meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Ibn Ezra/Torah/Ibn Ezra on Leviticus/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.txt"}
text: Ibn Ezra on Leviticus
  אבן עזרא על ויקרא
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  Ibn Ezra on Leviticus
  
  
  
  
  
  
  
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  He shall wash [its innards and its legs] in water. A non-kohein may wash, thus, it needs to add the word kohein regarding the burning on the altar.
  A fire-offering. אשה is an adjective, meaning as a fire-offering, and it is the description of the word all in the phrase and the kohein shall burn it <i>all</i> on the altar.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  To bring guilt on the people. He ruled improperly and caused the people to be guilty, however, all of them are unintentional. Alternatively, it means in the guilt of all the people, because the kohein bears the Torah; he himself is protected and holy to God.
  For his sin. Since he is a great person he brings a bullock which is the largest of all the sacrifices brought to the altar.
  
  
  
  
  
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  If his means are not sufficient (lit. if his hand does not reach). The hand performs every type of work, and it acquires; thus, this refers to someone who has nothing.
  
  
  
  
  
  
  
  
  
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  To bring their offerings to Adonoy in the desert of Sinai. They did not bring any offerings before they arrived at Mount Sinai; I have already demonstrated that Moshe’s altar upon the defeat of Amalek was in Horeb, which is Mount Sinai. There, the children of Israel dwelt for one year less ten days, as Scripture indicates. They did not bring burnt-offerings in the desert, as the prophet said (Amos 5:25): “Did you offer Me sacrifices and meal-offerings in the desert forty years, O house of Israel?” Additionally, they did not bring the Pesach-offering, except for once in Egypt and again at Mount Sinai, because they had no flocks in the desert. Furthermore, after they left Mount Sinai they did not circumcise themselves during their travels, until Yehoshua circumcised them for the sake of eating the Pesach-offering.
  
  
  
  
  
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  Because for seven days. It means at the end of seven days, although the word “end” is lacking. Some explain that they did not leave the courtyard for seven days during the daytime, but they did leave at night to take care of their needs. But it seems correct to me that they left either in the day or night whenever they needed. This is similar to what it says (Devarim 34:8): “And the sons of Israel wept for Moshe in the plains of Moab for thirty days.” Could it be that there was not one moment when they were not crying? Here too, the Torah means that they sat at the entrance to the Tent of Meeting day and night so they would not be distracted by something else.
  
  
  
  
  
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  And atone on your [own] behalf. Moshe told Aharon that it was a mitzvah that he should atone for himself and for the entire congregation; with the calf for a sin offering he atoned for himself, and afterwards he should bring the people’s offering and atone for them, because a person can only atone for another when he is pure without sin.
  
  
  
  
  
  
  
  
  
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  Do not make yourselves repulsive. Because they are dirty and disgusting. And do not make yourselves unclean with them. For it is known that the entity that is eaten will become flesh in the body of the one who eats it.
  
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  For I am Adonoy. I only brought you out of Egypt to be your God, and if you will not be holy I will not be your God, therefore, if you want that I should be your God you must be holy.
  
  
  
  
  
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  When a woman conceives. After completing the instructions of the clean and the unclean regarding food, the Torah touches upon uncleanness in man, starting with a woman who gave birth, because birth is the beginning. Many have said that when a woman is first to bring forth seed she gives birth to a male child, and therefore it says, “and <i>she </i>gives birth to a male child”.
  
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  In its first year. Were it not for the Oral Law, who could explain what is meant by “in its first year”? Does it mean exactly one year old and not more, or less, or in addition? Some explain that the reason a burnt offering lamb is brought is because perhaps she had improper thoughts during her childbirth due to the serious pain, and the reason for the sin offering is because perhaps she said something improper out loud.
  
  
  
  
  
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  A person. It does not state, “Each man from the House of Israel,” because it intends to include converts. We find in the previous verse as well (1:2), “[If] a man among you will bring,” for a born Jew and a convert have the same law with regard to offerings. The convert is included so that he will not make another person ritually unclean, because <i>tzora’as</i> is one of the maladies that are contracted from the afflicted person to the unaffected person. 
  He shall be brought. Either willingly or unwillingly, because someone who sees that he has one of these signs must force him to come.
  To Aharon, the <i>kohein</i>, or to one of his sons, the <i>kohanim</i>. The reason the verse mentions Aharon is to include the anointed <i>kohein</i> who will take his place; it mentions “one of his sons” to include the regular <i>kohanim</i> outside of the Beit HaMikdash such as the <i>kohanim</i> of Anatot;  
  and “the <i>kohanim</i>” comes to specify that they must not be invalid <i>kohanim</i>.
  
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  His garments shall have a tear in them. They should be torn to make him recognizable in that he walks about in an unusual way. Alternatively, it makes him look like a mourner; his garments shall have a tear in them and his hair shall grow long because he should mourn over his bad deeds, since it was due to his deeds that this plague came upon him.
  
  
  
  
  
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  All of his hair. The hair of the legs, and some say even of his arms, thighs, and chest.
  
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  When you will come. This is applicable only in the Land of Israel because of the great virtue of the Land, for the Beis HaMikdash is among them, and Hashem’s Honor is in the Beis HaMikdash. 
  And I shall put. The matter depends upon Hashem’s giving.
  
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  And they shall empty the house [of its contents]. “They shall empty” refers to the homeowner and all his household members, and the reason it is plural is so they will empty the house quickly. 
  Before the kohein will come. For in a short while he will confine the house due to its doubtful nature …
  
  
  
  
  
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  To Moshe and to Aharon. The <i>kohanim</i> are responsible to distinguish between a <i>zavah</i> and a <i>niddah</i>, as the Sages said on the verse (Devarim 17:8): “Between blood and blood.” And now, the Torah begins to describe the impurity caused by concealed matters, whereas <i>tzora’as</i> was an exposed eruption.
  
  
  
  
  
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  And put them. After they are removed from Israel it is as if they are placed on the goat’s head, and they go to a place that they will never be remembered again. Scripture speaks in a language that will be understood by all. 
  Designated. He is ready for his time. Alternatively, it means he is accustomed to go every time of atonement. The <i>yud</i> of the word עתי refers to עת (the time), like the word פנימי (inside). However, the ones that explain it as “wise” are not correct in my opinion. The Sages said that the one who carries it is a <i>kohein</i>, and their words are true.
  
  
  
  
  
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  To the demons [לשעירם]. These are the demons, and they are called שעירים because they cause a storm (panic) [ישתער] to the body of one who sees them. The closest meaning is that they are seen in the form of goats by the insane people who are prone to see them. The word עוד [no longer] indicates that Israel would stray after them in Egypt.  
  After which they go astray. Anyone that seeks them and believes in them is straying away from his God, for he thinks that there is something that will benefit him or cause him harm besides Hashem, the Honorable and Awesome One.
  
  
  
  
  
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  I am Adonoy, your God. This means that upon this condition I will be your God.
  
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  “For all of these abominations” is that you should also know this, and also your children, so that you will adhere to these and the land will be pure, and it will not expel you.
  
  
  
  
  
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  When you slaughter a peace-offering. This is connected to the previous verse, to express that we must not sacrifice to powerless gods but rather only to Hashem alone. The reason it uses the plural tense for “when you slaughter” [תזבחו] is because the Torah speaks about the usual circumstance in which many people will join to bring one sacrifice. It says “to be acceptable to you” to teach that they must bring the sacrifice with their free will and not by force.
  
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  When you will reap. After the peace offering, in which you give to Hashem the inner organs, so too, you shall give from your harvest in order to honor Hashem by giving to the poor man and the stranger.
  
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  Tale-bearer. This is as in Yechezkel (26:12): “despoil your merchandise [רכולתך].” This is because one who bears tales resembles a merchant, who buys from one and sells to another. The tale bearer as well reveals to one what he heard from another. 
  You shall not stand idly by the blood of your fellow. You should not associate with men [that shed] blood, for it is known how many were murdered and killed because of slander, and Doeg HaEdomi is an example. 
  It concludes, I am Adonoy because He sees what you do in secrecy.
  
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  And she is a maid-servant. Some say that this is not referring to a Jewish woman, but what appears correct according to the plain meaning is that she is the Hebrew maid servant mentioned in the verse, “Now if a man sells his daughter as a maidservant” (Shemos 21:7), and she is an Israelite. The master was supposed to designate her, to take her as a wife for himself or his son, but she is not engaged. This is the meaning of the phrase, “and her freedom was not given to her,” for she will not be free [from servitude] until she is engaged like the law of [Jewish] daughters.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  You shall preserve My commandments — in the heart.
  And fulfill them, I am Adonoy — Who will investigate what is in the heart and will see all that has been done.
  
  
  
  
  
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  You shall take for yourselves. We accept the words of the Sages [that the four species must belong to you and not be borrowed or stolen], for they do not contradict Scripture, although we find (Shemos 12:3): “They shall take — each man [shall take] a lamb for [his] family” [Here, although it uses the word “take” a large group shares the Pesach offering together, which cannot be with the four species]. They also passed down the Tradition that the “fruit of the beautiful tree” is the esrog (citron), and in truth there is no fruit more beautiful than it. Additionally, they interpreted [הדר, “beautiful,” as] הדר, “that which dwells” — [that remains] on its tree [from year to year], and this is in the way of a Rabbinic support from Scripture (אסמחתא).
  
  
  
  
  
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  In two stacks. [This corresponds to] the number of the tribes, like the secret of the <i>ephod</i> and the <i>choshen</i>. Alternatively, two tenths like the number of the stacks. 
  On the Pure Table. As opposed to other tables that were there, this one alone was coated with gold and its crown was gold.
  
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  The frankincense that was with the bread was a fire offering to Hashem, and the bread was for the <i>kohein</i>. It could be that it mentions this <i>parshah</i> [in this place] because Israel has an obligation to give the festival burnt-offerings, oil, and the constant bread.
  
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  The entire congregation. These are the great of the land, who are the Torah giants of Israel. There are those who say (v. 15), “Who shall blaspheme his God [shall bear his sin]” — [this is a case in which he blasphemed] in secrecy. The correct explanation is that the term “<i>Elokim</i> (God)” is an adjective; the angels are called <i>elohim</i>, as well as judges. Who can know what is in the heart of the curser [when he curses using the name <i>Elokim</i>]? [Therefore he is not put to death]. However, [he is liable the death penalty] when he clearly pronounces the honorable Name [the ineffable Name of Hashem] which is not an adjective and cannot be mixed up with any other name besides Hashem Himself. And this is the way the verse is explained: If at the time he curses he will pronounce clearly the Name he will be put to death: “When he clearly articulates the Name,” as the son of the Egyptian did, and for the sake of Hashem’s honor the Name was not mentioned [again in this phrase].
  
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  So shall be done to him. As Shimshon said (Shoftim 15:11): “As they did to me, so have I done to them.” [But he did not do to them the same thing that was done to him].
  
  Verse 20
  
  The <i>gaon</i> brought proofs based on balanced judgment that “a broken bone for a broken bone, etc.” cannot be interpreted literally. [Perhaps] the first one injured unintentionally; how could we break his bones in the same way? If it was in a dangerous place he might die, and so too for the eye. And if someone lost a third of his vision, how could that be duplicated in the eye of the damager? Therefore, the words of our Tradition are true — the explanation of all these is that he is liable to pay a fine of atonement, and it would be fitting to take out his eye if he did not redeem it [and therefore it says, “an eye for an eye” although the eye is never actually taken]. Perhaps you will claim against us: What if the damager was a poor man? Our answer is that Scripture speaks about the majority cases, and the poor man could possibly obtain money, as well. This question also applies to those claimers [who interpret the verse literally]: What if the damager of an eye was blind?
  
  
  
  
  
  
  
  
  
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  It could be that the reason for (v. 1): “You shall not make idols for yourselves” is because it says (25:55), “They are My servants,” and since they are My servants they shall serve Me alone and no others.
  
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  I will set My Sanctuary among you. You need not fear that you will ever lack, for My Honor dwells with you. Hashem is not like a human being who grows weary of living in one place. Another explanation: When you are in exile in your enemy’s land and the Sanctuary is no longer with you, My Honor will walk among you. I will be your God, and you will be My people, because for this reason I brought you out of the land of Egypt.
  
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  I will impose upon you — as a man who is in charge of another will impose whatever he wants on him.
  Terror, swelling and fever. These were known diseases. The meaning of את is “with.” 
  “Terror (בהלה)” means you will be in terror and you will not know what to do. There are those who say בהלה connotes suddenness. Many say that “swelling and fever” are both crop blights, like blasting and yellowing, for it says, “You will plant in vain.” There is no need for this explanation, though, because it means they will have sicknesses, and if the farm villages are attacked the looters will eat all the produce, because there will be no one to drive them away. 
  That consume the eyes. These diseases will darken their eyesight and cause depression.
  
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  Your enemies will be astonished. It will be so desolate that even your enemies living there will be astonished about it, the opposite of what is said (Eichah 2:15); “The joy of all the earth”.
  
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  I shall remember for them. Forever.
  The covenant of their ancestors (first ones). This is the covenant made at Sinai, and it is called the generation of the “first ones” in contrast to their descendants who will be exiled in the land of their enemies. Some say “the covenant of the first ones” refers to the Patriarchs, and “whom I brought out” refers to those about whom I swore to their forefathers that I would take their sons out of slavery. However, the first explanation seems correct to me.
  
  
  
  
  
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  Expresses a vow. He will discharge and express clearly.
  Pledging valuation of souls. This means one makes a vow, saying, “If Hashem will do such and such for me, I will redeem myself with my valuation, or my son’s valuation, or an animal’s valuation.
  
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  Under the rod. The shepherd’s rod; in fact, the chosen is the first one and the tenth is equivalent to it. However, the tenth is redeemed, but not the first-born. Regarding animals, he gives the first-born and the tenth, and regarding the land’s seed, which is the produce, he gives the first fruits and the tithes.