Kli Yakar

וּמַה שֶּׁכָּתוּב ״וַיִּקְרְאוּ בֵית יִשְׂרָאֵל שְׁמוֹ מָן״. וְלֹא נֶאֱמַר בְּנֵי יִשְׂרָאֵל, לְפִי שֶׁבֵּית יִשְׂרָאֵל הַיְינוּ הַנָּשִׁים, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״כֹּה תֹאמַר לְבֵית יַעֲקֹב״ אֵלּוּ הַנָּשִׁים (שמות יט ג), וְרָצָה לוֹמַר שֶׁהַנָּשִׁים הָיוּ מְחַבְּבוֹת אֶת הַמָּן בְּיוֹתֵר, עַל כֵּן קָרְאוּ לוֹ שֵׁם הַמּוֹרֶה עַל קִיּוּם הַדָּבָר, כִּי הֵמָּה הָיוּ רוֹצִין בְּקִיּוּמוֹ לְפִי שֶׁהָיָה מוֹדִיעַ צִדְקַת הַנָּשִׁים, כִּדְאִיתָא מַסֶּכֶת יוֹמָא (עה.) ״וְהַמָּן כִּזְרַע גַּד״, שֶׁהָיָה מַגִּיד מִי סָרַח עַל מִי, הַבַּעַל עַל אִשְׁתּוֹ אוֹ אִשְׁתּוֹ עָלָיו. אִם נִמְצָא הַמָּן בְּבֵית אָבִיהָ, אָז וַדַּאי בַּעְלָהּ סָרַח עָלֶיהָ, וְכֵן לְהֵפֶךְ כוּ׳, עַל כֵּן הָיוּ הַנָּשִׁים מְחַבְּבִין אוֹתוֹ כְּדֵי לְהוֹדִיעַ צִדְקָתָם, כִּי עַל הָרֹב הַנָּשִׁים מְנֻצָּחִים מִן הָאֲנָשִׁים. וְזֶהוּ שֶׁכָּתוּב ״אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ״, לְצֹרֶךְ אִשְׁתּוֹ שֶׁבְּאָהֳלוֹ, כִּי אִם נִרְאֶה לוֹ שֶׁאִשְׁתּוֹ מוֹרֶדֶת עָלָיו וְאֵין עֵדִים בַּדָּבָר, אֲזַי יִקַּח לוֹ הַמָּן, כִּי הוּא יוֹדִיעַ כָּל הַקּוֹרוֹת שֶׁבְּאָהֳלוֹ. וּבְזֶה מְדֻיָּק לְשׁוֹן ״לַאֲשֶׁר בְּאָהֳלוֹ״, וּסְמִיךְ לֵיהּ מִיָּד ״וְהַמָּן כִּזְרַע גַּד״, כִּי זֶה תָּלוּי בָּזֶה. וְעַל פִּי זֶה נִרְאֶה לִי לְפָרֵשׁ לְשׁוֹן ״מָן״ כְּמוֹ שֶׁכָּתוּב (שמות י ח) ״מִי וָמִי הַהֹלְכִים״, תַּרְגּוּמוֹ ״מַן וּמַן״, כָּךְ כָּאן הָיָה מוֹדִיעַ מִי סָרַח עַל מִי, וְהַיְינוּ לְשׁוֹן ״מָן״. וּלְפִי מַה שֶּׁמַּסִּיק שָׁם בַּגְּמָרָא שֶׁהָיָה מַגִּיד אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן אִם בֶּן שִׁבְעָה לָאַחֲרוֹן, נִרְאֶה לִי ״מָן״ מִלְּשׁוֹן מִנְיָן, שֶׁעַל יָדוֹ הָיוּ יְכוֹלִין לִמְנוֹת אִם בֶּן תִּשְׁעָה אוֹ בֶּן שִׁבְעָה.

And what is written “The house of Israel called its name manna.” And it does not say “the children of Israel,” because the house of Israel refers to the women, as Rashi explained on the verse Thus shall you say to the house of Jacob — these are the women (Exodus 19:3). And it means that the women especially cherished the manna, therefore they called it by a name indicating the permanence of the thing, because they wanted it to remain as it revealed the righteousness of the women, as mentioned in tractate Yoma (75a): And the manna was like coriander seed — indicating who had sinned against whom — whether the husband against his wife or the wife against him. If the manna was found at her father’s house, then certainly her husband had sinned against her, and vice versa, etc. Therefore, the women cherished it in order to demonstrate their righteousness, because generally women are overcome by men. And this is the meaning of each man according to those in his tent shall take — for the needs of his wife who is in his tent. Because if it seemed to him that his wife was rebelling against him and there were no witnesses to the matter, then he would take the manna, as it would reveal all the events that occurred in his tent. And with this, the phrasing “for those who are in his tent” is precise, and immediately after it states And the manna was like coriander seed, because these depend on each other. And based on this, it seems to me that the term man is as written (Exodus 10:8) Who and who are going which Targum translates as “man uman,” so here too it would indicate who sinned against whom, which is the meaning of man. And according to the conclusion in the Talmud there that it would indicate whether a child was born after nine months to the first husband or after seven months to the second husband, it seems to me that man is from the language of counting, because through it they could count whether it was a nine-month child or a seven-month child.

Kli Yakar on Exodus 16:15:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִים. בַּיַּלְקוּט מַסִּיק שֶׁעֲמָלֵק דּוֹמֶה לִזְבוּב כוּ׳, מָשָׁל לְמֶלֶךְ שֶׁהִקִּיף כֶּרֶם כוּ׳. בֵּאוּר הַמָּשָׁל וּסְבָרָתוֹ הוּא עַל דֶּרֶךְ שֶׁכָּתַבְנוּ לְמַעְלָה בְּפָרָשַׁת בְּרֵאשִׁית עַל פָּסוּק ״לַפֶּתַח חַטָּאת רֹבֵץ״ (בראשית ד:ז), שֶׁהַיֵּצֶר הָרָע הִמְשִׁילוּהוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות סא.) לִזְבוּב, שֶׁכֹּחַ פִּיו חָלוּשׁ לַעֲשׂוֹת נֶקֶב בַּבָּשָׂר הַשָּׁלֵם, אַךְ בְּמָקוֹם שֶׁהַזְּבוּב מוֹצֵא אֵיזוֹ מוּרְסָא אוֹ שְׁחִין אֲשֶׁר שָׁם פֶּתַח פָּתוּחַ קְצָת לַבָּשָׂר, שָׁם יִרְבַּץ וְיַרְחִיב הַפִּרְצָה. כָּךְ הַיֵּצֶר הָרָע אֵין לוֹ כֹּחַ לְהִזְדַּוֵּג אֵצֶל הַצַּדִּיק הַשָּׁלֵם בְּכָל מַעֲשָׂיו וְלֹא פָּתַח לוֹ כְּלָל פֶּתַח לְחַטָּאת וּלְנִדָּה, אַךְ הַבָּא לִטַּמֵּא וְעוֹשֶׂה פְּתָחִים לוֹ, שָׁם יִרְבַּץ לְהַרְחִיב הַפִּרְצָה עַד עֲלוֹת חֲמַ״ס גָּבֶר לְאֵין מַרְפֵּא. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא לט.) ״אַל תִּטַּמְּאוּ בְּכָל אֵלֶּה״ (ויקרא יח:כד) — אָדָם מְטַמֵּא עַצְמוֹ מְעַט, מְטַמְּאִים אוֹתוֹ הַרְבֵּה כוּ׳, וְשָׁם הֶאֱרַכְנוּ לְדַבֵּר מִזֶּה, כִּי שָׁם מְקוֹמוֹ.

And Amalek came and fought with Israel in Rephidim. In the Yalkut, it concludes that Amalek is similar to a fly, etc., a parable of a king who surrounded a vineyard, etc. The explanation of the parable and its reasoning follows what we wrote above in the portion of Genesis on the verse sin crouches at the door (Genesis 4:7), that the evil inclination is compared by our Sages (Berakhot 61a) to a fly whose mouth is too weak to pierce healthy flesh, but when the fly finds some abscess or boil where there is already a slight opening in the flesh, there it will settle and widen the breach. Similarly, the evil inclination does not have the power to confront the completely righteous person who is perfect in all His deeds and has not opened any doorway at all to sin and impurity. However, for one who comes to defile Himself and creates openings, there the evil inclination will settle to widen the breach until violence rises up beyond repair. And our Sages said (Yoma 39a) regarding Do not defile yourselves with any of these: If a person defiles Himself a little, they defile Him greatly, etc. And there we elaborated on this topic because that is its proper place.

Kli Yakar on Exodus 17:8:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְאוֹסִיף עוֹד שֵׁנִית יָדִי, לְבָאֵר שִׁנּוּי בַּשֵּׁמוֹת הַקְּדוֹשִׁים עַל זֶה הָאֹפֶן, וְהוּא שֶׁלְּכָךְ הִזְכִּיר אֵצֶל הַטּוֹבוֹת שֵׁם ״אֱלֹהִים״ וְאֵצֶל הָרָעוֹת שֵׁם ״ה׳״, לְהוֹצִיא מִלֵּב הַטּוֹעִים הָאוֹמְרִים: מֵאַחַר שֶׁשֵּׁמוֹת חֲלוּקִים הֵם, אֶחָד מוֹרֶה עַל רַחֲמִים וְאֶחָד מוֹרֶה עַל מִדַּת הַדִּין, שֶׁמָּא חָלִילָה שְׁתֵּי רְשׁוּיוֹת יֵשׁ. עַל כֵּן הִזְכִּיר אֵצֶל הַטּוֹבוֹת שֵׁם ״אֱלֹהִים״ וְאֵצֶל הָרָעוֹת שֵׁם שֶׁל רַחֲמִים, לְהוֹרוֹת שֶׁכֻּלָּם יָצְאוּ מִן אֵל אֶחָד, וְהַשִּׁנּוּי בָּא מִצַּד הַמְקַבְּלִים. דּוּגְמַת אֹמֶר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יב) שֶׁמַּזְכִּירִין מִדַּת יוֹם בַּלַּיְלָה וּמִדַּת לַיְלָה בַּיּוֹם, כְּדֶרֶךְ שֶׁפֵּרַשְׁנוּ לְמַעְלָה בְּפָרָשַׁת בְּרֵאשִׁית עַל פָּסוּק ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד״ (בראשית א ה), וּכְמוֹ שֶׁפֵּרַשְׁנוּ בְּחִבּוּרֵנוּ ״עוֹלְלוֹת אֶפְרַיִם״ מַאֲמָר י״ח עַל אֹמֶר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים נ.) כְּתִיב ״בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד״ (זכריה יד ט). אַטּוּ הָאִידָנָא לָאו אֶחָד הוּא? אָמַר רַבִּי יוֹחָנָן: לֹא כָּעוֹלָם הַזֶּה הָעוֹלָם הַבָּא. בָּעוֹלָם הַזֶּה עַל בְּשׂוֹרוֹת טוֹבוֹת הוּא אוֹמֵר ״בָּרוּךְ הַטּוֹב וְהַמֵּטִיב״, וְעַל בְּשׂוֹרוֹת רָעוֹת הוּא אוֹמֵר ״בָּרוּךְ דַּיַּן הָאֱמֶת״, אֲבָל לֶעָתִיד לָבוֹא כֻּלָּם יֹאמְרוּ ״בָּרוּךְ הַטּוֹב וְהַמֵּטִיב״. רָצָה בָּזֶה, כִּי מִצַּד שֶׁנִּרְאִין בָּעוֹלָם הַזֶּה פְּעֻלּוֹת הַפְכִּיּוֹת לְהָרַע וּלְהֵיטִיב, עַל כֵּן מָצְאוּ הַטּוֹעִים מָקוֹם לִטְעוֹת בּוֹ וְלוֹמַר שְׁתֵּי רְשׁוּיוֹת יֵשׁ. וּלְדַעְתָּם הַנִּפְסֶדֶת אֵין ה׳ אֶחָד כִּבְיָכוֹל, גַּם שְׁמוֹ אֵינוֹ אֶחָד, כִּי הִתְחַלְּפוּת הַשֵּׁמוֹת לָקְחוּ לָהֶם לִרְאָיָה. אֲבָל לֶעָתִיד לָבוֹא לֹא יִהְיוּ רַק טוֹבוֹת, הִנֵּה אָז לֹא יֵצְאוּ לְמִינוּת וְיַכִּירוּ וְיֵדְעוּ כִּי ה׳ אֶחָד וּשְׁמוֹ אֶחָד, וְלֹא יֵצְאוּ עוֹד לְמִינוּת וְלֹא יִרְאוּ פְּעֻלּוֹת הַפְכִּיּוֹת. וְעִנְיָן זֶה בָּרוּר וְנָכוֹן.

And I will once again add, to explain the difference in the holy names in this manner, which is why when referring to good things, the name “Elohim” is mentioned, and for bad things, the name “Lord” is mentioned — this is to counter those who mistakenly say that since these are separate names, one indicating mercy and one indicating judgment, perhaps, God forbid, there are two powers. Therefore, the name “Elohim” is [also] mentioned for good things and the name of mercy [also] for bad things, to teach that all come from one God, and the difference comes from the receivers, similar to what our sages said (Berakhot 12) that we mention the attribute of day at night and the attribute of night during the day, as we explained above in Parashat Bereshit on the verse And there was evening and there was morning, one day (Genesis 1:5), and as we explained in our work “Olelot Ephraim,” discourse 18, regarding what our sages said (Pesachim 50a) on the verse On that day, the Lord will be One and His name will be One (Zechariah 14:9). Is He not One now? Rabbi Yochanan said: The World to Come is not like this world. In this world, for good tidings one says “Blessed is He who is good and does good,” and for bad tidings one says “Blessed is the true Judge.” But in the World to Come, all will say “Blessed is He who is good and does good.” This means that because in this world there appear to be opposing actions — to harm and to benefit — therefore those who err found a place to err and say there are two powers. According to their corrupt belief, the Lord is not One, so to speak, and His name is not One, as they take the variation in names as proof. But in the World to Come, there will only be good things, and then they will not turn to heresy and will recognize and know that the Lord is One and His name is One. They will no longer turn to heresy and will not see contradictory actions. This matter is clear and correct.

Kli Yakar on Exodus 18:1:10 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

אֲבָל כָּךְ פֵּרוּשׁוֹ, לְפִי שֶׁנֶּאֱמַר ״וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם״ וְגוֹ׳ (שמות יט:ז), ״וַיַּעֲנוּ כָל הָעָם כֹּל אֲשֶׁר דִּבֶּר ה׳ נַעֲשֶׂה״ (שם יט:ח), וַהֲלֹא עֲדַיִן לֹא אָמְרוּ לָהֶם הַזְּקֵנִים כְּלוּם, וְאֵיךְ עָנוּ תֵּכֶף? אֶלָּא וַדַּאי שֶׁמִּיָּד כַּאֲשֶׁר רָאוּ שֶׁמֹּשֶׁה דִּבֵּר דְּבָרָיו אֶל הַזְּקֵנִים, אָז מִיָּד הֵבִינוּ שֶׁכָּל הַדְּבָרִים יִהְיוּ דֶּרֶךְ סַרְסָרוּת, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יְדַבֵּר לְמֹשֶׁה וּמֹשֶׁה לַזְּקֵנִים וּזְקֵנִים לְיִשְׂרָאֵל. מִיָּד קָפְצוּ יִשְׂרָאֵל לַעֲנוֹת לְמֹשֶׁה, וְהוֹרוּ בָּזֶה שֶׁאֵין לָהֶם חֵפֶץ בְּסַרְסָרוּת שֶׁל הַזְּקֵנִים. וּבְאָמְרָם ״כֹּל אֲשֶׁר דִּבֶּר ה׳ נַעֲשֶׂה״ הוֹרוּ שֶׁאֵינָן חֲפֵצִים גַּם בְּסַרְסָרוּת שֶׁל מֹשֶׁה, וְאָמְרוּ שֶׁנַּעֲשֶׂה כֹּל אֲשֶׁר יְדַבֵּר ה׳ אֵלֵינוּ וְלֹא מַה שֶּׁתְּדַבֵּר אַתָּה אֵלֵינוּ. וְטַעֲמָם וְנִמּוּקָם עִמָּם, כִּי רְצוֹנָם לִרְאוֹת מַלְכָּם, כִּי הָיָה לָהֶם לוֹמַר סְתָם ״כֵּן נַעֲשֶׂה״, אֶלָּא שֶׁאָמְרוּ ״כֹּל אֲשֶׁר דִּבֶּר ה׳ נַעֲשֶׂה״ לְמַעֵט דִּבְרֵי מֹשֶׁה. גַּם רָמְזוּ בְּאָמְרָם ״כֹּל אֲשֶׁר דִּבֶּר ה׳ נַעֲשֶׂה״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא דִּבֵּר ״וְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי״ (שמות יט:ה), שְׁמַע מִנָּהּ שֶׁרָצָה ה׳ שֶׁהֵמָּה יִשְׁמְעוּ קוֹל ה׳ מְדַבֵּר עִמָּהֶם וְלֹא עַל יְדֵי סַרְסָרוּת. וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל״ (שמות יט:ו) – אַתָּה בְּעַצְמְךָ, לֹא עַל יְדֵי שׁוּם סַרְסָרוּת. וּמֹשֶׁה הָלַךְ וְהִגִּיד אֶל הַזְּקֵנִים תְּחִלָּה, וְהָיָה חָרָה לְיִשְׂרָאֵל הֵיטֵב עַל שֶׁיְדַבֵּר עִמָּהֶם ה׳ עַל יְדֵי שְׁנֵי סַרְסוּרִים. עַל כֵּן אָמְרוּ ״כֹּל אֲשֶׁר דִּבֶּר ה׳ נַעֲשֶׂה״ – לִשְׁמֹעַ בְּקוֹל ה׳ מַמָּשׁ. לְפִיכָךְ בְּפַעַם רִאשׁוֹן לֹא הֵשִׁיב מֹשֶׁה אֶל ה׳ כִּי אִם הַדָּבָר אֲשֶׁר עִקַּר הַשְּׁלִיחוּת תָּלוּי בּוֹ, וְהוּא מַה שֶּׁאָמְרוּ ״נַעֲשֶׂה כֹּל דִּבְרֵי ה׳״, וְשַׁיָּךְ בָּזֶה לְשׁוֹן ״וַיָּשֶׁב״ (שמות יט:ח). וַעֲדַיִן לֹא אָמַר מֹשֶׁה אֶל ה׳ כְּלוּם מִמַּה שֶּׁהֵבִין מֵהֶם שֶׁרְצוֹנָם לִרְאוֹת מַלְכָּם, כִּי חָשַׁב מֹשֶׁה וַדַּאי אֱלֹהִים הֵבִין דַּרְכָּם וּמַחֲשַׁבְתָּם וְיַעֲשֶׂה כִּרְצוֹנָם. וּכְשֶׁחָזַר וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן״ וְגוֹ׳ (שמות יט:ט) ״וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם״ (שם), אָז הֵבִין שֶׁעֲדַיִן הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְדַבֵּר עִמָּהֶם עַל יְדֵי סַרְסָרוּת. אָז ״וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה׳״ (שמות יט:ט) – הִגִּיד לוֹ מַה שֶּׁאָמְרוּ ״כֹּל אֲשֶׁר דִּבֶּר ה׳ נַעֲשֶׂה״, וְשַׁיָּךְ בָּזֶה לְשׁוֹן הַגָּדָה וְלֹא לְשׁוֹן תְּשׁוּבָה, כִּי דָבָר זֶה אֵינוֹ תְּשׁוּבָה עַל עִקַּר הַשְּׁלִיחוּת, אֶלָּא הַגָּדַת דְּבָרִים בְּעָלְמָא אֵת כָּל אֲשֶׁר קָרָהוּ עִמָּהֶם. וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִם כֵּן אֵיפֹא, זֹאת עֲשֵׂה: ״לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר״ (שמות יט:י) – כִּי לִרְאִיַּת פְּנֵי מַלְכָּם הֵם צְרִיכִין לִהְיוֹת קְדוֹשִׁים, כִּי קָדוֹשׁ אָנִי (ויקרא יט:ב), ״וּבַיּוֹם הַשְּׁלִישִׁי יֵרֵד ה׳ לְעֵינֵי כָל הָעָם״ (שמות יט:יא), וְאָז יִרְאוּ פְּנֵי מַלְכָּם. וּבֶאֱמֶת שֶׁהִתְחִיל לְדַבֵּר עִמָּהֶם בְּעַצְמוֹ, שֶׁהֲרֵי שְׁנֵי דִּבְּרוֹת רִאשׁוֹנוֹת מִפִּי הַגְּבוּרָה שָׁמְעוּ, עַד שֶׁהָיוּ יְרֵאִים מִן הָאֵשׁ וְהַקּוֹלוֹת. אָז חָזְרוּ מִמִּשְׁאֲלוֹתָם וְאָמְרוּ ״דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה״ (שמות כ:טז).

But this is its explanation, according to what is said, And Moses came and called the elders of the people, etc. and All the people answered, ‘All that the Lord has spoken we will do’ (Exodus 19:7-8). But the elders had not yet told them anything, so how did they answer immediately? Rather, certainly as soon as they saw that Moses spoke his words to the elders, they immediately understood that all the words would come through intermediaries — that the Holy One, blessed be He, would speak to Moses, and Moses to the elders, and the elders to Israel. Immediately, Israel jumped to answer Moses, indicating by this that they had no desire for the intermediation of the elders. And by saying All that the Lord has spoken we will do, they showed that they did not want Moses’s intermediation either. They said that they would do all that the Lord would speak to them, not what Moses would speak to them. They had [good] reason and rationale, as they wanted to see their King. They could have simply said, “We will do it,” but they specifically said, All that the Lord has spoken we will do to exclude Moses’s words. They also alluded [to this] in saying, All that the Lord has spoken we will do. And the Holy One, blessed be He, said, Now if you will surely listen to My voice (Exodus 19:5). This implies that the Lord wanted them to hear the voice of the Lord speaking to them directly, not through intermediaries. And the Holy One, blessed be He, said to him, These are the words that you shall speak to the children of Israel (Exodus 19:6) — you yourself, not through any intermediation. Moses went and told the elders first, and Israel was very angry that the Lord would speak to them through two intermediaries. Therefore, they said, All that the Lord has spoken we will do — to hear the voice of the Lord directly. Therefore, the first time, Moses responded to the Lord only the matter on which the main mission depended, which is what they said, We will do all the words of the Lord, and the term responded is appropriate here. Moses had not yet told the Lord anything about what he understood from them — that they wanted to see their King — because Moses thought that surely God understood their ways and their thoughts, and would do according to their will. When God said to him again, Behold, I come to you in a thick cloud, etc., and they will also believe in you forever (Exodus 19:9), then he understood that the Holy One, blessed be He, still wanted to speak to them through intermediation. Then Moses told the words of the people to the Lord — he told Him what they said: All that the Lord has spoken we will doThe term told is appropriate here, not the term “responded,” because this matter is not a response to the main mission but merely a telling of what had happened with them. And the Holy One, blessed be He, said to him, “If so, do this: Go to the people and sanctify them today and tomorrow” (Exodus 19:10) — because to see the face of their King, they need to be holy, for I am holy — and on the third day, the Lord will descend before the eyes of all the people (Exodus 19:11). Then they will see the face of their King. And indeed, He began to speak to them Himself, for they heard the first two commandments from the mouth of the Almighty, until they were afraid of the fire and the sounds. Then they retreated from their request and said, Speak you with us, and we will hear (Exodus 20:16).

Kli Yakar on Exodus 19:9:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

דָּבָר אַחֵר, לְפִי שֶׁכָּל מִצְוֹת אֵלּוּ הֵם חוֹבַת הַגּוּף וְאֵינָן תְּלוּיִין בָּאָרֶץ, וְיִשְׂרָאֵל חַיָּבִים בָּהֶם בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, בֵּין בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם בֵּין בִּזְמַן שֶׁאֵינוֹ קַיָּם, חוּץ מִן שְׁנֵי מִצְוֹת אֵלּוּ ״אָנֹכִי״ וְ״לֹא יִהְיֶה לְךָ״ אֵינָן מִתְקַיְּמִים כִּי אִם בִּזְמַן שֶׁיִּשְׂרָאֵל יוֹשְׁבִים עַל אַדְמָתָם וְיָאֵר ה׳ פָּנָיו אֲלֵיהֶם וּמְדַבֵּר עִמָּהֶם בְּנוֹכֵחַ, כִּי אֵינָן בְּהֶסְתֵּר פָּנִים. אֲבָל בִּזְמַן שֶׁגָּלוּ הַבָּנִים מֵעַל שֻׁלְחַן אֲבִיהֶם, אָז ״אָנֹכִי ה׳ אֱלֹהֶיךָ״ אֵינוֹ מְקֻיָּם, כִּי כְבָר אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (כתובות קי:) שֶׁהַדָּר בְּחוּצָה לָאָרֶץ דּוֹמֶה כְּאִלּוּ אֵין לוֹ אֱלוֹהַּ כוּ׳, וְ״לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים״ אֵינוֹ מְקֻיָּם, לְפִי שֶׁנֶּאֱמַר בַּתּוֹכֵחָה (דברים כח סד) ״וַעֲבַדְתֶּם שָׁם אֱלֹהִים אֲחֵרִים״. פֵּרַשׁ רַשִׁ״י: מִתּוֹךְ שֶׁאַתָּה מַעֲלֶה מַס לְכוֹמְרֵי עֲבוֹדָה זָרָה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ עֲבָדָם, עַד כָּאן. דִּבֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתֵּי מִצְוֹת אֵלּוּ דַּוְקָא בְּנוֹכֵחַ, כִּי בִּזְמַן שֶׁיִּשְׂרָאֵל בְּהַצְלָחָתָם נֶאֱמַר (ויקרא כו ט) ״וּפָנִיתִי אֲלֵיכֶם״, וְאָז הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַבֵּר עִמָּהֶם פָּנִים אֶל פָּנִים, וּבַזְּמַן הַהוּא מִתְקַיְּמִים שְׁתֵּי דִּבְּרוֹת אֵלּוּ, לְכָךְ נֶאֱמַר ״עַל פָּנַי״. אֲבָל שְׁאָר הַדִּבְּרוֹת מִתְקַיְּמִים אַף בִּזְמַן שֶׁיִּשְׂרָאֵל בְּהֶסְתֵּר פָּנִים, עַל כֵּן הֵם נֶאֱמָרִים בִּלְשׁוֹן נִסְתָּר. וְזֶהוּ שֶׁאָמְרוּ (מכות כד.) ״אָנֹכִי״ וְ״לֹא יִהְיֶה לְךָ״ מִפִּי הַגְּבוּרָה שְׁמַעֲנוּם, הִזְכִּירוּ דַּוְקָא כִּנּוּי לְשׁוֹן גְּבוּרָה כְּלַפֵּי הַשֵּׁם יִתְבָּרַךְ, כִּי זֶה נֶאֱמַר עַל הַזְּמַן שֶׁיִּשְׂרָאֵל בְּשַׁלְוָתָם, וּבַזְּמַן הַהוּא מוֹסִיפִין כֹּחַ בִּגְבוּרָה שֶׁל מַעְלָה. אֲבָל בִּזְמַן שֶׁהֵם בְּהֶסְתֵּר פָּנִים הֵם מְתִישִׁין כֹּחוֹ כִּבְיָכוֹל, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ילקוט האזינו תתקמה) שֶׁהַצַּדִּיקִים מוֹסִיפִין כֹּחַ בִּגְבוּרָה שֶׁל מַעְלָה, שֶׁנֶּאֱמַר (במדבר יד יז) ״וְעַתָּה יִגְדַּל נָא כֹּחַ ה׳״. וְהָרְשָׁעִים מְתִישִׁין כֹּחוֹ, שֶׁנֶּאֱמַר ״צוּר יְלָדְךָ תֶּשִׁי״. וְכָל זֶה נֶאֱמַר מִצַּד הַמְקַבְּלִים, כִּי בֶּאֱמֶת אֵין שִׁנּוּי לְמַעְלָה, כְּמוֹ שֶׁכָּתוּב (מלאכי ג ו) ״אֲנִי ה׳ לֹא שָׁנִיתִי״. אַךְ תַּשּׁוּת כֹּחַ זֶה הוּא בִּזְמַן שֶׁעֲוֹנוֹתָיו יִלְכְּדוּ אֶת הָרָשָׁע וְדִינוֹ חָרוּץ לְהַפְסִיק שֶׁפַע הַצִּנּוֹרוֹת מִמֶּנּוּ, נִרְאֶה כְּאִלּוּ יֵשׁ חָלִילָה תַּשּׁוּת כֹּחַ לְמַעְלָה אֲשֶׁר מָנְעָה מִלְּהֵטִיב עִמּוֹ. אֲבָל הַצַּדִּיקִים גּוֹרְמִים הַשְׁפָּעַת הַצִּנּוֹרוֹת, וְעַל יָדָם נִרְאֵית גְּבוּרָה שֶׁלְּמַעְלָה.

Another explanation, Since all these commandments are obligations of the body and are not dependent on the land, and Israel is obligated to observe them whether in the land [of Israel] or outside it, whether during the time when the Temple exists or when it doesn’t exist, except for these two commandments I am [the Lord your God] and You shall have no [other gods] which are not fulfilled except when Israel dwells on their land and God makes His face shine upon them and speaks to them directly, for they do not exist with the hiding of [God’s] face. But at the time when the children are exiled from their Father’s table, then I am the Lord your God is not fulfilled, as our Sages already said (Ketubot 110b) that one who dwells outside the Land [of Israel] is like one who has no God, etc. And You shall have no other gods is not fulfilled because it is said in the rebuke (Deuteronomy 28:64) And there you will serve other gods. Rashi explained: “Since you pay taxes to the priests of idolatry, the verse considers it as if you worshipped them.” Therefore, the Holy One, blessed be He, spoke these two commandments specifically in direct address, because when Israel is successful, it is said (Leviticus 26:9) I will turn to you. And then the Holy One, blessed be He, speaks with them face to face, and at that time these two commandments are fulfilled, therefore it says before Me. But the rest of the commandments are fulfilled even when Israel is in a state of the hiding of [God’s] face, therefore they are stated in third person. And this is what was said (Makkot 24a) I am and You shall have no we heard from the mouth of the Might. They specifically mentioned the attribute of Might regarding the Holy One, blessed be He, because this was said about the time when Israel is in tranquility, and at that time they add strength to the Might above. But at the time when they are in a state of the hiding [of His] face, they weaken His strength, as it were, as our Sages said (Yalkut Shimoni, Ha’azinu 945) that the righteous add strength to the Might above, as it is said (Numbers 14:17) And now, may the strength of the Lord be increased. And the wicked weaken His strength, as it is said The Rock who bore you, you weakened. And all this is said from the perspective of the receivers, for in truth there is no change above, as it is written (Malachi 3:6) I am the Lord, I have not changed. But this weakening of strength occurs at the time when a wicked person’s sins have captured him and his judgment is decided to cut off the flow of the channels from him. It appears as if there is, heaven forbid, a weakening of strength above which prevented [God] from doing good to him. But the righteous cause the flowing of the channels, and through them the Might above is seen.

Kli Yakar on Exodus 20:2:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

לִפְנֵיהֶם. וְלֹא לִפְנֵי גּוֹיִם, וַאֲפִלּוּ בְּדִין שֶׁהָאֻמּוֹת דָּנִין כְּדִין יִשְׂרָאֵל וְכוּ׳ (גיטין פח:). וְדָבָר זֶה צָרִיךְ בֵּאוּר מַסְפִּיק. וְנַקְדִּים לְבֵאוּר דָּבָר זֶה, מַה שֶּׁמָּצִינוּ בַּמִּדְרָשׁ (עיין אסתר רבה א יב) שֶׁבְּכִסֵּא שְׁלֹמֹה הַמֶּלֶךְ הָיוּ שֵׁשׁ מַעֲלוֹת, וְהָיָה כָּתוּב עַל אַחַת: ״לֹא תַטֶּה מִשְׁפָּט״ (דברים טז:יט), וְעַל הַשְּׁנִיָּה: ״לֹא תַכִּיר פָּנִים״ (דברים טז:יט). וְעַל הַשְּׁלִישִׁית: ״לֹא תִקַּח שֹׁחַד״ (דברים טז:יט). וְעַל הָרְבִיעִית: ״לֹא תִטַּע לְךָ אֲשֵׁרָה״ (דברים טז:כא). וְעַל הַחֲמִישִׁית: ״וְלֹא תָקִים לְךָ מַצֵּבָה״ (דברים טז:כב). וְעַל הַשִּׁשִּׁית: ״לֹא תִזְבַּח לַה׳ אֱלֹהֶיךָ שׁוֹר וָשֶׂה אֲשֶׁר יִהְיֶה בוֹ מוּם״ (דברים יז:א). וְכָל מַשְׂכִּיל יִשְׁתּוֹמֵם עַל הַמַּרְאֶה, מַה עִנְיָן שְׁלֹשָׁה לָאוִין אֵלּוּ ״לֹא תִטַּע״ וְ״לֹא תָקִים״ וְ״לֹא תִזְבַּח״ אֶל כִּסֵּא אֲשֶׁר הוּכַן לְיוֹשֵׁב עַל מִדִּין? וְכִי בַּעֲבוּר שֶׁהֵם סְמוּכִים בַּתּוֹרָה נִסְמְכוּ בַּכִּסֵּא? וְיוֹתֵר הָיָה נָכוֹן אִם הָיָה כּוֹתֵב בִּמְקוֹמָם ״וְלֹא יַרְבֶּה לּוֹ נָשִׁים״ (דברים יז:יז), ״וְלֹא יַרְבֶּה לּוֹ סוּסִים״ (דברים יז:טז), ״וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ״ (דברים יז:יז). מִזֶּה רְאָיָה בְּרוּרָה שֶׁכָּל שִׁשָּׁה לָאוִין אֵלּוּ מְדַבְּרִים מֵעִנְיַן הַמִּשְׁפָּט. וּמֵהֵיכָן לָמַד שְׁלֹמֹה הַמֶּלֶךְ לוֹמַר כֵּן? אֶלָּא וַדַּאי שֶׁהֵבִין זֶה מִן סְמִיכוּת פָּרָשַׁת מִשְׁפָּטִים לְפָרָשַׁת מִזְבֵּחַ, לוֹמַר שֶׁתָּשִׂים סַנְהֶדְרִין אֵצֶל מִזְבֵּחַ. וּלְמַאי נָפְקָא מִנַּהּ צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לָשׂוּם סַנְהֶדְרִין אֵצֶל מִזְבֵּחַ? אֶלָּא וַדַּאי כְּדֵי לְלַמֵּד דַּעַת אֶת הָעָם, שֶׁכָּל הַפּוֹסֵל בַּמִּזְבֵּחַ וּבַנִּקְרָבִים עָלָיו, פּוֹסֵל גַּם בַּסַּנְהֶדְרִין, וְדַוְקָא בַּדְּבָרִים שֶׁנִּזְכְּרוּ סוֹף פָּרָשַׁת יִתְרוֹ בְּעִנְיַן הַמִּזְבֵּחַ.

Before them. And not before gentiles, even in a case where the nations judge according to the laws of Israel, etc. (Gittin 88b). This matter requires sufficient explanation. Let us preface this explanation with what we find in the Midrash (see Esther Rabbah 1:12) that on King Solomon’s throne there were six steps, and it was written on the first, Do not pervert justice, and on the second, Do not show partiality, and on the third, Do not accept bribes, and on the fourth, Do not plant for yourself an Asherah, and on the fifth, Do not set up for yourself a pillar, and on the sixth, Do not sacrifice to the Lord your God an ox or sheep which has a blemish. Any thoughtful person would be astonished at this sight: what relevance do these three prohibitions — do not plant, do not set up, and do not sacrifice — have to a throne prepared for one who sits in judgment? Is it merely because they are adjacent in the Torah that they were placed on the throne? It would have been more appropriate to write in their place he shall not increase wives for himself, he shall not increase horses for himself, and silver and gold he shall not increase for himself. From this, there is clear evidence that all these six prohibitions speak about matters of justice. And from where did King Solomon learn to say this? Surely he understood this from the juxtaposition of the section of Mishpatim [laws] to the section of the altar, indicating that the Sanhedrin should be placed near the altar. And what is the practical difference that God commanded to place the Sanhedrin near the altar? Certainly to teach wisdom to the people that whatever disqualifies the altar and what is offered upon it also disqualifies the Sanhedrin, specifically regarding the matters mentioned at the end of Parashat Yitro concerning the altar.

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

וְעַל צַד הָרֶמֶז הִזְכִּיר הַשֶּׁמֶשׁ, לוֹמַר הִסְתַּכֵּל בַּשֶּׁמֶשׁ שֶׁבָּרָאתִי לְשַׁמֶּשְׁכֶם עַל צַד הַחֶסֶד וְהַצְּדָקָה, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם תָּמִיד מַעֲשֵׂה בְרֵאשִׁית, וְכָל הַמִּצְוֹת שֶׁעוֹשִׂין בָּעוֹלָם הַזֶּה יִרְאֵי ה׳ וְחוֹשְׁבֵי שְׁמוֹ כֻּלָּם אֵינָן כְּדַאי לְחֶסֶד גָּדוֹל זֶה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְרִיחַ לָהֶם הַשֶּׁמֶשׁ בְּכָל יוֹם, כְּמוֹ שֶׁכָּתוּב (מלאכי ג כ) ״וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה״. כִּי אֲפִלּוּ לְיִרְאֵי ה׳ הַשֶּׁמֶשׁ זוֹרַחַת עַל צַד הַצְּדָקָה, וְאִם כֵּן יָפֶה אָמַר שְׁלֹמֹה (קהלת ב יא) ״וְאֵין יִתְרוֹן תַּחַת הַשָּׁמֶשׁ״, שֶׁבְּכָל מַעֲשֵׂי הָאָדָם אֵין בָּהֶם דֵּי הָשֵׁב לְהַקָּדוֹשׁ בָּרוּךְ הוּא חֶסֶד גָּדוֹל זֶה. וְעַל כֵּן אָמַר ״עַד בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ״ (שמות כב כה), כִּי תִּסְתַּכֵּל בְּשֶׁמֶשׁ צְדָקָה שֶׁאֲנִי עוֹשֶׂה עִמָּךְ, וְאָז תִּקַּח מוּסָר וּמִמֶּנִּי תִרְאֶה וְכֵן תַּעֲשֶׂה, כְּשֵׁם שֶׁאֲנִי מַזְרִיחַ לְךָ הַחַמָּה כָּךְ אַתָּה תַּזְרִיחַ לְעָנִי זֶה הַהוֹלֵךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ, כְּמוֹ שֶׁכָּתוּב (ישעיה נח ז–ח) ״הֲלֹא פָרֹס לָרָעֵב לַחְמֶךָ״ וְגוֹ׳, וּסְמִיךְ לֵיהּ ״אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ״ וְגוֹ׳, ״וְזָרַח בַּחֹשֶׁךְ אוֹרֶךָ״ וְגוֹ׳.

And as a hint, [the text] mentions the sun, to say, look at the sun that I created to serve you as an act of kindness and charity, for the Holy One, blessed be He, renews in His goodness every day, continually, the work of creation. And all the commandments that God-fearing people who contemplate His name perform in this world are not sufficient to repay this great kindness that the Holy One, blessed be He, does by making the sun shine for them every day, as it is written, But unto you that fear My name shall the sun of righteousness arise (Malachi 3:20). For even for those who fear God, the sun shines as an act of charity. And therefore, Solomon aptly said, There is no profit under the sun (Ecclesiastes 2:11), meaning that in all of man’s deeds there is not enough to repay the Holy One, blessed be He, for this great kindness. And therefore it says, Return it to him before the sun sets. For you should look at the sun of charity that I do with you, and then you will learn a lesson, and from Me you shall see and likewise do — just as I make the sun shine for you, so should you shine light for this poor person who walks in darkness with no brightness, as it is written, Is it not to share your bread with the hungry (Isaiah 58:7-8), and adjacent to it, Then shall your light break forth as the morning, and Your light shall shine in the darkness.

Kli Yakar on Exodus 22:24:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ. בְּטַעַם מִצְוָה זוֹ יָצְאוּ רֹב הַמְפָרְשִׁים לִלְקֹט וְלֹא מָצְאוּ בָּהּ טַעַם מַסְפִּיק, עַד שֶׁיֵּשׁ אוֹמְרִים שֶׁמִּצְוָה זוֹ מִן הַחֻקּוֹת שֶׁאֵין לָהֶם טַעַם נוֹדָע לָנוּ, וְיֵשׁ אוֹמְרִים שֶׁהָיָה מִתְּחִלָּה חֹק לַעֲבוֹדָה זָרָה שֶׁבִּשְּׁלוּ בָּשָׂר בְּחָלָב בַּחַגִּים שֶׁלָּהֶם, וְעַל כֵּן סָמַךְ מִצְוָה זוֹ לְחַגֵּי הַשָּׁנָה. וְיֵשׁ מְבִיאִין רְאָיָה מִמַּה שֶּׁכָּתוּב (בראשית ד, ד) ״וְהֶבֶל הֵבִיא גַם הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵיהֶן״, שֶׁהָיוּ רְגִילִין לַעֲשׂוֹת עֲבוֹדָה מִן בָּשָׂר בְּחָלָב. וְקָרוֹב לִשְׁמֹעַ שֶׁמִּצְוָה זוֹ הִיא מֵעִנְיַן אִסּוּר כִּלְאַיִם וְעִרְבּוּב הַכֹּחוֹת, כִּי יָדוּעַ שֶׁבְּשַׂר הָעֻבָּר נוֹלָד מִן הַדָּם שֶׁל הַנְּקֵבָה הָאָדוֹם הַמּוֹלִיד כָּל אֹדֶם, כִּי מִשָּׁם מְקוֹרוֹ. וְכֵן חֲלֵב הַבְּהֵמָה גַּם כֵּן מִן הַדָּם מְקוֹרוֹ, כִּי הַדָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב. וּלְפִי זֶה, מִן דַּם הַבְּהֵמָה יָצָא בְּשַׂר הָעֻבָּר וְהֶחָלָב, כִּי מִשָּׁם יִפָּרְדוּ, וְאֵין נָכוֹן לַחֲזוֹר וּלְעָרְבָם עַל יְדֵי בִּשּׁוּל וְכֵן עַל יְדֵי אֲכִילָה, כִּי הָאֲכִילָה הִיא גַּם כֵּן בִּשּׁוּל בָּאִצְטוֹמְכָא. וְאִי תָּרוּ לֵיהּ כּוּלָּא יוֹמָא בַּחֲלָבָא, לֵית בֵּהּ לָאו דְּ״לֹא תְבַשֵּׁל״, כִּי אֵינָן חוֹזְרִין אֶל עִרְבּוּבָם הָרִאשׁוֹן עַל יְדֵי שְׁרִיָּה כְּמוֹ עַל יְדֵי בִּשּׁוּל בִּקְדֵרָה וּבִשּׁוּל בָּאִצְטוֹמְכָא. וְדַוְקָא כְּשֶׁאוֹכֵל בָּשָׂר תְּחִלָּה, שֶׁאֵינוֹ מִתְבַּשֵּׁל בָּאִצְטוֹמְכָא מְהֵרָה עַד שֶׁיָּבֹא הֶחָלָב, אֲבָל הֶחָלָב מִתְבַּשֵּׁל מְהֵרָה קֹדֶם שֶׁיָּבֹא הַבָּשָׂר, וְאֵין בּוֹ עִרְבּוּב כָּל כָּךְ, עַל כֵּן אֵין אִסּוּר לֶאֱכוֹל אַחֲרָיו בָּשָׂר. וְטַעַם עִרְבּוּב זֶה שַׁיָּךְ בְּכָל בְּשַׂר בְּהֵמָה, וּ״גְדִי בַּחֲלֵב אִמּוֹ״ נָקַט לְמוֹפֵת, כִּי בּוֹ נִמְצָא בְּעֶצֶם וּבָרִאשׁוֹנָה עִרְבּוּב זֶה.

You shall not cook a kid in its mother’s milk. Regarding the reason for this commandment, most commentators have sought to explain but have not found a sufficient reason. Some say that this commandment is among the divine decrees [chukim] that have no reason known to us, and others say that it was originally a law of idolatry to cook meat in milk during their festivals, which is why this commandment is placed adjacent to the annual festivals. Some bring evidence from what is written And Abel also brought of the firstborn of his flock and of their fat (Genesis 4:4) [chelvehen, which is here understand as their milk], suggesting that they were accustomed to perform a service using meat with milk. It seems reasonable that this commandment relates to the prohibition of diverse kinds [kilayim] and the mixing of forces, because it is known that the flesh of the embryo is formed from the red blood of the female which produces all redness, for that is its source. Similarly, the milk of the animal also has its source in blood, as blood is transformed and becomes milk. According to this, both the flesh of the embryo and the milk come from the animal’s blood, as that is where they separate from. It is not proper to recombine them through cooking or through eating, since eating is also a form of cooking in the stomach. If one soaks meat in milk all day long, there is no violation of You shall not cook because they do not return to their original mixed state through soaking as they do through cooking in a pot or cooking in the stomach. This specifically applies when one eats meat first, as it does not cook quickly in the stomach before the milk arrives, but milk cooks quickly before the meat arrives, so there is not as much mixing. Therefore, there is no prohibition against eating meat after milk. The reason for this prohibition applies to all animal meat, but a kid in its mother’s milk is mentioned as the prime example because in this case the mixing is most fundamental and direct.

Kli Yakar on Exodus 23:19:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְנִרְאֶה לִי שֶׁבָּא לְהוֹרוֹת הַהֶבְדֵּל שֶׁבֵּין נְבוּאַת מֹשֶׁה לִנְבוּאָתָם, כִּי אֶל מֹשֶׁה שָׁלַח ה׳ יַד נְבוּאָתוֹ בְּלֹא אֶמְצָעִי, כִּי הַנְּבוּאָה נִקְרֵאת ״יַד ה׳״ כְּמוֹ שֶׁכָּתוּב (יחזקאל לז א) ״הָיְתָה עָלַי יַד ה׳״, וְזֶה הַדָּבָר בְּרוּחַ הַקֹּדֶׁשׁ. וּלְפִי שֶׁמֹּשֶׁה הָיָה קָרוֹב אֶל הַשְּׁכִינָה, עַל כֵּן לֹא הוּתְּרָה לוֹ לְהִשְׁתַּמֵּשׁ בְּצָרְכֵי הַגּוּף כְּלָל כָּל זְמַן שֶׁהָיָה עוֹמֵד לִפְנֵי ה׳, וְזֶהוּ שֶׁאָמַר ״וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים״ (שמות כד טז). וּבְמַסֶּכֶת יוֹמָא (ד:) אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁכִּסּוּי זֶה הָיָה כְּדֵי לְמָרֵק אֲכִילָה וּשְׁתִיָּה שֶׁבְּתוֹךְ מֵעָיו, כְּדֵי שֶׁיַּעֲמֹד חַי לִפְנֵי ה׳ נָקִי וּמְשֻׁלָּל מִכָּל עִנְיְנֵי גַּשְׁמִיּוּת. וּמִטַּעַם זֶה לֹא אָכַל אַרְבָּעִים יוֹם, כְּדֵי לְהַרְחִיקוֹ מִכָּל עִנְיְנֵי הַגּוּף שֶׁנִּבְרְאוּ בְּשֵׁשֶׁת יְמֵי בְּרֵאשִׁית, ״וַיִּקְרָא אֶל מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי״ (שמות כד טז), כִּי הַשְּׁבִיעִי קֹדֶׁשׁ לַה׳, וְיוֹם הַשַּׁבָּת יוֹכִיחַ. אֲבָל אֵלּוּ הַזְּקֵנִים נָדָב וַאֲבִיהוּא וְשִׁבְעִים זְקֵנִים הָיוּ מִן הָאֲצִילִים אֲשֶׁר הָאֳצַל עֲלֵיהֶם מִן רוּחַ הַקֹּדֶׁשׁ שֶׁעַל מֹשֶׁה וְנִתַּן עֲלֵיהֶם, לְפִיכָךְ לֹא הָיוּ כְּמֹשֶׁה בִּנְבוּאָתוֹ שֶׁלֹּא אָכַל וְשָׁתָה כְּשֶׁחָזָה פְּנֵי אֱלֹהִים, אֶלָּא הֵמָּה חָזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ (שמות כד יא), שֶׁהָיוּ מִשְׁתַּמְּשִׁים בִּשְׁנֵי הַחֲלָקִים, בְּחֶלְקֵי הַשֵּׂכֶל וּבְחֶלְקֵי הַחֹמֶר, כִּי מִצַּד הַשֵּׂכֶל חָזוּ אֶת הָאֱלֹהִים, וּמִצַּד הַחֹמֶר אָכְלוּ וְשָׁתוּ. וּלְפִי שֶׁחָזוּ מַחֲזֵה שַׁדַּי מִתּוֹךְ אֲכִילָה וּשְׁתִיָּה, עַל כֵּן לֹא רָאוּ בְּאַסְפַּקְלַרְיָא הַמְאִירָה כְּמוֹ מֹשֶׁה, כִּי פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה הַמְאִירָה מִכָּל צַד, כָּךְ מֹשֶׁה הֵאִיר מִשְּׁנֵי חֲלָקָיו, כִּי גַּם חֹמֶר שֶׁלּוֹ נַעֲשָׂה זַךְ וְנָקִי כְּחַמָּה בָּרָה, וְלֹא עִכֵּב עַל יָדוֹ מֵרְאוֹת מַחֲזֵה שַׁדַּי בְּאַסְפַּקְלַרְיָא הַמְאִירָה. אֲבָל פְּנֵי יְהוֹשֻׁעַ שֶׁהָיָה מִן הַמָּאֳצָלִים, כַּלְּבָנָה הַחֲשׁוּכָה מִצַּד אֶחָד וּמְאִירָה מִצַּד הַשֵּׁנִי, כָּךְ הָיָה נָקִי וְזַךְ מִצַּד הַשֵּׂכֶל, וּמִכָּל מָקוֹם ״לֹא יָמִישׁ מִתּוֹךְ הַמַּחֲנֶה״ (שמות לג יא) מֵהֱיוֹת כְּאֶחָד הָעָם מִן הַמַּחֲנֶה מִצַּד הַחֹמֶר הַמִּשְׁתַּמֵּשׁ בְּצָרְכֵי הַגּוּף, וְהָיָה כְּמוֹ אֲצִילִים אֵלּוּ שֶׁנֶּאֱמַר בָּהֶם ״וַיֶּחֱזוּ אֶת הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ״.

And it seems to me that it comes to teach the difference between Moses’s prophecy and their prophecy, for to Moses, God sent the hand of His prophecy without an intermediary, as prophecy is called the hand of God, as it is written The hand of the Lord was upon me (Ezekiel 37:1), and this is through divine inspiration. And because Moses was close to the Divine Presence, therefore he was not permitted to attend to bodily needs at all while he was standing before God. And this is what is meant by and the cloud covered him for six days, and in Tractate Yoma (4b), our Sages of blessed memory said that this covering was in order to purge the food and drink from within his intestines so that he would stand alive before God, clean and devoid of all physical matters. And for this reason, he did not eat for 40 days, in order to distance him from all bodily matters that were created in the six days of creation. And He called to Moses on the seventh day, because the seventh is holy to God, and the Sabbath day proves it. But these elders, Nadab and Abihu and the 70 elders, were from the nobles who had some of the holy spirit that was upon Moses apportioned and placed upon them. Therefore, they were not like Moses in his prophecy, who did not eat or drink when he beheld the face of God, but rather they beheld God, and they ate and drank, meaning they used both aspects — the aspects of intellect and the aspects of matter. For from the aspect of intellect, they beheld God, and from the aspect of matter, they ate and drank. And because they beheld the vision of the Almighty while eating and drinking, they did not see with a clear lens like Moses, for Moses’s face was like the face of the sun, which shines from all sides. So too, Moses shone from both of his aspects, because even his material self became pure and clean like the bright sun, and it did not prevent him from seeing the vision of the Almighty through a clear lens. But the face of Joshua, who was among those who received a portion [of Moses’s spirit], was like the moon, which is dark on one side and bright on the other. So too, he was pure and clean from the aspect of intellect, and yet he did not depart from within the camp, remaining as one of the people of the camp from the aspect of matter that uses bodily needs. And he was like these nobles about whom it says, And they beheld God, and they ate and drank.

Kli Yakar on Exodus 24:11:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה, לְפִי שֶׁאָמְרוּ הַחֲכָמִים, בְּמַעֲלוֹת, הַבֵּט לְמַעְלָה מִמְּךָ, כִּי עַל יְדֵי זֶה יְדַמֶּה בְּנַפְשׁוֹ כִּי הוּא חָסֵר מִן שְׁלֵמוּת וְלֹא הִגִּיעַ לְמַדְרֵגַת חֲבֵרוֹ וְיָבֹא לְהִתְקַנְּאוֹת בּוֹ וְיוֹסִיף עַל שְׁלֵמוּת חָכְמָתוֹ, כִּי קִנְאַת סוֹפְרִים תַּרְבֶּה חָכְמָה. אֲבָל בְּעִנְיְנֵי הָעוֹלָם הַזֶּה, דְּהַיְנוּ כָּל הַהַצְלָחוֹת הַגּוּפָנִיּוֹת כְּעֹשֶׁר וְכָבוֹד, יִסְתַּכֵּל בְּמִי שֶׁהוּא לְמַטָּה מִמֶּנּוּ, וּבְסִבָּה זוֹ יִשְׂמַח בְּחֶלְקוֹ בִּרְאוֹתוֹ כִּי יֵשׁ לוֹ רַב יוֹתֵר מִן הַרְבֵּה אֲנָשִׁים. וּכְמוֹ שֶׁאָמְרוּ הַמִּתְפַּלֵּל יִתֵּן עֵינָיו לְמַטָּה וְלִבּוֹ לְמַעְלָה (יבמות קה:), זֶה הַמִּתְפַּלֵּל עַל צָרְכֵי הַנֶּפֶשׁ וְהַגּוּף יִתֵּן לִבּוֹ הָרוֹאֶה הַרְבֵּה חָכְמָה וָדַעַת בְּמִי שֶׁהוּא לְמַעְלָה מִמֶּנּוּ, וְיִתְפַּלֵּל אֶל ה׳ לְהַטּוֹת לְבָבוֹ אֶל הַחָכְמָה שֶׁיַּגִּיעַ בָּהּ לְמַעֲלַת הַשְּׁלֵמִים, שֶׁכֵּן שְׁלֹמֹה לֹא שָׁאַל מֵעִם ה׳ כִּי אִם שֶׁיִּתֶּן לוֹ לֵב שׁוֹמֵעַ. וְעֵינָיו הָרוֹאוֹת בְּחֶמְדּוֹת הַגּוּף הַמֻּחָשׁוֹת יִתֵּן בְּמִי שֶׁהוּא לְמַטָּה מִמֶּנּוּ בְּמַדְרֵגָה, וְאָז יִשְׂמַח בְּחֶלְקוֹ וְלֹא יְבַקֵּשׁ עַל רִבּוּי עֹשֶׁר, שֶׁכֵּן שְׁלֹמֹה אָמַר (משלי ל ח) ״רֵאשׁ וָעֹשֶׁר אַל תִּתֶּן לִי״. וְעַל כֵּן הָיוּ כָּל אַמּוֹת הָאָרוֹן שְׁבוּרוֹת, לְהוֹרוֹת שֶׁכָּל אָדָם יְדַמֶּה בְּנַפְשׁוֹ כְּאִלּוּ הוּא חָסֵר מִן שְׁלֵמוּת הַחָכְמָה וְצָרִיךְ לִמְדֹד עֲדַיִן לְמַלֹּאת חֶסְרוֹנוֹ, כִּי כָּל אַמָּה חֲסֵרָה מוֹרָה עַל דָּבָר חָסֵר הַצָּרִיךְ שֶׁיְּמַלְּאוּ חֶסְרוֹנוֹ. כָּךְ עִקַּר הַחָכְמָה מֵאַיִן תִּמָּצֵא (איוב כח יב), מִמִּי שֶׁחוֹשֵׁב אֶת עַצְמוֹ לְאַיִן וְחָסֵר, אֲבָל לֹא בְּמִי שֶׁהוּא חָכָם בְּעֵינָיו הַטּוֹעֶה בְּעַצְמוֹ לֵאמֹר שֶׁכְּבָר הִגִּיעַ אֶל תַּכְלִיתָהּ, כִּי אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם (אבות ד א), הַחוֹשֵׁב שֶׁהוּא חָסֵר מִן הַחָכְמָה וְהוּא צָרִיךְ עוֹד לְהִתְלַמֵּד. וְכֵן בִּידִיעַת מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ אָמְרוּ (בחינת עולם יג מה) תַּכְלִית הַיְדִיעָה שֶׁנֵּדַע שֶׁלֹּא נֵדָעֶךָ. וְעַל כֵּן הָיוּ כָּל אַמּוֹת הָאָרוֹן שְׁבוּרוֹת בְּאֹרֶךְ וְקוֹמָה וְרֹחַב, כְּנֶגֶד שְׁלֹשָׁה דְּבָרִים הָעוֹמְדִים כְּנֶגֶד מַשִּׂיגֵי הַחָכְמוֹת, וְהֵם: קֹצֶר דַּעַת הַמַּשִּׂיג, וְעֹמֶק הַמֻּשָּׂג, וְאֹרֶךְ הַהַצָּעוֹת. כִּי הַקּוֹמָה הַיְינוּ הָעֹמֶק, כִּי עָמֹק הַדָּבָר מִי יִמְצָאֶנּוּ, וְהוּא עֹמֶק הַמֻּשָּׂג. וְהָרֹחַב עוֹמֵד כְּנֶגֶד קֹצֶר דַּעַת הַמַּשִּׂיג, וְהָאֹרֶךְ הַיְינוּ אֹרֶךְ הַהַצָּעוֹת. וּכְמוֹ שֶׁכָּתוּב (איוב יא ח) ״עֲמֻקָּה מִשְּׁאוֹל מַה תֵּדָע״, וּכְתִיב (שם יא ט) ״אֲרֻכָּה מֵאֶרֶץ מִדָּהּ וּרְחָבָה מִנִּי יָם״.

What seems most plausible to me to say about this is according to what the Sages said regarding levels: Look at those above you, because through this one will perceive in his soul that he is lacking in perfection and has not reached the level of his fellow, and he will come to be envious of him and add to the completeness of his wisdom, for the envy of scholars increases wisdom. But regarding matters of this world, meaning all physical successes such as wealth and honor, one should look at those who are below him, and through this cause he will rejoice in his portion when he sees that he has much more than many people. And as they said, “One who prays should direct his eyes downward and his heart upward” (Yevamot 105b). This means that one who prays for the needs of the soul and body should direct his heart, which perceives much wisdom and knowledge, toward one who is above him, and pray to God to incline his heart toward wisdom so that he may reach the level of those who are complete. Thus Solomon asked nothing from God except that He give him a heart that listens. And his eyes, which see the physical desires that are tangible, should be directed toward one who is below him in level, and then he will rejoice in his portion and not seek an abundance of wealth. Thus Solomon said, Give me neither poverty nor riches (Proverbs 30:8). Therefore, all the cubits of the Ark were broken [fractional], to teach that every person should perceive in his soul as if he is lacking in the perfection of wisdom and still needs to measure to fill his deficiency. For every incomplete cubit indicates something lacking that needs to be filled. Similarly, the essence of wisdom is found from where? (Job 28:12) — from one who considers himself as nothing and lacking, but not in one who is wise in his own eyes, mistakenly saying to himself that he has already reached its ultimate goal. For who is wise? He who learns from every person (Avot 4:1) — one who thinks that he is lacking in wisdom and still needs to learn more. And likewise, regarding knowledge of the existence of God, they said (Bechinat Olam 13:45), “The ultimate knowledge is to know that we do not know You.” Therefore, all the cubits of the Ark were broken in length, height, and width, corresponding to the three things that stand against those who seek to attain wisdom, which are: the limited understanding of the seeker, the depth of what is sought, and the length of the propositions. For the height represents depth, as the matter is deep — who can find it? This is the depth of what is sought. The width stands against the limited understanding of the seeker, and the length refers to the length of the propositions. As it is written, It is deeper than Sheol — what can you know? (Job 11:8) and Its measure is longer than the earth and wider than the sea (Job 11:9).

Kli Yakar on Exodus 25:10:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְהִנֵּה מָקוֹם אִתִּי לְפָרֵשׁ חֲמִשָּׁה מוּל חֲמִשָּׁה, כְּנֶגֶד מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת בְּרָכוֹת (י) הָנֵי חֲמִשָּׁה ״בָּרְכִי נַפְשִׁי״ אָמַר דָּוִד כְּנֶגֶד הַנְּשָׁמָה שֶׁנִּמְשְׁלָה בַּחֲמִשָּׁה דְּבָרִים אֶל הַשֵּׁם יִתְבָּרַךְ, וְחִבּוּרָם וְדִבּוּקָם עַל יְדֵי חֲמִשִּׁים שַׁעֲרֵי בִּינָה כָּאָמוּר. וְהַבֵּט יָמִין וּרְאֵה, כִּי כָּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא יֵשׁ בְּכֻלָּם אֵיזוֹ אֶמְצָעִי הַמְחַבֵּר שְׁנֵי הַקְּצָווֹת. וְהִסְכִּימוּ כָּל הַמְפָרְשִׁים לוֹמַר שֶׁהָאָדָם, מִצַּד הֱיוֹת בּוֹ חֵלֶק אֱלוֹהַּ מִמַּעַל מְחֻבָּר אֶל הַגּוּף הַנָּגוּף, הִנֵּה הוּא הָאֶמְצָעִי הַמְצָרֵף עֶלְיוֹנִים וְתַחְתּוֹנִים, וְעוֹשֶׂה שָׁלוֹם בֵּין פָּמַלְיָא שֶׁל מַעְלָה וְשֶׁל מַטָּה לְבִלְתִּי הֱיוֹת בָּהֶם הִתְנַגְּדוּת. וּכְשֵׁם שֶׁהָאָדָם אֶמְצָעִי, כָּךְ יְצִירָתוֹ שֶׁל אָדָם מִמָּקוֹם שֶׁנֶּאֱמַר בּוֹ ״מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי״ (שמות כ:כא), כִּי בֵּית הַמִּקְדָּשׁ גַּם כֵּן מֶרְכַּז הָעוֹלָם וְהַמָּקוֹם הַמְצָרֵף עֶלְיוֹנִים וְתַחְתּוֹנִים, כִּי שָׁם עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מָדוֹר בַּתַּחְתּוֹנִים, כַּמַּרְאֶה אֲשֶׁר הֶרְאָה ה׳ לְיַעֲקֹב בַּסֻּלָּם שֶׁהָיָה מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, וְאֶמְצַע שִׁפּוּעוֹ כְּנֶגֶד בֵּית הַמִּקְדָּשׁ. כִּי הָיָה הַסֻּלָּם מְחַבֵּר אֶרֶץ לַשָּׁמַיִם עַל יְדֵי הַמִּקְדָּשׁ שֶׁבָּאֶמְצַע, כִּי הַמָּקוֹם הַהוּא הַמְיֻחָד לִהְיוֹת מָדוֹר לְעֶלְיוֹנִים וְתַחְתּוֹנִים הוּא הָאֶמְצָעִי הַמְצָרְפָם. וְעַל כֵּן מָצִינוּ בְּבִנְיָן זֶה הַמְקֻדָּשׁ עִנְיָנִים הַמְצָרְפִים הַקְּצָווֹת, וְהוּא הַדָּבָר אֲשֶׁר דִּבַּרְנוּ, שֶׁחֲמִשִּׁים קְרָסִים הָיוּ מְחַבְּרִים הַיְרִיעוֹת, אֲשֶׁר הָיוּ חָמֵשׁ מֵהֶם נְתוּנִים עַל קֹדֶשׁ הַקֳּדָשִׁים חֵלֶק הָעֶלְיוֹנִים, וְחָמֵשׁ מֵהֶם נְתוּנִים עַל הַקֹּדֶשׁ שֶׁיֵּשׁ בּוֹ חֵלֶק תַּחְתּוֹנִים, וְהַקְּרָסִים מְצָרְפִים אוֹתָם. וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ירושלמי מגילה א יב) ״נִרְאִים הַקְּרָסִים בַּמִּשְׁכָּן כְּכוֹכָבִים בָּרָקִיעַ״, כִּי הַכּוֹכָבִים הֵם הָעוֹלָם הָאֶמְצָעִי שֶׁבֵּין הָעוֹלָם הָעֶלְיוֹן לְבֵין הָעוֹלָם הַתַּחְתּוֹן. וּכְמוֹ שֶׁהַכּוֹכָבִים אֶמְצָעִים וְיֵשׁ גַּם בָּהֶם חֵלֶק מִן הַצֵּרוּף לְצָרֵף עֶלְיוֹנִים לַתַּחְתּוֹנִים, כָּךְ הַקְּרָסִים שֶׁבַּמִּשְׁכָּן בָּאוּ עַל כַּוָּנָה זוֹ. וּכְתִיב (דניאל יב ג) ״וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד״, וּמַצְדִּיקֵי הָרַבִּים הֵם צַדִּיקִים יְסוֹדֵי עוֹלָם הַמְשִׂימִים שָׁלוֹם בֵּין פָּמַלְיָא שֶׁל מַעְלָה וְשֶׁל מַטָּה, דְּהַיְנוּ רַבִּים, כִּי הֵם אֶמְצָעִים כְּכוֹכָבִים אֵלּוּ, לְאַפּוֹקֵי מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה, אֵין בּוֹ חֵלֶק מִן הָעֶלְיוֹנִים כְּלָל וְאֵינוֹ אֶמְצָעִי, לְפִיכָךְ אֵינוֹ בִּכְלַל ״וּמַצְדִּיקֵי הָרַבִּים״, כִּי לְשׁוֹן ״מַצְדִּיקֵי״ יֵאָמֵר עַל הַמְבַטֵּל הַהִתְנַגְּדוּת שֶׁבֵּין שְׁנֵי הַקְּצָווֹת.

And behold, I have a place to explain “five facing five,” corresponding to what our Sages of blessed memory said in Tractate Berakhot 10a regarding the five instances of Bless the Lord, O my soul that David said, corresponding to the soul which is likened in five ways to the Holy One, blessed be He, and their connection and attachment through the 50 gates of understanding as mentioned. Look to the right and see that everything the Holy One, blessed be He, created has within it some intermediary that connects the two extremes. And all the commentators agreed that man, by virtue of having a divine portion from above connected to the physical body, is the intermediary that unites the upper and lower realms and makes peace between the heavenly and earthly hosts, so that there not be opposition between them. And just as man is an intermediary, so is man’s creation from the place where it says, Make for Me an altar of earth. For the Holy Temple is also the center of the world and the place that unites the upper and lower realms, for there the Holy One, blessed be He, made for Himself a dwelling in the lower realms, like the vision that the Lord showed Jacob in the ladder that was set on the earth with its top reaching the heavens, and the middle of its incline was aligned with the Temple. For the ladder connected earth to heaven through the Temple in the middle, as that designated place is a dwelling for both the upper and lower realms, it is the intermediary that unites them. And therefore we find in this sacred structure elements that unite the extremes, which is the thing we spoke about: the 50 clasps that connected the curtains, with five of them placed over the Holy of Holies, the portion of the upper realms, and five of them placed over the Holy, which contains a portion of the lower realms, and the clasps unite them. And this is what our Sages of blessed memory said in the Jerusalem Talmud, Megillah 1:12, “The clasps in the Tabernacle appeared like stars in the firmament,” for the stars are the intermediate world between the upper world and the lower world. And just as the stars are intermediaries and also have a part in uniting the upper and lower realms, so too the clasps in the Tabernacle came for this purpose. And it is written, And those who lead many to righteousness will be like the stars forever and ever (Daniel 12:3). And those who lead many to righteousness are the righteous who are the foundation of the world, who establish peace between the heavenly and earthly hosts, namely the many, for they are intermediaries like these stars. This excludes one who does not engage in Torah study, who has no portion of the upper realms at all and is not an intermediary; therefore, he is not included among those who lead many to righteousness, for the term those who lead to righteousness refers to one who nullifies the opposition between the two extremes.

Kli Yakar on Exodus 26:1:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְעָשִׂיתָ אֶת הַמִּזְבֵּחַ עֲצֵי שִׁטִּים. בְּתַנְחוּמָא (י) מַסִּיק: הֵם עָשׂוּ שְׁטוּת וְהִכְעִיסוּנִי בָּעֵגֶל, יָבוֹאוּ עֲצֵי שִׁטִּים וִיכַפְּרוּ עַל שְׁטוּתָן. וְזֶה כִּי כָל חוֹטֵא נִכְנָס בּוֹ רוּחַ שְׁטוּת (סוטה ג.), כִּי מִטַּעַם זֶה שְׁלֹמֹה מְכַנֶּה אֶת הָרְשָׁעִים בִּכְסִילִים. וְעַל כֵּן נֶאֱמַר בַּמִּזְבֵּחַ ״נְבוּב לוּחֹת תַּעֲשֶׂה אֹתוֹ״ (שמות כז:ח), כִּי כָּל מִי שֶׁהוּא בְּלֹא דַּעַת וּתְבוּנָה נִקְרָא אִיש נָבוּב, שֶׁנֶּאֱמַר (איוב יא:יב) ״וְאִישׁ נָבוּב יִלָּבֵב״. פֵּרֵשׁ רַשִׁ״י שָׁם שֶׁכָּל מִי שֶׁהוּא חָלוּל וְנָבוּב בְּלֹא דַּעַת וּתְבוּנָה, צָרִיךְ שֶׁיִּקַּח לוֹ לֵב לָשׁוּב בִּתְשׁוּבָה. ״וְשָׁלֹשׁ אַמּוֹת קוֹמָתוֹ״ (שמות כז:א) – כְּקוֹמַת אָדָם בֵּינוֹנִי. ״וְחָמֵשׁ אַמּוֹת אֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב״ (שמות כז:א) – הֲרֵי עֶשֶׂר, כְּנֶגֶד עֲשָׂרָה דְּבָרִים הַבָּאִים מִן אָב וָאֵם: בָּשָׂר וָדָם וְגִידִין כוּ׳, הַמְנוּיִין בְּמַסֶּכֶת נִדָּה (לא.). וְעַל יָדָם יִהְיֶה כָּל חַטָּאת וְכָל עָוֹן, וְהוּא מַחֲצִית הַשֶּׁקֶל עֶשֶׂר גֵּרָה. ״וְעָשִׂיתָ קַרְנֹתָיו״ (שמות כז:ב) – לְכַפֵּר עַל הַחוֹטֵא שֶׁנִּמְשָׁל לְאַיִל בַּעַל קְרָנַיִם מְנַגֵּחַ כְּלַפֵּי מַעְלָה, כְּמוֹ שֶׁכָּתוּב (תהלים עה:ה–ו) ״וְלָרְשָׁעִים אַל תָּרִימוּ קָרֶן, אַל תָּרִימוּ לַמָּרוֹם קַרְנְכֶם״, כַּמְבֹאָר לְמַעְלָה פָּרָשַׁת וַיֵּרָא בְּפָסוּק ״וְהִנֵּה אַיִל אַחַר נֶאֱחַז״ (בראשית כב:יג). ״וְצִפִּיתָ אֹתוֹ נְחֹשֶׁת״ (שמות כז:ב) – פֵּרֵשׁ רַשִׁ״י: לְכַפֵּר עַל עַזּוּת מֵצַח, שֶׁנֶּאֱמַר (ישעיהו מח:ד) ״וּמִצְחֲךָ נְחוּשָׁה״. וְזֶה מַסְכִּים לִדְבָרֵינוּ, כִּי כָּל קֶרֶן הוּא בַּמֵּצַח.

"And you shall make the altar of acacia wood." In the Midrash Tanchuma (10), it concludes: "They committed folly [שטות] and angered Me with the [golden] calf, so let the acacia [שטים] wood come and atone for their folly." This is because a spirit of folly [שטות] enters every sinner (Sotah 3a). For this reason, Solomon refers to the wicked as fools, and therefore it says regarding the altar, "hollow with boards shall you make it," because anyone who is without knowledge and understanding is called a hollow man [נבוב], as it is said (Job 11:12), Let the hollow man gain understanding - Rashi explains there that anyone who is empty and hollow without knowledge and understanding needs to acquire a heart to return in repentance. And its height shall be three cubits - like the height of an average person. And five cubits in length and five cubits in width - making ten, corresponding to the ten things that come from a father and mother: flesh, blood, sinews, etc., as enumerated in Tractate Niddah (31a). And through these comes all sin and iniquity, and this is [also indicated by] the half-shekel of ten gerahs. And you shall make its horns - to atone for the sinner who is compared to a ram with horns that gores upward, as it is written (Psalms 75:5-6), And to the wicked, "Do not lift up the horn; do not lift up your horn on high", as explained above in Parshat Vayera in the verse And behold, a ram caught afterwards. And you shall overlay it with copper - Rashi explains, to atone for brazenness, as it is said [with reference to brazenness] (Isaiah 48:4), and your forehead is copper. This agrees with our explanation, since every horn is on the forehead.

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

וְעָשִׂיתָ צִּיץ זָהָב טָהוֹר. לְדַעַת רז״ל (ערכין טז.) שֶׁאָמְרוּ שֶׁהַצִּיץ הָיָה מְכַפֵּר עַל עַזּוּת מֵצַח, צָרִיךְ לְהִתְיַשֵּׁב בַּדָּבָר, שֶׁהֲרֵי נֶאֱמַר ״וְהָיָה עַל מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת עֲוֹן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל״ (שמות כח לח), וְאָמְרוּ רז״ל (מנחות כה.) אֵלּוּ קָדָשִׁים שֶׁקְּרֵבִים בְּטֻמְאָה, וְאֵיךְ יִהְיֶה הַמִּדְרָשׁ כְּנֶגֶד פְּשׁוּטוֹ שֶׁל מִקְרָא? וּלְפִי מַה שֶּׁכָּתַבְנוּ לְמַעְלָה שֶׁהַצִּיץ מְכַפֵּר עַל זְנוּת שֶׁבַּגָּלוּי, כְּמוֹ שֶׁנֶּאֱמַר (ירמיה ג ג) ״וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ״, וְכָל מָקוֹם שֶׁאַתָּה מוֹצֵא גֶּדֶר עֶרְוָה שָׁם תִּמְצָא קְדֻשָּׁה, וְהַזְּנוּת מְחַלֵּל הַקְּדֻשָּׁה, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן פָּרָשַׁת קֹרַח עַל פָּסוּק ״כִּי כָל הָעֵדָה כֻּלָּם קְדֹשִׁים״ וְגוֹ׳ (במדבר טז ג) ״וַיִּשְׁמַע מֹשֶׁה״ (במדבר טז ד), שֶׁחֲשָׁדוּהוּ בְּאֵשֶׁת אִישׁ, לְפִי זֶה נוּכַל לוֹמַר שֶׁמָּצְאוּ מָקוֹם אֶל דְּרָשׁ זֶה לוֹמַר, כְּמוֹ שֶׁהַצִּיץ מְכַפֵּר עַל סְתָם קָדָשִׁים שֶׁנִּטְמְאוּ, כָּךְ הוּא מְכַפֵּר עַל ״מֵצַח אִשָּׁה זוֹנָה״, קְדֻשַּׁת הָאָדָם. וְעַל כֵּן הָיָה כָּתוּב עָלָיו ״קֹדֶשׁ לַה׳״, וְתַרְוַיְהוּ אִיתַנְהוּ בֵּיהּ, כִּי הַצִּיץ עַצְמוֹ מְכַפֵּר עַל טֻמְאַת הַקֳּדָשִׁים, אָמְנָם מַה שֶּׁהָיָה נָתוּן עַל הַמֵּצַח דַּוְקָא הוּא כְּדֵי לְכַפֵּר גַּם עַל ״מֵצַח אִשָּׁה זוֹנָה״. וּמִטַּעַם זֶה נֶאֱמַר ״וְשַׂמְתָּ אֹתוֹ עַל פְּתִיל תְּכֵלֶת״ (שמות כח לז), דּוֹמֶה לִפְתִיל תְּכֵלֶת שֶׁל צִיצִית שֶׁנֶּאֱמַר (במדבר טו לט) ״וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם״, הֲרֵי שֶׁהוּא מַצִּיל מִן הַזְּנוּת, וּכְמַעֲשֶׂה שֶׁל הַהוּא שֶׁשָּׂכַר זוֹנָה בְּעַד אַרְבַּע מֵאוֹת זוּז וְנִצּוֹל עַל יְדֵי הַצִּיצִית (מנחות מד.). וְאַף אִם בִּסְתַם עַזּוּת מֵצַח דִּבְּרוּ רז״ל, מִכָּל מָקוֹם יֵשׁ בּוֹ גַּם כֵּן חִלּוּל קְדֻשָּׁה, כִּי כָל עַזּוּת פָּנִים מִסְתָּמָא אֵין הוֹרָתוֹ בִּקְדֻשָּׁה וְהוּא בָּא מִסִּטְרָא דִּמְסָאֲבָא, אַחֲרֵי אֲשֶׁר הוּטַּמָּאָה חֲדַר הוֹרָתוֹ, וְדָבָר זֶה מְבֹאָר מֵעַצְמוֹ.

And you shall make a pure gold frontplate. According to our Sages (Arachin 16a) who said that the frontplate [tzitz] atoned for brazenness, we need to consider this matter carefully, since it is written, And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity of the holy things which the children of Israel shall sanctify and our Sages said (Menachot 25a) that this refers to sacrifices offered in a state of impurity. How can this midrashic interpretation contradict the plain meaning of the text? According to what we wrote above, the frontplate atones for blatant promiscuity, as it says (Jeremiah 3:3), You had the forehead of a promiscuous woman. Wherever you find a fence against immorality, there you will find holiness, and promiscuity desecrates holiness, as will be explained later in Parshat Korach on the verse For all the congregation, they are all holy and so on. And Moses heard — that they suspected him with another man’s wife. Based on this, we can say that they found a basis for this interpretation, suggesting that just as the frontplate atones for ordinary sacrifices that became impure, so too it atones for the forehead of a promiscuous woman — the holiness of a person. Therefore, it had written on it Holy to the Lord. Both of these aspects are present in it, for the frontplate itself atones for the impurity of sacred items, but the fact that it was specifically placed on the forehead was to atone also for the forehead of a promiscuous woman. For this reason it says, And you shall place it on a blue cord, similar to the blue cord of the tzitzit [ritual fringes], about which it says (Numbers 15:39), And you shall not follow after your hearts and after your eyes, after which you stray. This shows that it protects from promiscuity, like the story of the man who hired a prostitute for 400 zuz but was saved by his tzitzit (Menachot 44a). And even if our Sages were speaking of ordinary brazenness, nevertheless it also involves desecration of holiness, for all brazenness presumably does not originate in holiness but comes from the side of impurity, since the chamber of its conception was defiled. This matter is self-evident.

Kli Yakar on Exodus 28:36:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ. לְמַעְלָה פָּרָשַׁת תְּצַוֶּה כָּתַבְתִּי שֶׁבְּכָל דָּבָר הָרָאוּי לְיַחֲסוֹ בְּעֶצֶם וְרִאשׁוֹנָה אֶל מֹשֶׁה נֶאֱמַר בּוֹ לְשׁוֹן ״וְאַתָּה״, וּבְדֶרֶךְ זֶה נֶאֱמַר גַּם בְּשֶׁמֶן הַמִּשְׁחָה לְשׁוֹן ״וְאַתָּה״, כִּי הוּא עָשׂוּי לִמְשׁוֹחַ בּוֹ הַמִּשְׁכָּן וְכָל כֵּלָיו וְאַהֲרֹן וּבָנָיו וְכָל כֹּהֲנִים גְּדוֹלִים וּמְלָכִים, כִּדְאִיתָא בְּמַסֶּכֶת הוֹרָיוֹת (יא:). וְאָמְרוּ שָׁם שֶׁשֶּׁמֶן שֶׁעָשָׂה מֹשֶׁה קַיָּם לְעוֹלָם, שֶׁנֶּאֱמַר ״שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי לְדֹרֹתֵיכֶם״ (שמות ל, לא). וְכָל זֶה רֶמֶז לְמָה שֶׁנֶּאֱמַר (דברים לג, כא) ״וַיַּרְא רֵאשִׁית לוֹ״, שֶׁנִּדְרָשׁ עַל מֹשֶׁה, כִּי הוּא הָיָה רֵאשִׁית וְהַתְחָלָה לְכָל נְבִיאִים וְכֹהֲנִים וּמְלָכִים וְכָל מִינֵי שְׂרָרָה, הַכֹּל הוּאֱצַל מִמֶּנּוּ, כִּדְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (נדרים לח.) ״אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ אֶלָּא עַל גִּבּוֹר חָכָם עָשִׁיר וְעָנָו, וְכֻלָּם מִמֹּשֶׁה״, רוֹצֶה לוֹמַר כֻּלָּם קִבְּלוּ הָאֲצִילוּת מִמֹּשֶׁה. עַל כֵּן צְרִיכִין לְהִתְדַמּוֹת אֵלָיו בְּתוֹאָרָיו, כִּי הוּא הָיָה ״בִישֻׁרוּן מֶלֶךְ״ (דברים לג, ה) וּ״בְשָׂמִים רֹאשׁ״ לְכָל הַבְּשָׂמִים, כִּי לוֹ מִשְׁפַּט הָרֵאשִׁית וְיֻשְׁפַּע מִמֶּנּוּ נֵר הַנְּבוּאָה וְנֵר הַשְּׂרָרָה, כְּמוֹ שֶׁכָּתוּב (תהלים קלב, יז) ״עָרַכְתִּי נֵר לִמְשִׁיחִי״. לְכָךְ הָיָה מִשְׁקַל הַבְּשָׂמִים חֲמֵשׁ מֵאוֹת וּמַחֲצִיתוֹ חֲמִשִּׁים וּמָאתַיִם, כְּנֶגֶד שְׁתֵּי פְּעָמִים נֵר, כִּי אֶצְלוֹ נִמְצְאוּ רִאשׁוֹנָה שְׁתֵּי נֵרוֹת דּוֹלְקוֹת, וְיֻדְלַק מִמֶּנּוּ כָּל נֵר וְהוּא אֵינוֹ חָסֵר, כִּי פְּנֵי מֹשֶׁה כַּחַמָּה הַמְּאִירָה לָאָרֶץ וְלַדָּרִים עָלֶיהָ וְהִיא אֵינָהּ חֲסֵרָה וְאוֹרָהּ מַתְמִיד וְאֵינוֹ חָסֵר לְעוֹלָם. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אִם רוֹצֶה אַתָּה בְּקִיּוּמוֹ שֶׁל שֶׁמֶן מִשְׁחַת זֶה, אָז וְאַתָּה בְּעַצְמְךָ, לֹא עַל יְדֵי שָׁלִיחַ, תִּקַּח אוֹתוֹ לְךָ, כִּי סְגֻלָּה זוֹ נְתוּנָה לְךָ שֶׁכָּל הַדָּבָר הַנָּתוּן עַל יָדְךָ מַתְמִיד לְעוֹלָם כַּשֶּׁמֶשׁ נֶגְדִּי, כְּמוֹ הַתּוֹרָה הַנְּתוּנָה עַל יָדְךָ נִצְחִית כְּאוֹר הַחַמָּה. אֲבָל פְּנֵי יְהוֹשֻׁעַ כַּלְּבָנָה, כִּי הוּא הִנְחִיל לְיִשְׂרָאֵל אֶת הָאָרֶץ, וְאֵין מַתָּנָה זוֹ נִצְחִית אֶלָּא כַּלְּבָנָה שֶׁהִיא לִפְעָמִים נִבְנֵית וְלִפְעָמִים נִפְרֶצֶת. וְעַל כֵּן נֶאֱמַר ״שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי לְדֹרֹתֵיכֶם״ (שמות ל, לא).

And you, take for yourself fine spices. Above in the portion of Tetzaveh, I wrote that anywhere something is attributed primarily and essentially to Moses, the phrase and you is used. In this manner, the phrase and you is also used for the anointing oil because it was made to anoint the Tabernacle and all its vessels, and Aaron and his sons, and all the High Priests and kings, as is mentioned in the tractate Horayot (11b). And they said there that the oil that Moses made lasts forever, as it says, This shall be sacred anointing oil for Me throughout your generations. All this alludes to what is said And he chose the first portion for himself (Deuteronomy 33:21), which is interpreted as referring to Moses, for he was the first and beginning of all prophets, priests, kings, and all forms of leadership — all were emanated from him. As our Sages said (Nedarim 38a), “The Holy One, blessed be He, only rests His Divine Presence on one who is strong, wise, wealthy, and humble, and all these qualities are derived from Moses.” That is to say, they all received their emanation from Moses. Therefore, they need to resemble him in his attributes, for he was “king in Jeshurun” and the head [rosh] of all spices, for to him belongs the right of firstness, and from him flows the lamp of prophecy and the lamp of leadership, as it says I will prepare a lamp for My anointed (Psalms 132:17). Therefore, the weight of the spices was 500 and half of it was 50 and 200, corresponding to twice the numerical value of “ner” (lamp, which equals 250), because with him were found first two burning lamps. And from him, every lamp is kindled, yet he is not diminished, for Moses’s face was like the sun that illuminates the earth and those who dwell on it, yet it is not diminished and its light is constant and never lacking. So the Holy One, blessed be He, said, “If you want this anointing oil to endure, then you yourself, not through a messenger, shall take it for yourself,” for this quality is given to you that anything given through you endures forever like the sun before Me, just as the Torah given through you is eternal like the light of the sun. But Joshua’s face was like the moon, as he caused Israel to inherit the land, and this gift is not eternal but like the moon, which sometimes waxes and sometimes wanes. And therefore it says, This shall be sacred anointing oil for Me throughout your generations.

Kli Yakar on Exodus 30:23:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ. הוֹסִיף כָּאן מִלַּת ״וְאַתָּה״, לְפִי שֶׁיּוֹם הַשַּׁבָּת רָאוּי לְיַחֵס בְּעֶצֶם וְרִאשׁוֹנָה אֶל מֹשֶׁה, כִּי הוּא בָּחַר בְּמִצְרַיִם בְּיוֹם הַשַּׁבָּת כִּדְאִיתָא בַּמִּדְרָשׁ (שמות רבה א כח) וּבְנֹסַח הַתְּפִלָּה ״יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ״ כוּ׳. וְאָמַר ״אַךְ אֶת שַׁבְּתוֹתַי״, שְׁתַּיִם בְּמַשְׁמָע, לְפִי שֶׁהִזְכִּיר הַמִּשְׁכָּן וְכָל כֵּלָיו וְנֶאֱמַר (שמות כה ח) ״וְעָשׂוּ לִי מִקְדָּשׁ״. וּלְמַעְלָה אָמַר ״שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי״. וּבַיַּלְקוּט פָּרָשַׁת תְּרוּמָה מַסִּיק שֶׁכָּל מָקוֹם שֶׁנֶּאֱמַר בּוֹ לְשׁוֹן ״לִי״ הוּא קַיָּם לָעַד וּלְעוֹלְמֵי עוֹלָמִים, וַהֲרֵי עֵינֵינוּ הָרוֹאוֹת שֶׁלֹּא נִתְקַיְּמוּ לָעַד, כִּי הַמִּקְדָּשׁ חָרֵב וְהַשֶּׁמֶן אַיֵּה הוּא. עַל כֵּן אָמַר כְּמַטִּיל תְּנַאי בַּדָּבָר ״אַךְ אֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ״, וְעַל דֶּרֶךְ אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קיח:) ״אִלְמָלֵא שָׁמְרוּ יִשְׂרָאֵל שְׁתֵּי שַׁבָּתוֹת מִיָּד נִגְאָלִין״, שֶׁנֶּאֱמַר (ישעיהו נו ד) ״אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי״ כוּ׳. לְכָךְ אָמַר לְשׁוֹן ״אַךְ״ לוֹמַר אַךְ וְרַק בִּתְנַאי זֶה יִהְיֶה הַמִּשְׁכָּן וְהַשֶּׁמֶן קַיָּם לָעַד, אִם תִּשְׁמְרוּ שְׁתֵּי שַׁבָּתוֹת. וְיָכוֹל לִהְיוֹת שֶׁזֶּהוּ גַּם דַּעַת רַשִׁ״י שֶׁפֵּרֵשׁ שֶׁבָּא לְמַעֵט שַׁבָּת מִמְּלֶאכֶת הַמִּשְׁכָּן, כִּי לְפִי שֶׁקִּיּוּם הַמִּשְׁכָּן תָּלוּי בִּשְׁמִירַת הַשַּׁבָּת, אִם כֵּן וַדַּאי הַשַּׁבָּת גָּדוֹל מִן מְלֶאכֶת הַמִּשְׁכָּן, לְפִיכָךְ אֵין רָאוּי שֶׁתִּדְחֶה מְלֶאכֶת מִשְׁכָּן אֶת הַשַּׁבָּת.

And you, speak to the children of Israel, saying: However, you shall keep My Sabbaths. Here it added the word and you because the Sabbath day is appropriately attributed primarily and firstly to Moses, as he chose the Sabbath day in Egypt, as is found in the Midrash (Shemot Rabbah 1:28) and in the prayer text Moses rejoiced in the gift of his portion, etc. And He said However, you shall keep My Sabbaths — implying two [Sabbaths] — because He mentioned the Tabernacle and all its vessels, and it is stated (Exodus 25:8) And they shall make Me a sanctuary. And above it says, It shall be a holy anointing oil to Me. And in the Yalkut, Parashat Terumah, it concludes that everywhere the expression “to Me” is used, it exists forever and for all eternity. Yet our eyes see that they [the Tabernacle and its vessels] did not endure forever, for the Temple was destroyed, and where is the oil? Therefore, He speaks as if placing a condition: However, you shall keep My Sabbaths, in the way our Sages said (Shabbat 118b): “If Israel would observe two Sabbaths, they would be immediately redeemed,” as it says (Isaiah 56:4), Who keep My Sabbaths, etc. That is why He uses the term However — to say that only and exclusively on this condition will the Tabernacle and the oil endure forever: if you observe two Sabbaths. And it is possible that this is also Rashi’s intention when he explained that this comes to exclude the Sabbath from the work of the Tabernacle. For since the endurance of the Tabernacle depends on the observance of the Sabbath, the Sabbath is certainly greater than the work of the Tabernacle. Therefore, it is not appropriate for the work of the Tabernacle to override the Sabbath.

Kli Yakar on Exodus 31:13:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיַּרְא מֹשֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא כִּי פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם. לְפִי שֶׁאָמְרוּ רז״ל (יומא פו) מְפַרְסְמִים אֶת הַחֲנֵפִים מִפְּנֵי חִלּוּל הַשֵּׁם, כִּי הַשֵּׁם יִתְבָּרַךְ בּוֹחֵן כָּל נִסְתָּרוֹת וּמַעֲנִישׁ הַחוֹטֵא עַל כָּל נֶעְלָם, וּמִפְּנֵי שֶׁהוּא מֻחְזָק לְצַדִּיק בְּעֵינֵי הַבְּרִיּוֹת יִקְרְאוּ תִּגָּר עַל מִדַּת הַדִּין, עַל כֵּן מִצְוָה לְפַרְסֵם עַל כָּל מַעֲשֵׂיהֶם לְגַלּוֹת רָעָתָם בַּקָּהָל. וּמִטַּעַם זֶה הוֹצִיא אַהֲרֹן מַחֲשַׁבְתָּם הָרָעָה לַחוּץ. וְזֶהוּ שֶׁנֶּאֱמַר ״אַתָּה יָדַעְתָּ אֶת הָעָם כִּי בְרָע הוּא״, רוֹצֶה לוֹמַר אַתָּה יָדַעְתָּ בְּרוּחַ הַקֹּדֶשׁ שֶׁעָלֶיךָ כִּי בְרָע הֵמָּה חוֹשְׁבִים תָּמִיד, עַל כֵּן אָמַרְתִּי כִּי טוֹב לְגַלּוֹת עַל הַחוֹטְאִים כְּדֵי שֶׁיִּהְיוּ לְשִׁמְצָה בְּקָמֵיהֶם לְפַרְסֵם קְלוֹנָם בָּרַבִּים. וְזֶהוּ דַּעַת הַמִּדְרָשׁ הָאוֹמֵר שֶׁלָּקוּ בְּצָרַעַת, שֶׁנֶּאֱמַר ״כִּי פָרֻעַ הוּא״, וּכְתִיב בַּמְּצֹרָע (ויקרא יג מה) ״רֹאשׁוֹ יִהְיֶה פָרוּעַ״, כִּדְמַסִּיק בַּיַּלְקוּט (ובתנחומא מצורע ד) כִּי הַצָּרַעַת גַּם כֵּן עִנְיָנוֹ לְהוֹצִיא לָאוֹר הָרָעָה הַפְּנִימִית אֲשֶׁר בִּלְבַב הַחוֹטֵא, כִּי מִטַּעַם זֶה נִקְרָא מְצֹרָע נוֹטָרִיקוֹן מוֹצִיא רָע, כִּדְמַסִּיק בַּיַּלְקוּט פָּרָשַׁת מְצֹרָע (יד תקנו) בַּמַּעֲשֵׂה שֶׁל הָרוֹכֵל. אַף עַל פִּי שֶׁשָּׁם מַסִּיק הַמּוֹצִיא רָע עַל הַמְסַפֵּר לָשׁוֹן הָרָע, מִכָּל מָקוֹם נִרְאֶה לִי שֶׁהוּא מוֹצִיא לָאוֹר כָּל רָע פְּנִימִי. וּלְכָךְ רָמַז כָּאן הַצָּרַעַת בְּמִלַּת פָּרֻעַ שֶׁפֵּרוּשׁוֹ מְגֻלֶּה, כָּךְ הַצָּרַעַת מְגַלָּה עַל הַחוֹטְאִים. וּבְשִׁיר הַשִּׁירִים (א יב) כְּתִיב ״נִרְדִּי נָתַן רֵיחוֹ״, וּפֵרֵשׁ הַתַּרְגּוּם עַל זֶה ״וְנָחֵית עֲלֵיהוֹן מַכְתַּשׁ סְגִירָא״, כִּי הַפָּסוּק מְדַבֵּר בְּמַה שֶׁנַּעֲשׂוּ לְשִׁמְצָה בְּקָמֵיהֶם וְהֻבְאַשׁ רֵיחָם בְּעֵינֵי כָּל הָאֻמּוֹת הַקָּמִים עֲלֵיהֶם, וְזֶהוּ ״נָתַן רֵיחוֹ״, הַיְינוּ לַאֲחֵרִים נָתַן הָרֵיחַ אֲשֶׁר הָיָה נִסְתָּר בְּקִרְבּוֹ, וְכַאֲשֶׁר נִתְגַּלָּה אָז הָיוּ לְשִׁמְצָה בְּקָמֵיהֶם, שֶׁמָּצְאוּ לָהֶם מָקוֹם לְחָרֵף אֶת יִשְׂרָאֵל עַל מַה שֶּׁעָשׂוּ בֵּאלֹהִים וּבְמֹשֶׁה. וּמִכְּלַל זֶה אַתָּה לָמֵד שֶׁדָּבָר זֶה אֵינוֹ בְּנִמְצָא בָּאֻמּוֹת.

And Moses saw that the people were unrestrained, for Aaron had let them loose to be a disgrace among those who rise up against them. Since our Sages of blessed memory said (Yoma 86) that we must publicize hypocrites because of the desecration of God’s name. For the Holy One, blessed be He, examines all hidden things and punishes the sinner for every concealed matter, and because he [the sinner] is considered righteous in the eyes of the people, they will challenge the attribute of justice. Therefore, it is a commandment to publicize all their deeds and reveal their wickedness in the community. For this reason, Aaron brought their evil thoughts to the surface. This is what is meant by You know the people, that they are set on evil, meaning, “You know through the divine spirit upon you that their thoughts are constantly evil, therefore I said it is good to expose the sinners so they become a disgrace among those who rise up against them,” to publicize their shame publicly. This is the opinion of the Midrash that says they were afflicted with tzaraat, as it says, for it was unrestrained. And it is written regarding the one with tzaraat his head shall be unrestrained (Leviticus 13:45), as concluded in the Yalkut (and in Tanchuma Metzora 4), because tzaraat also serves to bring to light the inner evil in the heart of the sinner. For this reason, the one with tzaraat [metzora] is called by the acronym “motzi ra” [bringing out evil], as concluded in the Yalkut Parashat Metzora (14:556) in the story of the peddler. Even though there it concludes that “motzi ra” refers to one who speaks lashon hara, nevertheless, it seems to me that it means bringing to light all inner evil. Therefore, tzaraat is hinted at here in the word parua, which means “uncovered” — just as tzaraat uncovers the sinners. And in Song of Songs (1:12) it is written, My nard gave forth its fragrance. The Targum explains this as “and the plague of tzaraat descended upon them,” for the verse speaks of how they became a disgrace among those who rise against them, and their odor became foul in the eyes of all the nations who rise against them. This is what gave forth its fragrance means — that is, it gave to others the odor that was hidden within, and when it was revealed, they became a disgrace among those who rise against them, who found an opportunity to reproach Israel for what they did to God and to Moses. From this you learn that such a thing [tzaraat] is not found among other nations.

Kli Yakar on Exodus 32:25:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיֹּאמַר הַרְאֵנִי נָא אֶת כְּבֹדֶךָ. רז״ל אָמְרוּ (ילקוט שמעוני לג שצה) שֶׁבִּקֵּשׁ לִרְאוֹת מַתַּן שְׂכָרָן שֶׁל מִצְוֹת לָעוֹלָם הַבָּא שֶׁנִּקְרָא כָּבוֹד, שֶׁנֶּאֱמַר (משלי ג לה) ״כָּבוֹד חֲכָמִים יִנְחָלוּ״. ״וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל טוּבִי עַל פָּנֶיךָ״, הֵן שְׂכַר הָעוֹלָם הַזֶּה הֵן רַב טוּב הַצָּפוּן לַצַּדִּיקִים, אֲבָל מִכָּל מָקוֹם אֵין אַתָּה יָכוֹל לִרְאוֹת אֶת כֻּלּוֹ אֶפֶס קָצֵהוּ תִרְאֶה, שְׂכַר הָעוֹלָם הַזֶּה הַמְכֻנֶּה בַּ״אֲחוֹרַי״ כְּדָבָר טָפֵל שֶׁהוּא מַשְׁלִיךְ אַחֲרָיו, אֲבָל ״פָּנַי״ דְּהַיְנוּ שְׂכַר הָעוֹלָם הַבָּא שֶׁהַצַּדִּיקִים רוֹאִין פְּנֵי הַשְּׁכִינָה, בְּעוֹד הֱיוֹת הָאָדָם מְסֻבָּךְ בַּחוֹמֶר לֹא יוּכַל לִרְאוֹת זֶה, כְּמוֹ שֶׁכָּתוּב (ישעיה סד ג) ״עַיִן לֹא רָאָתָה״ וְגוֹ׳, וְעַל זֶה אָמַר ״לֹא תוּכַל לִרְאוֹת אֶת פָּנָי״, כִּי הַפָּנִים עַצְמָם הֵם שְׂכַר הַצַּדִּיקִים שֶׁנֶּהֱנִין מֵאוֹר פָּנָיו יִתְבָּרַךְ. וְזֶה שֶׁאָמַר ״וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ״. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ז.) הֶרְאָה לוֹ קֶשֶׁר שֶׁל תְּפִלִּין, כִּי מָצִינוּ שֵׁם שֶׁל שַׁדַּי חָקוּק בַּתְּפִלִּין, דְּהַיְנוּ שִׁי״ן יוֹ״ד מִלְּפָנָיו, יוֹ״ד בְּשֶׁל יָד וְשִׁי״ן בְּשֶׁל רֹאשׁ, וְהַיְנוּ יֵשׁ, רֶמֶז לִשְׂכַר הָעוֹלָם הַבָּא שֶׁנִּמְצָא בוֹ יְשׁוּת וּמַמָּשׁוּת, כְּמוֹ שֶׁכָּתוּב (משלי ח כא) ״לְהַנְחִיל אוֹהֲבַי יֵשׁ״ וְגוֹ׳. וּבְאַחֲרָיו הַדָּלֶ״ת בְּקֶשֶׁר שֶׁל תְּפִלִּין, רֶמֶז לִשְׂכַר הָעוֹלָם הַזֶּה הַבָּא מִן אַרְבַּע רוּחוֹת הָעוֹלָם, כְּמוֹ שֶׁכָּתוּב (בראשית כח יד) ״וּפָרַצְתָּ יָמָּה וָקֵדְמָה״ וְגוֹ׳. וְכֵן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה (דברים ג כז) ״עֲלֵה רֹאשׁ הַפִּסְגָּה וְשָׂא עֵינֶיךָ יָמָּה וָקֵדְמָה״ וְגוֹ׳, רָמַז לוֹ שֶׁלֹּא תוּכַל לִרְאוֹת כִּי אִם יָת דְּבָתְרָי. וְכֵן נֶאֱמַר (דברים לד א) ״וַיַּרְאֵהוּ ה׳ אֶת כָּל הָאָרֶץ עַד הַיָּם הָאַחֲרוֹן״, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ספרי דברים לא ב) עַד הַיּוֹם הָאַחֲרוֹן, לִתְחִיַּת הַמֵּתִים, אֲבָל לֹא עַד בִּכְלָל, כִּי הַשָּׂכָר שֶׁל תְּחִיַּת הַמֵּתִים לֹא הֶרְאָה לוֹ ה׳, כִּי לֹא יוּכַל לִרְאוֹתוֹ וּלְהָבִין מַהוּתוֹ כְּלָל. לְכָךְ נֶאֱמַר לְשׁוֹן ״אֶת״ בַּאֲחוֹרָיו וְלֹא בְּפָנָיו, וּכְתַרְגּוּמוֹ ״יָת דְּבָתְרָי״ הַיְנוּ הַטָּפֵל אֵלָיו וְהוּא חוּץ מִמֶּנּוּ, אֲבָל בְּ״פָנַי״ לֹא נֶאֱמַר ״אֶת״, כִּי הַשָּׂכָר אֵינוֹ טָפֵל אֶל פָּנָיו יִתְבָּרַךְ, אֶלָּא אוֹר פָּנָיו הוּא עַצְמוֹ הַשָּׂכָר, כְּמוֹ שֶׁכָּתוּב (ישעיה מ י) ״הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו״.

And he said, “Please show me Your glory.” Our Sages said (Yalkut Shimoni 33:395) that Moses asked to see the reward for commandments in the World to Come, which is called “glory,” as it is said, The wise shall inherit glory (Proverbs 3:35). And He said, “I will make all My goodness pass before you.” This refers to both the reward of this world and the abundant good stored up for the righteous [in the World to Come]. However, “you cannot see it all; you will see only its edges.” You will see the reward of this world, which is called My back, like something secondary that one throws behind oneself. But My face, meaning the reward of the World to Come where the righteous see the face of the Divine Presence — while a person is entangled in physical matter, he cannot see this, as it is written, No eye has seen, etc. (Isaiah 64:3). Regarding this, He said, You cannot see My face, for the face itself is the reward of the righteous who enjoy the light of His blessed countenance. This is what is meant by, And you will see My back, but My face shall not be seen. Our Sages said (Berakhot 7a) that He showed Moses the knot of the tefillin. For we find that the name Shaddai is engraved on the tefillin: the Shin and Yod are in front — the Yod on the hand tefillin and the Shin on the head tefillin — which spells “Yesh” [existence], alluding to the reward of the World to Come, which has real existence and substance, as it is written, That I may cause those who love me to inherit substance [yesh] (Proverbs 8:21). And on the back is the Dalet in the knot of the tefillin, alluding to the reward of this world, which comes from the four [dalet] directions of the world, as it is written, You shall spread out to the west and to the east, etc. (Genesis 28:14). Similarly, God said to Moses, Go up to the top of Pisgah and lift your eyes westward and eastward, etc. (Deuteronomy 3:27), hinting to him that he could see only “that which is behind,” [as per the Aramaic translation]. So too it is said, And the Lord showed him all the land… to the most distant Sea [Yam] (Deuteronomy 34:1). Our Sages interpreted (Sifrei 31:2) “to the most distant day [yom],” meaning until the resurrection of the dead, but not including it. For the reward of the resurrection of the dead, God did not show him, as he could not see it or understand its essence at all. Therefore, the word et [את, meaning “the”] is used with My back but not with My face, which the Targum translates as “that which is behind Me,” meaning that which is secondary to Him and outside of Him. But with My face, the word “et” is not used, because the reward is not secondary to His blessed face; rather, the light of His face is itself the reward, as it is written, His reward is with Him, and His recompense before Him (Isaiah 40:10).

Kli Yakar on Exodus 33:18:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיִּתֵּן עַל־פָּנָיו מַסְוֶה. לְפִי שֶׁהָיוּ הַכֹּל מִסְתַּכְּלִין בּוֹ, וּמֹשֶׁה הָיָה עָנָו גָּדוֹל וּבַיְשָׁן, וְהָיָה מִתְבַּיֵּשׁ עַל שֶׁמִּסְתַּכְּלִין בְּקַרְנֵי עוֹר פָּנָיו, כִּי כָּךְ הִיא הַמִּדָּה בְּכָל מִי שֶׁהוּא בַּיְשָׁן, עַל כֵּן נָתַן עַל פָּנָיו מַסְוֶה לְכַסּוֹת עֵינַיִם. אֲבָל בְּבוֹאוֹ לִפְנֵי ה׳ לִלְמוֹד תּוֹרָה מִפִּיו, אָז הֻצְרַךְ לְהָסִיר מַסְוֵה הַבּוּשָׁה מֵעַל פָּנָיו, כִּי לֹא הַבַּיְשָׁן לָמֵד (אבות ב ו). לְכָךְ נֶאֱמַר: ״וּבְבֹא מֹשֶׁה לִפְנֵי ה׳ לְדַבֵּר אִתּוֹ יָסִיר הַמַּסְוֶה עַד צֵאתוֹ״.

“And he put a veil on his face.” Since everyone was looking at him, and Moses was extremely humble and shy, he was embarrassed that they were looking at the radiance of his face’s skin, for this is the nature of anyone who is shy. Therefore, he put a veil on his face to cover the eyes, but when he came before God to learn Torah from His mouth, then he needed to remove the veil of embarrassment from his face, because "the shy person does not learn" (Avot 2:6). For this reason it says, and when Moses came before God to speak with Him, he would remove the veil until he went out.

Kli Yakar on Exodus 34:33:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְגוֹ׳. פֵּרֵשׁ רַשִׁ״י לְמָחֳרַת יוֹם כִּפּוּר כוּ׳, וּבְפָרָשַׁת יִתְרוֹ כְּתִיב (שמות יח יג) ״וַיְהִי מִמָּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת הָעָם״, וּפֵרֵשׁ רַשִׁ״י שָׁם כִּי זֶה הָיָה לְמָחֳרַת יוֹם כִּפּוּרִים. וְנִרְאֶה לִי שֶׁיָּדוּעַ שֶׁהַקְהֶל זֶה הָיָה לְהוֹדִיעָם מִצְוַת הַמִּשְׁכָּן וְהַנְּדָבָה כְּמוֹ שֶׁיִּתְבָּאֵר בְּסָמוּךְ, וְהָיָה מֹשֶׁה חוֹשֵׁשׁ פֶּן יִתְנַדֵּב אֶחָד מֵהֶם לַמִּשְׁכָּן דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ וְהוּא חוֹשֵׁב כִּי הוּא תּוֹפְסוֹ בַּדִּין, וְזֶה לֹא יִתָּכֵן לִבְנוֹת הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ הַזֶּה מִן הַגָּזֵל, וּמְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע. עַל כֵּן הִכְרִיז מֹשֶׁה תְּחִלָּה מִי בַּעַל דְּבָרִים יִגַּשׁ אֵלַי לַמִּשְׁפָּט, בְּאֹפֶן שֶׁכָּל הָעָם עַל מְקוֹמוֹ יָבֹא בְּשָׁלוֹם וְנוֹדַע לְכָל אֶחָד מַה שֶּׁהוּא שֶׁלּוֹ אוֹ אֵינוֹ שֶׁלּוֹ עַל יְדֵי שֶׁהָיָה דָּן בֵּינֵיהֶם, וְאָז הָיָה מוֹדִיעָם עִנְיַן הַנְּדָבָה לֵאמֹר ״קְחוּ מֵאִתְּכֶם תְּרוּמָה לַה׳״, וּ״מֵאִתְּכֶם״ הַיְינוּ מִשֶּׁלָּכֶם וְלֹא מִשֶּׁל חֲבֵרְכֶם, דְּאִם לֹא כֵן ״מֵאִתְּכֶם״ מְיֻתָּר. וְאַף עַל פִּי שֶׁבְּלִי סָפֵק לֹא הָיָה יָכוֹל לִשְׁפֹּט אֶת כָּל הָעָם בְּיוֹם אֶחָד וַאֲפִלּוּ בְּאוֹתוֹ יוֹם לֹא הָיָה שׁוֹפֵט כָּל הַיּוֹם, כִּי אַף עַל פִּי שֶׁנֶּאֱמַר (שם יח יג) מִבֹּקֶר עַד עָרֶב, הַיְינוּ כְּפֵרוּשׁ רַשִׁ״י שֶׁכָּל הַדָּן דִּין אֱמֶת לַאֲמִתּוֹ מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ נַעֲשָׂה שֻׁתָּף לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּמַעֲשֵׂה בְּרֵאשִׁית, שֶׁנֶּאֱמַר (בראשית א ה) ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר״, דְּאִם לֹא כֵן אֵימָתַי הוֹדִיעָם מַעֲשֵׂה הַמִּשְׁכָּן. מִכָּל מָקוֹם גַּם הַנְּדָבָה לֹא נִשְׁלְמָה בְּיוֹם אֶחָד, וְאוּלַי הָיָה מוֹדִיעָם שֶׁכָּל דָּבָר שֶׁשְּׁנַיִם חֲלוּקִים עָלָיו שֶׁלֹּא יִתְּנוּם נְדָבָה עַד כִּי יִתְבָּרֵר תְּחִלָּה הַדִּין עִם מִי.

And Moses assembled all the congregation of the children of Israel, etc. Rashi explains [this happened] on the day after Yom Kippur, etc. And in the portion of Jethro it is written (Exodus 18:13), And it came to pass on the next day that Moses sat to judge the people, and Rashi explains there that this was the day after Yom Kippur. It seems to me that it is known that this assembly was to inform them about the commandment of the Tabernacle and the donations, as will be explained shortly. Moses was concerned lest one of them donate something to the Tabernacle that was not his own, thinking that he rightfully possessed it. This would be inappropriate for building this great and holy house from theft, [as it is written] in the place of justice, there is wickedness. Therefore, Moses first announced: “Whoever has a legal matter, let him approach me for judgment,” so that all the people would come to their place in peace, and each one would know what is his and what is not his through his judging between them. Then he would inform them about the matter of the donation, saying, “Take from yourselves a contribution to the Lord.” “From yourselves” means from what is yours and not from what belongs to your fellow, otherwise the phrase “from yourselves” would be superfluous. Although undoubtedly he could not judge all the people in one day, and even on that day he was not judging the entire day, for although it is said (Exodus 18:13) from morning until evening, this is as Rashi explains: anyone who judges a case with true justice is credited by Scripture as if he became a partner with the Holy One, blessed be He, in the work of Creation, as it is said (Genesis 1:5), And there was evening and there was morning. Otherwise, when would he have informed them about the making of the Tabernacle? Nevertheless, the donation was also not completed in one day, and perhaps he informed them that anything over which two people had a dispute should not be donated until the judgment was first clarified as to whom it belonged.

Kli Yakar on Exodus 35:1:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תנחומא פקודי א) שֶׁלְּכָךְ נֶאֱמַר מִשְׁכָּן מִשְׁכָּן שְׁתֵּי פְּעָמִים, לְפִי שֶׁבֵּית הַמִּקְדָּשׁ שֶׁל מַטָּה מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָה, שֶׁנֶּאֱמַר (שמות טו יז) ״מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה׳״. מָכוֹן הַיְינוּ מְכֻוָּן זֶה לְעֻמַּת זֶה. וּבְמִדְרָשׁ אַחֵר אָמְרוּ (תנחומא פקודי ב) מִשְׁכָּן מִשְׁכָּן שְׁתֵּי פְּעָמִים, לְפִי שֶׁנִּתְמַשְׁכֵּן שְׁתֵּי פְּעָמִים בַּעֲוֹנָם שֶׁל יִשְׂרָאֵל. וּלְכָל הַמִּדְרָשִׁים צְרִיכִין אָנוּ לִתֵּן טַעַם מַה עִנְיָנָם לְכָאן, שֶׁהֲרֵי בְּלִי סָפֵק שֶׁעִקַּר פָּרָשָׁה זוֹ נֶאֶמְרָה עַל הַחֶשְׁבּוֹן אֲשֶׁר נָתַן מֹשֶׁה, וּמַה עִנְיַן מִדְרָשִׁים אֵלּוּ לְכָאן.

Kli Yakar on Exodus 38:21:4 · Sefaria Community Translation

וְאוּלַי מִטַּעַם זֶה נַעֲשָׂה הַמִּשְׁכָּן עַל תְּמוּנַת הָעוֹלָם בִּכְלָלוֹ, לְפִי שֶׁקֹּדֶם מַתַּן תּוֹרָה הָיָה הָעוֹלָם כֻּלּוֹ תֹּהוּ, וְעַל יְדֵי הַתּוֹרָה יָצָא הָעוֹלָם מִכְּלַל תֹּהוּ וָבֹהוּ. וְעַל יְדֵי שֶׁעָשׂוּ הָעֵגֶל נִשְׁתַּבְּרוּ הַלּוּחוֹת, חָזַר הָעוֹלָם לְתֹהוּ וָבֹהוּ. וּכְשֶׁנִּתְכַּפֵּר לָהֶם עֲוֹן הָעֵגֶל, יָצָא הָעוֹלָם שֵׁנִית מִכְּלַל תֹּהוּ וָבֹהוּ, וַהֲרֵי הוּא כְּאִלּוּ הָיָה נִבְרָא הָעוֹלָם שֵׁנִית בַּזְּמַן הַהוּא. עַל כֵּן נִצְטַוּוּ אַחַר כַּפָּרַת הָעֵגֶל לִבְנוֹת לוֹ בַיִת בְּתַבְנִית כָּל שָׁלֹשׁ עוֹלָמוֹת, לוֹמַר לְךָ שֶׁעַכְשָׁיו חָזְרוּ לִכְמוֹת שֶׁהָיוּ תְּחִלָּה קֹדֶם הֶעָוֹן. וּבָזֶה נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא פִּתְחוֹן פֶּה לְבַעֲלֵי תְּשׁוּבָה, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (עבודה זרה ד:) ״לֹא עָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל אֶלָּא כְּדֵי לִתֵּן פִּתְחוֹן פֶּה לְבַעֲלֵי תְּשׁוּבָה״ כוּ׳. וְזֶהוּ שֶׁאָמַר כִּמְתָרֵץ: לָמָּה זֶּה וְעַל מַה זֶּה צִוָּה לִבְנוֹת לוֹ בַּיִת בָּאָרֶץ? לְפִי שֶׁרָצָה לְהָשִׁיב בִּתְשׁוּבָה אֱנוֹשׁ עַד דַּכָּא. דּוֹרְשֵׁי רְשׁוּמוֹת אָמְרוּ: ״דַּכָּא״ רָאשֵׁי תֵּבוֹת דָּם כְּפִירָה אִשָּׁה, כִּי בְּמַעֲשֵׂה הָעֵגֶל עָבְרוּ עַל שְׁלָשְׁתָּן: כְּפִירָה כִּפְשׁוּטוֹ, דָּם, אִשָּׁה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״וַיָּקוּמוּ לְצַחֵק״ (שמות לב ו) שֶׁעָבְרוּ גַּם עַל גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. וְרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן פִּתְחוֹן פֶּה לְבַעֲלֵי תְּשׁוּבָה בִּשְׁלָשְׁתָּן, זֶהוּ שֶׁאָמַר ״וַתֹּאמֶר שׁוּבוּ בְנֵי אָדָם״: מִכָּאן וּלְהַבָּא, כִּי אֵין לְךָ שׁוּם מוֹנֵעַ מִן הַתְּשׁוּבָה, כִּי אִם הוֹעִילָה הַתְּשׁוּבָה בְּשָׁלֹשׁ עֲבֵרוֹת אֵלּוּ, קַל וָחֹמֶר שֶׁתּוֹעִיל בַּקַּלּוֹת מֵהֶם. וְאַחַר כָּךְ ״כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ״ – הַכֹּל מְדַבֵּר בְּעִנְיַן הַתְּשׁוּבָה, אֲשֶׁר הוּא עוֹמֵד בָּהּ עַד פָּסוּק ״יֵרָאֶה אֶל עֲבָדֶיךָ פָעֳלֶךָ״, חָזַר לְדַבֵּר מֵעִנְיַן בִּנְיַן הַמִּשְׁכָּן הַבָּנוּי בְּתַבְנִית בִּנְיַן כָּל הָעוֹלָם שֶׁהָיָה פְּעֻלַּת הַשֵּׁם יִתְבָּרַךְ, לְכָךְ אָמַר ״יֵרָאֶה אֶל עֲבָדֶיךָ פָעֳלֶךָ״ – שֶׁיִּרְאוּ ״שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעוֹתֶיךָ״, וְיַעֲשׂוּ כְּתַבְנִיתָם. ״וַהֲדָרְךָ״ – הַיְינוּ הֲדָרַת שְׁכִינָתְךָ, ״עַל בְּנֵיהֶם״. יָכוֹל לִהְיוֹת שֶׁהוּא עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ברכות סד.) ״וְרַב שָׁלוֹם בָּנָיִךְ – אַל תִּקְרֵי בָּנָיִךְ אֶלָּא בּוֹנָיִךְ״. וְכֵן נֶאֱמַר פָּרָשַׁת וַיִּשְׁלַח (בראשית לב טו) ״וּבְנֵיהֶם שְׁלֹשִׁים״, פֵּרֵשׁ רַשִׁ״י ״בְּנֵיהֶם – בַּנָּאֵיהֶם״. כָּךְ ״בְּנֵיהֶם״ הָאָמוּר כָּאן מְדַבֵּר בְּבוֹנֵי בִּנְיַן הַמִּשְׁכָּן, שֶׁעֲלֵיהֶם אָמַר שֶׁיֵּרָאֶה לָהֶם הַדְרַת זִיו שְׁכִינָתְךָ בְּבִנְיָנָם. וּמִכָּאן לָמַד בַּעַל הַמִּדְרָשׁ שֶׁאָמַר מֹשֶׁה: ״יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם״.

And perhaps for this reason the Mishkan was made in the image of the entire world, since before the giving of the Torah, the entire world was in a state of chaos, and through the Torah, the world emerged from the state of chaos and void. When they made the Golden Calf and the tablets were broken, the world reverted to chaos and void. When they were forgiven for the sin of the Calf, the world emerged a second time from chaos and void. It was as if the world was created a second time at that moment. Therefore, after the atonement of the Calf, they were commanded to build Him a house in the pattern of all three worlds, telling you that now they had returned to the state they were in originally before the sin. In this way, the Holy One, blessed be He, gave an opening for those who repent, as our Sages said (Avodah Zarah 4b): “Israel did not make the Golden Calf except to give an opening for those who repent, etc.” This is what he is explaining as a rationale for why and for what reason He commanded to build Him a house on earth — because He wanted to bring mankind back in repentance to the point of “dakka” [crushed]. The interpreters of hints said that “dakka” is an acronym for dam [blood], “kefirah” [denial/heresy], and “ishah” [woman], because in the act of the Golden Calf, they transgressed all three: denial in its literal sense, blood, and [improper relations with a] woman, as Rashi explained on the verse and they rose up to play (Exodus 32:6) — that they also transgressed sexual immorality and murder. The Holy One, blessed be He, wanted to give an opening for repentance in all three areas. This is what is meant by You say, “Return, O children of man” — from here forward, for there is nothing that prevents repentance. For if repentance helped for these three severe transgressions, how much more so will it help for lighter ones than these. And afterward, For a thousand years in Your eyes — all of this speaks about repentance, which continues until the verse Let Your work appear to Your servants. He [then] comes back to speak about the building of the Mishkan, which was built in the pattern of the entire world, which was the work of the Holy One, blessed be He. Therefore it says, Let Your work appear to Your servants — that they should see Your heavens, the work of Your fingers, and make it according to their pattern. And Your majesty — this refers to the majesty of Your Divine Presence — upon their children. This could be in line with what our Sages said (Berachot 64a): And great peace for your children [banayikh] — don’t read your children [banayikh] but “your builders” [bonayikh]. Similarly, it says in the portion of Vayishlach (32:15), and their children [bneihem] thirty — Rashi explained their children as “their builders.” So too here, their children refers to the builders of the Mishkan, about whom he said that He should show them the majestic radiance of His Divine Presence in their building. From here, the author of the Midrash learned that Moses said, “May it be His will that the Divine Presence rest upon the work of your hands.”

Kli Yakar on Exodus 39:43:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

בְּיוֹם הַחֹדֶשׁ הָרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ תָּקִים אֶת מִשְׁכַּן אֹהֶל מוֹעֵד. כְּתִיב בַּפָּרָשָׁה שְׁלֹשָׁה פְעָמִים לְשׁוֹן הֲקָמָה, א׳ ״תָּקִים אֶת הַמִּשְׁכָּן״, ב׳ ״הוּקַם הַמִּשְׁכָּן״, ג׳ ״וַיָּקֶם מֹשֶׁה״, וְאָמְרוּ רז״ל (ויקרא רבה נב ד) שֶׁהָיוּ יִשְׂרָאֵל וְכָל חַכְמֵי לֵב מְקִימִים אֶת הַמִּשְׁכָּן וְלֹא יָכְלוּ לַהֲקִימוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: עֲסוֹק אַתָּה בַּהֲקָמָתוֹ וְהוּא עוֹמֵד מֵאֵלָיו, שֶׁנֶּאֱמַר ״הוּקַם״ – מֵאֵלָיו מַשְׁמָע. וְיֵשׁ בָּזֶה רֶמֶז לְכָל הַמַּעֲשִׂים אֲשֶׁר הָאָדָם עוֹשֶׂה, כִּי קָצְרָה יַד הָאָדָם לְהַשְׁלִימָם מֵהַתְחֵל וְגָמוֹר, אֶלָּא הָאָדָם הוּא הַמַּתְחִיל וַה׳ יִגְמוֹר עַל יָדוֹ. וְכֵן אָמְרוּ רז״ל (קידושין ל:) כְּנֶגֶד הַיֵּצֶר הָרָע: אִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ אֵינוֹ יָכוֹל לוֹ כוּ׳. וְצִוָּה שֶׁתִּהְיֶה הֲקָמַת הַמִּשְׁכָּן עַל יְדֵי מֹשֶׁה, מַסְכִּים לְדִבְרֵי הַמִּדְרָשׁ הָאוֹמֵר שֶׁהָעוֹלָם נִבְרָא בִּזְכוּת מֹשֶׁה, שֶׁנֶּאֱמַר ״בְּרֵאשִׁית בָּרָא אֱלֹהִים״, בִּזְכוּת מֹשֶׁה שֶׁנִּקְרָא רֵאשִׁית, שֶׁנֶּאֱמַר (דברים לג כא) ״וַיַּרְא רֵאשִׁית לוֹ״, וְאִם כֵּן דּוֹמֶה כְּאִלּוּ מֹשֶׁה הֵקִים אֶת הָעוֹלָם, כָּךְ הַמִּשְׁכָּן שֶׁהָיָה בָּנוּי בְּתַבְנִית הָעוֹלָם הוּקַם עַל יְדֵי מֹשֶׁה. וּכְמוֹ שֶׁבְּרֵאשִׁית בָּרָא הָעוֹלָם, כָּךְ בְּיוֹם הַחֹדֶשׁ הָרִאשׁוֹן הוּקַם הַמִּשְׁכָּן. וּלְדַעַת רז״ל (תורת כהנים שמיני א) הָיָה יוֹם זֶה שְׁמִינִי לַמִּלּוּאִים, וְאוֹתוֹ יוֹם נָטַל עֲשָׂרָה עֲטָרוֹת: רִאשׁוֹן לְמַעֲשֵׂה בְרֵאשִׁית כוּ׳, עַיֵּן בַּיַּלְקוּט פָּרָשַׁת שְׁמִינִי (תקכ).

On the first day of the first month, you shall set up the Tabernacle of the Tent of Meeting The language of “setting up” is written in the portion three times: 1. you shall set up the Tabernacle, 2. the Tabernacle was set up, 3. and Moses set up. And our Sages said (Vayikra Rabbah 52:4) that the Israelites and all the wise-hearted people were setting up the Tabernacle but they could not erect it. The Holy One, Blessed be He, said, “You engage in setting it up, and it will stand by itself,” as it says, it was set up, implying it happened by itself. And this contains an allusion to all the deeds that a person does, because a person’s hand is too short to complete them from beginning to end, rather, the person initiates and God completes it through him. And so our Sages said (Kiddushin 30b) regarding the evil inclination, “If the Holy One, Blessed be He, did not help him, he could not overcome it, etc.” And He commanded that the setting up of the Tabernacle be done by Moses, which agrees with the words of the Midrash that says that the world was created in the merit of Moses, as it says, In the beginning [reishit] God created, in the merit of Moses who is called “beginning,” as it says And he saw the first portion [reishit] for himself (Deuteronomy 33:21). And if so, it is as if Moses set up the world, similarly the Tabernacle which was built in the pattern of the world was set up by Moses. And just as in the beginning He created the world, so too on the first day of the first month, the Tabernacle was set up. And according to our Sages (Torat Kohanim, Shemini 1), this day was the eighth day of the consecration, and that day received 10 crowns, the first for the work of creation, etc., see in Yalkut Parashat Shemini (520).

Kli Yakar on Exodus 40:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

לִפְנֵי ה׳ וְסָמַךְ. פֵּרֵשׁ רַשִׁ״י אֵין סְמִיכָה בְּבָמָה, כִּי בָּמָה לְשׁוֹן גָּבוֹהַּ וְרז״ל אָמְרוּ (סוטה ד:) כָּל מִי שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ כְּאִלּוּ בָּנָה בָּמָה, שֶׁנֶּאֱמַר (ישעיה ב כב) ״חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַמֶּה נֶחְשָׁב הוּא״, אַל תִּקְרֵי בַּמֶּה אֶלָּא בָּמָה. כִּי כָל הַבּוֹנֶה בָּמָה לְעַצְמוֹ רוּחוֹ גְּבוֹהָה וְגַסָּה עָלָיו, כִּי כֵן מָצִינוּ בִּלְשׁוֹן רז״ל (חגיגה כב.) שֶׁלֹּא יְהֵא כָּל אֶחָד הוֹלֵךְ וּבוֹנֶה בָּמָה לְעַצְמוֹ. עַל כֵּן אֵינוֹ לִפְנֵי ה׳ מִשְּׁנֵי צְדָדִים, הֵן מִצַּד שֶׁאֵין הַשְּׁכִינָה שְׁרוּיָה כִּי אִם בְּמָקוֹם שֶׁהָעֲנָוָה מְצוּיָה כְּמָה שֶׁנֶּאֱמַר (ישעיה נז טו) ״אֶשְׁכּוֹן אֶת דַּכָּא״. כְּמוֹ שֶׁנִּתְבָּאֵר לְמַעְלָה סוֹף פָּרָשַׁת יִתְרוֹ (כ יט) וּבְפָרָשַׁת מִקֵּץ (מט א) שֶׁשֵּׁם הַגָּדוֹל מוֹרֶה עַל עֶצֶם הָעֲנָוָה, וְיִתְבָּאֵר בע״ה עִנְיַן הַבָּמָה לְקַמָּן פָּרָשַׁת מַטּוֹת עַל אָמְרָם זַ״ל (נדרים כב.) כָּל הַנּוֹדֵר כְּאִלּוּ בָּנָה בָּמָה, הֵן מִצַּד שֶׁאֵין הַשְּׁכִינָה שְׁרוּיָה כִּי אִם בְּמָקוֹם שֶׁכָּל יִשְׂרָאֵל בַּאֲגֻדָּה אַחַת וְכֻלָּם מִתְקַבְּצִים אֶל מִקְדָּשׁ אֶחָד וְלֹא בִּזְמַן שֶׁכָּל אֶחָד הוֹלֵךְ וּבוֹנֶה בָּמָה לְעַצְמוֹ, כַּמָּשָׁל שֶׁל שְׁנֵי הַסְּפִינוֹת שֶׁסָּמְכוּ אֶל פָּסוּק (עמוס ט ו) ״הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָיו וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ״ (יל״ש עמוס תקמח), וּלְפִיכָךְ אֵין הַקָּרְבָּן שֶׁל הַבָּמָה מֵסִיר הֶעָוֹן מִכֹּל וָכֹל וְעַל כֵּן אֵין בּוֹ סְמִיכָה.

Before the Lord and he shall lay [his hands]. Rashi explained that there is no laying of hands on a bamah [private altar], because bamah implies height, and our Sages said (Sotah 4b) that anyone who is arrogant, it is as if he built a bamah, as it is said, Cease from man, in whose nostrils is breath, for in what [bameh] is he to be accounted (Isaiah 2:22), do not read in what [bameh] but “a high place” [bamah]. For anyone who builds a bamah for himself, his spirit is high and coarse upon him [is arrogant], as we find in the language of our Sages (Chagigah 22a), “so that each person should not go and build a bamah for himself.” Therefore, it is not before the Lord for two reasons: First, because the Divine Presence only dwells in a place where humility is found, as it is said, I dwell with the crushed (Isaiah 57:15), as was explained above at the end of Parashat Yitro (20:19) and in Parashat Miketz (49:1), that the Great Name indicates the essence of humility, and the matter of the bamah will be explained, God willing, later in Parashat Matot regarding our Sages’ statement (Nedarim 22a), “Anyone who makes a vow, it is as if he built a bamah.” Second, because the Divine Presence only dwells in a place where all of Israel is in one group, and everyone gathers to one sanctuary, and not at a time when each person goes and builds a bamah for himself, like the parable of the two ships that they connected to the verse, Who builds His upper chambers in the heaven and has founded His vault upon the earth (Amos 9:6) (Yalkut Shimoni, Amos 548). Therefore, the sacrifice of the bamah does not completely remove sin, and therefore there is no laying of hands on it.

Kli Yakar on Leviticus 1:4:5 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְנֶפֶשׁ כִּי תַקְרִיב מִנְחָה. מִי דַּרְכּוֹ לְהִתְנַדֵּב מִנְחָה – עָנִי, אָמַר הקב״ה: מַעֲלֶה אֲנִי עָלָיו כְּאִלּוּ הִקְרִיב נַפְשׁוֹ (מנחות קד:). וּמִטַּעַם זֶה נֶאֱמַר בְּפָרָשַׁת צַו (ו ט) ״מַצּוֹת תֵּאָכֵל״, וְהַיְנוּ לֶחֶם עֹנִי וְעָנִי כִּי כָּל זֶה שַׁיָּךְ אֶל הֶעָנִי הַנִּכְנָע בְּטֶבַע כְּעִסַּת הַמַּצָּה שֶׁאֵינוֹ עוֹלֶה. וְעַל דֶּרֶךְ זֶה יִתְבָּאֵר סֵדֶר כָּל הַקָּרְבָּנוֹת הַלָּלוּ, וְכָל הַקּוֹדֵם קוֹדֵם בַּפָּסוּק הוּא קוֹדֵם לָבֹא לִידֵי חֵטְא, כְּמוֹ שֶׁנֶּאֱמַר (דברים לב טו) ״וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט״. וְכָל מִי שֶׁהוּא גָּדוֹל מֵחֲבֵרוֹ בְּעֹשֶׁר אוֹ בְּכָבוֹד, יִצְרוֹ גָּדוֹל מִמֶּנּוּ, וּרְאָיָה מִמַּה שֶׁנֶּאֱמַר (ויקרא ד כב) ״אֲשֶׁר נָשִׂיא יֶחֱטָא״, כִּי לְשׁוֹן ״אֲשֶׁר״ מוֹרֶה עַל הַוַּדַּאי, לְפִי שֶׁנְּשִׂיאָתוֹ מְבִיאוֹ לִידֵי חֵטְא, שֶׁיִּצְרוֹ גָּדוֹל מֵחֲבֵרוֹ. עַל כֵּן הִזְכִּיר תְּחִלָּה הַבָּקָר, שֶׁמִּסְּתָמָא הַמַּקְרִיבוֹ עָשִׁיר הוּא וְאַחַר כָּךְ הִזְכִּיר צֹאן, שֶׁדַּרְכּוֹ שֶׁל בֵּינוֹנִי לְהָבִיא צֹאן וְאַחַר כָּךְ הִזְכִּיר קָרְבַּן עוֹף, שֶׁדַּרְכּוֹ שֶׁל עָנִי לְהָבִיא עוֹף, וְאַחַר כָּךְ הִזְכִּיר הַמִּנְחָה הַמֵּבִיא מִי שֶׁהוּא בְּדַלֵּי דַּלּוּת.

And when a soul offers a meal offering. Who typically volunteers a meal offering? A poor person. The Holy One, Blessed be He, said: I consider it as if he offered his soul (Menachot 104b). For this reason, it states in Parshat Tzav (6:9) it shall be eaten as matzah, meaning poor man’s bread, as all this relates to the poor person who is naturally humble like matzah dough that does not rise. In this way, the order of all these sacrifices can be explained. Whatever is first in the verses is first to lead to sin, as it is written Jeshurun grew fat and kicked (Deuteronomy 32:15). Anyone who is greater than his fellow in wealth or honor has a stronger evil inclination, as evidenced by what is said When a leader sins (Leviticus 4:22), where the word when [asher] indicates certainty, because his position of leadership brings him to sin as his evil inclination is greater than others. Therefore, Scripture first mentions cattle, which is presumably offered by the wealthy, then sheep, which is typically brought by the middle class, then bird offerings, which the poor person typically brings, and finally the meal offering, which is brought by those in extreme poverty.

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

נֶפֶשׁ כִּי תֶחֱטָא. מָצִינוּ שְׁלֹשָׁה לְשׁוֹנוֹת בַּחוֹטְאִים: כִּי, אִם, אֲשֶׁר. בְּיָחִיד הַחוֹטֵא כְּתִיב ״נֶפֶשׁ כִּי תֶחֱטָא״, וּבְרַבִּים הַחוֹטְאִים נֶאֱמַר (ד יג) ״וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ״, וּבְנָשִׂיא כְּתִיב (ד כב) ״אֲשֶׁר נָשִׂיא יֶחֱטָא״. וְאָמְרוּ הַמְפָרְשִׁים שֶׁלְּשׁוֹן ״כִּי״ מוֹרֶה יוֹתֵר עַל וַדָּאוּת מִן לְשׁוֹן אִם, וּלְשׁוֹן אֲשֶׁר מוֹרֶה יוֹתֵר עַל וַדָּאוּת מִן לְשׁוֹן כִּי. לְפִיכָךְ בְּחֵטְא הָרַבִּים שֶׁהוּא דָּבָר שֶׁאֵינוֹ מָצוּי שֶׁרַבִּים יַסְכִּימוּ עַל הַחֵטְא, לְכָךְ נֶאֱמַר ״אִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ״, שֶׁהוּא מוֹרֶה עַל הַסָּפֵק. וְכֵן בְּכֹהֵן מָשׁוּחַ נֶאֱמַר (ד ג) ״אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא״, כִּי רָחוֹק הוּא וּבִלְתִּי שָׁכִיחַ שֶׁהַכֹּהֵן הַמָּשׁוּחַ אוֹ רַבִּים יֶחֱטָאוּ. אֲבָל סְתָם יָחִיד בְּנָקֵל יָבֹא לִידֵי חֵטְא, עַל כֵּן נֶאֱמַר ״נֶפֶשׁ כִּי תֶחֱטָא״, שֶׁלְּשׁוֹן ״כִּי״ מוֹרֶה עַל דָּבָר שֶׁקָּרוֹב לְוַדַּאי שֶׁיִּהְיֶה כֵן. אֲבָל הַנָּשִׂיא הַמִּתְנַשֵּׂא לְכָל רֹאשׁ וְנוֹהֵג נְשִׂיאָתוֹ בְּרָמָה, מִתּוֹךְ רוּם לְבָבוֹ וַדַּאי יָבֹא לִידֵי חֵטְא, לְכָךְ נֶאֱמַר ״אֲשֶׁר נָשִׂיא יֶחֱטָא״, כִּי לְשׁוֹן ״אֲשֶׁר״ מוֹרֶה עַל דָּבָר שֶׁוַּדַּאי יִהְיֶה וְאֵין בּוֹ סָפֵק. וְכֵן תִּמְצָא בְּסֵפֶר הַזֹּהַר וּבְרַבֵּנוּ בְּחַיֵּי וּבְתוֹלְדוֹת יִצְחָק. וְקָשֶׁה לִי עַל זֶה, אִם כֵּן לָמָּה נֶאֱמַר (ד כז) ״וְאִם נֶפֶשׁ אַחַת תֶּחֱטָא״, לָמָּה הִזְכִּיר אֵצֶל הַיָּחִיד פַּעַם לְשׁוֹן ״אִם״ וּפַעַם לְשׁוֹן ״כִּי״? וְעוֹד קָשֶׁה, לָמָּה אָמַר ״נֶפֶשׁ אַחַת״, כִּי בְּאָמְרוֹ ״נֶפֶשׁ״ יָדַעְנוּ שֶׁהִיא אַחַת וְלֹא שְׁתַּיִם? וְאִם דֶּרֶךְ הַכָּתוּב לוֹמַר ״נֶפֶשׁ אַחַת״, אִם כֵּן לָמָּה אָמַר ״נֶפֶשׁ כִּי תֶחֱטָא״ וְלֹא אָמַר אַחַת?

When a soul sins. We find three expressions regarding sinners: ki [when/if], im [if], and asher [that/who]. For an individual sinner, it is written When/if a soul sins. For many sinners, it says (4:13) If the entire congregation of Israel errs. And regarding a ruler, it is written (4:22) That a ruler sins. The commentators have said that the term ki indicates more certainty than the term im, and the term asher indicates more certainty than the term ki. Therefore, regarding the sin of the masses, which is something uncommon — for many to agree upon a sin — it says If the entire congregation of Israel errs, which indicates doubt. Similarly, regarding the anointed priest, it says (4:3) If the anointed priest sins, because it is remote and uncommon for the anointed priest or many people to sin. But an ordinary individual easily comes to sin; therefore it says When a soul sins, as the term ki indicates something that is almost certain to happen. However, the ruler who lifts himself above everyone and conducts his authority haughtily will certainly come to sin through his pride; therefore it says That a ruler sins, for the term asher indicates something that will definitely occur without doubt. And so you will find in the Zohar, in Rabbeinu Bachya, and in Toldot Yitzchak. But I find this difficult because if so, why does it say (4:27) And if one soul sins — why does it mention for an individual sometimes the term “im” and sometimes the term “ki”? And furthermore, why does it say one soul, since by saying soul we know it is one and not two? And if the Scripture’s way is to say one soul, then why does it say When a soul sins and not say “one”?

Kli Yakar on Leviticus 4:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְעִנְיַן הַחֹמֶשׁ הוּא, לְפִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן אֶל הָאָדָם זָהָב וְרֹב פְּנִינִים כְּדֵי שֶׁיְּבַזְבֵּז וְיִתֵּן מִשֶּׁלּוֹ לְשֵׁם ה׳ לַעֲנִיֵּי עַמּוֹ, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (כתובות נ) הָרוֹצֶה לְבַזְבֵּז אַל יְבַזְבֵּז יוֹתֵר מֵחֹמֶשׁ, שֶׁנֶּאֱמַר (בראשית כח כב) ״עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ״, וְעִשּׂוּרָא בַּתְרָא כְּעִשּׂוּרָא קַמָּא. וְזֶה הָאִישׁ לֹא זוֹ שֶׁלֹּא בִּזְבֵּז לָתֵת מִמָּמוֹנוֹ חֹמֶשׁ לְצֹרֶךְ הֶקְדֵּשׁ אוֹ לְפַרְנָסַת חֲבֵרוֹ, אֶלָּא אַדְרַבָּא גָּזַל מִשֶּׁל הֶקְדֵּשׁ אוֹ מִשֶּׁל חֲבֵרוֹ, עַל כֵּן הַדִּין נוֹתֵן לְהַעֲנִישׁוֹ בְּתוֹסֶפֶת חֹמֶשׁ, כִּי גְּזֵלַת הַקֶּרֶן יְכֻפַּר בַּהֲשָׁבַת הַגְּזֵלָה, וּמַה שֶּׁלֹּא נָתַן הַחֹמֶשׁ יְכֻפַּר לוֹ בְּמַה שֶּׁיּוֹסִיף חֹמֶשׁ.

The matter of the fifth part is, that the Holy One, blessed be He, gives to a person gold and many pearls so that they should distribute and give from their possessions for the sake of God to the poor of His people. And our Sages, of blessed memory, said (Ketubot 50) that one who wishes to splurge should not splurge [give away] more than a fifth, as it says (Genesis 28:22), I will surely tithe to You [aser easerenu], and the second tithe is like the first tithe. And this person, not only did they not splurge and give away a fifth of their money for the needs of the sacred or to support their fellow, but on the contrary, they stole from the sacred or from their fellow. Therefore, it is appropriate to punish them with the addition of a fifth, for the theft of the principal is atoned for by returning the stolen item, and the fact that they did not give the fifth will be atoned for by their adding a fifth.

Kli Yakar on Leviticus 5:23:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

כָּל הַלַּיְלָה עַד הַבֹּקֶר. הַמְפָרְשִׁים אָמְרוּ לְפִי שֶׁהָעוֹלָה בָּאָה לְכַפֵּר עַל הִרְהוּר הַלֵּב אֲשֶׁר עִקָּרוֹ בַּלַּיְלָה, שֶׁנֶּאֱמַר (מיכה ב, א) ״חוֹשְׁבֵי אָוֶן וּפוֹעֲלֵי רָע עַל מִשְׁכְּבוֹתָם בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ״, עַל כֵּן זְמַנָּהּ כָּל הַלַּיְלָה. וּבְתַנְחוּמָא (פנחס יג, עיין שם) מָצִינוּ סְתִירָה לְדֵעָה זוֹ, שֶׁמַּסִּיק שָׁם ״צֶדֶק יָלִין בָּהּ״ (ישעיה א כא) אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן: לֹא לָן אָדָם בִּירוּשָׁלַיִם וּבְיָדוֹ עָוֹן, כֵּיצַד? תָּמִיד הַשַּׁחַר הָיָה מְכַפֵּר עַל עֲבֵרוֹת שֶׁל הַלַּיְלָה, וְשֶׁל בֵּין הָעַרְבַּיִם מְכַפֵּר עַל עֲבֵרוֹת שֶׁל כָּל הַיּוֹם. הָדָא הוּא דִּכְתִיב: ״צֶדֶק יָלִין בָּהּ״, וּכְתִיב (ישעיה לג כד): ״הָעָם הַיּוֹשֵׁב בָּהּ נְשׂוּא עָוֹן״. כִּי ״יָלִין״ מְדַבֵּר בְּלָן בָּהּ, הוּצְרַךְ לְהָבִיא פָּסוּק ״הָעָם הַיּוֹשֵׁב בָּהּ״ עַל הַיּוֹם, כִּי הוּא זְמַן יְשִׁיבָה וְלֹא זְמַן לִינָה וּשְׁכִיבָה. וּלְפִי זֶה תָּמִיד שֶׁל הַלַּיְלָה הָיָה מְכַפֵּר עַל עֲבֵרוֹת הַיּוֹם. וְעוֹד קָשֶׁה, לָמָּה אָמַר שֶׁזְּמַנּוֹ שֶׁל תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם כָּל הַלַּיְלָה, וְלָמָּה לֹא הִזְכִּיר זֶה בְּתָמִיד שֶׁל בֹּקֶר שֶׁזְּמַנּוֹ כָּל הַיּוֹם. וְעוֹד קָשֶׁה שֶׁבְּפָרָשַׁת תְּצַוֶּה וּבְפָרָשַׁת פִּינְחָס לֹא הִזְכִּיר עוֹלַת הַבֹּקֶר כִּי אִם פַּעַם אַחַת, וְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם הִזְכִּיר שְׁנֵי פְּעָמִים. וְנִרְאֶה לְפִי שֶׁחֵטְא הַיּוֹם כָּפוּל בְּמַעֲשֶׂה וּבְמַחֲשָׁבָה, וְעוֹד שֶׁכָּל הַיּוֹם אָדָם פָּנוּי לַעֲבֵרָה, עַל כֵּן הִזְכִּיר שְׁנֵי פְּעָמִים בֵּין הָעַרְבַּיִם, כִּי כַּפָּרָתוֹ כְּפוּלָה, וּזְמַנּוֹ כָּל הַלַּיְלָה לְכַפֵּר עַל חֵטְא שֶׁל כָּל הַיּוֹם. אֲבָל הַלַּיְלָה אֵינוֹ זְמַן הַפְּעֻלָּה, וְעַל הָרֹב עִקַּר חֵטְא הַלַּיְלָה בְּהִרְהוּר, כְּמוֹ שֶׁכָּתוּב ״חוֹשְׁבֵי אָוֶן וּפוֹעֲלֵי רָע עַל מִשְׁכְּבוֹתָם בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ״, וְעוֹד שֶׁרֹב הַלַּיְלָה הָאָדָם יָשֵׁן עַל מִטָּתוֹ. וְאִם כֵּן עוֹלַת הַבֹּקֶר אֵינוֹ מְכַפֵּר כִּי אִם עַל הַהִרְהוּר, וְלֹא פֵּרֵט זְמַנּוֹ כָּל הַיּוֹם, כִּי אֵינוֹ צָרִיךְ לְכַפֵּר עַל חֵטְא שֶׁל כָּל הַלַּיְלָה.

All night until morning. The commentators said that since the burnt offering comes to atone for thoughts of the heart, which mainly occur at night, as it is said: Those who plan iniquity and plot evil on their beds; when morning dawns, they carry it out (Micah 2:1). Therefore, its time is all night. And in the Midrash Tanchuma (Pinchas 13, see there) we find a contradiction to this view, where it concludes Righteousness lodged in it (Isaiah 1:21). Rabbi Yuda bar Simon said: No person spent the night in Jerusalem with sin in their hand. How so? The morning daily offering atoned for the transgressions of the night, and the evening offering atoned for the transgressions of the entire day. This is what is meant by Righteousness lodged in it. And it is written: The people who dwell in it shall be forgiven of iniquity (Isaiah 33:24). Since lodged speaks of one who spends the night in it, the verse needed to bring The people who dwell in it regarding the day, because it is a time of dwelling and not a time of lodging and lying down. According to this, the night offering atoned for the transgressions of the day. And there is another difficulty: Why did he say that the time of the evening offering is all night, and why didn’t he mention regarding the morning offering that its time is all day? And there is a further difficulty: In Parshat Tetzaveh and Parshat Pinchas, the morning burnt offering is mentioned only once, while the evening offering is mentioned twice. It seems that this is because the sin of the day is double — in deed and in thought — and furthermore, all day a person is free for transgression. Therefore, he mentioned between the evenings twice, because its atonement is doubled, and its time is all night to atone for the sin of the entire day. But the night is not a time of action, and for the most part, the main sin of the night is in thought, as it is said: Those who plan iniquity and plot evil on their beds; when morning dawns, they carry it out. Additionally, for most of the night, a person is asleep on their bed, and therefore the morning burnt offering only atones for sinful thoughts, and it does not specify that its time is all day because it does not need to atone for the sin of the entire night.

Kli Yakar on Leviticus 6:2:17 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים אֲשֶׁר יַקְרִיב לַה׳. לֹא נֶאֱמַר ״אֲשֶׁר יַקְרִיב לַה׳״ בְּכָל הַקָּרְבָּנוֹת כִּי אִם אֵצֶל הַשְּׁלָמִים אֲשֶׁר בְּלִי עָוֹן יְרֻצוּן, לְפִי שֶׁהֵם קְרוֹבִים אֶל ה׳ יוֹתֵר מִכָּל הַקָּרְבָּנוֹת הַבָּאִים עַל הַחֵטְא, וּמִטַּעַם זֶה כְּתִיב בְּסָמוּךְ (ז כט-ל): ״הַמַּקְרִיב אֶת זֶבַח שְׁלָמָיו לַה׳ יָבִיא אֶת קָרְבָּנוֹ לַה׳, יָדָיו תְּבִיאֶנָה אֶת אִשֵּׁי ה׳״. הִזְכִּיר בְּכֻלָּם ״לַה׳״ כִּי בְאֵלֶּה חָפַצְתִּי נְאֻם ה׳. וְהַבֵּט יָמִין וּרְאֵה שֶׁלֹּא הִזְכִּיר בְּשׁוּם קָרְבָּן שֶׁהַבַּעַל יָבִיא בְּיָדָיו חֵלֶק שֶׁל גָּבוֹהַּ כִּי אִם בִּשְׁלָמִים ״יָדָיו תְּבִיאֶנָה״, לְפִי שֶׁכָּל מִי שֶׁיֵּשׁ לוֹ כַּעַס מִן הַמֶּלֶךְ וְרוֹצֶה לְכַפֵּר וּלְקַנֵּחַ פְּנֵי רָגְזוֹ, אָז הוּא שׁוֹלֵחַ הַמִּנְחָה לְפָנָיו עַל יְדֵי שָׁלִיחַ, כְּדֶרֶךְ שֶׁאָמַר יַעֲקֹב (בראשית לב כ): ״אֲכַפְּרָה פָנָיו בַּמִּנְחָה הַהֹלֶכֶת לְפָנַי וְאַחֲרֵי כֵן אֶרְאֶה פָנָיו״. אֲבָל הַמֵּבִיא לַמֶּלֶךְ אֵיזוֹ מַתָּנָה דֶּרֶךְ דּוֹרוֹן וְכָבוֹד, אָז הוּא מֵבִיא הַמִּנְחָה בְּיָדָיו בְּעַצְמוֹ וְלֹא עַל יְדֵי שָׁלִיחַ. וְזֶהוּ הַהֶבְדֵּל שֶׁבֵּין חַטָּאת וְאָשָׁם הַבָּאִים עַל חֵטְא הַמַּעֲשֶׂה, וְהָעוֹלָה הַבָּאָה עַל חֵטְא הַהִרְהוּר, וּבֵין הַשְּׁלָמִים. כִּי אוֹתָן קָרְבָּנוֹת הַבָּאִים לְהָסִיר פְּנֵי כַּעְסוֹ שֶׁל הַשֵּׁם יִתְבָּרַךְ, אֵינוֹ דִּין שֶׁיָּדָיו תְּבִיאֶנָה, כִּי נִרְאֶה כְּחוּצְפָּא כְּלַפֵּי שְׁמַיָּא, לְפִיכָךְ הוּא מְשַׁלְּחָם עַל יְדֵי הַכֹּהֲנִים. אֲבָל הַשְּׁלָמִים שֶׁהֵם דּוֹרוֹן וּמַתָּנָה, ״יָדָיו תְּבִיאֶנָה״.

And this is the law of the sacrifice of peace-offerings which one shall offer to the Lord: It does not state which one shall offer to the Lord with any of the sacrifices besides the peace-offerings, which are desired without iniquity (alluding to Psalms 59:5) — since they are closer to the Lord than all of the sacrifices that come for a sin. And for that reason, it is written adjacently, Whoever shall bring the sacrifice of his peace-offering to the Lord, he shall bring his offering to the Lord [...]. His hands shall bring the fire-offerings of the Lord (Leviticus 7:29–-30). It mentioned, to the Lord, in all of [these verses], since, "These are what I have desired," said the Lord (alluding to Jeremiah 9:23). And look to the right and see (alluding to Psalms 142:5) that it did not mention that the owner should bring the portion for the High One with his hands with any [other] sacrifice. Only [here] with the peace-offerings, his hands shall bring it. That is because anyone who bears the king's anger and wants to atone and to wipe away the anger from his face sends a gift before him with a messenger; in the way that Jacob said , I will appease him with the gift that goes before me, and afterward I will see his face (Genesis 32:20). But someone who brings the king a present as a favor and a show of honor would then bring his gift in his hands, by himself and not with a messenger. And that is the difference between the sin- and guilt-offerings that come from a sinful act, the burnt-offering that comes from a sinful thought, and the peace-offerings. For it is not fitting that his hands should bring those sacrifices which come to remove God's face of anger, may He be blessed, as it appears like brazenness towards the Heavens. Hence he sends them through the priests. But his hands do bring the peace-offerings, which are a favor and a present.

Kli Yakar on Leviticus 7:11:1 · Sefaria Community Translation

וּלְזִקְנֵי יִשְׂרָאֵל. לֹא מָצִינוּ שֶׁדִּבֵּר אֶל הַזְּקֵנִים כְּלוּם, וְאִם כְּדִבְרֵי הַמְפָרְשִׁים שֶׁדִּבֵּר לְאַהֲרֹן בִּפְנֵי זִקְנֵי יִשְׂרָאֵל שֶׁלֹּא יֹאמְרוּ אַהֲרֹן מֵעַצְמוֹ נִכְנַס לָעֲבוֹדָה, הֲלֹא כְבָר נֶאֱמַר בְּפָרָשַׁת צַו (ח ג): ״וְאֵת כָּל הָעֵדָה הַקְהֵל״ וְגוֹ׳, וְשָׁם הִכְנִיסוֹ לָעֲבוֹדָה בִּפְנֵי כָּל הָעֵדָה, וּמַה הָיָה צָרִיךְ לָזֶה כָּאן שֵׁנִית. וְנִרְאֶה לִי לְפִי שֶׁנֶּאֱמַר (ויקרא ד יג-טו): ״וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ, וְסָמְכוּ זִקְנֵי הָעֵדָה יְדֵיהֶם עַל רֹאשׁ הַפָּר״, וּכְמוֹ כֵן בְּקָרְבְּנוֹת צִבּוּר אֵלּוּ שֶׁבָּאוּ לְכַפָּרָה עַל ״וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים״ (בראשית לז לא) וְעַל מַעֲשֵׂה הָעֵגֶל, מִסְתָּמָא עָשׂוּ בּוֹ כְּכָל הַתּוֹרָה הַמְפֹרֶשֶׁת בְּפָרָשַׁת וַיִּקְרָא בְּחַטַּאת הַקָּהָל, עַל כֵּן קָרָא לַזְּקֵנִים. וְאַף עַל פִּי שֶׁלֹּא נִזְכַּר כָּאן שֶׁסָּמְכוּ יְדֵיהֶם, מִכָּל מָקוֹם מִסְתָּמָא עָשׂוּ הַסְּמִיכָה. וְאַף עַל פִּי שֶׁכָּל חַטַּאת הַקָּהָל קָרְבָּנוֹ פָּר, שָׁאנֵי הָכָא שֶׁחָטְאוּ בְּשָׂעִיר וְעֵגֶל, עַל כֵּן רָצָה ה׳ שֶׁיָּבִיאוּ שָׂעִיר וְעֵגֶל.

And to the elders of Israel. We do not find that he spoke anything to the elders, and if as the commentators say that he spoke to Aaron in front of the elders of Israel so that they would not say that Aaron entered into the service on his own initiative, it was already stated in Parshat Tzav (8:3), And gather all the congregation, etc., and there he was inducted into the service in front of the entire congregation, so why was this necessary here a second time? It seems to me that it is because it is stated (Leviticus 4:13–15), And if the entire congregation of Israel shall err… and the elders of the congregation shall lay their hands on the head of the bull. Similarly, regarding these communal offerings that came for atonement for and they slaughtered a goat (Genesis 37:31) and for the sin of the Golden Calf, presumably they followed all the instructions detailed in Parshat Vayikra regarding the communal sin-offering, therefore he called for the elders. And although it is not mentioned here that they laid their hands [on the offerings], nevertheless they presumably performed the laying of hands. And although every communal sin-offering is a bull, this case is different because they sinned with a goat and a calf, therefore God wanted them to bring a goat and a calf.

Kli Yakar on Leviticus 9:1:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

כִּי דַּעַת הָאוֹמֵר שְׁתוּיֵי יַיִן נִכְנְסוּ, סוֹבֵר שֶׁאֵשׁ זָרָה זֶה מְדַבֵּר בְּיַיִן הַבּוֹעֵר בָּאָדָם כְּאֵשׁ, כְּמוֹ שֶׁכָּתוּב (ישעיה ה יא): ״מְאַחֲרֵי בַנֶּשֶׁף יַיִן יַדְלִיקֵם״, וְהוּא דְּלֵקָה מַמָּשׁ מִן הַשְּׂרֵפָה אֲשֶׁר שָׂרַף בְּקִרְבָּם הַיַּיִן. וְאַף עַל פִּי שֶׁפָּרָשַׁת ״יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ״ עֲדַיִן לֹא נֶאֶמְרָה לָהֶם, מִכָּל מָקוֹם עַל דֶּרֶךְ ״הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ״ הָיָה לָהֶם לֵידַע מִסְּבָרָא כִּי אֵין לָבוֹא בְּשַׁעַר הַמֶּלֶךְ וְהוּא שִׁכּוֹר. וּרְאָיָה גְּדוֹלָה לְדֵעָה זוֹ מִמַּה שֶּׁכָּתוּב (שמות כד יא): ״וְאֶל אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ״, מִכְּלָל שֶׁהָיוּ רְאוּיִין לִשְׁלִיחַת יָד עַל מָה שֶׁאָכְלוּ וְשָׁתוּ וְזָנוּ עֵינֵיהֶם מִן הַשְּׁכִינָה מִתּוֹךְ לֵב גַּס שֶׁל מַאֲכָל וּמִשְׁתֶּה. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ויק״ר כ י) שֶׁלֹּא רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְעַרְבֵּב שִׂמְחַת הַתּוֹרָה וְהִמְתִּין לָהֶם עַד יוֹם זֶה. וְקָשֶׁה מָה יוֹם מִיָּמִים, וְעוֹד שֶׁהֲרֵי גַּם יוֹם זֶה נִקְרָא ״שִׂמְחַת לִבּוֹ״, שֶׁכֵּן דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תענית כו:): ״בְּיוֹם חֲתֻנָּתוֹ״ זֶה מַתַּן תּוֹרָה, ״וּבְיוֹם שִׂמְחַת לִבּוֹ״ זֶה חֲנֻכַּת בֵּית הַמִּקְדָּשׁ, וְהָיָה לוֹ לְהַמְתִּין עוֹד. אֶלָּא לְפִי שֶׁבְּיוֹם זֶה חָזְרוּ וְשָׁנוּ בְּאִוַּלְתָּם וַיַּקְרִיבוּ לִפְנֵי ה׳ אֵשׁ זָרָה אֲשֶׁר בָּעֲרָה בְּקִרְבָּם מִצַּד הַיַּיִן, וּמִתּוֹךְ רוֹב שְׁתִיָּה בָּאוּ לִפְנֵי ה׳ אֲשֶׁר לֹא כַדָּת, עַל כֵּן לֹא רָצָה ה׳ לְהַמְתִּין לָהֶם עוֹד, כְּדֵי שֶׁלֹּא יִהְיֶה הַדָּבָר בְּעֵינֵיהֶם כְּהֶתֵּר, כִּי הָעוֹבֵר עֲבֵרָה וְשָׁנָה בָּהּ הֻתְּרָה לוֹ (יומא פו:). וְעַל כֵּן נֶאֱמַר לְאַהֲרֹן אַחֲרֵי מוֹת שְׁנֵי בָּנָיו צִוּוּי ״בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ״ וְגוֹ׳ (טז ג) בְּיוֹם צוֹם כִּפּוּר, יוֹם עַנּוֹת אָדָם נַפְשׁוֹ, כִּי אָז הוּא בָּא בְּהַכְנָעָה לִפְנֵי בּוֹרְאוֹ לֹא מִתּוֹךְ לֵב גַּס, כִּי הַיַּיִן בּוֹגֵד, גֶּבֶר יָהִיר וְלֹא יִנְוֶה (חבקוק ב ה).

The view that they entered intoxicated with wine holds that strange fire refers to wine that burns within a person like fire, as it is written Woe unto them that rise up late at night, when wine inflames them (Isaiah 5:11), which is literally a burning from the fire that the wine kindled within them. And although the commandment Do not drink wine or strong drink had not yet been given to them, nevertheless, following the principle of Offer it now to your governor (Malachi 1:8), they should have reasoned that one should not enter the King’s gate while drunk. Strong evidence for this view comes from what is written And upon the nobles of the children of Israel He laid not His hand (Exodus 24:11). This implies that they deserved to have His hand laid upon them for having eaten, drunk, and feasted their eyes on the Divine Presence with the coarseness of heart that comes from food and drink. And our Sages said that the Holy One, blessed be He, did not want to disturb the joy of the Torah, so He waited for this day. But this is difficult to understand: why this day rather than another? Furthermore, this day too is called the day of His heart’s gladness, as our Sages interpreted: the day of His wedding refers to the giving of the Torah, and the day of His heart’s gladness refers to the dedication of the Temple. So He should have waited even longer. But rather, on this day they repeated their folly and offered strange fire before the Lord that burned within them from the wine, and through excessive drinking they came before the Lord improperly. Therefore, the Lord did not want to wait any longer, lest the matter appear permissible in their eyes, for “one who commits a transgression and repeats it, it becomes permitted to him.” Thus, after the death of Aaron’s two sons, Aaron was commanded, With this shall Aaron enter into the holy place (Leviticus 16:3) — on the Day of Atonement, a day when a person afflicts his soul, for then he comes before his Creator in humility, not with coarseness of heart, for wine is a traitor; the arrogant man shall not abide (Habakkuk 2:5).

Kli Yakar on Leviticus 10:1:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וּבָזֶה מְיֻשָּׁב מַה שֶּׁדָּרְשׁוּ (ויק״ר יג ה) ״אֶת הַגָּמָל״ זוֹ בָּבֶל, שֶׁנֶּאֱמַר (תהלים קלז ה): ״בַּת בָּבֶל הַשְּׁדוּדָה אַשְׁרֵי שֶׁיְּשַׁלֶּם לָךְ גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ״. ״וְאֶת הַשָּׁפָן״ זוֹ מָדַי, כִּי מַעֲלַת גֵּרָה הִיא, שֶׁמְּגַדֶּלֶת צַדִּיקִים, שֶׁנֶּאֱמַר (אסתר ב כא): ״וּמָרְדֳּכַי יוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ״. ״אַרְנֶבֶת״ זוֹ יָוָן, כִּי מַעֲלַת גֵּרָה הִיא. אֲלֶכְּסַנְדְּרוֹס כַּד חֲזֵי לְשִׁמְעוֹן הַצַּדִּיק קָאֵם עַל רַגְלוֹהִי וּמְבָרְכוֹ כוּ׳ (עיין יומא סט.). ״הַחֲזִיר״ זוֹ אֱדוֹם, שֶׁמַּפְרִיס פַּרְסָה, מַרְאֶה עַצְמוֹ כָּשֵׁר, וְגֵרָה לֹא יִגָּר, שֶׁאֵינוֹ מְגַדֵּל צַדִּיקִים אֶלָּא הוֹרְגָן כוּ׳. וְיֵשׁ לְהִתְפַּלֵּא עַל מִדְרָשׁ זֶה, מַה רָאָה עַל כָּכָה לְהוֹצִיא כָּל הַמִּקְרָאוֹת הָאֵלּוּ מִפְּשׁוּטָם. אֶלָּא וַדַּאי שֶׁכַּוָּנָתוֹ לְתָרֵץ אַרְבַּע לְשׁוֹנוֹת ״כִּי״ שֶׁהִזְכִּיר, שֶׁעָשָׂה מִן הַסִּימָן טָהֳרָה טַעַם עַל הַטֻּמְאָה. וּבְלִי סָפֵק שֶׁכַּוָּנַת הַפָּסוּק לִרְמוֹז עַל מִדַּת הַצְּבוּעִים שֶׁסִּימָן טָהֳרָה שֶׁלָּהֶם מוֹסִיף לָהֶם טֻמְאָה, וְזֶה לֹא יִצְדַּק בִּבְהֵמוֹת כְּלָל כִּי אִם בָּאָדָם. עַל כֵּן רוֹצֶה לוֹמַר שֶׁכָּל הָאוֹכֵל מֵהֶם מְקַבֵּל טִבְעָם, כִּי הַדָּבָר הַנֶּאֱכָל יָשׁוּב לְטֶבַע הָאוֹכֵל. וְהֵבִיא רְאָיָה מִן הַמְּפֻרְסָם שֶׁכָּל אַרְבַּע מַלְכֻיּוֹת אֵלּוּ הָאוֹכְלִים מִן אַרְבָּעָה מִינִים אֵלּוּ, כֻּלָּם קִבְּלוּ טִבְעָם שֶׁהֵם מַרְאִים אֶת עַצְמָם כִּכְשֵׁרִים כְּאִלּוּ כַּוָּנָתָם לְהֵיטִיב לְיִשְׂרָאֵל, וְתוֹכָם רַע וָמַר כִּי כָּל מַחְשְׁבוֹתָם רַק רַע כָּל הַיּוֹם. וְיִשְׂרָאֵל לֹא נִזְהֲרוּ מֵהֶם בִּרְאוֹתָם כִּי הֵם מְגַדְּלִים קְצָת צַדִּיקִים, וּבֶאֱמֶת שֶׁלְּצֹרֶךְ הֲנָאָתָם עָשׂוּ כֵן, וְתוֹכָם הָיוּ שׂוֹנְאֵי יִשְׂרָאֵל.

This resolves what they interpreted (Vayikra Rabbah 13:5) “the camel [gamal] — this is Babylon,” as it says (Psalms 137:8) Daughter of Babylon, the despoiled one, who repays you the recompense that you dealt [gamalta] to us. “And the hyrax — this is Media,” because it chews its cud — it raises righteous people, as it says (Esther 2:21) And Mordechai sat at the king’s gate. “The hare — this is Greece,” because it chews its cud. Alexander, when he saw Shimon HaTzaddik, stood on his feet and blessed him, etc. (see Yoma 69a). “The pig — this is Edom,” which has a split hoof — shows itself as kosher, but does not chew its cud — it does not raise righteous people but rather kills them, etc. One must wonder about this midrash — what reason did it have to remove all these verses from their literal meaning? Rather, certainly its intention was to explain the four instances of the word because [ki] that the Torah mentions, where it makes the sign of purity into a reason for impurity. Undoubtedly, the verse’s intention is to allude to the nature of hypocrites, whose sign of purity adds to their impurity. This interpretation cannot be applied to animals at all, but only to humans. Therefore, the meaning is that whoever eats from these animals absorbs their nature, as the consumed food transforms into the nature of the consumer. It brings evidence from the well-known fact that all four of these kingdoms, which eat from these four species, all absorbed their natures — they present themselves as kosher, as if their intention is to benefit Israel, but their inner nature is evil and bitter, as all their thoughts are only evil all day long. And Israel was not cautious around them, seeing that they raised some righteous people, but in truth they did so only for their own benefit, while inwardly they were enemies of Israel.

Kli Yakar on Leviticus 11:4:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (נדה לא): אִישׁ מַזְרִיעַ תְּחִלָּה – יוֹלֶדֶת נְקֵבָה, אִשָּׁה מַזְרַעַת תְּחִלָּה – יוֹלֶדֶת זָכָר. וְהַמְפָרְשִׁים כָּתְבוּ שֶׁזֶּה עִנְיָן טִבְעִי. וְקָשֶׁה לִי, מַה צֹּרֶךְ בְּהוֹדָעַת עִנְיָן זֶה בְּפָרָשָׁה זוֹ הַמְדַבֶּרֶת מִטֻּמְאַת יוֹלֶדֶת שִׁבְעָה לְזָכָר וְאַרְבָּעָה עָשָׂר לִנְקֵבָה. וְעוֹד מַה עִנְיָן מִצְוַת הַמִּילָה לְכָאן, אַף עַל פִּי שֶׁנּוּכַל לוֹמַר שֶׁרָצָה לָתֵת טַעַם לָמָּה נִתְּנָה הַמִּילָה בַּשְּׁמִינִי, וְהוּא כְּדֵי שֶׁלֹּא יִהְיוּ הַכֹּל שְׂמֵחִים וְאָבִיו וְאִמּוֹ עֲצֵבִים (שם לא;), שֶׁהֲרֵי יֵשׁ לָהּ טֻמְאַת שִׁבְעָה. מִכָּל מָקוֹם כְּדֵי לְיַשֵּׁב כָּל הַקֻּשְׁיוֹת בְּדֶרֶךְ אֶחָד אוֹמֵר אֲנִי שֶׁכָּל זֶה נִמְשָׁךְ בְּדֶרֶךְ טֶבַע מִן חֵטְא הַקָּדוּם, כְּמוֹ שֶׁכָּתוּב ״וְטָהֲרָה מִמְּקוֹר דָּמֶיהָ״, כִּי הַחֵטְא הַקָּדוּם שֶׁל חַוָּה הוּא מָקוֹר נִפְתָּח לְדָמִים טְמֵאִים אֵלּוּ לְחַטָּאת וּלְנִדָּה, כְּמוֹ שֶׁמָּצִינוּ בְּעֵרוּבִין פֶּרֶק הַמּוֹצֵא תְּפִלִּין (ק:): אָמַר רַב יִצְחָק בַּר אַבְדִּימִי: ״הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ״, אֵלּוּ שְׁנֵי טִפֵּי דָמִים, דַּם נִדָּה וְדַם בְּתוּלִים כוּ׳. וְכֵן מַשְׁמַע בַּיְּרוּשַׁלְמִי פֶּרֶק בַּמֶּה מַדְלִיקִין (הל׳ ו) שֶׁחֵטְא שֶׁל חַוָּה הוּא מָקוֹר לְדַם נִדָּה. לְכָךְ נֶאֱמַר: ״וְטָהֲרָה מִמְּקוֹר דָּמֶיהָ״, כִּי כָל הַנָּשִׁים צְרִיכִין טָהֳרָה עַל חֵטְא רִאשׁוֹן אֲשֶׁר מִמֶּנּוּ נִתְפַּשְּׁטָה הַטֻּמְאָה וְהַזֻּהֲמָא בָּעוֹלָם, וְגָרַם לְכָל הַנּוֹלָדִים טֻמְאַת שִׁבְעָה, כִּי אִלּוּ לֹא חָטָא הָאָדָם הָיָה כְּמַלְאַךְ אֱלֹהִים לְמַעְלָה מִן מַעֲרֶכֶת שִׁבְעָה כּוֹכְבֵי לֶכֶת, וּבְחֶטְאוֹ הוּסַר מִמֶּנּוּ הָרוּחָנִיּוּת וְנָפַל תַּחַת מֶמְשֶׁלֶת הַמַּעֲרֶכֶת, אֲשֶׁר מִצִּדָּם נִמְשְׁכָה הַטֻּמְאָה לָאָדָם, כִּי כָל דָּבָר גַּשְׁמִי נוֹפֵל תַּחַת מִסְפַּר שִׁבְעָה כּוֹכְבֵי לֶכֶת, וְשִׁבְעָה יְמֵי בְרֵאשִׁית, וְכָל שְׁמִינִי רוּחָנִי כִּי הוּא לְמַעְלָה מִשִּׁבְעָה, כַּמְבֹאָר לְמַעְלָה פָּרָשַׁת שְׁמִינִי (ט א).

“When a woman conceives and gives birth to a male.” The Sages said (Niddah 31a): If a man emits seed first, she gives birth to a female; if a woman emits seed first, she gives birth to a male. The commentators wrote that this is a natural phenomenon. The question arises: What is the purpose of informing us about this matter in this section, which discusses the impurity of a woman who gives birth — seven days for a male and fourteen days for a female? Furthermore, what is the relevance of the commandment of circumcision here? Although we could say that the Torah wanted to provide a reason why circumcision is performed on the eighth day, which is so that not everyone will be rejoicing while the father and mother are sorrowful (ibid. 31a), since she has a seven-day period of impurity. Nevertheless, in order to resolve all the difficulties with one approach, I say that all of this follows naturally from the original sin, as it is written: And she becomes purified from the source of her blood. For Eve’s primordial sin is the source that opened for these impure bloods, for sin and impurity, as we find (Eruvin 100b): Rav Yitzchak bar Avdimi said, I will greatly increase your pain — these are the two drops of blood: the blood of menstruation and the blood of virginity, etc. This is also implied in the Jerusalem Talmud, chapter “With What May One Light” (Halakha 6), that Eve’s sin is the source of menstrual blood. Therefore, it says: And she becomes purified from the source of her blood, because all women need purification for the primordial sin, from which impurity and contamination spread throughout the world, causing a seven-day impurity for all who are born. For if Adam had not sinned, he would have been like an angel of God, above the influence of the seven planets, but through his sin, his spirituality was removed, and he fell under the dominion of the celestial system, from which impurity is drawn to man. For every physical thing falls under the number seven — the seven planets and the seven days of creation — and everything on the eighth day is spiritual, for it is above the seven, as explained above in Parashat Shemini (9:1).

Kli Yakar on Leviticus 12:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ וְגוֹ׳. סָמַךְ פָּרָשַׁת נְגָעִים לַפָּרָשָׁה הַקּוֹדֶמֶת הַמְדַבֶּרֶת בְּמִילָה, לוֹמַר לְךָ שֶׁהַמִּילָה דּוֹחָה אֶת הַנְּגָעִים, כִּי בְּכָל מָקוֹם הַמִּצְוָה הַמֻּקְדֶּמֶת דּוֹחָה אֶת הַמְאֻחֶרֶת, כַּמְבֹאָר לְמַעְלָה פָּרָשַׁת וַיַּקְהֵל עַל אָמְרָם ז״ל: הִקְדִּים שַׁבָּת לַמִּשְׁכָּן לוֹמַר לְךָ שֶׁהַשַּׁבָּת דּוֹחָה מְלֶאכֶת הַמִּשְׁכָּן. וְעַל צַד הָרֶמֶז נוּכַל לְפָרֵשׁ, אָמְרוּ רַבּוֹתֵינוּ ז״ל (נדרים לא:): גְּדוֹלָה מִילָה שֶׁדּוֹחָה אֶת הַנְּגָעִים, לְפִי שֶׁסְּתָם מִילָה סִבָּה לְמִילַת כָּל אַרְבַּע עָרְלוֹת, וּמִכְּלָלָם עָרְלַת הַפֶּה, וּכְשֶׁהוּא נִמּוֹל מֵעָרְלַת הַפֶּה, לֹא יְסַפֵּר לָשׁוֹן הָרָע, וְאָז לֹא יָבֹא לִידֵי נְגָעִים הַבָּאִים עַל לָשׁוֹן הָרָע (ערכין טו:). וְעַל זֶה קָרָא מֹשֶׁה תִּגָּר בְּאָמְרוֹ (שמות ה כג): ״וּמֵאָז בָּאתִי לְדַבֵּר בִּשְׁמֶךָ״ וְגוֹ׳, כְּדַעַת הַמִּדְרָשׁ (ילק״ש שמות קעד) הָאוֹמֵר: כָּל פְּרַקְמַטְיָא שֶׁל מֹשֶׁה הָיְתָה בְּ״אָז״ כוּ׳, רֶמֶז לַמִּילָה. וְכֵן מַסִּיק בְּהֶדְיָא בַּיַּלְקוּט פָּרָשַׁת בְּשַׁלַּח (רמא טו) בְּפָסוּק ״אָז יָשִׁיר מֹשֶׁה״, שֶׁנִּקְרַע הַיָּם בִּזְכוּת הַמִּילָה שֶׁנִּתְּנָה בְּיוֹם שְׁמִינִי כְּמִסְפַּר ״אָז״. וְכֵן כָּל אוֹתָן ״אָז״ שֶׁמַּזְכִּיר בְּמִדְרָשׁ דְּבָרִים רַבָּה בְּפָסוּק ״אָז יַבְדִּיל מֹשֶׁה״ (ד מא), כִּי גַּם בּוֹ רֶמֶז לַמִּילָה הַמַּצֶּלֶת מִן שְׁפִיכוּת דָּמִים, כַּמְבֹאָר לְמַעְלָה פָּרָשַׁת בֹּא בְּפָסוּק ״רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם״ (י י). וְכֵן הַצָּלַת נַפְשׁוֹ לֹא הָיְתָה אֶלָּא בְּ״אָז״, שֶׁנֶּאֱמַר (שמות ד כו): ״אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת״. וְכֵן קִנְטוּרוֹ לֹא הָיָה אֶלָּא בְּ״אָז״, שֶׁנֶּאֱמַר (שם ו כג): ״וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ״, אָמַר מֹשֶׁה: יוֹדֵעַ אֲנִי שֶׁעֲרַל שְׂפָתַיִם אָנֹכִי, וְלֹא בָּאתִי לְדַבֵּר בְּשִׁמְךָ כִּי אִם מֵאָז שֶׁסָּמַכְתִּי עַל הַמִּילָה הָרְמוּזָה בְּ״אָז״, שֶׁתִּהְיֶה סִבָּה גַּם לְתִקּוּן עָרְלַת הַפֶּה, וְרוֹאֶה אֲנִי שֶׁלֹּא הוֹעִילָה כְּלוּם.

When a person has on the skin of his flesh, etc. The section on skin afflictions [nega’im] is juxtaposed to the previous section that discusses circumcision, to teach you that circumcision pushes off skin afflictions, because in every place, the earlier commandment pushes off the later one, as explained above in Parashat Vayakhel regarding the statement of our Sages that the Sabbath precedes the Tabernacle, telling you that the Sabbath pushes off the work of the Tabernacle. And by way of allusion, it seems to me that this relates to our Sages’ statement (Nedarim 31b): “Great is circumcision, for it pushes off skin afflictions.” This is because circumcision is generally a catalyst for the removal of all four types of “foreskins,” including the “foreskin of the lips,” and when one is circumcised from the foreskin of the lips, they will not speak evil speech [lashon hara], and thus will not come to have skin afflictions, which come as a result of evil speech (Arachin 15b). Regarding this, Moses complained, saying: From when [az] I came to speak in Your name, etc. (Exodus 5:23) according to the Midrash (Yalkut Shimoni, Exodus 174) that states that all of Moses’ transactions were with az [the Hebrew word for “when/then”], alluding to circumcision. This is also explicitly concluded in the Yalkut Parashat Beshalach (241:15) on the verse Then [Az] Moses sang: that the sea was split in the merit of circumcision, which is performed on the eighth day, corresponding to the numerical value of az [which is eight]. Similarly, all those instances of az mentioned in Midrash Devarim Rabbah on the verse Then [Az] Moses set apart (Deuteronomy 4:41) also allude to circumcision, which saves one from bloodshed, as explained above in Parashat Bo on the verse See that evil is before your faces (Exodus 10:10). Likewise, the salvation of his [Moses’] life was only through az, as it says: Then [Az] she said, “A bridegroom of blood because of the circumcision” (Exodus 4:26). And similarly, his complaint was only with az, as it says: From when I came to Pharaoh to speak in Your name (Exodus 6:23). Moses said: “I know that I am of uncircumcised lips, and I only came to speak in Your name from az, as I relied on circumcision, which is alluded to in az, that it would also be a catalyst for fixing the foreskin of the lips, but I see that it has not helped at all.”

Kli Yakar on Leviticus 13:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַעֲלֵיהֶם אָמַר שְׁלֹמֹה. ״זְבוּבֵי מָוֶת יַבְאִישׁ״ וְגוֹ׳ (קהלת י א) רָצָה לוֹמַר אֵלּוּ בַּעֲלֵי הַלָּשׁוֹן שֶׁנִּמְשְׁלוּ לַזְּבוּבִים, וּבְרוּחַ שְׂפָתָיו יָמִית, כִּי לָשׁוֹן הָרַע תְּלָתָא קְטִיל (דב״ר ה י), עַל כֵּן קְרָאָם ״זְבוּבֵי מָוֶת״. וְאָמַר ״יַבְאִישׁ״, כִּי כָל כַּוָּנָתָם לְהַבְאִישׁ רֵיחַ אֲנָשִׁים טוֹבִים. ״יַבִּיעַ שֶׁמֶן רוֹקֵחַ״, ״יַבִּיעַ״ לְשׁוֹן דִּבּוּר, וְרָצָה לוֹמַר שֶׁהוּא מְדַבֵּר אֲפִלּוּ מִן אִישׁ שָׁלֵם אֲשֶׁר רֵיחוֹ נוֹדֵף כְּשֶׁמֶן רוֹקֵחַ, מִכָּל מָקוֹם הוּא מִשְׁתַּדֵּל לְהַבְאִישׁ רֵיחוֹ. ״יָקָר מֵחָכְמָה מִכָּבוֹד סִכְלוּת מְעָט״, כִּי בְּעֵינָיו אוֹתוֹ סִכְלוּת מְעַט שֶׁהוּא רוֹאֶה בְּזוּלָתוֹ הוּא יָקָר וְכָבוֹד בְּעֵינָיו יוֹתֵר מִכָּל חָכְמָה וְכָבוֹד שֶׁרוֹאֶה בּוֹ, עַד שֶׁזֶּה הַסִּכְלוּת מְעַט מַכְרִיעַ אֶת כָּל הַחָכְמָה וְהַכָּבוֹד. וְנָתַן טַעַם לַדָּבָר לְפִי שֶׁ״לֵב חָכָם לִימִינוֹ״ (קהלת י ב), הַיְנוּ לָדוּן הַבְּרִיּוֹת לְכַף זְכוּת, כְּאָמְרוּ רז״ל (תנחומא שמות יח): אֵלּוּ מַיְמִינִים לִזְכוּת כו׳, ״וְלֵב כְּסִיל לִשְׂמֹאלוֹ״, לָדוּן אֶת הַבְּרִיּוֹת לְכַף חוֹבָה, עַל כֵּן לְעוֹלָם אֵינוֹ מְסַפֵּר בְּמַעֲלוֹת זוּלָתוֹ כִּי אִם בִּגְנוּתוֹ. וְטַעְמוֹ שֶׁל דָּבָר, לְפִי שֶׁ״גַם בְּדֶרֶךְ שֶׁהַסָּכָל הֹלֵךְ לִבּוֹ חָסֵר וְאָמַר לַכֹּל סָכָל הוּא״, (שם י ג) רָצָה לוֹמַר כָּל הַפּוֹסֵל בְּמוּמוֹ פּוֹסֵל (קידושין ע:), וְסָכָל זֶה הַחוֹשֵׁד בִּכְשֵׁרִים יוֹדֵעַ בְּעַצְמוֹ שֶׁאוֹתוֹ חִסָּרוֹן וְדֹפִי שֶׁמַּטִּיל בְּזוּלָתוֹ יֵשׁ גַּם בּוֹ, וְגַם הוּא לִבּוֹ חָסֵר מִן אוֹתוֹ דָּבָר. עַל כֵּן אָמַר לַכֹּל כִּי סָכָל הוּא, וְתוֹלֶה גַּם בַּאֲחֵרִים אוֹתוֹ סִכְלוּת שֶׁהוּא יוֹדֵעַ שֶׁיֶּשְׁנוֹ בּוֹ בְּעֶצֶם וְרִאשׁוֹנָה, וְסוֹבֵר מֵאַחַר שֶׁהוּא עוֹשֶׂה כֵן כֻּלָּם עוֹשִׂים כָּאֵלֶּה. אֵלּוּ הֵם הַזְּבוּבִים הַחוֹקְרִים תָּמִיד אַחַר מוּמֵי הַבְּרִיּוֹת וְחֶסְרוֹנָן, כְּדֶרֶךְ שֶׁנֶּאֱמַר (שמות לג ח) ״וְהִבִּיטוּ אַחֲרֵי מֹשֶׁה״, לְפִיכָךְ נִלְקוּ בְּצָרַעַת שֶׁנִּקְרָא רָאתָן, כִּי כְּשֵׁם שֶׁהֵם בַּעֲלֵי רָאתָן שֶׁרוֹאִים וּמִסְתַּכְּלִים אַחֲרֵי מוּמֵי בְּנֵי הָאָדָם, כָּךְ נִלְקוּ בְּצָרַעַת שֶׁנִּקְרָא רָאתָן. וְאָמְרוּ הִזָּהֲרוּ מֵהֶם שֶׁלֹּא לְטַפֵּל עִמָּהֶם לַהֲשִׁיבָן מִדַּרְכָּם הָרָעָה לְהוֹרוֹת לָהֶם דֶּרֶךְ הַתְּשׁוּבָה, כִּי הוּא סוֹבֵר סִפֵּר אֵין לוֹ תַּקָּנָה, עַל כֵּן אֵין לְטַפֵּל עִמָּהֶם בְּחִנָּם. וְכֵן דַּעַת רַבִּי זֵירָא וְר׳ אַמֵי וְרַבִּי אַסֵי שֶׁנִּתְרַחֲקוּ מֵעַל גְּבוּלָם בְּכָל מִינֵי הַרְחָקָה כִּדְמַסִּיק שָׁם.

And about them Solomon said: Dead flies cause the ointment to stink etc. (Ecclesiastes 10:1). This means those with evil tongues who are compared to flies, and with the breath of His lips He kills, for evil speech kills three people (Devarim Rabbah 5:10). Therefore he called them dead flies and said cause to stink, because their entire intention is to make the reputation of good people stink. He sends forth a stinking savor of the ointment of the apothecary — sends forth is an expression of speech, meaning that even about a perfect person whose reputation is as fragrant as perfumed oil, nevertheless, he strives to make his reputation stink. A little folly is weightier than wisdom and honor — because in his eyes, that small folly that he sees in others is more precious and honorable to him than all the wisdom and honor he sees in them, until this small folly outweighs all the wisdom and honor. And he gives a reason for this: A wise man’s heart is at his right hand (Ecclesiastes 10:2), meaning to judge people favorably, as our Sages said (Tanchuma, Shemot 18), “These are those who go to the right to find merit, etc.” But a fool’s heart is at his left — to judge people unfavorably. Therefore, he never speaks of others’ virtues, only their disgrace. The reason for this is that even on the road where the fool walks, his heart is lacking, and he says to all that he is a fool (Ecclesiastes 10:3). This means that “whoever disqualifies others, with his own defect he disqualifies them” (Kiddushin 70b). This fool who suspects the innocent knows within himself that the same deficiency and flaw he attributes to others exists in himself, and his own heart is also lacking in that matter. Therefore, he says to all that they are fools, attributing to others the same foolishness that he knows exists primarily in himself, thinking that since he acts this way, everyone does the same. These are the flies that constantly investigate people’s flaws and deficiencies, as it is said they looked after Moses (Exodus 33:8). Therefore, they were afflicted with leprosy, which is called “ra’atan” [a type of skin disease]. Just as they are possessors of “ra’atan” [from the root “to see”] who look at and observe the defects of people, so they were afflicted with leprosy called “ra’atan.” And they [the Sages] said to beware of them and not to deal with them to return them from their evil ways or to show them the way of repentance, because he thought that a slanderer has no remedy. Therefore, do not deal with them in vain. This was also the opinion of Rabbi Zeira, Rabbi Ami, and Rabbi Asi, who distanced themselves from their territory [of those who spoke evil speech] in all kinds of ways, as it concludes there.

Kli Yakar on Leviticus 14:4:8 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְדַעַת רַבִּי פִּנְחָס, מִדְּקָאָמַר ״וּבְאַבְנֵט בַּד יַחְגּוֹר״, הַמְכַפֵּר עַל הַהִרְהוּר, וַדַּאי בְּלִבָּם הִרְהֲרוּ זֶה, וּכְדֶרֶךְ שֶׁבֵּאַרְנוּ דִּבְרֵי רַבִּי אַיְיבוּ. וְרַבִּי אַיְיבוּ סָבַר שֶׁהָאַבְנֵט מְכַפֶּרֶת עַל הַהִרְהוּר שֶׁל עֲרָיוֹת, כִּי בְּנֵי אַהֲרֹן לֹא הָיוּ לָהֶם נָשִׁים, וּמִי שֶׁהוּא בְּלֹא אִשָּׁה מָלֵא הִרְהוּרֵי עֲבֵרָה. וְרַבִּי פִּנְחָס סָבַר שֶׁהַכְּתֹנֶת הַמְכַפֵּר עַל שְׁפִיכוּת דָּמִים הַיְינוּ לְפִי שֶׁלֹּא עָסְקוּ בִּפְרִיָּה וּרְבִיָּה עַל כֵּן דּוֹמֶה כְּאִלּוּ שָׁפְכוּ דָם, כִּדְמַסִּיק בִּיבָמוֹת (סג:): תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: כָּל שֶׁאֵינוֹ עוֹסֵק בִּפְרִיָּה וּרְבִיָּה כְּאִלּוּ שׁוֹפֵךְ דָּמִים, שֶׁנֶּאֱמַר (בראשית ט ו): ״שֹׁפֵךְ דַּם הָאָדָם״, וּכְתִיב (שם ט ז): ״וְאַתֶּם פְּרוּ וּרְבוּ״. וְטַעֲמוֹ שֶׁל דָּבָר כִּי דַּם זַרְעוֹתָיו הִנֵּה נִדְרָשׁ מִיָּדוֹ. וּ״מִכְנְסֵי בַד״ הַמְכַפֵּר עַל גִּלּוּי עֲרָיוֹת בַּעֲבוּר שֶׁנִּכְנְסוּ שְׁתוּיֵי יַיִן הַמַּרְגִּיל לְעֶרְוָה, וּכְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא עה.): כָּל הַנּוֹתֵן עֵינָיו בְּכוֹסוֹ כָּל הָעֲרָיוֹת דּוֹמוֹת עָלָיו לְמִישׁוֹר, שֶׁנֶּאֱמַר (משלי כג לא): ״כִּי יִתֵּן בַּכּוֹס עֵינוֹ יִתְהַלֵּךְ בְּמֵישָׁרִים״. ״וּבְמִצְנֶפֶת בַּד״ כִּי הוּא מְכַפֵּר עַל גַּסּוּת הָרוּחַ, וְזֶה כּוֹלֵל כַּמָּה מִינֵי עָוֹן שֶׁיִּחֲסוּ לָהֶם רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הַתְּלוּיִן בְּגַסּוּת הָרוּחַ, הֵן שֶׁהִסְתַּכְּלוּ בַּשְּׁכִינָה מִתּוֹךְ לֵב גַּס, הֵן מַה שֶּׁהוֹרוּ בִּפְנֵי מֹשֶׁה רַבָּן, וְכַמָּה מִינֵי עֲבֵרוֹת זְכַרְנוּם לְמַעְלָה פָּרָשַׁת שְׁמִינִי (י א). וּלְפִי שֶׁבְּנֵי אַהֲרֹן מֵתוּ עַל שֶׁחָזוּ אֶת הָאֱלֹהִים בְּעוֹד הֱיוֹתָם מְלֻכְלָכִים בַּחֲטָאִים אֵלּוּ, עַל כֵּן צִוָּה לְאַהֲרֹן בְּבוֹאוֹ לִרְאוֹת כְּבוֹד ה׳ יִהְיֶה נָקִי מִכָּל לִכְלוּכֵי חֲטָאִים אֵלּוּ, וְיִלְבַּשׁ אַרְבָּעָה בִּגְדֵי לָבָן אֵלּוּ הַמַּלְבִּינִים הַחֲטָאִים הָאֵלּוּ, שֶׁאִם יַאְדִּימוּ כַּתּוֹלָע כַּצֶּמֶר יִהְיוּ. וְעוֹד שֶׁכְּדֶרֶךְ שֶׁבָּא לִרְאוֹת פְּנֵי הַשְּׁכִינָה, לְבוּשֵׁיהּ כִּתְלַג חִוָּר, כָּךְ בָּא לֵרָאוֹת בְּבִגְדֵי לָבָן.

And Rabbi Pinchas’s opinion is derived from the statement that with a linen belt he shall gird which atones for sinful thoughts; certainly they had such thoughts in their hearts, as we explained [the issue as it relates to the service on Yom Kippur] in the words of Rabbi Aivo. Rabbi Aivo [however] held that the belt atones for thoughts of forbidden sexual relations, because Aaron’s sons did not have wives, and one who is without a wife is full of sinful thoughts. Rabbi Pinchas held that the tunic, which atones for bloodshed, refers to their not engaging in procreation, which is comparable to bloodshed, as concluded in Yevamot (63b): “It was taught: Rabbi Eliezer says, anyone who does not engage in procreation is as if he sheds blood, as it says Whoever sheds the blood of man (Genesis 9:6), and it is written And you, be fruitful and multiply (Genesis 9:7).” The reason for this is that the blood of his seed is required of him. And the linen pants, which atone for sexual immorality, [were needed] because they entered [the sanctuary] drunk with wine, which leads to sexual impropriety, as our Sages said (Yoma 75a), “Anyone who fixes his gaze on his cup, all forbidden sexual relations appear level to him, as it says When he puts his eye on the cup, he goes straight ahead (Proverbs 23:31).” And the linen turban atones for haughtiness, which includes several types of sins that our Sages attributed to them that are connected to haughtiness: that they gazed at the Divine Presence with an arrogant heart, that they issued rulings in the presence of Moses their teacher, and several other sins that we mentioned above in Parshat Shemini (10:1). And since Aaron’s sons died because they beheld God while they were still defiled with these sins, therefore He commanded Aaron that when he comes to see the glory of God, he should be clean of all the defilement of these sins, and he should wear these four white garments that whiten these sins — though they be red as crimson, they shall be as [white] wool. Furthermore, just as he comes to see the face of the Divine Presence, whose raiment was white as snow, so too he comes to be seen in white garments.

Kli Yakar on Leviticus 16:4:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם. סָמַךְ פָּרָשָׁה זוֹ לְכָאן לְפִי שֶׁיֵּשׁ מָקוֹם לַמִּינִים לִטְעוֹת וְלוֹמַר שֶׁשְּׁלִיחַת הַשָּׂעִיר הַמִּדְבָּרָה הוּא לַשְּׂעִירִים חָלִילָה, עַל כֵּן הִזְהִירָם מִיָּד עַל שְׁחִיטַת חוּץ, וְהוֹרָה שֶׁרָצָה ה׳ אַדְרַבָּא לִמְנֹעַ מֵהֶם הַזְּבִיחָה לַשְּׂעִירִים אֲשֶׁר הִתְעַסְּקוּ בָּהֶם לְפָנִים, מִדְּקָאָמַר לְשׁוֹן עוֹד. וְעִנְיַן הַשָּׂעִיר אֵינוֹ עֲבוֹדָה וּזְבִיחָה כִּי אִם חֶלְקוֹ שֶׁל סַמָּאֵ״ל. וְכֵן פֵּרֵשׁ הָרַמְבַּ״ן (ויקרא טז ח) וְזֶה לְשׁוֹנוֹ: צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּשְׁלַח שָׂעִיר בַּמִּדְבָּר לַשַּׂר הַמּוֹשֵׁל בִּמְקוֹמוֹת הֶחֻרְבָּן, כִּי הוּא הָעִלָּה לְכוֹכְבֵי הַחֶרֶב וְהַדָּמִים וְהַמִּלְחָמוֹת וְהַפְּצָעִים וְהַמַּכּוֹת וְהַפֵּרוּד וְהַחֻרְבָּן, וְהַכְּלָל נֶפֶשׁ לְגַלְגַּל מַאֲדִים, וְחֶלְקוֹ מִן הָאֻמּוֹת עֵשָׂו, שֶׁהוּא עַם הַיּוֹרֵשׁ הַחֶרֶב וְהַמִּלְחָמוֹת. וּמִן הַבְּהֵמוֹת, הַשְּׂעִירִים וְהָעִזִּים. וּבְחֶלְקוֹ עוֹד הַשֵּׁדִים הַנִּקְרָאִים מַזִּיקִין וּשְׂעִירִים. וְהֶאֱרִיךְ שָׁם הָרַב בִּלְשׁוֹנוֹ. וְהִנֵּה מָקוֹם אִתִּי לְתָרֵץ בָּזֶה מַה שֶׁכָּתוּב בִּשְׁחוּטֵי חוּץ ״דָּם יֵחָשֵׁב לָאִישׁ הַהוּא״, פֵּרֵשׁ רַשִׁ״י כְּשׁוֹפֵךְ דַּם הָאָדָם כוּ׳. וְיֵשׁ לְהַקְשׁוֹת מָה עִנְיָן שׁוֹחֵט בַּחוּץ לִשְׁפִיכַת דַּם הָאָדָם. אֶלָּא לְפִי שֶׁהַשּׁוֹחֵט בַּחוּץ לַשְּׂעִירִים מוֹשֵׁךְ כֹּחוֹ מִן מַאֲדִים הַמַּשְׁפִּיעַ הַחֶרֶב וְהַהֲרֵיגָה, נִמְצָא שֶׁיָּפֶה אָמַר ״דָּם יֵחָשֵׁב לָאִישׁ הַהוּא״, כִּי הוּא חָשׁוּב בֶּאֱמֶת לְשׁוֹפֵךְ דָּם כִּי זֶה כֹּחוֹ שֶׁל אֱלֹהוֹ. וְזֶה פֵּרוּשׁ יָקָר.

“And they shall no longer sacrifice their sacrifices to goat-demons.” This passage is placed here because there is room for heretics to err and say that sending the goat to the wilderness is for the goat-demons, Heaven forbid. Therefore, He immediately warned them about slaughtering outside [the Temple] and indicated that God actually wanted to prevent them from sacrificing to goat-demons, which they had engaged in previously, as evidenced by the use of the term “no longer.” The matter of the goat [to Azazel] is not a form of worship or sacrifice, but rather the portion of Samael, as Nachmanides explains (Leviticus 16:8), saying: “The Holy One, blessed be He, commanded that we send a goat to the wilderness to the angel who rules over places of desolation, for he is the cause of the stars of sword, blood, wars, wounds, blows, division, destruction, and generally the soul of the planet Mars. His portion among the nations is Esau, who is the nation that inherits the sword and wars. Among animals, his portion is goats, and his portion also includes the demons called mazikin and goat-demons,” and the Rabbi elaborated there in his language. And here I have an opportunity to explain with this what is written regarding sacrifices outside [the Temple]: blood shall be imputed to that man. Rashi explains: “as if he shed human blood,” etc. One may ask, what is the connection between slaughtering outside [the Temple] and shedding human blood? But since one who slaughters outside to goat-demons draws power from Mars, which influences swords and killing, it follows that blood shall be imputed to that man is aptly stated, for he is truly considered as one who sheds blood, since this is the power of his deity. And this is a precious interpretation.

Kli Yakar on Leviticus 17:7:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְהָרַמְבַּ״ן כָּתַב בְּפָרָשַׁת בְּרֵאשִׁית (ב ט) שֶׁפְּרִי עֵץ הַדַּעַת הָיָה מוֹלִיד תַּאֲוַת הַמִּשְׁגָּל, וְלָכֵן כִּסּוּ מַעֲרוּמֵיהֶם אַחַר שֶׁאָכְלוּ מִמֶּנּוּ. עַל כֵּן מָצִינוּ שֶׁבְּכָל מָקוֹם שֶׁחֵטְא שֶׁל גִּלּוּי עֲרָיוֹת מָצוּי אָז הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקֵד עֲוֹן הָאָרֶץ, כִּי הִיא גָּרְמָה לָאָדָם הָרִאשׁוֹן שֶׁחָטָא בְּעֵץ הַדַּעַת וְעַל יְדֵי זֶה הָיָה לוֹ נְטִיָּה גְּדוֹלָה אֶל הָעֲרָיוֹת, כִּי בְּדוֹר הַמַּבּוּל שֶׁהָיָה הַזְּנוּת מָצוּי שָׁם נֶאֱמַר (בראשית ו יג): ״וְהִנְנִי מַשְׁחִיתָם אֶת הָאָרֶץ״, כְּמוֹ עִם הָאָרֶץ, כִּי גַּם שְׁלֹשָׁה טְפָחִים שֶׁל מַחֲרֵשָׁה נִתְקַלְקְלוּ, וְזֶה הָיָה לָאָרֶץ עַל צַד הָעוֹנֶשׁ לְטַהֲרָהּ בְּרוֹתְחִין. וּמִטַּעַם זֶה נִקְרֵאת אֶרֶץ יִשְׂרָאֵל ״אֶרֶץ לֹא מְטֹהָרָה״, לְפִי שֶׁלֹּא גֻשְׁמָה בְּיוֹם זָעַם כִּדְאִיתָא בִּיחֶזְקֵאל (כב כד), וּכְתִיב (ויקרא כו לב): ״וַהֲשִׁמּוֹתִי אֲנִי אֶת הָאָרֶץ״. וּמִכָּאן רְאָיָה שֶׁבִּשְׁעַת הַכַּעַס גּוֹרֵם הַחֵטְא שֶׁהָאָרֶץ מְקֻלְקֶלֶת, וּכְמוֹ שֶׁכָּתוּב (דברים כט כא-כב): ״וְרָאוּ אֶת מַכּוֹת הָאָרֶץ וְאֶת תַּחֲלֻאֶיהָ אֲשֶׁר חִלָּה ה׳ בָּהּ, גָּפְרִית וָמֶלַח שְׂרֵפָה כָל אַרְצָהּ״, כִּי בְּרוֹתְחִין קִלְקְלָה וּבְרוֹתְחִין נִדּוֹנָה בִּשְׂרֵפָה כָּל אַרְצָהּ, וְכֵן בְּדוֹר הַמַּבּוּל כְּתִיב (בראשית ו ה): ״וַיַּרְא ה׳ כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ״, שֶׁנִּתְפָּעֲלָה הָאָרֶץ מֵרָעַת יוֹשְׁבֵי בָהּ.

And the Ramban wrote in Parashat Genesis (2:9) that the fruit of the Tree of Knowledge would generate sexual desire, and therefore they covered their nakedness after eating from it. Therefore, we find that in every place where the sin of sexual immorality is prevalent, the Holy One, blessed be He, visits the iniquity upon the land, because it caused Adam to sin with the Tree of Knowledge, and through this he had a great inclination toward forbidden relationships. For in the generation of the Flood, where promiscuity was prevalent, it states, Behold, I will destroy them et the earth (Genesis 6:13). [Et means] like “with the earth,” because even the three handbreadths of plowing depth were ruined, and this was a punishment for the land to purify it with boiling water. For this reason, the Land of Israel is called “a land not cleansed,” because it was not rained upon on the day of wrath, as is found in Ezekiel (22:24). And it is written, And I will make the land desolate (Leviticus 26:32). From here is proof that at the time of anger, sin causes the land to be ruined, as it is written, And they will see the afflictions of that land and the sicknesses with which the Lord has made it ill: sulfur and salt, a burning throughout its land (Deuteronomy 29:21-22). For with hot waters it was ruined, and with hot waters it was judged, with burning throughout its land. And similarly, regarding the generation of the Flood, it is written, And the Lord saw that the wickedness of man was great in the earth (Genesis 6:5), for the earth was affected by the wickedness of its inhabitants.

Kli Yakar on Leviticus 18:25:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וּמִדְּקָאָמַר כָּאן ״לֹא תַעֲשׂוּ״, נִרְאֶה לִי שֶׁאֵין זֶה מְדַבֵּר בְּהַטָּיַת מִשְׁפָּט, שֶׁהֲרֵי הוּא לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה, אֶלָּא שֶׁיֵּשׁ בּוֹ אַזְהָרָה שֶׁלֹּא יַתִּיר לְעַצְמוֹ מַה שֶּׁאוֹסֵר לַאֲחֵרִים, כִּי כָּל דַּיָּנָא דְּמַפְּקִין מִנֵּיהּ מָמוֹנָא בְּדִינָא לָאו דַּיָּנָא הוּא (ב״ב נח:), אַף עַל פִּי שֶׁפְּשׁוּטוֹ הוּא אֲפִלּוּ שׂוֹרֵף גְּדִישׁוֹ כוּ׳ (עיין ספרי דברים א יז), מִכָּל מָקוֹם יֵשׁ בּוֹ רֶמֶז גַּם עַל הַדִּין שֶׁיִּהְיֶה מְנֻקֶּה מִכָּל מוּם וָעָוֶל, וְאַחַר כָּךְ יִקְשֹׁט אֲחֵרִים, כְּמַעֲשֶׂה שֶׁל הַהוּא שֶׁקָּצַץ אִילָנוֹ הַנּוֹטֶה לִרְשׁוּת הָרַבִּים בַּלַּיְלָה תְּחִלָּה (ירושלמי ב״ב פ״ב הל׳ יא). לְכָךְ נֶאֱמַר אֶל הַדַּיָּנִים, לֹא תַעֲשׂוּ אַתֶּם הַדָּבָר שֶׁאַתֶּם פּוֹסְקִים בַּמִּשְׁפָּט, כִּי הוּא עָוֶל. וְאוּלַי שֶׁלָּזֶה כִּוֵּן רַשִׁ״י שֶׁפֵּרֵשׁ שֶׁהַדַּיָּן הַמְקַלְקֵל אֶת הַדִּין קָרוּי עַוָּל שָׂנוּי כוּ׳, לְשׁוֹן קִלְקוּל מוֹרֶה שֶׁאֵינוֹ מְדַבֵּר בְּמַטֶּה דִין, כִּי אִם בִּמְקַלְקֵל הַדִּין הַיָּשָׁר, כִּי בִּזְמַן שֶׁהוּא אֵינוֹ מְקַיֵּם מַה שֶּׁפּוֹסֵק לַאֲחֵרִים הֲרֵי הוּא מְקַלְקֵל הַדִּין, שֶׁרַבִּים קוֹרְאִים תִּגָּר עַל הַדִּין וְאֵינָן רוֹצִין לְקַיְּמוֹ מִצַּד שֶׁתּוֹלִין עַצְמָם בַּדַּיָּן. וְעַל כֵּן מֵבִיא רַשִׁ״י לִרְאָיָה מִן פָּסוּק ״כִּי תוֹעֲבַת ה׳ וְגוֹ׳ כֹּל עֹשֵׂה עָוֶל״ הַנֶּאֱמַר בְּפָרָשַׁת מִשְׁקָלוֹת (דברים כה טז), וְשָׁם נֶאֱמַר: ״לֹא יִהְיֶה בְכִיסְךָ אֶבֶן וָאָבֶן גְּדוֹלָה וּקְטַנָּה״ (שם כה יג), וְהוּא שֶׁשּׁוֹקֵל לַאֲחֵרִים בִּקְטַנָּה וּלְעַצְמוֹ בִּגְדוֹלָה, וְזֶה דוּגְמַת הַדַּיָּן הַמַּתִּיר לְעַצְמוֹ מַה שֶּׁאוֹסֵר לַאֲחֵרִים. וְאַחַר כָּךְ מֵבִיא פָּסוּק ״וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ״ (שם ז כו), כִּי הַדַּיָּן דְּמַפְּקִין מִנֵּיהּ מָמוֹנָא בְּדִין הוּא הַמֵּבִיא תּוֹעֵבָה אֶל בֵּיתוֹ, מַה שֶּׁהוּא פּוֹסֵק לַאֲחֵרִים תּוֹעֵבָה, הוּא מֵבִיא אֶל בֵּיתוֹ. וְזֶה רֶמֶז נָכוֹן וּבָרוּר וְעִנְיָן יָקָר.

And from the fact that it says here “do not do,” it seems to me that this is not speaking about perverting justice, for that is a negative commandment that does not involve an action. Rather, it contains a warning that one should not permit for oneself what one forbids to others, for “any judge from whom money is extracted in judgment is not a judge” (Bava Batra 58b). Even though its simple meaning is even if one burns their stack of grain, etc. (see Sifrei Deuteronomy 1:17), nevertheless there is also an allusion regarding the judge, that they should be free from all blemish and injustice, and only then should they correct others. Like the story of the one who first cut down their own tree that was extending into the public domain at night (Jerusalem Talmud, Bava Batra, Chapter 2, Halakhah 11). Therefore, it says to the judges: do not do yourselves the thing that you rule as judgment, for it is an injustice. And perhaps this is what Rashi intended when he explained that the judge who corrupts judgment is called “injustice,” “hated,” etc. The language of “corruption” indicates that it is not speaking about perverting justice, but rather about corrupting righteous judgment. For when one does not fulfill what one rules for others, one corrupts the judgment, as many will protest against the ruling and will not want to fulfill it because they base themselves on the judge. Therefore, Rashi brings as proof the verse for an abomination to God… is anyone who does injustice, which is stated in the section about weights (Deuteronomy 25:16). And there it states, You shall not have in your pocket a stone and a stone, large and small (Deuteronomy 25:13). This refers to one who weighs for others with the small weight but for himself with the large one, which is like the judge who permits for himself what he forbids for others. Afterward, Rashi brings the verse, and you shall not bring an abomination into your house (Deuteronomy 7:26). For the judge from whom money is extracted in judgment is bringing an abomination into his house — what he rules as an abomination for others, he brings into his own house. And this is a correct and clear allusion, and a precious matter.

Kli Yakar on Leviticus 19:15:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְעַל צַד הָרֶמֶז יֵשׁ לְהוֹצִיא מִכָּאן דִּין, מַה שֶּׁאָמְרוּ רז״ל (מו״ק כה): תַּלְמִיד חָכָם שֶׁמֵּת הַכֹּל כִּקְרוֹבָיו. וְעָלָיו אָמַר: ״כִּי אִם לִשְׁאֵרוֹ הַקָּרוֹב אֵלָיו״, כִּי ״שְׁאֵרוֹ״ הַיְינוּ מְזוֹנוֹ, כְּאָמְרוּ רז״ל (ברכות יז;): כָּל הָעוֹלָם נִזּוֹן בִּשְׁבִיל חֲנִינָא בְּנִי כוּ׳. וְאָמְרוּ רז״ל (ב״ק ס.): אֵין פֻּרְעָנוּת בָּא לָעוֹלָם כִּי אִם בַּעֲבוּר הָרְשָׁעִים, וְאֵינוֹ מַתְחִיל כִּי אִם בַּצַּדִּיקִים, שֶׁנֶּאֱמַר (שמות כב ה): ״כִּי תֵצֵא אֵשׁ וּמָצְאָה קוֹצִים וְנֶאֱכַל גָּדִישׁ״, שֶׁכְּבָר נֶאֱכַל הַגָּדִישׁ, דְּהַיְינוּ הַצַּדִּיקִים. הִנְּךָ רוֹאֶה שֶׁקָּרָא לַצַּדִּיקִים ״גָּדִישׁ״, כְּגָדִישׁ זֶה שֶׁאוֹכְלִים מִמֶּנּוּ, כָּךְ כָּל הָעוֹלָם נִזּוֹנִין בַּעֲבוּר הַצַּדִּיקִים. וְעִנְיַן ״כְּבָר נֶאֱכַל״, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בְּטַכְסִיסֵי מִלְחָמָה, כִּי מִדֶּרֶךְ הַלּוֹחֲמִים לִסְתּוֹם תְּחִלָּה מַעְיְנוֹת הָעִיר וְלִשְׂרוֹף גְּדִישָׁם כְּדֵי שֶׁלֹּא יִהְיֶה לָהֶם מִמֶּה לְהִתְפַּרְנֵס, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י בְּמַכּוֹת שֶׁל פַּרְעֹה (שם ח יז), כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בִּזְמַן שֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ יִתְבָּרַךְ, הוּא מֵסִיר צִלּוֹ מֵעֲלֵיהֶם תְּחִלָּה וּמְקַלְקֵל גְּדִישָׁם שֶׁלֹּא יִהְיֶה לָהֶם מַה לֶּאֱכוֹל בִּזְכוּתוֹ, כְּדֶרֶךְ שֶׁבֵּאַרְנוּ לְמַעְלָה פָּרָשַׁת וַיְחִי (נ י) ״בְּגוֹרֶן הָאָטָד״ עִנְיַן הַקּוֹצִים וְהַגָּדִישׁ. לְכָךְ נֶאֱמַר ״כִּי אִם לִשְׁאֵרוֹ הַקָּרוֹב אֵלָיו״, רֶמֶז לְתַלְמִיד חָכָם הַמֵּזִין אוֹתוֹ וְהַכֹּל כִּקְרוֹבָיו. וְהִקְדִּימוֹ לְאָבִיו וְאִמּוֹ, כְּאָמְרוּ רז״ל (ב״מ לג.): אֲבֵדַת אָבִיו וַאֲבֵדַת רַבּוֹ, אֲבֵדַת רַבּוֹ קוֹדֶמֶת כוּ׳. וְזֶה יִכְלוֹל גַּם בִּזְמַן שֶׁהַצַּדִּיק אָבַד אוֹ אָבִיו וְאִמּוֹ, לְכָךְ הִקְדִּים אֲבֵדַת רַבּוֹ.

And as a hint, one can derive a law from here, what our Sages said (Moed Katan 25a) that when a Torah scholar dies, everyone is considered like his relative, and about him it says except for his relative who is close to him. For his relative refers to his sustenance, as our Sages said (Berachot 17a) “The whole world is sustained for the sake of my son Chanina, etc.” And our Sages said (Bava Kamma 60a) “Punishment only comes to the world because of the wicked, but it always begins with the righteous, as it is said If a fire breaks out and finds thorns, and a stack of grain is consumed (Exodus 22:5). The stack of grain has already been consumed, referring to the righteous.” You see that the righteous are called a “stack of grain,” — just as people eat from a stack of grain, so too the entire world is sustained because of the righteous. And the meaning of “already been consumed” is that the Holy One, blessed be He, comes with tactics of war, for it is the way of warriors to first block the city’s springs and burn their grain stores so they will have nothing to sustain themselves with, as Rashi explained regarding the plagues of Pharaoh (Exodus 8:17). Similarly, the Holy One, blessed be He, does this when Israel does not fulfill His will: He first removes His protection from them and spoils their grain so they will have nothing to eat through his merit, as we explained above in Parshat Vaychi (50:10) regarding the threshing floor of Atad, the matter of thorns and grain. Therefore it says except for his relative who is close to him, hinting at the Torah scholar who sustains him, and everyone is like his relatives, and he takes precedence over one’s father and mother, as our Sages said (Bava Metzia 33a) “Between the lost item of one’s father and the lost item of one’s teacher, the lost item of one’s teacher takes precedence, etc.” And this also applies when the righteous one passed away, and [so did] one’s father or mother. That is why the loss of one’s teacher takes precedence.

Kli Yakar on Leviticus 21:2:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז כִּי יִוָּלֵד. אָמְרוּ הַמְפָרְשִׁים שֶׁבְּיוֹם הִוָּלְדוֹ יֵשׁ לוֹ עָלָיו שֵׁם שׁוֹר אוֹ כֶשֶׂב, כִּי אֵינוֹ מוֹסִיף עַל שְׁלֵמָתוֹ וְעַל עַצְמוּתוֹ כְּלוּם, כִּי הוּא נוֹלָד עִם כָּל שְׁלֵמָתוֹ. לְאַפּוֹקֵי הָאָדָם, עַיִר פֶּרֶא יִוָּלֵד (איוב יא יב), וּקְנִיַּת שְׁלֵמָתוֹ תָּלוּי בְּמַעֲשָׂיו. וְנִרְאֶה שֶׁלְּכָךְ הוֹדִיעַ לָנוּ הַכָּתוּב, כְּדֵי שֶׁלֹּא תֹּאמַר, מֵאַחַר שֶׁבְּיוֹם הִוָּלְדָם יֵשׁ לָהֶם כָּל הַשְּׁלֵמוּת הָרָאוּי לָהֶם, אִם כֵּן יִהְיוּ כְּשֵׁרִים לְהַקְרָבָה מִיָּד, תַּלְמוּד לוֹמַר: ״וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ״. ״וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה״, כִּי כָל מִסְפַּר שְׁמִינִי קֹדֶשׁ, כַּמְבֹאָר לְמַעְלָה פָּרָשַׁת שְׁמִינִי (ט א), עַל כֵּן אֵינוֹ רָאוּי לִהְיוֹת קֹדֶשׁ עַד אֲשֶׁר יַעֲבֹר עָלָיו מִסְפָּר זֶה.

An ox or a sheep or a goat that is born. The commentators have said that on the day of its birth, it already has the name ox or sheep because it does not add anything to its completeness or essence, as it is born with all its completeness. This is in contrast to a human, who is born a wild donkey’s colt (Job 11:12), and the acquisition of his completeness depends on his actions. It seems that the verse informs us of this so that you would not say that since on the day of their birth they have all the completeness appropriate for them, they should be immediately eligible for sacrifice. Therefore, the verse says: it shall be seven days under its mother, and from the eighth day onward it shall be acceptable. For every count of eight is holy, as explained above in the portion of Shemini (9:1), therefore it is not fitting to be consecrated until this count has passed over it.

Kli Yakar on Leviticus 22:27:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וּשְׂמַחְתֶּם לִפְנֵי ה׳ אֱלֹהֵיכֶם. אֵין שִׂמְחָתָם לִפְנֵי ה׳ כִּי אִם בִּזְמַן שֶׁהֵם בַּאֲגֻדָּה אַחַת, וּבִפְרָט שֶׁהַשִּׂמְחָה דַּוְקָא בְּחַג זֶה, לְפִי שֶׁהוּא זְמַן אֲסִיפָה אֲשֶׁר מִדֶּרֶךְ הָעוֹלָם לִשְׂמֹחַ בָּהּ בְּיוֹתֵר. עַל כֵּן הִזְהִירָם שֶׁתִּהְיֶה הַשִּׂמְחָה לִפְנֵי ה׳ דַּוְקָא, לֹא כְּשִׂמְחַת הָרֵקִים אֲשֶׁר כָּל מְזִמּוֹתָם הָרֹג בָּקָר וְשָׁחֹט צֹאן (ישעיה כב יג), הַשּׁוֹתִים בְּמִזְרְקֵי יַיִן, וּמַרְבִּים מַחֲלֹקֶת בְּיִשְׂרָאֵל, וּבְשִׂמְחָה זוֹ הֶחֱרִיבוּ שְׁנֵי בָּתֵּי מִקְדָּשִׁים וְגָלוּ בְּרֹאשׁ גּוֹלִים, כְּמוֹ שֶׁנֶּאֱמַר (ישעיה נה יב): ״כִּי בְּשִׂמְחָה תֵּצֵאוּ״. כְּאָמְרוּ רז״ל (קידושין פא.): סְקָבָא דְּשַׁתָּא רִגְלָא, כִּי בַּעֲבוּר שֶׁהָיוּ שְׂמֵחִים שֶׁלֹּא לְשֵׁם שָׁמַיִם סִבְּבוּ כָּל חֳלִי וְכָל מַכָּה כְּמַעֲשֵׂה הָאֶתְרוֹג שֶׁזָּרְקוּ בְּיַנַּאי הַמֶּלֶךְ (עיין סוכה מח:). וְעַל שִׂמְחָה זוֹ אָמַר מַה זּוֹ עֹשָׂה, הֲלֹא עַל יָדָהּ תֵּצְאוּ בְּרֹאשׁ גּוֹלִים. אָמְנָם ״בְּשָׁלוֹם״, כְּשֶׁיִּהְיוּ בַּאֲגֻדָּה אַחַת וְשָׁלוֹם בֵּינֵיהֶם – ״תּוּבָלוּן״ אֶל הָאָרֶץ, ״הֶהָרִים וְהַגְּבָעוֹת״, הֵמָּה רָאשֵׁי הַמַּעֲלָה אֲשֶׁר גֹּבַהּ לָהֶם וְיִרְאָה לָהֶם (יחזקאל א יח), ״יִפְצְחוּ לִפְנֵיכֶם רִנָּה״, כִּי יִהְיוּ קוֹדְמִים לְכָל דָּבָר שֶׁבִּקְדֻשָּׁה כְּדִינָם, וְלֹא יִהְיוּ הַנְּעָרִים דּוֹחֲפִין אֶת הַזְּקֵנִים כְּמַעֲשֵׂה הַמְרַגְּלִים. ״וְכָל עֲצֵי הַשָּׂדֶה יִמְחֲאוּ כָף״, הֵמָּה כָּל אַרְבַּע כִּתּוֹת הָרְמוּזִים בְּאַרְבַּע מִינִים אֵלּוּ הַבָּאִים מֵעֲצֵי הַשָּׂדֶה, יִמְחֲאוּ כָף לִשְׂמֹחַ לִפְנֵי ה׳. וְכֵן בְּמָקוֹם אַחֵר (ויק״ר ל ד) דָּרְשׁוּ פָּסוּק זֶה ״אָז יְרַנְּנוּ כָּל עֲצֵי יָעַר״ (תהלים צו יב), עַל אַרְבָּעָה מִינִים אֵלּוּ, וְרָמַז בְּמִלַּת אָז א׳ ז׳, שֶׁהַלּוּלָב נִטָּל בַּמִּקְדָּשׁ כָּל שִׁבְעָה וּבַגְּבוּלִין יוֹם אֶחָד.

And you shall rejoice before the Lord your God. There is no rejoicing before the Lord except when they are in one group, especially since the rejoicing is specifically on this festival because it is the time of gathering, which is naturally a time of increased joy. Therefore, He warned them that the rejoicing should be specifically before the Lord, not like the rejoicing of the empty ones whose every scheme is killing cattle and slaughtering sheep (Isaiah 22:13), who drink from wine bowls and increase division in Israel. With this kind of rejoicing they destroyed both Temples and went into exile at the head of exiles, as it is written For with joy you shall go out (Isaiah 55:12). As our Sages said (Kiddushin 81a), “The most dangerous time of the year is the festival,” because when they rejoiced not for the sake of Heaven, they brought about all manner of illness and affliction, like the incident of the etrog that was thrown at King Yannai (see Sukkah 48b). Concerning this kind of rejoicing, He said, “What is this that you have done? Is it not because of this that you shall go out at the head of exiles”? However, in peace — when they are united as one group with peace between them — you will be led forth. To the land, the mountains and hills — these are the leaders of high rank who have height and are respected (Ezekiel 1:18) — they will break forth before you in singing. For they will be first in all matters of holiness as is proper, and the youth will not push aside the elders as happened with the spies. And all the trees of the field will clap their hands — these are the four groups symbolized by these four species that come from the trees of the field. They will clap their hands to rejoice before the Lord. Similarly, in another place (Vayikra Rabbah 30:4), they interpreted the verse Then all the trees of the forest will sing for joy (Psalms 96:12) as referring to these four species, and it hinted at this in the word then [az] — Aleph [has a numerical value of] one, Zayin [has a numerical value of] seven — that the lulav is taken in the Temple all seven [days] and in the outlying areas for one day.

Kli Yakar on Leviticus 23:40:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וּמַה שֶּׁכָּתוּב ״וַיֵּצֵא בֶן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי״, הוּא הַמִּצְרִי שֶׁהָרַג מֹשֶׁה בַּשֵּׁם הַמְפֹרָשׁ, וְעַל כֵּן כָּל הַיָּמִים הָיָה מְגַדֵּף בְּתוֹךְ לִבּוֹ וְלֹא נוֹדַע בַּחוּץ הַדָּבָר, וְכָל הַמְחַלֵּל שֵׁם שָׁמַיִם בַּסֵּתֶר נִפְרָעִים מִמֶּנּוּ בְּגָלוּי (אבות ד ה). עַל כֵּן סִבֵּב הַשֵּׁם שֶׁיֵּצֵא מֵאָהֳלוֹ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל כְּדֵי שֶׁתִּגָּלֶה רָעָתוֹ בַּקָּהָל, כִּי כָּךְ הַמִּדָּה בְּחִלּוּל הַשֵּׁם. וְיָכוֹל לִהְיוֹת שֶׁלְּכָךְ נֶאֱמַר ״וַיֵּצֵא״, כִּי בְּמֹשֶׁה נֶאֱמַר ״וַיֵּצֵא מֹשֶׁה אֶל אֶחָיו״ (שמות ב יא), גַּם אֲנִי אֵצֵא לְגַדֵּף. בְּמֹשֶׁה נֶאֱמַר (שם ב יב) ״וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ״ וְעָשָׂה בְּצִנְעָה, אֲנִי אֵצֵא בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת בָּרַבִּים.

And what is written: “The son of an Israelite woman went out, and he was the son of an Egyptian man.” This is the Egyptian whom Moses killed using the Explicit Name [of God], and because of this, all his days he [the son] was blaspheming in his heart, but the matter was not known publicly. And whoever desecrates the Name of Heaven in secret will be punished openly (Avot 4:5). Therefore, God arranged that he would go out from his tent among the children of Israel so that his wickedness would be revealed in the assembly, for this is the measure [of justice] in cases of desecration of the Name. And it may be that this is why it says he went out, because regarding Moses it says Moses went out to his brethren (Exodus 2:11) — [so he thought] “I too will go out to blaspheme.” Regarding Moses it says He looked this way and that way, and saw that there was no man (Exodus 2:12) and he acted in private. [But the blasphemer said,] “I will go out among the children of Israel to act publicly.”

Kli Yakar on Leviticus 24:10:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְגוֹ׳. כְּבָר אָמַרְנוּ שֶׁזּוֹ הַבְטָחָה שֶׁלֹּא יַכְחִישׁ חֵילָהּ אַף אִם יִזְרַע שֵׁשׁ שָׁנִים רְצוּפִים וְלֹא יַעֲשֶׂה שָׁנָה בּוּר אַחַר שְׁתֵּי שָׁנִים זֶרַע. וְעַל צַד הַשָּׂכָר אָמַר ״כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נוֹתֵן לָכֶם״, כִּי בֶּאֱמֶת אֲנִי הַנּוֹתֵן לְךָ הָאָרֶץ וְלֹא בְּחֵילְךָ יָרַשְׁתָּ אָרֶץ, וְיֵשׁ לָחוּשׁ שֶׁלֹּא תִּטְעֶה לוֹמַר שֶׁלְּךָ הָאָרֶץ, עַל כֵּן אֲנִי מְצַוְּךָ ״וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה׳״, לֹא לְשֵׁם תּוֹסֶפֶת כֹּחַ בָּאָרֶץ כִּי אִם לְשֵׁם ה׳, לְגַלּוֹת כִּי הוּא יִתְבָּרַךְ בַּעַל הַשָּׂדֶה. וּבִזְכוּת שֶׁתִּשְׁבּוֹת לְשֵׁם ה׳ תִּזְכֶּה לְמָה שֶׁנֶּאֱמַר ״שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְגוֹ׳ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ״, לְאַפּוֹקֵי אִם לֹא תִשְׁבּוֹת לְשֵׁם ה׳ אָז תִּתְחַיֵּב גָּלוּת וְלֹא תִזְרַע אֲפִלּוּ בְּשֵׁשׁ שָׁנִים. וְאִם תֹּאמַר שֶׁתִּזְרָעֶהָ מִכָּל מָקוֹם יָבֹזּוּ זָרִים יְגִיעֲךָ וְלֹא תֶאֱסֹף תְּבוּאָתָהּ, כְּמוֹ שֶׁכָּתוּב (שופטים ו ג): ״וְהָיָה אִם זָרַע יִשְׂרָאֵל וְעָלָה מִדְיָן וַעֲמָלֵק וַיַּשְׁחִיתוּ״, וּכְתִיב (דברים כח לח): ״זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף״. וְאָמַר ״שָׂדֶךָ״ לְמַעֵט שָׂדֶה שֶׁל אֲחֵרִים, לוֹמַר שֶׁאִם לֹא תִּשְׁבּוֹת אֲזַי תֵּלֵךְ בַּגּוֹלָה וְתִהְיֶה עֶבֶד לָאֻמּוֹת וְתִזְרַע שָׂדֶה שֶׁלָּהֶם וְלֹא שָׂדְךָ, אֲבָל בִּזְכוּת הַשְּׁמִיטָה תִּזְרַע שָׂדְךָ וְכַרְמְךָ. וְעוֹד הִזְכִּיר ״שָׂדֶךָ״ לְמַעֵט שְׁנַת הַשְּׁמִיטָה שֶׁבּוֹ אֵין הַשָּׂדֶה שָׂדְךָ כִּי אִם הֶפְקֵר לַכֹּל, כִּי מֵאַחַר שֶׁבְּשָׁנָה זוֹ אַתָּה מוֹדֶה כִּי לַה׳ הָאָרֶץ, אִם כֵּן רָאוּי שֶׁיִּתְפַּרְנְסוּ מִמֶּנָּה בְּשָׁנָה זוֹ עֲנִיֵּי עַמּוֹ וְלֹא יִהְיֶה לְךָ יִתְרוֹן עֲלֵיהֶם. וְאָמַר בִּזְכוּת ״וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה׳״ תִּזְכֶּה שֶׁשֵּׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ, אֲבָל אִם תִּרְצֶה לְהַחֲזִיק בְּפֵרוֹת שְׁבִיעִית כְּבַעַל הַבַּיִת אָז תָּבֹא לִידֵי עֲנִיּוּת, שֶׁתִּמְכֹּר הַשָּׂדֶה וְלֹא יִהְיֶה שָׂדְךָ כִּי אִם שֶׁל אֲחֵרִים, כְּדַעַת הַמִּדְרָשׁ (תנחומא בהר א) הַדּוֹרֵשׁ סְמִיכוּת פָּרָשִׁיּוֹת ״כִּי יָמוּךְ אָחִיךָ״ לְעוֹשֶׂה סְחוֹרָה בְּפֵרוֹת שֶׁל שְׁבִיעִית, שֶׁסּוֹפוֹ לָבוֹא לִידֵי עֹנִי וְלִמְכֹּר בֵּיתוֹ וְשָׂדֵהוּ. וְזֶהוּ דּוֹמֶה לְמָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (תענית ו:): כָּלָה לַחַיָּה מִן הַשָּׂדֶה כַּלֵֵּה לִבְהֶמְתְּךָ בַּבַּיִת, כִּי כָל זְמַן שֶׁחַיָּה אוֹכֶלֶת אָז בִּזְכוּת הַצְּדָקָה יִהְיֶה גַּם לִבְהֶמְתְּךָ, אֲבָל אִם תַּחֲזִיק בָּהּ כְּבַעַל הַבַּיִת לְבִלְתִּי נְתוֹן לַחַיָּה בַּשָּׂדֶה אָז תִּכְלֶה הַפְּרוּטָה מִן הַכִּיס שֶׁגַּם לְךָ לֹא יִהְיֶה.

Six years you shall sow your field, etc. We have already said that this is a promise that the land will not lose its fertility even if it is sown for six consecutive years without leaving it fallow every third year. As a reward, the verse states When you come into the land which I give you, because truly I am giving you the land, and not by your own power did you inherit it: There is concern that you might mistakenly think the land is yours; therefore I command you, and the land shall observe a Sabbath to the Lord. Not for the purpose of adding strength to the land, but rather for the Lord’s sake, to reveal that He, blessed be He, is the owner of the field. And by virtue of your allowing it to rest for the Lord’s sake, you will merit what is said: Six years you shall sow your field, etc., and gather in its produce. This excludes the case where you do not allow it to rest for the Lord’s sake, in which case you will be liable to exile and will not sow even during the six years. And even if you do sow regardless, strangers will plunder your labor and you will not gather its produce, as it is written And so it was, when Israel had sown, that the Midianites and Amalekites came up and destroyed (Judges 6:3), and it is written You shall carry much seed out to the field but gather little in (Deuteronomy 28:38). And the verse says your field to exclude the fields of others, suggesting that if you do not observe the Sabbatical year, you will go into exile and become a slave to the nations, sowing their fields and not your own. But by virtue of observing the Sabbatical year, you will sow your field and your vineyard. Furthermore, it mentions your field to exclude the Sabbatical year, during which the field is not yours but rather ownerless, available to all. Since in this year you acknowledge that the land belongs to the Lord, it is fitting that the poor of His people should be sustained from it in this year, and you should have no advantage over them. And the verse says that by virtue of the land shall observe a Sabbath to the Lord, you will merit that six years you shall sow your field. But if you wish to claim the fruits of the seventh year as an owner, then you will be brought to poverty, having to sell your field, and it will no longer be your field but will belong to others. This is like the opinion of the Midrash (Tanchuma, Behar 1), which interprets the juxtaposition of the passages if your brother becomes poor as referring to one who conducts business with the fruits of the seventh year, who will ultimately come to poverty and sell his house and field. This is similar to what our Sages said (Taanit 6b): When the wild animal has no more to eat from the field, your cattle will have no more to eat at home. For as long as the wild animal eats, then by virtue of charity there will also be food for your cattle, but if you claim ownership and do not allow the wild animal in the field to eat, then the money will vanish from your pocket and you will have nothing for yourself either.

Kli Yakar on Leviticus 25:3:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וּבַעֲבוּר שֶׁהִזְכִּיר רֶמֶז עַל הַגְּאֻלָּה וְעַל הַתְּמוּרָה, חָזַר וְהִזְכִּיר רֶמֶז שֶׁלֹּא יִכְלוּ יִשְׂרָאֵל בְּאֹרֶךְ הַגָּלוּת, בְּאָמְרוֹ ״וְנָתַתִּי מִשְׁכָּנִי בְתוֹכְכֶם וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם״, כִּי מִשְׁכָּן הַיְינוּ מִשְׁכַּן הָעֵדוּת, שֶׁנִּקְרָא מִשְׁכָּן לְפִי שֶׁנִּתְמַשְׁכֵּן בַּעֲוֹנָם שֶׁל יִשְׂרָאֵל, וּבְנוֹהַג שֶׁבָּעוֹלָם שֶׁכָּל מִי שֶׁיֵּשׁ לוֹ לִתֵּן מַשְׁכּוֹן בְּחוֹבוֹ אֵין הַבַּעַל חוֹב גּוֹבֶה נְפָשׁוֹת. כָּךְ נָתַן ה׳ לְיִשְׂרָאֵל הַמִּשְׁכָּן כְּדֵי לְמַשְׁכְּנוֹ אִם יֶחֶטְאוּ וִיכַלֶּה חֲמָתוֹ בְּעֵצִים וַאֲבָנִים, וְעַל יְדֵי שֶׁיִּהְיֶה לוֹ מָקוֹם לִגְבּוֹת חוֹבוֹ בְּמִקַּרְקְעֵי, ״לֹא תִגְעַל נַפְשִׁי אֶתְכֶם״, רְצוֹנוֹ לוֹמַר לֹא אֶצְטָרֵךְ לִקְבֹּעַ אֶת קֹבְעָיו נֶפֶשׁ (ע״פ משלי כב כג). וּמַה שֶּׁנֶּאֱמַר בַּקְּלָלוֹת ״וְגָעֲלָה נַפְשִׁי אֶתְכֶם״, הַיְינוּ שֶׁאִם גַּם אַחַר הַחֻרְבָּן לֹא תִקְחוּ מוּסָר, שֶׁהֲרֵי נֶאֱמַר תְּחִלָּה ״וְשָׁבַרְתִּי גְּאוֹן עֻזְּכֶם״, פֵּרֵשׁ רַשִׁ״י זֶה בֵּית הַמִּקְדָּשׁ, וְאַחַר כָּךְ כְּתִיב ״וְאִם בְּזֹאת לֹא תִשְׁמְעוּ לִי״ וְגוֹ׳, וְעַל זֶה אָמַר, אַחַר שֶׁכְּבָר חָרַב גְּאוֹן עֻזְּכֶם וְשׁוּב אֵין לִי מָקוֹם לִגְבּוֹת חוֹבִי כִּי אִם מִן הַנְּפָשׁוֹת, עַל כֵּן נֶאֱמַר ״וְגָעֲלָה נַפְשִׁי אֶתְכֶם״. וּמַה שֶּׁכָּתוּב ״לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְכַלֹּתָם״ (כו מד), הַיְינוּ דַּוְקָא גִּעוּל שֶׁל כִּלָּיוֹן לֹא יִגְעָלֵם, אֲבָל סְתָם גִּעוּל נְפָשׁוֹת יִהְיֶה אִם גַּם אַחַר הַחֻרְבָּן לֹא יִוָּסְרוּ.

And because it mentioned an allusion about the redemption and about the exchange, it went back and mentioned an allusion that Israel would not be consumed in the length of the exile, saying, I will place My dwelling among you, and My soul shall not reject you (Leviticus 26:11). For mishkani [My dwelling] refers to the Tabernacle of Testimony, which is called “mishkan” because it was taken as a pledge [nimashken] for the sins of Israel. And it is common practice in the world that whoever has to give a pledge for their debt, the creditor does not collect lives [as payment]. Similarly, God gave Israel the Tabernacle in order to take it as a pledge if they sin, and His wrath would be spent on wood and stones. And by having a place to collect His debt from physical property, My soul shall not reject you. This means I will not need to “rob those who rob them of life” (based on Proverbs 22:23). And what is said in the curses, My soul will reject you (Leviticus 26:30) — this means that if even after the destruction you do not take moral instruction, for it first says I will break the pride of your strength (Leviticus 26:19), which Rashi explains as referring to the Temple, and afterwards it is written And if with this you will not listen to Me, etc. (Leviticus 26:27). Regarding this it says that after your pride and strength is already destroyed, and I no longer have a place to collect My debt except from your souls, therefore it says My soul will reject you. And what is written, I will not despise them nor reject them to destroy them completely (Leviticus 26:44) specifically means the rejection of complete destruction will not happen to them, but ordinary rejection of souls will occur if even after the destruction they are not disciplined.

Kli Yakar on Leviticus 26:9:3 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

אִישׁ כִּי יַפְלִיא נֶדֶר וְגוֹ׳. סָמַךְ פָּרָשָׁה זוֹ לַקְּלָלוֹת לוֹמַר שֶׁיִּשְׂרָאֵל נוֹדְרִים בְּעֵת צָרָה כְּיַעֲקֹב שֶׁהָיָה נוֹדֵר בְּעֵת צָרָה לִתֵּן מַעֲשֵׂר מִכֹּל, אֲבָל לֹא כְּיַעֲקֹב מִכֹּל וָכֹל כִּי יַעֲקֹב גַּם אַחַר שֶׁעָבְרָה הַצָּרָה לֹא סָר מִן הַדֶּרֶךְ הַטּוֹב, אֲבָל לְדוֹרוֹת זֶה דַּרְכָּם כֶּסֶל לָמוֹ שֶׁנּוֹדְרִים בְּעֵת צָרָה וּבַעֲבוֹר סוּפָהּ צָרָה וְצוּקָה הֵם מִתְחָרְטִים וְשָׁבִים לְסוֹרָם. וְזֶה כִּמְשַׁל הַקָּנֶה שֶׁקִּלֵּל בּוֹ אֲחִיָּה הַשִּׁילוֹנִי אֶת יִשְׂרָאֵל (מלכים א׳ יד טו), כִּי הַקָּנֶה הַזֶּה אֵינוֹ נִכְנָע כִּי אִם בִּזְמַן שֶׁהָרוּחַ נוֹשֵׁב בּוֹ, וּכְנוֹחַ הָרוּחַ הוּא חוֹזֵר וְעוֹמֵד בְּקוֹמָה זְקוּפָה כְּבָרִאשׁוֹנָה, כָּךְ יִשְׂרָאֵל אֵינָן נִכְנָעִים כִּי אִם בִּזְמַן שֶׁהַצָּרָה מְשַׁמֶּשֶׁת, וַיַּרְא יִשְׂרָאֵל כִּי הָיְתָה הָרְוָחָה וְהַכְבֵּד אֶת לִבּוֹ, כִּי בְּסוּר הַמַּכְרִיחַ יָשׁוּבוּ לְסוֹרָם. וּמַסְכִּים לִדְבָרֵינוּ מַה שֶּׁפֵּרֵשׁ בַּעַל הַטּוּרִים (כז א) שֶׁכָּל מִסְפַּר הַשְּׁקָלִים קמ״ג כְּנֶגֶד קמ״ג קְלָלוֹת שֶׁבְּתוֹרַת כֹּהֲנִים וּבְמִשְׁנֵה תוֹרָה, וְכִי מִפְּנֵי שֶׁמִּסְפָּרָם שָׁוֶה נִסְמְכוּ לַהֲדָדֵי? אֶלָּא לוֹמַר לְךָ שֶׁקמ״ג קְלָלוֹת שֶׁבַּתּוֹכֵחָה גּוֹרְמִין נִדְרֵי קמ״ג שְׁקָלִים, כִּי אֵין יִשְׂרָאֵל נוֹדְרִים לִתֵּן מִן מָמוֹנָם לְשֵׁם ה׳ כִּי אִם בְּשָׁעָה שֶׁהַצָּרוֹת מַכְרִיחִין אוֹתָן, כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳ לְקַמָּן פָּרָשַׁת וַיֵּלֶךְ (לא יז) עַל פָּסוּק ״וְהָיָה כִּי תִמְצֶאןָ אוֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת״, שֶׁדָּרְשׁוּ רז״ל (חגיגה ה.) עַל הַמַּלְוֶה לֶעָנִי בִּשְׁעַת דָּחְקוֹ. וּדְרָשׁ זֶה רָחוֹק לְקַבְּלוֹ, שֶׁכָּל הַצָּרוֹת לֹא יַכְרִיחוּם אֶל הַוִּדּוּי כִּי אִם צָרָה זוֹ. עַל כֵּן רְצוֹנִי לְפָרֵשׁ שֶׁזֶּה מְדַבֵּר בְּמַלְוֶה לֶעָנִי בְּבֹא הַצָּרָה דַּוְקָא, דְּהַיְינוּ בִּשְׁעַת דָּחְקוֹ שֶׁל הַמַּלְוֶה, כִּי הַצָּרוֹת דּוֹחֲקִין אוֹתוֹ לָזֶה לִדּוֹר נְדָרִים לִצְדָקָה, וְטָעוּת שֶׁל הַנּוֹדֵר עַל זֶה הָאוֹפֶן יִתְבָּאֵר בְּעֶזְרַת ה׳ לְקַמָּן פָּרָשַׁת וַיֵּלֶךְ. עַל כֵּן סָמַךְ פָּרָשַׁת כִּי יַפְלִיא לְפָרָשַׁת הַתּוֹכֵחָה, וְדִבֵּר הַכָּתוּב בַּהֹוֶה. אֲבָל כָּל מַה שֶּׁהָאָדָם עוֹשֶׂה בְּלֹא הֶכְרֵחַ מֵרָצוֹן, זֶהוּ נִקְרָא ״יוֹם רָצוֹן לַה׳״ (ישעיה נח ה), וְיָפֵק רָצוֹן מֵה׳ (משלי ח לה). תָּם סֵפֶר וַיִּקְרָא – בְּעֶזְרַת הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא.

When a man makes an explicit vow, etc. This section is juxtaposed with the curses to indicate that Israelites make vows in times of trouble, like Jacob who vowed in a time of distress to give a tenth of everything. However, they are not completely like Jacob, for Jacob did not deviate from the good path even after the trouble passed. But for later generations, this becomes their foolish way: they make vows during times of distress, but when the storm of affliction passes, they regret and return to their misdeeds. This is like the parable of the reed with which Ahijah the Shilonite cursed Israel (1 Kings 14:15), for this reed only bends when the wind blows upon it, but when the wind subsides, it returns to its upright position as before. Similarly, Israel only humbles itself when distress prevails, but when Israel saw that there was relief, he hardened his heart, for when the compelling force is removed, they return to their misdeeds. Supporting our interpretation is what the Baal HaTurim (27:1) explained: That the total number of shekels is 143 [in this section], corresponding to the 143 curses in Leviticus and Deuteronomy (see Midrash Tadsheh, Otzar HaMidrashim p. 480). And is it merely because their numbers are equal that they are juxtaposed? Rather, it is to tell you that the 143 curses in the rebuke cause the vows of 143 shekels, for Israel only vows to give of their wealth to God when troubles compel them to do so. As will be explained, God willing, later in Parashat Vayelech (31:17) on the verse And many evils and troubles shall befall them (Deuteronomy 31:17), which our Sages interpreted (Chagigah 5a) as referring to one who lends to a poor person in his time of need. This interpretation is difficult to accept — that all troubles would not compel them to confess except this particular trouble. Therefore, I wish to explain that this speaks of one who lends to a poor person specifically when trouble comes, meaning in the lender’s own time of distress, for troubles press him to make vows for charity. The mistake of one who makes vows in this manner will be explained, with God’s help, later in Parashat Vayelech. Hence, the section about when a man makes an explicit vow is juxtaposed with the section of rebuke, and the verse speaks of what commonly occurs. But whatever a person does without compulsion, willingly, this is called a day of favor to the Lord (Isaiah 58:5) and obtains favor from the Lord (Proverbs 8:35). The book of Leviticus is completed — with the help of the great, mighty, and awesome God.

Kli Yakar on Leviticus 27:2:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית. צֹרֶךְ זְמַן זֶה שֶׁכָּתוּב כָּאן אָמְרוּ בְּמִדְרַשׁ תַּנְחוּמָא (ה): מָשָׁל לְמֶלֶךְ שֶׁנָּשָׂא אִשָּׁה וְלֹא כָתַב לָהּ כְּתוּבָּה כוּ׳, לְיָמִים מָצָא עֲנִיָּה בַּת טוֹבִים וְכָתַב לָהּ כְּתוּבָּה וְכָתַב לָהּ זְמַן כוּ׳, עַיֵּן נוֹסַח הַמִּדְרָשׁ בַּיַּלְקוּט (תרפד). דַּעַת בַּעַל מִדְרָשׁ זֶה שֶׁיּוֹם מַתַּן תּוֹרָה הוּא יוֹם אֵרוּסִין, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא אֵרַס אֶת יִשְׂרָאֵל עַל יְדֵי זֹאת הַתּוֹרָה, כְּמוֹ שֶׁכָּתוּב (דברים לג ד): ״תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב״, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים מט:): ״מוֹרָשָׁה״ – מְאוֹרָשָׂה. וְתֵדַע כִּי ״לִקְהִלַּת יַעֲקֹב״ לֹא נֶאֱמַר אֶלָּא ״מְאוֹרָשָׂה קְהִלַּת יַעֲקֹב״, מַשְׁמָע שֶׁקְּהִלַּת יַעֲקֹב הִיא מְאוֹרָשָׂה לְהַקָּדוֹשׁ בָּרוּךְ הוּא עַל יְדֵי שֶׁנָּתַן לָהּ הַתּוֹרָה בִּמְקוֹם טַבַּעַת קִדּוּשִׁין, כְּמוֹ שֶׁכָּתוּב (ישעיה נד ה): ״כִּי בֹעֲלַיִךְ עֹשַׂיִךְ״. וְהִנֵּה מָצִינוּ לְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תנחומא תשא טז) שֶׁהִמְשִׁילוּ זִוּוּג יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא לְזִוּוּג כַּלָּה לְחָתָן בִּשְׁנֵי זְמַנִּים: הָאֶחָד הוּא בִּשְׁעַת מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות לא יח): ״וַיִּתֵּן אֶל מֹשֶׁה כְּכַלֹּתוֹ״, חָסֵר כְּתִיב, שֶׁנִּמְסְרָה הַתּוֹרָה כְּכַלָּה מְקֻשֶּׁטֶת בְּעֶשְׂרִים וְאַרְבָּעָה סְפָרִים; הַשֵּׁנִי הוּא בְּיוֹם חֲנֻכַּת הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (במדבר ז א): ״וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים״, פֵּרֵשׁ רַשִׁ״י שֶׁבַּיּוֹם שֶׁהוּקַם הַמִּשְׁכָּן נִמְסְרוּ יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא כְּכַלָּה לְחָתָן. שְׁמַע מִנַּהּ שֶׁמַּתַּן תּוֹרָה הוּא זְמַן הָאֵרוּסִין, וְיוֹם הוּקַם הַמִּשְׁכָּן הוּא זְמַן הַנִּשּׂוּאִין, כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת (ישעיה מד יג), כַּמּוּבָן מִן לְשׁוֹן ״נִמְסְרוּ״, דְּהַיְנוּ לְבֵית מָדוֹר אֶחָד. וּבֵינֵי בֵינֵי כְּמוֹ עָשׂוֹר חֳדָשִׁים, כְּמוֹ שֶׁנֶּאֱמַר (בראשית כד נה): ״תֵּשֵׁב הַנַּעֲרָ אִתָּנוּ יָמִים אוֹ עָשׂוֹר״, וְהַיְנוּ עֲשָׂרָה חֳדָשִׁים שֶׁנּוֹתְנִין לִבְתוּלָה זְמַן בֵּין אֵרוּסִין לְנִשּׂוּאִין לְהִתְקַשֵּׁט בְּעֶשְׂרִים וְאַרְבָּעָה מִינֵי קִשּׁוּטִין שֶׁנִּזְכְּרוּ בִּישַׁעְיָה (ג יח-כד).

On the first day of the second month in the second year. The significance of this date that is written here is explained in the Midrash Tanchuma (5): It is compared to a king who married a woman but did not write a ketubah [marriage contract] for her, etc. Later, he found a poor woman of good lineage and wrote her a ketubah with a specific date, etc. See the full text of the Midrash in Yalkut (684). The author of this Midrash believes that the day of the Giving of the Torah was the day of betrothal, for the Holy One, blessed be He, betrothed Israel through this Torah. As it is written Moses commanded us the Torah, an inheritance [morasha] of the congregation of Jacob (Deuteronomy 33:4), and our Sages interpreted (Pesachim 49b) morasha as “me’orasa” [betrothed]. And know that it does not say “betrothed to the congregation of Jacob,” but rather “betrothed the congregation of Jacob,” meaning that the congregation of Jacob is betrothed to the Holy One, blessed be He, through the giving of the Torah, which is like a wedding ring, as it is written For your Maker is your husband (Isaiah 54:5). And indeed we find that our Sages (Tanchuma Ki Tisa 16) compared the union of Israel with the Holy One, blessed be He, to the union of a bride with a groom at two times. The first is at the time of the Giving of the Torah, as it is said And He gave to Moses, when He had finished [k’chaloto] speaking with him (Exodus 31:18), written without the letter vav, implying that the Torah was given over like an adorned bride [kallah] with 24 books. The second is on the day of the dedication of the Tabernacle, as it is said And it came to pass on the day that Moses finished [kalot] setting up (Numbers 7:1). Rashi explained that on the day the Tabernacle was set up, Israel was delivered to the Holy One, blessed be He, like a bride to a groom. This teaches that the Giving of the Torah was the time of betrothal, and the day the Tabernacle was set up was the time of marriage, as the beauty of a man to dwell in a house (Isaiah 44:13), as understood from the language of “delivered,” meaning to a shared dwelling place. And in between was about 10 months, as it is said Let the maiden remain with us for days or 10 (Genesis 24:55), which means 10 months that are given to a virgin as time between betrothal and marriage to adorn herself with the 24 types of adornments mentioned in Isaiah (3:18-24).

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

יְהוּדָה יִשָּׂשכָר זְבוּלוּן רִאשׁוֹנָה יִסְעוּ, כִּי מֵהֶם תֵּצֵא תּוֹרָה עַל כֵּן נֶאֱמַר כֶּפֶל ״קֵדְמָה מִזְרָחָה״ לְהוֹרוֹת כִּי מֵהֶם תֵּצֵא אוֹר הַתּוֹרָה, כִּי בִּיהוּדָה נֶאֱמַר (בראשית מט י): ״לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו״, אֵלּוּ רָאשֵׁי גָּלֻיּוֹת וּנְשִׂיאֵי אֶרֶץ יִשְׂרָאֵל (סנהדרין ה. עיי״ש) וְאֵין מְחֹקֵק אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר בְּמֹשֶׁה (דברים לג כא): ״כִּי שָׁם חֶלְקַת מְחֹקֵק סָפוּן״, וּכְתִיב (משלי לא ה): ״פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק״. וְהַחוֹנִים עָלָיו מַטֵּה יִשָּׂשכָר שֶׁנֶּאֱמַר בּוֹ (ד״ה א׳ יב לב): ״וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים״. מַטֵּה זְבוּלוּן שֶׁנֶּאֱמַר בּוֹ (שופטים ה יד): ״וּמִזְּבוּלוּן מֹשְׁכִים בְּשֵׁבֶט סֹפֵר״. וְעוֹד שֶׁיִּהְיֶה מַחֲזִיק יְדֵי יִשָּׂשכָר, וְעַל כֵּן לֹא אָמַר ״וְעָלָיו מַטֵּה זְבוּלוּן״, כִּי לֹא רָצָה לַעֲשׂוֹתוֹ טָפֵל לְמַטֵּה יִשָּׂשכָר, לְהוֹרוֹת שֶׁהַלּוֹמֵד וְהַמַּחֲזִיק בַּלּוֹמְדֶיהָ שְׁקוּלִים הֵמָּה, וְנֶאֱמַר בָּהֶם ״רִאשׁוֹנָה יִסָּעוּ״, כִּי לָהֶם מִשְׁפַּט הָרֵאשִׁית בַּמִּלְחָמָה, כִּי מִלְחַמְתָּן שֶׁל יִשְׂרָאֵל אֵינָן בְּחֶרֶב וַחֲנִית כִּי אִם צְרִיכִין לִהְיוֹת חֲמוּשִׁים מְזֻיָּנִים בַּחֲמִשָּׁה חֻמְשֵׁי תּוֹרָה שֶׁנֶּחְלְקוּ לְשִׁבְעָה סְפָרִים דְּהַיְנוּ מְזֻיָּנִים, וְהִיא כְּלוּלָה בְּמִסְפַּר עֶשְׂרִים וָשֶׁבַע אוֹתִיּוֹת כְּמִסְפַּר ראשי תֵּבוֹת שֶׁל יְהוּדָה יִשָּׂשכָר זְבוּלוּן, לוֹמַר לְךָ שֶׁזְּכוּת הַתּוֹרָה מְסַיַּעְתָּן בַּמִּלְחָמָה וְהֵם רֹאשׁ דֶּגֶל הַמּוֹרֶה עַל הַנִּצָּחוֹן.

Judah, Issachar, Zebulun shall journey first, for from them the Torah will emanate. Therefore, the double expression forward to the east is stated to indicate that from them the light of Torah will shine forth. For regarding Judah, it is said The scepter shall not depart from Judah, nor the ruler’s staff from between his feet (Genesis 49:10). These refer to the heads of the exile and the princes of the Land of Israel (Sanhedrin 5a, see there). And ruler’s staff [mechokek] refers only to Torah, as it says about Moses For there the portion of the lawgiver was safeguarded (Deuteronomy 33:21). And it is written Lest they drink and forget what has been decreed (Proverbs 31:5). And encamping next to him is the tribe of Issachar, about whom it is said And from the children of Issachar, those who had understanding of the times (1 Chronicles 12:32). [Then] the tribe of Zebulun, about whom it is said And from Zebulun, those who wield the writer’s staff (Judges 5:14). Furthermore, [Zebulun] would support Issachar, and therefore it does not say “and beside him the tribe of Zebulun,” because [the text] did not want to make him secondary to the tribe of Issachar, to teach that the one who learns Torah and the one who supports Torah learners are equally important. And it says about them they shall journey first, for they have the right of precedence in war, because the wars of Israel are not [fought] with sword and spear, but rather they need to be armed with the five books of the Torah, which are divided into seven books, meaning “armed,” and it [the Torah] is comprised of 27 letters, which is the numerical value of the first letters of Judah, Issachar, Zebulun, to tell you that the merit of Torah assists them in war, and they are the head of the banner that indicates victory.

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

וְלִי נִרְאֶה לְפִי שֶׁמָּצִינוּ בִּגְזֵרַת פַּרְעֹה, שֶׁגֵּרֵשׁ עַמְרָם אֶת אִשְׁתּוֹ וְעָמַד זְמַן רַב בְּלֹא פְּרִיָּה וּרְבִיָּה, שֶׁהֲרֵי בַּת ק״ל שָׁנָה הָיְתָה יוֹכֶבֶד כְּשֶׁעָשָׂה בָּהּ לִקּוּחִין שְׁנִיִּים, וּמַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה יב): עָמְדוּ כֻּלָּם וְגֵרְשׁוּ נְשׁוֹתֵיהֶם, מִסְתָּמָא לֹא כָּל יִשְׂרָאֵל עָשׂוּ כֵן, כִּי אֵיךְ הָיוּ יְכוֹלִין לַעֲמֹד זְמַן רַב בְּלֹא אִשָּׁה, שֶׁהֲרֵי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם יא:) בִּזְכוּת נָשִׁים צִדְקָנִיּוֹת נִגְאֲלוּ אֲבוֹתֵינוּ כוּ׳, וּמַסִּיק שָׁם כָּל הַטּוֹבוֹת שֶׁעָשׂוּ לְבַעֲלֵיהֶן כְּשֶׁהָיוּ בַּעֲבוֹדַת פֶּרֶךְ, שְׁמַע מִנָּהּ שֶׁהַבְּעָלִים לֹא הָיוּ יְכוֹלִין לַעֲמֹד זוּלַת הַנָּשִׁים. וְעוֹד מַסִּיק שָׁם שֶׁהָיוּ פָּרִים וְרָבִים בַּשָּׂדֶה, שְׁמַע מִנָּהּ שֶׁאֲפִלּוּ בִּשְׁעַת הַגְּזֵרָה לֹא גֵּרְשׁוּ נְשׁוֹתֵיהֶם. אֶלָּא וַדַּאי מָה שֶׁמַּסִּיק עָמְדוּ כֻּלָּם וְגֵרְשׁוּ נְשׁוֹתֵיהֶם, הַיְינוּ כָּל בְּנֵי שֵׁבֶט לֵוִי שֶׁלֹּא הָיוּ בִּכְלַל הַשִּׁעְבּוּד, וּמִכָּל מָקוֹם הָיוּ יְרֵאִים מִן גְּזֵרַת ״כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ״, שֶׁהֲרֵי עַל יוֹם אֶחָד צִוָּה אֲפִלּוּ עַל בְּנֵי הַמִּצְרִים, עַל כֵּן יָרְאוּ גַּם הֵמָּה פֶּן יַעֲבֹר עֲלֵיהֶם כּוֹס זֶה, וְעָמְדוּ רֹב שֵׁבֶט לֵוִי זְמַן רַב בְּלֹא נָשִׁים כְּמוֹ שֶׁעָמַד עַמְרָם זְמַן רַב בְּלֹא אִשָּׁה. וְעַל כֵּן הָיָה שֵׁבֶט לֵוִי מְתֵי מִסְפָּר. וְזֶה טַעַם נָכוֹן וּמִתְיַשֵּׁב עַל הַלֵּב יוֹתֵר מִכֻּלָּם. וּבָחַר ה׳ בָּהֶם מִצַּד הֱיוֹתָם מוּעָטִים, כִּי כֵן מָצִינוּ בְּהַרְבֵּה מְקוֹמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹחֵר בַּמּוּעָט, כְּמוֹ שֶׁכָּתוּב (דברים ז ז): ״לֹא מֵרֻבְּכֶם וְגוֹ׳ כִּי אַתֶּם הַמְעַט״. וְכֵן בְּשָׁלֹשׁ מִשְׁפָּחוֹת אֵלּוּ גֵּרְשׁוֹן קְהָת וּמְרָרִי, הָיָה מְרָרִי מְרֻבֶּה בְּאֻכְלוּסִין, עַל כֵּן נִתְרַחֵק מִן מַשָּׂא שֶׁל הַקֹּדֶשׁ וְנִתַּן לַמּוּעָטִים. וְדָבָר זֶה מְבֹאָר מֵעַצְמוֹ.

It seems to me that since we find in Pharaoh’s decree, that Amram divorced his wife and remained for a long time without having children, as Yocheved was 130 years old when he married her a second time. And what our Sages said (Sotah 12), “They all stood up and divorced their wives” — presumably not all of Israel did so, for how could they stand for a long time without a wife? For our Sages said (ibid. 11b), “In the merit of righteous women our forefathers were redeemed, etc.” And it concludes there describing all the good things they did for their husbands during the hard labor, which proves that the husbands could not endure without their wives. Furthermore, it states there that they were fruitful and multiplied in the field, which proves that even during the time of the decree they did not divorce their wives. Rather, certainly what it concludes, “They all stood up and divorced their wives,” refers to all the members of the tribe of Levi, who were not included in the enslavement, but were nevertheless afraid of the decree Every son that is born, you shall cast into the river. For on a single day, Pharaoh commanded this even regarding the sons of the Egyptians. Therefore, they too feared lest this cup pass over them, and most of the tribe of Levi remained for a long time without wives, just as Amram remained for a long time without a wife. This is why the tribe of Levi was few in number, and this is a sound reason that makes more sense than all others. And God chose them because they were few, as we find in many places that the Holy One, blessed be He, chooses the few, as it says (Deuteronomy 7:7), Not because you were more numerous [than other peoples did God desire you]… for you are the fewest. And similarly, among these three families — Gershon, Kohath, and Merari — Merari was the most populous, and therefore was distanced from carrying the holy items, which was given to the less numerous. And this is self-evident.

Kli Yakar on Numbers 3:39:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה, שֶׁרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַרְאוֹת שֶׁכָּבוֹד חֲכָמִים יִנְחָלוּ, כְּדֵי לְלַמֵּד דַּעַת אֶת הָעָם שֶׁיְּכַבְּדוּ אֶת לוֹמְדֵי הַתּוֹרָה וְלִקְרֹא לִקְדוֹשׁ ה׳ מְכֻבָּד לְקַדְּשׁוֹ בְּכָל דָּבָר שֶׁבִּקְדֻשָּׁה, כְּדֶרֶךְ שֶׁמָּנָה אֶת קְהָת תְּחִלָּה בַּעֲבוּר מַשָּׂא דְּבַר ה׳ אֲשֶׁר אִתּוֹ. וְאִלּוּ הָיָה נוֹתֵן הָאָרוֹן לְגֵרְשׁוֹן הַבְּכוֹר, הָיִיתִי אוֹמֵר שֶׁבַּעֲבוּר הַבְּכוֹרָה מְנָאוֹ תְּחִלָּה וְלֹא הָיִיתִי תּוֹלֶה הַחֲשִׁיבוּת בְּמַשָּׂא הָאָרוֹן. עַל כֵּן מָסַר הָאָרוֹן אֶל קְהָת וּמְנָאוֹ תְּחִלָּה, וְיָדְעוּ הַכֹּל לָתֵת כָּבוֹד לַתּוֹרָה וּלְלוֹמְדֶיהָ. אַךְ מִדְּסָמַךְ בַּעַל הַמִּדְרָשׁ עִנְיָן זֶה לְפָסוּק ״יְקָרָה הִיא מִפְּנִינִים״ (משלי ג טו) כִּדְאִיתָא בְּרַבָּתִי, וַדַּאי כַּוָּנָתוֹ לְהוֹרוֹת שֶׁכֶּתֶר תּוֹרָה הֶפְקֵר לַכֹּל, וְעַל כֵּן לֹא נִתַּן הָאָרוֹן אֶל הַבְּכוֹר שֶׁלֹּא יְהֵא תִּפְאַרְתּוֹ לוֹמַר אֲנִי רָאוּי לְכֶתֶר תּוֹרָה יָתֵר מִזּוּלָתִי, אֶלָּא הַכֹּל שָׁוִין בָּהּ. לְכָךְ נֶאֱמַר יְקָרָה הִיא מִפְּנִינִים, הַיְינוּ מִכֹּהֵן גָּדוֹל שֶׁנִּכְנָס לִפְנַי וְלִפְנִים, כִּי לְכֶתֶר כְּהֻנָּה אֵין זוֹכֶה כִּי אִם מִי שֶׁהוּא מִזֶּרַע אַהֲרֹן, אֲבָל כֶּתֶר תּוֹרָה הֶפְקֵר לַכֹּל וְהַכֹּל זוֹכִין אֵלָיו. וִיקָרָה הִיא מִפְּנִינִים מִכֶּתֶר מַלְכוּת שֶׁיֵּשׁ לוֹ זָהָב וְרֹב פְּנִינִים וְאֵין זוֹכֶה בּוֹ כִּי אִם מִי שֶׁהוּא מִזֶּרַע דָּוִד, אֲבָל לְכֶתֶר תּוֹרָה הַכֹּל זוֹכִין. וּמִטַּעַם זֶה דָּרַשׁ בְּרַבָּתִי ״יְקָרָה הִיא מִפְּנִינִים״ – מִן הַבְּכוֹרָה, כִּדְאִיתָא ״וְזֹאת לְפָנִים בְּיִשְׂרָאֵל״ (רות ד ז), כִּי אֶל הַבְּכוֹרָה אֵין זוֹכֶה כִּי אִם מִי שֶׁנּוֹלַד רִאשׁוֹנָה, אֲבָל לַתּוֹרָה הַכֹּל זוֹכִין. דָּבָר אַחֵר לָכֵן לֹא נִתַּן מַשָּׂא הָאָרוֹן אֶל הַבְּכוֹר, שֶׁלֹּא תָּזוּחַ דַּעְתּוֹ עָלָיו בְּיוֹתֵר. וְיֵשׁ אוֹמְרִים הַטַּעַם לְפִי שֶׁמִּן קְהָת יָצְאוּ מֹשֶׁה וְאַהֲרֹן מְקַבְּלֵי הַתּוֹרָה.

What seems closest to my understanding, is that the Holy One, blessed be He, wanted to show that the wise will inherit honor (Proverbs 3:35), in order to teach the people to honor Torah scholars and to call the holy one of God honored, to sanctify Him in all matters of holiness. Just as He counted Kohath first because of the task of carrying God’s word which was with him, if He had given the Ark to Gershon, the firstborn, I would have said that it was because of his birthright that he was counted first, and I would not have attributed the importance to carrying the Ark. Therefore, He entrusted the Ark to Kohath and counted him first, so that everyone would know to give honor to the Torah and its students. But from the fact that the Midrash author connected this matter to the verse She is more precious than rubies (Proverbs 3:15), as is found in Rabbati, his intention was certainly to teach that the crown of Torah is claimable for all. Therefore, the Ark was not given to the firstborn, so that he would not have cause to boast, “I am more worthy of the crown of Torah than others.” Rather, all are equal regarding it, and therefore it is said, She is more precious than rubies — meaning, more than the High Priest who enters the innermost chambers, for the crown of priesthood is only attained by one who is from the seed of Aaron, but the crown of Torah is claimable for all, and everyone can merit it. She is more precious than rubies — more than the crown of kingship, which has gold and many gems, and only one who is from the seed of David can merit it, but to the crown of Torah, everyone can merit. For this reason, it is expounded in Rabbati, She is more precious than rubies — more than the birthright, as it is said, Now this was the custom in former times in Israel (Ruth 4:7), for the birthright can only be attained by one who is born first, but to Torah, everyone can merit. Another explanation: Therefore the carrying of the Ark was not given to the firstborn, so that he would not become too proud of himself. And some say the reason is because Moses and Aaron, who received the Torah, came from Kohath.

Kli Yakar on Numbers 4:22:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה. שֶׁמֵּי מָרָה וּמֵי סוֹטָה וְעִנְיַן הָעֵגֶל הַכֹּל אֶחָד הוּא, בִּהְיוֹת שֶׁכְּבָר אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מכילתא יתרו פר׳ ח יג) שֶׁהַדִּבְּרוֹת הָיוּ חָמֵשׁ מוּל חָמֵשׁ, וְדִבּוּר ״לֹא יִהְיֶה לְךָ״ כְּנֶגְדּוֹ ״לֹא תִנְאָף״, כִּי הָעוֹבֵד עֲבוֹדָה זָרָה כְּאִלּוּ מְנָאֵף אַחֲרֵי הַמָּקוֹם, שֶׁנֶּאֱמַר (יחזקאל טז לב): ״הָאִשָּׁה הַמְּנָאָפֶת״ וְגוֹ׳, וּבְמָרָה הָיוּ שְׁטוּפִים בַּעֲבוֹדָה זָרָה, כִּדְאִיתָא בַּמְּכִילְתָּא (בשלח (ויסע) א כב) וּמְבִיאָהּ הַיַּלְקוּט פָּרָשַׁת בְּשַׁלַּח (טו רנד) בְּפָסוּק ״וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל״, שֶׁאָמְרוּ שָׁם נַעֲשֶׂה לָנוּ עֲבוֹדָה זָרָה וְתֵרֵד בְּרָאשֵׁינוּ, יָכוֹל שֶׁאָמְרוּ וְלֹא עָשׂוּ, תַּלְמוּד לוֹמַר: ״וַיְמָאֲנוּ לִשְׁמֹעַ״ כוּ׳ (נחמיה ט יז) עַיֵּן שָׁם. וּלְפִי זֶה הַמִּדְרָשׁ הָיוּ שָׁם כְּאִשָּׁה מְנָאֶפֶת, שֶׁמַּיִם מְתוּקִים יָשׁוּבוּ לִהְיוֹת בְּפִיהָ לְמָרִים, כָּךְ נַעֲשׂוּ לָהֶם שָׁם הַמַּיִם בְּפִיהֶם מָרִים. ״וַיּוֹרֵהוּ ה׳ עֵץ״, לִמְּדוֹ דֶּרֶךְ הַתּוֹרָה עֵץ חַיִּים הַמְרַחֶקֶת עֲבוֹדָה זָרָה, וְעַל יְדֵי זֶה ״וַיִּמְתְּקוּ הַמָּיִם״. וְזֶה עִנְיַן הָעֵגֶל שֶׁנֶּאֱמַר (שמות לב כ) ״וַיִּטְחַן עַד אֲשֶׁר דָּק וְגוֹ׳ וַיַּשְׁקְ אֶת בְּנֵי יִשְׂרָאֵל״, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ע״ז מד.) שֶׁנִּתְכַּוֵּן לְבָדְקָן כְּסוֹטוֹת כוּ׳, הֵן מִצַּד שֶׁעוֹבְדֵי עֲבוֹדָה זָרָה דִּינָם כְּסוֹטָה, הֵן מִצַּד שֶׁעָבְרוּ בַּזְּמַן הַהוּא גַּם עַל גִּלּוּי עֲרָיוֹת, כְּמוֹ שֶׁלָּמְדוּ (תנחומא כי תשא כ) מִן פָּסוּק ״וַיָּקוּמוּ לְצַחֵק״ (שמות לב ו). וְאוּלַי שֶׁמִּטַּעַם זֶה נֶאֱמַר ״וַיִּטְחַן״, לִבְדֹּק חֵטְא הַטְּחִינָה, דְּהַיְינוּ גִּלּוּי עֲרָיוֹת, כַּמְבֹאָר לְמַעְלָה, וְהָעֵגֶל מִצַּד עַצְמוֹ הָיָה עִנְיָן מַר, וְדָבְקָה בּוֹ הַטֻּמְאָה טֻמְאַת עֲבוֹדָה זָרָה וְטֻמְאַת גִּלּוּי עֲרָיוֹת, עַל כֵּן הָיָה מַזִּיק דַּוְקָא לְכָל מִי שֶׁעֲבָדוֹ, כִּי מָצָא מִין אֶת מִינוֹ, אֲבָל לְמִי שֶׁלֹּא עֲבָדוֹ לֹא הָיָה מַזִּיק, כִּי לֹא נִדְבַּק בּוֹ מְאוּמָה מִן הַחֵרֶם, וְהָיָה הַזָּהָב הַטָּחוּן אֶצְלוֹ כִּשְׁאָר זָהָב בְּעָלְמָא. וּלְדַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כ.) הוּשַׂם בְּמֵי סוֹטָה דָּבָר מַר, לְפִי שֶׁנֶּאֱמַר (משלי ה ג-ד) ״כִּי נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה וְגוֹ׳, וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה״. וּנְתִינַת הַמַּיִם בִּכְלִי חֶרֶס הַיְינוּ לְפִי שֶׁכָּל כְּלִי חֶרֶס אֵינוֹ יוֹצֵא מִידֵי דָפְיוֹ לְעוֹלָם, כָּךְ הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מִמֶּנָּה מַמְזֵר נִקְרָא מְעֻוָּת לֹא יוּכַל לִתְקוֹן (חגיגה ט.).

And what seems closest to me to say about this. That the waters of Marah, and the waters of the sotah [suspected adulteress], and the matter of the [Golden] Calf, they are all one and the same, since our Sages have already said (Mekhilta Yitro, Ch. 8:13) that the Ten Commandments were five opposite five, and the commandment You shall have no other gods corresponds to You shall not commit adultery. For one who worships idols is as if he commits adultery against God, as it is said The adulterous wife, etc. (Ezekiel 16:32). And at Marah they were immersed in idolatry, as is found in the Mekhilta (Beshalach [Vayisa] 1:22) and brought in the Yalkut on Parshat Beshalach (15:254) on the verse And Moses led Israel. For they said there: “Let us make an idol for ourselves and it will lead us,” and lest you think they said this but did not do it, Scripture teaches And they refused to listen, etc. (Nehemiah 9:17), see there. And according to this Midrash, they were like an adulterous woman for whom sweet waters become bitter in her mouth. So too here, the waters became bitter in their mouths, and the Lord showed him a tree — He taught them the way of Torah, which is a tree of life that distances one from idolatry, and through this the waters were sweetened. This is the matter of the [Golden] Calf, about which it is said And he ground it until it was fine… and made the children of Israel drink it (Exodus 32:20). And our Sages said (Avodah Zarah 44a) that he intended to test them like suspected adulteresses, etc., both because idol worshippers are judged like adulteresses and because they also transgressed sexual immorality at that time, as they learned (Tanchuma Ki Tisa 20) from the verse And they rose to make merry (Exodus 32:6). And perhaps for this reason it says and he ground it — to test the sin of grinding, that is, sexual immorality, as explained above. And the Calf itself was a bitter matter, and impurity clung to it — the impurity of idolatry and the impurity of sexual immorality. Therefore, it specifically harmed all those who worshipped it, because “like found like,” but to those who did not worship it, it did not cause harm, because nothing of the banned object clung to them, and the ground gold was for them just like ordinary gold. And according to our Sages (Sotah 20a), something bitter was placed in the waters of the sotah, because it is said For the lips of a strange woman drip honey, etc., but her end is bitter as wormwood (Proverbs 5:3-4). And putting the water in an earthenware vessel was because an earthenware vessel never loses [its absorbed impurity] forever. Similarly, one who has relations with a forbidden woman and fathers a mamzer [illegitimate child] with her, it is called a crooked thing that cannot be made straight (Chagigah 9a).

Kli Yakar on Numbers 5:17:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

דָּבָר אַחֵר, ״כִּי יַפְלִא״ לְשׁוֹן הַבְדָּלָה וְהַפְרָשָׁה. וְדָבָר זֶה יֵשׁ לְפָרְשׁוֹ בִּשְׁלֹשָׁה פָּנִים. הָאֶחָד הוּא, שֶׁעַל יְדֵי הַיַּיִן אֵינוֹ יָכוֹל לְהַבְדִּיל בֵּין קֹדֶשׁ לְחוֹל, כְּמוֹ שֶׁכָּתוּב (ויקרא י ט-י): ״יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ״ וְסָמִיךְ לֵיהּ ״וּלְהַבְדִּיל בֵּין הַקֹּדֶשׁ לְחוֹל״. לְכָךְ אָמַר ״כִּי יַפְלִא״, כְּשֶׁיִּרְצֶה לְהַבְדִּיל בֵּין הַקֹּדֶשׁ לְחוֹל אָז יַזִּיר עַצְמוֹ מִן הַיַּיִן, פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק (משלי לא ה), הַתּוֹרָה, לְאַפּוֹקֵי הַנָּשִׁים שֶׁאֵינָן בְּנֵי תַּלְמוּד תּוֹרָה אֵין לְשׁוֹן הַפְלָאָה שַׁיָּךְ בָּהֶם. הַשֵּׁנִי הוּא לְשׁוֹן הַפְרָשָׁה מִן תַּעֲנוּגֵי הָעוֹלָם הַזֶּה אֲשֶׁר הַיַּיִן רֹאשׁ לְכֻלָּם, כְּמוֹ שֶׁכָּתוּב שֶׁמִּטַּעַם זֶה נֶאֱמַר בְּמָנוֹחַ ״לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא פֶלִאי״ (שופטים יג יח). הַיְינוּ פִּלְאִי שְׁמוֹ, כִּי כָל מַלְאָךְ נִקְרָא עַל שֵׁם הַשְּׁלִיחוּת, וַאֲנִי נִשְׁלַחְתִּי לַעֲשׂוֹת הַבֵּן הַיִּלּוֹד נָזִיר מֻפְלָא וּמוּפְרָשׁ מִכָּל עִנְיְנֵי הָעוֹלָם הַזֶּה. וְעַל שֵׁם שֶׁנֶּאֱמַר ״אִישׁ כִּי יַפְלִא״, לְכָךְ אֲנִי נִקְרָא פֶלִאי. וּלְכָךְ אָמַר ״כִּי יַפְלִא״ וְלֹא אָמַר ״יַפְלִיאוּ״, לְפִי שֶׁגַּם נֶדֶר שֶׁל הָאִשָּׁה תָּלוּי בְּאִישָׁהּ, שֶׁהֲרֵי ״כָּל נֶדֶר לְעַנּוֹת נָפֶשׁ אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵרֶנּוּ״ (במדבר ל יד), אִם כֵּן גַּם נִדְרָהּ תָּלוּי בּוֹ. וְאֵין הַכַּוָּנָה בִּנְזִירוּת זֶה שֶׁיִּהְיֶה פָּרוּשׁ מִן הַיַּיִן שְׁלֹשִׁים יוֹם וְאַחַר כָּךְ יַחֲזֹר לִהְיוֹת בְּסוֹבְאֵי יַיִן כְּבָרִאשׁוֹנָה, דְּאִם כֵּן צַדִּיק מַה פָּעַל, אֶלָּא הַכַּוָּנָה שֶׁיַּרְגִּיל אֶת עַצְמוֹ מְעַט מְעַט, כִּי כָּל הַתְחָלוֹת קָשׁוֹת, וּבִשְׁלֹשִׁים יוֹם הֲוֵי חֲזָקָה שֶׁשּׁוּב לֹא יִהְיֶה לָהוּט אַחֲרָיו כָּל כָּךְ. הַשְּׁלִישִׁי הוּא, עַל דֶּרֶךְ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (נדרים כב.) הַנּוֹדֵר כְּאִלּוּ בָּנָה בָּמָה כוּ׳, וּמַאֲמָר זֶה תִּמְצָא עָלָיו פֵּרוּשׁ יָקָר מְאֹד לְקַמָּן בְּפָרָשַׁת מַטּוֹת (ל ג) עַיֵּן שָׁם. וְזֶה מַסְכִּים לְמַאן דְּאָמַר שֶׁהַנָּזִיר נִקְרָא חוֹטֵא (נדרים י.), וְהַחֵטְא הוּא שֶׁבּוֹנֶה בָּמָה לְעַצְמוֹ וְהוּא פּוֹרֵשׁ אֶת עַצְמוֹ מִכָּל הָעוֹלָם לִנְהֹג אִסּוּר בְּדָבָר שֶׁהַכֹּל נוֹהֲגִים בּוֹ הֶתֵּר, לְכָךְ נֶאֱמַר ״כִּי יַפְלִא״, שֶׁהוּא רוֹצֶה לִהְיוֹת מֻבְדָּל וּמוּפְרָשׁ מִזּוּלָתוֹ וּבוֹנֶה בָּמָה לְעַצְמוֹ. וְדָבָר זֶה אֵינוֹ מָצוּי בַּנָּשִׁים כִּי מִסְתָּמָא דַּעְתָּם לְפִי שֶׁרוֹאִין סוֹטָה בְּקִלְקוּלָהּ וְלֹא כְּדֵי לִבְנוֹת בָּמָה לְעַצְמָם.

Another explanation of ki yafli is that it means separation and removal. This can be explained in three ways. The first is that through wine one cannot separate holy and profane, as it is written Do not drink wine or strong drink (Leviticus 10:9-10) and adjacent to it, to differentiate between holy and profane. Therefore it says ki yafli — when one wishes to separate holy and profane, then he should abstain from wine lest he drinks and forgets what is decreed by the Torah (Proverbs 31:5). This excludes women who are not obligated in Torah study, so the language of “haflaa” [separation] does not apply to them. The second explanation is that it refers to separation from the pleasures of this world, of which wine is foremost, as explained regarding Manoach when it says, Why do you ask my name, seeing it is extraordinary [peli] (Judges 13:18). That is, his name is “Peli” because every angel is named according to his mission, and “I was sent to make the born child a Nazir, extraordinary and separated from all matters of this world.” And because it says ish ki yafli [when a man sets himself apart], therefore I am called “Peli.” And therefore it says “ki yafli” [singular] and not “yafliu” [plural] because even a woman’s vow depends on her husband, as it is written Any vow to afflict the soul, her husband may uphold it or her husband may annul it (Numbers 30:14). Therefore, her vow also depends on her husband. And the intention of this Naziriteship is not that one should abstain from wine for 30 days and then return to being among the drunkards as before, for if so, what has the righteous person accomplished? Rather, the intention is that one should gradually accustom oneself, for all beginnings are difficult, and in 30 days it becomes an established habit, so that afterwards one will not be so eager for it. The third explanation follows what our Sages said (Nedarim 22a), “One who makes a vow is as if he built a high place [bamah],” etc. You will find a very precious explanation of this statement later in Parashat Matot (30:3), see there. This agrees with the opinion that the Nazir is called a sinner (Nedarim 10a), and the sin is that he builds a high place for himself and separates himself from the entire world by practicing prohibition in a matter that everyone else practices as permitted. Therefore it says “ki yafli” — because he wants to be distinct and separated from others and builds a high place for himself. This is not common among women because they presumably do this [become Nazirites] because they see a wayward woman [sotah] in her disgrace, not in order to build a high place for themselves.

Kli Yakar on Numbers 6:2:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן וְגוֹ׳. סָמַךְ פָּרָשָׁה זוֹ לְבִרְכַּת כֹּהֲנִים אֲשֶׁר חוֹתָם כָּל הַבְּרָכוֹת הַשָּׁלוֹם, כִּי אִם אֵין שָׁלוֹם אֵין כְּלוּם. לְפִיכָךְ הַשָּׁלוֹם בָּא בִּגְמַר הַחֲתִימָה וְאַחֲרוֹן חָבִיב, כִּי כָל הַקּוֹדְמִים נִרְאֶה כְּאִלּוּ עֲדַיִן הֵם חֲסֵרִים עַד בִּיאַת הַבְּרָכָה שֶׁאַחֲרֶיהָ הַבָּאָה לְמַלֹּאות מָה שֶׁחָסְרָה הַבְּרָכָה הָרִאשׁוֹנָה, אֲבָל הָאַחֲרוֹנָה אֵינָהּ חֲסֵרָה כְּלוּם, כִּי אֵין צֹרֶךְ עוֹד בְּשׁוּם בְּרָכָה שֶׁתָּבֹא אַחֲרֶיהָ לְמַלֹּאות חֶסְרוֹנָהּ. עַל כֵּן הַמִּדְרָשׁ מְשַׁבֵּחַ וְאוֹמֵר: גָּדוֹל הַשָּׁלוֹם שֶׁהוּא חוֹתָם כָּל הַבְּרָכוֹת, כִּי זֶה מוֹרֶה עַל חֶסְרוֹן הַבְּרָכוֹת הַקּוֹדְמִים וְעַל מַעֲלַת הַחֲתִימָה, וִיצִירַת הָאָדָם בָּאַחֲרוֹנָה יוֹכִיחַ. וְעַל כֵּן נִמְצְאוּ מִדְרָשִׁים רַבִּים הַמְדַבְּרִים מִמַּעֲלַת הַשָּׁלוֹם שֶׁיֵּשׁ בּוֹ צֹרֶךְ בַּתַּחְתּוֹנִים וּבָעֶלְיוֹנִים. וְאָמְרוּ עוֹד (במ״ר יא ז): גָּדוֹל הַשָּׁלוֹם שֶׁאֲפִלּוּ הַמֵּתִים צְרִיכִין לוֹ, שֶׁנֶּאֱמַר (בראשית טו טו) ״וְאַתָּה תָּבוֹא אֶל אֲבֹתֶיךָ בְּשָׁלוֹם״, אֵין הַפֵּרוּשׁ שֶׁיֵּשׁ אֵיזוֹ קְטָטָה וּמְרִיבָה בֵּין הַמֵּתִים שֶׁיִּצְטָרְכוּ אֶל הַשָּׁלוֹם, אֶלָּא הַמֵּתִים צְרִיכִין שֶׁיִּהְיֶה שָׁלוֹם בֵּין הַחַיִּים, כִּי אִם אֵין שָׁלוֹם בֵּין הַחַיִּים וְהֵם מְחָרְפִים זֶה אֶת זֶה, עַד מְהֵרָה יָרוּץ דְּבָרוֹ לְחָרֵף אֶת הַחַיִּים וְאֶת הַמֵּתִים, עַד שֶׁאֲפִלּוּ לְשׁוֹכְנֵי עָפָר אֵין מְנוּחָה בַּקֶּבֶר מֵרִיב לְשׁוֹנוֹת שֶׁל הַחַיִּים, כַּמַּעֲשֶׂה שֶׁל הַהִיא שֶׁהָיְתָה קְבוּרָה בְּמַחְצֶלֶת שֶׁל קָנִים (ברכות יח:), וּכְמַעֲשֶׂה בְּכָל יוֹם בְּדוֹרֵנוּ. עַל כֵּן צְרִיכִין הַמֵּתִים שֶׁיִּהְיֶה שָׁלוֹם בֵּין הַחַיִּים, וְאָז יָנוּחוּ עַל מִשְׁכְּבוֹתָם שָׁלוֹם.

“And it was the one who offered on the first day, etc.” This section is connected to the Priestly Blessing which concludes all blessings with peace, for if there is no peace, there is nothing. Therefore, peace comes at the final conclusion and is most beloved, because all the preceding [blessings] appear as if they are still lacking until the arrival of the blessing that follows them, which comes to fill what the first blessing was missing. But the final [blessing] lacks nothing because there is no need for any additional blessing to come after it to fill its deficiency. Therefore, the Midrash praises and says, “Great is peace for it seals all blessings,” as this indicates the deficiency of the preceding blessings and the excellence of the conclusion. The creation of man at the end proves this point, and therefore there are many midrashim that speak of the virtue of peace, which is necessary for both the lower and upper worlds. They further said (Bamidbar Rabbah 11:7), “Great is peace, for even the dead need it, as it is said And you shall come to your fathers in peace (Genesis 15:15).” The explanation is not that there is some quarrel or dispute among the dead that requires peace, but rather the dead need there to be peace among the living. For if there is no peace among the living and they insult one another, their words will quickly run to insult both the living and the dead, to the point that even those who dwell in the dust have no rest in their graves due to the quarrelsome tongues of the living. This is like the incident of the woman who was buried in a reed mat (Berakhot 18b), and like what happens every day in our generation. Therefore, the dead need there to be peace among the living, and then they will rest in peace on their resting places.

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

וּבֵאוּר הָעִנְיָן הוּא שֶׁלִּשְׁלֹשָׁה דְּבָרִים נִבְחֲרוּ הַלְוִיִּם: שְׁנַיִם לְשִׁעְבּוּד, וְאֶחָד לִשְׂרָרָה. שְׁנַיִם לְשִׁעְבּוּד – הַיְינוּ שִׁעְבּוּד טֹרַח גּוּפָם לַעֲבֹד וּלְמַשָּׂא, וְשִׁעְבּוּד מְסִירַת גּוּפָם לְכַפָּרָה עַל בְּנֵי יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב: ״וָאֶתְּנָה אֶת הַלְוִיִּם נְתֻנִים לְאַהֲרֹן וּלְבָנָיו וְגוֹ׳ לַעֲבֹד אֶת עֲבֹדַת בְּנֵי יִשְׂרָאֵל בְּאֹהֶל מוֹעֵד״ הַיְינוּ עֲבוֹדַת מַשָּׂא, ״וּלְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל״, כִּי אַשְׁמַת הָעָם תָּלוּי בְּרָאשֵׁיהֶם. וּלְכָךְ אָמַר: ״וְלֹא יִהְיֶה בִּבְנֵי יִשְׂרָאֵל נֶגֶף״ וְגוֹ׳, כִּי בְּחַבּוּרָתָם נִרְפָּא לִבְנֵי יִשְׂרָאֵל, כִּי כָּךְ הַמִּדָּה, עַל דֶּרֶךְ ״בִּקְרוֹבַי אֶקָּדֵשׁ״ (ויקרא י ג). וּלְכָךְ נֶאֱמַר ״וְסָמְכוּ בְנֵי יִשְׂרָאֵל אֶת יְדֵיהֶם עַל הַלְוִיִּם״, וּסְמִיכָה זוֹ לוֹמַר: הֲרֵי אַתֶּם קָרְבָּן עַל הָעָם וְכַפָּרָה עֲלֵיהֶם כְּדֶרֶךְ שֶׁבֵּאַרְנוּ לְמַעְלָה פָּרָשַׁת וַיִּקְרָא (א ד) בַּפָּסוּק ״וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה״, וְכֵן יִתְבָּאֵר לְקַמָּן בְּעֶזְרַת ה׳ פָּרָשַׁת פִּינְחָס (כז יח) בִּסְמִיכַת יַד מֹשֶׁה עַל יְהוֹשֻׁעַ. וּשְׁנֵי דְבָרִים אֵלּוּ לֹא הִטִּיל ה׳ עַל הַלְוִיִּם בַּעֲבוּר שֶׁנִּפְסְלוּ הַבְּכוֹרִים. וְכִי כָּךְ הַמִּדָּה שֶׁטּוֹבִיָּה חָטָא וְזִיגוּד מִנְגַּד (פסחים קיג:)?! אֶלָּא לְכָךְ הוּטְלוּ שְׁנֵי דְבָרִים אֵלּוּ עַל הַלְוִיִּם, לְפִי שֶׁיַּעֲקֹב יִשְׂרָאֵל סָבָא נָתַן מַעֲשֵׂר מִכָּל אֲשֶׁר לוֹ, וּמִבָּנָיו נָתַן מַעֲשֵׂר אֶת לֵוִי, כִּי הָיוּ לוֹ שְׁנֵים עָשָׂר בָּנִים, וְאֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ, הֲרֵי אַרְבָּעָה עָשָׂר, צֵא מֵהֶם אַרְבָּעָה בְּכוֹרִים לְאַרְבַּע אִמָּהוֹת, נִשְׁאֲרוּ עֲשָׂרָה, וּמֵהֶם נָתַן אֶת לֵוִי. וּלְפִי שֶׁאָמַר כֶּפֶל ״עַשֵּׂר אֲעַשְּׂרֶנּוּ״ וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (כתובות סז:) שֶׁהַמְבַזְבֵּז יִתֵּן הַחֹמֶשׁ, דְּהַיְינוּ שְׁנֵי מַעַשְׂרוֹת, עַל כֵּן נָתַן גַּם הוּא הַחֹמֶשׁ וְהַיְינוּ שֶׁהִקְדִּישׁ אֶת לֵוִי לַגָּבוֹהַּ בִּשְׁנֵי דְּבָרִים אֵלּוּ, לְשַׁעְבֵּד גּוּפָם לַעֲבוֹדַת הַקֹּדֶשׁ וְנִשְׁמָתָם לְכַפָּרָה, הֲרֵי כְּאִלּוּ הִפְרִישׁוֹ שְׁנֵי פְּעָמִים וְהַיְינוּ הַחֹמֶשׁ. וְזֶה שֶׁאָמַר ״כִּי נְתוּנִים נְתוּנִים הֵמָּה לִי מִתּוֹךְ בְּנֵי יִשְׂרָאֵל״, הַיְינוּ שְׁתֵּי נְתִינוֹת שֶׁהִזְכַּרְנוּ, ״מִתּוֹךְ בְּנֵי יִשְׂרָאֵל״ סָבָא, כְּדֵי שֶׁיִּהְיֶה הַחֹמֶשׁ מוּפְרָשׁ. וְכֵן בַּפָּסוּק ״וָאֶתְּנָה אֶת הַלְוִיִּם נְתֻנִים״ וְגוֹ׳ הִזְכִּיר שְׁתֵּי נְתִינוֹת, וָאֶתְּנָה נְתֻנִים, וּפֵרֵשׁ מִיָּד שֶׁשְּׁתֵּי נְתִינוֹת אֵלּוּ הַיְינוּ ״לַעֲבֹד אֶת עֲבֹדַת בְּנֵי יִשְׂרָאֵל״, ״וּלְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל״ וְגוֹ׳. וְהִזְכִּיר חָמֵשׁ פְּעָמִים ״יִשְׂרָאֵל״ בְּפָסוּק זֶה לְהוֹרוֹת שֶׁנְּתִינַת הַלְוִיִּם כָּפוּל הוּא הַחֹמֶשׁ מִן בְּנֵי יִשְׂרָאֵל. וְזֶה רֶמֶז נָכוֹן וְיָקָר.

And the explanation of this matter is that the Levites were chosen for three things. Two for servitude, and one for authority. Two for servitude, namely the servitude of physical labor for service and carrying, and the servitude of offering their bodies as atonement for the Children of Israel, as it is written, And I have given the Levites as a gift to Aaron and his sons… to perform the service of the Children of Israel in the Tent of Meeting — that is, the service of carrying — and to atone for the Children of Israel. For the guilt of the people rests upon their leaders, and therefore it says, so that there will be no plague among the Children of Israel. For through their [the Levites’] wounds, the Children of Israel are healed, as is the way according to Through those close to Me I will be sanctified (Leviticus 10:3). And therefore it says, The Children of Israel shall lay their hands upon the Levites. This laying of hands is to say, “Behold, you are an offering for the people and atonement for them,” as we explained above in the portion of Leviticus (1:4) regarding the verse and he shall lay his hand upon the head of the burnt offering. And so it will be explained later, God willing, in the portion of Numbers (27:18) regarding Moses laying his hand upon Joshua. And these two things were not imposed by God upon the Levites because the firstborn were disqualified. For would this be the way — that “Toviah sinned and Zigud is punished” (Pesachim 113b)? Rather, these two things were imposed upon the Levites because Jacob, the elder Israel, gave a tithe of all that he had, and from his sons he gave Levi as a tithe. For he had 12 sons, and Ephraim and Manasseh shall be to me as Reuben and Simeon — thus there were 14. Subtract from them the four firstborn of the four mothers, leaving 10, and from these he gave Levi. And because he said, I will surely tithe a tenth to You, and our Sages said (Ketubot 67b) that one who gives lavishly should give a fifth, which is two tithes, therefore he also gave a fifth. That is, he consecrated Levi to the Almighty in these two ways: to subject their bodies to sacred service and their souls to atonement. It is as if he separated them twice, which is the fifth. And this is the meaning of For they are given, given to Me from among the Children of Israel — that is, the two gifts that we mentioned from among the children of the elder Israel, so that the fifth would be separated. Similarly, in the verse And I have given the Levites as gifts, he mentions two givings: I have given and gifts. And he immediately explains that these two givings are to perform the service of the Children of Israel and to atone for the Children of Israel. He mentions Israel five times in this verse to indicate that the giving of the Levites is doubled — the fifth from the Children of Israel. And this is a correct and precious allusion.

Kli Yakar on Numbers 8:6:2 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

לָמָּה נִגָּרַע לְבִלְתִּי הַקְרִיב וְגוֹ׳. יֵשׁ מַקְשִׁים, וְכִי נֶעְלַם מֵהֶם שֶׁטָּמֵא אָסוּר בַּאֲכִילַת קָדָשִׁים? וְזֶה קָשֶׁה לְפִי גִּרְסַת הַתַּלְמוּד (פסחים סו:) שֶׁלָּמַד מִן ״אִישׁ אִישׁ״ שֶׁיָּחִיד נִדְחֶה לְפֶסַח שֵׁנִי וְלֹא צִבּוּר, אֲבָל לְמַאי דְּמַסִּיק בַּיַּלְקוּט (ט ב) בְּשֵׁם הַסִּפְרֵי, (ועיין פסחים עז. וירושלמי פסחים פ״ז ה״ד) שֶׁמִּן יִתּוּר שֶׁל ״בְּמוֹעֲדוֹ״ אָנוּ לְמֵדִין שֶׁפֶּסַח צִבּוּר קָרֵב בְּטוּמְאָה, לֹא קָשֶׁה מִידֵי, כִּי אַחַר שֶׁשָּׁמְעוּ לְשׁוֹן ״בְּמוֹעֲדוֹ״ אָמְרוּ לָמָּה נִגָּרַע מִן הַצִּבּוּר, וּבָאָה הַתְּשׁוּבָה ״אִישׁ אִישׁ״ כוּ׳ – דַּוְקָא אִישׁ נִדְחֶה וְלֹא צִבּוּר. וְהֵבִינוּ הָאֲנָשִׁים מִדְּקָאָמַר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הַפֶּסַח בְּמוֹעֲדוֹ אֲפִלּוּ בְּטוּמְאָה, וְלֹא לָהֶם בִּפְרָטוּת, שְׁמַע מִנַּהּ שֶׁהוֹצִיא אוֹתָם מִן הַכְּלָל, דְּאִלְמָלֵא כֵן לְמַאי נָפְקָא מִנַּהּ אָמַר לִבְנֵי יִשְׂרָאֵל לַעֲשׂוֹת הַפֶּסַח, וַהֲלֹא כְּבָר הֵם מְצֻוִּין וְעוֹמְדִים, אֶלָּא שֶׁבָּא לְמַעֵט הַטְּמֵאִים הַיְחִידִים. עַל כֵּן אָמְרוּ ״לָמָּה נִגָּרַע״.

Why should we be diminished so as not to offer… Some question: Was it unknown to them that a ritually impure person is prohibited from eating sacred foods? This is difficult according to the Talmud’s version (Pesachim 66b), which derives from the phrase any man that an individual is deferred to the second Pesach but not the community. However, according to the conclusion in the Yalkut (9:2) in the name of the Sifrei (and see Pesachim 77a and Jerusalem Talmud Pesachim 7:4), from the redundancy of in its appointed time, we learn that a communal Pesach offering is brought even in a state of impurity — there is no difficulty. For after they heard the phrase in its appointed time, they said, Why should we be diminished from the community? And the answer came, Any man — specifically an individual is deferred, but not the community. And these men understood that when Moses said to the children of Israel to keep the Pesach at its appointed time — even in impurity — but did not say so to them specifically, it implied that he excluded them from the general rule. Otherwise, what was the purpose of saying to the children of Israel to keep the Pesach? They were already commanded and obligated to do so! Rather, it came to exclude the individually impure ones. Therefore they said, Why should we be diminished?

Kli Yakar on Numbers 9:7:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיְהִי בִּנְסֹעַ הָאָרוֹן. יֵשׁ מֵרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁאָמְרוּ (שבת קטז) שֶׁשְּׁנֵי פְּסוּקִים אֵלּוּ הֵם סֵפֶר בִּפְנֵי עַצְמוֹ, וְעַל כֵּן מָנָה שִׁבְעָה סְפָרִים בַּתּוֹרָה. וְכִי יִפָּלֵא מִמְּךָ דָּבָר לֵאמֹר, הֲרֵי עִקַּר הַתּוֹרָה לְמִצְוֹתֶיהָ נִתְּנָה, וּבְסֵפֶר זֶה אֵין רֶמֶז לְשׁוּם מִצְוָה, אֶעֱנֶה אֲנִי חֶלְקִי וְאוֹמַר שֶׁלְמִצְוַת פְּרִיָּה וּרְבִיָּה עָשָׂה סֵפֶר בִּפְנֵי עַצְמוֹ, כִּי בְּמִצְוָה זוֹ תָּלוּי קִיּוּם הָעוֹלָם וְגוֹרֵם הַשְׁרָאַת הַשְּׁכִינָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות סד.): כָּל מִי שֶׁאֵינוֹ עוֹסֵק בִּפְרִיָּה וּרְבִיָּה גוֹרֵם לַשְּׁכִינָה שֶׁתִּסְתַּלֵּק מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר ״וּבְנֻחֹה יֹאמַר שׁוּבָה ה׳ רִבְבוֹת אַלְפֵי יִשְׂרָאֵל״, מְלַמֵּד שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה בְּפָחוֹת מִשְּׁנֵי אֲלָפִים וּשְׁתֵּי רְבָבוֹת מִיִּשְׂרָאֵל. הֲרֵי שֶׁהָיוּ יִשְׂרָאֵל עֶשְׂרִים וּשְׁנַיִם אֶלֶף פָּחוֹת אֶחָד, וְזֶה שֶׁלֹּא עָסַק בִּפְרִיָּה וּרְבִיָּה, נִמְצָא שֶׁגּוֹרֵם לַשְּׁכִינָה שֶׁתִּסְתַּלֵּק מִיִּשְׂרָאֵל. וְזוֹ מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוָּה אָדָם הָרִאשׁוֹן עָלֶיהָ, כִּי מִיָּד אַחַר שֶׁנֶּאֱמַר (בראשית א כז): ״וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם״ וְגוֹ׳, כְּתִיב (שם א כח): ״וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ״. כָּךְ עָשָׂה סֵפֶר מְיֻחָד מִמִּצְוָה זוֹ, לוֹמַר שֶׁהַשְׁרָאַת הַשְּׁכִינָה בְּיִשְׂרָאֵל צָרִיךְ עֶשְׂרִים וּשְׁנַיִם אֶלֶף. וּמִמֵּילָא יֵדַע כָּל אִישׁ מִיִּשְׂרָאֵל לִהְיוֹת זָהִיר בְּמִצְוַת פְּרִיָּה וּרְבִיָּה לְמַלֹּאות הַמִּסְפָּר. וּרְאָיָה גְדוֹלָה לִדְבָרֵינוּ מִן פָּרָשַׁת מִתְאוֹנְנִים שֶׁסְּמוּכָה לָהּ, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסָמוּךְ.

And it came to pass, when the Ark set forward. There are some of our Sages who said (Shabbat 116) that these two verses constitute a book in their own right, and therefore they counted seven books in the Torah. And if you find it difficult to say: “Behold, the essence of the Torah was given for its commandments, and in this book there is no allusion to any commandment,” I will answer my portion and say that for the commandment of procreation He made a separate book, because the existence of the world depends on this commandment, and it causes the Divine Presence to dwell [among Israel], as our Sages said (Yevamot 64a): “Anyone who does not engage in procreation causes the Divine Presence to depart from Israel, as it is said, And when it rested, he said: Return, O Lord, the myriads of Israel’s thousands. This teaches that the Divine Presence does not dwell with fewer than 2,000 and 20,000 of Israel. For if Israel numbered 22,000 minus one, and this person who did not engage in procreation, it follows that they cause the Divine Presence to depart from Israel.” And this is the first commandment that Adam was commanded, for immediately after it is said (Genesis 1:27), And God created man, etc., it is written (Genesis 1:28), And He said to them: Be fruitful and multiply. So He made a special book for this commandment, to say that for the Divine Presence to dwell in Israel requires 22,000, and consequently every person of Israel should know to be careful with the commandment of procreation to fulfill this number. And there is great proof for our words from the section about the complainers which is adjacent to it, as will be explained shortly.

Kli Yakar on Numbers 10:35:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וַיְהִי הָעָם כְּמִתְאֹנְנִים וְגוֹ׳. לֹא מָצִינוּ מְפֹרָשׁ בַּמִּקְרָא מַהוּ אֲנִינוּת זֶה, וְלֹא בָּא הַכָּתוּב לִסְתּוֹם אֶלָּא לְפָרֵשׁ. אַךְ מֵאַחַר שֶׁמָּצִינוּ שְׁנֵי תְּלוּנּוֹת מְפֹרָשִׁים בַּמִּקְרָא, הָאַחַת ״זָכַרְנוּ אֶת הַדָּגָה״ כוּ׳, הַשְּׁנִיָּה ״בּוֹכֶה לְמִשְׁפְּחוֹתָיו״ עַל עִסְקֵי עֲרָיוֹת כוּ׳, אִם כֵּן וַדַּאי כָּל הַפָּרָשָׁה מְדַבֶּרֶת מֵעִנְיָן אֶחָד, וְהַכֹּל הָיְתָה תְּלוּנָה אַחַת, וּמְקוֹרָהּ מִן פָּרָשַׁת ״וַיְהִי בִּנְסֹעַ״ וְהוּא סוֹד נוּ״ן הֲפוּכָה שֶׁבְּסוֹף הַפָּרָשָׁה וּבְמִלַּת ״כְּמִתְאֹנְנִים״. כִּי יִפָּלֵא בְּעֵינֵי רַבִּים גַּם בְּעֵינַי יִפָּלֵא מַה שֶּׁדָּרְשׁוּ רז״ל (שבת קל.) ״וַיִּשְׁמַע מֹשֶׁה אֶת הָעָם בּוֹכֶה לְמִשְׁפְּחוֹתָיו״, עַל עִסְקֵי עֲרָיוֹת שֶׁנֶּאֶסְרוּ לָהֶם – מַה עִנְיַן תְּלוּנָה זוֹ לְכָאן, וְלָמָּה לֹא בָּכוּ בְּשָׁעָה שֶׁנֶּאֶסְרוּ לָהֶם הָעֲרָיוֹת. וְאִם בְּאוֹתוֹ זְמַן שָׁתְקוּ וְכָל אֶחָד מֵהֶם סָבַר וְקִבֵּל, עַתָּה מַה הָיָה לָהֶם כִּי בָּאוּ לְהַזְכִּיר רִאשׁוֹנוֹת וְלִהְיוֹת תּוֹהֶה עַל הָרִאשׁוֹנוֹת שֶׁכְּבָר קִיְּמוּ וְקִבְּלוּ. וְעוֹד, הֲלֹא בְּפִיהֶם אָמְרוּ ״זָכַרְנוּ אֶת הַדָּגָה״, וְאָמְרוּ ״מִי יַאֲכִלֵנוּ בָשָׂר״, וּבְלִי סָפֵק שֶׁכָּל פְּסוּקִים אֵלּוּ מִן ״וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל״ עַד ״וַיִּשְׁמַע מֹשֶׁה אֶת הָעָם בּוֹכֶה״, הַכֹּל מְדַבֵּר בִּבְכִיָּה אַחַת. וּמִטַּעַם זֶה הִשְׁתַּדְּלוּ רז״ל לְפָרֵשׁ הַתְּלוּנָּה בְּדֶרֶךְ רְחוֹקָה, כִּי בְּמַסֶּכֶת יוֹמָא (עה.) פְּלִיגֵי בָּהּ רַב וּשְׁמוּאֵל, חַד אָמַר דָּגִים מַמָּשׁ, וְחַד אָמַר עֲרָיוֹת וְלִישָׁנָא מְעַלְיָא נָקַט, כְּמָא דְּאַתְּ אָמַר (משלי ל כ) ״אָכְלָה וּמָחֲתָה פִיהָ״. וּלְדַעְתּוֹ פָּשׁוּט לוֹמַר שֶׁגַּם ״מִי יַאֲכִלֵנוּ בָשָׂר״ לִישָׁנָא מְעַלְיָא נָקַט. וְהִנֵּה גַּם לִדְבָרָיו צְרִיכִין אָנוּ לִתֵּן טוּב טַעַם וָדַעַת מַה עִנְיַן תְּלוּנָה זוֹ לְכָאן, וְלָמָּה שָׁתְקוּ כְּשֶׁנֶּאֶסְרוּ לָהֶם הָעֲרָיוֹת.

And the people were as those who complain, etc. We do not find explicitly in Scripture what this complaint was, yet the verse does not come to conceal but to explain. However, since we find two explicit complaints in Scripture — the first, We remember the fish, etc. and the second, weeping among their families regarding matters of forbidden relationships, etc. — therefore, certainly the entire passage speaks about one matter, and it was all one complaint originating from the passage And it came to pass when the Ark set forward, which is the mystery of the inverted letter nun at the end of the passage and in the word kemitonnenim [as those who complain]. For it is surprising in the eyes of many, and also in my eyes it is surprising, what our Sages interpreted (Tractate Shabbat 130a): And Moses heard the people weeping among their families — concerning matters of forbidden relationships that were prohibited to them. What is the connection of this complaint to here? And why did they not weep at the time when the forbidden relationships were prohibited to them? And if at that time they were silent and each of them accepted it, now what happened to them that they came to mention the past and to regret the past which they had already accepted and upheld? Furthermore, they explicitly said, We remember the fish, and they said, Who will feed us meat? And without doubt, all these verses from and the Children of Israel also wept again until And Moses heard the people weeping are all speaking about one weeping. For this reason, our Sages endeavored to interpret the complaint in a distant way, for in Tractate Yoma (75a), Rav and Shmuel disagree about it — one says it refers to actual fish, and one says it refers to forbidden relationships, using a euphemistic expression, as it is written (Proverbs 30:20), She eats and wipes her mouth. According to his view, it is also simple to say that Who will feed us meat is also a euphemistic expression. And even according to his words, we need to provide a good reason and understanding of what this complaint has to do here, and why they were silent when the forbidden relationships were prohibited to them.

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

וְיָתֻרוּ אֶת אֶרֶץ כְּנָעַן. מָצִינוּ שָׁלֹשׁ לְשׁוֹנוֹת בְּעִנְיָן זֶה: וְיָתֻרוּ, וְיַחְפְּרוּ, וַיְרַגְּלוּ, כִּי יִשְׂרָאֵל אָמְרוּ (דברים א כב): ״נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ״. וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר: ״וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן״. וּבַמְרַגְּלִים כְּתִיב (שם א כד): ״וַיְרַגְּלוּ אוֹתָהּ״. לְפִי שֶׁשָּׁלֹשׁ דֵּעוֹת הָיוּ בְּאוֹתָהּ עֵצָה, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר ״וְיָתֻרוּ״, שֶׁיֵּשׁ בְּמַשְׁמָעוּתוֹ גַּם לְשׁוֹן יִתְרוֹן, כִּי רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַרְאוֹת לָהֶם יִתְרוֹן הָאָרֶץ עַל כָּל הָאֲרָצוֹת, כְּמוֹ שֶׁכָּתוּב (שמות ג ח): ״וּלְהַעֲלֹתוֹ מִן הָאָרֶץ הַהִיא אֶל אֶרֶץ טוֹבָה וּרְחָבָה״, וְטוֹבָה זוֹ הִיא הַטּוֹבָה הָרוּחָנִית מִצַּד הֱיוֹתָהּ אֲוִירָא דְּמַחְכִּים (ב״ב קנח:), כִּי זֶה הֲכָנָה אֶל הָאָדָם לָבֹא עַל יָדוֹ לִכְלַל הַטּוֹבָה הָאֲמִתִּית, כִּי אֵין לְאָדָם יִתְרוֹן תַּחַת הַשֶּׁמֶשׁ זוּלָתוֹ וְיִתְרוֹן אֶרֶץ זֶה בַּכֹּל הִיא (קהלת ה ח). אֲבָל יִשְׂרָאֵל רוּחַ אַחֶרֶת הָיְתָה עִמָּהֶם, כִּי תָּמִיד הָיוּ מְבַקְשִׁים תּוֹאֲנָה לָשׁוּב מִצְרָיְמָה, וְעַל כֵּן אָמְרוּ ״וְיַחְפְּרוּ״, שֶׁיֵּשׁ בְּמַשְׁמָעוּתוֹ לְשׁוֹן חֶרְפָּה, כִּי עֶרְוַת הָאָרֶץ רָצוּ לִרְאוֹת כְּדֵי שֶׁיִּהְיֶה לָהֶם מָקוֹם לָלוּן וְלוֹמַר ״נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה״. אֲבָל מִכָּל מָקוֹם לֹא בִּקְשׁוּ שֶׁיּוֹצִיאוּ מִלִּבָּם דִּבָּה שִׁקְרִית. וְהַמְרַגְּלִים הִשְׁחִיתוּ הִתְעִיבוּ יוֹתֵר מִמַּה שֶּׁבִּקְשׁוּ מֵהֶם, וְהוֹצִיאוּ מִלִּבָּם מִלִּין שְׁקָרִים כְּדֶרֶךְ כָּל הוֹלֵךְ רָכִיל הַמַּפְלִיג כָּל דָּבָר לְהַגִּיד יוֹתֵר מִמַּה שֶּׁרָאָה, לְכָךְ נֶאֱמַר ״וַיְרַגְּלוּ אוֹתָהּ״. כִּי רֶגֶל לְשׁוֹן רָכִיל כְּמוֹ שֶׁפֵּרַשׁ רַשִּׁ״י עַל פָּסוּק לֹא תֵלֵךְ רָכִיל (ויקרא יט טז).

“And they shall spy out the land of Canaan.” We find three expressions on this matter: scout [v’yaturu], search [v’yachperu], and spy out [va’yeraglu]. For the Israelites said, Let us send men ahead of us and they shall search the land for us (Deuteronomy 1:22), but the Holy One, blessed be He, said, They shall scout the land of Canaan. And regarding the spies it is written, And they spied it out (Deuteronomy 1:24). This is because there were three different intentions in this plan. The Holy One, blessed be He, said “v’yaturu” [they shall scout], which also implies the language of “yitron” [advantage/benefit], because God wanted to show them the advantage of the land over all other lands, as it is written, And to bring them up from that land to a good and spacious land (Exodus 3:8). This goodness refers to the spiritual goodness due to it being “avira d’machkim” [air that makes one wise] (Bava Batra 158b), as this is a preparation for a person to attain true goodness, since a person has no advantage under the sun besides this, and the advantage of the land is in everything (Ecclesiastes 5:8). But the Israelites had a different spirit with them, as they were constantly seeking pretexts to return to Egypt. Therefore, they said “v’yachperu” [they shall search], which implies a sense of “cherpah” [disgrace/shame], because they wanted to see the nakedness of the land in order to have an opportunity to complain and say, “Let us appoint a leader and return to Egypt.” Nevertheless, they did not request that the spies fabricate false slander. The spies, however, corrupted and abominated even more than what was asked of them, and fabricated falsehoods from their hearts, in the manner of all talebearers who exaggerate everything to say more than what they saw. Therefore, it says va’yeraglu [and they spied] it, because regel is the language of “rachil” [gossip/slander], as Rashi explained on the verse You shall not go about as a talebearer (Leviticus 19:16).

Kli Yakar on Numbers 13:2:5 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְעַל צַד הָרֶמֶז יִתָּכֵן לְפָרֵשׁ, ״כִּי עַיִן בְּעַיִן״, בִּזְכוּת שֶׁקִּבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה הַנִּדְרֶשֶׁת בְּשִׁבְעִים פָּנִים זָכוּ לְעֵין ה׳ אֶל יְרֵאָיו, (תהלים לג יח). וְזֶהוּ פֵּרוּשׁ הַפָּסוּק (ישעיה נב ח) ״כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב ה׳ צִיּוֹן״, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עירובין סה.): נִכְנַס יַיִן יָצָא סוֹד, יַיִן שִׁבְעִים וְסוֹד שִׁבְעִים, כִּי הַגְּאוּלָּה סוֹד ה׳ לִירֵאָיו, כְּמוֹ שֶׁכָּתוּב (דניאל יב ט): ״כִּי סְתֻמִים וַחֲתֻמִים הַדְּבָרִים״, וּכְשֶׁנִּכְנַס בְּיִשְׂרָאֵל יֵין הַתּוֹרָה שֶׁיֵּשׁ לָהּ שִׁבְעִים פָּנִים, אָז יֵצֵא סוֹד הַגְּאוּלָּה וְנִגְלָה כְּבוֹד ה׳. (ישעיה מ ה) זֶהוּ שֶׁאָמַר ״כִּי עַיִן״, הַגְּאוּלָּה, שֶׁהִיא סוֹד בְּעַיִן, בִּזְכוּת יֵין הַתּוֹרָה ״יִרְאוּ בְּשׁוּב ה׳ צִיּוֹן״, וְקַל לְהָבִין.

On the level of allusion [remez], it is possible to explain that eye [ayin, which is also a letter with a numerical value of 70] to eye refers to that which trough the merit that Israel received the Torah, which is expounded in seventy facets, they merited the eye of the Lord is toward those who fear Him (Psalms 33:18). And this is the interpretation of the verse (Isaiah 52:8) For eye to eye they shall see when the Lord returns to Zion. As our Sages of blessed memory said (Eruvin 65a), “When wine enters, secrets come out.” Wine is [numerically] seventy and secret is [numerically] seventy, because redemption is “the secret of the Lord to those who fear Him,” as it is written (Daniel 12:9), For the matters are closed and sealed. And when the wine of Torah, which has seventy facets, enters Israel, then the secret of redemption will come out and the glory of the Lord shall be revealed (Isaiah 40:5). This is what it means when it says, For eye — the redemption which is a secret — with eye — in the merit of the wine of Torah — they shall see when the Lord returns to Zion. And this is easily understood.

Kli Yakar on Numbers 14:13:4 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וּשְׂעִיר עִזִּים אֶחָד לְחַטָּת. חַטָּת כְּתִיב חָסֵר אָלֶ״ף. וְעוֹד יֵשׁ כָּאן שִׁנּוּי כִּי בְּכָל מָקוֹם שֶׁמַּקְרִיבִין חַטָּאת וְעוֹלָה הַחַטָּאת קוֹדֶמֶת לָעוֹלָה, וְכָאן הָעוֹלָה קוֹדֶמֶת לַחַטָּאת, הֲלֹא דָּבָר הוּא. וְאוֹמֵר אֲנִי לְפִי שֶׁחֵטְא זֶה מְדַבֵּר בְּחֵטְא עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: ״וְכִי תִשְׁגּוּ וְלֹא תַעֲשׂוּ אֵת כָּל הַמִּצְווֹת״, זוֹ עֲבוֹדָה זָרָה שֶׁהַמּוֹדֶה בָּהּ כְּכוֹפֵר בְּכָל הַתּוֹרָה. וּבְכָל עֲבֵרָה הָאָדָם חוֹטֵא בְּמַחֲשָׁבָה וּבְמַעֲשֶׂה, כִּי כָל מַעֲשֶׂה קָדְמָה לוֹ הַמַּחֲשָׁבָה, כִּי אִם יַעֲשֶׂה בְּלֹא כַוָּנָה כְּלָל אֵין זֶה נִקְרָא שׁוֹגֵג אֶלָּא אֹנֶס, וְעַל כֵּן כָּל חוֹטֵא צָרִיךְ לְהָבִיא שְׁתֵּי כַּפָּרוֹת, הָעוֹלָה עַל הִרְהוּר הַלֵּב, וְחַטָּאת עַל חֵטְא הַמַּעֲשֶׂה. וְאַף עַל פִּי שֶׁכָּל הִרְהוּר קוֹדֵם לַמַּעֲשֶׂה, מִכָּל מָקוֹם הַמַּעֲשֶׂה קָשֶׁה מִן הַהִרְהוּר, שֶׁהֲרֵי לְעוֹלָם אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲנִישׁ עַל הַמַּחֲשָׁבָה אִם לֹא יָצְאָה מַחֲשַׁבְתּוֹ לַפֹּעַל, כְּמוֹ שֶׁכָּתוּב (תהלים סו יח): ״אָוֶן אִם רָאִיתִי בְלִבִּי לֹא יִשְׁמַע ה׳״. אַף עַל פִּי שֶׁגַּם עַל הַמַּעֲשֶׂה אֵינוֹ מַעֲנִישׁ כְּשֶׁהוּא נַעֲשֶׂה בְּלֹא מַחֲשָׁבָה וְכַוָּנָה כְּלָל, מִכָּל מָקוֹם הַמַּעֲשֶׂה עִקַּר הַחֵטְא, עַל כֵּן מֵבִיא תְּחִלָּה חַטָּאת לְהָסִיר הֶעָוֹן הַגָּדוֹל תְּחִלָּה וְאַחַר כָּךְ עוֹלָה לְהָסִיר עֲוֹן הַהִרְהוּר, חוּץ מֵעֲבוֹדָה זָרָה שֶׁנֶּאֱמַר בָּהּ (יחזקאל יד ה): ״לְמַעַן תְּפֹשׂ אֶת בֵּית יִשְׂרָאֵל בְּלִבָּם״, לְפִי שֶׁהַמַּחֲשָׁבָה בַּעֲבוֹדָה זָרָה הוּא עִקַּר הַחֵטְא, כִּי זֶה דָּבָר הַתָּלוּי בֶּאֱמוּנַת הַלֵּב, וְכָל הַמַּעֲשִׂים כְּקִטּוּר וְזִבּוּחַ וְנִסּוּךְ וְהִשְׁתַּחֲוָיָה, כֻּלָּם טְפֵלִים אֶל הַמַּחֲשָׁבָה. וְכֵן הַתְחִלַּת הַסְּמַ״ג: שֶׁלֹּא לְהַעֲלוֹת בְּמַחֲשָׁבָה שֶׁיֵּשׁ אֱלוֹהַּ אַחֵר כוּ׳. עַל כֵּן הוּא מַקְדִּים עוֹלָה לְחַטָּאת, כְּדֵי לְהָסִיר הַחֵטְא הַגָּדוֹל תְּחִלָּה, וְהוּא הַהִרְהוּר אֲשֶׁר עָלָיו בָּאָה הָעוֹלָה, שֶׁנֶּאֱמַר (יחזקאל כ לב): ״וְהָעוֹלָה עַל רוּחֲכֶם״, וְאַחַר כָּךְ הַקָּטָן, וְהוּא הַמַּעֲשֶׂה. וְעַל כֵּן כְּתִיב ״לְחַטָּת״ חָסֵר אָלֶ״ף, כִּי הָאָלֶ״ף אוֹת רִאשׁוֹנָה וּמִסְפָּרָהּ אֶחָד, מוֹרָה בְּכָל מָקוֹם עַל אַחְדוּת שֶׁל רִאשׁוֹן לְכָל נוֹצָר יִתְבָּרַךְ, וְזֶה הַחוֹטֵא בַּעֲבוֹדָה זָרָה מַכְחִישׁ אַחְדוּתוֹ יִתְבָּרַךְ וְאֵין אֱלֹהִים מְזִמּוֹתָיו, וְעַל כֵּן חָסֵר אָלֶ״ף בְּחַטָּת לוֹמַר שֶׁחֶסְרוֹן הָאָלֶ״ף הַיְינוּ חֶטְאוֹ, כִּי הוּא מְדַבֵּר בַּעֲבוֹדָה זָרָה. וּבְדָבָר זֶה נִבְדָּל ה׳ מִכָּל בְּרוּאָיו, כִּי כֻלָּם בִּשְׁתַּיִם, בְּמַחֲשָׁבָה וּבְמַעֲשֶׂה, וְאֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא נֶאֱמַר (איוב כג יג): ״וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ וְנַפְשׁוֹ אִוְּתָה וַיָּעַשׂ״, כִּי מִיָּד כַּאֲשֶׁר יַחֲשֹׁב ה׳ עַל אֵיזֶה דָּבָר לַעֲשׂוֹתוֹ מִיָּד הוּא עָשׂוּי, כַּאֲשֶׁר אִוְּתָה נַפְשׁוֹ וְחָשַׁב עָלָיו לַעֲשׂוֹתוֹ.

And one male goat for a sin offering. Sin offering is written without an aleph [as חטת instead of חטאת], and there is another change here because in every place where a sin offering and a burnt offering are brought, the sin offering comes before the burnt offering, but here the burnt offering comes before the sin offering. This is surely significant. I say that since this sin refers to idolatry, as it is said, if you err and do not observe all these commandments — this refers to idolatry, for one who acknowledges it denies the entire Torah. In every transgression, a person sins both in thought and in deed, because every action is preceded by thought — for if one acts without any intention at all, this is not called unintentional [shogeg] but rather accidental [ones]. Therefore, every sinner needs to bring two atonements: the burnt offering for the thoughts of the heart, and the sin offering for the sin of action. Although every thought precedes action, nevertheless the action is more severe than the thought. For the Holy One, blessed be He, never punishes for thought unless the thought was actualized, as it is written, Had I seen iniquity in my heart, the Lord would not have heard (Psalms 66:18). Even though He also does not punish for an action when it is done without any thought or intention at all, nevertheless the action is the primary sin. Therefore, one first brings a sin offering to remove the greater sin first, and afterward a burnt offering to remove the sin of thought. The exception is idolatry, of which it is said, in order to seize the house of Israel by their heart (Ezekiel 14:5). This is because the thought in idolatry is the primary sin, for this is a matter dependent on the belief of the heart, and all the actions such as burning incense, slaughtering, pouring libations, and bowing down are all secondary to the thought. And so at the beginning of the Sefer Mitzvot Gadol [SeMaG], [it states] “not to entertain the thought that there is another god, etc.” Therefore, it places the burnt offering before the sin offering in order to remove the greater sin first, which is the thought for which the burnt offering comes, as it is said, And what comes up upon Your spirit (Ezekiel 20:32), and afterward [to remove] the lesser [sin], which is the action. Therefore, sin offering [חטת] is written without an aleph, because the aleph, being the first letter and its numerical value being one, indicates in every place the oneness of the First of all created things, blessed be He. And this person who sins through idolatry denies His oneness, blessed be He, and “there is no God in all his thoughts.” Therefore, the aleph is missing in חטת to indicate that the lack of the aleph constitutes his sin, for it speaks of idolatry. And in this matter, the Lord is distinguished from all His creations, for they all [operate] in two [stages], in thought and in deed, but of the Holy One, blessed be He, it is said, But He is one, and who can turn Him? And what His soul desires, He does (Job 23:13). For as soon as the Lord considers doing something, it is immediately done as His soul desired and as He thought to do it.

Kli Yakar on Numbers 15:24:1 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧

וְזֶה דַּעַת רָבָא (בנדרים לט:) שֶׁדָּרַש פָּסוּק ״שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה״ (חבקוק ג יא), מַאי בָּעוּ בִזְבוּל? אֶלָּא שֶׁבְּמַחֲלֻקְתוֹ שֶׁל קֹרַח עָלוּ לִזְבוּל כוּ׳, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לִכְבוֹדִי לֹא מְחִיתֶם כוּ׳. וְהַיְינוּ טַעְמָא לְפִי שֶׁקֹּרַח עִרְעֵר עַל גְּבוּלוֹת בֹּקֶר וָעֶרֶב, דְּהַיְינוּ שֶׁמֶשׁ וְיָרֵחַ, וְטָעַן עֲלֵיהֶם שֶׁלֹּא ה׳ חָלַק לְכָל אֶחָד גְּבוּלוֹ וּתְחוּמוֹ לָזֶה בַּיּוֹם וְלָזֶה בַּלַּיְלָה, עַל כֵּן עָלוּ מֵרָקִיעַ לִזְבוּל כִּי אֵין נָכוֹן לָהֶם לְהָאִיר לְמִי שֶׁאֵינוֹ מַאֲמִין שֶׁלֹּא ה׳ פָּעַל כָּל זֹאת. אַךְ שֶׁלֹּא יָפֶה אָמְרוּ שֶׁיֵּעָשֶׂה דִּין לְבֶן עַמְרָם, עַד שֶׁאָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: לִכְבוֹדִי לֹא מְחִיתֶם כוּ׳, וַהֲלֹא הַדָּבָר בּוֹקֵעַ וְעוֹלֶה עַד כִּסֵּא כָבוֹד וְנוֹגֵעַ בִּכְבוֹדִי יוֹתֵר מִבִּכְבוֹד מֹשֶׁה. וּמַה שֶּׁעָלוּ דַּוְקָא לִזְבוּל, אֶחְשׁוֹב בָּזֶה לְפִי שֶׁקֹּרַח עִרְעֵר עַל הַכְּהֻנָּה, וְאָמְרוּ בַּמִּדְרָשׁ בְּעוֹלַת תָּמִיד שֶׁל בֹּקֶר וָעֶרֶב שֶׁבִּזְכוּתָם יִתְקַיְּמוּ שֶׁמֶשׁ וְיָרֵחַ אוֹרוֹת שֶׁל יוֹם וָלַיְלָה, וְאִם תְּבֻטַּל הַכְּהֻנָּה וְתִהְיֶה בְּיַד מִי שֶׁאֵינוֹ רָאוּי לָהּ, אִם כֵּן בְּאֵיזוֹ זְכוּת יִתְקַיְּמוּ הַמְּאוֹרוֹת, עַל כֵּן עָלוּ לִזְבוּל, כִּי בוֹ בֵּית הַמִּקְדָּשׁ וּמִיכָאֵל כֹּהֵן גָּדוֹל, כִּדְאִיתָא בְּמַסֶּכֶת חֲגִיגָה (יב:). וּמִכָּאן רְאָיָה שֶׁקֹּרַח חָלַק עַל גְּבוּלוֹת שֶׁמֶשׁ וְיָרֵחַ וְעַל הַבְּרִיאָה, עַל כֵּן אָמְרוּ שֶׁעָשָׂה קָרְחָה בָּעוֹלָם, כִּי בְּהִסְתַּלְּקוּת אֱלֹהוּתוֹ יִתְבָּרַךְ כִּבְיָכוֹל הֲרֵי כָּל הָעוֹלָם נַעֲשֶׂה קָרְחָה. וּבְמַה שֶּׁעָלוּ שֶׁמֶשׁ וְיָרֵחַ לִזְבוּל כְּבָר יָצְאָה הַחַמָּה מִנַּרְתִּיקָהּ, וְעַל יְדֵי זֶה הִרְתִּיחַ אֶת הָעוֹלָם כֻּלּוֹ כַּצָּהֳרָיִם. וְהַנּוֹגֵעַ בְּעִנְיַן הָאֱלֹהוּת גּוֹרֵם קֵהוּי שִׁנַּיִם לַמַּאֲמִינִים בּוֹ יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב בְּמִצְרַיִם שֶׁהָיוּ שִׁנֵּיהֶם קֵהוֹת כְּשֶׁרָאוּ קְשִׁירַת הַטָּלֶה (טור או״ח סימן תל), לְכָךְ אָמְרוּ ״בֶּן קְהָת״ – שֶׁהִקְהָה שִׁנֵּי מוֹלִידָיו. וְדַי בָּזֶה מַה שֶּׁאָמַרְנוּ בְּדֶרֶךְ דְּרָשׁ קְצָת, וּמֵעַתָּה נָבֹא לְבֵאוּר הַוִּכּוּחַ בְּדֶרֶךְ פְּשׁוּטוֹ.

And this is the opinion of Rava (in Nedarim 39b) who interpreted the verse Sun and moon stood in their habitation [zevul] (Habakkuk 3:11). What were they doing in Zevul [one of the heavens]? Rather, during Korach’s dispute, they ascended to Zevul, etc. The Holy One, blessed be He, said, “For My honor you did not protest,” etc. The reason is that Korach challenged the boundaries of morning and evening, meaning the sun and moon, claiming that it was not God who assigned each one its boundary and domain — one for day and one for night. Therefore, they ascended from the firmament to Zevul, because it was not fitting for them to illuminate for one who does not believe that God created all this. But they improperly said that justice should be done to the son of Amram [Moses], until the Holy One said to them, “For My honor you did not protest,” etc. Surely this matter pierces and rises up to the Throne of Glory and affects My honor more than Moses’ honor. And I think the reason they specifically ascended to Zevul is because Korach challenged the priesthood, and it is said in the Midrash regarding the daily morning and evening offerings that it is in their merit that the sun and moon, the lights of day and night, are sustained. If the priesthood were to be nullified and placed in the hands of someone unworthy, then by what merit would the luminaries be sustained? Therefore, they ascended to Zevul, because in it is the Temple, and Michael is the High Priest there, as stated in Tractate Chagigah (12b). From here we have proof that Korach disputed the boundaries of the sun and moon and the creation itself. Therefore, they said that he made a “korcha” [baldness/gap] in the world, because with the removal of God’s divinity, so to speak, the entire world becomes a bald spot. And when the sun and moon ascended to Zevul, the sun came out of its sheath, and through this, it made the entire world as hot as noon [tzahoraim]. One who touches matters of divinity causes a dulling of teeth for those who believe in Him, as it is written regarding Egypt, that their teeth were dulled [kehot] when they saw the binding of the lamb (Tur, Orach Chayim, section 430). Therefore, they referred to him as son of Kehat, meaning he dulled [hikhah] the teeth of those who begat him. And this is enough of what we have said by way of homiletic interpretation, and now we will come to explain the dispute in a straightforward manner.

Kli Yakar on Numbers 16:1:7 · Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧