## Ibn Ezra on Numbers Chapter 8

###### Ibn Ezra on Numbers 8:2:1
[Ibn Ezra on Numbers 8:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:2:1)

**דבר אל אהרן.** כי הוא חייב במצות הדלקת הנר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SPEAK UNTO AARON. For he is obligated to fulfill the commandment of lighting the lamps.¹

footnotes:
¹ See Ex. 27:21.


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

**אל מול פני המנורה.** פירוש והאיר אל עבר פניה והנה מלת האיר יוצאה כמו תאיר נרי ואין כן יאירו והארץ האירה ונסמכה זאת הפרשה להורות כי הדבור יהיה גם בלילה כי שם יהיה הנר דלוק ולא יכבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN FRONT OF THE CANDLESTICK. This explains *to give light* (he’ir) *over against it* (Ex. 25:37).² is, shall give light in front of the candlestick. Now the word *he’ir* (give light)³ is transitive. It is similar to the word *ta’ir* (dost light) in *For Thou dost light my light* (Ps. 18:29). However, this is not the case with the word *ya’iru* (shall give light)⁴ (shall give light) is intransitive and means shall shine, not shall shine upon. I.E. renders our clause, *shall shine in front of the candlestick*. and the word *he’irah* (did shine) in *and the earth did shine* (Ezek. 43:2). This section⁵ follows⁶ in order to teach that God’s word also came at night, for the light was to burn in the tabernacle and was not to be extinguished.

footnotes:
² In other words, the meaning of to give light over against it
³ In Ex. 25:37.
⁴ In our verse. According to I.E., ya’iru
⁵ Verses 1-4.
⁶ The statement telling us that God spoke to Moses in the tent of meeting.


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

**וזה מעשה המנורה.** הזכיר שלא נראה כמוהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THIS WAS THE WORK OF THE CANDLESTICK. Scripture teaches that no such menorah was ever seen.⁷

footnotes:
⁷ Scripture describes the menorah because it was a unique work of art. The menorah had already been described in Ex. 25:31-40. Hence I.E.’s comment.


###### Ibn Ezra on Numbers 8:4:2
[Ibn Ezra on Numbers 8:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:4:2)

**מקשה.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEATEN. I have already explained the meaning of *mikshah* (beaten).⁸ means equal” (I.E. on Ex. 25:31, Vol. 2, p. 547). According to I.E. the various parts of the menorah were of equal size.

footnotes:
⁸ “Mikshah


###### Ibn Ezra on Numbers 8:4:3
[Ibn Ezra on Numbers 8:4:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:4:3)

**ירכה.** הוא על הקנה שתעמוד עליו כי כן כתוב ירכה וקנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE BASE THEREOF. This refers to the shaft upon which it stood,⁹ for Scripture explicitly states, *its base, and its shaft* (Ex. 25:31).

footnotes:
⁹ The shaft, to which the menorah’s branches were attached.


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

**פרחה.** ידוע ולא היה כח בחרש חכם לעשותה כן לולי שהשם הראה אותה למשה במראה הנבואה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE FLOWERS THEREOF. The meaning of the word *pirchah* (flowers thereof) is well known.¹⁰ If God had not shown Moses the menorah in a prophetic vision, then no wise craftsman would have had the ability to make the menorah described in Scripture.

footnotes:
¹⁰ Hence there is no reason to explain it.


###### Ibn Ezra on Numbers 8:4:5
[Ibn Ezra on Numbers 8:4:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:4:5)

**כן עשה.** שב אל משה והטעם בצווי וכן ועשית מנורת זהב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SO HE MADE. This refers to Moses. The meaning of *made* is, made by command.¹¹ The same applies to *And thou shalt make a candlestick of pure gold* (Ex. 25:31).

footnotes:
¹¹ Moses commanded a craftsman to make the menorah.


###### Ibn Ezra on Numbers 8:4:6
[Ibn Ezra on Numbers 8:4:6](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:4:6)

וטעם הסמך פרשת הלוים להורות כי אהרן יתעסק בהדלקת הנר ובשאר העבודות יעזרוהו הלוים ויעמדו לפניו לעשות מה שיצוה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The section dealing with the Levites follows the one dealing with the lighting of the menorah to teach us that Aaron shall occupy himself with the kindling of the lamps.¹² However, the Levites shall assist him in the other services and shall stand before him to do all that he commands.¹³

footnotes:
¹² By himself, as stated in verse 2.
¹³ See verse 19.


###### Ibn Ezra on Numbers 8:6:1
[Ibn Ezra on Numbers 8:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:6:1)

**קח את הלוים מתוך בנ'**'י. כי מעורבים היו וכן כל השבטים קודם שיסעו אל הדרך מהר סיני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TAKE THE LEVITES FROM AMONG THE CHILDREN OF ISRAEL. For they were mixed in.¹⁴ The same was true of all the tribes before they journeyed on from Mount Sinai.¹⁵

footnotes:
¹⁴ They were living among the children of Israel.
¹⁵ Before the standards were set up, the various tribes were intermingled.


###### Ibn Ezra on Numbers 8:7:1
[Ibn Ezra on Numbers 8:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:7:1)

**מי חטאת.** כמו תחטאני או טעמו כחטאת הקרבן:

**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 PURIFICATION. *Chattat* (purification)¹⁶ usually means sin. Hence I.E.’s comment. here is similar to the word *techatteni* (purify me) (Ps. 51:9).¹⁷ Or it is possible that the *me chattat* (the water of purification) was similar to a sin offering (*korban chattat*).¹⁸ (the water of purification) means sin water, water which serves as a sin offering. In other words, the water atones for sin.

footnotes:
¹⁶ The word chattat
¹⁷ Translated according to I.E.
¹⁸ In this case, me chattat


###### Ibn Ezra on Numbers 8:7:2
[Ibn Ezra on Numbers 8:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:7:2)

**הזה עליהם.** אמר רבי משה שפ"א הפעל נו"ן כמו הכה תכה ונכון הוא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SPRINKLE…UPON THEM. Rabbi Moses¹⁹ says that the first root letter of *hazzeh* (sprinkle) is a *nun*.²⁰ is *nun, zayin, heh*. Compare, *hakkeh*²¹ (and of *takkeh*) is *nun, kof, heh*. Thus *hazzeh* is like *hakkeh*. They are both in the *hifil* and they both come from a root that opens with a *nun*. *takkeh* (thou shalt surely smite) (Deut. 13:16). Rabbi Moses is correct.

footnotes:
¹⁹ Moses ibn Gikatilla, an 11th-century Spanish philologist and Bible commentator.
²⁰ In other words, the root of hazzeh
²¹ The root of hakkeh


###### Ibn Ezra on Numbers 8:7:3
[Ibn Ezra on Numbers 8:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:7:3)

**והעבירו תער על כל בשרם.** וכבר העבירו תער אמרו המעתיקים אפילו הזקן ולא הפאה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND LET THEM CAUSE A RAZOR TO PASS OVER ALL THEIR FLESH. Its meaning is, and they have already caused a razor to pass over their flesh.²² (and let them cause to pass) is a pluperfect. I.E. comments thus because the shaving of the body preceded the sprinkling. The sages said²³ 40-41. even the beard,²⁴ but not the corner of the beard.²⁵

footnotes:
²² In other words, ve-he’eviru
²³ See Nazir
²⁴ See Lev. 14:9.
²⁵ See Lev. 21:5.


###### Ibn Ezra on Numbers 8:7:4
[Ibn Ezra on Numbers 8:7:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:7:4)

**וכבסו בגדיהם.** ואחר כן יהיו טהורים בטהרם במי חטאת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND LET THEM WASH THEIR CLOTHES. And after this²⁶ they will be cleansed, being purified by the waters of purification.

footnotes:
²⁶ After they wash their clothes.


###### Ibn Ezra on Numbers 8:7:5
[Ibn Ezra on Numbers 8:7:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:7:5)

**והטהרו.** מבנין התפעל והתי"ו מובלע וכן המתקדשים והמטהרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND CLEANSE THEMSELVES.] The word *ve-hitteharu* (and cleanse themselves) is a *hitpa’el*.²⁷ in it. The *tav* of the *hitpa’el* is swallowed.²⁸. Compare, *ha-mitkaddeshim ve-ha-mittaharim*²⁹ is in the *hitpa’el* and does not have a *tav* in it, for its *tav* is swallowed by its *tet*. (They that sanctify themselves and purify themselves) (Is. 66:17).

footnotes:
²⁷ Even though it does not have a tav
²⁸ By the tet
²⁹ Mittaharim


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

**פר בן בקר.** קטן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
A YOUNG BULLOCK. The term *ben bakar* indicates a young bullock.³⁰) *ben bakar* (the son of cattle). I.E. points out that this should be interpreted as a bull, a young bovine.

footnotes:
³⁰ The Hebrew literally reads, a bull (par


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

**סלת.** שלשה עשרונים כמשפט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FINE FLOUR. Three-tenth parts (of an *efah*) as is the law.


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

**תקח לחטאת.** בציווי כי הם יקחו והטעם יתנו כמו ויקחו לי תרומה או יקחו עמם כמו ויקחו להם איש שה לבית אבות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALT THOU TAKE. By issuing a command, for the Levites shall take.³¹ (the Levites) *take a young bullock*. Thus it is the Levites who do the taking. The meaning of *Then let them take* (ve-lakechu) is, then let them give.³² means shalt thou offer. Compare, *ve-yikechu li terumah* (that they take for Me an offering).³³) to Me an offering. We thus see that the Hebrew word *yikkach* (to take) sometimes has the meaning of to give. On the other hand, the meaning of *Then let them take* might be that they shall take with them.³⁴ (then let them take) has its usual meaning. Compare, *they shall take* (ve-yikechu) *to them every man a lamb, according to their fathers’ houses* (Ex. 12:3).

footnotes:
³¹ Our verse opens by saying, Then let them
³² In other words, shalt thou take
³³ Literally, that they give (ve-yikechu
³⁴ In this case, ve-lakechu


###### Ibn Ezra on Numbers 8:11:1
[Ibn Ezra on Numbers 8:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:11:1)

**לפני ה'.** והטעם כאשר תקריבם לפני האהל יסמכו בני הלוים את ידם על ראש כל אחד מהפרים ורבים כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEFORE THE LORD. Its meaning is, when you present the Levites before the tent, the Levites shall lay their hands upon the head of each one of the bullocks.³⁵ (upon the heads of the bullocks). This literally reads, upon the head of the bullocks. I.E. interprets this to mean upon the head of each one of the bullocks. There are many similar instances in Scripture.

footnotes:
³⁵ Our verse reads, al rosh ha-parim


###### Ibn Ezra on Numbers 8:12:1
[Ibn Ezra on Numbers 8:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:12:1)

**ועשה.** בצווי כי אהרן היה המקריב והעד הנאמן שאמר כי החטאת גם העולה הם לכפר על הלוים וכתוב ויכפר עליהם אהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND OFFER THOU. Offer by command, for Aaron was the celebrant. Scripture’s statement that the sin offering and also the burnt offering were to make atonement for the Levites is true proof of the aforementioned.³⁶ Furthermore, Scripture states, *and Aaron made an atonement for them*³⁷ (v. 21).

footnotes:
³⁶ That Aaron was the celebrant, for Aaron was the one making atonement offerings (v. 21).
³⁷ The Levites.


###### Ibn Ezra on Numbers 8:13:1
[Ibn Ezra on Numbers 8:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:13:1)

וטעם **והעמדת את הלוים.** אחר שיכפר אהרן עליהם תעמידם לפניו ויניפם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THOU SHALT SET THE LEVITES BEFORE AARON.] After Aaron shall make atonement for the Levites, you shall set them up before Aaron, and Aaron shall offer them for a wave offering.


###### Ibn Ezra on Numbers 8:13:2
[Ibn Ezra on Numbers 8:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:13:2)

**והנפת.** בצווי כמו יעשה להם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND OFFER THEM FOR A WAVE-OFFERING. Via your command. Compare, *And offer thou* (v. 12).³⁸. 38. The *Mikra’ot Gedolot* reads, and whatsoever there may be to do with them (Num. 4:26). However, this appears to be an error. See Filwarg.

footnotes:
³⁸ So Vat. Ebr


###### Ibn Ezra on Numbers 8:14:1
[Ibn Ezra on Numbers 8:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:14:1)

**והיו לי הלוים.** זו מעלה גדולה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LEVITES SHALL BE MINE. This is a great status.³⁹

footnotes:
³⁹ In other words, the Levites were elevated to a great status.


###### Ibn Ezra on Numbers 8:15:1
[Ibn Ezra on Numbers 8:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:15:1)

**ואחרי כן יבאו הלוים.** אחרי שתטהר אותם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AFTER THAT SHALL THE LEVITES GO IN. After you purify them.


###### Ibn Ezra on Numbers 8:15:2
[Ibn Ezra on Numbers 8:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:15:2)

**והנפת.** כצווי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND OFFER THEM. Via your command.


###### Ibn Ezra on Numbers 8:16:1
[Ibn Ezra on Numbers 8:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:16:1)

**כי נתונים נתונים.** הם ובניהם ישראל נתנום לי ואני לקחתי אותם לי והטעם קבלתים ולא נתנום בעבור פדיון פטרת כל רחם. ופטרת ופטר שתי לשונות כמו צדקה וצדק או על משקל אחר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THEY ARE WHOLLY GIVEN UNTO ME. They, and their children, are given unto Me.⁴⁰ (for they are wholly given unto Me). I.E. believes that the first *netunim* refers to the Levites and the second to the children of the Levites. The Israelites gave them to Me⁴¹ *and I took them unto Me*;⁴². that is, I accepted them. Why are they given [unto Me]?⁴³. 38. The printed texts apparently read, they are not given (unto me). This is an obvious error. In order to redeem all that openeth the womb. The word *pitrat* (openeth) and *peter* (openeth)⁴⁴ (that openeth the womb). The Book of Exodus refers to the first-born as *peter…rechem* (openeth the womb) (Ex. 13:2). are two different words.⁴⁵ Compare, *tzedek* (righteousness) and *tzedakah* (righteousness).⁴⁶ refers to any act of righteousness. *Tzedakah* in rabbinic literature refers to a gift of charity. Or they might be the same word in two paradigms.⁴⁷ and *pitrat*.

footnotes:
⁴⁰ The Hebrew reads, ki netunim, netunim li
⁴¹ See verses 9 and 10.
⁴² “And I took them unto Me” is I.E.’s paraphrase of have I taken them unto Me
⁴³ So Vat. Ebr
⁴⁴ Our verse refers to the first born as pitrat…ṙechem
⁴⁵ There is a difference in nuance between these two words. However, I.E. does not explain how they differ. For another interpretation, see Filwarg.
⁴⁶ Tzedek
⁴⁷ In other words, there is no difference between peter


###### Ibn Ezra on Numbers 8:17:1
[Ibn Ezra on Numbers 8:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:17:1)

**ביום הכותי.** זמן כמו אתה עובר היום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ON THE DAY THAT I SMOTE. The word *yom* (day)⁴⁸ means time.⁴⁹ Compare, *Thou art this day* (yom) *to pass over* (Deut. 2:18).⁵⁰

footnotes:
⁴⁸ Here.
⁴⁹ The first-born were slain at night. See Ex. 12:29. Hence I.E.’s comment.
⁵⁰ The meaning of this is, you are about to pass over, for Israel did not pass over the Jordan until Moses died.


###### Ibn Ezra on Numbers 8:18:1
[Ibn Ezra on Numbers 8:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:18:1)

וטעם **ואקח את הלוים.** וכבר אמר לקחתי אותם לי כי כן דרך המקרא והוא דבק עם הפסוק הבא אחריו וכאשר לקחתי לי הלוים נתתים אני לאהרן ולבניו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND I HAVE TAKEN THE LEVITES.] Scripture has already stated, *have I taken them unto Me* (v. 16). This is the style of Scripture.⁵¹ *And I have taken the Levites* is connected to the verse which follows. It means, when I took the Levites, I gave them to Aaron and his sons (v. 19).

footnotes:
⁵¹ To repeat itself after digressing.


###### Ibn Ezra on Numbers 8:19:1
[Ibn Ezra on Numbers 8:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:19:1)

**ולכפר.** להיותם כפר נפשם כאשר פירשתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND TO MAKE ATONEMENT. To be an atonement for the souls of the children of Israel, as I have already explained.⁵²

footnotes:
⁵² See I.E. on Ex. 32:29.


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

**ויעש משה ואהרן.** משה בצווי ואהרן שהניפם וישראל שסמכו עליהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THUS DID MOSES AND AARON. Moses by command, Aaron by waving them, and Israel by the laying of their hands on them.


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

וטעם **ויתחטאו.** כי גם הם עשו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND THE LEVITES PURIFIED THEMSELVES.] Scripture tells us that they also performed [purification rituals].


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

**ויכפר עליהם.** וכבר כפר עליהם ויש אומרים כי בתחלה התחטאו ואחר כן סמכו ידיהם על הפרים ואיננו רחוק ואם כן יהיה פירוש והעמדת את הלוים וכבר העמדתם בתחלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND AARON MADE ATONEMENT FOR THEM. And Aaron had already made atonement for them.⁵³ is a pluperfect that means had made atonement. Others say that the Levites first purified themselves and afterwards laid their hands on the bullocks.⁵⁴ This interpretation is not far off the mark.⁵⁵ (and made atonement). If this is so, then the meaning of *And thou shalt set the Levites* (v. 13) is: and you have already set the Levites⁵⁶ at the beginning.⁵⁷ (had atoned) is not a pluperfect.

footnotes:
⁵³ Before Aaron offered them as a sacred gift before the Lord. Thus va-yekhapper
⁵⁴ After which Aaron offered them for a wave offering and made atonement for them (Krinsky).
⁵⁵ For it is based on a literal interpretation of va-yekhapper
⁵⁶ The atonement ritual was the final act in the cleansing ritual of the Levites.
⁵⁷ That is, before Aaron made atoonement fot them. Thus our verse does not contradict verse 13. In this case, va-yekhapper


###### Ibn Ezra on Numbers 8:22:1
[Ibn Ezra on Numbers 8:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:22:1)

**כן עשו להם.** תמיד בני אהרן לבניהם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SO DID THEY UNTO THEM. So did the sons of Aaron always unto the children of the Levites.⁵⁸

footnotes:
⁵⁸ The reference is to the commandments in our chapter regarding the Levites (verses 6-14). This apparently applies to future generations as well.


###### Ibn Ezra on Numbers 8:24:1
[Ibn Ezra on Numbers 8:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:24:1)

**זאת אשר ללוים.** והטעם זאת הקצבה ואין מבן שלשים שנה מכחיש זה הפסוק כי מבן שלשים שנה הוא לעבודת משא ומבן חמש ועשרים לעבודת האהל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THIS IS THAT WHICH PERTAINETH UNTO THE LEVITES. Its meaning is, this is the set time of service which pertains to the Levites.⁵⁹ (this is) is short for *zot ha-kitzvah* (the set time of service). The verse reading *from thirty years and upward* (Num. 4:23)⁶⁰. does not contradict our verse,⁶¹ 24a, they begin their studies at the age of 25 and their service at the age of 30. See Rashi. for *from thirty years and upward* refers to the service of bearing burdens (Num. 4:24), while our verse, which reads *from twenty and five years all and upward*, refers to the service in the work of the tent of meeting.

footnotes:
⁵⁹ In other words, zot
⁶⁰ Num. 4:23 gives as the age of all that enter…to do service in the tent of meeting
⁶¹ According to Hullin


###### Ibn Ezra on Numbers 8:24:2
[Ibn Ezra on Numbers 8:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:24:2)

וטעם **לצבא.** להמנות עם צבא העובדים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *li-tzeva* (to perform the service) is, to be counted among the host of workers.⁶² means a host. Hence I.E.’s interpretation.

footnotes:
⁶² The word tzava


###### Ibn Ezra on Numbers 8:26:1
[Ibn Ezra on Numbers 8:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/8:26:1)

**במשמרותם.** על הזקנים ונדבקה פרשת הפסח כי החנוכה היתה בחדש הראשון ואז נבדלו הלוים ובאה זאת הפרשה בעבור שהוא כתוב בפסח והיה כי תבאו אל הארץ והיה כי יביאך ה' צוה שהם חייבים גם במדבר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO KEEP THE CHARGE. This command is directed to the elders.⁶³ The section dealing with the Passover follows the section dealing with the consecration of the Levites because the dedication of the altar took place in the first month.⁶⁴ The Levites were separated⁶⁵ at that time.⁶⁶ The section dealing with Passover⁶⁷ is written here because, concerning the Passover, it was written, *And it shall come to pass, when ye be come to the land* (Ex. 12:25); *And it shall be when the Lord shall bring thee into the land* (Ex. 13:5).⁶⁸ This chapter⁶⁹ records that God commanded that they were obligated to offer the Passover sacrifice in the desert also.⁷⁰

footnotes:
⁶³ The Levites who are above the age of 50.
⁶⁴ See Num. 7:1, Ex. 40:2, and Lev. 9:1.
⁶⁵ From Israel and consecrated.
⁶⁶ See Num. 3:1 and Ex. 32:29.
⁶⁷ Num. 9:1-8.
⁶⁸ These verses imply that Israel was obligated to offer the Passover sacrifice only in the Land of Israel.
⁶⁹ Num. 9:1.
⁷⁰ Sinai.