## Ibn Ezra on Numbers Chapter 18

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

**את עון המקדש.** שהוא מבית לפרכת והטעם אם לא תשמרוהו העון עליכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE INIQUITY OF THE SANCTUARY. Which is on the inside of the veil.¹ Its meaning is, if you do not guard the sanctuary the sin is upon you.

footnotes:
¹ Which hung in front of the Holy of Holies. See Ex. 26:31-36 and Lev. 16:1-3.


###### Ibn Ezra on Numbers 18:1:2
[Ibn Ezra on Numbers 18:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:1:2)

וטעם **ובית אביך.** כי הם נושאי המקדש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THY FATHERS’ HOUSE.] For they carried the sanctuary.²

footnotes:
² The children of Kohath carried the tabernacle (Num. 10:21). Kohath was the father of Amram, the father of Aaron.


###### Ibn Ezra on Numbers 18:1:3
[Ibn Ezra on Numbers 18:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:1:3)

**את עון כהונתכם.** אם לא תשמרו הכהונה העון עליכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE INIQUITY OF YOUR PRIESTHOOD. If you do not keep the laws of the priesthood, the sin is upon you.


###### Ibn Ezra on Numbers 18:2:1
[Ibn Ezra on Numbers 18:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:2:1)

**שבט אביך.** הוא לוי וחז"ל פירשוהו כמשמעו ולפי דעתי מה שפירשתיו כאילו אמר מטה לוי שהוא שבט אביך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE TRIBE OF THY FATHER. The reference is to Levi.³ is to be understood as the tribe of Levi, the tribe of your patriarch Levi. Our sages say that *the tribe of thy father* is to be taken at face value.⁴ However, I believe that it is to be explained in keeping with my earlier interpretation. Our verse is to be read as if written, the tribe of Levi which is the tribe of your father.⁵ is to be read as if written, *matteh levi she-hu shevet avikha*.

footnotes:
³ In other words, the tribe of Levi, the tribe of thy father
⁴ The reference being to Amram.
⁵ Matteh levi shevet avikha


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

**וילוו.** כמו ונספחו וכן ילוה אישי והנה הלוים נלוים בשמם:

**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 JOINED. The meaning of *ve-yillavu* is similar to *ve-nispechu* (and they shall join) (Is. 14:1). So too the word *yillaveh* (be joined) in *Now this time will my husband be joined* (Gen. 29:34). Look, the Levites are joined by their names.⁶. Their name indicates that they have joined Aaron. Some editions read, *ke-shemam*. In this case I.E. reads: The Levites are joined [to Aaron] as their names [indicate].

footnotes:
⁶ Hebrew, bi-shemam


###### Ibn Ezra on Numbers 18:2:3
[Ibn Ezra on Numbers 18:2:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:2:3)

**ואתה ובניך אתך.** תשבו לפני אהל מועד לבדכם ולא הלוים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU AND THY SONS WITH THEE. You and your sons, and not the Levites, shall abide before the tent of meeting.


###### Ibn Ezra on Numbers 18:3:1
[Ibn Ezra on Numbers 18:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:3:1)

**גם הם גם אתם.** דרך המקרא כן כמו משל בנו גם אתה גם בנך והטעם כי זה כמו זה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER THEY, NOR YE.⁷ (literally, also they, also you). It is the way of Scripture to speak in this manner.⁸). Compare, *Rule thou over us, also you, also thy son*⁹ (Jud. 8:22). That means this one is like this one.¹⁰

footnotes:
⁷ Hebrew, gam hem, gam attem
⁸ To say also…also… (gam… gam…
⁹ Translated literally.
¹⁰ In other words, the same law applies to them and to you.


###### Ibn Ezra on Numbers 18:4:1
[Ibn Ezra on Numbers 18:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:4:1)

וטעם **ונלוו עליך.** שלא תצטרכו לזר שהוא ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THEY SHALL BE JOINED UNTO THEE.] So that you do not need the services of a stranger, namely, an Israelite.


###### Ibn Ezra on Numbers 18:7:1
[Ibn Ezra on Numbers 18:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:7:1)

**עבודת מתנה.** והזר מהכהנים אפי' לוי ועולת שמואל שהוא לוי איננה טענה כי היא היתה הוראת שעה כמעשה גדעון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS A SERVICE OF GIFT. And someone who is a common man in regard to the priesthood even if he be a Levite [shall be put to death]. The burnt offering of Samuel, who was a Levi, is no argument¹¹ may offer a burnt offering, for Samuel offered a burnt offering. See I Sam. 7:9. for it was a temporary ruling, as was the case of Gideon.¹²

footnotes:
¹¹ That a person who is not a kohen
¹² Gideon, who was from the tribe of Manasseh, was commanded by God’s angel to personally offer a burnt offering. See Jud. 6:26.


###### Ibn Ezra on Numbers 18:8:1
[Ibn Ezra on Numbers 18:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:8:1)

**למשחה.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR A CONSECRATED PORTION.¹³. I have already explained this.¹⁴ means for greatness.

footnotes:
¹³ Hebrew, le-moshchah
¹⁴ According to one of I.E.’s interpretations in Lev. 7:35, the word le-moshchah


###### Ibn Ezra on Numbers 18:9:1
[Ibn Ezra on Numbers 18:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:9:1)

**מקדש הקדשים.** כי יש קדשים קלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF THE MOST HOLY THINGS. For there are offerings that have a lesser degree of sacredness.¹⁵

footnotes:
¹⁵ Such as peace offerings.


###### Ibn Ezra on Numbers 18:9:2
[Ibn Ezra on Numbers 18:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:9:2)

**מן האש.** כל מה שיקדישו ממנו כי אשה כמו אש והה"א נוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
RESERVED FROM THE FIRE.¹⁶. Of all that they sanctify,¹⁷ for *isheh* (fire-offering)¹⁸ and *esh* (fire) mean the same,¹⁹ (esh) means reserved from the fire offerings. the *heh* of *isheh* being superfluous.

footnotes:
¹⁶ Hebrew, esh
¹⁷ That they offer on the altar.
¹⁸ A common term for a sacrifice.
¹⁹ Thus reserved from the fire


###### Ibn Ezra on Numbers 18:9:3
[Ibn Ezra on Numbers 18:9:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:9:3)

**לכל מנחתם.** אחר אשר יקדיש האזכרה ממנה ואמורי החטאת והאשם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND EVERY MEAL-OFFERING OF THEIRS. After they sanctify the memorial part thereof.²⁰. The latter refers to the portion of the meal offering offered on the altar. See Lev. 2:2. [AND EVERY SIN-OFFERING OF THEIRS, AND EVERY GUILT-OFFERING OF THEIRS.] After they offer the designated organs of the sin offering and the guilt offering.²¹ WHICH THEY MAY RENDER²² (literally, which they return).

footnotes:
²⁰ Hebrew, azkarah
²¹ On the altar.
²² Hebrew, yashivu


###### Ibn Ezra on Numbers 18:9:4
[Ibn Ezra on Numbers 18:9:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:9:4)

**אשר ישיבו לי.** פי' כי תמעול מעל והנה המנחה והחטאת ואשם קדש קדשים כנגד השלמים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTO ME. The reference is to a trespass.²³). See Lev. 5:15. Now the meal offering, the sin offering, and the guilt offering are holier than the peace offerings.²⁴), are mentioned in our verse, which speaks of the more holy sacrifices.

footnotes:
²³ Money paid in restitution for the unauthorized use of sacred property (me’ilah
²⁴ Thus they, not the peace offerings (shelamim


###### Ibn Ezra on Numbers 18:10:1
[Ibn Ezra on Numbers 18:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:10:1)

**בקדש הקדשים תאכלנו.** אפי' בקדש הקדשים שהוא אהל מועד ונקרא קדש הקדשים כנגד חצר המשכן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN A MOST HOLY PLACE SHALT THOU EAT THEREOF. Even in a most holy place, namely, in the tent of meeting shalt thou eat thereof. The tent of meeting is called a most holy place in contrast to the courtyard of the tabernacle.²⁵

footnotes:
²⁵ However, it is not considered a most holy place in contrast to the Holy of Holies. Thus the sacrifices listed in our verse cannot be eaten in the Holy of Holies.


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

**מתנם.** בחסרון תי"ו כמו הולך (נ"א עובר) בשוק אצל פנה שהוא פנתה או 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:**
THEIR GIFT. A *tav* is missing in the word *mattanam* (their gift).²⁶. Thus the word for *their gift* should be *mattanatam* rather than *mattanam*. *Mattanam* is similar to the word *pinnah* (corner), which has the meaning of *pinnatah* (her corner) in *Passing*²⁷. Some texts have *holekhat* (going). However, Prov. 7:8 reads *over*. *through the street near her corner* (Prov. 7:8).²⁸ is analogous to *mattanam* in that it is a feminine noun, but it is connected to the pronominal suffix as if it were masculine. On the other hand, we may be dealing with two forms.²⁹ and *mattnah*). *Mattanam* is the word *mattan* plus the pronominal suffix.

footnotes:
²⁶ The usual Hebrew word for gift is mattanah
²⁷ Reading over
²⁸ In other words, pinnah
²⁹ For the word gift (mattan


###### Ibn Ezra on Numbers 18:12:1
[Ibn Ezra on Numbers 18:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:12:1)

**חלב יצהר.** הנכבד והמוטב שהוא הקצף כי יצהר מענין צהור ושרשו צהר והוא חלב שמן זית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALL THE BEST OF THE OIL. *Chelev* (the best) means the most precious, the best. The reference is to the cream of the oil,³⁰ for the word *yitzhar* (oil) means light.³¹. Others read *nahor*. Both mean light. Its root is *tzadi, heh, resh*.³² The reference is to the fat of the olive oil.

footnotes:
³⁰ The top of the oil.
³¹ Hebrew, tzahor
³² The same root as the one for light.


###### Ibn Ezra on Numbers 18:13:1
[Ibn Ezra on Numbers 18:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:13:1)

**בכורי כל אשר בארצם.** בכורי כל פרי האדמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE FIRST-RIPE FRUITS OF ALL THAT IS IN THEIR LAND.³³ The first of all the fruits of the ground.

footnotes:
³³ The Hebrew literally reads: The first of all that is in their land. Hence I.E.’s comment.


###### Ibn Ezra on Numbers 18:13:2
[Ibn Ezra on Numbers 18:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:13:2)

וטעם **כל טהור בביתך יאכלנו.** להזהיר על אלה החלבים כי כל טהור בביתך יאכל אותו על חזה התנופה ועל שוק התרומה ומה שיחרים הישראלי שלא יאכלנו כי הוא לשם ואתה תאכלנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[EVERY ONE THAT IS CLEAN IN THY HOUSE MAY EAT THEREOF.] This verse warns that only the clean in your house may eat of fat things³⁴ and of the breast of waving³⁵ and the thigh of heaving³⁶. and also everything dedicated³⁷ by an Israelite. The Israelite shall not eat of the latter, for it belongs to God. You [the *kohen*] may eat of it.

footnotes:
³⁴ Mentioned in verse 12.
³⁵ See Lev. 7:34.
³⁶ Ibid
³⁷ Anything set aside for God.


###### Ibn Ezra on Numbers 18:15:1
[Ibn Ezra on Numbers 18:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:15:1)

**אך פדה תפדה.** פירוש תקח פדיונו וכן בכור הבהמה הטמאה תפדה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALT THOU SURELY REDEEM. You shall accept the redemption money of the first-born. You shall similarly accept the redemption of the first-born of the unclean beast.³⁸.

footnotes:
³⁸ See Ex. 13:13 And every firstling of an ass thou shalt redeem with a lamb


###### Ibn Ezra on Numbers 18:16:1
[Ibn Ezra on Numbers 18:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:16:1)

**ופדויו.** שב אל בכור האדם לבדו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEIR REDEMPTION-MONEY. This only refers to the first-born of humans.³⁹

footnotes:
³⁹ See previous verse.


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

**לא תפדה כי קדש הם.** לא תקח פדיונם ורבים פירשו שפדה לישראל והפך זה כל הבכור שאמר תאכלנו והסימן לכהן מי שהוא חייב לאכלו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU SHALT NOT REDEEM. For *they are holy*. You shall not accept their redemption money. Many say that the word redeem⁴⁰ refers to the Israelite. He shall not buy back the animal from the *kohen*. See Filwarg and Weiser. refers to the Israelites. However,⁴¹ the reverse is true for the word *tokhelunu* (thou shalt eat it) (Deut. 15:20), in which the prefix thou refers to the *kohen*, for *Thou shalt eat it* refers to the one who is obligated to eat it.

footnotes:
⁴⁰ That is, the statement thou shalt not redeem
⁴¹ This is either a continuation of the previous opinion or I.E.’s comment upon it.


###### Ibn Ezra on Numbers 18:19:1
[Ibn Ezra on Numbers 18:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:19:1)

**ברית מלח.** ברית כרותה מגזירת ארץ פרי למלחה ומקום המלח כמו נכרת שלא יעלה בו צמח כלל וכן גפרית ומלח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
COVENANT OF SALT. A “cut covenant.”⁴² The word *melach* (salt) is related to the word *melechah* (salt)⁴³ in *A fruitful land turned into salt* (Ps. 107:34). A salted place is said to be cut off, for nothing grows there. Compare, *brimstone, and salt*⁴⁴. (Deut. 29:22).

footnotes:
⁴² The Biblical term for making a covenant is, to cut a covenant. Hence I.E.’s note that a salt covenant is a variant of a cut covenant.
⁴³ In that both words have the meaning of cut.
⁴⁴ The verse reads: brimstone, and salt, and a burning, that it is not sown, nor beareth, nor any grass groweth


###### Ibn Ezra on Numbers 18:21:1
[Ibn Ezra on Numbers 18:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:21:1)

**חלף.** כמו תמורה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN RETURN. The word *chelef* means in return.


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

**ולא יקרבו עוד.** בעבור עדת קרח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HENCEFORTH…SHALL NOT COME NIGH. This⁴⁵ was written because of Korah’s assembly.

footnotes:
⁴⁵ The word henceforth.


###### Ibn Ezra on Numbers 18:23:1
[Ibn Ezra on Numbers 18:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:23:1)

**ועבד הלוי הוא.** בעצמו ויש אומרים כי הוא פעול ואיננו נכון כי את עבודת אהל מועד הוא הפעול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THE LEVITES ALONE SHALL DO THE SERVICE.⁴⁶) shall do the service of the tent of meeting. Hence the interpretations which follow. The word *hu* means himself. Others say that *hu* is the object.⁴⁷ as it. It maintains that *But the Levites he* (hu) *shall do the service of the tent of meeting* should be interpreted: But the Levites shall do the service of it (*hu*), namely, the tent of meeting (Weiser). Filwarg claims that *hu* refers to the *kohen*. In this case, *But the Levites he* (hu) *shall do the service of the tent of meeting* should be interpreted: But the Levites shall do the service of him (the *kohen*) and of the tent of meeting. However, this is incorrect, for the service of the tent of meeting is the object.⁴⁸ (shall do the service).

footnotes:
⁴⁶ Our clause literally reads, But the Levites he (hu
⁴⁷ This interpretation renders hu
⁴⁸ Of ve-avad


###### Ibn Ezra on Numbers 18:23:2
[Ibn Ezra on Numbers 18:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:23:2)

**והם ישאו את עונם.** אם לא ישמרו והנה המעשר נחלתם ע"כ אמרתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY SHALL BEAR THEIR INIQUITY. If they do not keep the charge. Now, the tithe is their inheritance. I therefore stated: [*and among the children of Israel they shall have no inheritance*].


###### Ibn Ezra on Numbers 18:25:1
[Ibn Ezra on Numbers 18:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:25:1)

**וידבר ה' אל משה.** ולא אל אהרן בעבור תתם מעשר מן המעשר לאהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD SPOKE UNTO MOSES, SAYING. To Moses, not to Aaron, for Scripture goes on to say that the Levites are to give a tithe to Aaron from the tithe [they received].⁴⁹

footnotes:
⁴⁹ It would be out of place for Aaron to issue such a command.


###### Ibn Ezra on Numbers 18:27:1
[Ibn Ezra on Numbers 18:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:27:1)

**וכמלאה.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AS THE FULNESS. I have already explained the meaning of the word *mele’ah* (fullness).⁵⁰ as referring to wine.

footnotes:
⁵⁰ See I.E. on Ex. 22:25, where he explains mele’ah


###### Ibn Ezra on Numbers 18:29:1
[Ibn Ezra on Numbers 18:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:29:1)

**מכל חלבו.** מהטוב שבו וכן ואכלו את חלב הארץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF ALL THE BEST THEREOF.⁵¹). Hence I.E.’s explanation. The meaning of *mi-kol chelbo* is, of all the best thereof. *And ye shall eat the fat* (chelev) *of the land* (Gen. 45:18) is similar.⁵²

footnotes:
⁵¹ Literally, of all the fat thereof (chelbo
⁵² Its meaning is, And you shall eat of the best of the land.


###### Ibn Ezra on Numbers 18:29:2
[Ibn Ezra on Numbers 18:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:29:2)

**את מקדשו.** כי המעשר הוא הקדש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVEN THE HALLOWED PART THEREOF. For the tenth part thereof is the holy part.⁵³ refers to its tithe.

footnotes:
⁵³ Thus the hallowed part thereof


###### Ibn Ezra on Numbers 18:30:1
[Ibn Ezra on Numbers 18:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:30:1)

וטעם **בהרימכם את חלבו.** וכבר הזכיר הכתוב זה לדבק אחריו ואכלתם אותו והטעם שהוא אסור לכם לאכול ממנו עד שתרימו חלבו ממנו ואחר שיחשב לכם אז תאכלוהו בכל מקום טהור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WHEN YE SET APART THE BEST THEREOF.] This has already been mentioned by Scripture.⁵⁴ It is repeated in order to connect it to that which follows. Its meaning is, you⁵⁵ are prohibited to eat of it⁵⁶ until you set apart the best thereof,⁵⁷ and afterwards it⁵⁸ shall be counted [as the grain of the threshing floor] and you⁵⁹ may eat it in every clean place.⁶⁰ as in every clean place. However, according to the *halakha* the Levite may eat the remaining tithe even in a cemetery. See Rashi.

footnotes:
⁵⁴ In the previous verse.
⁵⁵ The Levites.
⁵⁶ From the tithe given to you.
⁵⁷ A tenth thereof.
⁵⁸ The remainder.
⁵⁹ The Levites.
⁶⁰ I.E. interprets every place


###### Ibn Ezra on Numbers 18:32:1
[Ibn Ezra on Numbers 18:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/18:32:1)

**ולא תשאו עליו חטא.** טעמו כאשר תרימו לא תשאו עליו חטא ובתתכם מקדשו ממנו יהיו קדשי בני ישראל שמורים ואם לא תעשו כן תשאו חטא שעברתם על המצוה וחללתם קדשי בני ישראל בעבור שאכלתם אתם מקדשו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND YE SHALL BEAR NO SIN BY REASON OF IT. This means when you set apart the best of it⁶¹ you shall bear no sin through it.⁶² Furthermore, when you give the hallowed part thereof,⁶³. the sacred donations of the children of Israel will be preserved.⁶⁴ However, if you do not offer to tithe, then you will bear a sin, for you will have trespassed the commandment and profaned the holy things of the children of Israel because you ate its holy part.

footnotes:
⁶¹ A tenth of the tithe.
⁶² By not tithing (Rashi).
⁶³ To the kohen
⁶⁴ The tithes which the children of Israel gave to the Levites will not be desecrated.