## Kli Yakar on Exodus Chapter 30

###### Kli Yakar on Exodus 30:1:1
[Kli Yakar on Exodus 30:1:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:1:1)

**וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת.** כְּפִי הַנִּרְאֶה שֶׁשְּׁנֵי מִזְבְּחוֹת אֵלּוּ נֶעֶרְכוּ שְׁנֵיהֶם לְכַפֵּר עַל הַנֶּפֶשׁ הַחוֹטֵאת, כִּי מִזְבַּח הַנְּחֹשֶׁת בָּא לְכַפֵּר עַל חֶלְקֵי הַחֹמֶר וְהַגּוּף הַנָּגוּף בְּאֶבֶן הַחֵטְא, וְעָלָיו מַקְרִיבִים הַבַּעֲלֵי חַיִּים הַבָּאִים תְּמוּרָתוֹ, כִּי יֵשׁ לָהֶם דִּמְיוֹן אֶל חֹמֶר הָאָדָם. וּתְמוּנַת הַמִּזְבֵּחַ יוֹכִיחַ, כִּי זֹאת קוֹמָתוֹ דָּמְתָה לְקוֹמַת אָדָם בֵּינוֹנִי שָׁלֹשׁ אַמּוֹת, וְכֵן הַבְּהֵמוֹת הַנִּקְרָבִים דּוֹמִים אֶל נֶפֶשׁ הַבַּהֲמִית שֶׁבָּאָדָם, נֶפֶשׁ תְּמוּרַת נֶפֶשׁ. כִּי מִטַּעַם זֶה נֶאֱמַר בְּמִנְחַת עָנִי ״וְנֶפֶשׁ כִּי תַקְרִיב״ (ויקרא ב א), כִּי אֵין בְּיָדוֹ לְהַקְרִיב נֶפֶשׁ הַבְּהֵמָה תְּמוּרַת נַפְשׁוֹ וְהוּא מֵבִיא מִנְחַת סֹלֶת, עַל כֵּן אָמַר הַכָּתוּב ״וְנֶפֶשׁ״, מַעֲלֶה אֲנִי עָלָיו כְּאִלּוּ הִקְרִיב נַפְשׁוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And you shall make an altar for burning incense.** It appears that these two altars were both arranged to atone for the sinful soul, because the copper altar was intended to atone for the material and physical parts, which are struck by the stone of sin, and on it are sacrificed animals that come as substitutes, because they have a similarity to the material nature of humans. The shape of the altar proves this, as its height resembles that of an average person — three cubits. Similarly, the animals that are sacrificed resemble the animal soul within a person — a soul in exchange for a soul. For this reason it says regarding the poor person’s meal offering, *When a soul offers* (Leviticus 2:1), because he cannot afford to sacrifice an animal’s soul in place of his own soul, so he brings a flour offering. Therefore the verse says *a soul*, [to indicate that] I consider it as if he had offered his own soul.


###### Kli Yakar on Exodus 30:1:2
[Kli Yakar on Exodus 30:1:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:1:2)

אֲבָל מִכָּל מָקוֹם גַּם הַנְּשָׁמָה צְרִיכָה כַּפָּרָה, אַחֲרֵי אֲשֶׁר הוּטַּמָּאָה בַּגּוּף הַנָּגוּף הַזֶּה וְאֵינָהּ מִתְכַּפֶּרֶת בְּנֶפֶשׁ הַבְּהֵמָה, כִּי אֵין דִּמְיוֹן זֶה לָזֶה, כִּי רוּחַ בְּנֵי אָדָם עוֹלָה לְמַעְלָה וְרוּחַ הַבְּהֵמָה יוֹרֶדֶת לְמַטָּה (קהלת ג כא), וְאֵיךְ תִּהְיֶה נֶפֶשׁ הַבְּהֵמָה הַכָּלָה וְנִפְסֶדֶת תְּמוּרָה לְנִשְׁמַת אָדָם הַקַּיֶּמֶת לָנֶצַח? עַל כֵּן צִוָּה אֵל חַי לַעֲשׂוֹת מִזְבַּח הַקְּטֹרֶת, הַמַּעֲלֶה עָשָׁן וְרֵיחַ נִיחוֹחַ לַה׳ לְכַפֵּר עַל רוּחַ בְּנֵי הָאָדָם הָעוֹלָה הִיא לְמַעְלָה כַּעֲשַׁן הַקְּטֹרֶת, וְהִיא גַּם הִיא מְקֻטֶּרֶת מוֹר וּלְבוֹנָה (שיר השירים ג ו) שֶׁל מַעֲשִׂים טוֹבִים. וּלְהוֹרוֹת נָתַן בְּלִבֵּנוּ מַה שֶּׁכָּתוּב (שמות ל לו) ״וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק״, רֶמֶז לַנְּשָׁמָה דַּקָּה מִן הַדַּקָּה שֶׁצְּרִיכָה גַּם הִיא כַּפָּרָה כְּדֵי לְהַעֲלוֹתָהּ אֶל מְקוֹם חָצְבָּהּ. וּמִסְפַּר אַמּוֹת מִזְבֵּחַ זֶה יוֹכִיחַ, כִּי בּוֹ נֶאֱמַר ״אַמָּה אָרְכּוֹ וְאַמָּה רָחְבּוֹ״ (שמות ל ב), אַמּוֹת יְחִידוֹת לְכַפֵּר בּוֹ עַל הַנְּשָׁמָה שֶׁנִּקְרֵאת יְחִידָה, כְּמוֹ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אֶחָד כָּךְ הִיא יְחִידָה. ״וְאַמָּתַיִם קֹמָתוֹ״ (שמות ל ב), כִּי רוּחַ בְּנֵי הָאָדָם הִיא הָעוֹלָה לְמַעְלָה לִמְקוֹמָהּ בְּזוּלַת מָקוֹם שֶׁיֵּשׁ לָהּ תּוֹךְ הַגּוּף. וּזְמַן הַקְטָרָתוֹ בַּבֹּקֶר וּבָעֶרֶב, כִּי הַנְּשָׁמָה בַּבֹּקֶר הִיא בָּאָה בְּיַלְדוּתוֹ, זְמַן זְרִיחַת שִׁמְשׁוֹ, וּבָעֶרֶב הִיא שָׁבָה אֶל אָבִיהָ כִּימֵי נְעוּרֶיהָ, וְהַלְוַאי שֶׁתְּהֵא יְצִיאָה כְּבִיאָה בְּלֹא חֵטְא. וּבָא הַקְּטֹרֶת ״בְּהֵיטִיבוֹ אֶת הַנֵּרוֹת״ בַּבֹּקֶר (שמות ל ז), וּבָעֶרֶב ״בְּהַעֲלֹת אֶת הַנֵּרוֹת״ (שמות ל ח), וּמַרְאֵה הָעֶרֶב וְהַבֹּקֶר אֱמֶת, כִּי הוּא מִתְיַחֵס לְ״נֵר ה׳ נִשְׁמַת אָדָם״ (משלי כ כז). כִּי הַבֹּקֶר זְמַן הֲטָבַת נֵר אֱלֹהִים נִשְׁמַת אָדָם לְהֵיטִיב מַעֲשֶׂיהָ וּלְנַקּוֹת עַצְמָהּ מִכָּל חֲלוּדַת אֵפֶר, וּבָעֶרֶב זְמַן שְׁקִיעַת שִׁמְשׁוֹ הוּא זְמַן הַעֲלָאַת הַנְּשָׁמָה אֶל מְקוֹם חָצְבָּהּ, וּבָא הַקְטָרָה זוֹ לְכַפֵּר עַל הַנְּשָׁמָה כְּדֵי שֶׁתְּהֵא הַיְּצִיאָה מִן הָעוֹלָם בְּלֹא חֵטְא כַּבִּיאָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**However, nevertheless, the soul also needs atonement,** since it has been defiled in this afflicted body and cannot be atoned for through the animal soul because there is no similarity between them, as *the spirit of man ascends upward and the spirit of the animal descends downward* (Ecclesiastes 3:21). How could the perishable and temporary animal soul be a substitute for the eternal human soul? Therefore, the living God commanded to make the incense altar, which raises smoke and a pleasing aroma to the Lord to atone for the spirit of human beings that ascends upward like the smoke of the incense, and it too is *perfumed with myrrh and frankincense* (Song of Songs 3:6) of good deeds.
And to instruct, He placed in our hearts what is written (Exodus 30:36), *You shall grind some of it fine*, alluding to the soul that is the finest of the fine, which also needs atonement in order to elevate it to its source. The measurements of this altar prove this point, as it says *one cubit in length and one cubit in width*. Single cubits to atone for the soul which is called “unique” — just as the Holy One, blessed be He, is One, so is the soul unique. *And two cubits its height* — because the spirit of human beings is what rises upward to its place, beyond the place it has within the body.
The time of its burning is in the morning and evening, because the soul enters in the morning during one’s youth, the time of the rising of one’s sun, and in the evening it returns to its Father as in the days of its youth. And may the exit be like the entrance — without sin. The incense comes when he cleans the lamps in the morning, and in the evening when he lights the lamps. The appearance of evening and morning is true, as it relates to *the lamp of God, the soul of man*. For the morning is the time for cleaning God’s lamp, the human soul, to improve its deeds and cleanse itself from all rust and ash. And the evening, the time of one’s sunset, is the time for the soul’s ascension to its source. This incense comes to atone for the soul so that its departure from the world may be without sin, just like its entrance.


###### Kli Yakar on Exodus 30:1:3
[Kli Yakar on Exodus 30:1:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:1:3)

וְזֵר זָהָב שֶׁל מִזְבֵּחַ, זֶה כְּנֶגֶד הַשָּׂכָר שֶׁל צַדִּיקִים לָעוֹלָם הַבָּא, שֶׁנֶּהֱנִין מִן זִיו הַשְּׁכִינָה ״וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם״, וַ״עֲטָרוֹת״ לֹא נֶאֱמַר אֶלָּא ״וְעַטְרוֹתֵיהֶם״, רֶמֶז לְאוֹתָן עֲטָרוֹת שֶׁקָּנוּ בְּהַר סִינַי בְּאָמְרָם ״נַעֲשֶׂה וְנִשְׁמָע״, כִּדְאִיתָא מַסֶּכֶת שַׁבָּת פֶּרֶק רַבִּי עֲקִיבָא (פח). וּמַסִּיק שָׁם ״בְּחוֹרֵב טְעָנוּם וּבְחוֹרֵב פְּרָקוּם״, וְאָמַר רֵישׁ לָקִישׁ ״עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲזִירָם לָהֶם״ כוּ׳. לְכָךְ אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יז.) ״וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם״ – אוֹתָן הָעֲטָרוֹת שֶׁנִּלְקְחוּ מֵהֶם וְעָתִיד לְהַחֲזִירָם לָהֶם. וּמִטַּעַם זֶה נֶאֱמַר כָּאן ״וְנָתַתָּ אוֹתוֹ לִפְנֵי הַפָּרֹכֶת אֲשֶׁר עַל אֲרוֹן הָעֵדֻת לִפְנֵי הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדֻת״ (שמות ל ו), הַיְינוּ מְכֻוָּן כְּנֶגֶד הָאָרוֹן מִבַּחוּץ. וְכָל זֶה בָּא לְהוֹרוֹת שֶׁזֵּר שֶׁל מִזְבַּח הַקְּטֹרֶת מְרַמֵּז עַל ״וְעַטְרוֹתֵיהֶם בְּרָאשֵׁיהֶם״, הַיְינוּ זֵר הַתּוֹרָה וְהַכֶּתֶר שֶׁנִּתַּן לָהֶם בְּחוֹרֵב וּפְרָקוּם, וְעָתִיד לְהַחֲזִירָם לָהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the gold crown of the altar corresponds to the reward of the righteous in the World to Come,** who enjoy the radiance of the Divine Presence, and their crowns are on their heads. It does not say “crowns” but “their crowns,” alluding to those crowns they acquired at Mount Sinai when they said *we will do and we will hear*, as is stated (in Shabbat 88a). And it concludes there: *At Horeb they put them on, and at Horeb they removed them*. And Rabbi Lakish said: In the future, the Holy One, blessed be He, will return them, etc. Therefore, our Sages said (Berakhot 17a): *and their crowns on their heads* refers to those crowns that were taken from them and will be returned to them in the future. For this reason, it says here: *And you shall place it before the veil that is over the Ark of Testimony, before the cover that is over the Testimony* — meaning aligned with the Ark from the outside. All this comes to teach that the crown of the incense altar alludes to “and their crowns on their heads,” namely the crown of Torah and the crown that was given to them at Horeb, which they removed and which will be returned to them in the future.


###### Kli Yakar on Exodus 30:10:1
[Kli Yakar on Exodus 30:10:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:10:1)

**וְכִפֶּר אַהֲרֹן עַל קַרְנֹתָיו אַחַת בַּשָּׁנָה.** לְכַפֵּר עַל מַה שֶּׁנֶּאֱמַר (תהלים עה ו) ״אַל תָּרִימוּ לַמָּרוֹם קַרְנְכֶם״, כַּמְבֹאָר לְמַעְלָה בְּמִזְבַּח הַנְּחֹשֶׁת. ״אַחַת בַּשָּׁנָה״ וְגוֹ׳, כִּי בְּעֶצֶם הַיּוֹם הַהוּא נַעֲשֶׂה הָאָדָם נָקִי כְּמַלְאֲכֵי הַשָּׁרֵת מִן הַחֵטְא, וְהַנְּשָׁמָה תַּחֲזֹר לְטָהֳרָתָהּ כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת, וְהַמַּשְׂכִּיל יִשְׁמַע וְיוֹסִיף לֶקַח.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Aaron shall make atonement upon its horns once a year.** To atone for what is said *Do not raise your horn on high* (Psalms 75:6), as explained above regarding the copper altar, once a year, etc. For on that very day, a person becomes clean from sin like the ministering angels, and the soul returns to its purity as in the days of old and as in former years, and the wise will listen and increase in knowledge.


###### Kli Yakar on Exodus 30:11:1
[Kli Yakar on Exodus 30:11:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:11:1)

**וַיְדַבֵּר ה׳ וְגוֹ׳ כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל.** בְּכָל מָקוֹם הִזְכִּיר נְשִׂיאַת רֹאשׁ אֵצֶל הַמִּסְפָּר, לְפִי שֶעַל יְדֵי הַמִּסְפָּר יִשְׂרָאֵל מְנוּשָּׂאִים בְּיֶתֶר שְׂאֵת עַל כָּל הָאֻמּוֹת, כִּי כָל מִסְפָּר מוֹרֶה עַל הַמַּעֲלָה הַפְּרָטִית שֶׁיֵּשׁ לְכָל אִישׁ וָאִישׁ, כִּי כָל דָּבָר שֶׁאֵינוֹ חָשׁוּב כְּמוֹ הַקַּשׁ וְהַתֶּבֶן אֵין לוֹ מִסְפָּר, אֲבָל יִשְׂרָאֵל נִמְשְׁלוּ לְחִטִּין, שֶׁנֶּאֱמַר (שיר השירים ז, ג) ״בִּטְנֵךְ עֲרֵמַת חִטִּים״, כִּי כָל עֲרֵמָה בִּפְנֵי עַצְמָהּ דָּבָר חָשׁוּב, שֶׁבַּעַל הַשָּׂדֶה מוֹנֶה אוֹתָהּ לוֹמַר ״כָּךְ וְכָךְ עֲרֵמוֹת יֵשׁ לִי״, כָּךְ בִּטְנוֹ שֶׁל כָּל אֶחָד וְאֶחָד דָּבָר חָשׁוּב. וְנָקַט הַבֶּטֶן, שֶׁלֹּא תֹּאמַר דַּוְקָא מִצַּד הָרֹאשׁ יֵשׁ הֶבְדֵּל בֵּין יִשְׂרָאֵל לָעַמִּים, כִּי שֵׁם ה׳ נִקְרָא עַל רֹאשׁ יִשְׂרָאֵל דַּוְקָא, אֲבָל מִצַּד הַבֶּטֶן כֻּלָּם שָׁוִים, כִּי כֻּלָּם מִשְׁתַּמְּשִׁים בְּצָרְכֵי הַגּוּף בְּשָׁוֶה. אֶלָּא אֲפִלּוּ בְּבִטְנָם יֵשׁ צַד קְדֻשָּׁה, כִּי אֵינָן אוֹכְלִים כִּי אִם עַל פִּי הַתּוֹרָה, כְּמוֹ שֶׁכָּתוּב (משלי כב, יח) ״כִּי נָעִים כִּי תִשְׁמְרֵם בְּבִטְנֶךָ״, וּכְתִיב (תהלים מ, ט) ״וְתוֹרָתְךָ בְּתוֹךְ מֵעָי״. וְהָיָה זֶה כְּדֵי שֶׁלֹּא יֹאמְרוּ שֶׁיִּשְׂרָאֵל אֵין לָהֶם יִתְרוֹן כִּי אִם מִצַּד הָרֹאשׁ אֲשֶׁר בּוֹ מִשְׁכַּן הַחָכְמָה, כִּי ״רַק עַם חָכָם וְנָבוֹן הַגּוֹי הַזֶּה״, אֲבָל מִצַּד הִשְׁתַּמְּשׁוּת בְּעִנְיְנֵי הַגּוּף הַהוֹלְכִים דֶּרֶךְ הַבֶּטֶן, הֲרֵי הֵם כִּשְׁאָר כָּל הָעַמִּים. אֶלָּא אֲפִלּוּ בִּטְנָם כַּעֲרֵמַת חִטִּים, לְפִי שֶׁהִיא ״סוּגָה בַּשּׁוֹשַׁנִּים״, רְצוֹנֵנוּ לוֹמַר: הוּא אוֹכֵל עַל פִּי סְיָג וְגָדֵר אֲשֶׁר גָּבְלוּ רִאשׁוֹנִים שֶׁנִּמְשְׁלוּ לְשׁוֹשַׁנִּים, שֶׁשּׁוֹנִים הֲלָכוֹת הֲלִיכוֹת עוֹלָם. לָכֵן נָקַט הַבֶּטֶן מוֹסִיף עַל הָרֹאשׁ שֶׁהִזְכִּיר כָּאן.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And God spoke, etc., when you take the head count [literally: lift the head] of the children of Israel.”** Everywhere where a head count [literally: lifting of the head] is mentioned in relation to counting, it is because through counting, Israel is elevated above all other nations, for every count indicates the particular virtue that each and every person has. For anything that is not important, like straw and chaff, has no count. But Israel is compared to wheat, as it is said *Your belly is like a heap of wheat* (Song of Songs 7:3). For each pile by itself is something valuable that the field owner counts, saying, “I have such and such number of piles.” Similarly, every individual’s belly is something valuable. And it specifically mentions the belly so you would not think that only from the perspective of the head is there a difference between Israel and other nations — because God’s name is called specifically upon the head of Israel — but from the perspective of the belly they are all equal, since everyone uses bodily needs equally. Rather, even in their bellies there is an aspect of holiness, because they only eat according to the Torah, as it is written *For it is pleasant if you keep them in Your belly* (Proverbs 22:18). And it is written *And Your Torah is within my innards* (Psalms 40:9). This was so that people would not say that Israel has an advantage only from the perspective of the head, in which wisdom resides, for “this nation is truly a wise and understanding people.” But from the perspective of using bodily matters, which go through the belly, they are like all other nations. Instead, even their belly is like a heap of wheat because it is *enclosed with lilies* — meaning that one eats according to the safeguards and boundaries established by the early sages who were compared to lilies [*shoshanim*], for they study [*sheshonim*] the laws, the ways of the world. Therefore, the text specifically mentions the belly in addition to the head that it mentions here.


###### Kli Yakar on Exodus 30:11:2
[Kli Yakar on Exodus 30:11:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:11:2)

וּבְדֶרֶךְ זֶה נִמְשְׁלוּ יִשְׂרָאֵל לַכּוֹכָבִים, שֶׁנֶּאֱמַר בָּהֶם (ישעיה מ כו) ״הַמּוֹצִיא בְמִסְפָּר צְבָאָם״, כִּי מִסְפָּר הַהוּא וַדַּאי הוּא בַּעֲבוּר מַעֲלָתָם, כִּי בְּלִי סָפֵק שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹדֵעַ מִסְפָּרָם. כָּךְ מִסְפַּר בְּנֵי יִשְׂרָאֵל אַחַר מַעֲשֵׂה הָעֵגֶל דּוֹמֶה לְמַה שֶּׁנֶּאֱמַר אַחַר חֵטְא שֶׁל רְאוּבֵן (בראשית לה כג) ״וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר״. כָּךְ הוֹדִיעַ לָנוּ כָּאן שֶׁלֹּא נִמְאֲסוּ בַּעֲבוּר מַעֲשֵׂה הָעֵגֶל, אֶלָּא כֻּלָּם בְּמַעֲלוֹת הַמִּסְפָּר הַמּוֹרֶה שֶׁכָּל אִישׁ מִיִּשְׂרָאֵל מֻשְׁגָּח בְּהַשְׁגָּחָה פְּרָטִית. אָמְנָם הַמִּסְפָּר הַנֶּאֱמָר בְּפָרָשַׁת בְּמִדְבָּר הָיָה לְפִי שֶׁבָּא לְהַשְׁרוֹת שְׁכִינָתוֹ בְּתוֹךְ כָּל שֵׁבֶט וָשֵׁבֶט, כִּי דָּבָר זֶה צָרִיךְ מִסְפָּר, כִּי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ עַל פָּחוֹת מֵעֶשְׂרִים וּשְׁנַיִם אֶלֶף (יבמות סד.) כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ בְּעֶזְרַת ה׳, וּמִסְפָּר שֶׁל עַרְבוֹת מוֹאָב הָיָה בַּעֲבוּר חֲלוּקַּת הָאָרֶץ, שֶׁנֶּאֱמַר בּוֹ ״לָרַב תַּרְבּוּ״ וְגוֹ׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**In this way, Israel is compared to the stars,** as it says about them *Who brings out their host by number* (Isaiah 40:26). For that counting is certainly because of their importance, as without doubt the Holy One, blessed be He, knows their number. Similarly, the counting of the children of Israel after the incident of the Golden Calf is comparable to what was said after Reuben’s sin *The sons of Jacob were twelve* (Genesis 35:23). So here He informs us that they were not rejected because of the deed of the Golden Calf, but all of them remained at the level worthy of being counted, which indicates that each person of Israel is watched over with individual providence. However, the counting mentioned in Numbers was because He came to rest His Divine Presence within each and every tribe, and this requires a count, because the Holy One, blessed be He, does not rest His Divine Presence on fewer than 22,000 (Yevamot 64a), as will be explained in its place, God willing. And the counting at the plains of Moab was for the purpose of dividing the land, as it says, *To the larger group you shall give a larger inheritance*, etc.


###### Kli Yakar on Exodus 30:12:1
[Kli Yakar on Exodus 30:12:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:12:1)

**כִּי תִשָּׂא אֶת רֹאשׁ.** רָאשֵׁי מִבָּעֵי לֵיהּ לְמֵימַר, וּמַה שֶּׁכָּתַב ״וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ״, ״אִישׁ״ מְיוּתָּר, כִּי הֲוָה לֵיהּ לְמֵימַר ״וְנָתְנוּ כֹּפֶר נַפְשָׁם״. מוּבָן מִזֶּה שֶׁכָּל אֶחָד בִּפְנֵי עַצְמוֹ יִתֵּן, שֶׁהֲרֵי נֶאֱמַר אַחַר כָּךְ ״כֹּל הָעוֹבֵר עַל הַפְּקֻדִים״ וְגוֹ׳. וְעוֹד קָשֶׁה לָדַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁאָמְרוּ (ירושלמי שקלים פרק ב׳ הלכה ג׳) שֶׁכַּפָּרָה זוֹ הָיְתָה לְכַפֵּר עַל מַעֲשֵׂה הָעֵגֶל, אִם כֵּן לָמָּה יִתְּנוּ הַכֹּפֶר דַּוְקָא בִּשְׁעַת הַמִּסְפָּר? וְעוֹד קָשֶׁה, וַהֲלֹא בְּחֵטְא הָעֵגֶל הָיוּ כָּל יִשְׂרָאֵל שָׁוִים, זְקֵנִים עִם נְעָרִים, וְכֹפֶר לֹא נָתְנוּ כִּי אִם מִי שֶׁהוּא מִבֶּן עֶשְׂרִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**When you take a census [lit: lift the head].** It should have said “heads” [plural], and what is the meaning of *and they shall give, each man, atonement for his soul* — the word *man* is superfluous, as it should have said “and they shall give atonement for their souls.” It is [regardless] understood from this that each one individually will give, for it is said afterwards *everyone who passes among those who are counted, etc.* And further, according to the sages who said (Jerusalem Talmud Shekalim 2:3) that this atonement was to atone for the sin of the Golden Calf, if so, why would they give the atonement specifically at the time of counting? And furthermore, weren’t all of Israel equally involved in the sin of the Golden Calf, both elders and youths, yet the atonement was only given by those who were 20 years old and above.


###### Kli Yakar on Exodus 30:12:2
[Kli Yakar on Exodus 30:12:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:12:2)

וְנִרְאֶה לְיַשֵּׁב כָּל זֶה, בְּמַה שֶׁנֶּאֱמַר (שמות לב לד) ״וּבְיוֹם פָּקְדִי וּפָקַדְתִּי עֲלֵיהֶם אֶת חַטָּאתָם״. מַהוּ ״בְּיוֹם פָּקְדִי״? אֶלָּא שֶׁהוֹרָה בָּזֶה שֶׁלֹּא נִמְחַל לָהֶם עֲוֹן הָעֵגֶל אֶלָּא בַּעֲבוּר שֶׁהָיוּ הַחוֹטְאִים רַבִּים דִּנְפִישֵׁי רַחֲמֵי, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא חָס בְּיוֹתֵר עַל רַבִּים, כְּמוֹ שֶׁכָּתוּב (איוב לו ה) ״הֵן אֵל כַּבִּיר לֹא יִמְאָס״, וּכְמוֹ שֶׁכָּתוּב (יונה ד יא) ״וַאֲנִי לֹא אָחוּס עַל נִינְוֵה אֲשֶׁר יֶשׁ בָּהּ הַרְבֵּה מִשְׁתֵּים עֶשְׂרֵה רִבּוֹא״ וְגוֹ׳. וְכֵן מַסִּיק בַּגְּמָרָא (עבודה זרה ד:) אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: ״לֹא הָיָה דָּוִד רָאוּי לְאוֹתוֹ מַעֲשֶׂה, וְלֹא הָיוּ יִשְׂרָאֵל רְאוּיִין לְאוֹתוֹ מַעֲשֶׂה, וְלָמָּה עָשׂוּ? אֶלָּא כְּדֵי לִתֵּן פִּתְחוֹן פֶּה לְבַעֲלֵי תְשׁוּבָה״. וּצְרִיכֵי, דְּאִי אַשְׁמוֹעִינַן רַבִּים, הֲוָה אָמֵינָא מִשּׁוּם דִּנְפִישֵׁי רַחֲמֵי כוּ׳. וּלְפִי זֶה, אֵין כַּפָּרָה זוֹ מְשַׁמֶּשֶׁת כִּי אִם בִּזְמַן שֶׁכָּל אֶחָד יוֹשֵׁב בְּתוֹךְ עַמּוֹ, כְּמוֹ שֶׁאָמְרָה הַשּׁוּנַמִּית (מלכים ב ד יג) ״בְּתוֹךְ עַמִּי אָנֹכִי יוֹשָׁבֶת״. אֲבָל בִּזְמַן שֶׁהֵם נִסְפָּרִים אֶחָד לְאֶחָד, יֵשׁ לָחוּשׁ שֶׁהַמִּסְפָּר יִגְרֹם שֶׁכָּל אֶחָד לְבַדּוֹ בִּפְנֵי עַצְמוֹ יַעֲלֶה זִכְרוֹנוֹ לְמַעְלָה וְיִתְבַּקֵּר פִּנְקָסוֹ בְּכָל זְכוּת וְחוֹבָה שֶׁיֵּשׁ לוֹ, וְשֶׁמָּא לֹא יַכְרִיעוּ זְכֻיּוֹתָיו עַל חוֹבוֹתָיו, וּבְסִבָּה זוֹ יַזְכִּירוּ לוֹ עֲוֹן הָעֵגֶל שֶׁכְּבָר נִמְחַל, כִּי לֹא נִמְחַל כִּי אִם לְרַבִּים וְלֹא לִיחִידִים, וְהַמִּסְפָּר גּוֹרֵם שֶׁכָּל יָחִיד נִזְכָּר לְעַצְמוֹ. לְכָךְ נֶאֱמַר ״וּבְיוֹם פָּקְדִי״, וְהוּא לְשׁוֹן מִסְפָּר, וּרְצוֹנוֹ לוֹמַר: כְּשֶׁיִּהְיוּ נִמְנִין לְאֵיזוֹ צֹרֶךְ, אָז יַעֲלֶה זִכְרוֹן כָּל אִישׁ פְּרָטִי לְפָנַי, וְאָז ״וּפָקַדְתִּי עֲלֵיהֶם אֶת חַטָּאתָם״, כִּי הַחֵטְא חוֹזֵר וְנֵעוֹר. עַל כֵּן צִוָּה כָּאן עַל כֹּפֶר נֶפֶשׁ זֶה לְכַפֵּר עַל מַעֲשֵׂה הָעֵגֶל בִּשְׁעַת הַמִּסְפָּר, כִּי יִפָּקֵד מוֹשָׁבוֹ עַל כָּל אֶחָד וְאֶחָד. עַל כֵּן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות ב ח) ״אַל תִּפְרֹשׁ מִן הַצִּבּוּר״. וּלְפִיכָךְ הַפְּחוּתִים מִבֶּן עֶשְׂרִים שֶׁלֹּא הָיוּ בְּמִסְפָּר זֶה, לְעוֹלָם בְּתוֹךְ עַמָּם הָיוּ יוֹשְׁבִים. וּלְכָךְ נֶאֱמַר ״כִּי תִשָּׂא אֶת רֹאשׁ״, כִּי לְפִי שֶׁיָּבֹא לִפְנֵי הַשֵּׁם יִתְבָּרַךְ זִכְרוֹן כָּל רֹאשׁ בִּפְנֵי עַצְמוֹ, לְפִיכָךְ ״וְנָתְנוּ אִישׁ״, כָּל אִישׁ פְּרָטִי שֶׁיֵּשׁ לָחוּשׁ שֶׁיִּתְבַּקֵּר פִּנְקָסוֹ וִיבֻקַּשׁ וְיִמָּצֵא כִּי הָיָה לוֹ חֵלֶק בַּפֹּעַל הַמְּגֻנֶּה הַהוּא, לְפִיכָךְ יִתֵּן בַּפַּעַם הַהוּא כֹּפֶר נַפְשׁוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It seems appropriate to resolve all this,** through what is said *and on the day that I visit, I will visit their sin upon them* (Exodus 32:34). What does *on the day that I visit* mean? It indicates that the sin of the Golden Calf was not forgiven except because the sinners were many, and mercy is abundant for many, because the Holy One, blessed be He, has special compassion for the multitude, as it is written *Behold, God is mighty, and does not despise, mighty* (Job 36:5) [here understood as He does not despise the mighty community] and as it is written *Should I not have pity on Nineveh, which has more than 12 myriads* (Jonah 4:11), etc. And so it is concluded in the Gemara (Avodah Zarah 4b): Rabbi Yochanan said in the name of Rabbi Shimon bar Yochai, “David was not fit for that deed [with Bathsheba], nor were Israel fit for that deed [of the Golden Calf]. Why then did they do it? To teach repentance to the penitent.” And this was necessary, for if we had only been told about the many [Israel], I would say it was because mercy is abundant, etc.
According to this, this atonement only serves in a time when each person is sitting among their people, as the Shunammite woman said *I dwell among my people* (Second Kings 4:13). But in a time when they are counted one by one, there is concern that the counting will cause each individual to be remembered above on his own, and his record will be examined for all his merits and debts. Perhaps his merits will not outweigh his debts, and for this reason the sin of the Golden Calf, which had already been forgiven, will be remembered against him, for it was only forgiven to the many, not to individuals, and counting causes each individual to be remembered separately.
Therefore it says, *on the day that I visit [pokdi]*, which is an expression of counting, meaning when they are counted for some purpose, then the memory of each individual person will rise before Me, and then *I will visit their sin upon them*, for the sin returns and awakens. Therefore, He commanded here about this *ransom for his soul* to atone for the deed of the Golden Calf at the time of counting, because each and every one’s place will be visited [examined]. For this reason our Sages said (Avot 2:8), “Do not separate yourself from the community.”
Therefore, those younger than 20 years old, who were not included in this count, were always dwelling among their people. That is why it says, *When you lift up the head*, because when the memory of each head comes before the Holy One, blessed be He, individually, therefore *each man shall give*, each particular man for whom there is concern that his record will be examined and it will be found that he had a part in that disgraceful act; therefore, at that time, he shall give a ransom for his soul.


###### Kli Yakar on Exodus 30:12:3
[Kli Yakar on Exodus 30:12:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:12:3)

וְאָתֵי שַׁפִּיר גַּם לְדִבְרֵי הָאוֹמְרִים, שֶׁכֹּפֶר זֶה הָיָה לְהַצִּיל מִן עַיִן הָרַע הַשּׁוֹלֵט בִּשְׁעַת הַמִּסְפָּר, כִּי בַּפַּעַם הַהוּא יֵשׁ מָקוֹם לְשָׂרֵי מַעְלָה שֶׁל הָאֻמּוֹת לְקַטְרֵג וְלוֹמַר: ״מַה יְּקָר וּגְדֻלָּה לְיִשְׂרָאֵל בְּמִסְפָּר זֶה עַל כָּל הָאֻמּוֹת, וַהֲלֹא הַלָּלוּ עוֹבְדֵי עֲבוֹדָה זָרָה וְהַלָּלוּ עוֹבְדֵי עֲבוֹדָה זָרָה?״ לְפִיכָךְ צְרִיכִין בַּפַּעַם הַהוּא אֶל כֹּפֶר נֶפֶשׁ לְהַשְׁקִיט מִדַּת הַדִּין. וּבָזֶה מְיֻשָּׁב מַה שֶׁמַּקְשִׁים כָּאן: ״וַהֲלֹא כַּמָּה אֻמּוֹת מוֹנִין לַגֻּלְגֹּלֶת וְאֵינָן נִזּוֹקִין?״ לְפִי שֶׁאֵין סְתָם מִסְפָּר הַגּוֹרֵם, כִּי אִם זֶה הַמִּסְפָּר הַבָּא לְנַטְּלָם וּלְנַשְּׂאָם בְּ״כִי תִשָּׂא אֶת רֹאשׁ״ (שמות ל:יב), עַל כֵּן יֵשׁ לָחוּשׁ מִפְּנֵי הַקַּנָּאִין הַפּוֹגְעִים בָּהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And it also makes sense according to those who say,** that this atonement was to protect from the evil eye that has power during counting, because at that time there is an opportunity for the heavenly ministers of the nations to prosecute and say, “What special honor and greatness do the Israelites have through this counting over all the nations, for these worship idols and these worship idols?” Therefore, at that time they need an atonement for their souls to quiet the attribute of justice. And with this, the question that is raised here is resolved: Don’t many nations count by head count and are not harmed? Because it is not just any counting that causes [harm], but rather this counting that comes to elevate them and lift them up with *when you lift up the head*. Therefore, there is concern because of the zealots who attack them.


###### Kli Yakar on Exodus 30:12:4
[Kli Yakar on Exodus 30:12:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:12:4)

וּמַה שֶּׁמַּקְשִׁים לָמָּה עָבְרוּ שָׁאוּל וְדָוִד וּמְנָאוּם בְּלֹא חֲצָאֵי שְׁקָלִים, נִרְאֶה לְתָרֵץ שֶׁאֵין הָעַיִן שׁוֹלֶטֶת כִּי אִם בְּמִסְפָּר שֶׁהוּא דְּבַר חִדּוּשׁ. דֶּרֶךְ מָשָׁל, אִם רוֹאִין אֵצֶל אִישׁ עָנִי מֵאָה זְהוּבִים, יוֹתֵר הוּא צָרִיךְ לְהִזָּהֵר מִן עַיִן הָרַע מִמַּה שֶּׁרוֹאִין בְּיַד הֶעָשִׁיר כַּמָּה אֲלָפִים. כָּךְ יִשְׂרָאֵל בְּצֵאתָם מִמִּצְרַיִם הָיוּ מוּחְזָקִים בִּמְתֵי מִסְפָּר, כִּי הָעִנּוּי שֶׁל מִצְרַיִם הָיָה מְמַעֵט בָּהֶם, וּפִתְאוֹם עָלָה הַמִּסְפָּר אֶל שֵׁשׁ מֵאוֹת אֶלֶף. אִם כֵּן, אָז וַדַּאי יֵשׁ לָחוּשׁ לְעַיִן הָרַע. אֲבָל אַחַר כָּךְ, כַּאֲשֶׁר בָּאוּ לָאָרֶץ נוֹשֶׁבֶת וִיהוּדָה וְיִשְׂרָאֵל כְּחוֹל הַיָּם (מלכים א ד:כ), לֹא הָיָה חִדּוּש בְּעַם רַב שֶׁנִּמְנָה בְּעֵת הַצֹּרֶךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what is questioned: why did Saul and David transgress and count them without half-shekels,** it seems we can answer that the [evil] eye only affects a number that represents something novel. For example, if people see a poor man with 100 gold coins, he needs to be more careful of the evil eye than a rich man seen with several thousand. Similarly, when Israel left Egypt, they were considered few in number because the oppression in Egypt had diminished them, and suddenly their number rose to 600,000. At that time, there was certainly reason to be concerned about the evil eye. However, afterward, when they came to the settled land, and *Judah and Israel were as numerous as the sand of the sea*, there was nothing novel about the large population being counted when necessary.


###### Kli Yakar on Exodus 30:12:5
[Kli Yakar on Exodus 30:12:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:12:5)

**וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ.** בְּפָרָשַׁת תְּרוּמָה נִזְכְּרוּ שָׁלֹשׁ תְּרוּמוֹת, וּבְכֻלָּם הִזְכִּיר לְשׁוֹן קִיחָה, וּבְפָרָשָׁה זוֹ הִזְכִּיר בְּכֻלָּם לְשׁוֹן נְתִינָה. וּמַהוּ זֶה שֶׁאָמְרוּ רז״ל (מנחות כט, תוספות ד״ה שלשה) שֶׁמֹּשֶׁה נִתְקַשָּׁה בִּשְׁקָלִים אֵלּוּ, מַהוּ הַקִּישּׁוּי? נִרְאֶה לִי כִּי לְשׁוֹן לְקִיחָה מַשְׁמַע שֶׁיִּקַּח מִכָּל אֶחָד בְּעַל כָּרְחוֹ, וְהָיָה מֹשֶׁה מִתְקַשֶּׁה בַּדָּבָר לְהַכְרִיחַ כָּל אֶחָד עַל הַנְּתִינָה, כִּי עַם קְשֵׁה עֹרֶף הוּא. וּכְדֵי לְתַקֵּן זֶה כְּתִיב בְּפָרָשַׁת בְּמִדְבַּר (במדבר א, ג–ד) ״תִּפְקְדוּ אֹתָם לְצִבְאֹתָם אַתָּה וְאַהֲרֹן, וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה, אִישׁ רֹאשׁ לְבֵית אֲבֹתָיו הוּא״. וְיֵשׁ לְהִתְבּוֹנֵן לָמָּה צִוָּה לִקַּח רֹאשׁ כָּל שֵׁבֶט אֶל הַמִּסְפָּר, אֶלָּא וַדַּאי שֶׁלֹּא יְהַרְהְרוּ עַל מֹשֶׁה לֵאמֹר שֶׁלּוֹקֵחַ מֵהֶם בֶּקַע לַגֻּלְגֹּלֶת לְצָרְכּוֹ, כִּי כְּשֶׁיִּרְאֶה כָּל אֶחָד שֶׁרֹאשׁ שִׁבְטוֹ עוֹמֵד שָׁם וּמַסְכִּים עַל זֶה, אָז יִתְּנוּ מֵרָצוֹן טוֹב, כִּי כָל אֶחָד יַחְשֹׁב שֶׁרֹאשׁ שִׁבְטוֹ לֹא יַנִּיחַ לַעֲשׂוֹת לוֹ עָוֶל. וְזֶהוּ שֶׁאָמַר ״כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל״, רְצוֹנוֹ לוֹמַר כְּשֶׁתִּשָּׂא אֶת רֹאשׁ שֶׁל כָּל שֵׁבֶט וָשֵׁבֶט אֶל הַמִּסְפָּר, זֶהוּ שֶׁאָמַר ״לִפְקֻדֵיהֶם״, אָז ״וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ״ – מִסְתָּמָא יִתְּנוּ מֵרָצוֹן טוֹב וְלֹא תִצְטָרֵךְ לְכוֹפָם. וְהָיָה פָּסוּק זֶה כֻּלּוֹ תְּשׁוּבָה עַל מַה שֶּׁהָיָה מֹשֶׁה מִתְקַשֶּׁה בּוֹ, וְהֵשִׁיב לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״כִּי תִשָּׂא״ וְגוֹ׳, רְצוֹנוֹ לוֹמַר כְּשֶׁתַּעֲשֶׂה דָּבָר זֶה אָז ״וְנָתְנוּ״ מֵעַצְמָם. לְכָךְ נֶאֱמַר ״רֹאשׁ״ בִּלְשׁוֹן יָחִיד, לְפִי שֶׁמְּדַבֵּר בְּרֹאשׁ כָּל שֵׁבֶט וָשֵׁבֶט.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And each man shall give a ransom for his soul.** In Parashat Terumah, three contributions are mentioned, and in all of them the term “taking” is used. In this section, the term “giving” is used for all of them. And what is the meaning of what our Sages said (Menachot 29, Tosafot s.v. “three”) that Moses had difficulty with these shekels — what was the difficulty? It seems to me that the term “taking” implies that he would take from each one against his will, and Moses was finding it difficult to force each person to give, because “they are a stiff-necked people.” And in order to fix this, it is written in Numbers (1:3-4): *You shall count them by their legions, you and Aaron. And with you shall be one man from each tribe, each one a leader of his father’s household.* And one should consider why He commanded to take the head of each tribe for the counting. Rather, certainly it was so they would not have suspicions about Moses, thinking that he was taking a bekah per head for his own needs. For when each one would see that the head of his tribe was standing there and agreeing to this, then they would give willingly, because each would think that the head of his tribe would not allow any injustice to be done to him. And this is what it means by *when you take a census [lit. ‘lift the head’] of the Children of Israel* — meaning, when you elevate the head of each and every tribe to the counting, this is the meaning of “to their numbers”; then “each man shall give a ransom for his soul” — presumably they will give willingly, and you will not need to force them. And this entire verse was an answer to what Moses had found difficult, and the Holy One, Blessed be He, answered him, *When you take [or ‘lift’]…* — meaning, when you do this, then *they will give* of their own accord. Therefore, *head* is stated in the singular, because it refers to the head of each and every tribe.


###### Kli Yakar on Exodus 30:12:6
[Kli Yakar on Exodus 30:12:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:12:6)

וּמַה שֶּׁפֵּרֵשׁ רַשִׁ״י שָׁלֹשׁ תְּרוּמוֹת הָאֲמוּרוֹת כָּאן, אַחַת מֵהֶם הַבָּאָה נְדָבָה, לֹא יָדַעְתִּי אֵיזוֹ מֵהֶם מְדַבֶּרֶת בְּאוֹתָהּ הַבָּאָה נְדָבָה, כִּי אִם תְּדַקְדֵּק בִּלְשׁוֹן הַכָּתוּב תִּמְצָא שֶׁכֻּלָּם מְדַבְּרִים מִן בֶּקַע לַגֻּלְגֹּלֶת. וְעוֹד קָשֶׁה, כִּי בְּפָרָשַׁת תְּרוּמָה (שמות כה) יִחֵס שְׁתֵּי תְּרוּמוֹת רִאשׁוֹנִים אֶל הַשֵּׁם יִתְבָּרַךְ, כִּי בָּרִאשׁוֹנָה נֶאֱמַר ״וְיִקְחוּ לִי״ (שמות כה:ב) – לִשְׁמִי, וּבַשְּׁנִיָּה נֶאֱמַר ״תִּקְחוּ אֶת תְּרוּמָתִי״ (שמות כה:ב). אֲבָל בַּשְּׁלִישִׁית נֶאֱמַר ״וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם״ (שמות כה:ג), כִּי הִיא תְּלוּיָה בְּנִדְבַת הַנּוֹתֵן. וְכָאן קָרָא שְׁלָשְׁתָּן ״תְּרוּמַת ה׳״ (שמות ל:יג).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what Rashi explains that there are three offerings mentioned here, one of them being a voluntary donation,** I do not know which of them refers to the one that is a voluntary donation. For if you examine the language of the text carefully, you will find that all of them speak of the half-shekel per person. Furthermore, it is difficult because in the portion of Terumah (Exodus 25), two of the first offerings are attributed to God, as in the first it says *and they shall take for Me* — for My Name, and in the second it says *you shall take My offering*. But regarding the third, it says *and this is the offering that you shall take from them* — because it depends on the donor’s generosity. Yet here all three are called *the offering of God*.


###### Kli Yakar on Exodus 30:12:7
[Kli Yakar on Exodus 30:12:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:12:7)

עַל כֵּן נִרְאֶה לִי יוֹתֵר נָכוֹן לוֹמַר, שֶׁכָּל הַשָּׁלֹשׁ מְדַבְּרִים מִן בֶּקַע לַגֻּלְגֹּלֶת, כִּי מָצִינוּ שֶׁמֹּשֶׁה הָיָה מוֹנֶה אוֹתָם שָׁלֹשׁ פְּעָמִים: אַחַת כָּאן, שְׁנִיָּה בְּחוּמַשׁ הַפְּקוּדִים, שְׁלִישִׁית בְּעַרְבוֹת מוֹאָב. וְכֻלָּם הָיוּ עַל יְדֵי חֲצָאֵי שְׁקָלִים שֶׁהֵם חוֹבָה וְכֹפֶר נֶפֶשׁ. עַל כֵּן יִחֵס הַשָּׁלֹשׁ אֶל הַשֵּׁם יִתְבָּרַךְ מִשְּׁנֵי טְעָמִים: הֵן מִצַּד שֶׁזְּכוּת יֵשׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בָּהֶם, כִּי כָל הַנְּפָשׁוֹת שֶׁל הַשֵּׁם יִתְבָּרַךְ הֵמָּה, וּבְחֶמְלָתוֹ עַל בְּרוּאָיו הוּא לוֹקֵחַ מַחֲצִית הַשֶּׁקֶל תְּמוּרַת הַנֶּפֶשׁ, עַל כֵּן נִקְרְאוּ כָל הַשָּׁלֹשׁ ״תְּרוּמַת ה׳״. הֵן מִצַּד שֶׁבְּכָל מָקוֹם שֶׁיֵּשׁ נִדְנוּד גַּסּוּת הָרוּחַ, שֶׁהֶעָשִׁיר יֵשׁ לוֹ מָקוֹם לְהִתְגָּאוֹת עַל הֶעָנִי לֵאמֹר לוֹ ״נִדְבָתִי גְּדוֹלָה מִשֶּׁלָּךְ״, שָׁם אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵא שְׁמוֹ יִתְבָּרַךְ עָלָיו. לְפִיכָךְ לֹא יִחֵס אֶל הַשֵּׁם יִתְבָּרַךְ בְּפָרָשַׁת תְּרוּמָה הַנְּדָבָה הַשְּׁלִישִׁית. אֲבָל כָּאן שֶׁכָּל הַשָּׁלֹשׁ הָיוּ הַבֶּקַע, שֶׁעָשִׁיר וְעָנִי שָׁוִין בּוֹ וְאֵין מָקוֹם לְהִתְגָּאוֹת אֶחָד עַל חֲבֵרוֹ, עַל כֵּן נִקְרְאוּ כָּל הַשָּׁלֹשׁ ״תְּרוּמַת ה׳״. וּמַה שֶּׁלֹּא הִזְכִּיר בְּפָרָשַׁת תְּרוּמָה כִּי אִם שְׁנַיִם שֶׁהָיוּ בֶּקַע לַגֻּלְגֹּלֶת, לְפִי שֶׁלֹּא הִזְכִּיר שָׁם כִּי אִם הַדְּבָרִים שֶׁהָיוּ צֹרֶךְ שָׁעָה, כִּי לִתְרוּמָה רִאשׁוֹנָה הָיָה צֹרֶךְ שָׁעָה לַעֲשׂוֹת מִמֶּנָּה הָאֲדָנִים, וּמִן הַשְּׁנִיָּה קָרְבְּנוֹת צִבּוּר, וְהַשְּׁלִישִׁית נְדָבָה לְצֹרֶךְ הַמִּשְׁכָּן וְכֵלָיו. אֲבָל כָּאן בָּאָה הַמִּצְוָה לְמֹשֶׁה שֶׁבְּכָל פַּעַם שֶׁיִּמְנֶה אוֹתָם יִמְנֵם עַל יְדֵי הַשְּׁקָלִים, הֻצְרַךְ לְהַזְכִּיר שָׁלֹשׁ, לְהוֹדִיעַ שֶׁאֵין צֹרֶךְ בַּחֲצָאֵי שְׁקָלִים אֵלּוּ כִּי אִם בִּשְׁלֹשָׁה מִסְפָּרִים שֶׁל מֹשֶׁה, אֲבָל לֹא לְדוֹרוֹת. וְשָׁאוּל וְדָוִד יוֹכִיחוּ שֶׁלֹּא מְנָאוּם עַל יְדֵי הַשְּׁקָלִים. וְלָכֵן לֹא נֶאֱמַר כָּאן ״שְׂאוּ אֶת רֹאשׁ״, וְאָמַר ״כִּי תִשָּׂא״, לוֹמַר לְךָ דַּוְקָא בִּזְמַן ״כִּי תִשָּׂא״ אַתָּה, וְלֹא לְדוֹרוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Therefore, it seems more correct to me to say,** that all three [collections] speak of the half-shekel per person, because we find that Moses counted them three times: first here, second in the book of Numbers, third in the plains of Moab. And all of them were through half-shekels, which were obligatory and as atonement for the soul. Therefore, he attributed all three to the Holy One, blessed be He, for two reasons:
First, because the Holy One, blessed be He, has possession over them, for all souls belong to the Holy One, blessed be He, and in His compassion for His creatures, He takes half a shekel in exchange for the soul. Therefore, all three were called *a contribution to the Lord*.
Second, because in every place where there is a hint of arrogance, where the rich have a place to boast over the poor, saying, “My donation is greater than yours,” there the Holy One, blessed be He, does not attach His blessed name to it. Therefore, He did not attribute the third donation to the Holy One, blessed be He, in the section of Terumah. But here, where all three were the half-shekel, where rich and poor were equal, and there was no place for one to boast over another, therefore all three were called *a contribution to the Lord*.
And as for why He mentioned only two in the section of Terumah that were half a shekel per person — it was because He mentioned there only the things that were necessary for that time. The first contribution was needed at that time to make the sockets [of the Tabernacle], and from the second [were purchased] communal offerings, and the third was a donation for the needs of the Tabernacle and its vessels.
But here, the commandment came to Moses that whenever he counts them, he should count them through shekels. He needed to mention all three to inform that these half-shekels were only needed for the three countings by Moses, but not for future generations. And Saul and David prove this, as they did not count them through shekels. Therefore, it does not say here “lift up the head” but rather says *when you take* — to tell you specifically in the time *when you take* — you, and not [when they take in] future generations.


###### Kli Yakar on Exodus 30:12:8
[Kli Yakar on Exodus 30:12:8](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:12:8)

דָּבָר אַחֵר, לְפִי שֶׁשָּׁלֹשׁ תְּרוּמוֹת שֶׁנִּזְכְּרוּ בְּפָרָשַׁת תְּרוּמָה, נִזְכַּר לְשׁוֹן קִיחָה בְּכוּלָּם הַמּוֹרֶה עַל שֶׁיִּקְחוּ מֵהֶם בְּעַל כָּרְחָם, עַל כֵּן לֹא הִזְכִּיר הַשֵּׁם הַמְיוּחָד בְּשׁוּם אַחַת מֵהֶם, כִּי זֶה נִקְרָא ״מִצְוַת אֲנָשִׁים״ וְלֹא מִצְוַת הַשֵּׁם יִתְבָּרַךְ, כִּי הָאָדָם הַמַּכְרִיחוֹ עַל הַנְּתִינָה נִקְרֵאת הַתְּרוּמָה עַל שְׁמוֹ, כְּמוֹ שֶׁכָּתוּב (ישעיה כט, יג) ״יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה״, רוֹצֶה לוֹמַר שֶׁהֵם נְגוּשִׁים וַאֲנוּסִים עַל כָּל דְּבַר מִצְוָה, עַל זֶה אָמַר ״וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים״, כִּי דּוֹמֶה כְּאִלּוּ נִצְטַוּוּ מִן הָאֲנָשִׁים הַמַּכְרִיחִים אוֹתָם. אֲבָל כָּאן נֶאֱמַר בִּשְׁלָשְׁתָּן ״וְנָתְנוּ״, הַמְדַבֵּר בִּזְמַן שֶׁהֵם נוֹתְנִים מֵרָצוֹן טוֹב בִּלְתִּי שׁוּם אֹנֶס, עַל כֵּן נִקְרְאוּ שְׁלָשְׁתָּן תְּרוּמוֹת ה׳, כִּי נְתִינָה זוֹ וַדַּאי לְשֵׁם שָׁמַיִם. וְאַף עַל פִּי שֶׁלֹּא נִזְכַּר הַשֵּׁם בְּפָרָשַׁת תְּרוּמָה בְּכוּלָּם, מִכָּל מָקוֹם הִזְכִּיר בָּרִאשׁוֹנָה ״לִי״, וּבַשְּׁנִיָּה ״תְּרוּמָתִי״, כִּי זְכוּת יֵשׁ לַשֵּׁם יִתְבָּרַךְ בָּהֶם עַל כָּל פָּנִים, וְזֶה פֵּרוּשׁ יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation is that regarding the three contributions [*terumot*] mentioned in Parashat Terumah,** the term “taking” [*kichah*] is mentioned in all of them, which indicates that they would take from them against their will. Therefore, God’s special name is not mentioned in any of them because this is called “commandments of men” and not “commandments of the Lord.” For when a person is compelled to give, the contribution is named after the one who compels him, as it is written *Because this people draw near* (Isaiah 29:13), meaning they are compelled and forced regarding every commandment. About this it says, *their fear of Me is a commandment of men*, for it seems as if they were commanded by the people who force them. However, here [in our verse] it says *and they shall give* three times, speaking of a time when they give willingly without any compulsion. Therefore, these three contributions are called *contributions of the Lord*, because such giving is certainly for the sake of Heaven. And even though God’s name is not mentioned in Parashat Terumah in all of them, nevertheless He mentioned in the first one *to Me* and in the second one *My contribution*, because the Lord has a right to them in any case. And this is a precious interpretation.


###### Kli Yakar on Exodus 30:13:1
[Kli Yakar on Exodus 30:13:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:13:1)

**זֶה יִתְּנוּ כָּל הָעוֹבֵר עַל הַפְּקוּדִים מַחֲצִית הַשֶּׁקֶל וְגוֹ׳.** פֵּרֵשׁ רַשִׁ״י דֶּרֶךְ הַמּוֹנִין מַעֲבִירִין אֶת הַנִּמְנִין זֶה אַחַר זֶה כוּ׳, וּמִכָּל מָקוֹם לְשׁוֹן ״עַל הַפְּקוּדִים״ אֵינוֹ מַשְׁמַע כֵּן. וְיִתָּכֵן לְפָרֵשׁ לְדַעַת רז״ל (ירושלמי שקלים פרק ב׳ הלכה ג׳) שֶׁהָיָה זֶה כֹּפֶר נֶפֶשׁ עַל עֲוֹן הָעֵגֶל, כִּי שָׁם עָבְרוּ יִשְׂרָאֵל עַל פִּקּוּדֵי ה׳ יְשָׁרִים אֲשֶׁר פָּקַד ה׳ לְמֹשֶׁה. לְכָךְ נֶאֱמַר ״כָּל הָעוֹבֵר עַל הַפְּקוּדִים״, הֵמָּה עוֹבְרֵי עֲבֵרָה אֲשֶׁר הָיוּ צְרִיכִין אֶל כֹּפֶר זֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“This they shall give, everyone who passes through the count, half a shekel, etc.”** Rashi explained that the way of counting is to pass those being counted one after the other, etc. Nevertheless, the phrase *through [over] the count* does not seem to imply this. It is possible to explain according to our Sages’ opinion (Jerusalem Talmud, Shekalim 2:3) that this was an atonement for the sin of the Golden Calf, because there the Israelites transgressed [*avru*] the righteous commandments of God which He had commanded to Moses. Therefore it says *everyone who passes through the count* — these are the transgressors [*ovrei*] who needed this atonement.


###### Kli Yakar on Exodus 30:13:2
[Kli Yakar on Exodus 30:13:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:13:2)

וְטַעַם לְמַחֲצִית הַשֶּׁקֶל, נִמְצְאוּ בַּמִּדְרָשִׁים כַּמָּה דְּרָכִים שׁוֹנוֹת, וְאוֹמֵר אֲנִי לְהוֹסִיף עֲלֵיהֶם עוֹד שְׁלֹשָׁה טְעָמִים. הָאֶחָד הוּא, לְפִי שֶׁבְּמַעֲשֵׂה הָעֵגֶל גָּרְמוּ שְׁבִירַת הַלּוּחוֹת לִשְׁנַיִם, עַל כֵּן יִתְּנוּ בֶּקַע, דְּהַיְנוּ שֶׁקֶל בָּקוּעַ לִשְׁנַיִם. הַשֵּׁנִי הוּא, לְפִי שֶׁזֶּה הָיָה כֹּפֶר נֶפֶשׁ, וְיָדוּעַ שֶׁמִּצַּד הַנֶּפֶשׁ אֵין יִתְרוֹן לְשׁוּם אָדָם עַל חֲבֵרוֹ, כִּי נֶפֶשׁ הַחִיּוּנִי שָׁוָה בְּכֻלָּם, עַל כֵּן עָשִׁיר וָרָשׁ שָׁוִין בְּכֹפֶר זֶה. וּלְפִי שֶׁכָּל אָדָם הוּא שֶׁקֶל שָׁלֵם, וְכָל מַחֲצִית נִכְלָל בְּמִסְפַּר עֲשָׂרָה, כִּי כֵן מָנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (נדה לא.) בְּמַאֲמָר ״שְׁלֹשָׁה שֻׁתָּפִין בָּאָדָם״: עֲשָׂרָה דְּבָרִים הַבָּאִים מִן הָאָב וְהָאֵם, וַעֲשָׂרָה דְּבָרִים הַבָּאִים מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאִם כֵּן הֲרֵי הָאָדָם הַשָּׁלֵם עֶשְׂרִים גֵּרָה, וּמַחֲצִיתוֹ תְּרוּמָה לַה׳ לְכַפֵּר עַל חֵלֶק הַנֶּפֶשׁ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The reason for the half-shekel:** Several different approaches are found in the midrashim, and I will add three more reasons to them. The first is that because through the act of the [Golden] Calf, they caused the breaking of the tablets into two, therefore they should give a “*beka*,” which is a shekel split into two. The second reason is that this was a ransom for one’s soul, and it is known that from the perspective of the soul, no person has an advantage over another, since the vital soul is equal in everyone; therefore, the rich and poor are equal in this ransom. And since every person is a complete shekel, and each half is included in the number 10 — for so our Sages of blessed memory counted (Niddah 31a) in the statement about the three partners in a person: 10 things that come from the father and mother, and 10 things that come from the Holy One, blessed be He — therefore the complete person is 20 gerahs, and half of it is a contribution to God to atone for the portion of the soul.


###### Kli Yakar on Exodus 30:13:3
[Kli Yakar on Exodus 30:13:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:13:3)

טַעַם שְׁלִישִׁי הוּא הַיּוֹתֵר מְחֻוָּר מִכֻּלָּם, וְהוּא, שֶׁמָּצִינוּ בַּמִּדְרָשׁ (תנחומא תשא יא) וְהַיַּלְקוּט מְבִיאוֹ בְּפָרָשָׁה זוֹ וְזֶה לְשׁוֹנוֹ: ״וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ״. כְּשֶׁשָּׁמַע מֹשֶׁה כֵּן נִתְיָרֵא וְאָמַר ״עוֹר בְּעַד עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ״ (איוב ב, ד). רַבִּי יְהוּדָה בַּר אִילְעַאי אוֹמֵר: אָמַר מֹשֶׁה, מָצִינוּ שֶׁפִּדְיוֹן נַפְשׁוֹ שֶׁל אָדָם כִּכַּר כֶּסֶף, שֶׁנֶּאֱמַר (מלכים א׳ כ, לט) ״וְהָיְתָה נַפְשְׁךָ תַּחַת נַפְשׁוֹ אוֹ כִכַּר כֶּסֶף תִּשְׁקוֹל״. רַבִּי יוֹסֵי אוֹמֵר: מִן מוֹצִיא שֵׁם רַע אַתָּה לָמֵד, שֶׁנֶּאֱמַר (דברים כב, יט) ״וְעָנְשׁוּ אוֹתוֹ מֵאָה כֶסֶף״. וַאֲנַחְנוּ הוֹצֵאנוּ שֵׁם רָע וְאָמַרְנוּ ״אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל״. כָּל אֶחָד וְאֶחָד מִמֶּנּוּ צָרִיךְ לִתֵּן מֵאָה כֶסֶף. רֵישׁ לָקִישׁ אָמַר: מִן הָאוֹנֵס אַתָּה לָמֵד, כְּתִיב (שם כב, כט) ״וְנָתַן הָאִישׁ הַשּׁוֹכֵב עִמָּהּ״ וְגוֹ׳. וַאֲנַחְנוּ אָנַסְנוּ הַדִּבּוּר ״לֹא יִהְיֶה לְךָ״, וְעָשִׂינוּ עֲבוֹדָה זָרָה. כָּל אֶחָד מִמֶּנּוּ צָרִיךְ לִתֵּן חֲמִשִּׁים כֶּסֶף. רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר: מִן שׁוֹר נַגָּח אַתָּה לָמֵד, שֶׁנֶּאֱמַר (שמות כא, לב) ״אִם עֶבֶד יִגַּח הַשּׁוֹר״ וְגוֹ׳. וַאֲנַחְנוּ הֵמַרְנוּ כְּבוֹדוֹ בְּשׁוֹר, שֶׁנֶּאֱמַר (תהלים קו, כ) ״וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אוֹכֵל עֵשֶׂב״. כָּל אֶחָד מִמֶּנּוּ צָרִיךְ לִתֵּן שְׁלֹשִׁים שֶׁקֶל. יָדַע הַקָּדוֹשׁ בָּרוּךְ הוּא מַה שֶּׁבְּלִבּוֹ שֶׁל מֹשֶׁה, אָמַר לוֹ: חַיֶּיךָ, לֹא כִּכַּר כֶּסֶף, וְלֹא מֵאָה כֶּסֶף, וְלֹא חֲמִשִּׁים שְׁקָלִים, וְלֹא שְׁלֹשִׁים שְׁקָלִים, אֶלָּא ״זֶה יִתְּנוּ מַחֲצִית הַשֶּׁקֶל״, עַד כָּאן לְשׁוֹנוֹ. וְכַנִּרְאֶה שֶׁיֵּשׁ בְּמִדְרָשׁ זֶה הַרְבֵּה דְּבָרִים בִּלְתִּי מוּבָנִים, וְכִי מֹשֶׁה הָיָה מְחַשֵּׁב בְּעִנְיַן הַמַּעֲשֶׂה שֶׁהָיָה בִּימֵי יִשְׂרָאֵל עִם מֶלֶךְ אֲרָם? גַּם מַה שֶּׁכָּתוּב ״וַאֲנַחְנוּ אָנַסְנוּ הַדִּבּוּר״ מְחֻסַּר בֵּאוּר, וְעִנְיַן שׁוֹר נַגָּח קָשֶׁה לַהֲבִינוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The third reason is the most clear of all, and it is,** that we find in the Midrash (Tanchuma Ki Tisa 11) and the Yalkut brings it in this *parasha*, saying: *Each man shall give a ransom for his soul*. When Moses heard this, he became afraid and said, *Skin for skin, and all that a man has he will give for his life* (Job 2:4). Rabbi Yehuda bar Ilai says: Moses said, “We find that the redemption of a man’s soul is a talent of silver, as it is said (1 Kings 20:39), *And your life shall be for his life, or you shall weigh out a talent of silver*.” Rabbi Yosi says: “You can learn from the case of one who spreads slander, as it is said (Deuteronomy 22:19), *And they shall fine him a hundred pieces of silver*. And we spread slander by saying, ‘These are your gods, O Israel.’ Each and every one of us needs to give a hundred pieces of silver.” Reish Lakish said: “You can learn from the case of rape, as it is written (ibid 22:29), *And the man who lay with her shall give… etc*. And we violated the commandment *You shall have no other gods*, and committed idolatry. Each one of us needs to give fifty pieces of silver.” Rabbi Yehuda bar Simon said: “You can learn from the case of the goring ox, as it is said (Exodus 21:32), *If the ox gores a slave, etc*. And we exchanged His glory for an ox, as it is said (Psalms 106:20), *They exchanged their glory for the image of an ox that eats grass*. Each one of us needs to give thirty shekels.” The Holy One, blessed be He, knew what was in Moses’s heart and said to him: “By your life, it is not a talent of silver, nor a hundred pieces of silver, nor fifty shekels, nor thirty shekels, but *this they shall give: half a shekel*.” End quote. And apparently, there are many things in this Midrash that are not understood — why would Moses be considering the incident that happened in the days of Israel with the king of Aram? Also, the statement “and we violated the commandment” lacks explanation, and the matter of the goring ox is difficult to understand.


###### Kli Yakar on Exodus 30:13:4
[Kli Yakar on Exodus 30:13:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:13:4)

וְאוֹמֵר אֲנִי לְפִי שֶׁמָּצִינוּ בְּמַעֲשֵׂה הָעֵגֶל עָבְרוּ יִשְׂרָאֵל עַל אַרְבָּעָה רָאשֵׁי עֲבֵרוֹת, וְהֵם עֲבוֹדָה זָרָה, גִּלּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים, וְלָשׁוֹן הָרָע כְּנֶגֶד כֻּלָּם, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״וַיָּקוּמוּ לְצַחֵק״ (שמות לב:ו). וְלָשׁוֹן הָרָע הוּא מַה שֶּׁנֶּאֱמַר ״קוֹל עַנּוֹת אָנֹכִי שׁוֹמֵעַ״ (שמות לב:יח), הַיְינוּ חֵרוּפִים וְגִדּוּפִים, וְזֶהוּ מַה שֶּׁאָמְרוּ זֶה לָזֶה ״אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל״ (שמות לב:ד). כִּי סְתָם עֲבוֹדָה זָרָה תְּלוּיָה בְּמַחֲשֶׁבֶת הַמַּאֲמִין בָּהּ, כִּי מִטַּעַם זֶה נֶאֱמַר (יחזקאל יד:ה) ״לְמַעַן תְּפֹשׂ אֶת בֵּית יִשְׂרָאֵל בְּלִבָּם״. וְלֹא דַּי לָהֶם זֶה, אֶלָּא סִפְּרוּ בְּפִיהֶם הַדָּבָר כְּמוֹצִיא שֵׁם רַע עַל קוֹנוֹ, וְאָמְרוּ ״אֵלֶּה אֱלֹהֶיךָ״ וְלֹא ה׳ פָּעַל כָּל זֹאת, עִנְיַן הָעֲלִיָּה מִמִּצְרַיִם. וּכְשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה ״וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ״ (שמות ל:יב), הָיָה מְסֻפָּק עַל אֵיזוֹ עָוֹן מֵאַרְבַּע עֲבֵרוֹת אֵלּוּ יִהְיֶה כֹּפֶר נֶפֶשׁ, אִם עַל עֲבוֹדָה זָרָה, אוֹ עַל שְׁפִיכוּת דָּמִים, אוֹ עַל גִּלּוּי עֲרָיוֹת, אוֹ עַל לָשׁוֹן הָרָע.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And I say that because we found in the incident of the Golden Calf that Israel transgressed four major sins,** which are idolatry, sexual immorality, bloodshed, and evil speech, which corresponds to them all, as Rashi explained on the verse *And they rose up to play*. The evil speech is what is referred to in *I hear the sound of shouting* — meaning insults and blasphemies, and this is what is meant by them saying to one another, *These are your gods, O Israel*. For typically, idolatry depends on the thought of the one who believes in it, which is why it is said *in order to catch the house of Israel by their heart* (Ezekiel 14:5). But this was not enough for them; they also spoke it with their mouths, like one who spreads slander about his Creator, saying, *These are your gods* and *It was not the Lord who has done all this* — referring to the exodus from Egypt. And when the Holy One, blessed be He, said to Moses, *Each shall give a ransom for his soul*, Moses was uncertain about which of these four sins the soul-ransom would atone for — whether for idolatry, or for bloodshed, or for sexual immorality, or for evil speech.


###### Kli Yakar on Exodus 30:13:5
[Kli Yakar on Exodus 30:13:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:13:5)

דַּעַת ר׳ יְהוּדָה בַּר אִילְעַאי הוּא, שֶׁמֹּשֶׁה חָשַׁב מִסְתָּמָא כֹּפֶר זֶה יִהְיֶה עַל עֲבֹדָה זָרָה, וְאָז יִהְיֶה וַדַּאי כִּכַּר כֶּסֶף שָׁלֵם. וְהֵבִין זֶה מִמָּה שֶׁנֶּאֱמַר ״כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל״, וְעַל דֶּרֶךְ שֶׁמֵּסִיק בַּיַּלְקוּט פָּרָשָׁה זוֹ, שֶׁרָאשֵׁי תֵּבוֹת מִן כָּל הַשְּׁבָטִים עוֹלֶה חֲמֵשׁ מֵאוֹת אֶלֶף וְתִשְׁעִים וְשִׁבְעָה אֶלֶף, וְהֵיכָן עוֹד שְׁלֹשֶׁת אֲלָפִים לְמַלֹּאות שֵׁשׁ מֵאוֹת אֶלֶף? הֵם שֶׁנָּפְלוּ בָּעֵגֶל. וְחָשַׁב מֹשֶׁה: לְמַאי נָפְקָא מִנַּהּ רָמַז לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִשָּׂא אֶת מִסְפַּר רֹאשׁ כָּל שִׁבְטֵי יִשְׂרָאֵל וְלֵידַע מִתּוֹכוֹ כִּי שְׁלֹשֶׁת אֲלָפִים נָפְלוּ בָּעֵגֶל? אֵין זֶה כִּי אִם שֶׁרָצָה ה׳ שֶׁאָבִין מִתּוֹךְ זֶה, כְּשֵׁם שֶׁשְּׁלֹשֶׁת אֲלָפִים אֵלּוּ הָיוּ כַּפָּרָה עַל כָּל הַגּוּפוֹת שֶׁל כָּל יִשְׂרָאֵל, כָּךְ כֹּפֶר הַנְּפָשׁוֹת יִהְיֶה גַּם כֵּן בְּמִסְפָּר זֶה, וְהַיְינוּ כִּכַּר כֶּסֶף שֶׁעוֹלֶה מִסְפָּרוֹ שְׁלֹשֶׁת אֲלָפִים שֶׁקֶל, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י בְּפָרָשַׁת אֵלֶּה פְקוּדֵי (שמות לח, כד). וְאִם תֹּאמַר, מְנָא לָן שֶׁכֹּפֶר זֶה יִהְיֶה דַּוְקָא עַל עֲבֹדָה זָרָה וְלֹא עַל שְׁאָר עֲבֵרָה מִן הָאַרְבָּעָה אֵלּוּ? עַל כֵּן מֵבִיא רְאָיָה מִן הַפָּסוּק ״וְהָיְתָה נַפְשְׁךָ תַּחַת נַפְשׁוֹ אוֹ כִּכַּר כֶּסֶף תִּשְׁקוֹל״ (מלכים א כ, לט), וְהָיָה כֹּפֶר עַל שֶׁשִּׁלַּח אִיש חֶרְמִי מִיָּד, וְהוּא מֶלֶךְ אֲרָם שֶׁאָמַר ״אֱלֹהֵי הָרִים ה׳ וְלֹא אֱלֹהֵי עֲמָקִים״ (מלכים א כ, כח), וְהוּא שֶׁכִּחֵשׁ בַּה׳ וַיֹּאמַר לֹא הוּא מַשְׁגִּיחַ בַּשְּׁפָלִים כְּלָל, אֶלָּא שְׁכִינָתוֹ בְּגָבְהֵי מְרוֹמִים, וְהָיָה זֶה גַּם דַּעַת עוֹשֵׂי הָעֵגֶל. וּמֵאַחַר שֶׁמָּצִינוּ שָׁם פִּדְיוֹן נֶפֶשׁ כִּכַּר כֶּסֶף, אִם כֵּן וַדַּאי גַּם כָּאן, מַה שֶּׁחָשַׁב מֹשֶׁה שֶׁמָּא רָצָה ה׳ מִכָּל אֶחָד כִּכַּר שָׁלֵם, הוּא בַּעֲבוּר חֵטְא עֲבֹדָה זָרָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**This is the opinion of Rabbi Yehuda bar Ilai,** that Moses presumably thought this atonement would be for idolatry, and then it would certainly be a full talent of silver. He understood this from what was said, *When you take a census of the Children of Israel*, and as explained in the Yalkut on this portion, that the initials of all the tribes add up to 597,000. Where are the additional 3,000 to complete the 600,000? They are those who fell [died] because of the [Golden] Calf. Moses thought, “What is the significance of God hinting to Me to count the total number of all the tribes of Israel and to know from it that 3,000 fell because of the Calf? This must be because God wanted Me to understand from this that just as these 3,000 were an atonement for all the bodies of Israel, so too the atonement for souls would also be in this number” — meaning a talent of silver, which equals 3,000 shekels, as Rashi explains in Parshat Eleh Pekudei (38:24). And if you ask, how do we know that this atonement would specifically be for idolatry and not for any other of the four transgressions? Therefore, he brings proof from the verse, *Your life shall be for his life, or you shall weigh out a talent of silver* — which was an atonement for sending away a man who [God] doomed, namely the king of Aram who said, *The Lord is a God of the mountains, but not a God of the valleys* (First Kings 20:28). He denied God and said that He does not supervise the lowly at all, but His presence is in the heights of heaven. This was also the belief of those who made the [Golden] Calf. And since we find there that the redemption of a life was a talent of silver, then certainly here too, what Moses thought — that perhaps God wanted a full talent from each person — was because of the sin of idolatry.


###### Kli Yakar on Exodus 30:13:6
[Kli Yakar on Exodus 30:13:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:13:6)

אָמְנָם דַּעַת ר׳ יוֹסֵי, שֶׁמֹּשֶׁה חָשַׁב שֶׁכֹּפֶר זֶה הוּא עַל לָשׁוֹן הָרָע וְקוֹל עֲנוֹת שֶׁל חֵרוּפִים שֶׁהוֹצִיאוּ שֵׁם רָע עַל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמְרוּ ״אֵלֶּה אֱלֹהֶיךָ״ (שמות לב:ד), בְּדֶרֶךְ שֶׁנִּתְבָּאֵר לְמַעְלָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
However, the opinion of Rabbi Yossi is that Moses thought that this atonement was for the evil speech and the sounds of blasphemy through which they defamed the Holy One, Blessed be He, saying *These are your gods*, in the manner explained above.


###### Kli Yakar on Exodus 30:13:7
[Kli Yakar on Exodus 30:13:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:13:7)

וְדַעַת רֵישׁ לָקִישׁ הוּא, שֶׁמֹּשֶׁה חָשַׁב שֶׁכֹּפֶר זֶה הוּא עַל גִּלּוּי עֲרָיוֹת, לְכָךְ אָמַר ״מִן הָאוֹנֵס אַתָּה לָמֵד״, וּמַה שֶּׁכָּתוּב ״וַאֲנַחְנוּ אָנַסְנוּ אֶת דִּבּוּר לֹא יִהְיֶה לְךָ״, לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מכילתא יתרו פ״ח) שֶׁהַדִּבְּרוֹת הָיוּ חֲמִשָּׁה מוּל חֲמִשָּׁה, ״לֹא יִהְיֶה לְךָ״ כְּנֶגְדּוֹ ״לֹא תִנְאָף״ כוּ׳, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן (שמות לב:לא) בְּפָסוּק ״אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה״. וּלְפִי זֶה הָא בְּהָא תַּלְיָא, לְפִי שֶׁעָבְרוּ עַל ״אָנֹכִי ה׳ אֱלֹהֶיךָ״ עָבְרוּ גַּם עַל ״לֹא תִרְצָח״, וּלְפִי שֶׁעָבְרוּ עַל ״לֹא יִהְיֶה לְךָ״ עָבְרוּ גַּם עַל ״לֹא תִנְאָף״, כִּי אֶת זֶה לְעֻמַּת זֶה נִצְטַוּוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the opinion of Reish Lakish is,** that Moses thought that this atonement was for sexual immorality, therefore he said “you learn from rape,” and the meaning of “and we violated the commandment *You shall have no other gods*” is because the Sages of blessed memory said (Mechilta Yitro chapter 8) that the commandments were five opposite five, with *You shall have no other gods* corresponding to *You shall not commit adultery*, etc., as will be explained later in the verse *Please, this people has sinned a great sin*. According to this, one depends on the other, because since they violated *I am the Lord your God*, they also violated *You shall not murder*, and since they violated *You shall have no other gods*, they also violated *You shall not commit adultery*, for these commandments were given one corresponding to the other.


###### Kli Yakar on Exodus 30:13:8
[Kli Yakar on Exodus 30:13:8](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:13:8)

וְדַעַת רַבִּי יְהוּדָה בַּר סִימוֹן, שֶׁמֹּשֶׁה חָשַׁב שֶׁמָּא כֹּפֶר זֶה, הוּא עַל שְׁפִיכַת דָּמִים שֶׁהָרְגוּ אֶת חוּר כְּשׁוֹר נַגָּח שֶׁהֵמִית עֶבֶד. כִּי בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם נִקְרָאוּ בְּנֵי אֵל חַי, וּכְשֶׁאֵין עוֹשִׂין רְצוֹנוֹ נִקְרָאוּ עֲבָדִים. עַל כֵּן נִתַּן לְחוּר עֵרֶךְ הָעֶבֶד, וְיִשְׂרָאֵל הִמְשִׁיל לְשׁוֹר נַגָּח, לְפִי שֶׁנֶּאֱמַר (תהלים קטו ח) ״כְּמוֹהֶם יִהְיוּ עוֹשֵׂיהֶם״ וְגוֹ׳. וְאִם כֵּן כְּמוֹ שֶׁעֶצֶם הָעֲבוֹדָה זָרָה הָיְתָה שׁוֹר אוֹכֵל עֵשֶׂב, כָּךְ הֵם יָרְדוּ מִמַּדְרֵגַת הָאָדָם וּבָאוּ לְעֵרֶךְ הַשּׁוֹר. וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא כִּכָּר כוּ׳, לְפִי שֶׁמֵּהַיָּדוּעַ שֶׁבְּכָל הֲסָרַת אֵיזוֹ דָּבָר רַע צָרִיךְ לְהָסִיר הַסִּבָּה, וּמִמֵּילָא יִתְבַּטֵּל הַמְסֻבָּב, כְּדֶרֶךְ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תנחומא חקת ח) עַל כַּפָּרַת הָעֵגֶל תָּבֹא הָאֵם וּתְקַנַּח צוֹאַת בְּנָהּ, כִּי הַפָּרָה אֲדֻמָּה הָאֵם, אֲשֶׁר הוֹלִידָה אֶת הָעֵגֶל, בְּבִטּוּל הַשֹּׁרֶשׁ יִפְּלוּ מֵעַצְמָם הָעֲנָפִים, אֲבָל אִם תִּכְרוֹת הָעֲנָפִים יֵשׁ לָחוּשׁ פֶּן יַחֲזוֹר שֹׁרֶשׁ פֹּרֶה רֹאשׁ וְלַעֲנָה לְהַצְמִיחַ הָעֲנָפִים. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעִקַּר כַּפָּרָה זוֹ הִיא עַל הַשֹּׁרֶשׁ, דְּהַיְנוּ עַל הַדָּבָר אֲשֶׁר הָיָה סִבָּה עַל כָּל הָעֲבֵרוֹת הָאֵלּוּ, וְזֶהוּ רֹב הַזָּהָב וְחֶמְדַּת הַמָּמוֹן הֱבִיאָם לִידֵי מַעֲשֶׂה זֶה, כְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא פו:) ״וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב״ (שמות לב לא), אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה גָּרַמְתָּ לָהֶם בַּעֲבוּר רֹב זָהָב שֶׁהִשְׁפַּעְתָּ לָהֶם כוּ׳. וּבֵאוּר הַדָּבָר כָּךְ הוּא, לְפִי שֶׁהִשְׁפִּיעַ לָהֶם רֹב זָהָב, עַל כֵּן הָיוּ חַמְדָּנִים וְעֵינָם לֹא תִשְׂבַּעְנָה, וּבִקְשׁוּ לָהֶם בְּצוּרַת שׁוֹר, כִּי פְּנֵי הַשּׁוֹר מֵהַשְּׂמֹאל בַּמֶּרְכָּבָה, וּכְתִיב (איוב לז כב) ״מִצָּפוֹן זָהָב יֶאֱתֶה״. וְחָשְׁבוּ שֶׁמַּזָּל שׁוֹר מַעֲשִׁיר, וְהוּא יַשְׁפִּיעַ לָהֶם עוֹד רֹב זָהָב, וּכְמוֹ שֶׁכָּתוּב (משלי יד ד) ״וְרָב תְּבוּאוֹת בְּכֹחַ שׁוֹר״. וְכֵן יוֹסֵף הַמַּשְׁבִּיר לְכָל הָאָרֶץ נִקְרָא ״בְּכוֹר שׁוֹר״ (דברים לג יז). וְעַל כֵּן צִוָּה לִתֵּן מַחֲצִית הַשֶּׁקֶל לְכַפֵּר עַל הַחוֹמֵד מָמוֹן, שֶׁלְּעוֹלָם אֵין בְּיָדוֹ יוֹתֵר מִן הַמַּחֲצִית, כְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (קהלת רבה א יג) יֵשׁ בְּיָדוֹ מָנֶה מִתְאַוֶּה מָאתַיִם, יֵשׁ בְּיָדוֹ מָאתַיִם מִתְאַוֶּה אַרְבַּע מֵאוֹת, נִמְצָא שֶׁלְּעוֹלָם אֵין בְּיָדוֹ יוֹתֵר מִן מַחֲצִית הַשֶּׁקֶל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the opinion of Rabbi Yehuda bar Simon** is that Moses thought that perhaps this atonement money was for the bloodshed when they killed Hur, like a goring ox that killed a slave. For when Israel fulfills the will of God, they are called “children of the living God,” but when they do not fulfill His will, they are called “slaves.” Therefore, Hur was given the value of a slave, and Israel was compared to a goring ox, as it is said, *Those who make them [idols] will become like them* (Psalms 115:8), etc. Thus, just as the essence of the idol was an ox eating grass, so too they descended from the level of human beings to the level of an ox.
And the Holy One, blessed be He, said, “Not a talent [of silver],” etc., because it is known that in removing any evil thing, one must remove the cause, and the effect will automatically be nullified. As our Sages said (Tanchuma Chukat 8) regarding the atonement for the [Golden] Calf, “Let the mother come and clean up her child’s filth,” for the red heifer is the mother that gave birth to the calf. By nullifying the root, the branches will fall by themselves, but if you cut off the branches, there is concern that the root bearing gall and wormwood may return to grow branches.
Similarly, the Holy One, blessed be He, said that the main atonement is for the root cause, that is, for the thing that was the cause of all these transgressions, which is the abundance of gold and the desire for wealth that brought them to this deed. As our Sages said (Yoma 86b), *They made for themselves gods of gold*: Moses said before the Holy One, blessed be He, “You caused this for them because of the abundance of gold that You bestowed upon them,” etc.
The explanation of the matter is as follows: Because He bestowed upon them an abundance of gold, they became greedy, and their eyes were never satisfied. They sought [a god] in the form of an ox because the face of the ox is on the left side of the [Divine] Chariot, and it is written, *Gold comes from the north* (Job 37:22) [which is on the left]. They thought that the constellation of the ox brings wealth and would bestow upon them even more gold, as it is written, *Where there are no oxen, the manger is clean, but much increase comes by the strength of the ox* (Proverbs 14:4). Similarly, Joseph, who provided for the entire land, was called *firstborn of his ox*.
Therefore, He commanded them to give half a shekel to atone for the one who covets money, for he will never have more than half [of what he desires], as our Sages said (Ecclesiastes Rabbah 1:13), “If one has 100, he desires 200; if he has 200, he desires 400.” Thus, one never has more than half a shekel [of what he wants].


###### Kli Yakar on Exodus 30:13:9
[Kli Yakar on Exodus 30:13:9](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:13:9)

וְיָכוֹל לִהְיוֹת לְפִי שֶׁשֶּׁפַע זֶה הָיָה מִן בִּזַּת מִצְרַיִם וּבִזַּת הַיָּם, אֲשֶׁר עֲלֵיהֶם אָמַר שְׁלֹמֹה ״תּוֹרֵי זָהָב נַעֲשֶׂה לָּךְ עִם נְקֻדּוֹת הַכָּסֶף״ (שיר השירים א, יא). פֵּרֵשׁ רַשִׁ״י נְקֻדּוֹת הַכֶּסֶף הַיְינוּ בִּזַּת מִצְרַיִם, וְתוֹרֵי זָהָב הַיְינוּ בִּזַּת הַיָּם. עַל כֵּן בָּאוּ שְׁנֵי מִינֵי כַּפָּרָה אֵלּוּ, כִּי תָּבֹא פָּרָה אֲדֻמָּה וּתְכַפֵּר עַל הַתּוֹלָדָה דְּהַיְינוּ עֵגֶל שֶׁל זָהָב הָאָדֹם הַזֶּה, וְיָבֹאוּ מַחֲצִית שִׁקְלֵי כֶּסֶף אֵלּוּ לְכַפֵּר עַל חֵטְא הַנִּמְשָׁךְ מִן נְקֻדּוֹת הַכֶּסֶף. כִּי בִּזְמַן שֶׁרִבּוּי הַכֶּסֶף מָצוּי אֵצֶל בְּעָלָיו, אָז הוּא מוֹסִיף תַּאֲוָה עַל תַּאֲוָתוֹ, וְהוּא לְעוֹלָם עָנִי בְּדַעְתּוֹ. וְרֶמֶז לַדָּבָר כִּי אוֹתִיּוֹת עָנִי סְמוּכוֹת לְאוֹתִיּוֹת כֶּסֶף. וְדָבָר זֶה יִתְבָּאֵר עוֹד בְּפָסוּק ״כִּי פָרֻעַ הוּא״ (שמות לב, כה), עַיֵּן שָׁם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And it could be that because this abundance came from the spoils of Egypt and the spoils of the sea,** about which Solomon said, *We will make you golden ornaments with studs of silver* (Song of Songs 1:11). Rashi explains that *studs of silver* refers to the spoils of Egypt, and *golden ornaments* refers to the spoils of the sea. Therefore, these two types of atonement came: the red heifer comes to atone for the consequence, namely the golden calf made from this red gold, and these half-shekels of silver come to atone for the sin that resulted from the *studs of silver*, because when an abundance of silver is available to its owner, it increases desire upon desire, and he is always poor in his mind. This is hinted at by the fact that the letters of the word “poor” [*ani*] are adjacent to the letters of “silver” [*kesef*] in the Hebrew alphabet. This matter will be further explained in the verse *for it is unbridled* [ki *faru’a* hu], see there.


###### Kli Yakar on Exodus 30:23:1
[Kli Yakar on Exodus 30:23:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:23:1)

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

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And you, take for yourself fine spices.** Above in the portion of Tetzaveh, I wrote that anywhere something is attributed primarily and essentially to Moses, the phrase *and you* is used. In this manner, the phrase *and you* is also used for the anointing oil because it was made to anoint the Tabernacle and all its vessels, and Aaron and his sons, and all the High Priests and kings, as is mentioned in the tractate Horayot (11b). And they said there that the oil that Moses made lasts forever, as it says, *This shall be sacred anointing oil for Me throughout your generations*. All this alludes to what is said *And he chose the first portion for himself* (Deuteronomy 33:21), which is interpreted as referring to Moses, for he was the first and beginning of all prophets, priests, kings, and all forms of leadership — all were emanated from him. As our Sages said (Nedarim 38a), “The Holy One, blessed be He, only rests His Divine Presence on one who is strong, wise, wealthy, and humble, and all these qualities are derived from Moses.” That is to say, they all received their emanation from Moses. Therefore, they need to resemble him in his attributes, for he was “king in Jeshurun” and the head [*rosh*] of all spices, for to him belongs the right of firstness, and from him flows the lamp of prophecy and the lamp of leadership, as it says *I will prepare a lamp for My anointed* (Psalms 132:17).
Therefore, the weight of the spices was 500 and half of it was 50 and 200, corresponding to twice the numerical value of “*ner*” (lamp, which equals 250), because with him were found first two burning lamps. And from him, every lamp is kindled, yet he is not diminished, for Moses’s face was like the sun that illuminates the earth and those who dwell on it, yet it is not diminished and its light is constant and never lacking. So the Holy One, blessed be He, said, “If you want this anointing oil to endure, then you yourself, not through a messenger, shall take it for yourself,” for this quality is given to you that anything given through you endures forever like the sun before Me, just as the Torah given through you is eternal like the light of the sun. But Joshua’s face was like the moon, as he caused Israel to inherit the land, and this gift is not eternal but like the moon, which sometimes waxes and sometimes wanes. And therefore it says, *This shall be sacred anointing oil for Me throughout your generations*.


###### Kli Yakar on Exodus 30:34:1
[Kli Yakar on Exodus 30:34:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/30:34:1)

**קַח לְךָ סַמִּים וְגוֹ׳.** מָנָה הַחֶלְבְּנָה בֵּין סַמְמָנֵי הַקְּטֹרֶת לְלַמֵּד אוֹתָנוּ לְצָרֵף פּוֹשְׁעֵי יִשְׂרָאֵל בְּכָל תַּעֲנִית (כריתות ו:), וְטַעְמוֹ שֶׁל דָּבָר לְפִי שֶׁאִם לֹא הָיוּ פּוֹשְׁעֵי יִשְׂרָאֵל בִּכְלַל הַתַּעֲנִית, יֵשׁ לָחוּשׁ שֶׁלֹּא יִהְיֶה הַתַּעֲנִית מִצְוָה אֶלָּא עֲבֵרָה, וְלֹא הָיָה עוֹלֶה לְרָצוֹן. שֶׁהֲרֵי מָצִינוּ (תענית יא.) שֶׁנִּקְרָא הַנָּזִיר חוֹטֵא בַּעֲבוּר שֶׁהִזִּיר אֶת עַצְמוֹ מִן הַיַּיִן, אֲבָל אִם יֵשׁ בֵּינֵינוּ פּוֹשְׁעֵי יִשְׂרָאֵל, הֲרֵי עַל כָּל פָּנִים אָנוּ צְרִיכִין לְהִתְעַנּוֹת בַּעֲבוּרָם, כִּי כָּל יִשְׂרָאֵל עֲרֵבִים זֶה בְּעַד זֶה. וּבָזֶה מְיוּשָּׁב מְנָלָן לוֹמַר שֶׁצֵּרוּף הַחֶלְבְּנָה מוֹרֶה עַל צֵּרוּף הַפּוֹשְׁעִים בְּתַעֲנִית דַּוְקָא, וּמַה שֶּׁמְּנָאָם בֵּין סַמְמָנֵי הַקְּטֹרֶת דַּוְקָא, לְפִי שֶׁעַל יְדֵי הַצּוֹמוֹת וְהַתְּשׁוּבָה נַעֲשׂוּ הַזְּדוֹנוֹת לִזְכֻיּוֹת, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ ב) ״כִּי נִרְצָה עֲוֹנָהּ״, שֶׁגַּם הֶעָוֹן יַעֲלֶה לְרָצוֹן לְרֵיחַ נִיחוֹחַ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (סנהדרין לז.) ״כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ״, אֲפִלּוּ רֵקִים שֶׁבָּךְ מְלֵאִים מִצְווֹת כְּרִמּוֹן. וְקָשֶׁה עַל זֶה, אִם הֵם מְלֵאִים מִצְווֹת כְּרִמּוֹן, אִם כֵּן לָמָּה קְרָאָם רֵקִים? אֶלָּא וַדַּאי שֶׁעַל הַתְּשׁוּבָה דִּבְּרוּ זֶה, כִּי כָל פֹּעַל רֵיק שֶׁבָּהֶם, דְּהַיְנוּ הֶעָוֹן, מִמֶּנּוּ יִתְמַלְאוּ מִצְווֹת, כִּי הַזְּדוֹנוֹת וְהָרֵיקוֹת נַעֲשׂוּ כִּזְכֻיּוֹת, וְיַעֲלֶה גַּם הֶעָוֹן לְרֵיחַ נִיחוֹחַ כְּמוֹ הַמִּצְווֹת, דּוּגְמַת הַחֶלְבְּנָה הָעוֹלָה לְרֵיחַ נִיחוֹחַ כְּכָל שְׁאָר סַמָּנִים. וּמִכָּאן לָמְדוּ לוֹמַר שֶׁעִנְיָן זֶה מְרַמֵּז עַל הַתַּעֲנִית וְהַתְּשׁוּבָה, וְזֶה פֵּרוּשׁ יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Take for yourself spices, etc.** The galbanum is counted among the incense ingredients to teach us to include the sinners of Israel in every fast (Keritot 6b). The reason for this is that if the sinners of Israel were not included in the fast, there is concern that the fast would not be a commandment but rather a transgression, and it would not be accepted favorably. For we find (Ta’anit 11a) that a Nazirite is called a sinner because he abstained from wine. But if there are sinners among us, then we need to fast on their behalf because all of Israel are guarantors for one another.
This explains how we know that the inclusion of galbanum indicates the inclusion of sinners specifically in fasting, and why they counted them among the incense ingredients in particular. Because through fasting and repentance, deliberate sins are transformed into merits, as it is written *for her iniquity is pardoned* (Isaiah 40:2). Even the iniquity will be accepted favorably as a pleasant aroma. And our Sages said (Sanhedrin 37a) *Your temples are like a split pomegranate* — even the empty ones [*rekim*] among you are full of *mitzvot* like a pomegranate. This raises a difficulty: If they are full of *mitzvot* like a pomegranate, why call them empty? Rather, they must be speaking about repentance, because every empty deed of theirs, that is, the sin, from it they will be filled with *mitzvot*. For the deliberate sins and the emptiness become like merits, and even the sin will rise as a pleasant aroma like the *mitzvot*, similar to the galbanum which rises as a pleasant aroma like all the other ingredients. From here they learned to say that this matter alludes to fasting and repentance, and this is a precious interpretation.