Ibn Ezra on Genesis, Introduction

בשם האל הגדול והנורא Invoking¹I.E. opens with a poetic introduction. In fact, in Hebrew the entire introduction was in rhyme. the name of the Great and Awe-inspiring God,

אחל לפרש פירוש התורה I begin to explain the meaning of the Torah.

אנא אלהי אבי אברהם. I beseech thee, O God of my father Abraham,

עשה חסד עם עבדך אברהם. deal kindly with thy servant Abraham.²The first Abraham refers to the patriarch, the second to the author, Abraham son of Meir.

ויהי פתח דבריך מאיר. May the opening of thy words give light

לעבדך בן עבדך מאיר. to thy servant the son of thy servant Meir.

ומישועת פניך תבא עזרה. And from the salvation of thy face,³Cf. Ps. 80:4, 8. may help come

לבן אמתך הנקרא בן עזרא: to the son of thy maid servant who is named Ben Ezra.

זה ספר הישר לאברהם השר This Book of Jashar,⁴I.E. called his commentary on the Torah, The Book of Jashar. Cf. Josh. 10:13. composed by Abraham the poet,

ובעבותות הדקדוק נקשר is bound by ropes of grammar.

ובעיני הדעת יכשר The eyes of the intelligent will find it fit.

וכל תומכו מאושר All who take hold of it will be glad.

נאום אברהם הספרדי הנזכר The above mentioned Abraham the Spaniard says:

מפרשי התורה הולכים על חמשה דרכים Those who comment on the Torah do so in one of five ways.

הדרך האחת ארוכה ורחבה, ומנפשות אנשי דורנו נשגבה, ואם האמת כנקודה בתוך העגילה זאת הדרך כקו הרחב הוא החוט הסובב בתחלה, ובה דרכו גדולים, והמה חכמי הישיבות במלכות ישמעאלים, כרב יצחק שחבר שני ספרים מבראשית עד ויכלו, ועוד לא כלה מרוב דברים, ובפסוק יהי אור, אמונה בעלי האור והחשך הזכיר, והוא הולך בחשך ולא הכיר, ובפירוש תוצא הארץ מלבו הוציא מלים, וידבר על העצים והצמחים, קטנים וגדולים ובפירוש נפשות החיות, הביא חכמות נכריות ובמסלה הזאת עלה רב סעדיה גאון הגולה, ובפי׳ ״יהי מאורות״ הכניס דעות אחרות לדעת המדות הנזכרות על פי חכמי הספירות גם ר׳ שמואל בן חפני אסף רוח בחפניו, בפירוש ״ויצא יעקב״ ברוב ענינו, כי הזכיר כל נביא בשמו, וכמה פעמים גלה ממקומו, וכמה תועלת יש בהליכת הדרך, ואין תועלת לפירוש הזה, כי אם אורך, ועם ״ויחלום״ (ברא׳ כח יב) כתב פתרון החלומות ולמה יראו בתנומות, והרוצה לעמוד על חכמת חיצונות, ילמדם מספרי אנשי תבונות, אז יתבונן בראיותם, אם הן נכונות, כי הגאונים בלי ראיות בספריהם הביאום ויש מהם שלא ידעו דרך חכמי קדם ומאין הוציאום. The first way (to Biblical interpretation) ranges far and wide (from the text). It is beyond the interest of our time. If truth be likened to a dot within a circle then this approach can be compared to the periphery of the circle, which goes round about only to return to its starting point. A number of great scholars chose this approach, namely, the wise men of the academies in Moslem countries, such as Rabbi Isaac⁵It is not clear which Isaac I.E. is referring to. Some identify him with the philosopher Isaac Israeli (c. 850-950). Cf. Weiser. who composed two books on the first chapter of Genesis, from In the beginning to were finished, and did not finish his commentary, so verbose was he. He makes mention of the believers in a god of light and a god of darkness⁶Zoroastrianism (Weiser). in his comments on the verse Let there be light (Gen. 1:3). But he (Rabbi Isaac) walked in darkness without being aware of it. In his comment on And the earth brought forth grass (Gen. 1:12), he brought forth words from his fancy⁷Literally, heart. He did not quote anyone but gave his own opinion or invented facts. and spoke about trees and plants both large and small. On the other hand, on the term living creature⁸Weiser. he quoted foreign sciences. In the same vein, Rabbi Saadiah, Gaon of the Diaspora, commenting on the verse Let there be lights (Gen. 1:14), quoted the opinion of secular scholars and gave the dimensions of the heavenly bodies according to the astronomers. Similarly Rabbi Samuel ben Hofni gathered wind in his fists (chofnav) (Prov. 30:4)⁹A play on the words chofni (Hofni) and chofnav. in his lengthy comments on And Jacob went out from Beer-sheba (Gen. 28:10). He there mentioned every prophet by name, and how many times each one was exiled from his place. He also expounded on the value of travel. The only value of his commentary is its length. On the verse And he dreamed (Gen. 28:12) he expostulated on dream interpretation and why people see what they see when they are asleep. If one desires to learn secular wisdom let him learn it from the works of experts in these fields and let him examine their proofs and see if they are correct. The Geonim only cited from these works without offering any of the proofs as to the veracity of the opinions they quoted.¹⁰The reader thus has no way of knowing whether what is quoted is true or not. Some of the Geonim had no knowledge of the method of the ancient sages and how they arrived at their conclusions.

הדרך הב׳ בחרוה פתלתולים ואם הם ישראלים אשר חשבו כי עמדו על הנקודה בעצמה, והם לא ידעו את מקומה וזאת דרך הצדוקים, כענן ובנימין ובן משיח וישועה, וכן כל מי אשר בדברי מעתיקי הדת לא יאמין, והוא נוטה להשמאיל או להימין, וכל איש כרצונו יפרש הפסוקים, גם במצות ובחקים, והם מדעת תוצאות לשון הקדש ריקים, על כן יתעו גם בדקדוקים, ואיך יסמכו במצות על דעתם, וכל רגע יהפכו מצד אל צד כפי מחשבתם. בעבור שלא תמצא בתורה מצוה אחת בכל צרכיה מבוארה, ואחת מהנה אזכיר, והיא גדולה למכיר, כי תחתיה כרת על אכילת יום הכפורים, וחמץ בפסח שלא עשוהו טהורים, ושביתת ימים שבעה, וקרבנות וסכה ותרועה, כי אין בתורה חקי השנה מפורשים, ואיך נחשוב החדשים, ועניי הדעת מרודים, שמו אותותם מפסוק ״לאותות ולמועדים״ (ברא׳ א יד) ולא ידעו כי ״יהיו״ לשון רבים, ועל המאורות והכוכבים, והאומר כי וי״ו ולמועדים נוסף כי לאות עם מועד נאסף, יבקש אדם שיהיה אוהבו אולי יאמין בו, ואם מצאנו שנים ושלשה ווי״ן נוספים מי יודיענו כי זה הוי״ו מהעודפים, אחר היות וי״ו הטעם לאלפים ואין פי׳ עשה ירח למועדים (תהלים קד יט), כדברי אלה שמתניהם מועדים, ואילו היה כתוב והיתה הלבנה לאות למועדים בחדשים, מי יתן לנו אות שהם מועדי השם המוקדשים, כי יש מועדים רבים בתורה ובמקרא ובכתובים, ואלו היה למועדי השם מבואר, עוד הדבר הגדול נשאר, אם החדש עד סוב הלבנה גלגל המזלות, שהם שבעה ועשרים יום ושעות מוגבלות, ואם עד סוב גובה גלגל היוצא, אשר מוצקו רחוק ממוצק הארץ ימצא, או עד סוב גלגל התלי כדעת חכמים כי מהלך הגלגל הקטן הפך זה באמת ובתמים, ואם נסמוך על דעת התחברות המאורות, גם הנה ג׳ מחברות, מחברת בגלגליהם תיכונה ומחברת כנגד העליון באמונה, ומחברת שנוי מחזה, ולא נדע אי זה יכשר הזה, או זה, ואשר אמרו כי הדבר תלוי על מראה עינים נשאו, כי עינים להם ולא יראו, אולי יראונו בתורה ובתעודה, המקום שמצא זאת האבדה, ולא דברו בפירוש ״חדש בחדשו״ (במד׳ כח יד) נכונה כי אין בכתוב זכר ללבנה, רק פי׳ לעשות כל דבר בעתו יום ביומו, שבת בשבתו וידוע כי פעם יהיה בין המולד לעת השקיעה שש שעות, ותראה הלבנה אך על חקות ידועות, ופעם ביניהם שלשים שעות, ולא תראה אפילו בגבעות, כי תהלוכות הלבנה מפאת גלגלה, גם גלגל השמש משתנות, וגם מפני ארך ורחב המדינות ואם שכנה על הארץ עננה, ולא תראה בראש אלול ותשרי הלבנה, הנתענה ג׳ ימים בכפורים, ועוד מי ספר לנו כי ימי החדש על שלשים יום ספורים, כי הנה יהודה הפרסי חבר ספר ובחשבון השמש השנה, והחדשים סִפֵר, גם לא נדע מהתורה עדות החדש, ומי העד, ואם ילך בדרך רב ביום קדש, ואם נקבל עדות אב ובנו וגרים ונשים, וגם אם הי׳ כל אלה מפורשים. עוד דבר קשה, איננו מפורש בתורת משה לדעת כמה חדשי השנה, ואם היא באביב נסמכה, ההוא מחטים או שעורים, ומתי יבוקש, ואנה השעורים, ואם היתה שנת בצורת בארץ ישראל ומסביב, והנה אין זרע, אף כי אביב, הנקבע השנה פשוטה או מעוברת, גם אין ספירה נספרת, ואין חג שקראנוהו עצרת, וכל אלה המצות צריכות לקבלה ומסורת, והאומרים הנה אנשי המשנה, מעידים על ראיית הלבנה, והנה התשובה נכונה, אם היא עדותם בעיניהם נאמנה, יקבלו עדות צרכי השנה, כי על פי קריאת ב״ד היא נתונה, כי יסוד העיבור על אביב ותקופה וצרכי צבור, ולמה במצות נגע צרעת מבוארים המשפטים שהיא מצוה לאדם אחד, ולפרקים מעטים, ומצות המועדים חיוב לכל ישראל בכל זמן, ולמה אין בתורה עליהם עד נאמן, רק נחפש כה וכה רמיזות, ולמה בדברי תורה תמימה כזאת, וזה לנו האות שסמך משה על תורה שבעל פה, שהיא שמחה ללב ולעצם מרפא, כי אין הפרש בין שתי התורות, ומידי אבותינו שתיהן לנו מסורות, ופסח חזקיהו יחזיק, ידי אמונה, כי נעשו על ידי בעלי עצה וזקנה, ולא הקריב הפסח במועדו, ולאכול חמץ בחדש הראשון שלח ידו, ופסח שני כראשון שבעת ימים עשה, ויש ראיות רבות שקבל מעשיו רם ונשא כי בבית דין היה, ואין ברוחו רמיה. A second approach is the one chosen by the distorters, albeit they are Israelites. They think that they have reached the very point of the circle, but in reality they do not know its place. This is the way of the Sadducees,¹¹The Karaites. The medieval rabbis called the Karaites Sadducees because like the Sadducees they denied the authority of the Rabbinic sages, the Mishnah and the Talmud. such as Anan,¹²The founder of Karaism. He lived in the 8th century. Benjamin,¹³Benjamin ben Moses Nahavendi (c. 9th century). He was the first Karaite scholar to write in Hebrew and was responsible for the term “Karaites” replacing “Ananites.” Ben Mashiach, Joshua,¹⁴Some of the printed editions omit Ben Mashiach and Joshua. Hasan ben Mashiach was a Karaite who engaged in polemics with Saadiah Gaon. Joshua was a Karaite scholar often quoted by I.E. It is suggested that the reference is to Joshua ben Judah Abu al-Farag Purkan, one of the founders of Karaism (Weiser). and of all heretics who do not believe the words of the transmitters of tradition,¹⁵The Rabbinic sages. turning away from it to the right or the left.¹⁶According to Rabbinic tradition, the Biblical verse, thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left (Deut. 17:11), is a command to heed the words of the “transmitters of tradition.” Each one interprets verses as he sees fit. They do the same even with respect to commandments and laws. They are ignorant of the form of Hebrew and therefore err even in grammar. How can people rely on their opinion, with regard to the precepts when they are always changing their mind, moving from one extreme to the other? They do this because there is not a single commandment fully explained in the Torah itself. I will note one example.¹⁷The “one example” offered by I.E. is, “Nowhere in the Torah do we find the rules governing the establishment of the years nor how to calculate months.” However, he digresses before coming to the point. Someone conversant with these things will recognize its significance because it entails the penalty of karet (shortened life span) with regard to eating on Yom Kippur, eating leaven on Passover and, for one who is in a state of ritual purity on Passover, not offering the paschal lamb.¹⁸One who is “impure” on Passover is forbidden to sacrifice the paschal lamb. Cf. Num. 9:1-14. Our rendition is based on the Vatican manuscript of I.E. henceforth written Vat. Ebr. 38. The printed texts read, “and leavened bread on Passover which one in a state of purity did not observe.” This is an impossible reading. It also involves the seven rest days of the festivals,¹⁹There are seven festival days when work is Biblically prohibited. They are: the first and seventh day of Passover, Shavuoth, Rosh Hashanah, Yom Kippur, the first day of Sukkot and Shemini Atzereth. the festival sacrifices, dwelling in booths and the sounding of the shofar. Nowhere in the Torah do we find clearly stated the rules governing the establishment of years nor how to calculate months. These wretched, poor in learning, find support for their calendric calculations in the verse and let them be for signs, and for seasons (festivals)²⁰The Hebrew word for seasons is mo’adim. Mo’adim also means festivals. Genesis 1:14 reads, Let there be lights in the firmament of the heaven…and let them be for signs, and for seasons (mo’adim). The Karaites interpreted this verse: Let them be for signs for the festival, i.e., let the moon (the lunar month) determine the time of the festivals. (Gen. 1:14). But they don’t know that Let them be is in the plural and speaks about the sun, moon and stars.²¹Scripture reads ve-hayu not ve-hayah. Ve-hayu is a plural and so cannot refer only to the moon. As to the person who says that the vav of u-le-mo’adim (and for seasons) is superfluous and that for signs is connected to for seasons,²²Aside from the above, the verse presents another problem for the Karaites. It does not read: and let them be for signs for seasons (festivals). It reads: and let them be for signs and for seasons (festivals). The Karaites tried to get around the problem by claiming that the vav of u-le-mo’adim is superfluous and should not be translated. U-le-mo’adim should be rendered: for seasons (festivals) rather than: and for seasons. Thus the verse is to be translated: And let them be for signs for seasons (festivals). let him search for a friend to tell it to; perhaps he will believe it. If we do find two or three superfluous vavs, how do we know that this is one of them,²³I.E. concedes that there are a few superfluous vavs in Scripture, but he asks, how do we know that this is one of them? since we find thousands of vavs in Scripture which have meaning? Furthermore, the verse Who appointedst the moon for seasons (le-mo’adim) (Ps. 104:19) is not in accordance with the interpretation of those whose loins totter.²⁴Cf. Ps. 69:24. The Karaites interpreted Ps. 104:19 as meaning God appointed the moon for festivals. Even if Scripture explicitly stated (which it never does) that the moon shall be for a sign for the appointed seasons (mo’adim) falling in the various months, how could we determine that the Bible speaks of God’s holy appointed seasons, since various types of appointed seasons are mentioned in the Pentateuch, the Prophets and the Holy Writings?²⁵The point is if the Bible said: the moon shall determine the mo’adim, how do we know that the mo’adim refer to religious festivals? The word mo’ed may refer to any appointed time and does not necessarily refer to a religiously appointed one. Furthermore, even if the Bible explicitly said: let the moon be as a sign for God’s holy seasons,²⁶Even if the Bible explicitly stated the moon shall be for a sign for God’s holy festivals, it would not solve the problem as to what constitutes a month. a very important aspect of the problem remains to be solved.²⁷Namely, what constitutes a new moon (the beginning of a month)? In order to understand what follows it is necessary to have some idea of medieval astronomy. The daily movement of the moon varies between approximately 11 and 15 degrees in a rather complicated fashion. To explain these motions the ancients introduced a complex scheme of combined circular movements. (For a full discussion of this problem and the solution offered for it, see Yale Judaica series, Vol. XI, The Code of Maimonides, Sanctification of the New Moon, p. 126). Cherez explains that the moon was believed to move within four spheres. The first is called galgal ha-domeh (the all-encompasing sphere). It is so called because like the zodiacal sphere, it encompasses the whole world and like it has the earth as its center. This sphere turns from east to west. Within the all-encompassing sphere lies another sphere called galgal ha-noteh (the inclined sphere). This sphere is not contained within the galgal ha-domeh but intersects it. The chord connecting the points of intersection are called the teli (the dragon). The point at which the moon moves north of this intersection is called the head (or top) of the teli; its opposite point, where the moon moves south, is called the tail of the teli. The galgal ha-noteh is inclined five degrees above the galgal ha-domeh on the north and five degrees below it on the south, hence the term galgal ha-noteh. The center of this sphere is the same as that of the galgal ha-domeh. This sphere also turns in an east to west direction. Within the galgal ha-noteh is another sphere called the galgal ha-yotze (the eccentric sphere). It is so called because the earth is not the center of this sphere. It is also called the galgal ha-noseh (the carrying sphere) because it bears a sphere which the moon circles (the galgal ha-katan or epicycle). The galgal ha-yotze turns from west to east. These spheres move at different speeds and their movements explain the complicated motions of the moon. Does a new moon start when the moon completes circling the sphere of the zodiac, i.e., every 27 days and some limited hours,²⁸That is the time it takes the moon to return to a given point in the zodiac (Weiser). Medieval man believed that beyond the spheres of the moon, sun and planets there is a sphere containing the constellations. It takes the moon 27 and about a third of a day to complete this cycle (Weiser). or when it completes circling the apogee of the eccentric sphere whose center is far from the center of the earth,²⁹The time it takes the moon to complete its epicycle within the eccentric sphere, i.e., every 27 days and about 13 hours. So Cherez. However, his interpretation is questionable. or when it completes circling the sphere of the dragon according to the calculation of the wise men because its epicycle turns in the opposite direction.³⁰The moon in its epicycle turns from west to east while the “sphere of the dragon” rotates from east to west (Weiser). These contrary motions must be taken into consideration in establishing the time it takes the moon to complete the latter revolution. According to Krinsky what I.E. means by “the time it takes the moon to circle the sphere of the dragon” is the time it takes the moon to return to the head of the dragon after leaving it. It should be noted that the commentaries differ as to what I.E. means by the “sphere of the dragon,” as they do with regard to what he means by the moon’s cycle around the apogee of the “eccentric sphere” and indeed as to how I.E. envisioned the system of the lunar spheres cited in note 27. For their opinions and differences see, Joseph ben Eliezer Ha-Sephardi, Margaliot Tuva, Amsterdam, 1722; Hayyim Wolf Kaputa, Or La-netivah, Lemberg, 1897; Weiser and Cherez. While the specifics of I.E.’s comments are difficult to unravel, as is evidenced by the wide interpretation given his comments in the above-noted commentaries, the thrust of his remarks is clear. The moon makes a number of cycles in the sky. If a new moon is to be determined by the moon’s revolution, which one of its cycles is to determine the new moon? On the other hand, it may be that the month depends upon the conjunction of the sun and the moon.³¹A Hebrew month is determined by the conjunction of the sun and moon. Cf. Maimonides, Mishneh Torah, Laws of Sanctification of the New Moon, 6:1. There are three such conjunctions: the mean conjunction,³²The mean conjunction of the sun and the moon takes place every 29 days, 12 hours, and 793 parts of an hour (dividing the hour into 1,080 parts). Cf. Weiser. The mean conjunction is the time when the sun and moon would come together if both moved uniformly. the true conjunction³³The true conjunction of the sun and moon is their actual conjunction. and the conjunction contingent on the place of the beholder.³⁴The conjunction varies in different places of the globe. See I.E.’s commentary on Ex. 12:2. We do not know which conjunction determines the new moon; is it one or the other? As to that which they say, that the month begins when the new moon is actually seen, they have been deceived, for they have eyes but see not. Let them show us where in the Torah and the testimony³⁵A synonym for Torah. it is stated that the new moon is to be so determined. Similarly they did not correctly comment on This is the burnt-offering of every new moon throughout the months of the year (Num. 28:14) because this verse does not mention the moon.³⁶The Karaites interpreted chodesh be-chodsho to mean the moon when it is new. They claimed that be-chodsho is to be interpreted as be-chiddusho (when it is new). I.E. disagrees. He feels that be-chodsho means in its month, and furthermore, chodesh does not mean moon but month. Cf. I.E. on Num. 28:14. It merely says that the various sacrifices are to be offered in their proper time and day and the Sabbath sacrifices on the Sabbath.³⁷Num. 28:10. It is also known that sometimes there are six hours between the birth of the new moon and sunset. At such times the new moon can only be seen under certain astonomical conditions. At other times there may be a thirty hour difference between them,³⁸In other words, the moon will not be visible at the first sunset following its conjunction with the sun. and the moon will not be visible even to one standing on a mountain. This is so because the path of the moon changes due to its and the sun’s spheres.³⁹The ancients believed that the sun traveled around the earth. However, the earth was not the center of the sun’s orbit. When the sun is further from the earth, it appears to be traveling more slowly, when closer to the earth, faster (Yale Judaica series, Vol. XI, p. 126). Its time of appearance also changes depending on the longitude and the latitude of the country from which it is observed. If it is cloudy and the new moon is not seen at the beginning of Elul or Tishri, shall we fast three days of atonement?⁴⁰The point is, if we do not rely on the traditional calculation and rely on the mean conjunction, then when for some reason the moon is not seen at the beginning of Elul we do not know when that month starts. If the same occurs with regard to Tishri, we have three possible dates for Yom Kippur, viz., when did Elul start and did it have 29 or 30 days? To satisfy all doubts we would have to fast three days in a row. Furthermore, who says that a month consists of thirty days, for behold, Judah Ha-Parsi⁴¹Judah Ha-Parsi was a Karaite who wrote a book claiming that the Pentateuch follows a solar year of 12 months, with each month consisting of 30 days. However, the Bible nowhere says that a month consists of 30 days. Cf. I.E.’s commentary on Ex. 12:2. wrote a book in which he counted the year and the months according to a solar year. We also do not find in the Torah of Moses the law of witnesses testifying that they saw the new moon, or who is qualified to testify that he saw the new moon, or if one is permitted to walk a great distance on a holy day to testify that he saw the new moon,⁴²Mishnah, Rosh Hashanah 1:5-8. or if a father and son, or proselytes, or women are fit to testify that they saw the new moon. Even if all these things were written in the Torah, another problem remains. The Torah of Moses does not state how many months make a year. And even though the Torah connects the new year with the fresh young ears⁴³Cf. Ex. 12:2, 13:4. it is not clear whether it refers to the fresh young ears of the wheat⁴⁴The month of Sivan. or barley,⁴⁵The month of Nisan. or when during this period the new year is to start, or from where young fresh ears of barley are to be brought.⁴⁶Assuming that the new year starts with the ripening of the barley, what place is to determine its ripening and hence the spring? The barley ripens at different times in different places. If there is a hunger in the land of Israel and its environs and there is no seed and certainly no fresh ears, what is to be done? In such a case shall we leave the year as it is or add an additional month?⁴⁷Perhaps we ought to add another month and see if something will grow and there will be fresh young ears. Cf. Weiser. In such a year the Omer would not be counted and there would be no festival of weeks.⁴⁸Since there is no barley. Cf. Lev. 23:9-22. Therefore all these commandments are dependent on true traditions. Those who dispute what I have said and say, do not the sages of the Mishnah also teach that the months are determined by when the new moon is seen, to them I reply that if you accept their tradition as truth, that the month is determined by the sighting of the new moon, also accept their tradition that the needs of the people also determine the new moon. For the new moon is contingent upon its announcement by the Bet Din. The Bet Din took into consideration the time of the fresh young ears, the solstice and the needs of the community⁴⁹Cf. Sanhedrin 11b. in determining whether to add an additional month. Why, with regard to the laws of plagues, which apply only to individuals and very rarely at that, does the Torah go into such great detail? And yet with regard to the laws of the calendar, which determine the festivals that apply to all Israel at all times, there is no clear-cut statement so that we must look for hints here and there as to how the month is to be determined. Why is this so in this perfect Torah? This is ironclad proof that Moses relied in these matters on the oral Torah which is a gladness to the heart and a healing to the bones. In reality, there is no difference between the written and oral Torot. They were both handed down to us by our ancestors. The Passover observed by King Hezekiah supports our faith in the Rabbinic tradition. It was done so on the advice of wise elders. Hezekiah did not offer the paschal lamb in its time and he presumed to eat leaven in the first month. He observed the “second Passover” for seven days, in a manner similar to the “first Passover.”⁵⁰Hezekiah put off the observance of Passover for a month upon the advice of “his princes and all the congregation in Jerusalem.” Cf. II Chron. 30:2. This supports the teaching of the Oral Law to the effect that a Bet Din may delay observance of Passover for a month if it is felt that the needs of the community warrant it. Otherwise, Hezekiah would have been guilty of eating leaven on Passover. Furthermore, he would have invented a new way to celebrate the Second Passover. Cf. Num. 9:9-13. For the Second Passover is observed for one night and Hezekiah kept it for seven days. Since Hezekiah was a pious king we must assume that the festival he observed was not the Second Passover but the Passover itself after an extra month was added (intercalated) to the year. There is ample proof that the Most High and Exalted One accepted what he did. This was so because his actions were based on the ruling of a Bet Din. There was no deceit in him.

הדרך הג׳ דרך חשך ואפלה, והיא מחוץ לקו העגולה, והם הבוראים מלבם לכל הדברים סודות, ואמונתם, כי התורות והמשפטים חידות, ולא אאריך להשיב עליהם, כי עם תועי לבב הם, כי הדברים על צדק לא חלקי בלתי בדבר אחד צדקו, אשר כל דבר מצוה קטנה או גדולה, בכף מאזני הלב תהיה שקולה, כי יש בלב דעה מחכמת יושב קדם נטועה, ואם הדעת לא תסבול הדבר, או ישחית אשר בהרגשת יחבר, אז יבקש לו סוד, כי שקול הדעת הוא היסוד, כי לא נתנה התורה לאשר אין דעת לו, והמלאך בין אדם ובין אלהיו הוא שכלו, וכל דבר שהדעת לא תכחישנו, כפשוטו ומשפטו נפרשנו, ונעמידנו על מתכונתו, ונאמין כי ככה אמתו, ולא נגשש קיר כעורים, ולפי צרכינו נמשוך הדברים, ולמה נהפוך הנראים לנסתרים, ואם יש מקומות שהם באמת נחברים, ושניהם נאמנים ברורים, מהם בגופות, ומהם מחשבות, כמלת בשר, וערלת לבבות, ובעץ הדעת סוד ינעם, גם הדברים הם אמת כמשמעם ואם יש איש לא יכילו זה רעיוניו, אם הוא חכם יפקח את עיניו, כי ימצא בתולדות רבים נוצרים כנחירים והלשון והרגלים לב׳ דברים. The third approach is the way of darkness and gloom. It lies outside of the circle. This is the approach of those who invent secret explanations for everything in Scripture. They believe that the laws and statutes of the Torah are riddles.⁵¹I.E. takes issue with those who interpret the Torah as allegories. In I.E.’s alternate commentary on the Pentateuch this group is identified as the Christians. I will not expend much time answering them for, they are a people who do err in their heart (Ps. 95:10). The fact of the matter is that the laws of the Torah do not disagree with what is right.⁵²Krinsky. That is, all the laws of the Torah must make sense. They are correct in only one thing, viz., that every precept, be it minor or major, must be weighed in the scale of one’s heart wherein the Eternal has planted some of his wisdom. Thus if there appears something in the Torah that is intellectually impossible to accept or contrary to the evidence of our senses, then we must search for a hidden meaning. This is so because intelligence is the basis of the Torah.⁵³Cherez. The Torah was not given to ignoramuses. Man’s intelligence is the angel which mediates between him and his God. Thus anything in the Torah which does not contradict reason we must explain literally, take as it is written, and believe that it is so. We should not grope walls as the blind do, and interpret verses according to our subjective needs. Why should we turn what is evident into mysteries? Now if there are places with two meanings both of which are clearly true, one referring to the body and the other to the mind such as “circumcision of the flesh,”⁵⁴Gen. 17:11. and “uncircumcised of heart,”⁵⁵Deut. 10:16. The point is the reason the flesh is circumcised is so that it will serve as a reminder to the Jew that there is a God above to whom he must submit. Thus the circumcision of the flesh serves as a reminder that one is to circumcise one’s heart. Now although this reason for the commandment of circumcision is (in the opinion of I.E.) self-evident it in no way negates the literal meaning of this law (Cherez). I.E. is vague. For additional interpretations see Weiser and Meijler. and if there is a secret meaning to the tree of life, they are to be taken literally as well.⁵⁶Cf. I.E.’s comments on Gen. 3:24. Now if anyone cannot accept what I have said, if he be wise let him open his eyes. In nature, too, we find things that serve more than one purpose, such as the nostrils, the tongue, and the legs that serve two purposes.⁵⁷Hence a verse or a law may have a literal as well as a secret meaning.

הדרך הרביעית, קרובה אל הנקודה, ורדפו אחריה אגודה, זאת דדך החכמים, בארצות יונים ואדומים, שלא יביטו אל משקל מאזנים, רק יסמכו על דרך דרש בלקח טוב ואור עינים, ואחר שימצאו המדרשים בספרי הקדמונים, למה יגיעונו לכתבם שנית אלה האחרונים, ויש דרש הפך דרש, ויש לו סוד, ואיננו מפורש, כדרש שהתורה קדמה אלפים שנה קודם העולם, וזה אמת רק על סוד דרך הנעלם, ורבים לא יבינוהו כן, ולהיות כמשמעו לא יתכן, ובעבור כי השנה מימים במספר היא מחוברת, ומדת הרגע והיום בתנועת הגלגל נספרת, ואם אין גלגל אין יום, אף כי יומים, או שנה, או מספר אלפים, והשואל מה היה העולם בתחלה הלא יתבייש, למען אשר יבקש לאין יש, והמשיבים שברא ד׳ את העולם בעת שידע כי טוב הוא, גם זו תשובה בנויה על אבני בהו, וכן האומרים שבראו להראות גבורתו, לאדם שהוא שרש יצירתו, והנה שמו תשובתם האמולה, חלק קטן מהשאלה הגדולה, כי יש ראיות גמורות לאשר עינים להם ולא לעורות, כי היישוב חצי ששית הארץ באמונה, וכולה כנקודה אל המסבה אשר עליה נתונה, ואף כי המסיבה העליונה ואם מדרך ישרה אין דרש יום נדרש כדרך המקרא, כי אלו היה הטעם לאלפים, היה כתוב יומים, כי פירוש יום יום בכל יום ויום, וכן ״איש איש׳״ (ויקרא יז ג), ״וברוך ד׳ יום יום״ (תהלים סח כ), גם סוף הפסוק יוכיח ״משחקת לפניו בכל עת״ (משלי ח ל), והנה אחריו כתיב ״לשקוד על דלתותי יום יום״ (שם פסוק לד), אם כן נשמור התורה הנאמנה, עד אלפים שנה, ועוד ״כי אלף שנים בעיניך״ (תהלים צ ד), איננו לנוכח השם, וימצאהו בפירושי בספר תהלות אשר יבקשם, The fourth approach is close to the point, and a group of commentators have pursued it. This is the method adopted by the scholars in the land of the Greeks and Romans.⁵⁸The Christian world in contradistinction to those living in the Moslem world. They do not rely on grammar but rather on Midrashic exegesis as do the books Lekah Tov⁵⁹A “Midrashic commentary to the Pentateuch and the five scrolls composed by R. Tobiah ben Eliezer of Castoria (Bulgaria) in the 11th century.” (Standard Jewish Encyclopedia, N.Y., 1966.) and Or Enayim.⁶⁰A Midrash composed by R. Meir of Castoria. R. Meir was a student of R. Tobiah ben Eliezer. Since the interpretations quoted in these works are already found in the books of the ancients, why do these later interpreters tire us by writing them again?⁶¹These books merely quote earlier Midrashic material. Weiser explains that I.E. was upset with these books because they kept people from comprehending the literal meaning of the text and from learning how to analyze the Bible from a grammatical point of view. There are Midrashic interpretations that are, in reality, in keeping with the literal meaning of the text.⁶²Weiser. An alternate interpretation is: there are Midrashim which contradict each other. There are other Midrashim that are not to be taken literally, they have a secret meaning, an example being the Midrash to the effect that the Torah pre-dated the world by two thousand years. This Midrash is true only according to its secret meaning. However, many do not understand it so. Actually, it is impossible to take this Midrashic statement literally because a year is made up of a given number of days, and the measure of the minute and the day is contingent upon the motion of the sphere.⁶³Medieval man believed that the earth is surrounded by a sphere, in which the sun, moon, planets and stars are embedded. Without these spheres and their contents there can be no time, for time is made up of minutes, hours, days, weeks, months and years (cf. I.E.’s alternate introduction). Hence if there is no sphere there is no day, certainly not two days or a year or two thousand years. If one were to ask,⁶⁴This question is implied by anyone who takes literally the statement that the Torah existed two thousand years before the creation of the world. what was the world like before creation, would he not be ashamed of himself for seeking an entity when as yet there was nothing in existence? Those who respond⁶⁵That is, they respond to I.E.’s insistence that the Rabbinic statement under discussion cannot be taken literally by saying: it can because there were other worlds in existence prior to this one. by saying that God created other worlds before this one and that he created this world at a propitious time⁶⁶Cf. Bereshit Rabbah 3, “Rabbi Judah bar Simon said, ‘Scripture states and there was evening’ (Gen. 1:5), this teaches that there was time before this…Rabbi Abahu said, ‘God created worlds and destroyed them until he created this one…’” are offering an answer based on the plummet of emptiness (Is. 34:11). Similarly those who say that the Almighty brought the world into existence to show his might to man, the object of creation, have satisfied themselves with a miserable answer which takes into consideration only part of a larger problem. There is clear proof to all but the blind that only one-twelfth of the earth is inhabited. Furthermore, the entire earth is an insignificant dot in relation to the sphere over it⁶⁷The reference is to the lunar sphere which surrounds the earth (Cherez, Krinsky). The point is how can one maintain that man is the object of creation when he and the whole earth are insignificant dots in the universe. and even less so to the uppermost sphere. The interpretation of yom yom (daily) (Prov. 8:30) as meaning two thousand years is also wrong from a purely exegetical point of view.⁶⁸The Midrash states, “The Torah preceded the existence of the earth by two thousand years, this is what Scripture means by, Then I was by Him, as a nursling; And I was daily (yom yom) all delight, Playing always before Him (Prov. 8:30). Now a day of God consists of one thousand years, as it is written, For a thousand years in Thy sight are but as yesterday (yom etmol) (Ps. 90:4).” Hence yom yom means that the Torah was God’s delight for two thousand years (Bereshit Rabbah, 8:2). If the meaning of yom yom (day) was two thousand years, Scripture would have read: yomayim (two days) rather than yom yom (daily). This is so because the meaning of yom yom is daily. We similarly read, ish ish (what man soever) (Lev. 17:3) and Blessed be the Lord day by day (yom yom) (Ps. 68:20). Furthermore, the end of the verse Playing always before him proves the point.⁶⁹Playing always means the same as yom yom; hence yom yom means daily not two thousand. Additionally, Proverbs goes on to say, Happy is the man, that hearkeneth to me, Watching daily (yom yom) at my gates (Prov. 8:34). Now, if yom yom means two thousand years then it follows that we should observe the true Torah for two thousand years.⁷⁰If yom yom means two thousand years then Prov. 8:34 reads: Happy is the man that hearkeneth to me, watching for two thousand years at my gates, i.e., observing the Torah for two thousand years. Since no one lives that long what purpose is there for Scripture to make such a statement? Hence yom yom cannot mean two thousand years. Furthermore, the verse For a thousand years in Thy sight are but as yesterday (Ps. 90:4) speaks of man not of God.⁷¹See note 68. I.E. disagrees with the rabbis who interpret Thy sight as God’s sight. According to I.E. Thy sight refers to man’s sight. Those who are interested in the interpretation of this verse will find it in my commentary on Psalms.

גם יש דרש להרויח נפש חלושה בהלכה קשה, ויש דרש מסברא ידועה, ויש שהוא בהלכה שאיננה קבועה, גם יש דרש שהוא טוב לאחרים, וידריך בדרך תבונה את הנערים, כי יש עוף שאיננו רואה ביום הנגוהות, ובלילה רואה מפני שעיניו כהות, כדרש שהעולם נברא בבי״ת בעבור ברכה, ואם הדבר ככה, ״הנה ד׳ בוקק הארץ ובולקה״ (ישעי׳ כד א), ״ואשיתהו בתה״ (שם ה ו), ״ובטלו הטוחנות״ (קהלת יב ג), ״בל ידעום״ (תהלים קמז כ), ״משחת בלי״ (ישעי׳ לח יז), ״בלו שמלותיכם״ (דבר׳ כט ד), ״בלע ד׳״ (איכה ב ב), ״בלל ד״׳ (ברא׳ יא ט), ״ובתקוך״ (יחז׳ טז מ), ״וברא אתהן״ (שם כג מז), ״בין בתריו״ (ירמיה לד יח), ״בזיון וקצף״ (אסתר א יח), ״ילדו לבהלה״ (ישעי׳ סה כג), ״בלהות אתנך״ (יחז׳ כו כא) ״איש בליעל״ (משלי כז יז), ״בעל פעור״ (דבר׳ ד ג), ״כרע בל״ (ישעי׳ מו א) ״כהני במות״ (מ״א יג לג) There are also Midrashim whose main purpose is to relieve the mind tired by the study of a difficult and intricate halakhah.⁷²When the sages wanted to relieve their minds they engaged in fanciful Midrashim (Cherez). Cf. Sabbath 30b. Other Midrashim are based upon well-known concepts. There are also Midrashim that are not according to halakhah. There are some Midrashim whose main purpose is to enlighten others.⁷³The composer of the Midrash knew the literal meaning of the verse. However, the literal meaning was beyond the comprehension of his audience; hence he composed a homiletic interpretation. These Midrashim explain the Torah to the young. There is a bird that cannot see on sunny days and is able to see only at night because its eyes are dim.⁷⁴Similarly there are people who cannot be told the literal truth. Among the Midrashim that are for the young is the one that says that the Torah opens with a bet because the word berakhah (blessing) opens with a bet. Now, the fact is that there are many curses that open with a bet, viz., Behold, the Lord maketh the earth empty (bokek) and maketh it waste (bolekah) (Is. 24:1); And I will lay it waste (batah) (Is. 5:6); And the grinders cease (batelu) (Eccles. 12:3); And as for his ordinances, they have not known them (ba’al-yeda’um) (Ps. 147:20); From the pit of corruption (beli) (Is. 38:17); Your clothes are not waxen old (balu) (Deut. 29:4); The Lord hath swallowed up (billa) (Lam. 2:2); The Lord did there confound (balal) (Gen. 11:9); and thrust thee through (bittekukh) (Ezek. 16:40); and despatch them (bare) them with their swords (Ezek. 23:47); between the parts thereof (betarav) (Jer. 34:18); contempt (bizzayon) and wrath (Es. 1:18); bring forth for terror (behalah) (Is. 65:23); I will make thee a terror (ballahot) (Ezek. 26:21); a base fellow (beliyya’al) (II Sam. 20:1); Baal-peor (Deut. 4:3); Bel boweth down (Is. 46:1); priests of the high places (bamot) (I Kings 13:33).

ואם הרי״ש ״ראשה די דהב״ (דניאל ב לב) ״הנה איש רע ובליעל״ אשר מעט השכל בלבו, As to the resh,⁷⁵There either was a Midrash which interpreted the resh this way, or I.E. points it out, should one so wish to interpret the resh. if it stands for head as in its head (resheh) was of fine gold ((Dan. 2:32), it can also stand for evil (ra) as in the wicked men (ra) and base fellows (I Sam. 30:22).

ואף כי אשר חכמת אלהים בקרבו, יוכל להוציא מדרשים, וכלם כנגד הגוף הפשוט הם כמלבושים, וקדמונינו זכרם לברכה אמרו על ככה, אין מקרא יוצא מידי פשוטו, Anyone with a little bit of intelligence and certainly one who has knowledge of the Torah can create his own Midrashim. The Midrashic interpretations are like clothes to the naked body.⁷⁶The body remains unchanged regardless of one’s dress. Concerning such interpretations our sages of blessed memory said, a verse never loses its literal meaning.⁷⁷Sabbath 63a.

דרש בראשית בתורה שנאמר ״ד׳ קנני ראשית דרכו״ (משלי ח כב), אחר, העולם נברא על לויתן, שנאמר ״הוא ראשית דרכי אל״ (איוב מ יט), אחר ⁵⁴⁾, העולם נברא שייראו מלפניו כי כן כתיב ״ראשית חכמה יראת ד׳״ (תהלים קיא יו״ד), אחר ⁵⁴⁾, העולם נברא בעבור הבכורים, שנאמר ״ראשית בכורי אדמתך״ (שמות כג יט), One Midrash⁷⁸I.E. offers examples of a word being “dressed” in various garments. interprets the word bereshit to mean that God created the world through the Torah, as it is written, The Lord made me as the beginning (reshit) of His way (Prov. 8:22).⁷⁹Cf. Bereshit Rabbah 1:2, God looked into the Torah and created the world. Another Midrash states that the world was created upon the leviathan, as it is written, He is the beginning (reshit) of the ways of God (Job. 40:19). Another Midrash states that the world was created so that God might be feared, as it is written, The fear of the Lord is the beginning (reshit) of wisdom (Ps. 111:10). Another Midrash states that the world was created because of the bikkurim (first fruits), as it is written, The choicest (reshit) first-fruits of thy land thou shalt bring into the house of the Lord thy God (Ex. 23:19).

ולמה בי״ת בתחלה, להורות כי ד׳ אחד והנבראים שנים שהם עצם וצורה או שני עולמות ולמה בי״ת, ואחריו רי״ש אל״ף שי״ן, ואח״כ יו״ד ותי״ו רמז שהבית הראשון יעמוד ד׳ מאות ויו״ד שנים כי הוא היה קודם השמים והארץ, ואחר כך ישום הבית, וזה היא, והארץ היתה תהו ובהו וחשך על פני תהום, שבא חשך לעולם כאשר נסתלקה השכינה, ״ורוח אלהים מרחפת על פני המים״, שנחה רוח החכמה והבינה על מפרשי התורה הנמשלת למים, ובסוף יהי אור, על ימות המשיח, אז יבדיל ד׳ בין המקוה לישועתו, ובין אשר במחשך מעשיהם, Another Midrash asks, why does the Torah open with a bet? To teach that God is one. It is only His creation that has two (bet) aspects, i.e., matter and form.⁸⁰In other words, prior to creation there was only the One; after creation there came into being something with two aspects. The word bet also serve as the number two. Another Midrashic reason given for the Torah opening with a bet is that the bet alludes to the two worlds.⁸¹The earth and the eternal world. Another Midrash asks, why does the Torah open with a bet followed by resh, alef, shin and finally by yod tav? It answers that Scripture teaches that the first Temple, which preceded the creation of heaven and earth,⁸²Cf. Pesachim 54a. will stand for 410 years and then be destroyed.⁸³The interpretation is as follows: bet stands for bayit (the Temple), resh, alef, shin stands for rishon (first). Tav is numerically equivalent to 400 and yod to 10, hence, the interpretation: the bayit rishon (first Temple) will stand for 410 years. The Bible continues, Now the earth was unformed and void, and darkness was upon the face of the deep (v. 2). This means that darkness descended upon the earth following the removal of the Divine presence from the earth.⁸⁴When the Temple was destroyed. However, all was not lost, for (and) the spirit of God hovered over the face of the waters (v. 2); i.e., the spirit of wisdom and understanding rested on the expounders of the Torah which is likened to water.⁸⁵The Tikune Zohar 30 reads, “What does, and the spirit of God hovered over the face of the waters, mean? Without a doubt it means that when the Shikhinah went into exile God’s spirit hovered over those who study the Torah.” Ultimately God will say, Let there be light (v. 3); i.e., the Messianic age will come. At that time God will separate those who hope for the Lord’s salvation and those who do evil deeds in the dark.⁸⁶This is the meaning of And God divided the light from the darkness, etc. (v. 4).

דרש בראשית שתי מלות שהכל היה, מהאש, והוא היסוד, אחר ⁵⁴⁾, שית כמו ״אמין שית״ (דניאל ג א), שהם שש הקצוות הנמצאות לכל גוף, וחשבון ראשי מלות יפסיק בראשית כנגד כל האותיות, והמלות שבע כשבעה מלכים או כשבעה כוכבי לכת, והאותיות שמונה ועשרים כננד מחנה הלבנה, וכן מספר העתים בקהלת, Another Midrash interprets bereshit to be two words that mean that everything was created out of fire which is the foundation of all.⁸⁷The Midrash apparently rearranges the word bereshit as berit esh, a covenant of fire. Cf. Weiser and Cherez. See also Tikune Zohar 22, which similarly interprets bereshit. Another Midrash states that bereshit alludes to six, as in six (shit) cubits (Dan. 3:1).⁸⁸The Midrash breaks up bereshit as follows: bara (he created) shit (six). The six allude to the six compass points of every body. The numerical value of first letters of each word in the first verse of the Torah comes to 22. This alludes to the 22 letters of the Hebrew alphabet. Similarly the seven letters in this verse allude to the seven vowels or to the seven planets.⁸⁹Literally, the seven moving stars. They are: Saturn, Jupiter, Mars, the Sun, Venus, Mercury and the Moon. The first verse of the Torah has 28 letters corresponding to the 28 phases of the moon. The same is the case with the 28 “times” mentioned in Kohelet (Eccles. 3:2 and 8).

ותחלת הספר בי״ת וסופו מ״מ כנגד השם המפורש היוצא מפי כוה״ג ביום הכפורים, ובסיני נתן למשה, וכן כתיב ״ד׳ בם סני בקדש״ (תהלים סח יח), ובתחלה בראשית, ולבסוף ישראל, כי הם עלו במחשבה בראשית העולם, וסוף דבר אין לדרש סוף. The Midrash also states that Genesis opens with a bet and closes with a mem⁹⁰The bet in Gen. 1:1, bereshit; the mem in Gen. 50:26, mitzrayim. Mem bet is numerically equivalent to 42. because it alludes to the name of God⁹¹Maimonides in Chap. 1:62 of the Guide for the Perplexed writes, “There was also a name (of God) of 42 letters known among them. Every intelligent person knows that one word of 42 letters is impossible. But it was a phrase of several words which totaled 42 letters.” enunciated by the High Priest on the Day of Atonement. The name was revealed to Moses at Sinai, as it is written, The Lord is among them (bam),⁹²Bam (bet mem) is numerically equivalent to 42. as in Sinai, in holiness (Ps. 68:18). Another Midrash says that the Torah opens with In the beginning and closes with the word Israel because Israel was on God’s mind at the time of creation.⁹³“In the beginning…Israel,” cf. Bereshit Rabbah 1:5. The end of the matter is, there is no limit to Midrashic interpretations.

הדרך החמישית, מוסד פירושי עליה אשית, והיא הישרה בעיני, נכח פני ד׳, אשר ממנו לבדו אירא, ולא אשא פנים בתורה, ואחפש היטיב דקדוק כל מלה בכל מאדי, ואחר כן אפרשנה כפי אשר תשיג ידי וכל מלה שתבקשנה בפירוש המלה הראשונה תמצאנה, כפירוש ״שמים״ תמצאנו בפ׳ הראשון, ועל זה המשפט כל הלשון, ולא אזכיר טעמי אנשי המסורת, למה זאת מלאה, ולמה זאת נחסרת, כי כל טעמיהם כדרך הדרש הם, כי הכתוב פעם יכתוב המלה מלאה מבוארה, ופעם יחסר אות נעלם לאחז דרך קצרה, ואחר שידרשו טעם, למלאים ולחסרים, יורונו איך יוכלו לכתוב הספרים, ומשה כתב בלא וא״ו ״ד׳ ימלך״ (שמות טו יח), ומעתיק משלי, כתב בוא״ו ״תחת עבד כי ימלוך״ (משלי, ל, כב), ושנים רבות בין שניהם רק לתינוקות טעמיהם טובים הם, גם בפירושים הישרים אין צורך לתיקון סופרים ומתרגם התורה ארמית תרגם אמת, ובאר לנו כל נעלמת, ואם דלק במקומות אחרי מדרשים ידענו כי יותר ממנו ידע השרשים, רק חפץ להוסיף טעמים אחרים כי פשוטו יבינוהו אפילו הבוערים כמו ״עירה״ (ברא׳ מט יא) שלא תרגמו כבן אתון, ותרגום בני יבנון, ואתונו שער האיתון ובעבור הדרש דרך הפשט איננה סרה, כי שבעים פנים לתורה, רק בתורות ובמשפטים, ובחקים, אם מצאנו שני טעמים לפסוקים, והטעם האחד כדברי המעתיקים שהיו כולם צדיקים, נשען על אמתם בלי ספק בידים חזקים, וחלילה חלילה מלהתערב עם הצדוקים, האומרים כי העתקתם מכחשת הכתוב והדקדוקים, רק קדמונינו הי׳ אמת, וכל דבריהם אמת וד׳ אלהים אמת ינחה את עבדו בדרך אמת. The fifth method is the one upon which I will base my commentary. It appears to me to be correct in the presence of God whom alone I fear. I will not show favoritism to anyone when it comes to interpreting the Torah.⁹⁴I.E. will take issue with accepted authorities when he feels they misinterpret the Biblical texts. I will, to the utmost of my ability, try to understand grammatically every word and then do my best to explain it. Every word whose meaning the reader desires to know will be found explained the first time the word is encountered. For example, the meaning of sky (shamayim) will be given in the first verse of Genesis. This will apply to all terms. I will not make mention of the reasons offered by the Massorites⁹⁵“The commentators who sought to explain the cause of the deviations from normal orthography.” (M. Friedlander, Ibn Ezra Literature, Vol. III, London, 1877). as to why certain words are at times spelled full and at other times defectively because all of their reasons are of a Midrashic nature. The fact is that Scripture sometimes fully and clearly spells out a word and at other times omits an unpronounced letter for the sake of brevity. Since the Massorites claim to be able to explain the reasons for full and defective spellings, let them tell us what spelling the scribes should have used in writing Scripture.⁹⁶This interpretation is based on the reading in Vat. Ebr. 38. Now Moses left out the vav of yimlokh (shall reign) in The Lord shall reign (yimlokh) (Ex. 15:18), whereas the editors of Proverbs spelled the word yimlokh with a vav in For a servant when he reigned (yimlokh) (Prov. 30:22). However, many years passed between Moses and the editors of Proverbs.⁹⁷The point being that one cannot expect consistency over such a long period. Actually, the reason given by the Massorites for the different spellings of the same word are for children. I would also add that one who correctly interprets the Torah does not need to assume any scribal emendations.⁹⁸See I.E.’s comments on Gen. 18:13. It should also be noted that the Aramaic translation of the Torah accurately rendered the meaning of the Pentateuch and explained to us all its difficult parts. Now if at times he (the Aramaic translator, Onkelos) followed the Midrashim,⁹⁹The point is that Onkelos occasionally offers a Midrashic interpretation of a verse whose meaning is obvious. He does so to offer additional meanings to the text. In these instances no harm is done since the plain meaning is obvious. although he knew the basics better than we, he did so in order to offer additional meanings to a given text where even the simple could grasp the plain meaning of the text.¹⁰⁰In such cases there is no chance of even a simpleton misunderstanding the literal meaning of a verse which Onkelos interprets Midrashically. Thus he renders iroh (Gen. 49:11) not as foal but as his city, and beni (colt) as will build. He also renders atono (his ass’s colt) (Ibid.) as “the gate of the entrance” (sha’ar ha-iton).¹⁰¹Cf. Ezek. 40:15. Onkelos renders Binding his foal (iroh) unto the vine, And his ass’s colt (beni atono) unto the choice vine as, Israel (the vine) will go round about His city (Jerusalem). Israel (the choice vine) will build (beni) His Temple (atono, connecting atono with sha’ar ha-iton in Ezek. 40:15). No harm was done by this because the literal meaning of a verse is never negated by Midrashic interpretations for there are 70 faces to the Torah. However, with regard to verses which deal with laws, statutes and regulations, if we find two possible interpretations for a verse and one of them is in keeping with the interpretation of the transmitters of tradition,¹⁰²The Rabbinic sages. all of whom were righteous men, then without reservation and with all our might we will rely on the truth of their words.¹⁰³The point is, when the Rabbinic interpretation is in keeping with the meaning of the verse it must be accepted even if it is possible to interpret the verse differently. As to those instances where the Rabbinic interpretation contradicts the plain meaning of a verse, see I.E.’s comments on Gen. 1:26 and the notes thereto. Heaven forbid that we should join the Sadducees who claim that the traditions of the Rabbinic sages contradict the literal meaning of Scripture and the rules of grammar. The fact of the matter is that our ancient sages are true and all their words are true. May the Lord God of truth lead his servant in the way of truth.