## Kli Yakar on Exodus Chapter 31

###### Kli Yakar on Exodus 31:2:1
[Kli Yakar on Exodus 31:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/31:2:1)

**רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל.** רְאֵה בְּרוּחַ הַקֹּדֶשׁ שֶׁעָלֶיךָ כִּי בְצַלְאֵל הָגוּן לָזוֹ הַמְּלָאכָה, וְאַתָּה תֶּחֱזֶה בְּרוּחַ הַקֹּדֶשׁ שֶׁעָלֶיךָ. וּמִדְּקָאָמַר ״בְשֵׁם״, שְׁמַע מִנַּהּ שֶׁשְּׁמוֹ מוֹכִיחַ עָלָיו שֶׁהָיָה בְּצֵל אֵל. לְכָךְ אָמַר מֹשֶׁה בִּגְמַר מְלֶאכֶת הַמִּשְׁכָּן ״יוֹשֵׁב בְּסֵתֶר עֶלְיוֹן בְּצֵל שַׁדַּי יִתְלוֹנָן״ (תהלים צא, א), כִּי עוֹשֵׂי הַמְּלָאכָה בְּצֵל אֵל הָיוּ. וְזֶהוּ שֶׁמְּסַיֵּם וְאָמַר ״כְּכֹל אֲשֶׁר צִוִּיתִיךָ יַעֲשׂוּ״. לֹא אָמַר שֶׁיַּעֲשׂוּ כְּכֹל אֲשֶׁר תְּצַוֶּה לָהֶם, אֶלָּא יַעֲשׂוּ כְּכֹל אֲשֶׁר אָנֹכִי מְצַוֶּה אוֹתְךָ, אֶלָּא וַדַּאי שֶׁהָיוּ בְּצֵל אֵל. וְכֵן פֵּרֵשׁ רַשִׁ״י פָּרָשַׁת פְּקוּדֵי עַל פָּסוּק ״וּבְצַלְאֵל בֶּן אוּרִי עָשָׂה כְּכֹל אֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה״ (שמות לח, כב). וְתָמֵהַּ אֲנִי לָמָּה לֹא פֵּרַשׁ רַשִׁ״י זֶה עַל פָּסוּק ״כְּכֹל אֲשֶׁר צִוִּיתִיךָ יַעֲשׂוּ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Behold, I have called by name Bezalel.”** See through the divine spirit that is upon you that Bezalel is suitable for this work, and you shall perceive through the divine spirit that is upon you. And from the fact that it says *by name*, we learn that his name testifies about him, for he was “in the shadow of God” [which is what “Bezalel” means in Hebrew: “*b’tzel* El”]. Therefore, Moses said upon the completion of the Tabernacle’s construction, *He who dwells in the shelter of the Most High, in the shadow of the Almighty will he lodge*, because those who did the work were in the shadow of God. This is what is concluded with the words, *They shall make according to all that I have commanded you*. It does not say that they shall make according to all that you will command them, but rather they shall make according to all that I command you, which certainly means that they were in the shadow of God. Rashi also explained this in Parshat Pekudei on the verse *And Bezalel son of Uri made according to all that God commanded Moses*. And I wonder why Rashi did not explain this on the verse *They shall make according to all that I have commanded you*.


###### Kli Yakar on Exodus 31:13:1
[Kli Yakar on Exodus 31:13:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/31:13:1)

**וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ.** הוֹסִיף כָּאן מִלַּת ״וְאַתָּה״, לְפִי שֶׁיּוֹם הַשַּׁבָּת רָאוּי לְיַחֵס בְּעֶצֶם וְרִאשׁוֹנָה אֶל מֹשֶׁה, כִּי הוּא בָּחַר בְּמִצְרַיִם בְּיוֹם הַשַּׁבָּת כִּדְאִיתָא בַּמִּדְרָשׁ (שמות רבה א כח) וּבְנֹסַח הַתְּפִלָּה ״יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ״ כוּ׳. וְאָמַר ״אַךְ אֶת שַׁבְּתוֹתַי״, שְׁתַּיִם בְּמַשְׁמָע, לְפִי שֶׁהִזְכִּיר הַמִּשְׁכָּן וְכָל כֵּלָיו וְנֶאֱמַר (שמות כה ח) ״וְעָשׂוּ לִי מִקְדָּשׁ״. וּלְמַעְלָה אָמַר ״שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי״. וּבַיַּלְקוּט פָּרָשַׁת תְּרוּמָה מַסִּיק שֶׁכָּל מָקוֹם שֶׁנֶּאֱמַר בּוֹ לְשׁוֹן ״לִי״ הוּא קַיָּם לָעַד וּלְעוֹלְמֵי עוֹלָמִים, וַהֲרֵי עֵינֵינוּ הָרוֹאוֹת שֶׁלֹּא נִתְקַיְּמוּ לָעַד, כִּי הַמִּקְדָּשׁ חָרֵב וְהַשֶּׁמֶן אַיֵּה הוּא. עַל כֵּן אָמַר כְּמַטִּיל תְּנַאי בַּדָּבָר ״אַךְ אֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ״, וְעַל דֶּרֶךְ אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קיח:) ״אִלְמָלֵא שָׁמְרוּ יִשְׂרָאֵל שְׁתֵּי שַׁבָּתוֹת מִיָּד נִגְאָלִין״, שֶׁנֶּאֱמַר (ישעיהו נו ד) ״אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי״ כוּ׳. לְכָךְ אָמַר לְשׁוֹן ״אַךְ״ לוֹמַר אַךְ וְרַק בִּתְנַאי זֶה יִהְיֶה הַמִּשְׁכָּן וְהַשֶּׁמֶן קַיָּם לָעַד, אִם תִּשְׁמְרוּ שְׁתֵּי שַׁבָּתוֹת. וְיָכוֹל לִהְיוֹת שֶׁזֶּהוּ גַּם דַּעַת רַשִׁ״י שֶׁפֵּרֵשׁ שֶׁבָּא לְמַעֵט שַׁבָּת מִמְּלֶאכֶת הַמִּשְׁכָּן, כִּי לְפִי שֶׁקִּיּוּם הַמִּשְׁכָּן תָּלוּי בִּשְׁמִירַת הַשַּׁבָּת, אִם כֵּן וַדַּאי הַשַּׁבָּת גָּדוֹל מִן מְלֶאכֶת הַמִּשְׁכָּן, לְפִיכָךְ אֵין רָאוּי שֶׁתִּדְחֶה מְלֶאכֶת מִשְׁכָּן אֶת הַשַּׁבָּת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And you, speak to the children of Israel, saying: However, you shall keep My Sabbaths.** Here it added the word *and you* because the Sabbath day is appropriately attributed primarily and firstly to Moses, as he chose the Sabbath day in Egypt, as is found in the Midrash (Shemot Rabbah 1:28) and in the prayer text *Moses rejoiced in the gift of his portion*, etc.
And He said *However, you shall keep My Sabbaths* — implying two [Sabbaths] — because He mentioned the Tabernacle and all its vessels, and it is stated (Exodus 25:8) *And they shall make Me a sanctuary*. And above it says, *It shall be a holy anointing oil to Me*. And in the Yalkut, Parashat Terumah, it concludes that everywhere the expression “to Me” is used, it exists forever and for all eternity. Yet our eyes see that they [the Tabernacle and its vessels] did not endure forever, for the Temple was destroyed, and where is the oil?
Therefore, He speaks as if placing a condition: *However, you shall keep My Sabbaths*, in the way our Sages said (Shabbat 118b): “If Israel would observe two Sabbaths, they would be immediately redeemed,” as it says (Isaiah 56:4), *Who keep My Sabbaths*, etc. That is why He uses the term *However* — to say that only and exclusively on this condition will the Tabernacle and the oil endure forever: if you observe two Sabbaths.
And it is possible that this is also Rashi’s intention when he explained that this comes to exclude the Sabbath from the work of the Tabernacle. For since the endurance of the Tabernacle depends on the observance of the Sabbath, the Sabbath is certainly greater than the work of the Tabernacle. Therefore, it is not appropriate for the work of the Tabernacle to override the Sabbath.


###### Kli Yakar on Exodus 31:13:2
[Kli Yakar on Exodus 31:13:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/31:13:2)

וְטַעַם לִשְׁתֵּי שַׁבָּתוֹת דַּוְקָא הוּא, לְפִי שֶׁהַשַּׁבָּת יֵשׁ לוֹ שְׁתֵּי בְּחִינוֹת. הָאַחַת הוּא לְזֵכֶר חִדּוּשׁ הָעוֹלָם, וְהוּא הַנִּקְרָא שַׁבָּת בְּרֵאשִׁית. הַשְּׁנִיָּה הוּא שַׁבָּת שֶׁלֶּעָתִיד, הַמּוֹרָה עַל הָעוֹלָם הַבָּא, יוֹם שֶׁכֻּלּוֹ שַׁבָּת, וְעַל זֶה הִסְכִּימוּ הַמְפָרְשִׁים. וְנִרְאֶה לִי לְהָבִיא רְאָיָה מִמַּה שֶׁמַּסִּיק בַּיַּלְקוּט פָּרָשָׁה זוֹ: רַבִּי נָתָן אוֹמֵר, מִנַּיִן אַתָּה אוֹמֵר שֶׁכָּל מִי שֶׁמְּשַׁמֵּר אֶת הַשַּׁבָּת כְּתִקְנָהּ, מַעֲלִין עָלָיו כְּאִלּוּ שָׁמַר כָּל הַשַּׁבָּתוֹת מִיּוֹם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמוֹ עַד שֶׁיִּחְיוּ הַמֵּתִים, שֶׁנֶּאֱמַר ״וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת״ וְגוֹ׳. וְכָל מַשְׂכִּיל יִשְׁתּוֹמֵם עַל הַמַּרְאֶה, מֵהֵיכָן לָמַד רַבִּי נָתָן לוֹמַר שֶׁיֵּשׁ כָּאן רֶמֶז לְשַׁבָּת שֶׁל יוֹם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמוֹ, וּלְשַׁבָּת שֶׁל תְּחִיַּת הַמֵּתִים? אֶלָּא וַדַּאי שֶׁקָּשֶׁה לוֹ לָמָּה נֶאֱמַר תְּחִלָּה ״שַׁבְּתוֹתַי״, וְאַחַר כָּךְ הִזְכִּיר ״הַשַּׁבָּת״. וְעוֹד, שֶׁכָּל הַפָּרָשָׁה מְדַבֶּרֶת בִּלְשׁוֹן נוֹכֵחַ ״וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת״, וְאַחַר כָּךְ נֶאֱמַר בִּלְשׁוֹן נִסְתָּר ״וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת״. וְעוֹד, שֶׁנֶּאֱמַר בְּפַעֲמַיִם ״כִּי אוֹת הִיא״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The reason for specifically two Sabbaths is,** because the Sabbath has two aspects. The first one is to commemorate the creation of the world, and this is called the Sabbath of Creation. The second one is the future Sabbath, which indicates the World to Come, a day that is entirely Sabbath, and on this the commentators have agreed.
It seems to me that we can bring a proof from what is concluded in the Yalkut [Shimoni] in this section: Rabbi Natan says, “From where do you say that whoever observes the Sabbath properly is considered as if he observed all the Sabbaths from the day the Holy One, Blessed be He, created His world until the resurrection of the dead? As it is said, *And the children of Israel shall keep the Sabbath, etc.*”
Any intelligent person would be astonished at this sight: from where did Rabbi Natan learn to say that there is a hint here to the Sabbath of the day when the Holy One, Blessed be He, created His world, and to the Sabbath of the resurrection of the dead? But certainly, he found it difficult to understand why it first says *My Sabbaths* [plural] and afterward mentions *the Sabbath* [singular].
Furthermore, the entire passage speaks in second person, *You shall keep the Sabbath*, but afterward it is stated in third person, *And the children of Israel shall keep the Sabbath*. Additionally, the phrase *for it is a sign* is stated twice.


###### Kli Yakar on Exodus 31:13:3
[Kli Yakar on Exodus 31:13:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/31:13:3)

אֶלָּא לְפִי שֶׁכָּל פְּסוּקִים רִאשׁוֹנִים עַד ״וְשָׁמְרוּ״. הַכֹּל מְדַבֵּר בְּשַׁבָּת בְּרֵאשִׁית, וְקָאֵי עַל מַה שֶּׁנֶּאֱמַר ״אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ״, וְאַחַר כָּךְ פֵּרֵשׁ מָה הֵם שְׁתֵּי שַׁבָּתוֹת אֵלּוּ, וְאָמַר תְּחִלָּה עַל שַׁבָּת בְּרֵאשִׁית ״כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם״ — הִקְדִּים הָאוֹת לְמַאֲמַר ״בֵּינִי וּבֵינֵיכֶם״, כִּי שַׁבָּת בְּרֵאשִׁית קָדַם אֶל הַצִּוּוּי לִבְנֵי יִשְׂרָאֵל, וְאָמַר ״לָדַעַת כִּי אֲנִי ה׳ מְקַדִּשְׁכֶם״, כִּי הוּא בָּא לְזֵכֶר חִדּוּשׁ הָעוֹלָם וְהוּא מוֹפֵת עַל מְחַדְּשׁוֹ, וְזֶהוּ ״לָדַעַת כִּי אֲנִי ה׳״, וְעָלָיו אָמַר ״וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת״ — עַל שַׁבָּת בְּרֵאשִׁית עַד סוֹף הָעִנְיָן. וְאַחַר כָּךְ מִן ״וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת״ הִתְחִיל בְּשַׁבָּת שֶׁלֶּעָתִיד, יוֹם שֶׁכֻּלּוֹ שַׁבָּת, הַנִּסְתָּר וְ״עַיִן לֹא רָאָתָה״ וְגוֹ׳. עַל כֵּן נֶאֱמַר הַצִּוּוּי גַּם כֵּן בִּלְשׁוֹן נִסְתָּר, וְאָמַר ״לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם״. הִזְכִּיר בּוֹ לְשׁוֹן עֲשִׂיָּה, כִּי עַל שְׂכַר הָעוֹלָם הַבָּא נֶאֱמַר (תהלים לא כ) ״מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ פָּעַלְתָּ לַחוֹסִים בָּךְ״. כָּךְ אָמַר כָּאן ״וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת״ — כְּדֵי שֶׁבִּשְׁמִירָה זוֹ יִגְרְמוּ לַעֲשׂוֹת אֶת הַשַּׁבָּת, שֶׁיִּפְעֹל וְיַעֲשֶׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הַשָּׂכָר שֶׁל יוֹם שֶׁכֻּלּוֹ שַׁבָּת ״לְדֹרֹתָם בְּרִית עוֹלָם״, וְהוּא הַבְּרִית אֶל הָעוֹלָם הַבָּא. וְהִקְדִּים כָּאן ״בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל״, וְאַחַר כָּךְ הִזְכִּיר ״אוֹת הִיא לְעֹלָם״, כִּי הַצִּוּוּי קָדַם אֶל הַדָּבָר אֲשֶׁר עָלָיו מוֹרֶה הָאוֹת. וּמִכָּל אֵלּוּ הַדִּקְדּוּקִים לָמַד רַבִּי נָתָן לְהָנִיחַ שְׁנֵי גְּבוּלִים אֵלּוּ מִיּוֹם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמוֹ כוּ׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
But according to the interpretation that all the first verses until *and they shall keep* are speaking about the Sabbath of Creation, it follows what was said, *But my Sabbaths you shall keep*, and afterwards it explains what these two Sabbaths are. It first mentions the Sabbath of Creation: *for it is a sign between Me and you* — it places the sign before the statement *between Me and you* because the Sabbath of Creation preceded the commandment to the children of Israel. And it says, *to know that I am the Lord who sanctifies you*, because it comes to commemorate the renewal of the world, and it is a proof of its Creator. This is the meaning of *to know that I am the Lord*. And concerning this it says, *And you shall keep the Sabbath* — referring to the Sabbath of Creation until the end of the matter.
And then, from *And the children of Israel shall keep the Sabbath*, it begins discussing the future Sabbath — the day that is entirely Sabbath, which is hidden and *no eye has seen* etc. Therefore, the commandment is also stated in hidden language [third person, which is referred to as hidden to express that the object of the speech is not present], saying *to make the Sabbath throughout their generations, an everlasting covenant*. It mentions the language of “making” because regarding the reward of the World to Come it is said *How great is Your goodness that You have stored up for those who fear You, that You have worked for those who take refuge in You* (Psalms 31:20). Similarly, it says here, *And the children of Israel shall keep the Sabbath* — so that through this observance they will cause *the making of the Sabbath*, meaning that the Holy One, blessed be He, will work and make for them the reward of the day that is entirely Sabbath *throughout their generations, an everlasting covenant*. This is the covenant of the World to Come.
Here, it places “between Me and the children of Israel” first, and only afterwards mentions *it is a sign forever*, because the commandment preceded the matter which the sign indicates. And from all these precise interpretations, Rabbi Nathan learned to establish these two boundaries, from the day that the Holy One, blessed be He, created His world, etc.


###### Kli Yakar on Exodus 31:18:1
[Kli Yakar on Exodus 31:18:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/31:18:1)

**וַיִּתֵּן אֶל מֹשֶׁה כְּכַלֹּתוֹ.** פֵּירֵשׁ רַשִׁ״י: כְּכַלֹּתוֹ חָסֵר כְּתִיב, שֶׁנִּמְסְרָה לוֹ תּוֹרָה בְּמַתָּנָה כְּכַלָּה לְחָתָן, וְהַכַּלָּה מְקֻשֶּׁטֶת בְּעֶשְׂרִים וְאַרְבָּעָה מִינֵי קִשּׁוּטִים כוּ׳. וְסָמַךְ זֶה לְמַעֲשֵׂה הָעֵגֶל מִפְּנֵי שְׁנֵי דְּבָרִים: הָאֶחָד הוּא, שֶׁמַּסִּיק בְּרַבָּתִי שֶׁבִּזְכוּת שֶׁתָּלָה אַהֲרֹן סִרְחוֹן הָעֵגֶל בְּעַצְמוֹ וְלֹא בְּיִשְׂרָאֵל, עַל כֵּן זָכָה אֶל עֶשְׂרִים וְאַרְבַּע מַתְּנוֹת כְּהֻנָּה. וּלְפִי זֶה רָצָה הַכָּתוּב לִתֵּן טַעַם לָמָּה נִתְּנוּ לוֹ דַּוְקָא עֶשְׂרִים וְאַרְבַּע מַתְּנוֹת כְּהֻנָּה, אֶלָּא לְפִי שֶׁכָּל עֶשְׂרִים וְאַרְבָּעָה סְפָרִים כְּלוּלִים בְּלוּחוֹת הַבְּרִית, וְהָעֵגֶל גָּרַם שְׁבִירַת הַלּוּחוֹת וּבִטּוּל כָּל עֶשְׂרִים וְאַרְבָּעָה סְפָרִים, וּלְפִי שֶׁתָּלָה בְּעַצְמוֹ וְלָקַח עֶשְׂרִים וְאַרְבָּעָה עֳנָשִׁים מִיִּשְׂרָאֵל, עַל כֵּן דִּין הוּא שֶׁלְּעֻמַּת זֶה יִתְּנוּ לוֹ יִשְׂרָאֵל עֶשְׂרִים וְאַרְבַּע מַתְּנוֹת כְּהֻנָּה. טַעַם שֵׁנִי הוּא, לְפִי שֶׁמַּסִּיק (סנהדרין קב.) אֵין לְךָ פֻּרְעָנוּת שֶׁאֵין בּוֹ מֵעֶשְׂרִים וְאַרְבָּעָה מֵהֶכְרֵעַ לִיטְרָא מֵעֵגֶל הָרִאשׁוֹן. וְנִרְאֶה שֶׁלְּכָךְ עָשׂוּ שִׁעוּר מִן מִסְפַּר עֶשְׂרִים וְאַרְבָּעָה, לְפִי שֶׁמַּסִּיק שָׁם, אָמַר רַבִּי חֲנִינָא: לְאַחַר עֶשְׂרִים וְאַרְבָּעָה דּוֹרוֹת נִגְבָּה פָּסוּק זֶה, שֶׁנֶּאֱמַר (יחזקאל ט, א) ״קָרְבוּ פְּקֻדּוֹת הָעִיר״. שְׁמַע מִנַּהּ שֶׁרָצָה ה׳ לַחֲלֹק הָעֹנֶשׁ עַל עֶשְׂרִים וְאַרְבָּעָה חֲלָקִים, וּבַעֲבוּר שֶׁתָּלָה אַהֲרֹן בְּעַצְמוֹ, כְּנֶגֶד זֶה יִתְּנוּ לוֹ עֶשְׂרִים וְאַרְבַּע מַתְּנוֹת כְּהֻנָּה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And He gave to Moses when He had finished.”** Rashi explains *ככלתו* [when He had finished] is written without a vav [deficient spelling], indicating that the Torah was given to him as a gift like a bride [kallah] to a groom, and the bride is adorned with 24 types of ornaments, etc. And this verse is placed adjacent to the incident of the Golden Calf for two reasons: The first is, as concluded in the Midrash Rabbah, that because Aaron attributed the sin of the Golden Calf to himself and not to Israel, he merited the 24 priestly gifts. According to this, the verse wishes to provide a reason why specifically 24 priestly gifts were given to him: because all 24 books [of the Bible] are included in the Tablets of the Covenant, and the [Golden] Calf caused the breaking of the Tablets and the nullification of all 24 books. And because he took the blame upon himself and took 24 punishments for Israel, it is therefore just that, in return, Israel should give him 24 priestly gifts. The second reason is, as concluded (in Sanhedrin 102a), that there is no punishment that does not contain some portion from the sin of the first [Golden] Calf. And it appears that the measurement was set at the number 24 because it says there that Rabbi Chanina said that after 24 generations, this verse was fulfilled, as it is said *Let the punishments of the city draw near* (Ezekiel 9:1). From this we learn that God wanted to divide the punishment into 24 parts, and because Aaron took the blame upon himself, in return they gave him 24 priestly gifts.