## Ibn Ezra on Numbers Chapter 20

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

**בחדש הראשון.** בשנת הארבעים והנה אין בתורה כלל שום מעשה או נבואה רק בשנה הראשונה ובשנת הארבעים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE FIRST MONTH. In the fortieth year.¹ Look, the Torah does not contain any act or prophecy except in the first and the fortieth year.²

footnotes:
¹ Following the Exodus.
² Scripture describes what happened in the first and the last year of Israel’s sojourn in the wilderness. What happened in the other years is ignored. Actually the Book of Numbers opens with a command to Moses in the second month of the second year. Filwarg explains that I.E. was not being precise. Some editions read, “except for the first year, the fortieth year.” The latter is to be interpreted as if written, and the fortieth year.


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

וטעם **ויבאו בני ישראל כל העדה.** בעבור שמתו דור המדבר ועתה באו הבאים אל ארץ כנען:

**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, EVEN THE WHOLE CONGREGATION, CAME.] Scripture states this because the generation that left Egypt died in the wilderness and they who were entering Canaan came to the desert of Zin.³ appears to be unnecessary. I.E. says that it refers to those about to enter Canaan. They are now the complete congregation, for none of them need die in the wilderness. Rashi comments similarly.

footnotes:
³ The phrase even the whole congregation


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

**וישב העם בקדש.** בעבור שישבו שם ימים רבים כי כן כתיב:

**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 ABODE IN KADESH. For they dwelt there for many days.⁴, because they dwelt there for many days. The latter is clearly stated in Scripture.⁵.

footnotes:
⁴ Scripture states, and the people abode in Kadesh
⁵ See Deut. 1:46, So ye abode in Kadesh many days


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

**ולא היה מים לעדה.** ספר הכתוב שנים מאורעים האחד מות מרים והשני מות אהרן ומשה ולא יכנסו לארץ והחל לספר הסבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THERE WAS NO WATER FOR THE CONGREGATION. Scripture tells of two incidents.⁶ One, the death of Miriam. Two, the death of Aaron and Moses and their failure to enter the land.⁷ It begins by telling the cause of the latter.

footnotes:
⁶ That happened in Kadesh.
⁷ I.E. considers this one incident, for the latter was dependent upon the former.


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

**וירב.** מבנין הפעיל:

**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 STROVE. *Va-yarev* (strove) is a *hifil*.


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

**בגוע אחינו.** שם הפעל כמו כשכב אדני המלך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN OUR BRETHREN PERISHED. *Bi-geva* (when…perished) is an infinitive. It is similar to *ki-shekav* (when…shall sleep) in *when my lord the king shall sleep with his fathers* (I Kings 1:21).


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

**אחינו.** הם דור המדבר שמתו והם עבדי השם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OUR BRETHREN. The generation that died in the desert. They were servants of the Lord.⁸. Why add, *before the Lord*? According to I.E., *before the Lord* indicates that they worshipped the Lord.

footnotes:
⁸ Scripture states, our brethren perished


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

**ולמה הבאתם.** ידבר למשה ולאהרן כי כן כתוב ויקהלו על משה ועל אהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHY HAVE YE BROUGHT. This was addressed to Moses and Aaron, for Scripture goes on to say, *and they assembled themselves together against Moses and against Aaron* (v. 2).


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

וטעם **וירב העם עם משה.** שהמריבה היתה עם משה חזקה:

**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 the people strove with Moses*, (v. 3) because their quarrel with Moses was more intense.⁹

footnotes:
⁹ Than their quarrel with Aaron.


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

**העליתנו.** מלה זרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HAVE YE MADE US TO COME UP. *He’elitunu* (have ye made us to come up) is irregular.¹⁰

footnotes:
¹⁰ Although this form is grammatically correct, it is not employed in Scripture (Weiser).


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

**ויבא משה ואהרן מפני הקהל.** כדמות בורחים:

**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 WENT¹¹ FROM THE PRESENCE OF THE ASSEMBLY. Like those who flee.¹² (mi-pene) *of the assembly*. I.E. believes that the latter indicates that they fled.

footnotes:
¹¹ Hebrew, va-yavo’u. This literally means, and they came.
¹² Our verse is to be rendered, And Moses and Aaron fled from the presence of the assembly. I.E. interprets thus because Scripture reads, from the presence


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

**ויפלו על פניהם.** להתפלל וי"א לדרוש את השם בנבואה:

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


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

**קח את המטה.** יש בכאן פירושים רבים יש בדברי יחיד בעבור שאמר לישראל שמעו נא המורים והם בני אברהם יצחק ויעקב ואילו היה כן למה אמר להם עוד ממרים הייתם ואחרים אמרו כי מלת ודברתם כמו והכיתם וכמוהו ותדבר את כל זרע המלוכה ואין זה נכון כי המלה מגזרת דבר או מן ידבר עמים תחתנו והנה פי' ותדבר כמו ותאבד וכן בספר השני והנה פירוש ודברתם אל הסלע ואבדתם ועוד אם כן הפירוש למה נענש משה גם הם השיבו בעבור שהכה פעמים אם כן למה נענש אהרן ויאמר רבי משה הדרשן ז"ל הספרדי יש אותות נעשות בדבור ויש בפועל ודבור כמו מלת אלישע והשם צוה שיקח המטה להכות בסלע כמשפט הצור והוסיף מלת ודברתם להוציא המים במכה ובדבור ובעבור שהכעיסו ישראל אמר להם המן הסלע הזה נוציא לכם מים והיתה דעתו כי אין יכולת בנו להוציא מים מהסלע כי אם בכח השם והנה לא פירש דבורו היטב וחשבו אנשים בלבם כי דבורו שלא יוכל השם להוציא מים מן הסלע וזה טעם אשר לא קדשתם אותי והביא ראיה מדברי המשורר שאמר כי המרו את רוחו ויבטא בשפתיו והנה החטא היה בבטואו לא במכה גם זה איננו נכון כי משה אמר זה ולמה נענש אהרן ועוד כי אין במעשה זכר דבור והראיה שהביא איננה ראי' כי אין פי' כי המרו את רוחו כי אם אל השם וכן כתוב והמה מרו ועצבו את רוח קדשו וזה פירוש ויקציפו על מי מריבה והטעם שהקציפו השם וכן כתוב המה מי מריבה אשר רבו בני ישראל על ה' וירע למשה בעבורם כי המרו את רוח השם ויגזור על משה שלא יכנס לארץ. ואחרים אמרו כי הדבור אל הסלע שאיננו שומע איננה כי אם במכה ואם כן למה נענש משה. ואחרים אמרו בעבור שלא אמרו שירה כמו עלי באר ענו לה וזה טעם אשר לא קדשתם והאחרים אמרו כי השם צוה שידברו והם לא דברו רק הכה משה על כן נענשו שניהם ונאמר להם מעלתם מריתם לא האמנתם לא קדשתם. ואנשי שקול הדעת אמרו שלא יתכן שיהיה שליח השם ימיר דבור השם ואם הוא המיר איך נאמין בתורתו גם אלה לא דברו נכונה כי אילו היה מחליף במצוה מיד היה נענש כי הנה נענש על דבר שאינו מצוה לעולם ולא תורה לישראל ולא נעשה בזדון רק בשגגה בעבור שהכעיסוהו ישראל וכן אמר גם בי התאנף ה' בגללכם ואחרים אמרו כי ישראל אמרו שיוציא מסלע אחר וראיתם המן הסלע הזה ומשה פחד להחליף דבור השם ובעבור שלא האמין להוציא מים מן הסלע שאמרו על כן נענש וזה טעם לא האמנתם בי גם זה הפירוש איננו נכון כי הכתוב אמר מריתם את פי והנה לא מרו. והפירוש הנכון בעיני אגלנו ברמיזות דע כי כאשר ידע החלק את הכל ידבק בכל ויחדש בכל אותות ומופתים ואמת כי השם אמר למשה ולאהרן ודברתם ולא דברו בעבור מריבת העם עם משה והנה החלק חלק והכה הסלע ולא יצאו מים עד שהכהו פעם שנית והנה לא קדשו השם ומרו ומעלו בשגגה גם יוכל המפרש לפרש ויבטא בשפתיו על משה כי על כן נענש כי לא היה ראוי שידבר דבר עד שימלא שליחות השם גם יהיה דרש קדמונינו ז"ל כי החטא היה בעבור שאמר שמעו נא המורים ורמזו זה הסוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TAKE THE ROD. Many interpretations are offered for this incident.¹³ There is an individual opinion that Moses sinned because he said to Israel, who are the children of Abraham, Isaac, and Jacob: *Hear now, ye rebels* (v. 10). However, if this were the case why did he again say,¹⁴ *ye have been rebellious against the Lord* (Deut. 9:7). Others say that the word *ve-dibbartem* (and speak ye) has the meaning, and ye shall strike. It is similar to the word *va-tedabber* (and destroyed) in *and destroyed all the seed royal* (II Chron. 22:10). However, this is incorrect, for *va-tedabber* is related to the word *dever* (destruction) or to the word *yadber* (he subdueth) in *He subdueth peoples under us* (Ps. 47:4). *Va-tedabber*¹⁵ thus means, and destroyed. Indeed, it so reads in the other book.¹⁶ (va-te’abbed) *all the seed royal* (II Kings 11:1). The meaning of *ve-dibbartem el ha-sela* (and speak ye unto the rock) thus is,¹⁷ and ye shall destroy the rock.¹⁸ Furthermore, if this is the meaning of the word,¹⁹ means, and you shall strike. why was Moses punished? The above commentaries answer, because he hit the rock twice. However, if this is the case why was Aaron punished?²⁰ Rabbi Moses Ha-Kohen the Spaniard, of blessed memory, says that some signs²¹ are performed by word of mouth, others by action and speech, as in the case of the salt²² (the incident of). which Elisha cast into the water.²³ (Elisha) *went forth unto the spring of the waters, and cast salt therein, and said, Thus saith the Lord: I have healed these waters; there shall be not be from thence any more death or miscarrying*, (II Kings 2:21). God commanded Moses to take the staff and strike the rock as he did in the case of the rock [at Horeb].²⁴ He added the word *ve-dibbartem* (and speak ye)²⁵ so that the water would flow via the speech and the blow. Because Israel angered him, Moses said, are we to bring you forth water from the rock? What Moses meant²⁶? was, we do not have the power to bring water out of the rock. We can only do so by the power of God. Now Moses did not make himself clear. People thought what he said was that God cannot bring water out of the rock. This is the meaning of *because ye sanctified Me not in the midst of the children of Israel* (Deut. 32:51). Rabbi Moses offered proof from the words of the poet who said, *For they embittered his spirit, And he spoke rashly with his lip* (Ps. 106:33). The sin was thus in his expressing, not by striking [the rock]. However, this too is incorrect, for Moses said, *are we to bring you forth water out of this rock* (v. 10). Why was Aaron punished?²⁷ Furthermore, no speech is mentioned in the Torah’s description of the act of striking the rock.²⁸ The proof offered²⁹ by Rabbi Moses is no proof because the meaning of *For they embittered his spirit* is that they embittered God’s spirit. Scripture similarly writes, *But they rebelled, and grieved His holy spirit* (Is. 63:10). This is the meaning of *They angered Him also at the waters of Meribah* (Ps. 106:32). It means they angered God.³⁰ Scripture similarly states, *These are the waters of Meribah, where the children of Israel strove with the Lord* (Num. 20:13).³¹, refers to God. Scripture says, *And it went ill with Moses because of them* (Ps. 106:32) because they embittered God’s spirit, and He decreed that Moses not enter the land.³² Others say that the meaning of speak to the rock can only mean strike the rock, for a rock cannot hear.³³ Now if this is so, why was Moses punished?³⁴ Some say that Moses and Aaron were punished because they did not sing a song of praise³⁵ as in *Spring up, O well-sing ye unto it* (Num. 21:17). They say that this is the meaning of *because ye sanctified Me not* (Deut. 32:51).³⁶ Others say that God commanded Moses and Aaron to speak to the rock, but they did not speak to it. On the contrary, Moses struck the rock.³⁷ Therefore they were both punished and they were told, *ye trespassed* (Deut. 32:51); *ye rebelled* (v. 24); *ye believed not in Me* (v. 12), and *ye sanctified Me not* (Deut. 32:52). Those who are guided by reason³⁸ say that it is impossible that a messenger of God would alter God’s word.³⁹ If Moses transformed God’s word, how can we believe his Torah?⁴⁰ However, the aforementioned⁴¹ also spoke incorrectly, for if Moses had altered a commandment he would have been punished immediately.⁴² Look, Moses was punished with regard to something which was not an eternal commandment and not a law given to Israel. Nor did he knowingly violate God’s command. He only did so inadvertently because Israel angered him. Moses clearly said, *Also the Lord was angry with me for your sakes* (Deut. 1:*37)*.⁴³ Others say that Israel told Moses⁴⁴ to bring water out of a different rock.⁴⁵ They offer *this rock* as proof (v. 10).⁴⁶? implies that we cannot bring water out of this rock, but we can out of another, that is, the rock about which God commanded us. However, Moses was afraid to alter God’s word.⁴⁷ Moses was punished because he did not believe that he would be able to bring forth water from the rock that Israel chose. He was therefore punished.⁴⁸ This is the meaning of *ye believed not in Me* (v. 12). This interpretation is also incorrect, for Scripture states, *ye rebelled against My word* (v. 24). However, they did not rebel.⁴⁹I will reveal in hints the explanation which appears correct to me. Know, when the part⁵⁰ knows the All,⁵¹ he cleaves to the All and creates signs and wonders with the help of the All.⁵² Now it is true that God told Moses and Aaron, *speak ye unto the rock*. They did not speak to the rock because the people were quarreling with Moses. The “part” thus remained a “part.”⁵³ He struck the rock, and water did not come out of it⁵⁴ until he struck it a second time.⁵⁵ Moses and Aaron thus did not sanctify God’s name. They inadvertently rebelled and trespassed. It is also possible to explain that *And he spoke rashly with his lips* (Ps. 106:33) refers to Moses.⁵⁶ It was unseemly for Moses to say anything⁵⁷, etc. (v. 10). before fulfilling God’s command. Moses was therefore punished. The midrashic interpretation of our ancients, of blessed memory, who said that Moses sinned because he said, *Hear now, ye rebels* (v. 10) is also in keeping with this interpretation. The rabbis hint at this secret.

footnotes:
¹³ The sin of Moses and Aaron.
¹⁴ After being punished.
¹⁵ In II Chron. 22:10.
¹⁶ Its parallel in the Book of Kings. We read there, and destroyed
¹⁷ According to this interpretation.
¹⁸ Not, and you shall hit the rock.
¹⁹ If ve-dibbartem
²⁰ Aaron did not strike the rock.
²¹ Miracles.
²² Some editions read millat
²³ And he
²⁴ See Ex. 17:6.
²⁵ In our case.
²⁶ By are we to bring you forth water out of the rock
²⁷ If Moses didn’t make himself understood.
²⁸ Thus a verbal pronouncement was not part of this event.
²⁹ From Ps. 106:33.
³⁰ In other words, “him” refers to God, not to Moses.
³¹ Thus “him” in they angered Him also at the waters of Meribah
³² I.E.’s interpretation of Ps. 106:32.
³³ I.E. appears to be referring to Rashbam. It should be noted that Rashbam answers I.E.’s question.
³⁴ He did what he was instructed to, viz., to strike the rock.
³⁵ Unto the Lord for giving them water.
³⁶ Its meaning is, you did not sing a song of praise to me.
³⁷ This is the opinion of Rashi. See Rashi on verse 11.His interpretation is in keeping with the literal meaning of the text.
³⁸ And do not take Scripture literally when it is opposes reason.
³⁹ If God told Moses to speak to the rock, then Moses would not strike the rock.
⁴⁰ What assurance do we have that Moses did not alter the Torah?
⁴¹ Those who said that God told Moses to speak to the rock but that he struck the rock.
⁴² Moses was not punished immediately. His punishment was delayed.
⁴³ Which shows that he was not punished for deliberately violating God’s command.
⁴⁴ The text does not state this. These commentaries assume it.
⁴⁵ Than the one he was commanded to speak to.
⁴⁶ Are we to bring you forth water out of this rock
⁴⁷ For this was not the rock he was commanded to strike.
⁴⁸ For not striking the rock chosen by Israel.
⁴⁹ For they struck the rock which God commanded them to strike.
⁵⁰ A person.
⁵¹ I.E. often refers to God as the All. See I.E. on Gen. 1:26 (Vol. 1, p. 47). God is the creator of all. He is all. Also see I.E. on Ex. 33:21 (Vol. 2, p. 695).
⁵² See I.E. on Ex. 33:21 (Vol. 2, p. 695).
⁵³ Moses was distracted and his mind did not cleave unto God.
⁵⁴ Because he was not cleaving unto God.
⁵⁵ His anger having been assuaged, Moses now cleaved unto God (Krinsky). This explanation is difficult. If Moses’ anger was assuaged, why didn’t he now speak to the rock?
⁵⁶ And not to God as previously explained.
⁵⁷ Such as Hear now, ye rebels


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

**אל הסלע.** שהודעתיך או הנמצא סמוך למחנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTO THE ROCK. Which I pointed out to you or which is found close to the camp.⁵⁸ rock and not of *a* rock.

footnotes:
⁵⁸ Hence Scripture speaks of the


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

**ונתן מימיו.** בעבור מימיו טעו רבים ואמרו כי זה הסלע הוא הצור ואלה עורי לב כי הצור הוא בחורב וזה הסלע היה בקצה ארץ אדום כי בקדש היה גם יתכן לפרש מימיו המים שאתן בו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT IT GIVE FORTH ITS WATER. Many erred and said that the rock is to be identified with the stone [at Horeb]⁵⁹ because Scripture reads, *its* water.⁶⁰ water indicates that the stone had already produced water. See Bahya and *Da’at zekenim mi-ba’ale ha-tosafot*. However, they cannot think straight. The stone was in Horeb and this rock was at the border of the land of Edom, for it was in Kadesh.⁶¹ It is also possible to interpret *its water* as meaning, the water which I will place in it.

footnotes:
⁵⁹ Ex. 17:6.
⁶⁰ Rather than water. These commentaries assume that its
⁶¹ See verses 1 and 14.


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

**את המטה מלפני ה'.** הוא מטה האלהים והוא המונח לפני העדות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE ROD FROM BEFORE THE LORD. The reference is to the rod of God.⁶² It was the rod which was placed before the testimony.⁶³

footnotes:
⁶² See Ex. 4:20.
⁶³ Num. 17:1-24.


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

**המן הסלע הזה.** יש לנו כח להוציא לכם מים ממנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ARE WE TO BRING YOU FORTH WATER OUT OF THIS ROCK? Do we have the power to bring forth water out of this rock for you?


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

**יען לא האמנתם בי.** היא הסוד שרמזתי שלא נקדש השם על ידם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BECAUSE YE BELIEVED NOT IN ME. This alludes to the secret at which I hinted, i.e., that God’s name was not sanctified through them.


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

**ויקדש בם.** במשה ואהרן כטעם בקרובי אקדש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE WAS SANCTIFIED IN THEM. Through Moses and Aaron.⁶⁴ (in them) does not refer to the water. Our verse has the same meaning as *Through them that are nigh unto Me I will be sanctified* (Lev. 10:3).⁶⁵

footnotes:
⁶⁴ In other words, the term bam
⁶⁵ God is sanctified when he punishes the righteous. See Rashi.


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

**מקדש.** שם מקום עיר ואיננו קדש ברנע כי אותו הוא מדבר וכן הכתוב אומר יחיל ה' מדבר קדש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM KADESH. Kadesh is the name of a place where a city is located. It is not to be identified with Kadesh-barnea,⁶⁶ for the latter was a wilderness.⁶⁷ Thus Scripture reads, *The Lord shaketh the wilderness of Kadesh* (Ps. 29:8).⁶⁸

footnotes:
⁶⁶ Deut. 1:2,19; 2:14; 9:23.
⁶⁷ See Deut. 1:19.
⁶⁸ I.E. assumes that the reference is to Kadesh-barnea, for Kadesh-barnea, unlike Kadesh, was a wilderness. However, his reasoning is circular.


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

**התלאה.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE TRAVAIL. I have already explained the meaning of the word *tela’ah* (travail).⁶⁹

footnotes:
⁶⁹ See I.E. on Ex. 18:8 (Vol. 2, p. 353): “Its meaning is, an affliction which a person is unable to bear or verbalize.”


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

**לנו מצרים ולאבותינו.** שמתו והטעם שארך זמן רע תם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EGYPTIANS DEALT ILL WITH US, AND OUR FATHERS. Who died. The meaning of our clause is that their evil⁷⁰ lasted a very long time.

footnotes:
⁷⁰ The evil which the Egyptians did to us, for they afflicted us and our parents.


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

**וישלח מלאך.** כמשמעו וכן הכתוב אומר ומלאך פניו הושיעם ורבים פירשוהו על משה כי מצאו ויאמר חגי מלאך ה' ואין זאת דעתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SENT AN ANGEL.⁷¹. The word *malakh* can be rendered as messenger or angel. Hence I.E.’s comment. This is to be taken literally. Scripture similarly states, *And the angel of His presence saved them* (Is. 63:9). Many said that the reference is to Moses⁷² for they found *Then spoke Haggai the Lord’s messenger* (malakh)⁷³. (Haggai 1:13). However, this is not my opinion.

footnotes:
⁷¹ Hebrew, malakh
⁷² See Rashi.
⁷³ We thus see that Scripture refers to a prophet by the term malakh


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

**בשדה ובכרם.** שלא ישחיתו ואפי' מי הבארות שלכם לא נשתה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THROUGH FIELD OR THROUGH VINEYARD. So that they do not destroy it. We will not even drink the water of your wells.


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

**דרך המלך נלך.** אם הדרך שהמלך הולך בה או פירושו הדרך שיצוה המלך שהוא מלך אדום נלך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WE WILL GO ALONG THE KING’S HIGHWAY. The major highway upon which the king travels. Or its meaning is, the road that the king, namely, the king of Edom, will command us to travel in.⁷⁴

footnotes:
⁷⁴ According to this interpretation the meaning of our verse is: we will go on any road which you the king will choose for us to travel on.


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

**במסלה נעלה.** מה יזיקכם שנעלה במסלה ואם הוצרכו למים תמכרום לנו וזה טעם מכרם כמו דמיהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WE WILL GO UP BY THE HIGHWAY. What harm will it cause you if we up by the highway? If we need water you will sell it to us. This is the meaning of *mikhram* (v. 19). It means the price thereof.


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

וטעם **בני ישראל כל העד'.** בעבור שיצא אדום להלחם בם הגיד הכתוב שלא נפקד איש מבני ישראל בבואם מעיר אדום אל הר ההר:

**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.] Its meaning is, *the entire congregation*. Because Edom went to fight against them, Scripture relates that no one was missing from the children of Israel when they came from the city of Edom to Mount Hor.⁷⁵

footnotes:
⁷⁵ In other words, no Jews were killed by the Edomites.


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

**יאסף אהרן.** כמו ומות כהר שיתקן עצמו למות ויעלה אל ההר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AARON SHALL BE GATHERED UNTO HIS PEOPLE. This is similar to *and die in the mount* (Deut. 32:50).⁷⁶ It means that Aaron should prepare himself to die, and go up the mountain.⁷⁷ means Aaron shall go and be gathered to his people.

footnotes:
⁷⁶ The meaning of which is: and prepare yourself to die, for it is not in one’s hand to determine the moment of death. See I.E. on Gen. 1:26 (Vol. 1, p. 47).
⁷⁷ Aaron shall be gathered unto his people


###### Ibn Ezra on Numbers 20:24:2
[Ibn Ezra on Numbers 20:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/20:24:2)

**מריתם.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
YE HAVE REBELLED. I have explained this.


###### Ibn Ezra on Numbers 20:24:3
[Ibn Ezra on Numbers 20:24:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/20:24:3)

**למי מריבה.** כמו במי מריבה שם המקום או בעבור מי מריבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AT THE WATERS OF MERIBAH. *Le-me merivah* means at the waters of Meribah.⁷⁸ prefixed to a word means to. Thus *le-me meribah* might be taken to mean to the water of Meribah. Hence I.E.’s comment. It is the name of a place. Or *le-me merivah* means because of the waters of Meribah.⁷⁹

footnotes:
⁷⁸ A lamed
⁷⁹ See previous note.


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

**והפשט.** **והלבשתם.** יוצאים לשנים פעולים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND STRIP…AND PUT THEM UPON. *Ve-hafshet* (and strip) and *ve-hilbashtam* (and put them upon) are *hifils*.


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

וטעם **ואהרן יאסף.** כי בעת שתפשוט בגדיו מיד ימות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND AARON SHALL BE GATHERED.] Its meaning is, as soon as you strip Aaron of his garments, he shall die.


###### Ibn Ezra on Numbers 20:26:3
[Ibn Ezra on Numbers 20:26:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/20:26:3)

**ויאסף אהרן אל עמיו.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AARON WAS GATHERED TO HIS PEOPLE.⁸⁰ I have explained this.⁸¹

footnotes:
⁸⁰ This is not in the Biblical text. Our reading in I.E. is probably a scribal error.
⁸¹ The meaning of the word gathered. See I.E. on Gen. 25:8 (Vol. 1, p. 246).


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

**ויראו כל העדה.** כאשר ראו זה המאורע שאירע בכו שלשים יום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN ALL THE CONGREGATION SAW. When they saw the event which occurred, they wept for thirty days.⁸² all the congregation saw.

footnotes:
⁸² In other words, And all the congregation saw (the literal interpretation of the verse) is to be rendered, And when


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

ומלת **גויעה.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[DIED.] I have already explained the meaning of the term.⁸³ refers to a death wherein the soul leaves the body in a moment without pain and delay.”

footnotes:
⁸³ See I.E. on Gen. 25:8 (Vol. 1, p. 245): “Gava