## Kli Yakar on Exodus Chapter 12

###### Kli Yakar on Exodus 12:2:1
[Kli Yakar on Exodus 12:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:2:1)

**הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה.** לְפִי שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה בְּאֶצְבַּע הַלְּבָנָה בְּחִדּוּשָׁהּ לוֹמַר ״כָּזֶה רְאֵה וְקַדֵּשׁ״, עַל כֵּן אָמַר תְּחִלָּה ״הַחֹדֶשׁ הַזֶּה״, רוֹצֶה לוֹמַר הַחִדּוּשׁ הַזֶּה יִהְיֶה לָכֶם רֹאשׁ חֳדָשִׁים, שֶׁבְּכָל פַּעַם שֶׁתִּרְאֶה חִדּוּשׁ הַלְּבָנָה בִּתְמוּנָה זוֹ, אָז יִהְיֶה לָכֶם רֹאשׁ חֳדָשִׁים בְּכָל חָדְשֵׁי הַשָּׁנָה. וְאַחַר שֶׁנָּתַן סִימָן יָדוּעַ אֶל הַיָּמִים שֶׁל כָּל חָדְשֵׁי הַשָּׁנָה לַעֲשׂוֹתָם רָאשִׁים לְכָל יְמֵי הַחֹדֶשׁ שֶׁאַחֲרֵיהֶם, אָמַר בִּכְלָל עַל כָּל הַחֹדֶשׁ ״רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה״, לַעֲשׂוֹת כָּל הַחֹדֶשׁ שֶׁל נִיסָן רִאשׁוֹן לְכָל שְׁאָר חָדְשֵׁי הַשָּׁנָה. וְנָקַט ״לָכֶם לָכֶם״ בְּפַעֲמַיִם, לְפִי שֶׁ״לָּכֶם״ רִאשׁוֹן מְדַבֵּר בְּקִדּוּשׁ הַחֹדֶשׁ שֶׁאֵינוֹ נִמְסָר כִּי אִם לְבֵית דִּין, וְקָאֵי עַל מֹשֶׁה וְאַהֲרֹן שֶׁהִזְכִּיר לְפָנִים. וְ״לָכֶם״ שֵׁנִי לְהוֹרוֹת שֶׁהָעוֹלָם נִבְרָא בְּתִשְׁרֵי כְּדַעַת רַבִּי אֱלִיעֶזֶר (ראש השנה י:), עַל כֵּן אָמַר ״לָכֶם״ לְהוֹרוֹת שֶׁכָּל הָאוּמּוֹת רָאוּי שֶׁיִּמְנוּ מִן תִּשְׁרֵי רֵאשִׁית הַשָּׁנָה, אֲבָל לָכֶם לְבַד רָאוּי שֶׁתִּמְנוּ מִן נִיסָן כְּדֵי שֶׁיִּהְיֶה זִכְרוֹן יְצִיאַת מִצְרַיִם תָּמִיד בֵּין עֵינֵיכֶם, כְּמוֹ הַרְבֵּה מִצְווֹת שֶׁבַּתּוֹרָה שֶׁבָּאוּ לְזֵכֶר יְצִיאַת מִצְרַיִם. וְעַל דֶּרֶךְ שֶׁנֶּאֱמַר (שמות כ:ח) ״זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ״, שֶׁרָאוּי לָנוּ לִמְנוֹת כָּל הַיָּמִים ״אֶחָד בְּשַׁבָּת, שֵׁנִי בְּשַׁבָּת״, כְּדֵי שֶׁיִּהְיֶה יוֹם הַשַּׁבָּת תָּמִיד לְזִכָּרוֹן בֵּין עֵינֵינוּ הַמּוֹרֶה עַל חִדּוּשׁ הָעוֹלָם, כִּי הַחִדּוּשׁ מוֹפֵת עַל מְחַדְּשׁוֹ, כָּךְ בֶּחֳדָשִׁים צִוָּה לָנוּ לִמְנוֹת כָּל הֶחֳדָשִׁים מִנִּיסָן כָּאָמוּר. לְכָךְ נֶאֱמַר ״רִאשׁוֹן הוּא לָכֶם״, אֲבָל לֹא לִשְׁאָר אוּמּוֹת, כִּי אֵין לָהֶם בְּזִכְרוֹן יְצִיאַת מִצְרַיִם. וְזֶה מַסְכִּים לְדִבְרֵי רַבִּי אֱלִיעֶזֶר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**This month is for you the head of months, it is the first for you of the months of the year.** Since the Holy One, blessed be He, showed Moses with His finger the moon in its renewal, saying “like this, observe and sanctify,” therefore it first says *this month [chodesh]*, meaning “this renewal [*chidush*] will be for you the head of months.” Whenever you see the renewal of the moon in this form, it will be for you the head [beginning] of months in all the months of the year. And after giving a known sign for the days of all the months of the year to make them heads for all the days of the month that follow them, it says in general about the entire month*it is the first for you of the months of the year* to make the entire month of Nisan the first of all other months of the year.
And it says *for you… for you* twice because the first “for you” speaks of the sanctification of the month, which is entrusted only to the court, and refers to Moses and Aaron who were mentioned before. And the second “for you” is to indicate that the world was created in Tishrei according to Rabbi Eliezer’s opinion (Rosh Hashanah 10a). Therefore it says “for you” to indicate that all nations should count from Tishrei as the beginning of the year, but “for you” alone it is appropriate to count from Nisan so that the remembrance of the exodus from Egypt will always be between your eyes, like many commandments in the Torah that came to remember the exodus from Egypt.
And in the same way it is said *Remember the Sabbath day to keep it holy* (Exodus 20:8), that we should count all days as “first of the Sabbath, second of the Sabbath,” so that the Sabbath day will always be a remembrance between our eyes, indicating the renewal of the world, since renewal is evidence of its Renewer. Similarly with the months, He commanded us to count all the months from Nisan as mentioned. Therefore it says *it is the first for you*, but not for other nations because they have no part in remembering the exodus from Egypt. And this agrees with the words of Rabbi Eliezer.


###### Kli Yakar on Exodus 12:2:2
[Kli Yakar on Exodus 12:2:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:2:2)

וּצְרִיכִין אָנוּ לִתֵּן טַעַם עוֹד, לָמָּה הִתְחִיל כָּל הַמִּצְוֹת בְּקִדּוּשׁ הַחֹדֶשׁ, וְלָמָּה נִסְמְכָה מִצְוָה זוֹ לְמִצְוַת קָרְבַּן פֶּסַח. וְהַבֵּאוּר עַל זֶה הוּא לְפִי שֶׁאֱמוּנַת הַמִּצְרִים הָיְתָה שֶׁמַּזַּל טָלֶה רוֹעֶה לְכָל הַמְּצִיאוּת, כִּי ״מַזָּל מַחְכִּים, מַזָּל מַעֲשִׁיר״ (שבת קנו.). לְפִיכָךְ ״תּוֹעֲבַת מִצְרַיִם כָּל רֹעֵי צֹאן״ (בראשית מו:לד), כִּי אֵין נָכוֹן לוֹמַר שֶׁהַמַּנְהִיג יִהְיֶה מוּנְהָג מִזּוּלָתוֹ כִּי רוֹעֶה הוּא. וְעַל כֵּן צִוָּה ה׳ לִשְׁחוֹט הַפֶּסַח, לְפִי שֶׁמַּזַּל טָלֶה הוּא רִאשׁוֹן וּבְכוֹר לְכָל הַמַּזָּלוֹת, וְעַל יְדֵי שְׁחִיטַת הַטָּלֶה ״יִפְקוֹד ה׳ עַל צְבָא מָרוֹם בַּמָּרוֹם״ (ישעיהו כד:כא), וְאַחַר כָּךְ עַל אֲדָמָה תֵּרֵד עַל כָּל בְּכוֹרֵי מִצְרַיִם. וְהִנֵּה חֹדֶשׁ נִיסָן הוּא זְמַן כְּנִיסַת הַשֶּׁמֶשׁ בְּמַזַּל טָלֶה, וְנַעֲשָׂה חֹדֶשׁ זֶה רֹאשׁ לְחָדְשֵׁי הַשָּׁנָה כְּדֵי שֶׁיִּהְיֶה זִכְרוֹן יְצִיאַת מִצְרַיִם נֶגֶד עֵינֵינוּ תָּמִיד. וְיֵשׁ לָחוּשׁ שֶׁמָּא מִתּוֹךְ מִצְוָה זוֹ יִתֵּן מָקוֹם לַטּוֹעִים לַחֲלוֹק וְלוֹמַר שֶׁמִּפְּנֵי חֲשִׁיבוּת מַזַּל טָלֶה הַמְשַׁמֵּשׁ בְּחֹדֶשׁ זֶה, נַעֲשָׂה חֹדֶשׁ זֶה רֹאשׁ לְחָדְשֵׁי הַשָּׁנָה. עַל כֵּן צִוָּה אֵל חַי מִיָּד לִשְׁחוֹט הַטָּלֶה לְעֵין כָּל רוֹאִים, וּלְקִיחָתוֹ בֶּעָשׂוֹר לַחֹדֶשׁ בַּשְּׁלִישׁ הָרִאשׁוֹן שֶׁל הַחֹדֶשׁ, כִּי אָז הַמַּזָּל יוֹתֵר בְּתָקְפּוֹ וְאֵין לְאֵל יָדוֹ לְהַצִּיל אֶת הַצֹּאן אֲשֶׁר תַּחַת מֶמְשַׁלְתּוֹ, וְעַל יְדֵי זֶה יַכִּירוּ וְיֵדְעוּ כִּי יֵשׁ אֱלוֹהַּ גָּבוֹהַּ מֵעַל כָּל גָּבוֹהַּ. וְעַל כֵּן הִקְדִּים מִצְוַת קִדּוּשׁ הַחֹדֶשׁ, לְפִי שֶׁצִּוָּה לִקַּח הַשֶּׂה בֶּעָשׂוֹר לַחֹדֶשׁ, עַל כֵּן הֻצְרַךְ לְהוֹדִיעוֹ מֵאֵיזוֹ יוֹם יַתְחִיל לִמְנוֹת עֲשָׂרָה יָמִים אֵלּוּ. וְאָמַר לוֹ ״כָּזֶה רְאֵה וְקַדֵּשׁ״ (מכילתא), וּמִן אוֹתוֹ יוֹם וָהָלְאָה יִמְנֶה עֲשָׂרָה יָמִים אֵלּוּ לְהוֹדִיעַ חֻלְשַׁת בְּכוֹר הַמַּזָּלוֹת, וּבִלְקוֹתוֹ יִלְקוּ כָּל בְּכוֹרֵי מִצְרַיִם אֲשֶׁר שָׂמוּ כִּסְלָם בִּבְכוֹר הַמַּזָּלוֹת. וְזֶה טַעַם לְמָה שֶׁמָּסַר לָהֶם מִצְוֹת לְהִתְעַסֵּק בָּהֶם דַּם פֶּסַח וְדַם מִילָה, כִּי דַּם פֶּסַח הַיְינוּ לְבַטֵּל דַּעַת הַמַּאֲמִינִים בְּמַזַּל טָלֶה, וְדַם מִילָה לְפִי שֶׁנֶּאֱמַר בַּפֶּסַח ״כָּל עָרֵל לֹא יֹאכַל בּוֹ״ (שמות יב:מח).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**We need to provide an additional explanation,** as to why He began all the commandments with the sanctification of the new moon, and why this commandment was placed adjacent to the commandment of the Passover sacrifice. The explanation for this is that the Egyptians believed that the zodiac sign of Aries [the ram] shepherded all of existence, for *a zodiac sign [can] make one wise, a zodiac sign [can] make one wealthy* (Shabbat 156a). Therefore, *all shepherds are an abomination to Egypt* because it is inappropriate to say that the leader [the ram] should be led by others, for it is the shepherd. For this reason, God commanded to slaughter the Passover sacrifice, because the zodiac sign of Aries is the first and firstborn of all the zodiac signs, and through the slaughter of the ram, *God will punish the host of heaven on high* and afterward it will descend upon the earth upon all the firstborn of Egypt.
Now, the month of Nisan is the time when the sun enters the zodiac sign of Aries, and this month was made the head of the months of the year so that the remembrance of the Exodus from Egypt would always be before our eyes. There is a concern that perhaps through this commandment, it might give an opportunity to those who err to dispute and say that because of the importance of the zodiac sign of Aries, which serves in this month, this month was made the head of the months of the year. Therefore, the living God immediately commanded to slaughter the ram in sight of all observers, and to take it on the 10th of the month, in the first third of the month, for it is then that the zodiac sign is at its strongest, yet it is powerless to save the sheep under its dominion. Through this, they would recognize and know that there is a God high above all that is high.
Therefore, He placed the commandment of sanctifying the month before [the commandment of the Passover sacrifice] because He commanded to take the lamb on the 10th of the month, so He needed to inform him from which day to begin counting these 10 days. And He said to him, *See like this and sanctify*, and from that day onward he should count these 10 days to make known the weakness of the firstborn of the zodiac signs, and with its punishment, all the firstborn of Egypt who placed their confidence in the firstborn of the zodiac signs would be punished. This is the reason why He gave them commandments to engage with the blood of the Passover sacrifice and the blood of circumcision, for the blood of the Passover sacrifice was to nullify the belief of those who believed in the zodiac sign of Aries, and the blood of circumcision because it says regarding Passover, *No uncircumcised person shall eat of it*.


###### Kli Yakar on Exodus 12:2:3
[Kli Yakar on Exodus 12:2:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:2:3)

וְר׳ מַתְיָא בֶּן חָרָשׁ הָיָה דּוֹרֵשׁ, (מכילתא ה כח) לְפִי שֶׁלֹּא הָיָה בְּיָדָם מִצְוֹת לְהִתְעַסֵּק בָּהֶם כוּ׳, וְקָשֶׁה עַל דְּבָרָיו הֲלֹא אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ויקרא רבה לב ה) בִּזְכוּת אַרְבָּעָה דְּבָרִים נִגְאֲלוּ אֲבוֹתֵינוּ מִמִּצְרַיִם, בִּזְכוּת שֶׁלֹּא שִׁנּוּ שְׁמָם וּלְשׁוֹנָם וְהָיוּ גְּדוּרִין מֵעֲרָיוֹת וְלֹא הָיוּ בָּהֶם דֵּלָטוֹרִין. וְעוֹד קָשֶׁה, לְשׁוֹן ״לְהִתְעַסֵּק בָּהֶם״ הָיָה לוֹ לוֹמַר ״וְלֹא הָיוּ בְּיָדָם מִצְוֹת שֶׁיִּגָּאֲלוּ בִּזְכוּתָם״. אֶלָּא וַדַּאי שֶׁגַּם ר׳ מַתְיָא סוֹבֵר שֶׁהָיוּ בְּיָדָם אַרְבַּע מִצְוֹת אֵלּוּ, אָמְנָם אוֹתָן הַמִּצְוֹת הֵם בְּשֵׁב וְעַל תַּעֲשֶׂה, וְהָיוּ צְרִיכִין לְמִצְוֹת לְהִתְעַסֵּק בָּהֶם בְּקוּם וַעֲשֵׂה, כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כא.) ״מִצְוָה בְּעִידָנָא דְּעָסִיק בָּהּ מַגְּנָא וּמַצְּלָא״. וְכָאן הָיוּ צְרִיכִין גַּם כֵּן הַצָּלָה שֶׁלֹּא לִתֵּן הַמַּשְׁחִית לָבוֹא אֶל בָּתֵּיהֶם, עַל כֵּן הָיוּ צְרִיכִין לְדַם פֶּסַח וּמִילָה לְהִתְעַסֵּק בָּהֶם לְבַטֵּל אֱמוּנַת מַזַּל טָלֶה. וְזֶהוּ שֶׁפֵּרֵשׁ רַשִׁ״י ״מִשְׁכוּ יְדֵיכֶם מֵעֲבוֹדָה זָרָה וּקְחוּ לָכֶם צֹאן שֶׁל מִצְוָה״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Rabbi Matitya ben Cheresh would expound,** (Mekhilta 5:28) that since they did not have commandments to engage in etc., but his words are difficult to understand, for our Sages said (Vayikra Rabbah 32:5) that our forefathers were redeemed from Egypt due to four merits: that they did not change their names or language, they were restrained from immoral relations, and there were no informers among them. Furthermore, the expression “to engage in them” is problematic; it should have said “they did not have commandments through which they would be redeemed by their merit.” Rather, certainly Rabbi Matitya also holds that they had these four commandments, however, those commandments were passive [refraining from action], and they needed commandments to actively engage in, for our Sages said (Sotah 21a) that a mitzvah, [only] at the time one is engaged in it, protects and saves. And here they also needed protection so that the destroyer would not enter their homes. Therefore, they needed the blood of the Passover sacrifice and circumcision to engage in, in order to nullify the belief in the zodiac sign of the ram. And this is what Rashi explained: “Draw your hands away from idolatry and take for yourselves a sheep for a commandment.”


###### Kli Yakar on Exodus 12:7:1
[Kli Yakar on Exodus 12:7:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:7:1)

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

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And they shall put it on the two doorposts and on the lintel.”** And Moses changed the order and said, *And you shall touch it to the lintel and to the two doorposts*. According to the midrashic approach (Eichah Rabbah 5:21), we can say that they said that the Holy One, blessed be He, said to Israel (Malachi 3:7), *Return to Me first, and afterward I will return to you*. And the congregation of Israel responds, “I do not have the strength to return first; rather, You be the one who initiates,” as it is said (Lamentations 5:21), *Return us, O Lord, to You*, and afterward, *and we will return*.
In this way, it can be interpreted that the lintel [*mashkof*] represents the Holy One, blessed be He, who is above all, as it is said (Psalms 102:20), *For He looked down [hishkif] from His holy height*. And the two doorposts that support the lintel represent the merit of the Patriarchs and Matriarchs, as it is written (Deuteronomy 33:27), *The eternal God is a dwelling place, and underneath are the everlasting arms*. For the Patriarchs are beneath the Divine Chariot, and they are the arms of the world [such that the lintels would represent the arms].
Therefore, the Holy One, blessed be He, said, as one who gives honor to those who fear Him, *And they shall put it on the two doorposts first*, and afterward *on the lintel*, suggesting that the righteous descendants of the Patriarchs and Matriarchs should be the ones to initiate. But Moses said, *And you shall touch it to the lintel first*, because we do not have the strength to initiate.


###### Kli Yakar on Exodus 12:7:2
[Kli Yakar on Exodus 12:7:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:7:2)

וְיֵשׁ אוֹמְרִים, שֶׁהוּא עַל דֶּרֶךְ שֶׁפֵּרַשׁ רַשִׁ״י בְּשִׁיר הַשִּׁירִים (ז ב) שֶׁיִּשְׂרָאֵל מְקַלְּסִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא מִלְּמַעְלָה לְמַטָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹנֶה קִלּוּסָם מִלְּמַטָּה לְמַעְלָה. עַל כֵּן הִקְדִּים הַקָּדוֹשׁ בָּרוּךְ הוּא הַמְּזוּזוֹת לַמַּשְׁקוֹף, לוֹמַר שֶׁהַשֶּׁפַע עוֹלֶה מִלְּמַטָּה, כִּי הַצַּדִּיקִים מוֹסִיפִין כֹּחַ בִּגְבוּרָה שֶׁל מַעְלָה. אָמְנָם מִפְּנֵי הַכָּבוֹד הִקְדִּים מֹשֶׁה הַמַּשְׁקוֹף לַמְּזוּזוֹת, לוֹמַר שֶׁהַשֶּׁפַע יוֹרֵד מִלְּמַעְלָה לְמַטָּה, כִּי זֶה דֶּרֶךְ כָּבוֹד אֶל הַשֵּׁם יִתְבָּרַךְ. וְאִם נַפְשְׁךָ לוֹמַר שֶׁשְּׁתֵּי הַמְּזוּזוֹת כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן, יָבֹא גַּם כֵּן אֶל נָכוֹן, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא חָלַק לָהֶם כָּבוֹד, וְהֵם חָלְקוּ כָּבוֹד אֶל הַשֵּׁם יִתְבָּרַךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And some say,** that it is according to what Rashi explained in Song of Songs (7:2) that Israel praises the Holy One, blessed be He, from top to bottom, but the Holy One, blessed be He, counts their praise from bottom to top. Therefore, the Holy One, blessed be He, mentioned the doorposts before the lintel to indicate that the divine abundance rises from below, because the righteous add strength to the divine power above. However, out of respect, Moses mentioned the lintel before the doorposts to indicate that the divine abundance descends from above to below, as this is the respectful way toward the Blessed Name. And if you wish to say that the two doorposts correspond to Moses and Aaron, this also makes sense, because the Holy One, blessed be He, showed them honor, and they showed honor to the Blessed Name.


###### Kli Yakar on Exodus 12:11:1
[Kli Yakar on Exodus 12:11:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:11:1)

**וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן.** בַּמְּכִילְתָּא מַסִּיק זֶה חִפָּזוֹן שְׁכִינָה, אֲבָל לֶעָתִיד כְּתִיב (ישעיה נב יב) ״כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ״ וְגוֹ׳. בֵּאוּר הַדָּבָר הוּא לְפִי שֶׁבִּגְאֻלָּה זוֹ כְּתִיב ״וַה׳ הֹלֵךְ לִפְנֵיהֶם״ (שמות יג כא), מַשְׁמָע אֲבָל לֹא מֵאַחֲרֵיהֶם, לְפִי שֶׁמִּצְרַיִם הָיְתָה מְלֵאָה גִּלּוּלִים, עַל כֵּן אֵין מָקוֹם לַשְּׁכִינָה שָׁם. עַל כֵּן תֵּלְכוּ בְּחִפָּזוֹן כְּדֵי לְמַהֵר לְהַקְבִּיל פְּנֵי הַשְּׁכִינָה. אֲבָל לֶעָתִיד תִּהְיֶה הַשְּׁכִינָה מִלִּפְנֵיהֶם וּמֵאַחֲרֵיהֶם, עַל כֵּן לֹא יִצְטָרְכוּ לֵילֵךְ בְּחִפָּזוֹן אַחַר הַשְּׁכִינָה, כִּי הָיָה נִרְאֶה כְּאִלּוּ בָּרְחוּ מִן הַשְּׁכִינָה שֶׁמֵּאַחֲרֵיהֶם. זֶהוּ שֶׁנֶּאֱמַר ״כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן, כִּי הֹלֵךְ לִפְנֵיכֶם ה׳ וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל״ (ישעיה נב יב).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And you shall eat it in haste.”** In the Mekhilta, it concludes that this refers to the haste of the Divine Presence, but in the future it is written *For you shall not go out in haste, etc.* (Isaiah 42:12). The explanation of this matter is that regarding this redemption it is written *And the Lord went before them*, implying but not behind them, because Egypt was full of idols, therefore there was no place for the Divine Presence there. Therefore, you shall go in haste in order to quickly receive the Divine Presence. But in the future, the Divine Presence will be both before them and behind them, therefore they will not need to go in haste after the Divine Presence, for it would appear as if they were fleeing from the Divine Presence that was behind them. This is what is meant by *For you shall not go out in haste, nor go in flight, for the Lord goes before you, and the God of Israel will be your rear guard.*


###### Kli Yakar on Exodus 12:11:2
[Kli Yakar on Exodus 12:11:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:11:2)

דָּבָר אַחֵר, לְפִי שֶׁמִּפְּנֵי הַצָּלַת יִשְׂרָאֵל יָצָא ה׳ מִמְּקוֹמוֹ אֶל אֶרֶץ טְמֵאָה וְהָיְתָה הַשְּׁכִינָה מְמַהֶרֶת לָצֵאת, עַל כֵּן הֻצְרְכוּ גַּם יִשְׂרָאֵל לֵילֵךְ בְּחִפָּזוֹן אַחֲרֵי ה׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another interpretation:** Because for the salvation of Israel, God departed from His place to an impure land, and the Divine Presence was hastening to leave, therefore the Israelites also needed to go hurriedly after God.


###### Kli Yakar on Exodus 12:26:1
[Kli Yakar on Exodus 12:26:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:1)

**וְהָיָה כִּי יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם.** בַּהַגָּדָה שֶׁל פֶּסַח מַסִּיק שֶׁבְּפָסוּק זֶה מְדַבֵּר בַּבֵּן הָרָשָׁע הָאוֹמֵר דֶּרֶךְ לַעַג ״מָה הָעֲבֹדָה הַזֹּאת״, מִלְּשׁוֹן ״מָה אֱנוֹשׁ״ (תהלים ח:ה), וּמַסִּיק שָׁם ״אַף אַתָּה הַקְהֵה אֶת שִׁנָּיו וֶאֱמוֹר לוֹ ׳בַּעֲבוּר זֶה עָשָׂה ה׳ לִי בְּצֵאתִי מִמִּצְרָיִם׳ (שמות יג ח) – לִי וְלֹא לוֹ, אִלּוּ הָיָה שָׁם לֹא הָיָה נִגְאָל״. וּמַקְשִׁים עַל זֶה לָמָּה לֹא זָכַר תְּשׁוּבָתוֹ בְּצִדּוֹ שֶׁנֶּאֱמַר בַּתּוֹרָה (שמות יב כז) ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה׳״ וְגוֹ׳? וְלָקַח לוֹ תְּשׁוּבָה מִן פָּסוּק שֶׁאֵינוֹ סָמוּךְ לוֹ בַּתּוֹרָה. וְעוֹד, שֶׁכְּבָר נִדְרַשׁ פָּסוּק זֶה עַל מִי שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל, וְאֶצְלוֹ לֹא דִיֵּק ״לִי וְלֹא לוֹ״, וְאֵיךְ יִדְרוֹשׁ מִן פָּסוּק אֶחָד שְׁתֵּי תְּשׁוּבוֹת הַפְכִּיּוֹת? וּמַהֲרִי״א נִתְעוֹרֵר עַל קֻשְׁיוֹת אֵלּוּ בְּסֵפֶר ״זֶבַח פֶּסַח״ שֶׁלּוֹ וְנִכְנַס בְּדוֹחָקִים גְּדוֹלִים וְתֵרוּצִים שֶׁאֵינָן מִתְיַשְּׁבִים עַל הַלֵּב. וְעַתָּה פְּקַח עֵינֶיךָ וּרְאֵה, כִּי הִנְנִי מְפָרֵשׁ כָּל סִפּוּר שֶׁל הָאַרְבָּעָה בָּנִים אֲשֶׁר בָּהֶם דִּבְּרָה הַתּוֹרָה בְּאֹפֶן שֶׁיּוּתְרוּ כָּל הַסְּפֵקוֹת וְהַשְּׁאֵלוֹת אֲשֶׁר הִקְשָׁה מַהֲרִי״א, וְרָאִיתִי לְהַתִּיר סְפֵקוֹת הַנִּזְכָּרִים בִּתְשׁוּבַת בֵּן הָרָשָׁע בְּשָׁלֹשׁ דְּרָכִים שׁוֹנוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And it shall be when your children say to you, ‘What is this service to you?’”** In the Passover Haggadah, it is concluded that this verse refers to the wicked son who mockingly says “What is this service?” similar to the phrase “What is man?” [expressing disdain]. The Haggadah instructs: “You too should blunt his teeth and say to him: *It is because of this that the Lord did for me when I came out of Egypt* (Exodus 13:8) — for me and not for him; had he been there, he would not have been redeemed.” People raise a difficulty with this: why doesn’t the Haggadah cite the response that appears right next to it in the Torah (verse 27): *You shall say, “It is a Passover sacrifice to the Lord, etc.”*? Instead, it takes a response from a verse that is not adjacent to it in the Torah. Furthermore, this verse (Exodus 13:8) has already been interpreted as referring to the son who does not know how to ask, and in that case, it does not make the inference, “for me and not for him.” How can one verse yield two contradictory interpretations? Abarbanel raised these difficulties in his book Zevach Pesach but offered explanations that are forced and unconvincing. Now, open your eyes and see that I will explain the entire account of the four sons mentioned in the Torah in a way that resolves all the doubts and questions raised by Abarbanel. I have decided to resolve the aforementioned difficulties regarding the response to the wicked son in three different ways.


###### Kli Yakar on Exodus 12:26:2
[Kli Yakar on Exodus 12:26:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:2)

דֶּרֶךְ רִאשׁוֹן הוּא, שֶׁפָּסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח״ וְגוֹ׳ אֵינוֹ נִקְשָׁר עִם פָּסוּק שֶׁלְּמַעְלָה כְּלָל, וְהוּא מִלְּתָא בְּאַפֵּי נַפְשֵׁיהּ. וְהָרְאָיָה עַל זֶה, כִּי הָיָה לוֹ לוֹמַר ״וַאֲמַרְתֶּם אֲלֵיהֶם זֶבַח פֶּסַח הוּא״, כְּדֶרֶךְ שֶׁהִזְכִּיר בִּתְשׁוּבַת כָּל הַבָּנִים ״וְהִגַּדְתָּ לְבִנְךָ״, ״וְאָמַרְתָּ אֵלָיו״. וְלָמָּה שִׁנָּה כָּאן וְכָתַב ״וַאֲמַרְתֶּם זֶבַח פֶּסַח״ וְלֹא פֵּרֵשׁ לְמִי יֹאמַר? וְעוֹד קָשֶׁה, לָמָּה אָמַר בְּכָל מָקוֹם עַל הַפֶּסַח ״וְעָבַדְתָּ אֶת הָעֲבֹדָה״ (שמות יג, ה), וְכָאן אָמַר ״וּשְׁמַרְתֶּם אֶת הָעֲבֹדָה״? וְעוֹד קָשֶׁה, שֶׁבְּכָל מָקוֹם קָרָא הַבָּנִים בִּלְשׁוֹן יָחִיד, כִּי לְהַלָּן נֶאֱמַר (שמות יג, ח) ״וְהִגַּדְתָּ לְבִנְךָ״, וּבַבֵּן הַתָּם אָמַר (שמות יג, יד) ״וְהָיָה כִּי יִשְׁאָלְךָ בִנְךָ לֵאמֹר מַה זֹּאת״, וּבַבֵּן הֶחָכָם נֶאֱמַר בְּפָרָשַׁת וָאֶתְחַנַּן (דברים ו, כ) ״כִּי יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מָה״. וְכָאן אָמַר ״וְהָיָה כִּי יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם״ לְשׁוֹן רַבִּים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The first approach is,** that the verse *and you shall say, “It is a Passover sacrifice”* etc. is not connected at all to the preceding verse, and it stands as an independent statement. The evidence for this is that it should have said *and you shall say to them, “It is a Passover sacrifice”,* as mentioned in the responses to all the sons [in other passages]: *and you shall tell your son*, *and you shall say to him*. Why did it change here and write *and you shall say, “It is a Passover sacrifice”* without specifying to whom it should be said? Furthermore, it is difficult [to understand] why everywhere regarding Passover it says *and you shall perform the service* (Exodus 13:5), but here it says *and you shall keep the service*. Another difficulty is that everywhere else it refers to the children in singular form, as it says later (Exodus 13:8) *and you shall tell your son*, and regarding the simple son it says (Exodus 13:14) *and it shall be when your son asks you, saying “What is this?”* And regarding the wise son it says in Parashat Va’etchanan (Deuteronomy 6:20) *When your son asks you tomorrow, saying “What is this?”* But here it says *and it shall be when your children say to you* in plural form.


###### Kli Yakar on Exodus 12:26:3
[Kli Yakar on Exodus 12:26:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:3)

אֲבָל וַדַּאי שֶׁכָּאן מְדַבֵּר בִּזְמַן שֶׁיָּקוּמוּ הַרְבֵּה בָּנִים סוֹרְרִים וְיַחְשְׁבוּ לַהֲרוֹס פִּנַּת עֲבוֹדָה זוֹ וּלְהַשְׁבִּית אֶת הָעָם מִמְּלֶאכֶת עֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, וּבַעֲבוּר אוֹתָם הַמְּהָרְסִים צְרִיכָה הָעֲבוֹדָה שִׁמּוּר בְּיוֹתֵר, וְעַל אוֹתוֹ דּוֹר סוֹרֵר אָמַר ״וּשְׁמַרְתֶּם אֶת הָעֲבֹדָה הַזֹּאת״ (שמות יב:יז) – תִּשְׁמְרוּ אוֹתָהּ שֶׁלֹּא תֵּהָרֵס. וְאַחַר כָּךְ בֵּאֵר בְּאֵיזוֹ זְמַן צְרִיכָה הָעֲבוֹדָה שִׁמּוּר, עַל זֶה אָמַר ״וְהָיָה כִּי יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם״ (שמות יב:כו), רוֹצֶה לוֹמַר וְהָיָה צֹרֶךְ זֶה הַשִּׁמּוּר בְּאוֹתוֹ זְמַן כִּי יָקוּמוּ בְנֵיכֶם בָּנִים מַשְׁחִיתִים וְיֹאמְרוּ דֶּרֶךְ לַעַג ״מָה הָעֲבֹדָה הַזֹּאת לָכֶם״, כִּי ״בְּלַעֲגֵי שָׂפָה יְדַבְּרוּ אֶל הָעָם הַזֶּה״ (ישעיהו כח:יא) כְּדֵי לְהַשְׁבִּיתָם מִמְּלֶאכֶת עֲבוֹדַת ה׳, וְעַל אוֹתוֹ זְמַן אָמַר ״וּשְׁמַרְתֶּם אֶת הָעֲבֹדָה״, כִּי אָז הִיא צְרִיכָה שִׁמּוּר בְּיוֹתֵר לַעֲמֹד כְּנֶגֶד הַמַּלְעִיגִים, וּלְכָךְ נָקַט ״בְּנֵיכֶם״ לְשׁוֹן רַבִּים, כִּי בַּעֲבוּר אֵיזֶה יָחִיד הַמַּלְעִיג אֵינָהּ צְרִיכָה שִׁמּוּר כָּל כָּךְ, כִּי בָּטְלָה דַּעְתּוֹ אֵצֶל כָּל אָדָם. וּלְפִי זֶה פָּסוּק רִאשׁוֹן אֵינוֹ נִקְשָׁר עִם הַפָּסוּק שֶׁאַחֲרָיו.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**But certainly here it is speaking** about a time when many rebellious children will rise up and think to destroy this cornerstone of divine service and to stop the people from the work of serving God. And because of those who would destroy, the service needs extra protection. And about that rebellious generation, it says *you shall keep this service* — protect it so that it will not be destroyed. And afterward it explains at what time the service needs protection, about this it says *And it shall be when your children say to you, “What is this service to you?”* Meaning, the need for this protection will be at that time when your children, destructive children, will arise and say mockingly, “What is this service to you?” For with mocking language they will speak to these people in order to stop them from the work of serving God. And about that time it says *you shall keep the service*, for then it needs extra protection to stand against the mockers. Therefore it specifies *your children* in the plural form, because on account of some individual mocker, it would not need so much protection, as his opinion would be nullified by everyone else. And according to this, the first verse is not connected to the verse that follows it.


###### Kli Yakar on Exodus 12:26:4
[Kli Yakar on Exodus 12:26:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:4)

וּמַה שֶּנֶּאֱמַר אַחַר כָּךְ, ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה׳״ (שמות יב:כז) מִלְּתָא בְּאַפֵּי נַפְשֵׁיהּ הוּא, לְפִי שֶׁאָמַר רשב״ג: כָּל מִי שֶׁלֹּא אָמַר שְׁלֹשָׁה דְּבָרִים אֵלּוּ בַּפֶּסַח לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלּוּ הֵן: פֶּסַח, מַצָּה וּמָרוֹר. וּמְנָא לֵיהּ לְרשב״ג לוֹמַר כֵּן, שֶׁנּוֹסָף עַל עֲשִׂיַּת הַמִּצְוֹת בְּפוֹעַל חַיָּב הוּא לוֹמַר וּלְסַפֵּר בַּפֶּה מֵעִנְיָנָם? וַדַּאי לָמַד זֶה מִן פָּסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא״ וְגוֹ׳, שֶׁהוּא צִוּוּי עַל הָאֲמִירָה בַּפֶּה נוֹסָף עַל הָעֲשִׂיָּה. וַעֲדַיִן לֹא הֻזְכַּר שֶׁיִּהְיֶה חוֹב לְסַפֵּר בַּפֶּה עִנְיַן מַצָּה וּמָרוֹר, כִּי בְּפָסוּק זֶה לֹא נִזְכַּר כִּי אִם זֶבַח פֶּסַח. עַל כֵּן נֶאֱמַר אַחַר כָּךְ ״וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה׳ לִי בְּצֵאתִי מִמִּצְרָיִם״ (שמות יג:ח), וְדָרַש בַּעַל הַהַגָּדָה ״בַּעֲבוּר זֶה״ – לֹא אָמַרְתִּי אֶלָּא בְּשָׁעָה שֶׁיֵּשׁ מַצָּה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ. וְקָשֶׁה עַל זֶה, לָמָּה לֹא הִזְכִּיר גַּם הַפֶּסַח וְלוֹמַר ״בְּשָׁעָה שֶׁיֵּשׁ פֶּסַח, מַצָּה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ״? אֶלָּא וַדַּאי לְפִי שֶׁכְּבָר הִזְכִּיר חוֹב הָאֲמִירָה בַּפֶּה מֵעִנְיַן הַפֶּסַח בְּפָסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הִיא״, אֲבָל מֵעִנְיַן מַצָּה וּמָרוֹר לֹא הִזְכִּיר עֲדַיִן שֶׁחַיָּב לְסַפֵּר בַּפֶּה אַף אִם לֹא יִשְׁאַל שׁוּם אָדָם עֲלֵיהֶם. וְאִם כֵּן, פָּסוּק ״וְהִגַּדְתָּ לְבִנְךָ״ מְדַבֵּר בְּמַצָּה וּמָרוֹר לְחוּד, שֶׁחַיָּב לְסַפְּרָם בַּפֶּה בִּפְנֵי בְּנֵי בֵּיתוֹ אַף אִם לֹא יִשְׁאָלוּהוּ כְּלוּם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what is said afterward,** *And you shall say, “It is a Passover sacrifice to the Lord”* is a separate matter, for Rabbi Shimon ben Gamliel said that anyone who does not mention these three things on Passover has not fulfilled his obligation, and they are: the Passover sacrifice, matzah, and bitter herbs. And from where did Rabbi Shimon ben Gamliel learn that in addition to the practical fulfillment of these commandments, one is obligated to verbally discuss their significance? Certainly, he learned this from the verse, *And you shall say, “It is a Passover sacrifice, etc.”*, which is a command about verbal declaration in addition to the action itself. However, it has not yet been mentioned that there is an obligation to verbally discuss the matters of matzah and bitter herbs, for in this verse only the Passover sacrifice is mentioned. Therefore, it is subsequently stated, *And you shall tell your son on that day, saying, “Because of this, the Lord acted for me when I came out of Egypt.”* The author of the Haggadah interprets *because of this* to mean “I have said this only at the time when matzah and bitter herbs are placed before you.” This raises a difficulty: why doesn’t he also mention the Passover sacrifice, saying “at the time when the Passover sacrifice, matzah, and bitter herbs are placed before you”? Certainly, it is because the obligation of verbal declaration regarding the Passover sacrifice has already been mentioned in the verse *And you shall say, “It is a Passover sacrifice”,* but regarding matzah and bitter herbs, it has not yet been mentioned, since one is obligated to discuss them verbally even if no one asks about them. Therefore, the verse *And you shall tell your son* speaks specifically about matzah and bitter herbs, which one is obligated to discuss verbally before the members of one’s household even if they do not ask anything about them.


###### Kli Yakar on Exodus 12:26:5
[Kli Yakar on Exodus 12:26:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:5)

וּלְפִי זֶה, לֹא הוּזְכַּר בַּתּוֹרָה עֲדַיִן שׁוּם תְּשׁוּבָה לָרָשָׁע רָע הָאוֹמֵר בְּלַעֲגֵי שָׂפָה ״מָה הָעֲבוֹדָה הַזֹּאת לָכֶם״, וְדַעַת בַּעַל הַהַגָּדָה שֶׁפָּסוּק ״וְהִגַּדְתָּ לְבִנְךָ״ הוּא תְּשׁוּבָה לַבֵּן הָרָשָׁע וְלַבֵּן שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל. כִּי קָשֶׁה עַל דִּבְרֵי בַּעַל הַהַגָּדָה שֶׁדָּרַשׁ פָּסוּק זֶה עַל מִי שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל, מְנָא לֵיהּ לוֹמַר שֶׁהַבֵּן שׁוֹתֵק מֵחֲמַת שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל? שֶׁמָּא הוּא שׁוֹתֵק מֵחֲמַת שֶׁהוּא רָשָׁע גָּמוּר וְאֵינוֹ רוֹצֶה אֲפִלּוּ לְדַבֵּר מִמִּצְוָה זוֹ, כִּי כָּל כָּךְ הִיא בְּזוּיָה בְּעֵינָיו. וְכָךְ הִקְשָׁה גַּם מַהֲרִי״א, אֲבָל לֹא תֵּרֵץ כְּלוּם, כִּי הַתְּשׁוּבָה שֶׁנֶּאֶמְרָה בַּתּוֹרָה אֵינָהּ רְאָיָה כְּלָל עַל מַחֲשֶׁבֶת הַבֵּן, כִּי מִי יוֹדֵעַ מַחֲשַׁבְתּוֹ, אִם לַעֲקָל אִם לַעֲקַלְקַלּוֹת (סנהדרין כו). וְהַתּוֹרָה אֵין בְּיָדָהּ לְהַגִּיד לָנוּ נְבוּאָה כָּזוֹ לוֹמַר לִפְנֵי הַשֵּׁם יִתְבָּרַךְ גָּלוּי מַחֲשַׁבְתּוֹ, כִּי אַךְ לְפָנָיו יִתְבָּרַךְ גָּלוּי. מִכָּל מָקוֹם, אֲנַחְנוּ לֹא נֵדַע, וּלְפָנֵינוּ מִי גָּלוּי? וְכִי מִלְּתָא דִּפְסִיקָא הוּא שֶׁכָּל שׁוֹתֵק הַיְינוּ לְפִי שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**According to this,** the Torah has not yet mentioned any response to the wicked evil one who says with mocking lips “What is this service to you?” and the opinion of the author of the Haggadah is that the verse *And you shall tell your son* is a response to the wicked son and to the son who does not know how to ask. For it is difficult regarding the words of the author of the Haggadah who interpreted this verse about one who does not know how to ask — how does he know to say that the son is silent because he does not know how to ask? Perhaps he is silent because he is completely wicked and does not even want to speak about this commandment because it is so despised in his eyes. And so Abarbanel also raised this difficulty but did not resolve anything, because the response stated in the Torah is not evidence at all about the son’s thoughts, for who knows his thoughts, whether they are straightforward or crooked (Sanhedrin 26). And the Torah has no ability to tell us such a prophecy, to say that before the Holy One, blessed be He, his thoughts are revealed, for only before Him, blessed be He, are they revealed. Nevertheless, we do not know, and is it known before us? And is it so definitive that every silent person is silent because he does not know how to ask?


###### Kli Yakar on Exodus 12:26:6
[Kli Yakar on Exodus 12:26:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:6)

עַל כֵּן לִבִּי אוֹמֵר שֶׁלֹּא זוֹ הַדֶּרֶךְ, אֶלָּא כָּךְ בֵּאוּר הָעִנְיָן: לְפִי שֶׁדִּיּוּק זֶה ״לִי וְלֹא לוֹ״ אֵינוֹ מוּבָן מִלְּשׁוֹן ״לִי״, וְהַדִּיּוּק תָּלוּי בְּדַעַת הַבֵּן הַיּוֹשֵׁב לְפָנָיו, כִּי אִם זֶה הַבֵּן הַשּׁוֹתֵק רָשָׁע הוּא וְהָעֲבוֹדָה אֵינָהּ נֶחְשֶׁבֶת לִכְלוּם בְּעֵינָיו, אָז שַׁפִּיר מְדֻיָּק ״לִי וְלֹא לוֹ״, לְפִי שֶׁאוֹמֵר לוֹ שֶׁבַּעֲבוּר עֲבוֹדָה זוֹ עָשָׂה ה׳ לִי בְּצֵאתִי מִמִּצְרַיִם כָּל הַגְּדוֹלוֹת וְכָל הַנּוֹרָאוֹת, וּמַשְׁמָע מִזֶּה שֶׁאִלּוּ לֹא הָיִיתִי מִתְעַסֵּק בַּעֲבוֹדָה זוֹ עֲדַיִן לֹא הָיִיתִי נִגְאָל. וְכֵן בֵּן זֶה הָרָשָׁע, וַדַּאי אִלּוּ הָיָה שָׁם לֹא הָיָה רוֹצֶה לַעֲבוֹד עֲבוֹדָה זוֹ, וְאָז בְּהֶכְרֵחַ לֹא הָיָה נִגְאָל. אֲבָל אִם זֶה הַבֵּן הַשּׁוֹתֵק אֵינוֹ יוֹדֵעַ לִשְׁאוֹל וְאֵין הָעֲבוֹדָה בְּזוּיָה עָלָיו, אִם כֵּן מַאן יֵימַר שֶׁאִלּוּ הָיָה שָׁם לֹא הָיָה עוֹבֵד עֲבוֹדָה זוֹ? מִסְּתָמָא אִלּוּ הָיָה שָׁם הָיָה עוֹבֵד גַּם הוּא אוֹתָהּ עֲבוֹדָה, וּבְלִי סָפֵק הָיָה נִגְאָל גַּם הוּא. וְלֹא יְדֻיַּק כְּנֶגְדּוֹ ״לִי וְלֹא לוֹ״, כִּי לְשׁוֹן ״לִי״ אֵינוֹ דִּיּוּק כְּלָל מִצַּד עַצְמוֹ, כִּי הָאָב הֻצְרַךְ לוֹמַר אֶל הַבֵּן לְשׁוֹן ״לִי״, כִּי הַבֵּן לֹא הָיָה בְּאוֹתוֹ דּוֹר, וְאֵיךְ יֹאמַר ״עָשָׂה ה׳ לָנוּ״? אֲבָל הַדִּיּוּק בָּא מִדַּעַת הַבֵּן אִם הוּא מַאֲמִין בַּעֲבוֹדָה זוֹ שֶׁיֵּשׁ בָּהּ מַמָּשׁ אוֹ לֹא, כִּי אִם אֵינוֹ מַאֲמִין בָּהּ, אָז וַדַּאי לֹא הָיָה מִתְעַסֵּק בָּהּ אִלּוּ הָיָה שָׁם, וְאָז בְּהֶכְרֵחַ לֹא הָיָה נִגְאָל, שֶׁהֲרֵי בַּעֲבוֹדָה זוֹ עָשָׂה ה׳ לִי בְּצֵאתִי מִמִּצְרַיִם הַיְּצִיאָה וּשְׁאָר גְּדוֹלוֹת, וּמִי שֶׁלֹּא הָיָה מִתְעַסֵּק בָּהּ לֹא הָיָה נִגְאָל. אֲבָל אִם הַבֵּן מַאֲמִין בָּעֲבוֹדָה, זוּלַת שֶׁאֵין בּוֹ דַעַת לִשְׁאוֹל, וַדַּאי אִלּוּ הָיָה שָׁם הָיָה מִתְעַסֵּק גַּם הוּא בַּעֲבוֹדָה זוֹ וְהָיָה נִגְאָל גַּם הוּא. וְאָמְרָה הַתּוֹרָה: אִם יִקְרֶה מִקְרֶה שֶׁבִּנְךָ יֵשֵׁב לְפָנֶיךָ וְיָשִׂים יָד לְפֶה וְלֹא יִשְׁאָלְךָ כְּלוּם, וְיִהְיֶה הַדָּבָר בְּסָפֵק אֶצְלְךָ אִם הוּא שׁוֹתֵק בַּעֲבוּר שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל אוֹ בַּעֲבוּר שֶׁהוּא רָשָׁע רָע, הִנֵּה כְּדֵי לָצֵאת מִידֵי מְבוּכָה זוֹ, צֵא תֹּאמַר לוֹ ״בַּעֲבוּר זֶה עָשָׂה ה׳ לִי בְּצֵאתִי מִמִּצְרָיִם״, וְאָז מִמַּה נַּפְשָׁךְ אַתָּה יוֹצֵא יְדֵי חוֹבָתְךָ, כִּי אִם הוּא רָשָׁע בַּלֵּב, אָז הִקְהֵיתָ אֶת שִׁנָּיו בְּאָמְרְךָ ״עָשָׂה ה׳ לִי״, כִּי מֵאַחַר שֶׁאֵינוֹ מוֹדֶה בָּעֲבוֹדָה, אָז יוּבַן ״לִי וְלֹא לוֹ״. וְאִם אֵינוֹ רָשָׁע אַךְ שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל, אָז אֱמוֹר לוֹ פָּסוּק זֶה וְלֹא יוּבַן מִמֶּנּוּ ״לִי וְלֹא לוֹ״, שֶׁהֲרֵי אִלּוּ הָיָה שָׁם וַדַּאי הָיָה גַם הוּא עוֹסֵק בַּעֲבוֹדָה זוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Therefore, my heart tells me that this is not the correct approach,** rather, here is the explanation of the matter: The interpretation of *for me* and not “for him” is not clear from the language of *for me* and the interpretation depends on the mindset of the son sitting before him. For if this silent son is wicked, and the service is considered worthless in his eyes, then it is properly interpreted as *for me* and not “for him,” because one says to him that it is because of this service that God did great and awesome things for me when I left Egypt. This implies that had I not engaged in this service, I would not yet have been redeemed. And likewise, this wicked son, had he been there, would certainly not have wanted to perform this service, and consequently would not have been redeemed.
But if this silent son simply does not know how to ask and the service is not despised by him, then who can say that had he been there, he would not have performed this service? Most likely, had he been there, he too would have performed this service and undoubtedly would have been redeemed as well. In this case, the emphasis on *for me* and not “for him” would not apply to him, because the language of *for me* itself is not particularly significant, as the father needed to say *for me* to his son, since the son was not part of that generation, and how could he say “God did for us”?
Rather, the interpretation comes from the son’s mindset — whether he believes there is substance in this service or not. If he does not believe in it, then certainly had he been there, he would not have engaged in it, and consequently would not have been redeemed, for it was through this service that God brought about my exodus from Egypt and other great things. And whoever would not engage in it would not be redeemed. But if the son believes in the service, though he lacks the knowledge to ask, certainly had he been there, he too would have engaged in this service and would also have been redeemed.
The Torah says: if it happens that your son sits before you and puts his hand to his mouth without asking you anything, and you are uncertain whether he is silent because he does not know how to ask or because he is wicked, then to resolve this dilemma, go and say to him, *Because of this, God did for me when I came out of Egypt*. Then, either way, you fulfill your obligation. For if he is wicked at heart, you have blunted his teeth by saying *God did for me*, because since he does not acknowledge the service, it will be understood as *for me* and not “for him.” And if he is not wicked but simply does not know how to ask, then tell him this verse, and it will not be understood as *for me* and not “for him,” because had he been there, he certainly would have engaged in this service as well.


###### Kli Yakar on Exodus 12:26:7
[Kli Yakar on Exodus 12:26:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:7)

**וּמִטַּעַם זֶה שִׁנָּה כָּאן לוֹמַר ״וְהִגַּדְתָּ לְבִנְךָ״.** וְלֹא נֶאֱמַר ״וְאָמַרְתָּ״ אוֹ ״וְדִבַּרְתָּ״, אֶלָּא לְפִי שֶׁלְּשׁוֹן הַגָּדָה מְשַׁמֵּשׁ דָּבָר וְחִלּוּפוֹ, מְשַׁמֵּשׁ לְשׁוֹן דְּבָרִים קָשִׁים כְּגִידִין, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל״ (שמות יט ג), אַף עַל פִּי שֶׁבַּעֲבוּר הַיּוֹ״ד פֵּרֵשׁ כֵּן, מִכָּל מָקוֹם אַף בְּלֹא יוֹ״ד מַשְׁמָעוּתוֹ דְּבָרִים קָשִׁים כְּגִידִין; וּמְשַׁמֵּשׁ גַּם לְשׁוֹן רַכָּה, כִּדְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה פֶּרֶק אֵין דּוֹרְשִׁין (חגיגה יד.): ״אַגָּדָה שֶׁמּוֹשְׁכִין לִבּוֹ שֶׁל אָדָם כַּמַּיִם״, וְכֵן מַשְׁמָע פֶּרֶק רַבִּי עֲקִיבָא (שבת פז.), כִּי שָׁם דָּרְשׁוּ פָּסוּק ״וַיַּגֵּד מֹשֶׁה״ (שמות יט ט) שֶׁהוּא מַשְׁמָע לִתְרֵי אַפֵּי. עַל כֵּן נֶאֱמַר כָּאן לְשׁוֹן ״וְהִגַּדְתָּ לְבִנְךָ״, שֶׁאִם הוּא אֵינוֹ יוֹדֵעַ לִשְׁאוֹל, אֲזַי תִּמְשֹׁךְ לִבּוֹ לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב ״מִשְׁכוּ וּקְחוּ לָכֶם צֹאן״ (שמות יב כא), רוֹצֶה לוֹמַר: מִשְׁכוּ לֵב בְּנֵיכֶם לַעֲבוֹדַת ה׳. וְכֵן ״אַגָּדָה״ לְשׁוֹן מְשִׁיכָה, כָּאָמוּר, עַל יְדֵי דְּבָרִים רַכִּים. וְאִם הוּא רָשָׁע בַּלֵּב, אֲזַי בִּדְבָרִים אֵלֶּה תַּאֲכִילֵהוּ דְּבָרִים קָשִׁים כַּגִּידִין הַמַּקְהִים שִׁנֵּי הָאָדָם, לְפִי שֶׁיָּבִין מִדְּבָרֶיךָ ״לִי וְלֹא לוֹ״. וּמִכָּאן לָמַד בַּעַל הַהַגָּדָה לוֹמַר ״וְאַף אַתָּה הַקְהֵה אֶת שִׁנָּיו״ כוּ׳, וְלָמַד תְּשׁוּבָה לַבֵּן הָרָשָׁע מִן פָּסוּק ״וְהִגַּדְתָּ לְבִנְךָ״, שֶׁאִם אָמְרָה הַתּוֹרָה לְדַבֵּר כֵּן אֶל הַבֵּן הַשּׁוֹתֵק מִסָּפֵק שֶׁמָּא רָשָׁע הוּא, כָּל שֶׁכֵּן שֶׁתָּשׁוּב כֵּן אֶל הַבֵּן הָרָשָׁע הָאוֹמֵר בְּפֶה מָלֵא דֶּרֶךְ לַעַג ״מָה הָעֲבֹדָה הַזֹּאת לָכֶם״. וּפֵרוּשׁ זֶה יָקָר הוּא. וְהִנֵּה מָקוֹם אִתִּי לְבָאֵר זֶה עוֹד בִּדְרָכִים שׁוֹנוֹת, וְהַמְעַיֵּן יִבְחַר מֵהֶם הַטּוֹב בְּעֵינָיו.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And for this reason, it changed here to say “*ve-higadta* [and you shall tell] to your son.”** And it does not say “*ve-amarta* [and you shall say]” or “*ve-dibarta* [and you shall speak],” but rather because the language of “*hagadah* [telling]” is used for a matter and its opposite. It serves for language as harsh as sinews, as Rashi explained on the verse *ve-taged [and you shall tell] the children of Israel* (Exodus 19:3). Even though he explained it this way because of the *yud* [letter in the word], nevertheless even without the *yud*, its meaning is words as harsh as sinews. And it also serves as soft language, as our Sages said in the chapter “Ein Dorshin” (Chagigah 14a): “Aggadah [homiletics] that draws a person’s heart like water.” And so it appears in the chapter of Rabbi Akiva (Shabbat 87a), where they interpreted the verse *va-yaged [and Moses told]* (Exodus 19:9) to have two possible meanings.
Therefore, the language of *ve-higadta to your son* is used here because if he does not know how to ask, then you should draw his heart to the service of the Blessed God, as it is written *mishchu u-kechu [draw and take] for yourselves sheep*, meaning, draw your children’s hearts to the service of God. And likewise, “*aggadah*” is a language of drawing, as mentioned, through gentle words. But if he is wicked at heart, then with these words you should feed him words as harsh as sinews, which blunt a person’s teeth, because he will understand from your words “for me and not for him.” 
From here, the author of the Haggadah learned to say “and you too shall blunt his teeth,” etc. And he learned the response to the wicked son from the verse *ve-higadta to your son* — for if the Torah told us to speak thus to the silent son, who may possibly be wicked, how much more so should you respond this way to the wicked son who says with a full mouth, mockingly, *What is this service to you?*
This explanation is precious [*yakar*], and behold, I have space to explain this further in various ways, and the reader will choose from them what is best in his eyes.


###### Kli Yakar on Exodus 12:26:8
[Kli Yakar on Exodus 12:26:8](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:8)

דֶּרֶךְ שֵׁנִי הוּא, לְהָפִיס דַּעַת רֹב מְפָרְשֵׁי הַתּוֹרָה הַסּוֹבְרִים שֶׁהַפָּסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא״ נִקְשָׁר עִם פָּסוּק שֶׁלְּפָנָיו, וְהוּא תְּשׁוּבָה לַבֵּן הָרָשָׁע וְלַסּוֹרְרִים אֲשֶׁר יְבַקְשׁוּ לַהֲרֹס פִּנַּת הָעֲבוֹדָה בְּדֶרֶךְ שֶׁנִּתְבָּאֵר לְמַעְלָה. וְנוּכַל לוֹמַר שֶׁכַּוָּנַת הַמַּגִּיד לוֹמַר, שֶׁתָּשִׁיב לַבֵּן הָרָשָׁע תְּשׁוּבָתוֹ שֶׁבְּצִדּוֹ, וְהוּא פָּסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה׳״, כִּי כָּל הַמּוּבָן מִן פָּסוּק ״בַּעֲבוּר זֶה עָשָׂה ה׳ לִי בְּצֵאתִי מִמִּצְרָיִם״ מוּבָן גַּם מִן פָּסוּק זֶה, כִּי הָרָשָׁע אוֹמֵר ״מָה הָעֲבֹדָה הַזֹּאת לָכֶם״ – ״לָכֶם״ וְלֹא לוֹ, כִּי הוּא סוֹבֵר שֶׁאֵין מַמָּשׁ בַּעֲבוֹדָה זוֹ וְאֵינָהּ כִּי אִם לָכֶם לַהֲנָאַתְכֶם, כִּי אַתֶּם הָאוֹכְלִים וְהַשּׁוֹתִים. וַאֲמַרְתֶּם אֵלָיו ״זֶבַח פֶּסַח הִיא לַה׳״ וְלֹא לָנוּ, וְהַמּוֹפֵת עַל זֶה – אֲשֶׁר פָּסַח עַל בָּתֵּי בְּנֵי יִשְׂרָאֵל בְּנָגְפּוֹ אֶת מִצְרַיִם וְאֶת בָּתֵּינוּ הִצִּיל, וְאֵיךְ תֹּאמַר שֶׁאֵין בָּהּ מַמָּשׁ, הֲרֵי כָּל מִי שֶׁהָיָה מִתְעַסֵּק בַּעֲבוֹדָה זוֹ נִצּוֹל מִן הַנֶּגֶף, וְהַמִּצְרִים שֶׁלֹּא עָסְקוּ בַּעֲבוֹדָה זוֹ נִגּוֹפוּ, וְאֶת בָּתֵּינוּ הִצִּיל בַּעֲבוּר עֲבוֹדָה זוֹ. וּמִפָּסוּק זֶה הוֹצִיא דִּיּוּק ״לִי וְלֹא לוֹ״, לְפִי שֶׁהָרָשָׁע מוֹדֶה שֶׁאִלּוּ הָיָה שָׁם לֹא הָיָה עוֹבֵד עֲבוֹדָה זוֹ, וְאִם כֵּן וַדַּאי לֹא הָיָה נִגְאָל אֶלָּא הָיָה נִגּוֹף עִם הַמִּצְרִים שֶׁלֹּא הָיוּ עֲסוּקִים בַּעֲבוֹדָה זוֹ וְהָיוּ נִגּוֹפִים. וּמַה שֶּׁכָּתוּב וְאָמַרְתָּ לּוֹ ״בַּעֲבוּר זֶה עָשָׂה ה׳ לִי״, אֵין הַפֵּרוּשׁ שֶׁיֹּאמַר לוֹ אוֹתוֹ פָּסוּק הַנֶּאֱמָר עַל מִי שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל, אֶלָּא כַּוָּנָתוֹ לְהָשִׁיב לוֹ כְּצוּרָתוֹ פָּסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה׳״. וּמַה שֶּׁלֹּא הֵבִיא הַפָּסוּק כַּהֲוָיָתוֹ, לְפִי שֶׁהוֹסִיף לוֹמַר ״וְאַף אַתָּה הַקְהֵה אֶת שִׁנָּיו״, וַעֲדַיִן לֹא פֵּרֵשׁ מַה הַדָּבָר הַמַּקְהֶה שִׁנָּיו, עַל כֵּן עָשָׂה פֵּרוּשׁ עַל פָּסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא״, וְאָמַר שֶׁמִּן פָּסוּק זֶה יוּבַן שֶׁבַּעֲבוּר זֶה הַפֶּסַח עָשָׂה ה׳ לִי בְּצֵאתִי מִמִּצְרַיִם וְהִצִּילָנוּ מִן הַנֶּגֶף. וּמִמֵּילָא יָבִין הָרָשָׁע ״לִי וְלֹא לוֹ״, כִּי אִלּוּ הָיָה שָׁם וַדַּאי לֹא הָיָה עוֹבֵד הָעֲבוֹדָה, וְאָז לֹא הָיָה נִגְאָל אֶלָּא הָיָה נִגּוֹף עִם הַמִּצְרִים, וּבָזֶה יַקְהֶה אֶת שִׁנָּיו.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The second approach is,** to satisfy the view of most Torah commentators who believe that the verse *And you shall say, “It is a Passover sacrifice to the Lord”* is connected to the preceding verse, and it is the answer to the wicked son and the rebellious ones who seek to destroy the cornerstone of divine service in the manner explained above. We can say that the intention of the Haggadah is to tell you to respond to the wicked son with the answer that is right beside it, which is the verse *And you shall say, “It is a Passover sacrifice to the Lord*. For all that is implied from the verse *Because of this the Lord did for me when I came out of Egypt* is also implied from this verse. The wicked one says, *What is this service to you* — *to you* and not to him, because he believes there is no substance to this service and it is only *for you,* for your pleasure, since you are the ones eating and drinking. And you shall say to him, *It is a Passover sacrifice to the Lord* and not to us. The proof of this is that He passed over the houses of the children of Israel when He struck the Egyptians and saved our homes. How can you say there is no substance to it when everyone who engaged in this service was saved from the plague, while the Egyptians who did not engage in this service were struck, and our homes were saved because of this service?
From this verse, the precise inference of ”*for me* and not for him“ is derived, because the wicked son admits that had he been there, he would not have performed this service, and therefore certainly would not have been redeemed but would have been struck along with the Egyptians who were not engaged in this service and were struck. And what is written, *And say to him, ”Because of this the Lord did for me“*, does not mean that one should recite to him the verse said to the one who does not know how to ask. Rather, the intention is to respond to him like it, with the verse *And you shall say, ”It is a Passover sacrifice to the Lord.“* And the reason the verse is not quoted exactly is because it adds, *And you too shall blunt his teeth,* but it has not yet explained what blunts his teeth. Therefore, it provides an interpretation of the verse *And you shall say, ”It is a Passover sacrifice to the Lord,“* and says that from this verse it is understood that because of this Passover, the Lord acted for me when I came out of Egypt and saved us from the plague. From this, the wicked son will understand *for me and not for him,* because had he been there, he certainly would not have performed the service, and then he would not have been redeemed but would have been struck with the Egyptians, and with this you will blunt his teeth.


###### Kli Yakar on Exodus 12:26:9
[Kli Yakar on Exodus 12:26:9](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:9)

**וּמַה שֶּׁכָּתוּב לְשׁוֹן ״אַף״, לוֹמַר ״וְאַף אַתָּה הַקְהֵה אֶת שִׁנָּיו״.** לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סדר עולם) שֶׁכַּאֲשֶׁר קָשְׁרוּ יִשְׂרָאֵל אֶת הַטָּלֶה בְּכַרְעֵי הַמִּטָּה, הָיוּ שִׁנֵּי הַמִּצְרִים קֵהוֹת, לְפִי שֶׁגַּם הַמִּצְרִים הָיוּ מַלְעִיגִים עַל מִצְוָה זוֹ, כִּי חָשְׁבוּ שֶׁהַכֹּל תָּלוּי בְּמַזַּל טָלֶה, וְזוֹ הִיא דַּעַת רָשָׁע זֶה. וּמִיָּד כַּאֲשֶׁר רָשָׁע זֶה רוֹאֶה אֶת יִשְׂרָאֵל עֲסוּקִים בְּמִצְוָה זוֹ, אָז שִׁנָּיו קֵהוֹת מֵעַצְמוֹ, כְּמוֹ שֶׁכָּתוּב (תהלים קיב, י) ״רָשָׁע יִרְאֶה וְכָעָס, שִׁנָּיו יַחֲרֹק וְנָמָס״. וְנוֹסָף עַל קְהִיַּת שִׁנָּיו שֶׁכְּבָר קָהוּ מֵעַצְמָם, אַף אַתָּה תּוֹסִיף לְהַקְהוֹת שִׁנָּיו, וֶאֱמוֹר לוֹ פֵּרוּשׁ עַל פָּסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה׳״ (שמות יב, כז), שֶׁיּוּבַן מִמֶּנּוּ ״בַּעֲבוּר זֶה עָשָה ה׳ לִי״ וְלֹא לוֹ כוּ׳. וְאִלּוּ הָיָה מֵבִיא לוֹ הַפָּסוּק כַּהֲוָיָתוֹ, אוּלַי לֹא הָיָה הָרָשָׁע מֵבִין מִמֶּנּוּ פֵּרוּשׁ זֶה הַמַּקְהֶה אֶת שִׁנָּיו. אֲבָל פָּסוּק הַנֶּאֱמָר בְּסָמוּךְ ״וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָה ה׳ לִי״ (שמות יג, ח) – אַף עַל פִּי שֶׁשָּׁם נֶאֱמַר ״לִי״ בְּהֶדְיָא, מִכָּל מָקוֹם אֵין לְדַקְדֵּק מִמֶּנּוּ ״לִי וְלֹא לוֹ״, לְפִי שֶׁלְּשׁוֹן ״לִי״ אֵינוֹ דִּיּוּק כְּלָל, כִּי אֵיךְ יֹאמַר הָאָב אֶל הַבֵּן ״עָשָה ה׳ לָנוּ״, וְהַבֵּן לֹא הָיָה שָׁמָּה בִּשְׁעַת הַיְּצִיאָה מִמִּצְרַיִם? עַל כֵּן הֻצְרַךְ הָאָב לוֹמַר ״לִי״. וְגַם אֵין לְדַיֵּיק ״לִי וְלֹא לוֹ״, לְפִי שֶׁאִלּוּ הָיָה שָׁם, לֹא הָיָה עוֹבֵד עֲבוֹדָה זוֹ? כִּי מַאן יֵימַר לָן שֶׁלֹּא הָיָה עוֹבֵד הָעֲבוֹדָה? מִסְּתָמָא הָיָה עוֹבְדָהּ גַּם הוּא, וְהָיָה נִגְאָל עִם כָּל אֶחָיו בְּנֵי יִשְׂרָאֵל. אֲבָל בְּפָסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה׳״, מוּבָן שַׁפִּיר שֶׁפֵּרוּשׁ הַמִּקְרָא ״לִי וְלֹא לוֹ״, כִּי שָׁם בֵּאֵר בְּהֶדְיָא שֶׁהָעוֹסְקִים בָּעֲבוֹדָה נִצּוֹלוּ מִן הַנֶּגֶף, וְהַמִּצְרִים שֶׁלֹּא עָסְקוּ בָהּ נִגּוֹפוּ. וְאִם כֵּן, רָשָׁע זֶה אֲשֶׁר בְּלַעֲגֵי שָׂפָה מְדַבֵּר ״מָה הָעֲבֹדָה הַזֹּאת לָכֶם״ וְלֹא לוֹ, וְהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל – וַדַּאי אִלּוּ הָיָה שָׁם, לֹא הָיָה עוֹבֵד עֲבוֹדָה זוֹ, וְאָז בְּהֶכְרֵחַ לֹא הָיָה נִגְאָל, אֶלָּא נִגּוֹף עִם הַמִּצְרִים. וְזֶה דִּקְדּוּק נָכוֹן וְיָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what is said with the language of ‘af’ [also], saying “and you also blunt his teeth.”** Because our Sages said [Seder Olam] that when Israel tied the lamb to the legs of the bed, the Egyptians’ teeth were blunted because the Egyptians also mocked this commandment, as they thought everything depended on the constellation of Aries [a lamb]. This is the opinion of this wicked person, and as soon as this wicked person sees Israel engaged in this commandment, his teeth become blunted on their own, as it is written: *The wicked shall see it and be vexed; he shall gnash his teeth and melt away* (Psalms 112:10). And in addition to his teeth already being blunted on their own, you should also further blunt his teeth and tell him the explanation of the verse *And you shall say, “It is a Passover sacrifice to the Lord”* from which it can be understood *Because of this the Lord did for me* and not for him, etc. And if one would bring him the verse as it is, perhaps the wicked person would not understand from it this explanation that blunts his teeth. But the verse stated nearby, *And you shall tell your son on that day, saying, “Because of this the Lord did for me”* — even though there it explicitly says *for me*, nevertheless one cannot infer from it “*for me* and not for him” because the language *for me* is not precise at all, for how could the father say to the son “the Lord did for us” when the son was not there at the time of the exodus from Egypt? Therefore, the father had to say *for me*. Also, one cannot infer “*for me* and not for him” because if he had been there, he would not have performed this service — for who can tell us that he wouldn’t have performed the service? Presumably, he too would have performed it and would have been redeemed with all his Israelite brothers. But in the verse *And you shall say, “It is a Passover sacrifice to the Lord,”* it is well understood that the interpretation of the scripture is “*for me* and not for him,” because there it explicitly explains that those who engaged in the service were saved from the plague, while the Egyptians who did not engage in it were struck. And so this wicked person who speaks with mocking lips, *What is this service to you?* and not to him, and excludes himself from the community — certainly if he had been there, he would not have performed this service, and then he would necessarily not have been redeemed but would have been struck with the Egyptians. And this is a correct and precious inference.


###### Kli Yakar on Exodus 12:26:10
[Kli Yakar on Exodus 12:26:10](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:10)

דֶּרֶךְ שְׁלִישִׁי הוּא, לְהָפִיס דַּעַת מְפָרְשֵׁי הַתּוֹרָה וְהָאַגָּדָה הַסּוֹבְרִים שֶׁדַּעַת בַּעַל הַהַגָּדָה לְהָשִׁיב לָרָשָׁע פָּסוּק ״בַּעֲבוּר זֶה עָשָׂה ה׳ לִי״ (שמות יג:ח), הַנִּדְרָשׁ עַל מִי שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל. וְדַעַת בַּעַל הַהַגָּדָה שֶׁכָּתְבָה הַתּוֹרָה שְׁנֵי תְּשׁוּבוֹת לַבֵּן הָרָשָׁע: תְּשׁוּבָה אַחַת הִיא הַנֶּאֱמֶרֶת בְּצִדּוֹ בְּפָסוּק ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה׳״ (שמות יב:כז). תְּשׁוּבָה שְׁנִיָּה הִיא הָרְמוּזָה בְּפָסוּק ״וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה׳ לִי״ וְגוֹ׳ (שמות יג:ח). וְדַעְתּוֹ לוֹמַר שֶׁבְּפָסוּק ״וְהִגַּדְתָּ לְבִנְךָ״ תְּשׁוּבָה לַבֵּן הָרָשָׁע וּלְמִי שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל, וּרְאָיָתוֹ מִמַּה שֶּׁלֹּא נֶאֱמַר ״וְאָמַרְתָּ״ אוֹ ״וְדִבַּרְתָּ״, לְפִי שֶׁאֲמִירָה רַכָּה וְכָל דִּבּוּר קָשֶׁה, וּלְשׁוֹן הַגָּדָה מְמֻצָּע וְכוֹלֵל לְשׁוֹן דְּבָרִים קָשִׁים כְּגִידִין הַמַּקְהִים שִׁנֵּי הָאָדָם, וּדְבָרִים רַכִּים הַמּוֹשְׁכִים לִבּוֹ שֶׁל אָדָם, כַּמְבֹאָר בְּדֶרֶךְ רִאשׁוֹן לְמַעְלָה. וְזֶה רֶמֶז שֶׁרָצָה הַכָּתוּב שֶׁהָאָב יֹאמַר פָּסוּק זֶה לִשְׁנֵי בָּנִים, הֵן לְבֵן זֶה שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל לְהַגִּיד וְלִמְשׁוֹךְ לִבּוֹ לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ, כְּמוֹ שֶׁכָּתוּב ״מִשְׁכוּ וּקְחוּ״ וְגוֹ׳ (שמות יב:כא), וְלוֹמַר לוֹ ״בַּעֲבוּר זֶה עָשָׂה ה׳ לִי״ וְגוֹ׳, וּכְבָר אָמַרְנוּ לְמַעְלָה שֶׁלְּבֵן זֶה שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל אֵין דִּיּוּק כְּלָל מִלְּשׁוֹן ״לִי״ לוֹמַר ״לִי וְלֹא לוֹ״. רַק לְבֵן סוֹרֵר תַּגִּיד דְּבָרִים קָשִׁים כְּגִידִין, וְעַל יְדֵי שֶׁתַּאֲכִילֵהוּ דְּבָרִים קָשִׁים כְּגִידִין תַּקְהֶה אֶת שִׁנָּיו וְתֹאמַר לוֹ גַּם כֵּן פָּסוּק זֶה ״בַּעֲבוּר זֶה עָשָׂה ה׳ לִי״, וּמְדֻיָּק שַׁפִּיר אֶצְלוֹ ״לִי וְלֹא לוֹ״, לְפִי שֶׁאִלּוּ הָיָה שָׁם לֹא הָיָה עוֹבֵד עֲבוֹדָה זוֹ, וְאָז וַדַּאי לֹא הָיָה נִגְאָל, שֶׁהֲרֵי גַּם לִי לֹא עָשָׂה ה׳ כִּי אִם בַּעֲבוּר זֶה. וְאִלּוּ נִכְתַּב פָּסוּק זֶה לַבֵּן שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל לְבַד, הָיָה לוֹ לוֹמַר ״וְאָמַרְתָּ״ אֲמִירָה רַכָּה. וְאִלּוּ לֹא נִכְתַּב כִּי אִם לַבֵּן הָרָשָׁע לְבַד, הָיָה לוֹ לוֹמַר ״וְדִבַּרְתָּ״ דִּבּוּר קָשֶׁה. וְעוֹד שֶׁלֹּא נִסְמַךְ פָּסוּק זֶה לְלַעֲגוֹ וּבוּזוֹ שֶׁל דִּבְרֵי הָרָשָׁע, אֶלָּא כָּתַב ״וְהִגַּדְתָּ״ שֶׁשְּׁנֵיהֶם בְּמַשְׁמָע כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The third approach is,** to reconcile the views of Torah commentators and Aggadah who believe that the Haggadah author’s intention is to respond to the wicked son with the verse *Because of this the Lord did for me*, which is [typically] applied to the son who does not know how to ask. According to the Haggadah author, the Torah provides two responses to the wicked son: The first response is stated directly next to his question in the verse *And you shall say: It is a Passover sacrifice to the Lord*. The second response is alluded to in the verse *And you shall tell your son on that day, saying: Because of this the Lord did for me, etc.*
His view says that the verse *And you shall tell your son* serves as a response both to the wicked son and to the son who does not know how to ask. His evidence comes from the fact that the Torah doesn’t use the expressions “and you shall say” [*ve’amarta*] or “and you shall speak” [*vedibarta*], because “saying” [*amirah*] implies gentleness while “speaking” [*dibur*] implies harshness. Instead, the term “telling” [*hagadah*] is intermediate, encompassing both harsh words that set one’s teeth on edge like sinews, and soft words that draw a person’s heart, as explained in the first approach above.
This hints that Scripture wants the father to recite this verse to two types of sons: to the son who doesn’t know how to ask, to tell him and draw his heart to divine service, as it says *Draw out and take…* and to say to him *Because of this the Lord did for me, etc.* We have already stated above that for the son who doesn’t know how to ask, there is no particular inference from the word *for me* to imply “*for me* but not for him.” However, to the rebellious son, you should tell harsh words like sinews, and by feeding him these harsh words, you shall blunt his teeth and also say to him this verse *Because of this the Lord did for me*. Here the inference is properly placed — “*for me* and not for him” — because had he been there, he would not have performed this service, and then certainly would not have been redeemed, for even for me the Lord did nothing except *because of this*.
If this verse had been written only for the son who doesn’t know how to ask, it should have said “and you shall say” [*ve’amarta*], which implies gentleness. And if it had been written only for the wicked son, it should have said “and you shall speak” [*vedibarta*], which implies harshness. Furthermore, this verse is not connected to the mockery and contempt of the wicked son’s words, but rather it says *and you shall tell* [*vehigadta*], which implies both meanings as stated.


###### Kli Yakar on Exodus 12:26:11
[Kli Yakar on Exodus 12:26:11](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:11)

וְדַעַת הַתּוֹרָה, לְנַסּוֹת תְּחִלָּה אֶת הָרָשָׁע אִם הוּא אֶפְשָׁרִי לִמְשׁוֹךְ אוֹתוֹ לַעֲבוֹדַת הַשֵּׁם יִתְבָּרַךְ בִּדְבָרִים רַכִּים, וְזוֹ הִיא הַתְּשׁוּבָה שֶׁבְּצִדּוֹ ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה׳״ (שמות יב:כז), וּמִלַּת ״וַאֲמַרְתֶּם״ הַיְינוּ אֲמִירָה רַכָּה, כִּי בְּפָסוּק זֶה לֹא מַשְׁמַע ״לִי״ וְלֹא ״לוֹ״, שֶׁהֲרֵי לֹא נִכְתַּב בְּפָסוּק זֶה לְשׁוֹן ״לִי״ בְּהֶדְיָא. וְאִם יַקְשֶׁה עָרְפּוֹ וְלֹא יִשְׁמַע לְקוֹל מְלַחֲשִׁים, אָז ״וְהִגַּדְתָּ לְבִנְךָ״ (שמות יג:ח) לְהַאֲכִילוֹ דְּבָרִים קָשִׁים כְּגִידִים לְהַקְהוֹת בָּהֶם שִׁנָּיו, וְלוֹמַר לוֹ ״בַּעֲבוּר זֶה עָשָׂה ה׳ לִי״ – ״לִי״ וְלֹא ״לוֹ״. וְזֶהוּ שֶׁנֶּאֱמַר ״מִשְׁכוּ וּקְחוּ״ (שמות יב:כא), ״מִשְׁכוּ״ לְשׁוֹן אַגָּדָה, שֶׁתִּמְשְׁכוּ בַּתְּחִלָּה בִּדְבָרִים רַכִּים אֶת יִשְׂרָאֵל לַעֲבוֹדַת הַפֶּסַח, וְאִם לֹא יִשְׁמְעוּ אָז ״וּקְחוּ״ קִיחָה בַּיָּדַיִם בְּעַל כָּרְחָם, וּדְבָרִים קָשִׁים דּוֹמִים לִכְפִיָּה בַּיָּדַיִם מַמָּשׁ, דְּהַיְינוּ קִיחָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the Torah’s approach** is to first test the wicked person if it is possible to draw him to the service of God with gentle words. This is the answer provided alongside: *You shall say, “It is a Passover sacrifice to God”*. The word “you shall say” implies a gentle speech, because in this verse there’s no implication of “for me” or “for him” since the word “for me” is not explicitly written in this verse. But if he hardens his neck and doesn’t listen to the voice of charmers, then *you shall tell your son* — feeding him harsh words like sinews, to blunt his teeth with them, and say to him: *Because of this God did for me* — *for me* and not for him. And this is what it means: *Draw and take* — *draw* is a term of telling, that you should initially draw Israel to the Passover service with gentle words, and if they do not listen, then *take* — taking with hands by force. And harsh words are similar to actual physical coercion, which is “taking.”


###### Kli Yakar on Exodus 12:26:12
[Kli Yakar on Exodus 12:26:12](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:26:12)

וּמַה שֶׁלֹּא הִזְכִּיר בַּעַל הַהַגָּדָה הַתְּשׁוּבָה שֶׁנֶּאֱמַר בְּצִדּוֹ ״וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא״, יָכוֹל לִהְיוֹת שֶׁרְמָזָהּ בְּמַה שֶׁאָמַר ״וְאַף אַתָּה הַקְהֵה אֶת שִׁנָּיו״. מַהוּ לְשׁוֹן ״אַף״? אֶלָּא שֶׁרָצָה לוֹמַר כִּי זֶה אֵין אֲנִי צָרִיךְ לוֹמַר שֶׁתָּשִׁיב לוֹ תְּשׁוּבָה שֶׁבְּצִדּוֹ, כִּי פָּשׁוּט הוּא שֶׁוַּדַּאי תָּשִׁיב לוֹ אוֹתָהּ תְּשׁוּבָה. אֶלָּא ״אַף״ זוֹ, רָצָה לוֹמַר אַף תְּשׁוּבָה שְׁנִיָּה הַמְדַבֶּרֶת מֵעִנְיַן קֵהוּי שִׁנֵּי הָרָשָׁע, אַף אוֹתָהּ תְּשׁוּבָה תָּשִׁיב לוֹ אִם לֹא יִוָּסֵר בִּתְשׁוּבָה רִאשׁוֹנָה. וְאִם כֵּן, רָמַז בְּמִלַּת ״אַף״ גַּם הַתְּשׁוּבָה שֶׁבְּצִדּוֹ, בְּדֶרֶךְ ״לֹא זוֹ אַף זוֹ״. כִּי לְכָךְ כָּתְבָה הַתּוֹרָה שְׁתֵּי תְּשׁוּבוֹת לַבֵּן הָרָשָׁע, אַחַת רַכָּה וְאַחַת קָשָׁה. וְאָמַר בַּעַל הַהַגָּדָה: לֹא תָּגוּר מִפְּנֵי הָרָשָׁע, וְנוֹסָף עַל תְּשׁוּבָה הָרַכָּה הָרִאשׁוֹנָה, תָּשִׁיב לוֹ אַף תְּשׁוּבָה שְׁנִיָּה זוֹ לְהַקְהוֹת בָּהּ שִׁנָּיו. וְאַל תִּתְמַהּ עַל הַחֵפֶץ שֶׁפָּסוּק אֶחָד יִהְיֶה נִדְרָשׁ בִּשְׁנֵי אֳפָנִים סוֹתְרִים, כִּי כְּבָר אָמַרְנוּ שֶׁאֵין הַדִּיּוּק בָּא מִמִּלַּת ״לִי״, וְעִקַּר הַדִּיּוּק תָּלוּי ״בֵּין עֹבֵד אֱלֹהִים לַאֲשֶׁר לֹא עֲבָדוֹ״ (מלאכי ג:יח). עַל כֵּן לְרָשָׁע רָע שֶׁלֹּא עֲבָדוֹ, מְדֻיָּק ״לִי וְלֹא לוֹ״. אֲבָל הַבֵּן שֶׁאֵינוֹ יוֹדֵעַ לִשְׁאוֹל, אִלּוּ הָיָה שָׁם הָיָה עוֹבְדוֹ, עַל כֵּן אֵין דִּיּוּק ״לִי וְלֹא לוֹ״ שַׁיָּךְ אֶצְלוֹ, וְאִלּוּ הָיָה שָׁם הָיָה נִגְאָל גַּם הוּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what the author of the Haggadah did not mention,** the response stated beside it *And you shall say: It is a Passover sacrifice*, it could be that he hinted to it when he said “and you shall also blunt his teeth.” What is the meaning of the word “also” [af]? Rather, it means that “I don’t need to tell you to respond with the answer written beside it, since it’s obvious that you will certainly give him that answer. But ‘also’ means a second response dealing with the blunting of the wicked son’s teeth — that response too you should give him if he is not corrected by the first response.” Thus, with the word “af” [also], it hinted at the response written beside it in the manner of “not only this, but also that.” For this reason, the Torah wrote two responses for the wicked son, one gentle and one harsh. And the author of the Haggadah said, “Do not be intimidated by the wicked one” — beyond the first gentle response, give him also this second response to blunt his teeth. And don’t be surprised that one verse can be interpreted in two contradictory ways, because we have already said that the careful inference does not come from the word *li* [for me], and the main distinction depends on that “between one who serves God and one who does not serve Him.” Therefore, for the wicked one who is evil and does not serve Him, the precise understanding is “*for me* and not for him,” but for the son who does not know how to ask, had he been there, he would have served God, so the inference of *for me* and not for him“ does not apply to him, and had he been there, he too would have been redeemed.


###### Kli Yakar on Exodus 12:41:1
[Kli Yakar on Exodus 12:41:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:41:1)

**שְׁלֹשִׁים וְאַרְבַּע מֵאוֹת שָׁנָה.** פֵּרֵשׁ רַשִׁ״י שֶׁמּוֹנֶה מִזְּמַן בְּרִית בֵּין הַבְּתָרִים, וּמַהֲרִי״א פֵּרֵשׁ שֶׁנִּתּוֹסְפוּ לָהֶם שְׁלֹשִׁים שָׁנָה בְּחֶטְאָם, כִּי הָיוּ יִשְׂרָאֵל בְּמִצְרַיִם רָעִים וְחַטָּאִים, כְּמוֹ שֶׁכָּתוּב בִּיחֶזְקֵאל (כ, ה) ״וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרַיִם וְגוֹ׳, וָאוֹמַר אֲלֵיהֶם אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ״. וּלְדַעְתִּי נִרְאֶה לְהוֹסִיף וְלוֹמַר שֶׁתּוֹסֶפֶת זְמַן זֶה בָּא לָהֶם לְפִי שֶׁרַבִּים הֵמָּה עַמֵּי הָאָרֶץ אֲשֶׁר לֹא רָצוּ לָצֵאת כְּלָל מִמִּצְרַיִם, שֶׁהֲרֵי בַּעֲבוּר זֶה מֵתוּ אַרְבָּעָה חֲלָקִים בִּשְׁלֹשֶׁת יְמֵי אֲפֵלָה, וּרְאָיָה לָזֶה מֵהָא שֶׁנֶּאֱמַר ״וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּאֶרֶץ מִצְרָיִם״. כָּל אֲרִיכוּת זֶה לָמָּה לִי? כִּי הָיָה לוֹ לוֹמַר ״וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם ת״ל שָׁנָה״. אֶלָּא שֶׁרָצָה לוֹמַר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לְאַבְרָהָם ״כִּי גֵר יִהְיֶה זַרְעֲךָ״ (בראשית טו, יג) — גֵּרִים וְלֹא תּוֹשָׁבִים, וְהֵמָּה לְשׁוֹאָה יְבַקְשׁוּ לִהְיוֹת תּוֹשָׁבִים בָּאָרֶץ וְלֹא לָצֵאת מִשָּׁם. זֶהוּ שֶׁאָמַר ״אֲשֶׁר יָשְׁבוּ בְּמִצְרַיִם״, רוֹצֶה לוֹמַר אוֹתָן בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ לָהֶם יְשִׁיבָה שֶׁל קֶבַע כְּתוֹשָׁבִים בְּאֶרֶץ מִצְרַיִם, הֵמָּה גָּרְמוּ אֶל מִסְפַּר ת״ל שָׁנָה, כִּי בַּעֲבוּרָם נִתְאָרֵךְ הַקֵּץ עַד שֶׁלְּבַסּוֹף נִתְרַצּוּ לָצֵאת חֵלֶק חֲמִישִׁי לְפָחוֹת. וְיוּבַן מִזֶּה שֶׁלֹּא הָיְתָה יְשִׁיבָתָם שָׁמָּה ת״ל שָׁנָה, אֶלָּא יְשִׁיבָתָם שָׁמָּה כְּתוֹשָׁבִים גָּרַם מִסְפַּר ת״ל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Four hundred and thirty years.** Rashi explains that this is counted from the time of the covenant between the parts. And the Abarbanel explains that 30 years were added to them due to their sin, because Israel were wicked and sinful in Egypt, as it is written in Ezekiel (25), *And I made Myself known to them in the land of Egypt, etc.*, and *I said to them, “Cast away, each one, the detestable things from before his eyes.”* And it seems to me to add and say that this additional time came to them because many were the common people who did not want to leave Egypt at all, since because of this four-fifths died during the three days of darkness. And proof of this is from what is said, *And the dwelling of the children of Israel, who dwelt in the land of Egypt.* Why do I need all this elaboration? For it should have said, *And the dwelling of the children of Israel in the land of Egypt was 430 years.* Rather, it means that the Holy One, blessed be He, said to Abraham, *Your seed will be strangers* — strangers and not residents, but they sought destruction by wanting to be residents in the land and not to leave from there. This is what it means by *who dwelt in Egypt* — referring to those children of Israel who established permanent residency as inhabitants in the land of Egypt — they caused the number of 430 years, because it was due to them that the end was prolonged until finally they agreed to leave, at least one-fifth of them. And from this it can be understood that their dwelling there was not 430 years, but rather their dwelling there as residents caused the number 430.


###### Kli Yakar on Exodus 12:42:1
[Kli Yakar on Exodus 12:42:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:42:1)

**לֵיל שִׁמֻּרִים לַה׳.** וְאַחַר כָּךְ אָמַר ״שִׁמֻּרִים לְכָל בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם״, לְפִי שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל (דברים רבה ד, ד): ״נֵרִי בְּיָדְךָ וְנֵרְךָ בְּיָדִי, שְׁמוֹר לִי וַאֲנִי אֶשְׁמוֹר לְךָ, שְׁמוֹר נֵר מִצְוָה וַאֲנִי אֶשְׁמוֹר נֵר אֱלֹהִים נִשְׁמַת אָדָם שֶׁבְּיָדִי״. וְהִנֵּה בְּלַיְלָה זוֹ שָׁמְרוּ יִשְׂרָאֵל נֵר מִצְוַת הַפֶּסַח כְּכָל חֻקֹּתָיו, וְהַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמָרָם וְלֹא נָתַן הַמַּשְׁחִית לָבוֹא בְּבָתֵּיהֶם. וְעַל שְׁמִירָה זוֹ אָמַר ״לֵיל שִׁמֻּרִים לַה׳ לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם״, וּכְנֶגֶד שְׁמִירַת יִשְׂרָאֵל הַמִּצְוֹת אָמַר ״שִׁמֻּרִים לְכָל בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם״. אֲבָל בָּרִאשׁוֹנָה לֹא נֶאֱמַר ״לְדֹרֹתָם״, כִּי שְׁמִירַת מִצְוַת הַפֶּסַח לְבַד הֻקְבַּע לְדוֹרוֹת, אֲבָל שְׁמִירָה מִן הַמַּזִּיקִים לֹא הֻקְבַּע לְדוֹרוֹת, כִּי בְּמִצְרַיִם לְבַד יָצָא הַמַּשְׁחִית לְחַבֵּל וְלֹא לְדוֹרוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**A night of vigil for the Lord.** And afterward it says *a night of vigil for all the children of Israel throughout their generations*, because the Holy One, blessed be He, said to Israel (Devarim Rabbah 4:4): “My candle is in your hand and your candle is in My hand; guard Mine and I will guard yours. Guard the candle of commandment, and I will guard the candle of God, the soul of man that is in My hand.” And behold, on this night Israel guarded the commandment of the Passover sacrifice with all its statutes, and the Holy One, blessed be He, guarded them and did not allow the destroyer to come into their houses. And concerning this guarding, it says *a night of vigil for the Lord* to bring them out of the land of Egypt. And corresponding to Israel’s observance of the commandments, it says *a night of vigil for all the children of Israel throughout their generations*. But initially “throughout their generations” was not mentioned, because only the observance of the Passover commandment was established for generations, but protection from harmful forces was not established for generations, because only in Egypt did the destroyer go forth to destroy, but not for [future] generations.


###### Kli Yakar on Exodus 12:51:1
[Kli Yakar on Exodus 12:51:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:51:1)

**וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא ה׳ וְגוֹ׳.** כְּבָר נֶאֱמַר פָּסוּק זֶה לְמַעְלָה (פסוק מא), וְיֵשׁ כַּמָּה שִׁנּוּיִים בֵּין שְׁנֵי פְּסוּקִים אֵלּוּ, כִּי לְמַעְלָה אָמַר ״יָצְאוּ כָּל צִבְאוֹת ה׳״ (שמות יב:מא), מַשְׁמָע כְּאִלּוּ יָצְאוּ מֵעַצְמָם, וְכָאן נֶאֱמַר ״הוֹצִיא ה׳״. לְמַעְלָה אָמַר שֶׁיָּצְאוּ כָּל צִבְאוֹת ה׳ וְלֹא הִזְכִּיר בְּנֵי יִשְׂרָאֵל, וְכָאן אָמַר ״הוֹצִיא ה׳ אֶת בְּנֵי יִשְׂרָאֵל״. וְעוֹד שֶׁאָמַר ״עַל צִבְאֹתָם״ (שמות יב:נא), מַשְׁמָע שֶׁ״צִּבְאוֹת״ לָאו הַיְינוּ בְּנֵי יִשְׂרָאֵל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And it came to pass on that very day that the Lord brought out, etc.”** This verse has already been stated above (verse 41), and there are several differences between these two verses. For above it says *all the hosts of the Lord went out*, implying as if they went out on their own, and here it says *the Lord brought out*. Above it says that *all the hosts of the Lord went out* and does not mention the children of Israel, while here it says *the Lord brought out the children of Israel*. Furthermore, it says *upon their hosts*, implying that the hosts are not the same as the children of Israel.


###### Kli Yakar on Exodus 12:51:2
[Kli Yakar on Exodus 12:51:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/12:51:2)

וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה, שֶׁהָעֵרֶב רַב שֶׁנִּתְגַּיְּרוּ וְיָצְאוּ מֵעַצְמָם מִמִּצְרַיִם קָרָא הַכָּתוּב ״צִבְאוֹת ה׳״, כִּי חֲבִיבִים הַגֵּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אַף עַל פִּי שֶׁאֵינָן בִּכְלַל בְּנֵי יִשְׂרָאֵל, מִכָּל מָקוֹם ״צִבְאוֹת ה׳״ הֵם גַּם כֵּן, כְּמוֹ יִשְׂרָאֵל. לְכָךְ נֶאֱמַר בְּפָסוּק רִאשׁוֹן ״יָצְאוּ כָּל צִבְאוֹת ה׳״ עַל הַגֵּרִים שֶׁיָּצְאוּ מֵעַצְמָם וְלֹא הוֹצִיאָם ה׳. אֲבָל בְּפָסוּק שֵׁנִי אָמַר עַל בְּנֵי יִשְׂרָאֵל מַמָּשׁ שֶׁהוֹצִיאָם ה׳ ״עַל צִבְאֹתָם״, נוֹסָף עַל אוֹתָן הַצְּבָאוֹת שֶׁיָּצְאוּ כְּבָר מֵעַצְמָם. וּלְכָךְ נֶאֱמַר בְּפָרָשַׁת וָאֵרָא (שמות ז, ד) ״וְהוֹצֵאתִי אֶת צִבְאֹתַי אֶת עַמִּי בְנֵי יִשְׂרָאֵל״, כְּדֵי שֶׁלֹּא תָּבִין לוֹמַר שֶׁעַל קְהַל גֵּרִים אָמַר ״וְהוֹצֵאתִי אֶת צִבְאֹתַי״, עַל כֵּן הֻצְרַךְ לְפָרֵשׁ ״אֶת עַמִּי״. כִּי בְּלִי סָפֵק שֶׁגַּם יִשְׂרָאֵל נִקְרְאוּ ״צְבָאוֹת״, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁהוּא מִלָּה מוּרְכֶּבֶת: ״צָבָא אוֹת״, רוֹצֶה לוֹמַר: צָבָא שֶׁיֵּשׁ לִי בָּהֶם אוֹת. וְאָמְרוּ זֶה עַל אוֹת שַׁבָּת, מִילָה וּתְפִלִּין, כִּי שְׁלָשְׁתָּן נִקְרְאוּ ״אוֹת״, וְטַעֲמוֹ יָדוּעַ. וְאָמַר בִּשְׁנֵיהֶם ״וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה״, כִּי בָּעֵרֶב רַב הֻצְרַךְ לוֹמַר כֵּן שֶׁיָּצְאוּ לְעֵין כֹּל וְלֹא יָרְאוּ מִן פַּרְעֹה מַלְכָּם, וּבְיִשְׂרָאֵל הֻצְרַךְ לוֹמַר כֵּן לְהוֹרוֹת שֶׁיְּצִיאַת מִצְרַיִם הָיְתָה בַּיּוֹם מַמָּשׁ, כְּמוֹ שֶׁכָּתוּב (במדבר לג, ג) ״מִמָּחֳרַת הַפֶּסַח יָצְאוּ בְּנֵי יִשְׂרָאֵל״. וְאַף עַל פִּי שֶׁנֶּאֱמַר (דברים טז, א) ״הוֹצִיאֲךָ ה׳ מִמִּצְרַיִם לָיְלָה״, פֵּרְשׁוּ רַשִׁ״י וְהָרַמְבַּ״ן שֶׁבַּלַּיְלָה נָתַן לָהֶם רְשׁוּת לָצֵאת, וּמַהֲרִי״א פֵּרֵשׁ שֶׁמִּלַּת ״לַיְלָה״ מוּסָב עַל ״וְעָשִׂיתָ פֶּסַח״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what appears closest to me to say in this matter,** is that the mixed multitude who converted and left Egypt on their own, the Scripture refers to them as *the hosts of the Lord*, because converts are beloved before the Holy One, Blessed be He. Even though they are not included among the Children of Israel, nevertheless they are also *the hosts of the Lord*, just like Israel. Therefore, it states in the first verse *all the hosts of the Lord went out* — referring to the converts who left on their own, and whom the Lord did not take out. But in the second verse, it speaks about the actual Children of Israel, whom the Lord brought out *upon their hosts*, in addition to those hosts who had already left on their own.
This is why it says in the portion of Va’era (7:4), *And I will bring out My hosts, My people the Children of Israel*, in order that you would not understand that the statement *I will bring out My hosts* refers to the congregation of converts. Therefore, it needed to specify *My people*, because undoubtedly Israel is also called “hosts.” Our Sages explained that this is a compound word: “*tzava* ot,” meaning “a host of My sign.” They said this about the sign of Sabbath, circumcision, and tefillin, for all three are called “signs,” and the reason for this is known.
And it says regarding both of them [both the Israelites and the converts], *on this very day*, because regarding the mixed multitude it needed to say this to indicate that they left in plain sight and did not fear Pharaoh their king. And regarding Israel, it needed to say this to indicate that the exodus from Egypt occurred during the day itself, as it is written *on the day after the Passover, the Children of Israel went out* (Numbers 33:3). And even though it says *the Lord brought you out of Egypt at night* (Deuteronomy 16:1), Rashi and the Ramban explained that at night they were given permission to leave, and the Abarbanel explained that the word “night” refers back to “and you shall perform the Passover [sacrifice].”