## Ibn Ezra on Leviticus Chapter 21

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

**אמר אל הכהנים.** אחר שהזהיר ישראל ובני אהרן בכללם להיותם קדושים הזהיר בני אהרן שהם חייבים להשמר מדברים אחרים בעבור שהם משרתי השם ויתכן להיות פירוש אמור אל הכהנים כל הפרשה הנזכרת כי התורה בידם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SPEAK UNTO THE PRIESTS. After charging the Israelites, and the sons of Aaron who are included among them, to be holy,¹ the Lord told the sons of Aaron that they are commanded to keep themselves from other things, for they are the ministers of God. It is possible that *speak unto the priests* refers to the section which is mentioned above,² for the Torah is in the hands of the *kohanim*.³ to teach these laws to the children of Israel. See Deut. 31:9; 17:8-13.

footnotes:
¹ In chapters 18, 19, and 20.
² That is, in the above-noted chapters.
³ It is the duty of the kohanim


###### Ibn Ezra on Leviticus 21:1:2
[Ibn Ezra on Leviticus 21:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:1:2)

**ואמרת אליהם.** טעמי המצות שהם חייבים לשמרם לבדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SAY UNTO THEM. This refers to the commandments which they alone are obligated to keep.⁴

footnotes:
⁴ The laws, which follow.


###### Ibn Ezra on Leviticus 21:1:3
[Ibn Ezra on Leviticus 21:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:1:3)

**לנפש.** הוא המת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THE DEAD. *Le-nefesh* (for the dead) refers to the dead.⁵ usually refers to a living body.

footnotes:
⁵ The word nefesh


###### Ibn Ezra on Leviticus 21:1:4
[Ibn Ezra on Leviticus 21:1:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:1:4)

מלת **יטמא.** מבנין התפעל ודגשות הטי״ת להתבלע התי״ו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The word *yittamma* (defile) is a *hitpa’el*. The *tet*⁶. receives a *dagesh* because the *tav*⁷. is, swallowed.⁸. In other words, the *dagesh* compensates for the missing *tav* of the *hitpae’el* form.

footnotes:
⁶ Of yittamma
⁷ Of the hitpa’el
⁸ By the tet


###### Ibn Ezra on Leviticus 21:1:5
[Ibn Ezra on Leviticus 21:1:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:1:5)

וטעם **בעמיו.** בכל ישראל שהם עמיו:

**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 *be-amav* (among his people) is among all of Israel, who are his people.⁹ (among his people) literally means in his people. Hence I.E.’s comment.

footnotes:
⁹ Be-amav


###### Ibn Ezra on Leviticus 21:2:1
[Ibn Ezra on Leviticus 21:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:2:1)

**כי אם לשארו הקרוב אליו.** היה נראה לנו כי פירושו כמו איש איש אל כל שאר בשרו שם כלל ואחר כן פרט לאמו ולאביו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EXCEPT FOR HIS KIN. It had appeared to us that the meaning of *she’ero* (His kin) is similar to *she’er* (near of kin) in *None of you…to any that is near of kin to him* (Lev. 18:6). In other words, *she’ero* is a general term,¹⁰ with the details *for his mother, and for his father* following.

footnotes:
¹⁰ Meaning a close relative.


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

וטעם **בעל בעמיו.** שלא יטמא הבעל באשתו וכאשר ראינו שהעתיקו רבותינו כי יטמא לאשתו ושמו לשארו כדרך אסמכתא כאשר פירשתי במלת לעם נכרי ואמרו כי פירוש בעל גדול שהעם ברשותו כמו בעליו אין עמו בטל הפירוש הראשון. וטעם להזכיר אמו קודם האב כי הזכר חי יותר מהנקבה ברוב:

**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 *ba’al be-amav* (a chief man among his people) (v. 4) is that a husband¹¹. shall not defile himself for his wife. However, since we saw that our teachers transmitted to us the law that a *kohen* is permitted to defile himself for his wife,¹² 22b. the first interpretation falls away. They employed the word *she’er* as a support,¹³ (his kin) literally means his flesh. According to the rabbis the reference is to a wife. The sages render *ki im le-she’ero* (except for his kin), except for his wife. According to I.E. the plain meaning of *she’ero* is not his wife. He believes that the rabbis used this verse as a support for a law which they knew by tradition. as I explained in my comments on the phrase *unto a foreign people* (Ex. 21:8).¹⁴ means to any stranger. According to I.E. this is not the literal meaning of this phrase. The rabbis merely used this verse as a support. See I.E. on Ex. 21:8 (Vol. 2, pp. 458,459). The rabbis said that the meaning of *ba’al* is, a chief who rules over the people, as in *the owner thereof* (be-alav) *not being with it* (Ex. 22:13).¹⁵ (He shall not defile himself, being a chief man among his people) is: “Seeing that he is fit to become the highest and most honored one among his people [i.e., a high priest], it (Scripture) warns him not to profane his distinction with the impurity of the dead” (Nachmanides, Chavel translation). The reason Scripture mentions the mother of the *kohen* before the father is that in most cases the male lives longer than the female.¹⁶ will mourn for his mother before he does so for his father. Hence she is mentioned first.

footnotes:
¹¹ Who is a kohen
¹² Yevamot
¹³ She’ero
¹⁴ According to the rabbis unto a foreign people
¹⁵ According to the rabbis the meaning of lo yittamma ba’al be-amav
¹⁶ In most cases the kohen


###### Ibn Ezra on Leviticus 21:3:1
[Ibn Ezra on Leviticus 21:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:3:1)

**הקרובה אליו.** להיותה אחותו מאב ואם והנה לא יטמא בעל בעמיו בכהנים או בישראלים חוץ מהנזכרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT IS NEAR UNTO HIM. In that she is his sister from his father and his mother.¹⁷ indicates that the sister spoken of is a full sister. Now, aside from those mentioned,¹⁸ a chief (v. 4) shall not defile himself for any of his people, be they *kohanim* or Israelites.

footnotes:
¹⁷ That is near
¹⁸ In verses 2 and 3.


###### Ibn Ezra on Leviticus 21:4:1
[Ibn Ezra on Leviticus 21:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:4:1)

**להחלו.** דגשות הלמ״ד להתבלע אחר והוא שם הפעל מבנין נפעל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO PROFANE HIMSELF. The *lamed*¹⁹. has a *dagesh* in it to compensate for the missing other *lamed*.²⁰ is spelled with one *lamed*. However, it comes from a root that has two *lameds*. The *dagesh* in *hechallo* compensates for the missing root letter. *Le-hechallo* (to profane himself) is an infinitive in the *nifal*.

footnotes:
¹⁹ Of le-hechallo
²⁰ Hechallo


###### Ibn Ezra on Leviticus 21:5:1
[Ibn Ezra on Leviticus 21:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:5:1)

**לא יקרחה קרחה בראשם.** על המת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY SHALL NOT MAKE BALDNESS UPON THEIR HEAD. Over the dead.


###### Ibn Ezra on Leviticus 21:5:2
[Ibn Ezra on Leviticus 21:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:5:2)

**ופאת זקנם.** על המת כמנהג מקומות בארץ כשדים והנה התברר פירוש את פאת זקנך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE CORNERS OF THEIR BEARD. Over the dead, as is the practice in places in the land of the Chaldeans. The meaning of the *corners of thy beard* (Lev. 19:27) is thus clarified.²¹

footnotes:
²¹ It too refers to an act of mourning. See I.E. on Lev. 19:27.


###### Ibn Ezra on Leviticus 21:5:3
[Ibn Ezra on Leviticus 21:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:5:3)

וטעם **שרטת.** אפילו אחת וכבר נזהרו ישראל על אלה. וטעם הזהירם כי ראש מוקרח וזקן מגולח ובשר שרוט לא ישמש לפני השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*Saratet* (cuttings) means even one cut.²² (cuttings) is singular. Hence I.E’s. comment. Israel has already been cautioned not to do these things.²³ The reason Scripture warns the *kohanim*²⁴ about this is that one who has a bald head, or whose beard has been shorn, or whose flesh is cut shall not serve before the Lord.

footnotes:
²² Saratet
²³ Not to cut their flesh, to shave the corners of their beards, or to make themselves bald. See Lev. 19:27,28.
²⁴ After already having told the Israelites.


###### Ibn Ezra on Leviticus 21:6:1
[Ibn Ezra on Leviticus 21:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:6:1)

**ולא יחללו שם אלהיהם.** פירוש כי את אשי ה׳‎:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND NOT PROFANE THE NAME OF GOD. The reason being, for *the offerings made by fire…they do offer*.²⁵ refers to *and not profane the name of God*, not to *They shall be holy unto their God*.

footnotes:
²⁵ For the offerings made by fire…they do offer


###### Ibn Ezra on Leviticus 21:7:1
[Ibn Ezra on Leviticus 21:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:7:1)

**אשה זונה.** לא מצאנו על דרך הפשט בכל המקרא זונה כי אם כמשמעה גם כן ויתנו את הילד בזונה כאשר פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WOMAN THAT IS A HARLOT. If we follow the plain meaning of the text then we do not find in all of Scripture the word *zonah* (harlot) to have any but its literal meaning.²⁶ is a woman who sells her body. According to the rabbis a *zonah* is a woman who had intercourse with an individual whom she is not permitted to marry, i.e., a woman who has relations with a close relative or with a non-Jew. Such a woman is considered a *zonah* even if the intercourse was not with her consent. Hence I.E.’s comment. The meaning of and *have given a boy for a harlot* (zonah) (Joel 4:3) is also as I have explained.²⁷ in Joel 4:3 refers to a harlot. It means that they gave a young man in payment for sexual favors.

footnotes:
²⁶ That is, a zonah
²⁷ In other words, zonah


###### Ibn Ezra on Leviticus 21:7:2
[Ibn Ezra on Leviticus 21:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:7:2)

**וחללה.** שאינה מפורסמת כזונה ולפי הפשט היה נראה מדברי יחזקאל כי אלמנות כהן מותרות לכהנים לכן דברי הקבלה הוא הנכון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR PROFANED. A woman who is not known as a harlot.²⁸. It is also possible that I.E. refers to a woman who is promiscuous but not a prostitute. It should be noted that according to the rabbis the reference is to a woman born of a marriage between a *kohen* and a woman prohibited to him (*Kiddushin* 77a). According to the plain meaning, it would appear from the words of Ezekiel²⁹ that the widow of a *kohen*³⁰. is permitted to marry other *kohanim*.³¹ may marry is the widow of another *kohen*, for Ezekiel states, *Neither shall they take for their wives a widow…but they shall take…a widow that is the widow of a priest*. The words of tradition³² may marry any widow. See *Kiddushin* 78b. are thus true.³³ from marrying any widow. We thus must interpret Ezek. 44:22 as follows: Neither shall a *kohen gadol* take for their wives a widow…but some of the *kohanim*, that is, a common *kohen*, may take a widow (any widow, not only the widow of a *kohen*). See *Kiddushin* 78b.

footnotes:
²⁸ A woman who is not a harlot but has been defiled. I.E. does not define how the woman was profaned. However, from the context it appears that I.E. refers to a woman who is not a prostitute but had intercourse with someone who is not a kohen
²⁹ Ezek. 44:22.
³⁰ That is, only the widow of a kohen
³¹ Ezek. 44:22 seems to imply that the only widow a kohen
³² To the effect that a kohen
³³ Despite the plain meaning of Ezek. 44:22, for our chapter (v. 7) does not prohibit a kohen


###### Ibn Ezra on Leviticus 21:8:1
[Ibn Ezra on Leviticus 21:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:8:1)

**וקדשתו.** במחשבה ובדבור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU SHALT SANCTIFY HIM THEREFORE. In mind³⁴ in a respectful manner. and in speech.

footnotes:
³⁴ Think of the kohen


###### Ibn Ezra on Leviticus 21:8:2
[Ibn Ezra on Leviticus 21:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:8:2)

**לחם אלהיך.** מאכל שהוא קרב לשם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE BREAD³⁵. OF THY GOD. Food³⁶ usually refers to bread. Hence I.E.’s comment. which is offered to God.

footnotes:
³⁵ Hebrew, lechem
³⁶ Lechem


###### Ibn Ezra on Leviticus 21:8:3
[Ibn Ezra on Leviticus 21:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:8:3)

**אני ה׳‎ מקדשכם.** כלכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
I THE LORD, WHO SANCTIFY YOU.³⁷, which is plural. All of you.

footnotes:
³⁷ Hebrew, lakhem


###### Ibn Ezra on Leviticus 21:9:1
[Ibn Ezra on Leviticus 21:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:9:1)

**כי תחל.** לדעת רבים מגזרת תחלה ולפי דעתי מלשון חלול רק הוא מהבנין הכבד הנוסף כמו לא יחל דברו ועל שני הפירושים המלה היא מפעלי הכפל רק היא זרה ויתכן שתהיה זרה החל גם תחל שלא יתערבו עם טעם תחלה בעבור היות התי״ו קמוץ בקמץ קטן וכן לבלתי החל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF SHE PROFANE HERSELF BY PLAYING THE HARLOT. Many believe that *techel* (profane) is related to *techillah* (beginning).³⁸ (if she profane herself by playing the harlot) as if she begins to play the harlot. However, I believe that it is related to the word *chillul* (profane) but it is a *hifil*. Compare, *he shall not break* (yachel)³⁹ *his word* (Num. 30:3). According to both interpretations the word comes from a double root.⁴⁰. However, it is irregular.⁴¹ rather than with a *kamatz* as similar roots are in the *hifil*. Compare, *achel* (I will begin), *tachel* (she will begin), etc. It is possible that the word *hechel* (profaned) (Ezek. 20:9) and the word *techel* are both irregular in that the *tav*⁴² of *techel* is vocalized with a *tzereh*⁴³. so that it not is confused in meaning with *techillah* (beginning).⁴⁴. If both were similarly vocalized, we would confuse them. Similarly, *hechel* (profaned)⁴⁵ is vocalized with a *tzere* rather than with a *kamatz* so that it not be confused with *hachel* (begin) (Deut. 2:24). in *that it should not be profaned* (Ezek. 20:9).

footnotes:
³⁸ This interpretation renders ki techel li-zenot
³⁹ Or profane.
⁴⁰ Its root is chet, lamed, lamed
⁴¹ For its prefix is vocalized with a tzere
⁴² The tav
⁴³ Literally, a small kamatz
⁴⁴ Beginning and profane both come from the same root, chet, lamed, lamed
⁴⁵ Hechel


###### Ibn Ezra on Leviticus 21:9:2
[Ibn Ezra on Leviticus 21:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:9:2)

**ובת כהן.** אם חללה עצמה בזנות בעבור שחללה כבוד אביה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE DAUGHTER OF ANY PRIEST…SHE SHALL BE BURNT WITH FIRE. If she profaned herself by harlotry, for she profaned the honor of her father.


###### Ibn Ezra on Leviticus 21:9:3
[Ibn Ezra on Leviticus 21:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:9:3)

**באש תשרף.** בעולה. או ארוסה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHE SHALL BE BURNT WITH FIRE. Whether she is either married or betrothed.⁴⁶. The reference is to the first stage of marriage. During this phase the woman lives in the house of her parents.

footnotes:
⁴⁶ Hebrew, arusah


###### Ibn Ezra on Leviticus 21:10:1
[Ibn Ezra on Leviticus 21:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:10:1)

**את הבגדים.** והם בגדי קדש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE GARMENTS. The reference is to the holy garments.


###### Ibn Ezra on Leviticus 21:10:2
[Ibn Ezra on Leviticus 21:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:10:2)

**את ראשו לא יפרע ובגדיו לא יפרם.** מזה הכתוב נלמוד מה שהעתיקו חז״ל במשפט האבלות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL NOT LET THE HAIR OF HIS HEAD GO LOOSE, NOR REND HIS CLOTHES. We learn from this verse what our sages transmitted regarding the laws of mourning.⁴⁷

footnotes:
⁴⁷ According to the rabbis a mourner has to rend his garments and is prohibited from cutting his hair. Our verse shows that the latter are mourning practices.


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

**ועל כל נפשות מת לא יבא.** גוף מת והגוף חסר כי מת שם התאר וכן ועשיר יענה עזות ומאכלו בריאה תחסר שה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER SHALL HE GO IN TO ANY DEAD BODY. *Nafshot met* is to be read as if written *nafshot guf met* (dead body). The word *guf* (body)⁴⁸ is masculine. is missing, for *met* (dead) is an adjective.⁴⁹ is masculine. It cannot modify *nafshot*, which is feminine. Hence I.E.’s comment. Similarly, *But the rich answers impudent*⁵⁰ (Prov. 18:23)⁵¹ and *and their food plenteous*⁵² (Hab. 1:16),⁵³ should be read as if written: and his food a fat lamb. where the word lamb is missing.

footnotes:
⁴⁸ Guf
⁴⁹ Modifying guf. Met
⁵⁰ Translated literally.
⁵¹ The term “words” is missing from the verse. The clause should be read as if written: But the rich answers [with] impudent words.
⁵² Literally, and his food fat.
⁵³ And his food fat


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

וטעם **לא יבא.** באהל או בבית ששם המת:

**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 *he shall* [not] *go in* is, he shall not go into a tent or a house where the dead body is located.


###### Ibn Ezra on Leviticus 21:11:3
[Ibn Ezra on Leviticus 21:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:11:3)

וטעם **לאביו ולאמו.** שהיא מצוה עליו לכבדם בחייהם ובמותם ואף כי לאחיו ולבנו:

**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 *for his father, or his mother* is, for his father and mother, whom he is obligated to respect while they live and after their death. The *kohen gadol* may certainly not defile himself over his brother or his son.⁵⁴’s father and mother. However, if he cannot defile himself over the latter he certainly cannot defile himself for his brother or son.

footnotes:
⁵⁴ Our verse only mentions the kohen gadol


###### Ibn Ezra on Leviticus 21:12:1
[Ibn Ezra on Leviticus 21:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:12:1)

**ומן המקדש לא יצא.** אמרו המעתיקים אחר המת והוא הנכון ויש אומרים בשבעת ימי המלואים וזה לא יתכן כי כבר באר ומלא את ידו גם כן יתכן שלא יצא מן המקדש כי אם לדבר מצוה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER SHALL HE GO OUT OF THE SANCTUARY. After the dead, so said the transmitters of tradition.⁵⁵ 18a. Also see Rashi. What they said is correct. Some say that the reference is to the seven days of consecration. However, this cannot be so, for Scripture has already stated, *and* [the kohen] *that is consecrated* (v. 10).⁵⁶ who is already consecrated. It is also possible that the meaning of our verse is that the *kohen gadol* shall not go out of the sanctuary except for the purpose of observing a precept.

footnotes:
⁵⁵ San.
⁵⁶ In other words, our verse speaks of a kohen


###### Ibn Ezra on Leviticus 21:13:1
[Ibn Ezra on Leviticus 21:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:13:1)

**בבתוליה.** יש שמות בלשון הקדש לא יפרדו לעולם כמו נעורים וזקונים ועלומים ובתולים ויש שמות בלשון הקדש שלא יתחברו נטף ושכם וזהב וברזל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN HER VIRGINITY. There are nouns in Hebrew that never come in the singular. Compare, *ne’urim* (youth), *zekunim* (old age), *alumim* (youth), and *betulim* (virginity). There are other words which never come in the plural, i.e., *taf* (children), *shekhem* (shoulder), *zahav* (gold), and *barzel* (iron).


###### Ibn Ezra on Leviticus 21:14:1
[Ibn Ezra on Leviticus 21:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:14:1)

**אלמנה וגרושה.** כלל מכהן או מישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A WIDOW, OR ONE DIVORCED. Any woman widowed or divorced from a *kohen* or an Israelite.


###### Ibn Ezra on Leviticus 21:14:2
[Ibn Ezra on Leviticus 21:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:14:2)

**וחללה זנה.** חסר וי״ו הדבק כמו שמש ירח עמד זבולה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR A PROFANED WOMAN, OR A HARLOT. The connective *vav* before the word *zonah* (harlot) is missing.⁵⁷ (harlot). Our verse reads, *va-chalalah zonah*. This literally means or a profaned woman harlot. I.E. believes that the latter should be read as if written, *va-chalalah ve-zonah* (or a profaned woman or a harlot). Compare, *The sun moon* (shemesh yare’ach) *stand still in their habitation*⁵⁸ (Hab. 3:11).⁵⁹ is missing. The verse should be read as if written: The sun and moon (*shemesh ve-yare’ach*) stand still in their habitation.

footnotes:
⁵⁷ From before the word zonah
⁵⁸ Translated literally.
⁵⁹ Here too a vav


###### Ibn Ezra on Leviticus 21:14:3
[Ibn Ezra on Leviticus 21:14:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:14:3)

וטעם להוסיף **כי אם בתולה.** להזכיר עמיו כי הבתולה השבויה והמתייהדת אסורה לו:

**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 reads *but a virgin*⁶⁰ may only marry a virgin was stated in the previous verse. Why repeat it again in our verse? is that it wants to add *of his own people*, for a captive virgin⁶¹ and a convert⁶² are prohibited to him.

footnotes:
⁶⁰ The law mandating that a kohen gadol
⁶¹ A foreign woman taken captive as a result of war. See Deut. 21:10-14.
⁶² Who is a virgin.


###### Ibn Ezra on Leviticus 21:15:1
[Ibn Ezra on Leviticus 21:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:15:1)

**ולא יחלל זרעו.** פירוש אלמנה וגרושה בסתר כי את כל אלה לא יקח בגלוי ואחר שהזכיר קדושת הכהנים החל להזכיר המומין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SHALL NOT PROFANE HIS SEED. By taking a widow or a divorced woman in secret. *These shall he not take* (v. 14) means he shall not publicly take any of these women.⁶³ After Scripture mentions the sanctity of the *kohanim* it begins to list the blemishes.⁶⁴ from offering sacrifices.

footnotes:
⁶³ Since Scripture has already stated that he may not publicly take a divorced woman, a widow, a harlot, or a profaned woman. Hence our verse refers to secret intercourse with these women.
⁶⁴ Which disqualify a kohen


###### Ibn Ezra on Leviticus 21:17:1
[Ibn Ezra on Leviticus 21:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:17:1)

**לחם אלהיו.** הוא קרבן המזבח ואלה הכהנים הדיוטים על כן אמר כל מי שהוא מזרע אהרן הכהן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE BREAD OF HIS GOD. The reference is to the sacrifices offered on the altar. The *kohanim* spoken of in our verse refer to common priests. Scripture therefore states anyone who is of the seed of Aaron the *kohen*.


###### Ibn Ezra on Leviticus 21:18:1
[Ibn Ezra on Leviticus 21:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:18:1)

**חרום.** הפך שרוע והנה חרום מגזרת חרם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MAIMED. *Charum* (maimed) is the reverse of *saru’a* (too long). Note, *charum* is related to the word *cherem* (destruction).⁶⁵ refers to a person who has an extra-large limb while *charum* refers to a person who has a limb that is undersized.

footnotes:
⁶⁵ According to I.E. saru’a


###### Ibn Ezra on Leviticus 21:18:2
[Ibn Ezra on Leviticus 21:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:18:2)

**שרוע.** מגזרת מהשתרע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TOO LONG. *Saru’a* (too long) is related to the word *me-histare’a* (to stretch himself) (Is. 29:20).


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

**או גבן.** קרוב מגזרת הרים גבנונים והנו״ן שרש והוא שם התאר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR CROOK-BACKED. The word *gibben* (crook-backed) is most probably related to the word *gavnunnim* (peaks) in *ye mountains of peaks* (Ps. 68:17).⁶⁶ is someone who is extremely tall. The *nun*⁶⁷. is a root letter.⁶⁸ (crook-backed) to *gavnunnim* (peaks). *Gibben* is an adjective. Similarly the word *dak* (a dwarf) is to be interpreted according to the plain meaning.⁶⁹

footnotes:
⁶⁶ According to I.E. gibben
⁶⁷ Of gibben
⁶⁸ Hence we can relate gibben
⁶⁹ Of the verse.


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

כן **דק** והוא כמשמעו להיות דק קצר קומה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*Dak* means short of stature.⁷⁰ stands in contrast to *gibben*. If *gibben* means a peak, then *dak* is its opposite.

footnotes:
⁷⁰ Dak


###### Ibn Ezra on Leviticus 21:20:3
[Ibn Ezra on Leviticus 21:20:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:20:3)

**תבלול בעינו.** יש אומרים מגזרת תבל עשו השחתה ויש אומרים מגזרת בלולה בשמן והתי״ו על שני הפירושים נוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HATH HIS EYE OVERSPREAD. Some say that *tevallul* (overspread) is related to the word *tevel* (corruption) in *they have wrought corruption* (Lev. 20:12). *Tevallul* means a corruption.⁷¹ Others say that *tevallul* is related to the word *belullah* (mingled) in *mingled with oil* (Lev. 2:5).⁷²). According to both interpretations the *tav* of *tevallul* is superfluous.⁷³ is *bet, lamed, lamed*.

footnotes:
⁷¹ A blemish.
⁷² A streak of white going into the iris or pupil. See Rashi and Ibn Janach (Sefer Ha-Rikmah
⁷³ For the root of tevallul


###### Ibn Ezra on Leviticus 21:20:4
[Ibn Ezra on Leviticus 21:20:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:20:4)

גם **גרב** בעין על דעת רבים כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
According to the opinion of many the scab (*garav*) is also in the eye.


###### Ibn Ezra on Leviticus 21:20:5
[Ibn Ezra on Leviticus 21:20:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:20:5)

**ילפת.** כטעם דבק מגזרת וילפת שמשון ויש אומרים עוות מגזרת ויחרד האיש וילפת והיו״ד נוסף כיו״ד יצהר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR SCURVY. *Yalefet* (scurvy) means sticking.⁷⁴ It is related to the word *va-yilpot* (took fast hold) in *And Samson took fast hold* (Jud. 16:29). There are others who say that *yalefet* means crooked.⁷⁵ with a crooked hand, foot, fingers, etc. It is related to the word *va-yillafet* (turned) in *that the man was startled, and turned* (Ruth 3:8). The *yod* of *yalefet* is superfluous.⁷⁶. It is like the *yod* of *yitzhar* (oil) (Num. 18:12).⁷⁷.

footnotes:
⁷⁴ It refers to boils which stick to the body.
⁷⁵ A kohen
⁷⁶ For its root is lamed, peh, tav
⁷⁷ The root of which is tzadi, heh, resh


###### Ibn Ezra on Leviticus 21:20:6
[Ibn Ezra on Leviticus 21:20:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:20:6)

**מרוח.** שם התאר מגזרת רוח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CRUSHED. *Mero’ach* (crushed) is an adjective. It is related to the word *ru’ach* (wind).⁷⁸

footnotes:
⁷⁸ See Nachmanides: “One who has wind [and a result of which] his testicles are swollen” (Chavel translation).


###### Ibn Ezra on Leviticus 21:20:7
[Ibn Ezra on Leviticus 21:20:7](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:20:7)

**אשך.** הביצה ואחר שפרט אמר כלל כל איש אשר בו מום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
STONES. *Ashekh* (stones) refers to the testicle. After listing specific blemishes the Torah issues a general statement and says, *no man…that hath a blemish* (v. 21).


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

**וטעם מום בו.** כמו אביו ואמו קלל:

**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 *hath a blemish* is similar to *he hath cursed his father or his mother* (Lev. 20:9).⁷⁹

footnotes:
⁷⁹ The repetition is for emphasis. See I.E. on Lev. 20:9.


###### Ibn Ezra on Leviticus 21:22:1
[Ibn Ezra on Leviticus 21:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:22:1)

**לחם אלהיו.** לחם הפנים והאשם והחטאת שהם קדשי הקדשים כנגד השלמים כי גם השלמים קדש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE BREAD OF HIS GOD…OF THE MOST HOLY. The showbread, the guilt offering, and the sin offering, which in comparison to the peace offerings are most holy, for the peace offerings are also holy.


###### Ibn Ezra on Leviticus 21:22:2
[Ibn Ezra on Leviticus 21:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:22:2)

**ומן הקדשים.** המעשר והבכור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND OF THE HOLY. The tithe and the first-born.


###### Ibn Ezra on Leviticus 21:23:1
[Ibn Ezra on Leviticus 21:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:23:1)

**אך אל הפרכת לא יבא.** להיותו כהן גדול גם אל המזבח לא יקרב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ONLY HE SHALL NOT GO IN UNTO THE VEIL. Although he is a *kohen gadol*.⁸⁰ is struck with a blemish he is prohibited from going unto the veil. A common *kohen* may not go unto the veil. Hence I.E.’s comment. He shall also not approach the altar.

footnotes:
⁸⁰ If the kohen gadol


###### Ibn Ezra on Leviticus 21:24:1
[Ibn Ezra on Leviticus 21:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/21:24:1)

וטעם **ואל כל בני ישראל.** שלא יזבח להם שלמים בעלי מום לולי הקבלה ובעבור שהזכיר כי בעל מום יאכל קדש הזהיר שיהיה האוכל טהור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND UNTO ALL THE CHILDREN OF ISRAEL.] If it were not for the tradition⁸¹ who are blemished to slaughter peace offerings for the children of Israel we would interpret *and unto all the children of Israel* as meaning that those who are blemished should not slaughter peace offerings for the children of Israel. Now, since Scripture mentions that a blemished *kohen* may eat that which is holy, it warns⁸² that the one who eats sacred food must be clean.

footnotes:
⁸¹ Which permits kohanim
⁸² In the section which follows.