## Kli Yakar on Exodus Chapter 33

###### Kli Yakar on Exodus 33:4:1
[Kli Yakar on Exodus 33:4:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:4:1)

**וְלֹא שָׁתוּ אִישׁ עֶדְיוֹ עָלָיו.** יֵשׁ מַקְשִׁים, אַחַר שֶׁמֵּעַצְמָם לֹא שָׁתוּ עֶדְיָם עֲלֵיהֶם, מַהוּ זֶה שֶׁחָזַר וְאָמַר **וְעַתָּה הוֹרֵד עֶדְיְךָ מֵעָלֶיךָ**? וְנִרְאֶה לִי שֶׁהָיוּ כָּאן שְׁנֵי מִינֵי עֲדִי: הָאֶחָד הוּא סְתָם עֲדִי, חָח וָנֶזֶם וַחֲלִי שֶׁהָיוּ מִתְקַשְּׁטִים בָּהֶם. הַשֵּׁנִי הוּא אוֹתָן הַכְּתָרִים שֶׁנִּתְּנוּ לָהֶם בְּחֹרֵב עַל אָמְרָם **נַעֲשֶׂה וְנִשְׁמָע**. וּבַפַּעַם הָרִאשׁוֹן, כְּשֶׁשָּׁמְעוּ הַדָּבָר הַזֶּה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא **כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ**, וַהֲרֵי הֵם כִּמְנֻדִּים לַשָּׁמַיִם, עַל כֵּן **וַיִּתְאַבָּלוּ וְלֹא שָׁתוּ אִישׁ עֶדְיוֹ**. מִדְּקָאָמַר **אִישׁ עֶדְיוֹ** וְלֹא אָמַר **בְּנֵי יִשְׂרָאֵל** כְּמוֹ שֶׁנֶּאֱמַר אַחַר כָּךְ **וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל**, שְׁמַע מִנַּהּ שֶׁמְּדַבֵּר בַּעֲדִי הַמְיוּחָד לְכָל אִישׁ וְאִישׁ לְפִי עָשְׁרוֹ, הֶעָשִׁיר יַרְבֶּה וְהַדַּל יַמְעִיט. וְקִבְּלוּ עֲלֵיהֶם תְּשׁוּבָה בַּעֲבוּר הַחֵטְא הַנִּמְשָׁךְ מִן הָעֲדִי, כְּמוֹ שֶׁנֶּאֱמַר **וַיִּתְפָּרְקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב** וְגוֹ׳. אֲבָל אוֹתָן שְׁנֵי כְּתָרִים שֶׁקִּבְּלוּ בְּחֹרֵב לֹא פָּרְקוּ, כִּי הָיָה נִרְאֶה לָהֶם כִּפְרִיקַת עוֹל הַתּוֹרָה, כְּאִלּוּ אָמְרוּ אֵין לָנוּ חֵלֶק בַּתּוֹרָה וּבְכִתְרָהּ. עַל כֵּן נֶאֱמַר לָהֶם שֵׁנִית **וְעַתָּה הוֹרֵד עֶדְיְךָ מֵעָלֶיךָ**, אֲפִלּוּ אוֹתָן שְׁנֵי כְּתָרִים, וְעַל זֶה נֶאֱמַר **וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב**, אוֹתוֹ עֲדִי הַנִּתָּן לָהֶם בְּהַר חוֹרֵב. וְאָמַר כָּאן **בְּנֵי יִשְׂרָאֵל** וְלֹא אָמַר **אִישׁ עֶדְיוֹ**, לְפִי שֶׁכָּל יִשְׂרָאֵל הָיוּ שָׁוִים בּוֹ כֶּעָשִׁיר כַּהֵלֶךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And no man put his jewels on himself.** Some raise a difficulty: If they themselves did not put their jewels on themselves, why did He then say again *Now remove your jewels from upon you*? It seems to me that there were two types of jewels here. The first is the general jewels — rings, nose rings, and ornaments that they would adorn themselves with. The second is those crowns that were given to them at Horeb when they said *We will do and we will hear*. And in the first instance, when they heard this thing that the Holy One, blessed be He, said *For I will not go up in your midst*, they were like those who are excommunicated from Heaven, therefore *they mourned and no man put his jewels*. From the phrase *[no] man his jewel*, and it did not say, “the Children of Israel,” we can infer that it is speaking about jewels specific to each individual according to his wealth — the rich would have more and the poor would have less, and they accepted upon themselves repentance for the sin that stemmed from the jewels, as it says *and all the people removed the golden nose rings, etc.* But those two crowns that they received at Horeb, they did not remove, because it would appear to them like removing the yoke of the Torah, as if they were saying “we have no portion in the Torah and its crown.” Therefore, they were told a second time *Now remove your jewels from upon you*, even those two crowns, and about this it says *the children of Israel stripped themselves of their jewels from Mount Horeb*. That jewel that was given to them at Mount Horeb, and here it says *the children of Israel* and not “[no] man his jewels,” because all of Israel were equal in it, the rich and the traveler alike.


###### Kli Yakar on Exodus 33:4:2
[Kli Yakar on Exodus 33:4:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:4:2)

וּמַהֲרִי״א פֵּרֵשׁ, שֶׁהָאָדָם יֵשׁ לוֹ הַרְבֵּה מִינֵי עֲדִי, וְהָיוּ קְצָתָם עֲלֵיהֶם וּקְצָתָם לֹא הָיוּ עֲלֵיהֶם. וּמִתְּחִלָּה לֹא שָׁתוּ עֲלֵיהֶם עֲדָיִים שֶׁלֹּא הָיוּ עֲדַיִן עֲלֵיהֶם, אֲבָל אוֹתָן שֶׁהָיוּ עֲלֵיהֶם כְּבָר לֹא הוֹרִידוּ. לְכָךְ נֶאֱמַר ״וְעַתָּה הוֹרֵד עֶדְיְךָ״ – אֲפִלּוּ זֶהוּ שֶׁכְּבָר עָלֶיךָ. וְגַם לְפֵרוּשֵׁנוּ מְיֻשָּׁב לָמָּה הִזְכִּיר לְשׁוֹן הוֹרָדָה בְּפַעַם הַשֵּׁנִי וְלֹא בָּרִאשׁוֹן, לְפִי שֶׁהָעֲדִי שֶׁל הַר חוֹרֵב הָיָה תָּמִיד עֲלֵיהֶם, מַה שֶּׁאֵין כֵּן בִּסְתָם עֲדִי.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the Abarbanel explained,** that a person has many types of ornaments, and some of them were upon them and some were not upon them. Initially, they did not put on ornaments that were not yet upon them, but those that were already upon them, they did not remove. Therefore it says *And now remove your ornament* — even that which is already upon you. And according to our explanation as well, it fits why the language of “removal” is mentioned the second time and not the first, because the ornament from Mount Horeb was always upon them, which is not the case with ordinary ornaments.


###### Kli Yakar on Exodus 33:12:1
[Kli Yakar on Exodus 33:12:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:12:1)

**רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת הָעָם הַזֶּה וְגוֹ׳.** זוֹ פָּרָשָׁה חֲמוּרָה שֶׁבַּתּוֹרָה, אֲשֶׁר בָּהּ יָצְאוּ כָּל הַמְפָרְשִׁים לִלְקֹט וְלֹא מָצְאוּ בֵּאוּר מַסְפִּיק מַה זֶּה הָיָה מְבֻקָּשׁוֹ שֶׁל מֹשֶׁה, מִלְּבַד כַּמָּה סְפֵקוֹת הַנּוֹפְלִים בִּלְשׁוֹן הַוִּכּוּחַ שֶׁהָיָה לְמֹשֶׁה עִם הַקָּדוֹשׁ בָּרוּךְ הוּא. אֵין אֲנִי גּוֹזֵר וְאוֹמֵר שֶׁדַּעְתִּי הַנְּכוֹנָה מִכֻּלָּם, חָלִילָה, אֶלָּא אוֹמֵר אֲנִי: מֵאַחַר שֶׁאֵין הַמְפָרְשִׁים עַל דֶּרֶךְ אֶחָד וְכָל אֶחָד סוֹתֵר דִּבְרֵי חֲבֵרוֹ וּמַרְבֶּה עָלָיו חֲבִילוֹת הַשָּׂגוֹת, מִכָּל מָקוֹם הָעִנְיָנִים שֶׁהִנִּיחוּ אֲמִתִּיִּים מִצַּד עַצְמָם, אַף אִם אֵינָן שׁוֹמְרִים תְּמוּנַת הַלָּשׁוֹן, אֶעֱנֶה גַּם אֲנִי חֶלְקִי וְאוֹמַר: לְפִי שֶׁמָּצִינוּ לְמַעְלָה עִנְיָן כָּפוּל, כִּי מִתְּחִלָּה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה ״וְעַתָּה לֵךְ נְחֵה אֶת הָעָם״, וְאַחַר כָּךְ חָזַר וְאָמַר ״לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם״, וּמִלְּבַד הַכֶּפֶל יֵשׁ כַּמָּה שִׁנּוּיִים בַּלָּשׁוֹן: הֵן מִלְּשׁוֹן ״נְחֵה״ לְ״עֲלֵה״, הֵן אָמְרוֹ ״אַתָּה וְהָעָם״, הֵן מַה שֶּׁהוֹסִיף בַּשֵּׁנִי לוֹמַר ״אֲשֶׁר הֶעֱלִיתָ מֵאֶרֶץ מִצְרַיִם״, וְזוּלַת זֶה הַרְבֵּה שִׁנּוּי לָשׁוֹן. וּבְעִנְיַן שְׁלִיחוּת הַמַּלְאָךְ אָמַר תְּחִלָּה ״הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ״, וְאַחַר כָּךְ אָמַר ״וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Behold, You say to me, “Bring up this people, etc.”** This is one of the most difficult portions in the Torah, where all the commentators have gone out to gather but have not found a sufficient explanation of what Moses was seeking, besides the many questions that arise in the language of the debate between Moses and the Holy One, Blessed be He. I do not decree and say that my opinion is correct above all others, heaven forbid. Rather, I say that since the commentators are not of one opinion, and each one contradicts his fellow and piles upon him bundles of objections, nevertheless, the ideas they established are true in themselves, even if they do not preserve the exact form of the language. I too will answer with my portion and say:
As above we have found a repeated matter, for initially the Holy One, Blessed be He, said to Moses, *Now go, lead the people*, and afterward He repeated and said, *Go, ascend from here, you and the people*. Beyond the repetition, there are several changes in the language: from *lead* to *ascend*, the phrase *you and the people*, the addition in the second instance of *whom you brought up from the land of Egypt*, and many other variations in language. And regarding the sending of the angel, He first said, *Behold, My angel shall go before you*, and afterward He said, *I will send before you an angel*.


###### Kli Yakar on Exodus 33:12:2
[Kli Yakar on Exodus 33:12:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:12:2)

מֵהֶכְרֵחַ כָּל הַדִּקְדּוּקִים הַלָּלוּ קָרוֹב לִשְׁמֹעַ, כִּי בְּמַעֲשֵׂה הָעֵגֶל הָיָה הָעֵרֶב רַב מְקוֹר אֶל הַחֵטְא, וְיִשְׂרָאֵל נִמְשְׁכוּ אַחֲרֵיהֶם. וּמֹשֶׁה בִּתְפִלָּתוֹ עָשָׂה שְׁתֵּי חֲלֻקּוֹת, וְהִתְפַּלֵּל תְּחִלָּה עַל בְּנֵי יִשְׂרָאֵל שֶׁלֹּא הָיְתָה אַשְׁמָתָם כָּל כָּךְ גְּדוֹלָה, וְאַחַר כָּךְ הִתְפַּלֵּל גַּם בְּעַד הָעֵרֶב רַב, כַּמְבֹאָר לְמַעְלָה בְּפָרָשַׁת הָעֵגֶל. וּלְעֻמַּת זֶה כְּשֶׁנֶּעְתַּר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, נֶעְתַּר תְּחִלָּה עַל בְּנֵי יִשְׂרָאֵל לְבִלְתִּי הַשְׁחִיתָם, וַעֲלֵיהֶם אָמַר **וְעַתָּה לֵךְ נְחֵה אֶת הָעָם**, כִּי לְשׁוֹן ״נְחֵה״ מוֹרָה שֶׁיַּנְחֵם בְּנַחַת וְשׁוּבָה, וּקְרָאָם **הָעָם** דֶּרֶךְ קְנָס לְפִי שֶׁנִּתְפַּתּוּ אֶל הָעֵרֶב רַב. וְאָמַר **אֶל אֲשֶׁר דִּבַּרְתִּי לָךְ**, כִּי רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיֵּם שְׁבוּעָתוֹ בְּמֹשֶׁה וְאָמַר **וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל**, וְהַיְינוּ לִתֵּן הָאָרֶץ לְזַרְעוֹ שֶׁל מֹשֶׁה, כְּאִלּוּ דִּבֵּר לְקַיֵּם הַבְטָחָתוֹ לוֹ לְמֹשֶׁה. וְעַכְשָׁיו חָזַר וְאָמַר כִּי אוֹתוֹ יִעוּד שֶׁדִּבַּרְתִּי לַעֲשׂוֹת לְךָ הִנְנִי מַחֲזִירוֹ לְיִשְׂרָאֵל, וְזֶהוּ שֶׁאָמַר **אֶל אֲשֶׁר דִּבַּרְתִּי לָךְ**. וּלְפִי שֶׁכָּל מַלְאֲכֵי רַחֲמִים שֶׁל מַעְלָה כְּבָר הֵמָּה מוּכָנִים מִימוֹת הָאָבוֹת לִשְׁמֹר בַּדֶּרֶךְ אֶת זֶרַע אַבְרָהָם יִצְחָק וְיַעֲקֹב, עַל כֵּן אָמַר **הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ**, אֵין צֹרֶךְ לִשְׁלֹחַ מַלְאָךְ אַחֵר כִּי כְּבָר יֵשׁ מַלְאָךְ מוּכָן לְכָךְ. וְעַל יִשְׂרָאֵל אָמַר **וּבְיוֹם פָּקְדִי וּפָקַדְתִּי עֲלֵיהֶם** וְגוֹ׳, לְהִפָּרַע מֵהֶם מְעַט מְעַט.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**From the necessity of all these precise inferences, it is reasonable to understand,** that in the matter of the Golden Calf, the mixed multitude was the source of the sin, and Israel was drawn after them. Moses in his prayer distinguished between the two sections: he first prayed for the children of Israel, whose guilt was not so great, and afterward he also prayed for the mixed multitude, as explained above in the section about the Golden Calf. Correspondingly, when the Holy One, blessed be He, responded to him, He first responded regarding the children of Israel not to destroy them, and concerning them He said, *And now, go lead the people*. For the expression *lead* indicates that he should lead them with gentleness and tranquility. And He called them *the people* as a penalty because they were seduced by the mixed multitude.
And He said, *to the place of which I have spoken to you*. For the Holy One, blessed be He, wanted to fulfill His oath to Moses, and said, *I will make of you a great nation*. That is, to give the land to Moses’s descendants as if He had spoken to fulfill His promise to Moses himself. And now He returned and said that the destiny which He had spoken to make for Moses, He was now returning to Israel, and this is what is meant by *to the place of which I have spoken to you*.
And because all the angels of mercy above are already prepared from the days of the forefathers to guard the descendants of Abraham, Isaac, and Jacob on the way, therefore He said, *Behold, My angel shall go before you* — there is no need to send another angel because there is already an angel prepared for this. And concerning Israel He said, *Nevertheless, on the day when I visit, I will visit their sin upon them*, to punish them little by little.


###### Kli Yakar on Exodus 33:12:3
[Kli Yakar on Exodus 33:12:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:12:3)

אֲבָל עַל הָעֵרֶב רַב אָמַר, ״וַיִּגֹּף ה׳ אֶת הָעָם עַל אֲשֶׁר עָשׂוּ אֶת הָעֵגֶל״, כִּי כְּבָר אָמַרְנוּ שֶׁיִּשְׂרָאֵל לֹא יָדַע וְלֹא הִתְבּוֹנֵן בְּתַחְבּוּלוֹת הָעֵרֶב רַב, וְ״יָדַע שׁוֹר קֹנֵהוּ״ – אֵלּוּ הָעֵרֶב רַב, כִּדְאִיתָא בַּמִּדְרָשׁ (עיין ויק״ר כז ח). וְאַחַר כָּךְ נִחַם ה׳ עַל הָרָעָה גַּם עַל הָעֵרֶב רַב, וְאָמַר ״לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֶעֱלִיתָ מֵאֶרֶץ מִצְרָיִם״. כִּי יָדוּעַ שֶׁמֹּשֶׁה לֹא נִמְלַךְ בַּגְּבוּרָה, וּמֵעַצְמוֹ הֶעֱלָם מֹשֶׁה, וְלֹא הִזְכִּיר לְשׁוֹן נְחֵה הַמּוֹרָה עַל הֲנָחָה וְשׁוּבָה, אֶלָּא ״עֲלֵה מִזֶּה אַתָּה וְהָעָם״, רְצוֹנוֹ לוֹמַר: אַתָּה עֲלֵה וְהַעַל גַּם אוֹתָם בְּעַל כׇּרְחָם, יַעַן כִּי הֵמָּה בּוֹחֲרִים תָּמִיד לָשׁוּב לִמְקוֹרָם מִצְרַיְמָה. וְאָמַר ״אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם״ וְגוֹ׳, לֹא אָמַר סְתָם לַאֲבוֹתָם, כִּי הָעֵרֶב רַב לֹא מִזַּרְעָם הֵמָּה. וּמַה שֶּׁאָמַר ״אֲשֶׁר נִשְׁבַּעְתִּי״ וְגוֹ׳, לוֹמַר לְךָ: אַף עַל פִּי שֶׁנִּשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה, וְהֵמָּה לֹא מִזַּרְעָם, וְאִם כֵּן אֵין אֲנִי חַיָּב לַהֲבִיאָם אֶל הָאָרֶץ מִצַּד הַשְּׁבוּעָה וּבְרִית אָבוֹת, מִכׇּל מָקוֹם אֲבִיאֵם שָׁמָּה לִכְבוֹדְךָ, מֵאַחַר שֶׁאַתָּה קִבַּלְתָּ אוֹתָם, כְּמוֹ שֶׁכָּתוּב ״אֲשֶׁר הֶעֱלִיתָ״ וְגוֹ׳. ״וְשָׁלַחְתִּי מַלְאָךְ לְפָנֶיךָ״, כִּי אֵין לָהֶם מַלְאָכִים מוּכָנִים מִימֵי אֲבוֹתָם, עַל כֵּן אֲנִי צָרִיךְ לְצַוּוֹת עֲלֵיהֶם מַלְאָךְ שֶׁיִּשְׁמְרֵם בַּדֶּרֶךְ, אוֹ מַלְאָךְ אַחֵר, אוֹ לְצַוּוֹת עֲלֵיהֶם לָזֶה הַמַּלְאָךְ הַהוֹלֵךְ בַּעֲבוּר יִשְׂרָאֵל. וּמַה שֶּׁאָמַר ״כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ״ וְגוֹ׳, הַיְינוּ בַּעֲבוּר הָעֵרֶב רַב, כִּי עַם קְשֵׁה עֹרֶף הוּא, עַל כֵּן אֵין אֲנִי רוֹצֶה לֵילֵךְ בְּקִרְבָּם. וּבַהֲדֵי הוּצָא לָקֵי כְּרָבָא (בבא קמא צב.), כִּי הֵמָּה סִבָּה שֶׁלֹּא אֵלֵךְ בְּעַצְמִי גַּם עִמְּךָ וְעִם יִשְׂרָאֵל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**But regarding the mixed multitude he said,** *And the Lord struck the people because they made the calf* for we have already said that Israel did not know and did not understand the schemes of the mixed multitude, and *the ox knows its owner* — these are the mixed multitude, as it is in the Midrash. (See Leviticus Rabbah 27:8) And afterward, God reconsidered the evil [decree] also regarding the mixed multitude and said, *Go, ascend from here, you and the people whom you brought up from the land of Egypt.* For it is known that Moses did not consult with the Divine Might and Moses brought them up on his own initiative, and He did not mention the term “lead” which indicates gentleness and tranquility, but rather *ascend from here, you and the people*. This means: you ascend and bring them up as well against their will, since they always choose to return to their source, Egypt. And He said, *to the land which I swore to Abraham, etc.* He did not simply say “to your forefathers” because the mixed multitude were not from their seed. And what He said *which I swore, etc.* is to tell you that even though I swore to Abraham, to Isaac, and to Jacob, saying, *To your descendants I will give it,* and they [the mixed multitude] are not from their seed, and therefore I am not obligated to bring them to the land because of the oath and covenant with the forefathers, nevertheless I will bring them there for Your honor since you accepted them, as it says *whom you brought up, etc.* *And I will send an angel before you,* for they do not have angels ready for them from the days of their forefathers; therefore, I need to command an angel to guard them on the way, either another angel, or to command this angel that goes for the sake of Israel [to also guide them]. And what He said, *For I will not go up in your midst, etc.,* that is because of the mixed multitude, *for it is a stiff-necked people,* therefore I do not want to go in their midst, and “with the thorns, the cabbage is [also] smitten” (Baba Kamma 92a), for they are the reason that I will not go personally even with you and with Israel.


###### Kli Yakar on Exodus 33:12:4
[Kli Yakar on Exodus 33:12:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:12:4)

**וַיֹּאמֶר מֹשֶׁה אֶל ה׳ רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת הָעָם הַזֶּה.** עַל הָעֵרֶב רַב, לֹא כְּדֶרֶךְ שֶׁנֶּאֱמַר בְּיִשְׂרָאֵל (שמות ג יז) ״וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם״. אֶלָּא תָּלִיתָ הָהַעֲלָאָה בִּי לוֹמַר, כְּשֵׁם שֶׁהֶעֱלִיתָ אוֹתָם מֵאֶרֶץ מִצְרַיִם מִדַּעְתְּךָ, כָּךְ תַּעֲלֶה אוֹתָם מִזֶּה, כְּמוֹ שֶׁכָּתוּב ״לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֶעֱלִיתָ״ וְגוֹ׳, לוֹמַר, כְּשֵׁם שֶׁהֶעֱלִיתָם מִמִּצְרַיִם כָּךְ תַּעֲלֵם מִזֶּה. **וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר תִּשְׁלַח עִמִּי.** דָּבָר זֶה שֶׁתִּשְׁלַח עִמִּי שְׁלוּחֲךָ לֹא הוֹדַעְתַּנִי, כִּי מַה שֶּׁאָמַרְתָּ ״וְשָׁלַחְתִּי מַלְאָךְ לְפָנֶיךָ״, בָּזֶה לֹא נִבְדְּלוּ עֲדַיִן מִשְּׁאָר הָאֻמּוֹת, כִּי כָל אֻמָּה יֵשׁ לָהּ שַׂר וּמַלְאָךְ לְמַעְלָה. וְהָיָה לְךָ לָחוּס עַל כְּבוֹדִי, מֵאַחַר שֶׁיָּצְאוּ עַל פִּי מִמִּצְרַיִם וְנִתְדַּבְּקוּ בְּךָ, הָיָה לְךָ לְהַבְדִּילָם מִכָּל הָעַמִּים וְלֵילֵךְ בְּקִרְבָּם. וְאַף אִם תֹּאמַר שֶׁיֵּשׁ טַעַם לַדָּבָר מַה שֶּׁאָמַרְתָּ ״כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ״ וְגוֹ׳, מִכָּל מָקוֹם הָיָה לְךָ לְהוֹדִיעֵנִי שֶׁשְּׁלוּחֲךָ יֵלֵךְ עִמִּי לְכָל הַפָּחוֹת, כִּי גַם אֲנִי צָרִיךְ סַעַד וְעֵזֶר אֱלֹהִי לְהַדְרִיכָם בְּדֶרֶךְ יְשָׁרָה. וְזֶה הַמַּלְאָךְ הַשָּׁלוּחַ לִפְנֵיהֶם אֵינוֹ אֶלָּא לְגָרֵשׁ שֶׁבַע אוּמּוֹת, וְהָעִקָּר חָסֵר מִן הַסֵּפֶר, כִּי עֲדַיִן אָנוּ צְרִיכִין לַמּוֹדָעִי לָדַעַת דֶּרֶךְ ה׳ עַל פִּי הַתּוֹרָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Moses said to the Lord: “See, You say to me, ‘Bring up this people.’”** Regarding the mixed multitude, not in the way it was said about Israel (Exodus 3:17) *and I say I will bring you up from the affliction of Egypt.* Rather, You attributed the bringing up to me, saying just as You brought them up from the land of Egypt of Your own accord, so shall You bring them up from here, as it is written *Go, ascend from here, you and the people whom you have brought up, etc.* Meaning, just as You brought them up from Egypt, so shall You bring them up from here. *And You have not made known to me whom You will send with me.* This matter of whom You will send with me as Your messenger, You have not made known to me. For what You said, *I will send an angel before you* — in this they [Israel] are not yet distinguished from other nations, because every nation has a minister and angel above. You should have been concerned for my honor, since they left Egypt at my word and attached themselves to You. You should have distinguished them from all the peoples and walked in their midst. And even if you say there is a reason for what You said, *For I will not go up in your midst, etc.,* nevertheless, You should have informed me that Your messenger will go with me at the very least, for I too need divine support and help to guide them on the straight path. And this angel sent before them is only to drive out the seven nations, while the main thing is missing from the book, for we still need to know the way of the Lord according to the Torah.


###### Kli Yakar on Exodus 33:12:5
[Kli Yakar on Exodus 33:12:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:12:5)

**וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם.** יֵשׁ אוֹמְרִים שֶׁאָמַר זֶה עַל שֶׁנֶּאֱמַר ״וּשְׁמִי ה׳ לֹא נוֹדַעְתִּי לָהֶם״ (שמות ו ג) מַשְׁמָע אֲבָל לְךָ נוֹדַעְתִּי בִּשְׁמִי ה׳, וּלְפִי דַּרְכֵּנוּ יֹאמַר עַל שֵׁם שֶׁל אֶהְיֶה כְּמוֹ שֶׁכָּתוּב (שמות ג יב) ״כִּי אֶהְיֶה עִמָּךְ״, שֵׁם שֶׁל אֶהְיֶה יִהְיֶה עִמְּךָ תָּמִיד, וְלָזֶה אֲנִי צָרִיךְ עַכְשָׁיו כִּי מִתְּחִלָּה אָמַרְתָּ ״יְדַעְתִּיךָ בְשֵׁם״ שֶׁהַשֵּׁם עַצְמוֹ יִהְיֶה עִמִּי, וְעַכְשָׁיו חָזַרְתָּ מִיִּעוּד זֶה, וְלֹא זוֹ שֶׁאַתָּה בְּעַצְמְךָ אֵינְךָ רוֹצֶה לִהְיוֹת עִמִּי כְּמוֹ שֶׁכָּתוּב ״כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ״, אֶלָּא אֲפִלּוּ שְׁלוּחֲךָ אֵינוֹ עִמִּי כִּי אִם לְפָנַי, שֶׁהֲרֵי לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר תִּשְׁלַח עִמִּי, וְזֶה רָחוֹק מְאֹד מִן יִעוּד ״יְדַעְתִּיךָ בְשֵׁם״. וְעַל זֶה לֹא שָׁאַל מֹשֶׁה עֲדַיִן מְאוּמָה, רַק אָמַר כְּמַתְמִיהַּ שֶׁלֹּא הוֹדַעְתַּנִי שֶׁתִּשְׁלַח עִמִּי, וְאַחַר כָּךְ הִצִּיעַ הַצָּעָה אֶל בַּקָּשָׁתוֹ וְאָמַר ״וְגַם מָצָאתָ חֵן בְּעֵינָי״ וְאִם כְּבָר הָיָה לִי לְבַקֵּשׁ עַל אֵיזוֹ דָּבָר שֶׁתַּעֲשֶׂה לִי מִצַּד מְצִיאַת הַחֵן מִכָּל מָקוֹם לֹא בִּקַּשְׁתִּי מְאוּמָה כִּי לֹא הָיְתָה הַשָּׁעָה כָּל כָּךְ צְרִיכָה, לָזֶה אָמַר וְעַתָּה הִגִּיעָה הַשָּׁעָה שֶׁאֲנִי צָרִיךְ לְבַקֵּשׁ דָּבָר וְהוּא, ״אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִיעֵנִי נָא אֶת דְּרָכֶיךָ״, וְאֵין דַּי בָּזֶה שֶׁתּוֹדִיעֵנִי וַאֲנִי בַעַר וְלֹא אָבִין אֶלָּא ״וְאֵדָעֲךָ״, תֵּן לִי לֵב לְהָבִין כְּדֵי שֶׁאֵדַע דַּרְכְּךָ לְמַעַן אַרְוִיחַ בָּזֶה, וְהוּא שֶׁאֶמְצָא חֵן בְּעֵינֶיךָ נוֹסָף עַל חֵן הָרִאשׁוֹן, וְהוּא שֶׁעַל יְדֵי יְדִיעַת הַמֻּשְׂכָּלוֹת יִדָּבֵק הַמֻּשְׂכָּל בַּמַּשְׂכִּיל וְהָיוּ לַאֲחָדִים יִהְיֶה פִּיו כְּפִיךָ וְאַרְוִיחַ בָּזֶה שֶׁמִּמֶּנִּי יִתְפַּשֵּׂט הַחֵן גַּם לְזוּלָתוֹ מַה שֶּׁלֹּא הָיָה מִקַּדְמַת דְּנָא שֶׁלֹּא נִתְפַּשֵּׁט הַחֵן כִּי אִם מִמְּךָ אֵלַי, וּבְעֵת שֶׁתּוֹדִיעֵנִי דְּרָכֶיךָ וְתַשְׂכִּילֵנִי יִתְדַּבֵּק הַמֻּשְׂכָּל בַּמַּשְׂכִּיל וְיִתּוֹסֵף לִי מְצִיאַת הַחֵן וְיִתְפַּשֵּׁט מִמֶּנִּי גַּם אֶל כָּל הַנִּדְבָּקִים אֵלַי, וְהוּא הָעֵרֶב רַב, וְעַל יְדֵי זֶה יִקָּרְאוּ עַמְּךָ וְלֹא עַמִּי לְבַד. וְזֶהוּ שֶׁאָמַר ״וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה״, וְאַל תֹּאמַר לִי עוֹד ״אֲשֶׁר הֶעֱלִיתָ״ וְגוֹ׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And You said, ‘I have known you by name.’** Some say that this refers to what was said, *And My name YHWH I did not make known to them* (Exodus 6:3), implying ‘but to you I made Myself known by My name YHWH.’ According to our approach, it refers to the name “Ehyeh” [I will be], as it is written (Exodus 3:12), *For I will be with you* — the name “Ehyeh” will be with you always. And this is what I need now, because initially You said, “I have known you by name,” meaning that the Name itself would be with me, but now You have retracted from this promise. Not only do You Yourself not want to be with me, as You said, *For I will not go up in your midst*, but even Your messenger is not with me but rather “before me,” as You have not made known to me whom You will send with me. This is very far from the promise of *I have known you by name*.
Regarding this, Moses did not yet ask anything, but only expressed astonishment that “You have not made known whom You will send with me.” Afterwards, he presented a premise for his request, as He said, *And you have also found favor in My eyes*, meaning, “Even though I could have already asked You for something because I have found favor, nevertheless I did not ask for anything because the time was not so pressing.” Therefore he said, “And now the time has come when I need to request something, which is: *If I have indeed found favor in Your eyes, please make known to me Your ways*.”
“And it is not enough that You make them known to me, while I remain ignorant and do not understand, but rather *that I may know You*.” Give me a heart to understand so that I may know Your way, so that I may benefit from this — that I may find additional favor in Your eyes beyond the first favor. This is because through knowledge of intellectual concepts, the concept becomes united with the thinker, becoming one, and his mouth becomes like Your mouth. I will benefit from this in that favor will extend from me to others as well, which was not the case previously when favor extended only from You to me. And when You make known to me Your ways and grant me understanding, the concept will adhere to the thinker, and my finding of favor will increase and extend from me to all who cleave to me, which includes the mixed multitude. Through this, they will be called *Your people* and not just “my people.” This is what is meant by *See that this nation is Your people*, and do not say to me again “that you have brought up, etc.”


###### Kli Yakar on Exodus 33:14:1
[Kli Yakar on Exodus 33:14:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:14:1)

**וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ.** בְּמִלַּת ״פָּנַי״ נֶחְלְקוּ הַמְפָרְשִׁים אִם הוּא פָּנִים שֶׁל כַּעַס אוֹ פָּנִים שֶׁל רַחֲמִים, וְ״יֵלֵכוּ״ מַשְׁמַע לְהַבָּא, וּמֹשֶׁה אָמַר ״אִם אֵין פָּנֶיךָ הוֹלְכִים״ בְּהוֹוֶה, לְאַלְתַּר, ״אַל תַּעֲלֵנוּ מִזֶּה״, בֵּין שֶׁיִּהְיֶה פֵּרוּשׁוֹ שֶׁיֵּלֵךְ הַכַּעַס מֵהֶם תֵּכֶף, בֵּין שֶׁיִּהְיֶה פֵּרוּשׁוֹ שֶׁיֵּלֵךְ עִמָּהֶם תֵּכֶף פְּנֵי רַחֲמָיו יִתְבָּרַךְ. וּלְפִי דַּרְכֵּנוּ הֵשִׁיב לוֹ עַל שְׁנֵי דְּבָרִים כְּאֶחָד: עַל מַה שֶּׁהָיָה מַתְמִיהַּ עַל שֶׁלֹּא הוֹדִיעוֹ שֶׁיִּשְׁלַח עִמּוֹ שְׁלוּחוֹ לְסַעֲדוֹ, עַל זֶה אָמַר **פָּנַי יֵלֵכוּ** כְּמוֹ ״וּפָנֶיךָ הוֹלְכִים בַּקְרָב״ (שמואל ב יז יא), לְפִי שֶׁנֶּאֱמַר ״וְדִבֶּר ה׳ אֶל מֹשֶׁה פָּנִים אֶל פָּנִים״, וּמֵאוֹתָן פָּנִים יֵלֵךְ אוֹר פָּנָיו יִתְבָּרַךְ עַל פְּנֵי מֹשֶׁה, וְעַל יְדֵי זֶה יַעֲשֶׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֲנָחָה כְּאִלּוּ הָיָה הַשֵּׁם הוֹלֵךְ עִמּוֹ מַמָּשׁ. וְאַף עַל פִּי שֶׁהַשְׁפָּעָה זוֹ לִפְרָקִים, מִכָּל מָקוֹם תַּסְפִּיק לְמֹשֶׁה לְשֶׁיּוּכַל לְהַעֲלוֹת אֶת הָעָם וּלְהַדְרִיכָם בְּדֶרֶךְ ה׳, וְזֶהוּ שֶׁאָמַר **וַהֲנִחֹתִי לָךְ.** וַיֹּאמֶר מֹשֶׁה: זֶה פָּשׁוּט וְאֵין אֲנִי מְבַקֵּשׁ עַל זֶה, כִּי אִם אֵין אוֹר פָּנֶיךָ הוֹלְכִים וַדַּאי אַל תַּעֲלֵנוּ מִזֶּה, וּבְלֹא מְצִיאַת חֵן דָּבָר זֶה מֻכְרָח לִהְיוֹת, כִּי אֵין לָנוּ עֲלִיָּה כְּלָל זוּלַת זֶה. וְאִם כֵּן הַדְרָא בַּקָּשָׁתִי לְדוּכְתַּהּ: מַה תַּעֲשֶׂה לִי בַּעֲבוּר מְצִיאַת הַחֵן? וְזֶהוּ שֶׁאָמַר ״וּבַמֶּה יִוָּדַע אֵיפֹה כִּי מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ״, שֶׁיִּתְפַּשֵּׁט הַחֵן מִמֶּנִּי גַּם אֶל עַמֶּךָ, ״הֲלֹא בְּלֶכְתְּךָ עִמָּנוּ״ מַמָּשׁ בְּכָל עֵת, שֶׁתִּדְבַּק בִּי עַל יְדֵי שֶׁתּוֹדִיעֵנִי דַּרְכֶּךָ, וּבָזֶה לְבַד ״נִפְלִינוּ אֲנִי וְעַמְּךָ מִכָּל הָעָם״ וְגוֹ׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And He said, ‘My Presence will go and I will give you rest.’”** The commentators are divided about the word *Panai* [My Presence/Face] — whether it refers to a face of anger or a face of mercy. *Will go* implies the future, whereas Moses said *If Your Presence does not go* — in the present tense, immediately — *do not bring us up from here*. This could be interpreted either as [God promising that] His anger will immediately depart from them, or that His face of mercy will immediately go with them. According to our approach, He answered two matters simultaneously: Regarding Moses’ amazement that He had not informed him that He would send His messenger to assist him, He said *My Presence will go*, similar to *and your presence going in the midst* (Second Samuel 17:11), because it was said *And the Lord spoke to Moses face to face* From those faces, the light of God’s face would shine upon Moses’ face, and through this, the Holy One Blessed be He would give Moses rest [direction] as if God Himself was actually going with him. And even though this divine influence came only periodically, it would still be sufficient for Moses to be able to lead the people and guide them in the ways of God. That is the meaning of *and I will give you rest*.
Moses replied: “This is obvious, and I am not asking for this, but rather if Your light doesn’t certainly go with us, do not bring us up from here.” And without finding favor [in God’s eyes], this is something that must happen, for we have no ascent at all without this. And if so, my request returns to its place: what will You do for me because I have found favor in Your eyes? That is the meaning of *And how shall it be known that I have found favor in Your sight — I and Your people?“*That the favor should extend from me to Your people as well. Is it not by Your going with us actually at all times, that You cleave to me by making Your ways known to me? And by this alone *we shall be distinguished — I and Your people — from all the people, etc.*


###### Kli Yakar on Exodus 33:17:1
[Kli Yakar on Exodus 33:17:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:17:1)

**וַיֹּאמֶר ה׳ אֶל מֹשֶׁה גַּם אֶת הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה.** אַף עַל פִּי שֶׁכִּמְעַט הָיִיתָ מִתְיָאֵשׁ מִן יְעוּד ״יְדַעְתִּיךָ בְשֵׁם״, מִכָּל מָקוֹם אֲנִי חוֹזֵר מִן הַכַּעַס וּמַבְטִיחֲךָ גַּם הַדָּבָר הַגָּדוֹל הַזֶּה, ״וָאֵדָעֲךָ בְּשֵׁם״ בִּזְכוּת מְצִיאַת הַחֵן, אַף עַל פִּי שֶׁלֹּא בִּקַּשְׁתָּ מִצַּד מְצִיאַת הַחֵן כִּי אִם ״הוֹדִיעֵנִי נָא אֶת דְּרָכֶךָ״, מִכָּל מָקוֹם מֵאַחַר שֶׁיָּצָא מִפִּיךָ דְּבַר ״יְדַעְתִּיךָ בְשֵׁם״, אֶעֱשֶׂה גַּם אֶת הַדָּבָר הַזֶּה בַּעֲבוּר מְצִיאַת הַחֵן, וְאֵדָעֲךָ בְּשֵׁם כְּבָרִאשׁוֹנָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And the Lord said to Moses, ‘I will also do this thing of which you have spoken.’”** Even though you had almost despaired of the promise *I have known you by name*, nevertheless I am withdrawing from My anger and promising you also this great thing. And I will know you by name by virtue of your finding favor, even though you did not ask because of finding favor but rather [you asked] *Make me know Your ways*. Nevertheless, since the words *I have known you by name* came from your mouth, I will also do this thing because of your finding favor, and I will know you by name as before.


###### Kli Yakar on Exodus 33:18:1
[Kli Yakar on Exodus 33:18:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:18:1)

**וַיֹּאמַר הַרְאֵנִי נָא אֶת כְּבֹדֶךָ.** רז״ל אָמְרוּ (ילקוט שמעוני לג שצה) שֶׁבִּקֵּשׁ לִרְאוֹת מַתַּן שְׂכָרָן שֶׁל מִצְוֹת לָעוֹלָם הַבָּא שֶׁנִּקְרָא כָּבוֹד, שֶׁנֶּאֱמַר (משלי ג לה) ״כָּבוֹד חֲכָמִים יִנְחָלוּ״. ״וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל טוּבִי עַל פָּנֶיךָ״, הֵן שְׂכַר הָעוֹלָם הַזֶּה הֵן רַב טוּב הַצָּפוּן לַצַּדִּיקִים, אֲבָל מִכָּל מָקוֹם אֵין אַתָּה יָכוֹל לִרְאוֹת אֶת כֻּלּוֹ אֶפֶס קָצֵהוּ תִרְאֶה, שְׂכַר הָעוֹלָם הַזֶּה הַמְכֻנֶּה בַּ״אֲחוֹרַי״ כְּדָבָר טָפֵל שֶׁהוּא מַשְׁלִיךְ אַחֲרָיו, אֲבָל ״פָּנַי״ דְּהַיְנוּ שְׂכַר הָעוֹלָם הַבָּא שֶׁהַצַּדִּיקִים רוֹאִין פְּנֵי הַשְּׁכִינָה, בְּעוֹד הֱיוֹת הָאָדָם מְסֻבָּךְ בַּחוֹמֶר לֹא יוּכַל לִרְאוֹת זֶה, כְּמוֹ שֶׁכָּתוּב (ישעיה סד ג) ״עַיִן לֹא רָאָתָה״ וְגוֹ׳, וְעַל זֶה אָמַר ״לֹא תוּכַל לִרְאוֹת אֶת פָּנָי״, כִּי הַפָּנִים עַצְמָם הֵם שְׂכַר הַצַּדִּיקִים שֶׁנֶּהֱנִין מֵאוֹר פָּנָיו יִתְבָּרַךְ. וְזֶה שֶׁאָמַר ״וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ״. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ז.) הֶרְאָה לוֹ קֶשֶׁר שֶׁל תְּפִלִּין, כִּי מָצִינוּ שֵׁם שֶׁל שַׁדַּי חָקוּק בַּתְּפִלִּין, דְּהַיְנוּ שִׁי״ן יוֹ״ד מִלְּפָנָיו, יוֹ״ד בְּשֶׁל יָד וְשִׁי״ן בְּשֶׁל רֹאשׁ, וְהַיְנוּ יֵשׁ, רֶמֶז לִשְׂכַר הָעוֹלָם הַבָּא שֶׁנִּמְצָא בוֹ יְשׁוּת וּמַמָּשׁוּת, כְּמוֹ שֶׁכָּתוּב (משלי ח כא) ״לְהַנְחִיל אוֹהֲבַי יֵשׁ״ וְגוֹ׳. וּבְאַחֲרָיו הַדָּלֶ״ת בְּקֶשֶׁר שֶׁל תְּפִלִּין, רֶמֶז לִשְׂכַר הָעוֹלָם הַזֶּה הַבָּא מִן אַרְבַּע רוּחוֹת הָעוֹלָם, כְּמוֹ שֶׁכָּתוּב (בראשית כח יד) ״וּפָרַצְתָּ יָמָּה וָקֵדְמָה״ וְגוֹ׳. וְכֵן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה (דברים ג כז) ״עֲלֵה רֹאשׁ הַפִּסְגָּה וְשָׂא עֵינֶיךָ יָמָּה וָקֵדְמָה״ וְגוֹ׳, רָמַז לוֹ שֶׁלֹּא תוּכַל לִרְאוֹת כִּי אִם יָת דְּבָתְרָי. וְכֵן נֶאֱמַר (דברים לד א) ״וַיַּרְאֵהוּ ה׳ אֶת כָּל הָאָרֶץ עַד הַיָּם הָאַחֲרוֹן״, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ספרי דברים לא ב) עַד הַיּוֹם הָאַחֲרוֹן, לִתְחִיַּת הַמֵּתִים, אֲבָל לֹא עַד בִּכְלָל, כִּי הַשָּׂכָר שֶׁל תְּחִיַּת הַמֵּתִים לֹא הֶרְאָה לוֹ ה׳, כִּי לֹא יוּכַל לִרְאוֹתוֹ וּלְהָבִין מַהוּתוֹ כְּלָל. לְכָךְ נֶאֱמַר לְשׁוֹן ״אֶת״ בַּאֲחוֹרָיו וְלֹא בְּפָנָיו, וּכְתַרְגּוּמוֹ ״יָת דְּבָתְרָי״ הַיְנוּ הַטָּפֵל אֵלָיו וְהוּא חוּץ מִמֶּנּוּ, אֲבָל בְּ״פָנַי״ לֹא נֶאֱמַר ״אֶת״, כִּי הַשָּׂכָר אֵינוֹ טָפֵל אֶל פָּנָיו יִתְבָּרַךְ, אֶלָּא אוֹר פָּנָיו הוּא עַצְמוֹ הַשָּׂכָר, כְּמוֹ שֶׁכָּתוּב (ישעיה מ י) ״הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he said, “Please show me Your glory.”** Our Sages said (Yalkut Shimoni 33:395) that Moses asked to see the reward for commandments in the World to Come, which is called “glory,” as it is said, *The wise shall inherit glory* (Proverbs 3:35). *And He said, “I will make all My goodness pass before you.”* This refers to both the reward of this world and the abundant good stored up for the righteous [in the World to Come]. However, “you cannot see it all; you will see only its edges.” You will see the reward of this world, which is called *My back*, like something secondary that one throws behind oneself. But *My face*, meaning the reward of the World to Come where the righteous see the face of the Divine Presence — while a person is entangled in physical matter, he cannot see this, as it is written, *No eye has seen, etc.* (Isaiah 64:3). Regarding this, He said, *You cannot see My face*, for the face itself is the reward of the righteous who enjoy the light of His blessed countenance.
This is what is meant by, *And you will see My back, but My face shall not be seen*. Our Sages said (Berakhot 7a) that He showed Moses the knot of the tefillin. For we find that the name Shaddai is engraved on the tefillin: the Shin and Yod are in front — the Yod on the hand tefillin and the Shin on the head tefillin — which spells “Yesh” [existence], alluding to the reward of the World to Come, which has real existence and substance, as it is written, *That I may cause those who love me to inherit substance [yesh]* (Proverbs 8:21). And on the back is the Dalet in the knot of the tefillin, alluding to the reward of this world, which comes from the four [*dalet*] directions of the world, as it is written, *You shall spread out to the west and to the east, etc.* (Genesis 28:14).
Similarly, God said to Moses, *Go up to the top of Pisgah and lift your eyes westward and eastward, etc.* (Deuteronomy 3:27), hinting to him that he could see only “that which is behind,” [as per the Aramaic translation]. So too it is said, *And the Lord showed him all the land… to the most distant Sea [Yam]* (Deuteronomy 34:1). Our Sages interpreted (Sifrei 31:2) “to the most distant day [yom],” meaning until the resurrection of the dead, but not including it. For the reward of the resurrection of the dead, God did not show him, as he could not see it or understand its essence at all.
Therefore, the word *et* [את, meaning “the”] is used with *My back* but not with *My face*, which the Targum translates as “that which is behind Me,” meaning that which is secondary to Him and outside of Him. But with *My face*, the word “et” is not used, because the reward is not secondary to His blessed face; rather, the light of His face is itself the reward, as it is written, *His reward is with Him, and His recompense before Him* (Isaiah 40:10).


###### Kli Yakar on Exodus 33:18:2
[Kli Yakar on Exodus 33:18:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/33:18:2)

וְזֶהוּ סוֹד עַיִ״ן דָּלֶ״ת גְּדוֹלָה בְּפָסוּק ״שְׁמַע יִשְׂרָאֵל״, לוֹמַר שֶׁעֵין הָאָדָם לֹא יוּכַל לִרְאוֹת כִּי אִם אַרְבַּע דְּהַיְנוּ שְׂכַר הָעוֹלָם הַזֶּה. וְקָרוֹב לָזֶה פֵּרַשְׁנוּ בְּחִבּוּרֵנוּ עוֹלְלוֹת אֶפְרַיִם עַל מַה שֶּׁאָמַר רַבִּי: הָאי דִּמְחַדַּדְנָא מֵחַבְרַי שֶׁרָאִיתִי אֶת רַבִּי מֵאִיר מֵאֲחוֹרָיו, וְאִלּוּ רְאִיתִיו מִקַּמֵּיהּ הֲוֵינָא מְחַדַּדְנָא טְפֵי, (עירובין יג:) רוֹצֶה לוֹמַר שֶׁלֹּא הִשִּׂיג מִמֶּנּוּ כִּי אִם הַהַשָּׂגוֹת שֶׁהָיוּ טְפֵלִים אֶצְלוֹ, כְּדָבָר טָפֵל שֶׁהָאָדָם מַשְׁלִיךְ אַחֲרָיו, וְאִלּוּ הִשַּׂגְתִּי מֵאוֹר פָּנָיו דְּהַיְנוּ עִקְּרֵי הַשָּׂגוֹתָיו הַמְכֻנִּים בְּשֵׁם פָּנִים, וַדַּאי מְחַדַּדְנָא טְפֵי.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And this is the secret of the large ayin and *dalet* in the verse *Shema Yisrael*,** to say that the human eye cannot see except for the *dalet* [the number four], meaning the reward of this world. And similar to this we explained in our work Olalot Ephraim regarding what Rabbi Yehuda HaNasi said: “The reason I am sharper than my colleagues is because I saw Rabbi Meir from behind; had I seen him from the front, I would have been even sharper” (Eruvin 13b). This means that he only grasped from him those insights that were secondary to him [Rabbi Meir], like something trivial that a person throws behind him. And had I [Rabbi Yehuda] grasped the light of his face, meaning the essential insights that are referred to as “face,” certainly I would have been even sharper.