## Ibn Ezra on Leviticus Chapter 6

###### Ibn Ezra on Leviticus 6:2:1
[Ibn Ezra on Leviticus 6:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:2:1)

**היא העולה.** נקראת כן בעבור שהיא עולה כלה על המזבח ובכאן רמז שלא יעלה עולה בלילה רק היא תהיה על מוקדה כל הלילה. וה״א מוקדה נוסף או מוקד ומוקדה הם שני שמות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT IS THAT WHICH GOETH UP. The burnt offering is called an *olah*¹ means goes up. Hence I.E.’s interpretation. because it is entirely consumed (*olah*) on the altar.², see I.E. on Lev 1:4. According to Meijler this interpretation complements the one on Lev. 1:4. That is, the *olah* goes up on the altar to atone for that which enters (goes up on) one’s mind. Scripture here hints that the *olah* should not be offered at night but rather that it shall be on its firewood until the morning.³ shall remain on the firewood all night, not that it should be brought upon the firewood at night. The *heh* of *mokedah* (its firewood)⁴ is a variant of *moked* (fire). Hence I.E.’s interpretation. It should be noted that I.E. renders *mokedah* “fire” (firewood), not its fire (or firewood), for there is no *mappik* in the *heh*. is superfluous. On the other hand, *moked* and *mokedah* may be two nouns.⁵

footnotes:
¹ The word olah
² For another interpretation of the term olah
³ For Scripture states that the olah
⁴ Mokedah
⁵ Both meaning firewood.


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

**ואש המזבח תוקד בו.** ולא חוץ ממנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE FIRE OF THE ALTAR SHALL BE KEPT BURNING THEREBY.⁶ (on it). According to I.E. our clause should be rendered: And the fire of the altar shall be kept burning on it (the altar). Hence his interpretation. Not outside.

footnotes:
⁶ Hebrew, bo


###### Ibn Ezra on Leviticus 6:3:1
[Ibn Ezra on Leviticus 6:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:3:1)

**מדו.** חלוק וחכמים אמרו שהוא חנוק כנגד מדתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS LINEN GARMENT. The word *middo* means a garment.⁷ of *middo* is not a pronominal suffix. It is rather superfluous. See the word *beno* (son of) (Num. 24:3). The wise men⁸ said that it is a garment in keeping with his size.⁹ 23:2. The word *middah* means a measure. According to the rabbis *middo* means his measure. Also see Rashi: “This is what is elsewhere termed the *ketonet*; and why then is it here called *middo*? To intimate that it (the *ketonet*) must be made to his measure.”

footnotes:
⁷ Not his garment. In other words, the vav
⁸ The sages of the Talmud.
⁹ See Yoma


###### Ibn Ezra on Leviticus 6:3:2
[Ibn Ezra on Leviticus 6:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:3:2)

**על בשרו.** כנוי לערוה וכן זב מבשרו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UPON HIS FLESH. Flesh alludes to the genitals. Similarly *an issue out of his flesh* (Lev. 15:2).


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

**אשר תאכל האש.**הנשאר מאכילת האש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHERETO THE FIRE HATH CONSUMED. Which remains from what the fire consumes.


###### Ibn Ezra on Leviticus 6:3:4
[Ibn Ezra on Leviticus 6:3:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:3:4)

**אצל המזבח.** מחוץ לפאת מזרח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BESIDE THE ALTAR. Outside of the eastern side.¹⁰

footnotes:
¹⁰ Near the eastern side of the altar. See Lev. 1:16.


###### Ibn Ezra on Leviticus 6:5:1
[Ibn Ezra on Leviticus 6:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:5:1)

**והאש על המזבח תוקד בו.** פעם שנית להוסיף **לא תכבה.** ביום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE FIRE UPON THE ALTAR SHALL BE KEPT BURNING THEREBY. Scripture repeats itself¹¹ repeats what was stated in verse 2. in order to add it shall not go out during the day.¹²

footnotes:
¹¹ And the fire upon the altar shall be kept burning thereby
¹² Repetition indicates continuity.


###### Ibn Ezra on Leviticus 6:5:2
[Ibn Ezra on Leviticus 6:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:5:2)

וטעם **בבקר בבקר.** בכל בקר ובקר. ובתחלה יעלה העולה ואחר כן אימורי השלמים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *ba-boker ba-boker* is, every morning.¹³ The *kohen* shall first offer the burnt offering and then the organs¹⁴ of the peace offering.¹⁵, and afterwards goes on to say, *and shall make smoke thereon the fat of the peace-offerings*.

footnotes:
¹³ Again, the repetition indicates continuity.
¹⁴ The organs which Scripture states are to be offered. See Lev. 3:3,4.
¹⁵ For our verse states, and he shall lay the burnt-offering in order upon it


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

**אש תמיד תוקד.** טעם זה הפסוק להוסיף תמיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FIRE SHALL BE KEPT BURNING UPON THE ALTAR CONTINUALLY. This verse¹⁶. was written in order to add the word *continually*.

footnotes:
¹⁶ Which once again states, fire shall be kept burning upon the altar


###### Ibn Ezra on Leviticus 6:7:1
[Ibn Ezra on Leviticus 6:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:7:1)

**הקרב אותה.** שם הפועל וטעם הקרב יקריבו אותה בני אהרן וטעמו אחד מבני אהרן על כן והרים ממנו. והוספו זאת הפרשה על הכתובה בפרשת ויקרא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL OFFER IT. *Hakrev* (shall offer) is an infinitive.¹⁷ might be taken to be an imperative. The meaning of *hakrev otah bene aharon* is, the sons of Aaron shall offer it. This means that one of the sons of Aaron shall offer it. Scripture therefore reads, *And he shall take up there-from* (v. 8).¹⁸. This section¹⁹ adds to that which is written in the portion *Va-Yikra*.²⁰

footnotes:
¹⁷ Hakrev
¹⁸ Since the reference is to one of the sons of Aaron, Scripture employs the singular in verse 8, And he shall take up there-from
¹⁹ Verses 7-11, which deal with the laws of the meal offering.
²⁰ Lev. 2:1-16.


###### Ibn Ezra on Leviticus 6:9:1
[Ibn Ezra on Leviticus 6:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:9:1)

**מצות תאכל במקום קדוש.** והנה שתים מצות. וכל זכר שלישית:

**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 EATEN WITHOUT LEAVEN IN A HOLY PLACE. Note, Scripture adds two commandments.²¹ *Every male* (v. 11)²² is a third.²³

footnotes:
²¹ Our verse contains two precepts not found in Lev. 2:1-16. The two commandments are: It must be eaten as unleavened bread; and it shall be eaten in a holy place, in the courtyard of the tent of meeting.
²² Only males may eat of the burnt offering.
²³ Commandment added here.


###### Ibn Ezra on Leviticus 6:10:1
[Ibn Ezra on Leviticus 6:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:10:1)

וטעם **לא תאפה.** הוא העיקר במצות פסח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IT SHALL NOT BE BAKED WITH LEAVEN.]²⁴. I.E. renders this as it shall not be baked as leavened bread. This is the principal rule regarding the Passover *matzot*.²⁵ eaten on Passover must be unleavened. So too the *matzot* made out of the meal offering.

footnotes:
²⁴ Hebrew, lo te’afeh chametz
²⁵ The matzot


###### Ibn Ezra on Leviticus 6:10:2
[Ibn Ezra on Leviticus 6:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:10:2)

**כחטאת וכאשם.** כן המנחה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS THE SIN-OFFERING, AND AS THE GUILT-OFFERING.²⁶ So too the meal offering.²⁷

footnotes:
²⁶ Are holy.
²⁷ So too is the meal offering holy.


###### Ibn Ezra on Leviticus 6:11:1
[Ibn Ezra on Leviticus 6:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:11:1)

**כל אשר יגע.** במנחה ובחטאת ובאשם הוא קדש לשם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHATSOEVER TOUCHETH THEM SHALL BE HOLY. Whatever touches the meal offering, the sin offering, and the guilt offering shall be holy unto God.²⁸

footnotes:
²⁸ The term “them” refers to the meal offering, the sin offering and the guilt offering. Any food which comes into contact with the aforementioned shall be considered as they are.


###### Ibn Ezra on Leviticus 6:13:1
[Ibn Ezra on Leviticus 6:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:13:1)

**זה קרבן אהרן.** או אחד מבניו תחתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS IS THE OFFERING OF AARON. Or one of his sons who takes his place.


###### Ibn Ezra on Leviticus 6:13:2
[Ibn Ezra on Leviticus 6:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:13:2)

**ביום המשח אותו.** אשר יוצק על ראשו שמן המשחה ורבים אמרו כי זה בי״ת תחת מ״ם והטעם כי מיום המשח אותו הנה זה חייב להקריב תמיד מנחתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE DAY WHEN…ANOINTED. When the anointing oil is poured upon his head. Some say that the *bet* of *be-yom* (in the day) is in place of a *mem*.²⁹ (in the day) should be interpreted as from the day. Its meaning is, from the day that he is anointed he has to regularly bring his meal offering.³⁰

footnotes:
²⁹ In other words, be-yom
³⁰ This is the opinion of the rabbis. See Rashi.


###### Ibn Ezra on Leviticus 6:14:1
[Ibn Ezra on Leviticus 6:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:14:1)

**מרבכת.** אין לו אח ויש מי שאומרים רכה ויש מי שאומרים במהרה. ותי״ו תביאנה סימן לאהרן וכן תי״ו תקריב. ועל דעתי כי כן הוא תי״ו תפיני וטעמו תקון ואין ריע לו והקדמונים אמרו שהיא שתי מלות תאפה נא. ויאמר רבי יונה המדקדק שהוא על משקל דוכיפת וזה המשקל מעקל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN IT IS SOAKED. *Murbekhet* (when it is soaked) has no brother.³¹ Some say it means soft.³² being a variant of *murkhekhet*. Others say that *murbekhet* means quickly. The *tav*³³ serves as a second person masculine imperfect prefix. of *tevi’ennah* (thou shalt bring it) is directed at Aaron.³⁴ Similarly the *tav* of *takriv* (thou shalt offer).³⁵ is directed to Aaron. I believe that this is also true of the *tav* of *tufine* (in broken pieces).³⁶ It means to fix.³⁷ means you shall bake. See Rashi. It has no neighbor.³⁸ The ancients³⁹ on this verse. said that *tufine* is a combination of the two words, *te’afeh* and *na* (it shall be baked raw).⁴⁰ Rabbi Jonah the grammarian⁴¹ says that *tufine* follows the paradigm of *dukhifat* (hoopoe) (Lev. 11:19).⁴² comes from the root *tav, peh, nun*. See *Sefer Ha-Rikmah*, Vol. 1, p. 137, ed. by M. Wilinsky, Jerusalem, 1964. This is a distorted form.⁴³) are vocalized with a *cholem*. See *Sefer Ha-Rikmah, Ibid*.

footnotes:
³¹ The word is not found again in Scripture.
³² Murbekhet
³³ The tav
³⁴ Mentioned in the previous verse.
³⁵ Takriv
³⁶ It is an imperfect prefix directed at Aaron.
³⁷ That is, bake. According to I.E. tufine
³⁸ The word is not found again in Scripture.
³⁹ See Sifra
⁴⁰ It shall not be fully baked.
⁴¹ Rabbi Jonah ibn Janach.
⁴² According to Rabbi Jonah tufine
⁴³ Not all the words in this form (po’il


###### Ibn Ezra on Leviticus 6:15:1
[Ibn Ezra on Leviticus 6:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:15:1)

**כליל.** כמו כלה כליל תהיה לשם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHOLLY. The word *kalil* means wholly. It shall be wholly sacrificed unto God.


###### Ibn Ezra on Leviticus 6:16:1
[Ibn Ezra on Leviticus 6:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:16:1)

**לא תאכל.** ככל המנחות כי איך יאכל הכהן מנחתו או חטאתו. מקום שחיטת כל חטאת צפונה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT SHALL NOT BE EATEN. As all the meal offerings are, for how can a *kohen* eat his meal or sin offering.⁴⁴ The place of the slaughter of all the sin offerings was in the north.⁴⁵

footnotes:
⁴⁴ It is illogical.
⁴⁵ See Lev. 1:11.


###### Ibn Ezra on Leviticus 6:18:1
[Ibn Ezra on Leviticus 6:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:18:1)

**קדש קדשים.** כי הוא כאחד הקדשים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IT IS MOST HOLY. It is like one of the other holy things.⁴⁶ (it is most holy) does not mean it is most holy but is to be interpreted as if written, *kodesh ke-ha-kodashim* (holy like the holy; that is, it is one of the holy things).

footnotes:
⁴⁶ According to I.E. kodesh kodashim


###### Ibn Ezra on Leviticus 6:19:1
[Ibn Ezra on Leviticus 6:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:19:1)

**הכהן המחטא.** טעמו הזורק דם כאילו אמר המסיר חטא החוטא ורבי המפרשים אמרו כי טעם המחטא רוחץ או מטהר וכן תחטאני באזוב ואטהר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE PRIEST THAT OFFERETH IT FOR SIN. *Ha-kohen ha-mechatte* (the priest that offereth it for sin) means the *kohen* who sprinkles the blood. *Ha-kohen ha-mechatte* is another way of saying the *kohen* that removes the sin of the sinner.⁴⁷ literally means “removes sins.” Many of the commentaries say that *ha-mechatte* means who washes or cleans. The word *techatteni* (purge me) in *Purge me with hyssop, and I shall be clean* (Ps. 51:9) is similar.

footnotes:
⁴⁷ The word mechatte


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

**כל אשר יגע.** בבשר החטאת יהיה קדש לשם והכהן יאכלנו לכן חלק הזורק כחלק כל אחיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHATSOEVER SHALL TOUCH. Whatsoever shall touch the flesh of the sin offering will be holy unto God, and the *kohen* shall eat it. The portion of the *kohen* who sprinkles the blood of the sin offering is therefore⁴⁸ who sprinkles the blood removes the sin from the sinner…the portion of the *kohen* who sprinkles the blood is therefore equal to the portion of all the other *kohanim*. (Filwarg). like⁴⁹ the portion of all his brothers.⁵⁰. According to I.E. the *kohen* who sprinkles the blood of the sin offering receives half of its flesh. The remainder is shared by the other *kohanim* (Filwarg).

footnotes:
⁴⁸ For the sprinkling “removes” the sin from the sinner. This comment relates to the previous verse. It is to be understood as follows: The kohen
⁴⁹ Is equal to.
⁵⁰ The other kohanim


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

**יזה.** א״ר משה הכהן שהוא כמו יטה מבנין קל ובפתחו׳‎ היו״ד מהכבד והאות המובלע נו״ן וכן ויז מדמ׳‎ אל הקיר בחיר״ק עם ויז בפתח רק במלת נטה מראה על הקיר בחיר״ק עם ויז הוא בצר״י בבנין הקל וכן מצאנו ויז נצחם מבנין הקל ויפה דקדק.

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IS SPRINKLED. Rabbi Mosheh Ha-Kohen says that *yizzeh* (is sprinkled)⁵¹. is similar to the word *yitteh*⁵². (shall…bend) (Job 15:29).⁵³ in the imperfect and is similarly vocalized. It is a *kal*. When the *yod*⁵⁴ prefixed to the word in the imperfect. is vocalized with a *pattach* it is a *hifil*.⁵⁵ or *yatteh*. The swallowed letter⁵⁶. is a *nun*.⁵⁷ of the root *nun, zayin, heh* is swallowed by the *dagesh*. Hence the word *yizzeh*. We similarly find the word *va-yiz* (and…was sprinkled) in *and some of her blood was sprinkled* (II Kings 9:33) vocalized with a *chirik*, and *vayaz* with a *pattach*.⁵⁸ and the *hifil* in shortened forms. *Va-yiz* in place of *va-yizzeh* and *va-yaz* in place of *va-yazzeh*. However, the word *natah* (turned) is vocalized with a *tzereh* in the *kal*.⁵⁹ imperfect. Compare, *yet* (stretched) in *va-yet moshe et yado* (and Moses stretched forth his hand) (Ex. 10:22). We similarly find *ve-yez nitzcham* (and their lifeblood is dashed) (Is. 63:3).⁶⁰ can be vocalized with a *chirik* or a *tzereh* in the *kal* imperfect. He explained it very well.⁶¹. 38. The reading in the *Mikra’ot Gedolot* is very difficult to explain and is apparently corrupt (see Filwarg, Weiser, Meijler, Krinsky). It reads, “However, the word *natah* (turned) in *natah mareh el ha-kir* is vocalized with a *chirik*. We find it vocalized with a *tzereh* in the *kal*. Compare, *ve-yez* in *ve-yez nitzcham* (and their lifeblood is dashed) (Is. 63:3), wherein *ve-yez* is in the *kal*. He [Rabbi Mosheh HaKohan] explained it very well.” There is no verse that reads, *natah marehah el ha-kir*. The above can only be explained by emending the text. For a proposed emendation, see Meijler.

footnotes:
⁵¹ From the root nun, zayin, heh
⁵² From the root nun, tet, heh
⁵³ It drops the nun
⁵⁴ The yod
⁵⁵ Literally, from the heavy [conjugation] yazzeh
⁵⁶ The letter swallowed by the dagesh
⁵⁷ The first root letter. In other words, the nun
⁵⁸ The word appears both in the kal
⁵⁹ In the kal
⁶⁰ I.E.’s point is that the root nun, zayin, heh
⁶¹ We have followed the reading Vat. Ebr


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

ובעבור שהחטאת קדש צוה השם לכבס המקום שנפל מדמה על הבגד **במקום קדוש** הוא חצר אהל מועד כי יש הפרש בין קדוש וטהור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The Lord commanded that the place where some of the blood of the sin offering fell on the garment be washed because the sin offering is holy. [IN A HOLY PLACE.] The reference is to the courtyard of the tent of meeting, for there is a difference between holy and clean.⁶²

footnotes:
⁶² A clean place is a place that is ritually clean. Thus if Scripture had read “in a clean place,” it could have referred to any place that is ritually clean. It would not necessarily have meant the courtyard of the tent of meeting.


###### Ibn Ezra on Leviticus 6:20:4
[Ibn Ezra on Leviticus 6:20:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:20:4)

**אשר יזה עליה.** יחסר מקום או. והטעם או אם יזה אחר עליה שהוא הבשר יכבס הבשר הכהן ואחר כך יאכלנו או פירושו המקום אשר יזה מהדם תכבס ויהיה בגד לשון נקבה וזכר וכמוהו אשר תשיג ידו ותי״ו תכבס לכהן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT WHEREON IT WAS SPRINKLED.⁶³, literally (that is sprinkled upon it). The word “place” or the word “or” is missing.⁶⁴) there is sprinkled of the blood thereof upon any garment, that (*asher*) it is sprinkled upon it, you shall wash in a holy place. The aforementioned is repetitious and ambiguous. I.E. suggests two possible interpretations. One, our verse is to be interpreted: And when (*asher*) there is sprinkled of the blood thereof upon any garment, or if one (*asher*) sprinkles upon it (the flesh of the sin offering), you shall wash it in a holy place. Two: And when (*asher*) there is sprinkled of the blood thereof upon any garment, the place where (*makom asher*) something is sprinkled upon it (the garment), you shall wash in a holy place. It means: Or if someone shall sprinkle upon it, that is, upon the flesh, then the *kohen* shall wash the flesh and then eat it. On the other hand, its meaning might be, the place where the blood is sprinkled shall be washed. In this case the word *beged* (garment) is both masculine and feminine.⁶⁵ (garment) is usually masculine. The word *aleha* (it) is feminine. Thus if “it” refers to *beged* (garment) then *beged* is also a feminine noun. The word *yado* (his hand) in *even as his hand can afford* (Lev. 14:31)⁶⁶ is similar.⁶⁷ is treated as both masculine and feminine. It is treated as feminine in Lev. 13:21, for the noun governing it (*tasig*) is in the feminine. However, it is treated as masculine in Ex. 17:12, where Scripture employs a masculine adjective to describe the hands of Moses. The *tav*⁶⁸ of *tekhabbes* is a second person imperfect prefix. of *tekhabbes* (thou shalt wash) is directed to the *kohen*.⁶⁹ in *thou shalt wash* is directed to the *kohen*.

footnotes:
⁶³ Hebrew, asher yizzeh alehah
⁶⁴ So Krinsky. The verse literally reads: And when (asher
⁶⁵ The word beged
⁶⁶ Translated according to I.E.
⁶⁷ The word yad
⁶⁸ The tav
⁶⁹ In other words, the term thou


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

**תבשל בו.** גם בשלה ומורק ושוטף מבנין שלא נקרא שם פועלו ובא ומורק בחול״ם בעבור הרי״ש שלא תדגש כי אם במקומות מועטים במשקל לא זורק עליו מגזרת מרקו הרמחים כי המ״ם שרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREIN IT IS SODDEN. *Bushalah* (sodden), *morak* (scoured), and *shuttaf* (rinsed) are all *pu’als. Morak* is vocalized with a *cholam*⁷⁰, as is the case in the *pu’al*. because of the *resh* which, except in a few places,⁷¹ records seven instances in Scripture when a *dagesh* is placed in the *resh* (Krinsky). does not receive a *dagesh*.⁷² is placed in the middle root letter in the *pu’al*. However, the *resh* does not receive a *dagesh*. Hence the vowel changes from a *kubbutz to* a *cholam*. *Morak* follows the paradigm of *zorak* (dashed)⁷³. in *was not dashed against him* (Num. 19:13). *Morak* is related to the word *mirku* (furbish) in *Furbish the spears* (*Jer*. 46:4), for the *mem* of *morak* is a root letter.

footnotes:
⁷⁰ Rather than with a kubbutz
⁷¹ The massorah
⁷² A dagesh
⁷³ A pu’al


###### Ibn Ezra on Leviticus 6:22:1
[Ibn Ezra on Leviticus 6:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:22:1)

וטעם **קדש קדשים הוא.** עם כל זכר שאין ראוי לאכול החטאת שהקריבו ממנה והובא לכפר כי אם התמימים והזכר תמים מהנקבה ואפילו קטן יקרא זכר והזכר שהוא בן שלש עשרה שנה כאשר העתיקו אבותינו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IT IS MOST HOLY.] Scripture states *it is most holy* with regard to every male⁷⁴ because only the perfect may eat from a sin offering whose organs are offered and is brought for atonement for sins.⁷⁵ with regard to all male *kohanim* in order to teach us that only the “perfect” may eat from the sin offering because it is most holy. Males are more perfect⁷⁶ than females.⁷⁷ Even a small child is called a male.⁷⁸ A male who is thirteen years old [is considered an adult] as our fathers have transmitted.

footnotes:
⁷⁴ Scripture states that the sin offering is most holy in verse 18. The question thus arises, Why repeat it again in our verse?
⁷⁵ Scripture repeats it is most holy
⁷⁶ I.E. believed that males are superior to females.
⁷⁷ No female may eat from the sin offering.
⁷⁸ In other words, a male under the age of 13 may eat of the flesh of a burnt offering.


###### Ibn Ezra on Leviticus 6:23:1
[Ibn Ezra on Leviticus 6:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Leviticus/r/6:23:1)

**וכל חטאת אשר יובא מדמה וגו**׳‎ **לכפר בקדש.** והנה מקום הפרכת יקרא קדש כי החצר ואם היא קדש כנגד אהל מועד חול והנה גם יקרא לפנים הפרכת קדש כנגד אהל מועד כמו בזאת יבא אהרן אל הקדש וזאת החטאת היא חטאת כהן הגדול או הקהל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND NO SIN-OFFERING, WHEREOF ANY OF THE BLOOD IS BROUGHT INTO…THE HOLY PLACE. Note, the place of the “veil”⁷⁹) separating the “holy” from the “most holy.” See Ex. 26:33. is called holy,⁸⁰ for the courtyard,⁸¹ even though it is holy, is not holy in comparison to the tent of meeting.⁸² Observe, the inside of the curtain is called holy in comparison to the tent of meeting. Compare, *Herewith shall Aaron come into the holy place* (Lev. 16:3).⁸³ The sin offering spoken of in our verse is the sin offering of the *kohen gadol* or of the congregation.⁸⁴ or of the congregation is brought into the tent of meeting. See Lev. 4:3-5; 13-16.

footnotes:
⁷⁹ The curtain (parokhet
⁸⁰ The room containing the menorah, the table, and the altar of incense is called the holy.
⁸¹ The courtyard of the tent of meeting.
⁸² The room containing the menorah, the table, and the altar of incense is called the holy in comparison with the courtyard of the tent of meeting. It is not called holy in regard to the room containing the ark of the covenant.
⁸³ The room containing the ark of the covenant.
⁸⁴ For blood of a sin offering of a kohen gadol