## Kli Yakar on Deuteronomy Chapter 8

###### Kli Yakar on Deuteronomy 8:1:1
[Kli Yakar on Deuteronomy 8:1:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/8:1:1)

**כָּל הַמִּצְוָה אֲשֶׁר אָנֹכִי מְצַוְּךָ וְגוֹ׳.** הִתְחִיל בִּלְשׁוֹן יָחִיד וְסִיֵּם בִּלְשׁוֹן רַבִּים: ״תִּשְׁמְרוּן לַעֲשׂוֹת לְמַעַן תִּחְיוּן וּרְבִיתֶם״, לְפִי שֶׁצַּדִּיק יְסוֹד עוֹלָם, וַאֲפִלּוּ יָחִיד שֶׁעָשָׂה מִצְוָה אַחַת אַשְׁרָיו שֶׁהִכְרִיעַ אֶת עַצְמוֹ וְאֶת כָּל הָעוֹלָם לְכַף זְכוּת כוּ׳, וְכֵן יָחִיד שֶׁעָשָׂה תְּשׁוּבָה מוֹחֲלִין לוֹ וּלְכָל הָעוֹלָם כֻּלּוֹ. לְכָךְ אָמַר: ״אֲשֶׁר אָנֹכִי מְצַוְּךָ״ לַיָּחִיד, ״תִּשְׁמְרוּן לַעֲשׂוֹת לְמַעַן תִּחְיוּן״, כִּי שְׁמִירַת הַיָּחִיד דּוֹמָה כְּאִלּוּ רַבִּים שָׁמְרוּ הַמִּצְווֹת וְיַגִּיעַ הַתּוֹעֶלֶת לְכֻלָּם. וְנָקַט ״הַמִּצְוָה״ בִּלְשׁוֹן יָחִיד לוֹמַר לְךָ שֶׁאֲפִלּוּ שְׁמִירַת מִצְוָה אַחַת כְּתִקּוּנָהּ גּוֹרֶמֶת ״לְמַעַן תִּחְיוּן״, כְּדַעַת רַבִּי יְהוּדָה בְּסַנְהֶדְרִין (קיא) שֶׁדָּרַש פָּסוּק ״וּפָעֲרָה פִיהָ לִבְלִי חֹק״ (ישעיה ה יד), לְמִי שֶׁלֹּא שָׁמַר אֲפִלּוּ חֹק אֶחָד, הָא אִם שָׁמַר אֲפִלּוּ רַק חֹק אֶחָד נִצּוֹל מִגֵּיהִנָּם, לְפִי שֶׁהַמִּצְוָה גּוֹרֶרֶת מִצְוָה, כַּמְבֹאָר בְּפָרָשַׁת שְׁלַח לְךָ (טו לח).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Every commandment which I command you, etc.”** He started in singular form and ended in plural form: *you shall observe to do so that you may live and multiply*. This is because a righteous person is the foundation of the world, and even an individual who performs a single commandment — fortunate is he for he has tipped himself and the entire world to the side of merit, etc. Similarly, an individual who repents — forgiveness is granted to him and to the entire world. Therefore it says *which I command you* [in singular form to the individual], *you shall observe to do so that you may live* [in plural form], because the observance of an individual is as if many have observed the commandments, and the benefit reaches everyone. And it uses the word *commandment* in singular form to tell you that even the proper observance of a single commandment causes *that you may live*, according to the opinion of Rabbi Yehuda in Sanhedrin (111) who interpreted the verse *and she opened her mouth without measure* (Isaiah 5:14) to refer to one who did not observe even a single statute. But if one observed even just one statute, he is saved from Gehenna, because one commandment leads to another commandment, as explained in the portion of Shelach Lecha (15:38).


###### Kli Yakar on Deuteronomy 8:1:2
[Kli Yakar on Deuteronomy 8:1:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/8:1:2)

וּמַה שֶּׁכָּתוּב **״לְמַעַן עַנּוֹתְךָ לְנַסּוֹתְךָ לָדַעַת אֶת אֲשֶׁר בִּלְבָבְךָ״ וְגוֹ׳** הוּא לְשׁוֹן הֲרָמַת נֵס, מִלְּשׁוֹן ״נְסָה עָלֵינוּ אוֹר פָּנֶיךָ ה׳״ (תהלים ד ז), כְּאִלּוּ הוּשַׂם לְבָבְךָ עַל נֵס גָּבוֹהַּ וְהוֹשִׁיבוֹ בְּפֶתַח עֵינַיִם שֶׁהַכֹּל צוֹפוֹת בּוֹ, כָּךְ רָצָה לָדַעַת אֶת אֲשֶׁר בִּלְבָבְךָ לְכָל גּוֹיֵי הָאָרֶץ, כִּי ״לָדַעַת״ מִלְּשׁוֹן ״לְמַעַן דַּעַת כָּל עַמֵּי הָאָרֶץ״. וְרָצָה לְהוֹדִיעָם בֵּין הֲתִשְׁמֹר מִצְווֹתָיו אוֹ לֹא, כִּי מִמַּה נַּפְשָׁךְ, אִם תִּשְׁמֹר מִצְווֹתָיו וְיִתֵּן ה׳ לְךָ הַצְלָחָה בְּיֶתֶר שְׂאֵת עַל כָּל הָעַמִּים – יִהְיֶה לָהֶם מָקוֹם לָלוּן וְלוֹמַר: לָמָּה לֹא עָשָׂה כֵן לְכָל גּוֹי יִשְׁמָעֵאל וְעֵשָׂו יוֹצְאֵי יֶרֶךְ אַבְרָהָם, יָשִׁיב לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: כִּי מִי גוֹי אֲשֶׁר יַעֲמֹד בְּנִסָּיוֹן כְּמוֹהֶם, כִּי הָלְכוּ אַחֲרֵי ה׳ בְּאֶרֶץ לֹא זְרוּעָה. וְכֵן לְהֵפֶךְ, אִם חָס וְשָׁלוֹם יִהְיוּ חוֹטְאִים וְיִשְׁלַח ה׳ בָּהֶם אֶת הַמְּאֵרָה – יֹאמְרוּ כָּל הַגּוֹיִם: עַל מֶה עָשָׂה ה׳ כָּכָה לָאָרֶץ הַזֹּאת, וְיָשִׁיב לָהֶם: לְפִי שֶׁלֹּא הָיוּ שְׁלֵמִים עִם ה׳. וְזֶהוּ שֶׁנֶּאֱמַר ״לְנַסּוֹתְךָ״. וְכֵן ״וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם״ מְבֹאָר בְּדֶרֶךְ זֶה. וְהָעֵד עַל זֶה מַה שֶּׁכָּתוּב כָּאן: ״הֲתִשְׁמֹר מִצְווֹתָיו אִם לֹא״, מַשְׁמָע שֶׁהַנִּסָּיוֹן הוּא לְהַרְאוֹת לְכָל הָעַמִּים אֶת אֲשֶׁר בִּלְבָבוֹ אִם יִשְׁמֹר מִצְווֹתָיו אוֹ לֹא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what is written, “in order to afflict you, to test you, to know what is in your heart, etc.”** This is the language of “raising a banner” [*nes*], from the phrase *Raise upon us the light of Your countenance, O Lord* (Psalms 4:7), as if your heart was placed on a high banner and set at the crossroads where all can see it. Similarly, He wanted to make known what is in your heart to all the nations of the earth, for *to know* is like *so that all the peoples of the earth may know*, and He wanted to show them whether you would keep His commandments or not. For either way, if you keep His commandments and the Lord gives you success exceeding all other nations, they would have reason to question and say, “Why has He not done so for every nation, for Ishmael and Esau who are also descendants of Abraham?” The Holy One, blessed be He, would answer them, “For what nation would withstand such a test as they did, walking after the Lord in an unsown land?” And likewise, conversely, if, God forbid, they sin and the Lord sends calamity upon them, all the nations would say, “Why has the Lord done thus to this land?” And He would answer them that it was because they were not wholehearted with the Lord. This is what is meant by *to test you*. Similarly, *God tested Abraham* is explained in this way, and the evidence for this is what it says here, *whether you would keep His commandments or not*,implying that the test was to show all nations what was in his heart, whether he would keep His commandments or not.


###### Kli Yakar on Deuteronomy 8:4:1
[Kli Yakar on Deuteronomy 8:4:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/8:4:1)

**שִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ וְגוּ׳.** ״עָלֶיךָ״ לֹא נֶאֱמַר אֶלָּא ״מֵעָלֶיךָ״, יֵשׁ אוֹמְרִים שֶׁקָאֵי עַל הַזֵּעָה הַמָּצוּי בְּהוֹלְכֵי דְרָכִים וְהַזֵּעָה מְבַלָּה אֶת הַבְּגָדִים. לְכָךְ נֶאֱמַר ״מֵעָלֶיךָ״, מִן הַדָּבָר אֲשֶׁר עָלֶיךָ. וְעַל כֵּן סָמַךְ לָהֶם: ״וְרַגְלְךָ לֹא בָצֵקָה״, כִּי הַדֶּרֶךְ סִבָּה לִשְׁנֵיהֶם. וְרַשִׁ״י פֵּרֵשׁ שֶׁעַנְנֵי כָּבוֹד הָיוּ שָׁפִים בִּכְסוּתָם. וּבְלִי סָפֵק שֶׁבְּמָקוֹם שֶׁהָיוּ שָׁם עַנְנֵי כָּבוֹד אֲשֶׁר כְּבוֹד ה׳ בְּתוֹכָם נִדְחוּ כָּל הַמַּזִּיקִים, כִּי אֵינָן מְצוּיִין בִּמְחִצַּת הַשְּׁכִינָה, עַל כֵּן אָמַר שֶׁלֹּא קִבְּלוּ נֵזֶק בִּבְגָדִים וְרַגְלַיִם עַל דֶּרֶךְ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מַסֶּכֶת בְּרָכוֹת (ו.): הָנֵי מָאנֵי דְּרַבָּנָן דְּבָלוּ – מֵחוּפְיָא דִּידְהוּ, הָנֵי כַּרְעֵי דִּמְנַקְּפָן – מִנַּיְיהוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Your garment did not wear out from upon you, etc.”** It does not say “upon you” [*alecha*] but rather *from upon you* [*me’alecha*]. Some say this refers to the sweat common to travelers, and sweat wears out clothes; therefore it says *from upon you*, from the thing that is upon you. And consequently it is connected to *and your foot did not swell*, because traveling is the cause of both. And Rashi explained that the Clouds of Glory would polish their clothing, and without doubt in the place where the Clouds of Glory were, in which was God’s glory, all harmful things were pushed away, for they are not found in the presence of the Divine. Therefore it says that they did not suffer damage to their clothing and feet, similar to what our Sages said in Tractate Berachot (6a): “These clothes of the rabbis that wear out, it is from [the demons’] rubbing [them]; these legs that are bruised, it is from [the demons].”


###### Kli Yakar on Deuteronomy 8:9:1
[Kli Yakar on Deuteronomy 8:9:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/8:9:1)

**אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל בָּהּ לֶחֶם וְגוּ׳.** רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ (תענית ד): ״אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל״, אַל תִּקְרֵי אֲבָנֶיהָ אֶלָּא בּוֹנֶיהָ, אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁעוֹסְקִין בְּבִנְיָנוֹ שֶׁל עוֹלָם וְהֵם מְחַדְּדִים זֶה אֶת זֶה כַּבַּרְזֶל. וּמָה רָאוּ עַל כָּכָה לִדְרוֹשׁ פָּסוּק זֶה עַל לוֹמְדֵי תּוֹרָה בְּמָקוֹם שֶׁיֵּשׁ לְפָרְשׁוֹ כִּפְשׁוּטוֹ? וְנִרְאֶה שֶׁקָּשֶׁה לָהֶם כִּי פָּסוּק זֶה מַתְחִיל בְּעִנְיְנֵי אֲכִילַת לֶחֶם, וְאַחַר כָּךְ אָמַר ״וְאָכַלְתָּ וְשָׂבָעְתָּ״, וְאֵיךְ נָתַן רֶוַח בֵּין הַדְּבֵקִים וְהִפְסִיק בַּבַּרְזֶל, אֶלָּא וַדַּאי שֶׁהַכֹּל מְדַבֵּר מֵהַנְהָגַת לוֹמְדֵי תּוֹרָה, כִּי כָּךְ דַּרְכָּהּ שֶׁל תּוֹרָה, פַּת בְּמֶלַח תֹּאכַל (אבות ו ד). וְהַבֵּאוּר הוּא שֶׁאֶרֶץ זוֹ לֹא בַּעֲבוּר מִסְכֵּנוּת וְדַלּוּת תֹּאכַל בָּהּ לֶחֶם כְּמוֹת שֶׁהוּא, שֶׁהֲרֵי ״לֹא תֶחְסַר כֹּל בָּהּ״, אֶלָּא לְפִי שֶׁהִיא ״אֶרֶץ אֲשֶׁר אֲבָנֶיהָ״ – בּוֹנֶיהָ – ״בַרְזֶל״, מְחַדְּדִים זֶה לָזֶה בַּהֲלָכָה, וְכָל כָּךְ יִהְיֶה לָהֶם חֵשֶׁק בַּתּוֹרָה עַד שֶׁלֹּא יִדְרְשׁוּ אֵיזוֹ מְקוֹמָן שֶׁל זְבָחִים הֲרֹג צֹאן וְשָׁחוֹט בָּקָר, אֶלָּא יִסְתַּפְּקוּ בְּלֶחֶם לְבַד. וְאַל תֹּאמַר שֶׁבַּעֲבוּר זֶה יוּתַּשׁ כֹּחָם, אֶלָּא עַל כָּל פָּנִים יִהְיוּ חֲזָקִים כַּבַּרְזֶל, כִּי הַתּוֹרָה תּוֹסִיף תֵּת כֹּחָהּ לָהֶם. וּמַה שֶּׁאָמְרוּ: ״אֲבָנֶיהָ״ – בּוֹנֶיהָ, אֵין צֹרֶךְ לָזֶה, כִּי מִדֶּרֶךְ הַכָּתוּב לְכַנּוֹת אַנְשֵׁי הַשֵּׁם בַּאֲבָנִים, כְּמוֹ: ״אֶבֶן מָאֲסוּ הַבּוֹנִים״ (תהלים קיח כב), ״כִּי אַבְנֵי נֵזֶר מִתְנוֹסְסוֹת״ (זכריה ט טז), ״הָאֶבֶן הָרֹאשָׁה״ (שם ד ז), וְכֵן רַבִּים. וַעֲלֵיהֶם אָמַר: ״וְאָכַלְתָּ וְשָׂבָעְתָּ״, כִּי הַצַּדִּיק אוֹכֵל לְשֹׂבַע נַפְשׁוֹ, אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל. וְכֵן מַה שֶּׁכָּתוּב ״וּמֵהֲרָרֶיהָ״, הַיְינוּ מִן אַנְשֵׁי הַשֵּׁם שֶׁנִּקְרְאוּ בְּשֵׁם ״הָרִים״, כְּמוֹ שֶׁנֶּאֱמַר (מיכה ו ב): ״שִׁמְעוּ הָרִים אֶת רִיב ה׳״, מֵהֶם ״תַּחְצֹב נְחֹשֶׁת״, כִּי נְשִׁיכָתָן נְשִׁיכַת נָחָשׁ (אבות ב טו). וְהַלָּשׁוֹן נוֹפֵל עַל הַלָּשׁוֹן.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“A land in which you will not eat bread in poverty, etc.”** Our Sages interpreted (Taanit 4a): *A land whose stones are iron* — do not read it as *stones* [*avaneha*] but as “builders” [*boneha*]. These are the Torah scholars who engage in building the world, and they sharpen each other like iron. What prompted them to interpret this verse about Torah learners instead of its literal meaning? It seems they found it difficult because this verse begins with matters of eating bread, and afterward it says *and you shall eat and be satisfied*. How could there be a gap between these connected ideas, interrupted by talk of iron? Rather, certainly this all speaks of the conduct of Torah learners, for such is the way of Torah: bread with salt shall you eat (Avot 6:4).
The explanation is that in this land, you will not eat bread in poverty and destitution as it is, for *you shall not lack anything in it*. Rather, because it is *a land whose stones/builders are iron* — they sharpen each other in halakhic discussion, and they will have such desire for Torah that they will not demand “where are the sacrifices, slaughter sheep and cattle,” but will be satisfied with bread alone. And do not say that because of this their strength will diminish; on the contrary, they will be strong as iron, for the Torah will increase their strength.
Regarding the interpretation of *avaneha* [its stones] as “*boneha*” [its builders], this explanation is not necessary, because it is common in Scripture to refer to distinguished people as stones, as in *the stone that the builders rejected* (Psalms 118:22), *the stones of a crown, lifted up as a banner* (Zechariah 9:16), *the cornerstone* (Zechariah 4:7), and many others.
And of them it says, *and you shall eat and be satisfied*, for the righteous person eats to satisfy his soul, whether he eats little or much. And similarly, what it says *and from its mountains* refers to distinguished people who are called by the name of mountains, as it is said *Hear, O mountains, the Lord’s contention* (Micah 6:2). From them *you will mine copper* [*nechoshet*], for *their bite is the bite of a serpent* [*neshichatan neshichat nachash*] (Avot 2:15), and the wordplay is fitting.


###### Kli Yakar on Deuteronomy 8:9:2
[Kli Yakar on Deuteronomy 8:9:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/8:9:2)

וּבְסָמוּךְ הִזְהִיר עַל הַמּוֹתָרוֹת וְאָמַר ״פֶּן תֹּאכַל וְשָׂבָעְתָּ״, וְהָיָה לוֹ לוֹמַר ״פֶּן תֹּאכַל וְתִשְׂבַּע״, אֶלָּא שֶׁרוֹצֶה לוֹמַר פֶּן תִּדְרוֹשׁ אַחַר הַמּוֹתָרוֹת וְתֹאכַל אַחַר שֶׁכְּבָר שָׂבַעְתָּ, וּבָתִּים טוֹבִים תִּבְנֶה אַף עַל פִּי שֶׁכְּבָר יָשַׁבְתָּ, שֶׁיֵּשׁ לְךָ כְּבָר דִּירָה כְּדֵי צָרְכְּךָ, וְלֹא תִּסְתַּפֵּק בַּמֻכְרָחוֹת וְתִבְנֶה עוֹד לְלֹא צֹרֶךְ. וְעַל זֶה הַדֶּרֶךְ נוּכַל לוֹמַר שֶׁגַּם בַּפָּסוּק הַזֶּה הִזְכִּיר הָאֲכִילָה וְהַבָּתִּים, שֶׁאָמַר: ״אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל בָּהּ לֶחֶם״, הַיְינוּ הַסִּפּוּק הַהֶכְרֵחִי בָּאֲכִילָה כָּאָמוּר, ״אֶרֶץ אֲשֶׁר אֲבָנֶיהָ״ הַיְינוּ בּוֹנֶיהָ ״בַרְזֶל״, כִּי הַבּוֹנֶה כְּדֵי צָרְכּוֹ הוּא הַבִּנְיָן הֶחָזָק כַּבַּרְזֶל אֲשֶׁר מִתְקַיֵּם לָעַד. לֹא כֵן הַבּוֹנִים חֳרָבוֹת לָמוֹ, כִּי מִבִּנְיַן הַמּוֹתָרִים וַדַּאי לְחָרְבָּה יִהְיֶה וְשָׁמֵם מֵאֵין יוֹשֵׁב, כְּדֶרֶךְ רֹב חֲצֵרוֹת שֶׁל שָׂרִים שֶׁמְּקֻיָּם בָּהֶם ״וּשְׁאִיָּה יֻכַּת שָׁעַר״ (ישעיה כד יב).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And adjacently, he warned about excesses and said, “Lest you eat and be satisfied.”** He should have said “lest you eat and become satisfied,” but he means to say: lest you seek after excesses and eat after you are already satisfied, and “build good houses” even though you have already settled and already have a dwelling sufficient for your needs; and you will not be content with necessities but build more without need. And in this way, we can say that also in this verse it mentions eating and houses, as it says, *a land where you will not eat bread in poverty*, that is, the necessary sufficiency for eating as mentioned, *a land whose stones*, meaning its builders, *are iron*, because one who builds according to his needs creates a structure as strong as iron, which endures forever. Not so those who build ruins for themselves, for from building excesses it will certainly become a ruin and be desolate without inhabitants, as is the way with most of the courtyards of nobles, fulfilling through them *and desolation shall strike the gate* (Isaiah 24:12).


###### Kli Yakar on Deuteronomy 8:9:3
[Kli Yakar on Deuteronomy 8:9:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/8:9:3)

דָּבָר אַחֵר ״מִסְכֵּנֻת״ לְשׁוֹן אוֹצָרוֹת, מִלְּשׁוֹן ״וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה״ (שמות א יא), שֶׁלֹּא יִצְטָרְכוּ לַעֲשׂוֹת אוֹצְרוֹת תְּבוּאָה בָּאָרֶץ מִפְּנֵי יִרְאַת זַלְעֲפוֹת רָעָב אוֹ מִלְחָמָה, כִּי בַּעֲשׂוֹתָם רְצוֹן הָאֵל יִתְבָּרַךְ נָכוֹן לִבָּם בָּטוּחַ בַּה׳ שׁוֹמְרָם וּמַצִּילָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation: “*miskenut*” [means] treasuries,** from the phrase *and he built storage cities for Pharaoh* (Exodus 1:11). [This means] that they would not need to make storehouses for grain in the land due to fear of the ravages of famine or war, because when they do the will of God, blessed be He, their hearts are firmly secure in the Lord who guards them and saves them.


###### Kli Yakar on Deuteronomy 8:9:4
[Kli Yakar on Deuteronomy 8:9:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/8:9:4)

וְיֵשׁ אוֹמְרִים לְפִי שֶׁמִּדֶּרֶךְ הֶעָנִי לֶאֱכוֹל פַּת כְּמוֹת שֶׁהוּא, אֲבָל הֶעָשִׁיר אֵינוֹ אוֹכְלוֹ בְּלֹא לִפְתָּן, עַל כֵּן אָמַר שֶׁלֶּחֶם שֶׁל אֶרֶץ יִשְׂרָאֵל יִהְיֶה כָּל כָּךְ נָקִי וְכַשֶּׁלֶג יַלְבִּין שֶׁאֲפִלּוּ הֶעָשִׁיר יֹאכְלוֹ כְּמוֹת שֶׁהוּא בְּלֹא לִפְתָּן. לְכָךְ נֶאֱמַר: ״לֹא בְמִסְכֵּנֻת תֹּאכַל בָּהּ לֶחֶם״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
Some say that since it is the way of the poor person to eat bread as it is, but the wealthy person does not eat it without an accompaniment, therefore it says that the bread of the Land of Israel will be so clean and white as snow that even the wealthy person will eat it as it is without an accompaniment. For this reason it states *not in poverty will you eat bread in it*.


###### Kli Yakar on Deuteronomy 8:9:5
[Kli Yakar on Deuteronomy 8:9:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Deuteronomy/r/8:9:5)

וּמַה שֶּׁנֶּאֱמַר ״וּבֵרַכְתָּ אֶת ה׳ אֱלֹהֶיךָ עַל הָאָרֶץ הַטּוֹבָה״, רֶמֶז לְשִׁשָּׁה פְּעָמִים ״אֶרֶץ״ שֶׁהִזְכִּיר, כִּי הֵם מְקוֹר הַבְּרָכוֹת, כְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה לח:): אֵין נוֹתְנִים כּוֹס שֶׁל בְּרָכָה כִּי אִם לְטוֹב עַיִן, שֶׁנֶּאֱמַר (משלי כב ט): ״טוֹב עַיִן הוּא יְבוֹרָךְ״, קְרֵי בֵּיהּ ״יְבָרֵךְ״. וְתוֹסֶפֶת וָי״ו רֶמֶז לִמְקוֹר הַבְּרָכוֹת, כִּי הַנּוֹתֵן פְּרוּטָה לֶעָנִי מִתְבָּרֵךְ בְּשֵׁשׁ בְּרָכוֹת כוּ׳ (ב״ב ט:), וְחֶסְרוֹן וָי״ו שֶׁל עֶפְרוֹן שֶׁהָיָה רַע עַיִן יוֹכִיחַ. עַל כֵּן דַּוְקָא טוֹב עַיִן יְבָרֵךְ, וִיבֹרַךְ בְּתוֹסֶפֶת וָי״ו, בְּשִׁשָּׁה בְּרָכוֹת הַנִּזְכָּרוֹת בְּוָ״ו פְּעָמִים ״אֶרֶץ״ שֶׁהִזְכִּיר כָּאן. עַל כֵּן נֶאֱמַר ״וּבֵרַכְתָּ וְגוֹ׳ עַל הָאָרֶץ״. וְהוּא רֶמֶז נָכוֹן.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what is written, *and you shall bless the Lord your God for the good land*.** This hints at the six times “land” is mentioned, as they are the source of blessings, as our Sages said (Sotah 38b): “A cup of blessing is given only to one who is generous, as it is stated (Proverbs 22:9): *One who is generous will be blessed*.” Read it as “will bless” [rather than “will be blessed”]. And the addition of the letter vav [in the word “blessed” — “*yivorach*”] hints at the source of blessings, for one who gives a coin to a poor person is blessed with six blessings, etc. (Bava Batra 9b). And the missing vav in [the name] Ephron, who was stingy, proves this. Therefore, specifically the generous one will bless and be blessed with the addition of vav, with the six blessings mentioned in the six times “land” is mentioned here. Therefore it says *and you shall bless*, etc. *for the land*, and this is a correct hint.