## Kli Yakar on Genesis Chapter 1

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

**בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ.** מַה שֶּׁהִתְחִיל הַתּוֹרָה בְּבֵי״ת, לְפִי שֶׁבְּכָל סֵפֶר קֹהֶלֶת מְדַמֶּה שְׁלֹמֹה הַמֶּלֶךְ הַתּוֹרָה לַשֶּׁמֶשׁ, שֶׁאֵין מַהֲלָכָהּ כִּי אִם בְּשָׁלֹשׁ רוּחוֹת, כְּצוּרַת הַבֵּי״ת הַפְּתוּחָה לַצָּפוֹן, וּנְתִינָתָהּ עַל יְדֵי מֹשֶׁה שֶׁפָּנָיו כַּחַמָּה. וְאוּלַי הַטַּעַם שֶׁלְּפִי שֶׁהַיֵּצֶר הָרַע הַמִּתְנַגֵּד אֶל הַתּוֹרָה בָּא מִצָּפוֹן וְהוּא פּוֹרֵץ גֶּדֶר הַתּוֹרָה, כְּמוֹ שֶׁנֶּאֱמַר (יואל ב:כ) ״וְאֶת הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם״, וְכֵן הַזָּהָב אֲשֶׁר מִצָּפוֹן יֶאֱתֶה מִתְנַגֵּד אֶל הַתּוֹרָה, וְעַל הָרֹב הֵם בּוֹרְחִים זֶה מִזֶּה, כְּמוֹ שֶׁנֶּאֱמַר (תהלים קיט:עא) ״טוֹב לִי כִי עֻנֵּיתִי לְמַעַן אֶלְמַד חֻקֶּיךָ״. וְאֵין כָּאן מְקוֹמוֹ לְדַבֵּר מִזֶּה יוֹתֵר. וְיִתָּכֵן לְפָרֵשׁ עוֹד עַל דֶּרֶךְ שֶׁנֶּאֱמַר (משלי ט:א) ״חָכְמוֹת בָּנְתָה בֵיתָהּ״, עַל כֵּן הִתְחִיל חָכְמַת הַתּוֹרָה בְּבֵי״ת, כִּי הִיא גְּבֶרֶת הַבַּיִת הַכְּלָלִי.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**In the beginning God created the heaven and the earth.** The reason the Torah begins with the letter bet is because throughout the book of Ecclesiastes, King Solomon compares the Torah to the sun, whose path only traverses three directions, like the shape of the letter bet which is open to the north (referring to the left side of the letter, which in classical cartography was used for north, as opposed to maps today which have the left side on the map represent west). And its giving [of the Torah] was through Moses, whose face was like the sun. Perhaps the reason is because the evil inclination, which opposes the Torah, comes from the north and breaks through the fence of the Torah, as it is written: *And I will distance the northern one from you* (Joel 2:20). Similarly, the gold that comes from the north opposes the Torah. And for the most part, they [wealth and Torah] flee from each other, as it is written: *It is good for me that I have been afflicted, that I might learn Your statutes* (Psalms 119:71). This is not the place to elaborate further on this matter. It can be further explained according to what is said: *Wisdom has built her house* (Proverbs 9:1), therefore the wisdom of the Torah begins with bet, as it [this wisdom] is the mistress of the general house.


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

**בְּרֵאשִׁית בָּרָא אֱלֹהִים.** מִן הָרָאוּי הָיָה לְהַתְחִיל הַתּוֹרָה בְּשֵׁם ״אֱלֹהִים״, עַד שֶׁהֻצְרְכוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה ט ע״א) לְשַׁנּוֹת לְתַלְמַי הַמֶּלֶךְ וְלִכְתֹּב ״אֱלֹהִים בָּרָא בְּרֵאשִׁית״. וְעַל זֶה נָתְנוּ הַמְפָרְשִׁים טַעַם לִשְׁבָח, לְפִי שֶׁמְּצִיאוּת הַשֵּׁם יִתְבָּרַךְ אִי אֶפְשָׁר לְהַשִּׂיג כִּי אִם מִצַּד דְּרָכָיו וּפְעֻלּוֹתָיו וּמַעֲשֵׂה יָדָיו אֲשֶׁר בָּרָא, הֵמָּה יְעִידוּן יַגִּידוּן, יִתְּנוּ עֵדוּת נֶאֱמָנָה עַל מְצִיאוּתוֹ יִתְבָּרַךְ. לְכָךְ נָקַט תְּחִלָּה ״בְּרֵאשִׁית בָּרָא״ וְאַחַר כָּךְ נוֹדַע ״אֱלֹהִים״. וְקָשֶׁה עַל זֶה דַּהֲוָה לֵיהּ לְמִכְתַּב ״בָּרָא אֱלֹהִים בְּרֵאשִׁית״, כִּי כָל מַה שֶּׁיָּכוֹל לְהַקְדִּים הַשֵּׁם הַדִּין נוֹתֵן לְהַקְדִּימוֹ, שֶׁהֲרֵי אֵין מְצִיאוּת הַשֵּׁם תָּלוּי בִּידִיעַת הַדְּבָרִים הַמֻּקְדָּמִים בַּיְצִירָה, אֲשֶׁר עַל זֶה מוֹרָה מִלַּת ״בְּרֵאשִׁית״ לְדַעַת רֹב הַמְפָרְשִׁים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**In the beginning God created**: It would have been appropriate to begin the Torah with the name “Elohim” [God], to the extent that our Sages (Tractate Megillah 9) needed to change it for King Ptolemy and write “Elohim created in the beginning.” Regarding this, the commentators have given a praiseworthy explanation: Since it is impossible to comprehend the existence of the Blessed Holy One except through His ways, actions, and the works of His hands which He created — these testify and declare, providing faithful testimony to His existence. Therefore, it first states: *In the beginning [He] created* and only afterward is “Elohim” made known. However, this explanation is difficult, because it should have written “Created Elohim in the beginning,” since wherever possible to place the Divine Name earlier, logic dictates that it should be placed earlier, for the existence of God does not depend on knowledge of the earliest things in His creation, which is what the word “*bereishit*” [in the beginning] indicates according to most commentators.


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

וְעוֹד שֶׁבַּעַל הָעֲקֵידָה סָמַךְ פֵּרוּשׁ זֶה עַל הַמִּדְרָשׁ (בראשית רבה א:יב) הָאוֹמֵר ״וְעַנְוָתְךָ תַרְבֵּנִי״ (תהלים יח:לו). מֶלֶךְ בָּשָׂר וָדָם מַזְכִּיר שְׁמוֹ תְּחִלָּה וְאַחַר כָּךְ מַעֲשָׂיו, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא מִשֶּׁהִזְכִּיר מַעֲשָׂיו הוּא מַזְכִּיר שְׁמוֹ. וְיֵשׁ לְהִתְבּוֹנֵן: מַהוּ עַנְוְתָנוּתוֹ בָּזֶה? וּמַהוּ זֶה שֶׁאָמַר ״תַרְבֵּנִי״ – בַּמֶּה הִרְבָּה וְהִגְדִּיל אוֹתָנוּ? וְהַקָּרוֹב אֵלַי לוֹמַר כִּי רַשִׁ״י רָצָה לְתַקֵּן כָּל זֶה בְּמַה שֶׁאָמַר ״אֵין הַמִּקְרָא אוֹמֵר אֶלָּא דָּרְשֵׁנִי, בִּשְׁבִיל הַתּוֹרָה וְיִשְׂרָאֵל שֶׁנִּקְרְאוּ רֵאשִׁית״ וְכוּ׳. רוֹצֶה לוֹמַר, לְפִי שֶׁאִי אֶפְשָׁר לְהַכִּיר מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ כִּי אִם עַל יְדֵי הַתּוֹרָה וְיִשְׂרָאֵל, עַל כֵּן נִקְרְאוּ רֵאשִׁית, כִּי שְׁנֵיהֶם הַקְדָּמָה לָבֹא עַל יָדָם לִידֵי הַכָּרַת מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ, כִּי הַתּוֹרָה מְפַרְסֶמֶת אֱמוּנַת הַחִדּוּשׁ וֶאֱלֹהוּתוֹ יִתְבָּרַךְ. וְיִשְׂרָאֵל גַּם הוּא יָדַע לְפַרְסֵם מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ מִצַּד הַקַּבָּלָה שֶׁקִּבְּלוּ אִישׁ מִפִּי אִישׁ עַד אָדָם הָרִאשׁוֹן שֶׁרָאָה אֶת הָעוֹלָם חָרֵב וּבָנוּי, וְהוּא עֵד נֶאֱמָן בְּחִדּוּשׁ הָעוֹלָם אֲשֶׁר הוּא מוֹפֵת עַל מְחַדְּשׁוֹ, וְנִתְפַּשְּׁטָה קַבָּלָה זוֹ בְּזֶרַע אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
Furthermore, the author of the Akeidah based this interpretation on the Midrash (Genesis Rabbah 1:12) which expounds on the verse: *Your humility has made me great* (Psalms 18:36). A flesh and blood king mentions their name first and then their deeds, but the Holy One, Blessed be He, mentioned His deeds before mentioning His name. One must contemplate: What aspect of humility is demonstrated in this, and what is meant by “has made me great” — in what way did He make us great? The explanation that seems closest to me is that Rashi wanted to address all of this when he said that the verse is calling for interpretation — that it is because of the Torah and Israel, who are called “*reishit*.” This means that it is impossible to recognize the existence of the Blessed God except through the Torah and Israel. Therefore, they are called “*reishit*” because both are prerequisites for coming to recognize the existence of the Blessed God, as the Torah publicizes the belief in creation and His divinity, may He be blessed. And Israel also knows how to publicize the existence of the Blessed Name through the tradition they received, passed down from person to person back to Adam, who witnessed the world both destroyed and built, and they are a reliable witness to the world’s creation, which is proof of its Creator. This tradition spread through the descendants of Abraham, Isaac, and Israel.


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

וְיֵשׁ עוֹד דֶּרֶךְ שְׁלִישִׁי, אֲבָל אֵין כָּל אָדָם יָכוֹל לַעֲמֹד עָלָיו, וְהוּא לְהַכִּיר מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ מִתּוֹךְ הַחֲקִירָה וִידִיעַת כָּל הַנִּמְצָאִים שֶׁבְּכָל שְׁלֹשָׁה עוֹלָמוֹת, וְזֶה סִדְרָם: מִתְּחִלָּה צָרִיךְ הַחוֹקֵר לְהִתְבּוֹנֵן בְּמַהוּת הַנִּמְצָאִים שֶׁבָּעוֹלָם הַתַּחְתּוֹן, כִּי הִיא הַחֲקִירָה הַקַּלָּה שֶׁבָּעוֹלָם. וְאַחַר יְדִיעַת מַהוּתָם יִתְבּוֹנֵן גַּם בְּמַהוּת הַנִּבְרָאִים שֶׁבָּעוֹלָם הָאֶמְצָעִי. וּמִשָּׁם יַעֲלֶה דֶּרֶךְ סֻלָּם הִשְׁתַּלְשְׁלוּת הַמַּדְרֵגוֹת לִידִיעַת מַהוּת הָעוֹלָם הָעֶלְיוֹן. וּמִשָּׁם יַעֲלֶה לֵידַע וּלְהַשִּׂיג כִּי יֵשׁ אֱלוֹהַּ נִמְצָא רוֹכֵב עַל כֻּלָּם אֲשֶׁר סִדְּרָם עַל זֶה הָאֹפֶן, כַּמַּרְאֶה אֲשֶׁר רָאָה יַעֲקֹב בְּאַרְבַּע שְׁלִיבוֹת הַסֻּלָּם שֶׁהָיָה ״מֻצָּב אַרְצָה״ (בראשית כח:יב) – הַיְנוּ הַשָּׂגַת הָעוֹלָם הַתַּחְתּוֹן. ״וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה״ – זֶהוּ הָעוֹלָם הַתִּיכוֹן. ״וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ״ – זֶהוּ הָעוֹלָם הָעֶלְיוֹן. ״וְהִנֵּה ה׳ נִצָּב עָלָיו״ – כִּי אָז הִשִּׂיג עַל הַשְּׁלֵמוּת מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**There is also a third way,** but not everyone is capable of grasping it, and that is to recognize the existence of God, blessed be He, through investigation and knowledge of all existing beings in all three worlds, and this is their order: Initially, the investigator needs to contemplate the essence of the beings in the lower world, as this is the easiest investigation in this world. And after knowing their essence, one should also contemplate the essence of the creatures in the middle world. And from there, one ascends through the ladder of the chain of levels to know the essence of the upper world. And from there, one ascends to know and comprehend that there is a God who exists, riding above them all, who arranged them in this manner, like the vision that Jacob saw in the four rungs of the ladder that was *set upon the earth* (Genesis 28:12) — this refers to the comprehension of the lower world. *And its top reached to heaven* (Genesis 28:12) — this is the middle world. *And behold the angels of God ascending and descending on it* (Genesis 28:12) — this is the upper world. *And behold, the Lord stood above it* (Genesis 28:13) — for then he completely grasped God’s existence.


###### Kli Yakar on Genesis 1:1:5
[Kli Yakar on Genesis 1:1:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:1:5)

אָמְנָם דֶּרֶךְ חֲקִירָה זוֹ, לֹא רַבִּים יֶחְכָּמוּ לָבֹא בְּסוֹד אֱלוֹהַּ מִתּוֹךְ הֱיוֹת הָאָדָם עוֹבֵר בְּעֵמֶק עָכוֹר הָעוֹלָם הַחָמְרִי הַלָּזֶה. עַל כֵּן דַּי לָאָדָם כְּשֶׁיַּשִּׂיג מְצִיאוּתוֹ יִתְבָּרַךְ מִצַּד הַקַּבָּלָה כָּאָמוּר וּמִצַּד הַתּוֹרָה כָּאָמוּר. וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין צא.) שֶׁהַתַּחְתּוֹנִים מַזְכִּירִין שְׁמוֹ יִתְבָּרַךְ אַחַר שְׁתֵּי תֵבוֹת, שֶׁנֶּאֱמַר (דברים ו:ד) ״שְׁמַע יִשְׂרָאֵל ה׳״. אֲבָל הָעֶלְיוֹנִים אֵינָן מַזְכִּירִין הַשֵּׁם כִּי אִם לְאַחַר שְׁלֹשָׁה תֵּבוֹת, שֶׁנֶּאֱמַר (ישעיהו ו:ג) ״קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳״. לְפִי שֶׁהָעֶלְיוֹנִים כֹּחַ שִׂכְלָם זַךְ וְנָקִי וְנָקֵל לָהֶם לַעֲמֹד עַל מַהוּת חֲקִירַת שְׁלֹשָׁה עוֹלָמוֹת אֵלּוּ, עַל כֵּן אֵינָן רַשָּׁאִין לְהַזְכִּיר הַשֵּׁם כִּי אִם אַחַר שָׁלֹשׁ קְדֻשּׁוֹת, דְּהַיְנוּ שֶׁיַּשְׂכִּילוּ תְּחִלָּה בְּמַהוּת כָּל נִמְצָאֵי מַטָּה וְיָבִינוּ מְקוֹם מוֹצָאָם, וְעַל יְדֵי זֶה יְקַדְּשׁוּהוּ יִתְבָּרַךְ לְמַטָּה. וּמִשָּׁם יַעֲלוּ לְהָבִין בְּמַהוּת הַנִּמְצָאִים שֶׁבָּעוֹלָם הַתִּיכוֹן, וִיקַדְּשׁוּהוּ יִתְבָּרַךְ לְהַמְלִיכוֹ גַּם עֲלֵיהֶם. וּמִשָּׁם יַעֲלוּ לְהָבִין גַּם בְּמַהוּת עַצְמוּתָם, וּמִשָּׁם יַעֲלוּ לְהַשָּׂגַת שְׁמוֹ יִתְבָּרַךְ. עַל כֵּן אֵין מַזְכִּירִין הַשֵּׁם עַד אֲשֶׁר יְקַדְּשׁוּהוּ תְּחִלָּה בְּכָל שְׁלֹשָׁה עוֹלָמוֹת. אֲבָל הַתַּחְתּוֹנִים שֶׁאֵין שִׂכְלָם זַךְ כָּל כָּךְ וְאֵין כָּל אָדָם יָכוֹל לַעֲמֹד עַל חֲקִירָה זוֹ כִּי רַבָּה הִיא, עַל כֵּן דַּי לָהֶם לָבוֹא לִידֵי הַכָּרַת מְצִיאַת הַשֵּׁם יִתְבָּרַךְ אַחַר שְׁתֵּי תֵּבוֹת ״שְׁמַע יִשְׂרָאֵל״. כִּי ״שְׁמַע״ הַיְנוּ לִשְׁמֹעַ דִּבְרֵי הַתּוֹרָה הַזֹּאת הַמְפַרְסֶמֶת אֱלֹהוּתוֹ יִתְבָּרַךְ. ״יִשְׂרָאֵל״ הַיְנוּ הַקַּבָּלָה שֶׁנִּתְפַּשְּׁטָה בְּיִשְׂרָאֵל מִן אָדָם הָרִאשׁוֹן עַד אַבְרָהָם שֶׁהָיָה מַכְרִיז וּמְפַרְסֵם אֱלֹהוּתוֹ יִתְבָּרַךְ, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״ה׳ אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי״ (בראשית כד:ז). וּמִמֶּנּוּ נִתְפַּרְסֵם אֱלֹהוּתוֹ יִתְבָּרַךְ בְּכָל זֶרַע יִשְׂרָאֵל וִיהוּדָה, כְּמוֹ שֶׁכָּתוּב (תהלים עו:ב) ״נוֹדָע בִּיהוּדָה אֱלֹהִים בְּיִשְׂרָאֵל גָּדוֹל שְׁמוֹ״. לְכָךְ נֶאֱמַר ״בְּרֵאשִׁית בָּרָא״ וְאַחַר כָּךְ ״אֱלֹהִים״, רֶמֶז לִשְׁלָשְׁתָּן, כִּי ״בְּרֵאשִׁית״ הַיְנוּ יִשְׂרָאֵל וְהַתּוֹרָה שֶׁנִּקְרְאוּ רֵאשִׁית, וְעַל יְדֵי הַבְּרִיאָה נוֹדַע אֱלֹהִים. וְזֶהוּ דֶּרֶךְ עֲנָוָה שֶׁהִקְדִּים בְּרֶמֶז שֵׁם שֶׁל יִשְׂרָאֵל לִשְׁמוֹ יִתְבָּרַךְ, וְהוּא בֶּאֱמֶת תִּפְאֶרֶת יְקָר וּגְדֻלָּה לְיִשְׂרָאֵל. עַל כֵּן נֶאֱמַר ״וְעַנְוָתְךָ תַרְבֵּנִי״. וְיֵשׁ אוֹמְרִים שֶׁעֲנָוָה זוֹ הִיא מַה שֶּׁנִּתְעַסֵּק בִּתְחִלָּה בְּצָרְכֵי עוֹלָמוֹ וְאַחַר כָּךְ פִּרְסֵם שְׁמוֹ יִתְבָּרַךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**However, regarding this method of investigation,** not many will become wise enough to enter into the secret of God while passing through the murky valley of this material world. Therefore, it is sufficient for a person to grasp His existence through received tradition and through the Torah as stated. Regarding this, our Sages said (Chullin 91a) that those below mention His blessed Name after two words, as it is said (Deuteronomy 6:4): *Hear Israel, the Lord*. But those above do not mention the Name except after three words, as it is said (Isaiah 6:3): *Holy, Holy, Holy, the Lord*. This is because the angels’ intellectual power is pure and clean, and it is easier for them to comprehend the essence of these three worlds’ investigation. Therefore, they are not permitted to mention the Name except after three sanctifications, meaning they must first comprehend the nature of all earthly existence and understand their source, and through this, they sanctify Him below. From there they ascend to understand the nature of beings in the intermediate world and sanctify Him to crown Him over them as well. From there they ascend to understand the nature of their own essence, and from there they rise to grasp His blessed Name. Therefore, they do not mention the Name until they first sanctify Him in all three worlds. But those below, whose intellect is not so pure, and not everyone can grasp this investigation, for it is too great, therefore it is sufficient for them to come to recognize God’s existence after two words — “Hear Israel.” For “Hear” means to hear the words of this Torah which publicizes His divinity, and “Israel” refers to the tradition that spread among Israel from Adam to Abraham, who proclaimed and publicized His divinity, as Rashi explained on the verse :*The Lord, God of heaven, who took me from my father’s house* (Genesis 24:7). From him, His divinity was publicized throughout the seed of Israel and Judah, as it is written (Psalms 76:2): *God is known in Judah, His name is great in Israel*. Therefore it says: *In the beginning He created* and then “God” — hinting at all three, for *In the beginning* refers to Israel and the Torah which are called “beginning,” and through creation God became known. This is the way of humility, that He hinted at Israel’s name before His own blessed Name, and this is truly splendor, preciousness, and greatness for Israel. Thus it is said: *Your humility has made me great*. Some say that this humility refers to His dealing first with the needs of His world and only afterward publicizing His blessed Name.


###### Kli Yakar on Genesis 1:1:6
[Kli Yakar on Genesis 1:1:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:1:6)

**אָמַר רַבִּי יִצְחָק: לֹא הָיָה צָרִיךְ לְהַתְחִיל אֶת הַתּוֹרָה וְכוּ׳, אֶלָּא כְּדֵי שֶׁלֹּא יֹאמְרוּ הָאוּמּוֹת לִסְטִים אַתֶּם וְכוּ׳.** וְקָשֶׁה, וּמַה בְּכָךְ אִם יֹאמְרוּ ״לִסְטִים אַתֶּם״? וְכִי בַּעֲבוּר זֶה יְשַׁנֶּה סֵדֶר הַתּוֹרָה? תְּשׁוּבָה לָזֶה: לְפִי שֶׁדָּבָר זֶה גּוֹרֵם כְּפִירָה בָּעִקָּר, כִּי יֹאמְרוּ ״לֵית דִּין וְלֵית דַּיָּן״ וְ״כָּל דְּאַלִּים גָּבַר״, כִּי אִלּוּ הָיָה לָעוֹלָם מַנְהִיג הַמְסַדֵּר עִנְיָנוֹ מוֹצָאוֹ וּמוֹבָאוֹ, לָמָּה לֹא מִיחָה בָּכֶם כְּשֶׁלְּקַחְתֶּם בִּזְרוֹעַ דֶּרֶךְ לִסְטִיּוּת אַרְצוֹת שִׁבְעָה אוּמּוֹת. כִּי מִטַּעַם זֶה לֹא נֶחְתַּם גְּזַר דִּינָן שֶׁל דּוֹר הַמַּבּוּל כִּי אִם בַּעֲבוּר הַגָּזֵל, כְּמוֹ שֶׁנֶּאֱמַר (משלי כח:כד): ״גּוֹזֵל אָבִיו וְאִמּוֹ וְאוֹמֵר אֵין פָּשַׁע, חָבֵר הוּא לְאִישׁ מַשְׁחִית״, כִּי מַה שֶּׁחֵטְא זֶה גָּדוֹל מִזּוּלָתוֹ אֵינוֹ בַּעֲבוּר עֶצֶם הַחֵטְא כִּי אִם בַּעֲבוּר הָרָעָה הַנִּמְשֶׁכֶת מִמֶּנּוּ, שֶׁהַחוֹטֵא בְּגָזֵל לֹא יָשִׂים אָשָׁם בְּנַפְשׁוֹ וְיֹאמַר ״אֵין פָּשַׁע״ כִּי אֵין אֱלֹהִים שׁוֹפְטִים בָּאָרֶץ, וְעַל כֵּן הוּא חָבֵר לְאִישׁ מַשְׁחִית, רְצוֹנוֹ לוֹמַר לְדוֹר הַמַּבּוּל שֶׁנֶּאֱמַר בָּהֶם (בראשית ו:יב): ״כִּי הִשְׁחִית כָּל בָּשָׂר אֶת דַּרְכּוֹ״, כִּי גַּם הֵמָּה כָּפְרוּ בָּעִקָּר וְאָמְרוּ (איוב כא:טו): ״מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ״ וְגוֹ׳. וְזֶה הַחִלָּם לַעֲשׂוֹת חָמָס וְגָזֵל בָּאָרֶץ. וּלְפִי שֶׁמְּנִיעַת הַגָּזֵל יְסוֹד לְכָל הָאֱמוּנָה, עַל כֵּן הִקְדִּימוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְהִזְהִיר עָלָיו בְּמִצְוָה רִאשׁוֹנָה ״הַחֹדֶשׁ הַזֶּה לָכֶם״ (שמות יב:ב), כִּי שָׁם נֶאֱמַר ״מִשְׁכוּ וּקְחוּ לָכֶם צֹאן״ (שמות יב:כא) – מִשֶּׁלָּכֶם לְהוֹצִיא הַגָּזוּל, כֵּן פֵּרַשׁ בַּעַל הַטּוּרִים. וְכֵן יִצְחָק כְּשֶׁצִּוָּה לְהָבִיא לוֹ שְׁנֵי גְּדָיֵי עִזִּים, אֶחָד לַעֲשׂוֹת מִמֶּנּוּ קָרְבַּן פֶּסַח, אָמַר ״וְצוּדָה לִּי צָיִד״ (בראשית כז:ג), פֵּרֵשׁ רַשִׁ״י: מִן הַהֶפְקֵר וְלֹא מִן הַגָּזֵל. וּלְפִי שֶׁעֵשָׂו לְבָבוֹ לֹא כֵן יְדַמֶּה, כִּי אִם לָצוּד צַיִד לְהָבִיא אֲפִלּוּ מִן הַגָּזֵל, עַל כֵּן סִבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא הֵבִיא כִּי אִם יַעֲקֹב שֶׁהָיָה נִזְהָר בְּגָזֵל. וְכֵן שׁוֹר שֶׁהִקְרִיב אָדָם הָרִאשׁוֹן, אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עבודה זרה ח.) שֶׁהָיָה לוֹ קֶרֶן אֶחָד בְּמִצְחוֹ, לְהוֹרוֹת שֶׁלְּפִי שֶׁהָיָה אָדָם הָרִאשׁוֹן קֶרֶן אֶחָד, רְצוֹנוֹ לוֹמַר שֶׁהָיָה יְחִידִי בָּעוֹלָם וְלֹא הָיָה גּוֹזֵל מִשּׁוּם בְּרִיָּה, עַל כֵּן נִתְקַבֵּל קָרְבָּנוֹ. וְכָל זֶה כְּדֵי לְהַרְחִיק הַגָּזֵל וְהַלִּסְטִיּוּת הַמֵּבִיא לִידֵי כְּפִירָה וּמִינוּת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Rabbi Yitzchak said: “The Torah did not need to begin [with the creation story] … rather [it began with creation] so that the nations would not say ‘you are thieves.’”** This raises a difficulty: Why should it matter if they call us thieves? Should the Torah’s order be changed because of this? The answer is that this matter leads to denial of fundamental principles, for they will say “there is no law and no Judge” and “might makes right.” For if the world had a ruler who arranges its affairs, its comings and goings, why did He not protest when you took the lands of the seven nations by force through thievery? For this same reason, the decree against the generation of the flood was sealed only because of theft, as it is written: *One who robs his father and mother and says “it is not wrong” is a companion to a destroyer* (Proverbs 28:24). The reason this sin was considered greater than others is not because of the essence of the sin itself, but because of the evil that stems from it — for one who sins through theft does not consider himself guilty and says “there is no wrong,” [believing] there are no divine judges on earth. Therefore, he is a companion to the destroyer — meaning to the generation of the flood, about whom it is said *for all flesh had corrupted its way* (Genesis 6:12), for they too denied fundamental principles and said *What is the Almighty that we should serve Him* (Job 21:15)? This leads to violence and theft in the land. Since the prevention of theft is fundamental to all faith, the Holy One, blessed be He, prioritized it and warned about it in the first commandment *This month shall be for you* (Exodus 12:2), for there it states *Draw forth and take for yourselves sheep* (Exodus 12:21) — from what belongs to you, excluding what is stolen, as explained by the Baal HaTurim. Similarly, when Isaac commanded to bring him two young goats, one to make as a Passover sacrifice, he said *Hunt game for me* (Genesis 27:3) — Rashi explains: from ownerless property, not from theft. And because Esau’s heart was not so inclined, but rather to hunt game even through theft, therefore the Holy One, blessed be He, arranged that only Jacob, who was careful about theft, would bring it. Likewise regarding the ox that Adam offered as a sacrifice, our Sages said (Avodah Zarah 8a) that it had one horn on its forehead. This indicates that just as Adam was “one horn,” meaning he was alone in the world and could not steal from any creature, therefore his sacrifice was accepted. All this is to distance oneself from theft and robbery which leads to denial and heresy.


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

**וּמַה שֶׁאָמַר רַבִּי יִצְחָק ״לֹא הָיָה צָרִיךְ לְהַתְחִיל״ וְכוּ׳.** אֵין הַפֵּרוּשׁ שֶׁלֹּא יִכְתֹּב בַּתּוֹרָה כְּלָל כָּל הַסִּפּוּר שֶׁמִּבְּרֵאשִׁית עַד ״הַחֹדֶשׁ הַזֶּה לָכֶם״ (שמות יב:ב), שֶׁהֲרֵי יֵשׁ בּוֹ צֹרֶךְ גָּדוֹל בְּסִפּוּר חִדּוּשׁ הָעוֹלָם כִּי הוּא מְפַרְסֵם מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ, וְסִפּוּר דּוֹר הַמַּבּוּל מְפַרְסֵם הַשְׁגָּחָתוֹ יִתְבָּרַךְ לְשָׂכָר וְעֹנֶשׁ, מִלְּבַד מַה שֶּׁנִּכְתְּבוּ בּוֹ כַּמָּה מִצְווֹת: אֵבֶר מִן הַחַי לְנֹחַ, וּמִילָה לְאַבְרָהָם, וְגִיד הַנָּשֶׁה עַל יְדֵי יַעֲקֹב. אֶלָּא שֶׁרָצָה לוֹמַר, מֵאַחַר שֶׁעִקַּר הַתּוֹרָה לְמִצְוֹתֶיהָ נִתְּנָה, אִם כֵּן הָיָה לוֹ לְהַתְחִיל הַתּוֹרָה בְּמִצְוָה רִאשׁוֹנָה, וְסִפּוּר זֶה מִבְּרֵאשִׁית עַד ״הַחֹדֶשׁ הַזֶּה לָכֶם״ דַּי בָּזֶה כְּשֶׁיִּקְבָּעֶנּוּ בְּסוֹף הַתּוֹרָה. עַל זֶה בָּא כִּמְתָרֵץ וְאָמַר: אִלּוּ הָיָה כּוֹתֵב כֵּן, הָיָה מֵעִיקָּרָא דְּדִינָא פִּרְכָא, וְהָיָה בָּזֶה נְתִינַת יָד לַפּוֹשְׁעִים לִפְקֹר עַל הַתּוֹרָה, וּבְקָרְאוֹ ״הַחֹדֶשׁ הַזֶּה לָכֶם״ כָּל שֶׁכֵּן דְּפָקַר טְפֵי, וְיֹאמְרוּ: ״וַדַּאי מֹשֶׁה בָּדָא מִלִּבּוֹ מִצְוָה זוֹ, כִּי אֵיךְ יְצַוֶּה ה׳ בּוֹ עַל הַגֶּזֶל בְּאָמְרוֹ ׳מִשְׁכוּ וּקְחוּ לָכֶם׳ מִשֶּׁלָּכֶם דַּוְקָא, וַהֲרֵי אַתֶּם לִסְטִים כִּי לְקַחְתֶּם אַרְצוֹת שֶׁבַע אֻמּוֹת וְלֹא מִחָה בָּכֶם ה׳!״ – כִּי אוּלַי לֹא יִקְרָא הַתּוֹרָה מֵרֹאשׁ וְעַד סוֹף. עַל כֵּן הֻצְרַךְ לְהַקְדִּים סִפּוּר חִדּוּשׁ הָעוֹלָם לְהוֹרוֹת שֶׁלֹּא עַל יְדֵי לִסְטִיּוּת לָקְחוּ כִּי אִם בְּצֶדֶק וּבְמִשְׁפָּט. זֶה שֶׁאָמַר הַכָּתוּב (תהלים קיא:ו-ז): ״כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם, מַעֲשֵׂה יָדָיו אֱמֶת וּמִשְׁפָּט, נֶאֱמָנִים כָּל פִּקּוּדָיו״, כִּי עִקַּר הַגָּדָה זוֹ שֶׁהִגִּיד כֹּחַ מַעֲשָׂיו לְעַמּוֹ הַכֹּל הָיָה כְּדֵי לְהוֹרוֹת שֶׁמַּעֲשֵׂה יָדָיו אֱמֶת וּמִשְׁפָּט, שֶׁהַתּוֹרָה וְהַלּוּחוֹת מַעֲשֵׂה אֱלֹהִים, וְהַצַּדִּיקִים שֶׁנִּבְרְאוּ בִּשְׁתֵּי יָדַיִם (שוח״ט תהלים קלט:ה) הַכֹּל בֶּאֱמֶת וּמִשְׁפָּט שֶׁהוּא מוֹנֵעַ הַלִּסְטִיּוּת, וְנֶאֱמָנִים כָּל פִּקּוּדָיו – הַפִּקּוּדִים אֲשֶׁר פָּקַד ה׳ עַל אַרְצוֹת שֶׁבַע אֻמּוֹת, כִּי בִּרְצוֹנוֹ יִתְבָּרַךְ נְתָנָהּ לָהֶם וּבִרְצוֹנוֹ יִתְבָּרַךְ נְטָלָהּ מֵהֶם, וַיַּפְקֵד הַמֶּלֶךְ ה׳ פְּקִידִים אֲחֵרִים עָלֶיהָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Regarding what Rabbi Yitzchak said, “There was no need to begin [the Torah with ‘In the beginning’]”** — The interpretation is not that the Torah should completely omit the entire narrative from Genesis until *This month shall be for you* (Exodus 12:2), because there is great importance in relating the story of Creation as it publicizes the existence of the Blessed God, and the story of the Generation of the Flood publicizes His Divine providence in terms of reward and punishment. This is besides the fact that several commandments were written in it: the prohibition of eating from a living animal given to Noah, circumcision to Abraham, and the sciatic nerve prohibition through Jacob. Rather, he meant to say that since the Torah was primarily given for its commandments, it should have begun with the first commandment, and this narrative from Genesis until *This month shall be for you* could have been placed at the end of the Torah. To this comes the answer explaining that if it had been written this way, there would have been an objection to the law from the outset, giving wrongdoers an opportunity to reject the Torah. When reading *This month shall be for you*, they would certainly rebel even more and say, “Surely Moses invented this commandment himself, for how could God command against theft by saying: *Draw forth and take for yourselves* [specifically from your own], when you yourselves are robbers who took the lands of the seven nations, and God did not protest!” — for perhaps they wouldn’t read the Torah from beginning to end. Therefore, it was necessary to preface the story of Creation to teach that they did not take the land through robbery, but rather with righteousness and justice. This is what is meant by the verse (Psalms 111:6-7): *He declared to His people the power of His works, in giving them the heritage of nations. The works of His hands are truth and justice; all His precepts are faithful*. For the main purpose of this declaration of “the power of His works to His people” was to teach that “the works of His hands are truth and justice” — that the Torah and the tablets are the work of God, and the righteous who were created with two hands (as mentioned in Midrash Shocher Tov, Psalms 139:5) — all of it is with truth and justice, which prevents robbery. *All His precepts are faithful* — the appointments that God made regarding the lands of the seven nations, for by His will He gave it to them, and by His will He took it from them, and the King, God, appointed other officials over it.


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

וּלְפִי פְּשׁוּטוֹ, הֻצְרַךְ לְהַתְחִיל הַתּוֹרָה מִבְּרֵאשִׁית לְפַרְסֵם אֱמוּנַת הַחִדּוּשׁ, כִּי זֶה יְסוֹד לְכָל הַתּוֹרָה, כִּי לוּ הוּנַח שֶׁהָעוֹלָם קַדְמוֹן – אֵין מָקוֹם לְקַבָּלַת הַתּוֹרָה הַבְּנוּיָה עַל יְסוֹד הַבְּחִירָה. עַל כֵּן הֻצְרַךְ לְהַנִּיחַ הַיְסוֹד תְּחִלָּה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**According to its simple meaning,** the Torah needed to begin with *In the beginning* (Genesis 1:1) in order to publicize the belief in the world’s creation, as this is a fundamental principle for the entire Torah. For if one were to assume that the world was eternal, there would be no place for accepting the Torah, which is built upon the foundation of free choice. Therefore, it was necessary to establish this fundamental principle first.


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

**וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ.** מַאי דַּהֲוָה הֲוָה, וּמַה צֹרֶךְ בִּידִיעָה זוֹ? וְנִרְאֶה לוֹמַר, לְפִי שֶׁמִּשֵּׁשֶׁת יְמֵי בְרֵאשִׁית וָהָלְאָה אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁנֶּה שׁוּם דָּבָר מִכְּמוֹת שֶׁהָיָה, וְצָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעַל יְדֵי מַעֲשֵׂי הָרְשָׁעִים יַחֲזֹר הָעוֹלָם לְתֹהוּ וָבֹהוּ כְּמוֹ בְּדוֹר הַמַּבּוּל. וְכֵן בְּחֻרְבַּן הַבַּיִת כְּתִיב (ירמיה ד:כג) ״רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ״, וְהוֹדִיעַ לָנוּ הַכָּתוּב שֶׁאִם יִקְרֶה בִּזְמַן מִן הַזְּמַנִּים שֶׁעַל יְדֵי מַעֲשֵׂה הָרְשָׁעִים יַחֲזֹר הָעוֹלָם לְתֹהוּ, לֹא יִהְיֶה נֶחְשָׁב שִׁנּוּי בַּבְּרִיאָה אֶלָּא יַחֲזֹר הָעוֹלָם לִכְמוֹת שֶׁהָיָה, כִּי מִטִּבְעוֹ לִהְיוֹת תֹּהוּ וָבֹהוּ וְחֹשֶׁךְ, וְעַל יְדֵי מַעֲשֵׂה הַצַּדִּיקִים עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הֵפֶךְ טִבְעוֹ וּבָרָא הָאוֹר לַצַּדִּיקִים, וְעַל יְדֵי קִלְקוּל הַמַּעֲשִׂים יַחֲזֹר הָעוֹלָם לִכְמוֹת שֶׁהָיָה וְלֹא יִהְיֶה נִקְרָא שִׁנּוּי בַּבְּרִיאָה, כִּי תְּנַאי הִתְנָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם כָּל מַעֲשֵׂה בְרֵאשִׁית. וּמִטַּעַם זֶה מִעֵט הָאוֹר וּגְנָזוֹ לַצַּדִּיקִים, כִּי לֹא אָדָם הוּא יִתְבָּרַךְ וְיִתְנֶחָם, אֶלָּא לְפִי שֶׁאִם רְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ בַּעֲבוּר קִלְקוּל מַעֲשֵׂיהֶם לֹא יִהְיֶה נֶחְשָׁב לְשִׁנּוּי בַּבְּרִיאָה. וְזֶהוּ דַּעַת הַמִּדְרָשׁ (בראשית רבה ב:ה) ״וְהָאָרֶץ הָיְתָה תֹהוּ״ – אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, ״וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר״ – אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים וְכוּ׳. מָה רָאָה בַּעַל הַמִּדְרָשׁ הַזֶּה לְהוֹצִיא הַפְּסוּקִים מִפְּשׁוּטָם? וּלְפִי מַה שֶׁפֵּרַשְׁנוּ דִּבְרֵי מִדְרָשׁ זֶה מְבֹאָרִים, כִּי פְּשׁוּטוֹ נִשְׁאָר בִּמְקוֹמוֹ וְהַדְּרָשָׁה תִּדָּרֵשׁ גַּם מִפְּשׁוּטוֹ. וּמַה שֶּׁמַּסִּיק שָׁם ״וַעֲדַיִן אֵינִי יוֹדֵעַ בְּאֵיזוֹ מֵהֶם חָפֵץ, אִם בְּמַעֲשֵׂיהֶם שֶׁל רְשָׁעִים״ וְכוּ׳ – תִּמְצָא מְבֹאָר בְּחִבּוּרִי הַקָּטָן הַנִּקְרָא ״אֹרַח לְחַיִּים״ בַּדְּרָשׁ שֶׁל רֹאשׁ הַשָּׁנָה וְיוֹם כִּפּוּר, עַיֵּן שָׁם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the earth was unformed and void.** What was, was — so what is the need for this information? It seems appropriate to say that from the six days of Creation onwards, the Holy One, blessed be He, does not change anything from how it was. The Holy One foresaw that through the actions of the wicked, the world would return to being unformed and void, as in the generation of the Flood. Similarly, regarding the destruction of the Temple, it is written *I saw the earth, and behold it was unformed* (Jeremiah 4:23). The verse informs us that if it happens at some point that through the actions of the wicked the world returns to being unformed, it would not be considered a change in Creation, but rather the world returning to how it was — for its natural state is to be unformed, void, and dark. Through the actions of the righteous, the Holy One made it contrary to its nature and created light for the righteous. Through the corruption of deeds, the world will return to how it was, and this will not be called a change in Creation, for the Holy One made a condition with all of Creation. For this reason, He diminished the light and stored it away for the righteous, not because He, blessed be He, is like a human who changes His mind, but because when the wicked are in darkness due to their corrupted actions, it will not be considered a change in Creation. This is the view of the Midrash (Bereishit Rabbah 2:5): “*And the earth was unformed* — these are the actions of the wicked; *And God said, ‘Let there be light’* — these are the actions of the righteous.” Why did the author of this Midrash see fit to remove these verses from their simple meaning? According to what we have explained, the words of this Midrash are clear, for the simple meaning remains in its place while the interpretation can also be derived from the simple meaning. As for what is concluded there, “And still I do not know which of them He desires, whether the actions of the wicked…” — you will find this explained in my small work called Orach LeChayim in the sermon for Rosh Hashanah and Yom Kippur, see there.


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

**וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר.** כְּתִיב בְּפָרָשָׁה זוֹ חָמֵשׁ פְּעָמִים לְשׁוֹן אוֹר, וּבַיּוֹם הָרְבִיעִי כְּתִיב חָמֵשׁ פְּעָמִים לְשׁוֹן מָאוֹר בְּתוֹסֶפֶת מ״ם, וְיֵשׁ בָּזֶה כַּוָּנָה נִפְלָאָה. וְזֶה כִּי מָצִינוּ לְרַזַ״ל שֶׁאָמְרוּ (חגיגה יב:) אוֹר שֶׁנִּבְרָא בְּיוֹם רִאשׁוֹן נִגְנַז, וְאִיתָא לְמַאן דְּאָמַר הֵן הֵן הַמְּאוֹרוֹת שֶׁנִּבְרְאוּ בְּיוֹם רִאשׁוֹן וְלֹא נִתְלוּ עַד יוֹם רְבִיעִי, וְנִרְאִין שְׁנֵי מִדְרָשִׁים אֵלּוּ כְּסוֹתְרִים זֶה אֶת זֶה. וְהָאֱמֶת אֵינוֹ כֵן, כִּי הַכֹּל מוֹדִים שֶׁאוֹר שֶׁל יוֹם רִאשׁוֹן הָיָה אוֹר גָּדוֹל וְנִגְנַז, וְאֵלּוּ הַמְּאוֹרוֹת שֶׁנִּתְלוּ בְּיוֹם רְבִיעִי אֵינָן עֶצֶם הָאוֹר אֶלָּא קִבְּלוּ אוֹרָם מִן נִיצוֹץ אוֹר הָעֶלְיוֹן שֶׁנִּבְרָא בְּיוֹם רִאשׁוֹן, לְכָךְ הִזְכִּיר בּוֹ לְשׁוֹן אוֹר כִּי הוּא הָיָה עֶצֶם הָאוֹר, אֲבָל בַּמְּאוֹרוֹת שֶׁל יוֹם רְבִיעִי הִזְכִּיר בְּכָל אֶחָד מָאוֹר בְּתוֹסֶפֶת מ״ם לְהוֹרוֹת שֶׁקִּבְּלוּ אוֹרָם מִן אוֹר אַחֵר גָּדוֹל מֵהֶם כְּהוֹרָאַת הַמ״ם. וּלְפִי זֶה אֵין הַמִּדְרָשִׁים סוֹתְרִים זֶה אֶת זֶה, כִּי אוֹר הָרִאשׁוֹן נִגְנַז לְדִבְרֵי הַכֹּל לַצַּדִּיקִים, וְהַמְּאוֹרוֹת שֶׁל יוֹם רְבִיעִי קִבְּלוּ נִיצוֹץ הָאוֹר הָרִאשׁוֹן, וְאִם כֵּן וַדַּאי הֵן הֵן הַמְּאוֹרוֹת כִּי הַחֵלֶק כָּלוּל בְּהַכֹּל. וּבָזֶה מְיֻשָּׁב גַּם כֵּן מַה שֶׁנִּבְרָא וְנִגְנַז, וְזֶה פֵּרוּשׁ יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And God said, ‘Let there be light.’”** The word or [light] is written five times in this section, and on the fourth day the word *me’or* [luminaries] is written five times, with the addition of [the letter] mem [to the word or], and there is in this an amazing intention. And that is because we have found that the Sages, of blessed memory, said (Chagigah 12a), “The light that was created on the first day was hidden,” and there is [also] an opinion that says, “these are the very luminaries that were created on the first day and were not ‘hung’ until the fourth day,” and these two midrashic statements appear to contradict one another. But the truth is not thus, since everyone admits that the light of the first day was a great light and was [then] hidden and that those luminaries that were ‘hung’ on the fourth day are not the actual light [of the first day], but rather they received their light from a spark of the upper light that was created on the first day. Therefore, the word or is mentioned [on the first day], since it was the actual light, but with luminaries on the fourth day, each one is mentioned as *me’or*, with the addition of [the letter] mem, to show that they received their light from another light — greater than them — which is what is shown by the [letter] mem [which, when in front of a word, is a prefix that means “from”]. And according to this, the midrashic statements do not contradict one another, since the first light was hidden — according to everyone — for the righteous, and the luminaries of the fourth day received a spark of the first light. And if so, certainly, “they are the very luminaries,” since a part [i.e., the luminaries] is included in the whole [i.e., the light created on the first day]. And with this is also resolved [why] they were created [only to be] hidden, and this is a precious explanation.


###### Kli Yakar on Genesis 1:5:1
[Kli Yakar on Genesis 1:5:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:5:1)

**וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד.** מַה שֶּׁלֹּא נֶאֱמַר יוֹם רִאשׁוֹן, לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יא:) מַזְכִּירִין מִדַּת יוֹם בַּלַּיְלָה וּמִדַּת לַיְלָה בַּיּוֹם, לְהוֹצִיא מִלֵּב הַמִּינִים הָאוֹמְרִים שֶׁמֵהַתְחָלָה אַחַת לֹא יֵצְאוּ שְׁנֵי הֲפָכִים, וְעַל כֵּן גָּזְרוּ אוֹמֶר מִי שֶׁבָּרָא אוֹר לֹא בָּרָא חֹשֶׁךְ. עַל כֵּן אָמַר ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר״, דְּהַיְנוּ לַיְלָה וְיוֹם, אַף עַל פִּי שֶׁנִּרְאִין הֲפָכִין, מִכָּל מָקוֹם שְׁנֵיהֶם יוֹם אֶחָד, יוֹמוֹ שֶׁל אֶחָד, כִּי אֵל אֶחָד בָּרָא לִשְׁנֵיהֶם. וּפֵרוּשׁ זֶה מְחֻוָּר יוֹתֵר מִן פֵּרוּשׁ רַשִׁ״י שֶׁפֵּרֵשׁ שֶׁבָּא לְהוֹרוֹת שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶחָד, שֶׁלֹּא נִבְרְאוּ הַמַּלְאָכִים עַד יוֹם שֵׁנִי, כִּי מַלְאָכִים לֹא נִזְכְּרוּ כָּאן, וּמַה עִנְיָן זֶה לְמַאֲמַר ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And there was evening and there was morning, one day.** The reason it doesn’t say “first day” is because our Sages taught (Berakhot 11b, see also Maharsha) that we mention the attribute of day during the night and the attribute of night during the day, in order to counter the heretics who claim that from one origin, two opposites cannot emerge. Therefore, they decreed that one who created light did not create darkness. For this reason, it states *and there was evening and there was morning*, meaning night and day — even though they appear to be opposites, nevertheless they are both “one day,” the day of the One, because one God created both of them. This explanation is more evident than Rashi’s interpretation, who explained that this comes to teach that the Holy One, Blessed be He, was alone because the angels were not created until the second day, for angels are not mentioned here, and what relevance does this have to the statement *and there was evening and there was morning*.


###### Kli Yakar on Genesis 1:6:1
[Kli Yakar on Genesis 1:6:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:6:1)

**יְהִי רָקִיעַ.** בַּחֲגִיגָה (יב) אָמַר רַבִּי יוֹחָנָן אָמַר רַב: בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם, הָיָה מַרְחִיב וְהוֹלֵךְ כִּשְׁנֵי פְקָעִיּוֹת שֶׁל שְׁתִי, עַד שֶׁגָּעַר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְהֶעֱמִידוֹ, שֶׁנֶּאֱמַר (איוב כו:יא) ״עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ וְיִתְמְהוּ מִגַּעֲרָתוֹ״. וְהַיְנוּ דְּאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב (בראשית לה:יא) ״אֲנִי אֵל שַׁדַּי״? אֲנִי שֶׁאָמַרְתִּי לְעוֹלָמִי דַּי. וְאִכָּא דְּאָמְרֵי: בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַיָּם, הָיָה מַרְחִיב וְהוֹלֵךְ עַד שֶׁגָּעַר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְכוּ׳. וְיֵשׁ לְהִתְבּוֹנֵן מַה הוֹדִיעַ לָנוּ בַּעַל הַמַּאֲמָר בָּזֶה, כִּי מַה דַּהֲוָה הֲוָה. וּכְפִי הַנִּרְאֶה שֶׁבָּא לְהַמְלִיץ בְּעַד הָאָדָם, מַה שֶׁאָנוּ רוֹאִין כִּי בְּטִבְעוֹ תָּמִיד הוּא נִכְסָף שֶׁיִּתְפַּשְּׁטוּ מַעֲשָׂיו לִבְלִי תַּכְלִית בְּלִי גָּדֵר, וְשֶׁיִּהְיֶה הַכֹּל הֶתֵּר בְּעֵינָיו כָּל אֲשֶׁר חָפֵץ יַעֲשֶׂה, וְאִם יֻנַּח הָאָדָם עַל טִבְעוֹ אָז אֵין גְּבוּל וָקֵצֶה לְמַרְכְּבוֹת חֶמְדַּת תַּאֲוָתוֹ, וּבְהֶפְקֵרָא נִיחָא לֵיהּ שֶׁלֹּא יִהְיֶה גָּדוּר וְקָשׁוּר בְּשׁוּם פְּעֻלָּה, עַד אֲשֶׁר גָּעַר ה׳ בָּנוּ עַל יְדֵי זֹאת הַתּוֹרָה הַנּוֹתֶנֶת גְּבוּל וּמִדָּה לְכָל הַמַּעֲשִׂים, עַד הֵיכָן יִתְפַּשְּׁטוּ עַל פִּי הָרָצוֹן הָאֱלֹהִי וְעַד הֵיכָן מֻתָּר לוֹ לְשַׁלַּח רֶסֶן תַּאֲוָתוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Let there be a firmament.** In Tractate Chagigah (12), Rabbi Yochanan said in the name of Rav: When the Holy One, Blessed be He, created the world, it kept expanding like two balls of warp thread until the Holy One, Blessed be He, rebuked it and made it stand still, as it is said: *The pillars of heaven tremble and are astounded at His rebuke* (Job 26:11). And this is what Reish Lakish expounded: What is meant by the verse: *I am El Shaddai* (Genesis 35:11)? [It means] “I am the One who said to My world: ‘Enough! [Dai]’” And some say: When the Holy One, Blessed be He, created the sea, it kept expanding until the Holy One, Blessed be He, rebuked it… One must contemplate what the author of this teaching is trying to tell us with this, for what happened has already happened. It appears that they came to make a recommendation on behalf of humankind, for we observe that it is in human nature to constantly desire that one’s actions expand without limit, without boundaries, and that everything should be permissible in their eyes to do whatever they wish. If one were left to their natural inclinations, there would be no limit or end to the vehicles of their lustful desires, and they would prefer to be unrestrained, neither fenced in nor bound by any action, until God rebuked us through this Torah, which sets boundaries and measures for all actions — defining how far they may expand according to the Divine will and how far one is permitted to cast the reins of their desires.


###### Kli Yakar on Genesis 1:6:2
[Kli Yakar on Genesis 1:6:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:6:2)

יֵשׁ לְהַפְלִיא עַל הָאָדָם, אֵיךְ לֹא מָצָא בְּשִׂכְלוֹ לְהַגְבִּיל לְעַצְמוֹ גְּבוּל וּמִדָּה בְּכָל מַעֲשָׂיו, כְּמוֹ מִצְווֹת הַמֻּשְׂכָּלוֹת וְדוֹמֵיהֶן בְּלִי הֶעָרָה הָאֱלֹהִית, אַחַר שֶׁהַשֵּׂכֶל מְחַיְּבָן. עַל זֶה אָמַר: אַל תִּתְמַהּ עַל הַחֵפֶץ, כִּי הָאָדָם קִבֵּל טֶבַע מוֹלִידָיו. יַעַן כִּי כָל אָדָם נוֹצָר מִשָּׁמַיִם, אֶרֶץ וְיָם, כִּי הַנְּשָׁמָה מִן הַשָּׁמַיִם וְהַגּוּף מִן הָאָרֶץ שֶׁנַּעֲשָׂה כַּטִּיט עַל יְדֵי הַמַּיִם, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק (בראשית ב:ו) ״וְאֵד יַעֲלֶה מִן הָאָרֶץ״. וּמִשְּׁלָשְׁתָּן נַעֲשָׂה אִישׁ שָׁלֵם, כִּי ״אִישׁ״ רָאשֵׁי תֵּבוֹת: אֶרֶץ, יָם, שָׁמַיִם. וְעַל הָרֹב נִמְצָא טֶבַע הַמּוֹלִיד בַּנּוֹלָד, וְגַם הָאָדָם קִבֵּל טֶבַע מוֹלִידָיו שָׁמַיִם, אֶרֶץ וְיָם, כִּי כֻּלָּם הָיוּ מַרְחִיבִים וְהוֹלְכִים לְאֵין תַּכְלִית עַד אֲשֶׁר גָּעַר בָּהֶם ה׳, כִּי מַה שֶּׁאָמַר ״הָיָה הוֹלֵךְ וּמַרְחִיב״ יֵאָמֵר גַּם עַל הָאָרֶץ, כִּי מִטַּעַם זֶה הִזְכִּיר שְׁנֵי פְּקָעִיּוֹת, וּמֵאָז וָהָלְאָה נַעֲשָׂה טֶבַע קַיָּם לְכָל נוֹצָר מֵהֶם, שֶׁכְּמוֹתָם יִהְיוּ עוֹשֵׂיהֶם, שֶׁיֵּשׁ לָהֶם רָצוֹן לְהִתְפַּשֵּׁט בְּכָל מַעֲשָׂיו לְאֵין תַּכְלִית.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**One must wonder about mankind,** how they did not find within their intellect to set for themselves boundaries and measures in all their actions — like the rational commandments and their like — without divine guidance, given that reason necessitates them. Regarding this, one should not be surprised about this desire, for humans received the nature of their progenitors. This is because every person is formed from heaven, earth, and sea: the soul is from heaven, and the body is from earth that was made like clay through water, as Rashi explained on the verse: *and a mist arose from the earth* (Genesis 2:6). From these three elements, a complete person is made, as the word “ish” [man] is an acronym for “*eretz*” [earth], “yam” [sea], and “*shamayim*” [heaven]. Generally, the nature of the progenitor is found in the offspring, and humanity too received the nature of their progenitors — heaven, earth, and sea — for they all were continuously expanding without limit until God rebuked them. For what was said about “expanding and going” applies also to the earth, which is why he mentioned two balls of thread, and from then on it became a permanent nature for everything created from them, that like them so will be those who are made from them, having the desire to expand in all their actions without limit.


###### Kli Yakar on Genesis 1:6:3
[Kli Yakar on Genesis 1:6:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:6:3)

וּלְעֻמַּת זֶה בָּא בַּעַל הַמַּאֲמָר, לְהוֹכִיחַ אֶת הָאָדָם לוֹמַר שֶׁאִם קִבֵּל טִבְעָם לִהְיוֹת לוֹ חֵשֶׁק לְהִתְפַּשֵּׁט כָּאָמוּר, הִנֵּה לְפָחוֹת יְקַבֵּל מֵהֶם גַּם אֶת הַטּוֹב לַעֲמֹד בְּגַעֲרַת הַשֵּׁם יִתְבָּרַךְ כְּמוֹ שֶׁהֵמָּה עוֹמְדִים בְּגַעֲרַת ה׳ בְּמִדָּה לֹא יֵצְאוּ מִמֶּנּוּ כִּמְלֹא נִימָא, כָּךְ יַעֲמֹד הָאָדָם בְּגַעֲרַת ה׳ וּבְמִדָּה וְשִׁעוּר אֲשֶׁר הִגְבִּיל ה׳ לָנוּ בְּכָל הַמַּעֲשִׂים עַל יְדֵי זֹאת הַתּוֹרָה. וְזֶהוּ כַּוָּנַת הַמַּאֲמָר בְּיַלְקוּט פָּרָשַׁת הַאֲזִינוּ (דברים לב:תתקמב) ״הִסְתַּכְּלוּ בַּשָּׁמַיִם וּבָאָרֶץ וְיָם וְכוּ׳ שֶׁמָּא שִׁנּוּ מִדָּתָם״ וְכוּ׳. וְזֶה טַעַם אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה יז.) בְּמִצְוַת צִיצִית תְּכֵלֶת דּוֹמֶה לַיָּם וְיָם דּוֹמֶה לָרָקִיעַ וְכוּ׳. כִּי עַל יְדֵי הַתְּכֵלֶת יִזְכֹּר הַיָּם וְהָרָקִיעַ וְיִלְמֹד מֵהֶם לַעֲמֹד בְּגַעֲרַת ה׳ שֶׁלֹּא לְשַׁנּוֹת הַמִּדָּה, כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת הַשֵּׁם (במדבר טו:לח). וּמַה שֶּׁלֹּא נֶאֱמַר ״יְהִי רָקִיעַ וַיְהִי רָקִיעַ״ כְּדֶרֶךְ שֶׁנֶּאֱמַר ״וַיְהִי אוֹר״, לְפִי שֶׁאֵין פִּתְגָם הָרָעָה נַעֲשֶׂה מְהֵרָה, לְפִיכָךְ הָרָקִיעַ הַמּוֹרֶה עַל הַמַּחֲלֹקֶת לֹא נַעֲשָׂה תֵּכֶף, אֲבָל הָאוֹר שֶׁהוּא טוֹב לַכֹּל נַעֲשָׂה מְהֵרָה, לְכָךְ נֶאֱמַר תֵּכֶף ״וַיְהִי אוֹר״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
And in contrast to this comes the author of the saying, to reprove mankind by saying that if they accepted their nature to have a desire to expand as mentioned, then at the very least they should learn from them also the good — to stand firm at God’s rebuke just as they stand firm at God’s rebuke, not deviating from their measure even by a hair’s breadth. So too should people stand firm at God’s rebuke and within the measure and limits that God has set for us in all actions through this Torah. And this is the intention of the saying in the Yalkut Parshat Ha’azinu (32:942): “Look at the heavens and the earth and sea, etc. — did they ever change their measure?” And this is the reason our Sages said (Sotah 17a) regarding the commandment of *tzitzit* that “*tekhelet* resembles the sea, and the sea resembles the firmament, etc.” For through the *tekhelet*, one will remember the sea and the firmament and learn from them to stand firm at God’s rebuke, not to change the measure, as will be explained, God willing, later in Parshat Shelach Lekha (15:38). And the reason why it does not say “Let there be a firmament, and there was a firmament” in the way it says: *there was light* is because the decree of something negative is not carried out immediately. Therefore, the firmament, which indicates division, was not made immediately after the statement, but the light, which is good for all, was made immediately, and thus it immediately states: *there was light*.


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

**וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם.** לֹא רָצָה ה׳ שֶׁיִּקָּרֵא בְּשֵׁם רָקִיעַ, כִּי שֵׁם זֶה מוֹרֶה עַל הַפֵּרוּד וְהַמַּחֲלֹקֶת, מִלְּשׁוֹן ״וַיְרַקְּעוּ פַּחֵי הַזָּהָב״ (שמות לט:ג), ״לְרוֹקַע הָאָרֶץ״. כִּי כָל רָקִיעַ הוּא מָסָךְ מַבְדִּיל בֵּין שְׁנֵי דְּבָרִים, וּמִטַּעַם זֶה לֹא נֶאֱמַר ״כִּי טוֹב״ בַּשֵּׁנִי, לְפִי שֶׁבּוֹ נִבְרָא הַמַּחֲלֹקֶת, כִּי אֵין טוֹבָה כִּי אִם בִּמְקוֹם מְצִיאַת הָאַחְדוּת. וּלְכָךְ נֶאֱמַר בַּשְּׁלִישִׁי שְׁתֵּי פְּעָמִים ״כִּי טוֹב״, אַחַת לִמְלֶאכֶת יוֹם שְׁלִישִׁי וְאַחַת לִגְמַר מְלֶאכֶת הַמַּיִם שֶׁיֵּשׁ בּוֹ צַד אַחְדוּת, שֶׁנֶּאֱמַר ״יִקָּווּ הַמַּיִם אֶל מָקוֹם אֶחָד״, וּבַעֲבוּר אַחְדוּת זֶה הִזְכִּיר ״כִּי טוֹב״. אֲבָל בְּיוֹם שֵׁנִי אֲשֶׁר מִמֶּנּוּ יוֹצֵא כָּל שִׁנּוּי וְהוּא הַתְחָלָה לְכָל שִׁנּוּי וּמַחֲלֹקֶת, לֹא נֶאֱמַר בּוֹ ״כִּי טוֹב״. וְלֹא רָצָה ה׳ שֶׁיִּקָּרֵא בְּשֵׁם רָקִיעַ הַמּוֹרֶה עַל מָסָךְ מַבְדִּיל וּבֵין אַחִים יַפְרִיד, וְנִקְרָא בְּשֵׁם שָׁמַיִם הַמּוֹרֶה עַל הַשָּׁלוֹם, כִּי שָׁמַיִם נִגְזַר מִלְּשׁוֹן אֵשׁ מַיִם, שֶׁעָשׂוּ שָׁלוֹם בֵּינֵיהֶם וְנִתְחַבְּרוּ וְנַעֲשָׂה מֵהֶם שָׁמַיִם. וְהַיְנוּ שֶׁאָמְרוּ רַזַ״ל (אבות ה:יז) ״כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם״ וְכוּ׳, רוֹצֶה לוֹמַר מַחֲלֹקֶת שֶׁתַּכְלִיתוֹ הַשָּׁלוֹם כְּהוֹרָאַת שֵׁם שָׁמַיִם, וְקַל לְהָבִין. וּלְפִי פְּשׁוּטוֹ לֹא נֶאֱמַר ״כִּי טוֹב״ בַּשֵּׁנִי לְפִי שֶׁלֹּא הָיָה בּוֹ בְּרִיאָה חֲדָשָׁה, כִּי הָרָקִיעַ כְּבָר נִבְרָא בְּיוֹם רִאשׁוֹן, וְטַעַם לַדָּבָר לְפִי שֶׁיּוֹם שֵׁנִי הַתְחָלָה לְכָל שִׁנּוּי וּפֵרוּד, עַל כֵּן לֹא רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַטְבִּיעַ טֶבַע הַשִּׁנּוּי בְּשׁוּם נִבְרָא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And God called the firmament Heaven.”** God did not want it to be called by the name “*rakia*” [firmament] because this name indicates separation and division, as per *and they flattened the gold into thin plates* (Exodus 39:3) — for that which was to cover the earth. Since any *rakia* is a covering that separates between two things, and for this reason, it does not state “that it was good” on the second day, since disagreement was created on it, since there is no good except in a place where we find unity. And therefore on the third day, “that it was good” is stated twice: once for the work of the third day and once for the finishing of the water, that has an aspect of unity in it, as it is stated, *let the waters gather to one place* (Genesis 1:9), and because of this unity, “that it was good” is mentioned. But on the second day — from which comes out all differences, and which is the beginning of all difference and disagreement — “that it was good” was not said about it. And God did not want that [the sky] should be called firmament, which indicates a cover that separates and divides between brothers, and it was called with the name heavens [*shamayim*], which indicates peace, since *shamayim* is composed of the words fire [*esh*] and water [*mayim*], who made peace between themselves and joined together, and from them was created heavens. And this is what the Rabbis, of blessed memory, state (Avot 5:17), “Any disagreement that is for the sake of the heavens [*shamayim*], etc.,” which means to say that a disagreement whose purpose is peace, as is the teaching of the name *shamayim*, and [this is] easy to understand. And according to its simple meaning, “that it was good” was not stated on the second day, since there was no new creation on it, since the firmament was already created on the first day, and the reason for [no creations happening on the second day] is because the second day is the beginning of all difference and division; hence the Holy One, blessed be He, did not want to implant a nature of difference in any creation.


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

**עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ.** כִּי כָל עֵץ נִקְרָא עֵץ שֶׁל פְּרִי, וְכֻלָּם עוֹשִׂים פְּרִי – מִקְצָתָם לְמַאֲכָל וּמִקְצָתָם לִרְפוּאָה. וּמַה שֶּׁנֶּאֱמַר ״עֹשֶׂה פְּרִי לְמִינוֹ״ נִרְאֶה לְפָרֵשׁ כִּי הָאָדָם עֵץ הַשָּׂדֶה הוּא וְדוֹמֶה לוֹ, הֵן מִצַּד תְּמוּנַת קוֹמָתוֹ הֵן מִצַּד שֶׁיֵּשׁ לוֹ הִשָּׁאֲרוּת נִצְחִי כְּמוֹ הָאָדָם, כְּמוֹ שֶׁנֶּאֱמַר (איוב יד:ז) כִּי יֵשׁ לָעֵץ תִּקְוָה. וְכָל הַדְּשָׁאִים מִתְיַחֲסִים לִשְׁאָר הַבַּעֲלֵי חַיִּים, הֵן מִצַּד הֱיוֹתָם נְמוּכִים בְּקוֹמָה הֵן מִצַּד שֶׁאֵין לָהֶם שֹׁרֶשׁ וְעָנָף, כִּי אִם כְּצִיץ יָצָא וַיִּמָּל (איוב יד:ב). וְהַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא כָּל מִין מַאֲכָל שֶׁיִּהְיֶה נָאוֹת לְמִזְגּוֹ שֶׁל הָאוֹכֵל, וְצֵרֵף כָּל מִין לְמִינוֹ, כְּמוֹ שֶׁנֶּאֱמַר ״וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן״, רוֹצֶה לוֹמַר דָּבָר שֶׁהוּא רְצוֹנוֹ מִצַּד הֱיוֹתוֹ קָרוֹב לְטִבְעוֹ וּמִזְגּוֹ. לְכָךְ נֶאֱמַר ״וּלְכָל חַיַּת הָאָרֶץ וְגוֹ׳ אֶת כָּל יֶרֶק עֵשֶׂב לְאָכְלָה״, כִּי אֵין הָעֵשֶׂב יָאוֹת אֶלָּא דַּוְקָא לְמִין הַחַי הַבִּלְתִּי מְדַבֵּר הַחָמְרִי. אֲבָל אֶל הָאָדָם אָמַר ״הִנֵּה נָתַתִּי לָכֶם אֶת כָּל עֵשֶׂב וְגוֹ׳ וְאֶת כָּל הָעֵץ״ וְגוֹ׳, כִּי מִצַּד חֵלֶק הַחָמְרִי שֶׁבָּאָדָם יָאוֹת לוֹ גַּם הָעֵשֶׂב, וּמִצַּד עֵרוּב הָרוּחָנִיּוּת שֶׁבּוֹ יָאוֹת לוֹ פְּרִי הָעֵץ. וְאָז יֵלֵךְ כָּל מִין לְמִינוֹ, לְכָךְ נֶאֱמַר ״עֹשֶׂה פְּרִי לְמִינוֹ״ – לְמִי שֶׁהוּא מִינוֹ, דְּהַיְנוּ הָאָדָם. וְ״עֵשֶׂב מַזְרִיעַ זֶרַע״ לֹא הִזְכִּיר בּוֹ ״לְמִינוֹ״, לְפִי שֶׁהוּא גַּם כֵּן לָאָדָם אַף עַל פִּי שֶׁאֵינוֹ מִינוֹ מִכָּל וָכֹל. אֲבָל בַּעֲשִׂיָּה הִזְכִּיר ״לְמִינֵהוּ״ מִצַּד שֶׁהוּא מִצַּד אֶחָד לְמִינֵהוּ, דְּהַיְנוּ לְחֵלֶק הַחֹמֶר שֶׁבָּאָדָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**A fruit tree yielding fruit after its kind.** For every tree is called a fruit tree and they all produce fruit — some for eating and some for healing. And regarding what it says: *yielding fruit after its kind*, it seems appropriate to explain that man is [like] a tree of the field and resembles it both in terms of his upright stature and in terms of having eternal continuity like man, as it is written *For there is hope for a tree* (Job 14:7). And all grasses relate to other living creatures both in terms of their low stature and in terms of not having root and branch, but rather *like a flower that emerges and withers* (Job 14:2). The Holy One, blessed be He, created each type of food to be suitable for the constitution of the one who eats it, and paired each kind with its kind, as it is written *and satisfies every living thing with favor* — meaning, with something that is favorable to it by being close to its nature and constitution. Therefore it says *and to every beast of the earth… every green herb for food*, because herbs are only suitable specifically for the non-speaking, material living creatures. But to man He said *Behold, I have given you every herb… and every tree…* because from the material aspect of man, herbs are suitable for him, and from the mixture of spirituality within him, tree fruit is suitable for him. Thus each kind goes to its kind, therefore it says: *yielding fruit after its kind* — to that which is its kind, namely man. And regarding *herb yielding seed*, it doesn’t mention “after its kind” because it is also for man even though it’s not entirely of his kind. However, in the making [of vegetation] it mentions “after its kind” because from one aspect it is according to its kind — namely, for the material aspect of man.


###### Kli Yakar on Genesis 1:11:2
[Kli Yakar on Genesis 1:11:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:11:2)

וְרַזַ״ל (בראשית רבה ה:ט) אָמְרוּ, שֶׁחָטְאָה הָאָרֶץ בָּזֶה כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר ״עֵץ פְּרִי״ שֶׁיִּהְיֶה טַעַם הָעֵץ כְּטַעַם הַפְּרִי, וְהִיא לֹא עָשְׂתָה כֵן. עַל כֵּן כְּשֶׁחָטָא הָאָדָם נִפְקְדָה גַּם הִיא עַל עֲוֹנָהּ וְנִתְקַלְּלָה. וְכָאן מַקְשִׁים לָמָּה לֹא נִתְקַלְּלָה מִיָּד, וְנִרְאֶה שֶׁלֹּא קָשֶׁה מִידֵי, יַעַן כִּי עִקַּר הַקְּלָלָה הָיְתָה שֶׁתּוֹצִיא הָאָרֶץ יַתּוּשִׁין וּפַרְעוֹשִׁין כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק (בראשית ג:יז) ״אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ״, וְכָל אֵלּוּ דְּבָרִים הַמַּזִּיקִין לָאָדָם. וְכָל זְמַן שֶׁלֹּא חָטָא הָאָדָם לֹא נִתְקַלְּלָה הָאֲדָמָה לְהַעֲלוֹת דְּבָרִים אֲרוּרִים, כִּי אַף אִם הָאֲדָמָה חָטְאָה, מִכָּל מָקוֹם הָאָדָם מַה פִּשְׁעוֹ כִּי יִדְלְקוּ אַחֲרָיו פַּרְעוֹשִׁים וְיַתּוּשִׁין? אֲבָל כַּאֲשֶׁר חָטָא גַּם הָאָדָם נַעֲשׂוּ שְׁנֵיהֶם רְאוּיִים לִקְלָלָה זוֹ. וּבְפָרָשַׁת אַחֲרֵי מוֹת (ויקרא יח:כה) בְּפָסוּק ״וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֹנָהּ עָלֶיהָ״ יִתְבָּאֵר בְּעֶזְרַת הַשֵּׁם שֶׁרְצוֹן הָאֵל יִתְבָּרַךְ הָיָה שֶׁתִּתֵּן לַנִּבְרָאִים חֹמֶר זַךְ וְדַק, וְהִיא נָתְנָה חֹמֶר גַּס וְעָב. וְאִלּוּ הָיְתָה נוֹתֶנֶת חֹמֶר זַךְ וְדַק, הָיָה כָּל עֵץ עַצְמוֹ כְּטַעַם הַפְּרִי, גַּם הָאָדָם לֹא הָיָה נוֹטֶה אֶל הַמּוּחָשׁוֹת בְּיוֹתֵר וְלֹא הָיָה בָּא לִכְלַל חֵטְא. אָמְנָם מִצַּד שֶׁעָבְרָה וְנָתְנָה חֹמֶר גַּס, גָּרְמָה לַעֲשׂוֹת ״עֵץ עוֹשֶׂה פְּרִי״ וְלֹא ״עֵץ פְּרִי״, וְדָבָר זֶה גָּרַם גַּם כֵּן לְחֵטְא הָאָדָם אֲשֶׁר בְּסִבָּה זוֹ נָטָה הָאָדָם אֶל הַחָמְרִיּוּת וְנָפַל עַל הַחֵטְא. עַל כֵּן בְּכָל חַטֹּאת הָאָדָם תִּלְקֶה הָאָרֶץ וְנִפְקַד עֲוֹנָהּ עָלֶיהָ כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת הַשֵּׁם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And our Sages (Bereishit Rabbah 5:9) said that the earth sinned in this matter because the Holy One, Blessed be He, commanded “fruit tree”** meaning that the taste of the tree should be like the taste of the fruit, but it [the earth] did not do so. Therefore, when man sinned, the earth was also remembered for its transgression and was cursed. Here people ask why it wasn’t cursed immediately. It appears there is no difficulty with this because the main curse was that the earth would bring forth mosquitoes and fleas, as Rashi explained on the verse *cursed is the ground because of you* (Genesis 3:17). All these things are harmful to man, and as long as man had not sinned, the earth was not cursed to bring forth cursed things, because even if the earth sinned, what was man’s transgression that he should be pursued by fleas and mosquitoes? But when man also sinned, they both became worthy of this curse. And later in Parashat Acharei Mot on the verse *and the land became defiled and I remembered its sin against it* (Leviticus 18:25), it will be explained, God willing, that God’s will was that it [the earth] should give to the created beings a pure and refined material, but it gave coarse and thick material. And if it had given pure and refined material, every tree itself would have tasted like its fruit, and man also would not have been excessively drawn to physical desires and would not have come to sin. However, because it transgressed and gave coarse material, it caused the making of *a tree producing fruit* rather than a “fruit tree,” and this thing also contributed to man’s sin, as because of this reason man was drawn to materiality and fell into sin. Therefore, with every sin of man, the earth is struck and its sin is remembered against it, as will be explained later, God willing.


###### Kli Yakar on Genesis 1:11:3
[Kli Yakar on Genesis 1:11:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:11:3)

וְנִרְאֶה לִתֵּן טַעַם אַחֵר נָכוֹן בַּדָּבָר, כִּי לְפִי שֶׁרָאָה הַנָּחָשׁ שֶׁהָאָרֶץ שִׁנְּתָה רְצוֹן בּוֹרְאָהּ וְאַף עַל פִּי כֵן לֹא נֶעֶנְשָׁה, עַל כֵּן מָצָא הַנָּחָשׁ מָקוֹם לוֹמַר אֶל הָאִשָּׁה ״לֹא מוֹת תְּמֻתוּן״ אַף אִם תַּעֲבֹר עַל רְצוֹן בּוֹרְאָהּ, כְּדֶרֶךְ שֶׁלֹּא נֶעֶנְשָׁה הָאָרֶץ עַל מַה שֶּׁלֹּא הוֹצִיאָה עֵץ שֶׁטַּעְמוֹ כְּטַעַם הַפְּרִי. וְעַל כֵּן אָמַר הַנָּחָשׁ ״אַף כִּי אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן״, כְּלוֹמַר וְכִי רָאוּי הָעֵץ לַאֲכִילָה עַד שֶׁצִּוָּה לָכֶם שֶׁלֹּא תֹאכְלוּ אֲפִלּוּ מִן הָעֵץ? וַתֹּאמֶר הָאִשָּׁה ״מִפְּרִי עֵץ הַגָּן נֹאכֵל״, מוֹדָה אֲנִי לִדְבָרֶיךָ שֶׁרַק פְּרִי עֵץ הַגָּן רָאוּי לַאֲכִילָה וְלֹא הָעֵץ, עַל כֵּן לֹא הֻצְרַךְ לְצַוּוֹת לָנוּ כִּי אִם עַל פְּרִי הָעֵץ שֶׁבְּתוֹךְ הַגָּן וְלֹא עַל הָעֵץ. וַיֹּאמֶר הַנָּחָשׁ ״לֹא מוֹת תְּמֻתוּן״, שֶׁהֲרֵי אַתְּ מוֹדָה שֶׁבָּזֶה שִׁנְּתָה הָאָרֶץ וְאַף עַל פִּי כֵן לֹא נֶעֶנְשָׁה, כָּךְ לֹא תְּמוּתוּן גַּם אַתֶּם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It appears appropriate to give another correct reason for this matter:** The snake saw that the earth had deviated from its Creator’s will, yet nevertheless was not punished. Therefore, the snake found grounds to say to the woman *you shall surely not die* even if she transgresses her Creator’s will, just as the earth was not punished for not producing trees whose wood had the same taste as their fruit. This is why the snake said *Has God indeed said you shall not eat from any tree of the garden?* meaning, “Is the tree itself worthy of eating that He commanded you not to eat even from the tree itself?” And the woman replied *from the fruit of the trees of the garden we may eat* — “I agree with your point that only the fruit of the garden’s trees is fit for eating and not the tree itself, therefore He only needed to command us regarding the fruit of the tree in the middle of the garden and not regarding the tree itself.” And the snake said *You shall surely not die* because “you yourself admit that the earth deviated [from God’s command] and nevertheless was not punished, so too you will not die either.”


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

**יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם.** מְאֹרֹת חָסֵר כְּתִיב, פֵּרֵשׁ רַשִׁ״י שֶׁהוּא לְשׁוֹן מְאֵרָה וְכוּ׳. אוֹמֵר אֲנִי שֶׁלְּכָךְ הִזְכִּיר לָשׁוֹן הַמּוֹרָה עַל הָאֲרִירָה אֵצֶל הַמְּאוֹרוֹת דַּוְקָא, לְפִי שֶׁהַמְּאוֹרוֹת הֵם סִבַּת הַזְּמַן וְכָל הַדְּבָרִים הַנּוֹפְלִים תַּחַת הַזְּמַן יֵשׁ בָּהֶם צַעַר, כְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה י:) כָּל מָקוֹם שֶׁנֶּאֱמַר ״וַיְהִי״ אֵינוֹ אֶלָּא לְשׁוֹן צַעַר, וּמַסִּיק דַּוְקָא בְּמָקוֹם שֶׁנֶּאֱמַר ״וַיְהִי בִּימֵי״ הוּא לְשׁוֹן צַעַר. וְטַעֲמוֹ שֶׁל דָּבָר לְפִי שֶׁכָּל דָּבָר הַתָּלוּי בְּיָמִים, דְּהַיְנוּ הַזְּמַן, יֵשׁ לוֹ צַעַר, אֲבָל כָּל הַנִּמְצָאִים הָעֶלְיוֹנִים שֶׁהֵם לְמַעְלָה מִן הַזְּמַן וְאֵין הַזְּמַן שׁוֹלֵט בָּהֶם אֵין בָּהֶם שׁוּם צַעַר. לְכָךְ נֶאֱמַר יְהִי מְאֹרֹת חָסֵר, שֶׁכָּל הַדְּבָרִים שֶׁתַּחַת הַשֶּׁמֶשׁ יֵשׁ לָהֶם מְאֵרָה וְצַעַר, כִּי הַזְּמַן מְבַלֶּה הַכֹּל. וּמַה שֶּׁנֶּאֱמַר בַּפָּרָשָׁה חָמֵשׁ פְּעָמִים לְשׁוֹן מָאוֹר, וְכֵן בְּפָרָשָׁה רִאשׁוֹנָה חָמֵשׁ פְּעָמִים לְשׁוֹן אוֹר, מַסְכִּים לְדִבְרֵי הַמִּדְרָשׁ (בראשית רבה ב:ה) הָאוֹמֵר ״וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר״ – אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים וְכוּ׳, וְרָצָה לְפָרֵשׁ טַעַם לְחָמֵשׁ פְּעָמִים אוֹר שֶׁהֵם כְּנֶגֶד חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה, דְּהַיְנוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Let there be lights in the firmament of heaven.”** The word *me’orot* [lights] is written without a vav [defectively], which Rashi explains is related to the word *me’erah* [curse]. I say that the reason the Torah uses language suggesting curse specifically regarding the luminaries is because the luminaries are the cause of time, and all things that fall under the influence of time contain an element of pain and suffering. As our Sages taught (Megillah 10b), wherever the word *vayehi* appears, it denotes suffering. They specifically conclude that when *vayehi* appears with “in the days of,” it indicates suffering. The reason for this is that anything dependent on days — meaning time — contains suffering, but all the higher beings that are above time and are not controlled by time contain no suffering. Therefore, the word *me’orot* is written defectively [without a vav], indicating that all things under the sun have an element of curse and suffering, as time consumes everything. As for why the word *ma’or* [luminary] appears five times in this passage, and similarly the word or [light] appears five times in the first passage, this aligns with the Midrash’s interpretation (Genesis Rabbah 2:5) which states that when God said *“Let there be light,”* this refers to the deeds of the righteous. The explanation for the five occurrences of “light” is that they correspond to the five books of the Torah, which represent the deeds of the righteous.


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

**יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף.** וּלְהַלָּן נֶאֱמַר שֶׁנִּבְרְאוּ הָעוֹפוֹת מִן הָאֲדָמָה, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין כז:) דֶּרֶךְ פְּשָׁרָה שֶׁנִּבְרְאוּ מִן הָרְקָק. נִמְצָא שֶׁהָעוֹפוֹת מְמֻצָּעִים מִן הַבְּהֵמוֹת שֶׁנִּבְרְאוּ מִן הָאֲדָמָה וּבֵין הַדָּגִים שֶׁנִּבְרְאוּ מִן הַמַּיִם. הוֹרוּ בָּזֶה שֶׁשְּׁלֹשָׁה מִינִים אֵלּוּ לֹא נִבְרְאוּ כִּי אִם בַּעֲבוּר הָאָדָם לִהְיוֹת לוֹ לַעֲבָדִים. רֶמֶז לַדָּבָר ״עֶבֶד״ רָאשֵׁי תֵּבוֹת: עוֹף, בְּהֵמָה, דָּגִים, כִּי אֶת הַכֹּל נָתַן לוֹ ה׳ לַעֲבָדִים, וְיֵשׁ לָאָדָם יָד בַּיָּם וּבַיַּבָּשָׁה וּבִשְׁנֵיהֶם יַחַד, כְּדֵי שֶׁלֹּא יִמְצָא הָאָדָם אַחֲרָיו מְאוּמָה שֶׁלֹּא נִתָּן בִּרְשׁוּתוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Let the waters teem with swarms of living creatures, and let birds fly.** Later it is stated that the birds were created from the earth. Our Sages explained (Chullin 27b) as a compromise that they were created from the mud. Thus, birds are intermediate between the animals that were created from the earth and the fish that were created from the water. This indicates that these three species were created only for the sake of man, to be his servants. A hint to this matter is that the word eved [servant] is an acronym for of [bird], *behemah* [animal], *dagim* [fish], because God gave all of them to him as servants. Man has dominion over the sea and the land and both together, so that man would not find anything after him that was not given under his authority.


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

וּבְדֶרֶךְ רֶמֶז, מָצִינוּ כִּתּוֹת בְּנֵי אָדָם מִתְיַחֲסִים לִשְׁלֹשָׁה מִינִים אֵלּוּ, כִּי מָצִינוּ שֶׁהָרְשָׁעִים הַנּוֹטִים אַחַר חֵלֶק הָעַפְרוּרִי בְּיוֹתֵר נִמְשְׁלוּ ״כַּבְּהֵמוֹת נִדְמוּ״, כִּי גַּם הֵמָּה מִן עָפָר מוֹצָאָם. וְהַצַּדִּיקִים נִמְשְׁלוּ לְמַיִם שֶׁחָמְרָם דַּק מִן חֹמֶר הָאָרֶץ, וְנִמְשְׁלוּ לְדָגִים שֶׁעִקַּר חִיּוּתָם בַּמַּיִם. וְהַבֵּינוֹנִים נִמְשְׁלוּ לָעוֹף אֲשֶׁר יָעוּף בֵּין שָׁמַיִם לָאָרֶץ, דְּהַיְנוּ הַמִּצּוּעַ בֵּין הָרוּחָנִיּוּת לַגַּשְׁמִיּוּת, וְחָמְרוֹ מִן הַמַּיִם וְהֶעָפָר כָּאָמוּר. וְנִרְאֶה שֶׁמִּטַּעַם זֶה נֶאֶמְרָה בַּדָּגִים בְּרָכָה כְּפוּלָה ״פְּרוּ וּרְבוּ״ כְּדֶרֶךְ שֶׁהִזְכִּיר בְּמִין הָאָדָם. וּבָעוֹפוֹת לֹא נֶאֶמְרָה כִּי אִם בְּרָכָה אַחַת ״וְהָעוֹף יִרֶב בָּאָרֶץ״, אֲבָל בַּבְּהֵמוֹת לֹא נֶאֶמְרָה בְּרָכָה כְּלָל. וְכָל זֶה מְבֹאָר מֵעַצְמוֹ לְהַנָּחָתֵנוּ, וּמַסְכִּים לָזֶה דִּבְרֵי רַזַ״ל (מדרש אגדה בראשית א) שֶׁלֹּא נֶאֶמְרָה בְּרָכָה בִּבְהֵמוֹת וְחַיּוֹת מִפְּנֵי הַנָּחָשׁ וְכוּ׳, כִּי בֶּאֱמֶת הַיֵּצֶר הָרַע אֲשֶׁר כֹּחוֹ מִן הַנָּחָשׁ הַקַּדְמוֹנִי שָׁם יִרְבָּץ אֵצֶל כַּת הָרְשָׁעִים אֲשֶׁר נִמְשְׁלוּ לַבְּהֵמוֹת וְחַיְתוֹ אֶרֶץ, וְהַלְוַאי יִתְמַעֲטוּ וְלֹא יִרְבּוּ. וְיִתְבָּאֵר זֶה עוֹד בְּפָרָשַׁת בְּהַעֲלֹתְךָ (במדבר יא:א) שֶׁהָאסַפְסוּף אֲשֶׁר בְּקִרְבּוֹ, דְּהַיְנוּ הַבֵּינוֹנִים, שָׁאֲלוּ בָּשָׂר וְדָגִים מַה שֶּׁאֵינָם מִמִּינָם, וְנִתַּן לָהֶם בְּשַׂר עוֹפוֹת – מָצָא מִין אֶת מִינוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**By way of allusion,** we find that groups of people correspond to these three species, for we find that the wicked, who are drawn after the most earthly portion, are compared to animals, as it is said *they are like beasts*. This is because they too originate from dust. The righteous are compared to water, whose matter is more refined than that of earth, and they are likened to fish whose primary vitality is in water. And those of intermediate status are compared to birds that fly between heaven and earth, meaning they represent the middle ground between spirituality and physicality, and their substance is composed of both water and earth, as mentioned. It appears that for this reason, fish were given a double blessing: *be fruitful and multiply*, similar to the way it was mentioned regarding humankind. For birds, only a single blessing was stated — *let birds multiply on the earth*. But for animals, no blessing was mentioned at all. All of this is self-evident according to our premise and aligns with the words of our Sages (Midrash Aggadah Genesis 1) who said that no blessing was given to domestic and wild animals because of the serpent, etc. Indeed, the evil inclination, whose power comes from the primordial serpent, lies in wait near the group of wicked ones who are compared to beasts and land animals — and it would be better if they decreased rather than multiplied. This will be further explained in Parshat Behaalotecha (11:1), where the mixed multitude [the people of intermediate status] who were among them requested meat and fish — things not of their kind — and they were given bird meat, as like found like.


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

**נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ.** הָרַמְבַּ״ן כָּתַב בְּשֵׁם רַבִּי דָּוִד קִמְחִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לָאָרֶץ ״נַעֲשֶׂה אֲנִי וְאַתְּ״, כִּי הָאָרֶץ נָתְנָה יְבוּל חָמְרָהּ כְּמוֹ שֶׁנָּתְנָה לִשְׁאָר בַּעֲלֵי חַיִּים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן בּוֹ הַחֵלֶק הָרוּחָנִי, וּ״בְצַלְמֵנוּ כִּדְמוּתֵנוּ״ הַיְנוּ שֶׁיִּדְמֶה לִשְׁנֵיהֶם – בְּגוּפוֹ לָאָרֶץ וּבְנִשְׁמָתוֹ לָעֶלְיוֹנִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Let us make man in our image, after our likeness.** Ramban wrote in the name of Rabbi David Kimchi that the Holy One, blessed be He, said to the earth “Let us — you and I — make [man],” because the earth contributed its material yield just as it did for other living creatures, while the Holy One, blessed be He, placed within him the spiritual portion. Thus, *in our image, after our likeness* means that he [man] would resemble both of them — in his body resembling the earth, and in his soul resembling the heavenly beings.


###### Kli Yakar on Genesis 1:26:2
[Kli Yakar on Genesis 1:26:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:26:2)

וּמַה שֶּׁכָּתוּב **״כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם״** לְסַפֵּר הַפֶּלֶא שֶׁבּוֹ נִבְדָּל הָאָדָם מִשְּׁאָר בַּעֲלֵי חַיִּים, וְעַל פֵּרוּשׁ זֶה הִסְכִּימוּ רַבִּים, וּבָאוּ עוֹד פֵּרוּשִׁים רַבִּים בְּעִנְיַן אֲמִירַת ״נַעֲשֶׂה״ וּבְעִנְיַן הַצֶּלֶם וְהַדְּמוּת. וְנָכוֹן לוֹמַר שֶׁלְּכָךְ אָמַר לְשׁוֹן ״נַעֲשֶׂה״ לְהַרְאוֹת שְׂרָרָתוֹ יִתְבָּרַךְ דַּוְקָא כְּשֶׁבָּרָא אֶת הָאָדָם, לְהוֹרוֹת שֶׁעִקַּר מַלְכוּתוֹ יִתְבָּרַךְ נִרְאֶה בַּבְּרִיאוֹת, מִן הָאָדָם אֲשֶׁר יָצַר לִכְבוֹדוֹ. וְעִנְיַן הַצֶּלֶם וְהַדְּמוּת, אַף עַל פִּי שֶׁנֶּאֱמַר (ישעיהו מ:יח) ״וּמַה דְּמוּת תַּעַרְכוּ לוֹ״, וְכָתוּב (ישעיהו מ:כה) ״וְאֶל מִי תְדַמְּיוּנִי וְאֶשְׁוֶה״, מִכָּל מָקוֹם מָצִינוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְרָאֶה לִנְבִיאָיו בְּדִמְיוֹן דְּמוּת אָדָם, כִּי בְּהַר סִינַי נִרְאָה כְּזָקֵן יוֹשֵׁב בִּישִׁיבָה, וְעַל הַיָּם נִרְאָה כְּגִבּוֹר, וְכָתוּב (יחזקאל א:כו) ״וְעַל הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם״, כִּי בְּכָל אֵלֶּה הַדִּמְיוֹנוֹת רָגִיל הוּא יִתְבָּרַךְ לְהִתְרָאוֹת, וְעָלָיו יָכוֹל לִהְיוֹת שֶׁאָמַר ״בְּצַלְמֵנוּ כִּדְמוּתֵנוּ״, אַף עַל פִּי שֶׁבֶּאֱמֶת אֵין לוֹ יִתְבָּרַךְ דְּמוּת, וּכְבוֹד אֱלֹהִים הַסְתֵּר דָּבָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Regarding what is written “for in God’s image He made man”:** To tell of the wonder by which man is distinguished from other living beings. Many have agreed with this interpretation, and there are many additional interpretations regarding the saying *let us make* and regarding the matter of image and likeness. And it is correct to say that the language *let us make* was used to demonstrate His sovereignty specifically when He created man, to teach that the essence of His kingship is seen in creation, through man whom He formed for His glory. And regarding the matter of image and likeness, even though it is written *To what likeness can you compare Him?* (Isaiah 40:18) and it is written *To whom then will you liken Me, that I should be equal?* (Isaiah 40:25), nevertheless, we find that the Holy One, blessed be He, appears to His prophets in the likeness of human form, for at Mount Sinai He appeared as an elder sitting in session, and at the sea He appeared as a warrior, and it is written *and upon the throne was a likeness as the appearance of a man* (Ezekiel 1:26). For in all these likenesses He regularly appears, and it is possible that it was regarding this that He said *in Our image, after Our likeness*, even though in truth He has no form, and *it is the glory of God to conceal a matter* (Proverbs 25:2).


###### Kli Yakar on Genesis 1:26:3
[Kli Yakar on Genesis 1:26:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:26:3)

**וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה.** בְּפָרָשַׁת נֹחַ (בראשית ט:ב) הָפַךְ הַסֵּדֶר, שֶׁנֶּאֱמַר: ״וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְעַל כָּל עוֹף הַשָּׁמַיִם וּבְכָל דְּגֵי הַיָּם״. וְכֵן דָּוִד הָפַךְ הַסֵּדֶר וְאָמַר (תהלים ח:ז-ח): ״תַּמְשִׁילֵהוּ בְּמַעֲשֵׂה יָדֶיךָ, כֹּל שַׁתָּה תַחַת רַגְלָיו, צֹנֶה וַאֲלָפִים כֻּלָּם וְגַם בַּהֲמוֹת שָׂדָי, צִפּוֹר שָׁמַיִם וּדְגֵי הַיָּם, עֹבֵר אָרְחוֹת יַמִּים״. וְעוֹד שֶׁכָּאן נֶאֱמַר ״וְיִרְדּוּ״, וּבְפָרָשַׁת נֹחַ לֹא הִזְכִּיר רְדִיָּה, וְכֵן דָּוִד אָמַר ״תַּמְשִׁילֵהוּ״, וְשִׁנּוּי זֶה הֲלֹא דָּבָר הוּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And they shall rule over the fish of the sea and the birds of the sky and the cattle.** Later on (Genesis 9:2), the order is reversed, as it states: *And the fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the sky and upon all the fish of the sea.* Similarly, David reversed the order and said (Psalms 8:7-8): *You have made him have dominion over Your handiwork; You have placed everything beneath his feet. Sheep and cattle, all of them, and also the beasts of the field; the birds of the sky and the fish of the sea, traversing the paths of the seas.* Furthermore, here it says “and they shall rule,” while in Genesis it doesn’t mention ruling, and similarly David says *You have made him have dominion*. This change [in both order and terminology] surely means something [significant].


###### Kli Yakar on Genesis 1:26:4
[Kli Yakar on Genesis 1:26:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:26:4)

וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה, כִּי בִּשְׁלֹשָׁה מִינִים אֵלּוּ יֵשׁ כֹּחַ בְּיַד הָאָדָם לִמְשֹׁל בְּאֶחָד יוֹתֵר מֵחֲבֵרוֹ, וְהִנֵּה בַּבְּהֵמוֹת וְחַיּוֹת וְכָל הָרוֹמֵשׂ עַל הָאָרֶץ יָכוֹל לִמְשֹׁל בְּיוֹתֵר כִּי הֵמָּה מְצוּיִים אִתּוֹ וְיָכוֹל הָאָדָם לֵילֵךְ אַחֲרֵיהֶם בְּכָל הַמְּקוֹמוֹת אֲשֶׁר הֵמָּה הוֹלְכִים וְשָׁבִים וְרָצִים, מַה שֶּׁאֵין כֵּן בְּעוֹפוֹת וְדָגִים, כִּי אֵין הָאָדָם יָכוֹל לִפְרֹחַ בָּאֲוִיר וְלֵירֵד אֶל תּוֹךְ הַיָּם בְּקַרְקָעִיתוֹ, וּמִכָּל מָקוֹם יֵשׁ בּוֹ כֹּחַ יוֹתֵר בָּעוֹפוֹת מִבַּדָּגִים כִּי לְפָחוֹת הָאָדָם יָכוֹל לִרְאוֹתָם לְאֵיזוֹ מָקוֹם הֵמָּה פּוֹרְחִים וְלִרְדֹּף אַחֲרֵיהֶם אוֹ יִשְׁלַח חִצָּיו וִיהֻמֵּם, מַה שֶּׁאֵין כֵּן בַּדָּגִים שֶׁהֵם מְכֻסִּים בַּיָּם וְיֵשׁ בָּהֶם תַּרְתֵּי לְרֵיעוּתָא. לְפִיכָךְ כָּאן שֶׁאָמַר ״וְיִרְדּוּ״ שֶׁיֵּשׁ בְּמַשְׁמָעוּתוֹ לְשׁוֹן יְרִידָה שֶׁאִם אֵינוֹ זוֹכֶה נַעֲשֶׂה יָרוּד לִפְנֵיהֶם וְאֵינוֹ יָכוֹל לָהֶם כְּלָל, הִזְכִּירָם בְּדֶרֶךְ ״לֹא זוֹ אַף זוֹ״ וְהִקְדִּים דְּגַת הַיָּם, כִּי לֹא זוֹ שֶׁלֹּא יִהְיֶה מוֹשֵׁל בָּהֶם כִּי זֶה אֵינוֹ חִדּוּשׁ כָּל כָּךְ מֵאַחַר שֶׁאֵינוֹ יָכוֹל לֵילֵךְ לִמְקוֹם שֶׁהַדָּגִים הוֹלְכִים, גַּם עֵינוֹ לֹא שָׁלְטָה בָּהֶם, אֶלָּא אֲפִלּוּ בְּעוֹפוֹת שֶׁיָּכוֹל לִרְאוֹתָם כְּשֶׁבּוֹרְחִים מִלְּפָנָיו מִכָּל מָקוֹם לֹא יִשְׁלֹט בָּהֶם, וְלֹא זוֹ בְּעוֹפוֹת אֶלָּא אֲפִלּוּ בַּבְּהֵמוֹת לֹא יִשְׁלֹט, אֲבָל בְּפָרָשַׁת נֹחַ (בראשית ט:ב) וְכֵן דָּוִד הַמֶּלֶךְ (תהלים ח:ז-ט) לֹא הִזְכִּירוּ לְשׁוֹן רְדִיָּה כִּי אִם לְשׁוֹן מוֹרָא וְתַחַת וּמֶמְשָׁלָה שֶׁאֵין בְּמַשְׁמָעוּתָם לְשׁוֹן יְרִידָה, אִם כֵּן וַדַּאי מְדַבְּרִים בִּזְמַן שֶׁהָאָדָם זוֹכֶה וְאָז הוּא מוֹשֵׁל בָּהֶם, עַל כֵּן מַזְכִּירָם בְּדֶרֶךְ ״לֹא זוֹ אַף זוֹ״ וְהָפַךְ הַסֵּדֶר שֶׁלֹּא זוֹ שֶׁיִּמְשֹׁל בַּהוֹלְכִים עַל הָאָרֶץ אֶלָּא אֲפִלּוּ בָּעוֹפוֹת, וְלֹא זוֹ בָּעוֹפוֹת שֶׁיָּכוֹל לִרְאוֹתָם לְפָחוֹת אֶלָּא אֲפִלּוּ בַּדָּגִים, וְקַל לְהָבִין.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**What appears most correct to me in explaining this** is that among these three types [of creatures], humans have the ability to have dominion over one more than another. With domesticated animals, wild animals, and all that crawls on the earth, humans can have dominion over them the most because they are present with him, and humans can follow them wherever they go, return, and run. This is not the case with birds and fish, as humans cannot fly in the air or descend to the depths of the sea. Nevertheless, humans have more power over birds than fish because at least humans can see where birds fly to and pursue them, or shoot arrows at them and confuse them. This is not the case with fish, which are hidden in the sea and thus have two disadvantages. Therefore, when the verse says *veyirdu* [and they shall rule], which can also imply *yerida* [descent] — meaning that if one is not worthy, they become subordinate to the creatures and cannot control them at all — it lists them in order of “not only this, but even this.” It begins with the fish of the sea, because it’s not just that humans won’t have dominion over them [which isn’t such a novelty since humans can’t go where fish go and can’t even see them], but even over birds, which they can at least see when they flee, they still won’t have control. And not just birds, but even over animals they won’t rule. However, in the Noah portion and in [the words of] King David, they don’t use the language of *rediah* [ruling/dominion] but rather the language of fear, subjugation, and authority, which doesn’t imply descent. Therefore, they must be speaking about times when humans are worthy, and then they rule over them. Hence, they list them in order of “not only this, but even this,” reversing the order: Not only will they have dominion over land creatures, but even over birds, and not just birds which they can at least see, but even over fish.


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

**וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד.** אַף עַל פִּי שֶׁכְּבָר הִזְכִּיר ״כִּי טוֹב״ בִּיצִירַת כָּל יוֹם וָיוֹם, מִכָּל מָקוֹם חָזַר כָּאן וְאָמַר ״וְהִנֵּה טוֹב״ אַחַר יְצִירַת הָאָדָם, לְהוֹרוֹת שֶׁכָּל הַנִּבְרָאִים הַקּוֹדְמִים לֹא נִבְרְאוּ כִּי אִם בַּעֲבוּר הָאָדָם. וְאַף עַל פִּי שֶׁנֶּאֱמַר בָּהֶם ״כִּי טוֹב״, נֶאֱמַר עַל שֵׁם הֶעָתִיד, אֲבָל לֹא הָיוּ עֲדַיִן בְּמִלּוּאָם וְטוּבָם עַד שֶׁנִּבְרָא הָאָדָם אֲשֶׁר בַּעֲבוּרוֹ נִתְהַוּוּ כֻּלָּם, אָז רָאָהּ וַיְסַפְּרָהּ ״וְהִנֵּה טוֹב מְאֹד״. וְתֵדַע כִּי יֵשׁ הֶפְרֵשׁ בֵּין ״כִּי טוֹב״ וּבֵין ״וְהִנֵּה טוֹב מְאֹד״, לְפִי שֶׁלְּשׁוֹן ״כִּי״ הוּא מְסֻפָּק, כְּאִלּוּ אֵינוֹ וַדַּאי, שֶׁהֲרֵי בְּכָל מָקוֹם לְשׁוֹן ״כִּי״ עַל הַסָּפֵק, לְפִי שֶׁמִּלַּת ״כִּי״ תּוֹרֶה עַל הַזְּמָן, כְּמוֹ ״כִּי תֵצֵא״, ״כִּי תָבוֹא״. וְרוֹצֶה לוֹמַר ״וַיַּרְא אֱלֹהִים כִּי טוֹב״, הַיְנוּ שֶׁהָיָה מְצַפֶּה אֵימָתַי יָבוֹא הַזְּמָן שֶׁיִּהְיֶה נִגְלֶה מַה טּוּבָם, אֲבָל ״וְהִנֵּה טוֹב״ מוֹרֶה עַל הַוַּדַּאי. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ בַּמִּדְרָשׁ (בראשית רבה ח:ה) שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְוַכֵּחַ עִם הַמַּלְאָכִים אִם לִבְרֹא אֶת הָאָדָם אוֹ לֹא, וְאִלּוּ הָיָה הַדִּין נוֹתֵן שֶׁלֹּא לִבְרֹא אֶת הָאָדָם, הָיָה מְצִיאַת כָּל הַקּוֹדְמִים לְבַטָּלָה. לְכָךְ נֶאֱמַר בָּהֶם ״כִּי טוֹב״ הַמּוֹרֶה עַל הַסָּפֵק, אֲבָל כְּשֶׁנִּבְרָא הָאָדָם אָז נַעֲשׂוּ וַדַּאי טוֹב, לְכָךְ נֶאֱמַר ״אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב״, לְשׁוֹן ״וְהִנֵּה״ מוֹרֶה עַל הַזְּמָן שֶׁל עַתָּה שֶׁבּוֹ נִרְאָה הָאָדָם, וְאָז נִרְאָה לְמַפְרֵעַ מַה טּוּבָם וּמַה יָּפְיָם שֶׁל כָּל הַנִּמְצָאִים הַקּוֹדְמִים. וְהוֹסִיף כָּאן ״מְאֹד״ מַה שֶּׁלֹּא הִזְכִּיר קֹדֶם זֶה, לְהוֹרוֹת שֶׁעַל יְדֵי הָאָדָם נַעֲשׂוּ ״טוֹב מְאֹד״. רֶמֶז לַדָּבָר: מְאֹ״ד אוֹתִיּוֹת אָדָ״ם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And God saw all that He had made, and behold it was very good.** Although He had already mentioned “it was good” in the creation of each and every day, nevertheless He repeated here and said *behold it was good* after the creation of man, to teach that all the previous creations were created only for the sake of man. And even though it was said about them “it was good,” it was said in reference to the future, but they had not yet reached their fullness and goodness until man was created, for whom they all came into being. Then He saw and declared *behold it was very good*. You should know that there is a difference between “ki tov” [that it was good] and “*hineh* tov *me’od*” [behold it was very good], because the word “ki” implies uncertainty, as if it’s not definite — since in every place the word “ki” indicates uncertainty, as it relates to time, like “ki *tetze*” [when you go out] or “ki *tavo*” [when you come]. This means that *God saw that it was good* implies He was waiting for when the time would come that their goodness would be revealed. However, “behold it was good” indicates certainty. Our Sages said in the Midrash (Genesis Rabbah 8:5) that the Holy One, Blessed be He, was debating with the angels whether to create man or not. If the judgment had determined not to create man, the existence of all previous creations would have been in vain. Therefore, regarding them it says “ki tov,” indicating uncertainty. But when man was created, then they definitely became good, therefore it says about everything He made *behold it was good*. The word “behold” [*hineh*] indicates the present time in which man appeared, and then retroactively the goodness and beauty of all previous creations became apparent. Here He added the word “*me’od*” [very], which wasn’t mentioned before, to indicate that through man everything became “very good.” A hint to this is that the letters of “*me’od*” [מאד] are the same as “adam” [אדם].


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

וְיֵשׁ לְפָרֵשׁ עוֹד, כִּמְשַׁל הַמַּאֲכָל בָּשָׂר וְדָגִים שֶׁכָּל אֶחָד בִּפְנֵי עַצְמוֹ טוֹב, אֲבָל אִם יִתְעָרְבוּ יִתְקַלְקְלוּ. אֲבָל אֵלּוּ הַנִּבְרָאִים לֹא זוֹ שֶׁהָיוּ טוֹבִים כָּל אֶחָד בִּפְנֵי עַצְמוֹ, אֶלָּא אֲפִלּוּ בְּצֵרוּפָם יַחַד כֻּלָּם הָיוּ גַּם כֵּן טוֹבִים, וְזֶהוּ שֶׁאָמַר ״כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד״ (בראשית א:לא).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And there is another way to explain:** It is like the analogy of meat and fish, where each one on its own is good, but if they are mixed together they become spoiled. However, these created beings were not only good each one on its own, but even when combined together, they were all also good. And this is what is meant by *all that He had made, and behold it was very good* (Genesis 1:31).


###### Kli Yakar on Genesis 1:31:3
[Kli Yakar on Genesis 1:31:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:31:3)

**יוֹם הַשִּׁשִּׁי.** הוֹסִיף ה״א בַּשִּׁשִּׁי לוֹמַר שֶׁתְּנַאי הִתְנָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם עַל מְנָת שֶׁיְּקַבְּלוּ יִשְׂרָאֵל חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה, אוֹ כֻּלְּכֶם תְּלוּיִין עַד יוֹם שִׁשִּׁי בְּסִיוָן, כִּי הֵ״א בְּמִלּוּאוֹ עוֹלֶה שִׁשָּׁה. וְטַעְמוֹ שֶׁל דָּבָר כִּי הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים הֵם שְׁנֵי הֲפָכִים וְלֹא יִתְקַיְּמוּ כִּי אִם עַל יְדֵי אֵיזֶה אֶמְצָעִי הַמְּצָרֵף וּמְחַבֵּר שְׁנֵי חֲלָקִים הַפְכִּיִּים אֵלּוּ, וְזֶהוּ הָאָדָם שֶׁיֵּשׁ בּוֹ חֵלֶק גַּשְׁמִי וְחֵלֶק רוּחָנִי חֵלֶק אֱלוֹהַּ מִמַּעַל. וְהִשָּׁאֲרוּת הַחֵלֶק הָרוּחָנִי תָּלוּי בְּקַבָּלַת הַתּוֹרָה, אִם כֵּן אִלּוּ לֹא קִבְּלוּ יִשְׂרָאֵל הַתּוֹרָה לֹא הָיָה כָּאן שׁוּם אֶמְצָעִי לְחַבֵּר שְׁנֵי הַקְּצָווֹת הַהַפְכִּיִּים, וְהָיָה הַהֶכְרֵחַ נוֹתֵן לְהַחֲזִיר הָעוֹלָם לְתֹהוּ וָבֹהוּ. וְאַל תְּשִׁיבֵנִי מִן הַזְּמַן שֶׁקּוֹדֶם מַתַּן תּוֹרָה, כִּי לְעוֹלָם הָיוּ בָּעוֹלָם צַדִּיקִים עוֹסְקִים בַּתּוֹרָה, כְּנֹחַ שֵׁם וְעֵבֶר וְהָאָבוֹת וְדוּגְמָתָם, וְהָיָה עִמָּהֶם הַשֵּׁם הַגָּדוֹל הָעוֹלֶה לְמִסְפַּר עֶשְׂרִים וְשִׁשָּׁה. עַל כֵּן עָמַד הָעוֹלָם עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת בְּלֹא תּוֹרָה בִּכְלַל הֶהָמוֹן, אֲבָל לְאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת שֶׁנִּשְׁלַם מִסְפַּר הַשֵּׁם לֹא הָיָה כֹּחַ בִּיחִידֵי הַדּוֹר לְהַעֲמִיד הָעוֹלָמוֹת כִּי אִם עַל יְדֵי קַבָּלַת הַתּוֹרָה. לְפִיכָךְ הָעוֹסֵק בַּתּוֹרָה מֵשִׂים שָׁלוֹם בְּפָמַלְיָא שֶׁל מַעְלָה וְשֶׁל מַטָּה (סנהדרין צט:). וְיִתְבָּאֵר דָּבָר זֶה עוֹד (דברים לב:א) בְּעֶזְרַת הַשֵּׁם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The sixth day.** The letter hei was added to [the word] “sixth” to indicate that the Holy One, Blessed be He, made a condition with them [creation regarding its continued existence]: that Israel would accept the five books of Torah. Or “You would remain suspended until the sixth day of Sivan,” as the letter hei when spelled out fully equals six. The reason for this is that the upper [heavenly] and lower [earthly] realms are two opposites that cannot exist except through some intermediary that combines and connects these two opposing parts. This [intermediary] is man, who has both a physical part and a spiritual part — a portion of the Divine from above. The continuation of the spiritual part depends on accepting the Torah. Therefore, if Israel had not accepted the Torah, there would have been no intermediary to connect these two opposite extremes, and it would have been necessary to return the world to chaos and void. And don’t challenge me regarding the time before the giving of the Torah, because there were always righteous people in the world engaged in Torah study, like Noah, Shem, Eber, the patriarchs, and others like them. And with them was the Great Name which equals 26 [the numerical value of God’s name]. Therefore, the world stood for 26 generations without Torah among the general masses. However, after 26 generations, when the number of the Name was completed, the power of individual righteous people alone was not enough to sustain the worlds except through the acceptance of the Torah. Therefore, one who engages in Torah study creates peace in the heavenly and earthly hosts (Sanhedrin 99b). This matter will be further explained later in Parshat Ha’azinu (32:1), God willing.


###### Kli Yakar on Genesis 1:31:4
[Kli Yakar on Genesis 1:31:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:31:4)

וּמַה שֶּׁנִּבְרָא הָעוֹלָם בְּשֵׁשֶׁת יָמִים דַּוְקָא, אָמְרוּ הַמְפָרְשִׁים שֶׁהוּא רֶמֶז עַל זְמַן עֲמִידַת הָעוֹלָם הַזֶּה שִׁתָּא אַלְפֵי שְׁנֵי: אַלְפַּיִם תֹּהוּ בְּלֹא תּוֹרָה, כְּנֶגֶד זֶה יֵשׁ שְׁנֵי אַלְפִין בַּפָּסוּק ״וְהָאָרֶץ הָיְתָה תֹהוּ״. שְׁנֵי אֲלָפִים תּוֹרָה, כְּנֶגֶד זֶה יֵשׁ שְׁנֵי אַלְפִין בַּפָּסוּק (שמות יג:ט) ״לְמַעַן תִּהְיֶה תּוֹרַת ה׳ בְּפִיךָ״. שְׁנֵי אֲלָפִים יְמוֹת הַמָּשִׁיחַ, כְּנֶגֶד זֶה יֵשׁ שְׁנֵי אַלְפִין בַּפָּסוּק (בראשית מט:י) ״עַד כִּי יָבֹא שִׁילֹה״, וְנָכוֹן הוּא. וּמְפָרְשִׁים אֲחֵרִים דִּקְדְּקוּ בְּרִיאַת כָּל יוֹם וָיוֹם כְּנֶגֶד אֶלֶף אֶחָד בָּזֶה אַחַר זֶה וְאֵין לְהַאֲרִיךְ בָּהֶם. וְיֵשׁ אוֹמְרִים לְכָךְ הוֹסִיף הֵ״א בַּשִּׁשִּׁי לְפִי שֶׁהָעוֹלָם נִבְרָא בְּהֵ״א, וְאַחַר גְּמַר הַמְּלָאכָה הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּלֵי מְלַאכְתּוֹ אֵצֶל יוֹם הַשִּׁשִּׁי וְלֹא רָצָה שֶׁתִּהְיֶה אֶצְלוֹ בְּשַׁבָּת, כְּדֵי שֶׁיִּלְמְדוּ מִכָּאן שֶׁכָּל אוּמָּן יַנִּיחַ אוּמָּנוּתוֹ בַּשִּׁשִּׁי.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding why the world was specifically created in six days,** the commentators said that this alludes to the duration of this world’s existence, which is six thousand years: Two thousand years of void without Torah — corresponding to this there are two instances of the letter alef in the verse *And the earth was void*. Two thousand years of Torah — corresponding to this there are two instances of the letter alef in the verse *so that God’s Torah shall be in your mouth* (Exodus 13:9). Two thousand years of the Messianic era — corresponding to this there are two instances of the letter alef in the verse *until Shiloh comes* (Genesis 49:10), and this is correct. Other commentators were precise in matching each day of creation to correspond to one thousand years in sequence, but we won’t elaborate on these. And some say that this is why He added the letter hei to “the sixth” day: because the world was created with the letter hei, and after completing the work, the Holy One, Blessed be He left His work tools near the sixth day and did not want them to be with Him on Shabbat, so that people would learn from here that every craftsman should set aside his craft on the sixth day.


###### Kli Yakar on Genesis 1:31:5
[Kli Yakar on Genesis 1:31:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:31:5)

**יוֹם הַשִּׁשִּׁי וַיְכֻלּוּ הַשָּׁמַיִם.** הִזְכִּיר הַשֵּׁם שֶׁל אַרְבַּע בְּרָאשֵׁי תֵּבוֹת אֵלּוּ, מַסְכִּים לְמַה שֶׁפֵּרַשְׁתִּי לְמַעְלָה בְּטַעַם עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת. וּכְפִי הַפְּשָׁט חָתַם כָּל מַעֲשֵׂה בְרֵאשִׁית בְּשֵׁם שֶׁל יָ״הּ הַמְּשֻׁתָּף בֵּין אִישׁ לְאִשָּׁה, מַסְכִּים לְדִבְרֵי רַזַ״ל (בבא בתרא עד:) שֶׁכָּל מַה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ זָכָר וּנְקֵבָה בְּרָאָם. וְנֶאֱמַר (ישעיהו כו:ד) ״כִּי בְּיָ״הּ ה׳ צוּר עוֹלָמִים״, רְצוֹנִי לוֹמַר בָּזֶה שֶׁכָּל מַה שֶׁבָּרָא בָּעוֹלָם הַזֶּה יֵשׁ בְּכֻלָּם דִּמְיוֹן הַזָּכָר וְהַנְּקֵבָה כְּאֶחָד, כִּי כָל זָכָר דִּמְיוֹן אֶל הַמַּשְׁפִּיעַ, וְכָל נְקֵבָה דִּמְיוֹן אֶל הַמֻּשְׁפָּע, כַּנְּקֵבָה הַמֻּשְׁפַּעַת מִן הָאִישׁ, וְכָל הַנִּבְרָאִים יֵשׁ בְּכֻלָּם צַד אֶחָד מַשְׁפִּיעַ וְצַד אֶחָד מֻשְׁפָּע, הַכֹּל כְּאֶחָד. כֵּיצַד? הֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הַמַּשְׁפִּיעַ הָרִאשׁוֹן הַנּוֹתֵן אִמְרֵי שֶׁפַע אֶל הָעוֹלָם הָעֶלְיוֹן, אֲבָל הוּא יִתְבָּרַךְ אֵינוֹ מֻשְׁפָּע מִזּוּלָתוֹ. וְהָעוֹלָם הָעֶלְיוֹן חוֹזֵר וּמַשְׁפִּיעַ אֶל הָעוֹלָם הָאֶמְצָעִי, נִמְצָא שֶׁהָעוֹלָם הָעֶלְיוֹן יֵשׁ בּוֹ דִּמְיוֹן הַזָּכָר וְהַנְּקֵבָה כְּאֶחָד, שֶׁהֲרֵי הוּא מֻשְׁפָּע כַּנְּקֵבָה מִן סִבָּה רִאשׁוֹנָה יִתְבָּרַךְ וּמַשְׁפִּיעַ כַּזָּכָר אֶל הָעוֹלָם הָאֶמְצָעִי. וְכֵן הָעוֹלָם הַתִּיכוֹן מְקַבֵּל הַשֶּׁפַע מִן הָעוֹלָם הָעֶלְיוֹן וְחוֹזֵר וּמַשְׁפִּיעַ אֶל הָעוֹלָם הַתַּחְתּוֹן, אִם כֵּן גַּם הָעוֹלָם הָאֶמְצָעִי נִקְרָא זָכָר וּנְקֵבָה כְּאֶחָד – מַשְׁפִּיעַ וּמֻשְׁפָּע. וְהַתַּחְתּוֹנִים אַף עַל פִּי שֶׁהֵם מֻשְׁפָּעִים וְאֵינָן מַשְׁפִּיעִין, מִכָּל מָקוֹם יֵשׁ בָּהֶם גַּם דִּמְיוֹן הַזָּכָר, יַעַן כִּי כָל נִמְצָאֵי מַטָּה צְרִיכִין זֶה לָזֶה, קְצָתָם נוֹתְנִים וּקְצָתָם מְקַבְּלִים, וְיֵשׁ בָּהֶם גַּם כֵּן זָכָר וּנְקֵבָה מַמָּשׁ כְּכָל הַבַּעֲלֵי חַיִּים, עַד אֲשֶׁר בְּכֻלָּם שַׁיָּךְ לוֹמַר שֶׁהוּא מֻשְׁפָּע וּמַשְׁפִּיעַ כְּאֶחָד. בִּלְתִּי לַה׳ לְבַדּוֹ יֵשׁ לְיַחֵס תֹּאַר הָאִישׁ לְבַד – מַשְׁפִּיעַ וְאֵינוֹ מֻשְׁפָּע. זֶה שֶׁאָמְרוּ רַזַ״ל בְּכַמָּה מִדְרָשִׁים (סוטה מב:) ״אֵין אִישׁ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר ׳ה׳ אִישׁ מִלְחָמָה׳״, רְצוֹנִי לוֹמַר אֵין לְיַחֵס תֹּאַר הָאִישׁ הַמּוֹרֶה עַל הַמַּשְׁפִּיעַ וּבִלְתִּי מְקַבֵּל בִּלְתִּי לַה׳ לְבַדּוֹ, כִּי כֻּלָּם צְרִיכִין אֵלָיו יִתְבָּרַךְ וְהוּא יִתְבָּרַךְ אֵינוֹ צָרִיךְ לְשׁוּם אֶחָד מֵהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The Sixth Day and the heavens were completed.** The name of [God consisting of] four [letters] is alluded to in these initial letters [of the four words of this phrase], which aligns with what I explained above regarding the reason for 26 generations. According to the simple interpretation, He sealed all of Creation with the name Yah, which is shared between man and woman, agreeing with our Sages’ statement (Bava Batra 74b) that everything the Holy One, Blessed be He, created in His world, He created them male and female. And it is said *For in Yah, the Lord is the Rock of Worlds* (Isaiah 26:4) — meaning that everything created in this world contains within it the likeness of both male and female as one, for every male represents the influencer, and every female represents the influenced, like a woman who is influenced by man. All created beings have within them one aspect of influencer and one aspect of being influenced, all as one. How so? The Holy One, Blessed be He, is the primary influencer, providing flow to the upper world, but He is not influenced by anything else. The upper world in turn influences the middle world, thus the upper world contains within it the likeness of both male and female as one — for it is influenced like a female by the First Cause and influences like a male the middle world. Similarly, the middle world receives influence from the upper world and in turn influences the lower world. Thus, the middle world is also called both male and female as one — influencer and influenced. And although the lower beings are influenced and do not influence, nevertheless they too contain the likeness of the male, since all earthly beings need each other — some give and some receive — and they literally have male and female among them, like all living creatures, such that it can be said of all of them that they are both influenced and influencer as one. Only to God alone can we attribute the characteristic of male alone — influencing without being influenced. This is what our Sages meant in several midrashim (Sotah 42b) when they said, “The term ‘man’ refers only to the Holy One, Blessed be He, as it is said *The Lord is a man of war*” — meaning that we can only attribute the term “man,” which indicates one who influences without receiving, to God alone, for all need Him, while He needs none of them.


###### Kli Yakar on Genesis 1:31:6
[Kli Yakar on Genesis 1:31:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/1:31:6)

וּמַה שֶּׁמָּצִינוּ לְשׁוֹן אִישׁ אֵצֶל הַבְּרִיּוֹת, אֵינוֹ בְּעֶצֶם כִּי אִם בְּהַשְׁאָלָה בְּצֵרוּף הָאִשָּׁה, אֲבָל שֵׁם הָעֶצֶם שֶׁל אִישׁ אֵין לְיַחֵס כִּי אִם אֵלָיו יִתְבָּרַךְ. לְפִיכָךְ חָתַם בַּיּוֹם הַשִּׁשִּׁי כָּל מַעֲשֵׂה בְרֵאשִׁית בְּשֵׁם שֶׁל יָ״הּ הַמְשֻׁתָּף בֵּין אִישׁ לְאִשָּׁה, לְהוֹרוֹת שֶׁכֻּלָּם זָכָר וּנְקֵבָה בְּרָאָם ה׳. עַל כֵּן בָּעוֹלָם הַזֶּה אֵין הַבְּרִיּוֹת מִשְׁתַּמְּשִׁים בְּשֵׁם שָׁלֵם כִּי אִם בְּשֵׁם שֶׁל יָ״הּ, אֲבָל לָעוֹלָם הַבָּא, יוֹם שֶׁכֻּלּוֹ שַׁבָּת, אָז יִשְׁתַּמְּשׁוּ בְּשֵׁם שָׁלֵם, כִּי ״לֹא הַמֵּתִים יְהַלְלוּ יָהּ״. עַל כֵּן נִרְמָז ו״ה בְּרָאשֵׁי תֵּבוֹת אֵלּוּ ״וַיְכֻלּוּ הַשָּׁמַיִם״, הַמְדַבֵּר בְּיוֹם הַשַּׁבָּת בַּנִּגְלֶה וּמְרַמֵּז בַּנִּסְתָּרוֹת לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת לָעוֹלָם הַבָּא, לְהוֹרוֹת כִּי אָז יִהְיֶה הַשֵּׁם שָׁלֵם. וְכֵן דָּוִד חָתַם מִזְמוֹר ״בָּרְכִי נַפְשִׁי״ הַמְדַבֵּר כֻּלּוֹ מִיצִירַת מַעֲשֵׂה בְרֵאשִׁית בְּשֵׁם שֶׁל יָ״הּ, וְעַיֵּן עוֹד (דברים טו:י) בְּפָסוּק ״כִּי בִּגְלַל הַדָּבָר הַזֶּה״ (טו:י).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what we find the term “ish” [man] used in reference to creatures,** it is not in essence but rather borrowed in conjunction with “*ishah*” [woman]. However, the essential name “ish” can only be attributed to Him. Therefore, He sealed the sixth day of creation with the name “Yah” which is shared between “ish” and “*ishah*” [man and woman], to indicate that *He created them all male and female*. Thus, in this world, creatures do not use the complete Name but only the name “Yah.” However, in the World to Come, the day that is entirely Sabbath, then they will use the complete Name, for *the dead do not praise Yah*. Therefore, the letters “Vav-Heh” are alluded to in these initial letters of *And the heavens were completed*, which speaks openly about the Sabbath day while hinting in hidden ways to the day that is entirely Sabbath in the World to Come, indicating that then the Name will be complete. Similarly, David concluded the psalm of “Bless my soul” which speaks entirely about the creation of the world, with the name “Yah.” See further in Parshat Re’eh regarding the verse *For because of this matter* (Deuteronomy 15:10).