Understanding the Torah commentary of Rabbi Abraham Ibn Ezra Part I of II Rabbi Johnny Solomon Susi Bradfield Beit Midrash YW TINTCONTENTS Abraham Ibn Ezra (Wikipedia) 1 Authors introduction to ‘Torah commentary 6 Peshat & Derash (Halivni) 20 Maharshal, Introduction to Bava Kamma 24Abraham ibn Ezra - Wikipedia, the free encyclopedia Page 1 of 6 Abraham ibn Ezra From Wikipedia, the free encyclopedia Rabbi Abraham ben Meir ibn Ezra (Hebrew: sy 728 B72 or "2x9, also known as Abenezra) was born Tudela, Spain in 1089{Encyclopaedia Judaica, pages 1163-1164}, and died c. 1164 {citation needed), apparently in Calahorral!] (some have the dates as 1092 or 1093~1167!2}), It has been @ common error to publish that he was born in Toledo, Spain, however this is due to an incorrect reading of Hebrew written documents. He was one of the most distinguished Jewish men of letters and writers of the Middle Ages. Ibn Ezra excelled in philosophy, astronomy/astrology, poetry, linguistics, and exegesis; he was called The Wise, The Great and The Admirable Doctor. He was born at Tudelal*#“ation needed), (current day province of Navarre) when the town was under Muslim rule of the emirs of Zaragoza. Later lived in Cérdoba . In Granada, itis said, he met his future friend (and perhaps his father-in-law) Yehuda Halevi. He left Spain before 1140 to escape persecution of the Jews by the new fanatical regime of the Almohads. He led a life of restless wandering, which took him to North Africa, Egypt (in 1109, maybe in the company of Yehuda Halevi), the Land of Israel, Italy (Rome in 1140-1143, Lucca, Mantua, Verona), Southern France (Rodez, Narbonne, Béziers), Norther France (Dreux), England (London, and Oxford in 1158), and back again to Narbonne in 1161, until his death on January 23 or 28, 1167, the exact location unknown: maybe at Calahorra at the border of Navarre and Aragon, or maybe in Rome or in the Holy Land. ‘The crater Abenezra on the Moon was named in his honor. Contents = 1 Works # 1.1 His Mission # 1.2 Biblical Commentaries «1.3 Hebrew Grammar 1.4 Smaller Works, Partly Grammatical, Partly Exegetical 1.5 Religious Philosophy 1.6 Mathematics, Astronomy, Astrology 1.7 As Poet = 2 References and footnotes = 3 Article references = 4 See also Works At several of the above-named places, Ibn Ezra remained for some time and developed a rich literary activity. In his native land, he had already gained the reputation of a distinguished poet and thinker but apart from his poems, his works, which were all in the Hebrew language, were written in the second period of his life, With these works, which cover in the first instance the field of Hebrew philology and Biblical exegesis, he fulfilled the great mission of making accessible to the Jews of Christian Europe the treasures of knowledge enshrined in the works written in Arabic which he had brought with him from Spain, His grammatical writings, among which Moznayim "Scales", 1140) and Zahot (Tzakhot = hutp//en.wikipedia.org/wiki/Abraham_ibn_Eza | 21/02/2010Abraham ibn Ezra - Wikipedia, the free encyclopedia Page 2 of 6 "Correctness", 1141) are the most valuable, were the first expositions of Hebrew grammar in the Hebrew language, in which the system of Judah Hayyuj and his school prevailed. He also translated into Hebrew the two writings of Hayyuj in which the foundations of the system were laid down. Of greater original value than the grammatical works of Ibn Ezra are his commentaries on most, of the books of the Bible, of which, however, the Books of Chronicles have been lost. His reputation as an intelligent and acute expounder of the Bible was founded on his commentary on the Pentateuch, of which the great popularity is evidenced by the numerous commentaries which ‘were written upon it, In the editions of this commentary (editio princeps Naples 1488, See image at right), the commentary on the Book of Exodus is replaced by a second, more complete commentary of Ibn Ezra, while the first and shorter commentary on Exodus was not printed until 1840, The great editions of the Hebrew Bible with rabbinical commentaries contained also commentaries of Ibn Ezra's on the following, books of the Bible: Isaiah, Minor Prophets, ‘The Book Exodus with the commentary of Psalms, Job, Pentateuch, Daniel; the Abraham ibn Ezra,Naples 1488 commentaries on Proverbs, Ezra and Nehemiah which bear his name are really those of Moses Kimhi. Ibn Ezra wrote a second commentary on Genesis as he had done on Exodus, but this was never finished. There are second commentaries also by him on the Song of Songs, Esther and Daniel. ‘The importance of the exegesis of Ibn Ezra consists in the fact that it aims at arriving at the simple sense of the text, the Peshaf, on grammatical principles. It is in this that, although he takes a great part of his exegetical material from his predecessors, the originality of his mind is everywhere apparent, an originality which displays itself also in the witty and lively language of his commentaries. Ibn Ezra is claimed by the proponents of the higher biblical criticism of the Pentateuch as one of its earliest pioneers, although the passages that this position is based upon can lend themselves to less radical readings. Indeed, a recent writer has successfully demonstrated that Ibn Ezra can be understood to have fully embraced the Orthodox Jewish creed that the entire Pentateuch was divinely dictated in a word-perfect manner to Moses!*I, Ibn Ezra's commentaries, and especially some of the longer excursuses, contain numerous contributions to the philosophy of religion, One work in particular which belongs to this province, Yesod Mora ("Foundation of Awe"), on the division and the reasons for the Biblical commandments, he wrote in 1158 for a London friend, Joseph ben Jacob. In his philosophical thought neo-platonic ideas prevail; and astrology also had a place in his view of the world, He also wrote various works on mathematical and astronomical subjects. In his commentary, Ibn Ezra adheres to the literal sense of the texts, avoiding Rabbinic allegories and Cabbalistic interpretations, though he remains faithful to the Jewish traditions. This does not prevent him from exercising an independent criticism, which, according to some writers!“], borders on rationalism|*H"ation needed) tm contrast his other works, the most important of which include The Book of the Secrets of the Law, The Mystery of the Form of the Letters, The Enigma of the Quiescent Letters, The Book of the Name, The Book of the Balance of the Sacred Language and The Book of 2 hitp://en. wikipedia org/wiki/Abraham_ibn_Ezra 21/02/2010Abraham ibn Ezra - Wikipedia, the free encyclopedia Page 3 of 6 Purity of the Language, demonstrate a more Cabbalistic viewpoint!<#tion needed] They were written during his life of travel, and they reflect the unsteadiness of his outward circumstances, His Mission ‘The wandering life of an exile, such as Ibn Ezra led for nearly three decades, gave him the opportunity to carry out a mission which was to an eminent degree historical, He became a propagator among the Jews of Christian Europe, who were unacquainted with Arabic, of the study of Judaism, a science which had been founded long before with that language as its literary medium, He was fitted for this mission, as no one else, through the versatility of his learning and through his clear and charming Hebrew style. The great compass of his literary activity will be seen from the following résumé of his works, Biblical Commentaries His chief work is the commentary on the Torah, which, like that of Rashi, has called forth a host of super-commentaries, and which has done more than any other work to establish his reputation. It is extant both in numerous manuscripts and in printed editions. The commentary on Exodus published in the printed editions is a work by itself, which he finished in 1153 in southern France. ‘The complete commentary on the Pentateuch, which, as has already been mentioned, was finished by Ibn Ezra shortly before his death, was called Sefer ha-Yashar ("Book of the Straight"). In the rabbinical editions of the Bible the following commentaries of Ibn Ezra on Biblical books are likewise printed: Isaiah; the Twelve Minor Prophets; Psalms; Job; the Megillot; Daniel. The ‘commentaries on Proverbs and Ezra-Nehemiah which bear Ibn Ezra's name are by Moses Kimhi, Another commentary on Proverbs, published in 1881 by Driver and in 1884 by Horowitz, is also erroneously ascribed to Ibn Ezra. Additional commentaries by Ibn Ezra to the following books are extant: Song of Solomon; Esther; Daniel. He also probably wrote commentaries to a part of the remaining books, as may be concluded from his own references. Hebrew Grammar = Moznayim (1140), chiefly an explanation of the terms used in Hebrew grammar; as early as 1148 it was incorporated by Judah Hadassi in his Esko! ha-Kofer, with no mention of Ibn Ezra (see "Monatsschrift,” x1. 74), first ed. in 1546, The most recent edition is Sefer Moznayim. Introduccién (en castellano ¢ inglés). Edicién critica del texto hebreo y versién castellana de Lorenzo Jiménez Patén, revisada, completada y reelaborada por Angel Saenz-Badillos. Cérdoba: Ediciones el Almendro, 2002. «= Translation of the work of Hayyuj into Hebrew (ed. Onken, 1844). = Sefer ha-Yesod, or Yesod Digdug, (see Bacher, "Abraham ibn Ezra als Grammatiker," pp. 8~ 17), Ithas been published by N. Allony: Yesod Digdug. Jerusalem: Mossad Ha-rav Kook, 1984, = Tzakhot (1145), on linguistic correctness, his best grammatical work, which also contains a brief outline of modern Hebrew meter; first ed. 1546. There is a critical edition by C. del Valle: Sefer Sahot. Salamanca: Univ. Pontificia de Salamanca, 1977. Safah Berurah (see above), first ed. 1830. A critical edition has been recently published: Safah bérurah. La lengua escogida. Introduccién (en castellano e inglés). Edicién critica del texto hebreo y versién castellana de Enrique Ruiz Gonzalez, revisada, completada y reelaborada por Angel Séenz-Badillos. Cordoba: Ediciones el Almendro, 2004. ipedia.org/wiki/Abraham_ibn_Ezra : 21/02/2010 http://en.Abraham ibn Ezra - Wikipedia, the free encyclopedia Page 4 of 6 = A short outline of grammar at the beginning of the unfinished commentary on Genesis. The importance of Ibn Ezra's grammatical writings has already been treated in Grammar, Hebrew. = A defence of Sadyah Gaon against Adonim's criticisms: Sefer Haganah ‘al R. Sa‘adyah Gaon. Ed. I. Osri, Bar-llan University, 1988, Smaller Works, Partly Grammatical, Partly Exegetical = "Sefat Yeter,” in defense of Sadia Gaon against Dunash ben Labrat, whose criticism of Saadia, Ton Ezra had brought with him from Egypt; published by Bislichs 1838 and Lippmann 1843. = "Sefer ha-Shem," ed. Lippmann, 1834. = "Yesod Mispar," a small monograph on numerals, ed. Pinsker, 1863, at the end of his book on the Babylonian-Hebrew system of punctuation. = "Iggeret Shabbat," a responsum on the Sabbath, dated 1158, ed. Luzzatto, in "Kerem Hemed," iv. 158 et seq. Religious Philosophy = "Yesod Mora Vesod Hatorah" (1158), on the division of and reasons for the Biblical commandments; Ist ed. 1529. Mathematics, Astronomy, Astrology As "Sefer ha-Ekhad," on the peculiarities of the numbers 1-9, "Sefer ha-Mispar" or "Yesod Mispar," arithmetic. “Lukhot,” astronomical tables. “Sefer ha-'Tbbur,” on the calendar (ed. Halberstam, 1874). ‘Keli ha-Nekhoshet,”" on the astrolabe (ed. Edelmann, 1845). “'Shalosh She'elot," answer to three chronological questions of David Narboni. Translation of two works by the astrologer Mashallah: "She'elot" and "Qadrut" (Steinschneider, "'Hebr. Uebers." pp. 600-603). = "Sefer Ha'te'amim” (The Book of Reasons), an overview of Arabic astrology (tr. 1994, M. Epstein) = "Reshit Hokhma” (The Beginning of Wisdom), an introduction to astrology (tr. 1998, M. Epstein) = Sela, Shlomo, ed.trans. Abraham Ibn Ezra: The Book of Reasons. A Parallel Hebrew-English Critical Edition of the Two Versions of the Text. Leiden: Brill, 2007. Poet ‘There are a great many other poems by Ibn Ezra, some of them religious (the editor of the "Diwan" in an appended list mentions nearly 200 numbers) and some secular - about love, friendship,wine, didactic or satyrical ; As his friend Yehuda Halevi used the Arabic poetic form of Muwashshab. References and footnotes 2, 3. 4. * Jewish Encyclopedia (available online: http://www jewishencyclopedia.com/view.jsp? artid=1 | &letter=I&search=ibn%20ezra) . * Chambers Biographical Dictionary, ISBN 0-550-18022-2, page 4 * http:/itext.rcarabbis.org/2p=4344comments , postings from Nov. 24-25, 2009 * see introduction to Yam Shel Shlomo by Rabbi Shlomo Luria hitp://en.wikipedia.org/wiki/Abraham_ibn_Ezra 21/02/2010Abraham ibn Ezra - Wikipedia, the free encyclopedia Page 5 of 6 Article references This article incorporates text from the 1901-1906 Jewish Encyclopedia, a publication now in the public domain, = Abraham ibn Ezra. Abraham ibn Ezra's Commentary to the Pentateuch, Vatican Manuscript Vat. Bbr. 38. Ed, Etan Levine. Jerusalem: Makor, 1974, 120 Aphorisms for Astrologers by Abraham ibn Ezra Skyscript: The Life and Work of Abraham Ibn Ezra Abraham Ibn Ezra - entry at the Jewish Virtual Library Rabbi Abraham Ibn Ezra's Commentary to the Torah Carmi, T. (ed.), "The Penguin book of Hebrew verse”, Penguin Classics, 2006, London ISBN 9780140424676 = Epstein, Meira, "Rabbi Avraham Ibn Ezra" - An article by Meira Epstein, detailing all of ibn Ezra's extant astrological works = Glick, Thomas F.; Livesey, Steven John; and Wallis, Faith, Medieval Science, Technology, and Medicine: An Encyclopedia, Routledge, 2005. ISBN 0415969301. Cf. pp. 247-250. # Goodman, Mordechai 8. (Translator), The Sabbath Epistle of Rabbi Abraham Ibn Ezra,‘iggeret hashabbat). Ktav Publishing House, Inc., New Jersey (2009). ISBN-10: 1602801 118, ISBN-13: 9781602801110 # Holden, James H., History of Horoscopic Astrology, American Federation of Astrologers, 2006. ISBN 0866904638. Ciipp 132-135. = Sela, Shlomo, "Abraham Ibn Ezra's Scientific Corpus Basic Constituents and General Characterization", in Arabic Sciences and Philosophy, (2001), 11:1:91-149 Cambridge University Press = Sela, Shlomo, Abraham Ibn Ezra and the Rise of Medieval Hebrew Science, Brill, 2003. ISBN 9004129731 «= Smithuis, Renate, "Abraham Ibn Ezra's Astrological Works in Hebrew and Latin: New Discoveries and Exhaustive Listing”, in Aleph (Aleph: Historical Studies in Science and Judaism), 2006, No. 6, Pages 239-338 = Wacks, David. "The Poet, the Rabbi, and the Song: Abraham ibn Ezra and the Song of Songs." Wine, Women, and Song: Hebrew and Arabic Literature in Medieval Iberia. Eds. Michelle M. Hamilton, Sarah J, Portnoy and David A. Wacks. Newark, Del.: Juan de la Cuesta Hispanic Monographs, 2004, 47-58, = Walfish, Barry, "The Two Commentaries of Abraham Ibn Ezra on the Book of Esther", The Jewish Quarterly Review, New Series, Vol. 79, No. 4 (Apr., 1989), pp. 323-343, University of Pennsylvania Press See also # Rabbi Rabbinic literature List of rabbis Jewish views of astrology Jewish commentaries on the Bible Kabbalistic astrology Astrology in Judaism Hebrew astronomy Islamic astrology Retrieved from "http://en,wikipedia.org/wiki/Abraham_ibn_Ezra" Categories: 1090s births | 1167 deaths | Navarrese people | Bible commentators | Medieval Hebraists | Jewish poets | Jewish astrologers | Philosophers of Judaism | Rishonim | Spanish astrologers | Spanish rabbis | Sephardi rabbis http://en.wikipedia.org/wiki/Abraham_ibn_Ezra 21/02/2010Author’s introduction to Torah commentary TINT wryS Wry YNN RIT YT ORT OWS DATAN TIAY DY TON WY OFAN PDN TON RIN “PRD TIA JR TY? PR pst nn Te NY 72 NPI [oN 79 UY NaN “pw nywA wpa PYPIT MIMI Wr OAR? WT DO TT wien IN 931 Ww nyTATPPyAT DoT Awan by sbi MINA wipe TIA TOT OTR OND In the name of the Great and Awesome God I shall begin expounding the meaning of the Torah, I beseech Thee, Oh God of my father, Abraham, Deal mercifully with Thy servant, Abraham. And let it come to pass that the opening of Thy words enlighten Thy servant, son of Thy servant, Meir. And from the salvation of Thy countenance let sustenance come To the son of Thy hand-maiden, he who is named ben Ezsa. ‘This is the Book of the straight path by the poet, Abraham. Bound by cords of true grammar. ‘To be deemed fit by the eyes of knowing judgment. And make happy all those who uphold it. ‘Thus saith Abraham the Spaniard, Who is mindful of the five paths taken by the Torah commentators. a, What could be meant by the term ‘straight path?” (Bonus: See Ibn Expa’s commentary to Bamidbar 22:28 overleaf to support your answer) b. What does the Ibn Ezra see as the main contribution of his Torah commentary? c. For whom was the Torah commentary written?oibpae. pba ap at X9pe nina saa mm iF Ta) AYE ange meng mr kay mE : i : tamer amen TBOS Pom min aSbeny PRD AD 1 - ™ te enw core TRON OVER Srymy: pn wpe eee mie 177 “TINPID ADA » CAIN: MRR nim axbepody cra m AY ay ain nn mae WY Opa Vay gy aim My OR OPYDT RI PPR Mops oT opPa? MYDKT 1 BT ann x ty ‘moby Poa an nny Sarit Ma NHR? TETTS WS nim oN9erny SMS SIM 2 Oyea AS" Opes Nop psy Sabie "eres ADP me {psa NMI 4 oro on fy Soh ese DY232 WN NDT “BN AT} e wow mp ubvsT sD ap es Brosh spy vo7ph pb PMY :on89 9 POM (9) ae am ADAG AGM oan 12 OTK eww by oa YK nUBY bea vi gMaT AMwNY be MON MeN ABM ND. sate rpD9 x swan KON ane 9pm mm maw YBN’ any wh AMOR ya AA Sa WeND {RW UM cava nx bhp Tava ws BNEEDI MEM JOH Aa NT ANY pin One aN vein oon enw mayb Sone n> BaY nN pba my oY Be dese 39 soD BM Ts SyNby na Ro wan mao oan ‘npw -one +> ry .eonan nen? aon arven fa "ee Pp X obmw rox > wYBVED AMAT RN NDNIN AT 2) ua pensae pr a aman Mav Bhs ma wT + 993 Ye 109 799Path 1 STN PID NANT ON TAWA wk NTwSI1 TANT ATR NARA TTT POAT OSTA INT D1 APIA 331 VINA NIT ANT PI TI NNT yay ’x72) WRT ODO °IW TaNw pny 32 Wow? NIDyMA NIVwN DIN DIVOR - 8/72) TROP PTOI IIT ATW 7D NY TVIA ’R7a) 1931 THE PRD) PANT REIN WTYEI PIT ND JwAD Pow NIM WoT wm TET ya WIPEI VITA Ow OMT Oy YY IIT OD NXT II (1D VX STA INA PTV 37 79 NRT TyONAT .NVIDI NWN aT (aw) NPN NWI op by NDT NTT NYTy NNN MYT ODT CPX ’RA) NINN OTP PI /892) 3PY? RY WIA PIMA NT ADK vA Ta ORI! D2 NIVEA "DIT TaD) wap 72 OVD TMD wwA NII YD “PII PP ana ¢ nD /892) OFT OY TIN ON 9D TTT wre ndyin prin nara w? ndyin non YY Tey? TYTIM ghana wy AB NWN PND and @? nD 2 .NINDI TA ON ZONPRID PAN mR .nwIaN wax “DOD OID NINN PRow DIP MIN TT AW Row oon we .owweAT OPO. NPR °ba DNA ONT Path One is long and wide, far above the contemporary mind. If truth be compared to the central point of a circle, then this path must be like the circumference, or like a thread surrounding it from the start. Within it have trodden the great sages who were yeshivah scholars in Muslim realms. An example is Rav Isaac, who compiled two [whole] books on the text In the beginning’ [Genesis 1:1] up to ‘and were completed'{Genesis 2:1], yet he himself did not complete [them], on account of the number of issues [discussed in them]. [In his commentary] on the verse, ‘let there be light [Genesis 1:3], he mentioned the belief in the powers of light and dark, yet he himself was walking in the dark without knowing it. In his comments on the verse] ‘and the earth brought forth'{Genesis 1:12], he himself brought forth words from his own mind, speaking of trees and vegetation, small and large. Moreover, in his comments on [the phrase] ‘living souls’ factually singular: Genesis.1:20, 21, 24 and 30], he [even] cited gentile wisdoms. Even Rav Sa'adiah, the Gaon of the Diaspora, pursued the very same route. He introduced non-Jewish ideas into his comments on 'let there be luminaries'[Genesis 1:14], in order to inform us about the measurements discussed by astronomers. Similarly, Rav Shmuel ben Hofni had [only] ‘gathered wind in his fists' in commenting on [the phrase} ‘and Jacob went out [Genesis 28:10], due to his plethora of details. He mentioned every [biblical] prophet by name, how many times he was exiled from his place, and the benefits of travelling on the path. Yet this commentary [itself] has no benefit and its only merit is its length. His [comments on the phrase] ‘and he dreamed! [Genesis 28:12] aspire to be {nothing less than] a [full] interpretation of dreams, and [an exploration of] why people see [things] whilst slumbering. However, anyone who wishes to acquire insight into the secular sciences is better advised to study them from books by experts in the subject. Only then will they be able to weigh up their evidence and arguments, as to their validity. The Ge'onim, however, cited such opinions in their books without evidence. Some of them were even ignorant of the methods of the ancient [non-Jewish] sages, as well as of the sources whence they derived their knowledge.4. Please draw an image that represents Path 1 b. Which scholars pursued Path 1? i. Geonim ii, Karaites iii, Christians iv. Jewish exegetes in lands of Christendom c, What is Ibn Ezra’s major critique of this path? Path 2 mpi ¥y Wy 72 TIwN Wwe ww oF Ox ,dIndne ANA an IT wD TI PID VD PPS TT NXT TPA NN IT NX? om TEyT as PRowTD TOD NIT PON NY NIT py NAIA WS pa bo yT TVW MRSIN NYT DT ,DPNIT Nya ba ,DPIODT wip? WIAD wR ba pr? bor ony by nina Too? PRr .opTpTa O2 wm 7D dy ,DP wipT pw? 422 NNN mp TINA RYAN Now Tava 7oNaAwWND "DD TY OK TM DET? y37 NOX bY NAD TeNNAN °D VIN? MYT NT POTN 737 NANT TINIAN TPIT Tb Map) yaw Ow naw DIN Iw Xow mopa pam ,oovD7 OP AYTT MAY) 2 wWINT TWHI “PRI Dw A NIWA pM ANNA PRD ATM PM 7D IVD Rd, CPN ’R1a) OVID) MINI? pIODD onIMN ww OTD 93 F013 (OW) OPTI 77 9D WNT IDIOT NNT by oD Tw> Ew) DIY TRY ONT 1D POR? DIN TAMIR Pw DI WPI FONT TI DY MIR? DyOT YLT ANN DSTA VA APD TP oD DB_ID Y/N Tw>wr .DIyyD OPANAW AK ITD, (WTP AN) My MP Mwy %D PRI 7O/D>RY sry onw nix 19 T° wan oye med TIAdT ANT TINS TT TPR sryin’> Ton TORT PaIN|AT NPI MINA IT HIV w?>°D TWIT ownonw .nibran baa maar 310 Iv WINTON Rw byTAT IIT Ty ANIaD own PRM IWR XSW 22a TWIN IID IY ON ,MIPAID MywI OP ows AAW Saat Jor 73 tomar nyt cont bxva 31D IY WN RRM? PANT Rw. PIT 7am og ,ATRT AANA nyt by qM03 ONT .DANI1 NK AT PA ToPA mw Nam) ANRA pPoyT Taz Nan: wn onbsdaa Man .nNAND DOPY AN Sy MN DT PD TN WORT TR TTT Ww? TON VII NOT TIMI ONT RYOW OPA TANT MINA TD cw WP NDT OAD OP °D RWI 27 3132 PR °D ANDI CP ND wa) WIN win wrypa NIT Rd ATANT TPrP YD °D YIM ,;NIws Naw wpa oP inva 737 9D Mwy> %D pr TIA = DYDT MTP Mpn oy IR mIA>T MRM Mw ww AYPpwH yd Thin p2 JTaba meee man nian °> ,nivaaa eR ANN RYT yw owb>w ora s™MAY PART YY TIBW ONT .NU TT ATTN TAK +p Oa ,NIaNwA wow bar O2 99027 ID 1 THVT .o-TII3 OD 9 Taya TIIdT wT DR WRIT TAN NPI WHA PAWN Ao TAN IA ATP AI 7D POND AP ww by wINT A 2077737 ONT TT WIN Ny ANA Ia RP oa AD OWN AIwH SHY wT TON 9D PT OR O91 ows Oa 37 SX NT Sap2 OX wap OVA D282 OT ONT TWA WIN AD NyTY MwA NINA wD WPX TWP WT DIV TNT ORT OWT Tak) ,wPID onAT Ow Ie uN RITA ,TDND2 IN MOIS TWN YApPIT WAXD AR VI PRAT Wavy Yew? pKa Ny. MID NT TR VD NEY WTPw aM PRI NII TPO PR or NIWA Tam may eR by o-PyND TIWAN wae TIT IT .NTODT Thap> op Oy 0D MIWA DAY NITY Wap? AER OPPYA ONY NOT ON NDI TawNT MIND MD AY PDA IPN PIN by WT TO 7D ANNI NT Ta NNTP myn) .vyn opiphs INK OND MYA eT! rOVEwRT ONAN NYT yal FD WSN PT JONI TV Oy IN| PR md jar boa YRaw? 59> apn oT Tn by mw qow NINA? AM enNTS TN MAIN AT! TdT en! TT SPT DMN nw P2 WIT PRD NEW oxy91 a> ow Aw AD YyAW 2293 PSY IwWYI°D TIVR OP PIP WPI Np) NITION WW FPNw wax Top) wr now wean wins pan YON TVW. MOST IPA NYT AIPN Ey 33° RWI OF PWD VaPW MID NVR wy TwY OD NYAW PwWRID Ww SPOT IN PRT PT Path ‘Two was chosen by meanderers, whether they were Israelites who thought that they were standing at the very point itself, or others who did not even know its place. This is the way of Sadducees, such as Anan, Benjamin, ben Mashiach and Jeshua [the Karaites] as well as every other [type of] heretic who does not believe in the words of the authorised keepers of the religious tradition. Deviating left or right, each of them interprets the verses as he wishes, even when they concern commandments and statutes. Actually, however, they are completely devoid of the deeper senses of the Holy Tongue and consequently get lost in grammatical mazes. For how can one rely on their opinion regarding the commandments when they meander from oneside to another every moment, according to their [contextually constrained] thought, given that it is impossible to find in the text of the Written Torah a single commandment that is so sufficiently explicated as to covet every case of its application? 1 will [merely] mention here one which is of great significance to those who acknowledge it. For its sub-cases all include [the punishment of] being cut off from the community of believers. [This punishment would be meted out] for eating on Yom Kippur; {for consuming] hametz on Pesach [and the original paschal sactifice], incorrectly performed by people who were inappropriately purified; for {not) desisting from work on the seven [festival] rest-days; [for not observing correctly the commandments of] festival sacrifices, building a succah and blowing the shofar. For the [rules governing the periodical] yearly laws and statutes are not spelled out in the Torah in ‘exact detail, nor how we should reckon the months [and dates therein]. 'And those who are desolately poor' in knowledge ‘ate cast down’. They have made their mark based on the verse ‘for signs and for appointed seasons'[Genesis 1:14]. However, they did not realise that {the phrase] "And let them be! fat the start of that verse] is in the plural, because it refers both to the [great] luminaries and to the [smaller] stars. Whoever says that the conjunction vav in the phrase ‘and for appointed seasons’ is superfluous, since ‘for a sign’ is connected to ‘season’, will have to ty and persuade his greatest friend to accept his doctrine, but even then it is quite uncertain that he will. [For] even if we have found two or three additional vavs, who can say with certainty that the ‘one referred to here is one of the superfluous vavs, after [discovering that] a single vav [considered perhaps redundant] turns out to furnish the true meaning of [for instance] the phrase "la-alephim’. Moreover, the phtase 'He made the moon for seasons'[Psalms 104:19] cannot be interpreted according to the words of those whose ‘loins totter’. Even if it were written ‘And let the moon be for a sign for the appointed seasons in the month’, who would give us a sign that these [criteria] were the Lord's [own] consecrated seasons? For there ate many ‘seasons’ in the Torah, Text and Writings. Even if {the phrase] explicitly [contained the words] 'the Lord's appointed seasons’, there would still remain a great issue. [Should] a ‘month’ fbe defined as the moment when] the moon completes its revolution around the zodiac, ie., twenty-seven days and some hours, or when it completes its encircling of the apogee of the eccentric sphere, whose centre is not coincident with the earth's centre? Or is it, as some sages think, when the dependent cycle finishes its revolution, since the course of its epicycle is actually in the reverse direction? However, even if we rely on knowing [the times of] the conjunctions of the luminaries, there is, still {the problem of the] three conjunctions: the mean conjunction of their orbits; the true conjunction relative to the zodiac; and the apparent conjunction which deviates [from these]. we do not know which one of these [three] is appropriate. As to those who have said that the decision depends on eyesight, ‘they have been deceived’, for 'they have eyes but see not’. Perhaps they could show us in the Torah and testimony the place where they found this ‘lost object’. Nor did they interpret correctly when commenting on [the phrase] ‘month in its month’. This passage does not refer here to ‘moon’, but rather signifies that everything should be done in its [proper] time, [as in the phrases} 'on its appropriate day’ and ‘on its appropriate Shabbat’. Now it is well-known that sometimes there are six hours between the appearance of the new ‘moon and sunset, at which time the moon can be seen, though only when certain conditions pettain. Yet sometimes there are thirty hours between [these appearances] and, nevertheless, {the moon] cannot be seen even [by people standing] on hills. For the moon's courses change as a result of its own orbit in combination with that of the sun, as well as being dependent on the longitude and latitude of [the respective] locations [of the observers].And if a dark cloud should dwell on earth and the moon is not seen at the beginning of [the months of] Ellul or Tishri, should the Yom Kippur fast [last] three days finstead of one]? Moreover, who told us that the days of the month number thirty? For it was Judah the Persian [a Kartel] who compiled a book, calculating the year and months by the sun [instead of the moon]. We also do not learn from the [Written] Torah what is entailed in ‘witnessing’ the month; who [constitutes] a ‘witness’; whether the latter is allowed to travel a great distance on a holy day; ot if the joint] testimony of a father and son, resident alien, or woman is acceptable Even if all these matters were clearly explained, there is another difficulty. It is not clearly explained in the Torah of Moses how to ascertain the number of months in the year. Even if [this calculation] were linked to [the definition of] Aviv, does it [refer to] wheat or barley? Nor [does the Torah mention] when we should look, nox where the barley should come from. What happens if there is a year of drought in the Land of Israel and round about, and there is simply no seed at all, let alone new ears? should we {then] fix the year as it is, or intercalate? In addition, there would be no counting of the Omer and [thus] no festival that we could [on this occasion] call Atzeret. This is the reason why all these commandments need the received Oral Tradition [in order to be propertly interpreted]. And those who say, ‘But the Mishnaic writers testify by the sighting of the moon’, well, the response to them is obvious. If their testimony is credible {in the one case], let them [also] accept the [Mishnaic] testimony regarding the needs of the yeat, as proclaimed by the Bet Din. For the basis of the intercalation depends on [three factors'] new cats, equinoxes and solstices and the needs of the community. Why are the laws concerning the mitzvot surrounding} the plague of leprosy explained in great detail fin the Written Torah], seeing as itis actually a mitzvah for a single individual and [occurs only] rarely fin a community], whereas the mitzvot relevant to the appointed seasons are obligatory for all Israel at all times? Therefore, why is there no firm repost about the latter in the Written Torah, leaving us to look for hints here and there? Why [should] such a thing [happen] in the words of such a perfectly complete Torah as this? Surely it is a sign for us that [actually] Moses relied on the Oral Torah, which is 's joy to the mind and a cure to the bone! [based on Psalms 4:8 and Proverbs 16:24]. For {in reality] there is no difference between the two Torot, as both are handed down to us by our ancestors. [King] Hezekiah's Pesach will strengthen the hand of [those who have] faith. For [everything Hezekiah did] was done on the authority and expert advice of the elders. He did not offer the Pesach sactifice in its normal] season and feven] dared to eat hametz in the first month. He observed the ‘second Pesach’ for seven days as if it were the first. [Despite this} there are many proofs that the High Exalted One accepted his deeds. For it was [all done] through the Bet Din, and there was no deceit in his spicit. a, Please draw an image that represents Path 2b. Which scholars pursued Path 2? i, Geonim i. Karaites iti. Christians iv. Jewish exegetes in lands of Christendom c. What is Ibn Ezra’s major critique of this path? Path 3 o> nabs OXTIAT OM Tey apo pin em MYER wR an TIT sOMYY DwAy PARK NONI OV_wWAM NTN °D NRT ATTIO ODT SD WN PTS TAN 1273 NYA Po NY PTY by OAT 7D OF 33> win DY >> nana nYT 392 we > ,Toypw renin adm cm 493 TT IN TaVp myn 137 TR TAN NWI WR PoNw? Ww ATT YAN Rb NYT ON ATW OTP awP AO NYT PR WR TINT TIN] NPD TION RIN NVI DIpw > To 1) wer? Www> wwendN XD nyTAW IIT 431 how NIT PAN pay oI’ pa Nya, VPP WWII NPI INR 799.°D PORN ,’NMIN by irPayN wi? TwewAT w ONT 7O-INDI? ONT PTI mab OMIT Twas ws ~Dy ,O ND SMW OFT NADIA OM DIA ON OPW DAM] NaXa oA’ NP ON) .OywAD NX OF ODT O82 AYP TIO AYIA pyar .mia> nay wa non. DPDT NITPINA RYN? °D PP NN MPD? ON NTT ON ,PIPIT TT TDD RD WR WP sperat ‘a> pam pwhm ons oT Path ‘Three is the path of darkness and black gloom. It [stands] outside the circumference of the Circle. [Its followers] are those who fabricate from their minds mystical explanations for every word. It is their belief that the Torot and laws ate riddles. [Therefore] I shall not spend a long time refuting them, for 'they are a people etring in their heat, having interpreted the words incotrectly. However, they were right in one thing, namely that every matter, however small or great, concerning a mitzvah, must be weighed in the scale of the balance of the mind. For planted in the mind is knowledge [deriving] from the wisdom of the Eternal Unchanging One. [However, only) in cases where this knowledge cannot support [the interpretation] of the word, or corrupts that which can be cleatly perceived by the senses, should a person seck out a hidden interpretation. Weighing of knowledge is the foundation, for the Torah was not given to anyone lacking in knowledge. Moreover, the angel between Adam and his God is his intelligence. Anything which knowledge does not contradict we should interpret according to its plain ‘meaning and the normal fanction [of the wording], leaving it in its [natural] proportions, believing that this is its true [meaning]. We should not grope a wall like the blind, stretching words according to our [own selfish] requirements. Why should we turn exoteric [meanings] intoesoteric [ones]? If there are indeed places where they are truthfully conjoined, and both equally ctedible, some in bodies and some in thoughts, as in the circumcision of the flesh and the foreskin of hearts, ot as in the [story of the] Tree of Knowledge [where] a hidden meaning dwells pleasantly, nevertheless the words are also true according to their obvious meaning. [And] if a ‘man [really] cannot sustain this among his ideas, he would be wise to open his eyes and also find in nature many forms, like the nostrils, the tongue and the feet, which serve two purposes. a, Please draw an image that represents Path 3 b. Which scholars pursued Path 3? i. Geonim ii, Karaites iil, Christians iv. Jewish exegetes in lands of Christendom c. What is Ibn Ezra’s major critique of this path? Path 4 MASIND DIT TT ANT TTR PANN TN TPIT OX TAN wa TT 21 mpYD WIT TT YY ToDo? PI DPI Ypwn dK Iw? XdwW ,OMTINI DIP mea pans> wi n> DWT DOD OWI INR! NNT PY RT TUNA WITD WIA UPR TI] WH WIT A WIT we IMRT TR MPD NY IT .AbyIT TIT TO by PA ne AN .obiyn on maw ooN MTP TT NIN wT wow. OM AIA D WaVAT TIN? XY yawaD nvm TD 2S IW IN DY °D AR OP PR ba. PR O81 NOI YIan YUNA OPT VII PR? wpa WR pyN> ,wran? Xdm endnna adie mn A bRwi .oByK IO! Sy maga maqwn a oa. NIT 21D yw nya pbiyn nx ST Naw OWT we? TIT NPS ww NIT OND NTA Ma WII OVINT 77 772 aN WR? NIT NRA we > ,TbTaN ARwA Top pon AyyRA onawh ww 4ON pi noid WIRxA PANT Mwy oxen aw oD ,AT> XdI on OP DP WIT PR TW TI OXI Tv >yA MADINA 7D ART TIN Woy WR TINT DY OP WIND °D DMP IND TT DDR? OVA TT TOR > IPAA TI WITT 7D D2 © ,NO /AN) OP OV "7 M31, 4? RIP) WRK WK TDI OM OP 9D2 PW? 21ND WANN AIM (Ww) Ny D2. (>, wa) Pap? NpNwn :MPDP pIODT Taw OD>X TY ,TIRIT TATNNT Wwews 72 OX). 7 QW owe oP omin?T by OI WIYET WANA OWA NIN PR CAN) PYyA ow AK oD TW wTT ws Twp Asma Awibn wel MTA wit we on .owpPa? wR mbnn SUNNY 3Iy NAW WIT wpa AVIaP TAPRw ADdAA RITW wr ATP NIROD mebay naa OPA ART UPRw ALY we >D DVI NR ANAN P PIM D9 7977 OX ADA Naya N22 NIaI od wAW WIT ,NITD PYyw >IDN TNT YI) 07 OY) ANI WMWNI Ce TD Py!) MPoIDT PINT pps 7 AIT — a 0? nd eyw) ba nwa (> top MN) Ow? ba, jo nomP) mumon s7/TM) PNA, (NPD) 792, @ 2 ADK) oa, (7 wD 997) Now TP JR ANON) Pr PTA (7,7) HY) Pana pr (7 ,29 Dw) TANK NADI, ~ 72 10 wr) Yyr>a WR, (ND ,19 TAP) PANN MAPA, (a3,7O yw») MTA 179% WIT ONT. (39,27 ND) MWD IAD CX 19 Vw) b2 VID @ 799) TIVE bya 92 AN1 1952 Down yn Tw bybar 97 wR mam (ad jo eT) ATT Tw On pIweT AIM TID DvD) OWI RwsINY bop [IPI OTR NIN WK AWWS PD RYP RPA PR WI YY TX 77> DIT wp wid. DDIVT NR .@> nw) DIT MPwRI PT ANI TINA MPwRID WIT N022 ODIVA INK (0? 0 IPR) ORT WRI RIT SRM yp? by NIA 722 DOT ANN. RP TIN) TAY TDN NWR BND 7D °D , Tabb ww (0? 39 NW) NIK TDD PWR RW ONDA aya 220 08 NNT OS ON Ow ONTAIM TAR TD NAY ons na rat eanw m7 VOM Ty S/n Tw OR we PINT wn. Tb Mw 72ND PANT OWT OTP PT RTD Dew ye MIND Tay WRIT RaW ,@ JX X72) DAN vy YY WMT NN ANA PART Na AM nea ow? naw - (ow) oA I DY NM ODN MIN APDwi Apo: WwRo oriv> Jwn ie? Dy- (OW) AR TP TON." Nowasn MTNA wipe by PAM MADMAN OPW WHT WR par nyw> mpon pa daa mR wan POX WD WW AN NOT RIT wR A Dom mba nw mwRID WIT PID niyo wR AWM ANA Yb MIRAI NPA ww ow OX ,2 9VIT) Hw yaw Mmm ,nynwn b> 229 NwRID nonm .nonpa menyn ioe yo1 maayn mane 72329 owe Maw PNM °PDD1 DIT OVA "71D "a RYVA WINN OWA TaID "7 WIT Na WONmoan .MPwRIA PAN . (FP NO MN) wWIpa vo Oa 7 Nd 71 Awad ns 1D WIT? PR DT AIO vA wD TAwnA Tey OD DRIW? ‘The fourth path is near to the point and a [whole] bunch [of scholars] chases down this {road}. ‘This is the path of the sages in the lands of the Greeks and Edomites. They do not look upon the scales of balance, but rely on the path of drash. Examples are Lekah ‘Tov and Or-Ainayim. However, since these [same] midrashim can be found in the books of our forefathers, why do these later interpreters tire us by re-writing them? There is a drash [which is really] the opposite of drash [and] which contains a hidden inexplicable meaning. An example is the drash that the Torah preceded the world by two thousand years. This [may be] true, [but] only [when understood] according to the secret, esoteric path, although many do not understand it thus. Nevertheless, itis impossible for us to interpret it in the way it appears. For years are composed of days through number, whereas days, just like moments, ate measured by {reference to} the motions of the heavenly bodies. Therefore, if there were no heavenly bodies there would be no [concept] ‘day’, let alone two days, a year, or number ‘two thousand Whoever asks what the world was at the start, will surely end up ashamed for seeking ‘something from nothing’. [As for] the response of those who retort that the Lord created the world at a time that He knew was good, it too is built on 'stones of void’, Likewise, those who say that He created it to show off His power to Adam, the root [cause] of His creation, have actually turned their pathetic response into a tiny part of the larger question. For there are absolute proofs (for those who have eyes and are not blind) that the inhabited world comprises in actual fact [only] one twelfth of the earth. Moreover, the whole [of the earth's surface in proportion to the entire universe] is like a fmere] dot [in relation] to the sphere which is placed over it, how much more so fin relation to] the highest sphere, ‘The most straightforward interpretation [of the word] ‘day’, adhering strictly to the biblical contest, {does} not {need to be] midrashic. If its meaning were 'for two thousand, it would have been written yomaim. But [the phrase] yom yom should be interpreted as meaning 'on each and every day’, like [the phrase] ish ish. The end of the verse proves this too: ‘playing before Him at all times’, followed by ‘watching daily at My gates.’ If this [last quotation] is [interpreted] correctly, it surely does not mean that we should keep the true Torah for a time span of two thousand years, Furthermore, {the phrase] 'for a thousand years in thy sight’ does not refer to the Lord's sight]. Whoever seeks [the plain meaning of this verse] will find them in my Commentary on Psalms. Drash can also be used to relieve a mind occupied by a complex {discussion of] halakhah. Some drash interpretations] can be explained through logical argument. Some are based on a non-authoritative halakhah, Some are good for others [than those to whom they appear to be addressed], directing beginners on the [right] path to understanding, For there is a bird that cannot see the brightness in daylight, but only at night, because its eyes are dim. [Let us take,] for example, the drash that the world was created with [the letter] bet because of brachah. If this is the case, what about [the following phtases:] 'the Lord empties the world and lays it waste’; 'and I will lay it waste’; ‘and the grinders cease’; 'they have not known them’; ‘from the pit of destruction’; 'your clothes have not waxen old’; 'the Lord destroyed’; 'the Lord confounded’; ‘and thrust thee through’; ‘and cut them down’; ‘between the parts thereof’ ‘contempt and wrath’; ‘give birth in trouble/tetror'; 'I will make thee terrors’; 'a man of Belial’ 'Ba'alPeor'; 'Belbows down’; 'ptiests of the high places’. Similarly, the fletter] resh in [the phrase] ‘its head was of fine gold! should be compared with [every] wicked and worthless man’. Anyone with a little intelligence in their heart, not to ibmention those with the wisdom of God within, can bring forth midrashim. They are all as mere clothes to the pure naked truth. Our ancient rabbis, may their name be for a blessing, said concerning such things, 'No text can be deprived of its pshat’. There is a drash on the phrase be-teshit in the Torah, which is interpreted as follows: ‘the Lord possessed me,teshit of his ways'. Another [interpretation] is that the world was created on [account of] Leviathan, as it is said: 'He is the beginning of the paths of God! Another [interpretation] is that the world was created so that God would be feared, as it is written: "The fear of the Lord is the beginning of wisdom. Another is that the world was created on account of the first fruits, as it is said: "The choicest first fruits of thy land.’ Why does [the Torah] start with the letter] bet? To indicate that the Lord is One and creation dual, [representing] matter and form, or two worlds. Why [does it start with] bet, followed by resh, alef, shin then yod and tav? This constitutes an allegory about the four hundred and ten-year existence of the First Temple (nce it pre-existed heavens and earth) and its subsequent destruction. This is [the meaning of the verse]: 'And the earth was formless and void, with darkness over the face of the deep.’ For darkness came to the world when the Shekhinah was removed. [The end of this verse:] 'And the spirit of God hovered over the face of the waters’ {suggests} that the spirit of wisdom and understanding rested on the Torah commentators, the Torah being likened to water. Finally {the phrase]: ‘let there be light, refers to the days of the Messiah. Then the Lord ‘will distinguish’ between those who hope for His salvation and those who engage in the darkest of deeds. Another] midrashic interpretation is that [the term] bereshit [comprises] two words [signifying] that everything was of fire, the foundation [of all]. Another [interpretation is that the word] shit [should be interpreted] as fin the phrase] amin shit. These are the six directions which are found in every solid, The sum of the initial letters of the words of the [first] verse corresponds to all the letters [of the alphabet]. In similar vein {the verse contains] seven words, corresponding to the seven kings, or to the seven planets. [The verse also contains] twenty-cight letters, which correspond both to the phases of the moon and to the number of times the word 'times' occurs in [the biblical book of] Ecclesiastes. ‘The book fof Genesis] starts with [the letter] bet and ends [with the letter] mem, signifying the {number of letters in the] ineffable Name, which emerges from the mouth of the High Priest on Yom Kippur. [The Lord] gave [the Name] to Moses on Sinai, and thus it is written: 'The Lord among them|bam] Sinai, in holiness.'[The Torah] stats with [ the word] bereshit and ends [with the word] Israel. For [Israel] entered into [divine] thought at the beginning of the world. And the end of the matter is that to drash there is no end! a. Please draw an image that represents Path 4b, Which scholars pursued Path 4? Geonim i, Karaites iti, Christians iv. Jewish exegetes in lands of Christendom cc. Does the Ibn Ezra believe that all Midrashim are meaningful and authoritative? Path 5 WR 1029 NDI PVA MW eM wR Poy owrPD TOW .NwaN TN stn boa mb b> pYIPT Dw WM TINT OID RWR NOT NPR TTI? Ta TIWORTA Teen wrypa mawpanw mdm b31 oP wwWN WR DD TWD 7D TANI “POTN N21 WA 2D EWAN AT Vy WRIA ‘ba URN OW WIV. ,TIRRN WITT TTS OFPAvY b> °> ,NIONI NRT M1 AND NRT Ma .NIIONT WIN AD SyUT mx? oby2 MIX or oD RIAN ANY MMA IND HYS DINDT °D oF sD pT 31nd? Woy -pRTTY OTD NAD ,oY_ TwIPwW INR TEP ay NNN yRIa ANd pown pny (TP Ww Nw) Jom WNT NYA aNd TWAT (OT Daw oPAyY NPN Pr ,oMIw pa nia ows ad ,> wn) Tom >> ONT .OPTIEA Oy JIyNTyD Aye>n nom .orpIn OPA ppd TR NR OPT 41 NON PIP PT .PPTIPIM .aINI7 Nwns -WON TIT WAY NR ANY NK ‘The fifth path fis the one] upon which I shall base my commentary. It is right in my eyes in the sight of the Lord, who is the only One I fear. I shall be no respecter of persons when I explore the Torah text, but shall thoroughly, and to the best of my ability, seck the grammatical [form] of every word. Then I shall do my utmost to explain it. You will find fan explanation of] every word whose [meaning] you seek, the first time it appears in the commentary. For example, the explanation of {the word] shamayim; will be found in [my commentary on] the first verse [of Genesis, where it appears], and likewise with all [other] linguistic terminology. I shall not discuss‘massoretic reasons for why one [word] is sometimes [written] in full, and another defectively, for all their explanations follow the path of drash. In the text a word is sometimes written in full, completely clearly, whilst at other times, a silent letter is omitted as a short cut. Since {the massoretes] give midtashic reasons for full and defective [spellings let's see if they can explain how [the scribes] could have written the books. For Moses wrote [the phrase}, ‘the Lord will teiga' without a vav, whereas the copyist of Proverbs wrote 'because of a servant when he reigns’ with a vav. [The actual reason for the discrepancy is that] many years [elapsed] between the two [writers]. The (massoretic] explanations [on the other hand] ate totally puerile. Moreover, pshat interpretations preclude the need for {the excuse of] scribal emendation. However, the Aramaic translator of the Targum translated truly and clatified all the silent [letters] for us. Now if, in places, he drew on midrashim, we know that he knew the root [meanings] better than we. He simply wished to add further interpretations, because even the uneducated could understand its pshat. An example is [the word] irob, which [Onkelos] did not translate as ‘son of a she-ass' [the obvious interpretation, but as ito, 'his city’]. He also translated bni as 'they will build’ [instead of the normal ‘colt of. Finally, he interpreted] atono [as itano 'the gate of the [Temple] entrance’, finstead of ‘his she-ass']. Despite all this, the path of pshat does not deviate on account of drash, since [according to the midrash] ‘there are seventy faces to Torah’. However, concerning [verses dealing with] laws, statutes and regulations fin contrast to non-legal texts], if we find two [possible] meanings to a verse, one of which follows the exegesis of the official interpreters [of Oral Torah, zaddikim, every one of them, we must, without a doubt, lean with all our might on their true [interpretation]. Heaven forbid that we should get mixed up with the Sadducees who say that the traditionfal interpretation of the official interpreters] contradicts the written biblical text and grammatical rules. In fact, our esteemed forefathers were true, all their words are true, and [now], may the Lord God of truth lead His servant on the path of truth. a, What process does Ibn Ezra say he will follow when interpreting? b. Does he plan to address ‘defective’ spellings, and if so, how does this differ from traditional explanations? c. How does Ibn Ezra interpret when what appears to be peshat differs with halakha?shat & Derash Weiss-Halivni) 27-30 ‘The two greatest "peshatists" of the Middle Ages, the Rashbam and Ibn Ezra (owelfth century), did not embrace the same opinion. The Rashbam was most insistent on the peshat. He was also mote accepting of redundancy (of an extra word or letter) as a legitimate source for halakhic expositions. He could afford to adhere strictly to peshat even when it ran counter to practical halakha because the practical halakha rejected by peshat was almost always readmitted via a redundancy. It remained equally binding, equally authoritative. In contrast, Ibn Ezra, because of his reluctance to accept redundancy as a source of halakhic exposition, had to be less insistent on peshat in order to preserve the halakha, especially in those instances where the derasha displaced the simple meaning and canceled its content, and thus he could not attribute the derasha to an asmakhta, a mere biblical support. In his introduction to the second version of his commentary, which deals with methodological problems, Ibn Ezra is ready to compromise peshat (as we understand it) when it contradicts a practical halakha and assume that the rabbis of the Talmud must have known better what constitutes the true peshat. Ibn Ezra insists that we must trust them. Such was Ibn Ezra's commitment to the ultimate value of peshat that he could not conceive of the rabbis’ having violated it. Even when it appears that they did violate the peshat, he thought, we must assume, against our better judgment, that such was not the case. «Closely following the commentary of Ibn Ezra, the Biur of Moses Mendelssohn ( 1729-1786) and his collaborators, a German translation and commentary on the Bible, is considered by many as the most notable biblical scholarly achievement of the eighteenth century. In the introduction (pp. 26-27) Mendelssohn paraphrases the above-quoted summary of Ibn Ezea's fourth and fifth methods. He says: When the peshat is not contrary to the derash [in over terminology, whenever the derash is merely an addition to the peshat] .. . then the peshat will be the main meaning [reflected in the translation] and the derash will be the secondary meaning, ... When, however, what seems to us to be the peshat is different and contradicts the accepted interpretation [in our terminology, whenever there is a reading in) ... them itis our duty to follow the derash and translate the text accordingly. Since the work was also a translation, the omission of the rabbinic additions was all the more glaring and exhibited tangible attachment to peshat. On the other hand, the inclusion of reading in may have been a concession to public piety. Left to himself and his entourage, he may have followed the peshat both where it was and where it was not against halakha. Had Mendelssohn followed the Rashbam, his translation would have been more uniformly in accordance with the peshat. It should also be remembered that the Rashbam's commentary on the Torah was relatively unknown to the public during the time of Mendelssohn, and relying on him in a translation might have caused undue commotion. However, in the introduction, Mendelssohn says of the Rashbam "that his love of peshat has caused him occasionally to deviate from the truth." This statement has the ring of sincerity; Mendelssohn was genuinely uncomfortable with the Rashbam's utter commitment to peshat. 20Rabbi Shlomo Luria (1510-1574) nbsp eysVm ANNA WT by wri VID I RN bya wT RY WR ITY TAN 2a IN AMAWH aN IN ANA TMNT yDM IT AI Nva\pA AI2 ONT nT SNR PIT PROD SUNT AN pws PRI PA by ODN 7D NI WII MID AV IP eR ADA TD DXBYD AAD MWY *> “PHTD RT TONY ND VDD NPT AND NY PwTYD TH Pw .Poy OMe ony neN oN ca Ton NTN TaN .qIwAT MIN Jaa void ra? W9Dw WR OID TY wIpy NOX DD Kw TET Pew IND YW PT TDD yo 2 Dy AR 1D Wane one bapa oT INA wes nvpM nyxpaa tw WR apr copy wopriyn ppp Pym °D PIA voy ya law onyT oT wpa PATTI No 2-VOY 39 ANT WOR 19373 ITNT He was no Talmudist; the major portion of his work, including his commentary (on the Bible) treats astronomy, natural sciences, and other secular subjects. Yet he dared to contradict biblical scholars and the Talmud. Out of ignorance he ascribed biblical laws to the Talmud and rabbinic laws to the Bible. He countenanced the forbidden and prohibited sanctioned practices. His exegesis is not followed in matters of law, for in his legal pronouncements he often overruled the decisions of both tannaim and amoraim. He boasted that his independent rational faculty would alone guide him in interpreting the Bible and that he would not accept the commentaries of others. His work may best be judged by his adherents - heretics and Sadducees. Introduction to Yam Shel Shlomo, Bava Kamma 24