## Ibn Ezra on Leviticus Chapter 25

###### Ibn Ezra on Leviticus 25:1:1
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**בהר סיני.** אין מוקדם ומאוחר בתורה וזו הפרשה קודם ויקרא וכל הפרשיות שהם אחריו כי הדבור בהר סיני ועתה כרת הברית הכתובה בפרשת ואלה המשפטים והזכירה במקום הזה לחבר תנאי הארץ וכאשר אמר על העריות כי בעבור׳‎ תקיא הארץ אותם כן אמר בפרשת אם בחקתי על שבתות הארץ והזכיר בתחלה פי׳‎ השבתות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN MOUNT SINAI. There is no chronological order in the Torah.¹, Jerusalem, 1978, pp. 18-21. This section² precedes, *And the Lord called* (Lev. 1:1) and all the sections that follow it, for the words recorded in our section were told to Moses on Mount Sinai.³ Moses now⁴ made the covenant recorded in the Torah portion *Now these are the ordinances* (Ex. 21:1).⁵ (Lev. 24:3-46) is the same covenant that is recorded in Ex. 24:4-8. See Nachmanides, who explains I.E. in detail. Moses inserted this portion⁶ at this point to place in proximity the conditions under which the Israelites could dwell in the land.⁷ He said that the land would spit out the Israelites if they violated the laws of prohibited sexual relations.⁸ He said a similar thing in the Torah portion *If ye walk in My statutes* (Lev. 26:3) with regard to the Sabbaths of the land. Moses first mentions the Sabbaths.⁹

footnotes:
¹ This concept is first found in the Talmud and Midrash. See E. Z. Malamud, Meforshe Ha-Mikreh
² Our Torah portion.
³ Whereas all that procedes our chapter was told to Moses in the tent of meeting.
⁴ After receiving the laws dealing with the Sabbatical year and what follows.
⁵ See Ex. 24:4-8. According to I.E. the covenant recorded in the Torah portion Be-Chukkta
⁶ The laws dealing with the Sabbatical year and that which follows.
⁷ Lev. 18:28 and 20:22 tell us that Israel will dwell in the Land of Israel on condition that they refrain from perverse sexual practices. Lev. 26:34-43 tells us that Israel will dwell in the land only if they observe the Sabbatical year. Our section which deals with the Sabbatical year was inserted here to place these two conditions in the same portion.
⁸ See Lev. 18:28; 20:22.
⁹ The section opens with the Sabbatical year. The law of the Jubilee, which follows seven Sabbatical years then follows.


###### Ibn Ezra on Leviticus 25:2:1
[Ibn Ezra on Leviticus 25:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:2:1)

**ושבתה הארץ שבת לה׳‎.** מצוה על ישראלי שלא יעזוב גר לזרוע שנת השבת כאשר לא נעזבנו לעשות מלאכה בשבת כי הוא ברשותנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN SHALL THE LAND KEEP A SABBATH UNTO THE LORD. There is a commandment upon the Israelite not to allow a stranger to sow in the Sabbatical year.¹⁰ This is similar to the commandment that we not allow a stranger to do work on the Sabbath.¹¹ Scripture commands this, for the stranger is in our power.¹²

footnotes:
¹⁰ For Scripture tells us that the land shall keep a Sabbath unto the Lord.
¹¹ See Ex. 20:8 and I.E.’s comments thereto (Vol. 2, p. 427).
¹² Hence we can prevent him from working on the Sabbath and sowing during the Sabbatical year.


###### Ibn Ezra on Leviticus 25:2:2
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וטעם **שבת לה׳‎.** כיום השבת וסוד ימי עולם רמוז במקום הזה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*A sabbath unto the Lord* is similar in meaning to the Sabbath day.¹³ (Ex. 20:10). The secret of the days of the world is alluded to in this place.¹⁴ 97a,b.

footnotes:
¹³ The Sabbath day is also referred to as a sabbath unto the Lord
¹⁴ See I.E. on Gen. 1:5, “There is a secret meaning to the Midrashic statement to the effect that the world will exist for six thousand years” (Vol. 1, p. 33). Also see I.E. on Gen. 8:22 (Vol. 1, p. 119). Also see Sanhedrin


###### Ibn Ezra on Leviticus 25:3:1
[Ibn Ezra on Leviticus 25:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:3:1)

**את תבואתה.** שב אל הארץ הנזכרת בפסוק הראשון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE PRODUCE THEREOF. Of the land mentioned in the first verse.


###### Ibn Ezra on Leviticus 25:4:1
[Ibn Ezra on Leviticus 25:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:4:1)

**שבת שבתון.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A SABBATH OF SOLEMN REST. I previously explained the meaning of *shabbat shabbaton* (a Sabbath of solemn rest).¹⁵

footnotes:
¹⁵ See I.E. on Lev. 16:31.


###### Ibn Ezra on Leviticus 25:5:1
[Ibn Ezra on Leviticus 25:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:5:1)

**ספיח.** ידוע שהוא מגזרת ספחני נא גם נזירך ידוע שהוא 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 WHICH GROWETH OF ITSELF. It is known that the word *safi’ach* (that which groweth of itself) is connected to the word *sefacheni* (put me)¹⁶ in *Put me, I pray thee* (I Sam. 3:36).¹⁷ (that which groweth of itself) refers to produce which fell to the ground at the time of the harvest and attached itself to the ground (Weiser). It is also known that the word *nezirekha* (undressed vine) is related to the word *nazir* (nazirite).¹⁸ distances himself from a vineyard, for he is not permitted to eat of its fruit. An undressed vine is referred to by the term *nazir* because the owner of the vineyard distanced himself from the vine and did not dress it (Weiser).

footnotes:
¹⁶ Or attach me.
¹⁷ Safi’ach
¹⁸ A nazirite


###### Ibn Ezra on Leviticus 25:5:2
[Ibn Ezra on Leviticus 25:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:5:2)

**שנת שבתון.** הטעם כי שנת שבתון היא לארץ והטעם שהארץ אינה ברשותך בשנה הזאת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A YEAR OF SOLEMN REST. Its meaning is, because it is a year of solemn rest for the land; that is, the land is not in your possession in this year.


###### Ibn Ezra on Leviticus 25:6:1
[Ibn Ezra on Leviticus 25:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:6:1)

**והיתה שבת הארץ.** הטעם כל מה שהוציאה מעצמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SABBATH-PRODUCE…SHALL BE FOR YOU. *Sabbath-produce* refers to all that the land brought out by itself.


###### Ibn Ezra on Leviticus 25:6:2
[Ibn Ezra on Leviticus 25:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:6:2)

וטעם **לכם.** לכל העולם:

**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 *lakhem* (for you) is, for everyone.¹⁹ (for you) is plural. Hence I.E.’s comment.

footnotes:
¹⁹ Lakhem


###### Ibn Ezra on Leviticus 25:6:3
[Ibn Ezra on Leviticus 25:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:6:3)

וטעם **לך.** שיש רשות לבעל האדמה לאכול הספיחים:

**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 *lekha* (for thee) is that the owner of the field is permitted to eat of that which grows of itself.²⁰ (for thee) is a singular. Hence I.E.’s comment.

footnotes:
²⁰ Lekha


###### Ibn Ezra on Leviticus 25:7:1
[Ibn Ezra on Leviticus 25:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:7:1)

**ולבהמתך.** שהיא ברשותך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND FOR THY CATTLE. Which are under your control.


###### Ibn Ezra on Leviticus 25:7:2
[Ibn Ezra on Leviticus 25:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:7:2)

**ולחיה.** שאיננה ברשותך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND FOR THE BEASTS. Which are not under your control.


###### Ibn Ezra on Leviticus 25:9:1
[Ibn Ezra on Leviticus 25:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:9:1)

**והעברת שופר תרועה.** יש מחלוקת אם נברא העולם בניסן או בתשרי ואין צורך להאריך כי מעתיקי הדת תקנו לנו בתפלות ראש השנה זה היום תחלת מעשיך זכרון ליום ראשון והנה ראינו תקיעת שופר בשנת היובל בתשרי בתחלת השנה ועוד בפרשת הקהל את העם לקרוא בתורה בחג הסוכות וכתוב למען ישמעו ולמען ילמדו ולא יתכן להיות אחר חצי השנה (ועוד וחג האסיף בצאת השנה וכן תקופת השנה) (במ״ט אינו) והעד הנאמן שנת השבת שכתוב לא תזרעו ובמרחשון יחלו בארץ ישראל לזרוע ואם היתה תחלת השנה מניסן הנה לא יקצרו אשר זרעו בשנה הששית ולא יזרעו כי הנה שנת השמטה היא ואחר שלא יקצרו זרע שנה ששית לא יזרעו פעמים והכתוב אמר לא תזרעו בשנה השביעית לבדה ויהודה הפרסי אמר כי ישראל היו מונים בחשבון השמש ואילו היה זה נכון הנה לא פירש משה מהלך שנה תמימה כי חכמי המזלות לא יכלו עד הנה להוציאה לאור כי חכמי הודו מוסיפים על רביע היום חומש שעה ותלמי וחביריו אומרים כי יחסר חלק משלש מאות ביום והוא קרוב ממהלך העבור והבאים אחריו אמרו חלק ממאה ושש ואחרי׳‎ מאה ועשר ואחרי׳‎ מאה ושלשים גם מאה ושמונים כי יש מי שהיא שנתו להשלמת המזלות מנקודה נראית ויש מנקודת הגלגל הנטוי לימין ולשמאל ואנחנו צריכים לקבלה ועוד כי פירוש חדש יכחיש הפרסי והצדוקים אומרים שהדת על שנת הלבנה. דע כי אין ללבנה שנה כלל רק בקשו המחשבים מספר חדשים קרובים לשנת החמה ומצאום י״ב כאשר אין לחמה חדש והמחשבים בקשו מספר לחדש שיהיה נחלק קרוב לחדש מימות חדשי הלבנה על כי חדשינו הם ללבנה ושנותינו ישובו בסוף לשנות החמה על כן העתיקו חז״ל כי לעולם היה בית דין עושה שבעה עבורים בכל מחזור הלכה למשה מסיני אף על פי שהיו קובעים בכל חדש על פי ראיית הלבנה וסוד המחזור ידוע מחכמת המזלות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN SHALT THOU MAKE PROCLAMATION WITH THE BLAST OF THE HORN. There is a difference of opinion as to whether the world was created in Nisan or in Tishri.²¹ 10a, 11a. There is no need to dwell on this, for the transmitters of the law ordained that we are to say in the Rosh Ha-Shanah prayer which they established for us, “This day marks the beginning of Your works, it is a memorial of the first day.”²² We also read in Scripture that the *shofar* is to be sounded in the Jubilee year in the month of Tishri at the beginning of the year.²³ Furthermore,²⁴ places it in parentheses. the Torah, in the portion commanding the people to gather to hear the Torah read states that the Torah is to be read on the festival of Sukkot.²⁵ Scripture writes, *that they may hear, and that they may learn* (Deut. 31:12).²⁶ means that they may hear, and that they may learn the entire year. See I.E. on Deut. 31:12 (Vol. 5, p. 225). It is not possible for this²⁷ to take place after half a year has passed.²⁸ Furthermore,²⁹ edition of I.E. The *Mikra’ot Gedolot* places it in brackets. Scripture states, *and the feast of ingathering, at the end of the year* (Ex. 23:16). Similarly, *and the feast of the ingathering at the turn of the year* (Ex. 34:22).³⁰ The faithful proof is the Sabbatical year, regarding which it is written, *ye shall not sow* (v. 11). They start sowing in the month of Marcheshvan in the Land of Israel. If the beginning of the year started in Nisan, then they would not harvest that which they sowed in the sixth year³¹ and they would not sow,³² for it is the Sabbatical year. Since they will not harvest³³ what they planted in the sixth year, they will not sow twice.³⁴ However, Scripture states that they should not sow in the seventh year alone.³⁵ Judah Ha-Parsi³⁶ said that Israel employed a solar calendar.³⁷ Now if this were so [then we do not know the exact time that a year begins] for, note, Moses did not explain the length of a complete year and so far the astronomers are unable to bring the length of a solar year to light. For example, the wise men of India add a fifth of an hour to the quarter of the day.³⁸ Ptolemy and his friends say that 1/300 of the day is missing.³⁹ This is close to that of the intercalated calendar. Those who came after him said one part of 106.⁴⁰ Others said 110.⁴¹ Still others said 130.⁴² There are those who say 180.⁴³ For there are those who calculate the year when the sun concludes a cycle around the constellations from a visible point.⁴⁴ Others calculate it from a point on the sphere which inclines to the right and the left.⁴⁵ We need tradition.⁴⁶ Furthermore, the meaning of the word *chodesh* (month) contradicts the Persian.⁴⁷ literally means new moon. I.E. will soon show that a solar calendar has no true months, for the new moons play no role in establishing a solar year. The Sadducees⁴⁸ say that the Jewish religion is based on a lunar year. Note, there is no year at all to the moon.⁴⁹ However, as the sun has no months, the calculators⁵⁰ sought⁵¹ a number of months close to that of a solar year.⁵² They found them to be 12.⁵³ The calculators⁵⁴ sought a number of days for the month⁵⁵ that would be close to the number of days into which a lunar month is divided. Our months are therefore lunar months and our years return⁵⁶ at the end of a solar year.⁵⁷ Our sages therefore transmitted to us a law given to Moses from Sinai that the Bet Din always made seven leap years in every cycle⁵⁸ even though they used to establish every month by sighting the moon.⁵⁹ The secret of the cycle⁶⁰ is known from the science of the stars.⁶¹

footnotes:
²¹ See Rosh Ha-Shanah
²² In other words, the accepted opinion among the sages is that the world was created on Rosh Ha-Shanah.
²³ Verse 9.
²⁴ This sentence and the following sentence are omitted in some editions of I.E. The Mikra’ot Gedolot
²⁵ At the start of the Sabbatical year. This is the way I.E. interprets Deut 31:10. See Vol. 4, p. 225. See Deut. 31:10-13.
²⁶ According to I.E. that they may hear, and that they may learn
²⁷ The reading and the study of the Torah.
²⁸ If Nisan is the beginning of the year then the public reading of the Torah which initiates a mass study of the Torah takes place six months after the start of the New Year. According to I.E. this makes no sense, for the study of the Torah in the Sabbatical year is similar to the study of the Torah on the Sabbath (I.E. on Deut. 31:12). Now the study of the Torah on the Sabbath starts with the onset of the Sabbath. It does not start at midday. Similarly, the study of the Torah in the Sabbatical year. Furthermore, why waste half of a year that could be devoted to Torah study.
²⁹ This and the following sentence are omitted in the Margali’ot Tuva
³⁰ We thus see that the Festival of Sukkot comes at the turn of the year, not six months earlier. According to I.E. and other commentaries, the year in these two verses is agricultural, so “turn of the year” and “end of the year” have a similar meaning. See Vol. 3, pp. 503,723.
³¹ In the fall preceding the Sabbatical year, for harvesting is prohibited in the Sabbatical year.
³² In the seventh year.
³³ In the seventh year.
³⁴ In the sixth and in the seventh year. There is no point to sowing in the sixth year if what is planted cannot be harvested. Hence they will not sow in the sixth year. They will thus not sow in the sixth and seventh years.
³⁵ In other words, Scripture speaks only of not sowing in the seventh year.
³⁶ An early Karaite. See I.E. on Ex. 12:2 and the notes thereto (Vol. 2, p. 203).
³⁷ I.E. earlier dealt with the start of the year He now goes on to explain how the year is calculated.
³⁸ A solar year consists of about 365 and 1/4 days. The wise men of India add a fifth of an hour to the aforementioned. They claim that a solar year consists of 365 and 1/4 days plus a fifth of an hour.
³⁹ According to Ptolemy a solar year consists of 365 and 1/4 days minus 1/300 of the day.
⁴⁰ Parts are to be subtracted from the quarter of the day.
⁴¹ Parts are to be subtracted from the quarter of the day.
⁴² Parts of the day are to be subtracted from the quarter of the day.
⁴³ Parts of the day are to be subtracted from the quarter of the day.
⁴⁴ In other words, when the sun concludes a cycle around the constellations from any given point. This is the opinion of those who believe that the year consists of 365 days plus 1/4 of a day and a fifth of an hour (Krinsky).
⁴⁵ Others calculate it from a point on the inclined sphere. That is the sphere of the constellations. This is the opinion of those who believe that a year consists of 365 days plus a little less than 1/4 of the day (Krinsky).
⁴⁶ To determine what Scripture means by a year.
⁴⁷ The word chodesh
⁴⁸ The Karaites.
⁴⁹ If we follow a lunar calendar then strictly speaking there is no year, for a year is determined by the cycle of the sun.
⁵⁰ Of the calendar.
⁵¹ For practical reasons.
⁵² Those who employed a solar calendar wanted to divide the year into months.
⁵³ Twelve cycles of the moon come close to one cycle of the sun.
⁵⁴ Of the calendar.
⁵⁵ Of a solar year.
⁵⁶ Begin once again.
⁵⁷ The Jewish calendar is both solar and lunar.
⁵⁸ Of 19 solar years. The following is the order of leap years: 3, 6, 8, 11, 14, 17, and 19. The numbers indicate the location of the leap year in the cycle. At the end of 19 years the solar and “lunar” years equalize.
⁵⁹ In other words, even though they employed a lunar calendar with regard to the months, they harmonized the lunar with the solar calendar.
⁶⁰ The 19-year cycle.
⁶¹ It was first discovered in the fifth century by the Greek astronomer Meton.


###### Ibn Ezra on Leviticus 25:9:2
[Ibn Ezra on Leviticus 25:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:9:2)

וטעם **תעבירו.** שיתקעו שופר בכל המזלות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *shall ye make proclamation* is that they should sound the *shofar* in all the roads.⁶². Some emend to *gevulot* (borders) (Meijler). Others to *chuztot* (streets). Some texts read *mazalot* (constellations). This is obviously wrong.

footnotes:
⁶² Hebrew, mesilot


###### Ibn Ezra on Leviticus 25:10:1
[Ibn Ezra on Leviticus 25:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:10:1)

**וקדשתם את שנת החמשים.** בעבודת הארץ וכל יושביה:

**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 HALLOW THE FIFTIETH YEAR. All the inhabitants with regard to working the land.⁶³ in our context means abstaining from working the land.

footnotes:
⁶³ Hallowing


###### Ibn Ezra on Leviticus 25:10:2
[Ibn Ezra on Leviticus 25:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:10:2)

**דרור.** ידועה שהוא כמו חפשי וכדרור לעוף עוף קטן מנגן כשהוא ברשותו ואם הוא ברשות אדם לא יאכל עד שימות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LIBERTY. The meaning of the word *deror* is known. It means liberty. *As the flying swallow* (deror) (Prov. 26:2) refers to a small bird that produces music when it is free.⁶⁴ However, if it is taken captive it refuses to eat and starves to death.

footnotes:
⁶⁴ I.E. renders Prov. 26:2 as the flying free bird.


###### Ibn Ezra on Leviticus 25:10:3
[Ibn Ezra on Leviticus 25:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:10:3)

**יובל.** כמו שלוח וחז״ל אמרו שפירוש יובל כבש והראיה שופרות היובלים ונקראה השנה בשם השופר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
JUBILEE. The word *yovel* (Jubilee) means sent.⁶⁵ The sages, of blessed memory, said that the meaning of *yovel* is a lamb. *Shoferot ha-yovelim* (rams’ horns) (Josh. 6:4) is proof of the latter. The year⁶⁶ is called by the name of the *shofar*.⁶⁷

footnotes:
⁶⁵ The Jubilee is the year when people are set free.
⁶⁶ Of Jubilee.
⁶⁷ The year is called “the ram’s horn,” i.e., the year in which the ram’s horn is sounded.


###### Ibn Ezra on Leviticus 25:10:4
[Ibn Ezra on Leviticus 25:10:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:10:4)

וטעם **תהיה לכם.** לישראל לבדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BE UNTO YOU.] To the Israelites alone.


###### Ibn Ezra on Leviticus 25:10:5
[Ibn Ezra on Leviticus 25:10:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:10:5)

**ושבתם איש אל אחזתו.** כאשר יפרש כי בשנת היובל תשוב הארץ הנמכרת לבעליה:

**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 RETURN EVERY MAN UNTO HIS POSSESSION. As Scripture goes on to explain,⁶⁸ in the year of Jubilee the land that is sold shall return to its owners.⁶⁹ means that each person shall regain the land that he sold.

footnotes:
⁶⁸ In verses 14-16.
⁶⁹ And ye shall return every man unto his possession


###### Ibn Ezra on Leviticus 25:10:6
[Ibn Ezra on Leviticus 25:10:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:10:6)

**ואיש אל משפחתו.** העבד הנמכר לישראל:

**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 RETURN EVERY MAN UNTO HIS FAMILY. The servant⁷⁰ sold to an Israelite.⁷¹ means every servant.

footnotes:
⁷⁰ The reference is to a Hebrew servant.
⁷¹ Every man


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

**יובל היא.** אחר שהיא שנת יובל לא תזרעו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A JUBILEE SHALL THAT FIFTIETH YEAR BE. Since it is the year of Jubilee you shall not sow.


###### Ibn Ezra on Leviticus 25:12:1
[Ibn Ezra on Leviticus 25:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:12:1)

**קדש תהיה לכם.** כי היא מפורש׳‎ בינות השנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT SHALL BE HOLY UNTO YOU. For it is distinguished from the other years.


###### Ibn Ezra on Leviticus 25:12:2
[Ibn Ezra on Leviticus 25:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:12:2)

**מן השדה תאכלו.** מה שיוציא השדה מעצמו תאכלו כלכם ככתוב בשנת השמטה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YE SHALL EAT THE INCREASE THEREOF OUT OF THE FIELD. You shall eat what the land produces of itself. It is the same as is written regarding the Sabbatical year.⁷²

footnotes:
⁷² Verse 6 and 7.


###### Ibn Ezra on Leviticus 25:13:1
[Ibn Ezra on Leviticus 25:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:13:1)

**בשנת היובל הזאת.** טעמו בתחלת השנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THIS YEAR OF JUBILEE. Its meaning is in the beginning of the year.


###### Ibn Ezra on Leviticus 25:14:1
[Ibn Ezra on Leviticus 25:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:14:1)

**או קנה.** שם הפעל ויחסר מקום קניתם קנה וכן זכור את יום השבת ורבים כמוהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR BUY. *Kanoh* (buy) is an infinitive.⁷³ A word is missing.⁷⁴ is employed as an auxiliary verb. *Kanoh* is in place of *kenitem kano* (you will surely buy).⁷⁵ is short for *kenitem kano*. Compare, *zakhor* (remember) in *Remember the sabbath day* (Ex. 20:8).⁷⁶ is an infinitive. It is short for *zakhor tizkor*. There are many such instances.⁷⁷ The word *timkeru* (thou sell) is in the plural because it shall be sold in front of witnesses.⁷⁸ The same is true of *al tonu* (ye shall not wrong).⁷⁹ is in the plural. It is so because it applies to the buyer or seller and to the witnesses. One is not permitted to be a witness to a transaction in which the buyer or seller is cheated.

footnotes:
⁷³ Employed as an auxiliary verb. I.E. comments thus because an infinitive by itself is out of place here.
⁷⁴ For, as noted, kanoh
⁷⁵ Kanoh
⁷⁶ Zakhor
⁷⁷ Where Scripture employs an infinitive and leaves out the major verb.
⁷⁸ The witnesses are part and parcel of the act of selling. Hence the use of the plural.
⁷⁹ Cheat. Tonu


###### Ibn Ezra on Leviticus 25:14:2
[Ibn Ezra on Leviticus 25:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:14:2)

וטעם **תמכרו.** לשון רבים על פי עדים. וכן טעם **אל תונו.** רק כמספר שנים:

**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 NUMBER OF YEARS.] Only according to the number of years.


###### Ibn Ezra on Leviticus 25:16:1
[Ibn Ezra on Leviticus 25:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:16:1)

**תרבה מקנתו.** הפך תמעיט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU SHALT INCREASE THE PRICE THEREOF. The reverse of *thou shalt diminish*.


###### Ibn Ezra on Leviticus 25:17:1
[Ibn Ezra on Leviticus 25:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:17:1)

וטעם **אל תונו איש את עמיתו.** אזהרה למוכר כי הראשון לקונה:

**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 NOT⁸⁰. The Torah reads *ve-lo*. If not a scribal error, then I.E. quoted from memory and erred. WRONG ONE ANOTHER.] This is to be understood as a warning to the seller,⁸¹. for the first injunction⁸² (v. 14). is directed to the buyer.⁸³ in verse 14 follows *or buy of thy neighbor*.

footnotes:
⁸⁰ I.E. reads ve-al
⁸¹ For it follows doth he sell
⁸² The first time Scripture mentions ye shall not wrong one another
⁸³ For ye shall not wrong one another


###### Ibn Ezra on Leviticus 25:17:2
[Ibn Ezra on Leviticus 25:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:17:2)

**כי אני ה׳‎ אלהיכם.** ואחר שאני אלהיכם אפרע משניהם מאשר יונה עמיתו. ואם תעשו חקותי תתן הארץ פריה וטעם להזכיר זה בעבור מספר תבואות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR I AM THE LORD YOUR GOD. As I am your God, I will exact punishment from the two of them,⁸⁴ from the one who wrongs his neighbor. If you observe My statutes the earth will bring forth its produce. Scripture mentions this⁸⁵. because it earlier spoke of the number of crops⁸⁶ because it earlier said *according unto* the *number of years of the crops he shall sell*. (v. 15). In other words, the thrust of our verse is fear God and do not cheat in calculating the years. (v. 16).

footnotes:
⁸⁴ From the buyer or from the seller.
⁸⁵ For I am the Lord
⁸⁶ Scripture states in our verse, but thou shalt fear thy God; For I am the Lord


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

אמרו הצדוקים כי **תבואתנו** ראיה כי תחלת השנה מניסן ואין זו ראיה כי יתכן להיות פירוש תבואתנו מה שתוציא הארץ מעצמה ואם אמרו לא תקרא תבואה כי אם ספיח הנה לנגדם מן השדה תאכלו את תבואתה ועוד יודיענו איך יעשו בשנת היובל כי לא יזרעו בששית ובשביעית ובשמינית רק יזרעו בתשיעית ויקצרו בעשירית ולמה לא הזכיר הכתוב זה כי אמר לשלש השנים לבדם והנכון בעיני שפירוש ועשת את התבואה שאתן ברכה בששית שיספיק ויוסיף עוד שנה ובשנת היובל יהיו שלש שנים בלא תוספות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[OUR INCREASE.] The Sadducees⁸⁷ say that *our increase*⁸⁸. proves that the year begins in Nisan.⁸⁹. This is no proof, for it is possible that the meaning of *our increase* is what the earth produces of itself.⁹⁰ If they⁹¹ say that what the earth produces of itself is not called *tevu’ah* (increase)⁹² but *safi’ach*,⁹³ then *ye shall eat the increase thereof* (tevu’atah) *out of the field* (v. 12) contradicts them.⁹⁴). Furthermore, let them inform us how the Israelites were to act in the Jubilee year, for they would not sow in the sixth, seventh,⁹⁵ and eighth year.⁹⁶ They would only sow in the ninth year and harvest in the tenth. Why didn’t Scripture mention this, for Scripture only mentions *for the three years* (v. 21).⁹⁷ It appears to me that the meaning of *and it shall bring forth produce* (v. 21) is, I will place a blessing on the sixth year⁹⁸ that it will be sufficient for the sixth and an additional year.⁹⁹ However, in the Jubilee year there will be food for three years and no more.¹⁰⁰. I.E. interprets the aforementioned as: then I will command My blessing upon you in the sixth year. Now in all Sabbatical years the land will produce food for the sixth and seventh years. However, the sixth year shall bring forth produce for precisely three years when it precedes the year of Jubilee. I.E. comments thus because our verse seems to imply that God will bless the sixth year only when it precedes the Jubilee.

footnotes:
⁸⁷ The Karaites.
⁸⁸ Hebrew, tevu’atenu
⁸⁹ For what is planted in the fall is harvested in the spring. However, if the year begins in Tishri the land is not sown and there is nothing to harvest in the spring. However, our verse indicates that this is not so, for it states, nor gather in our increase
⁹⁰ That which grows of itself.
⁹¹ The Karaites.
⁹² The term used in our verse.
⁹³ See verses 5 and 11.
⁹⁴ For the previous verse speaks of what grows of itself (safi’ach
⁹⁵ In the sixth and seventh years of the seventh cycle of Sabbatical years. They wouldn’t sow in the sixth year because they couldn’t harvest in the seventh year. Sowing was prohibited in the seventh year.
⁹⁶ The eighth year from year one of the seventh cycle of Sabbatical years, that is, the year of Jubilee.
⁹⁷ Verse 21 says that the sixth year will produce food for three years. However, according to the Karaites, Scripture should have said that the land would produce food for four years, i.e., for the sixth, seventh, eighth and ninth years. It should be noted that I.E. interprets the three years in verse 21 as referring to the seventh, eighth and ninth years.
⁹⁸ Of every Sabbatical year.
⁹⁹ The seventh year.
¹⁰⁰ Verse 21 reads, then I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years


###### Ibn Ezra on Leviticus 25:21:1
[Ibn Ezra on Leviticus 25:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:21:1)

ומלת **ועשת** זרה כמו משרת את המלך כי בעבור התחברות שני תוי״ן חסרו האחד להקל על הלשון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND IT SHALL BRING FORTH.] The word *ve-asat* (and it shall bring forth) is irregular.¹⁰¹ is short for *ve-asetat*, which is a variation of *ve-asetah*. See Krinsky and Filwarg. Compare, *ministered* (mesharat) *unto the king* (I Rings 1:15).¹⁰². Scripture reads thus because it drops one of the *tavs* to simplify enunciation when two *tavs* are joined.

footnotes:
¹⁰¹ Ve-asat
¹⁰² The usual form is mesharetet


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

**ישן.** שב על מן וטעמו כעצם וכן מן הכפרת תעשו את הכרובים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE OLD STORE. The word *yashan* (the old store) adverts to the word *min* (of).¹⁰³ (produce), which precedes it, for *tevu’ah* is feminine and *yashan* (old store) is masculine. I.E. says that *min ha-tevu’ah yashan* (of the produce, the old store) is to be interpreted as if written *min yashan ha-tevu’ah* (of the very old store of the grain). The meaning of *min* (of) is, of the very thing. Similarly, *with* (min) *the ark-cover*¹⁰⁴ (min) *the ark-cover shall ye make the cherubim* as, of the very ark-cover shall ye make the cherubim *shall ye make the cherubim* (Ex. 25:19).

footnotes:
¹⁰³ Not to the word tevu’ah
¹⁰⁴ I.E renders With


###### Ibn Ezra on Leviticus 25:23:1
[Ibn Ezra on Leviticus 25:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:23:1)

**לצמיתות.** כמו כריתות והתי״ו שרש מגזרת יצמיתם ה׳‎ אלהינו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN PERPETUITY. The word *tzemitut* (perpetuity) is similar¹⁰⁵ to *keritut* (divorcement) (Is. 50:1). The *tav*¹⁰⁶. Its root is *tzadi, mem, tav*. is a root letter. *Tzemitut* is related to the word *yatzmitem*¹⁰⁷. (will cut them off) in *The Lord will cut them off* (Ps. 94:23).¹⁰⁸

footnotes:
¹⁰⁵ In meaning. According to I.E. the literal meaning of our verse is, the land shall not be sold in such a way that it is permanently cut off (divorced) from its owners.
¹⁰⁶ Of tzemitut
¹⁰⁷ From the root tzadi, mem, tav
¹⁰⁸ I.E. interprets our verse as follows: the land shall not be sold in such a manner that it is permanently cut off from its owners.


###### Ibn Ezra on Leviticus 25:23:2
[Ibn Ezra on Leviticus 25:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:23:2)

**כי לי הארץ.** זה טעם נכבד וכן אמר משה בתפלתו ה׳‎ מעון אתה היית לנו אתה כמו מעון עומד ודור הולך ודור בא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THE LAND IS MINE. This is an important reason.¹⁰⁹ Moses similarly said in his prayer, *Lord, Thou hast been our dwelling-place* (ma’on) (Ps. 90:1). [The meaning of the latter is, God, You are like a permanent dwelling-place. However, *One generation passeth away, and another generation cometh* (Eccles. 1:4).

footnotes:
¹⁰⁹ For why the land is not to be sold in perpetuity.


###### Ibn Ezra on Leviticus 25:24:1
[Ibn Ezra on Leviticus 25:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:24:1)

**ארץ אחוזתכם.** שירשתם בארץ כנען גם בארץ האמורי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE LAND OF YOUR POSSESSION. Which you inherited in the land of Canaan. Also in the land of the Amorite.¹¹⁰

footnotes:
¹¹⁰ Located on the eastern side of the Jordan.


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

**ימוך.** מהפעלים השניים הנראים ונח נעלם ביניהם וטעמו כמו דל ואביון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BE WAXEN POOR. *Yamukh* (be waxen poor) comes from a root which consists of two stem letters that are sounded and one silent letter placed between them.¹¹¹, a verb whose middle root letter is a *vav*. Its root is *mem, vav, kaf*. Its meaning is poor and destitute.¹¹² is to become poor or to become destitute

footnotes:
¹¹¹ An ayin vav
¹¹² The meaning of yamukh


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

**הקרוב אליו.** ממשפחתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT IS NEXT UNTO HIM. From his family.


###### Ibn Ezra on Leviticus 25:27:1
[Ibn Ezra on Leviticus 25:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:27:1)

**וחשב.** מהבנין הכבד הדגוש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN LET HIM COUNT. The word *ve-chishav* (then let him count) is a *pi’el*.¹¹³.

footnotes:
¹¹³ Literally, from the heavy form, which receives a dagesh


###### Ibn Ezra on Leviticus 25:28:1
[Ibn Ezra on Leviticus 25:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:28:1)

**ויצא.** הממכר. והנה שם תחת תאר השם ורבים כמוהו ואחר שהזכיר בית מושב ידענו כי ומכר מאחזתו שדה או כרם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT SHALL GO OUT.¹¹⁴. The latter can be rendered he shall go out, or it shall go out. Hence I.E.’s comment. That which is sold shall go out. Note, a noun¹¹⁵. is used in place of an adjective.¹¹⁶ (that which is sold). Our verse reads *ve-hayah mimkaro…* which literally means, then his sale (*mimkar*) shall remain in the hand of him that has bought it. This makes no sense. Hence I.E.’s comment that it should be interpreted as, then that which he hath sold shall remain in the hand of him that hath bought it. There are many such instances.¹¹⁷ Since Scripture states *a dwelling-house in a walled city* (v. 29),¹¹⁸ (v. 29) cannot be redeemed after a year has passed, then the verses that speak of property always being redeemed and if not redeemed, returning to its owners in the year of Jubilee, must speak of land. we know that *and sell some of his possession* (v. 25) refers to a field or a vineyard.

footnotes:
¹¹⁴ Hebrew, ve-yatza
¹¹⁵ Mimkaro
¹¹⁶ Nimkar
¹¹⁷ Where Scripture employs a noun in place of an adjective.
¹¹⁸ Since Scripture states that a dwelling-house in a walled city


###### Ibn Ezra on Leviticus 25:29:1
[Ibn Ezra on Leviticus 25:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:29:1)

**עיר חומה.** עיר מוקפת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN A WALLED CITY. A city surrounded by a wall.¹¹⁹ (a dwelling-house in a walled city). *Bet moshav ir chomah* literally means a dwelling-house in a city wall. Hence I.E.’s comment.

footnotes:
¹¹⁹ Our verse reads bet moshav ir chomah


###### Ibn Ezra on Leviticus 25:29:2
[Ibn Ezra on Leviticus 25:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:29:2)

**ימים.** שנה עד שוב הימים מקור וחום וקיץ וחורף כאשר היו כי סבתם שוב השמש למקומה והנה אנחנו צריכים לקבלה על שנה תמימה אם לחמה אם ללבנה ואם מעוברת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A FULL YEAR. The word *yamim*¹²⁰ means a year. *Yamim* means until the days return to their point of departure after completing their cycle of cold and hot, summer and winter, for the return of the sun to its place¹²¹ is the cause of this cycle.¹²² Now, we need tradition as to what determines a full year,¹²³ whether it is a solar year, or a lunar year, or an intercalated year.¹²⁴ 9:3, “Rabbi says: He is allowed a year and its intercalary month (i.e., the extra days by which the solar year exceeds the lunar year).”

footnotes:
¹²⁰ Literally, days.
¹²¹ The movement of the sun to its place of departure.
¹²² A year means a full cycle of the sun. The question arises, Why does the Torah refer to a year as days? The answer is, the cycle of the sun is responsible for the full complement of days. Hence a full cycle of the sun can be referred to as days.
¹²³ Spoken of in our verse.
¹²⁴ If the year in which the house is sold contains 13 lunar months, can the house be redeemed in the 13th month or do we consider it to be a year after 12 months have passed? See Arakhin


###### Ibn Ezra on Leviticus 25:31:1
[Ibn Ezra on Leviticus 25:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:31:1)

**על שדה הארץ יחשב.** כמו ויבואו האנשים על הנשים ופי׳‎ עם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BE RECKONED WITH THE FIELDS OF THE COUNTRY. *Al* (with) in our verse is similar to *al* (and) in *And they came, both men and* (al) *women* (Ex. 35:22).¹²⁵ The meaning of *al*¹²⁶ is with.¹²⁷ usually means on. Hence I.E.’s comment.

footnotes:
¹²⁵ I.E. renders this as: And they came, men with women.
¹²⁶ In our verse and in Ex. 35:22.
¹²⁷ Al


###### Ibn Ezra on Leviticus 25:31:2
[Ibn Ezra on Leviticus 25:31:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:31:2)

**גאולה תהיה לו.** לכל בית ובית כמו בנות צעדה עלי שור וכמו על בניה כי איננו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY MAY BE REDEEMED.¹²⁸). The reference is to each and every house.¹²⁹). Compare, *Its branches* (banot) *run* (tza’adah¹³⁰ is plural. *Tza’adah* is singular. According to I.E. the meaning of Gen. 49:22 is, each one of its branches (*banot*) run (*tza’adah*) over the wall. See I.E. on Gen. 49:22 (Vol. 1, p. 442).) *over the wall* (Gen. 49:22), and *for her children*, (baneha) *Because they are not* (enennu) (Jer. 31:15).¹³¹ is in the plural. *Enennu* is singular. I.E. renders Jer. 31:15, For her children (*baneha*) because each one of them is not (*enennu*).

footnotes:
¹²⁸ Literally, redemption shall be to it (lo
¹²⁹ Hence the use of the singular it (lo
¹³⁰ Banot
¹³¹ Baneha


###### Ibn Ezra on Leviticus 25:32:1
[Ibn Ezra on Leviticus 25:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:32:1)

**גאלת עולם.** נצחי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A PERPETUAL RIGHT OF REDEMPTION. *Olam* (a perpetual right) means forever.


###### Ibn Ezra on Leviticus 25:33:1
[Ibn Ezra on Leviticus 25:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:33:1)

ובעבור שאמר גאלת עולם אמר ואשר יגאל והטעם כמו יקנה ויש אומרים אפילו אם היה הגואל לוי. וי״ו **ויצא** כפ״א רפה בלשון ישמעאל. בית או עיר המשפט אחד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Scripture reads, *va-asher yigal* (and if a man purchase)¹³² literally means to redeem. (v. 33), because our verse reads *ge’ulat olam*.¹³³ and *ge’ulat* come from the same root. In other words, Scripture employs the word to mean to purchase for poetic reasons. The meaning of *yigal* is shall purchase. There are those who say *va-asher yigal* means even if the redeemer is a Levite.¹³⁴ (and if a man purchase of the Levites) means, and if a man of the Levites purchases. In other words, if a Levite buys a house from another Levite, even in a walled city, that house goes out in the Jubilee. One might think that the law governing a purchase of a house in a Levitical city by one Levite from another is the same as that governing the sale of a house in a walled city by one Israelite from another Israelite, i.e., that the house can only be redeemed during the first year of its purchase. The *vav* of *ve-yatza* (then…shall go out) (v. 33) has the same meaning as the unaspirated *fa* in Arabic.¹³⁵ is not to be rendered as “and” but as “then” or “the like.” For the meaning of the Arabic *fa* see Vol. 1, p. xvi; p. 30. A house and a city (v. 33) have one law.¹³⁶ (the house…in the city), which literally means a house and a city, is to be rendered a house or a city. Both the house or the city sold by a Levite reverts to the Levite seller in the Jubilee year. See *Eruvin* 59a, which speaks of a city owned by an individual.

footnotes:
¹³² Rather than va-asher yikneh. Yigal
¹³³ Yigal
¹³⁴ In other words, va-asher yigal min ha-leviyim
¹³⁵ The vav
¹³⁶ In other words, bayit ve-ir


###### Ibn Ezra on Leviticus 25:35:1
[Ibn Ezra on Leviticus 25:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:35:1)

**ומטה ידו.** מגזרת לא ימוט והמ״ם שרש וכמוהו אם אמרתי מטה רגלי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HIS MEANS FAIL. The word *u-matah* (and…fail) is related to the word *yimmot* (he shall…be moved) in *he shall never be moved* (Ps. 112:6). The *mem* is a root letter.¹³⁷. Similarly, the word *matah* (slippeth) in *If I say: My foot slippeth* (Ps. 94:18).

footnotes:
¹³⁷ Its root is mem, vav, tet


###### Ibn Ezra on Leviticus 25:35:2
[Ibn Ezra on Leviticus 25:35:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:35:2)

**אחיך.** ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THY BROTHER. An Israelite.


###### Ibn Ezra on Leviticus 25:35:3
[Ibn Ezra on Leviticus 25:35:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:35:3)

**עמך.** שאתה חייב לנמצא עמך שאתה רואה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITH THEE. For you are obligated to the one who is found with you, the one that you see.


###### Ibn Ezra on Leviticus 25:35:4
[Ibn Ezra on Leviticus 25:35:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:35:4)

**והחזקת בו.** הפך ומטה ידו שלא יפול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN THOU SHALT UPHOLD HIM. The reverse of *and his means fail* (matah).¹³⁹ literally means fall. Since Scripture earlier employed the term fall, it now employs the term uphold. You shall uphold him so that he does not fall.

footnotes:
¹³⁹ Matah


###### Ibn Ezra on Leviticus 25:35:5
[Ibn Ezra on Leviticus 25:35:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:35:5)

**גר ותושב.** ואם הוא מארצך או גר ותושב

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS A STRANGER AND A SETTLER. If he is from your country or is a stranger and a settler.¹³⁸

footnotes:
¹³⁸ I.E.’s paraphrase of our verse. You are obligated to help the inhabitant of your country whether he is an Israelite or a stranger and a settler.


###### Ibn Ezra on Leviticus 25:35:6
[Ibn Ezra on Leviticus 25:35:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:35:6)

**וחי.** כמו יחיה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL HE LIVE. *Va-chai* (shall he live) means he shall live.


###### Ibn Ezra on Leviticus 25:36:1
[Ibn Ezra on Leviticus 25:36:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:36:1)

**נשך ותרבית.** מפורש בדברי הקבלה. תי״ו תרבית נוסף כמו תרמית והוא מגזרת רב רק הוא מהפעלים שהלמ״ד שלהם נח נעלם כמו תכלית שנאה ואחר כן פי׳‎ הנשך והתרבית גם מ״ם מרבית נוסף כמו מ״ם ואבן משכית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
INTEREST…OR INCREASE. These terms¹⁴⁰ and *tarbit*. are explained in the words of tradition. The *tav* of *tarbit* (increase) is superfluous.¹⁴¹ It is like the *tav* of *tarmit* (deceitful) (Zeph. 3:13).¹⁴² *Tarbit* is related¹⁴³ to the word *rav* (many).¹⁴⁴. However, it is a verb that comes from a root whose last letter is silent and hidden.¹⁴⁵. Its root is *resh, bet, heh*. It is similar¹⁴⁶ to the word *takhlit* (utmost)¹⁴⁷. in *utmost hatred* (Ps. 139:22). Scripture next¹⁴⁸ explains the terms *neshekh* (increase) and *tarbit* (increase). The *mem* of *marbit* (increase) (v. 37) is also superfluous. It is like the *mem* of *maskit* (figured)¹⁴⁹. in *any figured stone* (Lev. 26:1).

footnotes:
¹⁴⁰ The meaning of neshekh
¹⁴¹ It is a form letter, not a root letter. It does not have any grammatical meaning.
¹⁴² Which is a form letter and does not have any grammatical meaning.
¹⁴³ In meaning.
¹⁴⁴ From the root resh, bet, bet
¹⁴⁵ A heh
¹⁴⁶ In form.
¹⁴⁷ From the root kaf, lamed, heh
¹⁴⁸ After stating that one is not to take interest and increase (v. 36), Scripture goes on to explain these terms (v. 37).
¹⁴⁹ From the root sin, kaf, heh


###### Ibn Ezra on Leviticus 25:38:1
[Ibn Ezra on Leviticus 25:38:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:38:1)

וטעם **אני ה׳‎ אלהיכם אשר הוצאתי אתכם מארץ מצרים.** שהייתם גרים והנה נתתי לכם אחוזה והטעם דבק עם גר ותושב וחי עמך גם עם כל הפרשה הנזכרת בעבור גאלת הארץ. והזכיר פרשת ומטה ידו עמך בעבור שיזכיר הישראלי שיהיה לו צורך רב עד שימכור עצמו שיצא ביובל והנה כל פרשת הסדר דבקה:

**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 YOUR GOD, WHO BROUGHT YOU FORTH OUT OF THE LAND OF EGYPT.] Where you were strangers. Note, I gave you an inheritance. Our verse is connected in meaning to *as a stranger and a settler shall he live with thee* (v. 35).¹⁵⁰ where you were strangers, and I gave you an inheritance. It is also connected to the already mentioned section,¹⁵¹ for it¹⁵² deals with the redemption of the land. Scripture mentions the section containing *and his means fail with thee* (v. 35) because it will go on to state that an Israelite who is in such great need that he sells himself¹⁵³ shall go out in the year of Jubilee.¹⁵⁴ All the sections of the Torah portion are thus connected.

footnotes:
¹⁵⁰ Our verse, as it were says help the individual who falls, be he an Israelite or a stranger because I am the Lord your God, who brought you forth out of the land of Egypt
¹⁵¹ The section which precedes verses 36 and 37, which deal with the redemption of the land.
¹⁵² The section, which precedes our section.
¹⁵³ To be a slave.
¹⁵⁴ See verses 47-55.


###### Ibn Ezra on Leviticus 25:39:1
[Ibn Ezra on Leviticus 25:39:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:39:1)

**ונמכר לך.** הוא מעצמו או גנב ממך ומכרוהו בבית דין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SELL HIMSELF UNTO THEE. He sells himself to you or he stole from you and he was sold by the Bet Din.


###### Ibn Ezra on Leviticus 25:41:1
[Ibn Ezra on Leviticus 25:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:41:1)

**הוא ובניו עמו.** זה שהעתיקו חכמים ועבדו לעולם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE AND HIS CHILDREN WITH HIM. The transmitters of tradition based themselves on this verse when they explained the meaning of *and he shall serve him for ever* (Ex. 21:6).¹⁵⁵ means until the Jubilee year. See I.E. on Ex. 21:6 (Vol. 2, p. 458): “*And he shall serve him for ever* means, and he will serve him until the year of Jubilee, for there is no season of Israel that is longer than it.”

footnotes:
¹⁵⁵ According to the rabbis, and he shall serve him for ever


###### Ibn Ezra on Leviticus 25:42:1
[Ibn Ezra on Leviticus 25:42:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:42:1)

וטעם **כי עבדי הם.** כי אני קניתים מבית עבדים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR THEY ARE MY SERVANTS.] Because I bought them from the house of bondage.


###### Ibn Ezra on Leviticus 25:43:1
[Ibn Ezra on Leviticus 25:43:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:43:1)

**תרדה בו.** כטעם ממשלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU SHALT NOT RULE OVER HIM. *Tirdeh* means you shall rule.


###### Ibn Ezra on Leviticus 25:43:2
[Ibn Ezra on Leviticus 25:43:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:43:2)

**בפרך.** כדברי המתרגם ארמית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITH RIGOR. *Be-farech* (with rigor) is to be explained as the Aramaic translator does.¹⁵⁶ (with hard work, i.e., backbreaking work).

footnotes:
¹⁵⁶ Onkelos renders be-farech, be-kashyu


###### Ibn Ezra on Leviticus 25:44:1
[Ibn Ezra on Leviticus 25:44:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:44:1)

**מאת הגוים אשר סביבותיכם.** כעמון ומואב ואדום וארם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF THE NATIONS THAT ARE ROUND ABOUT YOU. Such as Amon, Moab, Edom, and Aram.


###### Ibn Ezra on Leviticus 25:45:1
[Ibn Ezra on Leviticus 25:45:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:45:1)

**וגם מבני התושבים.** הדרים בארץ כנען שהיא ארצכם והם מהגוים הנזכרים או מצרים וכל עם חוץ משבעת הגוים כי הכתוב הזהיר עליהם לא תחיה כל נשמה והנה אסור אפילו להאכילם ויתכן שחז״ל אמרו עבד כנעני על הגר הגר בארץ כנען ואיננו כנעני בייחוסו או הם ידעו להוציא זה הדבר לאמתו כי דעתינו נקלה כנגד דעתם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MOREOVER OF THE CHILDREN OF THE STRANGERS THAT DO SOJOURN AMONG YOU. Who dwell in the land of Canaan, which is your country, and they are from the nations that are mentioned.¹⁵⁷ Or the reference is to Egypt and every nation aside from the seven nations,¹⁵⁸ for Scripture commanded regarding the aforementioned, *thou shalt save alive nothing that breatheth* (Deut. 20:16). Note, it is prohibited to even feed them.¹⁵⁹. It is possible that when the sages, of blessed memory, spoke of a Canaanite slave¹⁶⁰ they spoke of someone who lived in Canaan, not of a person of Canaanite ancestry. On the other hand, it is possible that the sages were able to ascertain the truth of the matter,¹⁶¹ 67b. Also see Rashi. for our mind is insignificant when measured against their minds.¹⁶²

footnotes:
¹⁵⁷ In I.E.’s comments on verse 44. I.E. comments thus because the Torah does not permit the Israelites to allow Canaanites to dwell in the Land of Israel.
¹⁵⁸ The seven Canaanite nations.
¹⁵⁹ I.E.’s interpretation of thou shalt save alive nothing that breatheth
¹⁶⁰ Scripture prohibits Canaanites from living in the Land of Israel. However, it appears from the Talmud that Israelites kept Canaanite slaves. This contradicts Biblical law. Hence I.E.’s comments.
¹⁶¹ According to the rabbis the prohibition against keeping a Canaanite slave applies only to the offspring of a Canaanite father. It does not apply to the offspring of a female Canaanite and a non-Canaanite male. Such people were permitted to live in the Land of Israel and they provided the Canaanite slaves. See Kiddushin
¹⁶² In other words, when it comes to Jewish law we accept Rabbinic tradition.


###### Ibn Ezra on Leviticus 25:46:1
[Ibn Ezra on Leviticus 25:46:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:46:1)

**והתנחלתם.** מבנין התפעל וכמוהו והתאויתם לכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND YE MAY MAKE THEM AN INHERTANCE. *Ve-hitnachaltem* (and ye may make them an inheritance) is a *hitpa’el*. Similarly, *ve-hitavvitem* (and ye shall mark out a line) in and *ye shall mark out your line* (Num. 34:10).


###### Ibn Ezra on Leviticus 25:46:2
[Ibn Ezra on Leviticus 25:46:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:46:2)

**לעולם בהם תעבודו.** מותרים רק כאשר מצאנו חז״ל שאמרו כי היא מצוה קבלנוה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF THEM MAY YE TAKE YOUR BONDMEN FOR EVER. One is permitted to do so. However, since we find that the sages say that it is a commandment to do so, we accept what they say.¹⁶³ 38b; *Sotah* 3b.

footnotes:
¹⁶³ Actually the sages Rabbi Akiba and Rabbi Yishma’el differ on this point. See Gitin


###### Ibn Ezra on Leviticus 25:46:3
[Ibn Ezra on Leviticus 25:46:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:46:3)

וטעם **ובאחיכם בני ישראל.** שתעשה הפרש בין אחיך ובין הנכרי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BUT OVER YOUR BRETHREN THE CHILDREN OF ISRAEL.] Its meaning is, you will make a difference between your brother and the stranger.


###### Ibn Ezra on Leviticus 25:47:1
[Ibn Ezra on Leviticus 25:47:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:47:1)

**או לעקר.** כמו שרש והטעם ששב לדת ישראל והוא ממשפחת גר ואין ריע לו רק הוא כמו מלת ושרשך הפך וכן ואת סוסיהם תעקד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR TO THE OFFSHOOT. *Eker* (offshoot) means a root. The reference is to a person who accepted the Jewish religion. He himself is from the family of a stranger. The word *eker* has no neighbor.¹⁶⁴ However, it is similar in meaning to *ve-shereshkha* (and root thee out) (Ps. 52:7). It means the opposite of its stem.¹⁶⁵ means a root. However, *ve-shereshkha* means, and uproots you. Similarly, *eker* comes from the Hebrew stem meaning a root. However, its meaning is someone who has been uprooted, i.e., a stranger. Similarly, *te’akker* (thou shalt hough) in *thou shalt hough their horses* (Josh 11:6).¹⁶⁶

footnotes:
¹⁶⁴ The word is not found again in Scripture.
¹⁶⁵ Shoresh
¹⁶⁶ I.E. renders this clause, you shall uproot their horses.


###### Ibn Ezra on Leviticus 25:49:1
[Ibn Ezra on Leviticus 25:49:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:49:1)

**או השיגה ידו.** שמצא אבדה או ירש ממון מת ממשפחתו. והזכיר בתחלה האח והמשפחה כי הוא הדבר הנמצא ברוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR IF HE BE WAXEN RICH. He found a lost object or he inherited the money of a deceased member of his family. Scripture first mentions the brother and the family¹⁶⁷ because that is what is most usually the case.¹⁶⁸

footnotes:
¹⁶⁷ With regard to the redemption of the slave.
¹⁶⁸ It is more usual for a family member to redeem a slave than for the slave to redeem himself.


###### Ibn Ezra on Leviticus 25:50:1
[Ibn Ezra on Leviticus 25:50:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:50:1)

**קנהו.** בה״א ובלא ה״א שוה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIM THAT BOUGHT HIM. *Konehu* (him that bought him) has the same meaning whether spelled with a *heh* or not.¹⁶⁹ has the same meaning as *kono*. The latter is the form most used.

footnotes:
¹⁶⁹ Konehu


###### Ibn Ezra on Leviticus 25:50:2
[Ibn Ezra on Leviticus 25:50:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:50:2)

**המכרו.** שם הפעל מבנין נפעל והשנים שיעמוד עמו כימי שכיר יהיה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE SOLD HIMSELF. *Himakhero* (he sold himself) is an infinitive¹⁷⁰ in the *nifal*. The years that he was with his master shall be like the days of a hired man.¹⁷¹

footnotes:
¹⁷⁰ Plus the pronominal suffix.
¹⁷¹ In calculating the redemption money, the years served by the slave shall be deducted from the amount of money paid for the slave. The value placed upon the years that the slave served shall be assessed in accordance with what a hired man is paid.


###### Ibn Ezra on Leviticus 25:51:1
[Ibn Ezra on Leviticus 25:51:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:51:1)

וי״ו **ואם** מעט נשאר בשנים. כפ״א רפה בל׳‎ ישמעאל והטעם בין היות השנים הנשארות רבות או מועטות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IF THERE BE YET MANY YEARS.] The *vav* in *If there be yet many years…and if* (ve-im) *there remain but few years* (v. 52) is like an unaspirated *fa* in Arabic.¹⁷² in *ve-im* (v. 52) does not mean and. It means or, for verse 52 is not a continuation of verse 51. However, there are editions of I.E. which read: “If (*ve-im*) there be yet many years…and if (*ve-im*) there remain but few years.” The latter is also the reading in *Vat. Ebr.* 38. If the latter is correct then I.E.’s version of the Torah reads *ve-im* while our Torah in verse 51 reads *im*. It is possible that I.E. quoted from memory and erred. For the unaispirated *fa*, see I.E. on verse 34 and the notes thereto. It means¹⁷³ whether the remaining years be many or few.

footnotes:
¹⁷² In other words, the vav
¹⁷³ The meaning of verses 51 and 52.


###### Ibn Ezra on Leviticus 25:51:2
[Ibn Ezra on Leviticus 25:51:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:51:2)

**לפיהן ישיב גאלתו.** על כסף מקנתו כן יחשב לו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ACCORDING UNTO THEM, HE SHALL GIVE BACK THE PRICE OF HIS REDEMPTION. It¹⁷⁴ shall be so considered with regard to the money that he was bought for.¹⁷⁵

footnotes:
¹⁷⁴ The remaining years.
¹⁷⁵ The remaining years until the Jubilee.


###### Ibn Ezra on Leviticus 25:53:1
[Ibn Ezra on Leviticus 25:53:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:53:1)

**כשכיר שנה.** להוסיף לא ירדנו בפרך לעיניך לא נעזוב הגר לרדות בו בפרך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS A SERVANT HIRED YEAR BY YEAR. This¹⁷⁶. is repeated¹⁷⁷ in order to add that which follows.¹⁷⁸. HE SHALL NOT RULE WITH RIGOR OVER HIM IN THY SIGHT. We shall not permit the stranger to rule over him with rigor.¹⁷⁹ means you will not permit him to rule with rigor over him. See I.E. on verse 43 and the notes thereto for the definition of rigor. Verse 43 prohibits an Israelite from ruling over an Israelite slave with rigor. Scripture now prohibits the Israelites from allowing strangers to rule over Israelites with rigor.

footnotes:
¹⁷⁶ As a servant hired year by year
¹⁷⁷ Scripture had already told us in verse 40 that the Hebrew slave is to be treated as a hired servant.
¹⁷⁸ That is, he shall not rule with rigor over him in thy sight
¹⁷⁹ He shall not rule with rigor over him


###### Ibn Ezra on Leviticus 25:54:1
[Ibn Ezra on Leviticus 25:54:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:54:1)

**ואם לא יגאל באלה.** בשנים הנשארות ליובל ויש אומרים על ידי אלה הנזכרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IF HE BE NOT REDEEMED BY ANY OF THESE MEANS.¹⁸⁰ (literally, in these or by these). The years remaining until the Jubilee.¹⁸¹ Others say by those mentioned earlier.¹⁸² is to be rendered in these. According to the second interpretation *ba-elleh* is to be rendered by these.

footnotes:
¹⁸⁰ Hebrew, be-elleh
¹⁸¹ This interpretation renders our clause, and if he be not redeemed in any of these, i.e., in any of these years.
¹⁸² This interpretation renders our clause, and if he be not redeemed by any of these, i.e., by any of the relatives mentioned in verses 48-49. According to the first interpretation be-elleh


###### Ibn Ezra on Leviticus 25:55:1
[Ibn Ezra on Leviticus 25:55:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/25:55:1)

**כי לי בני ישראל.** טעם שתודיעו כן הגר הקונה העבד הישראלי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR UNTO ME THE CHILDREN OF ISRAEL ARE SERVANTS. This means you shall inform the stranger who buys an Israelite as a servant that the children of Israel are My servants.