meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Kli Yakar/Torah/Kli Yakar on Numbers/English/merged.txt"}
text: Kli Yakar on Numbers
  כלי יקר על במדבר
  merged
  
  This file contains merged sections from the following text versions:
  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
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  -Sefaria Community Translation
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  Kli Yakar on Numbers
  
  
  
  
  
  
  
  Verse 1
  
  
  
  
  
  On the first of the second month. The Sages compared the Jewish people’s connection to Hashem to the marriage of a bride and groom in regard to two events: The first one is the Giving of the Torah, based on the verse (Shemos 31:18): “And He gave to Moshe when He finished (ככלתו).” The word ככלתו is written without the <i>vav</i> suggesting that just as the Torah was given to him as a bride (כלה), who is adorned with twenty-four adornments, so, too, a Torah scholar must be knowledgeable in the twenty-four books. The second event was the inauguration of the <i>Mishkon</i>, as it says (7:1): “It came to pass, on the day Moshe finished erecting the <i>Mishkon</i>.” Rashi explains that on the day the <i>Mishkon</i> was erected, the Israelites were like a bride entering the wedding canopy. This teaches us that the Giving of the Torah was like betrothal (<i>erusin</i>), and the day the <i>Mishkon</i> was erected was like marriage (<i>nisuin</i>). In between there was about ten months, which is comparable to the ten months given to a bride from the time of betrothal to marriage to be adorned in the twenty-four types of adornments mentioned in Yeshayahu (3:18-22).
  
  
  
  
  
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  Those whose camp is in the forefront on the eastern side. The order of the four banners represents four levels that include all the perfection of human character: First acquiring wisdom, then character traits, then might, and finally wealth. The Rambam puts them in this descending order, and the Sages said (Nedarim 38a): The Divine Presence dwells only with a man who is wise, wealthy, mighty, and humble, for humility is the head of all the character traits. The banners come to bring the Divine Presence among them; therefore, Hashem arranged them in such as order as to illustrate each tribe’s virtue, as if to say, “These are worthy that My Presence shall dwell upon them, for all these virtues are found among them.”  
  Yehudah, Yissachar, and Zevulun traveled first, because the Torah goes forth from them. The Torah ascribes Yehudah as “the law-enforcer” (Bereishis 49:10) and the Gemara explains (Sanhedrin 5a), “These are the Exilars and the Princes of Israel.” Yissachar is connected to Torah, as it says (Divrei HaYamim I 12:32): “And of the sons of Yissachar, those who had an understanding of the times, to know what Israel should do.” Similarly, Zevulun was Torah, as it says (Shoftim 5:14), “And out of Zevulun they that handle the pen of the scribe,” and because they supported Yissachar. They traveled first, because they should be the first in war, for the wars of Israel are not fought with the sword and spear. Rather, they are armed with the merit of the Torah.  
  The banner of Reuven, Shimon, and Gad follows. It represents humility, the head of all character traits, because Reuven was not ashamed to confess regarding the incident with Bilhah, and an arrogant person would be ashamed to confess. From Shimon came forth poverty stricken teachers and scribes, who are more likely to be humble, and Gad went at the head of the battle in humility, as it says (Bereishis 49:19): “And it will troop back in its tracks (עקב),” which represents humility as it says (Mishlei 22:4): “In the wake (עקב) of humility comes fear of Hashem.”  
  The third banner was Ephraim, Menashe, and Binyamin, for the virtue of might is third, and it says regarding them (Tehillim 80:3): “Before Ephraim, Binyamin, and Menashe arouse Your might.” This virtue is third in value, for a man’s strength is always declining and the day of death is approaching from the moment he is born. This banner was in the west, because in that direction the sun wanes.  
  The banner of Dan, Asher, and Naftali was in the north, as it says (Iyov 37:22): “Gold comes from the north”.
  
  
  
  
  
  
  
  
  
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  Take the count. The likely explanation for this is that the Holy One wanted to show that “the wise shall inherit honor.” The nation needed to be taught that they should honor those that study Torah, and that “the holy of Hashem should be honored,” to give them precedence in every matter of holiness. Thus, Kehos was counted first because they carried the Aron with the word of Hashem. If the Aron had been given to Gershon, the firstborn, and his family was counted first, we might have thought he was counted first because he was the firstborn and we would not have attached the importance to being the bearers of the Aron. Therefore, the Aron was given to Kehos and he was counted first. Thus, all would know to give honor to the Torah and those who study it. Another explanation: The task of carrying the Aron was not given to the firstborn so that he would not become haughty. Some say the reason Kehos was counted first is because of Moshe and Aharon, who received the Torah, and were descended from Kehos.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Come along with us. First, Moshe promised a material benefit to Chovav, when he said: We will treat you well. Moshe did not mention Hashem in this offer and Chovav did not want to accept. Then, Moshe promised him a spiritual benefit — that he would be included in the Sanhedrin, which is called the eyes of the congregation, as it says: And you will be our eyes. In the context of this spiritual benefit, Moshe mentioned Hashem: It shall be that the very good which Hashem will bestow. Hashem will give of His Spirit upon him. To this, Yisro agreed.
  
  
  
  
  
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  And the reason they begun with meat and ended with fish is that fish points to promiscuity in sexual relations more than the expression "meat", since fish reproduce more than any animal alive, and they were using the word "flesh" as a compromise: "if only we ate meat" actually means "we want to be uninhibited in sexual relations as the other animals, even though we won't be like the fish - at least they did not ask all of it. But in any instance they did say "we remember the fish that we used to eat free in Egypt" (Numbers 11:5): when we were in Egypt all was permitted to us, even as to live like the fish, and now, let us at least be like the other animals, and this is what they mean by "if only we ate meat". And if one listens closely [one can see that] all this is very much like the simple meaning of the text, their intent was to ask for meat, which is the food that most warms a person up, and expands the sexual desires, and this is expressed in the language of "gluttonous craving" [the Hebrew expression is doubled 'they craved a craving'], meaning, they craved for a food that would enhance their sexual cravings. ...
  
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  Moses heard the people weeping, every family apart, each person at the entrance of his tent - one cannot say that they gathered by their families, and cried [together] because it says "each person at the entrance of his tent", so it's obvious that [they were crying] due to each families worries, "and the anger of Ad-nai flared and in Moses' eyes it was bad." Precisely now, but before this it was "bad in the ears of Ad-nai" alone, since Moses did not comprehend their intent. And what is written "we remember" has a meaning connected to the past; and "that we used to eat" has a meaning connected to the future, as they said all the time "let's turn our head and return to Egypt" (Numbers 14:4), in that exact moment "we recall the fish" that we will eat when we get there. And what it says "free" it means free from the mitzvot, as I will explain, with God's help, in the portion of Pinchas: it has to do with the gifts [to the Tabernacle] and the ten percents.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Fled from their uproar. Why does it say literally “<i>to</i> their uproar”? The Sages said (Sanhedrin 110a) that Korach and his congregation constantly exclaim that Moshe is true and his Torah is true, and they are deceivers. That exclamation was heard immediately after they were swallowed, and it was “to” that voice emanating from the place in which they were swallowed that “all of Yisroel fled” — to hear what they were saying. They thought that in all likelihood they were confessing about their sin, and they wanted to know what the main sin was, so they would know how to keep away from it and not suffer the same punishment. This is the meaning of what follows: For they said, perhaps the earth will swallow us.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  The “sin” of hitting was as follows: Chazal teach (Shemot Rabbah 21:9) that at the Splitting of the Sea the Torah says (Shemot 14:16) “And now lift up your staff and outstretch your hand”, this “lifting” is a language of removal, that is to say “Lift up and throw away your staff, outstretch your hand, without the staff.” For the people were murmuring that the staff was the cause for all the miracles through some means of sorcery within the staff, for the people had not seen miracles without this staff. Therefore HaShem instructed Moshe to throw away the staff and remove that doubt from their minds. So when it says (14:31) “Israel saw the Mighty Hand” meaning they saw the miracles that was done by hand, and not through the staff, and therefore “they believed in HaShem and Moshe His servant.” It would seem that until now they were children who did not trust them - they did not believe in HaShem and the prophecy of Moshe His servant because they had reason to assume the staff created miracles.
  
  
  
  
  
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  It was then that Yisroel sang. Since it does not say, “It was then that Moshe and Bnei Yisroel sang,” we understand that Yisroel recited this song about Moshe, for the well was returned to them in his merit, after it had ceased with the death of Miriam. For this reason Miriam is not mentioned in this song, and Moshe is mentioned, alluded to in the verse: “The well dug by princes, that the nobles of the nation excavated, through the lawgiver (מחוקק).” The expression “lawmaker” refers to Moshe, as it says (Devarim 33:21), “for there the great scribe’s (מחוקק) burial plot is concealed.” In Taanis (9a), the conclusion is that the well came back in the merit of Moshe.
  
  
  
  
  
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  Adonoy opened the mouth of the donkey. Apparently this, too, was a necessity for that specific time. It was intended to show Bil'am that he is comparable to this donkey which does not naturally speak but, only to honor Israel, Hashem opened its mouth. Bil'am was identical — it was only a necessity for that specific time that Hashem opened his mouth with prophecy to honor Israel. Additionally, it was to prevent the nations of the world from claiming that if they were given prophets, they would have improved their ways.
  
  
  
  
  
  
  
  
  
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  When Bil’am saw that it was favorable. He saw that they were favorable to Hashem. He did not approach, as at each time, towards sorcery. In other words, he did not search after their transgressions that were committed as a result of the first נחש (serpent). But he set his face toward the wilderness. This is according to the Midrash (Shemos Rabbah 2:4): Who is this rising up (עולה) from the wilderness? (<i>Shir HaShirim</i>) — all the good qualities (מעלתן) of Yisroel were [acquired] from the wilderness. The intention of this Midrash is that, due to the trait of humility that Yisroel possessed — that they made themselves as the wilderness upon which everyone tramples — Yisroel merited all the good qualities. As soon as Bil'am turned his eyes towards all the good qualities that Yisroel merited from the wilderness, intending to infect them with an evil eye, his eye was immediately blinded. Therefore, Bil'am refers to himself as, the man of the open-socketed eye, (v.3) specifically on this occasion.
  
  
  
  
  
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  Pinchas. All the names cited here include something. Pinchas was the son of Elozor who took one of the daughters of Putiel (Yisro) who fattened calves for idol worship. Thus, Pinchas should have held himself back from such an act of vengeance, lest the scoffers of the generation say, “Who permitted your father to marry the daughter of Yisro?” The son of Aharon the <i>kohein</i>. Furthermore, they could say, “Your father’s father also fattened calves for idol worship, in the Sin of the Golden Calf, so how can you be zealous?” Despite all this, Pinchas was not concerned about his honor.  
  By his vengeance for Me among them. It says “among them (בתוכם)” and not “on them (בהם)” because a sanctification of Hashem’s Name needs to be specifically among Bnei Yisroel. This informs us of Pinchas’ praise: He was self-sacrificing to sanctify Hashem’s Name although he was among the congregation, which was a dangerous situation due to Zimri’s relatives, nevertheless, he risked his life.
  
  
  
  
  
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  Count the whole community. This count was needed now to inform that although 24,000 had fallen, nevertheless, 600,000 remained, and thus their entry into Eretz Yisroel would be with a complete population. 
   Hashem signed His Name י-ה on the names of the tribes specifically at the time of this count because up to now they were never suspected of licentiousness. However, after they sinned with harlotry in Shittim, there was now a place to say that their end demonstrated about their beginnings, and also the Egyptians had control over their wives. Therefore, Scripture states החנוכי, “the Chanochite,” הפלואי, “the Paluite,” in which we see that Hashem signed His Name י-ה on the tribes. This is because the Name י-ה mediates between the words איש (man) and אשה (woman) [י was given to man and ה to woman]. This teaches that all Bnei Yisroel were born from a man and woman who had the Name of Hashem between them. The ה precedes the י [in the names of the tribes] to inform about the righteousness of the women, for the word אשה contains the ה. In truth, the women were more careful about forbidden relations than were the men. The proof is that the Torah publicizes Shlomis bas Divri, which informs that only she was licentious and all the others were modest.
  
  
  
  
  
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  Go up this Avarim Mountain. This poses a difficulty: Why was this section juxtaposed to here?
   The answer is that it says earlier (v. 8): “His hereditary property shall be transferred to his daughter.” Rashi explained there: “The word עברה (the root of והעברתם — shall be transferred) connotes anger. Hashem is angry when someone does not leave a son to inherit him.” It says specifically “a son <i>to inherit him</i>” to teach that even if he leaves a son, but he is not fit to inherit him, i.e., he is not fit to inherit the spiritual attainment of his father in Torah, wisdom, and leadership, then Hashem is angry at him that he did not educate his son to take his place. Rashi derived this from the juxtaposition of the section on the daughters of Tzelofchad to the section of this Avarim Mountain. This is the reason Mount Nevo was called Avarim (העברים) Mountain, for Hashem was angry (עברה) at Moshe for not educating his sons to be fit to inherit his level.
  
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  And lay your hand on him. The leaders of the nation need to accept upon themselves to be an atonement and a guilt-offering for the entire people, as it says (Devorim 1:13): “And I will designate them (ואשימם) your leaders.” The Sages derived from here that the guilt (אשמה) of the nation is hung on their leaders. Laying one’s hand on an offering is intended to place the disgrace and blemish of the one who is laying his hands unto the offering. In the same way, the laying of hands on a leader is to place the disgrace and blemish of the entire people of Israel unto their leaders, for the nation’s guilt is hung on their leaders.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Them and Pinchas. Rashi explained that he sought to avenge Yoseif, his maternal forefather. The explanation of this is that Moshe trusted him not to have pity on the Midianites and that he would completely eliminate them, because in any case Pinchas hated them due to their involvement in the sale of Yoseif to Egypt. Egypt was a place heavily steeped in licentiousness, and now the Midianites followed their forefathers’ footsteps and attempted to cause the downfall of Bnei Yisroel through harlotry. Moreover, Pinchas began the mitzvah, which would assist him in bringing the matter to completion. This is because since it is so that “a mitzvah brings about another mitzvah” (Avos 4:5), then certainly a part of a mitzvah will bring about the completion of it. Moshe did not want to go, because he was raised in Midian. He was afraid that if the warriors would be lax in any matter, the people would blame it on Moshe, and say that he had pity on the place in which he was raised.
  
  
  
  
  
  
  
  
  
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  Their departures for their journeys. Afterwards, Scripture reversed the order and wrote, these were the journeys for their departure. This is because some of their journeys were forward, towards Eretz Yisrael, and some of them were in reverse. Most of their journeys were forward and were not backtracking, and therefore it says, according to Adonoy’s command when it says their departures for their journeys, because these were the majority, in the forward direction. When they traveled in reverse, due to their sins, it was not according to Hashem’s command, and it was called journeys for their departure, since they turned back and journeyed towards the place from which they had departed.  
  Additionally, another reason is based on the question: Why does it say (v. 3): They journeyed from Ra’meses and then, on the day after the Pesach, Bnei Yisroel left triumphantly? The first phrase refers to the “mixed multitude,” who fled from Egypt at night, and about them it says (Shemos 14:5): “The king of Egypt was told that the people had fled.” Bnei Yisroel, in contrast, left triumphantly, in broad daylight. When it says, They journeyed from Ra’meses in the first month, it speaks of the mixed multitude, and afterwards it says (v. 5): Bnei Yisroel journeyed from Ra’meses, because the mixed multitude went first, since they fled, and were followed by Bnei Yisroel.  
  That is why it says, Moshe recorded their departures for their journeys according to Adonoy’s command — referring to the journey of Bnei Yisroel, the People whose foundation was the Holy Land, and therefore they always turned away from “their departure” — Egypt, from where they departed. Their goal was the journey to their destination, to enter the Land promised to their forefathers. However, regarding the mixed multitude, whose source was in Egypt, and who did not leave by command of Hashem, it says, these were the journeys for their departure because they always wanted to return to Egypt, their roots.
  
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  They came to Eilim: Scripture does not say that they camped in Eilim because it was only a short journey from Moroh to Eilim and they did not intend to pitch camp there. However, there were twelve springs of water that corresponded to the twelve tribes, that from these sources Yisroel could water the entire congregation, and seventy palm trees that correspond to the seventy elders. Therefore, they interpreted this as a good sign they should make camp there. Also, the name of the place teaches about this: Eilim has the numerical value (<i>gematria</i>) of 82 together with the word, which is the sum of 12 and 70.
  
  
  
  
  
  
  
  
  
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  Forty-two cities. Corresponding to the forty-two encampments in which Yisroel camped in the desert and where all of them were like strangers, so were the forty-two cities given to the Levites so that they would not have a portion in Eretz Yisroel. The Cities of Refuge were amongst the cities of the Levites, because whoever enters the City of Refuge has the status of a stranger, and we are concerned that the dwellers in the land might say to him: “You are a stranger in the land.” It was therefore commanded that the Cities of Refuge would be amongst the cities of the Levites, because the Levites are also strangers in the land and the person taking refuge can say: People who live in glass houses should not throw stones.
  
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  Verse 24
  
  
  
  Verse 25
  
  Until the death of the <i>Kohein Gadol</i>. Since the overriding characteristic of Aharon is peace, he should have prayed for the members of his generation that there will only be peace and truth in his day, and then this unpleasant incident would not have happened. Therefore the murderer stays in the City of Refuge until the death of the <i>Kohein Gadol</i>. Thus, he and his entire household pray for the death of the <i>Kohein Gadol</i>, so that he can return home swiftly. For this reason Scripture writes: Until the death of the <i>Kohein Gadol, </i>who was anointed with the sacred oil. Don’t we already know that the Kohein Gadol was anointed with the anointing oil? Scripture is teaching us that the murderer extinguished the light of Hashem, which is the soul of man, and also extinguished the “candle is a mitzvah and the Torah is light.” For sure this <i>Kohein Gadol</i>, who experienced a murder in his days, did not remember that he had the holy anointing oil poured over him. Half of the measure of anointing oil was 250, which is to say twice the value of <i>ner</i> (candle). Every <i>Kohein Gadol </i>needs to stand on guard over these two lamps during his days and to pray for this. Since this event happened during his term of office, he must remain there until the death of the <i>Kohein Gadol</i>.