## Ibn Ezra on Numbers Chapter 5

###### Ibn Ezra on Numbers 5:2:1
[Ibn Ezra on Numbers 5:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:2:1)

**כל צרוע וכל זב וכל טמא לנפש.** אלה הם מטומאת שבעה והם מטמאים אחרים על כן לא יצא בעל קרי מחוץ למחנה ואין יד במחנה לצאת חוץ רק כל אחד חופר באהלו כמנהג כל המחנות כלן כי תינוקים יש ביניהם. ופרשת כי תצא מחנה על מחנה קטן ידבר שאין שם אשה והארון ביניהם ואין (ס"א והם) סובבים כי במחנה ישראל השכינה באמצע ועוד אפרשנו במקומו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVERY LEPER, AND EVERY ONE THAT HATH AN ISSUE,¹. A *zav* or a *zavah* is a person who has an abnormal discharge from the genital organs. AND WHOSOEVER IS UNCLEAN BY THE DEAD. These are states of uncleanliness that last for seven days. They also render others unclean.² and the *zavah*, see Lev. 15:1-28. For the uncleanliness of those who come into contact with the dead, see Num. 19:1- 22. Therefore a person who had a seminal omission does not leave the camp.³ Similarly, no place was setaside outside the camp⁴ for the performing of bodily functions.⁵ On the contrary, each person dug in his own tent⁶ as is the custom with all the camps, for there were children among them.⁷ Now the section which opens with *When thou goest forth in camp against thine enemies* (Deut. 23:10) speaks of a small camp wherein there are no women, and the ark is among them and they do not surround the ark.⁸ [They have to leave the camp],⁹ for God’s presence is in the center of any Israelite camp. I will explain this in its proper place.¹⁰

footnotes:
¹ Hebrew, zav
² For the uncleanliness of the zav
³ The camp discussed in our chapter, i.e., the camp of the entire people of Israel. I.E. comments thus because one who has a seminal mission is obligated to leave a camp of soldiers who go to war. See Deut. 23:10-14.
⁴ See note 3.
⁵ As there was in the case of a camp of soldiers. See Deut. 23:10-14.
⁶ Dug a pit for his bodily excretions.
⁷ It would be very difficult to take children outside of the camp every time they had to relieve themselves.
⁸ With a fence as they do in a large camp (see I.E. on Deut. 23:10). Thus in a small camp, or a war camp, the ark is exposed. Some manuscripts read, and they surround the ark; i.e., they are in close proximity to the ark.
⁹ A war camp.
¹⁰ See I.E. on Deut. 23:10. For another interpretation, see Weiser.


###### Ibn Ezra on Numbers 5:3:1
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**נקבה.** זבה או נדה או מצורעת או טמאת מת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FEMALE. A woman who has an irregular menstrual flow,¹¹ a normal menstrual flow,¹² a woman who is a leper¹³ or who was made unclean by a dead body.¹⁴

footnotes:
¹¹ See Lev. 15:25-28.
¹² Lev. 15:19-24.
¹³ See Lev. 13:1-46.
¹⁴ Num. 19:11-22.


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

**ויעשו כן.** מיד קודם שנסעו והטמאים בנסעם יסעו בין דגל אפרים לדגל דן על דרך סברא כי לא פורש. ונסמכה פרשת איש או אשה כי הצרעת והזוב יבואו בעבור מעל. וטעם להזכיר זאת הפרשה פעם אחרת להזכיר ואם אין לאיש גואל:

**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 DID SO. Immediately, before they journeyed. When the unclean journeyed, they journeyed between the standard of Ephraim¹⁵ and the standard of Dan.¹⁶ The aforementioned is based on logic,¹⁷ for this is not explained in Scripture. The section that begins with *When a man or woman* [*shall commit any sin that men commit, to commit a trespass against the Lord*]¹⁸ follows the previous chapter¹⁹ because leprosy and unclean issue²⁰. are brought about by trespassing against the Lord.²¹ 16b. The reason this section is repeated²² is that the Torah wants to mention *but if the man have no kinsman* (v. 8).²³

footnotes:
¹⁵ The standard of Ephraim journeyed in front of the standard of Dan.
¹⁶ The standard of Dan journeyed at the rear. See Num. 10:25.
¹⁷ For it is hard to believe that the unclean traveled outside of the standards and were thus exposed to danger.
¹⁸ Verses 6-10.
¹⁹ Verses 1-4.
²⁰ Hebrew, zav
²¹ They are punishments for sin. See Arakin
²² The material in verses 5-10 repeats what has already been stated in Lev. 5:20-26.
²³ This law is not mentioned in Lev 5:20-26.


###### Ibn Ezra on Numbers 5:7:1
[Ibn Ezra on Numbers 5:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:7:1)

**והתודו.** איזה מהם שיהיה איש או אשה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN THEY SHALL CONFESS. Whichever one it be, a man or a woman.


###### Ibn Ezra on Numbers 5:7:2
[Ibn Ezra on Numbers 5:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:7:2)

**בראשו.** כאשר הוא. לא פחות ממנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN FULL. *Be-rosho* (in full) means as it is, not less than it is.²⁴ literally means at its head, or at first. Hence I.E.’s comment.

footnotes:
²⁴ Be-rosho


###### Ibn Ezra on Numbers 5:7:3
[Ibn Ezra on Numbers 5:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:7:3)

**וחמישתו יוסף עליו.** אם הוא מתודה מעצמו ואם יש עדים עליו יוסף שני חמישיות ומעתיקי הדת אמרו חומש החומש ודעתם רחבה מדעתנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ADD UNTO IT THE FIFTH PART. If he confesses on his own. However, if there are witnesses then he shall add two fifths. Those who transmitted the law²⁵ say a fifth of a fifth.²⁶ 108a. See Rashi on Lev. 5:24, “If he denies the fifth (i.e., he asserts that he has repaid both capital and fifth, but has not really paid the latter, for which a claim is now made against him) and takes an oath that he has paid it but afterwards admits the claim, then he must now bring (pay) a fifth in addition to this fifth (a fifth of the original fifth which now become the *keren* (capital) in addition to it).” (Rosenbaum and Silbermann translation). Their minds are greater than ours.

footnotes:
²⁵ The Talmudic sages.
²⁶ See Baba Kamma


###### Ibn Ezra on Numbers 5:8:1
[Ibn Ezra on Numbers 5:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:8:1)

**המושב לה'.** בעבור יראת השם השיבו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE RESTITUTION…SHALL BE THE LORDS. For he made restitution because of his fear of the Lord.²⁷

footnotes:
²⁷ He confessed because of his fear of the Lord.


###### Ibn Ezra on Numbers 5:10:1
[Ibn Ezra on Numbers 5:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:10:1)

**ואיש את קדשיו לו יהיו.** טעמו ברשות המקדיש הם שיתנם לאיזה כהן שירצה והזכיר זה בעבור מתנות כהונה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND EVERY MAN’S HALLOWED THINGS SHALL BE HIS. Its meaning is that they belong to the one who hallows them. He may give them to any *kohen* that he wants to. This is noted because Scripture mentions the gifts given to the *kohanim*.²⁸

footnotes:
²⁸ In verse 9.


###### Ibn Ezra on Numbers 5:12:1
[Ibn Ezra on Numbers 5:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:12:1)

וטעם **תשטה.** בעבור ומעלה בו מעל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The portion dealing with a straying wife follows²⁹ because the straying wife commits a trespass against her husband.³⁰

footnotes:
²⁹ The portion that deals with one who trespasses against the Lord.
³⁰ They are thus thematically connected.


###### Ibn Ezra on Numbers 5:12:2
[Ibn Ezra on Numbers 5:12:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:12:2)

**תשטה.** תסור מהדרך הישרה וכן שטה מעליו ועבור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF ANY MAN’S WIFE GO ASIDE. *Tisteh* means will go aside from the right way.³¹ means to go aside. Here, to go aside from the right path. Similarly *seteh* (go aside) in *Go aside from it* (Prov. 4:15).

footnotes:
³¹ In other words, the word tisteh


###### Ibn Ezra on Numbers 5:13:1
[Ibn Ezra on Numbers 5:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:13:1)

**שכבת זרע.** השכיבה הידועה כי עקרה לזרע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CARNALLY. *Shikhvat zera* (carnally) refers to carnal laying. It is called *shikhvat zera*³² because its purpose is for seed.³³

footnotes:
³² Literally, laying of seed.
³³ Its purpose is for ejaculation (Weiser). Or its purpose is to produce children.


###### Ibn Ezra on Numbers 5:13:2
[Ibn Ezra on Numbers 5:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:13:2)

**ונסתרה** שלא גלתה היא הדבר ואפילו עד אחד אין בה שתהיה חשודה בעבורו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IT BE HID. She did not reveal the matter. There is not even one witness through whom she is suspect.


###### Ibn Ezra on Numbers 5:13:3
[Ibn Ezra on Numbers 5:13:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:13:3)

**והיא לא נתפשה.** בעדים אנשים או על ידי נשים עד שתהיה חשודה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER SHE BE TAKEN IN THE ACT. By witnesses, men or women, so that she be suspected.


###### Ibn Ezra on Numbers 5:14:1
[Ibn Ezra on Numbers 5:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:14:1)

**ועבר עליו.** לשון זכר וכן רוח גדולה וחזק מאד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SPIRIT OF JEALOUSY COME UPON HIM. *Ru’ach* (spirit) is masculine here.³⁴ (come upon), the verb governing *ru’ach*, is masculine. Similarly *ru’ach* (wind) in *and a great and strong wind* (I Kings 19:11).³⁵ (strong), one of the verbs governing *ru’ach*, is masculine.

footnotes:
³⁴ Avar
³⁵ Here too chazak


###### Ibn Ezra on Numbers 5:14:2
[Ibn Ezra on Numbers 5:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:14:2)

וטעם **עבר.** שעל' במחשבתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
COME. Come upon his mind.


###### Ibn Ezra on Numbers 5:15:1
[Ibn Ezra on Numbers 5:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:15:1)

**והביא.** בעל כרחה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BRING. Against her will.


###### Ibn Ezra on Numbers 5:15:2
[Ibn Ezra on Numbers 5:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:15:2)

**עליה.** עמה או בעבורה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR HER. *Aleha* (for her) means with her or because of her.³⁶ is, upon her. Hence I.E.’s comment.

footnotes:
³⁶ The usual meaning of aleha


###### Ibn Ezra on Numbers 5:15:3
[Ibn Ezra on Numbers 5:15:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:15:3)

**קמח שעורים.** אמרו רבותינו היא עשתה מעשה בהמה תביא מאכל בהמה ומנחת הנדבה היא סולת חטים לזכרון לטוב. וזאת המנחה מזכרת עון אם היה שם על כן היא גרוע להיותה שעורים בלא שמן ובלא לבונה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BARLEY MEAL. Our rabbis said, she acted like a beast, let her bring the food of a beast.³⁷ 2:1. A free-will meal offering consists of pure wheat flower so that the celebrant will be remembered for good. However, this meal offering recalls a sin, if a sin was committed. Hence it is an inferior offering and consists of barley without oil and without frankincense.

footnotes:
³⁷ Mishnah, Sotah


###### Ibn Ezra on Numbers 5:16:1
[Ibn Ezra on Numbers 5:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:16:1)

**והקריב אתה.** המנחה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE PRIEST SHALL BRING HER NEAR. *Her*³⁸. refers to the meal offering.³⁹ literally means her. However, it also means it.

footnotes:
³⁸ Hebrew, otah
³⁹ Not the woman. The word otah


###### Ibn Ezra on Numbers 5:16:2
[Ibn Ezra on Numbers 5:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:16:2)

**והעמידה לפני ה'.** לפני המזבח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SET HER⁴⁰ is to make the woman stand before the Lord. BEFORE THE LORD. Before the altar.

footnotes:
⁴⁰ The meal offering. I.E. explains our verse in this way because verse 18 tells us that the kohen


###### Ibn Ezra on Numbers 5:17:1
[Ibn Ezra on Numbers 5:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:17:1)

**מים קדשים.** מהכיור כי כבר נקדשו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HOLY WATER. From the basin, for it has already become holy.⁴¹

footnotes:
⁴¹ By being in the basin.


###### Ibn Ezra on Numbers 5:17:2
[Ibn Ezra on Numbers 5:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:17:2)

**בקרקע.** ידוע תחת הקרקע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ON THE FLOOR OF THE TABERNACLE. The reference is to the well-known floor.⁴² (dust) has a definite article before it, a *heh* with a *segol* beneath it. Hence I.E.’s comment. The word *afar* (dust) has a definite article before it. It refers to the earth which is beneath the floor.⁴³ (in the dust) refers to the earth which is beneath the floor of a certain spot in the tabernacle. See Mishnah *Sotah* 2:2.

footnotes:
⁴² The word afar
⁴³ In other words, be-afar


###### Ibn Ezra on Numbers 5:18:1
[Ibn Ezra on Numbers 5:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:18:1)

**ופרע את ראש האשה.** יגלה ולפי דעתי יוציא פרע ראשה שהיה מכוסה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND LET THE HAIR OF THE WOMAN’S HEAD GO LOOSE. *Para* (go loose) means he shall uncover.⁴⁴. However, I believe that it means he shall take out the hair of the woman, which was covered, and let it go loose.

footnotes:
⁴⁴ According to this opinion the meaning of our verse is, and he shall uncover (u-fara) the hair of the woman


###### Ibn Ezra on Numbers 5:18:2
[Ibn Ezra on Numbers 5:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:18:2)

**מי המרים.** לפי דעתי שמלת מי סמוך ומלת המרים תאר השם אם כן סודו ידוע גם יתכן שנקראו על שם סופם כמו ובגדי ערומים תפשיט והעד ובאו בה המים המאררים למרים להורות כי האלות הנקראות המאררים ישימו המים מרים אחר היותם מתוקים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE WATER OF BITTERNESS. It is my opinion that the word *me* (water) is in the construct⁴⁵ and the word *ha-marim* is an adjective.⁴⁶ If so, then its secret is known.⁴⁷ is short for *me ha-sammim ha-marim* (the water containing the bitter ingredient). See *Sotah* 20a. It is also possible that the waters were so called because of their ultimate taste.⁴⁸ Compare, *And stripped the naked of their clothing* (Job 22:6).⁴⁹ *And the water that causeth the curse shall enter into her and become bitter* (v. 24) is proof of this, for this verse indicates that the *oaths*,⁵⁰ which *they that cause the curses*⁵¹ refers to, will make the sweet waters bitter.

footnotes:
⁴⁵ With a missing word.
⁴⁶ Describing the missing word.
⁴⁷ We know what word is missing. According to I.E. the phrase me ha- marim
⁴⁸ The waters were not yet bitter. They only turned bitter at the end. Hence I.E. explains that they are called the bitter waters because they were ultimately bitter.
⁴⁹ One cannot strip a naked person. Thus what Scripture means is that the one who was ultimately naked was stripped.
⁵⁰ Mentioned in verse 19. The waters turned bitter after the oaths were dissolved in it.
⁵¹ The curses come about through her false swearing.


###### Ibn Ezra on Numbers 5:18:3
[Ibn Ezra on Numbers 5:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:18:3)

ומלת **המאררים.** מהבנין הכבד כמו אשר אררה ה':

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The word *ha-me’arerim* (that causeth the curse) is a *pi’el*. It is like the word *erarah* (cursed) in *which the Lord hath cursed* (Gen. 5:29).⁵². The root *alef, resh, resh* usually comes in the *kal*. Hence I.E.’s comment.

footnotes:
⁵² It too is a pi’el


###### Ibn Ezra on Numbers 5:19:1
[Ibn Ezra on Numbers 5:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:19:1)

וטעם **והשביע.** שתענה האשה אמן אמן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[SHALL CAUSE HER TO SWEAR.] Its meaning is that the woman shall answer, *Amen, Amen*.


###### Ibn Ezra on Numbers 5:19:2
[Ibn Ezra on Numbers 5:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:19:2)

**אם לא שכב איש אתך.** הטעם איש אחר בחזקה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IF NO MAN HAVE LAIN WITH THEE. Its meaning is, if another man has not forced himself upon you.⁵³ cannot be taken literally because we are dealing with a married women. Hence I.E.’s comment.

footnotes:
⁵³ If no man have lain with thee


###### Ibn Ezra on Numbers 5:19:3
[Ibn Ezra on Numbers 5:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/5:19:3)

**ואם לא שטית.** ברצונך ודקדוק שטית טומאה כמו לא תבנה אתהן גזית:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IF THOU HAST NOT GONE ASIDE. Willingly. *Satit* means you have gone aside and committed an unclean act.⁵⁴ is short for *satit tume’ah*. It is similar to *thou shalt not build it of hewn stones* (Ex. 20:25).⁵⁵. I.E. believes that this is short for: you shall not build a hewn structure out of them. See I.E. on Ex. 20:25 and the notes thereto (Vol. 2, p. 443-4).

footnotes:
⁵⁴ In other words, satit
⁵⁵ Ex. 20:25 literally reads, you shall not build them uncut stones


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

**הנקי.** תהיה נקייה כמו ומות בהר ויתכן להיות והשביע הראשון בשם והשני באלה כאשר הוא מפורש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BE THOU FREE. The meaning of *hinnaki* is, be thou free.⁵⁶ is an imperative. It literally means free yourself. However, it cannot mean that here, for it is not in the power of the woman to free herself. Hence *hinnaki* must be taken as an imperfect rather than as an imperative, even though it has the form of the latter. It is similar to *and die in the mount* (Deut. 32:50).⁵⁷ (and die), an imperative, must be interpreted as if written *ve-tamut* (and you will die), for the time of one’s natural death is not in one’s hands. See I.E. on Gen. 1:22 and the notes thereto (Vol. 1, p. 42). It is possible that the first time Scripture says, *and the priest shall cause her to swear*⁵⁸ means, and the priest shall cause her to swear by invoking God’s name. The second time this phrase is used⁵⁹ it means, as Scripture notes,⁶⁰ via the curses.

footnotes:
⁵⁶ Hinnaki
⁵⁷ U-mot
⁵⁸ That is, in our verse.
⁵⁹ That is, in verse 21.
⁶⁰ In verse 21.


###### Ibn Ezra on Numbers 5:21:1
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**ירך ובטן.** שכנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THY THIGH…THY BELLY. They are the neighbors.⁶¹

footnotes:
⁶¹ They are near the genital organs.


###### Ibn Ezra on Numbers 5:21:2
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**צבה.** כמו נפוחה ואין ריע לו חוץ מהפרשה הזאת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO SWELL. The word *tzavah* means to swell. The word is not found anywhere else in Scripture.⁶²

footnotes:
⁶² Literally, has no neighbor except in this chapter. Neither this word nor any word with the same root is found any where else in Scripture, only here.


###### Ibn Ezra on Numbers 5:22:1
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**ולנפיל.** נפתח הלמ"ד להורות על חסרון ה"א הבנין וכן לשמיד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO FALL AWAY. The *lamed* of *lanpil* (to fall away) is vocalized with a *pattach* because the *heh* of the form⁶³. is missing.⁶⁴ is short for *le-hanpil*. The same is true of the word *lashmid* (to destroy) (Is. 23:11).⁶⁵ is short for *le-hashmid*.

footnotes:
⁶³ The hifil
⁶⁴ Lanpil
⁶⁵ Lashmid


###### Ibn Ezra on Numbers 5:22:2
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**אמן.** פעמים חזוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AMEN, AMEN. The word amen is repeated for emphasis.⁶⁶ says.

footnotes:
⁶⁶ To indicate that the woman fully agrees with what the kohen


###### Ibn Ezra on Numbers 5:23:1
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וטעם **בספר.** שהיה להם ספר ידוע באלות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[IN A SCROLL.] They had a specific scroll for curses.⁶⁷ (in a book). *Ba-sefer* literally means in the book. Hence I.E.’s comment.

footnotes:
⁶⁷ According to I.E. they had a special book which was used for this ritual. Our verse reads ba-sefer


###### Ibn Ezra on Numbers 5:26:1
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**אזכרתה.** מה שיהיה לה לזכרון לטוב או לרע כפי מעשיה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE MEMORIAL-PART THEREOF.⁶⁸. This literally means her memorial. Hence I.E.’s comment. That which served as her memorial, for good or bad in accordance with her deeds.

footnotes:
⁶⁸ The Hebrew reads azkaratah


###### Ibn Ezra on Numbers 5:27:1
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**ותמעל מעל.** כאשר פירשתי דבר מכוסה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HAVE ACTED UNFAITHFULLY. *Va-timal ma’al* (and have acted unfaithfully) is to be understood here as I have explained.⁶⁹ It refers to something covered.⁷⁰ means to remove a cover (*me’il*), to uncover that which should remain covered. *Va-time’ol ma’al* thus means, and have committed an act of treachery.

footnotes:
⁶⁹ See I.E. on Lev. 5:15.
⁷⁰ According to I.E. on Lev. 5:15, the phrase li-me’ol ma’al


###### Ibn Ezra on Numbers 5:28:1
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**ונזרעה זרע.** שיתן לה השם זרע בשכר הקלון שאירע לה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL CONCEIVE SEED. God will give her seed in recompense for the shame which befell her.


###### Ibn Ezra on Numbers 5:31:1
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**תשא את עונה.** אם נטמאה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BEAR HER INIQUITY. If she was defiled.


###### Ibn Ezra on Numbers 5:31:2
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וטעם **ונקה האיש מעון.** כי אם עבר עליו רוח קנאה הנה היא אסורה לו שישכב עמה והשוכב יש לו עון. יש אומרים שטעם הסמך פרשת נזיר לפרשת סוטה שיהיה לה בן נזיר אם לא נטמאה ולפי דעתי כי נסמכה בעבור נזירת האשה שהיא הפך המועלת כי רובי העבירות סבתם היין ואשה שלא תתקן שער ראשה איננה מבקשת להבעל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Our verse states, *And the man shall be clear from iniquity*.⁷¹ For if a spirit of jealousy came upon him she is prohibited to him. He is not allowed to be with her.⁷² If he sleeps with her, he is guilty of sin. Some say that the section dealing with the Nazirite follows the section dealing with the wife who is accused of adultery because if the latter was not defiled, then she will have a son who is a Nazirite. However, I believe that the chapter dealing with the Nazirite follows [the chapter dealing with the wife who is accused of adultery] because it lays down the law regarding a female Nazirite who is the reverse of the unfaithful wife. Now wine⁷³ causes most sins. Furthermore, a woman who does not fix her hair⁷⁴ does not seek sexual relations.⁷⁵

footnotes:
⁷¹ If the woman is exonerated and he has relations with her.
⁷² If a man suspects his wife of adultery, he is prohibited from having sexual relations with her until she is exonerated.
⁷³ Which the Nazirite forswears.
⁷⁴ The Nazirite is prohibited from cutting hair.
⁷⁵ Thus the female Nazirite who abstains from wine and does not cut her hair is the reverse of the unfaithful wife who drinks wine and does cut her hair.