meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Ibn Ezra/Torah/Ibn Ezra on Numbers/English/merged.txt"}
text: Ibn Ezra on Numbers
  אבן עזרא על במדבר
  merged
  
  This file contains merged sections from the following text versions:
  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  -
  -Numbers 29:1 Ibn Ezra
  -The Commentators Bible - The JPS Miqra'ot Gedolot (Michael Carsick)
  -Sefaria Community Translation
  -
  
  Ibn Ezra on Numbers
  
  
  
  
  
  
  
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  To the home of their father-Because the mother's family is not [in this context] referred to as a family
  
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  And they were registered. They were asked about their birth-date to clarify who was twenty years old, and then their lineage was written.
  
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  <i>Mishkon</i> of Testimony. This is the Tent of Meeting, the <i>Mishkon</i> of the Ark that contained the Tablets of Testimony. 
  And over all of its utensils. Such as the Menorah, the Table, and the Altars. 
  And over all that belongs to it. This refers to the utensils used for the utensils.
  They shall carry. They are the ones who carry when the camp travels, and they are the ones who serve when they are in an encampment, and they shall camp surrounding the <i>Mishkon</i>.
  
  
  
  
  
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  With the insignia. There were insignias on each banner. The Sages said that Reuven’s banner had the picture of a man, based on the mandrakes, Yehudah’s banner had a lion, to which he was compared by Yaakov, Ephraim had the picture of an ox, based on “the firstborn ox,” Dan’s banner had the picture of an eagle, until they resembled the cherubs seen by the prophet Yechezkel.  
  מנגד. At a distance.
  
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  These are the numbers of Bnei Yisroel. “And so they traveled” (v. 34) as they were on the day they were counted. This means that in the twenty days not one of them died, and this was miraculous.
  
  
  
  
  
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  The Altars. Both of them.
  And the sacred utensils with which they serve. This refers to the utensils of the Menorah, Table, and Altars. Many have erred in the explanation of the verse and the Curtain and all of the work involving these things — but the clear truth is that it refers to the Curtain of the entrance of the Tent of Meeting. All of the work — its ropes.
  
  
  
  
  
  
  
  
  
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  They shall confess. Whether it was a man or a woman.
  The principal amount. As it is and no less.
   And add one fifth to that amount. If he confesses on his own. If there are witnesses, he must add two fifths (Vayikro 5:24: “And an additional fifth”). Our Sages said, though, he must bring an additional fifth of that fifth, or a twenty-fifth.
  
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  The <i>kohein</i> shall bring it – the meal offering –  near. 
  And station it before Hashem – before the Altar.
  
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  And shall bear seed. Hashem will grant her children as reward for the shame she suffered.
  
  
  
  
  
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  May Hashem bless you. This refers to an increase in life and wealth.
  And protect you. This means that Hashem should protect this increase that it not be stolen.
  
  
  
  
  
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  And the explanation of "AND HE HEARD": That he alone heard The Voice and it was not heard by anybody else who was in the Tent of Gathering outside of the curtain. This is also correct because Hashem added to his (Moses's) feeling in his ears (ability to hear) just as He had added light to the eyes of the blind Elisha and thus likewise revealed to the eyes of Bilam
  Being spoken. This was always the way Hashem spoke to him.
  
  
  
  
  
  
  
  
  
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  On the day that the <i>Mishkon </i>was erected. Since the Torah now begins to relate the travels of the Bnei Yisroel, it needed to first mention the cloud that covered the <i>Mishkon</i>, because they camped when it came to rest and traveled when it traveled. 
   The Tent of Testimony. In this case the ל of לאהל means <i>on</i> the Tent of Meeting, and there are many examples of this.
  
  
  
  
  
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  And you will be remembered because you did as Hashem commanded you. Additionally, the <i>teruah</i> is a reminder to cry out to Hashem.
  
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  On the twentieth of the month. This was the first day the banners traveled, which means they remained at Mount Sinai for close to a year.
  
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  The carriers of the sacred. This refers to the Aron.
  And they erected. The sons of Gershon and the sons of Merori erected the <i>Mishkon</i> before the arrival of the sons of Kehos. Then, the <i>kohanim</i> immediately brought the Aron to its place.
  
  
  
  
  
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  And they were in Chatserot: It is connected to "And Miriam spoke" - since they dwelt there on account of her. As so is it written. 
  
  
  
  
  
  Verse 1
  
  "And Miriam spoke": She was [the actual] speaker while Aaron agreed or was silent; therefore he was punished [as well].
  And the meaning of "And she spoke (Va't'daber)": (With the Hebrew letter beit) - And the meaning of the Hebrew phrase for “and she spoke” with the preposition “of” (the Hebrew letter beit): In a deceitful? manner such as “And the people spoke against God” (Bamidbar 11:5). It is found both as praise and in a prophet’s manner of speaking. There are those who say that Moshes ruled over Ethiopia (the land of Kush) and married the Kushite (woman). Targum Onkelos says that she was beautiful and it was the language of respect just as the Ishmaelites call tar ‘white stuff (ha-lavan)’, so we call the blind person, ‘full of light’ (a euphemism). And thus it isn’t clear whether it is called a word that is meant to be praise that they turned into criticism. Meanwhile, there are those who say that the son of Kish (קיש) the Benjamite was Saul and thus from here on out, [I will translate the word] as the people of Kush (the Kushites). This is already its plain meaning. Thus the correct interpretation in my eyes is that this Kushite was Tzipporah for she was a Midianite and Midianites are Ishmaelites. (These peoples) live in tents (See Habbakuk 3:7: "The tent curtains of the land of Midian were trembling. The earth quaked.) and because of the heat of the sun, they have no whiteness among them. Tzipporah was dark and looked like a Kushite.
  
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  Moses never asked for recognition, nor reward. He was a humble man.
  
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  In My entire house — as a member of the household, who may enter without permission, and if he needs something he can speak about it anytime. To Aharon and Miriam, on the other hand, Hashem would only reveal Himself in a dream, and if not, they had no permission to ask.
  
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  Moshe cried out. This teaches that he was in pain about his sister.
  Please, God. The usage of this Name of Hashem (אל) connotes: You, Who have the Might in Your Hand, please heal her now.
  
  
  
  
  
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  Send forth: First God said to the Israelites "Go up and conquer."The Israelites then said to themselves: "Let's send people first." After this, God said: "Send forth men."
  
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  They went. This teaches that they did not go to their tents in the camp, rather, they immediately went 
  and  they brought word back to them — to Moshe and Aharon.
  
  
  
  
  
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  For they are [as] our bread. We will consume them like bread, as in, “Those who devoured My people partook of bread” (Tehillim 14:4).  
  Their protection is removed. Even a mighty warrior, if he has no shield to protect him, will be afraid.
  
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  My servant Caleiv. He was mentioned alone because previously, “Caleiv silenced the people.” The Levites and <i>kohanim</i> were also not included in the oath, for no prince of theirs was among the spies.  
  A different spirit — in opposition to the spies.
   And followed Me fully. He followed My word and fulfilled it, for the Land of Israel is very good and there was no bad report to be said.
  
  
  
  
  
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  And it will be to you for fringes. Anyone who has a garment with four corners is commanded to always wear it during the day, and not take it off, so that he shall remember. Those that pray with a tallis [only] during the time of prayer do so because of the verses they read during the Shema: “Make for themselves, <i>tzitzis</i>-fringes” and “And it will be to you for fringes.” In my view, however, one has a greater obligation to wear <i>tzitzis</i> at other times than prayer, so that he will remember and not err, and not commit a transgression at any time. During prayer, however, he will likely not transgress. 
  And you will look upon it. It is a commandment for the <i>tzitzis</i> to be seen.
  After [the desire of] your hearts. The eye sees and the heart desires. The <i>tzitzis</i> are a sign that a person should not chase after his desirous thoughts and anything his eyes seek.
  Which cause you to go astray. Someone who follows after his desires is straying from the service of his God.
  
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  In order that you will remember. It already said, “And you will remember all of Hashem’s commandments.” This teaches that if you will remember you will be holy, and you will not become defiled by the heart’s desires, which pollute the intellect.
  
  
  
  
  
  Verse 1
  
  “And Korah took” - This matter that was in the wilderness of Sinai, when the firstborns were replaced and the Levites were separated,For the Israelites thought that Moshe our Leader did it according to his own thought, to give greatness to his brother, and also to the sons of Kehat for they are close to him, and all of the Levites that they are his family.And the Levites conspired against him because they were given to Aaron and his sons.Datan and Aviram conspired because the firstborn privilege was removed from Reuven their father and given to Yosef; perhaps they suspected that [Moshe did that] for the sake of Yehoshua his servant [who was from Yosef].Also Korah was a first born, for thus was written.&gt;And those Heads of the Congregation (edah) were firstborns and they were bringing the olah offerings.And the proof for this explanation is the miracle of the staff (Bamidbar 17:16-26) that all of Israel saw that Hashem chose the tribe of Levi in place of the firstborns, and therefore it is written (Bamidbar 17:25) “their mutterings ceased,” for the mutterings were about this.Also Moshe said that “it is not from my own mind” (Bamidbar 26:28), because they suspected that it was from his own mind that he did it.And further proof is “Hashem did not send me” - for this task - because all the Israelites already believed in him [in general]. Another total proof is “all the congregation are holy” and this is a hint to the firstborns that they are holy, because it is written (shemot 13:2) “sanctify to Me every first born” and they are the priests (Kohanim) that approach Hashem and they are the essence of the whole congregation.  
  
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  You have [taken] too much for yourselves. This is similar to די לכם — it is enough for you, i.e., you have seized the larger portion.  
  Since the entire congregation are all holy. From the day of standing at Mount Sinai, the entire congregation became holy. 
  And Adonoy is in their midst. The Levites were chosen after Hashem’s honor was in the midst of Bnei Yisroel. And even if Moshe knew that the tribe of Levi would be chosen when he was at Mount Sinai, he never told the Bnei Yisroel.  
  Why do you raise yourselves — for Aharon to be the <i>Kohein Gadol</i>, and Moshe above him, for he taught him.
  
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  We will not go up. It is possible that the Tent of Meeting was located on high ground within the camp, and therefore it was appropriate to use the language “go up.” Alternatively, it can be explained that one who goes to the service of Hashem or to the chosen place is going up.
  
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  If one man sins. This refers to Korach, who congregated the entire congregation against Moshe and Aharon. Some hold the view that Almighty, the God of the spirits connotes that He has the power to search out a man’s spirit because He is his God, and He knows that one man alone, Korach, sinned, even if he caused others to sin.
  
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  To perform all of these deeds: i.e. transferring the duties of the firstborns unto the Leviim. And be aware that this is a serious matter. And it bothered them that they were no longer trusted to remove the firstborns from the Kohanim and give it all up to Moshe's family alone. All of this occurred during the sin of the Golden Calf for then they were seen as complete when they surpassed the firstborns who were worshiping since they were then the priests. And the Leviim killed the worshipers of the Calf. And there is here a question whose answer is in Parshas Vayeilech.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  In the first month. In the fortieth year, for the Torah includes no incident or prophecy that was not either in the first year or the fortieth year.
  
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  We will not pass through any field or vineyard so as not to destroy them, and we will not even drink from your well water.  
  We will travel by the king’s road. It could be explained: The road upon which the king travels. Or an alternative explanation: We will travel on the road that the king commands, and this refers to the king of Edom.
  
  
  
  
  
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  In the Book of the Wars of Adonoy. This was a separate Book, in which the Wars of Hashem on behalf of those who fear Him were written. Possibly, it existed in the days of Avraham, for many books were lost and are not extant anymore, such as the words of Nasan and Ido, the Divrei HaYamim of the Kings of Yisroel, the Songs of Shlomo and his Proverbs.
  
  
  
  
  
  
  
  
  
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  Behold, a people that rises like a young lion. This is a hint that they will conquer the Canaanite kings in a similar way, for example, as their victory against Midian which was unheard of. Not a single person from Israel was lost, five kings were killed, and the number of women captives who had not had relations with a man was thirty-two thousand.
  And drinks the blood of its kill. The entire army and all the spoils. This verse could also be interpreted as: Moshe does not lie down until he devours his prey. Similarly, the verse says (31:2), Take revenge for Bnei Yisroel against the Midianites, afterwards, you shall be gathered to your people (die).
  
  
  
  
  
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  How good. The verb is in the past, as in "how my eyes brightened" (I Samuel 14:29)
  
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  As in (Isaiah 22:5), "Mekarkar a wall." And its explanation is that he destroys a wall, as in (Isaiah 10:33), "He will hew off the tree-crowns with an ax."...
  The Children of Seth (Shet): [This is] like the sons of Adam (all people), since [Seth] was the main [son of Adam], as Noah was from his descendants (such that everyone who lived afterwards was of the Children of Seth). And the Yitzchaki1 said that its understanding is [that it refers to] the Children of Ammon and also [the Children of] Moab, and its meaning is [hence] twofold. He also said that its usage [is like its usage in], "those with revealed shet" (Isaiah 11:3), which is a reference to the daughters of Lot (the mothers of Ammon and Moab). But that is distant [from the correct understanding] in my eyes; as shet is the posterior, which is like a foundation, as in (Psalms 11:3), "When the shatot are destroyed." And many understood, "all the children of shet" as the same usage as "When the shatot." And the explanation is that when he destroys the countries (which are like foundations). And this is not distant.
  
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  Bil’am arose. He was lying down, for a deep sleep fell upon him. Likewise, the verse says (v. 4), fallen, with opened eyes.
  
  
  
  
  
  
  
  
  
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  But the sons of Korach did not die. The testimony to this is Shmuel and his sons and sons’ sons, who were the singers (see Divrei HaYamim I 6:18-22), and they were called the Korachites (Divrei HaYamim II 20:19), also: “For the conductor, by the sons of Korach, a song” (Tehillim 49:1). Additionally, in the Torah it is written (v. 58) “and the Korachite family” as well. Scripture mentioned the sons of Korach together with the sons of Reuven because all the sons of Dasan and Aviram died, even the minors. Thus, the evil that befell Dasan and Aviram was worse than that of Korach.
  
  
  
  
  
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  and he was not. the daughters  thought that the people will not inherit braying about Hashem.
  
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  Bestow some of your radiance. To give him honor before the entire people of Israel. So that the entire community of Bnei Yisroel will hear. For they already believe in you, and when they see you honor him they will honor him as well, because they will follow your deeds.
  
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  Command Bnei Yisroel. The reason the section on offerings is placed here is because Hashem then asked Moshe to command Bnei Yisroel about the obligatory offerings, for he would not enter the Land with them. Scripture begins by mentioning the constant burnt-offering. Although it was mentioned earlier (Shemos 29:42), perhaps that mention was only on Mount Sinai; alternatively, it is mentioned here as well so that the entire system of offerings would be in order.
  
  
  
  
  
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  This Sounding of the horn is a commandment.  If it were simply something that accompanied the offering, why would there be no mention of it on the other festivals?  Moreover, with regard to the offerings we are instructed to "sound the trumpets" (10:10) - not to sound the horn, for which a different Hebrew verb is used.
  
  
  
  
  
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  The heads of the tribes: According to my opinion that this section is after the war with Midian, it is for this reason that [the section about that war] is after it; just as "And Miriam and Aaron spoke about Moses (Numbers 12:1) is after "and they were in Chatserot" (Numbers 11:35) [even though it happened earlier], as I explained.1 And Scripture states that the Children of Gad came to Moses and Elazar and the princes of the congregation and they spoke their words. And afterwards, it is written (Numbers 32:28), "Then Moses gave instructions concerning them to Elazar the priest, Joshua son of Nun, and the family heads of the Israelite tribes" - which are the princes of the congregation [just] mentioned. And since Moses said to the Children of Gad and the Children of Reuben (Numbers 32:24), "you shall do what comes out of your mouth"; it is therefore written (Numbers 30:2), "And Moses spoke to the heads of the tribes," and then (verse 3), "he shall do like everything that comes out of his mouth."
  
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  Regarding a man and his wife. And she is a <i>bogeres</i> (at least the age of twelve and a half).
  A father and his daughter. If she is not a <i>bogeres</i>, and therefore it says, in her youth.
  
  
  
  
  
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  You and your captives. [You should purify yourselves] in honor of the One Who dwells among you.
  
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  Elozor the kohein said. The statute of the Red Heifer was given to Elozor, so Moshe told them to purify in general terms and Elozor explained the details.
  
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  Booty seized. Livestock.
  Captured. Human beings. It is missing the connecting word “and,” as in (Chabakuk 3:11): “שמש ירח (sun <i>and</i> moon).”  
  And the leaders of the community. These are the <i>nesi’im</i>.
  
  
  
  
  
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  Nevo. This could be the Mount of Nevo, where Moshe is buried. 
  Their names having been changed. These cities had their names changed, and Sivmah as well.
  
  
  
  
  
  
  
  
  
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  Elozor. First, because according to his word Yehoshua set out, and also he is the son of Aharon. Scripture did not mention the leaders of the tribes of Reuvein and Gad, because they had already taken their portion. The commentators said: The order started with Yehudah because the lot came out on him first.
  
  
  
  
  
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  If he pushes [his victim] from a high place
  or throws at him something like a leaning wall, or a utensil that will kill him.
  
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  You must not defile. The pollution should not defile the land, or alternatively it is a commandment: Since I dwell amongst you, it is not for the honor of the Land but for the honor of Yisroel, therefore Scripture says, for I Adonoy dwell among Bnei Yisroel.
  
  
  
  
  
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  And even when the <i>Yoveil </i>occurs. And even if there will be a <i>Yoveil</i>, we will not hope to return the inheritance to us, it will always just be an addition to the inheritance of the tribe.
  
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  Machlah, Sirtzah. Scripture mentioned them first in the order in which they were born, and now mentions them in the order that they were married.