## Ibn Ezra on Numbers Chapter 17

###### Ibn Ezra on Numbers 17:2:1
[Ibn Ezra on Numbers 17:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:2:1)

**זרה הלאה.** מהמזבח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SCATTER THOU THE FIRE YONDER. From the altar.


###### Ibn Ezra on Numbers 17:2:2
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**כי קדשו.** כי אחר שהקריבום לשם הנם קדושים:

**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 BECOME HOLY. The fire-pans are holy because they [*Korah and his company*] offered them before the Lord.


###### Ibn Ezra on Numbers 17:3:1
[Ibn Ezra on Numbers 17:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:3:1)

**את מחתות החטאים.** פי' המחתות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVEN THE FIRE-PANS OF THESE MEN WHO HAVE SINNED. This explains *the fire-pans* (v. 2).¹ in verse 2 refers to the fire-pans of *these men who have sinned*.

footnotes:
¹ The fire-pans


###### Ibn Ezra on Numbers 17:3:2
[Ibn Ezra on Numbers 17:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:3:2)

**ועשו אותם.** האומנים:

**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 BE MADE.² (literally, and they shall make them). The reference is to the workers.³

footnotes:
² Hebrew, ve-asu otam
³ In other words, and they shall make them means and the workers shall make them.


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

**רקועי פחים.** כמו וירקעו את פחי הזהב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEATEN PLATES. Compare, *And they did beat* (ve-yerakke’u) *the gold into thin plates* (Ex. 39:3).⁴ (beaten) in our verse is similar in meaning to *va-yerakke’u* (and they did beat).

footnotes:
⁴ In other words, the word reku’e


###### Ibn Ezra on Numbers 17:3:4
[Ibn Ezra on Numbers 17:3:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:3:4)

ופי' **כי קדשו** כי הקריבום לפני ה':

**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 BECOME HOLY.] *Because they were offered before the Lord* explains *for they are become holy*.⁵ they are become holy. I.E. believes this should be interpreted as if written, for they are become holy *because* they were offered before the Lord.

footnotes:
⁵ Our verse literally reads, because they were offered before the Lord and


###### Ibn Ezra on Numbers 17:3:5
[Ibn Ezra on Numbers 17:3:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:3:5)

**ויהיו לאות.** לזכר ולסימן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THEY MAY BE A SIGN. A memorial and a mark.⁶

footnotes:
⁶ See Rashi, “For a memorial, that people will always say: These plates were from those who disputed the priesthood and were burnt.”


###### Ibn Ezra on Numbers 17:4:1
[Ibn Ezra on Numbers 17:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:4:1)

**וירקעום.** המרקעים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY BEAT THEM OUT. The beaters beat them out.⁷

footnotes:
⁷ The subject is omitted. Hence I.E.’s comment. See I.E. on verse 3.


###### Ibn Ezra on Numbers 17:5:1
[Ibn Ezra on Numbers 17:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:5:1)

**כאשר דבר ה' ביד משה לו.** לאהרן וי"א כי לו שב אל קרח והוא רחוק בעיני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS THE LORD SPOKE UNTO HIM BY THE HAND OF MOSES. *Unto him* (lo) refers to Aaron. Others say that *unto him* refers to Korah.⁸. 110a. However, I believe the latter to be farfetched.

footnotes:
⁸ See San


###### Ibn Ezra on Numbers 17:6:1
[Ibn Ezra on Numbers 17:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:6:1)

**ממחרת.** זה היום כי לעולם הוא סמוך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ON THE MORROW. Of this day, for *mochorat* (morrow) is always connected to the previous day.⁹ (morrow) can refer to a morrow in the far future.

footnotes:
⁹ In other words, it always refers to the next morrow. I.E. comments thus, for the word machar


###### Ibn Ezra on Numbers 17:6:2
[Ibn Ezra on Numbers 17:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:6:2)

**אתם המתם.** הטעם מה ראיה היתה זאת ששבט לוי הוא הנבחר ונבחר אהרן לכהן גדול ויתכן שבתפלתכם או החכמה שידעתם שרפתם המקריבים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YE HAVE KILLED. Its meaning is, what proof is this¹⁰ that the tribe of Levi is the chosen one, and that Aaron was chosen to be *kohen gadol*?¹¹ It is possible that those who offered the fire-pans were burned because of your prayer¹² or through your knowledge of the sciences.¹³

footnotes:
¹⁰ The fact that the 250 men who offered the incense were burned.
¹¹ High priest.
¹² You prayed that they be burned.
¹³ You may have arranged for some combustible material to be mixed with the incense.


###### Ibn Ezra on Numbers 17:7:1
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**בהקהל העדה.** כל קהלה ואחריה על היא למריבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN THE CONGREGATION WAS ASSEMBLED.¹⁴. Whenever the word *kehillah* (assembly)¹⁵. is followed by the word *al* (on),¹⁶ (when the congregation was assembled against Moses and against Aaron). The word *al* usually means on, not against. Hence I.E.’s comment. it refers to an assembly for the sake of quarreling.

footnotes:
¹⁴ Hebrew, be-hikkahel
¹⁵ That is, a word from the root kof, heh, lamed
¹⁶ As it does in our verse, which reads, be-hikkahel ha-edah al mosheh ve-al aaron


###### Ibn Ezra on Numbers 17:8:1
[Ibn Ezra on Numbers 17:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:8:1)

**ויבא משה ואהרן.** בעבור שראו שנראה הכבוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES AND AARON CAME. Because they saw that God’s glory appeared.


###### Ibn Ezra on Numbers 17:10:1
[Ibn Ezra on Numbers 17:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:10:1)

**הרמו.** שישבו במקום המרומם במחנה הלויה והוא האהל כאשר פירשתי במלת העלו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GET YOU UP. For they sat in the tabernacle, which was on the high ground in the camp of the Levites, as I explained in my comments on *Get you up* (Num. 16:24).¹⁷ (Get you up) as, remove yourself from the high place. He cites Num. 16:24, but he actually made his comments on 16:12.

footnotes:
¹⁷ I.E. apparently renders herommu


###### Ibn Ezra on Numbers 17:10:2
[Ibn Ezra on Numbers 17:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:10:2)

**ויפלו על פניהם.** להתפלל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY FELL UPON THEIR FACES. To pray.


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

**את המחתה.** הידועה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TAKE THY FIRE-PAN. The reference is to a specific fire-pan.¹⁸ (fire-pan) has the definite article *ha* prefixed to it. The literal meaning of *kach et ha-machtah* is, take the fire-pan. According to I.E. *the fire-pan* in our verse means the specific fire-pan used to offer incense (Krinsky).

footnotes:
¹⁸ Hence the word machtah


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

**ושים קטרת.** ולא אמר הקטרת והמשכיל יבין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND LAY INCENSE THEREON. Scripture does not say, and lay “the” incense on.¹⁹ (incense), it refers to another incense. The intelligent will understand.²⁰

footnotes:
¹⁹ “The” incense would refer to the incense usually burned in the tabernacle. Since the definite article is not prefaced to ketroret
²⁰ The difference between the two types of incense. Some of the commentators on I.E. believe that he was of the opinion that the incense used by Moses to stop the plague had the power to clean the air of pollutants that caused the plague (Krinsky, Filwarg).


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

**והולך.** לשון צווי כמו הושב את אביך ושרשו כמו הוליכי וטעמו הובילי כמו ילך עמך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND CARRY. The word *holekh* (and carry) is an imperative.²¹ looks like a *kal* participle. In this case the word would mean goes or walks. However, the context negates such a rendering. Hence I.E.’s comment. It is similar to the word *hoshev* (make to dwell)²² imperative. in *make thy father…to dwell* (Gen. 47:6). *Holekh* comes from the same root as *helikhi* (take away) (Ex. 2:9).²³. It means bring,²⁴ means: and bring (and carry) the fire-pan quickly to the congregation. the idea being it²⁵ should go with you.

footnotes:
²¹ In the hifil. Holekh
²² A hifil
²³ Its root is yod, lamed, kaf
²⁴ Ve-holekh meherah el ha-edah
²⁵ The incense-bearing fire-pan.


###### Ibn Ezra on Numbers 17:15:1
[Ibn Ezra on Numbers 17:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:15:1)

וטעם **וישב אהרן.** דבק עם הפרשה הבאה ואם נפסקה וכבר הראיתיך רבות כהנה וכהנה וכאשר שב אהרן ונעצרה המגפה דבר השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND AARON RETURNED.] *And Aaron returned* is connected to the section that follows,²⁶ even though it is separated.²⁷, verse 16 starts a new section. I have already given you many such examples.²⁸ When Aaron returned and the plague was stayed, God spoke.²⁹

footnotes:
²⁶ Verse 15 is connected to verse 16.
²⁷ According to the masorah
²⁸ Where verses that are in different section are connected. See I.E. on Gen. 1:9.
²⁹ This is the meaning of verses 15 and 16.


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

**מטה.** י"א כי מטה לוי איננו מטה האלהים כי כבר היה ניכר ומה צורך לכתוב עליו שם אהרן וי"א כי המטה היה כשאר המטות אין הפרש ביניהם וזה הישר בעיני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
RODS. Some say that the rod of Levi is not God’s rod, for God’s rod was already known.³⁰ Why then write Aaron’s name on it.³¹ Others say that the rod³² was like the other rods. There was no difference between them.³³ This interpretation appears correct to me.

footnotes:
³⁰ According to this view the rod of the Lord (the rod employed by Moses to perform miracles in Egypt) was made of different material from that of the other rods.
³¹ If the rod of the tribe of Levi was God’s rod.
³² God’s rod.
³³ According to this view the rod of God was the rod of the tribe of Levi. In this opinion God’s rod was made of the same material as all the other rods. Hence it was necessary to write Aaron’s name on it (Filwarg).


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

וטעם **לבית אב.** שבטי ישראל כמו ראובן ושמעון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[ONE FOR EACH FATHER’S HOUSE.] Each father’s house means each tribe. Reuben and Simeon are examples.³⁴

footnotes:
³⁴ Of tribes and fathers’ houses.


###### Ibn Ezra on Numbers 17:18:1
[Ibn Ezra on Numbers 17:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:18:1)

וטעם **כי מטה אחד.** בעבור שנחלק השבט לכהנים וללוים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR THERE SHALL BE ONE ROD.] Scripture tells us that there shall be one rod for the tribe of Levi because this tribe was divided into *kohanim* and Levites.³⁵

footnotes:
³⁵ Hence one might think that each of these divisions has a separate rod.


###### Ibn Ezra on Numbers 17:19:1
[Ibn Ezra on Numbers 17:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:19:1)

**אשר אועד לכם.** תמיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHERE I MEET WITH YOU. Permanently.³⁶).

footnotes:
³⁶ Scripture uses the future form (ivva’ed


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

**והשכותי.** מפעלי הכפל כמו והתמותי (טמאתך) מגזרת וחמת המלך שככה וטעם **והשכותי.** כדרך בני אדם למצוא מנוחה ומטה לוי בתוך השנים עשר והנה יוסף במטה אחד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
I WILL MAKE TO CEASE. The word *ve-hashikkoti* (I will make to cease) comes from a double root.³⁷. It is similar to the word *ve-hatimmoti*³⁸. Both words are *hifils*. (and I will consume) in *and I will consume thy filthiness from out of thee* (Ezek. 22:15). It is related to the word *shakhakhah* (assuaged) in *then was the king’s wrath assuaged* (Esth. 7:10).*Ve-hashikkoti* (I will make to cease) means I [God] will find rest.³⁹ Scripture employs human language.⁴⁰ The rod of Levi was among the twelve. Behold, the tribe of Joseph was represented by one rod.⁴¹

footnotes:
³⁷ Its root is shin, kaf, kaf
³⁸ From the root tav, mem, mem
³⁹ According to I.E. our clause reads: I will find rest from the murmuring of the children of Israel.
⁴⁰ When a person is greatly bothered he says, I seek rest from those who trouble me.
⁴¹ The tribe of Joseph was divided into Manasseh and Ephraim. These are usually counted as two separate tribes. However, here they are not. Otherwise there would have been thirteen rods.


###### Ibn Ezra on Numbers 17:23:1
[Ibn Ezra on Numbers 17:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:23:1)

**לבית לוי.** מטה משרת עצמו ואחר עמו מטה אהרן מטה לבית לוי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THE HOUSE OF LEVI. The word *matteh* (rod of) is to be read as if written twice. Our verse⁴² is to be read as if written: the rod of Aaron, the rod of the house of Levi.

footnotes:
⁴² Which literally reads, the rod of Aaron of the house of Levi.


###### Ibn Ezra on Numbers 17:23:2
[Ibn Ezra on Numbers 17:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:23:2)

**ויגמול.** מגזרת ויגדל הילד ויגמל ורבים אמרו בעבור שקדים כי המטה היה ממין האילן ואינה ראיה ודרך דרש כי שקדים כמו כי שוקד אני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BORE RIPE ALMONDS. The word *va-yigmol* (and bore ripe) is related to the word *va-yigammal* (and was weaned) in *And the child grew, and was weaned* (Gen. 21:8). Many say that the rod⁴³ came from an almond tree because the rod bore almonds. However, this is not proof. The word *shekedim* (almonds) has midrashically been related to the word *shoked* (watch) in I *watch over My word to perform it* (Jer. 1:12).⁴⁴

footnotes:
⁴³ Of the tribe of Levi.
⁴⁴ God (watches) is quick to punish those who oppose the priesthood. See Rashi.


###### Ibn Ezra on Numbers 17:24:1
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**ויראו.** מכתב יד כל אחד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY LOOKED. At the handwriting of each one.


###### Ibn Ezra on Numbers 17:27:1
[Ibn Ezra on Numbers 17:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/17:27:1)

**ויאמרו בני ישראל.** די לנו שגוענו ואבדנו והנה עוד כל הקרב אל המשכן ה' ימות כמות השרופים ומי יתן ותמנו לגוע אז אמר השם לאהרן שהוא הנגיד על שבט לוי להזהירו שלא יכשילו הלוים את ישראל. וטעם לאהרן על יד משה או כאשר הוא כי גם אהרן נביא היה גם זאת הפרשה לאות כי במדבר סיני היתה כאשר הוקם המשכן ונבחרו הלוים ונפסלו הבכורים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE CHILDREN OF ISRAEL SPOKE UNTO MOSES, SAYING. It is enough for us that we perished and were undone.⁴⁵ Now, in addition, everyone that comes near the tabernacle will die like those who were burnt. O that we should cease dying.⁴⁶ God then spoke to Aaron, who was the leader of the tribe of Levi, and cautioned him that the Levites not cause the Israelites to stumble.⁴⁷ The meaning of *unto Aaron* (Num. 18:1) is that God communicated with Aaron through Moses. On the other hand, the clause may be taken at face value,⁴⁸ because Aaron too was a prophet. Also, this section⁴⁹ is proof that the rebellion took place in the desert of Sinai when the tabernacle was erected and the Levites were chosen, and the first-born were disqualified.⁵⁰

footnotes:
⁴⁵ I.E.’s paraphrase of verse 27.
⁴⁶ I.E.’s paraphrase of verse 28.
⁴⁷ I.E.’s paraphrase of Num. 18:1.
⁴⁸ That God spoke directly to Aaron.
⁴⁹ In addition to Num. 16. See I.E. on Num. 16:1.
⁵⁰ For the section tells us that the Israelites were convinced that God chose the tribe of Levi only after their rod miraculously produced almonds.