meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Kli Yakar/Torah/Kli Yakar on Exodus/English/merged.txt"}
text: Kli Yakar on Exodus
  כלי יקר על שמות
  merged
  
  This file contains merged sections from the following text versions:
  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
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  -YU Torah miTzion Beit Midrash
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  -Sefaria Community Translation
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  Kli Yakar on Exodus
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  He caused the wild animals to depart. The wild animals and the locusts left Egypt after the plague, but the frogs died in Egypt, because Hashem wanted to teach the Jews that someone who is willing to give up his life for a sanctification of Hashem’s Name will be rescued. Therefore, all the frogs died except for those who jumped into the hot ovens. Later in history, Chananyah, Mishael, and Azariah derived that they should be willing to give up their lives for a sanctification of Hashem’s Name from the fact that only these frogs were saved from death.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  This month shall mark for you the beginning of the months; it shall be the first month of the year for you: Since The Holy One, Blessed be God, showed Moses with His finger the moon in its newness saying "like this you see and shall bless" thus He said this is the beginning of the month. That is to say this newness (of the moon) will be for you the beginning of the months, that every time that you see the newness of the moon in this picture you will have a new month for every month of the year. And after God gave this sign - it was known about all the days of every month of the year to make them new for  every month of the year
  
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  Watching (or “guarding”) for Hashem: Afterwards it is written that the night was, “guarded … for all the B’nei Yisrael.” This can be likened to two companions who said to one another, “You hold my lamp and I will hold yours.” The two “lamps” are that of the mitzvah (see Mishlei 6:23) and that of the human soul (see Mishlei 20:27). Thus Hashem told B’nei Yisrael that if they would guard the “lamp” of the Pesach sacrifice, He would guard their souls by not allowing the destroyer to enter their homes. And about this guarding , it stated, "a night of watching for Hashem to bring them out of the Land of Egypt." And corresponding to Israel's guarding the mitzvot, it stated, "watching for all of the Children of Israel throughout their generations."
  
  
  
  
  
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  Our sages  (מנחות לז) explain that you place the Tefilin on the weaker hand, to teach us that Tefilin should be placed on the left hand.  the reason for this is that the intellect and our physicality are problematic for on another; when the one rises, the other falls.  When the physicality of an individual is afflicted, the strength of the intellect waxes.  The reason for the affliction in Egypt is to bring the physicality of the Jewish people into the iron crucible (as mentioned in Deut.) and through that the intellect of the Jew would overcome it.  Both young and old men will attest to this - when a man is young and immature, his physicality is in the ascendancy over his intellect, and when he gets older his intellect has the ascendency over his physicality.  It is for this reason that Solomon (In Ecclesiastes) says "Don't say that your earlier days were better than your later ones because it is not out of wisdom that you ask it" - because at the age of 60 comes wisdom, length of days and understanding.
  So it is with the two hands of man, because the left hand is weaker. and it is weak because of its proximity to the heart, which is the source of intellect. (This is therefore the primary example of the intellect controlling the physical forces in man). However, the right hand is next to the liver which is the source of desire.  The liver does not oppose the physical force in any way, because that is the source of its strength.  The place in which the intellect dwells (the heart) makes the hand weak.  Therefore when the verse says: והיה לאות על ידכה it is as if it is says that it should be a sign on your heart, because the heart is the reason that his hand is weak.  Indeed, this is the reason of the Tefilin should be put on the arm, (to remember that the whole purpose of the exodus from Egypt is to teach this concept), and the Shel Rosh should be between the eyes, because the heart and the eyes are the two agents of sin (as seen in the Yerushalmi).  Therefore these two places need something to remind them about the existence of G-d and his capacity, and through that will return from sin.
  Another explanation is as follows:  It mentions the weaker hand to teach us that man will not overcome (anything), but that G-d is the one who battles in any war. (Wearing Tefilin on the left weaker hand illustrates that) a man's hand is weak and he is unable to do anything with it unless G-d will help and strengthen his hand.  This is the meaning of the verse in Psalms (תהלים טז ח) I place G-d opposite me always, He will never move from my right hand).  At first, King David was upset that the heart should be on the left hand side, and the liver on the right hand side of a human being.  This would indicate that G-d created man in such a way that his desires should be the main force, and his intellect subservient to his desires.  Afterwards, David states: G-d is opposite me - his right hand supports my left hand.  It is through that I am confident that I will never be moved - that the strength of his desires will never move him from the straight path.  this is because the hand of G-d provides power and energy to the heart (intellect) which is opposite him as he stands in front of G-d.  It is for this reason that he states afterwards: "Therefore my heart rejoices" to see that G-d is supporting my left hand. David ends the psalm stating: the pleasantness of your right hand is eternity" - not in my right hand, because the intellect is supported by the right hand of G-d which is opposite my left hand.  Therefore, G-d commanded us to put on Tefilin, where the name of G-d is engraved on them on the weaker hand, to teach us that the strength of G-d's right hand gives our left hand strength.  This is the meaning of the verse:כי בחוזק יד הוציאנו ה' ממצרים.  G-d's right hand opposite man's left hand took us out of Egypt.  This in turn teaches that no deed is dependent upon man's action, rather with the help of G-d.
  
  
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  "And Moses took the bones of Joseph with him": this verse is juxtaposed to the previous verse "the jews ascended(Egypt) armed. because it states in the midrach Yalkut of this portion that the jews would journey in the desert with two arks, that of the ark of the Shechinah(the tablets of moses) and that of Joseph and the nations of the world would ask , what is the point of having this ark of joseph together with the ark of the coveneant and they would answer,"this one fulfilled what is in this one", for joseph fulfilled all the ten commandments etc.
  Another point, because Moses saw that the lord blessed is he, was leading them towards the sea of reeds , and moses thought"lest the sea stop us, it will split in the merit of joseph" the reason we explained above in Parshat Vayeishev
  Moshe took … with him. While the rest of Yisrael were collecting booty, Moshe was occupied with <i>mitzvos</i>. The phrase “with him” hints that Moshe disdained to take from the spoils because unlike the good deed of tending to the dead, it would not go “with him” to the next world. On account of this the Sages (<i>Sotah</i> 13a) apply to him the verse, “One who is wise in heart takes (i.e. acquires) <i>mitzvos</i>” (Mishlei 10:8). Moshe may have chosen this particular <i>mitzvah</i> to engage in at this time to remind B’nei Yisrael of the day of death so that they would be less enthralled by the plunder.
  
  
  
  
  
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  1 AND YOU [MOSES] RAISE UP YOUR STAFF AND STRETCH OUT YOUR HAND OVER THE SEA: In the Midrash (Shemot Rabah 21:9), they said: "Because the Egyptians would say that without the staff, [Moses] wasn't able to do all the miracles that he did, therefore G-d said: "Remove your staff and stretch out your hand because 'raise' is a word often used to mean remove." And I will now give a reason for the matter why, specifically at the Splitting of the Sea of Reeds, G-d commanded Moses to make the staff exemplify what was occurring above [in the Heavens]. For behold,  all the Plagues were brought about through the Finger of G-d therefore down [on Earth] they were brought about through the staff of Moses, because the staff is comparable to a finger. But by the sea, [G-d] smote with the entire Hand. As it says, "And Israel saw the Great Hand etc." Therefore, G-d said to Moses that he should make the staff exemplify this and remove the finger-like staff and stretch out your [Moses's] entire hand, which exemplified the Strong Supreme Hand of God. Therefore, it was said that "Israel saw the Great Hand" and through this they saw that Moses did not act through the power of the staff in all of these great and mighty actions because he needed to stretch out his hand, it modeled the Strong Hand above therefore they [the Israelites] believed in G-d and Moses, His Servant. That they returned from their declarations when they said in the past that through the strength of the staff, [Moses] did all this.
  2 AND FROM THIS YOU WILL UNDERSTAND, THAT IN TRUTH, what was the sin of Moses by the Waters of Strife? Because here [by the splitting of the sea] the exact opposite was stated, because here it was stated: "Raise up your staff" which means 'Remove your staff' and "Stretch out your hands" and through this they [the Israelites] came to believe. And there [by the waters of tribulation] it was said: "And he [Moses] raised his hand and he struck the rock with his staff," [which implies] that he removed his hand because he had not done the action with his hand, but rather with his staff, and therefore returned the earlier remarks--[of the Israelites] who said that it was with the power of the staff that he did everything--to their place [i.e. the thoughts were believed again] and with this diminished the belief [of the Israelites] as it is written: "Because you did not [cause them to] believe in me." And this matter will be explained, G-d willing, better in its place in the Section (Chukat 20:8).
  
  
  
  
  
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  [Which] Your hands established. Every aspect of the Tabernacle was made in according with Hashem’s instructions, as the verse states, “You shall erect the <i>mishkon</i> according to its rules as shown to you on the mountain” (26:30). Therefore it is as if Hashem’s own hands established it. Rashi cites the verse, “My hand also founded the earth and My right hand spanned the heavens” (Yeshayahu 38:14), indicating that heaven and earth were each created with a single hand. He contrasts this with this verse in which it is implied that the Mishkon was fashioned with two hands. The idea is that the hosts of heaven were created with Hashem’s right hand while those of earth were created with His left. But because the Mishkon—the <i>Shechinah’s</i> dwelling place on earth—serves as the intermediary between the two, it was created with both hands. Similarly, Adam was created out of earth from the site of the future Beis Hamikdosh because he, too, serves as an intermediary between the hosts of heaven and those of earth.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  (1) They traveled from Rephidim and they came to the Sinai wilderness, and they camped in the wilderness. And Israel camped there opposite the mountain. Look at how many repetitions are written here. What would be missing in the [meaning of the] text if it would have just said, "They traveled from Rephidim and they encamped in the Sinai wilderness opposite the mountain"? Any why does it first say "they camped" [in plural] and then afterward "he camped" [in singular]? First it says, "in the Sinai wilderness," and then it just says, "in the wilderness." And first it refers to the mountain using the name Sinai, and after it just calls it a mountain. And it seems that all of this is proving to us that Bnei Yisrael are not worthy of receiving the Torah until there is peace among them. "The owners of collections that are all stemming from one shepherd." (Ecclesiastes 12:11 - see pshat and parshanut there) All of the paths of Torah are paths of peace. And the result of separation of hearts, where one forbids something and another permits it, is that the Torah becomes 2 Torahs. That is why the [previous] pasuk specifies that that it was in the third month on this day that they came to the Sinai wilderness. It is teaching that this month [of Sivan], which has the astrological sign of twins, is instructing us about attachment and love, that together [the Jews] should be perfect[ly connected] to each other like twins. And then there will be great peace among those who love Torah. And there is also a hint to this in the fact that there are 2 luchot which are like twins to each other, with 5 commandments [on one] parallel to 5 [on the other]. 
  
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  A kingdom of <i>kohanim</i>. By accepting the Torah they would become kings even over the <i>kohanim</i>, because a Torah scholar is considered superior to a <i>kohein</i>. Thus the Sages rule that the life of a <i>mamzer</i> who is a scholar takes precedence over that of a <i>kohein gadol</i> who is an ignoramus (<i>Horayos</i> 13a).
  
  
  
  
  
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  Who brought you out. Hashem did not identify Himself as the one who created heaven and earth because there were no witnesses to that event. He also refrained from mentioning that He created human beings since it can be argued that it would have been better for them if they had <i>not</i> been created (see <i>Eiruvin</i> 13b), whereas Hashem wished to mention only the unambiguous good He had done for them.
  
  
  
  
  
  
  
  
  
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  If you do mistreat him. The verse should have really said “If you mistreat <i>them</i>,” since it is speaking of all three categories mentioned above. It uses the singular to hint that sometimes the mistreating of the orphan alone causes both him and his mother—the widow—to cry out to Hashem. Thus the oppressor incurs a double punishment. Alternatively, since Hashem is the “Father of orphans,” if one mistreats an orphan one mistreats <i>Him</i> as well, so to speak. This causes His attribute of judgment to cry out in heaven at the same time that the orphan cries out on earth.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  “Speak to the Children of Israel and have them take for Me an offering; from every person whose heart inspires him to generosity, you shall take My offering. And this is the offering that you shall take from them...” “Three offerings are mentioned here, etc.”  [Megilah 29b, Psikta Rabti] There are a few questions on this subject. For why did He attribute the first two offerings to G-d, as in the first He said ‘Have them take for Me’ –for My Name, and in the second one He said ‘You shall take My offering’, but in the third neither was mentioned; on the contrary, it is said regarding it ‘From them’, associating it with the donors...
  
  
  
  
  [Answer:] For wherever there is the concept of humility and submission among those below, there is hidden the might of G-d, who dwells among the contrive and humble of  spirit. However, wherever there is a tinge of haughtiness, G-d does not wish to associate His Name. Therefore, the first two gifts-where the hand of every man was equal, for the rich did not  add  and the poor did not subtract, and no one can brag over his fellow and say ‘My donation is greater than yours’ – were associated with G-d ...
  In the same way, the objects made from these two donations were similar to the donation itself. For just as everyone was equal with no condescension of one over the other, so too, from one donation the sockets [for the Mishkan’s wall boards] were made – for all the sockets were equal to each other, and they were underneath the building as a threshold that is trodden upon, and they served as the foundations to the whole building. They were like their makers ... These sockets teach humility, since humility is the foundation upon which the entire house of Israel stands ... 
  From the second offering they brought the communal sacrifices which were also the same every day, one lamb in the morning and one in the afternoon. It states, “G-d’s [accepted] sacrifices are a broken spirit”, meaning to say that the purpose of sacrificing is to bring man to a state of a broken spirit. Therefore, this offering was also associated with G-d ... However, the third offering was not equal from all; some gave less, and some gave more. The rich who gave more had room to boast over the poor and say to him, “I have a greater share in the house of our G-d, as I gave a larger donation.”... There-fore it was not attributed to G-d.
  
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  And you shall make the cover: ... And the two keruvim resembled children, to teach that [only] if the teacher is like an angel of God and clean of all sin - like a one-year-old child - they should then seek Torah from his mouth. And he needs to be clean from [sin against] God and from [sin against] man. For the wings were pointed upward to [show] his fulfilling [his obligation] towards the Heavens. And one was looking towards the other [to show] his fulfilling [his obligation] towards the creatures, [and also] teaches about the peace that is given to those that love the Torah. And they were twins together in peace and friendship. (Verse 20:) "The faces of the cherubim being turned toward the cover" -  that the entire endeavor of their attention (literally, faces) be to the Torah in the ark; not like those that are sages in their own eyes and expound for their own glory and not for the glory of the Torah.
  
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  I will set My meetings with you there. The Divine light radiated outward from the ark affecting everything around it. Thus the Sages say that it actually bore those who appeared to bear it. This is a hint that those who support Torah scholars are actually supported by them.
  
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  Make its dishes … and its supports (<i>menakios</i>). The word <i>menakios</i> derives from a root meaning “clean.” The <i>menakios</i> are listed last to indicate that one’s livelihood must be “clean” of any taint of theft and that one must welcome the poor in a way that is “clean” of any taint of disgrace.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  If You will bear their sin and if not. Whether or not You agree to bear their sin, blot out my merits from my account and add them to theirs so that they will merit complete forgiveness (<i>Seforno</i>). If You will bear their sin and if not. Blot me out in any event: If You agree to bear their sin, take me as atonement for them. And if You do not agree to bear their sin, how can I endure the sight of their destruction?
  
  
  
  
  
  
  
  
  
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  He placed a cover over his face. Moshe, in his great humility, was embarrassed when people gaped at the radiance of his face. But whenever he received instruction from God he was required to remove it, in keeping with the Sages’ principle that one who is prone to shame cannot learn (Pirkei Avos 2:5).
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  The commentators argued about whether "these" [are the records] applies to the making of the Mishkan mentioned in parshat Vayakhel, or if it applies to what will be mentioned in this parsha. They also wondered why Moshe made an accounting of what he'd done with the silver and copper but not an accounting of what he'd done with the gold?! Therefore "I shall hazard a guess" (lit. "my heart shall imagine") to say: that "these are the records" applies to the making of the Mishkan mentioned before, since they had already completed the labors of the Mishkan in general and specific, and all that they had to do with the silver and copper had already been completely completed, and therefore Moshe was happy that they'd completed the work with silver and copper and was excited to give an accounting to remove himself from any suspicion. And he didn't want to delay until they'd also finished the priestly garments which are mentioned in this parsha to give an accounting of the silver and gold and copper all at once since of all the things mentioned in this parsha, none have any silver or copper. Since the labor with silver and copper was done, he saw fit to give an accounting immediately. But regarding the gold there was no need to yet give an accounting since they had not yet made the priestly garments discussed in this parsha, and those [garments] had gold, and they still needed more gold and there was no way to yet give an accounting of the gold.
  And if you say there is still a difficulty: why did [Moshe] not do an accounting of the gold after the priestly garments were finished? An answer to this is: since it says in the midrash (Shemot Rabbah 51:6) brought by Rabbeinu Bachya on this parsha, and this is his language: When Moshe came to give an accounting, 1775 shekels were missing and he forgotten and did not know what he'd done with them. A divine voice cried out: "And [from] THE one thousand and THE seven hundred and seventy five he made hooks for the pillars" (Ex 38:28) to fulfill what is said: "not so my servant Moshe who is the most faithful in my house" (Numbers 12:7). Up until his [Rabbeinu Bachya's] language. It seems that the author of the midrash felt that the two extraneous heh's - as it says "v'et HAelef u'shva HAme'ot" and it should have read: "v'et elef u'shva me'ot" as it says early, "me'at kikar" (38:25) [just "a hundred kikar"] not "HAme'at kikar" ["THE hundred" kikar] with the definitive heh, so why was the definitive heh usd with the words "thousand" and "hundred" in this verse? It must be because Moshe forgot and did not know what he'd done with them [meaning the silver and copper] and Israel was accusing him saying he took them for himself! A divine voice rang out and said, "THE thousand" you are speaking about and THE seven hundred you are saying Moses took - it's not so! Rather he made hooks for the pillars. If so [meaning if that's what happened], after Israel saw that heaven testified for him [Moshe], therefore they no longer wanted to receive an accounting of the gold from him because they said: "If he'd have withheld something for himself from gold - heaven would not have testified for him regarding silver [which is much less valuable], for in the end, he never fulfilled an accounting [for the gold] and a divine voice [nevertheless] called out, "he is faithful in all my house," including regarding the gold! Therefore he didn't give a gold accounting.
  There are those who say that even initially they [the people] did not request an accounting from Moshe, but rather Moshe himself wanted to acquit himself, and that is why it says  "which were accounted at the word of Moshe."
  
  Verse 22
  
  All that Ad-noy commanded Moshe. It is never mentioned anywhere that Moshe actually told Betzalel what he was to do. Apparently Betzalel knew through Divine inspiration. That is why it is written that he did “all that Ad-noy commanded Moshe,” and not, “all that Moshe commanded <i>him</i>”.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  The <i>mishkon</i> was set up. The passive voice is used here to indicate that it could not be set up by human hands. Nevertheless Hashem told Moshe to make the attempt and it would arise on its own. This was a hint concerning all human endeavor—a person may begin a task but it is Hashem who completes it.
  The setting up of the <i>mishkon</i> is mentioned three times—in verses 2, 17 and 18. Some say that this is to foreshadow the three Holy Temples. Thus in two of the verses (2 and 18) the verb appears in active forms, indicating that the B’nei Yisrael would build the first two Temples actively through their merits. In verse 17, by contrast, the passive voice is used, which hints that the construction of the Third Temple would not depend upon human merit. Thus the Sages teach that when the time comes, the redemption will take place even if the generation is entirely guilty..