## Ibn Ezra on Numbers Chapter 25

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

**בשטים.** כי כן כתוב ויחנו על הירדן מבית הישימות עד השטים והכל בערבות מואב כי לא זזו משם גם יהושע משם שלח מרגלים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN SHITTIM. For Scripture clearly states, *And they pitched by the Jordan, from Beth-jeshimoth even unto Abel-shittim* (Num. 33:49).¹ Everything took place in the plains of Moab, for Israel did not move from there.² Also, Joshua sent spies from there (Josh. 2:1).

footnotes:
¹ In other words, Israel was in Shittim during the incident of Balaam. They did not journey there after the incident.
² Until Israel crossed the Jordan and entered Canaan.


###### Ibn Ezra on Numbers 25:1:2
[Ibn Ezra on Numbers 25:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:1:2)

ולפי דעתי כי **ויחל** מהבנין הכבד הנוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THE PEOPLE BEGAN.] I believe that *va-yachel* (began) is a *hifil*.


###### Ibn Ezra on Numbers 25:2:1
[Ibn Ezra on Numbers 25:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:2:1)

**וישתחוו.** ישראל ובנות מואב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BOWED DOWN. Israel and the daughters of Moab.³ (va-yokhal), *and bowed down* (va-yishtachavu). *Va-yokhal* is in the singular. *Va-yishtachavu* is in the plural. Hence I.E.’s comment.

footnotes:
³ Our verse reads: And the people did eat


###### Ibn Ezra on Numbers 25:3:1
[Ibn Ezra on Numbers 25:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:3:1)

**ויצמד ישראל.** מגזרת צמד בקר והטעם הנשים והנה נצמדו עמם לדת פעור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ISRAEL JOINED HIMSELF. The word *va-yitzamed* is related to the word *tzemed* (yoke) in *a yoke of oxen* (I Sam. 11:7). The reference is to the Moabite women; that is, Israel was joined with the women in the religion of *pe’or*.


###### Ibn Ezra on Numbers 25:4:1
[Ibn Ezra on Numbers 25:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:4:1)

**והוקע אותם.** הטעם על הנצמדי' והעד שהוא כתוב ויאמר משה אל שופטי ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HANG THEM. The reference is to those who were joined.⁴ The proof text is, *And Moses said unto the judges of Israel* (v. 5).⁵

footnotes:
⁴ Not to the chiefs of the people. The text is vague. Hence I.E.’s comment.
⁵ I.E. identifies the chiefs with the judges.


###### Ibn Ezra on Numbers 25:4:2
[Ibn Ezra on Numbers 25:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:4:2)

**והוקע אותם.** כמו ויוקיעם בהר כדברי המתרגם ארמית והעד נגד השמש והטעם בפרהסיא כמו לעיני השמש הזאת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HANG THEM. *Ve-hoka otam* (and hang them) is similar to *va-yaki’um* (and they hanged them) in *and they hanged them in the mountain* (II Sam. 21:9). It is to be understood in accordance with the words of the Aramaic translation.⁶: execute those who are guilty of a capital crime. However, I.E.’s reference might be to Targum Jonathan, who renders *ve-hiki’um, u-tzelovinun* as, and hang them (Krinsky). However, it should also be noted that *u-tzelovinun* can also be rendered, and crucify them. The proof text is, *In the face of the sun*.⁷ The meaning of *in the face of the sun* is, in public. Compare, *in the sight of this sun* (II Sam. 12:11).⁸. The next verse continues, *but I will do this thing before all Israel, and before the sun*.

footnotes:
⁶ Onkelos renders u-ketol de-chayyav ketol
⁷ That the reference is to public execution. For they were hung in the mountain so that all in the vicinity could see them executed.
⁸ The entire clause reads, and he shall lie with thy wives in the sight of this sun


###### Ibn Ezra on Numbers 25:5:1
[Ibn Ezra on Numbers 25:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:5:1)

**הרגו איש את אנשיו.** הטעם מאיזה שבט יהיו וידוע כי הרגו ואם לא הזכיר הכתוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SLAY YE EVERY ONE HIS MEN. From whatever tribe they may be. It is known that they slew,⁹. even though Scripture does not mention this.¹⁰.

footnotes:
⁹ Those who worshipped pe’or
¹⁰ That the judges slew those who worshipped pe’or


###### Ibn Ezra on Numbers 25:6:1
[Ibn Ezra on Numbers 25:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:6:1)

**ויקרב אל אחיו.** נתנה למשפחתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BROUGHT UNTO HIS BRETHREN. He gave her to his family.


###### Ibn Ezra on Numbers 25:6:2
[Ibn Ezra on Numbers 25:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:6:2)

**והמה בוכים.** מתפללים לשם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHILE THEY WERE WEEPING. Praying to God.


###### Ibn Ezra on Numbers 25:7:1
[Ibn Ezra on Numbers 25:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:7:1)

**וירא פינחס.** כאשר ראה פינחס כן קם מתוך העדה שהיתה בחצר אהל מועד ויש בכאן שאלה ויתכן להשיב שכבר נצמד זמרי בעדים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN PHINEHAS…SAW. When Phinehas saw this, he rose up from the midst of the congregation, which was in the courtyard of the tent of meeting. There is a question here.¹¹ (Weiser). It is possible to answer that Zimri (v. 14) was joined¹². in the presence of witnesses.

footnotes:
¹¹ Why did Phinehas kill Zimri? Scripture does not tell us that Zimri worshipped pe’or
¹² With Cozbi in the worship of pe’or


###### Ibn Ezra on Numbers 25:8:1
[Ibn Ezra on Numbers 25:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:8:1)

**אל הקבה.** כמו אל האהל וכן קרוב בלשון קדר ואם יש מעט הפרש בין צורת האהל והקבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
INTO THE CHAMBER. *El ha-kubbah* (into the chamber) means into the tent. The word has a similar meaning in Arabic, although there is a difference in shape between an *ohel* (tent) and a *kubbah* (chamber).¹³ and the Arabic *kubbah*.

footnotes:
¹³ Between what the Hebrews refer to as an ohel


###### Ibn Ezra on Numbers 25:8:2
[Ibn Ezra on Numbers 25:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:8:2)

**וידקור.** כמו ודקרני בה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THRUST. *Va-yidkor* (and thrust) is similar to *ve-dokreni* (thrust me) in *and thrust me through therewith* (I Sam. 31:4).¹⁴ means and he thrust.

footnotes:
¹⁴ In other words, va-yidkor


###### Ibn Ezra on Numbers 25:8:3
[Ibn Ezra on Numbers 25:8:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:8:3)

**אל קבתה.** בקובה שהיתה שם עם אחי זמרי. וי"א כי קבתה מגזרת הזרוע והלחיים והקבה וגם יש דרך דרש שנעשו י' נסים לפינחס רק הכתוב לא הזכירם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THROUGH HER BELLY. *El kovatah* (through her belly) means in the chamber, that is, in the chamber where she was with Zimri’s brothers. Others say that the word that *kovatah* is related to is the word *kevah* (maw) in *the shoulder, and the two cheeks, and the maw* (Deut. 18:3).¹⁵ means her belly. There is also a midrashic statement to the effect that ten miracles were performed for Phinehas.¹⁶ and *Tanchuma* on our Torah portion list 12 miracles. However, Scripture does not mention them.

footnotes:
¹⁵ In other words, kovatah
¹⁶ The Sifre


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

**בקנאו.** קל הנו"ן להקל על הלשון והטעם כי הוא קנא כקונו וכתוב על השם כי הוא אל קנא בע"א:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN THAT HE WAS VERY JEALOUS FOR MY SAKE AMONG THEM. There is no *dagesh* in the *nun* of *be-kano* (in that he was very jealous) in order to simplify enunciation.¹⁷ is in the *pi’el*. The middle root letters in the *pi’el* receive a *dagesh*. Hence I.E.’s comment. It means that Phinehas was jealous like his creator.¹⁸. 38 reads: He acted jealously in My place. Scripture tells us that God is *a jealous God* (Ex. 20:5) when it comes to idolatry.

footnotes:
¹⁷ Kano
¹⁸ Vat. Ebr


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

ולולי הוא שקנא הייתי מכלה כל ישראל בדבר **בקנאתי**:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[SO THAT I CONSUMED NOT THE CHILDREN OF ISRAEL IN MY JEALOUSY.] If Phinehas had not been jealous for My sake, then I would have destroyed all of Israel in My jealousy.


###### Ibn Ezra on Numbers 25:12:1
[Ibn Ezra on Numbers 25:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:12:1)

**את בריתי שלום.** טעמו את בריתי ברית שלום כמו כסאך אלהים ורבים כן והטעם שלא יגור מאחי זמרי כי הוא נשיא בית אב ושכרו שתהיה לו ולזרעו אחריו ברית כהונת עולם ונצח כי הכהנים הגדולים היו מבני פינחס ויתכן שהיו בנים אחרים לאלעזר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MY COVENANT OF PEACE. The meaning of *beriti shalom* (My covenant of peace) is:¹⁹ is: My covenant peace. “Of” is not in the Hebrew text. Hence I.E.’s comment. My covenant, a covenant of peace.²⁰ should be read as if written *beriti, berit shalom*. Compare, *Thy throne God*²¹ (Ps. 45:7).²² There are many such cases.²³ Its meaning is that Phinehas should not fear the brothers of Zimri for Zimri²⁴ was a prince of a father’s house (v. 14). Phinehas was rewarded with the covenant of priesthood for himself and his seed forever, for all the high priests were descendants of Phinehas. It is possible that Eleazar²⁵ had other sons.²⁶

footnotes:
¹⁹ The literal meaning of beriti shalom
²⁰ In other words, beriti shalom
²¹ Translated literally.
²² Which should be read as if written, Thy throne, throne of God. See I.E. on Num. 12:6.
²³ Where a word is missing in the Biblical text and has to be supplied by the reader.
²⁴ Who came from a powerful family which might avenge his death.
²⁵ Who served as high priest after the passing of Aaron. See Num. 20:22-29.
²⁶ The high priesthood would in any case have been passed on through Phinehas.


###### Ibn Ezra on Numbers 25:13:1
[Ibn Ezra on Numbers 25:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:13:1)

ומלת **אחריו.** לאות שמת ואינו אליהו כלל וכבר פירשתיו כי נגיד היה עליהם וגם שהיה בימי פילגש בגבעה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The word *acharav* (after him) (v. 13)²⁷ is proof that Phinehas died and is in no way to be identified with Elijah.²⁸ on the Torah portion, *Phinehas*. I have already explained it.²⁹ Phinehas *was ruler over them* [Israel] (I Chron. 9:20). He was alive during the incident of the concubine from Gibeah.³⁰

footnotes:
²⁷ The phrase “after him” means after his death.
²⁸ Who did not die. Some of the rabbis believe that Phinehas is Elijah. See Yalkut Shimoni
²⁹ See Jud. 20:28.
³⁰ See Judges, chapters 19-21. These citations, which occurred before the story of Elijah, prove that Phinehas could not be Elijah.


###### Ibn Ezra on Numbers 25:13:2
[Ibn Ezra on Numbers 25:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:13:2)

**אשר קנא לאלהיו.** מאהבתו את השם גם עשה טובה לישראל ודרך דרש האב כפר ובניו יכפרו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BECAUSE HE WAS JEALOUS FOR HIS GOD. He acted out of his love for God. He also did good for Israel.³¹. According to the midrashic interpretation, the father³² atoned and the children³³ will atone.³⁴ and *because he…made atonement for the children of Israel*.

footnotes:
³¹ I.E.’s paraphrase of and made atonement for the children of Israel
³² Phinehas.
³³ Phinehas’s descendants.
³⁴ Hence the connection between an everlasting priesthood


###### Ibn Ezra on Numbers 25:14:1
[Ibn Ezra on Numbers 25:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:14:1)

**אשר הכה את המדינית.** עם ורבים כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHO WAS SLAIN WITH THE MIDIANITISH WOMAN. *Et ha-midyanit* is to be rendered, with the Midianitish woman.³⁵ here means with. There are many such instances.³⁶ has the meaning of with. See I.E. on Ex. 1:1 (Vol. 2, p. 3).

footnotes:
³⁵ In other words, et
³⁶ Where et


###### Ibn Ezra on Numbers 25:14:2
[Ibn Ezra on Numbers 25:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:14:2)

**נשיא בית אב.** אחד מחמשת אבות בני שמעון. וראש לבית אבותיו גדול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A PRINCE OF A FATHER’S HOUSE AMONG THE SIMEONITES. One of the five fathers’ [houses] of the children of Simeon.³⁷ The head of his father’s house was greater than he.³⁸

footnotes:
³⁷ See Num. 26:12,13.
³⁸ The tribe of Simeon was divided into five branches, each of which was called a father’s house. Zimri was a prince of one of the five branches of the tribe of Simeon (Num. 1:4). Midian was similarly divided into five houses.


###### Ibn Ezra on Numbers 25:15:1
[Ibn Ezra on Numbers 25:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:15:1)

**צור.** אחד ממלכי מדין והנה גם מלכי מדין חמשה אבות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ZUR. Zur was one of the kings of Midian. Note, each of the five kings of Midian ruled over a house.


###### Ibn Ezra on Numbers 25:17:1
[Ibn Ezra on Numbers 25:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:17:1)

**צרור.** שם הפועל כמו זכור את יום השבת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HARASS. *Tzaror* (harass) is an infinitive.³⁹. An imperative is vocalized with a *sheva*. It is like the word *zakhor*⁴⁰ rather than with a *sheva*. (remember) in *Remember the sabbath day, to keep it holy*.

footnotes:
³⁹ It is vocalized with a kamatz
⁴⁰ Which is also vocalized with a kamatz


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

**כי צוררים הם לכם.** כי הצרו לכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THEY HARASS YOU. *Ki tzorerim*⁴¹ is a present form. However, Scripture tells of what the Midianites did to the Israelites. Hence I.E.’s comment. *hem lakhem* (for they harass you) is to be rendered: for they harassed you.

footnotes:
⁴¹ Tzorerim


###### Ibn Ezra on Numbers 25:18:2
[Ibn Ezra on Numbers 25:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:18:2)

**בנכליהם.** במחשבתם הרעה מגזרת ויתנכלו אותו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BY THEIR WILES. *Be-nikhlehem* (by their wiles) means by their evil thoughts. *Be-nikhlehem* is related to the word *va-yitnakkelu* (they conspired) in *they conspired against him* (Gen. 37:18).⁴².

footnotes:
⁴² Both words come from the same root, nun, kaf, lamed


###### Ibn Ezra on Numbers 25:18:3
[Ibn Ezra on Numbers 25:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/25:18:3)

**ועל דבר כזבי.** ועוד כי יחשבו לעשות לכם רע בעבור כזבי אחותם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IN THE MATTER OF COZBI. Furthermore, they intend to harm you because of what happened to Cozbi their sister.