## Ibn Ezra on Numbers Chapter 11

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

**ויהי העם.** נסמכה זו הפרשה כי אחר שנסע הארון מהר סיני חנו בקברות התאוה והנה ספר מה שאירע שם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE PEOPLE. This chapter is connected to the one before,¹ because the Israelites camped in *kibroth-hatta’avah*², the name of the place as quoted in verse 3. See I.E. on Num. 10:31. after the ark journeyed from Sinai. Scripture now tells what happened there.³.

footnotes:
¹ Which deals with the journey of the ark.
² Which, according to I.E., is the same as taverah
³ At kibroth-hatta’avah


###### Ibn Ezra on Numbers 11:1:2
[Ibn Ezra on Numbers 11:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:1:2)

**כמתאוננים.** מגזרת און וכן מחשבות אונך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS MURMURERS. *Mitonenim* (murmurers) is related to the word *aven* (evil).⁴. *Onekh* (evil) in *thy evil* (onekh) *thoughts* (Jer. 4:14) is similar.⁵ (and the people were as murmurers) as: and the people uttered evil words.

footnotes:
⁴ Both words come from the root alef, vav, nun
⁵ I.E. renders va-yehi ha-am ke-mitoninim


###### Ibn Ezra on Numbers 11:1:3
[Ibn Ezra on Numbers 11:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:1:3)

וטעם **וישמע ה'.** שדברו דברי און:

**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 LORD HEARD.] The meaning of *when the Lord heard* is, and when the Lord heard that they spoke evil.


###### Ibn Ezra on Numbers 11:1:4
[Ibn Ezra on Numbers 11:1:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:1:4)

**ותאכל.** מלעיל כמו ויאמר ובמוכרח מלרע הפך הלשון רק כן מצאנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND DEVOURED. *Va-tokhal* (and devoured) is penultimately accented. Compare, *va-yomer* (and he said) (Gen. 14:19).⁶ However, when it ends a clause,⁷) or at the end of a verse (*sof pasuk*). then it is ultimately accented. The latter is contrary to the laws of Hebrew grammar,⁸ but we find it to be so.

footnotes:
⁶ When this word comes at the beginning of a clause, it is penultimately accented.
⁷ When it comes in the middle of a verse (at an etnachta
⁸ For the change of accent indicates a change in tense (Weiser).


###### Ibn Ezra on Numbers 11:2:1
[Ibn Ezra on Numbers 11:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:2:1)

**ויצעק העם אל משה.** בפיוס:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE PEOPLE CRIED UNTO MOSES. In a conciliatory manner.⁹ (cried) literally means screamed. Hence I.E.’s comment.

footnotes:
⁹ The word va-yitzaku


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

**ותשקע האש.** כטעם ותכבה ואין לו אחר:

**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 ABATED. *Va-tishka* (abated) means extinguished. The word is not used again in Scripture¹⁰ means to sink. This root is used in the sense of extinguished only here. with this meaning.

footnotes:
¹⁰ The root shaka


###### Ibn Ezra on Numbers 11:3:1
[Ibn Ezra on Numbers 11:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:3:1)

**תבערה.** עוד אפרשנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TABERAH. I will explain this term later.¹¹

footnotes:
¹¹ See I.E. on Deut. 9:22.


###### Ibn Ezra on Numbers 11:4:1
[Ibn Ezra on Numbers 11:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:4:1)

**והאספסף.** שנאספו אל ישראל ואינם מהם והם ערב רב והמלה כפולה כמו סחרחר חמרמרו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE MIXED MULTITUDE. Who were gathered unto the children of Israel but were not of Israelite stock. The *asafsuf* (the mixed multitude) refers to the *erev rav* (the mixed multitude).¹² The word is constructed by doubling two root letters.¹³. Compare, *secharchar*¹⁴, doubling the *chet* and *resh*. (fluttereth) (Ps. 38:11) and *chamarmaru*¹⁵, doubling the *mem* and *resh*. (burn) (Lam. 1:20).

footnotes:
¹² Mentioned in Ex. 12:38.
¹³ Its two final root letters, samekh, feh
¹⁴ From the root samekh, chet, resh
¹⁵ From the root chet, mem, resh


###### Ibn Ezra on Numbers 11:4:2
[Ibn Ezra on Numbers 11:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:4:2)

**וישובו ויבכו.** אחר התאוה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND…WEPT. After they lusted.


###### Ibn Ezra on Numbers 11:4:3
[Ibn Ezra on Numbers 11:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:4:3)

**גם בני ישראל.** עמם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE CHILDREN OF ISRAEL…ON THEIR PART. With them.¹⁶ (and the children of Israel also wept on their part). I.E. interprets *va-yashuvu va- yivku* as referring to the mixed multitude. He reads our verse as follows: And the mixed multitude that was among them fell a-lusting, and after lusting turned and wept, also the children of Israel with them. I.E.’s point is that the mixed multitude caused Israel to weep and ask for meat (Krinsky).

footnotes:
¹⁶ The Hebrew reads, va-yashuvu va-yivku gam bene yisra’el


###### Ibn Ezra on Numbers 11:5:1
[Ibn Ezra on Numbers 11:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:5:1)

**הדגה.** שם המין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE FISH. The word *dagah* (fish) is a general term.¹⁷

footnotes:
¹⁷ For all the different species of fish.


###### Ibn Ezra on Numbers 11:5:2
[Ibn Ezra on Numbers 11:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:5:2)

**חנם.** בזול כאילו היא חנם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR NOUGHT. Cheaply, as if we got it for nothing.


###### Ibn Ezra on Numbers 11:5:3
[Ibn Ezra on Numbers 11:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:5:3)

**הקשואים.** באל"ף תחת ה"א מקשה כמו ועמי תלואים ורבים כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE CUCUMBERS. An *alef* has been substituted for a *heh* in the word *kishu’im* (cucumbers), for *kishu’im* is related to the word *mikshah* (cucumber) (Is. 1:8).¹⁸ is spelled with a *heh*. Compare, *telu’im* (suspense) in *And My people are in suspense about returning to Me* (Hos. 11:7).¹⁹ is spelled with an *alef*. However, it comes from the root *tav, lamed, heh*, and should read *teluyim*. Thus here too an *alef* has been substituted for a *heh*. There are many such instances.

footnotes:
¹⁸ Mikshah
¹⁹ Telu’im


###### Ibn Ezra on Numbers 11:5:4
[Ibn Ezra on Numbers 11:5:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:5:4)

**אבטיחים.** ידוע מלשון קדר ואין לו ריע במקרא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MELONS. We can ascertain the meaning of *avatichim* (melons) from Arabic.²⁰. It has no cognate in Scripture.²¹

footnotes:
²⁰ The Arabic word for melon is batikha
²¹ Literally, no neighbor in Scripture.


###### Ibn Ezra on Numbers 11:5:5
[Ibn Ezra on Numbers 11:5:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:5:5)

**חציר.** הירקות שהם עשב השדה וכן המצמיח הרים חציר והנה הוא שם כלל והמתרגם ארמי אמר שהוא שם פרט גם הוא נכון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LEEKS. The word *chatzir* (leeks) refers to vegetables,²² (literally, greens). which are the grass of the field.²³ means grass. However, people do not eat grass. Hence I.E.’s comment. Compare, *Who maketh the mountains to spring with grass* (chatzir) (Ps. 147:8). *Chatzir* is thus an all-inclusive noun.²⁴ However, the Aramaic translation²⁵ says that it refers to a specific kind.²⁶ by the term *kerate* (leeks). It too is correct.

footnotes:
²² Hebrew, yerakot
²³ Chatzir
²⁴ It refers to all types of greens.
²⁵ Onkelos.
²⁶ Onkelos renders chatzir


###### Ibn Ezra on Numbers 11:5:6
[Ibn Ezra on Numbers 11:5:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:5:6)

**הבצלים והשומים.** ידועים והם קרובים בלשון קדר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE ONIONS, AND THE GARLIC. The meaning *be-tzalim* (onions) and *shumim* (garlic) is known.²⁷ They have similar names in Arabic.²⁸ and *tumeh*.

footnotes:
²⁷ I.E. could find no synonyms for these words. Hence his comment that everybody knows what they mean.
²⁸ Basal


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

**נפשנו יבשה.** היא הנפש המתאוה הנטועה בכבד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT NOW OUR SOUL IS DRIED AWAY. The reference is to the lusting soul, which is implanted in the liver.²⁹, page 96. According to I.E. there are three souls in the body, *neshamah, ru’ach*, and *nefesh*. The *neshamah* (rational soul) is manifested in the brain; the *ru’ach* (spirit) is located in the heart; and the *nefesh* (the lusting soul), the part of the psyche that desires food and sex, is in the liver.

footnotes:
²⁹ See The Secret of the Torah


###### Ibn Ezra on Numbers 11:6:2
[Ibn Ezra on Numbers 11:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:6:2)

**אין כל.** חסרנו כל דבר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THERE IS NOTHING AT ALL. We lack everything.


###### Ibn Ezra on Numbers 11:6:3
[Ibn Ezra on Numbers 11:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:6:3)

**עינינו.** כי מן השמים ירד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO LOOK TO. For the manna came down from heaven.³⁰

footnotes:
³⁰ We watch the manna come down from the heavens (Weiser).


###### Ibn Ezra on Numbers 11:7:1
[Ibn Ezra on Numbers 11:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:7:1)

**והמן.** ספר הכתוב חסרון דעת המתאוין כי המן היה כזרע גד והוא קל ללקוט והיה נראה כי הוא לבן ועוד כי יוכלו לאכלו כאשר היה גם לטחנו ברחים ולעשות עוגות או לדכותו ולבשלו בפרור ויש לו טעם נכבד כמו לשד השמן ועוד היה יורד על מקום נקי אחר שירחץ הטל את המקום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOW THE MANNA. Scripture³¹ describes the stupidity of those who lusted, for the manna was like coriander seed, which is easy to pick, and it was easy to see, for it was white. Furthermore, they could eat it as it was. They could also grind it in mills and make cakes out of it. They could also beat it in mortars and cook it in pots. It had an especially good taste, for it tasted like [food] with the finest oil. Additionally, it came down after the dew had washed the place [upon which it fell]. It thus descended upon a clean place.

footnotes:
³¹ In this verse.


###### Ibn Ezra on Numbers 11:7:2
[Ibn Ezra on Numbers 11:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:7:2)

**כזרע גד.** סמוך כמו נטע שעשועים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LIKE CORIANDER SEED. *Zera* (seed) is in the construct.³² rather than with a *segol* beneath the *zayin*. It is like the word *neta* (plant of)³³ rather than with a *segol* beneath the *nun*. in *the plant of His delight* (Is. 5:7).

footnotes:
³² Hence it is vocalized with a sheva
³³ Which is vocalized with a sheva


###### Ibn Ezra on Numbers 11:7:3
[Ibn Ezra on Numbers 11:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:7:3)

**גד** י"א כסברתא וי"א חרדל מגזרת גדין ואנכי לא ידעתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CORIANDER. Some identify this with *kusbarta*. Others say that it refers to mustard. They connect *gad* (coriander) with the word *gidin* (sinews).³⁴ However, I do not know its meaning.

footnotes:
³⁴ Something hard (bitter) to the taste, i.e., mustard seed. See I.E.’s short commentary on Ex. 16:31.


###### Ibn Ezra on Numbers 11:8:1
[Ibn Ezra on Numbers 11:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:8:1)

**שטו העם.** מגזרת משוט בארץ וזה יורה כי לא היה נופל זה עם זה רק מפוזר ומפורד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE PEOPLE WENT ABOUT. The word *shatu* (went about) is related to the word *shut*³⁵. (going to and fro) in *From going to and fro* (mi-shut) *in the earth* (Job 1:7). This shows that the individual pieces of manna did not fall in one place³⁶ but were spread and scattered.

footnotes:
³⁵ From the root shin, vav, tet
³⁶ Literally, together. It did not fall in one large pile but evenly over some distance.


###### Ibn Ezra on Numbers 11:8:2
[Ibn Ezra on Numbers 11:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:8:2)

**ברחים.** של היד ולא יתכן להפריד זה השם כי משנים יהיו הרחים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN MILLS. Operated by hand. The word *rechayim* (mills) does not come in the singular,³⁷ is in the plural. However, it also refers to the singular, that is, to a mill as in our verse, for *rechayim* (mills) is parallel to *medochah* (mortar), which is singular. for a mill consists of two parts.³⁸

footnotes:
³⁷ The word rechayim
³⁸ An upper and a lower stone.


###### Ibn Ezra on Numbers 11:8:3
[Ibn Ezra on Numbers 11:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:8:3)

**במדוכה.** עץ או אבן שידוכו בה גם יתכן שיעשו עוגות מאשר ידוכו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN MORTARS. A vessel made out of wood or stone. It is called a *medocha* (mortars)³⁹ because they pound in it.⁴⁰ comes from the root *dalet, caf, heh*, which means to crush. It was also possible to make cakes from what they pounded.⁴¹. I.E. notes that this should be interpreted, and seethed it in pots, *or* made cakes of it.

footnotes:
³⁹ Literally, a mortar. See previous note.
⁴⁰ The word medocha
⁴¹ In addition to cooking it. Scripture reads, and seethed it in pots, and made cakes of it


###### Ibn Ezra on Numbers 11:8:4
[Ibn Ezra on Numbers 11:8:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:8:4)

**עוגות.** כמו ועשי עוגות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MADE CAKES. Compare, *and make cakes* (Gen. 18:6).⁴²

footnotes:
⁴² We thus see that the word make can mean bake.


###### Ibn Ezra on Numbers 11:8:5
[Ibn Ezra on Numbers 11:8:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:8:5)

**לשד.** י"א כי הלמ"ד נוסף כלמ"ד שלאנן ושלו והיה ראוי להיות השמן מלרע בעבור שהוא תאר השם והנכון בעיני שהלמ"ד לשד שורש כמו נהפך לשדי והוא הפך בחרבוני קיץ והיא הלחה הנכבדת העולה למעלה מכל שמן ויהיה השמן מלעיל כמשמעו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A CAKE. Some say that the *lamed* of *leshad* (cake) is superfluous.⁴³ (breast). According to this interpretation, *leshad ha-shamen* means breast of the oil. See *Sifre* on Num. 11:8. “Just as the suckling imbibes, so to speak, every possible flavor with the mother-milk, so the Israelites found all flavors in the manna” (translated by Rosenbaum Silbermann, Num. p. 54). So too Rashi, “Our Rabbis explained it as meaning breasts.” It is similar to the *lamed* of *shalanan* (at ease)⁴⁴. in *at ease and quiet* (Job 21:23). The word *ha-shamen* (with oil) should have been ultimately accented⁴⁵ is ultimately accented. When the word *shemen* or *shamen* is a noun, it is penultimately accented; when an adjective, it is ultimately accented. because⁴⁶ the word *shamen* (oil) is an adjective.⁴⁷. However, I believe that the *lamed* of *leshad* is a root letter. The word *leshad* is similar to the word *leshadi* (my sap) in *My sap was turned* (Ps. 32:4). *My* (leshadi) *sap* stands in contrast to *the droughts* (charvone) in *the droughts of summer* (*Ibid*.)*. Leshad* refers to the finest part of the oil that floats on top of all oil. In this case, the word *ha-shamen* is penultimately vocalized in accordance with the meaning of the word.⁴⁸

footnotes:
⁴³ The basic word is shad
⁴⁴ The basic word being sha’anan
⁴⁵ However, ha-shamen
⁴⁶ According to this interpretation.
⁴⁷ Describing leshad
⁴⁸ For the word is a noun.


###### Ibn Ezra on Numbers 11:10:1
[Ibn Ezra on Numbers 11:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:10:1)

**בוכה למשפחותיו.** שהתחברו המשפחות לבכות כאשר יעשו בבכותם על מת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WEEPING, FAMILY BY FAMILY. The families gathered together to cry, as they do when they mourn for the dead.


###### Ibn Ezra on Numbers 11:10:2
[Ibn Ezra on Numbers 11:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:10:2)

**איש לפתח אהלו.** בפרהסיא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVERY MAN AT THE DOOR OF HIS TENT. In public.


###### Ibn Ezra on Numbers 11:10:3
[Ibn Ezra on Numbers 11:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:10:3)

**ובעיני משה רע.** פעל עבר או תחסר מלת היה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES WAS DISPLEASED. The word *ra* (displeased) is a perfect.⁴⁹ On the other hand, the word *hayah* (was) might be missing in our text.⁵⁰. The latter literally means: and in the eyes of Moses displeased. I.E. suggests that our verse be interpreted as if it read, *u-ve’ene moshe hayah ra* (and it was displeasing in the eyes of Moses). In this case, our verse is a continuous present.

footnotes:
⁴⁹ And also a present form. Here it is a past.
⁵⁰ Our verse reads, u-ve’ene moshe ra


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

**למה הרעות לעבדך.** הכתוב דבר על הבא במהרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREFORE HAST THOU DEALT ILL WITH THY SERVANT. Scripture describes an impetuous action.⁵¹

footnotes:
⁵¹ Moses spoke impulsively, as one is wont to do under pressure.


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

**ולמה לא מצאתי חן בעיניך.** כאשר אמרתי שלח נא ביד תשלח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEREFORE HAVE I NOT FOUND FAVOUR IN THY SIGHT. When I said, *send, I pray Thee, by the hand of him whom Thou wilt send* (Ex. 4:13).⁵²

footnotes:
⁵² You chose me then. Why, then, do I not find favor in your eyes now?


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

ומלת **מצתי** חסרת אל"ף ורבים כמוה כי אין תימה לחסרון המלך יהו"א:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The word *matzati*⁵³. (found) is missing an *alef*.⁵⁴. There are many such instances. There is nothing to wonder about when king *Yehu*⁵⁵, or *alef* is dropped. These letters spell the name Yehu, who was a king of Judah. I.E. employs the king’s name as a mnemonic device. is missing.

footnotes:
⁵³ From the root mem, tzadi, alef
⁵⁴ That is, it is spelled here without an alef
⁵⁵ That is, when either a yod, heh, vav


###### Ibn Ezra on Numbers 11:12:1
[Ibn Ezra on Numbers 11:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:12:1)

**הריתי.** האני אמם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HAVE I CONCEIVED. Am I their mother?


###### Ibn Ezra on Numbers 11:12:2
[Ibn Ezra on Numbers 11:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:12:2)

. **ילדתיהו.** או אני אביהם כמו ילד את שלח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HAVE I BROUGHT THEM FORTH. Or am I their father? *Yelidtihu* (brought them forth) is like the word *yalad* (begot) in *and Shelah begot Eber* (Gen. 10:24).⁵⁶

footnotes:
⁵⁶ I.E. renders our clause: Did I beget them?


###### Ibn Ezra on Numbers 11:12:3
[Ibn Ezra on Numbers 11:12:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:12:3)

**שאהו.** עד בואו אל האדמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CARRY THEM. Until they come to the land.⁵⁷. This literally means, carry them…upon the land. Hence I.E. points out that the word *al* here means unto, and *al ha-adamah* is to be rendered as *unto the land*.

footnotes:
⁵⁷ Scripture reads, sa’eh…al ha-adamah


###### Ibn Ezra on Numbers 11:13:1
[Ibn Ezra on Numbers 11:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:13:1)

**מאין.** במ"ם שם מקום ובלא מ"ם כמו לא ונמצא מלת הן אתם מאין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHENCE.⁵⁸. When the word *ayin* has a *mem* prefixed to it,⁵⁹ it means from which place. When *ayin* appears without a *mem* prefixed to it, it means no.⁶⁰ We also find the following clause, *Behold, ye are nothing* (me-ayin) (Is. 41:24).⁶¹ has the meaning of nothing even though it has a *mem* prefixed to it.

footnotes:
⁵⁸ Hebrew, me-ayin
⁵⁹ As in our verse.
⁶⁰ Or nothing.
⁶¹ In this case, me-ayin


###### Ibn Ezra on Numbers 11:14:1
[Ibn Ezra on Numbers 11:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:14:1)

**כי כבד.** פעל עבר כמו כי זקן יצחק או יחסר הוא:

**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 TOO HEAVY FOR ME. The word *kaved* (heavy) is a verb in the perfect.⁶² Compare, *zaken* (was old) in *And it came to pass, that when Isaac was old* (Gen. 27:1).⁶³ can be a perfect or a present form. In Gen. 27:1, it is a perfect. On the other hand, the word *hu* (it) might be missing from our text.⁶⁴. In this case, *khaved* is a present.

footnotes:
⁶² And also a present. In our case, it is a past.
⁶³ The word zaken
⁶⁴ In other words, our text should be read as if written ki khaved hu mi-menni


###### Ibn Ezra on Numbers 11:15:1
[Ibn Ezra on Numbers 11:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:15:1)

**את.** לשון זכר ונקבה כמו לך גם בך ועמך ואתך ואתה לשון זכר לבדו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU. The word *at* (Thou) is used for both males and females.⁶⁵ (thou) is usually used when addressing a female. Hence I.E.’s comment. It is like *lakh* (to you), *bakh* (in you), *immakh* (with you), and *ittakh* (with you).⁶⁶) and end of a Biblical verse. However, *attah* (you) is only used for males.

footnotes:
⁶⁵ The word at
⁶⁶ These words are used for both masculine and feminine in the middle (at an etnachta


###### Ibn Ezra on Numbers 11:15:2
[Ibn Ezra on Numbers 11:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:15:2)

**הרגני.** כמו המיתני זה עשה לי בצדקתך ובעבור פיוסי וזה טעם ואם מצאתי חן בעיניך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
KILL ME. *Horgeni* (kill me) means put me to death. Do this to me because of Your righteousness and my request. This is the meaning of *if I have found favour in Thy sight*.


###### Ibn Ezra on Numbers 11:15:3
[Ibn Ezra on Numbers 11:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:15:3)

**ואל אראה.** עוד ברעה שאני בה ואין צורך לתקון הסופרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND LET ME NOT LOOK. Anymore upon the evil circumstances in which I find myself. There is no need for any scribal emendation.⁶⁷

footnotes:
⁶⁷ See Rashi: “It ought to have written and let me not see their evil, only that Scripture modified the expression [i.e., it used a euphemistic expression referring the evil to himself instead of to the whole people]. This is one of the variations occurring in the Torah such as writers make for the purpose of modifying and improving the phrase” (Rosenbaum and Silbermann translation). See Vol. 1, p. 18, and p. 195, note 33.


###### Ibn Ezra on Numbers 11:16:1
[Ibn Ezra on Numbers 11:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:16:1)

**אספה לי.** מלה זרה ויתכן שהיתה כן בעבור אות הגרון וכן ערכה לפני התיצבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GATHER UNTO ME. The word *esfah* (gather) is irregular.⁶⁸ of *esfah* is vocalized with a *segol*. However, it should have been vocalized with a short *kamatz*. Compare, *zokhrah* (Neh. 5:19). It is possible that this is so because of the guttural.⁶⁹ of *esfah*. *Erkhah* (set in order) in *Set thy words in order before me, stand forth* ((Job 33:5) is similar.⁷⁰ in *erkhah* is vocalized with a *segol* rather than with a *kamatz katan*.

footnotes:
⁶⁸ The alef
⁶⁹ The alef
⁷⁰ The alef


###### Ibn Ezra on Numbers 11:16:2
[Ibn Ezra on Numbers 11:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:16:2)

**ושוטריו.** כי יש זקנים שבאו בימים ואינם ראוים להיות שוטרים גם יש שוטרים ואינם זקנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND OFFICERS. For there are elders who are advanced in age but are unfit to be officers. There are also officers who are not elders.⁷¹ is the elders of the people who also serve as officers.

footnotes:
⁷¹ According to I.E. the meaning of the elders of the people and the officers


###### Ibn Ezra on Numbers 11:17:1
[Ibn Ezra on Numbers 11:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:17:1)

**וירדתי.** הכבוד ירד באש בתוך הענן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL COME DOWN. God’s glory descended in fire in the midst of the cloud.⁷²

footnotes:
⁷² In other words, it was God’s glory that descended, not God himself.


###### Ibn Ezra on Numbers 11:17:2
[Ibn Ezra on Numbers 11:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:17:2)

**ודברתי אתך שם.** וכאשר תשמע את הקול ישמעו גם הם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SPEAK WITH THEE THERE. When you hear the voice they will also hear.


###### Ibn Ezra on Numbers 11:17:3
[Ibn Ezra on Numbers 11:17:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:17:3)

**ואצלתי.** כטעם אקח מאשר אצלך ודע כי הרוח כמו החכמה ואם תנתן מחכמת ראובן לשמעון לא תחסר חכמת ראובן רק נשארה כאשר היא והמשל בנר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL TAKE OF THE SPIRIT. The meaning of *ve-atzalti* (and I will take of the spirit) is, I will take from that which you possess.⁷³ means near, or in one’s possession. Note that spirit⁷⁴ means wisdom. If some of the wisdom of Reuben is given to Simeon, Reuben’s wisdom is not diminished. It remains as is.⁷⁵ Let the light of a candle serve as an example.⁷⁶

footnotes:
⁷³ Etzel
⁷⁴ Here.
⁷⁵ Thus Moses’ wisdom was not diminished by having some of it imparted to Joshua.
⁷⁶ A candle’s light is not diminished if it is used to light another candle.


###### Ibn Ezra on Numbers 11:18:1
[Ibn Ezra on Numbers 11:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:18:1)

**התקדשו.** נמצא לשבח ולגנאי לשון התקדש וכן היקדש שהוא לשון טומאה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SANCTIFY YOURSELVES.⁷⁷. Words from the root of *kodesh* (to sanctify) are found in the positive and the negative.⁷⁸ (sanctify yourself) in our verse has a negative connotation. See Rashi, who explains the word to mean “prepare yourselves to receive punishment” (Rosenbaum and Silbermann translation). *Ha-yikdash* (Haggai 2:12), which means *shall it be unclean*, is similar.

footnotes:
⁷⁷ Hebrew, hitkaddeshu
⁷⁸ According to I.E. the word hitkaddeshu


###### Ibn Ezra on Numbers 11:19:1
[Ibn Ezra on Numbers 11:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:19:1)

**ולא יומים.** כפל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOR TWO DAYS. Twice as much.⁷⁹

footnotes:
⁷⁹ Scripture speaks of one day, two days, five days, ten days, and twenty days. I.E. now goes on to explain the reason for these numbers.


###### Ibn Ezra on Numbers 11:19:2
[Ibn Ezra on Numbers 11:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:19:2)

**חמשה ימים.** כנגד אצבעות היד האוכלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOR FIVE DAYS. Corresponding to the fingers of the hand of those who eat.


###### Ibn Ezra on Numbers 11:19:3
[Ibn Ezra on Numbers 11:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:19:3)

**עשרה.** כפל בשתי ידיו גם עשרים כמשל האומרים יאכל כל מה שיאכל באצבעות ידיו ורגליו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER TEN DAYS. Twice the amount, corresponding to the fingers of the two hands of those who eat.⁸⁰ *Nor twenty days* has a similar meaning.⁸¹ This may be compared to the saying: Let him eat with the fingers of his hands and with the toes of his feet.⁸²

footnotes:
⁸⁰ Of those who demanded meat to eat.
⁸¹ The number 20 corresponds to the hands and toes of those who demanded meat.
⁸² Let him gorge himself.


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

**חדש ימים.** פירשתיו שישוב ערך הלבנה באורה כאשר היתה וכן שנתים ימים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT A WHOLE MONTH. I have already explained the meaning of the word *chodesh yamim* (a whole month).⁸³ The phrase *chodesh yamim* alludes to the time that it takes for the moon’s light to return to its original amount.⁸⁴ *Shenatayim yamim* (two full years) (Gen. 41:1) is similar to *chodesh yamim*.⁸⁵

footnotes:
⁸³ See I.E. on Gen. 4:4 and Ex. 12:2.
⁸⁴ It refers to the time that it takes for the moon to appear the same way that it did when it started its cycle in the sky. In other words, it refers to a complete month.
⁸⁵ It means two complete years.


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

וטעם **מאפכם.** כי הריח באף ויצא הריח ממנ' ולא ימצא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AT YOUR NOSTRILS.]⁸⁶ (at your nostrils) literally means from your nostrils. Hence I.E.’s comments. The sense of smell is located in the nose. The sense of smell will depart from your nostrils, and will not be found there.⁸⁷

footnotes:
⁸⁶ Me-appekhem
⁸⁷ In other words, you will lose your sense of smell and will no longer enjoy the taste of meat.


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

**לזרא.** באל"ף תחת ה"א כמו קראן לי מרא כי אותיות אהו"י מתחלפין וטעם **לזרא.** הוא דבר זר נתעב לתולדת שלא הרגיל אדם בו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT BE LOATHSOME. The word *le-zara* is spelled with an *alef*⁸⁸ in place of the *heh*. Compare, *mara* in *call me Mara*⁸⁹ in place of a *heh* at the end of the word. (Ruth 1:20), for the letters *alef, heh, vav, yod* interchange. The word *zara* (loathsome) refers to something which is strange⁹⁰. and abhorrent to the nature of a person who is not used to it.

footnotes:
⁸⁸ At the end of the word.
⁸⁹ Which has an alef
⁹⁰ The Hebrew word for strange is zar


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

**שש מאות אלף רגלי.** ואין צורך להזכיר הפחותים. ורבים פירשו זאת הפרשה לטעמים רבים יש אומרים כי משה אמר מה שיאמרו לו ישראל בעת שישאלו מה הוא הבשר והתשובה שיאמר להם אין לכם צורך לשאול **היד ה' תקצר.** ולא אדע למה הצרה הזאת רק הדבר כמשמעו כי משה לא ידע כי השם יחדש אות או מופת כי אם להצדיק נביאו כאשר אפרש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SIX HUNDRED THOUSAND MEN ON FOOT. There is no need to mention the lesser ones.⁹¹ Many interpret this section in various ways.⁹² Some say that Moses paraphrased what the children of Israel would say to him. When they would ask, what sort of meat,⁹³ Moses would answer them, you have no need to ask,⁹⁴ for *is the Lord’s hand waxed short*?⁹⁵ has been detached from the verse and opens a new comment on verse 23. However, this is an error. See Meijler.I do not know why we must suffer in this manner.⁹⁶ The text must be interpreted according to its plain meaning. Moses did not know that God would create a sign or a miracle.⁹⁷ He thought, as I will explain, that he would do so only to justify his prophet.⁹⁸

footnotes:
⁹¹ Those under the age of twenty. If these were included then the number would be much higher. Or the reference is to the 3,550 Israelites above the number of 600,000, for the Israelites numbered 600,350 (Num. 2:32).
⁹² The commentaries were bothered by Moses apparently doubting the ability of God to provide meat for all of the Israelites.
⁹³ In other words, verses 21 and 22 are Moses’ paraphrase of what the people would tell him when he told them that God would provide meat for them.
⁹⁴ See verse 23.
⁹⁵ In some of the printed editions as well as in the Vatican manuscript, is the Lord’s hand waxed short
⁹⁶ Of seeing the meaning of verses 21 and 22 perverted.
⁹⁷ To satisfy the people’s craving for meat.
⁹⁸ When the prophet is challenged, as in the case of the rebellion of Korach. See Num. 16.


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

**ומצא להם.** כדברי המתרגם ארמית ומה נכבד דרש קדמונינו במלת ישחט על הבהמה ויאסף על הדג:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WILL THEY SUFFICE THEM. *U-matza la-hem* (will they suffice them) is to be interpreted as in the Aramaic translation.⁹⁹ as, will they suffice them. The literal meaning of *u-matza la-hem* is: and he will find them. Hence I.E.’s comment. How precious is the interpretation of our ancients to the effect that the word *yishachet* (be slain) applies to cattle, and *ya’asef* (be gathered) refers to fish.¹⁰⁰) but fish do not. See *Hullin* 27b.

footnotes:
⁹⁹ Onkelos renders u-matza la-hem
¹⁰⁰ Scripture speaks of slaughtering sheep and gathering fish. According to the rabbis this verse teaches us that cattle require ritual slaughter (shechitah


###### Ibn Ezra on Numbers 11:23:1
[Ibn Ezra on Numbers 11:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:23:1)

**היקרך.** כמו ויקר מקרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHETHER MY WORD SHALL COME TO PASS, The word *ha-yikrekha*¹⁰¹. (shall come to pass) is similar to *va-yiker mikrehah*¹⁰². (and her hap was) (Ruth 2:3).

footnotes:
¹⁰¹ From the root kof, resh, heh
¹⁰² Both words come from the root kof, resh, heh


###### Ibn Ezra on Numbers 11:24:1
[Ibn Ezra on Numbers 11:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:24:1)

**ויצא משה.** מאהל מועד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES WENT OUT. From the tent of meeting.


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

**ויאצל.** על דעתי מהבנין הכבד הנוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TOOK OF THE SPIRIT. In my opinion, the word *va-yatzel* (and took of the spirit) is a *hifil*.¹⁰³).

footnotes:
¹⁰³ Thus the meaning of our clause is: He caused some of the spirit that was upon him to move (va-yatzel


###### Ibn Ezra on Numbers 11:25:2
[Ibn Ezra on Numbers 11:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:25:2)

וי"ו **ויתנבאו** כפ"א רפה בלשון ישמעאל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THEY PROPHESIED.] The *vav* of *va-yitnabbe’u* (and they prophesied) is like an unaspirated *fa* in Arabic.¹⁰⁴ usually introduces a new clause. Here it does not. Hence I.E. points out that sometimes the conversive *vav* merely serves as a conjunction, like the *fa* in Arabic.

footnotes:
¹⁰⁴ A verb that begins with a conversive vav


###### Ibn Ezra on Numbers 11:25:3
[Ibn Ezra on Numbers 11:25:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:25:3)

**ולא יספו.** פעם שנית וכן קול גדול ולא יסף ולא יסף עוד לדעתה ואין מדקדוק הלשון להיותו מגזרת פן תספו בכל חטאתם אמרו חכמים ז"ל שלקח משה מכל שבט ששה והנה שנים ושבעים ובעבור שאמר לו השם שבעים איש הניח השנים וזה נכון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THY DID SO NO MORE.¹⁰⁵. A second time.¹⁰⁶ is, they did not add. Hence I.E. points out that this term is an idiom meaning they did not repeat it. The same applies to the phrase *ve-lo yasaf* (and it went on no more) in *with a great voice, and it went on no more*¹⁰⁷ (Deut. 5:19) and *ve-lo yasaf* (now more) in *and he knew her again no more*¹⁰⁸ (Gen. 38:26). According to the rules of Hebrew grammar, the word *yasaf* is not related to the word *tissafu* (swept away)¹⁰⁹ comes from the root *yod, samekh, peh*, while the root of *tissafu* comes from the root *samekh, peh, heh*. If our word came from the latter root, it would have read *safu* not *yasefu*. in *lest ye be swept away in all their sins* (Num. 16:26).¹¹⁰ Our sages of blessed memory say that Moses took six men from each tribe. Their number thus came to seventy-two. However, Moses dropped the two¹¹¹ because God told him to gather seventy men.¹¹². 17a. This is correct.

footnotes:
¹⁰⁵ Hebrew, ve-lo yasaf
¹⁰⁶ The literal meaning of lo yasefu
¹⁰⁷ It did not repeat itself.
¹⁰⁸ Its meaning is, he knew her not a second time.
¹⁰⁹ For the word yasefu
¹¹⁰ If it were, then the meaning of our phrase would be: but they were not destroyed.
¹¹¹ Eldad and Medad.
¹¹² San


###### Ibn Ezra on Numbers 11:26:1
[Ibn Ezra on Numbers 11:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:26:1)

**והמה בכתובים.** בתחלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY WERE OF THEM THAT WERE RECORDED. At first.¹¹³

footnotes:
¹¹³ In the list of the 72.


###### Ibn Ezra on Numbers 11:26:2
[Ibn Ezra on Numbers 11:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:26:2)

**ולא יצאו.** ממחנה ישראל אל אהל מועד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT HAD NOT GONE OUT. From the camp of Israel to the tent of meeting.¹¹⁴

footnotes:
¹¹⁴ With the others whose names were on the list.


###### Ibn Ezra on Numbers 11:27:1
[Ibn Ezra on Numbers 11:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:27:1)

**וירץ הנער.** בה"א הוא הנודע לשרת משה חוץ מיהושע כי שרות יהושע איננו כשרות כל נער:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THERE RAN A YOUNG MAN. The word *na’ar* (young man) has the definite article prefixed to it because it refers to the young man¹¹⁵ who, aside from Joshua, was known to serve Moses. For Joshua’s service was not the usual service rendered by young men.¹¹⁶

footnotes:
¹¹⁵ Scripture does not identify the young man.
¹¹⁶ Joshua served Moses in more dignified tasks.


###### Ibn Ezra on Numbers 11:28:1
[Ibn Ezra on Numbers 11:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:28:1)

**מבחוריו.** יש אומרים שפירושו מבחרותו והטעם שלא אמר כדברי זקן ויש מדביקים מבחוריו עם משרת משה והטעם ששרת אותו מיום שהיה בחור וזה איננו נכון כי זה המעשה היה בשנה השנית והנכון בעיני שהוא מבחוריו הוא מהמובחרים לשרת משה כי אחרים יש עמו ודע כי מלת בחור בלשון רבים פעם תשתנה ופעם לא תשתנה וכן מלת סריס אולי הם שני משקלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM HIS YOUTH UP. Some say that the meaning of *mi-bechurav* (from his youth up) is, from his youth. It means that he did not speak as an elder speaks.¹¹⁷ Others connect *mi-bechurav* (from his youth up) to *mesharet mosheh* (the minister of Moses);¹¹⁸, meaning the minister of Moses from his (Joshua’s) youth on. this means the one who served Moses from the time of his youth.¹¹⁹ However, this is incorrect, for this event occurred in the second year.¹²⁰ In my opinion, the word *mi-bechurav* means from the chosen. It means that he was one of those chosen to serve Moses, for there were others with him.¹²¹ Note that the word *bachur* (youth, or chosen) sometimes changes in the plural and sometimes does not.¹²² (Ps. 78:31) and at other times with a *sheva* as in our verse (*bechurav*, rather than *bachurav*). The same applies to the word *saris* (officer).¹²³ is both *sarisim* (Esth. 2:21) and *serisim* (Gen. 40:7). It is also possible that they belong to two different paradigms.¹²⁴ comes from the singular *bachur* (vocalized *pattach, shurik*), *bechurav* from the singular *bachur* (vocalized *kamatz, shurik*). Similarly *sarism*, and *serisim*. According to rules of Hebrew grammar, in the former form the *kamatz* changes to a *sheva* in the plural. Compare, *davar, devarim*. However, in the latter case the *pattach* is maintained in the plural form.

footnotes:
¹¹⁷ He spoke as a youth speaks.
¹¹⁸ They read our text as follows: mesharet mosheh mi-bechurav
¹¹⁹ So Onkelos and Rashbam.
¹²⁰ Following the Exodus. However, Scripture nowhere tells us that Joshua served Moses before this date.
¹²¹ According to I.E. our clause should be interpreted: And Joshua the son of Nun, the minister of Moses, one of his chosen, answered and said.
¹²² In the plural the word is at times vocalized with a pattach
¹²³ The plural of saris
¹²⁴ Bachurav


###### Ibn Ezra on Numbers 11:28:2
[Ibn Ezra on Numbers 11:28:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:28:2)

**כלאם.** נפתח הלמ"ד בעבור אות הגרון הבא אחריו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHUT THEM IN. The *lamed* of *kela’em* (shut them in) is vocalized with a *pattach*¹²⁵. There is either a scribal error or I.E. refers to a *pattach* here by the term *kamatz*. He occasionally does so in his long commentary on Exodus. because a guttural¹²⁶. follows it.¹²⁷.

footnotes:
¹²⁵ That is, a kamatz
¹²⁶ An alef
¹²⁷ Compare, kara’em, shelachem


###### Ibn Ezra on Numbers 11:29:1
[Ibn Ezra on Numbers 11:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:29:1)

ונפתחה ה"א **המקנא.** והיה ראוי להיותו בשו"א ובפת"ח ובעבור היותו תחת המ"ם שוא נע ושני שואים נעים לא יתחברו לעולם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[ART THOU JEALOUS.] The *heh* of *ha-mekanne* (art thou jealous) is vocalized with a *pattach*. However, it should have been vocalized with a *sheva* and *a pattach*.¹²⁸, for the *heh* of *ha-mekanneh* is an interrogative *heh*, and interrogative *hehs* are vocalized with a *chataf pattach*. It was so vocalized because the *mem* has a *sheva na*¹²⁹. beneath it and two *sheva nas*¹³⁰ beneath an interrogative *heh* is a *sheva na*. are never joined together.

footnotes:
¹²⁸ A chataf pattach
¹²⁹ A vocative sheva
¹³⁰ The sheva


###### Ibn Ezra on Numbers 11:29:2
[Ibn Ezra on Numbers 11:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:29:2)

ומלת **מי יתן.** כשואל חפץ בדבר כאומר מי יתן לי זאת השאלה והחפץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WOULD THAT.] *Mi yitten*¹³¹ literally means who will give. Hence I.E.’s comment. (would that) is an expression of desire here. It is like saying, who will grant me this request and desire?

footnotes:
¹³¹ Mi yitten


###### Ibn Ezra on Numbers 11:30:1
[Ibn Ezra on Numbers 11:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:30:1)

**ויאסף משה.** הלך בלווי עם הזקנים לחלוק להם כבוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES WITHDREW. Moses accompanied the elders in order to honor them.


###### Ibn Ezra on Numbers 11:31:1
[Ibn Ezra on Numbers 11:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:31:1)

**ורוח נסע.** יום שני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THERE WENT FORTH A WIND. On the second day.¹³²

footnotes:
¹³² See verse 18.


###### Ibn Ezra on Numbers 11:31:2
[Ibn Ezra on Numbers 11:31:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:31:2)

**ויגז.** כרת כמו גזי נזרך ומגזרת וגז צאנך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BROUGHT ACROSS. The word *va-gaz* (brought across) means cut. It is similar to the word *gazi* (cut) in *Cut off thy hair* (Jer. 7:29). The word *gez* (cutting) in *and the first of the cutting of thy sheep* (Deut. 18:4)¹³³ is related to it.

footnotes:
¹³³ Translated literally.


###### Ibn Ezra on Numbers 11:31:3
[Ibn Ezra on Numbers 11:31:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:31:3)

וטעם **ויגז.** שהיו בשפת הים רבים כחול והנה גזז מהם ומלת ויגז מפעלי הכפל כמו ויחם בשר הילד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Scripture reads, *and cut*,¹³⁴ because the quail on the shore of the sea¹³⁵. were as numerous as the [grains of] sand. Thus God cut off some of the quail from them.¹³⁶ *Va-yagaz* comes from a double root.¹³⁷. It is like the word *va-yacham*¹³⁸. (waxed warm) in *and the flesh of the child waxed warm* (II Kings 4:34).

footnotes:
¹³⁴ According to I.E. our verse reads, and cut quails from the sea. Hence his comments.
¹³⁵ I.E.’s interpretation of from the sea
¹³⁶ God cut off a portion of the quail that were at the seashore and sent them to the camp of the Israelites.
¹³⁷ Its root is gimel, zayin, zayin
¹³⁸ From the root chet, mem, mem


###### Ibn Ezra on Numbers 11:31:4
[Ibn Ezra on Numbers 11:31:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:31:4)

**ויטש.** כמו ויפרוש והטעם כדבר נטוש אין כח בו לסור וכן והנם נטושים על פני כל הארץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND LET THEM FALL. The meaning of *va-yittosh* (and let them fall) is, *and they spread*. The quail were spread [all around the camp] and did not have the strength to fly away.¹³⁹ Compare, *they were spread* (netushim) *abroad all over the ground* (I Sam. 30:16).

footnotes:
¹³⁹ Hence they were easy to catch.


###### Ibn Ezra on Numbers 11:31:5
[Ibn Ezra on Numbers 11:31:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:31:5)

**סביבות המחנה.** בלבד גם הטעם שהיה כאמתים בכל מקום גבוה או שפל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ROUND ABOUT THE CAMP. Only.¹⁴⁰ In addition to being spread about the camp, the quail were always about two cubits above the high and low ground.

footnotes:
¹⁴⁰ Only round about the camp. Birds fly from place to place. However, in this case, they were limited to near the camp.


###### Ibn Ezra on Numbers 11:32:1
[Ibn Ezra on Numbers 11:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:32:1)

**וישטחו.** כמו ויפרשו וכן שטחתי אליך כפי ואם הם שני בנינים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY SPREAD. *Va-yishtechu* means, and they spread. *Shittachti* (I have spread) in *I have spread forth my hands unto Thee* (Ps. 88:10) is similar even though they belong to two different forms.¹⁴¹ is a *kal* and *shittachti* (I have spread) is a *pi’el*.

footnotes:
¹⁴¹ Va-yishtechu


###### Ibn Ezra on Numbers 11:33:1
[Ibn Ezra on Numbers 11:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:33:1)

**מכה רבה.** דבר היה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITH A VERY GREAT PLAGUE. It was the plague of murrain.¹⁴².

footnotes:
¹⁴² Hebrew, dever


###### Ibn Ezra on Numbers 11:34:1
[Ibn Ezra on Numbers 11:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:34:1)

**ויקרא.** הקורא או משה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WAS CALLED. By someone or by Moses.¹⁴³

footnotes:
¹⁴³ The subject of “called” is omitted. Hence I.E.’s comment.


###### Ibn Ezra on Numbers 11:34:2
[Ibn Ezra on Numbers 11:34:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:34:2)

**קברו.** הקוברים כמו ויאמר ליוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY BURIED. Those who bury.¹⁴⁴ Compare, *And said to Jacob*¹⁴⁵ (Gen. 48:1).¹⁴⁶

footnotes:
¹⁴⁴ The subject of “buried” is omitted. Hence I.E.’s comment that we should translate our clause: and those who buried.
¹⁴⁵ Translated literally
¹⁴⁶ The meaning of which is: and the one who said, said to Jacob.


###### Ibn Ezra on Numbers 11:35:1
[Ibn Ezra on Numbers 11:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:35:1)

**נסעו העם חצרות.** אל חצרות דרך קצרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE PEOPLE JOURNEYED UNTO HAZEROTH. *Chatzerot* (Hazeroth) is to be interpreted as unto Chatzerot. Scripture is being brief.¹⁴⁷

footnotes:
¹⁴⁷ Our text literally reads, and journeyed Hazeroth. Hence I.E.’s comment.


###### Ibn Ezra on Numbers 11:35:2
[Ibn Ezra on Numbers 11:35:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/11:35:2)

וטעם **ויהיו בחצרות.** דבק עם ותדבר מרים כי בעבורה ישבו שם כי כן כתוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
*And they abode at Hazeroth* is connected to *And…Miriam spoke* (12:1), for they abode there on her account. The latter is clearly stated in Scripture.¹⁴⁸

footnotes:
¹⁴⁸ See Num. 12:15,16 wherein it is stated that the people abode in Hazeroth because of Miriam.