## Ibn Ezra on Leviticus Chapter 17

###### Ibn Ezra on Leviticus 17:2:1
[Ibn Ezra on Leviticus 17:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:2:1)

**דבר אל אהרן ואל בניו.** כי הם השוחטים לישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SPEAK UNTO AARON, AND UNTO HIS SONS. For they are the ones who slaughter¹ for Israel.

footnotes:
¹ The sacrifices.


###### Ibn Ezra on Leviticus 17:3:1
[Ibn Ezra on Leviticus 17:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:3:1)

אילו היה כתוב במחנה מותר לשחטו מחוץ למחנה וזו המצוה תלויה גם בבית המקדש רק בכל מקום שהוא קרוב לירושלים והקרוב ידענו מדברי קבלה כי אם היה המקום רחוק יזבח ויאכל בשר כי כן כתוב ורבים אמרו כי הבשר אסור בגלות ויפרשו בשר ויין לא בא אל פי בשר דג ולא דברו נכונה ואיני רוצה להאריך להשיב עליהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
If the Torah had read, *in the camp* (v. 3),². then it would have been permissible to slaughter it³ outside the camp.⁴. Also, this⁵ commandment⁶ is dependent upon the Holy Temple.⁷ However, this law applies only to any place that is close to Jerusalem.⁸ and Rashi. We know how close from the words of tradition,⁹ 57b. for if the place is far, one is permitted to slaughter flesh.¹⁰ The latter is so, for Scripture states it.¹¹ Many say that it is forbidden to eat flesh in the exile.¹² They explain *neither came flesh nor wine in my mouth* (Dan. 10:3)¹³ as referring to the flesh of fish.¹⁴ as referring to the flesh of fish, for they maintain that one cannot eat meat outside of the Land of Israel. They did not speak correctly. I do not want to dwell on this and answer them.

footnotes:
² That is, if verse 3 had only stated, in the camp
³ Any one of the animals mentioned in our verse.
⁴ Hence verse 3 reads, in the camp, or…without the camp
⁵ The law codified in verses 3 and 4.
⁶ Like many others which precede it.
⁷ It is in effect only when a central sanctuary for the bringing of sacrifices exists.
⁸ Even when the temple stood, the law applied only to places which were close to Jerusalem. I.E. is interpreting according to the plain meaning of the text. According to the rabbis, our verse speaks of sacrifices; i.e., sacrifices are not to be offered in any place except for the tabernacle or the temple. See Sifra
⁹ See Kiddishin
¹⁰ He is permitted to slaughter an animal for the purpose of eating its flesh without presenting it for an offering.
¹¹ In Deut. 12:21.
¹² This was a Karaite opinion.
¹³ Daniel, who lived in Babylon, tells us that he refrained from meat and wine while he fasted. This indicates that he ate meat when he did not fast.
¹⁴ The Karaites explain the word “flesh” in neither came flesh…in my mouth


###### Ibn Ezra on Leviticus 17:5:1
[Ibn Ezra on Leviticus 17:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:5:1)

**למען אשר יביאו.** זה הטעם על המצוה הזאת ופירוש על פני השדה ולא יזבחו עוד את זבחיהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO THE END THAT THE CHILDREN OF ISRAEL MAY BRING. This is the reason for this commandment. *And they shall no more sacrifice their sacrifices unto the satyrs* (v. 7) explains *in the open field*.¹⁵ whom they believe to dwell there.

footnotes:
¹⁵ The reason Israel shall not sacrifice in the open field is so that they shall no more sacrifice their sacrifices unto the satyrs


###### Ibn Ezra on Leviticus 17:7:1
[Ibn Ezra on Leviticus 17:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:7:1)

**לשעירים.** הם השדים ונקראו כן בעבור שישתער הגוף הרואה אותם והקרוב בעבור שיראו אותם המשוגעים כדמות שעירים ומלת עוד תורה שכן היו ישראל עושין במצרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTO THE SATYRS. *Se’irim* (satyrs) are the demons. They are so called because the body of one who sees them “storms.”¹⁶, spelled with a *sin*, to the word *sa’arah* (storm), spelled with a *samekh*. However, it appears that they are so called because the insane see them in the form of goats (*se’irim*). The word “more” teaches that the Israelites did so in Egypt.

footnotes:
¹⁶ The person who sees them is agitated. This opinion connects se’irim


###### Ibn Ezra on Leviticus 17:7:2
[Ibn Ezra on Leviticus 17:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:7:2)

**אשר הם זונים.** כי כל מי שמבקש אותם ומאמין בהם הוא זונה מתחת אלהיו שיחשוב כי יש מי שייטיב או ירע חוץ מהשם הנכבד והנורא. ובזו הפרשה לא הזכיר הגר כי המצוה על ישראל בזבחים ובעולות והזכיר הגר שלא יעזבו ישראל שיזבח הגר לעבודת כוכבים בארץ ישראל וכן משפט כל דם שהוא אסור בעבור שהוא הנפש כי הבשר בדם והאמת כי הנפש שבה יחיה האדם הוא בדם הלב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AFTER WHOM THEY GO ASTRAY. For whoever seeks after them and believes in them strays from under his God, for he thinks that there is someone aside from God the glorious and awe inspiring who does good or bad. This section¹⁷ does not mention the stranger, for the commandment regarding sacrifices and burnt offerings falls on Israel. Scripture mentions the stranger¹⁸ in order to teach that Israel shall not permit a stranger to sacrifice to idols in the Land of Israel. The law regarding *all manner of blood* (v. 10) is similar.¹⁹ The eating of blood is prohibited²⁰ because it is the very life, for the flesh lives by the blood.²¹ The truth of the matter is that the life by which a person lives is in the blood which is in the heart.

footnotes:
¹⁷ Which prohibits the slaughter of meat except as an offering.
¹⁸ In verse 8, which prohibits offering a sacrifice outside of the sanctuary.
¹⁹ It is the same case with the law regarding the prohibition of eating all manner of blood.
²⁰ To the Israelite and to the stranger.
²¹ The blood is offered on the altar to atone for the life of the sinner, life for life. It is therefore not to be eaten.


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

**בנפש יכפר.** בנפש שיש בו יכפר. והטעם נפש תחת נפש ויש מפרשים כמו על נפשותיכם ואין לו טעם אחר שאמר לכפר על נפשותיכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT MAKETH ATONEMENT BY REASON OF THE LIFE.²². The blood makes atonement by the life which is in it.²³ (makes atonement by reason of the life) as makes atonement with the life which is in it. The reason for the latter is life for life.²⁴ There are others who explain *ba-nefesh yekhapper* (that maketh atonement by reason of the life) as, to make atonement for your souls.²⁵ (by reason of the life) as for the soul, the reference being for the soul of the sinner. However, the latter makes no sense, for what reason is there for Scripture to say this after stating *to make atonement for your souls*?²⁶

footnotes:
²² Hebrew, ba-nefesh yekhapper
²³ This interpretation renders ba-nefesh yekhapper
²⁴ The life of the animal is given in place of the life of the sinner.
²⁵ They render ba-nefesh
²⁶ What reason is there for Scripture to repeat itself?


###### Ibn Ezra on Leviticus 17:13:1
[Ibn Ezra on Leviticus 17:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:13:1)

**אשר יצוד ציד חיה.** כאיל וצבי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT TAKETH IN HUNTING ANY BEAST OR FOWL THAT MAY BE EATEN. Such as a deer or a gazelle.


###### Ibn Ezra on Leviticus 17:13:2
[Ibn Ezra on Leviticus 17:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:13:2)

**או עוף אשר יאכל.** גם מזה הכתוב נלמוד שלא נעזוב הגר שיאכל בארצנו חזיר או סוס או עוף דורס שהוא טמא ויתכן בעבור שצוה שלא יאכל דם ולא יראה דם נשפך חוץ מהמזבח השם צוה לכסות כל דם שאינו קרב לגבי המזבח שלא יחשוב הרואה בראותו והוא דם איל וצבי או עוף כי זבח נזבח לעבודת כוכבים ובפרשת ראה אנכי אפרש סוד זה הפסוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR FOWL THAT MAY BE EATEN. We also learn from this verse that we should not allow the stranger to eat in our land the flesh of a pig or a horse, or any bird of prey which is unclean. It is possible that God commanded that all blood which is not offered on the altar²⁷ (chayyah) *or fowl that may be eaten*. be covered so that the one who sees the blood of the deer, stag, or fowl not think that it comes from a sacrifice that was offered to an idol, for God had commanded that no blood be eaten and that no blood from God’s altar be spilled outside of the altar.²⁸ I will explain the secret of this verse in the Torah portion opening with the words *Behold, I set* (Deut. 11:26).²⁹

footnotes:
²⁷ That is, the blood of any beast
²⁸ Hence a person who sees blood pooled on the ground will assume that it is from blood offered to idols.
²⁹ See I.E. on Deut. 12:25. I.E. there explains that eating the blood of an animal will harm one’s soul as well as have a bad effect on one’s children.


###### Ibn Ezra on Leviticus 17:14:1
[Ibn Ezra on Leviticus 17:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:14:1)

**דמו בנפשו.** הוא דבק עם הנפש כי ידוע שהגידים היוצאים מפאת שמאל הלב מחולקים בחצי לדם ולרוח כדמות שמן זית עם האור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE BLOOD THEREOF IS ALL ONE WITH THE LIFE THEREOF. The blood is coupled with the life thereof,³⁰ as the blood thereof is with the life thereof. for it is known³¹ that the threads³² that go out from the left side of the heart are divided, half for blood and half for the breath, like the olive oil and the light thereof.³³

footnotes:
³⁰ I.E. renders damo be-nafsho
³¹ That was the belief of physicians in I.E.’s time.
³² What we call arteries and veins.
³³ Breath and life are tied to the blood in the same way that light is coupled to oil. Blood maintains one’s breath and life.


###### Ibn Ezra on Leviticus 17:14:2
[Ibn Ezra on Leviticus 17:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:14:2)

**ואמר לבני ישראל.** טעמו וכבר אמרתי והיא הפרשה הנזכרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEREFORE I SAID UNTO THE CHILDREN OF ISRAEL. The meaning of *va-omar* (therefore I said) is, and I have previously said.³⁴ The reference is to the section now mentioned.³⁵

footnotes:
³⁴ In verse 10.
³⁵ This very section.


###### Ibn Ezra on Leviticus 17:15:1
[Ibn Ezra on Leviticus 17:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:15:1)

ובעבור שהזכיר חיה שאיננה קרבה וכן עוף הזכיר **כל נפש אשר תאכל נבלה** שאיננה קרבה גם היא גם הזכירה בעבור הציד אם בזדון הוא עובר בלאו וילקה ואם בשגגה יביא חטאת. ואם טען טוען והלא הכתוב אמר לגר אשר בשעריך תתננה ואכלה התשובה כי זה גר תושב וכן כתוב והגר הגר בתוככם לא נעזבנו שיאכל נבלה רק הנכרי שיבוא בשערינו נתן אותה לו ויאכל אותה לחוץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Since Scripture mentions the beast (*chayyah*) which is not offered as a sacrifice, and similarly the fowl,³⁶ it goes on to speak of *every soul that eateth that which dieth of itself* (v. 15), which is also not offered as a sacrifice. Scripture also mentions the latter because of its reference to an animal which is taken in hunting.³⁷ (dying of itself) or *terefah* (tom), for they are taken by bow and arrow or traps. If one does so deliberately³⁸. he violates a negative precept³⁹ and is flogged.⁴⁰ also is unclean. Hence I.E. points out that he is not only unclean but he violates the law which prohibits the eating of an animal that dies of itself or is torn. If he does so accidentally, he brings a sin offering. If one should argue,⁴¹ does not Scripture state, *thou mayest give it*⁴² *unto the stranger that is within thy gates, that he may eat it* (Deut. 14:21)? The answer is that this⁴³ speaks of a stranger who dwells in the Land of Israel. Scripture similarly reads, *or the stranger that sojourneth among you* (Lev. 16:29). We shall not allow him to eat anything that dies of itself. However, we may give it⁴⁴ to the stranger that comes into our gates⁴⁵ and he will eat it outside.⁴⁶

footnotes:
³⁶ In verse 13.
³⁷ In verse 13. Animals taken in hunting are very likely to fall into the category of nevelah
³⁸ If he deliberately eats of an animal which dieth of itself, or that which is torn of beasts
³⁹ See Ex. 22:30; Deut. 14:21.
⁴⁰ Verse 15 tells us that one who eateth that which dieth of itself
⁴¹ With I.E.’s earlier statement that verse 13 teaches that Israel is not permitted to allow the stranger to eat the flesh of a pig or a horse in the Land of Israel.
⁴² The flesh of an animal that dies of itself and, by extension, the flesh of all prohibited animals.
⁴³ Verse 13.
⁴⁴ Forbidden meat.
⁴⁵ The stranger who does not live in the Land of Israel but visits it. This is what Deut. 14:21 deals with.
⁴⁶ Outside the city gates.


###### Ibn Ezra on Leviticus 17:16:1
[Ibn Ezra on Leviticus 17:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/17:16:1)

**ונשא עונו.** תמיד והוא יסלח עונו בעונש שיביא השם עליו ובעבור שהזכיר דברי השעירים שהיו עושים במצרים נסמכה זו הפרשה והעריות על מעשה ארץ כנען כי כן מפורש בסוף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN HE SHALL BEAR HIS INIQUITY. Permanently. He⁴⁷ will be forgiven for his sin by the punishment which God shall bring upon him. This section⁴⁸ (v. 13). follows because Scripture mentioned⁴⁹ the topic of the satyrs which Israel sacrificed to in Egypt. The prohibited sexual practices⁵⁰ deal with those of the land of Canaan,⁵¹ refers to offering to the satyrs. for Scripture so states at the end.⁵²

footnotes:
⁴⁷ Filwarg emends to or. In this case I.E. reads: Permanently. Or he will be forgiven for his sin by the punishment which God shall bring upon him.
⁴⁸ Chapter 18, which opens with After the doings of the land of Egypt…shall ye not do
⁴⁹ In verse 7.
⁵⁰ Mentioned in chapter 18.
⁵¹ While the doings of the land of Egypt
⁵² In Lev. 18:27.