Rabbi Abraham Ibn Ezra - the best friend of the Karaites

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Rabbi Ibn Ezra, the great Torah commentator, in my opinion, is the greatest of all Rabbis, and the most intellectually rigorous and honest.

He is not well liked by the Yeshiva world, but that is predictable.

Ibn Ezra makes some very honest remarks, and virtually proves that the Oral Law is false, although he believed in it, and adhered to it.

In one of his very creative arguments for the Oral Law, he argues that the 13th month in leap years was set by a Sanhedrin, and not exclusively according to the viewing of the "Aviv" , which is the claim of the Karaites. (In a lengthy monograph on Ex 12, v.2)

His proof text is from 2 Chronicles Chapters 29- 30.

He argues that Pesach Sheni is only for those who were unable to be in Jerusalem for the 1st month, or impure. However, he claims that it was possible to have a Pesach in the first month, but it was delayed for teleological reasons, ie the Sanhedrin's decision for the greater good, to allow for all of Israel to be able to keep the festival. He therefore argues, that the first month mentioned in 2 Chronicles is actually Adar sheni, and the 2nd month is the month of Aviv.
He also points out that the king would not allow the masses to eat hametz on the first month, ie first Hag Hamatzot; hence it must be adar sheni.

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There are some limited merits to this argument - if all of the assumptions were correct, it would hold greater weight.

However, unfortunately for Ibn Ezra, his assumptions are not correct:

a) 2 Chron 29
17 Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the LORD; and they sanctified the house of the LORD in eight days; and on the sixteenth day of the first month they made an end. {S}

On the 16th of Aviv (so called Nissan) , they finished sanctifying the Temple. This was already during the festival of Hag Hamatzot. and Pesah proper is on 14th of this month.

This is explicitly stated in ch. 30:.3 For they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, neither had the people gathered themselves together to Jerusalem.

So this proves that the temple was not ready yet, and the month was not changed willy - nilly, ; rather, it was impossible to bring the sacrificial rites on the correct day. In fact, the text names the months as they are, ie the first month and second month. According to Ibn Ezra, they should be the 13th and 1st months, which is his own creation, and not mentioned anywhere in the TNK.

There is no evidence that he or the people were allowed to eat Hametz during the first month feast. Ibn Ezra, actually claims that he would have had to eat Chametz, and also feed it to the people. There is no evidence at all for this assertion.

The King at the time was contending with wayward tribes, and trying to bring them back to worship God. He even had struggles with this. It is not clear if the Israelites at that time kept any Torah or not. The story tells us about Hezekiah bringing the Israelites to Jerusalem for the Temple service, not about keeping Hag Hamatzot in their homes.

The only factual statement he makes, is that the Torah speaks of Pesah Sheni, not Hag Hamatzot hasheni. However, the keeping of the festival was a one off, and public event, which was also continued for a further 7 days of sacrifices. It was a one- off, which was a rededication, just like when Solomon dedicated the Temple.

Ibn Ezra at least accepts in principle the text of the TNK. He is not always accurate in reading it.

 

In ch. 30 we see the verse refutes Ibn Ezra's claims:

13 And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.

Whereas Ibn Ezra claims the year was extended to give Adar II, and the Festival postponed by 1 month,  2 Chronicles clearly states that the feast was kept in the 2nd Month (Iyar). 

This is further interesting, since Ibn Ezra claims that there were Sages/Sanhedrin that could delay the holiday by one month. However, the Scripture tells a different story. Hezekiah made a direct appeal to God, and was answered supernaturally - something that the Talmud utterly rejects as having any value in Torah law!

18 For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying: 'The good LORD pardon 

19 every one that setteth his heart to seek God, the LORD, the God of his fathers, though [he be] not [cleansed] according to the purification that pertaineth to holy things.' 

20 And the LORD hearkened to Hezekiah, and healed the people