Kli Yakar

וְעוֹד שֶׁבַּעַל הָעֲקֵידָה סָמַךְ פֵּרוּשׁ זֶה עַל הַמִּדְרָשׁ (בראשית רבה א:יב) הָאוֹמֵר ״וְעַנְוָתְךָ תַרְבֵּנִי״ (תהלים יח:לו). מֶלֶךְ בָּשָׂר וָדָם מַזְכִּיר שְׁמוֹ תְּחִלָּה וְאַחַר כָּךְ מַעֲשָׂיו, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא מִשֶּׁהִזְכִּיר מַעֲשָׂיו הוּא מַזְכִּיר שְׁמוֹ. וְיֵשׁ לְהִתְבּוֹנֵן: מַהוּ עַנְוְתָנוּתוֹ בָּזֶה? וּמַהוּ זֶה שֶׁאָמַר ״תַרְבֵּנִי״ – בַּמֶּה הִרְבָּה וְהִגְדִּיל אוֹתָנוּ? וְהַקָּרוֹב אֵלַי לוֹמַר כִּי רַשִׁ״י רָצָה לְתַקֵּן כָּל זֶה בְּמַה שֶׁאָמַר ״אֵין הַמִּקְרָא אוֹמֵר אֶלָּא דָּרְשֵׁנִי, בִּשְׁבִיל הַתּוֹרָה וְיִשְׂרָאֵל שֶׁנִּקְרְאוּ רֵאשִׁית״ וְכוּ׳. רוֹצֶה לוֹמַר, לְפִי שֶׁאִי אֶפְשָׁר לְהַכִּיר מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ כִּי אִם עַל יְדֵי הַתּוֹרָה וְיִשְׂרָאֵל, עַל כֵּן נִקְרְאוּ רֵאשִׁית, כִּי שְׁנֵיהֶם הַקְדָּמָה לָבֹא עַל יָדָם לִידֵי הַכָּרַת מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ, כִּי הַתּוֹרָה מְפַרְסֶמֶת אֱמוּנַת הַחִדּוּשׁ וֶאֱלֹהוּתוֹ יִתְבָּרַךְ. וְיִשְׂרָאֵל גַּם הוּא יָדַע לְפַרְסֵם מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ מִצַּד הַקַּבָּלָה שֶׁקִּבְּלוּ אִישׁ מִפִּי אִישׁ עַד אָדָם הָרִאשׁוֹן שֶׁרָאָה אֶת הָעוֹלָם חָרֵב וּבָנוּי, וְהוּא עֵד נֶאֱמָן בְּחִדּוּשׁ הָעוֹלָם אֲשֶׁר הוּא מוֹפֵת עַל מְחַדְּשׁוֹ, וְנִתְפַּשְּׁטָה קַבָּלָה זוֹ בְּזֶרַע אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל.

And also [difficult] is that the writer of the Akeida [commentary - R. Yitschak Arama] based this explanation on the midrash (Bereshit Rabbah 1:12), "'And Your humility enlarges me' (Psalms 18:36); A king of flesh and blood mentions his name first and afterwards his acts, but the Holy One, blessed be He, mentioned His name after He mentioned His acts;" and what His humility is in this needs to be understood; and that which it says "made me great," in what way did He enlarge us and make us great? And what appears most likely to me, is to say that Rashi wanted to fix all of this when he said that "this text says nothing if not 'interpret me' - [the term reshit, literally, the start or head of is used here] because of the Torah and Israel which are [both] called reshit;" which means to say that it is impossible to know about God's existence, may He be blessed, except through the Torah and Israel. That's why they are called reshit, since they are both an introduction through which one comes to the knowledge of God's existence, may He be blessed [and so precede the name of God in the first sentence of the Torah.] Since the Torah publicizes faith in His creation and Divinity, may He be blessed. And Israel also knew to publicize the existence of God, may He be blessed, from the angle of the transmission that they received, one person from another, back to Adam who saw the world destroyed and built, and is a faithful witness to the creation of the world, which is a sign [indication] of its Creator; and this transmission was spread by the offspring of Avraham, Yitschak and Yisrael.

Kli Yakar on Genesis 1:1:3 · Sefaria Community Translation

בְּיוֹם עֲשׂוֹת ה׳ אֱלֹהִים אֶרֶץ וְשָׁמָיִם. וּלְמַעְלָה הִקְדִּים שָׁמַיִם לָאָרֶץ, לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (רש״י כאן א:א, בר״ר יב:טו): רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹא אֶת הָעוֹלָם בְּמִדַּת הַדִּין, וְרָאָה שֶׁאֵינוֹ מִתְקַיֵּם – חָזַר וְשִׁתְּפָהּ לְמִדַּת הָרַחֲמִים. וְהִנֵּה לֹא אִישׁ אֵל וְיִתְנֶחָם, וּמֵעִקָּרָא מַאי סָבַר? אֶלָּא שֶׁבֶּאֱמֶת הַשָּׁמַיִם וְכָל צְבָאָם הָרוּחָנִיִּים יְכוֹלִים לְהִתְקַיֵּם בְּמִדַּת הַדִּין יוֹתֵר מִן הַתַּחְתּוֹנִים אֲשֶׁר בֶּעָפָר יְסוֹדָם. עַל כֵּן הָאי לְדִסְמִיךְ לֵיהּ וְהָאי לְדִסְמִיךְ לֵיהּ, כִּי לְמַעְלָה הִזְכִּיר שֵׁם אֱלֹהִים וּסְמָכוֹ לְ״אֵת הַשָּׁמַיִם״ הַמְרַבֶּה כָּל צְבָאָם, כִּי הֵמָּה נִבְרְאוּ בְּמִדַּת הַדִּין לְבַד. וְכָאן הִזְכִּיר שִׁתּוּף שֶׁל רַחֲמִים וּסְמָכוֹ אֶל הָאָרֶץ, כִּי בַּעֲבוּר יוֹשְׁבֵי הָאָרֶץ הָיָה צָרִיךְ לְשִׁתּוּף זֶה. וְעַל שִׁתּוּף זֶה אָמַר הַמְשׁוֹרֵר (תהלים סב:יב): ״אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמָעְתִּי״ וְגוֹ׳, כִּי מִתְּחִלָּה ״אַחַת דִּבֶּר אֱלֹהִים״, רְצוֹנוֹ לוֹמַר מִדָּה אַחַת נִזְכְּרָה בְּשֵׁם אֱלֹהִים, בְּאָמְרוֹ ״בְּרֵאשִׁית בָּרָא אֱלֹהִים״, וְאַחַר כָּךְ ״שְׁתַּיִם זוּ שָׁמָעְתִּי״ וְגוֹ׳ – שְׁתֵּי מִדּוֹת, בְּאָמְרוֹ ״בְּיוֹם עֲשׂוֹת ה׳ אֱלֹהִים״. רֶמֶז לַדָּבָר: ״שְׁתַּיִם זוּ״ עוֹלֶה לְמִסְפַּר עֶשְׂרִים וְשִׁשָּׁה, כְּמִסְפַּר שֵׁם שֶׁל רַחֲמִים, וְחִלְּקוֹ לִשְׁנֵי פְּעָמִים שְׁלׁשָׁה עָשָׂר כְּמִסְפַּר ״אֶחָד״ וְ״אַהֲבָה״ הַכְּלוּלִים בְּשֵׁם שֶׁל רַחֲמִים, הַסְּמוּכִים זֶה לָזֶה בְּפָסוּק ״שְׁמַע יִשְׂרָאֵל״ וְגוֹ׳ ״ה׳ אֶחָד״, ״וְאָהַבְתָּ״ וְגוֹ׳ (דברים ו:ד-ה). וְנָתַן טַעַם לַדָּבָר לָמָּה לֹא בְּרָאוֹ בְּשֵׁם אֱלֹהִים לְבַד, ״כִּי עֹז לֵאלֹהִים״, לְפִי שֶׁכָּל הָעֹז וְהַתֹּקֶף מִתְיַחֵס לְשֵׁם אֱלֹהִים, וְאֵין כֹּחַ בְּיַד נִבְרְאֵי מַטָּה לְקַבֵּל אֶת כָּל מַעֲשֵׂה תָקְפּוֹ וּגְבוּרָתוֹ יִתְבָּרַךְ כְּלָל וּכְלָל. אֲבָל ״לְךָ ה׳ חָסֶד״ – כִּי לְשֵׁם שֶׁל רַחֲמִים הַנִּקְרָא בְּשֵׁם שֶׁל אַדְנוּת אֵלָיו הַחֶסֶד וְהָרַחֲמִים, כִּי יָבֹא הַזְּמַן שֶׁתִּרְצֶה לְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ כְּפִי כֹּחַ הַמְקַבֵּל וְהָעוֹשֶׂה, לֹא כְּפִי כֹּחֲךָ יִתְבָּרַךְ. וְנָקַט לְשׁוֹן נוֹכֵחַ בְּאָמְרוֹ ״וּלְךָ ה׳ חָסֶד״, וּלְשׁוֹן נִסְתָּר בְּשֵׁם אֱלֹהִים ״כִּי עֹז לֵאלֹהִים״, כִּי בִּשְׁעַת הַכַּעַס שֶׁמִּדַּת הַדִּין שׁוֹלֶטֶת בָּעוֹלָם נִרְאֶה כְּאִלּוּ הִסְתִּיר ה׳ פָּנָיו מִן הַבְּרִיּוֹת, וּבִשְׁעַת הַחֶסֶד וְהָרַחֲמִים יָאֵר ה׳ פָּנָיו אֵלֵינוּ, וְקַל לְהָבִין.

On the day that the Lord God made earth and heaven. Earlier [in the text], heaven was placed before earth because, as our Sages taught (Rashi here 1:1, Bereishit Rabbah 12:15), the Holy One, Blessed be He, initially intended to create the world with the attribute of strict justice, but seeing that it could not endure, He combined it with the attribute of mercy. Now, God is not a man that He should change His mind, so what was His initial thinking? The truth is that the heavens and all their spiritual hosts are able to exist under the attribute of strict justice more than the lower beings whose foundation is in dust. Therefore, each term is placed next to what relates to it. Above, the name Elohim [signifying strict justice] was mentioned and placed next to “the heavens” which includes all their hosts, as they were created with the attribute of justice alone. Here, He mentioned the combination with mercy and placed it next to “earth” because it was for the sake of earth’s inhabitants that this combination was necessary. Regarding this combination, the Psalmist said (Psalms 62:12), God has spoken once, twice have I heard this… meaning that initially, God spoke once — referring to the one attribute mentioned with the name Elohim when it says In the beginning Elohim created. Afterwards, twice have I heard — referring to two attributes, when it says on the day that the Lord God made. There is an allusion to this: “twice [the word] this” [shetayim zo] has a numerical value of 26, equivalent to the numerical value of the name of mercy [the Tetragrammaton]. And it is divisible into two times 13, corresponding to the numerical value of “one” [echad] and “love” [ahavah], which are included in the name of mercy and appear adjacent to each other in the verse Hear O Israel… the Lord is one and You shall love… (Deuteronomy 6:4-5). He gives a reason why He didn’t create everything with the name Elohim alone: for strength belongs to Elohim — because all strength and power are associated with the name Elohim, and the earthly creatures have no ability to receive all His mighty and powerful acts at all. But unto You, O Lord, belongs mercy — because to the name of mercy, which is called by the name of Lordship [Adonut], belongs kindness and mercy, for the time will come when You will want to repay each person according to their deeds according to the capacity of the receiver and doer, not according to Your infinite power. The text uses the second person [“unto You”] when referring to the Lord [mercy] but third person regarding Elohim [“for strength belongs to God”] because when anger prevails and the attribute of justice rules the world, it appears as if God has hidden His face from creation, while in times of kindness and mercy, the Lord will make His face shine upon us. And it is simple to understand.

Kli Yakar on Genesis 2:4:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

לַעֲבֹד אֶת הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם. לֹא לְחִנָּם הִזְכִּיר ״אֲשֶׁר לֻקַּח מִשָּׁם״, גַּם מָצָאתִי (במדרש שוח״ט תהלים צב) שֶׁכָּתַב שֶׁאָדָם הָרִאשׁוֹן נִתְיַשֵּׁב בְּהַר הַמּוֹרִיָּה, וּמֵהֵיכָן לָמְדוּ לוֹמַר כֵּן? גַּם נִמְצָא לְרַזַ״ל (חולין ס.) שֶׁאָדָם הָרִאשׁוֹן הִקְרִיב פַּר מַקְרִין מַפְרִיס – מֵאַיִן יָצָא לָהֶם סֶמֶךְ מִן הַתּוֹרָה עַל זֶה? וְנִרְאֶה שֶׁמָּקוֹם לְכָל אֵלּוּ הַדְּבָרִים מִן פָּסוּק ״אֲשֶׁר לֻקַּח מִשָּׁם״, דְּהַיְנוּ מִמָּקוֹם שֶׁנֶּאֱמַר בּוֹ ״מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי״ (שמות כ:כא). כְּאָמְרוּ רַזַ״ל בִּבְרֵאשִׁית רַבָּה (יד:ח): הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרָאוֹ מִמְּקוֹם כַּפָּרָתוֹ, וְהַלְוַאי תְּהֵא לוֹ לְכַפָּרָה. וְהוּא הַר הַמּוֹרִיָּה אֲשֶׁר שְׁלָחוֹ שָׁם ה׳ לַעֲבֹד אֶת הָאֲדָמָה וְלִבְנוֹת מִמֶּנָּה מִזְבַּח אֲדָמָה וְיַקְרִיב עָלָיו קָרְבָּן לְכַפֵּר עָלָיו. וְיַעַן כִּי לֻקַּח מֵאוֹתָהּ אֲדָמָה וְהוּא שַׁעַר שֶׁעָבַר בּוֹ, כִּי הָאֲדָמָה נָתְנָה בּוֹ חֹמֶר עָב וְגַס אֲשֶׁר בְּסִבָּתוֹ נָפַל אֶל הַחֵטְא, כַּמְּבֹאָר לְמַעְלָה בְּפָסוּק ״עֵץ עוֹשֶׂה פְּרִי״ (בראשית א:יא) עַיֵּן שָׁם. עַל כֵּן בַּמָּקוֹם שֶׁגָּרַם הַחֵטְא שָׁם תִּהְיֶה כַּפָּרָתוֹ, כִּי הַמָּקוֹם הַהוּא, דְּהַיְנוּ אוֹתָהּ אֲדָמָה, גָּרְמָה לוֹ לַחֲטֹא. עַל כֵּן הָאֲדָמָה הַהִיא חַיֶּבֶת לַעֲזֹר לוֹ אֶל הַכַּפָּרָה עַל יְדֵי שֶׁיַּעֲבֹד אוֹתָהּ לַעֲשׂוֹת מִמֶּנָּה מִזְבֵּחַ לְהַקְרִיב עָלָיו פַּר מַקְרִין מַפְרִיס. וְזֶה טַעַם נָכוֹן עַל מִצְוַת ״מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי״, כִּי בַּדָּבָר שֶׁגָּרַם הַחֵטְא בּוֹ יְתַקֵּן אֲשֶׁר קִלְקֵל בּוֹ. וְגַם לְדִבְרֵי הָאוֹמֵר צָבַר עֲפָרוֹ מִכָּל הָאֲדָמָה – כָּךְ פֵּרוּשׁוֹ: לְפִי שֶׁמָּקוֹם שֶׁנֶּאֱמַר בּוֹ ״מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי״ שָׁם אֶבֶן שְׁתִיָּה, וּמִשָּׁם הֻשְׁתַּת כָּל הָעוֹלָם, וְהֶעָפָר אֲשֶׁר לֻקַּח מִמֶּרְכַּז הָעוֹלָם דּוֹמֶה כְּאִלּוּ צָבַר עֲפָרוֹ מִכָּל הָעוֹלָם. וּבָזֶה מְיֻשָּׁב גַּם מַה שֶּׁנֶּאֱמַר (בראשית כח:יג) ״הָאָרֶץ אֲשֶׁר אַתָּה שׁוֹכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה״. פֵּרֵשׁ רַשִׁ״י: קִפֵּל כָּל הָאָרֶץ תַּחְתָּיו – לָאו דַּוְקָא קִפֵּל, אֶלָּא לְפִי שֶׁשָּׁכַב עַל מְקוֹם טַבּוּר הָאָרֶץ וּמֶרְכָּזוֹ, עַל כֵּן דּוֹמֶה כְּאִלּוּ שָׁכַב עַל כָּל הָאָרֶץ.

To work the ground from which he was taken. It is not for nothing that the text mentions from which he was taken. I also found (in Midrash Shochar Tov, Psalms 92) that it states that Adam settled on Mount Moriah. From where did our sages learn to say this? Additionally, our Sages (Chullin 60a) state that Adam offered a bull with horns and hooves [as a sacrifice] — what biblical support did they find for this? It appears that the basis for all these matters comes from the phrase from which he was taken — namely, from the place about which it is said an altar of earth you shall make for Me (Exodus 20:21). As our Sages said in Bereishit Rabbah (14:8), “The Holy One, Blessed be He, created him from the place of his atonement, and may it serve as his atonement.” This refers to Mount Moriah, where God sent him to work the ground and build from it an earthen altar to offer sacrifices for his atonement. Since he was taken from that earth, and it was the gateway through which he passed — for the earth provided him with coarse and gross material which caused him to sin, as explained above in the verse tree bearing fruit (Genesis 1:11) — therefore, in the place that caused the sin, there shall be his atonement. For that place, meaning that earth, caused him to sin; therefore that earth is obligated to assist in his atonement through his working it to make from it an altar upon which to offer a bull with horns and hooves. This is a proper reason for the commandment an altar of earth you shall make for Me, for through the very thing that caused the sin, he will repair what he corrupted. And even according to the opinion that states that His dust was gathered from all the earth, this is its explanation: Since the place where it says an altar of earth you shall make for Me is where the Foundation Stone is located, and from there the entire world was founded, the dust taken from the center of the world is as if it were gathered from the entire world. This also resolves what is said The land upon which you lie, I will give to you (Genesis 28:13). Rashi explains that God folded all the land beneath him. It was not necessarily folded, but rather, since he lay on the navel of the earth and its center, it is as if he lay upon all the land.

Kli Yakar on Genesis 3:23:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה, כִּי הָאָרֶץ דּוֹמָה תָּמִיד כְּאִלּוּ פָּעֲרָה פִּיהָ לִבְלֹעַ אֶת הַכֹּל, כְּמוֹ שֶׁנֶּאֱמַר (משלי ל:טו-טז) ״שָׁלֹשׁ הֵנָּה לֹא תִשְׂבַּעְנָה שְׁאוֹל וְעֹצֶר רָחֶם״ וְגוֹ׳. וּכְמוֹ שֶׁנֶּאֱמַר (ישעיה ה:יד) ״לָכֵן הִרְחִיבָה שְׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִיהָ לִבְלִי חֹק״ וְגוֹ׳. וּמִכָּל זֶה רְאָיָה שֶׁפִּי הָאָרֶץ פָּתוּחַ תָּמִיד לִבְלֹעַ, וְהַנּוֹתֵן דָּבָר לְתוֹךְ פִּיהָ דּוֹמֶה כְּאִלּוּ מַחֲנִיף לָהּ, וְזֶה יֵאָמֵר עַל הָרוֹצְחִים שׁוֹפְכֵי דָּם נָקִי כִּי בְּדָם זֶה יַחֲנִיפוּ לָאָרֶץ לִתֵּן לָהּ דָּבָר בְּפִיהָ לִבְלֹעַ. וּלְעוּמַּת זֶה גַּם הָאָרֶץ מַחֲנִיפָה לָהֶם לִתֵּן לְהַבִּלְתִּי רְאוּיִים כָּל צָרְכָּם אֲשֶׁר מִן הָאֲדָמָה מוֹצָאָם, דְּהַיְנוּ שְׁנֵי דְּבָרִים: א׳ כָּל מַאֲכָל אֲשֶׁר יֵאָכֵל וּשְׁאָר צָרְכֵי הָאָדָם אֲשֶׁר מִן הָאָרֶץ מוֹצָאָם. ב׳ הַדִּירָה וְהַמְּנוּחָה שֶׁיֵּשׁ לַדָּרִים עָלֶיהָ. לְפִיכָךְ לְדוֹרוֹת לֹא יְכֻפַּר לָאָרֶץ כִּי אִם בְּדַם שׁוֹפְכוֹ, שֶׁלֹּא יֹאמְרוּ שְׁנֵיהֶם מַחֲנִיפִים זֶה לָזֶה, כִּי הָרְשָׁעִים נוֹתְנִים דָּבָר בְּפִיהָ לִבְלֹעַ, וְהָאָרֶץ מַחֲנִיפָה לָהֶם לִתֵּן לָהֶם דֵּי צָרְכָּם, וּצְרִיכָה הָאֲדָמָה כַּפָּרָה עַל זֶה הַמְּעַט תּוֹעֶלֶת אֲשֶׁר קִבֵּל הָרוֹצֵחַ מִן הָאָרֶץ קֹדֶם שֶׁיֵּהָרֵג, כִּי לֹא בְּדִין נָתְנָה לוֹ כֹּחָהּ. אֲבָל כָּאן מִפְּנֵי יִשּׁוּב הָעוֹלָם לֹא נֶהֱרַג קַיִן, וְאִם כֵּן בַּמֶּה תֵּצֵא הָאֲדָמָה מִן הַחֲשָׁד שֶׁלֹּא יֹאמְרוּ שֶׁשְּׁנֵיהֶם מַחֲנִיפִין זֶה לָזֶה, וְלָמָּה אֵינָהּ צְרִיכָה לְכַפָּרָה? אֶלָּא לְפִי שֶׁקִּיְּמָה רְצוֹן בּוֹרְאָהּ שֶׁאָמַר ״לֹא תוֹסֵף תֵּת כֹּחָהּ לָךְ, נָע וָנָד תִּהְיֶה בָאָרֶץ״. כִּי מֵאָז שֶׁעָשִׂיתָ הַמַּעֲשֶׂה הַזֶּה, הָאֲדָמָה בָּאָה בְּהַרְשָׁאָה וְתוֹבַעַת מִמְּךָ דְּמֵי אָחִיךָ, וְקוֹל דָּמָיו צוֹעֲקִים אֵלַי מִן הָאֲדָמָה, וְהִיא גַּם הִיא תַּעֲשֶׂה דִּין בְּךָ שֶׁלֹּא תְּקַבֵּל עוֹד מִמֶּנָּה שְׁנֵי הַתּוֹעָלוֹת אֲשֶׁר יֵשׁ לְכָל הַדָּרִים עָלֶיהָ: הֵן כָּל הַצְּרָכִים, שֶׁעַל זֶה אָמַר ״לֹא תוֹסֵף תֵּת כֹּחָהּ לָךְ״, הֵן הַדִּירָה וְהַמְּנוּחָה, שֶׁעַל זֶה אָמַר ״נָע וָנָד תִּהְיֶה בָאָרֶץ״. וְשׁוּם מָקוֹם לֹא יִרְצֶה לְקַבֶּלְךָ. וּבָזֶה תֵּצֵא הָאֲדָמָה מִן חֲשַׁד הַחֲנֻפָּה כִּי לֹא תַחֲנִיף לְךָ, וְעַל כֵּן אֵינָהּ צְרִיכָה גַּם כֵּן לְכַפָּרָה, אֲבָל לַחֲזֹר וּלְהָרְגְךָ עַכְשָׁו אִי אֶפְשָׁר מִפְּנֵי יִשּׁוּב הָעוֹלָם, כִּי לֹא הָיָה לְאָדָם בֵּן אַחֵר בַּפַּעַם הַהִיא.

What appears most correct to me in explaining this is that the earth always appears as if it has opened its mouth to swallow everything, as it is said, Three things are never satisfied: the grave, the barren womb, etc. (Proverbs 30:15-16). And as it is said, Therefore the grave has enlarged itself and opened its mouth without measure, etc. (Isaiah 5:14). From all this, there is proof that the earth’s mouth is always open to swallow, and one who places something in its mouth appears to be flattering it. This can be said about murderers who spill innocent blood, for through this blood they flatter the earth by giving it something to swallow in its mouth. Correspondingly, the earth also flatters them by giving to those who are unworthy all their needs that come from the ground. These are two things: (1) all food that is eaten and other human needs that come from the earth, and (2) the dwelling place and rest available to those who live upon it. Therefore, for future generations, the earth can only be atoned through the blood of the murderer, so that they won’t say that both are flattering each other — the wicked giving something for its mouth to swallow, and the earth flattering them by providing for their needs. The earth requires atonement for the small benefit that the murderer received from the earth before he was killed, because it was not rightfully given to him. However, in this case, for the sake of populating the world, Cain was not killed. If so, how does the earth escape suspicion that they’re not mutually flattering each other, and why doesn’t it need atonement? Rather, it’s because it fulfilled its Creator’s will who said, When you work the ground, it shall no longer yield its strength to you. You shall be a wanderer and a nomad on the earth (Genesis 4:12). For once you committed this act, the earth comes with authorization and claims from you your brother’s blood, whose voice cries out to Me from the ground. It too will execute judgment against you by no longer providing you with the two benefits available to all who dwell upon it: all necessities [about which He said it shall no longer yield its strength to you] and dwelling and rest [about which He said you shall be a wanderer and nomad on the earth]. No place will want to accept you. Through this, the earth escapes the suspicion of flattery because it will not flatter you, and therefore it also doesn’t need atonement. However, to go back and kill you now is impossible because of the need to populate the world, as Adam had no other son at that time.

Kli Yakar on Genesis 4:9:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיְחִי אָדָם וְגוֹ׳. עָשָׂה בִּימֵי חַיֵּיהֶם שְׁלֹשָׁה חֲלֻקּוֹת, כִּי הִזְכִּיר בְּכֻלָּם מִסְפַּר יְמֵי חַיֵּיהֶם קוֹדֶם שֶׁהוֹלִידוּ וְאַחַר כָּךְ כְּלָלָם יַחַד, וְהִזְכִּיר בְּכֻלָּם ״וַיָּמֹת״. וּבְפָרָשַׁת נֹחַ לֹא הִזְכִּיר כִּי אִם שְׁתֵּי חֲלֻקּוֹת וְלֹא הִזְכִּיר שָׁם וַיָּמֹת. לְפִי שֶׁמִּי שֶׁהוּא בְּלֹא בָּנִים קָרוּי מֵת בְּחַיָּיו, וְכֵן הָרְשָׁעִים שֶׁאֵינָן מוֹלִידִין תּוֹלְדוֹת מַעֲשִׂים טוֹבִים נִקְרְאוּ בְּחַיֵּיהֶם מֵתִים. עַל כֵּן הִזְכִּיר לְשׁוֹן וַיְחִי עַל מִסְפַּר הַיָּמִים שֶׁחָיוּ קוֹדֶם שֶׁהוֹלִידוּ, כִּי אַף עַל פִּי שֶׁהָיוּ עֲדַיִן בְּלֹא בָּנִים, מִכָּל מָקוֹם הָיוּ חַיֵּיהֶם חַיִּים מִצַּד שֶׁכָּל הַשַּׁלְשֶׁלֶת שֶׁהִזְכִּיר בְּפָרָשָׁה זוֹ וּבְפָרָשַׁת נֹחַ כֻּלָּם הָיוּ צַדִּיקִים – אָדָם, שֵׁת וְכוּ׳ וְכֵן כֻּלָּם. וְאַחַר שֶׁהוֹלִידוּ נִתְוַסֵּף לָהֶם חַיּוּת מִצַּד הַבָּנִים, עַל כֵּן הִזְכִּיר וַיְחִי עַל הַיָּמִים שֶׁחָיוּ אַחַר שֶׁהוֹלִידוּ, וְחָזַר וּכְלָלָם יַחַד לוֹמַר כֻּלָּם שָׁוִים לְטוֹבָה, כִּי קוֹדֶם הַמַּבּוּל לֹא נִמְצָא בָּהֶם חִסָּרוֹן רַק הַמָּוֶת הַזֶּה, כְּמוֹ שֶׁכָּתוּב (איוב כא:יא) ״יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם״ וְגוֹ׳, וּכְתִיב (שָׁם) ״יְבַלּוּ בַטּוֹב יְמֵיהֶם״ וְגוֹ׳. וְעוֹד הִזְכִּיר בְּכֻלָּם ״וַיָּמֹת״ לְהוֹרוֹת שֶׁכֻּלָּם מֵתוּ עַל מִטָּתָם וְלֹא נִמְחוּ בַּמַּבּוּל. אֲבָל אַחַר הַמַּבּוּל נִשְׁתַּנָּה הָעוֹלָם וְלֹא הָיוּ כָּל יְמֵיהֶם שָׁוִים לְטוֹבָה, עַל כֵּן לֹא חָזַר וּכְלָלָם יַחַד, גַּם לֹא הִזְכִּיר ״וַיָּמֹת״ כִּי הָיוּ חֶסְרוֹנוֹת בְּכֻלָּם זוּלַת הַמָּוֶת. וְעוֹד שֶׁאַחַר הַמַּבּוּל אֵין צָרִיךְ לְהַזְכִּיר ״וַיָּמֹת״ כִּי פְּשִׁיטָא שֶׁמֵּתוּ וּמִי גֶבֶר יִחְיֶה וְלֹא יִרְאֶה מָוֶת. וְקָרוֹב בְּעֵינַי לוֹמַר שֶׁכָּל הַשַּׁלְשֶׁלֶת שֶׁהִזְכִּיר הָיוּ נְבִיאִים, כִּי מִי הִגִּיד לְלֶמֶךְ שֶׁבֵּן זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂינוּ וּמֵעִצְּבוֹן יָדֵינוּ, וְכֵן שֵׁם בֶּן נֹחַ, וְכָךְ חֲנוֹךְ וּמְתוּשֶׁלַח וְעֵבֶר, וְהֵם בִּנְיַן אָב עַל כֻּלָּם.

And Adam lived, etc. [The Torah] made three divisions in their lifespans, as it mentioned for all of them the number of years they lived before having children, and afterward combined them together, and it mentioned for all of them “and he died.” But in the Torah portion of Noah it only mentioned two divisions and it did not mention “and he died.” This is because one who is without children is considered as dead while alive, and similarly, the wicked who do not produce good deeds are called dead while living. Therefore, it used the language of “and he lived” regarding the number of days they lived before having children because even though they were still without children, nevertheless their lives were considered “living” since all those mentioned in this genealogical chain in this portion and in Noah’s portion were all righteous — Adam, Seth, etc., all of them. After they had children, additional vitality was added to them through their children. Therefore, it mentions “and he lived” regarding the days they lived after having children. Then it combined them together to say they were all equal in goodness, for before the flood there was no deficiency found in them except for death itself, as it is written They send forth their little ones like a flock (Job 21:11) and it is written They spend their days in prosperity (Job 21:13). Furthermore, it mentioned “and he died” for all of them to indicate that they all died natural deaths on their beds and were not destroyed in the flood. However, after the flood the world changed and their days were not all equally good, therefore it did not combine them together again. And it also did not mention “and he died” because there were deficiencies in all of them besides death. Additionally, after the flood there was no need to mention “and he died” because it was obvious that they died — for who can live and not see death? It seems likely to me to say that all those mentioned in this genealogical chain were prophets, for who told Lamech that “this son will comfort us from our work and from the toil of our hands”? And so too Shem son of Noah, and likewise Enoch, Methuselah, and Eber — they serve as a prototype for all of them.

Kli Yakar on Genesis 5:3:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְכֵן מָצִינוּ בְּחִזְקִיָּה, שֶׁנֶּעֱנַשׁ מִתְּחִלָּה עַל שֶׁלֹּא עָסַק בִּפְרִיָּה וּרְבִיָּה (ברכות י׳), וְאָמַר לוֹ הַנָּבִיא ״צַו לְבֵיתְךָ כִּי מֵת אַתָּה וְלֹא תִחְיֶה״ (ישעיהו ל״ח:א׳). וְדָרְשׁוּ רז״ל שָׁם: ״כִּי מֵת אַתָּה״ בָּעוֹלָם הַזֶּה, ״וְלֹא תִחְיֶה״ לָעוֹלָם הַבָּא. וּמַה חֳרִי הָאַף הַגָּדוֹל הַזֶּה, שֶׁבַּעֲוֹן בִּטּוּל פְּרִיָּה וּרְבִיָּה יִהְיֶה נֶעֱנָשׁ בָּזֶה וּבַבָּא? אֶלָּא לְפִי שֶׁנֶּאֱמַר (ישעיהו כ״ו:ד׳) ״כִּי בְּיָהּ ה׳ צוּר עוֹלָמִים״, וּמִזֶּה לָמַד שֶׁהָעוֹלָם הַזֶּה נִבְרָא בְּהֵ״א וְהָעוֹלָם הַבָּא בְּיוֹ״ד, וְעַל יְדֵי שֶׁלֹּא עָסַק בִּפְרִיָּה וּרְבִיָּה גָּרַם לַשֵּׁם שֶׁל יָ״הּ שֶׁיִּסְתַּלֵּק מִן אִישׁ וְאִשָּׁה, וַהֲוֵי כְּאִלּוּ הֶחֱרִיב כָּל שְׁנֵי עוֹלָמוֹת אֲשֶׁר מְצִיאוּתָם תָּלוּי בַּשֵּׁם שֶׁל יָ״הּ, כִּי יִסְתַּלֵּק הַשֵּׁם מִכָּל הַנִּבְרָאִים וְיַעֲלֶה לוֹ הַשָּׁמַיְמָה. עַל כֵּן דִּינוֹ לִהְיוֹת נִטְרָד מִן שְׁנֵי עוֹלָמוֹת. וְכֵן דּוֹר הַמַּבּוּל, לְפִי שֶׁחִלְּלוּ שֵׁם שֶׁל יָ״הּ, הָיָה גַּם כֵּן דִּינָם חָרוּץ לִטָּרֵד מִן הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא, כִּדְאִיתָא בְּפֶרֶק חֵלֶק (סנהדרין ק״ז:) שֶׁדּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא כוּ׳. לְכָךְ נֶאֱמַר בְּהַפְכּוֹ (תהלים קי״ח:ט״ז) ״לֹא אָמוּת כִּי אֶחְיֶה״ – לֹא אָמוּת בָּעוֹלָם הַזֶּה, כִּי אֶחְיֶה גַּם לָעוֹלָם הַבָּא, ״וַאֲסַפֵּר מַעֲשֵׂה יָהּ״, כִּי ״בְּיָהּ ה׳ צוּר עוֹלָמִים״, כִּי שְׁנֵי הָעוֹלָמוֹת הֵם מַעֲשֵׂה יָ״הּ. לְפִיכָךְ, כְּשֶׁחָזַר חִזְקִיָּה בִּתְשׁוּבָה וְקִבֵּל עָלָיו לַעֲסוֹק בִּפְרִיָּה וּרְבִיָּה וְהֶחֱזִיר שֵׁם שֶׁל יָ״הּ לִמְקוֹמוֹ, עַל כֵּן נֶאֱמַר לוֹ (יְשַׁעְיָהוּ ל״ח:ה׳) ״הִנְנִי יוֹסִיף עַל יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה״ – כְּנֶגֶד שֵׁם שֶׁל יָ״הּ. וְנֶאֱמַר ״הִנְנִי יוֹסִיף״ – מִלָּה זָרָה בְּדִקְדּוּק, כִּי הֲוָה לֵיהּ לְמֵימַר ״הִנְנִי מוֹסִיף״, אֶלָּא לְפִי שֶׁ״הִנְנִי יוֹסִיף״ רָאשֵׁי תֵּבוֹת י״ה, לְהוֹרוֹת שֶׁבִּזְכוּת שֵׁם שֶׁל יָ״הּ זָכָה לְהוֹסָפָה זוֹ.

Kli Yakar on Genesis 6:15:2 · Sefaria Community Translation

תִּקַּח לְךָ שִׁבְעָה שִׁבְעָה. פֵּרֵשׁ רַשִׁ״י לְכָךְ צִוָּה לְהָבִיא מִן הַטְּהוֹרִים שִׁבְעָה כְּדֵי לְהַקְרִיב מֵהֶם קָרְבָּן. אֵין טַעַם זֶה לְבַד מַסְפִּיק, שֶׁהֲרֵי לֹא כָּל הַטְּהוֹרִים רְאוּיִין לְהַקְרָבָה כִּצְבִי וְאַיָּל, וְלֹא כָּל עוֹף טָהוֹר רָאוּי לְהַקְרָבָה, וְאֵיךְ דִּקְדֵּק מִזֶּה שֶׁלָּמַד נֹחַ תּוֹרָה. אֶלָּא עִקַּר הַטַּעַם הוּא לְפִי שֶׁהֵם טְהוֹרִים, עַל כֵּן אוֹכְלִים מֵהֶם הַרְבֵּה, לְפִיכָךְ הֵם צְרִיכִים לְהַרְבּוֹת וּלְהַפְרוֹת בְּיוֹתֵר בַּעֲבוּר שׁוֹמְרֵי הַתּוֹרָה. וּמַה שֶּׁנֶּאֱמַר (בראשית ח:כ) ״וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה״ וְגוֹ׳, מַשְׁמָע שֶׁהִקְרִיב מִכָּל מִין טָהוֹר אֲפִלּוּ מֵאוֹתָן שֶׁאֵינָן רְאוּיִין לְהַקְרָבָה עַל פִּי הַתּוֹרָה. תְּשׁוּבָה לַדָּבָר, לְפִי שֶׁנֹּחַ לֹא יָדַע עֲדַיִן שֶׁיַּתִּיר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲכִילַת הַבַּעֲלֵי חַיִּים, וְאָמַר בְּלִבּוֹ וַדַּאי לְכָךְ צִוָּה לִי לְהַכְנִיס שִׁבְעָה שִׁבְעָה מִכָּל מִינִים אֵלּוּ כְּדֵי לְהַקְרִיב מִכֻּלָּם קָרְבָּנוֹת. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא יָדַע שֶׁסּוֹפוֹ לְהַתִּיר לוֹ כָּל הַבַּעֲלֵי חַיִּים הַטְּהוֹרִים, עַל כֵּן צִוָּה לִקַּח שִׁבְעָה שִׁבְעָה לְפִי שֶׁצָּדִין מֵהֶם הַרְבֵּה, כִּי אֵין לוֹמַר שֶׁרָצָה בְּהַקְרָבַת כָּל הַמִּינִין, דְּאִם כֵּן לָמָּה לֹא הִתִּיר לַדּוֹרוֹת לְהַקְרִיב מִכָּל מִין טָהוֹר כְּשֶׁיִּהְיוּ בְּנִמְצָא אֵצֶל הָאָדָם, וְלָמָּה צִוָּה לְנֹחַ דַּוְקָא. וּמַה שֶּׁנֶּאֱמַר (בראשית ח:כא) ״וַיָּרַח ה׳ אֶת רֵיחַ הַנִּיחֹחַ״, בַּעֲבוּר אוֹתָן מִינִין הָרְאוּיִין לְהַקְרָבָה, וְאִידָךְ כִּמְחַתֵּךְ בָּשָׂר בְּעָלְמָא הוּא.

Take for yourself seven pairs. Rashi explains that He commanded to bring seven of the clean animals in order to offer them as sacrifices. However, this reason alone is not sufficient, because not all clean animals are suitable for sacrifice, such as deer and wild rams, and not all clean birds are fit for sacrifice. So how did Rashi deduce from this that Noah learned Torah? Rather, the main reason is that because they are clean animals, people eat them frequently, therefore they need to multiply and reproduce more abundantly for the sake of Torah observers. As for what is written And he took of every clean animal, etc. (Genesis 8:20), which implies that he sacrificed from every clean species, even those that would not be suitable for sacrifice according to the Torah, the answer is that Noah did not yet know that the Holy One, Blessed be He, would permit him to eat animals. He thought to himself, “Surely the reason He commanded me to bring seven pairs of all these species was to offer all of them as sacrifices.” However, the Holy One, Blessed be He, knew that He would eventually permit all clean animals to him, therefore He commanded to take seven pairs because people hunt many of them. For one cannot say that He desired the sacrifice of all species, because if so, why didn’t He permit future generations to sacrifice from all clean species when they would be available to people, and why did He command specifically Noah? And regarding what is written And God smelled the pleasing aroma (Genesis 8:21), this refers to those species that were suitable for sacrifice, while the others were merely like cutting ordinary meat.

Kli Yakar on Genesis 7:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

לֹא אֹסִף לְקַלֵּל עוֹד אֶת הָאֲדָמָה בַּעֲבוּר הָאָדָם. וְכֵן נֶאֱמַר לְאָדָם (בראשית ג יז) אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. וּמִכָּאן רְאָיָה שֶׁהָאֲדָמָה הָיְתָה סִבָּה אֶל חֵטְא הָאָדָם, כִּי נָתְנָה בּוֹ חֹמֶר גַּס וְעָב הַנּוֹטֶה בְּיוֹתֵר אֶל הַחָמְרִיּוּת, כְּמוֹ שֶׁכָּתוּב (ויקרא יח כה) ״וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֹנָהּ עָלֶיהָ״. וְזֶה נֶאֱמַר דַּוְקָא עַל שֶׁבַע אֻמּוֹת אֲשֶׁר יָשְׁבוּ בָּאָרֶץ הַקְּדוֹשָׁה לְפָנִים, יַעַן כִּי אַף עַל פִּי שֶׁצָּבַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲפָרוֹ מִכָּל אַרְבַּע רוּחוֹת הָעוֹלָם וְנִמְצָא שֶׁכָּל הָאֲרָצוֹת יֵשׁ לָהֶם חֵלֶק בְּחֵטְא הָאָדָם כִּי כֻלָּם נָתְנוּ בּוֹ חֹמֶר עָב וְגַס, מִכָּל מָקוֹם כָּל שְׁאָר הָאֲרָצוֹת קִבְּלוּ דִּינָם וְנִטְהֲרוּ בְּמֵי הַמַּבּוּל, שֶׁשְּׁלֹשָׁה טְפָחִים שֶׁל מַחֲרֵשָׁה נִתְקַלְקְלוּ, וּבָזֶה נִתְרַכֵּךְ חֹמֶר הָאָרֶץ וְנִטַּל קַשְׁיוּתוֹ, וּמֵאָז אֵין חֹמֶר הָאָרֶץ רַע כְּבַתְּחִלָּה, הֵן מִצַּד הָעֹנֶשׁ שֶׁנִּטְהֲרָה בְּמֵי הַמַּבּוּל, כְּדֶרֶךְ כָּל טְבִילָה שֶׁהִיא טָהֳרָה וְסִלּוּק הַזֻּהֲמָא וְהַטֻּמְאָה, הֵן מִצַּד הַטֶּבַע שֶׁנִּתְרַכְּכָה כָּל הָאָרֶץ בְּמֵי הַמַּבּוּל, וּמֵאָז אֵין חֹמֶר הָאָרֶץ קָשֶׁה כָּל כָּךְ כַּאֲשֶׁר הָיְתָה לְפָנִים. אֲבָל בְּאֶרֶץ יִשְׂרָאֵל נֶאֱמַר בִּיחֶזְקֵאל (יחזקאל כב כד) ״אֶרֶץ לֹא מְטֹהָרָה הִיא (וְ)לֹא גֻשְׁמָהּ בְּיוֹם זָעַם״. מֵאַחַר שֶׁלֹּא נִטְהֲרָה בְּמֵי הַמַּבּוּל, אִם כֵּן עוֹד טֻמְאָתָהּ בָּהּ, וּכְשֶׁיּוֹשְׁבֵי הָאָרֶץ הַהִיא חוֹטְאִים יֵשׁ לִתְלוֹת הַחֵטְא בָּאָרֶץ. לְכָךְ נֶאֱמַר דַּוְקָא בְּאַרְצוֹת שֶׁבַע אֻמּוֹת ״וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֹנָהּ עָלֶיהָ״ וְגוֹ׳, כִּי בָּזֶה מְיֻשָּׁב מַה שֶּׁיֵּשׁ לְהַקְשׁוֹת: הֲרֵי הַכָּתוּב אוֹמֵר (ויקרא יח ג) ״כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם וְגוֹ׳ וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן״ וְגוֹ׳, הֻשְׁווּ זֶה לָזֶה, וְאִם כֵּן לָמָּה לֹא תָקִיא הָאָרֶץ אֶת יוֹשְׁבֶיהָ אֶרֶץ מִצְרַיִם כַּאֲשֶׁר קָאָה אֶרֶץ כְּנַעַן אֶת הַגּוֹי? אֶלָּא לְפִי שֶׁאֶרֶץ מִצְרַיִם גֻּשְׁמָה בְּיוֹם זַעַם וְאֵין לִתְלוֹת עוֹד פִּשְׁעָם בָּאָרֶץ, אִם כֵּן לָמָּה תָקִיא? כִּי דַי בָּזֶה אִם הַגּוֹי הַחוֹטֵא יְקַבְּלוּ עָנְשָׁם עַל אַרְצָם. אֲבָל אֶרֶץ יִשְׂרָאֵל לֹא גֻשְׁמָה, עֲדַיִן יֵשׁ לִתְלוֹת בָּאָרֶץ, לְכָךְ נֶאֱמַר (דברים כט כא) ״וְרָאוּ אֶת מַכּוֹת הָאָרֶץ״ וְגוֹ׳, כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ בְּעֶזְרַת ה׳. לְכָךְ נֶאֱמַר אַחַר מַבּוּל זֶה: ״לֹא אֹסִף עוֹד לְקַלֵּל אֶת הָאֲדָמָה בַּעֲבוּר הָאָדָם״, כִּי מִכָּאן וּלְהַלָּן אֵין לִתְלוֹת פֶּשַׁע הָאָדָם בָּאָרֶץ, כִּי אִם בְּיִצְרוֹ הָרָע הַמּוֹשֵׁךְ כֹּחוֹ מִן הַנָּחָשׁ וּמִן סַמָּאֵל רוֹכְבוֹ. זֶה שֶׁנָּתַן טַעַם לַדָּבָר: ״כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו״, שֶׁעִקַּר חֶטְאוֹ יִהְיֶה תָּלוּי בְּיִצְרוֹ וְלֹא בְּחֹמֶר הָאָרֶץ.

“I will not continue to curse the ground anymore because of man.” Similarly, it was said to Adam (Genesis 3:17), Cursed is the ground because of you. From here we have proof that the earth was a cause of man’s sin, for it gave him coarse and thick matter that tends greatly toward materiality, as it is written (Leviticus 18:25), And the land became defiled and I visited its iniquity upon it. This was said specifically about the seven nations who previously dwelt in the Holy Land, because although the Holy One, Blessed be He, gathered his dust from all four corners of the world, and thus all lands have a share in man’s sin since they all contributed thick and coarse matter to him, nevertheless, all other lands received their judgment and were purified by the waters of the flood, as three handbreadths of plowed soil were damaged, and through this the earth’s matter was softened and its hardness was removed. From then on, the earth’s matter was not as bad as it was initially, both from the perspective of punishment — as it was purified by the flood waters like any immersion that purifies and removes contamination and impurity — and from the natural perspective, as all the earth was softened by the flood waters, and since then the earth’s matter is not as hard as it was before. However, regarding the Land of Israel, it is said in Ezekiel (22:24), You are a land that is not cleansed, nor rained upon in the day of wrath. Since it was not purified by the flood waters, its impurity remains within it, and when the inhabitants of that land sin, the sin can be attributed to the land. Therefore, it was specifically said regarding the lands of the seven nations, And the land became defiled and I visited its iniquity upon it. This resolves what could be questioned: The verse says Like the practice of the land of Egypt… and like the practice of the land of Canaan, equating them to each other, so why doesn’t the land of Egypt vomit out its inhabitants as the land of Canaan vomited out its nations? The answer is that since Egypt was rained upon in the day of wrath, their transgressions can no longer be attributed to the land, so why should it vomit them out? It is sufficient that the sinning nation receives their punishment on their land. But the Land of Israel, which was not rained upon, can still have sin attributed to it. Therefore it is said (Deuteronomy 29:21), And they will see the plagues of that land. As will be explained in its place, God willing, this is why it was said after this flood, I will not continue to curse the ground anymore because of man. For from here onward, man’s transgression cannot be attributed to the land, but rather to his evil inclination which draws its power from the serpent and from Samael who rides it. This is why He gave the reason: for the inclination of man’s heart is evil from his youth — that the main source of his sin would be attributed to his inclination and not to the physicality of the earth.

Kli Yakar on Genesis 8:21:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיִּקַּח שֵׁם וָיֶפֶת אֶת הַשִּׂמְלָה. פֵּרֵשׁ רַשִׁ״י: מִשָּׁם זָכָה לְטַלִּית שֶׁל צִיצִית. וְהִקְשָׁה הָרְאֵ״ם מִמַּה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה יז) שֶׁבִּזְכוּת ״אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל״ זָכוּ לְחוּט שֶׁל תְּכֵלֶת. וְנִרְאֶה שֶׁלֹּא קָשֶׁה מִידִי, כִּי בִּזְכוּת כִּסּוּי שִׂמְלָה זֶה זָכוּ לְשִׂמְלָה, וּבִזְכוּת חוּט זָכוּ לְחוּט, כִּי אֵין הָאָדָם יָכוֹל לְקַיֵּם מִצְוַת צִיצִית עַד שֶׁיִּתֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא תְּחִלָּה שִׂמְלָה, כִּדְאִיתָא בְּמִדְרָשׁ תַּנְחוּמָא וְהַיַּלְקוּט הֱבִיאוֹ סוֹף סֵפֶר אִיּוֹב עַל פָּסוּק ״מִי הִקְדִּימַנִי וַאֲשַׁלֵּם״ (איוב מא ג) – מִי עָשָׂה צִיצִית עַד שֶׁלֹּא נָתַתִּי לוֹ טַלִּית? זֶהוּ פְּשׁוּטוֹ. וְעַל צַד הָרֶמֶז, נִרְאֶה לִי לְפִי שֶׁיָּדוּעַ שֶׁמִּצְוַת צִיצִית מַצִּילִין אֶת הָאָדָם מִן הַזְּנוּת, כִּדְאִיתָא בִּמְנָחוֹת (מד.) בְּהַהוּא שֶׁשָּׂכַר הַזּוֹנָה בְּעַד אַרְבַּע מֵאוֹת זוּז וּלְסוֹף נִצּוֹל מִן הָעֲבֵרָה עַל יְדֵי הַצִּיצִית. וְהַנִּצּוֹל מִן הַזְּנוּת נִצּוֹל גַּם מִן הָעֲנִיּוּת, כִּי ״רֹעֶה זוֹנוֹת יְאַבֶּד הוֹן״ (משלי כט ג), וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ד:) כָּל הַבָּא עַל אִשָּׁה זוֹנָה לְסוֹף מְבַקֵּשׁ כִּכַּר לֶחֶם וְאֵינוֹ מוֹצֵא. וְאִם כֵּן הַצִּיצִית מַצִּילִין מִן שְׁנֵי דְבָרִים: מֵחֵטְא הַזְּנוּת וּמִן הָעֲנִיּוּת. וְזָכוּ יִשְׂרָאֵל לִשְׁנֵי דְבָרִים אֵלּוּ בִּזְכוּת שְׁנֵי דְּבָרִים, כִּי בִּזְכוּת ״וַיִּקַּח שֵׁם וָיֶפֶת אֶת הַשִּׂמְלָה״ לְכַסּוֹת עֶרְוַת אֲבִיהֶם, זָכוּ לְצִיצִית הַמַּצִּילִין מִן הָעֲרָיוֹת. וּבִזְכוּת ״אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל״ (בראשית יד כג) שֶׁלֹּא חָמַד מָמוֹן אֲחֵרִים, זָכָה לְשָׂכָר שֵׁנִי הַנִּמְשָׁךְ מֵחוּט שֶׁל צִיצִית, וְהוּא הַהַצָּלָה מִן הָעֲנִיּוּת, כִּי אֵיזֶהוּ עָשִׁיר? הַשָּׂמֵחַ בְּחֶלְקוֹ. וּבְפָרָשַׁת שְׁלַח לְךָ (במדבר טו לח) יִתְבָּאֵר בְּעֶזְרַת ה׳ טַעַם לְמַה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מנחות מג:) תְּכֵלֶת דּוֹמֶה לַיָּם וְיָם דּוֹמֶה לָרָקִיעַ כוּ׳, עַל דֶּרֶךְ הַמִּדְרָשׁ שֶׁמַּסִּיק בַּיַּלְקוּט פָּרָשַׁת הַאֲזִינוּ: הִסְתַּכְּלוּ בַּשָּׁמַיִם שֶׁמָּא שִׁנּוּ מִדָּתָם כוּ׳, וְכֵן הִסְתַּכְּלוּ בַּיָּם שֶׁאֵינוֹ יוֹצֵא מִגֶּדֶר הַמִּדָּה כוּ׳. וְעַל יְדֵי מַרְאֶה הַתְּכֵלֶת יִזְכֹּר הָרָקִיעַ וְהַיָּם, וּמֵהֶם יִרְאֶה וְכֵן יַעֲשֶׂה שֶׁלֹּא לָצֵאת מִן גֶּדֶר הַמִּדָּה אֲפִלּוּ כִּמְלֹא חוּט. וְזָכוּ לָזֶה בִּזְכוּת ״אִם מִחוּט״ וְגוֹ׳, שֶׁלֹּא יָצָא אַבְרָהָם מִן גֶּדֶר הַהִסְתַּפְּקוּת אֲפִלּוּ כִּמְלֹא חוּט, וְזֶה רֶמֶז נָכוֹן.

And Shem and Japheth took the garment. Rashi explains that because of this, Shem merited the tallit with tzitzit. The Re’em raises a difficulty from what our Sages said (Sotah 17a) that in the merit of from a thread to a shoe strap [which Abraham refused to take from the King of Sodom], they merited the thread of techelet. However, it appears there is no difficulty at all, because in the merit of covering with a garment, they merited the garment, and in the merit of the thread, they merited the thread. For a person cannot fulfill the commandment of tzitzit until the Holy One, Blessed be He, first gives him a garment, as is found in Midrash Tanchuma and the Yalkut bring at the end of the book of Job on the verse Who has preceded Me, that I should repay him? (Job 41:3) — who made tzitzit before I gave him a garment? This is its simple meaning. As for the allegorical interpretation, it seems to me that since it is known that the commandment of tzitzit protects a person from promiscuity, as is found in Menachot 44a regarding the one who hired a prostitute for four hundred zuz but was ultimately saved from transgression through his tzitzit. And one who is saved from promiscuity is also saved from poverty, for one who shepherds prostitutes loses wealth, and as our Sages said (Sotah 4b), “Anyone who consorts with a prostitute will ultimately seek a loaf of bread and not find it.” Therefore, tzitzit protects from two things: from the sin of promiscuity and from poverty. And Israel merited these two things through two merits: Through the merit of And Shem and Japheth took the garment to cover their father’s nakedness, they merited tzitzit which protects from sexual immorality. And through the merit of from a thread to a shoe strap, where Abraham did not covet others’ money, he merited the second reward that comes from the thread of tzitzit, which is protection from poverty, for “who is rich? One who is happy with his portion.” And in the portion Shelach Lecha (Numbers 15:38), it will be explained, God willing, regarding what our Sages said (Menachot 43b) that techelet resembles the sea, and the sea resembles the sky, etc., following the Midrash that concludes in Yalkut on the portion Ha’azinu: Look at the heavens — have they changed their nature? … And similarly look at the sea that does not exceed its boundaries… Through the appearance of techelet, one will remember the sky and the sea, and from them he will see and do likewise — not to exceed the boundaries of proper measure even by as much as a thread. They merited this through the merit of if so much as a thread, as Abraham did not exceed the boundaries of contentment even by as much as a thread. This is an appropriate allusion.

Kli Yakar on Genesis 9:23:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים. נִרְאִין הַדְּבָרִים שֶׁכָּל מַעֲשֵׂה הַפַּלָּגָה הוּא עַל דֶּרֶךְ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין עא:) ״כִּנּוּס לָרְשָׁעִים רַע לָהֶם וְרַע לָעוֹלָם, פִּזּוּר לָרְשָׁעִים טוֹב לָהֶם וְטוֹב לָעוֹלָם״, וּבַצַּדִּיקִים הַכֹּל בְּהֵפֶךְ זֶה. לְפִי שֶׁהָרְשָׁעִים עַל יְדֵי כִּנּוּסָם יַחְשְׁבוּ בֵּינֵיהֶם עֵצוֹת רָעוֹת עַל אֲחֵרִים, נוֹסָף עַל זֶה יִמָּשְׁכוּ בֵּינֵיהֶם דִּבְרֵי רִיבוֹת וּמַחֲלוֹקוֹת וּשְׂנָאוֹת, וְזֹאת תּוֹרַת הַקְּנָאוֹת הַמְּצוּיוֹת בֵּין הַכִּתּוֹת אֲשֶׁר כָּל מַעֲשֵׂיהֶם לֹא לְשֵׁם שָׁמַיִם, כִּי אִם כְּדֵי לַעֲשׂוֹת לָהֶם שֵׁם בָּאָרֶץ. וְעִקַּר הַסִּבָּה לָזֶה, שֶׁיֵּשׁ לְכָל אֶחָד מֵהֶם תַּכְלִית חִיצוֹנִי, חָלוּק לִבָּם זֶה מִזֶּה, כִּי זֶה יִתְאַוֶּה לְעֹשֶׁר וְכָבוֹד, וְזֶה לְרֹב מַאֲכָל, וְזֶה לְרֹב מִשְׁגָּל, וְזֶה יֹאמַר ״נַעֲשֶׂה לָּנוּ שֵׁם״ וְרוֹצֶה לִהְיוֹת גָּבוֹהַּ מֵעַל גָּבוֹהַּ. וּמִתּוֹךְ כָּךְ הַמְּרִיבָה מְמַשְׁמֶשֶׁת וּבָאָה, הֵן מִן הַצַּד שֶׁאֵין לָהֶם תַּכְלִית אֶחָד, כִּי הַדְּרָכִים הָרָעִים הֵם רַבִּים, וְהַדֶּרֶךְ הַטּוֹב אֵינוֹ כִּי אִם אֶחָד, הֵן מִצַּד שֶׁכָּל אֶחָד יֵשׁ לוֹ חֵפֶץ וְרָצוֹן לִהְיוֹת בְּמַעֲלָה וְיֶתֶר שְׂאֵת עַל זוּלָתוֹ. וּמִדָּה זוֹ הֲלֹא הִיא בְּרַבַּת בְּנֵי עַמֵּנוּ. עַל כֵּן פִּזּוּר כִּתּוֹת אֵלּוּ טוֹב מֵהַקִּבּוּץ, כְּמוֹ שֶׁכָּתוּב (תהלים צב י) ״יִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן״. אֵין טוֹב כִּי אִם לִתֵּן רֶוַח בֵּין הַדְּבֵקִים, וּכְמוֹ שֶׁכָּתוּב (שם נה י) ״בַּלַּע ה׳ פַּלַּג לְשׁוֹנָם, כִּי רָאִיתִי חָמָס וְרִיב בָּעִיר״.

Everyone on earth had the same language and the same words: [These] things make it seem that the entire story of the dispersion is based upon what the rabbis, may their memory be blessed, say (Sanhedrin 71b), "The gathering together of the wicked is detrimental to them and detrimental to the world, while with the righteous, [it is all the opposite of this]." For when the wicked gather together, they think among themselves of wicked plans against others. On top of this, fights, disagreements, and hatred break out among them. And this is the law of jealousy (alluding to Numbers 5:29) that is found among groups, all the actions of which are not for the sake of the Heavens, but rather to make a name for themselves in the world (referring to Genesis 11:4). And the main reason for this is that, since each one has his own personal motive, their hearts are divided against each other. For this one will desire money and glory, that one much food, the other much sex, and still another one will say, "Let's make a name for ourselves," and wants to be the highest of the high. Because of this, a fight develops. Either it is from not having one goal, given that there are many evil paths, whereas there is only one good path. Or it is from each one wanting and desiring to be more important and higher than the others. And is this trait not found in most of our people? Hence the dispersion of these groups is better than their assembly, as it is written: all the workers of iniquity shall be scattered (Psalms 92:10). There is nothing as good [here] as placing distance between the connections, as it is written: Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city (Psalms 55:10).

Kli Yakar on Genesis 11:1:1 · Sefaria Community Translation

וּמְקַלֶּלְךָ אָאֹר. הָיָה לוֹ לוֹמַר ״וּמְקַלֶּלְךָ אֲקַלֵּל״ אוֹ ״וְאוֹרֶרְךָ אָאֹר״, וְשִׁנּוּי זֶה קָשֶׁה. גַּם בַּפָּסוּק (שמואל א ב, ל) ״כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ״, כִּי הָיָה לוֹ לוֹמַר ״וּבֹזַי יִתְבַּזּוּ״. וְנִרְאֶה כִּי שְׁלֹשָׁה לְשׁוֹנוֹת אֵלּוּ כָּל אַחַת קָשָׁה מִשֶּׁל חֲבֶרְתָּהּ, וְסֵדֶר מַדְרֵגָתָן: בִּזָּיוֹן, קְלָלָה, אָרוּר. כִּי בִּזָּיוֹן לָשׁוֹן קַל מִכֻּלָּם, וְהוּא כְּשֵׁב וְאַל תַּעֲשֶׂה, שֶׁהַמְבַזֶּה אֵינוֹ נוֹהֵג כָּבוֹד בַּמְבֻזֶּה, כְּמוֹ שֶׁכָּתוּב (במדבר טו, לא) ״כִּי דְבַר ה׳ בָּזָה״. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ח.) זֶה הַמַּנִּיחַ סֵפֶר תּוֹרָה וְהוֹלֵךְ לוֹ. וּלְשׁוֹן קְלָלָה מְשַׁמֵּשׁ גַּם כֵּן לְשׁוֹן בִּזָּיוֹן, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״כִּי קִלְלַת אֱלֹהִים תָּלוּי״ (דברים כא, כג), וְיֵשׁ בְּמַשְׁמָעוּתוֹ גַּם כֵּן קְלָלָה נִמְרֶצֶת מַמָּשׁ, קָרוֹב לִלְשׁוֹן אָרוּר. אֲבָל לְשׁוֹן אָרוּר אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבועות לו.) אָרוּר – בּוֹ נִדּוּי, בּוֹ חֵרֶם, בּוֹ קְלָלָה, כִּי לָשׁוֹן זֶה כֻּלְּהוּ אִיתַנְהוּ בֵּיהּ. וְיָדוּעַ שֶׁהַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ, כִּי הַפָּחוּת וּשְׁפַל אֲנָשִׁים אִם יְבַזֶּה אוֹ יְקַלֵּל אִישׁ זָקֵן וּנְשׂוּא פָנִים, אֵין דַּי בָּזֶה כְּשֶׁהוּא יְקַבֵּל גַּם כֵּן בִּזָּיוֹן אוֹ קְלָלָה, כִּי אֵין הַצַּעַר שֹׁוֶה בַּנֵּזֶק, כִּי הַשָּׁפָל אֵינוֹ מַקְפִּיד עַל בִּזְיוֹנוֹ וִיהִי כִמְצַחֵק בְּעֵינָיו. לְפִיכָךְ לֹא הָיָה יָכוֹל לוֹמַר אֵצֶל הַשֵּׁם יִתְבָּרַךְ ״וּבוֹזַי יִתְבַּזּוּ״, כִּי אֵין זֶה שֹׁוֶה בְּנֵזֶק הַמֶּלֶךְ ה׳ צְבָאוֹת, שֶׁהָאָדָם הָאוֹחֵז בְּחַבְלֵי בוּז וּבָזוֹזֵי דְבָזוֹזֵי (כתובות קיב:) וּבָזָה דִּבְרֵי מֶלֶךְ אֵל רָם וְנִשָּׂא ה׳. לְפִיכָךְ יוֹסִיף ה׳ לוֹ קְלָלָה וְקָלוֹן עַל כְּבוֹדוֹ, וִיקַלְּלֶנּוּ קְלָלָה נִמְרֶצֶת לְפִי עֵרֶךְ הַמְבַזֶּה. וְכֵן אַבְרָהָם שֶׁהָיָה אַב הֲמוֹן גּוֹיִם וְכָל בְּנֵי דוֹרוֹ כְּאַיִן נֶגְדּוֹ, עַל כֵּן אֵין דַּי כְּשֶׁיְּקַבְּלוּ מְקַלְּלָיו קְלָלָה, אֶלָּא ״וּמְקַלֶּלְךָ אָאֹר״ – אוֹסִיף לָהֶם מְאֵרָה לְפִי עֶרְכָּם. אֲבָל בַּמְבָרְכִים וּמְכַבְּדִים הַמִּדָּה שָׁוָה, לְבָרֵךְ מְבָרְכָיו וּלְכַבֵּד מְכַבְּדָיו.

“And those who curse you I will curse.” The text should have said “and those who curse you I will curse” [using the same Hebrew root] or “and those who damn you I will damn.” This variation is also difficult to understand in the verse for those who honor Me I will honor, and those who scorn Me will be made light of (First Samuel 2:30), as it should have said “and those who scorn Me will be scorned.” It appears that these three expressions — scorn [bizayon], curse [klalah], and damn [arur] — each is more severe than the other, in ascending order. Scorn is the lightest of all, being passive — the scorner simply doesn’t show respect to the scorned one, as it is written for he has scorned the word of God (Numbers 15:31). Our Sages explained this refers to one who leaves a Torah scroll and walks away. The term “curse” [klalah] can also mean scorn, as Rashi explained on the verse for a curse of God is hanging (Deuteronomy 21:23), but it can also mean an actual potent curse, close to the meaning of “damn” [arur]. However, regarding “arur,” our Sages said it includes excommunication, ban, and curse — all these meanings are contained within it. It is known that everything depends on who is doing the shaming and who is being shamed. For if a lowly, worthless person scorns or curses an elder of high standing, it is not sufficient for that person to merely receive scorn or curse in return, as the damage is not equivalent to the distress — the lowly person doesn’t care about being shamed and treats it as a joke. Therefore, regarding God, it couldn’t say “those who scorn Me will be scorned,” as this wouldn’t be equivalent to the damage done to the King, Lord of Hosts, when a person who is already holding onto contempt and is thoroughly despised scorns the words of the supreme and exalted King God. Therefore, God will add curse and shame upon his honor and curse him severely according to the measure of the one who scorns. Similarly with Abraham, who was the father of many nations and all those in his generation were as nothing compared to him, therefore it is not sufficient for those who curse him to receive a mere curse in return. Rather, those who curse you I will damn — I will add damnation to them according to their measure. However, regarding those who bless and honor, the measure is equal — to bless those who bless and honor those who honor.

Kli Yakar on Genesis 12:3:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְהַקָּרוֹב אֵלַי לוֹמַר בְּכָל זֶה, שֶׁהִקְנָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶל אַבְרָהָם אֶת הָאָרֶץ לִקְנוֹת שָׁמָּה שְׁנֵי מִינֵי תּוֹעֶלֶת: הָאֶחָד, רוּחָנִי, וְהוּא נִקְנֶה בִּרְאִיָּה לְבַד; וְאֶחָד, גּוּפָנִי, וְהוּא נִקְנֶה מִכִּי דַּיֵשׁ אַמַצְרֵי. הָרוּחָנִי הוּא, כִּי שָׁם מְקוֹם מִקְדָּשׁ שֶׁל מַטָּה מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָה, וְשָׁם פָּעַל ה׳ מָכוֹן לְשִׁבְתּוֹ יִתְבָּרַךְ, וְשָׁם חֶבְיוֹן עֻזּוֹ יִתְבָּרַךְ. וְכָל הַמִּסְתַּכֵּל בַּמָּקוֹם הַקָּדוֹשׁ הַהוּא מִיָּד נִתְלַבֵּשׁ רוּחַ טָהֳרָה וּקְדֻשָּׁה, וּמֶלֶךְ עֶלְיוֹן בְּיָפְיוֹ יִתְבָּרַךְ תֶּחֱזֶינָה עֵינָיו, וּבִרְאִיָּה לְחוּד סַגִּי לְאָדָם לִקְנוֹת הַשְּׁלֵמוּת הַהוּא בַּמָּקוֹם אֲשֶׁר קָרָא לוֹ אַבְרָהָם (בראשית כב יד) ״ה׳ יִרְאֶה״, וְקָרֵי בָּהּ ״יִרְאֶה״ הַיּוּ״ד בְּחִירִיק וְ״יֵרָאֶה״ הַיּוּ״ד בְּצֵירֵ״י, כִּי כְדֶרֶךְ שֶׁבָּא לִרְאוֹת כָּךְ בָּא לְהֵרָאוֹת, כִּי מִיָּד בְּבוֹאוֹ שָׁמָּה, כְּשֵׁם שֶׁהַשְּׁכִינָה רוֹאָה אוֹתוֹ כָּךְ הוּא רוֹאֶה פְּנֵי הַשְּׁכִינָה, וּמִיָּד נַעֲשֶׂה מֻשְׁפָּע וּמָאֳצַל וְדָבֵק בְּזִיו שְׁכִינָתוֹ יִתְבָּרַךְ מֵעֵין עוֹלָם הַבָּא, כִּי גַּם שָׁם הַצַּדִּיקִים יוֹשְׁבִים וְנֶהֱנִים מִזִּיו שְׁכִינָתוֹ יִתְבָּרַךְ. וְלֹא בְּכָל מָקוֹם בָּאָרֶץ הָאָדָם זוֹכֶה לִשְׁלֵמוּת זֶה, כִּי אִם בַּמָּקוֹם הַנִּקְרָא ״ה׳ יִרְאֶה״ וְהוּא הַר הַמּוֹרִיָּה וּבֵית אֵל, כִּי לְמַעְלָה כְּתִיב (בראשית יג ג-ד) ״עַד בֵּית אֵל, אֶל מְקוֹם הַמִּזְבֵּחַ״ וְגוֹ׳, וּלְקַמָּן פָּרָשַׁת וַיֵּצֵא (בראשית כח יז) פֵּרֵשׁ רַשִׁ״י שֶׁבָּא בֵּית הַמִּקְדָּשׁ לִקְרָאתוֹ עַד בֵּית אֵל, וּפֵרְשׁוּ הַמְפָרְשִׁים שֶׁמֵּאוֹתוֹ זְמַן וָהָלְאָה נִתְחַבְּרוּ שְׁנֵי הַמְּקוֹמוֹת, מְקוֹם בֵּית הַמִּקְדָּשׁ וּבֵית אֵל, וְהָיוּ לְמָקוֹם אֶחָד. עַל כֵּן נֶאֱמַר כָּאן לְאַבְרָם ״שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם״, הוֹרָה בְּאֶצְבַּע שֶׁשְּׁלֵמוּת זֶה הָרוּחָנִי הַנִּקְנֶה לוֹ בִּרְאִיָּה לְחוּד לֹא נִקְנֶה לוֹ כִּי אִם מִן הַמָּקוֹם אֲשֶׁר הוּא עוֹמֵד בּוֹ, וְהַיְנוּ בֵּית אֵל. כִּי כָּךְ מַשְׁמַע פְּשַׁט הַמִּקְרָאוֹת ״וַיֵּלֶךְ לְמַסָּעָיו מִנֶּגֶב עַד בֵּית אֵל״ וְגוֹ׳, וְזֶהוּ שֶׁאָמַר ״אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ״, שֶׁאֲנִי מַרְאֶה אוֹתְךָ שָׁמָּה, וְסִבָּה זוֹ ״מֶלֶךְ בְּיָפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ״.

What appears most correct to me in all of this is that the Holy One, blessed be He, granted Abraham the land to acquire two types of benefits: one spiritual, which is acquired through sight alone, and one physical, which is acquired through walking its boundaries. The spiritual benefit is that the location of the earthly Temple is aligned with the heavenly Temple, and there God established His dwelling place, blessed be He, and there is the hiding place of His might, blessed be He. Anyone who gazes upon that holy place is immediately clothed in a spirit of purity and holiness, and their eyes behold the Supreme King in His beauty, blessed be He. Sight alone is sufficient for a person to acquire that perfection in the place which Abraham called Hashem yireh (Genesis 22:14), which can be read both as “will see” [with a chirik under the yud] and “will be seen” [with a tzerei under the yud], for just as one comes to see, so does one come to be seen. For immediately upon arriving there, just as the Divine Presence sees him, so does he see the face of the Divine Presence, and he immediately becomes influenced, elevated, and attached to the radiance of His Divine Presence, blessed be He — a taste of the World to Come, for there too the righteous sit and enjoy the radiance of His Divine Presence, blessed be He. A person does not merit this perfection in every place in the land, but only in the place called “Hashem yireh,” which is Mount Moriah and Bethel, for it is written above (verses 3-4) to Bethel, to the place of the altar, etc. And later in Parshat Vayetzei (28:17), Rashi explains that the Temple came to meet him at Bethel, and the commentators explained that from that time onward, the two places — the Temple site and Bethel — merged and became one place. Therefore, it is said here to Abram, Lift up your eyes and look from the place where you are. It pointed specifically that this spiritual perfection, which is acquired through sight alone, can only be acquired from the place where he was standing, namely Bethel. For this is how the verses’ simple meaning suggests: And he went on his journeys… to Bethel, etc. And this is what is meant by to the land that I will show you — that I will show it to You there, and for this reason, Your eyes shall behold the king in His beauty.

Kli Yakar on Genesis 13:17:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיָּרֶק אֶת חֲנִיכָיו וְגוֹ׳. רַשִּׁ״י פֵּרֵשׁ אֱלִיעֶזֶר לְבַדּוֹ הָיָה שָׁם, כִּי שְׁלֹשׁ מֵאוֹת וּשְׁמֹנָה עָשָׂר הוּא מִנְיַן שֵׁם אֱלִיעֶזֶר. וְכִי דֶּרֶךְ הַמִּקְרָא לוֹמַר מִסְפָּר הַמּוֹרֶה עַל אִישׁ אֶחָד? וּמַהוּ שֶׁאָמַר ״וְחֵלֶק הָאֲנָשִׁים אֲשֶׁר הָלְכוּ אִתִּי״ (בראשית יד:כד), וַהֲלֹא לֹא הָלַךְ עִמּוֹ כִּי אִם אֱלִיעֶזֶר לְבַדּוֹ? וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה, שֶׁגַּם רַשִּׁ״י מוֹדֶה שֶׁלָּקַח עִמּוֹ שְׁלֹשׁ מֵאוֹת וּשְׁמֹנָה עָשָׂר אֲנָשִׁים מַמָּשׁ, כִּי חַיָּב כָּל אָדָם לַעֲשׂוֹת בְּדֶרֶךְ הַטֶּבַע כָּל אֲשֶׁר יִמְצָא בְּכֹחוֹ לַעֲשׂוֹת, וּמַה שֶּׁיֶּחְסַר הַטֶּבַע יַשְׁלִים הַנֵּס. אַךְ שֶׁקָּשֶׁה, לָמָּה לָקַח אַבְרָם דַּוְקָא מִסְפָּר שְׁלֹשׁ מֵאוֹת וּשְׁמֹנָה עָשָׂר? וּמַה הִגִּיד לָנוּ בָּזֶה הַכָּתוּב? אֶלָּא לְהוֹרוֹת שֶׁהָיְתָה הַמִּלְחָמָה כָּכָה חֲזָקָה עָלָיו, עַד שֶׁלֹּא הָיָה שׁוּם אֶפְשָׁרִי בְּדֶרֶךְ הַטֶּבַע לְנַצְּחָם, וּמִכָּל מָקוֹם הָלַךְ אַבְרָהָם לַמִּלְחָמָה, כִּי סָמַךְ שֶׁאֱלֹהָיו יִהְיֶה בְּעֶזְרוֹ. וְסִימָנָא מִלְּתָא הִיא, כִּי לָקַח עִמּוֹ אֲנָשִׁים כְּמִסְפַּר ״אֱלִיעֶזֶר״, לְהוֹרוֹת כִּי אֱלִיעֶזֶר לְבַדּוֹ הָיָה שָׁם, כִּי לֹא נַעֲשָׂה הַנִּצָּחוֹן הַהוּא בְּשׁוּם פְּעוּלָּה אֱנוֹשִׁית כִּי אִם בְּעֵזֶר אֱלֹהִי לְבַד. לְפִיכָךְ לֹא רָדַף כִּי אִם עַד דָּן, וְשָׁם נִסְתַּלְּקָה הַשְּׁכִינָה בַּעֲבוּר הָעֵגֶל שֶׁעֲתִידִין לְהַעֲמִיד בְּדָן, לְפִיכָךְ תָּשַׁשׁ כֹּחוֹ שָׁם בְּהִסְתַּלְּקוּת הָעֵזֶר הָאֱלֹהִי. וְזֶהוּ שֶׁנֶּאֱמַר ״וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה״ (בראשית יד:טו), שֶׁחֶצְיוֹ הַשֵּׁנִי נִשְׁאַר לוֹ לַחֲצוֹת לַיִל שֶׁל מִצְרַיִם, כִּי אָז יָצָא ה׳ בְּעַצְמוֹ בְּתוֹךְ מִצְרַיִם. כָּךְ בְּמִלְחָמָה זוֹ לֹא הָיָה כִּי אִם עֵזֶר שֶׁל אֵל עֶלְיוֹן אֲשֶׁר מִגֵּן צָרָיו בְּיָדוֹ.

And he armed his trained servants, etc. Rashi explains that only Eliezer was there, as the number three hundred and eighteen is the numerical value of Eliezer’s name. However, this raises questions: Is it the way of Scripture to use a number that refers to just one person? And what is meant by the verse and divided the men who went with me, when supposedly only Eliezer went with him? The explanation that seems closest to me is that even Rashi agrees that Abraham actually took 318 men with him, for every person is obligated to act within the natural order to the best of one’s ability, and whatever nature lacks, the miracle will complete. However, the question remains: Why did Abram specifically take the number 318, and what is the Scripture teaching us through this? Rather, this comes to teach us that the battle was so formidable for him that there was no natural possibility of victory, and nevertheless Abraham went to battle because he relied on his God’s help. It was symbolic that he took with him men numbering the same as “Eliezer,” to indicate that effectively only Eliezer was there, as the victory was not achieved through any human action but through divine assistance alone. Therefore, he only pursued until Dan, and there the Divine Presence departed because of the golden calf that would eventually be erected in Dan. Thus his strength weakened there with the departure of divine assistance. This is what is meant by and he divided against them by night — the second half was reserved for the midnight of Egypt, for then God Himself went out through Egypt. Similarly, in this battle, there was nothing but the help of the Most High God, who delivered His enemies into His hand.

Kli Yakar on Genesis 14:14:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ. בַּיַּלְקוּט מַסִּיק, לְפִי שֶׁהָיָה אַבְרָם מְפַחֵד שֶׁמָּא קִבַּלְתִּי שְׂכָרִי בָּעוֹלָם הַזֶּה וְאֵין לִי כְּלוּם לָעוֹלָם הַבָּא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״אַל תִּירָא, שְׂכָרְךָ מְתֻקָּן לֶעָתִיד לָבוֹא״, זֶהוּ שֶׁאָמַר ״הַרְבֵּה מְאֹד״, כְּדִכְתִּיב (תהלים לא כ) ״מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ״ עַד כָּאן. וְקָשֶׁה עַל זֶה הַמִּדְרָשׁ, אִם כֵּן מַהוּ שֶׁאָמַר ״מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי״ וְגוֹ׳, מַה עִנְיַן הַבָּנִים לִשְׂכַר הָעוֹלָם הַבָּא? וְיֵשׁ לְיַשְּׁבוֹ עַל דֶּרֶךְ שֶׁמַּסִּיק בְּפֶרֶק ״יֵשׁ נוֹחֲלִין״ (בבא בתרא קיז.) אָמַר רַבִּי יוֹחָנָן, כָּל מִי שֶׁאֵינוֹ מַנִּיחַ בֵּן לְיָרְשׁוֹ, הַקָּדוֹשׁ בָּרוּךְ הוּא מָלֵא עָלָיו עֶבְרָה. כְּתִיב הָכָא (במדבר כז ח) ״וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ״, וּכְתִיב הָתָם (צפניה א טו) ״יוֹם עֶבְרָה הַיּוֹם הַהוּא״. וְקָשֶׁה, לָמָּה הֵבִיא רְאָיָה מִדִּבְרֵי קַבָּלָה לְדִבְרֵי תּוֹרָה? הָיָה לוֹ לְהָבִיא רְאָיָה מִן פָּסוּק (דברים ג כו) ״וַיִּתְעַבֵּר ה׳ בִּי לְמַעַנְכֶם״. אֶלָּא שֶׁרָצָה לְהָבִיא רְאָיָה גַּם עַל הָעִנְיָן וְלֹא עַל הַלָּשׁוֹן לְבַד, כִּי רַבִּי יוֹחָנָן סָבַר שֶׁכָּל מִי שֶׁאֵינוֹ מַנִּיחַ בֵּן לְיוֹרְשׁוֹ אֵינוֹ פָּטוּר בְּלֹא גֵּיהִנֹּם שֶׁנִּקְרָא ״יוֹם עֶבְרָה הַיּוֹם הַהוּא״. וְאָזֵיל רַבִּי יוֹחָנָן לְטַעְמֵיהּ שֶׁדָּרַשׁ פָּסוּק (תהלים נה כ) ״אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ וְלֹא יָרְאוּ אֱלֹהִים״ עַל מִי שֶׁאֵינוֹ מַנִּיחַ בֵּן, כִּי זֶה וַדַּאי מִצַּד שֶׁלֹּא הָיָה יְרֵא אֱלֹהִים, כְּמוֹ שֶׁאָמַר (תהלים קכח א) ״אַשְׁרֵי כָּל יְרֵא ה׳״ וְגוֹ׳, וּסְמִיךְ לֵיהּ ״בָּנֶיךָ כִּשְׁתִלֵי זֵיתִים״ וְגוֹ׳, ״הִנֵּה כִי כֵן יְבֹרַךְ גָּבֶר יְרֵא ה׳״. לָכָךְ אָמַר אַבְרָם ״מַה שָּׂכָר תִּתֶּן לִי לָעוֹלָם הַבָּא וְאָנֹכִי הוֹלֵךְ עֲרִירִי״, שֶׁדִּינוֹ בְּגֵיהִנֹּם כָּאָמוּר? וְאִם תֹּאמַר לִתֵּן שְׂכָרִי בָּעוֹלָם הַזֶּה, עַל זֶה כְּתִיב ״וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן בֵּיתִי יוֹרֵשׁ אֹתִי״. וְעַיֵּן כָּל הַדְּרוּשׁ הַזֶּה בְּפָרָשַׁת פִּינְחָס בְּפָסוּק ״עֲלֵה הַר הָעֲבָרִים״ (במדבר כז יב), כִּי הוּא דְּרוּשׁ יָקָר.

“Do not fear, Abram, I am a shield to you.” The Yalkut concludes that since Abram was afraid that perhaps he had already received his reward in this world and would have nothing in the World to Come, the Holy One, Blessed be He said to him, “Do not fear, your reward is prepared for the future to come.” This is what is meant by very much, as it is written How abundant is Your goodness that You have stored away for those who fear You (Psalms 31:20). However, this midrash is difficult to understand — if so, what is meant when Abram said What will You give me, as I go childless, etc.? What is the connection between children and reward in the World to Come? This can be resolved based on what is concluded in the chapter “Yesh Nochlin” (Bava Batra 117a): Rabbi Yochanan said, “Anyone who does not leave a son to inherit from him, the Holy One, Blessed be He is filled with wrath against him.” It is written here You shall transfer his inheritance to his daughter (Numbers 27:8) and it is written there A day of wrath is that day (Zephaniah 1:15). The question arises: Why did he bring proof from the Prophetic writings to the words of Torah? He should have brought proof from the verse And the Lord became angry with me for your sake (Deuteronomy 3:26). Rather, he wanted to bring proof about the concept itself and not just about the language, because Rabbi Yochanan held that anyone who doesn’t leave a son to inherit from him will not be exempted from Gehenna, which is called “a day of wrath.” Rabbi Yochanan follows his own reasoning, as he interpreted the verse Those who have no changes, and do not fear God (Psalms 55:20) as referring to one who does not leave a son, because this certainly stems from not fearing God, as it is said Fortunate is everyone who fears the Lord (Psalms 128:1) and adjacent to it is written Your children will be like olive shoots, etc. Indeed so shall be blessed the man who fears the Lord. Therefore, Abram said: What reward will You give me for the World to Come when I go childless, as my judgment will be in Gehenna as stated? And if You say to give my reward in this world, regarding this it is written And Abram said, ‘Behold, You have given me no offspring, and my steward will inherit me.’ See this entire exposition in the portion Pinchas on the verse Ascend these heights of Avarim (Numbers 27:12), for it is a precious exposition.

Kli Yakar on Genesis 15:1:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

לֹא תִקְרָא שְׁמָהּ שָׂרַי. לְפִי שֶׁכָּל יוֹ״ד תֹּאַר לְזָכָר, וּמָצִינוּ לָשׁוֹן זֶה בְּזָכָר שֶׁנֶּאֱמַר (שופטים ה טו) וְשָׂרַי בְּיִשָּׂשׂכָר, לְפִי שֶׁהָיְתָה עֲקָרָה כִּזְכָרִים לֹא יוֹלְדִים, וְעַכְשָׁיו נִתַּן לָהּ הֵ״א בִּמְקוֹם יוֹ״ד, כִּי כָל הֵ״א תֹּאַר לִנְקֵבָה לְהוֹרוֹת שֶׁמֵּעַתָּה תִּהְיֶה נְקֵבָה יוֹלֶדֶת. וּכְדֵי שֶׁלֹּא יִהְיֶה לַיּוֹ״ד תַּרְעֹמֶת לוֹמַר שֶׁנֶּעֱקַר מִן הַתּוֹרָה חֲצִי מִסְפָּרָהּ, עַל כֵּן הוֹסִיף הֵ״א לְאַבְרָהָם לְהַשְׁלִיטוֹ עַל כָּל הֲמוֹן גּוֹיִם וְעַל חֲמִשָּׁה רָאשֵׁי אֵבָרִים. וּלְדַעַת חַכְמֵי הַקַּבָּלָה יֵשׁ בַּהֵ״א כֹּחַ הַתּוֹלָדָה, כְּמוֹ שֶׁכָּתוּב (בראשית מז כג) ״הֵא לָכֶם זֶרַע״, וּכְמוֹ שֶׁאָמַר (בראשית ל ב) ״הֲתַחַת אֱלֹהִים אָנֹכִי״ וְגוֹ׳. וְזֶהוּ טַעַם לִשְׁנֵי הַהֵ״א שֶׁל בִּלְהָה. עַל כֵּן נִתְּנוּ כָּאן שְׁנֵי הַהֵ״א, אַחַת לְאַבְרָהָם וְאַחַת לְשָׂרָה. וְנִלְקְחָה הַהֵ״א מִן שָׂרָה לְאַבְרָהָם, לְהוֹרוֹת שֶׁזְּכוּת שֶׁל שָׂרָה גָּרַם לָהֶם לְתוֹלָדָה זוֹ, כְּמוֹ שֶׁאָמַר (בראשית ל ג) ״וְאִבָּנֶה גַם אָנֹכִי מִמֶּנָּה״, בִּזְכוּת שֶׁהִכְנִיסָה צָרָתָהּ לְבֵיתָהּ. וְאִם כֵּן זְכוּתָהּ שֶׁל שָׂרָה גָּרַם לְאַבְרָהָם שֶׁיּוֹלִיד. דָּבָר אַחֵר, לְכָךְ נִתַּן לָהֶם הַהֵ״א, כִּי בְּהֵ״א בָּרָא ה׳ אֶת הָעוֹלָם, וְלֹא לְתֹהוּ בְרָאָהּ כִּי אִם לָשֶׁבֶת יְצָרָהּ, עַל כֵּן תִּהְיֶה הַהֵ״א סִבָּה לְתוֹלְדוֹתָם לְצֹרֶךְ יִשּׁוּב הָעוֹלָם. וְיָכוֹל לִהְיוֹת שֶׁמַּה שֶּׁנֶּאֱמַר (בראשית יב ב) ״וַאֲגַדְּלָה שְׁמֶךָ״, בְּתוֹסֶפֶת ה״א, רֶמֶז שֶׁיּוֹסִיף הֵ״א עַל שְׁמוֹ, וּבְסִבָּה זוֹ ״אֶעֶשְׂךָ לְגוֹי גָּדוֹל״.

Her name shall no longer be called Sarai. Since every yod [the letter י] denotes a masculine form, and we find this language used in masculine form as it says and the princes in Issachar (Judges 5:15). Because she was barren like males who cannot give birth, and now she was given a hei [the letter ה] in place of the yod, since every hei denotes feminine form, indicating that from now on she would be a female who bears children. And so that the yod would not have a complaint saying that half of its numerical value was removed from the Torah [since the numerical value of yod is 10 and the value of hei is five], therefore a hei was added to Abraham to give him dominion over all multitudes of nations and over the five chief limbs. According to the kabbalists, the hei has the power of procreation, as it is written Here is seed for you (Genesis 47:23), and as it says Am I in place of God? (Genesis 30:2) This is also the reason for the two heis in the name Bilhah. Therefore, two heis were given here — one to Abraham and one to Sarah. And the yod was taken from Sarah to Abraham, to indicate that Sarah’s merit caused this procreation, just as it says I too will be built up through her (Genesis 30:3) — in the merit of bringing her rival into her house. Thus, Sarah’s merit enabled Abraham to procreate. Another explanation for why they were given the hei is because God created the world with the letter hei, and He did not create it to be desolate but rather for habitation, therefore the hei would be the cause of their offspring for the purpose of settling the world. And it’s possible that what was said I will make your name great with the addition of hei hints that He would add a hei to his name, and through this cause I will make you into a great nation.

Kli Yakar on Genesis 17:15:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְיִתָּכֵן לוֹמַר בְּאֵלוֹנֵי אֵינוֹ לְשׁוֹן מִישׁוֹר, אֶלָּא מָקוֹם שֶׁהָיָה בּוֹ אִילָנוֹת שֶׁל מַמְרֵא, וְיוֹכִיחַ עַל זֶה מַה שֶּׁנֶּאֱמַר ״וְהִשָּׁעֲנוּ תַּחַת הָעֵץ״ (בראשית יח:ד), כִּי הָיוּ שָׁם אִילָנוֹת הַרְבֵּה. וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קח) מִנַּיִן לַמִּילָה שֶׁהִיא בְּאוֹתוֹ מָקוֹם, נֶאֱמַר עָרְלָה בָּאִילָנוֹת וְנֶאֱמַר עָרְלָה כָּאן, מַה לְּהַלָּן מָקוֹם שֶׁעוֹשֶׂה פֵּרוֹת אַף הַמִּילָה בְּמָקוֹם שֶׁעוֹשֶׂה פֵּרוֹת. וְכֵן מָצִינוּ בַּמִּדְרָשׁ (בראשית רבה מו ה) שֶׁהָיָה אַבְרָהָם מְסֻפָּק מֵהֵיכָן יָמוּל, אִם מִן הַפֶּה אוֹ מִן הָאֹזֶן אוֹ מִן הַלֵּב כוּ׳, עַל כֵּן נִגְלָה אוֹר ה׳ אֶל כָּל הָאִילָנוֹת כְּמַרְאֶה מָקוֹם לוֹמַר הִסְתַּכֵּל בְּאִילָנוֹת אֵלּוּ וְתִלְמַד מֵהֶם, כִּי עִקַּר זְרִיחַת כְּבוֹד ה׳ עַל מָקוֹם שֶׁעוֹשֶׂה פֵּרוֹת, וּמִזֶּה לְמוֹד הֶקֵּשׁ שֶׁתֶּחֱזֶה אֱלוֹהַּ מִבְּשָׂרְךָ (איוב יט:כו) מִצַּד מָקוֹם הַדּוֹמֶה לָאִילָנוֹת. וּמִכָּל מָקוֹם קָשֶׁה לָמָּה הִזְכִּיר הַכָּתוּב שֶׁהָיוּ אִילָנוֹת שֶׁל מַמְרֵא, וְעוֹד אֵיךְ עָשָׂה אַבְרָהָם קֹדֶם שֶׁזָּרְחָה עָלָיו כְּבוֹד ה׳? אֶלָּא וַדַּאי שֶׁמַּמְרֵא נָתַן לוֹ עֵצָה מִסְּבָרָא שֶׁהַמִּילָה בְּמָקוֹם שֶׁעוֹשֶׂה פֵּרוֹת, וְהִסְכִּים ה׳ עַל יָדוֹ שֶׁנִּרְאָה אֵלָיו כְּבוֹד ה׳ בְּאֵלוֹנֵי מַמְרֵא, וּבְזֶה מְיֻשָּׁב הַכֹּל, כִּי פֵּרוּשׁ יָקָר הוּא.

It can be suggested that “be’elonei” [in the plains] is not a term referring to a plain, but rather a place that had Mamre’s trees [since alon commonly means oak], and this is proven by what is said [later in the verse] and lean under the tree, as there were many trees there. And our Sages taught (Shabbat 108a): From where do we know that circumcision is performed in that place? It is derived from the use of the word “orlah” [uncircumcised] regarding trees and the same word “orlah” here — just as there it refers to a place that produces fruit, so too circumcision is performed in a place that produces fruit. And so we find in the Midrash (Genesis Rabbah 46:5) that Abraham was unsure from where to circumcise — whether from the mouth, or the ear, or the heart, etc. Therefore, the light of God was revealed to all the trees as if to show and say: “Look at these trees and learn from them, for the main radiance of God’s glory is upon the place that produces fruit.” And from this, learn by analogy that you shall perceive God from your flesh in the place that is similar to trees. Nevertheless, it is difficult to understand why the verse mentions that these were Mamre’s trees, and furthermore, how did Abraham proceed before God’s glory shone upon him? Rather, certainly Mamre gave him advice based on reasoning that circumcision should be in the place that produces fruit, and God agreed through him, as God’s glory appeared to him in the plains of Mamre. And with this, everything is resolved, for it is a precious explanation.

Kli Yakar on Genesis 18:1:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

אַל תַּבִּיט אַחֲרֶיךָ. לְפִי שֶׁלּוֹט וְאִשְׁתּוֹ הָיוּ מִצְטַעֲרִים עַל שֶׁלֹּא הִצִּילוּ גַּם אֶת כָּל מָמוֹנָם, לְכָךְ נֶאֱמַר ״וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח״ (בראשית יט:כו). ״מֵאַחֲרֶיהָ״ מִבָּעֵי לֵיה לְהַבִּיט. וְאִם כְּדִבְרֵי רז״ל (בר״ר נ ד) שֶׁנַּעֲשֵׂית נְצִיב מֶלַח לְפִי שֶׁחָטְאָה בְּמֶלַח שֶׁלֹּא נָתְנָה לֶעָנִי, קָשֶׁה, לָמָּה נֶעֶנְשָׁה דַּוְקָא בַּפַּעַם הַזֹּאת? אֶלָּא לְפִי שֶׁעַכְשָׁיו נִצְטַעֲרָה עַל אִבּוּד מָמוֹנָהּ וְהִבִּיטָה בְּמַה שֶּׁיִּהְיֶה אַחֲרֵי מוֹת בַּעְלָהּ, זֶהוּ שֶׁנֶּאֱמַר ״מֵאַחֲרָיו״, כִּי אָמְרָה שֶׁבַּעְלָהּ לֹא יַשְׁאִיר אַחֲרָיו מְאוּמָה וְלֹא יִהְיֶה לָהּ מָקוֹם לִגְבּוֹת כְּתוּבָּתָהּ מִמֶּנּוּ. עַל כֵּן הָיְתָה הַבָּטָה זוֹ לָהּ לְמַזְכֶּרֶת עָוֹן, כִּי מִדַּת הַדִּין קִטְרְגָה לֵאמֹר: לֹא דַּי שֶׁלֹּא עָשְׂתָה מִן מָמוֹנָהּ צְדָקָה שֶׁנִּמְשְׁלָה לַמֶּלַח עַל דֶּרֶךְ (כתובות סו:) ״מֶלַח מָמוֹן חָסֵר״, וְהָיְתָה עֵינָהּ צָרָה גַּם בָּאוֹרְחִים, כִּי ״מַצּוֹת אָפָה״ מַשְׁמָע הוּא וְלֹא הִיא, וְאִם כֵּן חֵטְא חָטְאָה אִשְׁתּוֹ, כִּי בְּתוֹךְ הַהֲפֵכָה הַגְּדוֹלָה הַהִיא נִצְטַעֲרָה עַל מָמוֹנָהּ לֹא כְּדֵי לַעֲשׂוֹת בּוֹ צְדָקָה, כִּי לָאו בַּת הָכֵי הָיְתָה. עַל כֵּן נֶעֱנְשָׁה וַתְּהִי נְצִיב מֶלַח, כִּי בְּ״מֶלַח מָמוֹן חָסֵר״ חָטְאָה וּבְמֶלַח נִדּוֹנָה. אֲבָל לְלוֹט אָמַר דֶּרֶךְ מוּסָר: דַּיְּךָ שֶׁהִצַּלְתָּ נַפְשְׁךָ, וְאַל תָּחוּשׁ עַל אֲבֵדַת הַמָּמוֹן שֶׁתַּעֲזֹב אַחֲרֶיךָ לַיּוֹרְשִׁים, כִּי לָמָּה תַּבִּיט אַחֲרֶיךָ בְּמַה שֶּׁיִּהְיֶה אַחֲרֶיךָ וְתִדְאַג עַל עוֹלָם שֶׁאֵינוֹ שֶׁלְּךָ, כִּי סוֹף שֶׁתַּעֲזֹב לַאֲחֵרִים חֵילֶךָ. וּבְדֶרֶךְ זֶה נְפָרֵשׁ בְּעֶזְרַת ה׳ גַּם פָּסוּק ״לֹא תְפַאֵר אַחֲרֶיךָ״ (דברים כד:כ). וְאִם עֲדַיִן תִּצְטַעֵר, סוֹף סוֹף הֲרֵי בְּחַיֶּיךָ מֵאַיִן תֹּאכַל, הֲמִן הַגֹּרֶן אוֹ מִן הַיֶּקֶב? עַל זֶה נֶאֱמַר ״הָהָרָה הִמָּלֵט״ אֵצֶל אַבְרָהָם הַיּוֹשֵׁב בָּהָר, כִּי סוֹפְךָ כִּתְחִלָּתֶךָ, כְּמוֹ שֶׁבַּתְּחִלָּה מִי גָרַם לְלוֹט לִהְיוֹת לוֹ צֹאן וּבָקָר וְאֹהָלִים – יְשִׁיבָתוֹ עִם אַבְרָהָם גָּרְמָה לּוֹ, כָּךְ גַּם עַתָּה הִמָּלֵט אֵלָיו וּקְרַב לְגַבֵּי דָּהִינָא וְאִדְהַן.

“Do not look behind you.” Since Lot and his wife were distressed about not being able to save all their possessions, therefore it states his wife looked back from behind him and she became a pillar of salt (Genesis 19:26). The text should have said she looked “behind her” [rather than “behind him”]. And if according to our Sages’ interpretation that she became a pillar of salt because she sinned regarding salt by not giving it to a poor person, this is difficult — why was she specifically punished at this time? Rather, it was because now she was distressed about losing her wealth and she looked at what would happen after her husband’s death — this is the meaning of from behind him — for she said that her husband would leave nothing behind him and she would have no way to collect her marriage contract from him. Therefore, this looking became a reminder of sin, as the attribute of justice criticized saying: “It is not enough that she didn’t use her wealth for charity, which is compared to salt as in the saying ‘salt for wealth is lacking.’ Her eye was also narrow regarding guests, for regarding the baking [for guests] it says he baked [implying] he and not she. And if so, his wife sinned greatly, for during that great upheaval she was distressed about her wealth, not in order to use it for charity, as this was not her nature. Therefore she was punished and became a pillar of salt, for with ‘salt for wealth is lacking’ she sinned, and with salt she was judged. But to Lot it was said as a moral lesson: It is enough that you saved your life, and do not be concerned about the loss of wealth that you will leave behind for inheritors. For why should you look behind you at what will be after you and worry about a world that is not yours, as ultimately you will leave your wealth to others. And in this way we will explain, God willing, also the verse you shall not go over the boughs behind you (Deuteronomy 24:20). And if you are still distressed about how you will live — from where will you eat, from the granary or from the winery — regarding this it says ”escape to Abraham who dwells on the mountain.“ For your end will be like your beginning — just as initially what caused Lot to have flocks, cattle, and tents was his dwelling with Abraham, so too now escape to him, and draw near to the one anointed with oil and become anointed [i.e., prosper through association with the righteous].

Kli Yakar on Genesis 19:17:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וּבֵאוּר הָעִנְיָן הוּא, שֶׁכַּאֲשֶׁר נִפְקְדָה שָׂרָה נִפְקְדוּ כָּל הָעֲקָרוֹת עִמָּהּ, כְּמוֹ שֶׁפֵּרַשְׁתִּי פָּרָשַׁת לֶךְ לְךָ עַל פָּסוּק ״וְהָיְתָה לְגוֹיִם״ (בראשית יז טז). וְאַף עַל פִּי שֶׁנִּפְקְדוּ עִמָּהּ, מִכָּל מָקוֹם לֹא הָיוּ שָׁוִים לְשָׂרָה, כִּי פְּקִידַת שָׂרָה בִּלְשׁוֹן עֲשִׂיָּה מַמָּשׁ בְּפֹעַל יְדֵי הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב (מדרש תהלים קלט ה) ״גְּדוֹלִים צַדִּיקִים מִמַּעֲשֵׂה שָׁמַיִם וָאָרֶץ, כִּי הַצַּדִּיקִים נִבְרְאוּ בִּשְׁתֵּי יָדַיִם״ כוּ׳, דְּהַיְנוּ עֲשִׂיָּה מַמָּשׁ, וּבִלְשׁוֹן דִּבּוּר הַמּוֹרֶה עַל חִבָּה, כְּמוֹ שֶׁכָּתוּב (בראשית טו ד) ״וְהִנֵּה דְבַר ה׳ אֵלָיו לֹא יִירָשְׁךָ זֶה, כִּי אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ״ וְגוֹ׳. אֲבָל שְׁאָר הָעֲקָרוֹת בִּלְשׁוֹן פְּקִידָה לְבַד וּבִלְשׁוֹן אֲמִירָה שֶׁאֵין בּוֹ חִבָּה כָּל כָּךְ, כִּי פָּרָשַׁת לֶךְ לְךָ מַתְחִיל בִּלְשׁוֹן אֲמִירָה, וְשָׁם נֶאֱמַר (בראשית יז טז) ״וּבֵרַכְתִּי אֹתָהּ וְהָיְתָה לְגוֹיִם״, רָצָה לוֹמַר שֶׁתִּהְיֶה לְעֵזֶר לְכָל הַגּוֹיִם, כִּי יִפָּקְדוּ עֲקָרוֹת שֶׁל גּוֹיֵי הָאֲרָצוֹת עִמָּהּ. זֶהוּ שֶׁכָּתוּב ״וַה׳ פָּקַד אֶת שָׂרָה״, כְּאִלּוּ אָמַר עִם שָׂרָה, פֵּרוּשׁ ״אֶת״ מְשַׁמֵּשׁ לְשׁוֹן עִם, כְּמוֹ ״הַבָּאִים מִצְרַיְמָה אֵת יַעֲקֹב״ (שמות א א), שֶׁאוֹתָן הָעֲקָרוֹת שֶׁנִּפְקְדוּ עִם שָׂרָה לֹא נִפְקְדוּ אֶלָּא בִּלְשׁוֹן פְּקִידָה וּבִלְשׁוֹן אֲמִירָה. אָמְנָם ״וַיַּעַשׂ ה׳ לְשָׂרָה״, פֵּרוּשׁ לְשָׂרָה עַצְמָהּ, בִּלְשׁוֹן דִּבּוּר ״כַּאֲשֶׁר דִּבֵּר״ וַעֲשִׂיָּה מַמָּשׁ. דֶּרֶךְ מָשָׁל, מִי שֶׁאֵינוֹ אוֹהֵב גָּדוֹל לַחֲבֵרוֹ, אַף עַל פִּי שֶׁלִּפְעָמִים הוּא זוֹכְרוֹ, מִכָּל מָקוֹם אֵינוֹ עוֹשֶׂה כָּל כָּךְ בַּעֲבוּרוֹ, אֲבָל בִּשְׁבִיל אוֹהֲבוֹ הוּא נִכְנָס בָּעֳבִי הַקּוֹרָה וְעוֹשֶׂה בַּעֲבוּרוֹ. וּמַה שֶּׁנֶּאֱמַר ״וַה׳״ בְּוָא״ו, רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (בראשית רבה נג ב) ״כָּל מָקוֹם שֶׁנֶּאֱמַר ׳וַה׳׳ הוּא וּבֵית דִּינוֹ״. סֶמֶךְ מִכָּאן לְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ראש השנה יא.) שֶׁפְּקִידָה זוֹ הָיְתָה בְּרֹאשׁ הַשָּׁנָה, אֲשֶׁר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב בַּדִּין עִם כָּל בֵּית דִּינוֹ שֶׁלְּמַעְלָה, לְכָךְ קוֹרִין פָּרָשָׁה זוֹ בְּרֹאשׁ הַשָּׁנָה.

And the explanation of the matter is that when Sarah was taken account of, all the barren women were taken account of with her - as I explained, Parashat Lech Lecha, on the verse, "and she shall become nations" (Kli Yakar on Genesis 17:16). But even though they were taken account of with her, they were nevertheless not the same as Sarah. For the taking account of Sarah was with the expression of actual doing actively by the hands of God, may He be blessed. It is as it is written (Midrash Tehillim 139:5), "The righteous are greater than the creations of the heaven and the earth, since the righteous were created with two hands, etc." - that is actual doing. [It was also] with an expression of speaking which indicates love, as it is written (Genesis 15:4), "And, behold, the word (devar) of the Lord came to him [...], 'This one shall not be your heir, but rather the one who comes out from your innards, etc.'" But the other barren women were only with an expression of taking account of and with an expression of saying, with which there is not so much love. For Parashat Lech Lecha begins with an expression of saying; and there it is stated (Genesis 17:16), "and I shall bless her and she shall become nations" - meaning to say she will be a help to all of the nations; that the barren women of the nations of the lands will be taken account of with her. This is the meaning of that which is written, "And the Lord took account of Sarah (et Sarah)" - it is as if it stated with Sarah. The explantion is that et serves as an expression of with, as [in], "that came et (with) Yaakov" (Exodus 1:1). As those woman that were taken account of with Sarah were only taken account of with an expression of taking account of, and with an expression of saying. However the explanation of, "and the Lord did to Sarah as He had spoken," is [that] for Sarah herself, it was with an expression of speech - "as he had spoken," and with actual doing. By way of a parable, even though one who does not love his friend greatly will sometimes remember him, he will nevertheless not do that much for him. But for one whom he loves, he will enter the heaviest part of the job and do it for him. And [regarding] that which it states, "And the Lord," with [a conjunctive letter], vav - our Rabbis, may their memory be blessed, said (Bereishit Rabba 51:2), "Everywhere it says, 'and the Lord,' it is He and His court." There is a support from here for the words of our Rabbis, may their memory be blessed, that this taking account of was on Rosh Hashanah, which is when the Holy One, blessed be He, sits with all of His court above. That is why we read this section on Rosh Hashanah.

Kli Yakar on Genesis 21:1:2 · Sefaria Community Translation

וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה, שֶׁכָּל מִי שֶׁהוּא חוֹטֵא וְרַב מֶרִי נִמְשַׁל לְאִישׁ בַּעַל קַרְנַיִם מְנַגֵּחַ כְּלַפֵּי מַעְלָה, בַּעֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם בָּרוּךְ הוּא, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י פָּרָשַׁת לֶךְ לְךָ (בראשית יד, ב) שֶׁמְאֵבֶר, שָׂם אֵבֶר, לִקְפּוֹץ וְלָעוּף כְּלַפֵּי מַעְלָה. וְכֵן בָּאֻמּוֹת נֶאֱמַר (דניאל ח, כ) ״הָאַיִל אֲשֶׁר רָאִיתָ בַּעַל הַקְּרָנַיִם״ וְגוֹ׳. כָּךְ נָשָׂא הַמָּשָׁל כָּאן בְּאַיִל בַּעַל קַרְנַיִם זֶה, כִּי יֵשׁ מְנַגֵּחַ כְּלַפֵּי מַעְלָה, זֶהוּ הַחוֹטֵא לַשָּׁמַיִם, וְרוֹב קַרְנֵי הַבְּהֵמוֹת פּוֹנִין לְיָמִין וְלִשְׂמֹאל, כִּי כָּךְ הָאָדָם הַחוֹטֵא לַחֲבֵרוֹ מַזִּיקוֹ, הֵן בְּאֹרֶךְ יָמִים שֶׁבִּימִינוֹ, הֵן בְּעֹשֶׁר וְכָבוֹד שֶׁבִּשְׂמֹאלוֹ. לְפִיכָךְ אָדָם הָרִאשׁוֹן שֶׁהָיָה יְחִידִי בָּעוֹלָם וְחָטָא לַשָּׁמַיִם לְבַד, עַל כֵּן נִזְדַּמֵּן לוֹ לְכַפָּרָה שׁוֹר שֶׁהָיָה לוֹ קֶרֶן אֶחָד בְּמִצְחוֹ, רוֹצֶה לוֹמַר שֶׁמִּצַּד הֱיוֹתוֹ בְּמִצְחוֹ הָיָה פּוֹנֶה כְּלַפֵּי מַעְלָה, כִּי בַּמֶּה שֶׁחָטָא יְתַקֵּן. וּמִכָּאן לָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין ס.) לוֹמַר כֵּן שֶׁהָיָה לוֹ קֶרֶן אֶחָד וְדַוְקָא בְּמִצְחוֹ. אֲבָל לְדוֹרוֹת, כָּל חוֹטֵא מֵבִיא שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז בַּעַל קַרְנַיִם לְיָמִין וְלִשְׂמֹאל, לְכַפֵּר עַל אֲשֶׁר חָטָא לַחֲבֵרוֹ, כִּי אֲפִלּוּ הַחוֹטֵא בִּדְבָרִים שֶׁבֵּין אָדָם לַמָּקוֹם בָּרוּךְ הוּא, מִכָּל מָקוֹם הוּא מַזִּיק גַּם לַבְּרִיּוֹת, הֵן מִצַּד שֶׁכָּל יִשְׂרָאֵל עֲרֵבִים זֶה בְּעַד זֶה, וְרַבִּים נָשְׂאוּ עֹנֶשׁ חֶטְאוֹ כַּנּוֹדָע, הֵן מִצַּד שֶׁגּוֹרֵם שֶׁאֲחֵרִים לוֹמְדִים לַעֲשׂוֹת כְּמַעֲשָׂיו. עַל כֵּן דִּינוֹ לְהָבִיא בְּהֵמָה בַּעֲלַת קַרְנַיִם לְיָמִין וְלִשְׂמֹאל, לְכַפֵּר עַל מַה שֶּׁחָטָא לַבְּרִיּוֹת, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹחֵל חֶלְקוֹ, כִּי אִם רַבּוּ פְשָׁעָיו מַה יַּעֲשֶׂה לּוֹ יִתְבָּרַךְ. אֲבָל לְאָדָם הַדּוֹמֶה לוֹ הָיָה יָכוֹל לְהַכּוֹת בּוֹ מַכָּה רַבָּה כְּפִי גֹּדֶל כֹּחוֹ, עַל כֵּן דִּינָם חֲלוּקִים בְּקָרְבָּנוֹת, כִּי הַכֹּהֵן מָשִׁיחַ וְסַנְהֶדְרִין כֹּחָם גָּדוֹל וּבְיָדָם הָיָה לְהַכּוֹת מַכָּה רַבָּה בְּזוּלָתָם, עַל כֵּן דִּינָם לְהָבִיא פָּר שֶׁנְּגִיחָתוֹ גְּדוֹלָה וּמְסֻכֶּנֶת בְּיוֹתֵר. וְכָל סְתָם יָחִיד אֵין נְגִיחָתוֹ גְּדוֹלָה כָּל כָּךְ לַחֲבֵרוֹ, וְדוֹמֶה לְכֶבֶשׂ אוֹ עֵז שֶׁאֵין נְגִיחָתָם גְּדוֹלָה כָּל כָּךְ, עַל כֵּן דִּינָם לְהָבִיא כֶּבֶשׂ אוֹ עֵז. אֲבָל הֶעָנִי שֶׁכֹּחוֹ חָלוּשׁ מִלְּהַזִּיק וְדוֹמֶה לְעוֹף הַמַּכֶּה בִּכְנָפָיו עַל דֶּרֶךְ שֶׁמְאֵבֶר, עַל כֵּן דִּינוֹ לְהָבִיא תּוֹרִים וּבְנֵי יוֹנָה, לוֹמַר כִּי הוּא נִרְדָּף כְּמוֹתָם וְאַף עַל פִּי כֵן הוּא מַכֶּה עִם כְּנָפָיו בְּזוּלָתָם. וּבְדַלֵּי דַלּוּת הֶחָשׁוּב כְּמֵת, עַל כֵּן קָרְבָּנוֹ סֹלֶת שֶׁאֵין בּוֹ נֶפֶשׁ הַחִיּוּנִי. וְיִתְבָּאֵר זֶה עוֹד בְּעֶזְרַת ה׳ (ויקרא ד) לְפִי שֶׁכָּל מְכַפֵּר צָרִיךְ שֶׁיִּתְדַּמֶּה בְּתָאֳרָיו אֶל הַמִּתְכַּפֵּר. זֶהוּ שֶׁאָמַר (תהלים עה, ה) ״אָמַרְתִּי לַהוֹלְלִים אַל תָּהֹלּוּ וְלָרְשָׁעִים אַל תָּרִימוּ קָרֶן, אַל תָּרִימוּ לַמָּרוֹם קַרְנְכֶם״. ״אַל תָּרִימוּ קָרֶן״ אַחַת בְּמַשְׁמָע, שֶׁלֹּא יֶחֶטְאוּ לַשָּׁמַיִם לְבַד. ״אַל תָּרִימוּ לַמָּרוֹם קַרְנְכֶם״, שְׁנַיִם בְּמַשְׁמָע, כְּנֶגֶד הַחוֹטֵא גַּם לָאָדָם. לְכָךְ אָמַר ״אַל תָּרִימוּ לַמָּרוֹם״, שְׁנֵי הֲרָמוֹת, אַחַת לְיָמִין וְאַחַת לִשְׂמֹאל כָּאָמוּר.

And what appears likely to me about this is that anyone who is a sinner and very rebellious is compared to a person with horns. He gores upwards with sins between man and God, may He be blessed. It is as Rashi explained on Parashat Lech Lecha (Rashi on Genesis 14:2), "Shemever: He placed a limb (Sam ever) to jump and to fly against the Above." And likewise is it stated with the nations (Daniel 8:20), "The two-horned ram that you saw, etc." So the analogy is raised by the two-horned ram here [as well]: As there is one that gores upwards - that is one that sins to the Heavens. But the majority of animals' horns point to the right and the left. For this is how a person who sins injures his fellow - either in the 'length of days which is to his right,' or in 'wealth and honor which is to his left.' Hence Adam who was alone in the world and sinned only to the Heavens - that is why an ox that had only one horn on his forehead chanced upon him as an atonement. Meaning, from the aspect of its being on his forehead, it pointed upwards. Such that [in this way,] he fixes that which he sinned. And it is from this that our Rabbis, may their memory be blessed, learned to say that it had one horn and that it was specifically on his forehead (Chullin 6oa). But for [all] the generations, all sinners bring an ox, a lamb or a goat, with two horns - to the right and to the left - to atone for that which he sinned to his fellow. For even one who sins with things that are between a man and God, may He be blessed, nevertheless also injures the creatures - whether it is from the angle that all of Israel are guarantors for each other and many bear the punishment of his sin, as is known; or whether it is from the angle that he causes others to learn from his deeds, to do like his deeds. Hence his law is to bring animals that have two horns to the right and to the left, to atone for what he sinned against the creatures, whereas the Holy One, blessed be He, forgives His portion [of the sin]. For 'if they rebelled greatly, what does it to Him,' may He be blessed? But to a person that is similar to him, he may inflict great damage, according to the magnitude of his power. Hence their laws are differentiated with the sacrifices. For the power of an anointed priest and of the Great Court is great, and they have the power to inflict great damage on others. Hence their law is to bring a bull, whose goring is great and very dangerous. But the goring of every plain individual is not so great to his fellow; hence their law is to bring a lamb or a goat. However a poor person's power is weak to [cause] damage, so he is similar to a fowl which strikes with its wings, according to [the idea of] Shemever. Hence his law is to bring doves or young pigeons. This is to say that he is pursued like them, yet he strikes others with his wings. Yet the very poor are considered like the dead. Hence his sacrifice is fine flour, which does not have a living soul. And, with God's help, this will be explained further later in Parashat Vayikra. [This pattern] is because everything that atones must be similar in its description to the one getting atoned. This is what the verse states (Psalms 75:5-6), "I said to the mockers, 'Do not mock'; and to the wicked, 'Do not raise the horn.' Do not raise your horn on high." "Do not raise the horn," implies one [horn], such that they should not sin to the Heavens alone. "Do not raise your (plural) horn on high," implies two - corresponding to one who also sins to man. Hence it stated, "Do not raise on high" - two raisings, one to the right and one to the left, as mentioned.

Kli Yakar on Genesis 22:13:2 · Sefaria Community Translation

וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ. מִלַּת ״לְשָׂרָה״ הִכְנִיס בֵּין הַדְּבֵקִים, כִּי הָיָה לוֹ לוֹמַר ״לִסְפֹּד וְלִבְכּוֹת לְשָׂרָה״. גַּם כֻּלּוֹ מְיֻתָּר, כִּי הָיָה לוֹ לוֹמַר ״לְסָפְדָהּ וְלִבְכּוֹתָהּ״. גַּם בְּכָל מָקוֹם הַבְּכִי קוֹדֵם לְהֶסְפֵּד, וְכָאן מוּחְלֶפֶת הַשִּׁיטָה, כִּי בְּכָל מָקוֹם שְׁלֹשָׁה לִבְכִי וְשִׁבְעָה לְהֶסְפֵּד (מוֹעֵד קָטָן כ״ז:). וְנִרְאֶה לְפִי שֶׁבְּכָל מֵת הָאֵבֶל הוֹלֵךְ וּמִתְמַעֵט, כִּי בִּרְבוֹת הַיָּמִים הַכֹּל נִשְׁכָּח. אָמְנָם צַדֶּקֶת זוֹ, בְּכָל יוֹם וָיוֹם הִרְגִּישׁוּ בְּיוֹתֵר בְּהֶעְדֵּר שֶׁלָּהּ, מִצַּד הֶעְדֵּר תּוֹרָתָהּ וּמַעֲשֶׂיהָ הַטּוֹבִים שֶׁנֶּאֶבְדוּ לְדוֹרָהּ. עַל כֵּן הִקְדִּים הַהֶסְפֵּד לִבְכִי. וְעוֹד אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין כ״ב.) ״כָּל מִי שֶׁמֵּתָה אִשְׁתּוֹ רִאשׁוֹנָה כְּאִלּוּ חָרַב בֵּית הַמִּקְדָּשׁ בְּיָמָיו״ כוּ׳. עַל כֵּן מִתְּחִלָּה בָּא לִסְפֹּד לְשָׂרָה בַּעֲבוּרָהּ, אֲבָל לֹא בָּכָה עָלֶיהָ, כִּי יָדַע שֶׁעָלְתָה לָהּ לַמָּרוֹם לְמָקוֹם יָקָר וְנִכְבָּד מֵאֲשֶׁר הָיְתָה בּוֹ בְּאֶרֶץ מַאְפֵּלְיָה זוֹ (על פי ירמיהו ב׳ ל״א). וְאַחַר כָּךְ בָּכָה עַל בֵּית הַמִּקְדָּשׁ שֶׁנֶּחֱרַב בְּיָמָיו, כִּי גַּם מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן עַל חָרְבָּנוֹ, וְכֵן דָּרְשׁוּ עָלָיו פָּסוּק ״וְדָמֹעַ תִּדְמַע עֵינִי״ וְגוֹ׳ (ירמיהו י״ג י״ז). וְעַל כֵּן הִפְסִיק בְּמִלַּת ״לְשָׂרָה״, לְפִי שֶׁהַבְּכִי הָיָה עַל שֶׁנִּדְמֶה לוֹ כְּאִלּוּ נֶחֱרַב הַמִּקְדָּשׁ בְּיָמָיו אֲשֶׁר הָיָה גָּבְהוֹ מֵאָה אַמָּה. עַל כֵּן בָּא הָרֶמֶז בְּכָ״ף קְטַנָּה, כִּי כָ״ף עוֹלֶה מֵאָה, וְרוֹצֶה לוֹמַר כְּאִלּוּ נִתְמַעֲטוּ אוֹתָן מֵאָה אַמָּה וְנַעֲשׂוּ קְטַנִּים. וְזֶה רֶמֶז יָקָר.

Kli Yakar on Genesis 23:2:3 · Sefaria Community Translation

וּמַה שֶּׁנֶּאֱמַר, ״וְאַשְׁבִּיעֲךָ בַּה׳ אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ״ – לְפִי שֶׁאָמְרוּ רז״ל (נדרים לא:) גְּדוֹלָה מִילָה, שֶׁאִלְמָלֵא מִילָה לֹא נִתְקַיְּמוּ שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר (ירמיהו לג כה) ״אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי״. לְכָךְ הִזְכִּיר בִּשְׁבוּעַת הַמִּילָה ״אֱלֹהֵי הַשָּׁמַיִם וְהָאָרֶץ״. וְטַעֲמוֹ שֶׁל דָּבָר הוּא, לְפִי שֶׁהַמִּילָה מַשְׁלֶמֶת שֵׁם שֶׁל שַׁדַּי, וּבְאוֹתוֹ שֵׁם אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְעוֹלָמוֹ ״דַּי״, כְּשֶׁהָיוּ הַשָּׁמַיִם וְהָאָרֶץ מִתְפַּשְּׁטִין וּמַרְחִיבִים וְהוֹלְכִים, כִּדְאִיתָא פֶּרֶק אֵין דּוֹרְשִׁין (חגיגה יב.). וּבָזֶה מְיֻשָּׁב מַה שֶּׁאָמְרוּ ״לֹא נִתְקַיְּמוּ שָׁמַיִם וָאָרֶץ״ – מַשְׁמַע אַחַר שֶׁנִּבְרְאוּ לֹא הָיוּ יְכוֹלִין לְהִתְקַיֵּם, וְהַפָּסוּק אוֹמֵר ״לֹא שָׂמְתִּי״ – מַשְׁמַע לְכַתְּחִלָּה. אֶלָּא לְפִי שֶׁקָּאֵי עַל ״חֻקּוֹת שָׁמַיִם וָאָרֶץ״, עַל הַחֹק הַנִּתָּן לָהֶם שֶׁלֹּא יִתְפַּשְּׁטוּ לְאֵין תַּכְלִית, וְגָעַר בָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשֵׁם שַׁדַּי, כִּי בוֹ אָמַר לְעוֹלָמוֹ ״דַּי״, וְאִלְמָלֵא זֶה לֹא הָיוּ יְכוֹלִין לְהִתְקַיֵּם אִם הָיוּ מִתְפַּשְּׁטִין לְאֵין תַּכְלִית, וְכָל זֶה בָּא מִצַּד הַמִּילָה הַמַּשְׁלֶמֶת שֵׁם זֶה. אֲבָל ״כְּשֶׁלְּקָחַנִי מִבֵּית אָבִי״ (בראשית כד:ז) – זֶהוּ קֹדֶם הַמִּילָה – הָיָה ״אֱלֹהֵי הַשָּׁמַיִם״ לְבַד, כִּי לֹא הָיָה שֵׁם שֶׁל שַׁדַּי מִתְפַּשֵּׁט בַּתַּחְתּוֹנִים. וְיֵשׁ אוֹמְרִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא ״אֱלֹהֵי הָאָרֶץ״ בְּאֶרֶץ יִשְׂרָאֵל דַּוְקָא, כִּי הַדָּר בְּחוּצָה לָאָרֶץ כוּ׳ (כתובות קי:), וּכְמוֹ שֶׁנֶּאֱמַר (מלכים ב יז כו) ״לֹא יָדְעוּ אֶת מִשְׁפַּט אֱלֹהֵי הָאָרֶץ״. לְכָךְ אָמַר עַל חוּצָה לָאָרֶץ ״ה׳ אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי״ (בראשית כד:ז), אֲבָל כָּאן שֶׁעָמַד בְּאֶרֶץ יִשְׂרָאֵל אָמַר ״בַּה׳ אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ״ (בראשית כד:ג).

And regarding what was said, And I will make you swear by the Lord, God of heaven and God of earth — according to what our Sages said (Nedarim 31a), “Great is circumcision, for if not for circumcision, heaven and earth would not continue to exist,” as it is said If not for My covenant day and night, I would not have set the laws of heaven and earth (Jeremiah 33:25). Therefore, he mentioned God of heaven and earth in the oath regarding circumcision. The reason for this is because circumcision completes the name of Shaddai, and it was with this name that the Holy One, Blessed be He, said “Dai” [enough] to His world when the heavens and earth were continuing to expand and stretch, as is found in the chapter Ein Dorshin (Chagigah 12a). This explains what they said that “heaven and earth would not continue to exist” — meaning that after they were created, they could not have continued to exist. And the verse says I would not have set, which implies from the outset. Rather, this refers to the laws of heaven and earth, to the boundary set for them not to expand infinitely, and the Holy One, Blessed be He, rebuked them with the name Shaddai, for with it He said “Dai” [enough] to His world. If not for this, they could not have continued to exist if they had expanded infinitely, and all this comes from circumcision which completes this name. However, when He took me from my father’s house — this was before the circumcision — He was only God of heaven, because the name Shaddai had not yet extended to the lower realms. And some say that the Holy One, Blessed be He, is called “God of the earth” specifically in the Land of Israel, for one who lives outside the Land [is considered as if they have no God] (Ketubot 110b), as it is said They do not know the law of the God of the land (Second Kings 17:26). Therefore, regarding outside the Land of Israel, he said Lord God of heaven who took me from my father’s house, but here, while standing in the Land of Israel, he said by the Lord, God of heaven and God of earth.

Kli Yakar on Genesis 24:2:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיֹּאכַל וַיֵּשְׁתְּ וַיָּקָם וַיֵּלַךְ וַיִּבֶז. בַּחֲמִשָּׁה תֵּיבוֹת אֵלּוּ יֵשׁ רֶמֶז לְדִבְרֵי רז״ל (בבא בתרא טז:) שֶׁאָמְרוּ חֲמִשָּׁה עֲבֵרוֹת עָבַר אוֹתוֹ רָשָׁע בְּאוֹתוֹ יוֹם כוּ׳. ״וַיֹּאכַל״ הַיְינוּ גִּלּוּי עֲרָיוֹת, כְּמוֹ שֶׁכָּתוּב (שמות ב כ) ״קִרְאֶן לוֹ וְיֹאכַל לָחֶם״, ״כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל״ (בראשית לט ו). ״וַיֵּשְׁתְּ״ זֶהוּ שֶׁהָיָה שׁוֹפֵךְ דָּמִים, כְּמוֹ שֶׁכָּתוּב (במדבר כג כד) ״וְדַם חֲלָלִים יִשְׁתֶּה״. ״וַיָּקָם״ שֶׁכָּפַר בָּעִקָּר, כְּמוֹ שֶׁכָּתוּב (דברים לא טז) ״וְקָם הָעָם וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר הָאָרֶץ״, וְשַׁיָּךְ בָּזֶה לְשׁוֹן ״וַיָּקָם״, כִּי הַהוֹלֵךְ בְּקוֹמָה זְקוּפָה כְּאִלּוּ דּוֹחֵק רַגְלֵי הַשְּׁכִינָה (ברכות מג:). ״וַיֵּלַךְ״ שֶׁכָּפַר בַּתְּחִיָּה, כְּמוֹ שֶׁאָמַר ״הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת״ וְגוֹ׳ (בראשית כה לב), וְכֵן אָמַר אִיּוֹב (ז ט) ״כָּלָה עָנָן וַיֵּלַךְ, כֵּן יוֹרֵד שְׁאוֹל לֹא יַעֲלֶה״. ״וַיִּבֶז״ הַיְינוּ שֶׁהָיָה שָׁט אֶת הַבְּכוֹרָה וּבִזָּה עֲבוֹדָתוֹ שֶׁל מָקוֹם. וְיֵשׁ אוֹמְרִים ״וַיָּקָם וַיֵּלֶךְ״ שֶׁהָלַךְ לְכָאן וּלְכָאן, לְהוֹרוֹת שֶׁהוּא בָּרִיא, שֶׁלֹּא תִּהְיֶה מְכִירָתוֹ כִּמְכִירַת שְׁכִיב מְרַע.

“And he ate and drank, and rose up and went away, and despised.” These five words hint at the words of our Sages (Bava Batra 16b) who said that this wicked one [Esau] committed five sins on that day. “And he ate” refers to sexual immorality, as it is written call him that he may eat bread (Exodus 2:20), and except for the bread that he eats (Genesis 39:6). “And drank” refers to bloodshed, as it is written and drinks the blood of the slain (Numbers 23:24). “And rose up” indicates that he denied the fundamental principle [of faith in God], as it is written And this people will rise up and stray after the foreign gods of the land (Deuteronomy 31:16). The term “rose up” is particularly relevant here because one who walks with an upright posture is as if pushing away the feet of the Divine Presence (Berakhot 43b). “And went away” suggests that he denied the resurrection of the dead, as he said Behold, I am going to die, and similarly Job said As the cloud vanishes and goes away, so he who goes down to the grave does not come up (Job 7:9). “And despised” means that he scorned the birthright and despised the service of God. Some say that “rose up and went away” indicates that he walked here and there, to show that he was healthy, so that his sale [of the birthright] would not be considered like the sale of a deathly ill person.

Kli Yakar on Genesis 25:34:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְאוֹסִיף אֲנִי מִשֶּׁלִי, לְהַרְחִיב פְּרָטֵי הָעִנְיָנִים שֶׁיַּסְכִּימוּ עִם דְּרוּשׁ זֶה, וּבוֹ יְתוֹרַץ מַה שֶּׁנֶּאֱמַר, כִּי עַתָּה הִרְחִיב ה׳ לָנוּ וּפָרִינוּ בָאָרֶץ. כִּי כְּפִי הַנִּרְאֶה שֶׁמַּאֲמַר ״וּפָרִינוּ בָאָרֶץ״ אֵינוֹ טַעַם לִלְשׁוֹן רְחֹבוֹת, עַל כֵּן אַרְחִיב בּוֹ הַדִּבּוּר בִּפְרָטֵי הָעִנְיָנִים שֶׁכֻּלָּם מַתְאִימִים עִם מַה שֶּׁקָּרָה לָנוּ וּמַה שֶּׁיִּהְיֶה בְּאַחֲרִית הַיָּמִים. כִּי יָדוּעַ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא ט:) שֶׁבְּבַיִת רִאשׁוֹן הָיָה מַצָּה וּמְרִיבָה וְשִׂנְאַת חִנָּם בֵּין נְשִׂיאֵי יִשְׂרָאֵל שֶׁנִּקְרְאוּ רוֹעִים, כְּמוֹ שֶׁכָּתוּב (ירמיה כג ד) ״וַהֲקִימֹתִי עֲלֵיהֶם רֹעִים״. וְנֶחֱרַב הַבַּיִת בְּסִבַּת הַמְּרִיבָה שֶׁהָיְתָה בֵּין מַלְכֵי יִשְׂרָאֵל וּמַלְכֵי יְהוּדָה. וּבְבַיִת שֵׁנִי הָיְתָה מִדַּת הַשִּׂנְאַת חִנָּם בֵּין כָּל יִשְׂרָאֵל, כִּי פָּשָׂה הַנֶּגַע בְּכֻלָּם עַד לְאֵין מַרְפֵּא. וְעַל כֵּן כְּתִיב בִּבְאֵר רִאשׁוֹן ״וַיָּרִיבוּ רֹעֵי גְרָר עִם רֹעֵי יִצְחָק״, לְרַמֵּז גַּם לֶעָתִיד שֶׁתִּהְיֶה מְרִיבָה בֵּין רוֹעֵי יִשְׂרָאֵל, וְאַגַּב גְּרָרָה רָבוּ גַּם רוֹעֵי הָאֻמּוֹת עִם יִשְׂרָאֵל. עַל כֵּן קָרָא שֵׁם הַבְּאֵר עֵשֶׂק, כִּי הִתְעַשְּׂקוּ עִמּוֹ, כִּי יֵשׁ הֶבְדֵּל בֵּין שְׁנַיִם הַמִּתְקוֹטְטִים עַל דְּבַר אֵיזוֹ עֵסֶק שֶׁבֵּינֵיהֶם, לְבֵין שְׁנַיִם הַמִּתְקוֹטְטִים בְּחִנָּם עַל לֹא דָּבָר כְּמִנְהַג דּוֹרֵנוּ, וְזֶה הַהֶבְדֵּל בֵּין בַּיִת רִאשׁוֹן לְשֵׁנִי, כִּי הַשִּׂנְאָה שֶׁהָיְתָה בֵּין רוֹעֵי יִשְׂרָאֵל בְּבַיִת רִאשׁוֹן הָיְתָה עַל עֵסֶק הַמַּלְכוּת, כִּי נֶחְלְקָה מַלְכוּת יִשְׂרָאֵל, וְטֶבַע הָעִנְיָן נוֹתֵן שֶׁאֵין מַלְכוּת נוֹגַעַת בַּחֲבֶרְתָּהּ, עַל כֵּן חָשַׁב כָּל אֶחָד מֵהֶם שֶׁחֲבֵרוֹ נִכְנָס בִּגְבוּלוֹ, וְעַל יְדֵי עֵסֶק זוֹ רָבְתָה הַמַּשְׂטֵמָה בֵּינֵיהֶם.

And I will add my own interpretation to expand on the details of these matters that align with this exposition, and through it will be resolved what was said For now God has made room for us and we will be fruitful in the land. For apparently, the phrase and we will be fruitful in the land does not seem to be the reason for the name Rechovot [wide spaces]. Therefore, I will expand upon this matter with specific details that all correspond to what happened to us and what will be in the end of days. For it is known what our Sages said (Yoma 9b) that in the First Temple period there was strife, quarreling, and baseless hatred between the leaders of Israel who were called shepherds, as it is written And I will establish shepherds over them (Jeremiah 23:4). And the Temple was destroyed because of the quarreling between the kings of Israel and the kings of Judah. And in the Second Temple period, the trait of baseless hatred was between all of Israel, for the affliction spread among everyone until there was no cure. Therefore, regarding the first well it is written And the shepherds of Gerar quarreled with Isaac’s shepherds, hinting also to the future when there would be quarreling between the shepherds of Israel, and incidentally, the shepherds of the nations also quarreled with Israel. Therefore, he called the name of the well Esek [contention] because they contended with him, for there is a difference between two people fighting over some issue between them, and two people fighting needlessly over nothing, as is common in our generation. And this is the difference between the First and Second Temples, for the hatred that existed between the shepherds of Israel in the First Temple period was over the issue of kingship, as the kingdom of Israel was divided, and the nature of the matter dictates that one kingdom cannot touch another, therefore each one thought that his fellow was encroaching on his territory, and through this issue, the animosity between them increased.

Kli Yakar on Genesis 26:19:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְיִתֶּן לְךָ הָאֱלֹהִים. וָי״ו שֶׁל ״וְיִתֶּן״ מְיֻתֶּרֶת, וְדָרְשׁוּ רז״ל (בראשית רבה סו, ג) יִתֵּן וְיַחֲזוֹר וְיִתֵּן. וּבֵאוּר הָעִנְיָן כָּךְ הוּא, לְפִי שֶׁיָּדוּעַ שֶׁבְּכָל הַמִּצְווֹת שֶׁהָאָדָם עוֹשֶׂה אֵין בָּהֶם דֵּי לְהָשִׁיב ״כְּעַל גְּמֻלוֹת כְּעַל יְשַׁלֵּם״ (ישעיהו נט, יח) אוֹתָן הַטּוֹבוֹת שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר עִמּוֹ מִיּוֹם הִוָּלְדוֹ, וְכָל מַה שֶּׁהָאָדָם עוֹשֶׂה מִן הַמִּצְווֹת הוּא עוֹשֶׂה אוֹתָן דֶּרֶךְ תַּשְׁלוּמִין. וּבְכָל הַטּוֹבוֹת שֶׁאֲנַחְנוּ מְקַבְּלִין מִמֶּנּוּ יִתְבָּרַךְ גָּבַר עָלֵינוּ חַסְדּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַקְדִּים אֶת טוֹבוֹתָיו בְּכָל נְתִינָה, כְּמוֹ שֶׁכָּתוּב (תהלים נט, יא) ״אֱלֹהֵי חַסְדִּי יְקַדְּמֵנִי״, וּכְתִיב (שם כא, ד) ״כִּי תְקַדְּמֶנּוּ בִּרְכוֹת טוֹב״, וּכְתִיב (איוב מא, ג) ״מִי הִקְדִּימַנִי וַאֲשַׁלֵּם״. וּלְפִי הַנָּחָה זוֹ, אִם יִהְיֶה עִם הָאָדָם דְּבַר בְּלִיַּעַל לֵאמֹר הֲרֵי הֶעָבָר אַיִן, וּמַה בֶּצַע כִּי נַעֲבֹד אֶת ה׳ שֶׁלְּעוֹלָם לֹא יִהְיֶה לִי חוֹב עָלָיו, אַף אַתָּה תָּשִׁיב אֲמָרֶיךָ וְצֵא תֹּאמַר לוֹ ״פּוֹק חֲזֵי מַאי עַמָּא דָּבַר״, כִּי מִנְהַג הַסּוֹחֲרִים הַנּוֹתְנִים בְּהַקָּפָה, כְּשֶׁהַלּוֹקֵחַ מְשַׁלֵּם לוֹ חוֹב הַיָּשָׁן אָז הַסּוֹחֵר הַמּוֹכֵר חוֹזֵר וְנוֹתֵן לוֹ שֵׁנִית בְּהַקָּפָה, וְכֵן לְעוֹלָם. אֲבָל אִם אֵינוֹ מְשַׁלֵּם לוֹ הַחוֹב הַיָּשָׁן, שׁוּב אֵינוֹ נוֹתֵן לוֹ סְחוֹרָה. כָּךְ הַחֶנְוָנִי הַמַּקִּיף הַגָּדוֹל בָּרוּךְ הוּא וּבָרוּךְ שְׁמוֹ, כְּשֶׁאָדָם מְשַׁלֵּם בְּמִצְווֹתָיו הַקָּפָה רִאשׁוֹנָה, הַקָּדוֹשׁ בָּרוּךְ הוּא חוֹזֵר וְנוֹתֵן לוֹ בְּהַקָּפָה, וְזֶהוּ שֶׁאָמַר יִתֵּן וְיַחֲזוֹר וְיִתֵּן.

And may God give to you: The letter vav [prefix “and”] in vayiten [and he will give] is superfluous, and our Sages interpreted (Bereishit Rabbah 66:3) that it means “He will give and give again.” The explanation of this matter is as follows: It is known that in all the commandments that a person performs, there isn’t sufficient repayment for the benefits that the Holy One, blessed be He, has already done for him from the day of his birth, according to their deeds, accordingly He will repay (Isaiah 59:18). Everything that a person does in terms of commandments, he does as a form of repayment, and in all the goodness that we receive from Him, blessed be He, His kindness overwhelms us. The Holy One, blessed be He, precedes with His goodness in every giving, as it is written My God in His kindness will precede me (Psalms 59:11) and it is written For You precede him with blessings of goodness (Psalms 21:4) and it is written Who has preceded Me that I should repay him? (Job 41:3). According to this principle, if a person has an evil thought saying, “The past is gone, and what profit is there in serving God if I will always be indebted to Him?” You should respond and say to him: Go and see how people conduct business. It is the practice of merchants who give credit that when the buyer pays his old debt, the merchant then gives him credit again, and so it continues forever. However, if one doesn’t pay the old debt, the merchant won’t give him more merchandise. Similarly, the Great Creditor, blessed be He and blessed be His name, when a person pays back through his commandments the first credit, the Holy One, blessed be He, gives him credit again, and this is the meaning of “He will give and give again.”

Kli Yakar on Genesis 27:28:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וְגוֹ׳. אַחַר שֶׁנּוֹדַע לוֹ כִּי מָקוֹם זֶה יִהְיֶה בֵּית אֱלֹהִים הַמַּכְהֶה גַּלְגַּל חַמָּה, עַל כֵּן לָקַח מִן אַבְנֵי הַמָּקוֹם וְשָׂם אוֹתָם שׁוֹמֵר לְרֹאשׁוֹ, לְהַרְאוֹת חִבַּת הַקֹּדֶשׁ שֶׁעֲלֵיהֶן, כְּמוֹ שֶׁכָּתוּב (תהלים קב טו) ״כִּי רָצוּ עֲבָדֶיךָ אֶת אֲבָנֶיהָ״. וְלָקַח שְׁתֵּים עֶשְׂרֵה אֲבָנִים כְּנֶגֶד שְׁנֵים עָשָׂר שְׁבָטִים, כִּדְאִיתָא בַּמִּדְרָשׁ (בראשית רבה סח יא), וְהָיוּ הָאֲבָנִים מְרִיבוֹת, כָּל אַחַת אָמְרָה ״עָלַי יָנִיחַ צַדִּיק רֹאשׁוֹ״, עַד שֶׁנַּעֲשׂוּ לְאֶבֶן אַחַת, רֶמֶז לֶעָתִיד, עַל דֶּרֶךְ שֶׁכָּתַב הָרַב הַמּוֹרֶה, שֶׁלְּכָךְ הֶעֱלִים הַקָּדוֹשׁ בָּרוּךְ הוּא מָקוֹם זֶה שֶׁיִּהְיֶה מְקוֹם מִקְדָּשׁ וְהֵיכַל מֶלֶךְ, כְּדֵי שֶׁלֹּא יִהְיֶה מְרִיבָה בֵּין הַשְּׁבָטִים, כִּי כָל שֵׁבֶט יִרְצֶה בַּמָּקוֹם הַמְקֻדָּשׁ הַהוּא. וּמִפְּנֵי הַשָּׁלוֹם נֶאֱמַר (דברים יב ה) ״אֲשֶׁר יִבְחַר ה׳ מִכָּל שִׁבְטֵיכֶם״, וּכְתִיב (שם יד) ״כִּי אִם בַּמָּקוֹם אֲשֶׁר יִבְחַר ה׳ בְּאַחַד שְׁבָטֶיךָ״. הָא כֵּיצַד? אֶלָּא שֶׁבְּשָׁעָה שֶׁקָּנָה דָּוִד אֶת הַגֹּרֶן מִן אֲרַוְנָה הַיְבוּסִי, גָּבָה אֶת הַכֶּסֶף מִכָּל הַשְּׁבָטִים, וְכֵן פֵּרֵשׁ רַשִׁ״י שָׁם. וְאִם כֵּן, מְרִיבָה זוֹ שֶׁהָיְתָה בֵּין הָאֲבָנִים וְנַעֲשׂוּ לְסוֹף אֶבֶן אַחַת, זֶה הָיָה אוֹת וּמוֹפֵת עַל הֶעָתִיד, שֶׁכָּכָה תִּהְיֶה מְרִיבָה בֵּין אַבְנֵי נֵזֶר שְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, כִּי כָל שֵׁבֶט יֹאמַר ״עָלַי יַנִּיחַ צַדִּיקוֹ שֶׁל עוֹלָם רֹאשׁוֹ״, זֶה בֵּית הַמִּקְדָּשׁ שֶׁנֶּאֱמַר בּוֹ ״מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ״ (ירמיה יז יב). וּלְסוֹף נַעֲשׂוּ לְאֶבֶן אַחַת עַל יְדֵי שֶׁגָּבָה דָּוִד הַזָּהָב מִן כֻּלָּם. וְעַל אֶבֶן זֶה נֶאֱמַר בְּבִנְיַן שֵׁנִי ״וְהוֹצִיא אֶת הָאֶבֶן הָרֹאשָׁה״ (זכריה ד ז), רָצָה לוֹמַר אוֹתוֹ שֶׁהָיָה מְרַאֲשׁוֹתָיו שֶׁל יַעֲקֹב, הוֹצִיאוֹ לְיַסֵּד בּוֹ אֶת הֵיכַל ה׳. וְעָשָׂה יַעֲקֹב מִמֶּנּוּ מִטָּה לִשְׁכַּב עָלָיו, לִהְיוֹת סִימָן שֶׁזֶּה יִהְיֶה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה, מֶלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ, כְּמוֹ שֶׁפֵּירַשׁ רַשִׁ״י בְּשִׁיר הַשִּׁירִים עַל פָּסוּק ״הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה״ (שיר השירים ג ז).

“And he took from the stones of the place and put them at his head, etc.” After he realized that this place would become the House of God which dims the sun’s orbit, he therefore took from the stones of the place and placed them as protection for his head, to demonstrate the beloved holiness upon them, as it is written For Your servants desire its stones (Psalms 102:15). He took 12 stones corresponding to the 12 tribes, as it appears in the Midrash (Bereishit Rabbah 68:11), and the stones quarreled, each one saying “Upon me shall the righteous one rest his head,” until they became one stone. This hints to the future, as written by the Guide for the Perplexed, that the Holy One Blessed be He concealed the location that would become the place of the Temple and the King’s palace so there wouldn’t be quarreling between the tribes, as each tribe would desire that holy place. For the sake of peace it was said that the Lord will choose from all your tribes (Deuteronomy 12:5) and it is written only in the place that the Lord will choose in one of your tribes (Deuteronomy 12:14). How so? When David bought the threshing floor from Araunah the Jebusite, he collected money from all the tribes, as Rashi explains there. Therefore, this quarrel that occurred between the stones which ultimately became one stone was a sign and marker for the future, that likewise there would be a quarrel between the crown stones — the 12 tribes of God — as each tribe would say “upon me shall the Righteous One of the world rest His head,” referring to the Temple, about which it is said From the beginning, exalted, was the place of our sanctuary (Jeremiah 17:12). Eventually they became one stone through David collecting gold from all of them. Regarding this stone, it was said about the Second Temple And he shall bring forth the headstone (Zechariah 4:7), meaning the very stone that was at Jacob’s head was brought forth to establish God’s Temple. Jacob made it into a bed to lie upon, to be a sign that this would be “the bed of Solomon” — the king to whom peace belongs — as Rashi explains in Song of Songs on the verse Behold, it is Solomon’s bed (Song of Songs 3:7).

Kli Yakar on Genesis 28:11:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה. נִזְדַּמֵּן לוֹ שֶׁרָאָה שְׁלֹשָׁה עֶדְרֵי צֹאן רֹבְצִים עָלֶיהָ, סִימָן הוּא שֶׁשְּׁלֹשָׁה הֵם שֶׁנִּזְדַּמְּנָה לָהֶם אִשָּׁה אֶל הַבְּאֵר, וְהֵם יִצְחָק יַעֲקֹב וּמֹשֶׁה, לְפִי שֶׁהָאִשָּׁה נִמְשֶׁלֶת לִבְאֵר שֶׁנֶּאֱמַר (משלי ה טו) ״שְׁתֵה מַיִם מִבּוֹרֶךָ וְנֹזְלִים מִתּוֹךְ בְּאֵרֶךָ״. וְנוּכַל לוֹמַר עוֹד שֶׁשְּׁלֹשָׁה עֶדְרֵי צֹאן רֹבְצִים עָלֶיהָ, רֶמֶז שֶׁשְּׁלֹשָׁה שׁוּתָפִין בָּאָדָם, וְעַל כֵּן נִזְדַּמְּנָה לוֹ שֶׁשְּׁלֹשָׁה עֶדְרֵי צֹאן שָׁתוּ מִן הַבְּאֵר, כָּךְ שְׁלֹשָׁה שׁוּתָפִין שֶׁבָּאָדָם מִשָּׁם יַשְׁקוּ כָּל הַנּוֹלָדִים. ״וְהָאֶבֶן גְּדֹלָה עַל פִּי הַבְּאֵר״, כִּי הָאִשָּׁה הַצְּנוּעָה נִקְרֵאת ״גַּן נָעוּל מַעְיָן חָתוּם״ (שיר השירים ד יב), וּכְאִלּוּ נֶחְתָּם בְּאֶבֶן, וְלֹא יִפָּתַח כִּי אִם בְּעֵת הַתּוֹלָדָה, וְאַחַר זֶה יָשִׁיבוּ הָאֶבֶן לִמְקוֹמוֹ, שֶׁלֹּא לְהִשְׁתַּמֵּשׁ מִזֶּה הַבְּאֵר כִּי אִם בְּעֵת הַצֹּרֶךְ לְקִיּוּם הַמִּין.

“And he saw, behold a well in the field.” It happened that he saw three flocks of sheep lying beside it — this is a sign that there were three [individuals] who encountered women at a well: Isaac, Jacob, and Moses. This is because a woman is compared to a well, as it is said Drink water from your own cistern, running water from your own well (Proverbs 5:15). We can further say that the three flocks of sheep lying beside it alludes to the three partners in [the creation of] a person. Therefore, it happened that three flocks of sheep drank from the well, just as the three partners in a person’s [creation] from there water all those who are born. And the large stone was on the mouth of the well — because the modest woman is called a locked garden, a sealed fountain, as if sealed with a stone, and it shall not be opened except at the time of birth, and afterwards they return the stone to its place, so that this well should only be used when necessary for the continuation of the species.

Kli Yakar on Genesis 29:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

הֲתַחַת אֱלֹהִים אָנֹכִי. לְפִי שֶׁרָחֵל אָמְרָה הָיָה לְךָ לְהִתְפַּלֵּל עָלַי, וְיַעֲקֹב הֵשִׁיב לָהּ וְכִי בַּעֲבוּר זֶה אָמַרְתְּ ״הָבָה לִּי בָנִים״, מַשְׁמָע עַל כָּל פָּנִים, וְכִי בָּטוּחַ אֲנִי שֶׁיְּקַבֵּל ה׳ תְּפִלָּתִי? כִּי אוּלַי יִגְרֹם הַחֵטְא שֶׁיָּסֵךְ ה׳ בֶּעָנָן לוֹ מֵעֲבוֹר תְּפִלָּה, כִּי כָּל מִי שֶׁנִּתְקַבְּלָה תְּפִלָּתוֹ דּוֹמֶה כְּאִלּוּ עוֹמֵד תַּחַת אֱלֹהִים מַמָּשׁ וְאֵין שׁוּם דָּבָר חוֹצֵץ בֵּינוֹ לְבֵין אֱלֹהִים, אֲבָל בִּזְמַן שֶׁאֵין תְּפִלָּתוֹ נִשְׁמַעַת דּוֹמֶה כְּאִלּוּ יֵשׁ מָסָךְ מַבְדִּיל וְחוֹצֵץ בֵּינוֹ לְבֵין אֱלֹהִים, כְּמוֹ שֶׁכָּתוּב (איכה ג, מד) ״סַכּוֹתָ בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה״, וְעָנָן זֶה הוּא הַחוֹמֶר הָאָפֵל אֲשֶׁר עַל פִּיו יִהְיֶה כָּל רִיב וְכָל נָגַע, כְּמוֹ שֶׁכָּתוּב (ישעיה נט, ב) ״עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּילִין בֵּינֵיכֶם לְבֵין אֱלֹהֵיכֶם״, וּלְכָךְ אָמַר ״אֲשֶׁר מָנַע מִמֵּךְ פְּרִי בָטֶן״, כִּי מֵאַחַר שֶׁמָּנַע מִמֵּךְ וְלֹא מִמֶּנִּי, אִם כֵּן וַדַּאי יוֹדֵעַ ה׳ שֶׁיֵּשׁ בָּךְ אֵיזוֹ עָוֹן אֲשֶׁר גָּרַם לִמְנוֹעַ מִמֵּךְ פְּרִי בֶּטֶן, וְאוֹתוֹ עָוֹן יָסֵךְ בְּלִי סָפֵק מֵעֲבוֹר תְּפִלָּה. מִיָּד נָתְנָה רָחֵל אֶל לִבָּהּ לְפַשְׁפֵּשׁ בְּמַעֲשֶׂיהָ אֵיזוֹ עָוֹן גָּרַם לָהּ, וְלֹא מָצְאָה כִּי אִם מִדַּת הַקִּנְאָה שֶׁהָיְתָה בָּהּ, שֶׁנֶּאֱמַר (בראשית ל, א) ״וַתְּקַנֵּא רָחֵל בַּאֲחוֹתָהּ״, וְחָשְׁבָה שֶׁעָוֹן זֶה גָּרַם לָהּ שֶׁלֹּא הוֹעִילָה תְּפִלַּת יַעֲקֹב, עַל כֵּן נָתְנָה אֶל לִבָּהּ לָשׁוּב בִּתְשׁוּבָה לְהַטּוֹת אֶל קָצֶה הָאַחֵר בַּדָּבָר שֶׁחָטְאָה בּוֹ, וְהוּא שֶׁמִּתְּחִלָּה נִתְקַנְּאָה אֲפִלּוּ בַּאֲחוֹתָהּ, וְאַחַר כָּךְ לֹא נִתְקַנְּאָה אֲפִלּוּ בְּשִׁפְחָתָהּ, עַל כֵּן אָמְרָה שֶׁבִּזְכוּת שֶׁאַכְנִיס צָרָתִי לְבֵיתִי אִבָּנֶה גַם אָנֹכִי מִמֶּנָּה.

“Am I in place of God?” Since Rachel said “you should have prayed for me,” Jacob replied to her, “Is this why you said Give me children? Do you think I am certain that God will accept my prayer? Perhaps sin will cause God to block my prayer with a cloud, for anyone whose prayer is accepted is like one who truly stands beneath God with nothing separating between him and God. But when one’s prayer is not heard, it is as if there is a dividing screen between him and God, as it is written You have covered Yourself with a cloud so that prayer cannot pass through (Lamentations 3:44). This cloud is the dark physicality through which all disputes and afflictions occur, as it is written Your iniquities have separated between you and your God (Isaiah 59:2). Therefore he said who has withheld from you the fruit of the womb, because since He withheld it from you and not from me, surely God knows that you have some sin which caused the withholding of children from you, and that sin will undoubtedly block prayer from passing through. Immediately Rachel took it to heart to examine her deeds to find which sin caused this, and she found nothing except the trait of jealousy that was in her, as it is said Rachel was jealous of her sister. She thought this sin caused Jacob’s prayer to be ineffective, therefore she took it to heart to repent by going to the opposite extreme in the matter in which she had sinned — whereas at first she was jealous even of her sister, afterwards she did not become jealous even of her maidservant. Therefore she said that in the merit of bringing her rival into her home, I too will be built up through her.”

Kli Yakar on Genesis 30:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

לָקַח יַעֲקֹב אֵת כָּל אֲשֶׁר לְאָבִינוּ. וְאַחַר כָּךְ אָמְרוּ ״וּמֵאֲשֶׁר לְאָבִינוּ עָשָׂה אֵת כָּל הַכָּבוֹד הַזֶּה״, ״מֵאֲשֶׁר״ מַשְׁמָע מִקְצָת אֲשֶׁר וְלֹא כָּל אֲשֶׁר, וְאִם כֵּן דִּבְרֵיהֶם סָתְרֵי אַהֲדָדֵי. וּבְלָאו הָכֵי קָשֶׁה, אֵיךְ אָמְרוּ שֶׁקֶר מְפֻרְסָם, וְכִי לָקַח יַעֲקֹב כָּל אֲשֶׁר לַאֲבִיהֶם, וְכִי לֹא הִשְׁאִיר לוֹ כְּלוּם? הֲלֹא הָיָה לְלָבָן עֲדַיִן צֹאן וּבָקָר וְאֹהָלִים. וּבֵאוּר הַדְּבָרִים כָּךְ הוּא: שֶׁמִּתְּחִלָּה לֹא דִּבְּרוּ כְּנֶגֶד הָרְכוּשׁ כְּלָל, כִּי אִם כְּנֶגֶד הַתַּחְבּוּלוֹת וְעִנְיְנֵי רַמָּאוּת שֶׁהָיָה אֲבִיהֶם בָּקִי בָּהֶם וּבִשְׁמוֹתֵיהֶם יוֹתֵר מִכָּל הָעוֹלָם, עַד שֶׁהָיָה הוּא יָכוֹל לְרַמּאוֹת אֶת אֲחֵרִים, אֲבָל אֲחֵרִים לֹא יָכְלוּ לְרַמּאוֹתוֹ. וְיַעֲקֹב לָמַד מִלָּבָן כָּל רַמָּאוּתוֹ, עַד שֶׁאֲפִלּוּ לָבָן לֹא יָכוֹל לַעֲמוֹד לְפָנָיו, כִּי הוּא רִמָּה אֶת לָבָן. וְעַל זֶה אָמְרוּ ״לָקַח יַעֲקֹב אֵת כָּל אֲשֶׁר לְאָבִינוּ״ – כָּל רַמָּאוּתוֹ לָקַח מִמֶּנּוּ. וּכְנֶגֶד הָרְכוּשׁ אָמְרוּ ״וּמֵאֲשֶׁר לְאָבִינוּ עָשָׂה אֵת כָּל הַכָּבוֹד הַזֶּה״.

“Jacob took all that belonged to our father.” Later they said “and from what belonged to our father he made all this wealth.” The word from what implies only a portion and not everything, thus their statements seem to contradict each other. Moreover, it is difficult to understand how they could speak such an obvious falsehood — did Jacob really take everything that belonged to their father, leaving him with nothing? After all, Laban still had sheep, cattle, and tents! The explanation of these matters is as follows: Initially, they weren’t speaking about physical possessions at all, but rather about the schemes and matters of deception in which their father was more expert and knowledgeable than anyone else in the world. He was able to deceive others, but others could not deceive him. Jacob learned all of Laban’s deceptive ways until even Laban himself couldn’t stand against him, for Jacob outmaneuvered Laban. Regarding this they said Jacob took all that belonged to our father — meaning he acquired all his methods of deception. When speaking about the actual wealth, they said and from what belonged to our father he made all this glory/wealth.

Kli Yakar on Genesis 31:1:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְעוֹד מִמַּה שֶּׁצָּרִיךְ שֶׁתֵּדָעֵהוּ, שֶׁהַיֵּצֶר הָרָע נִמְשַׁל לִזְבוּב (ברכות סא) כַּאֲשֶׁר פֵּרַשְׁתִּי לְמַעְלָה פָּרָשַׁת בְּרֵאשִׁית בַּפָּסוּק ״לַפֶּתַח חַטָּאת רוֹבֵץ״ (בראשית ד ז), כִּי סְתָם זְבוּב אֵינוֹ רוֹבֵץ בַּבָּשָׂר הַשָּׁלֵם שֶׁבָּאָדָם, כִּי אֵין כֹּחוֹ בְּפִיו לַעֲשׂוֹת פֶּתַח חָדָשׁ בְּבָשָׂר שָׁלֵם. עַל כֵּן הַזְּבוּב רוֹבֵץ בֵּין הַשְּׁפַתַּיִם בְּמָקוֹם שֶׁמּוֹצֵא פֶּתַח פָּתוּחַ קְצָת, שָׁם יִרְבַּץ לְהַרְחִיב פֶּתַח הַמַּכָּה. כָּךְ הַיֵּצֶר הָרָע אֵינוֹ מִזְדַּוֵּג אֶל הָאָדָם הַשָּׁלֵם אֲשֶׁר לֹא פָּרַץ גְּדֵרוֹ כְּלָל וְלֹא פָּתַח לוֹ פֶּתַח לְחַטָּאת וּלְנִדָּה, וְעִם הָאִישׁ הַשָּׁלֵם בְּכָל מַעֲשָׂיו אֵין לוֹ שׁוּם שַׁיָּכוּת וְעֵסֶק, כִּי לֹא יוּכַל לוֹ כְּלָל. אַךְ בִּזְמַן שֶׁהָאָדָם מֵעַצְמוֹ פּוֹתֵחַ לוֹ פֶּתַח קְצָת וּפוֹרֵץ גְּדֵרוֹ אַף בַּעֲבֵרָה קַלָּה, אָז מִיָּד מִזְדַּוֵּג לוֹ הַיֵּצֶר הָרָע וְאוֹמֵר לוֹ ״אַךְ עַצְמִי וּבְשָׂרִי אָתָּה״, וְאָז יַעֲלֶה מִן הָעֲבֵרוֹת הַקַּלּוֹת אֶל הַחֲמוּרוֹת, וּמִשְׁתַּדֵּל לְהַרְחִיב הַפִּרְצָה עַד עֲלוֹת חֲמַ״ס גָּבֶר לְאֵין מַרְפֵּא, וּפָרַץ גְּדֵרוֹ וְהָיָה לְמִרְמָס (ישעיהו ה ה). כָּךְ זֶה הַמַּלְאָךְ סַמָּאֵל שָׂרוֹ שֶׁל עֵשָׂו, בִּרְאוֹתוֹ עִנְיְנֵי יַעֲקֹב עִם עֵשָׂו שֶׁהֵם תְּלוּיִן בִּשְׁמִירַת הַתּוֹרָה, כְּמוֹ שֶׁכָּתוּב ״וְהָיָה כַּאֲשֶׁר תָּרִיד״ וְגוֹ׳ (בראשית כז מ), וְהִנֵּה כָּל זְמַן שֶׁלֹּא הִבִּיט אָוֶן בְּיַעֲקֹב כְּלָל, לֹא נִזְדַּוֵּג אֵלָיו לְסַמֵּא אֶת עֵינֵי שִׂכְלוֹ מִכֹּל וָכֹל. אַךְ כְּשֶׁרָאָה שֶׁיַּעֲקֹב פָּרַץ גְּדֵרוֹ קְצָת בִּיצִיאָה זוֹ, כִּי חֲנָנוֹ אֱלֹהִים וְנָתַן לוֹ אֶת כֹּל, וְרוֹב עֹשֶׁר וּנְכָסִים וְכָבוֹד, וְיַעֲקֹב יָצָא מִגְּדַר הַהִסְתַּפְּקוּת קְצָת. ״וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ״, וְיֵשׁ אוֹמְרִים ״לְכַדּוֹ״, בִּמְקוֹם הַסַּכָּנָה, כִּי הַלַּיְלָה זְמַן קְהִלָּה לְכָל הַמַּזִּיקִים הִיא, וְהוּא נִשְׁאַר בַּלַּיְלָה יְחִידִי עֲבוּר פַּכִּים קְטַנִּים, מְחַבְּלִים רָמִים וְנִשָּׂאִים, וּבַעֲבוּר דָּבָר מוּעָט הָאָחוּז בְּחַבְלֵי בּוּז, נוֹתַר בִּמְקוֹם סַכָּנָה לְבַדּוֹ. אָז אָמַר סַמָּאֵל ״הֶאָח מָצָאתִי אוֹן לִי״, מֵאַחַר שֶׁיַּעֲקֹב הִתְחִיל בְּקַלְקָלָה וְעָשָׂה אֶת עַצְמוֹ קְצָת עִוֵּר מֵעֵינָיו, כִּי מִי עִוֵּר כְּמוֹ אוֹהֲבֵי הַמָּמוֹן אֲשֶׁר עֲלֵיהֶם נֶאֱמַר (משלי כז כ) ״וְעֵינֵי הָאָדָם לֹא תִשְׂבַּעְנָה״. אָז אָמַר סַמָּאֵל ״הִנֵּה עֵת לִקְרֹב וְעֵת לַחֲבֹק אֵלָיו, וְהִנְנִי מוֹסִיף לוֹ טֻמְאָה לְמַלֹּאת עֵינָיו אָבָק וְעָפָר כְּדֵי שֶׁיִּהְיֶה סוּמָא מִכֹּל וָכֹל גַּם מֵעַיִן הַשִּׂכְלִי״. וְזֶהוּ שֶׁאָמַר ״וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ״, כַּאֲשֶׁר עָבַר חֹק הַהִסְתַּפְּקוּת וַיִּוָּתֵר ״לְבַדּוֹ לְכַדּוֹ״, וַהֲרֵי הוּא לְבַדּוֹ כִּי בָּטְלָה דַּעְתּוֹ אֵצֶל כָּל אָדָם, כִּי מִי פֶתִי יָסוּר הֵנָּה לְסַכֵּן עַצְמוֹ בַּעֲבוּר דָּבָר מוּעָט כָּזֶה. אֵין זֶה כִּי אִם לֵב הוּתַל הִטָּהוּ מִנִּי אֹרַח יְשָׁרִים לְחַבֵּב כָּל כָּךְ הַמָּמוֹן הַגּוֹרֵם שִׁכְחַת אֱלוֹהַּ מִמַּעַל, כְּמוֹ שֶׁכָּתוּב (דברים ח יג-יד) ״וְכֶסֶף וְזָהָב יִרְבֶּה לָּךְ וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה׳״.

Furthermore, what you need to know is that the evil inclination is compared to a fly (Berakhot 61), as I explained above in Parshat Bereishit regarding the verse sin crouches at the door (Genesis 4:7). For typically, a fly does not settle on the intact flesh of a person, as it lacks the strength in its mouth to create a new opening in healthy flesh. Therefore, the fly settles between the lips where it finds a slightly open entrance — there it will settle to widen the wound’s opening. Similarly, the evil inclination does not engage with the completely righteous person who has not at all breached their boundaries nor opened any entrance for sin and impurity. With the person who is perfect in all their deeds, it has no connection or business, as it cannot overcome them at all. However, when a person themselves opens even a small entrance and breaches their boundaries even with a minor transgression, then immediately the evil inclination engages with them saying “surely you are my flesh and bone,” and then it will escalate from minor transgressions to severe ones, striving to widen the breach until violence rises beyond remedy, breaking down their fence leaving them trampled (Isaiah 5:5). Similarly, this angel Samael, the guardian angel of Esau, upon seeing Jacob’s dealings with Esau which depend on Torah observance as it is written and it shall be when you break free…. Now, as long as no iniquity was seen in Jacob at all, it did not engage with him to completely blind his intellectual eyes. But when it saw that Jacob slightly breached his boundaries with this departure — for God had blessed him and given him everything including great wealth, possessions, and honor — and Jacob stepped slightly beyond the boundary of contentment, and Jacob remained alone [some say “for his jug”], in a dangerous place, for night is the time when all harmful forces gather, and he remained alone at night for small jars, forsaking lofty and elevated matters, and for something insignificant held in contempt he remained alone in a dangerous place. Then Samael said “Aha! I have found my iniquity!” Since Jacob began with corruption and made himself somewhat blind to his situation — for who is as blind as those who love money, about whom it is said the eyes of man are never satisfied (Proverbs 27:20). Then Samael said “Now is the time to draw near and embrace him, and I will add impurity to fill his eyes with dust and dirt so that he will be completely blind, even with his intellectual eye.” This is what is meant by and Jacob remained alone — when he crossed the boundary of contentment and remained alone/for his jug, he was truly alone because his reasoning was negated by that of all others. For who would be foolish enough to endanger themselves for such an insignificant matter? This can only be a deluded heart that has turned from the path of the upright to so cherish money which causes one to forget God above, as it is written and when your silver and gold multiply… your heart will become proud and you will forget the Lord (Deuteronomy 8:13).

Kli Yakar on Genesis 32:25:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

כִּרְאוֹת פְּנֵי אֱלֹהִים. כְּמוֹ שֶׁהָרוֹאֶה פְּנֵי אֱלֹהִים שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה כְּתִיב (שמות כג, טו) ״וְלֹא יֵרָאוּ פָנַי רֵיקָם״, כִּי צָרִיךְ לְהָבִיא עוֹלוֹת רְאִיָּה, כָּךְ אֵין אֲנִי חָפֵץ לִרְאוֹת פָּנֶיךָ רֵיקָם, עַל כֵּן אֲנִי מְבַקֵּשׁ שֶׁתְּקַבֵּל מִנְחָתִי. כִּי מוֹדֶה אֲנִי שֶׁאֵין הַבְּרָכוֹת שֶׁלִּי, כִּי אַתָּה גְּבִיר לְאַחֶיךָ, וְכָל גְּבִיר וְשַׂר נִקְרָא אֱלֹהִים, כְּמוֹ שֶׁכָּתוּב (שם ז, א) ״רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה״. עַל כֵּן הִמְשִׁיל רְאִיַּת פָּנָיו כִּרְאִיַּת פְּנֵי אֱלֹהִים. וְעַל כֵּן ״קַח נָא אֶת בִּרְכָתִי אֲשֶׁר הֻבָאת לָךְ״ (בראשית לג, יא), וְלֹא עַל הַמִּנְחָה דִּבֵּר כֵּן, כִּי אִם עַל הַבְּרָכוֹת שֶׁבֵּרְכַנִי אָבִי. ״קַח נָא אוֹתָהּ לְךָ״, כִּי שֶׁלְּךָ הִיא, וְהִיא הֻבָאת לְךָ, כִּי אָבִי כְּשֶׁבֵּרְכַנִי הָיְתָה דַּעְתּוֹ עָלֶיךָ. וְאִם תֹּאמַר: אִם אֵין הַבְּרָכוֹת שֶׁלִּי, אִם כֵּן מֵאַיִן לִי כָּל הָרְכוּשׁ הַזֶּה? עַל זֶה אָמַר ״כִּי חַנַּנִי אֱלֹהִים״ (שם), שֶׁנָּתַן לִי עַל צַד הַחֲנִינָה, כְּחוֹנֵן דַּלִּים, לֹא עַל צַד הַחִיּוּב מִצַּד הַבְּרָכוֹת. וְהִנֵּה נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר, אַף עַל פִּי שֶׁבְּנִגְלֶה אָמַר ״רָאִיתִי פָנֶיךָ כִּרְאֹת פְּנֵי אֱלֹהִים״ (שם לג, י), מִכָּל מָקוֹם בְּלִבּוֹ הָיְתָה הַכַּוָּנָה: כְּשֵׁם שֶׁנִּבְהַלְתִּי בַּלַּיְלָה כְּשֶׁרָאִיתִי פְּנֵי אֱלֹהִים, הַמַּלְאָךְ שֶׁלְּךָ, כָּךְ נִבְהַלְתִּי בִּרְאִיַּת פָּנֶיךָ.

“Like seeing the face of God” — Just as one who sees the face of God three times a year, as it is written and they shall not appear before Me empty-handed (Exodus 23:15), as one must bring sight offerings, similarly I do not wish to see your face empty-handed, therefore I request that you accept my gift. For I acknowledge that the blessings are not truly mine, as you are master over your brothers, and every ruler and official is called “elohim” [god/judge], as it is written See, I have made you as a god to Pharaoh (Exodus 7:1). Therefore, he compared seeing his face to seeing the face of God. And therefore, please take my blessing that was brought to you — he wasn’t referring to the gift when he said this, but rather to the blessings that his father had blessed him with. [He was saying] “Please take it for yourself because it is yours, and it was brought to you, for when my father blessed me, his intention was actually about you.” And if you would ask, “If the blessings aren’t mine, then from where did I get all this wealth?” To this he answered, For God has been gracious to me — meaning that He gave it to me as an act of grace, like one who shows favor to the poor, not as an obligation stemming from the blessings. And behold, the Eternal One of Israel does not lie — even though openly he said I have seen your face as one sees the face of God nevertheless in his heart the intention was: “Just as I was terrified at night when I saw the face of God [your angel], so too am I terrified seeing your face.”

Kli Yakar on Genesis 33:10:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיָּבֹאוּ עַל הָעִיר בֶּטַח. פֵּרֵשׁ רַשִׁ״י שֶׁהָיוּ בְּטוּחִים עַל כֹּחוֹ שֶׁל זָקֵן, וְיֵשׁ אוֹמְרִים כִּי זָקֵן זֶה הַיְינוּ אַבְרָהָם זְקֵנָם שֶׁהִתְפַּלֵּל עַל בְּנֵי יַעֲקֹב כְּשֶׁיָּבֹאוּ לִשְׁכֶם, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י פָּרָשַׁת לֶךְ לְךָ עַל ״וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם״ (בראשית יב, ו). וְיִתָּכֵן לְפָרֵשׁ ״בֶּטַח״ שֶׁהָיוּ בְּטוּחִים שֶׁלֹּא יְבַקְשׁוּ הַכְּנַעֲנִי וְהַפְּרִזִּי לַעֲשׂוֹת נְקָמָה בַּעֲבוּרָם, כִּי יֹאמְרוּ: מֵאַחַר שֶׁנִּכְנְסוּ בְּדַת הַנִּמּוֹלִים, אֵינָם מִשֶּׁלָּנוּ, וְיִתְיָאֲשׁוּ מֵהֶם.

And they came upon the city with confidence [betach]. Rashi explains that they were confident in the strength of the Elder. Some say that this Elder refers to Abraham their grandfather, who had prayed for Jacob’s children when they would come to Shechem, as Rashi explains in Parashat Lech Lecha regarding the verse And Abram passed through the land to the place of Shechem (Genesis 12:6). It can also be interpreted that [the word] betach [means] they were confident that the Canaanites and Perizzites would not seek to take revenge on their behalf [i.e., on behalf of the people of Shechem], because they would say: “Since they [the people of Shechem] entered into the religion of the circumcised, they are not of our people,” and thus they would give up on them.

Kli Yakar on Genesis 34:25:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְעַל צַד הָרֶמֶז, יֵשׁ מָקוֹם אִתִּי לְפָרֵשׁ שְׁנֵי שְׁמוֹתָיו שֶׁל יַעֲקֹב עַל שֵׁם שְׁנֵי הַגְּאוּלוֹת, יַעַן כִּי מָצִינוּ לְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ירמיהו כג:ז-ח) לֹא שֶׁתֵּעָקֵר יְצִיאַת מִצְרַיִם לְגַמְרֵי, אֶלָּא שֶׁזְּכִירַת נִסֵּי יְצִיאַת מִצְרַיִם יִהְיוּ טָפֵל, וְזִכְרוֹן נִסִּים שֶׁלֶּעָתִיד יִהְיוּ עִקָּר. וְכֵן כָּאן אָמְרוּ (בראשית רבה עח:ג) לֹא שֶׁיֵּעָקֵר שֵׁם יַעֲקֹב לְגַמְרֵי, אֶלָּא יִהְיֶה טָפֵל וְשֵׁם יִשְׂרָאֵל עִקָּר. אִם כֵּן שְׁנֵיהֶם עִנְיָן אֶחָד. וְכֵן הוּא אוֹמֵר בִּגְאוּלָה אַחֲרוֹנָה (ישעיהו מ:ד) ״וְהָיָה הֶעָקֹב לְמִישׁוֹר״ – עָקֹב נִגְזָר מִן שֵׁם יַעֲקֹב, וּמִישׁוֹר נִגְזָר מִן שֵׁם יִשְׂרָאֵל יָשָׁר אֵל. וּלְפִי שֶׁנֶּאֱמַר (מיכה ז:טו) ״כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרַיִם אַרְאֶנּוּ נִפְלָאוֹת״, שְׁמַע מִינָהּ שֶׁנִּסִּים שֶׁלֶּעָתִיד לֹא יִהְיוּ גְּדוֹלִים מִן נִסֵּי מִצְרַיִם, וְלָמָּה יִהְיוּ נִסֵּי מִצְרַיִם טָפֵל? אֶלָּא לְפִי שֶׁבִּגְאוּלָה שֶׁל מִצְרַיִם לֹא הָיָה זְכוּתָם מַסְפִּיק לְהוֹצִיאָם בְּיָד רָמָה, וְהֻצְרְכוּ לֵילֵךְ בְּעָקְבָה וּרְמִיָּה, כִּי אָמְרוּ ״נֵלְכָה לִזְבֹּחַ לַה׳ אֱלֹהֵינוּ״ (שמות ה:ג), וְכָל בּוֹרֵחַ הוֹלֵךְ בְּחִפָּזוֹן, כְּמוֹ שֶׁכָּתוּב (שמות יב:יא) ״וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן״. וּגְאוּלַת בָּבֶל פְּשִׁיטָא שֶׁלֹּא הָיְתָה גְּאוּלָּה שְׁלֵמָה כִּי אִם פְּקִידָה בְּעָלְמָא, וְגַם שָׁם נֶאֱמַר (ישעיהו מח:כ) ״צְאוּ מִבָּבֶל בִּרְחוּ מִכַּשְׂדִּים״.

And by way of allusion, I have a way to explain Jacob’s two names in reference to the two redemptions, since we find in our Rabbis’ teachings that the Exodus from Egypt will not be completely uprooted, but rather the remembrance of the miracles of the Exodus will become secondary, while the remembrance of future miracles will become primary. Similarly here, they said that the name Jacob will not be completely uprooted, but will become secondary while the name Israel will be primary. Therefore, both are one matter. And so it says regarding the final redemption, And the crooked shall become straight (Isaiah 40:4). The word akov [crooked] is derived from the name Yaakov [Jacob], and mishor [straight] is derived from the name Yisrael [Israel], meaning “straight to God.” And since it is said As in the days when you left Egypt, I will show you wonders (Micah 7:15), this teaches that the future miracles will not be greater than the miracles of Egypt. So why will the miracles of Egypt become secondary? Because during the redemption from Egypt, their merit was not sufficient to bring them out with an upraised hand, and they needed to proceed with cunning and deception, saying “Let us go sacrifice to the Lord our God.” And every fugitive goes in haste, as it is written you shall eat it in haste (Exodus 12:11). And regarding the Babylonian redemption, it is obvious that it was not a complete redemption but merely a temporary visitation, and there too it is said Flee from Babylon, flee from the Chaldeans (Isaiah 48:20).

Kli Yakar on Genesis 35:10:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְהַבּוֹר רֵק אֵין בּוֹ מָיִם. אֲבָל נְחָשִׁים וְעַקְרַבִּים יֵשׁ בּוֹ. מָצְאוּ לָהֶם הֶתֵּר בָּזֶה כִּי חָשְׁבוּ אֶת מֵבִיא דִּבָּתָם לְבַעַל לָשׁוֹן הָרָע, וּמָצִינוּ שֶׁבַּעֲלֵי הַלָּשׁוֹן נִדּוֹנִים בִּנְחָשִׁים כְּמוֹ שֶׁכָּתוּב (במדבר כא ה) ״וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה״, וּכְתִיב (במדבר כא ו) ״וַיְשַׁלַּח ה׳ בָּעָם אֶת הַנְּחָשִׁים״, יָבֹא הַנָּחָשׁ שֶׁחָטָא בִּלְשׁוֹנוֹ וְסִפֵּר לָשׁוֹן הָרָע עַל בּוֹרְאוֹ (שמות רבה ג יב) וְיִפָּרַע מִבַּעֲלֵי הַלָּשׁוֹן כְּפֵרוּשׁ רַשִּׁ״י שָׁמָּה, שֶׁהַלָּשׁוֹן נוֹפֵל עַל הַלָּשׁוֹן, וּכְתִיב (קהלת י יא) ״אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן״. וּכְתִיב (קהלת י ח) ״וּפוֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ״. זֶה הַלָּשׁוֹן הַפּוֹרֵץ שְׁנֵי גְּדֵרִים, אַחַת שֶׁל בָּשָׂר וְאַחַת שֶׁל עֶצֶם, וְיוֹצֵא לַחוּץ לְדַבֵּר, עַל כֵּן הִגִּיד לָנוּ הַכָּתוּב שֶׁהָיוּ בַּבּוֹר נְחָשִׁים, לוֹמַר יָבֹא הַנָּחָשׁ שֶׁחָטָא בִּלְשׁוֹנוֹ עַל עִסְקֵי עֲרָיוֹת, כִּי בַּעֲבוּר שֶׁרָאָה אֶת אָדָם וְחַוָּה עֲסוּקִים בְּתַשְׁמִישׁ עַל כֵּן נִתְאַוָּה לָהּ, וְיִפָּרַע מִן יוֹסֵף שֶׁסִּפֵּר עַל אֶחָיו אֵיךְ שֶׁהֵם חֲשׁוּדִים עַל עֲרָיוֹת.

“And the pit was empty, there was no water in it.” However, it contained snakes and scorpions. They [the brothers] found justification for this because they considered him [Joseph] a bearer of evil reports, a slanderer. We find that those who engage in evil speech are judged through snakes, as it is written And the people spoke against God and against Moses (Numbers 21:5), and it is written And God sent the serpents among them (Numbers 21:6). Let the snake, which sinned with its tongue by speaking slander about its Creator (Exodus Rabbah 3:12), come and exact punishment from those who [misuse their] tongue, as Rashi explains there — that “tongue” corresponds to “tongue.” And it is written If the snake bites before charm is spoken, there is no advantage to the charmer (Ecclesiastes 10:11). And it is written One who breaches a fence will be bitten by a snake (Ecclesiastes 10:8). This refers to the tongue which breaches two fences — one of flesh and one of bone — and emerges to speak. Therefore, the scripture tells us that there were snakes in the pit, suggesting that the snake — which sinned with its tongue regarding matters of sexual impropriety [for it saw Adam and Eve engaged in intimacy and desired her] — should come and exact punishment from Joseph who reported about his brothers that they were suspected of sexual misconduct.

Kli Yakar on Genesis 37:24:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְהִנֵּה מָקוֹם אִתִּי, לְפָרֵשׁ אַרְבַּע יָדוֹת אֵלּוּ שֶׁיֵּשׁ בָּהֶם רֶמֶז עַל אִישׁ חוֹמֵד מָמוֹן וְאֵינוֹ נִפְטָר מִן הָעוֹלָם וַחֲצִי תַּאֲוָתוֹ בְּיָדוֹ, יֵשׁ בְּיָדוֹ מָנֶה מִתְאַוֶּה מָאתַיִם כוּ׳, וְהִנֵּה כָּל אָדָם יֵשׁ לוֹ שְׁתֵּי יָדַיִם אֲשֶׁר בָּהֶם עָמֵל וְטוֹרֵחַ לְהַשִּׂיג מְלֹא חָפְנָיו בְּכֹחוֹ וְעֹצֶם יָדוֹ כְּפִי אֲשֶׁר תַּשִּׂיג יָדוֹ, וְאִם כֵּן כָּל אֲשֶׁר בְּכֹחוֹ מוּשָּׂג מִשְּׁתֵּי יָדָיו, וְאִם אֵינוֹ מִסְתַּפֵּק בְּמַה שֶּׁחֲנָנוֹ אֱלֹהִים מְלֹא חָפְנָיו הֲרֵי הוּא חוֹמֵד עוֹד מְלֹא חָפְנָיו דְּהַיְנוּ כְּדֵי מְלֶאכֶת אַרְבַּע יָדַיִם, כֶּפֶל מִן הַמּוּשָּׂג בִּשְׁתֵּי יָדָיו, וְהוּא בְּעֶצֶם הַשִּׁעוּר שֶׁל בַּעַל הַמָּנֶה הַחוֹמֵד מָאתַיִם, דְּהַיְנוּ כֶּפֶל מִכְּדֵי הַמּוּשָּׂג לוֹ כְּבָר מִשְּׁתֵּי יָדָיו. וְכָל חוֹמֵד מָמוֹן אֵינוֹ בַּעַל צְדָקָה, עַל כֵּן לֹא יִצְלַח לִמְלוּכָה, לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין מט) שֶׁבִּזְכוּת שֶׁעָשָׂה דָּוִד מִשְׁפָּט לָזֶה וּצְדָקָה לָזֶה הָיָה יוֹאָב מְנַצֵּחַ בַּמִּלְחָמָה. עַל כֵּן נֶאֱמַר אֵצֶל יְהוּדָה (דברים לג ז) ״יָדָיו רָב לוֹ״, ״יִרְבּוּ לוֹ״ מִבָּעֵי לֵיהּ, כִּי ״יָדָיו״ שְׁתַּיִם בְּמַשְׁמָע וְ״רָב״ לְשׁוֹן יָחִיד, אֶלָּא שֶׁהוֹרָה שֶׁלֹּא הָיָה חוֹמֵד מָמוֹן שֶׁל שְׁתֵּי יָדַיִם הַנּוֹסָפִים, כִּי שְׁתֵּי יָדָיו רַב לוֹ דַּי לוֹ, כִּי ״רַב״ הוּא מְשַׁמֵּשׁ לְשׁוֹן ״דַּי״, כְּמוֹ ״רַב לָךְ אַל תּוֹסֶף״ (דברים ג כו), וְרָמַז שֶׁהָיָה דַּי לוֹ בַּעֲמַל שְׁתֵּי יָדָיו, כִּי לֹא בִּקֵּשׁ עוֹד עַל שְׁנַיִם, לְפִיכָךְ ״וְעֵזֶר מִצָּרָיו תִּהְיֶה״ (דברים לג ז), כִּי הִסְתַּפְּקוּת זֶה סִבָּה אֶל הַצְּדָקָה אֲשֶׁר בִּזְכוּתָהּ אוֹיְבִים נוֹפְלִים לְפָנָיו, וּרְאָיָה מִיּוֹאָב, וּכְמוֹ שֶׁכָּתוּב (תהלים קיב ה) ״טוֹב אִישׁ חוֹנֵן וּמַלְוֶה״ וְגוֹ׳ ״נָכוֹן לִבּוֹ לֹא יִירָא עַד אֲשֶׁר יִרְאֶה בְצָרָיו״ (שם ח), וְכֵן מַסִּיק בְּבָבָא קַמָּא (יז.) שֶׁהָעוֹסֵק בִּגְמִילוּת חֲסָדִים אוֹיְבָיו נוֹפְלִים לְפָנָיו חֲלָלִים. לְכָךְ נֶאֱמַר שֶׁבִּזְכוּת שֶׁ״יָדָיו רַב לוֹ״, עֲמַל הַמּוּשָּׂג מִשְּׁתֵּי יָדָיו רַב לוֹ וְאֵינוֹ מְבַקֵּשׁ מוֹתָרוֹת וְאָז הוּא בַּעַל צְדָקָה, עַל כֵּן ״וְעֵזֶר מִצָּרָיו תִּהְיֶה״, וְזֶה נֶאֱמַר עַל יְהוּדָה הַבָּא מִפֶּרֶץ. אֲבָל זֶרַח לֹא הָיָה ״יָדָיו רָב לוֹ״, אֶלָּא בִּקֵּשׁ עֲמַל אַרְבַּע יָדוֹת וְחָמַד מָמוֹן שֶׁאֵינֶנּוּ רָאוּי לוֹ כְּמוֹ שֶׁנֶּאֱמַר אֵצֶל עָכָן (יהושע ז כא) ״וָאֶחְמְדֵם וָאֶקָּחֵם״, עַל כֵּן הוּשַׁב אָחוֹר יְמִינוֹ כְּמֵשִׁיב יָדוֹ, כִּי לֹא לוֹ יִהְיֶה מִשְׁפַּט הַבְּכוֹרָה וְהַמְּלוּכָה כִּי כָל מֶלֶךְ צָרִיךְ לְנִצְחוֹן הָאוֹיְבִים וְהוּא לָאו בַּר הָכֵי כָּאָמוּר.

And here I have space to explain these four hands, which contain an allusion to a person who covets money and does not depart from the world with even half his desires fulfilled — if he has 100, he desires 200, etc. Every person has two hands with which they toil and labor to acquire what they can grasp through their own strength and might, according to what their hands can attain. Thus, all that is within one’s power is achievable through their two hands. If one is not content with what God has granted them — a handful — they covet another handful, meaning the work of four hands, double what is attainable with their two hands. This is essentially the same measure as one who has 100 and covets 200 — double what is already attainable through their two hands. Anyone who covets money is not charitable, and therefore is not fit for kingship. For our Sages said (Sanhedrin 49) that it was in the merit of David doing justice for this one and charity for that one that Joab was victorious in battle. Therefore, it is said of Judah his hands are sufficient for him [yadav rav lo] (Deuteronomy 33:7). It should have said “yarbu lo” [they shall be abundant], since “hands” is plural while “rav” [sufficient] is singular. Rather, this indicates that he did not covet money requiring two additional hands, as his two hands were sufficient for him. For rav here means “enough,” as in enough for you [rav lecha], do not continue. This hints that he was satisfied with the labor of his two hands and did not seek more than that. Therefore, You shall be a help against his adversaries, for this contentment leads to charity, through whose merit enemies fall before him, as evidenced by Joab. As it is written Good is the man who is gracious and lends… his heart is steadfast, he shall not fear, until he sees his desire upon his adversaries (Psalms 112:5). Similarly, it concludes in Bava Kamma (17a) that one who engages in acts of kindness, his enemies fall before him as casualties. Therefore it states that because his hands were sufficient for him — the labor attainable through his two hands was enough and he did not seek excess — he became charitable. Thus, You shall be a help against his adversaries. This was said about Judah, who came from Perez. But Zerah was not content with his hands being sufficient; rather, he sought the labor of four hands and coveted money that was not rightfully his, as it is said regarding Achan I coveted them and took them (Joshua 7:21). Therefore, “his right hand was turned back”, like one withdrawing his hand, for the right of the firstborn and kingship would not be his, as every king needs to be victorious over enemies, and he was not capable of this, as explained.

Kli Yakar on Genesis 38:29:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל. פֵּרֵשׁ רַשִׁ״י: הִיא אִשְׁתּוֹ, כְּמוֹ שֶׁכָּתוּב ״וְלֹא חָשַׂךְ מִמֶּנִּי מְאוּמָה כִּי אִם אוֹתָךְ בַּאֲשֶׁר אַתְּ אִשְׁתּוֹ״ (בראשית לט:ט). וְקָרָא לְאִשְׁתּוֹ בְּכִנּוּי ״לֶחֶם״, כִּי כְּמוֹ שֶׁהַלֶּחֶם מַשְׂבִּיעַ לְכָל חַי יוֹתֵר מִכָּל דָּבָר הַזָּן, כָּךְ בְּעִילוֹת שֶׁל הֶתֵּר מַשְׂבִּיעִים אוֹתוֹ אֵבָר, לְאַפּוֹקֵי בְּעִילוֹת שֶׁל אִסּוּר אֵינָן מַשְׂבִּיעִים. כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוכה נב:) ״אֵבָר קָטָן, מַשְׂבִּיעוֹ רָעֵב״, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין עה.) שֶׁנִּטַּל טַעַם בִּיאָה וְנִתַּן לְעוֹבְרֵי עֲבֵרָה, כִּי אֵין יִצְרוֹ תּוֹקְפוֹ כִּי אִם בִּדְבַר אִסּוּר. וּלְכָךְ אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ד:) ״כָּל הַבָּא עַל אִשָּׁה זוֹנָה לְסוֹף מְבַקֵּשׁ כִּכַּר לֶחֶם וְאֵינוֹ מוֹצֵא״, שֶׁנֶּאֱמַר (משלי ו כו) ״כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם״. וְעָנְשׁוֹ מִדָּה כְּנֶגֶד מִדָּה, לְפִי שֶׁעָזַב אֶת אִשְׁתּוֹ שֶׁנִּקְרֵאת ״לֶחֶם״ וְדָבַק בְּזוֹנָה שֶׁאֵינָהּ לַחְמוֹ, עַל כֵּן יֶחְסַר לַחְמוֹ.

“Except for the bread that he ate.” Rashi explains that this refers to his wife, as it is written and he has kept back nothing from me except you, because you are his wife. He refers to his wife using the metaphor of bread because just as bread satisfies all living beings more than any other nourishing thing, so too permissible sexual relations satisfy that organ [of desire]. This is in contrast to forbidden sexual relations which do not satisfy, as our Sages said (Sukkah 52b) “The small organ — if one satisfies it, it becomes hungry,” and our Sages said (Sanhedrin 75) “The taste of sexual relations was taken away and given to those who transgress,” because one’s evil inclination only overpowers him regarding forbidden matters. Therefore, our Sages said (Sotah 4b) “Anyone who has relations with a prostitute will ultimately seek a loaf of bread but not find it, as it is said for on account of a harlot, [one is brought] to a loaf of bread (Proverbs 6:26).” His punishment is measure for measure — because he abandoned his wife who is called “bread” and clung to a prostitute who is not his bread, therefore he will lack bread.

Kli Yakar on Genesis 39:6:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְכוֹס פַּרְעֹה בְּיָדִי. בִּבְרֵאשִׁית רַבָּה (פח ה) אָמְרוּ: מִכָּאן תִּקְּנוּ חֲכָמִים אַרְבַּע כּוֹסוֹת בְּפֶסַח, כְּנֶגֶד אַרְבַּע פְּעָמִים ״כּוֹס״ שֶׁנִּזְכְּרוּ כָּאן. וְיֵשׁ לִתְמֹהַּ: מַה הֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְשַׂר הַמַּשְׁקִים בָּזֶה, וּמַה עִנְיַן אַרְבַּע כּוֹסוֹת שֶׁל פֶּסַח לַחֲלוֹמוֹ שֶׁל שַׂר הַמַּשְׁקִים? וְנִרְאֶה לִי, כִּי יָדוּעַ שֶׁשְּׁתִיַּת הַכּוֹס מוֹרָה עַל הַתְּשׁוּעָה מֵאֵיזוֹ צָרָה, כְּמוֹ שֶׁכָּתוּב (תהלים קטז יג) ״כּוֹס יְשׁוּעוֹת אֶשָּׂא״, וְאַרְבַּע כּוֹסוֹת שֶׁל פֶּסַח יוֹכִיחוּ. וְכָל שָׁבוּי סְבָבוּהוּ אַרְבַּע מִשְׁפָּחוֹת הָרָעוֹת שֶׁנִּזְכְּרוּ בְּסֵפֶר יִרְמְיָה (ירמיה טו ב): ״כֹּה אָמַר ה׳ אֲשֶׁר לַחֶרֶב לַחֶרֶב וַאֲשֶׁר לַמָּוֶת לַמָּוֶת וַאֲשֶׁר לָרָעָב לָרָעָב וַאֲשֶׁר לַשְּׁבִי לַשֶּׁבִי״. וּבְבָבָא בַּתְרָא (ח:) אָמַר רַבִּי יוֹחָנָן: כָּל הַמְאֻחָר בַּפָּסוּק קָשֶׁה מִשֶּׁלְּפָנָיו כוּ׳, עַד ״שְׁבִי״ – כּוּלְּהוּ אִיתַנְהוּ בֵּיהּ. כִּי בְּיָדוֹ שֶׁל אֲדוֹנוֹ לְיַסְּרוֹ בַּחֶרֶב, וְלַהֲמִיתוֹ, וּלְהַרְעִיבוֹ, וּלְעַנּוֹתוֹ בְּעִנְיַן בֵּית הַסֹּהַר. וְנִמְצָא שֶׁכָּל שָׁבוּי שֶׁבְּבֵית הַבּוֹר, כְּשֶׁיּוֹצֵא מִבֵּית הָאֲסוּרִים, דִּין הוּא שֶׁיִּשְׁתֶּה אַרְבַּע כּוֹסוֹת שֶׁל יְשׁוּעָה, כִּי מֵאַחַר שֶׁשְּׁבִי כּוּלְּהוּ אִיתַנְהוּ בֵּיהּ, אִם כֵּן בִּיצִיאָתוֹ מִשָּׁם מִבֵּית הַסֹּהַר הוּא נִצּוֹל מֵאַרְבַּעְתָּן. עַל כֵּן נִזְכַּר בְּשַׂר הַמַּשְׁקִים אַרְבַּע פְּעָמִים לְשׁוֹן ״כּוֹס״, כִּי הֶרְאָה לוֹ בַּחֲלוֹם שֶׁיֵּצֵא מִן בֵּית הַבּוֹר וְיִהְיֶה נִצּוֹל מֵאַרְבַּע רָעוֹת אֵלּוּ, וְיִהְיֶה רָאוּי לִשְׁתּוֹת אַרְבַּע כּוֹסוֹת שֶׁל יְשׁוּעָה. וְאִם כֵּן לָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מִכָּאן שֶׁבְּפֶסַח חַיָּב כָּל אָדָם לִשְׁתּוֹת אַרְבַּע כּוֹסוֹת, כִּי יִשְׂרָאֵל הָיוּ גַּם כֵּן שְׁבוּיִים בְּמִצְרַיִם, וְהַשָּׁבוּי כּוּלְּהוּ אִיתַנְהוּ בֵּיהּ, עַל כֵּן דִּין הוּא שֶׁיִּשְׁתּוּ אַרְבַּע כּוֹסוֹת שֶׁל יְשׁוּעָה כְּנֶגֶד הַהַצָּלָה מֵאַרְבַּעְתָּן, כִּי לֹא אֶת אֲבוֹתֵינוּ בִּלְבָד גָּאַל הַקָּדוֹשׁ בָּרוּךְ הוּא מִמִּצְרַיִם, כִּי אַף אוֹתָנוּ גָּאַל עִמָּהֶם. וְזֶה פֵּרוּשׁ יָקָר. וּמִכָּאן שָׁפַט יוֹסֵף בְּשִׂכְלוֹ שֶׁשַּׂר הַמַּשְׁקִים יֵצֵא מִבֵּית הַסֹּהַר וְיוּשַׁב עַל כַּנּוֹ, אֲבָל שַׂר הָאוֹפִים לֹא רָאָה בוֹ דָּבָר הַמּוֹרֶה עַל גְּאוּלָּתוֹ וְעַל פְּדוּת נַפְשׁוֹ.

“And Pharaoh’s cup was in my hand.” In Genesis Rabbah (88:5), they said from here the Sages instituted the four cups of wine on Passover, corresponding to the four times the word “cup” is mentioned here. One must wonder what did the Holy One, Blessed be He, show the chief butler in this, and what is the connection between the four cups of Passover and the chief butler’s dream? It seems to me that it is known that drinking from a cup symbolizes salvation from some trouble, as it is written I will lift up the cup of salvation (Psalms 116:13), and the four cups of Passover prove this. Every prisoner is surrounded by four evil families that are mentioned in the book of Jeremiah (15:2): Thus says the Lord: Those destined for death, to death; those for the sword, to the sword; those for famine, to famine; and those for captivity, to captivity. And in Bava Batra (8b), Rabbi Yochanan said that each punishment mentioned later in the verse is harder than the previous one, until captivity, which includes them all. For it is in the master’s hand to punish him with the sword, to kill him, to starve him, and to afflict him with imprisonment. Thus, every prisoner in the dungeon, when he leaves prison, it is appropriate that he should drink four cups of salvation. Since captivity includes all the other afflictions, when he leaves the prison he is saved from all four. Therefore, the word “cup” is mentioned four times regarding the chief butler, for it was shown to him in the dream that he would leave the dungeon and be saved from these four evils, and would be worthy of drinking four cups of salvation. Consequently, our Sages learned from here that on Passover every person is obligated to drink four cups, because the Israelites were also captives in Egypt, and captivity includes all other afflictions. Therefore, it is appropriate that they drink four cups of salvation corresponding to being saved from all four afflictions, for the Holy One, Blessed be He, did not only redeem our ancestors from Egypt, but He redeemed us with them as well. This is a precious interpretation. From here Joseph judged with his intellect that the chief butler would leave prison and return to his position, but regarding the chief baker, he saw nothing indicating his redemption and the ransom of his soul.

Kli Yakar on Genesis 40:11:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

לְכוּ אֶל יוֹסֵף אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוּ. פֵּרֵשׁ רַשִׁ״י בִּקֵּשׁ מֵהֶם שֶׁיִּמּוֹלוּ. טַעֲמוֹ שֶׁל דָּבָר הוּא, לְפִי שֶׁמָּצִינוּ שֶׁהָעָרְלָה נִקְרֵאת חֶרְפָּה, כְּמוֹ שֶׁכָּתוּב (בראשית לד יד) ״כִּי חֶרְפָּה הִיא לָנוּ לָתֵת אֲחוֹתֵנוּ לְאִישׁ אֲשֶׁר לוֹ עָרְלָה״, וְהָרָעָב נִקְרָא גַּם כֵּן חֶרְפָּה, שֶׁנֶּאֱמַר (יחזקאל לו ל) ״וְלֹא תִקְחוּ עוֹד חֶרְפַּת רָעָב בַּגּוֹיִם״. עַל כֵּן חָשַׁב שֶׁבַּהֲסָרַת חֶרְפַּת הָעָרְלָה יוּסַר מֵהֶם חֶרְפַּת הָרָעָב, כִּי הֲסָרַת הָעָרְלָה הִיא הֲסָרַת מוֹתְרוֹת הַדָּמִים הַמְסַבְּבִים הָעִפּוּשׁ, וְרִקְבוֹן הַתְּבוּאָה בָּאָה גַּם כֵּן מִצַּד הַמּוֹתָרוֹת וְהַפְּסוֹלֶת שֶׁבַּתְּבוּאָה הַגּוֹרֵם הָרִקָּבוֹן וְהָעִפּוּשׁ. וּזְכוּת בְּרִית הַמִּילָה הוֹעִיל גַּם לְנֹחַ, שֶׁנֶּאֱמַר (בראשית ו יח) ״וַהֲקִמֹתִי אֶת בְּרִיתִי אִתָּךְ״, פֵּרֵשׁ רַשִׁ״י עַל הַתְּבוּאָה וְהַפֵּרוֹת שֶׁלֹּא יִרְקְבוּ. וְכֵן הֵשִׁיב לָהֶם יוֹסֵף שֶׁיִּמּוֹלוּ, עַל מָה שֶׁאָמְרוּ אָסַפְנוּ תְּבוּאָה וְהִרְקִיבָה. וְזֶה מִדָּה כְּנֶגֶד מִדָּה, שֶׁאִם הָאָדָם מֵסִיר מִתּוֹכוֹ הַפְּסוֹלֶת שֶׁבּוֹ, גַּם ה׳ יִתֵּן הַטּוֹב וְיָסִיר הַפְּסוֹלֶת שֶׁבְּתוֹךְ הַתְּבוּאָה מַמָּשׁ, שֶׁאִי אֶפְשָׁר לָאָדָם לַהֲסִירוֹ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (סוטה ד:) כָּל הַבָּא עַל אִשָּׁה זוֹנָה לְסוֹף מְבַקֵּשׁ כִּכָּר לֶחֶם וְאֵינוֹ מוֹצֵא, שֶׁנֶּאֱמַר (משלי ו כו) ״כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם״, כִּי הַבּוֹעֵל אֲרַמִּית מָשְׁכָה עָרְלָתֵיהּ. וְעוֹד שֶׁהַמִּילָה תִּקּוּן הָאֵבֶר שֶׁלֹּא יַרְבֶּה בְּמִשְׁגָּל, וְהַמִּצְרִים הָיוּ שְׁטוּפֵי זִמָּה, עַל כֵּן הָיוּ צְרִיכִין תִּקּוּן זֶה בִּשְׁנַת הָרָעָב. וּמִטַּעַם זֶה נֶאֱמַר בְּיוֹסֵף (בראשית מט כד) וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ, שֶׁכָּבַשׁ יִצְרוֹ בְּאֵשֶׁת פּוֹטִיפַר, עַל כֵּן מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל, כִּי זָכָה מִשָּׁם שֶׁתְּבוּאָתוֹ לֹא הִרְקִיבָה, וְהָיָה רוֹעֶה וְזָן אֶבֶן יִשְׂרָאֵל בִּזְכוּת שֶׁלֹּא הָיָה רוֹעֶה זוֹנוֹת.

“Go to Joseph and do whatever he tells you.” Rashi explains that he [Joseph] asked them to circumcise themselves. The reason for this is because we find that uncircumcision is called a “disgrace,” as it is written For it would be a disgrace for us to give our sister to a man who is uncircumcised (Genesis 34:14). And famine is also called a “disgrace,” as it is said And you shall no longer bear the disgrace of famine among the nations (Ezekiel 36:30). Therefore, he thought that by removing the disgrace of uncircumcision, the disgrace of famine would be removed from them. For the removal of the foreskin is the removal of excess blood that causes decay, and the rotting of grain also comes from excess and waste in the grain that causes decay and spoilage. The merit of the covenant of circumcision also helped Noah, as it is said And I will establish My covenant with you (Genesis 6:18) — Rashi explains this refers to [protecting] the grain and fruits from rotting. This is what Joseph answered them when they said their collected grain had rotted — that they should circumcise themselves. This is measure for measure: If a person removes the waste from within himself, God will also give good and remove the waste from within the grain itself, which is impossible for man to remove. Our Sages said (Sotah 4b) “Anyone who has relations with a prostitute will eventually seek a loaf of bread and not find it, as it is said For on account of a harlot, one is brought to a loaf of bread (Proverbs 6:26).” For one who has relations with a non-Jewish woman, his foreskin is extended. Furthermore, circumcision corrects the organ so that one does not engage excessively in sexual relations. The Egyptians were steeped in sexual immorality, therefore they needed this correction during the years of famine. For this reason it is said about Joseph His bow remained taut (Genesis 49:24) — that he conquered his desire with Potiphar’s wife, therefore from there he shepherded the stone of Israel For from there he merited that his grain did not rot, and he was able to sustain and nourish the rock of Israel because he did not “shepherd prostitutes.”

Kli Yakar on Genesis 41:55:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

שִׁלְחוּ מִכֶּם אֶחָד. וְאַחַר כָּךְ חָזַר וְשָׁלַח אֶת כֻּלָּם חוּץ מֵאֶחָד, כִּי רָצָה יוֹסֵף שֶׁיַּרְגִּישׁוּ בְּחֶטְאָם שֶׁחָטְאוּ בַּאֲחִיהֶם וְיִתְוַדּוּ עֲוֹנָם. וְכַאֲשֶׁר יִשְׁלְחוּ מֵהֶם אֶחָד, חָשַׁב שֶׁוַּדַּאי יֵלֵךְ רְאוּבֵן גָּדוֹל שֶׁבָּאַחִים, כִּי אֵלָיו מִשְׁפַּט הַבְּכוֹרָה לָצֵאת לְחֵרוּת מִמְּקוֹם הַמִּשְׁמָר. וְאוּלַי יִתְלוּ הָאַחִים שֶׁלְּפִי שֶׁלֹּא הָיָה לִרְאוּבֵן חֵלֶק בַּמְּכִירָה, עַל כֵּן נִצּוֹל, כִּי אֲפִלּוּ יְהוּדָה הָיָה לוֹ חֵלֶק בָּזֶה, שֶׁהֲרֵי בַּעֲבוּר זֶה הוֹרִידוּהוּ הָאַחִים מִגְּדֻלָּתוֹ, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״וַיֵּרֶד יְהוּדָה״ (בראשית לח, א). וְאַחַר שֶׁהָיוּ בְּמַאֲסָר שְׁלֹשָׁה יָמִים, חָשַׁב יוֹסֵף שֶׁכְּבָר נִתְמָרֵק עָוֹן זֶה, עַל כֵּן שָׁלַח אֶת כֻּלָּם חוּץ מִן שִׁמְעוֹן, כִּי הוּא הָיָה לוֹ חֵלֶק גָּדוֹל בִּמְכִירָתוֹ יוֹתֵר מִן כֻּלָּם. כִּי מַה שֶּׁנֶּאֱמַר ״וַיֹּאמְרוּ אִיש אֶל אָחִיו לְכוּ וְנַהַרְגֵהוּ״ (בראשית לז, כ), שִׁמְעוֹן אָמַר כֵּן לְלֵוִי, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״שִׁמְעוֹן וְלֵוִי אַחִים״ (בראשית מט, ה). וּבְוַדַּאי שֶׁשִּׁמְעוֹן הִתְחִיל לְדַבֵּר כֵּן, כִּי לֵוִי לֹא הָיָה מְדַבֵּר בִּפְנֵי הַגָּדוֹל מִמֶּנּוּ. וְכֵן פֵּרֵשׁ רַשִׁ״י כָּאן. וְכָל זֶה עָשָׂה כְּדֵי שֶׁיַּכִּירוּ בְּחֶטְאָם וְיִתְוַדּוּ.

“Send one from among you.” Later he changed and sent all of them except for one, because Joseph wanted them to feel [the weight of] their sin that they committed against their brother and confess their transgression. When they would send one from among them, he thought that surely Reuben, the eldest of the brothers, would go, as the right of the firstborn entitled him to go free from the place of confinement. Perhaps the brothers would attribute [Reuben’s release] to the fact that since Reuben had no part in the sale, therefore he was saved. For even Judah had a part in this, as evidenced by the fact that the brothers lowered him from his position of leadership because of it, as Rashi explains on the verse And Judah went down (Genesis 38:1). After they were imprisoned for three days, Joseph thought that this sin had already been atoned for, therefore he sent all of them except for Simeon, because he had a greater part in his sale than all the others. For regarding what is stated They said to one another, “Come, let us kill him”, it was Simeon who said this to Levi, as Rashi explains on the verse Simeon and Levi are brothers (Genesis 49:5). Certainly Simeon was the one who began speaking thus, for Levi would not have spoken before someone older than him. And so does Rashi explain here. And all this was done so that they would recognize their sin and confess.

Kli Yakar on Genesis 42:16:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וּמַה שֶּׁאָמַר ״גַּם טַפֵּנוּ״, לְפִי שֶׁנֶּאֱמַר (משלי יא כו) ״מֹנֵעַ בָּר יִקְּבֻהוּ לְאוֹם״. וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין צא:) אֲפִלּוּ עוּבָּרִין שֶׁבִּמְעֵי אִמָּם מְקַלְּלִין אוֹתוֹ, כִּי אֵין ״לְאוֹם״ אֶלָּא עוּבָּרִים, שֶׁנֶּאֱמַר (בראשית כה כג) ״וּלְאֹם מִלְאֹם יֶאֱמָץ״, אַף עַל פִּי שֶׁדָּרְשׁוּ (שם צא:) ״מֹנֵעַ בָּר״ עַל הַמּוֹנֵעַ הֲלָכָה מִפִּי תַּלְמִיד, מִכָּל מָקוֹם אֵין הַמִּקְרָא יוֹצֵא מִידֵי פְּשׁוּטוֹ וּמְדַבֵּר בְּבָר מַמָּש, כִּי הַמּוֹנֵעַ הַתְּבוּאָה אָז הַנָּשִׁים רְעֵבוֹת וְזֶה מַזִּיק גַּם לָעוּבָּרִים שֶׁבִּמְעֵיהֶם, וְכָל שֶׁכֵּן לְטַפָּם, כִּי יֹאמְרוּ לְאִמּוֹתָם ״אַיֵּה דָּגָן וְתִירוֹשׁ״. עַל כֵּן אָמַר יְהוּדָה ״גַּם טַפֵּנוּ״ יִחְיוּ בָּעוֹלָם הַזֶּה, וְלֹא יָמוּתוּ לָעוֹלָם הַבָּא, כִּי אִם עַל יָדְךָ יִמָּנַע מֵהֶם בָּר, אֲזַי יְקַלְּלוּךָ וְיִהְיוּ בְּנֵי מָוֶת לָעוֹלָם הַבָּא כְּדִין הַמְקַלֵּל אָבִיו, כִּי בְּנֵי בָּנִים הֲרֵי הֵם כְּבָנִים (יבמות סב:). וְאַף עַל פִּי שֶׁקְּטַנִּים הֵמָּה וְאֵינָן בְּנֵי עֳנָשִׁים, מִכָּל מָקוֹם צָרִיךְ הֶעָוֹן מֵרוּק קְצָת לְהָסִיר פְּגַם הַנֶּפֶש וַחֲלוּדָתָהּ. וּבְדֶרֶךְ פְּשׁוּטוֹ אָמַר ״גַּם אֲנַחְנוּ״, כִּי חַיֵּי הָאָדָם קוֹדְמִים לְחַיֵּי אָבִיו, וְחַיֵּי אָבִיו קוֹדְמִים לְחַיֵּי הַטַּף. עַל כֵּן סִדֵּר עַל זֶה הָאֹפֶן: ״גַּם אֲנַחְנוּ גַּם אַתָּה גַּם טַפֵּנוּ״.

And regarding what he said “also our children,” this is because it is written He who withholds grain, the nation will curse him (Proverbs 11:26). Our Sages explained (Sanhedrin 91b) that even fetuses in their mothers’ wombs curse him, for the word “nation” [le’om] only refers to fetuses, as it is said and one nation [le’om] shall be stronger than the other nation (Genesis 25:23). Although they interpreted (ibid. 91b) withholds grain as referring to one who withholds Torah teachings from a student, nevertheless, the verse does not depart from its simple meaning and speaks of actual grain, for when one withholds produce, women become hungry and this harms the fetuses in their wombs, and certainly their children, for they say to their mothers where is grain and wine? Therefore, Judah said also our children will live in this world, and not die in the World to Come. For if you withhold grain from them, they will curse you and become deserving of death in the World to Come, like one who curses his father, since grandchildren are considered like children (Yevamot 62b). And even though they are minors and not subject to punishment, nevertheless, the sin requires some cleansing to remove the blemish and rust from the soul. According to the simple interpretation, he said also we because a person’s own life takes precedence over his father’s life, and his father’s life takes precedence over the children’s lives. Therefore, he ordered it in this way: also we, also you, also our children.

Kli Yakar on Genesis 43:8:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

עַל כֵּן צָרִיךְ אֲנִי לְפָרֵשׁ, ״לֹא זוֹ אַף זוֹ״ בְּעִנְיָן שֶׁהֱבִינוֹ גַּם הַמּוֹשֵׁל, וְזֶה כִּי אַרְבַּע חֲלוּקוֹת וְדָתוֹת הָיָה כָּאן. כִּי מִתְּחִלָּה הִפְרִיזוּ הָאַחִים עַל הַמִּדָּה לוֹמַר שֶׁהַגַּנָּב עַצְמוֹ בֶּן מָוֶת, וְהַמִּתְחַבְּרִים אֵלָיו רָאוּי לְהָקֵל בְּעָנְשָׁם, עַל כֵּן יִהְיוּ עֲבָדִים. כִּי הָיָה לָהֶם לִהְיוֹת עוֹמֵד עַל הַמִּשְׁמָר, כִּי וַדַּאי גַּנָּב עַתִּיקָא הוּא, מֵאַחַר שֶׁלֹּא יָכוֹל לְהִתְאַפֵּק מִלִּגְנֹב אֲפִלּוּ מִשֻּׁלְחַן הַמּוֹשֵׁל. וּשְׁלוּחוֹ שֶׁל יוֹסֵף אָמַר כִּי בְּדִינֵנוּ אֵין הַגַּנָּב בֶּן מָוֶת, וְאֵין דָּנִין מִיתָה עַל גְּנֵבַת מָמוֹן כִּי אִם עַבְדוּת. וּלְפִי זֶה דִּין הוּא שֶׁתִּהְיוּ כֻּלְּכֶם עֲבָדִים, אַךְ לְפִי שֶׁחֶרְפָּה לָכֶם לְהַשְׁווֹת אֶתְכֶם בְּדִין אֶחָד עִם הַגַּנָּב עַצְמוֹ, כְּדֵי שֶׁלֹּא יֹאמְרוּ שֶׁגַּם אַתֶּם גַּנָּבִים כָּמוֹהוּ, עַל כֵּן אֶעֱשֶׂה חֲלוּקָּה זוֹ שְׁנִיָּה. וְגַם לְפִי חֲלוּקָּה זוֹ יִהְיֶה כְּדִבְרֵיכֶם, שֶׁלֹּא תִּהְיוּ שָׁוִים אֶל הַגַּנָּב עַצְמוֹ, כִּי הוּא יִהְיֶה לִי עֶבֶד, דְּהַיְנוּ עֶבֶד לַעֲבָדִים, וְאַתֶּם תִּהְיוּ גַּם כֵּן עֲבָדִים, אֲבָל לֹא לִי, כִּי אִם אֶל הַמּוֹשֵׁל עַצְמוֹ, דְּהַיְנוּ עַבְדוּת בְּדֶרֶךְ נְקִיָּה. לְכָךְ אָמַר ״תִּהְיוּ נְקִיִּם״, שֶׁיִּהְיֶה הֲוָיָה גַּם לְעַבְדוּתְכֶם, אָמְנָם בְּדֶרֶךְ נְקִיָּה קְצָת. וְרָמַז לָהֶם שֶׁיִּהְיוּ נְקִיִּים מִנִּכְסֵיהֶם, כִּי מַה שֶּׁקָּנָה עֶבֶד קָנָה רַבּוֹ, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק (שמות כא כח) ״וּבַעַל הַשּׁוֹר נָקִי״ – יָצָא פְּלוֹנִי נָקִי מִנְּכָסָיו. כָּךְ רָמַז לָהֶם שֶׁיִּהְיֶה לָהֶם גַּם כֵּן עַבְדוּת, אֲבָל לֹא יִהְיֶה לָהֶם מִינֵי הַגָּלוּת הַתְּלוּיִין בָּעַבְדוּת, רַק זֶה לְבַד שֶׁיִּהְיוּ נְקִיִּים מִנִּכְסֵיהֶם וְלֹא יִהְיוּ בְּנֵי חוֹרִין. אֲבָל הַגַּנָּב עַצְמוֹ, זוּלַת זֶה, יֵשׁ לוֹ עוֹד הַרְבֵּה מִינֵי גְּנַאי הַתְּלוּיִין בְּמַה שֶּׁיִּהְיֶה עֶבֶד לַעֲבָדִים. וְעַל שֶׁלֹּא הִשְׁוָה, גַּם לְפִי סְבָרָתוֹ, הָאַחִים אֶל הַגַּנָּב עַצְמוֹ, אָמַר ״גַּם עַתָּה״ לְפִי סְבָרָתִי ״כְּדִבְרֵיכֶם כֶּן הוּא״. וְהָאַחִים בְּבוֹאָם לִפְנֵי יוֹסֵף אָמְרוּ ״הִנֶּנּוּ עֲבָדִים לַאדֹנִי״, כַּאֲשֶׁר פָּסַק עַבְדְּךָ עָלֵינוּ. אַךְ מַה שֶּׁפָּסַק שֶׁהַגַּנָּב יִהְיֶה עֶבֶד לַעֲבָדִים, זֶהוּ גְּנוּת גָּדוֹל. וְעַל זֶה בִּקְשׁוּ מִן הַמּוֹשֵׁל לְהָקֵל מֵעֲלֵיהֶם, וְדֶרֶךְ פְּשָׁרָה הֶחְמִירוּ עַל עַצְמָם לְהַשְׁווֹת אֶת עַצְמָם אֵלָיו וְיִהְיוּ כֻּלָּם עֲבָדִים אֶל הַמּוֹשֵׁל, כִּי אֵין לָחוּשׁ שֶׁיַּחֲזוֹר וְיִגְנֹב, כִּי אֲנַחְנוּ נַעֲמֹד עַל הַמִּשְׁמָר. וְאָמְרוּ דֶּרֶךְ ״לֹא זוֹ אַף זוֹ״: ״גַּם אֲנַחְנוּ״ – לֹא זוֹ אֲנַחְנוּ, פְּשִׁיטָא שֶׁדִּין הוּא שֶׁלֹּא נִהְיֶה עֶבֶד לַעֲבָדִים, כִּי אֵין אָנוּ חֲשׁוּדִים בְּעֵינֶיךָ, שֶׁהֲרֵי ״כֶּסֶף אֲשֶׁר מָצָאנוּ בְּפִי אַמְתְּחֹתֵינוּ הֱשִׁיבֹנוּ אֵלֶיךָ, וְאֵיךְ נִגְנֹב מִבֵּית אֲדֹנֶיךָ?״ (בראשית מד ח). אֶלָּא אֲפִלּוּ ״גַּם אֲשֶׁר נִמְצָא הַגָּבִיעַ בְּיָדוֹ״ (בראשית מד טז), מְבַקְשִׁים אָנוּ לַעֲשׂוֹת לוֹ חֶסֶד שֶׁיִּהְיֶה עֶבֶד לַאדֹנִי וְלֹא עֶבֶד לַעֲבָדִים. וְיוֹסֵף אָמַר: ״חָלִילָה לִּי מֵהַשְׁווֹת אֶתְכֶם אֶל הַגַּנָּב, אֶלָּא הוּא יִהְיֶה לִי לְעַצְמִי עֶבֶד כַּאֲשֶׁר בִּקַּשְׁתֶּם, וְאִם כֵּן בְּהֶכְרֵחַ הוּא שֶׁאַתֶּם תַּעֲלוּ בְּשָׁלוֹם אֶל אֲבִיכֶם״.

Therefore I must explain, “not only this, but also that,” in a way that also the ruler understood it. And that is that there were four divisions and laws here. Initially, the brothers went to the extreme by saying that the thief himself deserves death, while those associated with him should receive a lighter punishment and therefore become slaves. This was because they should have been on guard, as he was clearly a habitual thief since he couldn’t refrain from stealing even from the ruler’s table. Joseph’s messenger said that according to their laws, a thief is not subject to death, and they don’t impose death for monetary theft, only slavery. According to this, it would be proper that you all become slaves. However, since it would be shameful for you to be judged equally with the thief himself, lest people say you are also thieves like him, I will make this second distinction. Even according to this distinction, it will be as you said — you won’t be equal to the thief himself. He will be my slave, meaning a slave to slaves, while you will also be slaves but not to me, rather to the ruler himself, meaning a cleaner form of slavery. That’s why he said you shall be clean/free, meaning there would be reality even to your slavery, albeit in a somewhat dignified way. He hinted to them that they would be “clean” of their possessions, as whatever a slave acquires belongs to his master, as Rashi explains on the verse and the owner of the ox shall be clean/free (Exodus 21:28) — meaning so-and-so became free/clean of his possessions. Thus he hinted to them that they would also experience slavery, but not the types of exile associated with slavery — only that they would be clean of their possessions and not be free men. But for the thief himself, beyond this, there are many more forms of disgrace associated with being a slave to slaves. And because he did not equate, even according to his reasoning, the brothers with the thief himself, he said “even now, according to my reasoning, it is as you say.” When the brothers came before Joseph, they said “We are servants to my Lord” as your servant ruled upon us, but what he ruled — that the thief should be a slave to slaves — this is a great disgrace. Regarding this, they asked the ruler to lighten their burden, and as a compromise, they were stricter on themselves by equating themselves with him so they would all be slaves to the ruler. They weren’t concerned he would steal again because “we will stand guard.” They spoke in terms of “not only this, but even that,” saying “Not only we — obviously it is proper that we shouldn’t be slaves to slaves, as we are not suspicious in your eyes, for we returned the money we found in our sacks to you, so how could we steal from my Lord’s house? But even the one in whose possession the goblet was found — we request to do him a kindness that he should be a slave to my Lord and not a slave to slaves.” Joseph said, “Far be it from me to equate you with the thief. Rather, he alone will be my slave as you requested, and therefore you must necessarily go up in peace to your father.”

Kli Yakar on Genesis 44:10:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְעוֹד טַעַם אַחֵר עַל בֶּהָלָה זוֹ, לְפִי שֶׁאָמַר ״אֲנִי יוֹסֵף״ וְלֹא הִזְכִּיר ״אֲחִיכֶם״, עַל כֵּן נִבְהֲלוּ נֶחְפְּזוּ שָׁם רְעָדָה אֲחָזָתַם, כִּי אָמְרוּ פֶּן יְבַקֵּשׁ לִהְיוֹת אוֹיֵב וּמִתְנַקֵּם וְהִסִּיעַ אֶת עַצְמוֹ מִן הָאַחְוָה, כַּאֲשֶׁר עָשׂוּ הֵמָּה לוֹ שֶׁהִסִּיעוּ אֶת עַצְמָם מִן הָאַחְוָה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״נָסְעוּ מִזֶּה״ (בראשית לז:יז). עַל כֵּן אָמַר לָהֶם שֵׁנִית ״אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה״, אַף עַל פִּי שֶׁלְפָחוֹת הָיָה לָכֶם לִמְכֹּר אוֹתִי לְאֵיזוֹ אֻמָּה אַחֶרֶת שֶׁאֵינָן שְׁטוּפֵי זִמָּה כָּל כָּךְ, מִכָּל מָקוֹם אֲחִיכֶם אָנִי, וְאַל יִחַר בְּעֵינֵיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי הֵנָּה לְמִצְרַיִם, כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים, כִּי רוֹאֶה אֲנִי שֶׁנִּתְגַּלְגֵּל הַדָּבָר שֶׁבָּאתִי בֵּין שְׁטוּפֵי זִמָּה וְקָרָה לִי מִקְרֶה בְּאֵשֶׁת פּוֹטִיפַר שֶׁכָּבַשְׁתִּי אֶת יִצְרִי, וְעַל יְדֵי זֶה זָכִיתִי לִהְיוֹת רוֹעֶה יִשְׂרָאֵל זָן וּמְפַרְנֵס, כְּמוֹ שֶׁכָּתוּב (בראשית מט:כד) ״וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וְגוֹ׳ מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל״. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הִסְכִּימוּ לָזֶה, שֶׁאָמְרוּ (סוטה ד:) ״כָּל הַבָּא עַל אֵשֶׁת אִיש לְסוֹף מְבַקֵּשׁ כִּכָּר לֶחֶם וְאֵינוֹ מוֹצֵא״ וְכוּ׳, וְאִלּוּ לֹא הָיִיתִי בֵּין שְׁטוּפֵי זִמָּה אוּלַי הָיָה נִבְחָר אִישׁ אַחֵר לְתִקּוּן שְׁנֵי הָרָעָב, אֲבָל מֵאַחַר שֶׁנִּזְדַּמֵּן לִי שֶׁנִּמְכַּרְתִּי לְעַם שְׁטוּפֵי זִמָּה, לֹא זָכָה שׁוּם אֶחָד מֵהֶן לְתַקֵּן הָרָעָב כִּי אִם אֲנִי. וְאִם כֵּן הַמְּכִירָה הֵנָּה לְמִצְרַיִם גָּרְמָה לִי כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם.

And another reason for this panic: Because he said I am Joseph without mentioning “your brother,” they were therefore terrified and trembled, seized with fear. For they said perhaps he seeks to be an enemy and take revenge, having removed himself from brotherhood just as they had done to him when they removed themselves from brotherhood, as Rashi explained on the verse they have departed from here (Genesis 37:17). Therefore, he said to them a second time I am Joseph your brother, whom you sold to Egypt. Even though you could have at least sold me to some other nation that wasn’t so steeped in sexual immorality, nevertheless I am your brother and do not be distressed that you sold me here to Egypt, for God sent me here for sustenance. For I see that things were orchestrated such that I came among those steeped in sexual immorality, and the incident with Potiphar’s wife occurred where I conquered my inclination, and through this I merited to become Israel’s shepherd, providing and sustaining. As it is written His bow remained taut… from there he became a shepherd, a stone of Israel (Genesis 49:24). And our Sages agreed with this, saying (Sotah 4b) “Anyone who commits adultery will ultimately seek a loaf of bread and not find it.” And if I had not been among those steeped in sexual immorality, perhaps another person would have been chosen to remedy the years of famine. But since it happened that I was sold to a people steeped in sexual immorality, none of them merited to remedy the famine except me. Therefore, being sold here to Egypt caused that God sent me before you for sustenance.

Kli Yakar on Genesis 45:3:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה. כָּל הַסִּבּוֹת וְהַגִּלְגּוּלִים הָאֵלּוּ הָיוּ לְהוֹרִידָם מִצְרַיְמָה כְּדֵי לִפְרֹעַ חוֹב ״כִּי גֵר יִהְיֶה זַרְעֲךָ״ (בראשית טו יג), וְזוֹ הִיא הָעֵצָה הָעֲמוּקָה שֶׁל אוֹתוֹ צַדִּיק הַקָּבוּר בְּחֶבְרוֹן, אֲשֶׁר יָעַץ וַאֲשֶׁר בֵּרֵר לוֹ הַגָּלֻיּוֹת לָרֶדֶת לְאַרְצוֹת הָעַמִּים הָעֲמוּקִים מִן אֶרֶץ כְּנַעַן בִּמְקוֹם עֹמֶק שְׁאוֹל הַגֵּהִנֹּם. וּבַיַּלְקוּט מֵבִיא מִדְרָשׁ הַדּוֹרֵשׁ עַל יוֹסֵף פָּסוּק (משלי כ ה) ״מַיִם עֲמֻקִּים עֵצָה בְלֶב אִישׁ וְאִישׁ תְּבוּנוֹת יִדְלֶנָּה״, וְלִי נִרְאֶה לְפָרֵשׁ שֶׁגַּם יוֹסֵף נִתְכַּוֵּן לָזֶה לְסַבֵּב יְרִידָתָם לְמִצְרַיִם לִמְקוֹם מַיִם עֲמֻקִּים מַיִם הַזֵּדוֹנִים, וְזוֹ הִיא הָעֵצָה הַיְּעוּצָה אֲשֶׁר בְּלֵב יוֹסֵף וְאֵין אָדָם יָכוֹל לַעֲמֹד עַל דַּעְתּוֹ, כִּי אִם יְהוּדָה אִישׁ תְּבוּנוֹת יָרַד לְסוֹף דַּעְתּוֹ וַיִּדְלֶנָּה לְהוֹצִיא לָאוֹר מַחֲשַׁבְתּוֹ אֲשֶׁר חָשַׁב עַל הַיְּהוּדִים לְהוֹרִידָם לְאַרְצוֹת הָעַמִּים. וְעַל כֵּן נִרְאָה ה׳ אֶל יַעֲקֹב בְּמַרְאֹת הַלַּיְלָה, כְּדֶרֶךְ שֶׁמָּצִינוּ כְּשֶׁיִּעֵד לְאַבְרָהָם ״כִּי גֵר יִהְיֶה זַרְעֲךָ״ נִרְאָה אֵלָיו בִּזְמַן שֶׁהַשֶּׁמֶשׁ שׁוֹקַעַת בִּנְפֹל תַּרְדֵּמָה עַל אֲנָשִׁים, כְּמוֹ שֶׁכָּתוּב (בראשית טו יב) ״וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל אַבְרָם״, כָּךְ נִרְאָה ה׳ אֶל יַעֲקֹב בְּמַרְאֹת הַלַּיְלָה. כִּי כָל זֶה רֶמֶז אֶל חֶשְׁכַת הַגָּלוּת, וְעַל כֵּן הָיָה יַעֲקֹב מִתְיָרֵא לָרֶדֶת לִמְקוֹם חֹשֶׁךְ עָנָן וַעֲרָפֶל, עַד שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״אַל תִּירָא מֵרְדָה מִצְרַיְמָה כִּי לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם״ (בראשית מו ג), וְזֶה עַל יְדֵי הָעִנּוּי שֶׁאָמְרוּ ״פֶּן יִרְבֶּה״ (שמות א י) וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר ״כֵּן יִרְבֶּה״, וְהָעִנּוּי הָיָה סִבָּה לַעֲשׂוֹתָם לְגוֹי גָּדוֹל כְּמוֹ שֶׁכָּתוּב (שמות א יב) ״וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה״.

“I will go down with you to Egypt, and I will surely bring you up again.” All these circumstances and events were designed to bring them down to Egypt in order to pay the debt of “your offspring shall be strangers.” This was the profound strategy of that righteous one buried in Hebron [Abraham], who counseled and chose the exiles, to descend to the lands of nations deeper than the land of Canaan, to a place as deep as the depths of Gehenna. The Yalkut brings a midrash that interprets regarding Joseph the verse Deep waters are the counsel in a man’s heart, but a man of understanding will draw it out (Proverbs 20:5). It appears to me that Joseph also intended this — to orchestrate their descent to Egypt, to a place of deep waters, tumultuous waters. This was the planned counsel in Joseph’s heart that no one could fathom, except for Judah, the man of understanding, who grasped his intention and drew it out, revealing his thought concerning the Jews to bring them down to the lands of the nations. Therefore, God appeared to Jacob in night visions, just as we find when He foretold to Abraham that your offspring shall be strangers, He appeared to him when the sun was setting and a deep sleep fell upon people, as it is written As the sun was setting, a deep sleep fell upon Abram (Genesis 15:12). Similarly, God appeared to Jacob in night visions. All of this alludes to the darkness of exile, and therefore Jacob was afraid to descend to a place of darkness, cloud, and fog, until the Holy One, blessed be He, said to him, Do not fear going down to Egypt, for I will make you into a great nation there. This would happen through the affliction, as they [the Egyptians] said lest [pen] they multiply but the Holy One, blessed be He, said so [ken] shall they multiply. The affliction was the cause for making them into a great nation, as it is written But the more they afflicted them, the more they multiplied (Exodus 1:12).

Kli Yakar on Genesis 46:4:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת. בַּמִּדְרָשׁ (תנחומא ברכה ז) אָמְרוּ: הַיָּמִים מֵתִים וְהֵם אֵינָם מֵתִים, כִּי כָל זְמַן שֶׁהַצַּדִּיק בָּעוֹלָם נִמְצְאוּ יְמֵי הַשַּׁלְוָה בָּעוֹלָם, וּבְמוֹתוֹ בְּטֵלִים אוֹתָן יְמֵי הַשַּׁלְוָה, וּבִטּוּלָם הַיְינוּ מִיתָתָם. וּכְמוֹ שֶׁאָמְרוּ: כָּל זְמַן שֶׁיַּעֲקֹב חַי לֹא הִתְחִיל הַשִּׁעְבּוּד. אֲבָל יַעֲקֹב עַצְמוֹ, אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁלֹּא מֵת. וְאַף עַל פִּי שֶׁכָּל צַדִּיק נִקְרָא חַי בְּמִיתָתוֹ, מִכָּל מָקוֹם נָקַט יַעֲקֹב דַּוְקָא, לְפִי שֶׁדָּרְשׁוּ עָלָיו (תענית ה:): מַקִּישׁ הוּא לְזַרְעוֹ, מַה זַּרְעוֹ בַּחַיִּים אַף הוּא בַּחַיִּים. כִּי הַבֵּן יֵשׁ בּוֹ חֵלֶק מִן אָבִיו, וְכָל עוּבָּר יֶרֶךְ אִמּוֹ וְאָבִיו הוּא. וּבִהְיוֹת זַרְעוֹ בַּחַיִּים, אָז דּוֹמֶה כְּאִלּוּ גַּם הוּא בַּחַיִּים, רְצוֹנִי לוֹמַר חֵלֶק מִמֶּנּוּ. וְדַוְקָא יַעֲקֹב שֶׁמִּטָּתוֹ שְׁלֵמָה וְכוּלָּם זֶרַע חַי רַב פְּעָלִים. אֲבָל הַמּוֹלִיד בֵּן רָשָׁע הַקָּרוּי בְּחַיָּיו מֵת, אָז אֵין בְּרָא מְזַכֵּי אַבָּא, כִּי דַּיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, וְהוּא עַצְמוֹ קָרוּי מֵת בְּחַיָּיו, וְאֵיךְ יִקָּרֵא חֵלֶק אָבִיו חַי. וְזֶה שֶׁדָּרְשׁוּ (בבא בתרא קטז.) עַל פָּסוּק: ״וַהֲדַד שָׁמַע בְּמִצְרַיִם כִּי שָׁכַב דָּוִד עִם אֲבוֹתָיו וְכִי מֵת יוֹאָב״ (מלכים א יא, כא), לָמָּה הִזְכִּיר בְּדָוִד שְׁכִיבָה וּבְיוֹאָב מִיתָה? לְפִי שֶׁדָּוִד הִנִּיחַ בֵּן צַדִּיק כְּמוֹתוֹ, מַה שֶּׁאֵין כֵּן בְּיוֹאָב. וּמִטַּעַם זֶה נֶאֶמְרָה שְׁכִיבָה בְּיַעֲקֹב, וְהַמִּיתָה נֶאֶמְרָה דַּוְקָא עַל הַיָּמִים.

“And the days of Israel drew near to death.” In the Midrash (Tanchuma Beracha 7) they said: The days die but they [the righteous] do not die, because as long as the righteous person is in the world, days of tranquility are found in the world, and upon his death those days of tranquility cease, and their cessation is considered their death. As it is written, as long as Jacob was alive, the [Egyptian] enslavement did not begin. But regarding Jacob himself, our Sages said that he did not die. And although every righteous person is called “living” even after death, nevertheless they specifically chose Jacob, because they interpreted regarding him (Taanit 5b): “He is compared to his offspring — just as his offspring are alive, so too he is alive.” This is because a son contains a portion of his father, and every fetus is considered an extension of its mother and father. When his offspring are alive, it is as if he too is alive — meaning, a part of him [lives on]. This specifically applies to Jacob, whose progeny was complete and all were living, active offspring. However, one who bears a wicked son, who is considered dead even while alive, in such a case the son does not bring merit to the father, for it is sufficient for that which is derived to be like that from which it is derived — and he himself is considered dead while alive, so how can his father’s portion be called alive? This is what they interpreted (Bava Batra 116) on the verse And Hadad heard in Egypt that David lay with his fathers and that Joab had died (1 Kings 11:21) — why does it mention “lying” with David and “death” with Joab? Because David left behind a righteous son like himself, unlike Joab. For this reason, the term “lying” was used with Jacob, while “death” was specifically applied to the days.

Kli Yakar on Genesis 47:29:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְנָתַן בִּרְכַת הָרִבּוּי דַּוְקָא לְיוֹסֵף, כִּי שְׁמוֹ מוֹרֶה עַל הַתּוֹסָפוֹת וְהָרִבּוּי, כְּמוֹ שֶׁכָּתוּב (בראשית ל כד) ״יוֹסֵף ה׳ לִי בֵּן אַחֵר״. וּכְמוֹ שֶׁכָּתוּב (דברים א יא) ״יוֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים״, וְהָיְתָה בְּרָכָה זוֹ רְאוּיָה בְּיוֹתֵר אֶל אֶפְרַיִם עַל שֵׁם ״כִּי הִפְרַנִי אֱלֹהִים״, עַל כֵּן נָתַן יְמִינוֹ עַל רֹאשׁ אֶפְרַיִם, כִּי חָשַׁב יַעֲקֹב שֶׁשְּׁמוֹ מְסַיֵּעַ לוֹ לְקַבָּלַת בְּרָכָה זוֹ. וְיוֹסֵף חָשַׁב שֶׁיּוֹתֵר רָאוּי לִתְלוֹת בִּרְכַת הָרִבּוּי בַּבֵּן הַבְּכוֹר, כִּי אֵלָיו פִּי שְׁנַיִם כִּפְלַיִם בַּיְּרֻשָּׁה, עַל כֵּן גַּם בִּרְכַת הָרִבּוּי לוֹ יָאֲתָה בְּיוֹתֵר. וְהֵשִׁיב יַעֲקֹב ״יָדַעְתִּי בְנִי יָדַעְתִּי״. הִזְכִּיר שְׁנֵי פְּעָמִים ״יָדַעְתִּי״, כְּנֶגֶד בִּרְכַת פִּי שְׁנַיִם שֶׁל הַבְּכוֹר, וְאָמַר ״גַּם הוּא יִגְדָּל וְגַם הוּא יִהְיֶה לְעָם״, הִזְכִּיר שְׁנֵי ״גַּם״, לִרְמֹז עַל הַכֶּפֶל, כְּאִלּוּ אָמַר יָדַעְתִּי מִן פִּי שְׁנַיִם שֶׁל הַבְּכוֹר אֲשֶׁר מִזֶּה הַצַּד הָיָה מִן הָרָאוּי לִתֵּן לוֹ בְּיוֹתֵר חֵלֶק בְּבִרְכַת הָרִבּוּי לְצָרֵף הֲוָיוֹת לַהֲדָדֵי, אֲבָל מִכָּל מָקוֹם ״אָחִיו הַקָּטֹן יִגְדַּל מִמֶּנּוּ״, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹחֵר בְּיוֹתֵר בַּקְּטַנִּים, וְכָל אָדָם שֶׁיֵּשׁ בּוֹ צַד קַטְנוּת אָז בְּיוֹתֵר הַקָּדוֹשׁ בָּרוּךְ הוּא מַגְבִּיהוֹ לְשִׁיתוֹ לְאַלְפֵי רְבָבָה, כְּמוֹ שֶׁכָּתוּב (דברים ז ז) ״לֹא מֵרֻבְּכֶם מִכָּל הָעַמִּים חָשַׁק ה׳ בָּכֶם וְגוֹ׳ כִּי אַתֶּם הַמְעַט״. וּכְתִיב (ישעיהו ס כב) ״הַקָּטֹן יִהְיֶה לְאֶלֶף וְהַצָּעִיר לְגוֹי עָצוּם״. וְקָרָה זֶה לְכָל זֶרַע אַבְרָהָם, כִּי יִשְׁמָעֵאל בְּכוֹר לְאַבְרָהָם נִפְסַל יִשְׁמָעֵאל וְנִבְחַר יִצְחָק, עֵשָׂו בְּכוֹר לְיִצְחָק נִפְסַל עֵשָׂו וְנִבְחַר יַעֲקֹב, רְאוּבֵן בְּכוֹר לְיַעֲקֹב נִפְסַל רְאוּבֵן וְנִבְחַר יוֹסֵף, מְנַשֶּׁה בְּכוֹר לְיוֹסֵף נִבְחַר אֶפְרַיִם בְּיוֹתֵר, וְרֶמֶז זֶה הֲלֹא דָּבָר הוּא. וְהַמַּשְׂכִּילִים יָבִינוּ.

Kli Yakar on Genesis 48:16:3 · Sefaria Community Translation

מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ. לְפִי שֶׁאָשֵׁר הָיָה מַסְפִּיק שֶׁמֶן לְבֵית הַמִּקְדָּשׁ לִמְנָחוֹת וְלִשְׁאָר צָרְכֵי הַמִּקְדָּשׁ, וְיָדוּעַ שֶׁכָּל הַשֶּׁפַע וְהַשּׂוֹבַע בָּא לָעוֹלָם מִן הַמִּקְדָּשׁ, עַל כֵּן אָמַר שֶׁמֵּאָשֵׁר שְׁמֵנָה לַחְמוֹ שֶׁל יִשְׂרָאֵל, ״שְׁמֵנָה״ תַּחַת ״שֶׁמֶן״, ״וְהוּא יִתֵּן מַעֲדַנֵּי מֶלֶךְ״, כִּי הוּא יִתֵּן לַמִּקְדָּשׁ וְהַמִּקְדָּשׁ יִתֵּן אֶל כָּל הָעוֹלָם, כְּמֶלֶךְ כְּעָם. אוֹ נִבָּא שֶׁאָשֵׁר יִהְיֶה בַּעַל צְדָקָה, וּלְפִיכָךְ הַכֹּל יְשַׁבְּחוּהוּ בָּנִים וּבָנוֹת, כְּמוֹ שֶׁכָּתוּב (בראשית ל יג) ״כִּי אִשְּׁרוּנִי בָנוֹת״, וּמֹשֶׁה אָמַר (דברים לג כד) ״בָּרוּךְ מִבָּנִים אָשֵׁר״ וְגוֹ׳, וְהוּא יִתֵּן לֶעָנִי לֶחֶם שָׁמֵן וּמַעֲדַנֵּי מֶלֶךְ, לֹא מִן הַפָּחוּת, כְּהַהוּא שֶׁהֶאֱכִיל לֶעָנִי פְּטוּמוֹת (כתובות סז:), וּכְמוֹ שֶׁכָּתוּב (איוב לא יז) ״אִם אָכַלְתִּי פִתִּי לְבַדִּי״, אֲפִלּוּ פִּתִּי פַּת נְקִיָּה הַמְיֻחָד לִי, לֹא אָכַלְתִּי לְבַדִּי.

“From Asher his bread is rich.” Since Asher was responsible for supplying oil to the Temple for meal offerings and other Temple needs, and it is known that all abundance and plenty comes to the world through the Temple, therefore it says that from Asher comes the rich bread of Israel — rich [shemeinah] corresponding to “oil [shemen].” And he will provide royal delicacies, for he will give to the Temple, and the Temple will give to the whole world, to king and commoner alike. Alternatively, it prophesies that Asher would be charitable, and therefore all would praise him — sons and daughters — as it is written for daughters have called me fortunate (Genesis 30:13), and Moses said Most blessed of sons is Asher (Deuteronomy 33:24). And he will give to the poor rich bread and royal delicacies, not from inferior quality, like that person who fed the poor fattened poultry [referring to a story in Ketubot 67b], and as it is written Did I eat my morsel alone (Job 31:17) — meaning that even my own portion of fine bread designated for me, I did not eat alone.

Kli Yakar on Genesis 49:20:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְעַל דֶּרֶךְ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בבא קמא ס׳) אֵין הַפֻּרְעָנוּת בָּא לָעוֹלָם כִּי אִם בַּעֲבוּר הָרְשָׁעִים, וְאֵינוֹ מַתְחִיל כִּי אִם בַּצַּדִּיקִים, שֶׁנֶּאֱמַר (שמות כב ה) ״כִּי תֵצֵא אֵשׁ וּמָצְאָה קֹצִים״ – אֵלּוּ הָרְשָׁעִים – ״וְנֶאֱכַל גָּדִישׁ״ – שֶׁכְּבָר נֶאֱכָל. הִנְּךָ רוֹאֶה שֶׁקּוֹצִים וְגָדִישׁ שֶׁהִזְכִּיר כָּאן הַיְינוּ גֹּרֶן הָאָטָד, כִּי הַגֹּרֶן הַיְינוּ גָּדִישׁ וְהַקּוֹצִים אָטָד, וְקָרָא לַצַּדִּיק ״גָּדִישׁ״ לְפִי שֶׁכֻּלָּם אוֹכְלִים בִּזְכוּתוֹ, כְּמוֹ שֶׁאָמְרוּ (תענית י.) ״כָּל הָעוֹלָם נִזּוֹן בִּשְׁבִיל חֲנִינָא בְּנִי״ כוּ׳, וּכְמוֹ שֶׁכָּתוּב (ויקרא כא א–ב) ״לְנֶפֶשׁ לֹא יִטַּמָּא כִּי אִם לִשְׁאֵרוֹ״ – הַיְינוּ לַצַּדִּיק שֶׁהַכֹּל כִּקְרוֹבָיו וְנִקְרָא ״שְׁאֵרוֹ״ בַּעֲבוּר הַקֻּרְבָה וּבַעֲבוּר שֶׁהוּא מְפַרְנְסוֹ, כִּי ״שְׁאֵר״ הַיְינוּ מָזוֹן. זֶהוּ שֶׁאָמַר ״וְאֵינוֹ מַתְחִיל כִּי אִם בַּצַּדִּיקִים״, רוֹצֶה לוֹמַר זֶה תְּחִלַּת הַפֻּרְעָנוּת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא לוֹקֵחַ מִן הַדּוֹר הַחוֹטֵא אֶת הַצַּדִּיק שֶׁהָיָה זָן וּמְפַרְנֵס אֶת הַדּוֹר בִּזְכוּתוֹ, וְעִקַּר הַפֻּרְעָנוּת בָּא בַּעֲבוּר מְצִיאַת הָרְשָׁעִים שֶׁנִּמְשְׁלוּ לְקוֹצִים, וְהֵם גּוֹרְמִים שֶׁכְּבָר נֶאֱכַל גָּדִישׁ כִּי אֵין לָהֶם עוֹד פֶּה לְאָכְלוֹ, וְהַקּוֹצִים מְעַכְּבִים אֶת הַדֶּרֶךְ אֶל הַגָּדִישׁ.

And according to the way they said, our Sages of blessed memory (Bava Kamma 60a): Calamity only comes to the world because of the wicked, but it always begins with the righteous, as it is said (Exodus 22:5), If a fire breaks out and finds thorns — these are the wicked — and consumes a stack of grain that has already been consumed. You see that the thorns and grain stack mentioned here are the same as the threshing floor of Atad, for the threshing floor refers to the grain stack and Atad refers to the thorns. The righteous person is called a “grain stack” because everyone eats by virtue of his merit, as it is said (Taanit 10a), “The whole world is sustained for the sake of My son Chanina,” etc. And as it is written (Leviticus 21:1-2), He shall not defile himself for a dead person except for his relative. This refers to the righteous person, for everyone is like his relative and is called she’ero [his relative/flesh] both because of the closeness and because he sustains them, as “she’er” also means food. This is what is meant by “it begins only with the righteous” — meaning this is the beginning of the calamity that the Holy One, Blessed be He, takes from the sinful generation: the righteous person who had been feeding and sustaining the generation through his merit. The main calamity comes because of the presence of the wicked who are compared to thorns, and they cause the grain stack to already be consumed because they no longer have a mouth to eat from it, and the thorns block the path to the grain stack.

Kli Yakar on Genesis 50:10:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת וְגוֹ׳. יֵשׁ אוֹמְרִים שֶׁהַמְיַלְּדוֹת הָיוּ מִצְרִיּוֹת, וּכְאִלּוּ אָמַר ״לַמְיַלְּדוֹת אֶת הָעִבְרִיּוֹת״, דְּאִם לֹא כֵן מַאי רְבוּתֵיהּ דְּקָאָמַר ״וַתִּירֶאןָ הַמְיַלְּדֹת אֶת הָאֱלֹהִים״. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (סוטה יא:) שִׁפְרָה זוֹ יוֹכֶבֶד וּפוּעָה זוֹ מִרְיָם כוּ׳. וְיֵשׁ לְהִתְבּוֹנֵן דִּלְמָא אִפְּכָא, שֶׁפּוּעָה יוֹכֶבֶד וְשִׁפְרָה זוֹ מִרְיָם? וּמַה הִגִּיד לָנוּ הַכָּתוּב בָּזֶה שֶׁנִּשְׁתַּנָּה שְׁמָם? וְנִרְאֶה לִי שֶׁפּוּעָה לְשׁוֹן דִּבּוּר, וְזֶה מוֹרֶה מַמָּשׁ עַל מִרְיָם שֶׁהָיְתָה נְבִיאָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יד.) ״וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן״ (שמות טו:כ), שֶׁהָיְתָה מִתְנַבְּאָה ״עֲתִידָה אִמִּי שֶׁתֵּלֵד בֵּן הַמּוֹשִׁיעַ לְיִשְׂרָאֵל״. וּבְפָרָשַׁת וָאֵרָא (שמות ז:א) פֵּרֵשׁ רַשִׁ״י שֶׁנְּבוּאָה לְשׁוֹן דִּבּוּר, נִגְזָר מִלְּשׁוֹן ״בּוֹרֵא נִיב שְׂפָתָיִם״ (ישעיהו נז:יט). יוֹכֶבֶד הַיְינוּ שִׁפְרָה, עַל שֵׁם שֶׁחָזְרָה לְשׁוּפְרָהּ וְנַעֲרוּתָהּ בִּהְיוֹתָהּ בַּת מֵאָה וּשְׁלֹשִׁים שָׁנָה, כִּי אָז הָיְתָה שׁוּפְרָהּ מֵעֵין שׁוּפְרָהּ שֶׁל יְמֵי נַעֲרוּתָהּ, כְּמוֹ שֶׁקָּרָה לְשָׂרָה. וְגַם נֵס זֶה הָיָה מוֹפֵת שֶׁיִּוָּלֵד מִמֶּנָּה בֵּן מוֹשִׁיעַ לְיִשְׂרָאֵל, כִּי לֹא בְּחִנָּם נַעֲשָׂה לָהּ נֵס זֶה. וְעַל כֵּן הִגִּיד לָנוּ הַמִּקְרָא לוֹמַר רְאֵה כִּי נִבְעֲרָה עֲצַת פַּרְעֹה וְכָל חַרְטֻמָּיו, כִּי קָרָא לַמְיַלְּדוֹת אֲשֶׁר נִקְּבוּ בְּשֵׁמוֹת שִׁפְרָה וּפוּעָה, הַמּוֹרִים עַל הַגּוֹאֵל שֶׁיֵּצֵא מֵהֶם, וְהֵם הֵם מוֹלִידֵי הַגּוֹאֵל, וְאֵיךְ יָמִיתוּ בְּנֵיהֶם מַמָּשׁ? וּפַרְעֹה לֹא הִרְגִּישׁ בְּשִׁנּוּי שְׁמוֹתָם אֵלּוּ לוֹמַר הֲלֹא דָבָר הוּא. וְעוֹד הִגִּיד לָנוּ הַכָּתוּב שְׁמוֹתָם, כִּי הֵמָּה הוֹרָאָה עַל שֶׁלֹּא הָיוּ מְסֻפָּקִים בַּגְּאֻלָּה, כִּי הָיָה לָהֶם מָקוֹם לְסַפֵּק בָּהּ, כְּמוֹ שֶׁכָּתוּב בִּיחֶזְקֵאל (יחזקאל כ:ח) ״וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם לְכַלּוֹת אַפִּי בָּהֶם בְּתוֹךְ אֶרֶץ מִצְרָיִם״. וְשֵׁמוֹת אֵלּוּ מוֹרִים עַל לֵידַת הַגּוֹאֵל, וּמִטַּעַם זֶה לֹא עָשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶם פַּרְעֹה, כִּי אִלּוּ הָיוּ מְסֻפָּקִים אוּלַי הָיוּ מַסְכִּימִים לִגְזֵרַת פַּרְעֹה, כִּי טוֹב לָהֶם שֶׁיָּמוּתוּ קְטַנִּים מִמַּה שֶׁיֵּלְדוּ לָרִיק וְלַבֶּהָלָה וְיִהְיוּ כָּל יְמֵיהֶם בְּצָרָה וְשִׁעְבּוּד.

The king of Egypt spoke to the Hebrew midwives, etc.: Some say that the midwives were Egyptians. And it is as if it stated, "the midwives of the Hebrews." For were it not so, what is the novelty in its stating (Exodus 1:17), "But the midwives feared God?" But our Rabbis said (Sotah 11a), "Shifra is Yocheved; Puah is Miriam, etc." Yet it can be [further] examined: As maybe it was the opposite, that Puah was Yocheved and Shifrah was Miriam! And what is Scripture telling us with this, that they changed their names? And it appears to me that Puah is an expression of speech, and that would certainly indicate Miriam, as she was a prophetess. That is like our Rabbis, may their memory be blessed, said (Megillah 14a), "'And Miriam the prophetess, the sister of Aaron, took' (Exodus 15:20) - for she would prophesy, 'My mother is destined to bear a son who will deliver the Jewish people.'" And in Parshat Vaera, Rashi explains (Rashi on Exodus 7:1) that nevuah (prophecy) is an expression of speech, formed from the expression, "I will create a niv (expression) of the lips" (Isaiah 57:19). Yocheved is Shifrah, based on her returning to her beauty (shufrah), similar to the beauty of her youth, when she was 130 years old, like that which happened to Sarah. And this miracle was also a sign that a son that would deliver the Jewish people was born to her. For this miracle was not done to her for nothing! And that is why Scripture tells us to look at how foolish the counsel of Pharaoh and all of his magicians was: For he called midwives who called themselves by the names, Shifrah and Puah, which indicate that the redeemer will come from them; and they were the very ones that would give birth to the redemption. So how could they could kill their literal children? Whereas Pharaoh did not notice the change of their names, saying it was nothing. Moreover, Scripture told us their names, since it was an indication that they were not in doubt about the redemption. For there was room for them to be in doubt about it, as it is written in Ezekiel (Ezekiel 20:8), "and I thought to destroy [...] them in the land of Egypt." But these names indicate the birth of the redeemer. And it is for this reason that they did not do that which Pharaoh said to them. As if they were in doubt, perhaps they would have agreed to the decree of Pharaoh. For it is better for [the Jewish children] to die [as] infants than for them to be born into emptiness and confusion, and to be in distress and subjugation for all of their days.

Kli Yakar on Exodus 1:15:1 · Sefaria Community Translation

וּמִסְפַּר שְׁלֹשָׁה יְרָחִים. רֶמֶז שֶׁאוֹר הַתּוֹרָה הָיָה גָּנוּז עַד הַיֶּרַח הַשְּׁלִישִׁי הוּא סִיוָן, כְּמוֹ שֶׁלָּמְדוּ מִפָּסוּק ״יִצְפֹּן לַיְשָׁרִים תּוּשִׁיָּה״ (משלי ב ז), לְפִיכָךְ ״לֹא יָכְלָה עוֹד הַצְּפִינוֹ״. וְעַיֵּן עוֹד לְקַמָּן (שמות ג:ה) בְּפָסוּק ״שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ״, שֶׁמֹּשֶׁה הָיָה מְשֻׁלָּל מִן הַחָמְרִיּוּת מִכֹּל וָכֹל וְהָיָה מֵאִיר מִכָּל שְׁנֵי חֲלָקָיו, וְהָיָה הַבַּיִת הָאֱנוֹשִׁי שֶׁלּוֹ מָלֵא אוֹרָה, וְנֵס זֶה יוֹכִיחַ עַל מַהוּתוֹ לֶעָתִיד. וְנִרְאֶה שֶׁעַל מְצִיאוּת אוֹר זֶה שֶׁנּוֹלַד עִמּוֹ כְּתִיב ״וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד״, מַהוּ ״וַתִּרְאֵהוּ״? אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה יב:) שֶׁרָאֲתָה שְׁכִינָה עִמּוֹ, וּשְׁכִינָה מָאן דְּכַר שְׁמַהּ? אֶלָּא ״וַתִּרְאֵהוּ״ קָאֵי עַל מְצִיאַת הָאוֹרָה אֲשֶׁר הִזְכִּיר לְפָנִים בְּאָמְרוֹ ״כִּי טוֹב הוּא״, וְאוֹתוֹ אוֹר רָאֲתָה עִם הַיֶּלֶד, כִּי ״אֶת״ מְשַׁמֵּשׁ בִּמְקוֹם ״עִם״, וּבָזֶה הָיָה נִרְאֶה כְּנַעַר גָּדוֹל, כִּי נִתְחַבְּרוּ יַחַד הַיֶּלֶד וְהָאוֹר, עַל כֵּן נֶאֱמַר ״וַתִּרְאֵהוּ״ – רְצוֹנוֹ לוֹמַר הָאוֹר, אֶת הַיֶּלֶד, עִם הַיֶּלֶד.

And the number of "three months" is an allusion to the light of the Torah, which was stored away until the third month, which is Sivan. This is as we learn from the verse "They lay up sound wisdom for the upright" (Mishlei 2:7) - therefore, she could not hide him further. And see further in the verse of "your sandals from on your feet" (Shemot 3:5), that Moshe was totally lacking in materialism, and he would illuminate from both his parts [i.e. body and soul], and his human body was full of light. And this miracle proves his quality for the future. And it seems that regarding the reality of this light that was born with him, it's written "and she opened it, and saw it; the child" (Shemot 2:6). What is "and she saw it; the child"? Our rabbis of blessed memory said, "she saw God's Presence with him". And God's Presence, who mentioned its name? Rather "and saw it" refers to her finding of the light which is mentioned obliquely in the saying "for he is good" (Shemot 2:2). And this light she saw with the child, because [the particle] את et is used in the place of עם im. And because of this he seemed like an older youth, because they were connected together, the boy and the light. Because of this, it's said "and she saw it", wishing to say: the light to the boy, the light with the boy.

Kli Yakar on Exodus 2:2:2 · Sefaria Community Translation

אָמְנָם צָרִיךְ יִשּׁוּב. מַה שֶּׁכָּתוּב בְּמָקוֹם אַחֵר (שמות כ ב) ״אָנֹכִי ה׳ אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם״, וְכָאן לֹא הִזְכִּיר ״אֶרֶץ״, אֶלָּא אָמַר ״וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרָיִם״. גַּם מִלַּת ״עַמִּי״ נִרְאֶה מְיוּתָּר. עַל כֵּן נִרְאֶה לִי שֶׁהוֹצָאָה זוֹ אֵינָהּ מְדַבֶּרֶת בַּיְּצִיאָה מִן הָאָרֶץ, אֶלָּא שֶׁיֵּצְאוּ מִן הַמַּעֲשִׂים שֶׁל הַמִּצְרִים. כִּי יִשְׂרָאֵל נִטְמְאוּ בְּגִלּוּלֵי מִצְרַיִם, כִּדְאִיתָא בִּיחֶזְקֵאל (כ ה) ״וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרַיִם״ וְגוֹ׳, וּמִכָּל הָעִנְיָן הַהוּא מַשְׁמַע שֶׁשָּׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא אֲלֵיהֶם כַּמָּה פְּעָמִים לְהַתְרוֹת בְּיִשְׂרָאֵל שֶׁלֹּא יִטַּמְּאוּ בְּגִלּוּלֵי מִצְרַיִם, וְהֵם לֹא אָבוּ שְׁמֹעַ. עַל כֵּן גַּם בַּפַּעַם זֶה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה ״וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרָיִם״ – לְהוֹצִיאָם מִן מַעֲשֵׂה הַמִּצְרִים שֶׁלֹּא יִטַּמְּאוּ עוֹד בְּגִלּוּלֵיהֶם. אַף עַל פִּי שֶׁנִּטְמְאוּ בָּהֶם כְּבָר, מִכָּל מָקוֹם עֲדַיִן הֵמָּה ״עַמִּי״, וְאַף עַל פִּי שֶׁחָטָא יִשְׂרָאֵל הוּא (סנהדרין מד.). זֶהוּ שֶׁאָמַר ״עַמִּי בְנֵי יִשְׂרָאֵל״. וְדָבָר זֶה הָיָה קָשֶׁה בְּעֵינֵי מֹשֶׁה מְאֹד, כִּי יָדַע שֶׁיִּשְׂרָאֵל לֹא שָׁמְעוּ אֶל הַשְּׁלוּחִים אֲשֶׁר הָלְכוּ אֲלֵיהֶם כְּבָר לְהוֹצִיאָם מִן גִּלּוּלֵי מִצְרַיִם. לְכָךְ אָמַר ״וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם, מִצַּד אֵיזוֹ סִבָּה יָבֹאוּ לַעֲזֹב הַהֶרְגֵּל שֶׁלָּהֶם?״ וְעַל זֶה הֵשִׁיב לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת ה׳ עַל הָהָר הַזֶּה״. עַל יְדֵי שֶׁיְּקַבְּלוּ הַתּוֹרָה תִּפְסֹק זֻהֲמָתָן, כִּדְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קמו.) ״יִשְׂרָאֵל שֶׁעָמְדוּ עַל הַר סִינַי פָּסְקָה זֻהֲמָתָן״, כִּי מַעֲמַד הַר סִינַי הָיָה מוֹפֵת גָּדוֹל לְיִשְׂרָאֵל עַל אֱלֹהוּתוֹ יִתְבָּרַךְ, וְעַל יְדֵי זֶה יָצְאוּ מִכֹּל וָכֹל מִן גִּלּוּלֵי מִצְרָיִם.

However, this needs to be resolved. What is stated elsewhere (Exodus 20:2), I am the Lord your God, who brought you out of the land of Egypt, while here it does not mention “land” but says and bring out My people, the children of Israel, from Egypt. Also, the word My people seems superfluous. Therefore, it seems to me that this “bringing out” is not referring to leaving the land, but rather to departing from the practices of the Egyptians, because Israel was defiled by the idols of Egypt, as it is stated in Ezekiel (20:5), And I made Myself known to them in the land of Egypt, etc. From that entire passage, it appears that the Holy One, blessed be He, sent to them several times to warn Israel not to be defiled by the idols of Egypt, but they refused to listen. Therefore, also this time, the Holy One, blessed be He, said to Moses, and bring out My people, the children of Israel, from Egypt — to extract them from the practices of the Egyptians so they would no longer be defiled by their idols. Even though they were already defiled by them, nevertheless they are still My people, and even though “[Israel] has sinned, he is still Israel” (Sanhedrin 44a). This is the meaning of My people, the children of Israel. This matter was very difficult in Moses’ eyes because he knew that Israel had not listened to the messengers who had already gone to them to extract them from the idols of Egypt. Therefore, he said, “How shall I bring out the children of Israel from Egypt? By what cause will they come to abandon their habitual practices?” To this, the Holy One, blessed be He, answered him, When you bring out the people from Egypt, you shall serve God on this mountain. Through receiving the Torah, their spiritual contamination would cease, as our Sages said (Shabbat 146a), “When Israel stood at Mount Sinai, their contamination ceased.” For the event at Mount Sinai was a great demonstration to Israel of His divinity, blessed be He, and through this they completely departed from the idols of Egypt.

Kli Yakar on Exodus 3:11:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיֹּאמֶר ה׳ לְמֹשֶׁה שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ. הַזָּנָב מוֹרֶה עַל הַשִּׁפְלוּת בְּיוֹתֵר, וְרָמַז לוֹ שֶׁיּוֹסִיף עַל שִׁפְלוּתָם שֶׁהָיוּ כְּבָר שְׁפָלִים כְּזוֹחֲלֵי עָפָר, יִתּוֹסֵף לָהֶם שִׁפְלוּת יוֹתֵר כִּזְנַב הַנָּחָשׁ שֶׁהוּא שָׁפָל מִכָּל הַגּוּף, כָּךְ יִתּוֹסֵף שִׁפְלוּתָם, כְּמוֹ שֶׁקָּרָה לָהֶם בְּאָמְרוֹ ״תִּכְבַּד הָעֲבוֹדָה עַל הָאֲנָשִׁים״ (שמות ה:ט) בְּמַה שֶּׁלֹּא נָתְנוּ לָהֶם תֶּבֶן. וּמִן אוֹתָהּ מַדְרֵגָה תַּחְתּוֹנָה בְּתַכְלִית הַשִּׁפְלוּת, מִשָּׁם יַעֲלוּ וְיַחְזְרוּ לְמַעֲלָתָם הָרִאשׁוֹנָה לִהְיוֹת כְּמַטֶּה זָקוּף זֶה. וְדָבָר זֶה נִרְמַז לְמֹשֶׁה בְּמַה שֶּׁנֶּאֱמַר לוֹ ״אֱחֹז בִּזְנָבוֹ״, ״וַיִּשְׁלַח יָדוֹ וַיַּחֲזֶק בּוֹ וַיְהִי לְמַטֶּה בְּכַפּוֹ״ (שמות ד:ד), וְהוּא רֶמֶז נָכוֹן מְאֹד לְמַה שֶּׁקָּרָה לָהֶם בַּסּוֹף, כִּי ״מַגִּיד מֵרֵאשִׁית אַחֲרִית״ (ישעיהו מו:י), גִּלָּה אָזְנוֹ שֶׁיִּהְיוּ כִּזְנַב הַנָּחָשׁ, דְּהַיְנוּ תּוֹסֶפֶת שִׁפְלוּת עַל שִׁפְלוּתָם, וּמִשָּׁם יַעֲלוּ לִהְיוֹת מַטֶּה מוֹשְׁלִים הָרוֹדֶה בְּפַרְעֹה וּבְכָל עַמּוֹ. וּבָזֶה נָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹת שֶׁבְּיָדוֹ יִתְבָּרַךְ לְהַשְׁפִּיל וּלְהָרִים ״מֵאַשְׁפֹּת אֶבְיוֹן״ (תהלים קיג:ז). וּבְסָמוּךְ פָּרָשַׁת וָאֵרָא (שמות ז:ט) יִתְבָּאֵר בְּעֶזְרַת ה׳ עִנְיַן הַנָּחָשׁ בְּעִנְיָן אַחֵר, עַיֵּן שָׁם.

“And the Lord said to Moses, ‘Stretch out your hand and seize its tail.’” The tail signifies the utmost lowliness, and God hinted to Moses that He would add to the Israelites’ lowliness. They were already as low as creatures that crawl in the dust, and they would experience even greater degradation, like the tail of the snake which is the lowest part of its body. Their lowliness would increase, as indeed happened when Pharaoh said, Let the work be heavier upon the men, by not giving them straw. And from that lowest level, from the depths of degradation, they would rise and return to their former greatness, becoming like an upright staff. This was hinted to Moses when God told him, Seize its tail, and he stretched out his hand and grasped it, and it became a staff in his hand. This was a very apt symbol for what would eventually happen to them, for He declares the end from the beginning — revealing to Moses that they would become like the snake’s tail, meaning they would experience additional lowliness beyond their already low state, but from there they would rise to become a ruling staff that would dominate Pharaoh and all his people. In this way, the Holy One, blessed be He, gave Moses a sign that it is in His power to bring low and to raise up from the dunghill the needy. And later in Parashat Va’era (7:9), the matter of the snake will be explained, God willing, in a different way — see there.

Kli Yakar on Exodus 4:4:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

דֶּרֶךְ שֵׁנִי בְּהֶמְשֵׁךְ פְּסוּקִים אֵלּוּ הוּא, שֶׁאֵין ״אֱלֹהִים״ אֶלָּא דַּיָּן, וְלֹא פֵּרֵשׁ עֲדַיִן בְּאֵיזוֹ דִּין דָּנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. עַל כֵּן נִרְאֶה לִי שֶׁדִּין זֶה קָאֵי אֶל פָּסוּק שֶׁלְּפָנָיו שֶׁנֶּאֱמַר ״עַתָּה תִרְאֶה אֵת אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה״ (שמות ו ג). דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קיא) ״וְלֹא הֶעָשׂוּי לְמַלְכֵי שִׁבְעָה אוּמּוֹת״. וְהִנֵּה תֵּיבַת ״לְמַלְכֵי״ נִרְאֶה יִתּוּר, כִּי הֲוָה לֵיהּ לְמֵימַר ״וְלֹא הֶעָשׂוּי אֶל שִׁבְעָה אוּמּוֹת״. וּבַיַּלְקוּט מַסִּיק ״וְלֹא תִרְאֶה אֵת אֲשֶׁר אֶעֱשֶׂה בְּמִלְחֶמֶת שְׁלֹשִׁים וְאֶחָד מְלָכִים״. וְקָשֶׁה, מִנְיָנָא לְמָה לִי? וְכִי עֲדַיִן לֹא יָדַעְנוּ שֶׁנִּלְחֲמוּ יִשְׂרָאֵל בִּשְׁלֹשִׁים וְאֶחָד מְלָכִים? וְעוֹד קָשֶׁה, מַהוּ שֶׁנֶּאֱמַר ״עַתָּה תִרְאֶה אֵת אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה״, ״עַתָּה״ לָמָּה לִי? אַף עַל פִּי שֶׁסוֹף פָּרָשַׁת שְׁמוֹת בֵּאַרְתִּי לְשׁוֹן ״עַתָּה״, מִכָּל מָקוֹם עוֹד לֵאלֹהִים פִּתְרוֹנִים לְפָרְשׁוֹ בְּלָשׁוֹן אַחֵר, וְזֶה: כִּי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה ״אֲנִי ה׳״ – הָיָה הֹוֶה וְיִהְיֶה. כִּי כָל בָּשָׂר וָדָם אֵינוֹ בָּטוּחַ לְקַיֵּם הַבְטָחָתוֹ, כִּי ״רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ״ (תהלים קג טז) לְקַיֵּם הַבְטָחָתוֹ, עַל כֵּן צָרִיךְ לְקַיְּמָהּ לְאַלְתַּר. וְאִם לֹא, אֲזַי בְּדִין הַמֻּבְטָחִים קוֹרְאִים תִּגָּר עַל אֲשֶׁר לֹא נַעֲשָׂה פִתְגָם דְּבָרוֹ מְהֵרָה, כִּי אִם לֹא עַכְשָׁיו אֵימָתַי? אֲבָל אֲנִי הֹוֶה לָנֶצַח בְּכָל הַזְּמַנִּים בְּשָׁוֶה, עַל כֵּן לֹא הָיוּ הָאָבוֹת קוֹרְאִים תִּגָּר, אֶלָּא הָיוּ מְצַפִּים וּמַמְתִּינִים מָתַי יָבֹא דְּבַר ה׳, וְהָיוּ בְּטוּחִים שֶׁסּוֹפָהּ לְהִתְקַיֵּם. אֲבָל אַתָּה קָרָאתָ תִּגָּר עַל שֶׁלֹּא נִתְקַיְּמוּ דְּבָרַי תֵּכֶף וּמִיָּד, אִם כֵּן מִכָּל שֶׁכֵּן שֶׁתִּקְרָא תִּגָּר בְּמִלְחֲמוֹת שְׁלֹשִׁים וְאֶחָד מְלָכִים, כִּי אוֹתָן הַמִּלְחָמוֹת יִתְאָרְכוּ בְּהֶכְרֵחַ, כְּמוֹ שֶׁכָּתוּב (יהושע יא יח) ״יָמִים רַבִּים עָשָׂה יְהוֹשֻׁעַ אֶת כָּל הַמְּלָכִים הָאֵלֶּה מִלְחָמָה״, כִּי לֹא יָכְלוּ יִשְׂרָאֵל לִנְחֹל אֶת כָּל הָאָרֶץ מְהֵרָה פֶּן יִרְבֶּה עֲלֵיהֶם חַיַּת הַשָּׂדֶה, אֶלָּא מְעַט מְעַט יִתְגָּרְשׁוּ מִפְּנֵיהֶם. וְיַעַן כִּי דַּרְכְּךָ לִקְרֹא תִּגָּר כְּשֶׁאֵין הַהַבְטָחָה נַעֲשֵׂית מְהֵרָה, עַל כֵּן אֲנִי קוֹנֶסְךָ שֶׁבְּדִין לֹא תִרְאֶה הַמִּלְחָמָה אֲרֻכָּה שֶׁתִּהְיֶה עִם שְׁלֹשִׁים וְאֶחָד מְלָכִים, חוּץ מִמִּלְחֶמֶת פַּרְעֹה שֶׁהוּא מֶלֶךְ אֶחָד, וְיָכוֹל אַתָּה לִרְאוֹת ״עַתָּה״, רוֹצֶה לוֹמַר תֵּכֶף, אֵת אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה, אוֹתָהּ לְבַד תִּרְאֶה. וְעִקַּר הַמִּעוּט בָּא מִן מִלַּת ״עַתָּה״, רוֹצֶה לוֹמַר דַּוְקָא דָּבָר שֶׁנַּעֲשֶׂה עַתָּה תֵּכֶף אוֹתוֹ תִרְאֶה, אֲבָל לֹא דָּבָר שֶׁלֹּא יִהְיֶה נַעֲשֶׂה עַתָּה כִּי אִם בְּיָמִים רַבִּים, כְּמוֹ מִלְחֶמֶת שְׁלֹשִׁים וְאֶחָד מְלָכִים – אוֹתָהּ לֹא תִרְאֶה. וְזֶהוּ שֶׁאָמַר ״וּשְׁמִי ה׳״ – הַמּוֹרֶה שֶׁאֲנִי הֹוֶה לָנֶצַח וְסוֹף הַבְטָחָתִי לְהִתְקַיֵּם, אֲבָל עֲדַיִן לֹא יָדְעוּ דָּבָר זֶה, וְהִמְתִּינוּ לְצַפּוֹת עַל דְּבָרַי כָּאָמוּר.

A second way [of explaining] the continuation of these verses is, that “Elohim” only means Judge, and it is not yet explained in what judgment the Holy One, blessed be He, judged. Therefore, it seems to me that this judgment refers to the preceding verse where it says, Now you will see what I will do to Pharaoh. Our Sages of blessed memory explained (Sanhedrin 111), “but not what will be done to the kings of the seven nations.” The word “kings” seems redundant because it could have simply said “not what will be done to the seven nations.” (And in Shemot Rabbah 5:23) it concludes “and you will not see what I will do in the war against the 31 kings.” This is difficult: why do we need this count? Do we not already know that Israel fought against 31 kings? And there’s another difficulty: why does it say Now you will see what I will do to Pharaoh — why do I need the word now? Although I explained the meaning of “now” at the end of Parshat Shemot, nevertheless there are additional divine interpretations to explain it in another way, namely: The Holy One, blessed be He, said to Moses, I am the Lord who was, is, and will be. For all flesh and blood cannot be certain to fulfill their promises, since the spirit leaves him and he is gone and cannot fulfill his promise. Therefore, he must fulfill it immediately. And if not, then justifiably those who were promised complain about why the pronouncement of his word was not done quickly, for if not now, when? But I exist eternally, equally throughout all times, therefore the forefathers did not complain but waited and anticipated when the word of God would come, and they were confident that it would ultimately be fulfilled. But you complained that My words were not fulfilled immediately, therefore all the more so you would complain about the wars against the 31 kings, because those wars would necessarily be prolonged, as it is written Joshua waged war with all those kings for a long time (Joshua 11:18). For Israel could not inherit all the land quickly lest the beasts of the field multiply against them, but rather [the seven nations] would be driven out gradually. And because it is your way to complain when a promise is not fulfilled quickly, therefore I am penalizing you that justifiably you will not see the prolonged war against the 31 kings, except for the war against Pharaoh who is a single king, and you can see now — meaning immediately — what I will do to Pharaoh. Only that you will see. And the main exclusion comes from the word now meaning you will only see what is done immediately, but not something that will not be done now but only after many days, such as the war against 31 kings — that you will not see. And this is what is meant by and My name, the Lord which indicates that I exist eternally and My promise will ultimately be fulfilled, but they did not yet know this, and they waited to see [the fulfillment of] My words as mentioned.

Kli Yakar on Exodus 6:3:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַאֲנִי אוֹמֵר לְהוֹסִיף בֵּאוּר עַל דְּבָרָיו, לְהַכְנִיס כָּל שָׁלֹשׁ מַכּוֹת תַּחַת סוּג אֶחָד, כִּי שָׁלֹשׁ מַכּוֹת רִאשׁוֹנִים בָּאוּ לְאַמֵּת מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ, לְפִי שֶׁהַמִּצְרִים אָמְרוּ שֶׁהַיְאוֹר הוּא אֱלֹהֵיהֶם אֵין עוֹד מִלְּבַדּוֹ, עַל כֵּן עָשָׂה ה׳ שְׁפָטִים בֵּאלֹהֵיהֶם לְהוֹרוֹת שֶׁיֵּשׁ גָּבוֹהַּ מֵעַל כָּל גָּבוֹהַּ. וְכֵן מַסִּיק בִּבְרֵאשִׁית רַבָּה (פט ד) ״הָרְשָׁעִים מִתְקַיְּמִים עַל אֱלֹהֵיהֶם״, שֶׁנֶּאֱמַר ״וְהִנֵּה עוֹמֵד עַל הַיְאֹר״ (שמות ז, טו), שְׁמַע מִנָּהּ שֶׁחֲשָׁבוּהוּ לֶאֱלֹהוּת. עַל כֵּן נֶאֱמַר בְּמַכַּת הַיְאוֹר ״בְּזֹאת תֵּדַע כִּי אֲנִי ה׳״ וְגוֹ׳ (שמות ז, יז). וּבְעִנְיַן הַצְפַרְדְּעִים שֶׁשָּׁרַץ הַיְאוֹר, הוֹרָה שֶׁגַּם הַיְאוֹר יִשְׁרֹץ דְּבָרִים הַמְאַמְּתִים מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ, כִּי פַּרְעֹה הָיָה מְחַלֵּל הַשֵּׁם וְאָמַר ״לֹא יָדַעְתִּי אֶת ה׳״ (שמות ה, ב). עַל כֵּן הוֹדִיעַ הַיְאוֹר כִּי רָאוּי לְקַדֵּשׁ הַשֵּׁם, כִּי הַצְפַרְדְּעִים קִדְּשׁוּ הַשֵּׁם בָּרַבִּים, כִּדְאִיתָא (פסחים נג:) שֶׁחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מָסְרוּ נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם וְלָמְדוּ קַל וָחוֹמֶר מִצְּפַרְדְּעִים שֶׁעָלוּ בַּתַּנּוּרִים, וּלְפִיכָךְ לֹא מֵתוּ אוֹתָם שֶׁבַּתַּנּוּרִים, כִּדְמַסִּיק בַּיַּלְקוּט פָּרָשָׁה זוֹ. וּבְכִנִּים נֶאֱמַר ״אֶצְבַּע אֱלֹהִים הִוא״ (שמות ח, טו). הֲרֵי שֶׁבְּמַכָּה זוֹ גַּם הַחַרְטֻמִּים הוֹדוּ וְהִמְלִיכוּ שְׁמוֹ יִתְבָּרַךְ, לוֹמַר שֶׁמַּכָּה זוֹ מִמֶּנּוּ יִתְבָּרַךְ, וְהוֹדָאַת בַּעַל דִּין כְּמֵאָה עֵדִים דָּמֵי.

And I say to add an explanation to his words, to include all three plagues under one category, for the first three plagues came to confirm the existence of the Holy One, Blessed be He. This is because the Egyptians said that the Nile was their god, and there was none other besides it. Therefore, God executed judgments against their deity to demonstrate that there is One higher above all that is high. And so it is concluded in Genesis Rabbah (89:4): “The wicked are sustained over their gods,” as it is said, And behold, he was standing over the Nile, which implies that they considered it a deity. Therefore, regarding the plague of the Nile, it is stated, By this you shall know that I am the Lord, etc. And regarding the frogs that swarmed from the Nile, this showed that even the Nile would bring forth things that confirm the existence of the Holy One, Blessed be He. For Pharaoh was desecrating God’s Name and said, I do not know the Lord. Therefore, the Nile made known that it is proper to sanctify the Name, for the frogs sanctified God’s Name publicly, as it is found (Pesachim 53b) that Hananiah, Mishael, and Azariah gave their lives for the sanctification of God’s Name, and they learned a kal vachomer [a fortiori argument] from the frogs that went into the ovens. Therefore, those frogs that were in the ovens did not die, as is concluded in the Yalkut on this portion. And regarding the lice, it is said, This is the finger of God. This shows that with this plague even the magicians acknowledged and crowned His name, blessed be He, saying that this plague was from Him, blessed be He. And the admission of a litigant is equivalent to a hundred witnesses.

Kli Yakar on Exodus 7:17:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיָּסַר הֶעָרֹב. פֵּרֵשׁ רַשִׁ״י: וְלֹא מֵתוּ כְּמוֹ שֶׁמֵּתוּ הַצְפַרְדְּעִים, שֶׁאִם מֵתוּ הָיָה לָהֶם הֲנָאָה בָּעוֹרוֹת. וְאֵין לְהַקְשׁוֹת לָמָּה מֵתוּ הַצְפַרְדְּעִים וְלֹא הָלְכוּ לָהֶם כְּמוֹ הֶעָרֹב וְהָאַרְבֶּה, וְאֵין לוֹמַר כְּדֵי שֶׁתִּבְאַשׁ הָאָרֶץ, דְּאִם כֵּן לָמָּה לֹא מֵתוּ גַּם הָאַרְבֶּה. תְּשׁוּבָה לַדָּבָר: שֶׁרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְלַמֵּד שֶׁהַמּוֹסֵר עַצְמוֹ עַל קִדּוּשׁ הַשֵּׁם יִנָּצֵל. לְפִיכָךְ מֵתוּ כָּל הַצְפַרְדְּעִים שֶׁלֹּא עָלוּ בַּתַּנּוּרִים, וְלֹא נִשְׁאֲרוּ חַיִּים כִּי אִם אוֹתָן שֶׁעָלוּ בַּתַּנּוּרִים, כְּמוֹ שֶׁכָּתוּב (שמות ח:ט) ״וַיָּמֻתוּ הַצְפַרְדְּעִים מִן הַבָּתִּים מִן הַחֲצֵרוֹת וּמִן הַשָּׂדוֹת״ — מַשְׁמָע אֲבָל לֹא אוֹתָן שֶׁבַּתַּנּוּרִים, לְפִי שֶׁמָּסְרוּ אֶת עַצְמָם עַל קִדּוּשׁ הַשֵּׁם. וּמִכָּאן לָמְדוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה לִמְסוֹר נַפְשָׁם עַל קִדּוּשׁ הַשֵּׁם. וְלָמַדְנוּ מִכָּאן שֶׁהַמּוֹסֵר עַצְמוֹ עַל קִדּוּשׁ הַשֵּׁם יִנָּצֵל, וּמִי שֶׁאֵינוֹ מוֹסֵר עַצְמוֹ — הַרְבֵּה שְׁלוּחִים לַמָּקוֹם בָּרוּךְ הוּא לְסַבֵּב לוֹ מִיתָה מִמָּקוֹם אַחֵר, כְּמוֹ שֶׁמֵּתוּ אוֹתָן הַצְפַרְדְּעִים שֶׁלֹּא עָלוּ בַּתַּנּוּרִים. וְהֶעָרֹב וְהָאַרְבֶּה הָלְכוּ לָהֶם שֶׁלֹּא יִהְיֶה לָהֶם הֲנָאָה בָּעוֹרוֹת, וּבְאוֹתָן הַמְּלוּחִים שֶׁמָּלְחוּ מֵהֶם (שמות רבה יג:ז).

“And the mixture [of wild beasts] was removed.” Rashi explains that they did not die as the frogs died, because if they had died, the Egyptians would have benefited from their hides. One should not question why the frogs died rather than departing like the mixture [of wild beasts] and the locusts. And one cannot say it was so that the land would stink, for if so, why didn’t the locusts die as well? The answer to this matter is that the Holy One, blessed be He, wanted to teach that one who sacrifices oneself for the sanctification of God’s name will be saved. Therefore, all the frogs that did not enter the ovens died, and only those that entered the ovens remained alive, as it is written, And the frogs died from the houses, from the courtyards, and from the fields. This implies that those in the ovens did not die because they had sacrificed themselves for the sanctification of God’s name. From here, Hananiah, Mishael, and Azariah learned to sacrifice their lives for the sanctification of God’s name. And we learn from this that one who sacrifices oneself for the sanctification of God’s name will be saved, while one who does not sacrifice oneself — the Omnipresent, blessed be He, has many agents to bring about their death from another source, just as those frogs that did not enter the ovens died. The mixture [of wild beasts] and the locusts departed so that the Egyptians would not benefit from their hides and from those that they had salted (Exodus Rabbah 13:7).

Kli Yakar on Exodus 8:27:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

כִּי טֶרֶם תִּירְאוּן וְגוֹ׳. פֵּרֵשׁ רַשִׁ״י: עֲדַיִן לֹא תִּירְאוּן. הֻצְרַךְ לוֹמַר לוֹ כֵן דַּוְקָא בַּהֲסָרַת מַכָּה זוֹ, לְפִי שֶׁפַּרְעֹה לֹא בִּקֵּשׁ כִּי אִם עַל הֲסָרַת הַקּוֹלוֹת וְהַבָּרָד, שֶׁנֶּאֱמַר ״וְרַב מִהְיוֹת קֹלֹת אֱלֹהִים וּבָרָד״ (שמות ט כח). אֲבָל עַל הַמָּטָר לֹא אָמַר שֶׁיֶּחְדַּל, לְפִי שֶׁאֶרֶץ מִצְרַיִם צְרִיכָה לַמָּטָר בְּיוֹתֵר מִשְּׁאָר אֲרָצוֹת. וְכֵן הִבְטִיחוֹ מֹשֶׁה, שֶׁנֶּאֱמַר ״הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִהְיֶה עוֹד״ (שמות ט כט). וְלַסּוֹף לֹא הָיָה כֵן, אֶלָּא ״וַיֶּחְדְּלוּ הַקֹּלוֹת וְהַבָּרָד וּמָטָר לֹא נִתַּךְ אָרְצָה״ (שמות ט לג). וְחָשַׁב מֹשֶׁה פֶּן יַחֲזִיקוֹ פַּרְעֹה לְבַדַּאי וְיֹאמַר שֶׁלֹּא כֵן הִבְטִיחוֹ. עַל כֵּן אָמַר מֹשֶׁה: אִם הָיִיתִי יוֹדֵעַ שֶׁתִּהְיֶה מֵהַיּוֹם וָהָלְאָה יְרֵא אֱלֹהִים, הָיִיתִי עוֹשֶׂה כָּל רְצוֹנְךָ, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא ״רְצוֹן יְרֵאָיו יַעֲשֶׂה״ (תהלים קמה יט). אֲבָל אֲנִי יוֹדֵעַ שֶׁעֲדַיִן לֹא תִירְאוּן אֶת ה׳ בְּלֵב שָׁלֵם, עַל כֵּן לֹא יְמַלֵּא ה׳ כָּל רְצוֹנְךָ כְּדֵי שֶׁלֹּא יִהְיֶה חוֹטֵא נִשְׂכָּר. עַל כֵּן יֶחְדַּל הַכֹּל בְּבַת אַחַת וְלֹא יִהְיֶה מָטָר, כִּי אֵינוֹ נוֹתֵן כִּי אִם לִירֵאֵי ה׳, כְּמוֹ שֶׁכָּתוּב (ירמיה ה כד) ״וְלֹא אָמְרוּ בִלְבָבָם נִירָא נָא אֶת ה׳ אֱלֹהֵינוּ הַנֹּתֵן גֶּשֶׁם יוֹרֶה וּמַלְקוֹשׁ בְּעִתּוֹ״ וְגוֹ׳.

For before you will fear, etc. Rashi explains, “still you will not fear.” He needed to say this to him specifically in removing this plague because Pharaoh only asked for the removal of the sounds and hail, as it is written, enough of God’s sounds and hail. But regarding the rain, he did not say it should cease because the land of Egypt needs rain more than other lands. And thus Moses promised him, as it is written, the thunder will cease and the hail will be no more. But in the end, it was not so, rather the sounds and hail ceased, and rain did not pour to the ground. Moses thought that perhaps Pharaoh would consider him a liar and say that this is not what he had promised him. Therefore, Moses said, “If I had known that from today onward you would fear God, I would have done all your will, for the Holy One, blessed be He, fulfills the desire of those who fear Him. But I know that still you do not fear the Lord with a complete heart, therefore the Lord will not fulfill all your desires so that a sinner should not profit. Therefore, everything will cease at once and there will be no rain, for He only gives to those who fear the Lord, as it is written And they did not say in their hearts, let us fear the Lord our God, who gives rain, the early and late rains in their time, etc. (Jeremiah 5:24).”

Kli Yakar on Exodus 9:30:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

גַּם טַפְּכֶם יֵלֵךְ עִמָּכֶם. עָשָׂה אֶת הַטַּף טְפֵלָה לָהֶם, וּמֹשֶׁה אָמַר בְּהֵפֶךְ זֶה ״בְּבָנֵינוּ וּבִבְנוֹתֵינוּ נֵלֵךְ״ (שמות י:ט), הֲרֵי שֶׁעָשׂוּ אֶת עַצְמָם טְפֵלָה אֲפִלּוּ לַטַּף. לְפִי שֶׁמֹשֶׁה מֵרֹב עֲנָוָה שֶׁבּוֹ עָשָׂה אֶת עַצְמוֹ טָפֵל לְכֻלָּם, לִנְעָרִים וּזְקֵנִים וּבָנִים וּבָנוֹת, כֻּלָּם עִקָּר בַּעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וַאֲנַחְנוּ נֵלֵךְ עִמָּהֶם אַגַּב כִּי אֲנַחְנוּ טְפֵלִים לָהֶם. וּמַה שֶּׁאָמַר ״בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ״ (שמות י:ט), לְפִי שֶׁהֵמָּה הוֹלְכִים לְהִשָּׁחֵט לַעֲבוֹדַת ה׳, פְּשִׁיטָא שֶׁאֲנַחְנוּ טְפֵלִים לָהֶם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה לג:א) ״אָדָם וּבְהֵמָה תּוֹשִׁיעַ ה׳״ (תהלים לו:ז) – אָדָם בִּזְכוּת בְּהֵמָה. אֲבָל פַּרְעֹה מִפְּנֵי הַכָּבוֹד לֹא יִתָּכֵן שֶׁיַּעֲשֶׂה אוֹתָם טָפֵל אֶל הַטַּף, עַל כֵּן אָמַר ״גַּם טַפְּכֶם יֵלֵךְ עִמָּכֶם״, לַעֲשׂוֹתָם עִקָּר וְהַטַּף טָפֵל לָהֶם. וּמַה שֶּׁאָמַר מֹשֶׁה ״וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ״ (שמות י:כו), הֲרֵי שֶׁעָשָׂה הַמִּקְנֶה טָפֵל, לְפִי שֶׁכָּאן מְדַבֵּר בְּמִקְנֶה קִנְיָן, וּמִדֶּרֶךְ הַשְּׁלֵמִים שֶׁמָּמוֹנָם טָפֵל לָהֶם וְהֵם מוֹשְׁלִים עַל קִנְיָנָם, לֹא כְּדֶרֶךְ הַפְּחוּתִים שֶׁקִּנְיַן מָמוֹנָם מוֹשֵׁל עֲלֵיהֶם אֶל כָּל אֲשֶׁר יַחְפֹּץ יַטֶּנּוּ, כַּאֲשֶׁר הֶאֱרַכְנוּ לְדַבֵּר בָּזֶה פָּרָשַׁת וַיִּשְׁלַח בְּפָסוּק ״יֶשׁ לִי רָב״ (בראשית לג:ט), עַיֵּן שָׁם. הֵן לְפֵרוּשׁ רִאשׁוֹן שֶׁהִזְכַּרְנוּ לְמַעְלָה שֶׁ״גַּם מִקְנֵנוּ״ קָאֵי עַל גְּמַלִּים וַחֲמוֹרִים, הֵן לְפֵרוּשׁ שֵׁנִי שֶׁמְּדַבֵּר בְּמַה שֶּׁקָּנוּ בְּהֵמוֹת לְצָרְכָּם, סוֹף סוֹף הַכֹּל קִנְיַן מָמוֹן, וְאֵין מִדֶּרֶךְ הַשְּׁלֵמִים לַעֲשׂוֹת עַצְמָם טָפֵל וּמָמוֹנָם עִקָּר. אֲבָל לְמַעְלָה נֶאֱמַר ״בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ״, לַהוֹלְכִים לַעֲבוֹדַת ה׳ לְהִשָּׁחֵט, עָשׂוּ עַצְמָם טְפֵלָה כָּאָמוּר.

Also your little ones shall go with you. He made the little ones subsidiary to them, while Moses said the opposite, We will go with our sons and our daughters (Exodus 10:9), making themselves subsidiary even to the little ones. This is because Moses, due to his great humility, made himself subsidiary to everyone — to youths, elders, sons, and daughters — all were essential in the service of the blessed God, [saying] “and we will go with them incidentally because we are subsidiary to them.” And concerning with our flocks and with our herds we will go (Exodus 10:9), since they were going to be slaughtered for divine service, obviously we are subsidiary to them, as our Sages said (Genesis Rabbah 33:1) You save man and beast, O Lord (Psalms 36:7) — man is saved by the merit of beasts. But Pharaoh, for the sake of dignity, could not properly make them subsidiary to the little ones, therefore he said also your little ones shall go with you, making them [the adults] primary and the little ones subsidiary to them. And what Moses said, also our livestock will go with us, here he made the livestock subsidiary, because here he speaks of livestock possessions, and it is the way of the spiritually complete that their possessions are subsidiary to them and they rule over their possessions, unlike the way of lesser people, whose possessions rule over them to direct them wherever they desire, as we elaborated on this in the portion of Vayishlach on the verse I have plenty (Genesis 33:9) — see there. Whether according to the first interpretation we mentioned above that also our livestock refers to camels and donkeys, or according to the second interpretation that it speaks of what they acquired as animals for their needs, ultimately it’s all property possession, and it is not the way of the spiritually complete to make themselves subsidiary and their possessions primary. But above it said with our flocks and with our herds we will go (Exodus 10:9), [referring to animals] going for divine service to be slaughtered, [and so] they made themselves subsidiary as mentioned.

Kli Yakar on Exodus 10:24:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

דַּבֶּר נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ גוֹ׳. אָמְרוּ רז״ל (ברכות ט:) אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה, שֶׁלֹּא יֹאמַר אוֹתוֹ צַדִּיק ״וַעֲבָדוּם וְעִנּוּ אוֹתָם״ קִיֵּם בָּהֶם, ״וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכוּשׁ גָּדוֹל״ לֹא קִיֵּם בָּהֶם. וְקָשֶׁה, לָמָּה תָּלָה קִיּוּם הַבְטָחָתוֹ בַּאֲמִירַת אוֹתוֹ צַדִּיק, וּבְלֹא אֲמִירָתוֹ וְכִי לֹא יְקַיֵּם ה׳ אֶת דְּבָרוֹ חָלִילָה? וְנִרְאֶה לְיַשֵּׁב זֶה עַל דֶּרֶךְ שֶׁמַּסִּיק בְּמַסֶּכֶת בְּרָכוֹת (שם) ״וַיַּשְׁאִלוּם״ בְּעַל כָּרְחָם דְּיִשְׂרָאֵל, מִשּׁוּם מַשּׂוֹי הַדֶּרֶךְ. וּלְפִי זֶה יָצָא ה׳ יְדֵי הַבְטָחָתוֹ כְּשֶׁהָיָה מַרְאֶה לָהֶם מָקוֹם אֲשֶׁר בּוֹ תִּתְקַיֵּם הַהַבְטָחָה, וּמָה יֵשׁ לוֹ עוֹד לַעֲשׂוֹת אִם הֵמָּה מֵעַצְמָם אֵינָן רוֹצִים לְקַבֵּל? וּמִכָּל מָקוֹם יֵשׁ לָחוּשׁ שֶׁלֹּא יֹאמַר אוֹתוֹ צַדִּיק כוּ׳, כִּי לֹא יָדַע שֶׁהֵמָּה לֹא בִּקְשׁוּ לְקַבֵּל, וּבַעֲבוּר הֱיוֹת אַבְרָהָם צַדִּיק וְיָשָׁר יִהְיֶה עָמָל בְּעֵינָיו עַל שֶׁנִּשְׁתַּעְבְּדוּ בָהֶם בְּחִנָּם. וְעַל כֵּן נֶאֱמַר לוֹ ״וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכוּשׁ גָּדוֹל״. בְּמִלַּת ״וְאַחֲרֵי כֵן״ הוֹרָה שֶׁיִּקְחוּ לָהֶם שְׂכַר עֲבוֹדָתָם מִן הַמִּצְרִיִּים, וְעַל כֵּן נָקַט ״וְאַחֲרֵי כֵן״, כִּי אֵין שְׂכִירוּת מִשְׁתַּלֶּמֶת כִּי אִם לְבַסּוֹף. וְאַף עַל פִּי שֶׁאֵין מַעֲצוֹר לַה׳ לִתֵּן לְיִשְׂרָאֵל רְכוּשׁ גָּדוֹל מִבְּלִי שֶׁיִּצְטָרְכוּ לִקַּח מִן הַמִּצְרִיִּים דֶּרֶךְ שְׁאֵלָה וְרַמָּאוּת, מִכָּל מָקוֹם עָשָׂה כֵן אֱלֹהֵי הַמִּשְׁפָּט לְהַצִּיל מִיָּדָם שְׂכַר עֲבוֹדָתָם, כִּדְאִיתָא בְּפֶרֶק חֵלֶק (סנהדרין צא.) בִּגְבִיהָא בֶּן פְּסִיסָא כוּ׳. וּלְפִיכָךְ לֹא הָיְתָה נָחָה דַעְתּוֹ שֶׁל אוֹתוֹ צַדִּיק בְּשׁוּם רְכוּשׁ כִּי אִם בִּרְכוּשׁ מִצְרַיִם חֵלֶף עֲבוֹדָתָם, כִּי בָּזֶה יְקַבֵּל תַּנְחוּמִין עַל הָעֲבוֹדָה הַקָּשָׁה אֲשֶׁר עֻבַּד בְּזַרְעוֹ. וְזֶהוּ שֶׁאָמַר ״וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכוּשׁ גָּדוֹל״ לֹא קִיֵּם בָּהֶם. הֵבִיא רַשִׁ״י לְשׁוֹן ״וְאַחֲרֵי כֵן״ מִן הַטַּעַם שֶׁהִזְכַּרְנוּ.

“Speak to the ears of the people and let them ask, etc.” Our Rabbis of blessed memory said (Berachot 9a) that “na” is only a language of request, so that righteous one [Abraham] would not say: They will be enslaved and oppressed was fulfilled, but and afterward they will leave with great wealth was not fulfilled. And it is difficult: why does the fulfillment of His promise depend on that righteous one’s statement? Without his statement, would God not fulfill His word, Heaven forbid? It appears that this can be resolved according to the conclusion in Tractate Berachot (ibid.) And they lent to them — against their will of the Israelites, because of the burden of the journey. According to this, God fulfilled His promise when He showed them the place where His promise would be fulfilled. What more could He do if they themselves did not want to accept? Nevertheless, there is concern “that righteous one would say, etc.” because he did not know that they did not ask to receive, and because Abraham was righteous and upright, it would be distressing to him that they were enslaved for nothing. Therefore it was said to him and afterward they will leave with great wealth. With the phrase and afterward, it indicated that they would take their wages for their labor from the Egyptians. Therefore it specifies and afterward because wages are only paid at the end. Although nothing prevents God from giving Israel great wealth without them needing to take from the Egyptians through borrowing and deception, nevertheless the God of justice did this to recover their wages from them, as is found in Chapter Chelek (Sanhedrin 91a) regarding Geviha ben Pesisa, etc. Therefore, that righteous one would not be satisfied with any wealth except the wealth of Egypt in exchange for their labor, because this would provide consolation for the harsh labor that his descendants endured. And this is what is meant by and afterward they will leave with great wealth was not fulfilled. Rashi brought the phrase and afterward for the reason we mentioned.

Kli Yakar on Exodus 11:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזוֹת וְעַל הַמַּשְׁקוֹף. וּמֹשֶׁה הָפַךְ הַסֵּדֶר וְאָמַר ״וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף וְאֶל שְׁתֵּי הַמְּזוּזוֹת״. וְעַל דֶּרֶךְ הַמִּדְרָשׁ (איכה רבה ה כא) נוּכַל לוֹמַר, כִּי אָמְרוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לְיִשְׂרָאֵל (מלאכי ג ז) ״שׁוּבוּ אֵלַי תְּחִלָּה״, וְאַחַר כָּךְ ״וְאָשׁוּבָה אֲלֵיכֶם״. וּכְנֶסֶת יִשְׂרָאֵל מְשִׁיבָה: ״אֵין בִּי כֹחַ לָשׁוּב תְּחִלָּה, אֶלָּא אַתָּה תִּהְיֶה הַמַּתְחִיל״, שֶׁנֶּאֱמַר (איכה ה כא) ״הֲשִׁיבֵנוּ ה׳ אֵלֶיךָ״, וְאַחַר כָּךְ ״וְנָשׁוּבָה״. וְעַל דֶּרֶךְ זֶה יְפֹרַשׁ הַמַּשְׁקוֹף כְּלַפֵּי הַשֵּׁם יִתְבָּרַךְ עֶלְיוֹן עַל כֹּל, כִּדְאִיתָא (תהלים קב כ) ״כִּי הִשְׁקִיף מִמְּרוֹם קָדְשׁוֹ״. וּשְׁתֵּי הַמְּזוּזוֹת הַמַּחֲזִיקִים הַמַּשְׁקוֹף, הַיְינוּ זְכוּת אָבוֹת וְאִמָּהוֹת, כְּמוֹ שֶׁכָּתוּב (דברים לג כז) ״מְעֹנָה אֱלֹהֵי קֶדֶם וּמִתַּחַת זְרֹעֹת עוֹלָם״, כִּי הָאָבוֹת מִתַּחַת לַמֶּרְכָּבָה וְהֵם זְרוֹעוֹת עוֹלָם. לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּחוֹלֵק כָּבוֹד לִירֵאָיו, ״וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזוֹת״ תְּחִלָּה, וְאַחַר כָּךְ ״וְעַל הַמַּשְׁקוֹף״, לוֹמַר שֶׁהַצַּדִּיקִים בְּנֵי אָבוֹת וְאִמָּהוֹת יִהְיוּ הַמַּתְחִילִים. וּמֹשֶׁה אָמַר ״וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף״ תְּחִלָּה, כִּי אֵין בָּנוּ כֹּחַ לְהַתְחִיל.

“And they shall put it on the two doorposts and on the lintel.” And Moses changed the order and said, And you shall touch it to the lintel and to the two doorposts. According to the midrashic approach (Eichah Rabbah 5:21), we can say that they said that the Holy One, blessed be He, said to Israel (Malachi 3:7), Return to Me first, and afterward I will return to you. And the congregation of Israel responds, “I do not have the strength to return first; rather, You be the one who initiates,” as it is said (Lamentations 5:21), Return us, O Lord, to You, and afterward, and we will return. In this way, it can be interpreted that the lintel [mashkof] represents the Holy One, blessed be He, who is above all, as it is said (Psalms 102:20), For He looked down [hishkif] from His holy height. And the two doorposts that support the lintel represent the merit of the Patriarchs and Matriarchs, as it is written (Deuteronomy 33:27), The eternal God is a dwelling place, and underneath are the everlasting arms. For the Patriarchs are beneath the Divine Chariot, and they are the arms of the world [such that the lintels would represent the arms]. Therefore, the Holy One, blessed be He, said, as one who gives honor to those who fear Him, And they shall put it on the two doorposts first, and afterward on the lintel, suggesting that the righteous descendants of the Patriarchs and Matriarchs should be the ones to initiate. But Moses said, And you shall touch it to the lintel first, because we do not have the strength to initiate.

Kli Yakar on Exodus 12:7:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְאַגַּב גְּרָרָא אֲפָרֵשׁ גַּם דִּבְרֵי הֶחָכָם הַנֶּאֱמָר בְּפָרָשַׁת וָאֶתְחַנַּן, כִּי יֵשׁ לְהַקְשׁוֹת עַל הַמַּגִּיד שֶׁאָמַר ״וְאַף אַתָּה אֱמוֹר לוֹ כְּהִלְכוֹת הַפֶּסַח, אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן״, לָמָּה לֹא זָכַר הַתְּשׁוּבָה שֶׁבְּצִדּוֹ הַכְּתוּבָה בְּפָרָשַׁת וָאֶתְחַנַּן (דברים ו כא)? וְאוֹמֵר אֲנִי כִּי הֶחָכָם שׁוֹאֵל טַעַם עַל פֶּסַח מַצָּה וּמָרוֹר כְּסֵדֶר שֶׁהֵם כְּתוּבִים בַּתּוֹרָה, שֶׁנֶּאֱמַר (שמות יב ח) ״וְאָכְלוּ אֶת הַבָּשָׂר צְלִי אֵשׁ וּמַצּוֹת עַל מְרֹרִים״, וְעַל שָׁלֹשׁ אֵלֶּה הוּא שׁוֹאֵל וְאוֹמֵר ״מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים״. עַל ״צְלִי אֵשׁ״ שֶׁל הַפֶּסַח אָמַר ״מָה הָעֵדֹת״, כִּי זְבִיחַת הַפֶּסַח יִתֵּן עֵדוּת ה׳ נֶאֱמָנָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשֵׁל עַל הַמַּעֲרָכָה, אֲפִלּוּ עַל מַזַּל טָלֶה שֶׁהוּא בְּכוֹר וְרֹאשׁ לְכָל הַמַּזָּלוֹת, וְכָל שֶׁכֵּן לִשְׁאָר הַמַּזָּלוֹת, כְּמוֹ שֶׁכָּתוּב ״וְהָיָה הַדָּם לָכֶם לְאֹת״, כִּי כָל אוֹת הוּא עֵדוּת וּמוֹפֵת עַל אֵיזוֹ דָּבָר, כַּמְבֹאָר לְמַעְלָה בַּפָּסוּק ״הַחֹדֶשׁ הַזֶּה לָכֶם״ (שמות יב ב). ״וְהַחֻקִּים״ הַיְינוּ הַמַּצָּה, שֶׁעִנְיָנָהּ הַהַכְנָעָה כְּעִסָּה זוֹ שֶׁאֵינָהּ עוֹלָה לְמַעְלָה, כַּמְבֹאָר כָּל זֶה בַּאֵר הֵיטֵב בְּחִבּוּרִי הַקָּטָן ״אֹרַח לְחַיִּים״ מַאֲמָר כ״ה, כִּי כָל חֹק מוֹרֶה עַל דָּבָר שֶׁיֵּשׁ לוֹ חֹק וּגְבוּל, כְּמוֹ שֶׁכָּתוּב אֵצֶל הַיָּם (איוב לח י) ״וָאֶשְׁבֹּר עָלָיו חֻקִּי״ וְאוֹמֵר ״עַד פֹּה תָבוֹא וְלֹא תֹסִיף״. כָּךְ נִתַּן חֹק וּגְבוּל לְעִסַּת הַמַּצָּה שֶׁלֹּא יַעֲלֶה, כִּי מִמֶּנּוּ נִקַּח לִמּוּד עַל הַהַכְנָעָה. וְעַל כֵּן הַמַּצָּה סִימָן חֵרוּת, כִּי בִּזְכוּת הַהַכְנָעָה נִגְאֲלוּ אֲבוֹתֵינוּ מִמִּצְרַיִם, וּכְמוֹ שֶׁכָּתוּב (דברים ז ז) ״לֹא מֵרֻבְּכֶם מִכָּל הָעַמִּים חָשַׁק ה׳ בָּכֶם כִּי אַתֶּם הַמְעַט״, בִּזְכוּת שֶׁאַתֶּם מְמַעֲטִים אֶתְכֶם לְפָנַי. וְעַל כֵּן דִּין הֶחָמֵץ בִּשְׂרֵפָה, כִּי כָל הַמִּתְגָּאֶה נִדּוֹן בָּאֵשׁ, כִּדְאִיתָא בַּיַּלְקוּט (פרשת צו תק״פ) בַּפָּסוּק ״הִוא הָעֹלָה עַל מוֹקְדָה״, כִּי טֶבַע הָאֵשׁ לַעֲלוֹת לְמַעְלָה, עַל כֵּן נִדּוֹן בּוֹ הָעוֹלֶה לְמַעְלָה. וְדִינוֹ שֶׁל חָמֵץ בְּמַשֶּׁהוּ, כִּי כָּךְ הִיא הַמִּדָּה בְּגַסּוּת הָרוּחַ, שֶׁבְּכָל הַמִּדּוֹת צָרִיךְ הָאָדָם לֵילֵךְ בְּדֶרֶךְ מְמֻצָּע, חוּץ מִן גַּסּוּת הָרוּחַ שֶׁעָלָיו אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה ה.) ״לֹא מִנָּהּ וְלֹא מִקְצָתָהּ״, הֲרֵי שֶׁאָסְרוּ אֲפִלּוּ הַמַּשֶּׁהוּ. וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות ד ד) ״מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ״, לְהַפְלָגַת הָעִנְיָן וּלְהַרְחָקָתוֹ מִכָּל וָכֹל. ״וְהַמִּשְׁפָּטִים״ רֶמֶז לְ״וַיְמָרְרוּ אֶת חַיֵּיהֶם״, כִּי מַה שֶּׁנַּעֲשׂוּ שְׁפָטִים בְּמִצְרַיִם הַיְינוּ בַּעֲבוּר שֶׁמֵּרְרוּ חַיֵּי אֲבוֹתֵינוּ, וְהַיִּסּוּרִין נִקְרָאִים מִשְׁפָּט, שֶׁנֶּאֱמַר (ישעיהו כח כו) ״וְיִסְּרוֹ לַמִּשְׁפָּט״.

And in passing, I will also explain the words of the wise son mentioned in the portion of Va’etchanan, as one could ask about the statement that says “You too should tell him according to the laws of Passover: ‘One does not eat dessert after the Passover sacrifice.’” Why doesn’t it mention the response written alongside it in the portion of Va’etchanan (6:21)? I say that the wise son asks about the reason for the Passover sacrifice, matzah, and bitter herbs in the order they are written in the Torah, as it says (12:8), And they shall eat the meat roasted over fire… and matzah with bitter herbs. Regarding these three, he asks, What are the testimonies, statutes, and judgments? Regarding the roasted meat of the Passover sacrifice, he says, What is the testimony? For the slaughtering of the Passover sacrifice gives faithful testimony that the Holy One, blessed be He, rules over the celestial order, even over the constellation of Aries, which is the firstborn and head of all constellations, and certainly over the other constellations, as it says, And the blood will be a sign for you. For every sign is a testimony and proof of something, as explained above in the verse This month shall be for you (12:2). The statutes refers to the matzah, which represents humility, like this dough that does not rise upward, as all this is well explained in my small work Orach L’Chaim, discourse 25. For every statute [chok] indicates something that has a limit and boundary, as it says regarding the sea (Job 38:10), I imposed My limit [chuki] upon it and set a bar and doors. Similarly, a limit and boundary was given to the matzah dough so that it would not rise, for from it we learn about humility. Therefore, matzah is a symbol of freedom, because by virtue of humility our ancestors were redeemed from Egypt, as it says (Deuteronomy 7:7), Not because you are more numerous than all the peoples did the Lord desire you and choose you, for you are the fewest of all the peoples. By virtue of your making yourselves small before Me [you were chosen]. Therefore, leavened bread [chametz] must be burned because anyone who is arrogant is judged by fire, as mentioned in the Yalkut (Parashat Tzav 480) on the verse It is the burnt offering on its pyre, because the nature of fire is to rise upward, so one who rises up [in arrogance] is judged by it. And chametz is forbidden even in the smallest amount because this is the measure for haughtiness — in all character traits a person should follow the middle path, except for haughtiness, about which our Sages said (Sotah 5a), “Not any of it, not even a part of it.” Thus, they prohibited even the slightest amount. Similarly, our Sages said (Avot 4:4), “Be exceedingly humble in spirit,” emphasizing the matter and distancing it completely. The judgments alludes to they embittered their lives, for the judgments carried out against Egypt were because they made our ancestors’ lives bitter. Afflictions are called “judgment,” as it says (Isaiah 28:26), He disciplines him for judgment.

Kli Yakar on Exodus 13:14:6 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה. כָּאן הִקְדִּים ״תּוֹךְ הַיָּם״ לְ״יַבָּשָׁה״, וּבְסָמוּךְ אָמַר בְּהֵפֶךְ זֶה: ״וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם״. גַּם כָּל הַפָּסוּק הַהוּא מְיֻתָּר. וְכָאן נֶאֱמַר ״וְהַמַּיִם לָהֶם חוֹמָה״ מָלֵא בְּוָי״ו, וּבְסָמוּךְ נֶאֱמַר ״חֹמָה״ חָסֵר בְּלֹא וָי״ו. וּבַיַּלְקוּט (בשלח רלח) מַסִּיק שֶׁהוּא לְשׁוֹן אַף וְחֵמָה, לְפִי שֶׁהָיוּ יִשְׂרָאֵל נְתוּנִים בַּדִּין אִם לְהִנָּצֵל אוֹ אִם לְהִטָּבַע עִם הַמִּצְרִים. וְעַל פִּי דֶּרֶךְ זֶה נוּכַל לוֹמַר שֶׁהָיוּ בְּיִשְׂרָאֵל כִּתּוֹת כִּתּוֹת עַל הַיָּם, מִקְצָתָם צַדִּיקִים, מִקְצָתָם קְטַנֵּי אֲמָנָה כְּנֹחַ שֶׁנֶּאֱמַר בּוֹ (בראשית ז ז) ״מִפְּנֵי מֵי הַמַּבּוּל״, שֶׁלֹּא נִכְנַס בַּתֵּבָה עַד שֶׁדְּחָקוּהוּ מֵי הַמַּבּוּל. וְהִנֵּה הַטּוֹבִים מִיִּשְׂרָאֵל בָּאוּ תֵּכֶף אֶל הַיָּם בְּאֶמְצָעִיתוֹ, אַף עַל פִּי שֶׁלֹּא רָאוּ הַיַּבָּשָׁה עֲדַיִן, מִכָּל מָקוֹם הֶאֱמִינוּ בַּה׳ וּבָאוּ אֶל תּוֹךְ הַיָּם, וְאַחַר כָּךְ רָאוּ הַיַּבָּשָׁה, וְלָהֶם הָיוּ הַמַּיִם לְ״חוֹמָה״ לְהָגֵן בַּעֲדָם. אֲבָל הַפְּחוּתִים, בָּנִים לֹא אֵמֻן בָּם, הָלְכוּ תְּחִלָּה בַּיַּבָּשָׁה, כִּי לֹא הֶאֱמִינוּ בֵּאלֹהִים, עַל כֵּן לֹא נִכְנְסוּ אֶל תּוֹךְ הַיָּם עַד שֶׁרָאוּ תְּחִלָּה הַיַּבָּשָׁה, וְלָהֶם הָיוּ הַמַּיִם ״חֵמָה״ עַזָּה, כִּי הָיוּ נְתוּנִים בַּדִּין אִם לְהִנָּצֵל אוֹ לְהִטָּבַע. וּמִטַּעַם זֶה נֶאֱמַר לְמַעְלָה ״וַיָּבֹאוּ״, לְהוֹרוֹת שֶׁמִּיָּד בְּבוֹאָם נִכְנְסוּ אֶל הַיָּם קֹדֶם שֶׁרָאוּ הַיַּבָּשָׁה. וּלְמַטָּה נֶאֱמַר ״הָלְכוּ״, כִּי אַף עַל פִּי שֶׁרָאוּ הַיַּבָּשָׁה, מִכָּל מָקוֹם לֹא הֶאֱמִינוּ עַד שֶׁהָלְכוּ תְּחִלָּה בַּיַּבָּשָׁה, וְאַחַר כָּךְ נִכְנְסוּ גַּם אֶל תּוֹךְ הַיָּם.

“And the children of Israel came into the midst of the sea on dry land.” Here it places midst of the sea before dry land but later it says the opposite: and the children of Israel walked on dry land in the midst of the sea. Also, that entire verse appears redundant. Here it says and the waters were a wall [chomah] for them spelled with a vav, but later it says “chomah” without a vav. In the Yalkut (Beshalach 238), it concludes that this is an expression of anger and fury, because Israel was subject to judgment — whether to be saved or to drown with the Egyptians. Following this approach, we can say that there were different groups among Israel at the sea. Some were righteous, while others were of little faith, like Noah, about whom it is said because of the flood waters (Genesis 6:7) — for he did not enter the ark until the flood waters forced him to. The good among Israel immediately entered the sea in its middle, even though they had not yet seen the dry land. Nevertheless, they believed in God and entered the midst of the sea, and afterward saw the dry land. For them, the waters were a protective wall [חומה with a vav]. But the lesser ones, untrustworthy children, first walked on the dry land because they did not believe in God. Therefore, they did not enter the midst of the sea until they first saw the dry land. For them, the waters were fierce anger [חמה without a vav], as they were subject to judgment whether to be saved or drowned. For this reason, it says above and they came, indicating that immediately upon their arrival they entered the sea before seeing the dry land. Below it says they walked, because even though they saw the dry land, they still didn’t believe until they first walked on the dry land and only afterward entered the midst of the sea.

Kli Yakar on Exodus 14:22:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה. הוֹרָה בִּפְסוּקִים אֵלּוּ שֶׁהַצַּדִּיקִים מְהַפְּכִים מִדַּת הַדִּין לְרַחֲמִים וְהָרְשָׁעִים מְהַפְּכִים מִדַּת הָרַחֲמִים לְדִין, זֶהוּ שֶׁאָמַר ״עָזִּי״, עֹז זֶה הַיְינוּ תֹּקֶף וְחֹזֶק שֶׁל מִדַּת הַדִּין, כְּמוֹ שֶׁנֶּאֱמַר (תהלים כא ב) ״ה׳ בְּעָזְּךָ יִשְׂמַח מֶלֶךְ״, שֶׁאֲפִלּוּ בְּמִדַּת הַדִּין שֶׁנִּקְרָא עֹז מִכָּל מָקוֹם יִשְׂמַח בָּהּ צַדִּיק, כִּי שִׂמְחָה לַצַּדִּיק עֲשׂוֹת מִשְׁפְּטֵי ה׳ אֱמֶת, ״וּבִישׁוּעָתְךָ״ דְּהַיְינוּ מִדַּת הָרַחֲמִים ״מַה יָּגֶל מְאֹד״. ״וְזִמְרָת״ לְשׁוֹן כְּרִיתָה, מִלְּשׁוֹן ״כַּרְמְךָ לֹא תִזְמֹר״, וְגַם זֶה מוֹרֶה עַל מִדַּת הַדִּין, וְגַם שֵׁם שֶׁל י״ה מוֹרֶה עַל מִדַּת הַדִּין כִּמְבֹאָר בְּרַבֵּינוּ בְּחַיֵּי עַל פָּסוּק ״כִּי יָד עַל כֵּס יָהּ מִלְחָמָה לַה׳ בַּעֲמָלֵק״ (שמות יז טז). וְכָל אֵלּוּ הַמִּתְיַחֲסִים אַחַר מִדַּת הַדִּין, מִכָּל מָקוֹם ״וַיְהִי לִי לִישׁוּעָה״, שֶׁנֶּהֶפְכוּ לִי לְרַחֲמִים וְלִתְשׁוּעָה, וְזֶה דִּקְדּוּק נָכוֹן בְּתוֹסֶפֶת וָי״ו שֶׁל וַיְהִי. וּבַדִּין הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה עִמִּי חֶסֶד זֶה מִדָּה כְּנֶגֶד מִדָּה, כִּי גַּם אֲנִי מְבָרֵךְ אֶת ה׳ עַל הָרָעָה כְּשֵׁם שֶׁאֲנִי מְבָרְכוֹ עַל הַטּוֹבָה, וְאַף עַל פִּי שֶׁהֵרֵעוּ הַמִּצְרִים לָנוּ וְלַאֲבוֹתֵינוּ מִכָּל מָקוֹם אֲנִי מְרוֹמֵם שְׁמוֹ יִתְבָּרַךְ עַל כֹּל, זֶה שֶׁאָמַר ״זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ״. ״אֵלִי״ וֶ״אֱלֹהֵי״ הַכֹּל רֶמֶז לְמִדַּת הַדִּין כִּי ״אֵל״ לְשׁוֹן חֹזֶק וָתֹקֶף, וְאַף עַל פִּי שֶׁרַשִׁ״י פֵּרֵשׁ פָּרָשַׁת כִּי תִשָּׂא (שמות לד ו) ״אֵל״ – מִדַּת הָרַחֲמִים, וּרְאָיָתוֹ מִן פָּסוּק (תהלים כב ב) ״אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי״, הָרְאָיָה אֵינָהּ כְּלוּם, שֶׁהֲרֵי הַצַּדִּיקִים מְהַפְּכִים דִּין לְרַחֲמִים, עַל כֵּן בִּקֵּשׁ שֶׁגַּם אֵל לֹא יַעַזְבֶנּוּ, וְעִקַּר הַלָּשׁוֹן הוּא לְשׁוֹן יְכֹלֶת, כְּמוֹ ״וְאֵת אֵילֵי הָאָרֶץ לָקָח״ (יחזקאל יז יג). זֶה שֶׁאָמַר ״זֶה אֵלִי״ אַף עַל פִּי שֶׁהוּא מִתְנַהֵג עִמִּי בְּמִדַּת הַדִּין, מִכָּל מָקוֹם ״אַנְוֵהוּ״, אֲסַפֵּר נוֹיוֹ וְשִׁבְחוֹ, וְכֵן ״אֱלֹהֵי אָבִי״ שֶׁגַּם לַאֲבוֹתֵינוּ הֵרֵעוּ הַמִּצְרִים, מִכָּל מָקוֹם ״וַאֲרֹמְמֶנְהוּ״ עַל זֶה.

“My strength and song is God, and He has become my salvation.” He teaches in these verses that the righteous transform the attribute of judgment into mercy, while the wicked transform the attribute of mercy into judgment. This is what is meant by my strength — strength refers to the power and intensity of the attribute of judgment, as it is said O Lord, in Your strength the king rejoices (Psalms 21:2), meaning that even in the attribute of judgment, which is called strength, nevertheless the righteous rejoice in it, for “it is joy for the righteous to do the true judgments of God.” And in Your salvation, referring to the attribute of mercy, “how greatly he exults.” And song [zimrat] is related to cutting, as in you shall not prune [tizmor] your vineyard, which also indicates the attribute of judgment. Also, the name Yah indicates the attribute of judgment, as explained by Rabbeinu Bachya on the verse For the hand is on the throne of Yah, God will be at war with Amalek (Exodus 17:16). Yet all these elements associated with the attribute of judgment nevertheless became for me salvation — they were transformed for me into mercy and salvation. This is precisely indicated by the addition of the letter vav in vayehi [and He became]. In judgment, the Holy One, blessed be He, shows me kindness — this is measure for measure, because I also bless God for the bad just as I bless Him for the good. And although the Egyptians harmed us and our ancestors, nevertheless I exalt His blessed name above all. This is what is meant by This is my God and I will glorify Him; the God of my father, and I will exalt Him. My God [Eli] and “God [El]” hint at the attribute of judgment, for “El” is a term of strength and power. Although Rashi explained in Parashat Ki Tisa (34:6) that “El” refers to the attribute of mercy, citing as evidence the verse My God, my God, why have You forsaken me (Psalms 22:2), this proof is not conclusive, for the righteous transform judgment into mercy, therefore he asked that even “El” not forsake him. The primary meaning of the term is one of capability, as in and the mighty [eilei] of the land he took away (Ezekiel 17:13). This is why it says, This is my God — even though He conducts Himself with me according to the attribute of judgment, nevertheless I will glorify Him — I will tell of His beauty and praise. And similarly, the God of my father — though the Egyptians also harmed our ancestors, nevertheless I will exalt Him for this.

Kli Yakar on Exodus 15:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧