## Ibn Ezra on Leviticus Chapter 20

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

וטעם **וידבר ה׳‎ אל משה לאמר.** בעבור כי אלה המצות חיוב על כל ישראל ואין גר עמם על כן כתוב בתחלה אל כל עדת ישראל ועתה יחל להזכיר עונש הזנות על כל מי שהוא דר בא״י אזרח או גר תושב והחל מהקשה שבכלם והוא אשר יתן מזרעו למולך והטעם לשכב עם עובדת עבודת כוכבים:

**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, SAYING.] Scripture earlier¹ stated, *unto all the congregation…of Israel*, because the commandments, which followed, are obligatory upon all of Israel.² Strangers have no part in them.³ Scripture now begins to mention the punishment for harlotry, which will befall anyone who lives in the Land of Israel, be he native born⁴ or resident alien.⁵ It begins with the most severe of them all, namely, with the individual who gives of his seed to Molech, that is, the one who has intercourse with a woman who worships idols.⁶ 4:9: “If a man says *And thou shalt not give any of thy seed to set them apart to Molech* (Lev. 18:21) means, and thou shalt not give of thy seed to make it pass to heathendom, they put him to silence with a rebuke.”

footnotes:
¹ Lev. 19:2.
² That is, only upon Israel.
³ Non-Jews do not share these laws with Israel.
⁴ An Israelite.
⁵ A non-Jew living in Israel. Hence our chapter explicitly notes that what follows applies to both an Israelite and a non-Israelite.
⁶ This interpretation is rejected by the Mishnah. See Megillah


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

וטעם **עם הארץ.** ארץ שהוא דר בה אזרח או גר וזה בפרהסיא:

**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 *the people of the land* is, the people of the land wherein the culprit resides, be he a native or a resident stranger.⁷ This⁸ applies to one who publicly offers his offspring to Molach.

footnotes:
⁷ The term “the land” indicates a specific land. Hence I.E.’s comment.
⁸ Stoning.


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

**ואני אתן את פני באיש ההוא.** אם היה בסתר ויש אומרים כי טעמו להכרית זרעו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
I ALSO WILL SET MY FACE AGAINST THAT MAN. If the sin was committed secretly.⁹ Others say that the reference¹⁰. is to the extirpation of the culprit’s seed.

footnotes:
⁹ For if the sin is committed in public, the culprit is executed (v. 2).
¹⁰ I also will set my face against that man


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

**למען טמא את מקדשי.** שהוא בתוך ארץ ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO DEFILE MY SANCTUARY. Which is in the Land of Israel.


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

**ולחלל את שם קדשי.** שישמעו הגוים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TO PROFANE MY HOLY NAME. For nations will hear.¹¹

footnotes:
¹¹ Of the sin that was committed in the Land of Israel.


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

והיה נראה לנו כי טעם באבן שם המין כמו ויהי לי שור וחמור ודברי הקבלה נכונים והם אמת. ויאמר רבי יונה המדקדק הספרדי נ״ע כי פירוש ובמשפחתו הדומה אליו ומי הביאנו בצרה הזאת רק פירוש כמשמעו כי עם הארץ יעלימו עיניהם בעבור שהם ממשפחתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
It would have appeared to us that *ba-even* (with stones)¹² (v. 2) is a collective noun.¹³ is to be rendered with stones. Compare, *And I have oxen* (shor),¹⁴ *and asses* (chamor)¹⁵ (Gen. 32:6).¹⁶ However, the words of tradition are correct.¹⁷ literally. According to the Midrash the culprit was first stoned by one stone. See *Sanhedrin* 6:4, “The place of stoning was twice the height of a man. One of the witnesses knocked him down…If he died that sufficed; but if not, the second witness took a stone and dropped it on his heart. If he died that sufficed; but if not, he was stoned by all Israel.” They are true. Rabbi Jonah the Spanish grammarian who rests in paradise says that *and against his family* (v. 5) means all those like him.¹⁸ Who brought us into this trouble?¹⁹ Our verse is to be taken literally. The people of the land²⁰ will hide their eyes because they are of his family.²¹

footnotes:
¹² Literally, with a stone.
¹³ Hence ba-even
¹⁴ Literally, an ox.
¹⁵ Literally, an ass.
¹⁶ Literally, and I have an ox and an ass.
¹⁷ The rabbis took ba-even
¹⁸ Rabbi Jonah was bothered by God’s threatening the family of the sinner with punishment when they apparently did not commit any sin.
¹⁹ Of not interpreting our verse literally.
²⁰ Spoken of in verse 4.
²¹ In other words, the family spoken of in our verse is to be identified with the earlier mentioned (v. 4) people of the land who hid their eyes from the sinner


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

וטעם **ואת כל הזונים אחריו.** שאם לא יומת יזנו אחרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND ALL THAT GO ASTRAY AFTER HIM.] This means others will go astray if the culprit is not put to death.


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

**והנפש אשר תפנה אל האבת.** טעמו כאשר אכרית הנותן מזרעו למולך בסתר או בגלוי אם לא ימיתוהו עם הארץ כן אכרית הזונה מאחרי לפנות אל האובות ומצאנו נפשים גם כל נפש ארבעה עשר וכן והכרתי אותו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SOUL THAT TURNETH UNTO THE GHOSTS. This means as I will cut off the one who gives from his seed to Molech in secret or in public if the people of the land do not kill him, so will I cut off the one who strays from me and turns to ghosts. We find the term *nefashim* (souls) (Ezek. 20:13) in Scripture.²² (souls) is masculine. *Nefesh* (soul) is usually feminine. However, our verse reads, *ve-hikhratti oto* (and will cut him [the soul] off). It thus treats *nefesh* as masculine. I.E. therefore points out that *nefesh* is sometimes treated as a masculine in Scripture. We also find *all the souls* (nefesh) *were fourteen* (arba’ah asar)²³ (fourteen) is masculine. Thus Gen. 46:22 treats *nefesh* as masculine. (Gen. 46:22). We similarly read,²⁴ *and will cut him*²⁵ (oto) *off*.

footnotes:
²² Nefashim
²³ Arba’ah asar
²⁴ In our verse.
²⁵ The soul.


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

**והתקדשתם כי אני ה׳‎ אלהיכם.** קדש ונתתי לכם חקת לשמרם כדי לקדשכם וכבר הזכיר זה הכתוב והטעם להכניס את הגרים התושבים עם ישראל שהם חייבים להיותם קדושים בעבור שידורו בארץ קדושה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SANCTIFY YOURSELVES THEREFORE, AND BE YE HOLY; FOR I AM THE LORD YOUR GOD. *Ki ani Adonai Elohekhem* (for I am the Lord your God) means for I the Lord your God am holy. I have given you statutes to observe in order to sanctify you.²⁶ Scripture has already mentioned this.²⁷ It repeats this command so as to include the strangers residing among Israel, for they too are obligated to be holy so that they may continue to be allowed to dwell in a holy land.

footnotes:
²⁶ That is, I who am holy have given you statutes in order to sanctify you.
²⁷ See Lev. 11:44.


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

והחל להזכיר עונש הכתובים בתחלת הפרשה מהאב כאשר החל איש אמו ואביו תיראו. וטעם להזכיר האב קודם האם בעבור כבודו ואיננו כמו איש אמו ואביו תיראו כי לא יומת אם לא היה בר מצוה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Scripture begins the list of punishments at the beginning of the section²⁸. with the person who curses his father in the same manner that Scripture earlier starts with *Ye shall fear every man his mother, and his father* (Lev. 19:3).²⁹ (Lev. 19:2). Our verse mentions the father before the mother out of respect for the father. It is unlike *Ye shall fear every man his mother, and his father*,³⁰ for he is not put to death if he has not reached the age of *mitzvah* observance.³¹

footnotes:
²⁸ That is, the list of punishments for the sins following verse 7, which reads, Sanctify yourselves therefore and be holy
²⁹ The preceding verse is, Ye shall be holy; for I the Lord your God am holy
³⁰ Where the mother is placed before the father.
³¹ Hence our verse speaks of an adult. Scripture thus places the father before the mother. However, Lev. 19:3 speaks of a minor. Hence it places mother before father. See I.E.’s comment on Lev. 19:3: “The reason Scripture mentions the mother before the father is that a child first recognizes only its mother. Then it recognizes its father.”


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

**אשר יקלל את אביו.** מושך עצמו ואחר עמו וכן הוא ואשר יקלל את אמו. וטעם **אביו ואמו קלל.** כאומר תועבה גדולה עשה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR WHATSOEVER MAN THERE BE THAT CURSETH HIS FATHER OR HIS MOTHER SHALL SURELY BE PUT TO DEATH.³² The phrase *asher yekallel* (that curseth) is to be read as if written twice. Our verse is to be read as if written, “and whoever curses his mother.”³³ *He hath cursed his father or his mother* is another way of saying he has committed a great abomination.

footnotes:
³² Literally, For whatsoever man there be that curses his father and his mother shall surely be put to death.
³³ Our verse should be interpreted as if written: For whatsoever man there be that curses his father or that curses his mother shall surely be put to death.


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

**דמיו בו.** כמו דמו בראשו והנסקלים גם הנחנקים דמיהם בם וכלל אומר בכל המיתות כי צריכים אנחנו למסורת אבותינו כי לא נוכל להוציאם להמיתם מהכתוב גם כן לא נכתב בן כמה שנים יהיה בר מצוה

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS BLOOD SHALL BE UPON HIM. Compare, *his blood shall be upon his head* (Josh. 2:19).³⁴ The blood of those who are stoned and strangled is upon them.³⁵ I will now state a general rule concerning all executions. We cannot derive the manner of execution from Scripture. Hence we need the tradition of our fathers.³⁶ Scripture similarly does not state at what age one is obligated to observe the commandments.³⁷

footnotes:
³⁴ He, not the one who executes him, is responsible for his death.
³⁵ They are responsible for their deaths.
³⁶ If we want to know how the death penalty is applied.
³⁷ And is subject to the death penalty.


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

ואחר כן הזכיר ואיש אשר ינאף את אשת איש כי אסורה היתה: וטעם **אשר ינאף את אשת רעהו.** כמו אביו ואמו קלל כי עשה דבר רע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THE MAN THAT COMMITTETH ADULTERY WITH ANOTHER MAN’S WIFE.] Scripture next mentions, *and the man that committeth adultery with another man’s wife*,³⁸ for she was prohibited.³⁹ The meaning of *even he that committeth adultery with his neighbor’s wife* is similar to *he hath cursed his father or his mother* (v. 9). It means he committed an evil act.

footnotes:
³⁸ Shall be put to death.
³⁹ Scripture earlier prohibited adultery (Lev. 18:20). However, Lev. 18:20 does not describe the punishment for this sin. Our verse does. The prohibition against adultery is not stated in our verse, for it was stated in Lev. 18:20.


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

**והנואפת.** אם היתה אנוסה לא תקרא בשם הזה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE ADULTERESS. Women who are raped would not be so termed.⁴⁰

footnotes:
⁴⁰ A married woman who is raped is not executed, for a raped woman is not an adulteress.


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

**ערות אביו גלה.** דבר גדול עשה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE HATH UNCOVERED HIS FATHER’S NAKEDNESS. He has committed a great sin.


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

**כלתו.** אשת בנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS DAUGHTER-IN-LAW. *Kallato* means his daughter-in-law.


###### Ibn Ezra on Leviticus 20:12:2
[Ibn Ezra on Leviticus 20:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/20:12:2)

**תבל.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CORRUPTION. I have previously explained the meaning of *tevel* (corruption).⁴¹

footnotes:
⁴¹ See I.E. on Lev. 18:23.


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

**תועבה עשו.** אם הנשכב איננו אנוס:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BOTH OF THEM HAVE COMMITTED ABOMINATION. If the one who was penetrated was not raped.


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

**ואיש אשר יקח את אשה וגו׳‎ זמה הוא.** כטעם זנות במחשבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IF A MAN TAKE WITH HIS WIFE ALSO HER MOTHER, IT IS WICKEDNESS. *Zimmah* (wickedness) means a promiscuous thought.⁴² comes from the Hebrew root *zayin, mem, mem* which means to plan, devise, purpose. Hence I.E.’s comment.

footnotes:
⁴² Such an act is the result of promiscuous thinking or planning. The word zimmah


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

**ואתהן.** זאת או זאת אם היתה האם אשתו תשרף הבת וכן הפך הדבר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY. This one or that one. If the mother⁴³ was his wife, then the daughter is burned.⁴⁴ The same is true in the reverse.

footnotes:
⁴³ Of the woman with whom he had intercourse.
⁴⁴ If the daughter of the woman with whom he had intercourse was his wife, then the mother is burned.


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

**ואת הבהמה תהרוגו.** שלא תחטיא אחר ויש אומרים להסתיר הקלון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND YE SHALL SLAY THE BEAST. So that it not cause another to sin.⁴⁵ Others say, to hide the shame.⁴⁶ 7:4, “Lest the beast should go through the market and people say, this is the beast by reason of which so and so was stoned.”

footnotes:
⁴⁵ If the animal had intercourse with a human being it might let another person approach it for sexual purposes.
⁴⁶ People looking at the animal will be reminded that a human being committed a sexual act with it. See Mishnah, San.


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

**לרבעה.** שם הפעל ואם הוא בחיר״ק כמו בשברי לכם כי משקלי שמות הפועלים הם משתנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND LIE DOWN THERETO. *Le-rivah* (and lie down thereto) is an infinitive even though it is vocalized with a *chirik*,⁴⁷ (and lie down thereto) is vocalized with a *chirik* rather than with a *kamatz katan* (*le-rovah*). Compare, *le-korvah* (Ex. 36:2). for the forms of the infinitive change. Compare, *be-shivri* (when I break) (Lev. 26:26).⁴⁸ is vocalized with a *chirik* rather than with a *kamatz katan* (*be-shovri*).

footnotes:
⁴⁷ Le-rivah
⁴⁸ Be-shivri


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

**ואיש אשר יקח את אחותו.** במקום שאינם יודעים בו ואח״כ נודע הדבר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IF A MAN SHALL TAKE HIS SISTER, HIS FATHER’S DAUGHTER. In a place where he is unknown and afterwards the facts become known.⁴⁹

footnotes:
⁴⁹ A person would not dare to marry a woman whom everyone knows to be his sister.


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

וטעם **וראה את ערותה.** או ראה כמו אביו ואמו קלל וראה כמו גלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *and see*⁵⁰. *her nakedness* is, or see her nakedness.⁵¹ It is like *he hath cursed his father or his mother* (v. 9).⁵² (literally, and his mother). Here the *vav* has the meaning of or. See I.E. on verse 9. See means uncover.

footnotes:
⁵⁰ Hebrew, ve-ra’ah
⁵¹ Engage in intercourse outside of marriage (Krinsky). According to I.E. our verse is to be understood as follows: If a man marries his sister or has sexual intercourse with her outside of marriage.
⁵² Hebrew, ve-et immo


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

וטעם **והיא תראה את ערותו.** שהסכימו שניהם על זה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *and she see his nakedness* is that they both agreed to this.


###### Ibn Ezra on Leviticus 20:17:4
[Ibn Ezra on Leviticus 20:17:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/20:17:4)

**חסד הוא.** מגזרת פן יחסדך שומע וטעמו תוספת בזנות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT IS A SHAMEFUL THING. The word *chesed* (shameful thing) is related to *yechassedkha* (revile thee) in *Lest he that heareth revile thee* (Prov. 25:9). *Chesed hu* (it is a shameful thing) means it is an inflated act of harlotry.⁵³ usually has the meaning of an act of kindness, which is beyond the norm. Here it means an especially perverse evil act.

footnotes:
⁵³ Chesed


###### Ibn Ezra on Leviticus 20:17:5
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**ערות אחתו גלה.** באונס:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE HATH UNCOVERED HIS SISTER’S NAKEDNESS. Employing force.⁵⁴

footnotes:
⁵⁴ Hence this additional clause.


###### Ibn Ezra on Leviticus 20:17:6
[Ibn Ezra on Leviticus 20:17:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/20:17:6)

**עונו ישא.** לבדו. וטעם להזכיר אלה הדברים באחות בעבור שגדלו יחד והם נערים משחקים וכל עת יתייחד עמה ולא הזכיר הכתוב עונש בת הבן או בת הבת כי סמך על תורה שבעל פה גם יתכן שלא הזכירם בעבור חוסר תאות האב כי הוא בא בימים הזמן שתהיה לו בת בוגרת ועל כן לא הזכיר הכתוב אם האב ואם האם כי הן זקנות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE SHALL BEAR HIS INIQUITY. He alone shall bear his iniquity. The reason scripture mentions these things⁵⁵ regarding the sister is that they grew up in one house and are young people who play. The brother is always alone with his sister. Scripture does not mention the punishment for intercourse with the daughter of one’s son or the daughter of one’s daughter, for it relied on the oral Torah.⁵⁶ 51a. It is possible that they are not mentioned because of the father’s lack of desire,⁵⁷ for he is advanced in years when he has a mature daughter. It is for this reason that Scripture does not mention the mother of one’s father and the mother of one’s mother, for they are aged.⁵⁸

footnotes:
⁵⁵ Marriage, consensual intercourse outside of marriage, and rape. It does not mention all three with regard to the other prohibited relations.
⁵⁶ See Sanhedrin
⁵⁷ For his granddaughter.
⁵⁸ Hence their grandsons have no desire to have intercourse with them.


###### Ibn Ezra on Leviticus 20:18:1
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**דוה.** היא חולה בעבור הדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SICKNESS. She is ill because of her blood.⁵⁹

footnotes:
⁵⁹ She is menstruating.


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

וטעם **מקרה הערה.** שעשה תועבה גדולה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*And shall uncover her nakedness* means that he committed a great abomination.


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

וטעם **והיא גלתה.** ברצונה כי אם היא אנוסה לבדו יכרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *and she hath uncovered* is that she willingly uncovered, for if she was forced to have intercourse the man alone is cut off.


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

**וערות אחות אמך.** טעמו כבר הזהרתי לא תגלה והנה המגלה את הערוה הערה שארו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND…THE NAKEDNESS OF THY MOTHER’S SISTER. Its meaning is, I have previously⁶⁰ warned you not to uncover the nakedness of thy mother’s sister.⁶¹ However, our verse reads, *And…the nakedness of thy mother’s sister…* Why the anomaly? Hence I.E.’s comment. Now the one who uncovers the nakedness⁶² has made naked his near kin.⁶³ is another way of saying he has committed a heinous act. See I.E. on verse 9.

footnotes:
⁶⁰ Lev. 18:12,13.
⁶¹ All the other verses open with, And the man that… And if a man lie… And if a man take…
⁶² Of his mother’s sister or his father’s sister.
⁶³ For he hath made naked his near kin


###### Ibn Ezra on Leviticus 20:19:2
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**עונם ישאו.** אם הדבר ברצונם לא הזכיר עונש אחות האב גם לא הזכיר כלל עונש שתי אחיות והמשכיל יבין גם דברי הקבלה אמת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY SHALL BEAR THEIR INIQUITY. If they willingly acted thus. Scripture does not mention the punishment for having intercourse with the sister of one’s father. It also does not even hint at the punishment for taking two sisters.⁶⁴. However, there is no mention of the punishment for marrying two sisters. The intelligent will understand why.⁶⁵ The words of tradition are also true.⁶⁶ (excision). See *Sifra* on the Torah portion *Tzav* 13:2.

footnotes:
⁶⁴ Regarding the one who marries his aunt, Scripture writes, they shall hear their iniquity
⁶⁵ For Amram married the sister of his father and Jacob married two sisters (Krinsky; Weiser).
⁶⁶ According to the rabbis they shall be punished with karet


###### Ibn Ezra on Leviticus 20:20:1
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**את דדתו.** היא אשת דודו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITH HIS UNCLE’S WIFE. *Dodato* refers to his uncle’s wife.⁶⁷

footnotes:
⁶⁷ The wife of his father’s brother. See Lev. 18:14.


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

**ערירים ימותו.** אמרו הצדוקים שהוא כמו ערומים ופירוש ימותו כמו יומתו ולא אמרו אמת והנכון שהוא כדברי המתרגם ארמית וכבר פירשתי כתבו את האיש הזה ערירי כי הוא כמו הולך ערירי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY SHALL DIE CHILDLESS. The Sadducees⁶⁸ say that *aririm* (childless) means naked and that the meaning of *yamutu* (they shall die) is, they shall be put to death.⁶⁹ They did not speak the truth. The correct interpretation is found in the words of the Aramaic translator,⁷⁰, they shall die childless. for *aririm* is similar to *ariri* (childless) in *I go hence childless* (ariri) (Gen. 15:2).⁷¹ means childless. I have previously explained *Write ye this man childless* (ariri) (Jer. 22:30).⁷²

footnotes:
⁶⁸ This is the opinion of Anan and other Karaites (Krinsky). I.E. often refers to the Karaites by the term Sadducees.
⁶⁹ They shall be executed naked.
⁷⁰ Onkelos renders aririm yamutu
⁷¹ In other words, aririm
⁷² We do not have I.E.’s comment on Jeremiah.


###### Ibn Ezra on Leviticus 20:21:1
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ואמר על אשת אח **נדה** והטעם ראוי שירחק ממנה וכן אמרו אחיכ׳‎ שונאיכם מנדיכם והנה אין בעריות זכר נדה כי אם באשת אח והנדה אסורה גם תבוא עת להיות מותרת גם כן יתכן באשת האח כאשר אפרש בפרשת כי ישבו אחים יחדו ואשר אמרו כאשר היא אחות האב אסורה כן אסור לאשה שתנשא לדודה לא זה הדרך כי העריות הזכרים הם המכריחים ואין מי יכריחם ואם בדרך שקול דעתם החסרה יראה לנו למה לא נקבל עדות שתים נשים ואם על הערכים תהיינה ארבעת נשים כמו שני עדים על כן אנחנו צריכים לקבלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IT IS IMPURITY.] Scripture employs the term *niddah* (impurity) with regard to a brother’s wife. The meaning of *niddah hiy* (it is impurity)⁷³, she is distanced. The term *niddah* usually refers to a menstruating women. is, it is fitting for him to distance himself from her.⁷⁴ comes from the root *nun, dalet, dalet*, which means to wander. Similarly, *Your brethren that hate you, that cast you out* (menaddekhem)…*have said* (Is. 66:5).⁷⁵, which is related to the word *niddah*, has the meaning of to distance. Note, there is no mention of *niddah* in all of the prohibited sexual partners⁷⁶. except with regard to a brother’s wife. A *niddah*⁷⁷ is prohibited.⁷⁸ However, a time comes when she is permitted.⁷⁹, and they immerse themselves seven days after the cessation of their menstrual flow, with 12 days being the minimum. This possibility,⁸⁰ as I will explain in the section *If brethren dwell together* (Deut. 25:5), also arises in the case of a brother’s wife. My reply to those who say,⁸¹ as it is prohibited to marry the sister of the father (v. 19) so it is prohibited for a woman to marry her uncle⁸² is: this is not the way of Scripture.⁸³ It is the males who are dominant⁸⁴ (your husband) *shall rule over thee*. with regard to the prohibited sexual practices.⁸⁵ No one dominates the male.⁸⁶ Let those who accept the faulty logic of those who offer the above interpretation⁸⁷ show us why we should not accept the testimony of two women.⁸⁸ If they⁸⁹ argue from the laws of evaluation⁹⁰ then four women should be equal to two male witnesses. We therefore need tradition.

footnotes:
⁷³ I. E. renders niddah hiy
⁷⁴ The word niddah
⁷⁵ The word menaddekhem
⁷⁶ None of the prohibited sexual partners is termed a niddah
⁷⁷ A menstruating woman.
⁷⁸ Verses 18,19.
⁷⁹ Seven days after the start of her menstrual flow. See Lev. 15:19. It should be noted that today all women experiencing a menstrual flow are considered zibbot
⁸⁰ The possibility of permissibility.
⁸¹ The reference is to the Karaites.
⁸² The Karaites believe that it is prohibited for a woman to marry the brother of her father. They argue that there is no difference between a man taking his aunt, which is explicitly prohibited by Scripture (v. 19), and a woman marrying her uncle.
⁸³ Scripture does not legislate prohibitions of choosing sexual partners upon women, for it is the man who does the “taking” (Weiser). Or, the male plays the dominant role in the marriage. Thus it is proper to dominate a niece. However, it is unseemly for a nephew to dominate the sister of his father or his mother (Filwarg).
⁸⁴ See Gen. 3:16, And he
⁸⁵ It is the male who does the taking. If Scripture had wanted to prohibit a man from marrying the daughter of his brother it would have said so.
⁸⁶ No female legally dominates a male.
⁸⁷ That as it is prohibited to marry the sister of the father, so it is prohibited for a woman to marry her uncle.
⁸⁸ If we argue that as males may not marry their aunts so nieces may not marry their uncles, then we are in effect saying that what applies to males also applies to females. Applying this logic we should argue that as males are fit to be witnesses so are females. However, the Karaites like the Rabbinites do not accept the testimony of women.
⁸⁹ The Karaites.
⁹⁰ That women are inferior to men and therefore cannot serve as witnesses. According to Lev. 27:3 a male’s valuation is 50 shekels and a female’s 30.


###### Ibn Ezra on Leviticus 20:22:1
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**ושמרתם את כל חקתי.** שלא לעבור על אלה העריות:

**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 KEEP ALL MY STATUTES. Not to violate the laws regarding these prohibited sexual practices.


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

**ואת כל משפטי.** משפטי העונש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ALL MINE ORDINANCES. The laws governing the punishment of those who engage in prohibited sexual practices.


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

וטעם **ולא תקיא הארץ.** אפרש בפרשת וילך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[VOMIT YOU OUT.] I will explain this in the Torah portion *Va-Yelech*.⁹¹

footnotes:
⁹¹ See I.E. on Deut. 31:16 (Vol. 5, pp. 227,228).


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

**ואקץ בם.** דרך משל כמו ותקצר נפשו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEREFORE I ABHORRED THEM. This was stated metaphorically.⁹² Compare, *and His soul were grieved* (Jud. 10:16).

footnotes:
⁹² According to medieval Jewish philosophy God does not have emotions. Hence I.E.’s comment.


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

וטעם **ארץ זבת חלב.** שאין כמוה:

**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 *a land flowing with milk and honey* (v. 24) is, there is no land like it.


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

**אשר הבדלתי אתכם מן העמים.** באלה החקים ועוד שתבדילו בין הבהמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHO HAVE SET YOU APART FROM THE PEOPLES. With these statutes.⁹³ Furthermore, *Ye shall…separate between the clean beast…*(v. 25).⁹⁴

footnotes:
⁹³ The statutes describing those with whom sexual relations are prohibited.
⁹⁴ Not only are you to be distinguished from people by your social codes, but you shall also be distinguished from them by observing dietary laws.


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

וטעם **הטהרה.** העשרה הנזכרים וכל האחרים טמאים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE CLEAN.] The ten mentioned beasts.⁹⁵ All the others are unclean.

footnotes:
⁹⁵ The ten clean beasts mentioned in Deut. 14:4,5.


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

וטעם **העוף הטמא.** הנזכר וכל האחרים טהורים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*The unclean fowl* means the unclean fowl which are mentioned.⁹⁶ All others are clean.

footnotes:
⁹⁶ In Lev. 11:13-20 and Deut. 14:12-18.


###### Ibn Ezra on Leviticus 20:25:3
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וטעם **לטמא.** שתדעו שהוא טמא במחשבה ובדבור וכן תשקצו מן העוף על כן גר תושב לא יאכל טמא בארץ טהורה כי על זה התנאי ידור בתוכנו:

**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 *to hold unclean* is that you shall know in your mind and in your speech⁹⁷ that it is unclean. Similarly, *ye shall have in detestation among the fowls* (Lev. 11:13).⁹⁸ is, you shall know in your mind and in your speech that these fowl are unclean. A resident alien⁹⁹ shall therefore not eat that which is unclean in the clean land. He shall dwell in the land on this condition.¹⁰⁰.

footnotes:
⁹⁷ When you speak about these animals it shall be clear that they are unclean.
⁹⁸ Similarly, the meaning of ye shall have in detestation among the fowls
⁹⁹ A non-Jew living in the Land of Israel.
¹⁰⁰ This is the literal meaning of the verse according to I.E. It is not so according to halakhah


###### Ibn Ezra on Leviticus 20:26:1
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ואם תשמרו כל אשר צויתי אתכם אז תהיו קדושים כי חייבים אתם ללכת אחרי כי קדוש אני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
If you keep all that I command you, you will then be holy. You are obligated to follow Me,¹⁰¹ *for I the Lord am holy*.

footnotes:
¹⁰¹ Follow My word. The literal translation is, walk after Me.


###### Ibn Ezra on Leviticus 20:27:1
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וטעם **ואיש או אשה.** בעבור שאמר על האובות לטמאה בהם אמר היו קדושים והמיתו אשר יטמא נפשו באוב ובידעוני כי עד כה לא הזכיר עונש פונה אל אוב בפרהסיא. וטעם להזכיר האשה כי זאת האומנות ביד הנשים יותר וכן מכשפה לא תחיה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[A MAN ALSO OR A WOMAN.] The reason Scripture states *A man also or a woman that divineth by a ghost or a familiar spirit, shall surely be put to death* is that the Torah earlier had said concerning ghosts and familiar spirits, *seek them not out to be defiled by them* (Lev. 19:31). Scripture now says, be holy and put to death the one who defiles himself with a ghost or a familiar spirit. Previously it did not mention the punishment for publicly turning to a ghost. Scripture mentions *woman*, for this art is mostly practiced by women. Similarly, *Thou shalt not suffer a sorceress to live* (Ex. 22:17).¹⁰²

footnotes:
¹⁰² Scripture mention a sorceress because women practice sorcery more than men. See I.E. on Ex. 22:17 (Vol. 2, p. 487).