ת להתבלע התי״ו וכן וישמע את הקול מדבר אליו וכבס המטהר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YE SHALL BECOME UNCLEAN. The word *tittamma’u* (ye shall become unclean) is a *hitpa’el*. The *tet* receives a *dagesh* because the *tav*⁶⁴. is swallowed. The same is the case with the word *middabber* (speaking) in *then he heard the Voice speaking unto him* (Num. 7:89) and the word *mittaher* (cleansed) in *And he that is to be cleansed shall wash* (Lev. 14:8).⁶⁵ whose *tav* is compensated for by a *dagesh*.

footnotes:
⁶⁴ Of the hitpa’el
⁶⁵ Both words are hitpa’els


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

**יטמא עד הערב.** אחז הכתוב דרך קצרה כי הוא צריך שירחץ במים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BE UNCLEAN UNTIL THE EVEN. Scripture chose the path of brevity, for the unclean must bathe in water.


###### Ibn Ezra on Leviticus 11:25:1
[Ibn Ezra on Leviticus 11:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:25:1)

**והנושא.** חמור מהנוגע על כן יכבס בגדיו אף כי גופו וכן משפט כל בהמה גם פה אחז דרך קצרה וכן הוא ושסע שוסעת וגרה איננו מעלה או גרה מעלה ושסע איננו שוסעת וכבר אמר ובנבלתם לא תגעו טמאים הם לכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHOSOEVER BEARETH. Bearing is more serious than touching. Therefore the bearer must wash his garments. How much more so [must he bathe] his body. The same law applies to all beasts.⁶⁶ Scripture also follows the path of brevity here.⁶⁷ The verse is to be understood as follows, or is clovenfooted but cheweth not the cud or cheweth the cud but is not cloven-footed.⁶⁸. However, this contradicts verses 4-7 which teache that an animal with only one kosher sign is unclean. Hence I.E. points out that the above clause is short for: a beast which cheweth the cud and parteth the hoof but is not cloven-footed, or a beast that cheweth not the cud but which parteth the hoof and is cloven-footed. Scripture has previously stated, *and their carcasses ye shall not touch; they are unclean unto you* (v. 8).⁶⁹

footnotes:
⁶⁶ It does not apply only to unclean fowl and unclean winged swarming things.
⁶⁷ As it did in verse 24.
⁶⁸ Our verse seems to imply that only an animal that has two signs of uncleanliness is unclean, for it speaks of a beast which parteth the hoof, but is not cloven-footed, nor cheweth the cud
⁶⁹ Hence Scripture does not mention here that their carcasses are unclean (Weiser).


###### Ibn Ezra on Leviticus 11:26:1
[Ibn Ezra on Leviticus 11:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:26:1)

וטעם **כל הנוגע בהם.** והם הנבלות הנזכרות למעלה יטמא כמשפט הנזכרים שהוא עד הערב ויש מין ממין הצדוקים שאמרו כי כל הנוגע בהם והם חיים יטמא ואין צורך להשיב על דברי שגעון כי הכתוב לא אסר כי אם בשרם ואמר ובנבלתם לא תגעו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[EVERY ONE THAT TOUCHETH THEM.] This means everyone who touches any of the above-mentioned carcasses shall become unclean until the evening, for that is the law regarding the previously mentioned carcasses. There is a type of misbeliever who belongs to the Sadducee heresy who says that *every one that toucheth them* means whoever touches them while they are alive shall be unclean. There is no need to respond to insane talk, for Scripture only prohibited their flesh.⁷⁰ (v. 8). Hence the prohibition against touching unclean animals applies only to their carcasses. It states, *and their carcasses ye shall not touch* (v. 8).

footnotes:
⁷⁰ To be eaten. The point is that the law dealing with touching unclean animals only concerns dead unclean animals, for Scripture explicitly states, and their carcasses ye shall not touch


###### Ibn Ezra on Leviticus 11:27:1
[Ibn Ezra on Leviticus 11:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:27:1)

**וכל הולך על כפיו.** בתחלה המשפט אחד וכן הנושא את נבלת׳‎ וזה הפסוק יישר פירושי במלת ולאלה תטמאו כי שם כתוב וכל הנושא מנבלתם ושניהם בפרשה אחת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHATSOEVER GOETH UPON ITS PAWS. At first⁷¹ the law is the same.⁷² Similarly *And he that beareth the carcass of them* (v. 28).⁷³ This verse affirms my explanation of the words *And by these ye shall be come unclean* (v. 24),⁷⁴ applies to what comes before, not what follows. See I.E. on verse 24. for Scripture there states, *And whosoever beareth aught of the carcass of them* (v. 25).⁷⁵ *he that beareth the carcass of them*. According to I.E., Scripture is not repeating itself, for verse 25 refers to winged creatures while verse 28 refers to animals that walk on all fours. Both of them are in one section.

footnotes:
⁷¹ Before they died.
⁷² They have the same law as the animals mentioned in verse 26.
⁷³ The law that governs the animals mentioned in verse 28 applies here too.
⁷⁴ According to I.E., And by these ye shall be come unclean
⁷⁵ And verse 28 states, And


###### Ibn Ezra on Leviticus 11:27:2
[Ibn Ezra on Leviticus 11:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:27:2)

וטעם **טמאים הם לכם.** להכניס כל ישראל אנשים ונשים וטף משפט אחד להם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The reason Scripture states, *They are unclean unto you*, is that it wants to include all of Israel: men, women, and children.⁷⁶. Hence *unclean unto you* in our verse is not a mere repetition of the same statement. One law applies to all.

footnotes:
⁷⁶ Verse 26 states, Every one that toucheth them shall be unclean


###### Ibn Ezra on Leviticus 11:29:1
[Ibn Ezra on Leviticus 11:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:29:1)

**וזה לכם הטמא.** במגע גם אלה השמנה לא נוכל לדעתם באמת גם העופות כי אם מדברי קבלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THESE ARE THEY WHICH ARE UNCLEAN UNTO YOU. By touch.⁷⁷ We also are not able to actually know what these eight creatures⁷⁸ refer to. This is also true of the fowl.⁷⁹ We can only know their identity by tradition.

footnotes:
⁷⁷ One becomes unclean by touching their dead carcasses.
⁷⁸ Mentioned in verses 29 and 30.
⁷⁹ Mentioned in verses 13-19.


###### Ibn Ezra on Leviticus 11:31:1
[Ibn Ezra on Leviticus 11:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:31:1)

וטעם **אלה הטמאים לכם בכל השרץ.** אלה לבדם הם הטמאים שיטמאו במותם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THESE ARE THEY WHICH ARE UNCLEAN.] It means that these alone are the unclean⁸⁰ which, when dead, defile you.⁸¹

footnotes:
⁸⁰ These eight swarming things alone among the things that swarm upon the earth defile the one who touches them.
⁸¹ Hence Scripture enumerates them.


###### Ibn Ezra on Leviticus 11:31:2
[Ibn Ezra on Leviticus 11:31:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:31:2)

וטעם **יטמא עד הערב.** אחר שירחץ:

**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 *shall be unclean until the even* is, after he bathes he shall be unclean until the evening.⁸²

footnotes:
⁸² See I.E. on verse 25.


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

**במים יובא.** הבגד או השק או הכלי שהוא מקבל טומאה וצדיכין אנו למסורת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT MUST BE PUT INTO WATER. The garment or the sack or the vessel which is susceptible of uncleanness. We have a need for tradition regarding these things.⁸³ (vessels) dedicated to this topic.

footnotes:
⁸³ To tell us which vessels are susceptible to uncleanliness. There is a section of the Mishnah called kelim


###### Ibn Ezra on Leviticus 11:33:1
[Ibn Ezra on Leviticus 11:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:33:1)

**אשר יפול מהם אל תוכו.** מאחד מהם כמו ויקבר בערי גלעד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREIN TO ANY OF THEM FALLETH. *Me-hem*⁸⁴ is to be rendered, any one of them. Compare, *And was buried in the cities of Gilead*⁸⁵ (Jud. 12:7).⁸⁶

footnotes:
⁸⁴ Literally, of them. This might be taken to mean all of them; that is, if all of the creatures mentioned in verses 29 and 30 fall into a vessel it becomes unclean. However, if one or two of them fall into a vessel it is not unclean. Hence I.E.’s comment.
⁸⁵ Translated literally.
⁸⁶ The meaning of which is, and was buried in one of the cities of Gilead.


###### Ibn Ezra on Leviticus 11:34:1
[Ibn Ezra on Leviticus 11:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:34:1)

**וכל משקה.** שם ואני הייתי משקה פועל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ALL DRINK. *Mashkeh* (drink) is a noun.⁸⁷ *Mashkeh* in *Now I was giving drink to the king* (Neh. 1:11) is a verb in the present tense.⁸⁸

footnotes:
⁸⁷ Even though it has the form of a verb.
⁸⁸ Translated according to I.E.


###### Ibn Ezra on Leviticus 11:35:1
[Ibn Ezra on Leviticus 11:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:35:1)

והנה התנור ללחם לאפות והכירים לבשל הבשר יותצו כי טמאים הם וזאת גזרת מלך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Now, an *oven* (v. 35) which is used to bake bread and a *range* (*Ibid*.) which is used to cook meat shall be broken into pieces,⁸⁹ for they are unclean. This is the decree of the king.⁹⁰ (p. 112), I.E. points out that there are many laws whose meaning only the very intelligent can ascertain. I.E.’s comments here seem to be directed to this group of people.

footnotes:
⁸⁹ If the carcass of one of the eight swarming things falls into it.
⁹⁰ There does not appear to be any reason for this law. In the Yesod Mora


###### Ibn Ezra on Leviticus 11:36:1
[Ibn Ezra on Leviticus 11:36:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:36:1)

**באר.** בלשון הקדש לשון נקבה והיא הנובעת וכן כהקיר ברר מימיה ובור כרוי או חפור למטה השמים אם כן תהיה הבאר כמו מעיין ואין צורך להזכיר הנחל ויהיה מקוה מים סמוך אל בור כי יש בור אין בו מים ויש אומרים כי הוא חסר וי״ו כמו ראובן שמעון שמש ירח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A CISTERN. The Hebrew word *be’er* (well) is a feminine. It bubbles forth. Compare, *As a well* (bir)⁹¹ is a variant of *be’er*. Translated according to I.E. *welleth with her waters* (Jer. 6:7). However, a *bor* (cistern) is dug or excavated to store the rain from the sky. If so,⁹² the well is a fountain.⁹³ There is no need to mention rivers.⁹⁴ *Mikveh mayim* (a gathering of water) is connected to *bor* (cistern),⁹⁵ (v. 36). for there are *borot* (cisterns) without water.⁹⁶ follows *bor*. Some say that *mikveh* is missing a *vav*.⁹⁷ should be read as if written, *u-mikveh mayim*. According to this interpretation our verse reads, or a cistern, or a gathering of water. Compare, *Reuben, Simeon* (Ex, 1:2),⁹⁸ (Reuben and Simon). and *shemesh yare’ach* (the sun moon) (Hab. 3:11).⁹⁹ (the sun and the moon).

footnotes:
⁹¹ This is the ketiv. Bir
⁹² If the water in the well bubbles forth.
⁹³ Mentioned in our verse.
⁹⁴ In our verse, for the waters in the rivers have their origin in underground fountains.
⁹⁵ Bor mikveh mayim means a cistern wherein is a gathering of water
⁹⁶ Hence mikveh mayim
⁹⁷ Mikveh mayim
⁹⁸ Which is to be interpreted as if written, re’uven ve-shimon
⁹⁹ Which is to be interpreted as if written, shemesh ve-yare’ach


###### Ibn Ezra on Leviticus 11:36:2
[Ibn Ezra on Leviticus 11:36:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:36:2)

**ונגע בנבלתם.** המים הנוגעים בנבלתם יהיו טמאים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT HE WHO TOUCHETH THEIR CARCASS. The water that touches their carcasses will be unclean.¹⁰⁰

footnotes:
¹⁰⁰ Water that is removed from the ground.


###### Ibn Ezra on Leviticus 11:37:1
[Ibn Ezra on Leviticus 11:37:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:37:1)

**זרוע.** שם התאר כמו פעול או הם ב׳‎ שמות והעד ונתן להם זרעונים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SOWING. *Zeru’a* (sowing) is an adjective.¹⁰¹ (seed). It is similar to a *pa’ul*.¹⁰². On the other hand, there might be two nouns for the word seed.¹⁰³ and *zeru’a*. Compare, Rashi: *“Zera zeru’a* (sowing seed) means any kind of seed. *Zeru’a* is a noun.” *And gave them pulse* (zeronim¹⁰⁴ is a variation of the plural of *zeru’a*.) (Dan. 1:16) is proof of this.

footnotes:
¹⁰¹ Modifying zera
¹⁰² It is an adjective vocalized like a verb in the pu’al
¹⁰³ Zera
¹⁰⁴ Zeronim


###### Ibn Ezra on Leviticus 11:38:1
[Ibn Ezra on Leviticus 11:38:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:38:1)

**וכי יותן מים.** שישקו את השדה ונפל מנבלתם על הזרע ויש אומרים על המים ובא מלת יותן שהוא לשון יחיד עם מים וכן מי נדה לא זורק עליו ומלת יותן כמו יוקח נא מעט מים מהבנין הכבד הנוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT IF WATER BE PUT. If they water their field and aught of their carcasses fall on the seed.¹⁰⁵ (thereon) refers to the seed. This opinion interprets our verse as follows: But if water be put upon the seed, and aught of their carcass fall upon the seed, the seed is unclean. Some say on the water.¹⁰⁶ (thereon) refers to the water. This opinion interprets our verse as follows: But if water be put upon the seed, and aught of their carcass fall upon the water, the seed is unclean. The word *yuttan* (be put), which is singular, governs *mayim* (water).¹⁰⁷ We find a similarity in *because the water* (meh) *of sprinkling was not dashed* (zorak)¹⁰⁸ is singular. It governs *meh*, which is plural. *against him* (Num. 19:13). The word *yuttan* is similar to *yukkach* (be fetched) in *Let now a little water be fetched* (Gen. 18:4). It belongs to the heavy conjugation to which a letter is added.¹⁰⁹ as “the heavy conjugation to which a letter is added.” However, *yuttan* and *yukkach* are *hofals*. We either have a scribal error or I.E. was not exact in his language.

footnotes:
¹⁰⁵ The seed is unclean. According to this interpretation the word alav
¹⁰⁶ In other words, the word alav
¹⁰⁷ Which is a plural. I.E. points this out because verbs governing nouns in the plural are normally in the plural.
¹⁰⁸ Zorak
¹⁰⁹ I.E. usually refers to the hifil


###### Ibn Ezra on Leviticus 11:39:1
[Ibn Ezra on Leviticus 11:39:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:39:1)

**אשר היא לכם.** מותרת לאכול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF WHICH YE MAY. *Asher hi la-khem le-okhlah* means of which ye may eat.¹¹⁰ literally means which is to you for food, i.e., which you are about to eat. Hence I.E.’s comment.

footnotes:
¹¹⁰ Any animal of which you are permitted to eat. Asher hi la-khem leokhlah


###### Ibn Ezra on Leviticus 11:39:2
[Ibn Ezra on Leviticus 11:39:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:39:2)

**יטמא עד הערב.** אחר שירחץ במים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BE UNCLEAN UNTIL THE EVEN. After he bathes in water.¹¹¹

footnotes:
¹¹¹ See Lev. 15:5,6.


###### Ibn Ezra on Leviticus 11:40:1
[Ibn Ezra on Leviticus 11:40:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:40:1)

**והאוכל** חמור כמו הנושא כי שניהם נושאים זה בחוץ וזה בפנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND HE THAT EATETH.] The law regarding he that eats¹¹² is stricter.¹¹³ It is similar to the law governing he that that carries,¹¹⁴ for both bear.¹¹⁵ One carries outside¹¹⁶ and the other¹¹⁷ inside.¹¹⁸

footnotes:
¹¹² Of the carcass of the animal that dies of itself.
¹¹³ Than the law regarding one who touches.
¹¹⁴ The carcass of the animal that dies of itself.
¹¹⁵ The carcass.
¹¹⁶ On the outside of the body.
¹¹⁷ The one who eats.
¹¹⁸ Of his or her body.


###### Ibn Ezra on Leviticus 11:41:1
[Ibn Ezra on Leviticus 11:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:41:1)

וטעם **כל השרץ השורץ על הארץ.** כל שרץ הארץ ובכלל שמונה שרצים הנזכרים והזכיר שלא יאכלו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND EVERY SWARMING THING.] This means all swarming things of the earth. The eight swarming creatures¹¹⁹ are included. Scripture mentions that they¹²⁰ are not to be eaten.¹²¹

footnotes:
¹¹⁹ Mentioned in verse 29 and 30.
¹²⁰ The eight swarming creatures.
¹²¹ This was not stated earlier.


###### Ibn Ezra on Leviticus 11:42:1
[Ibn Ezra on Leviticus 11:42:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:42:1)

**גחון.** כמו על גחונך תלך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE BELLY. The word *gachon* (belly) is similar to the word *gechonekha* (thy belly) in *upon thy belly shalt thou go* (Gen. 3:14).


###### Ibn Ezra on Leviticus 11:42:2
[Ibn Ezra on Leviticus 11:42:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:42:2)

**וכל הולך על ארבע.** בשרץ שהוא הקטן כאשר פירשתי בשרץ המים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHATSOEVER GOETH UPON ALL FOURS. Among the swarming things which are small, as I explained with regard to the swarming things in the water.¹²²

footnotes:
¹²² See I.E. on verse 10.


###### Ibn Ezra on Leviticus 11:42:3
[Ibn Ezra on Leviticus 11:42:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:42:3)

**מרבה רגלים.** שם התאר והוא סמוך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MANY FEET. The word *marbeh* (many) is an adjective. It is in the construct.¹²³ (feet).

footnotes:
¹²³ With raglayim


###### Ibn Ezra on Leviticus 11:43:1
[Ibn Ezra on Leviticus 11:43:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:43:1)

**אל תשקצו את נפשותיכם.** להיות׳‎ מטונפות ומגואלות.

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YE SHALL NOT MAKE YOURSELVES DETESTABLE. By being filthy and dirty.¹²⁴

footnotes:
¹²⁴ By eating filthy and dirty things.


###### Ibn Ezra on Leviticus 11:43:2
[Ibn Ezra on Leviticus 11:43:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:43:2)

**ולא תטמאו בהם** כי ידוע כי הגוף הנאכל ישוב בשר בגוף האוכל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER SHALL YE MAKE YOURSELVES UNCLEAN. For it is known that that which is eaten turns into the flesh of the one who ingests it.¹²⁵

footnotes:
¹²⁵ Hence one who eats filthy things turns into a filthy thing himself.


###### Ibn Ezra on Leviticus 11:43:3
[Ibn Ezra on Leviticus 11:43:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:43:3)

**ונטמתם בם.** חסר אל״ף כמו מראשית בלי אלף השנה ויש אומרים שהם שני שרשים והעד נטמינו בעיניכם וטעמו כאדם שאין לו דעת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT YE SHOULD BE DEFILED THEREBY. The word *ve-nitmetem* (that ye should be defiled) is missing an *alef*.¹²⁶ is spelled *nun, tet, mem, tav, mem*. It should be spelled *nun, tet, mem, alef, tav, mem*, for the root of *tame* is *tet, mem, alef*. Compare, *reshit*¹²⁷, though it should have been spelled with an *alef*. (beginning) in *from the beginning of the year* (Deut. 11:12). Others say that they come from two roots.¹²⁸, and *tet, mem, heh*. The word *nitmetem* in our verse comes from the latter root. Hence there is no *alef* in it. The word *nitminu* (unclean) in *And reputed unclean in your sight*¹²⁹ (Job 18:3) is proof. It¹³⁰. means that you do not become dumb-witted.¹³¹ means that you do not become dull-witted thereby.

footnotes:
¹²⁶ Nitmetem
¹²⁷ Which is spelled without an alef
¹²⁸ There are two words in Hebrew for unclean: tet, mem, alef
¹²⁹ Translated literally.
¹³⁰ That ye should be defiled thereby
¹³¹ In other words, that ye should be defiled thereby


###### Ibn Ezra on Leviticus 11:44:1
[Ibn Ezra on Leviticus 11:44:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:44:1)

**והייתם קדושים כי קדוש אני.** על כן אמרתי לכם ולא תטמאו והוי״ו כפ״א רפה בלשון ישמעאל וכן ויעזוב את עבדיו ורבים כמוהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YE SHALL THEREFORE BE HOLY, FOR I AM HOLY. Hence I told you *neither shall ye defile yourselves* (v. 44). The *vav*¹³² (ye shall therefore be). is similar to the unaspirated *fah* in Arabic.¹³³ is not a continuation of the first half of the verse. It is an independent clause. Similarly the *vav* in *va-ya’azov* (left) in *left his servants* (Ex. 9:21).¹³⁴ (left) in Ex. 9:21 is to be rendered as left, not and he left. There are many such instances.¹³⁵ has the meaning of an unaspirated *fah* in Arabic.

footnotes:
¹³² In vi-heyitem
¹³³ It does not always serve as a connective. See I.E. on Gen. 1:2 (Vol. 1, p. 30). In other words, vi-heyitem kedoshim
¹³⁴ Va-ya’azov
¹³⁵ Where the vav


###### Ibn Ezra on Leviticus 11:45:1
[Ibn Ezra on Leviticus 11:45:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:45:1)

וטעם **כי אני ה׳‎.** כי לא העליתי אתכם מארץ מצרים כי אם להיות לכם לאלהים ואם לא תהיו קדושים לא אהיה לכם לאלהים על כן אם רצונכם שאהיה לכם לאלהים תהיו קדושים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR I AM THE LORD.] This means I did not take you out of Egypt for any reason but to be your God. If you will not be holy, I will not be a God to you. Hence if you want Me to be your God you must be holy.


###### Ibn Ezra on Leviticus 11:47:1
[Ibn Ezra on Leviticus 11:47:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:47:1)

**להבדיל בין הטמא.** בעוף ובשרץ המים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO MAKE A DIFFERENCE BETWEEN THE UNCLEAN. Among the fowl and that which swarms in the water.


###### Ibn Ezra on Leviticus 11:47:2
[Ibn Ezra on Leviticus 11:47:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:47:2)

**הנאכלת.** המותרת לאכילה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT MAY BE EATEN. That is permitted to be eaten.


###### Ibn Ezra on Leviticus 11:47:3
[Ibn Ezra on Leviticus 11:47:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/11:47:3)

**אשר לא תאכל.** על פי התורה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT MAY NOT BE EATEN. According to the words of the Torah.¹³⁶ is to be rendered, that may not be eaten. *Asher lo te’ackhel* can be rendered, which is inedible. Hence I.E.’s comment.

footnotes:
¹³⁶ In other words, asher lo te’ackhel