## Ibn Ezra on Numbers Chapter 4

###### Ibn Ezra on Numbers 4:2:1
[Ibn Ezra on Numbers 4:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:2:1)

**נשא את ראש בני קהת.** בתחלה בעבור משה ואהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TAKE THE SUM OF THE SONS OF KOHATH. First, because of Moses and Aaron.¹

footnotes:
¹ Moses and Aaron were descended from Kohath. Hence the sons of Kohath were counted first.


###### Ibn Ezra on Numbers 4:3:1
[Ibn Ezra on Numbers 4:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:3:1)

**מבן שלשים שנה.** קרוב מארבע' שבועות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM THIRTY YEARS OLD AND UPWARD. Close to four weeks.² is related to the word *sheva* (seven). Hence I.E. believes that *shavu’a* can also refer to seven years. Thus “four weeks” would equal 28 years. According to I.E. there is a mystical significance to the number seven. See I.E. on Gen. 8:5 (Vol. 1, p. 114, n. 16) and the notes thereto. Also see *The Secret of the Torah*, a translation and annotation of Ibn Ezra’s *Yesod Morah* by H. Norman Strickman (Jason Aaronson, NJ, 1995, p. 125).

footnotes:
² The Hebrew word for week is shavu’a. Shavu’a


###### Ibn Ezra on Numbers 4:3:2
[Ibn Ezra on Numbers 4:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:3:2)

**בן חמשים** שבעה שבועות כי אז יחסר כח הגוף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[EVEN UNTIL FIFTY YEARS OLD.] A fifty-year-old is seven weeks of age. The body’s strength then declines.


###### Ibn Ezra on Numbers 4:3:3
[Ibn Ezra on Numbers 4:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:3:3)

**מלאכה באהל מועד.** מלאכת המשא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO DO WORK IN THE TENT OF MEETING. The work of bearing.


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

**קדש הקדשים.** הוא הארון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ABOUT THE MOST HOLY THINGS. The reference is to the ark.


###### Ibn Ezra on Numbers 4:5:1
[Ibn Ezra on Numbers 4:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:5:1)

**פרכת המסך.** שתסוך על הארון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE VEIL OF THE SCREEN. Which covers the ark.³. This literally means the screen which covers. I.E. explains that the screen is so called because it covers the ark. See Ex. 40:3.

footnotes:
³ The Hebrew reads, parokhet ha-masakh


###### Ibn Ezra on Numbers 4:6:1
[Ibn Ezra on Numbers 4:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:6:1)

**ונתנו עליו.** על המסך ויש אומרים כי ישוב עליו אל מלת את שהוא את פרכת וכמוהו ותצפנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL PUT THEREON. On the cover.⁴ (and put thereon). However, *parokhet* is feminine. Thus our text should read *aleha* rather then *alav*. Hence I.E. notes than *alav* refers to the word *masakh* (covering/screen). Others say that the word *alav* (thereon) refers to the word *et* (v. 5), which precedes *parokhet* (the veil).⁵ (the sign of the accusative) serves both the masculine and the feminine. Hence I.E. believes that either a masculine or a feminine proportional pronoun may follow a word which has *et* in front of it (Filwarg). Thus the word *alav* can refer to *et parokhet*. *Va-titzpeno* (and hid him)⁶ (Josh. 2:6) is similar.⁷, for the reference is to the two spies sent by Joshua. Now *hid him* is preceded by *et shene ha-anashim* (the two men). However, since the word *et* is used both with the singular and the plural, a singular or a plural may follow a phrase preceded by *et*.

footnotes:
⁴ Our verse reads, ve-natenu alav
⁵ The word et
⁶ Translated literally. See next note.
⁷ The text should have read, and hid them


###### Ibn Ezra on Numbers 4:6:2
[Ibn Ezra on Numbers 4:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:6:2)

**ופרשו בגד כליל תכלת.** כלו תכלת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL SPREAD OVER IT A CLOTH ALL OF BLUE. *Kelil tekhelet* means all of blue.


###### Ibn Ezra on Numbers 4:6:3
[Ibn Ezra on Numbers 4:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:6:3)

**מלמעלה.** י"א על כסוי עור תחש והנכון בעיני שפירושו וכבר פרשו בגד כליל תכלת מלמעלה לפרכת המסך ואם לדרך כבוד יתכן גם הראשון ועור תחש מפני הגשם והאבק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OVER IT. Some say, over the covering of *tachash* (sealskin). However, it appears to me that its meaning is, and they had already spread a cloth all of blue over the screen covering.⁸ (and shall spread) is a pluperfect and is to be rendered, and they had already spread. According to this interpretation, the blue cover was placed on the ark, and the *tachash* (sealskin) covering was placed over the blue covering. If the blue cover was used in order to glorify the ark, then the first interpretation appears correct.⁹ The *tachash* covering served to protect [the ark] from the rain and the dust.¹⁰

footnotes:
⁸ In other words, u-fareshu
⁹ Blue is a royal color. Hence it stands to reason that if it was placed on the ark, it should be visible.
¹⁰ Unlike the blue covering, which served as a decoration.


###### Ibn Ezra on Numbers 4:6:4
[Ibn Ezra on Numbers 4:6:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:6:4)

**ושמו בדיו.** הנה יסירום עד שיכסו הארון ויש אומרים שמו בדיו על כתפות הנושאים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL SET THE STAVES THEREOF. Note, they removed the staves until the ark was covered.¹¹ Some say that they shall set the staves upon the shoulders of the bearers.¹² is, they shall set the staves upon the bearers of the ark. Thus our verse does not imply that the staves were ever removed from the ark. See *Tosafot Yoma* 72a.

footnotes:
¹¹ According to Ex. 25:15 the staves were never to be removed from the ark. I.E. believes that the staves were momentarily removed while the ark was being covered. Hence Scripture states, and shall set the staves thereof (back in place).
¹² In other words, the meaning of and they shall set the staves thereof


###### Ibn Ezra on Numbers 4:7:1
[Ibn Ezra on Numbers 4:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:7:1)

**ועל שולחן הפנים.** להורות כי יש שם שולחנות אחרות לצורך הבשר ולחם הפנים שיש בו לא יוסר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND UPON THE TABLE OF SHOWBREAD. To teach us that there were other tables there¹³ for the use of the meat.¹⁴ Furthermore, the showbread which was placed upon this table was not removed.¹⁵

footnotes:
¹³ Hence Scripture identifies the table.
¹⁴ For the use of the sacrificial meat.
¹⁵ Hence it is referred to as the table of showbread.


###### Ibn Ezra on Numbers 4:8:1
[Ibn Ezra on Numbers 4:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:8:1)

**בגד תולעת שני.** והנה על השולחן שני בגדים והמכסה וכן על הארון מסך ובגד תכלת ומכסה ועל המנורה בגד ומכסה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A CLOTH OF SCARLET. Look. There were two cloth coverings¹⁶ plus a covering of skin upon the table. There were similarly a screen covering,¹⁷ (v. 5). a blue cloth covering, and a covering of skin over the ark.¹⁸ A cloth covering and a cover of skin were over the menorah.¹⁹

footnotes:
¹⁶ One of blue (v. 7) and one of scarlet (v. 8).
¹⁷ The parokhot ha-masakh
¹⁸ Verse 6.
¹⁹ Verses 9 and 10.


###### Ibn Ezra on Numbers 4:10:1
[Ibn Ezra on Numbers 4:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:10:1)

**ונתנו על המוט.** כי אין לה בדים והוא כמו וישאוהו במ וט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL PUT IT UPON A BAR. For it did not have any staves.²⁰ It is similar to *and they bore it upon a pole* (Num. 13:25).²¹

footnotes:
²⁰ By which to carry it.
²¹ There too the grapes, which of course did not have any staves, were placed on a bar in order to be carried. Weiser suggests that I.E. believed that bar is to be interpreted as two bars, in the same manner that pole is to be interpreted as poles.


###### Ibn Ezra on Numbers 4:11:1
[Ibn Ezra on Numbers 4:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:11:1)

**ועל מזבח הזהב.** בגד (צ"ל אחד) אחר ומכסה לכסות את הקודש שהוא הארון והשולחן והמנורה והמזבחות וכל כלי השרת כמו סכינים וכפות וקערות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND UPON THE GOLDEN ALTAR THEY SHALL SPREAD. Another cloth²². Some emend to one cloth (*beged echad*) (Filwarg). and a covering.²³ (sealskin).[15.] OF COVERING THE HOLY FURNITURE, AND ALL THE HOLY VESSELS.²⁴ The ark, the table, the menorah, the altars, and all the utensils of ministry such as the knives, the spoons, and the plates.

footnotes:
²² Hebrew, beged acher
²³ The reference is to a covering of tachash
²⁴ I.E.’s comment is misplaced. It belongs in verse 15.


###### Ibn Ezra on Numbers 4:13:1
[Ibn Ezra on Numbers 4:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:13:1)

**ודשנו.** הסרת הדשן מעל המזבח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY SHALL TAKE AWAY THE ASHES. It means, and they shall take away the ashes from the altar.²⁵ means ashes. Thus *ve-dishenu* literally means, and they shall ash. This might be taken to mean, and they shall put on ashes. Hence I.E.’s interpretation that *ve-dishenu* means, and they shall remove the ashes.

footnotes:
²⁵ The word deshen


###### Ibn Ezra on Numbers 4:15:1
[Ibn Ezra on Numbers 4:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:15:1)

**משא בני קהת באהל מועד.** כי האהל והמשכן הם לא ישאוהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THESE THINGS ARE THE BURDEN OF THE SONS OF KOHATH IN THE TENT OF MEETING. For they did not carry the tent and the tabernacle.²⁶, because they did not do any carrying.

footnotes:
²⁶ Scripture states, These things are the burden


###### Ibn Ezra on Numbers 4:16:1
[Ibn Ezra on Numbers 4:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:16:1)

**ופקדת.** מגזרת פקיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE CHARGE OF. *U-fekudat* (and the charge of) is related to the word *pakid* (overseer).²⁷

footnotes:
²⁷ One who assigns tasks.


###### Ibn Ezra on Numbers 4:16:2
[Ibn Ezra on Numbers 4:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:16:2)

**שמן המאור.** יש אומרים כי הוא היה נושא שמן המאור לילה אחד וכן את מנחת התמיד והנכון בעיני שהוא פקיד עליה לתת שמן המאור וטעם הכלי וכן כלי שמן המשחה וכלי הקטורת לבני הקהתים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE OIL FOR THE LIGHT. Some say that Eleazar carried oil for one night’s light and similarly the continual meal offering.²⁸ 10:13. Eleazar carried oil for the lighting in his right hand and the sweet incense in his left hand, while the continual meal offering hung from his arm. However, I believe that Eleazar was in charge of giving *the oil for the light*, that is, of the utensil containing the oil for the light, and similarly the vessel containing the anointing oil and the vessel containing the sweet incense, to the children of Kohath.

footnotes:
²⁸ The daily continual meal offering. See Yerushalmi, Sabbath


###### Ibn Ezra on Numbers 4:16:3
[Ibn Ezra on Numbers 4:16:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:16:3)

וטעם **פקדת כל המשכן.** כי יש לו גם פקידות במשכן ובכל כליו עם אחיו איתמר רק לגודל מעלת אלעזר היה הוא פקיד על השמן הקטרת והמנחה לבדו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[HE SHALL HAVE THE CHARGE OF ALL THE TABERNACLE.] Scripture states this because Eleazar had charge over the tabernacle along with his brother Ithamar.²⁹ However, Eleazar alone had charge over the oil, the sweet incense, and the meal offering because of his great status.

footnotes:
²⁹ If Eleazar was in charge of the entire tabernacle, why does Scripture tell us that he was in charge of the oil, the sweet incense, and the meal offering? Hence I.E.’s comments.


###### Ibn Ezra on Numbers 4:17:1
[Ibn Ezra on Numbers 4:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:17:1)

וטעם **אל משה ואל אהרן.** כי מצוה על אהרן ובניו להשמר שלא יבאו הקהתים לידי כרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[UNTO MOSES AND UNTO AARON.] Scripture states this because Aaron and his sons were commanded to take heed that the sons of Kohath do not come to the penalty of excision (*karet*).


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

ומלת **אל תכריתו.** למשה אהרן ובניו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The command *Cut ye not off* was given to Moses, Aaron and his sons.


###### Ibn Ezra on Numbers 4:19:1
[Ibn Ezra on Numbers 4:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:19:1)

**וחיו.** יוסיפו חיים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THEY MAY LIVE. That their lives may be extended.


###### Ibn Ezra on Numbers 4:19:2
[Ibn Ezra on Numbers 4:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:19:2)

**ולא ימותו.** בכרת והטעם כי אם ישמרו יקבלו שכר ואם לא יענשו כי יתכן שלא יענשו על כן ולא ימותו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND NOT DIE. By excision. The meaning of our verse is that the family of the Kohathites will be rewarded if they observe and will be punished if they do not. Without the phrase *and not die*, our verse could be taken to imply that they will not be punished.


###### Ibn Ezra on Numbers 4:19:3
[Ibn Ezra on Numbers 4:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:19:3)

**ושמו אותם.** הארון והשולחן והמנורה והמזבחות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND APPOINT THEM.³⁰, which literally means, and put them. This can be interpreted as referring to the *kohanim*. Hence I.E.’s interpretation. The ark, the table, the menorah, and the altars.

footnotes:
³⁰ Hebrew, ve-samu otam


###### Ibn Ezra on Numbers 4:19:4
[Ibn Ezra on Numbers 4:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:19:4)

**על עבודתו.** בכלי הקדש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVERY ONE TO HIS SERVICE. This refers to the holy vessels.


###### Ibn Ezra on Numbers 4:19:5
[Ibn Ezra on Numbers 4:19:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:19:5)

**ואל משאו.** לשאת בכתף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TO HIS BURDEN. To be carried on the shoulder.


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

**ולא יבואו.** הקהתים אל אהל מועד לראות כבלע את הקדש והטעם כאשר יוסר בנינו יוסר מסך הפרכת ונגלה הארון ויש אומרים כי כבלע כמו ככסות והטעם כאשר יכסו הארון לשאת אותו וזה טעם קרוב מהראשון והנה שתים אזהרות שלא יגעו בקדש כי אם בבדים ישאוהו ולא יראו הקדש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THEY SHALL NOT GO IN. The Kohathites shall not go in to the tent of meeting to see the holy things as they are being covered. The meaning of *ke-vala et ha-kodesh* (the holy things as they are being covered) is, when the structure is taken down, the veil of the curtain is removed and the ark is revealed.³¹ is, when the holy (i.e., the tabernacle) is taken down. Others say that the meaning of *ke-vala* is, when they are being covered. Thus the meaning of *ke-vala et ha-kodesh* is, when they cover the ark in order to carry it.³² means when it is covered. The word *bala* means swallowed. Thus *ke-vala* literally means when he swallows, i.e., when he covers. This interpretation is more plausible than the first one. Now there are two prohibitions. One, not to touch the holy vessels-they are to be carried only by staves. Two, the Kohathites shall not see the holy things.

footnotes:
³¹ According to I.E. the meaning of the holy things as they are being covered
³² In other words, ke-vala


###### Ibn Ezra on Numbers 4:22:1
[Ibn Ezra on Numbers 4:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:22:1)

**נשא.** שם הפעל כמו זכור את יום השבת וטעם **נשא.** שא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TAKE THE SUM. *Naso* (take the sum) is an infinitive. It is like *zakhor* (remember) in *Remember the sabbath day, to keep it holy* (Ex. 20:8).³³ The meaning of *naso* is, take the sum.³⁴ is an infinitive, it has the meaning of an imperative. The same applies to *zakhor*.

footnotes:
³³ Which is an infinitive too.
³⁴ In other words, even though naso


###### Ibn Ezra on Numbers 4:22:2
[Ibn Ezra on Numbers 4:22:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:22:2)

**גם הם.** בעבור שנשא את ראש הקהתים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALSO. Because he had already counted the Kohathites.


###### Ibn Ezra on Numbers 4:24:1
[Ibn Ezra on Numbers 4:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:24:1)

**לעבוד.** להקים המשכן ולעשות הלחם ולשחוט ולשמור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN SERVING. To put up the tabernacle, to make the showbread, to slaughter, and to guard.


###### Ibn Ezra on Numbers 4:24:2
[Ibn Ezra on Numbers 4:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:24:2)

**ולמשא.** שם הפועל וכמוהו ולמסע את המחנות כי משקלי שמות הפעלים משתנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IN BEARING BURDENS. *Le-massa*³⁵. (bearing burdens) is an infinitive. Similarly *le-massa*³⁶. (causing to set forward) in *and for causing the camps to set forward* (Num. 10:2). The forms of verbs change.³⁷ in our verse is vocalized *kamatz, pattach*. *Le-massa* in Num. 10:2 is vocalized *pattach, pattach*. Hence I.E.’s comment.

footnotes:
³⁵ From the root nun, sin, alef
³⁶ From the root nun, sin, ayin
³⁷ Le-massa


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

**ומכסה התחש אשר עליו.** אחז הכתוב דרך קצרה שלא הזכיר מכסה עורות אילים ויש אומרים ששני המכסים היו דבקים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE COVERING OF SEALSKIN THAT IS ABOVE IT. Scripture is being brief, for it does not mention the ramskin covering.³⁸ Some say that the two coverings were attached.³⁹

footnotes:
³⁸ Which was above the sealskin covering. See Ex. 26:14.
³⁹ Thus the covering of sealskin includes the ramskin covering.


###### Ibn Ezra on Numbers 4:26:1
[Ibn Ezra on Numbers 4:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:26:1)

**ואת כל כלי עבודתם.** כשולחנות ויתדות ומיתרות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ALL THE INSTRUMENTS OF THEIR SERVICE. Such as tables, pegs, and cords.


###### Ibn Ezra on Numbers 4:26:2
[Ibn Ezra on Numbers 4:26:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:26:2)

**ואת כל אשר יעשה.** **להם.** לכלי העבודה או למשכן ולמזבח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHATSOEVER THERE MAY BE TO DO WITH THEM. The instruments of service, or the tabernacle and the altar.


###### Ibn Ezra on Numbers 4:29:1
[Ibn Ezra on Numbers 4:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:29:1)

**בני מררי.** לא הזכיר לשאת שמותם כי הפרשה דבקה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS FOR THE SONS OF MERARI. Scripture does not mention that they were counted, for this section⁴⁰ is connected to the one above.⁴¹ in verse 22 also applies here.

footnotes:
⁴⁰ Verses 29-37.
⁴¹ Verses 21-28. Thus the command Take the sum of


###### Ibn Ezra on Numbers 4:47:1
[Ibn Ezra on Numbers 4:47:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:47:1)

**עבדת עבדה.** כאשר פרשתי והנה טעם כל הפקודים שהיו מבן ל' שנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE WORK OF SERVICE. This is to be understood as I have already explained.⁴² applies to the carrying of the tent and the tabernacle, which was the work assigned to the sons of Gershon and Merari, while the term *the work of bearing burdens* refers to the work done by the sons of Kohath (Weiser). Now the meaning of *All those that were numbered* (v. 46) is, all those from thirty years old that were numbered.⁴³

footnotes:
⁴² In his comments on verse 15, I.E. hints that the term work of service
⁴³ In other words, our verse is a continuation of verse 46.


###### Ibn Ezra on Numbers 4:49:1
[Ibn Ezra on Numbers 4:49:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:49:1)

**איש איש.** על גרשון קהת ומררי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVERY ONE. The reference is to Gershon, Kohath, and Merari.


###### Ibn Ezra on Numbers 4:49:2
[Ibn Ezra on Numbers 4:49:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/4:49:2)

**על עבדתו ועל משאו.** על כן ופקדיו. ונסמכו פרשת וישלחו מן המחנה בעבור היות השכינה בתוך המחנות בנסעם ובחנותם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO HIS SERVICE, AND TO HIS BURDEN. Hence *and his numbered*⁴⁴. The singular *u-fekudav* is employed because the terms which precede it (*avodato*, his service, and *masa’o*, his burden) are i n the singular. It should be noted that J.P.S. renders *u-fekudav* as *they were also numbered*. follows. The section *put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead* (Num. 5:2) follows, because God’s presence was in the camps of Israel when they journeyed and when they rested.⁴⁵

footnotes:
⁴⁴ Hebrew, u-fekudav
⁴⁵ Hence all those who were unclean had to leave the camp.