## Ibn Ezra on Numbers Chapter 9

###### Ibn Ezra on Numbers 9:6:1
[Ibn Ezra on Numbers 9:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:6:1)

**ויהי אנשים.** לא יתכן שיהיה מחנה ישראל גדול ושלא ימותו שם מתים בכל יום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THERE WERE CERTAIN MEN. It is impossible for a camp to be big as that of the Israelites without people dying every day.


###### Ibn Ezra on Numbers 9:7:1
[Ibn Ezra on Numbers 9:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:7:1)

**למה נגרע.** מבנין נפעל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREFORE ARE WE TO BE KEPT BACK. *Niggara* (kept back) is a *nifal*.


###### Ibn Ezra on Numbers 9:8:1
[Ibn Ezra on Numbers 9:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:8:1)

**עמדו.** פתח אהל מועד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
STAY YE. At the opening of the tent of meeting.


###### Ibn Ezra on Numbers 9:10:1
[Ibn Ezra on Numbers 9:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:10:1)

**או בדרך רחוקה.** אין לחפש כי כבר העתיקי חז"ל כמה היא הרחוקה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN A JOURNEY AFAR OFF. We do not have to search for the meaning of this phrase, for our sages have already transmitted to us the meaning of *afar off*.¹. 9:2, *afar off* means outside of the threshold of the temple courtyard. For other opinions see *Pes*. 9:2.

footnotes:
¹ According to the Mishnah, Pes


###### Ibn Ezra on Numbers 9:10:2
[Ibn Ezra on Numbers 9:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:10:2)

**לכם.** לטמא נפש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF YOU. This refers to being unclean by reason of a dead body.


###### Ibn Ezra on Numbers 9:10:3
[Ibn Ezra on Numbers 9:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:10:3)

**או לדורותיכם.** בטמא נפש ודרך רחוקה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR OF YOUR GENERATIONS. This refers to both a person who is unclean by reason of a dead body and to one in a journey far off.


###### Ibn Ezra on Numbers 9:13:1
[Ibn Ezra on Numbers 9:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:13:1)

**ובדרך לא היה.** או בדרך וכן ומכה אביו ואמו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IS NOT ON A JOURNEY. *U-ve-derekh* (and on a journey) is to be rendered, or is on a journey.² of *u-ve-derekh* is to be rendered “or,” not “and.” I.E. comments thus because he believes that the law of being far off did not apply in the wilderness (I.E. on verse 10). Hence he reads our verse as follows: But the man that is unclean in the wilderness, and is on a journey in future generations. So Filwarg. For additional interpretations see Krinsky and Avi Ezri. *U-makkeh aviv ve-immo* (and he that smiteth his father, or his mother)³ (Ex. 21:15) is similar.⁴

footnotes:
² In other words, the vav
³ Literally, and he that smiteth his father and his mother.
⁴ In that its meaning is, and he that smiteth his father, or his mother.


###### Ibn Ezra on Numbers 9:13:2
[Ibn Ezra on Numbers 9:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:13:2)

**חטאו ישא.** הוא בעצמו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BEAR HIS SIN. He alone.⁵

footnotes:
⁵ Not his descendants.


###### Ibn Ezra on Numbers 9:14:1
[Ibn Ezra on Numbers 9:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:14:1)

**וכי יגור אתכם גר.** גם הוא יעשה פסח שני כמשפט ויש אומרים כי הטעם על פסח ראשון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IF A STRANGER SHALL SOJOURN AMONG YOU. He too shall observe the second Passover⁶ in accordance with the ordinance. Others say that the reference is to the first Passover.⁷

footnotes:
⁶ If unclean or far off.
⁷ The Passover observed in Nisan.


###### Ibn Ezra on Numbers 9:15:1
[Ibn Ezra on Numbers 9:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:15:1)

**וביום הקים את המשכן.** החל לספור מסעי ישראל הוצרך להזכיר הענן שחנה על המשכן כי בחנותו יחנו ובנסעם יסעו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND ON THE DAY THAT THE TABERNACLE WAS REARED UP. Scripture begins to count the journeys of Israel. It was thus compelled to make mention of the cloud that rested on the tabernacle, for when it camped they camped and when it journeyed⁸. 38. Our texts read, *when they journeyed, they journeyed*. they journeyed.

footnotes:
⁸ So Vat. Ebr


###### Ibn Ezra on Numbers 9:15:2
[Ibn Ezra on Numbers 9:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:15:2)

**לאהל העדות.** על אהל ורבים כן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVEN THE TENT OF THE TESTIMONY. *Le-ohel* (even the tent) is to be rendered, on the tent.⁹ usually has the meaning of to. Hence I.E.’s comment. I.E. renders our verse, the cloud covered the tabernacle, on the tent of the testimony. There are many such instances in Scripture.

footnotes:
⁹ The lamed


###### Ibn Ezra on Numbers 9:18:1
[Ibn Ezra on Numbers 9:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:18:1)

**על פי ה' יסעו.** הטעם ידוע כי הענן השם יניחנו ויסענו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AT THE COMMANDMENT OF THE LORD THE CHILDREN OF ISRAEL JOURNEYED. Its meaning is clear, for God caused the cloud to rest and God caused it to journey.


###### Ibn Ezra on Numbers 9:19:1
[Ibn Ezra on Numbers 9:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:19:1)

**ובהאריך.** ואם היה מאריך והנה דרך כלל ואחר כן אמר ימים מספר יסעו או יחנו על פי ה':

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN THE CLOUD TARRIED. The meaning of *u- ve-ha’arikh* (and when it tarried) is to be rendered, and if it tarried.¹⁰ Scripture first speaks in general terms.¹¹ It then goes on to say that sometimes the Israelites would journey for a few days or encamp according to the commandment of the Lord.

footnotes:
¹⁰ Nahmanides interprets similarly.
¹¹ That Israel travelled and camped in the wilderness.


###### Ibn Ezra on Numbers 9:21:1
[Ibn Ezra on Numbers 9:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:21:1)

**או יומם ולילה.** הנה פעמים יסעו בלילה ויש אומרים כי פירושו יומם ולילה כמשמעו והוא הנכון בעיני והעד או יומם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR IF IT CONTINUED BY DAY AND BY NIGHT. They thus occasionally journeyed at night.¹² (by day and by night) is to be rendered, by day *or* by night. Our verse reads as follows: or if it (the cloud) continued by day or by night, when the cloud was taken up they journeyed. In other words, sometimes the cloud stayed over the tabernacle during the day and was taken up at the beginning of the night. Thus Israel at times took up their journey at night. Others say that *yomam va-laylah* (by day and by night) is to be interpreted literally.¹³ of *yomam va-laylah* is to be translated literally. Thus *yomam va-laylah* means by day *and* by night. Therefore what the verse is telling us is that the cloud continued on the tabernacle a day and a night and was taken up in the morning, and then Israel journeyed. The verse thus teaches that Israel journeyed in the morning, not at night. This interpretation appears correct to me. The term *yomayim* (two days) (v. 22)¹⁴. 38. See also Filwarg. The printed texts have *yomam*. is proof that this interpretation is correct.¹⁵ follows *yomam va-laylah*. *Yomayim* refers to two days and two nights. Hence *yomam va-laylah* must refer to a day and a night.

footnotes:
¹² This means that yomam va-laylah
¹³ In other words, the vav
¹⁴ So Vat. Ebr
¹⁵ The term yomayim


###### Ibn Ezra on Numbers 9:22:1
[Ibn Ezra on Numbers 9:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:22:1)

**או ימים.** שנה תמימה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR A YEAR. The word *yomam* means a full year.¹⁶

footnotes:
¹⁶ See Lev. 25:29.


###### Ibn Ezra on Numbers 9:23:1
[Ibn Ezra on Numbers 9:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/9:23:1)

**על פי ה' יחנו.** באחרונה כל ימי שבתם במדבר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AT THE COMMANDMENT OF THE LORD THEY ENCAMPED. This is stated at the end of the chapter to indicate that this was the procedure as long as Israel lived in the wilderness.