## Ibn Ezra on Numbers Chapter 21

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

**וישמע הכנעני מלך ערד.** אמרו הקדמונים שהוא סיחון ונקרא הכנעני כי כל אמורי כנעני ורבים אמרו כי זאת הפרשה יהושע כתבה והראיה מלך ערד אחד ומצאו שבני יהודה קראו שם המקום חרמה ולא אמרו כלום כי אותו המקום יקרא בתחלה צפת וזה מלך ערד והאמת שני מקומות ורבים במקרא כמו הם ומלך ערד על פשוטו הוא מעבר לירדן מזרחה ונסמכה זאת הפרשה למות אהרן כי הכתוב ספר מה שאירע בהר ההר קודם נסעם משם והעד וישמע הכנעני מלך ערד ואחריו ויסעו מהר ההר ואם תבקש מה שמע הנה מפורש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE CANAANITE, THE KING OF ARAD. The ancients¹ said he² 3a: “Sihon, Arad, and Canaan are one and the same.” is Sihon. He is called a Canaanite, for all Amorites are Canaanites.³ Many say that Joshua wrote this section.⁴ *The king of Arad, one* (Josh. 12:14) is proof of this.⁵ They also found that Scripture states that the children of Judah called the name of the place Hormah.⁶ However, they are wrong, for that place⁷ was originally called Zephath⁸. while the place spoken of in our verse was ruled by the king of Arad.⁹ In reality they are two places.¹⁰ There are many such instances in Scripture.¹¹ According to the plain meaning of the text the king of Arad ruled over the eastern bank of the Jordan.¹² This portion¹³ was connected to the death of Aaron, because Scripture relates what happened on Mount Hor¹⁴ before they [Israel] journeyed from there. *And the Canaanite, the king of Arad… heard…and they journeyed from mount Hor* (v. 4) is proof of this.¹⁵ If you want to find what the king of Arad heard, observe, it is clearly stated.¹⁶ (v. 1).

footnotes:
¹ The sages of the Talmud.
² The king of Arad. See Rosh Ha-Shanah
³ Sihon was king of the Amorites. See verse 21.
⁴ Verses 1-3.
⁵ Josh. 12 lists the kings that Joshua smote. The king of Arad is included in this list. It thus appears that it was Joshua, not Moses, who defeated the king of Arad.
⁶ In the days of Joshua. See Josh. 12:14.
⁷ The Hormah spoken of in Josh. 12:14.
⁸ See Jud. 1:17: And Judah went with Simeon his brother, and they smote the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah
⁹ It was always called Arad.
¹⁰ The Hormah mentioned in our verse is not to be identified with the Hormah in Josh. 12:14.
¹¹ Of two places having the same name.
¹² And was thus defeated by Moses.
¹³ Verses 1-3.
¹⁴ The place of Aaron’s death.
¹⁵ That the king of Arad fought Israel at Mount Hor.
¹⁶ The king heard that Israel came by the way of Atharim


###### Ibn Ezra on Numbers 21:1:2
[Ibn Ezra on Numbers 21:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:1:2)

**כי בא ישראל דרך האתרים.** האתרים י"א כי האל"ף נוסף והטעם התרים את הארץ וכן אל"ף אזרועך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT ISRAEL CAME BY THE WAY OF ATHARIM. Some say that the *alef* of *atharim* is superfluous. They say that the meaning of *ha-atharim* is, those who spy. The *alef of ezro’akha* (your arm) is similar.¹⁷ is, your arm (*zero’akha*). The reference is probably to Jer. 32:21. However, the text there reads *ezro’a*.

footnotes:
¹⁷ For the meaning of ezro’akha


###### Ibn Ezra on Numbers 21:4:1
[Ibn Ezra on Numbers 21:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:4:1)

**לסבוב את ארץ אדום.** צלמונה ופונון 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:**
TO COMPASS THE LAND OF EDOM. Zalmonah and Punon, for this is explicitly stated in Scripture.¹⁸

footnotes:
¹⁸ See Num. 33:41-45. Scripture here omits the places where Israel camped when they compassed the land of Edom. It does include them in Num. 33:41-45. It tells us there that Israel camped at Zalmonah and Punon when it went around Edom.


###### Ibn Ezra on Numbers 21:5:1
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**הקלקל.** כמו קל הקל והמלה כפולה ורבים כמו הם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS LIGHT BREAD. The word *ha-kelokel* (this light) means the very light. The word is formed by doubling the word *kal*.¹⁹ is an intensified form. Hence the meaning very light. There are many similar instances in Scripture.²⁰ (very red), *shecharhar* (very black).

footnotes:
¹⁹ Kelokel
²⁰ Compare, adamdam


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

**וישלח וגו' השרפים.** שם תאר הנחשים ודרך דרש אם ישך הנחש בלא לחש ואין יתרון לבעל הלשון והם שלחו לשונם לנשוך כן שולח בהם:

**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…SERPENTS. The word *ha-serafim* (fiery) is an adjective. The following is a midrashic interpretation. Scripture states, *If the serpent bite before it is charmed, Then the charmer hath no advantage* (Eccles. 10:11). These people²¹ sent their tongues to bite.²² They were repaid with snakes being sent against them.

footnotes:
²¹ Who spoke against God and Moses.
²² A metaphor for speaking evil.


###### Ibn Ezra on Numbers 21:8:1
[Ibn Ezra on Numbers 21:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:8:1)

**עשה לך.** כדמות נחש שרף מנחשת 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:**
MAKE THEE. A form of a fiery serpent *out of brass*, for Scripture explicitly says so.²³

footnotes:
²³ In the next verse.


###### Ibn Ezra on Numbers 21:8:2
[Ibn Ezra on Numbers 21:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:8:2)

**על נס** שיהיה גבוה ויראו אותו הכל ורבים השתבשו ואמרו כי זאת הצורה לקבל כח עליונים וחליל' חלילה כי הדבר נעשה בצווי השם ואין לנו לחפש למה צורת נחש ואם לא כן יראנו היש עץ שימתיק המים המרים אפי' הדבש לא ימתיקם ומה טעם לשום דבלת תאנים על השחין ואין בתולדת הדבלה להסיר השחין והאמת כי נשגבה ממנו דעת עליון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SET IT UPON A POLE. So that it be on a high place and everyone will be able to see it. Many err. They say that this was an image that had the capability of receiving powers from on high.²⁴ Far be it, far be it [for one to believe such a thing], for this thing was made by God’s command.²⁵ We should not investigate why Moses was commanded to make the form of a snake.²⁶ Should someone disagree,²⁷ let him show us if there is a tree that makes bitter waters sweet.²⁸ Even honey will not sweeten them.²⁹ What reason was there to put a cake of figs upon a boil?³⁰ It is not in the nature of figs to remove boils. The truth is that the mind of the Almighty is beyond us.

footnotes:
²⁴ It was an image in whom heavenly power resided and thus could heal those bitten by the serpents. See I.E. on Gen. 31:19 (Vol. 1, p. 300) and Ex. 20:20 (Vol. 2, p. 437). According to I.E. such an image is banned by Scripture for it is a type of magical practice.
²⁵ God would not command such an object to be made. According to I.E. this is precisely what Ex. 20:20 prohibits. See I.E. on Ex. 20:20 (Vol. 2, p. 437).
²⁶ And argue that there is a scientific reason for the copper snake.
²⁷ Those who offer scientific explanations.
²⁸ Moses healed bitter waters by casting a tree into it. See Ex. 15:22-25.
²⁹ Bitter water.
³⁰ When King Hezekiah was ill with boils the prophet Isaiah prescribed that a cake of figs be applied to his boils. See II Kings 20:7; Is. 38:21.


###### Ibn Ezra on Numbers 21:10:1
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**ויסעו בני ישראל.** מארץ אדום כי כן כתוב לסבוב ואחרית גבולה פונון ומפונון נסעו אל אובות 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 THE CHILDREN OF ISRAEL JOURNEYED. From the land of Edom, for Scripture states, *to compass the land of Edom* (v. 4). Punon³¹ is on the far border of Edom. The Israelites traveled from Punon to Oboth, for Scripture says so.³²

footnotes:
³¹ See I.E. on verse 4.
³² Num. 33:43.


###### Ibn Ezra on Numbers 21:12:1
[Ibn Ezra on Numbers 21:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:12:1)

**ויחנו בנחל זרד** במקום אחר יקרא דיבון גד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PITCHED IN THE VALLEY OF ZERED. Zered is elsewhere referred to as Dibon-gad.³³

footnotes:
³³ In Num. 33:45. The purpose of I.E.’s comments on verses 4, 10, and 12 is to harmonize our chapter with Num. 33.


###### Ibn Ezra on Numbers 21:13:1
[Ibn Ezra on Numbers 21:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:13:1)

**כי ארנון גבול מואב** היה בתחלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR ARNON IS THE BORDER OF MOAB. It was so at first.³⁴

footnotes:
³⁴ Before Israel conquered Sihon.


###### Ibn Ezra on Numbers 21:14:1
[Ibn Ezra on Numbers 21:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:14:1)

**בספר מלחמת ה'.** ספר היה בפני עצמו ושם כתוב מלחמות ה' בעבור יריאיו ויתכן שהיה מימות אברהם כי ספרים רבים אבדו ואינם נמצאים אצלנו כדברי נתן ועדו ודברי הימים למלכי ישראל ושירות שלמה ומשליו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THE BOOK OF THE WARS OF THE LORD. It was a separate book in which the wars of the Lord on behalf of His servants was recorded. It is possible that it originated in the days of Abraham,³⁵ for many books, such as the work of Nathan³⁶ and Iddo,³⁷ the chronicles of the kings of Israel,³⁸ and the songs of Solomon and his proverbs,³⁹ were lost and are not found among us.

footnotes:
³⁵ The first servant of God to wage war. See Gen. 14:13-16.
³⁶ See I Chron. 29:29.
³⁷ II Chron. 12:15.
³⁸ I Kings 14:19.
³⁹ I Kings 5:12.


###### Ibn Ezra on Numbers 21:14:2
[Ibn Ezra on Numbers 21:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:14:2)

**את והב בסופה.** מלחמות היו בימים הקדמונים במקומות הנזכרים ושם והב איננו לשון הקדש וכן ופסי ושתי ויזתא גם ושני או פירוש ושני הוי"ו לחבור וכל זה למה שלא נמצא וי"ו שרש בראש המלה רק מלת ווי העמודים רק תמצא תחת יו"ד כמו ולד ופירוש המתרגם ארמי ידוע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
VAHEB IN SUPHAH. There were wars in these mentioned places in ancient times. The word Vaheb is not Hebrew. Neither is Vophsi (Num. 13:14), Vashti (Esth. 1:9), Vaizatha (Esth. 9:9), and also Vashni (I Chron. 6:13). It is possible that the *vav* of Vashni is a connective.⁴⁰ is, and *sheni* (*sheni* being a Hebrew name). I say all this⁴¹ because we do not find the *vav* to be a root letter at the beginning of a word⁴² to be a first root letter. except in the word *vave* (hooks) in *the hooks of the pillars* (Ex. 27:10). It is found⁴³ only in place of a *yod*. Compare, *valed* (child) (II Sam. 6:23).⁴⁴. The explanation of the Aramaic translation is known.⁴⁵ (Suphah) as *yama de-suf* (the sea of reeds).

footnotes:
⁴⁰ In this case, the meaning of Vashni
⁴¹ That these words are not Hebrew.
⁴² In other words, we do not find the vav
⁴³ As a first root letter.
⁴⁴ Which comes from the root yod, lamed, dalet
⁴⁵ Onkelos renders sufah


###### Ibn Ezra on Numbers 21:15:1
[Ibn Ezra on Numbers 21:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:15:1)

**ואשד הנחלים.** י"א שהוא בלשון ארמית וסוף דבר כל אלה שמות מקומות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SLOPE OF THE VALLEYS. Some say that the word *eshed* (slope) is Aramaic.⁴⁶ means pouring or spilling in Aramaic. The end of the matter is: all of these⁴⁷ are names of places.⁴⁸ is the name of a place.

footnotes:
⁴⁶ Rashi claims that the word eshed
⁴⁷ Vaheb, Suphah, Eshed, etc.
⁴⁸ In other words, eshed


###### Ibn Ezra on Numbers 21:15:2
[Ibn Ezra on Numbers 21:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:15:2)

**אשר נטה.** הטעם על ישראל כי על ער עברו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT INCLINETH. The reference is to the Israelites,⁴⁹ for they passed by Ar.⁵⁰

footnotes:
⁴⁹ Israel inclined towards the city of Ar.
⁵⁰ Israel passed by the city of Ar. They did not enter it. See Deut. 2:9.


###### Ibn Ezra on Numbers 21:15:3
[Ibn Ezra on Numbers 21:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:15:3)

**ונשען לגבול מואב.** זהו והוא יושב ממלי ומשם נסעו ישראל אל המקום הנקרא באר כי ה"א בארה תחת אל כה"א מצרימה וזאת הבאר גם היא היתה פלא ואיננה הבאר הנקרא באר מרים לפי דעתי רק היה המקום שצוה משה וחפרוהו שרי ישראל במשענותם ומיד נבקעו מים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND LEANETH UPON THE BORDER OF MOAB. This is what *and they*⁵¹ *abide over against me*⁵² (Num. 22:5) refers to. Israel journeyed from there⁵³ to a place called *be’er*, for the *heh* of *be’erah* (to Beer) is in place of the word *el* (to). It is like the *heh* of *mitzraymah* (to Egypt) (Gen. 12 :10).⁵⁴. This well⁵⁵ was also⁵⁶ the result of a miracle. I believe that it is not the well which is called Miriam’s well.⁵⁷ 9a. On the contrary, it refers to a place that Moses commanded to be dug. The princes of Israel dug it with their staffs, and water immediately gushed forth.

footnotes:
⁵¹ Israel.
⁵² This was said by the king of the Moabites.
⁵³ The border of Moab.
⁵⁴ Which is in place of the word el
⁵⁵ Spoken of in verse 16.
⁵⁶ Like the manna, the waters of Marah, and the like.
⁵⁷ Contrary to the opinion of the rabbis. See Ta’anit


###### Ibn Ezra on Numbers 21:17:1
[Ibn Ezra on Numbers 21:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:17:1)

**עלי באר.** תחלת השירה ולא נכתבה כלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SPRING UP, O WELL. This is how the song opened. Scripture does not record the entire song.


###### Ibn Ezra on Numbers 21:17:2
[Ibn Ezra on Numbers 21:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:17:2)

**ענו לה.** לשון צווי והנה פי' איך עלתה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SING YE UNTO IT. The word *enu* (sing) is an imperative. Note, Scripture explains⁵⁸ how it came into being.⁵⁹

footnotes:
⁵⁸ In verse 18.
⁵⁹ Princes and nobles dug the well.


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

**כרוה נדיבי העם.** כפול כמשפט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHICH THE NOBLES OF THE PEOPLE DELVED. Scripture repeats itself,⁶⁰ repeats *which the princes digged*. as is its style.

footnotes:
⁶⁰ Which the nobles…delved


###### Ibn Ezra on Numbers 21:18:2
[Ibn Ezra on Numbers 21:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:18:2)

**במחוקק.** ע"י מחוקקים כמו לבי לחוקקי ישראל וזו הבאר היתה במדבר רחוק מהיישוב ומזה המדבר נסעו אל מתנה ומשם אל נחליאל ודע כי אשד הנחלים והמדבר הנקרא באר ומתנה ונחליאל כולם מקומות ויש להם שם כלל והוא עלמון דבלתימה כי כן כתוב בפרשת אלה מסעי או אלה שמות מקומות עברו עליהם במסע אחר והרי העברים לפני נבו הוא הבמות והגיא אשר בשדה מואב והעד שאמר הכתוב כי מהגיא נסעו אל ערבות מואב בעבר לירדן ירחו וכתיב כי מהר העברים נסעו אל ערבות מואב על ירדן ירחו ועוד ונשב בגיא מול בית פעור עת שהתחננתי ובמקום אחר עלה אל הר העברים הר נבו גם ויקבוד אותו בגיא ושם כתוב ויעל משה מערבות מואב אל הר נבו והנה הגיא הוא ראש הפסגה ושם מת משה ואין צורך להוליכו אחר מותו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITH THE SCEPTRE. The meaning of *bi-mechokek* (with the sceptre) is, by the governors.⁶¹ means by. The *bet* usually has the meaning of in. Hence I.E.’s comment. Compare, *My heart is toward the governors* (chokeke) *of Israel* (Jud. 5:9). This well was in the wilderness, far from an inhabited place. From this wilderness Israel journeyed to Mattanah. From Mattanah they journeyed to Nahaliel. Note that *eshed ha-nehalim* (the slope of the valleys) and the wilderness which is called Beer and Mattanah and Nahaliel are all names of places. They are also referred to by a general name, *viz.*, *Almon-diblathiam* (Num. 33:46), which is found in the Torah portion *Ve-Elleh Mase* (*Ibid.*).⁶² (the slope of the valleys), Beer, Mattanah, and Nahaliel are not mentioned there. *Almon-diblathiam* is. Hence I.E.’s comment. On the other hand, it is also possible that these are the names of places that the Israelites passed over in another journey.⁶³ The mountains of Abarim in front of Nebo (Num. 33:47) are to be identified with Bamoth and the valley that is in the field of Moab (v. 20). The following is proof of this. Scripture states that Israel journeyed from the valley⁶⁴ to the plains of Moab by the Jordan at Jericho (Num. 22:1).⁶⁵ It also states that Israel journeyed from the mountains of Abarim to the plains of Moab beyond the Jordon at Jericho (Num. 33:48). It further states, *So we abode in the valley*⁶⁶ *over against Beth-peor* (Deut. 3:29) at the time that I [Moses] pleaded [with God].⁶⁷ Scripture elsewhere states, *Get thee up into this mountain of Abarim, unto mount Nebo* (Deut. 32:49).⁶⁸ Scripture also states, *and he was buried in the valley* (Deut. 34:6). The Torah there states, *And Moses went up from the plains of Moab unto mount Nebo* to the top of Pisgah (Deut. 34:1). The valley was thus at the top of Pisgah. Moses died there, and there was no need to move him after his death.⁶⁹

footnotes:
⁶¹ The bet of bi-mechokek
⁶² Which records the journeys of the children of Israel in the wilderness. Eshed ha-nehalim
⁶³ Hence they are not recorded in Num. 33:46.
⁶⁴ That is in the field of Moab (v. 10).
⁶⁵ I.E. connects Num. 22:1 to Num. 21:10.
⁶⁶ Which is in the field of Moab.
⁶⁷ To allow him to enter Canaan. This was shortly before Moses’ death.
⁶⁸ We thus see that Moses went up to Mount Nebo from the valley which is the field of Moab.
⁶⁹ As would be the case if the “valley” where Moses died was not at the top of the mountain. According to I.E. the “valley” was an indentation at the top of the mountain.


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

**ונשקפה.** לשון נקבה על הגיא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHICH LOOKETH DOWN. *Ve-nishkafah* (which looketh down) is in the feminine. It refers to the valley.⁷⁰ (valley) can be masculine or feminine.

footnotes:
⁷⁰ The word guy


###### Ibn Ezra on Numbers 21:20:2
[Ibn Ezra on Numbers 21:20:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:20:2)

**הישימון.** מקום שממה והעד ובתהו יליל ישימון וכן תעו במדבר בישימון דרך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UPON THE DESERT. The word *yeshimon* (desert) means a wasteland (*shemamah*). *And in the waste, a howling wilderness* (yeshimon) (Deut. 32:10) is the proof text. So too is *They wandered in the wilderness* (yeshimon) *in a desert way* (Ps. 107:4).


###### Ibn Ezra on Numbers 21:23:1
[Ibn Ezra on Numbers 21:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:23:1)

**יהצה.** אל יהץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO JAHAZ. *Yahtzah* means to Jahaz.⁷¹ at the end of the word is in place of the preposition to.

footnotes:
⁷¹ The heh


###### Ibn Ezra on Numbers 21:24:1
[Ibn Ezra on Numbers 21:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:24:1)

**מארנון.** שלקח ממואב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM THE ARNON. Which he [the king of Edom] took from Moab.


###### Ibn Ezra on Numbers 21:24:2
[Ibn Ezra on Numbers 21:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:24:2)

**עד בני עמון.** כי כתוב כי חצי ארץ בני עמון היתה לישראל כי לקחוהו מיד האמורי שלקחו בתחלה מיד בני עמון והכתוב אמר על מואב ועמון שלא יתן השם מארצם לישראל עד מדרך כף רגל והטעם הארץ שהיתה בידם בעת ההיא על כן הוצרך הכתוב לאמר דברי המושלים בעבור חשבון שישבו שם ישראל כי כן כתוב וישב ישראל בכל ערי האמורי בחשבון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVEN UNTO THE CHILDREN OF AMMON. Scripture records that half of the land of Ammon belonged to the children of Israel,⁷² for they⁷³ took it from the Amorites who originally took it from the children of Ammon. Now Scripture tells us that God would not give the Israelites even the size of a footstep from any of the land belonging to the Ammonites and Moabites. The reference is to the land which Ammon and Moab possessed at that time.⁷⁴ Scripture therefore had to record the words of the poets.⁷⁵ It did so because Israel lived in Heshbon.⁷⁶ The Torah explicitly states, *And Israel dwelt in all the cities of the Amorite, in Heshbon*⁷⁷ (v. 25).

footnotes:
⁷² Josh. 13:24,25.
⁷³ The Israelites.
⁷⁴ In the time of Moses.
⁷⁵ To the effect that Sihon took the city of Heshbon from the Moabites.
⁷⁶ Which was originally a Moabite city.
⁷⁷ We thus see that Israel dwelt in Heshbon.


###### Ibn Ezra on Numbers 21:25:1
[Ibn Ezra on Numbers 21:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:25:1)

**ובכל בנתיה.** חשבון כאם והכפרים כבנות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IN ALL THE TOWNS THEREOF.⁷⁸ Heshbon is like a mother, and the towns are like daughters.⁷⁹

footnotes:
⁷⁸ Literally, and in all her daughters.
⁷⁹ Thus, “and in all her daughters” means: and in all the towns thereof.


###### Ibn Ezra on Numbers 21:26:1
[Ibn Ezra on Numbers 21:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:26:1)

**כי חשבון עיר סיחן.** שבה כי הוא נלחם במלך מואב הראשון והוא דבר ידוע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR HESHBON WAS THE CITY OF SIHON. It turned into the city of Sihon, for, as was well known, he fought against the former king of Moab.⁸⁰

footnotes:
⁸⁰ Scripture speaks of Sihon’s victory over Moab as a well-known fact.


###### Ibn Ezra on Numbers 21:27:1
[Ibn Ezra on Numbers 21:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:27:1)

**המושלים.** הבודאים משלים מלבם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEY THAT SPEAK IN PARABLES. Who invent parables on their own.⁸¹ (they that speak in parables) is the parablers.

footnotes:
⁸¹ The literal meaning of ha-moshelim


###### Ibn Ezra on Numbers 21:27:2
[Ibn Ezra on Numbers 21:27:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:27:2)

וטעם **באו חשבון.** לאמורים יאמרו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[COME YE TO HESHBON.] They said this to the Amorites.


###### Ibn Ezra on Numbers 21:27:3
[Ibn Ezra on Numbers 21:27:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:27:3)

**ותבנה.** יותר ממה שהיא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BE BUILT. Better than before.


###### Ibn Ezra on Numbers 21:27:4
[Ibn Ezra on Numbers 21:27:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:27:4)

**ותכונן** להיותה עיר סיחון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ESTABLISHED. To be the city of Sihon.


###### Ibn Ezra on Numbers 21:28:1
[Ibn Ezra on Numbers 21:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:28:1)

**כי אש יצאה מחשבון.** רמז לאנשים שקשרו בחשבון על מלכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR A FIRE IS GONE OUT OF HESHBON. This alludes to the people of Heshbon who conspired against their king.⁸²

footnotes:
⁸² According to I.E. our verse teaches that Moabites conspired against their king.


###### Ibn Ezra on Numbers 21:28:2
[Ibn Ezra on Numbers 21:28:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:28:2)

**להבה.** הטעם כפול כמשפט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A FLAME. The idea is repeated in accord with poetic style.⁸³repeats *For a fire…*

footnotes:
⁸³ A flame…


###### Ibn Ezra on Numbers 21:28:3
[Ibn Ezra on Numbers 21:28:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:28:3)

**מקרית סיחון.** מקרית שהוא היום לסיחון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM THE CITY OF SIHON. From the city that today belongs to Sihon.


###### Ibn Ezra on Numbers 21:28:4
[Ibn Ezra on Numbers 21:28:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:28:4)

**ער מואב.** שם מקום סמוך כמו מבית לחם יהודה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AR OF MOAB. Ar is the name of a place. It is in Moab.⁸⁴. Compare, Beth-lehem Judah⁸⁵ (Ruth 1:1).

footnotes:
⁸⁴ The Hebrew reads ar mo’av
⁸⁵ Translated literally. See I.E. on Num. 13:22.


###### Ibn Ezra on Numbers 21:28:5
[Ibn Ezra on Numbers 21:28:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:28:5)

**במות.** מקומו' גבוהים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE HIGH PLACES. *Bamot* means the high places.⁸⁶

footnotes:
⁸⁶ It is not the name of a place.


###### Ibn Ezra on Numbers 21:29:1
[Ibn Ezra on Numbers 21:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:29:1)

**כמוש.** שם צלם אלהי מואב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CHEMOSH. The name of an idol; Moab’s god.


###### Ibn Ezra on Numbers 21:29:2
[Ibn Ezra on Numbers 21:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:29:2)

**פליטם.** פליטי חרב בורחים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FUGITIVES. Those who flee. Fugitives that run from the sword.


###### Ibn Ezra on Numbers 21:30:1
[Ibn Ezra on Numbers 21:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:30:1)

**ונירם.** דברי משה והמ"ם סימן מלך אמורי וגדודיו ולו שני פירושים. האחד מגזירת ניר ותהיה מלת ונירם מושכת עצמה ואחרת עמה כמו והנבואה עודד הנביא וכן הוא ונירם אבד ניר חשבון ותהיה מלת ונירם כמו בתוך האהלי הערכך וכן הוא והניר שלהם אבד שהוא ניר חשבון. והפירוש השני שתהיה מלת ונירם מגזרת ירה ויור אשר יריתי והטעם כאשר ירינו אותם אבד חשבון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WE HAVE SHOT THEM. These are the words of Moses.⁸⁷ The *mem* of *va-niram*⁸⁸ (we shot at them) refers to the king of the Amorites and his troops. It has two interpretations. One, that *va-niram* is related to the word *nir* (kingship). It⁸⁹. is to be read as if written twice.⁹⁰ (we have shot at them—Heshbon is perished), is to be read, *va-niram avad nir cheshbon* (and their king, the king of Heshbon, was destroyed). It is like *even the prophecy, Oded the prophet* (II Chron. 15:8).⁹¹ Our verse means, and their king the king of Heshbon was destroyed. *Va-niram* is similar to the word *ha-oholi* (my tent) in *in the midst of my tent* (Josh. 7:21), and to *ha-erkekha* (thy valuation) (Lev. 27:23).⁹² beneath the *vav* is the sign of the direct object. In other words, *va-niram* is short for *ve-ha-niram*. Thus *va-niram* is similar to *ha-oholi* and *ha-erkekha* in that both words are written with the direct object even though they have suffixes. Words with suffixes usually do not come with the direct object. Hence I.E.’s comment. *Va-niram avad cheshbon* (we have shot at them—Heshbon is perished) means, their king, that is, the king of Heshbon, perished. Second, that *va-niram* is related to *yereh va-yor* (shoot; and he shot) (II Kings 13:17) and *yariti* (cast)⁹³ (Gen. 31:51). It means,⁹⁴ (we have shot at them–Heshbon is perished). when we shot them Heshbon was destroyed.

footnotes:
⁸⁷ Until now Scripture records what the poets said. Now it records the comments of Moses.
⁸⁸ A pronominal suffix meaning them.
⁸⁹ The word nir
⁹⁰ Our verse, which reads va-niram avad cheshbon
⁹¹ Which is to be read as if written, even the prophecy, the prophecy of Oded the prophet. See I.E. on Gen. 6:13 (Vol. 1, p. 100) and the notes thereto.
⁹² The pattach
⁹³ Translated literally.
⁹⁴ Va-niram avad heshbon


###### Ibn Ezra on Numbers 21:30:2
[Ibn Ezra on Numbers 21:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:30:2)

**ונשים.** מפעלי הכפל והחיר"ק תחת קמ"ץ קטן כמו ויסב אלהים את העם ויאמר רבי משה הכהן כי הדגשות לחסרון האל"ף כאל"ף מלפנו מבהמות ארץ מגזרת תאשם שומרון וי"א כי חשבון היתה עיר סיחון לעולם וטעם בואו חשבון דברי המושלים למואבים הבאים בשבי אל חשבון כי אש יצאה מחשבון משל למחנות סיחון וכאשר ירינום דברי המושלים על לשון המואבים חשבנו כי תאבד חשבון ונעשה שממה כל הארץ עד נופח או הם דברי משה הדרשן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WE HAVE LAID WASTE. *Va-nashim* comes from a double root.⁹⁵. It comes from the root *shin, mem, mem*. The *chirik* is in place of a short *kamatz*.⁹⁶. In other words, the word should have been vocalized *va-nashem*. Compare, *va-yasev* (led about) in *But God led the people about* (Ex. 13:18).⁹⁷. Rabbi Moses Ha-Kohen says that the *dagesh* in the *shin* of *va-nashim* compensates for a missing *alef*.⁹⁸ comes from the root *alef, shin, mem* (guilty). Compare, *Who teacheth us more than the beasts of the earth* (Job. 35:11) wherein an *alef* is missing in the word *mallefenu* (teacheth us).⁹⁹. The word *va-nashim* is related to the word *tesham*¹⁰⁰. (shall bear her guilt) in *Samaria shall bear her guilt* (Hos. 14:1). Some say that Heshbon was always the city of Sihon.¹⁰¹ In this case, *Come ye to Heshbon* (v. 27) is the line that the poets directed at the Moabites who came as captive to Heshbon. And *for a fire is gone out of Heshbon* is a metaphor for the army of Sihon. When the poets speak on behalf of the Moabites, they say, we thought that Heshbon will be destroyed¹⁰² and the entire land will be laid waste even unto Nophah. Or these¹⁰³ (v. 30). are the words of Moses.

footnotes:
⁹⁵ Even though it is spelled with one mem
⁹⁶ A tzere
⁹⁷ Which is vocalized with a tzere
⁹⁸ According to Rabbi Moses, va-nashim
⁹⁹ Which comes from the root alef, lamed, peh
¹⁰⁰ In other words, it comes from the root alef, shin, mem
¹⁰¹ See I.E. on verses 26-28.
¹⁰² They interpret our verse as follows: We (the Moabites) shot at them. W e thought Heshbon is perished…even unto Nophah.
¹⁰³ We have shot at them…unto Nophah


###### Ibn Ezra on Numbers 21:33:1
[Ibn Ezra on Numbers 21:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:33:1)

**ויפנו.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY TURNED. I have already explained its meaning.¹⁰⁴ (and they turned). See I.E. on Ex. 10:6 (Vol. 2, p. 186). I.E. explains there that *va-yifnu* means, and they faced.

footnotes:
¹⁰⁴ The meaning of va-yifnu


###### Ibn Ezra on Numbers 21:33:2
[Ibn Ezra on Numbers 21:33:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:33:2)

**אדרעי.** אל אדרעי דרך קצרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EDREI. To Edrei. Scripture is being brief.¹⁰⁵ (to).

footnotes:
¹⁰⁵ In omitting the preposition el


###### Ibn Ezra on Numbers 21:35:1
[Ibn Ezra on Numbers 21:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/21:35:1)

**השאיר לו.** אחד מישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NONE LEFT HIM REMAINING. No one of the Israelites.¹⁰⁶) him [Og] no remainder. Since the first part of the verse is in the plural, our clause should have read, until they left (*hishiru*) him no remainder. Hence I.E.’s comment.

footnotes:
¹⁰⁶ The verse literally reads, until he left (hishir