## Ibn Ezra on Numbers Chapter 28

###### Ibn Ezra on Numbers 28:1:1
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וטעם הדבק פרשת הקרבנות שהשם צוה אז למשה שיצוה את בני ישראל הקרבנות שהם חייבים לעשות כי הוא לא יכנס לארץ עמהם והחל להזכיר עולת תמיד ואם הזכירה בתחלה יתכן שהנזכרת היא על הר סיני או שתהיה מערכת הקרבנות סדורה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The reason the chapter dealing with the sacrifices follows²¹ is that God then²² ordered Moses to command the children of Israel regarding the sacrifices they are obligated to offer,²³ for Moses was not to enter the land with them. Scripture starts with the daily burnt offering even though it was mentioned earlier.²⁴ It is possible that the earlier burnt offering was the one offered at Mount Sinai.²⁵ On the other hand, it is possible that Scripture wants to insure that the arrangement of the sacrifices is in order.²⁶

footnotes:
²¹ The chapter dealing with the appointment of Joshua to succeed Moses.
²² Following the appointment of Joshua.
²³ In the Land of Israel.
²⁴ In Ex. 29:42. The point is, why repeat the law of the burnt offering.
²⁵ When Israel camped around Mount Sinai. In other words, it does not pertain to the daily burnt offering to be made when they entered the Land of Israel.
²⁶ Scripture repeats the law of the burnt offering here because it wants to list in order all of the burnt offerings which the congregation is obligated to bring, i.e., the daily burnt offering, the new moon burnt offering, the Passover offering, etc.


###### Ibn Ezra on Numbers 28:2:1
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**לחמי.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MY FOOD. I have previously explained the meaning of the term *lechem* (food).¹ can refer to bread, meat, or fruit. See I.E. on Ex. 16:4 (Vol. 2, p. 316).

footnotes:
¹ In his comments on Ex. 16:4, I.E. explains that the term lechem


###### Ibn Ezra on Numbers 28:2:2
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**לאשי.** פירשתיו. והטעם לחם לאשי לריח ניחוחי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MADE BY FIRE. I have previously explained the meaning of *le-ishai* (made by fire).² means a burnt offering. Thus *le-ishai* means for my burnt offerings. The meaning of *lachmi le-ishai re’ach nicho’ach* (My food…made by fire, of a sweet savour unto Me) is, food for my fire, for a sweet savour unto Me.

footnotes:
² According to I.E. the word isheh


###### Ibn Ezra on Numbers 28:2:3
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**במועדו.** שלא יקדמו קודם הבקר ושלא יאחר אחר הערב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN ITS DUE SEASON. It shall not be bought before the morning, nor delayed after evening.


###### Ibn Ezra on Numbers 28:4:1
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**את הכבש אחד.** אמר רבי משה הכהן הספרדי כי הוא דרך קצרה והטעם את הכבש כבש א' ועל דעתי שאות ה"א מושך עצמו ואחר עמו וכבש הראיתיך רבים כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE ONE LAMB. Rabbi Moses Ha-Kohen the Spaniard says that our verse is abridged. It should be read as if written *ha-keves, keves echad* (the lamb, one lamb).³ (the one lamb). A word with the direct object prefixed to it cannot be in the construct. Our verse reads, the lamb one in the morning. This is incorrect syntax. Hence Rabbi Moses’ interpretation. However, I believe that the *heh* of *keves* is to be read as if written twice.⁴. I have already shown you many such cases.⁵

footnotes:
³ Our verse reads, et ha-keves echad
⁴ Our verse is to be read as if written, et ha-keves, keves echad ba-boker
⁵ Where a letter is to be read as if written twice.


###### Ibn Ezra on Numbers 28:6:1
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**העשויה בהר סיני.** הטעם כאשר עשיתם בהר סיני גם זה אות שלא העלו עולות במדבר אחר נסעם מסיני כאשר פירשתי בראיות גמורות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHICH WAS OFFERED IN MOUNT SINAI. Its meaning is, as you offered on Mount Sinai.⁶ This verse⁷ is an additional proof that Israel did not offer burnt offerings in the wilderness after they journeyed from Sinai,⁸ as I previously explained with perfect proof.⁹

footnotes:
⁶ In other words, they were not to bring the very same offering which they had brought at Sinai, for that offering no longer existed. They were to bring a similar offering.
⁷ In addition to Ex. 29:42. See I.E. on Ex. 29:42 (Vol. 2, p. 620).
⁸ Our verse speaks of the burnt offering at Sinai. It does not speak of the one offered in the wilderness. This implies that no burnt offering was offered in the wilderness.
⁹ See I.E. on Ex. 29:42.


###### Ibn Ezra on Numbers 28:7:1
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**הסך נסך שכר.** נו"ן השורש מובלע בסמ"ך ומן הפירוש נסמוך על דברי הקדמונים ז"ל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALT THOU POUR OUT A DRINK-OFFERING OF STRONG DRINK. The stem *nun*¹⁰, the root of *hassekh* (shalt thou pour out). is swallowed by the *samekh*.¹¹ (shalt thou pour out). Hence the *dagesh* in the *samekh*. We will rely on the words of our sages of blessed memory as to its meaning.¹² (strong drink). According to the sages it refers to undiluted wine. In ancient times wine for drinking was mixed with water.

footnotes:
¹⁰ Of the root nun, samekh, caf
¹¹ In the word hassekh
¹² We will rely on the sages concerning what Scripture means by the term nesekh


###### Ibn Ezra on Numbers 28:10:1
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**בשבתו.** שב אל יום השבת אע"פ שנמצא כל שומר שבת מחללו והטעם כל שבת ושבת כמו יום ביומו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF EVERY SABBATH. The *vav* suffixed to the word *shabbat*¹³ in the word *shabbato* (every Sabbath). refers to the day of Sabbath.¹⁴ is feminine. Thus Scripture should have used the term *shabbatah* if the reference was to every Sabbath. Hence I.E.’s comment that the *vav* refers to the word *yom* in verse 9, which is masculine. Thus according to I.E. we should render *shabbato* (every Sabbath) as every Sabbath day. This is so even though we find the word *me-challelo*¹⁵. (from profaning it¹⁶ as masculine.) in *Every one that keepeth the sabbath from profaning it* (Is. 56:6). The meaning of *be-shabbato* (of every Sabbath) is, *every sabbath and sabbath*. Compare, *yom be-yomo* (daily) (Ex. 5:13).

footnotes:
¹³ The reference is to the vav
¹⁴ Shabbat
¹⁵ Rather than mechallelah
¹⁶ The reference is to the Sabbath. We thus see that Scripture treats shabbat


###### Ibn Ezra on Numbers 28:10:2
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**על עולת התמיד.** הטעם אחרי התמיד שישים עליה עולת שבת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BESIDE THE CONTINUAL BURNT-OFFERING. This means after the continual burnt offering. The Sabbath burnt offering shall follow it.¹⁷

footnotes:
¹⁷ Literally, he shall place the Sabbath burnt offering upon it.


###### Ibn Ezra on Numbers 28:11:1
[Ibn Ezra on Numbers 28:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/28:11:1)

**ובראשי חדשיכם.** אמר רבי משה הכהן הספרדי נ"ע שפירושו חדש ניסן כי כן כתוב ראשון הוא לכם ואחר כן אמר זאת עולת חדש בחדשו שיעשו כן בכל חדש על כן הוסיף לחדשי השנה ופירושו נכון הוא ואע"פ שיש לטעון על יו"ד ובראשי חדשיכם רק בעבור שמצאנו הנה חדש מחר ישר דבורו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IN YOUR NEW MOONS. Rabbi Moses Ha-Kohen the Spaniard, who rests in paradise, says that *u-ve-roshe chodshekhem*¹⁸ (and in your new moons) refers to the new moon of Nisan, for Scripture clearly states, *it shall be the first month of the year to you* (Ex. 12:2).¹⁹ Scripture then goes on to say, *This is the burnt-offering of every new moon* (v. 14), that is, they shall offer this burnt offering²⁰ on every new moon. The Torah therefore adds, *throughout the months of the year* (*Ibid.*).²¹ Rabbi Moses’ interpretation is correct. He is right even though the *yod* in *u-ve-roshe chodshekhem* (and in your new moons) argues against his interpretation.²² is a plural. Hence *roshe chodshekhem* seems to mean the many first days of the month. If the reference was to the new moon of Nisan, then Scripture should have read *u-ve-rosh chodshekem* (and on the first day of your months). However, the fact that we find *hinneh chodesh machar*²³. (Behold, tomorrow is the new moon) (I Sam. 20:5) shows that what he says is correct.²⁴. This implies that an ordinary new moon is called *chodesh*, and the new moon of Nisan *rosh chodesh*. Otherwise Samuel would have referred to the new moon by the phrase *rosh chodesh*.

footnotes:
¹⁸ Literally, and in the first of your months. Hence Rabbi Moses’ interpretation.
¹⁹ Hence the first of your months (see previous note) refers to the first month of the year, i.e., the new moon of Nisan.
²⁰ The same burnt offering that was offered on the new moon of Nisan.
²¹ A similar burnt offering shall be offered on the new moons throughout the year.
²² Roshe
²³ Not hinneh rosh chodesh machar
²⁴ The Book of Samuel refers to the new moon as chodesh


###### Ibn Ezra on Numbers 28:14:1
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**בחדשו.** כמו שבת בשבתו ולא יתכן בו על דרך הפשט פי' אחר כי אין בפסוק זכר לירח ועוד כי לא מצאנו זאת המלה כי אם מהבנין הכבד הדגוש והנה הדל"ת רפה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF EVERY NEW MOON. *Chodesh be-chodsho* (of every new moon) is similar²⁵ to *shabbat be-shabbato* (of every sabbath) (Num. 28 :10).²⁶ is every new moon. According to the plain meaning of the text there is no possibility of interpreting it any other way,²⁷ to mean when it (the moon) renews itself. for there is no mention of the moon in our verse.²⁸ to mean new and *chodesh be-chodsho* to mean as when it renews itself, then the subject (the word moon) is missing from the text. Furthermore, we only find the Hebrew form for the verb new in the *pi’el*, which has a *dagesh* placed in it.²⁹, not *chodesh be-chodsho*. However, here³⁰. the *dalet* has no *dagesh* in it.

footnotes:
²⁵ In meaning.
²⁶ In other words, the meaning of chodesh be-chodsho
²⁷ Some interpreted chodesh be-chodsho
²⁸ If we take chodesh
²⁹ In other words, if our text intended to say “when it renews itself” the text would have read, chodesh be-chiddusho
³⁰ In chodesh be-chodsho


###### Ibn Ezra on Numbers 28:15:1
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**ושעיר עזים אחד לחטאת לה'.** כמו אשר עלה עליו הגורל לה' ועשהו חטאת. ודע כי חטאת עם למ"ד בלשון הקדש אין החטאת דבק כי אם בחוטא הלא תראה וחטאתי לאבי והנה זה הפך הדרש רק יש לו סוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ONE HE-GOAT FOR A SIN-OFFERING UNTO THE LORD. Compare, *upon which the lot fell for the Lord, and offer him for a sin-offering* (Lev. 16:9).³¹ Note, in Hebrew the sin is connected to the sinner whenever the word *chattat* is followed by a *lamed*.³² prefaced to a word sometimes means of. Compare, *mizmor le-david* (a psalm of David). Thus the phrase *chattat la-Adonai* might be taken to mean a sin of God. Therefore I.E. points out that its meaning is, an offering to God to atone for a sin. Can’t you see that Scripture reads, *ve-chatati le-avi* ³³ literally means I will sin to my father. (I shall bear the blame to my father) (Gen. 44:32). Look, this is contrary to the midrashic interpretation.³⁴ (for a sin-offering unto the Lord), which literally states, for a sin offering for the Lord, means that the sin offering is offered on behalf of God for diminishing the size of the moon. See *Shavu’ot* 9a. However, the midrashic interpretation has a secret meaning.³⁵ he indicates that the sin offering is to avert the unfavorable consequences which come about when the moon is full. See Meijler on this verse.

footnotes:
³¹ Our verse literally reads for a “sin” unto the Lord. Lev. 16:9 teaches us that in our context “sin” stands for, a sin offering.
³² The lamed
³³ Ve-chatati le-avi
³⁴ According to the midrash, le-chattat la-Adonai
³⁵ I.E. does not give us its secret meaning. However, in his Yesod Ha-Ibbur


###### Ibn Ezra on Numbers 28:16:1
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**בארבעה עשר יום לחדש.** ולא הזכיר בין הערבים גם זה חזוק למעתיקים אע"פ שאין להם צורך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ON THE FOURTEENTH DAY OF THE MONTH. Scripture does not mention at dusk.³⁶ This verse is also a support for those who transmit tradition,³⁷ even though their words need no support.

footnotes:
³⁶ As it does in Ex. 12:6.
³⁷ According to the rabbis the paschal lamb could be offered after midday, at the moment the sun moves to the west. See I.E. on Ex. 12:6 (Vol. 2, p. 221).


###### Ibn Ezra on Numbers 28:22:1
[Ibn Ezra on Numbers 28:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/28:22:1)

**ושעיר חטאת.** כמו שעיר עזים והוא דרך קצרה והנה לא הזכיר עולות בשבעת ימי הפסח כאשר לא הזכיר עולת התנופה ואנו צריכין לקבלה כי פסוק שבת בשבתו אמר על עולת התמיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ONE HE-GOAT FOR A SIN-OFFERING. *U-se’ir chattat echad* (and he-goat for a sin-offering) is the same as *u-se’ir izzim echad le-chattat*³⁸ (and one he-goat for a sin-offering). Our verse is abridged.³⁹ is short for *se’ir izzim*. Observe, Scripture does not mention the Sabbath burnt offering⁴⁰. 38. Also see Krinsky and Meijler. The printed texts omit the word Sabbath. which is to be brought during the seven days of Passover. It similarly omits⁴¹ the burnt offering which accompanied the waved sheaf.⁴² We need tradition.⁴³ For the verse (v. 10) tells us that [the burnt offering] *of every sabbath* shall follow the daily burnt offering.⁴⁴

footnotes:
³⁸ This is the phrase normally used for a he-goat offering. See verses 15 and 30 in our chapter and verses 5, 11, 16, and 25 in chapter 29.
³⁹ Se’ir
⁴⁰ So Vat. Ebr
⁴¹ From the Passover offerings.
⁴² On the second day of Passover. See Lev. 23:9-14.
⁴³ As to when the Sabbath offering is to be brought on a Sabbath during the week of Passover (Meijler).
⁴⁴ The question arises, when is the Sabbath offering to be offered on a Sabbath which falls during the week of Passover? Is it to be before or after the additional Passover offerings? According to tradition, the Sabbath offering came before the Passover offerings.


###### Ibn Ezra on Numbers 28:26:1
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**בהקריבכם מנחה חדשה.** לחם התנופה הוא העיקר ועמו שבעה כבשים ופר בן בקר ואילים שני' ושני כבשי שלמים והעולה הנזכרת בפרשה הזאת היא חובת היום והעד על דבריהם כי לא באר בשבת ובמועד דבר כלל רק הזכיר בחג המצות וסכות ויום העשור והקרבתם אשה לה' ולא אמר כמה המספר וכן ביום תרועה ולא הזכיר עולת חדש ועולת התמיד ומנחתה היא העולה הראשונה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN YE BRING A NEW MEAL-OFFERING UNTO THE LORD. The two waveloaves⁴⁵. See Lev. 23:17-21. were the main offerings.⁴⁶ The seven lambs, one young bullock, two rams and two lambs of peace offering⁴⁷ were brought along with it. The burnt offering mentioned in our chapter⁴⁸ refers to the obligatory sacrifice of the festival day.⁴⁹ The fact that Scripture does not state⁵⁰ anything at all⁵¹ about the Sabbath and festivals, but only mentions *And ye shall bring an offering made by fire* without telling us the number of sacrificial animals for the festival of unleavened bread (Lev. 23:8), and Sukkot (Lev. 23:36), and the holiday celebrated on the tenth day of Tishri (Lev. 23:27) is proof of the words of our sages.⁵² The same is true for the day of the shofar sounding.⁵³ Scripture does not mention the new moon burnt offering.⁵⁴ *And the continual burnt-offering and the meal-offering thereof* (Num. 29:6) refers to the first burnt offering.⁵⁵

footnotes:
⁴⁵ Which were offered on Shavu’ot
⁴⁶ In contradistinction to the sacrifices that were brought along with them.
⁴⁷ Mentioned in Lev. 23:17-21.
⁴⁸ In verses 27-31.
⁴⁹ While those listed in Lev. 23:17-21 were secondary to the wave offering.
⁵⁰ In chapter 23 of Leviticus.
⁵¹ That is, how many sacrifices are to be offered.
⁵² That our chapter deals with the festival offerings.
⁵³ Lev. 23:25. Scripture does not mention there the number of burnt offerings to be brought on Rosh Ha-Shanah.
⁵⁴ In citing Rosh Ha-Shanah offerings. See Lev. 23:24,25.
⁵⁵ The one offered in the morning. Another was offered in the evening. Hence I.E.’s comment.