## Ibn Ezra on Leviticus Chapter 22

###### Ibn Ezra on Leviticus 22:2:1
[Ibn Ezra on Leviticus 22:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:2:1)

**וינזרו.** כמו והזרתם והוא מבנין נפעל והטעם ירחקו ויבדלו מגזרת נזיר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THEY SEPARATE THEMSELVES. *Ve-yinnazeru* (that they separate themselves) is similar to *ve-hizzhartem* (thus shall ye separate) (Lev. 15:31).¹. *Ve-yinnazeru* is a *nifal*. It means they shall distance and separate themselves. It is related to the word *nazir* (nazirite).² separates himself from wine and uncleanliness.

footnotes:
¹ Both words come from the root nun, zayin, resh
² A nazir


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

**ולא יחללו.** מושך עצמו ואחר עמו וכן הוא ולא יחללו אתם שם קדשי ולא יחללו אשר הם מקדישים לי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THAT THEY PROFANE NOT. *And that they profane not* applies to what immediately follows it and to what follows later. Our verse is to be read as follows: And that they profane not My holy name, and that they profane not that which they hallow unto Me.


###### Ibn Ezra on Leviticus 22:2:3
[Ibn Ezra on Leviticus 22:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:2:3)

וטעם **אני ה׳‎.** קדוש:

**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 *I am the Lord* is, I the Lord am holy.


###### Ibn Ezra on Leviticus 22:3:1
[Ibn Ezra on Leviticus 22:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:3:1)

וטעם **מלפני אני ה׳‎** כי אחר שיכרת מלפני השם לא יעמוד כאשר פירשתי בסוד השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FROM BEFORE ME: I AM THE LORD.] This means since he is cut off from God, he will cease to exist.³ I have explained the latter in my comments on the secret of God’s name.⁴ indicates that God alone exists forever and the existence of all things is contingent upon Him. See I.E. on Ex. 3:15 (Vol. 2, p. 67).

footnotes:
³ God is the cause and sustainer of existence. To be cut off from God thus means to be cut off from the source of life; i.e., his soul following his death ceases exist.
⁴ The name YHVH


###### Ibn Ezra on Leviticus 22:4:1
[Ibn Ezra on Leviticus 22:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:4:1)

**עד אשר יטהר.** ימי טהרתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTIL HE BE CLEAN. Until the days necessary for his cleansing have passed.


###### Ibn Ezra on Leviticus 22:5:1
[Ibn Ezra on Leviticus 22:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:5:1)

**אשר יטמא לו.** בשבילו כמו אמרי לי אחי הוא כל אלה הנזכרים יטמאו עד הערב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREBY HE MAY BE MADE UNCLEAN. The word *lo* means whereby.⁵ literally means to him, or to it. Hence I.E.’s comment. Compare the word *li* (of me)⁶ literally means to me. in *say of me*: *He is my brother* (Gen. 20:13). All those mentioned⁷ shall become unclean until evening.

footnotes:
⁵ Lo
⁶ Li
⁷ In our verse.


###### Ibn Ezra on Leviticus 22:7:1
[Ibn Ezra on Leviticus 22:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:7:1)

**ובא השמש וטהר.** ידוע כי וטהר שב אל הטמא כמו וכפר עליה הכהן וטהרה כי אין בפסוק זכר יום רק חז״ל העתיקו אפילו שיבא השמש לא יאכל עד סור האור ושמו זה הפסוק לאסמכתא כאשר פירשתי בפסוק לעם נכרי על כן אמרו טהר יומא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN THE SUN IS DOWN, HE SHALL BE CLEAN. It is known that *he shall be clean* refers to the unclean, for there is no mention of the word day in the verse.⁸ (and he shall be clean) cannot refer to the day. Compare, *and the priest shall make atonement for her, and she shall be clean* (Lev. 12:8). However, the rabbis of blessed memory transmitted to us the law that even if the sun sets he shall not eat until it is completely dark.⁹ (and he shall be clean) refers to the day. They render *ve-taher* as, and it shall be clean; i.e., the day shall be cleared away. See *Berakhot* 2a,b. They used this verse as a support.¹⁰ I have explained the latter¹¹ in my comments on the verse *unto a foreign people* (Ex. 21:8).¹² The rabbis therefore¹³ said that *ve-taher* (he should be clean) means that the day shall be clean.

footnotes:
⁸ Hence ve-taher
⁹ According to the rabbis ve-taher
¹⁰ The Rabbinic interpretation is not the real meaning of the verse.
¹¹ The Rabbinic use of a verse as a support for their traditions.
¹² See Vol. 2, p. 458.
¹³ Because they used this verse as a support.


###### Ibn Ezra on Leviticus 22:7:2
[Ibn Ezra on Leviticus 22:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:7:2)

**כי לחמו.** מאכלו וכבר פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BECAUSE IT IS HIS BREAD. His food.¹⁴ means his food. I have previously explained this.¹⁵ (bread) means food. See I.E. on Ex 16:4 (Vol. 2, p. 316).

footnotes:
¹⁴ His bread
¹⁵ That lechem


###### Ibn Ezra on Leviticus 22:8:1
[Ibn Ezra on Leviticus 22:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:8:1)

וריקי מוח יפרשו הפסוק שהוא בספר יחזקאל והוא כל נבלה וטרפה מן העוף ומן הבהמה לא יאכלו הכהנים כל מה שנבלוהו וטרפוהו עופות או בהמות וזה הבל כי הנה בתורה כתוב **כל נבלה וטרפה לא יאכל** והטעם שאם יאכל לא ישמש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Those whose brains are empty explain the verse in Ezekiel, which reads, *The priests shall not eat of any thing that dieth of itself, or is torn, whether it be fowl or beast* (Ezek. 44:31), as meaning that the priests shall not eat anything brought down or torn by animals or fowl.¹⁶). Deut. 44:21 prohibits an Israelite from eating meat which dies of itself (*nevelah*). Ezek 44:21 seems to limit the prohibition to eat *nevalah* and *terefah* only to *kohanim*. In order to harmonize Ezekiel and the Torah, there were those who claimed that Ezekiel spoke of an animal that has been properly slaughtered and then ripped apart and befouled by birds and beasts. In other words, the Torah prohibits any Israelite from eating the meat of any animal that has been ripped apart by an animal of prey, while Ezekiel adds that a *kohen* is also prohibited from eating kosher meat that has been befouled. It should be noted that according to this interpretation the word *nevelah* is not to be taken literally but means flesh which is as disgusting as meat that dies of itself (Filwarg). For other interpretations see Sarim and Meijler. However, this is nonsense, for the Torah states all that dies of itself or is torn he¹⁷. shall not eat.¹⁸ The meaning¹⁹ is if he eats²⁰ he shall not minister.²¹ eats that which was torn or died of itself he is ritually unclean and shall not serve in the tabernacle or eat sacred food.

footnotes:
¹⁶ Ex. 22:30 prohibits an Israelite from eating that which is torn (terefah
¹⁷ The kohen
¹⁸ I.E.’s paraphrase of verse 8, which literally reads: that which dies of itself, or is torn, he shall not eat.
¹⁹ Of verse 8 and Ezek. 44:21.
²⁰ That which dies of itself or is torn.
²¹ The meaning of our verse and that of Ezekiel is, if a kohen


###### Ibn Ezra on Leviticus 22:9:1
[Ibn Ezra on Leviticus 22:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:9:1)

**ושמרו את משמרתי.** רמז למקדש על כן ולא ישאו עליו חטא ומתו בו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY SHALL THEREFORE KEEP MY CHARGE. *Mishmarti* (my charge) alludes to the sanctuary. Scripture therefore reads, *lest they bear sin for it* (alav), *and die therein* (vo).


###### Ibn Ezra on Leviticus 22:10:1
[Ibn Ezra on Leviticus 22:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:10:1)

**וכל זר.** שאינו מזרע אהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THERE SHALL NO COMMON MAN. One who is not of the seed of Aaron.


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

**הם יאכלו בלחמו.** זכרים ונקבות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY MAY EAT OF HIS BREAD. Males and females.


###### Ibn Ezra on Leviticus 22:12:1
[Ibn Ezra on Leviticus 22:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:12:1)

**בתרומת הקדשים.** השוק והחזה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT WHICH IS SET APART FROM THE HOLY THINGS. The thigh and the breast (Lev. 10:15).


###### Ibn Ezra on Leviticus 22:13:1
[Ibn Ezra on Leviticus 22:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:13:1)

**מלחם אביה תאכל.** כמו בראשונה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHE MAY EAT OF HER FATHER’S BREAD. As at first.


###### Ibn Ezra on Leviticus 22:13:2
[Ibn Ezra on Leviticus 22:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:13:2)

**וכל זר לא יאכל בו.** על בן אם יש לה ובעבורו לא תאכל היא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THERE SHALL NO COMMON MAN EAT OF IT. The reference is to a son, if she has one. She cannot eat of the holy food because of her son.


###### Ibn Ezra on Leviticus 22:14:1
[Ibn Ezra on Leviticus 22:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:14:1)

**ונתן לכהן את הקדש.** טעמו עם הקדש או תהיה מלת ונתן לכהן מושכת עצמה ואחרת עמה וכן פירושו ויסף חמשיתו עליו ונתן לכהן ונתן את הקדש ולפי דעתי שאין צורך בעבור מלת עליו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL GIVE UNTO THE PRIEST THE HOLY THING. The meaning of *ve’et ha-kodesh* (the holy thing) is, with²² here has the meaning of with. the holy thing.²³ implies that only the holy thing is to be given to the *kohen*. The question thus arises, what is to be done with the fifth part? Hence this interpretation. On the other hand, *and shall give unto the priest* might apply to what precedes it and to what follows it. Our verse is to be interpreted as follows: Then he shall put the fifth part thereof unto it and shall give it unto the priest, and he shall give unto the priest the holy thing. I believe that there is no need for this interpretation, for Scripture reads *unto it*.²⁴ takes in the fifth part.

footnotes:
²² In other words, et
²³ According to I.E. our clause is to be interpreted as follows: And shall give the fifth part thereof along with the holy thing. And shall give unto the priest the holy thing
²⁴ Unto the holy thing. Thus, and shall give unto the priest the holy thing


###### Ibn Ezra on Leviticus 22:16:1
[Ibn Ezra on Leviticus 22:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:16:1)

**והשיאו אותם.** פעל יוצא לשנים פעולים והטעם שיזהירום ויורום עד שלא ישגו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SO CAUSE THEM TO BEAR. *Ve-hisi’u* (and cause…to bear) is a *hifil*. Its meaning is, they shall caution them and teach them so that they do not err.²⁵ do not teach the Israelites they cause them as it were, to bear the iniquity of profaning the holy food.

footnotes:
²⁵ If the kohanim


###### Ibn Ezra on Leviticus 22:18:1
[Ibn Ezra on Leviticus 22:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:18:1)

ואחרי שהזכיר קדשי בני ישראל הזהיר שלא יביאו הקדשים מבעלי המומין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
After mentioning the holy things of the children of Israel²⁶ Scripture goes on²⁷ to caution the Israelites to not bring the holy things from blemished animals.

footnotes:
²⁶ The offerings of the children of Israel. See verse 2.
²⁷ In the next section.


###### Ibn Ezra on Leviticus 22:18:2
[Ibn Ezra on Leviticus 22:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:18:2)

וטעם **ומן הגר.** כי משפט אחד לנודר ולמתנדב לישראל ולגר כי כן כתוב וחכמים הפרישו בין נדר ובין נדבה וכל נדר נדבה ואין כל נדבה נדר וכל קרבן שיעלה כלו על המזבח ראוי להיותו בלא מום::

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[STRANGERS.] Scripture reads *or of the strangers* for it is stated that there is one law for the Israelite and the stranger who offer a vow or freewill offering.²⁸ The sages differentiated between a vow offering and a freewill offering.²⁹ 1:1. All vow offerings are freewill offerings. However, not all freewill offerings are vow offerings.³⁰ It is fitting that all sacrifices that are offered in their entirety³¹ on the altar be unblemished.³²

footnotes:
²⁸ See Num. 15:14-16.
²⁹ See Kinnim
³⁰ One can set aside a freewill offering without taking a vow to bring a freewill offering.
³¹ A burnt offering.
³² The same applies to other offerings. I.E. speaks of a burnt offering because our verse does.


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

**לפלא.** לפרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CLEARLY UTTERED. *Le-fale* means to clearly utter.


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

**עורת.** שם התאר לעין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BLIND. *Avveret* (blind) is an adjective relating to the eye.


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

וי״א כי **שבור** ביד וחרוץ ברגל וחרוץ מגזרת כן משפטך אתה חרצת כמו גזור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Some say that *shavur* (broken) means a break in the hand and *charutz* (maimed) refers to an injury in the foot. *Charutz* is related to *charatzta* (hast decided it) in *So shall thy judgment be*; *thyself hast decided it* (I Kings 20:40). *Charutz* means cut.³³

footnotes:
³³ The term “cut” can also be applied to decree or decision. This is its meaning in I Kings 20:40.


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

**יבלת.** כמו תבלול וכללו של דבר אנחנו נסמוך על הקבלה ולא נשען על דעתנו החסרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A WEN. *Yabbelet* (wen) is similar to *tevallul* (overspread) (Lev. 21:20). The general rule is: we rely on tradition,³⁴ not on our deficient minds.

footnotes:
³⁴ With regard to the interpretation of the blemishes mentioned in our chapter.


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

**לא תקריבו אלה לה׳‎.** לפלא נדר ולא יקח מאלה האמורים:

**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 OFFER THESE UNTO THE LORD. In fulfillment of a clearly uttered vow. Nor shall the *kohen* take the organs from these.³⁵.

footnotes:
³⁵ And make an offering by fire of them


###### Ibn Ezra on Leviticus 22:23:1
[Ibn Ezra on Leviticus 22:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:23:1)

**שרוע.** כראשון: **וקלוט** הפכו והוא מגזרת עיר מקלט:

**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) has the same meaning as when first mentioned (Lev. 21:18).³⁶ TOO SHORT. *Kalut* (too short) is the opposite of *saru’a* (too long). *Kalut* is related to the word *miklat* (refuge) in *the city of refuge* (Josh. 21:13).³⁷ means compressed or held back. A city of refuge limits or holds the refugee back in that he may not leave.

footnotes:
³⁶ See I.E. on Lev. 21:18.
³⁷ Kalut


###### Ibn Ezra on Leviticus 22:24:1
[Ibn Ezra on Leviticus 22:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:24:1)

**ומעוך.** מגזרת מעכו שדיהן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BRUISED. *Ma’uch* (bruised) is related to *mo’akhu* (pressed) in *their bosoms pressed* (Ezek. 23:3).


###### Ibn Ezra on Leviticus 22:24:2
[Ibn Ezra on Leviticus 22:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:24:2)

**וכתות.** מגזרת ואכות אותו טחון ושניהם בביצים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR CRUSHED. *Katut* (crushed) is related to *va-ekkot* (beat) in *and beat it in pieces* (Deut. 9:21). Crushed and bruised refer to wounds in the testicles.


###### Ibn Ezra on Leviticus 22:24:3
[Ibn Ezra on Leviticus 22:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:24:3)

**ונתוק.** מגזרת כאשר ינתק פתיל הנעור׳‎:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR TORN. *Natuk* (torn) is related to *yinnatek* (broken) in *as a string of tow is broken* (Jud. 16:9).


###### Ibn Ezra on Leviticus 22:24:4
[Ibn Ezra on Leviticus 22:24:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:24:4)

**ובארצכם לא תעשו.** לשנות מעשה השם:

**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 DO THUS IN YOUR LAND. To change God’s work.³⁸

footnotes:
³⁸ By harming the sexual organs of an animal.


###### Ibn Ezra on Leviticus 22:25:1
[Ibn Ezra on Leviticus 22:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:25:1)

**ומיד בן נכר.** שלא יחשוב בלבו הואיל והוא קרבן בן נכר לא אחוש להקריבו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM THE HAND OF A FOREIGNER. One should not think as follows: I will not hesitate to offer this sacrifice, for it is the offering of a foreigner.³⁹

footnotes:
³⁹ Hence one need not be so strict,


###### Ibn Ezra on Leviticus 22:25:2
[Ibn Ezra on Leviticus 22:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:25:2)

**משחתם.** המ״ם נוסף והתי״ו שרש מגזרת השחתה ומ״ם להיות להם משחתם שרש והתי״ו נוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEIR CORRUPTION. The *mem* of *moshchatam* (their corruption) is not a root letter. However, its *tav* is a root letter. *Moshchatam* is related to the word *hashchatah* (destruction).⁴⁰. On the other hand, the *mem* of *moshchatam* (their anointing) (Ex.40:15) is a root letter and the *tav* is not.⁴¹.

footnotes:
⁴⁰ It comes from the root shin, chet, tav
⁴¹ For its root is mem, shin, chet


###### Ibn Ezra on Leviticus 22:25:3
[Ibn Ezra on Leviticus 22:25:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:25:3)

**ירצו.** מבנין נפעל ואחר שהזכיר לא ירצו הזכיר כי כל קרבן שיקרב קודם יום השמיני גם הוא לא ירצה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BE ACCEPTED. *Yeratzu* (be accepted) is a *nifal*. After stating that a blemished sacrifice will not be accepted, Scripture goes on to say that any sacrifice brought from an animal less than eight days old will also not be accepted.


###### Ibn Ezra on Leviticus 22:27:1
[Ibn Ezra on Leviticus 22:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:27:1)

**שור או כשב או עז.** נקראים על שם סופם כמו ובגדי ערומים תפשיט. יומת המת כי יפול הנופל או הטעם זכר המין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN A BULLOCK, OR A SHEEP, OR A GOAT. The newborn animals are called by what they ultimately become. Compare, *And stripped the naked*⁴² *of their clothing* (Job 22:6); “the dead⁴³ shall be put to death”⁴⁴ (Deut. 17:6); “for the one who falls shall fall from it”⁴⁵ (Deut. 22:8). On the other hand, Scripture may have been referring to the name of the species.⁴⁶ means when an animal that belongs to the species of bullock, sheep, or goat is born.

footnotes:
⁴² Scripture refers to the one who is to be stripped as naked, even though he is not naked until stripped.
⁴³ Scripture refers to the one who is to be put to death as “dead.” We thus see that Scripture refers to people or things by what they ultimately become.
⁴⁴ Translated literally.
⁴⁵ Translated literally
⁴⁶ When a bullock, or a sheep, or a goat is brought forth


###### Ibn Ezra on Leviticus 22:27:2
[Ibn Ezra on Leviticus 22:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:27:2)

וטעם **ומיום השמיני.** כמו הנמול עד המרובע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BUT FROM THE EIGHTH DAY AND THENCEFORTH.] Like a child that is circumcised, that is, until a quarter of the month has passed.⁴⁷

footnotes:
⁴⁷ See I.E. on Lev. 12:2 and the notes thereto.


###### Ibn Ezra on Leviticus 22:27:3
[Ibn Ezra on Leviticus 22:27:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:27:3)

**והלאה.** אחריו והעד חץ יהונתן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THENCEFORTH. *Hale’ah* (thenceforth) means afterwards. The arrow of Jonathan is proof.⁴⁸) the young man. See I Sam 20:22.

footnotes:
⁴⁸ Jonathan referred to his arrow as being beyond (hale’ah


###### Ibn Ezra on Leviticus 22:28:1
[Ibn Ezra on Leviticus 22:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:28:1)

**ושור או שה.** פירשתיו והמצוה על זכר ונקבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHETHER IT BE COW⁴⁹ (ox). OR EWE.⁵⁰ (male sheep). I have previously explained this.⁵¹ and *seh* are the names of the species. In other words, they do not apply only to males. The commandment pertains to both males and females.⁵²

footnotes:
⁴⁹ Hebrew, shor
⁵⁰ Hebrew, she
⁵¹ In the previous verse. I.E.’s point is that shor
⁵² Even though the verse is in the masculine.


###### Ibn Ezra on Leviticus 22:29:1
[Ibn Ezra on Leviticus 22:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:29:1)

וטעם **וכי תזבחו זבח תודה.** שיאכל ביום אחד בעבור שהזכיר שור או שה שלא ישחט ביום אחד והוסיף על הפרשה הכתוב בצו את אהרן מלת לרצונכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND WHEN YE SACRIFICE A SACRIFICE OF THANKSGIVING.] The reason that *And when ye sacrifice a sacrifice of thanksgiving…On the same day it shall he eaten* follows is that Scripture earlier noted it is prohibited to kill a cow or a ewe [and its young together] in one day.⁵³ Scripture adds to what is written in the Torah portion *Tzav* (Lev. 6:2),⁵⁴ *that ye may be accepted*.⁵⁵

footnotes:
⁵³ The law codified in our verse and the law dealt with in the previous verse both deal with “one day.”
⁵⁴ Regarding a sacrifice of thanksgiving.
⁵⁵ Hence verses 29 and 30 are not redundant.


###### Ibn Ezra on Leviticus 22:30:1
[Ibn Ezra on Leviticus 22:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:30:1)

וטעם **אני ה׳‎.** להיות התודה שלימה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[I AM THE LORD.] Scripture reads *I am the Lord* to teach that the thanksgiving offering is to be “whole.”⁵⁶.

footnotes:
⁵⁶ It cannot be brought from a blemished animal. The meaning of our verse is, it is unfit to offer a blemished animal as a thanksgiving to Me, for I am the Lord


###### Ibn Ezra on Leviticus 22:31:1
[Ibn Ezra on Leviticus 22:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:31:1)

**ושמרתם מצותי.** בלב:

**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 KEEP MY COMMANDMENTS. In your hearts.


###### Ibn Ezra on Leviticus 22:31:2
[Ibn Ezra on Leviticus 22:31:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:31:2)

**ועשיתם אתם אני ה׳‎.** שאחקור מה שיש בלב ואראה כל העשוי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND DO THEM; I AM THE LORD. For I investigate what is in the heart, and I see everything that is done.


###### Ibn Ezra on Leviticus 22:32:1
[Ibn Ezra on Leviticus 22:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:32:1)

וטעם **ולא תחללו את שם קדשי.** עם בני אהרן ידבר כי הפרשה דבקה והם המצווים שלא ישחטו להם או לישראל אם ובן ביום אחד גם יתכן שמצוה וכי תזבחו זבח תודה לכהנים והעד שהחל בפרשה אחר כן דבר אל בני ישראל ועד שני ונקדשתי בתוך בני ישראל:

**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 NOT PROFANE MY HOLY NAME.] This is directed to the sons of Aaron, for this section⁵⁷ is connected to what is earlier stated.⁵⁸ They⁵⁹ are commanded not to sacrifice for themselves or for Israel a cow and its offspring on one day. It is also possible that *And when ye sacrifice a sacrifice of thanksgiving* (v. 29) is directed to the *kohanim*.⁶⁰. The fact that the following section opens with *Speak unto the children of Israel* (Lev. 23:2) is proof of this.⁶¹. *But I will be hallowed among the children of Israel* is a second witness.⁶². Had it been directed to the Israelites, Scripture would have read: But I will be hallowed among you.

footnotes:
⁵⁷ Verses 26-33.
⁵⁸ To verse 18 which is directed to Aaron, to his sons, and to all of Israel. In other words, verses 26-33 are directed to the sons of Aaron.
⁵⁹ The sons of Aaron.
⁶⁰ For the entire section (verses 26-33) is directed to the kohanim
⁶¹ That our chapter (verses 26-33) is directed to the kohanim
⁶² This is directed to the kohanim


###### Ibn Ezra on Leviticus 22:33:1
[Ibn Ezra on Leviticus 22:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/22:33:1)

**המוציא אתכם** ובסוף אני ה׳‎ שהוא הדבור הראשון והוא עיקר כל המצות ואחר שהזכיר קדשי בני ישראל הזכיר הימים שיקריבו בהם העולות והחל מהשבת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT BROUGHT YOU OUT. The verse ends with *I am the Lord*. This the first statement of the Decalogue⁶³ and the root of all the commandments.⁶⁴ After mentioning the holy things of the children of Israel,⁶⁵ the Torah notes⁶⁶ the days that Israel shall offer burnt offerings. It starts with the Sabbath.

footnotes:
⁶³ Our verse, which connects God to the Exodus, is parallel to the first of the ten statements of the Decalogue, which does the same.
⁶⁴ See I.E. on Ex. 20:1 (Vol. 2, p. 393).
⁶⁵ In our chapter.
⁶⁶ In the following chapter.