## Kli Yakar on Genesis Chapter 18

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

**וַיֵּרָא אֵלָיו ה׳ בְּאֵלֹנֵי מַמְרֵא.** לֹא נֶאֱמַר ״וַיֵּרָא ה׳ אֶל אַבְרָהָם״, לְפִי שֶׁשְּׁמוֹ וְעַצְמוּתוֹ הָיוּ שְׁנֵי הֲפָכִים, כִּי שְׁמוֹ ״אַבְרָהָם״ עַל שֵׁם ״אַב הֲמוֹן גּוֹיִם״ מוֹרֶה עַל הַשְּׂרָרָה וְהַהִתְנַשְּׂאוּת, וְעַצְמוּתוֹ הָיָה עָנָיו מִכֹּל, כִּי כֵן מוֹרֶה מַה שֶּׁאָמַר ״וְאָנֹכִי עָפָר וָאֵפֶר״ (בראשית יח:כז). וּכְדֵי שֶׁלֹּא יֹאמְרוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלֶה בְּיוֹתֵר עַל הַגְּדוֹלִים מִצַּד גְּדֻלָּתָם, עַל כֵּן לֹא אָמַר ״וַיֵּרָא ה׳ אֶל אַבְרָהָם״ לְהוֹרוֹת שֶׁלֹּא מִצַּד הֱיוֹתוֹ אַב הֲמוֹן גּוֹיִם נִרְאָה אֵלָיו ה׳, כִּי אִם מִצַּד מַהוּת עַצְמוּתוֹ, כִּי הָיָה עָנָו וּשְׁפַל בֶּרֶךְ. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת צב.) ״אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ כִּי אִם עַל חָכָם, גִּבּוֹר, עָשִׁיר וְעָנָו״. לְכָךְ נֶאֱמַר ״וַיֵּרָא אֵלָיו״ בִּשְׁבִיל עַצְמוּתוֹ הַמּוֹרָה עַל הָעֲנָוָה, וְלֹא בַּעֲבוּר שְׁמוֹ הַמּוֹרֶה עַל הַהֵפֶךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the Lord appeared to him at the oaks of Mamre.** The verse does not say “And the Lord appeared to Abraham,” because his name and his essential nature were two opposites. His name “Abraham” — meaning “father of many nations” — indicates authority and elevation, while his essential nature was more humble than anyone else, as demonstrated by his statement *I am but dust and ashes*. To prevent people from saying that the Holy One, blessed be He, reveals Himself more readily to great people because of their greatness, therefore it does not say “And the Lord appeared to Abraham.” This teaches us that God did not appear to him because he was the father of many nations, but rather because of his essential character — being humble and lowly. As our Sages said (Shabbat 92b): “The Holy One, blessed be He, only rests His Divine Presence upon one who is wise, strong, wealthy, and humble.” Therefore it says *appeared to him* — because of his essential nature which indicated humility, and not because of his name which indicated the opposite.


###### Kli Yakar on Genesis 18:1:2
[Kli Yakar on Genesis 18:1:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:1:2)

דָּבָר אַחֵר, בְּהֵפֶךְ זֶה, כִּי מִתְּחִלָּה נִגְלָה ה׳ אֵלָיו מִצַּד הֱיוֹתוֹ אַבְרָם אָב לַאֲרָם, מִצַּד שֶׁהִכְנִיסָם תַּחַת כַּנְפֵי הַשְּׁכִינָה, וְדוֹמֶה כְּאִלּוּ יְלָדָם. וּמִצַּד שֶׁהָיָה אָב לְכוּלָּם נִגְלָה אֵלָיו ה׳, אֲבָל מִצַּד עַצְמוּתוֹ לֹא הָיָה רָאוּי עֲדַיִן לִרְאוֹת פְּנֵי הַשְּׁכִינָה, לְפִי שֶׁהָיָה עָרֵל וּבַעַל מוּם. וְעַכְשָׁיו שֶׁנִּמּוֹל, נִרְאָה אֵלָיו ה׳ אֲפִלּוּ מִצַּד עַצְמוּתוֹ. וּלְהוֹרוֹת עַל זֶה שֶׁמַּרְאָה זוֹ הָיְתָה בַּעֲבוּר הַמִּילָה, נִרְאָה אֵלָיו בְּאֵלוֹנֵי מַמְרֵא, כִּי לְדַעַת רַשִֹׁ״י הוּא שֶׁנָּתַן לוֹ עֵצָה עַל הַמִּילָה. וְנִרְאֶה שֶׁלָּמַד זֶה מִמָּה שֶׁנֶּאֱמַר ״בְּאֵלוֹנֵי״ לְשׁוֹן רַבִּים, וְכִי הָיָה בַּפַּעַם הַהוּא בְּהַרְבֵּה אֵלוֹנִים? הָיָה לוֹ לוֹמַר ״בְּאֵלוֹן מַמְרֵא״, כִּי אַף עַל פִּי שֶׁאֵלוֹנִים הַרְבֵּה הָיוּ לְמַמְרֵא וְהָיוּ אָהֳלֵי אַבְרָהָם מִתְפַּשְּׁטִים בְּכוּלָּם, מִכָּל מָקוֹם הָיָה דַּי כְּשֶׁיִּתְפַּשֵּׁט זֹהַר זִיו שְׁכִינָתוֹ יִתְבָּרַךְ בְּאוֹתוֹ אֵלוֹן שֶׁהָיָה אַבְרָהָם בְּעַצְמוֹ שׁוֹכֵן בּוֹ. אֶלָּא וַדַּאי לְפִי שֶׁהָיָה לְמַמְרֵא אֵיזוֹ זְכוּת וְחֵלֶק בְּמִצְוַת הַמִּילָה, עַל כֵּן נִרְאָה ה׳ בְּכָל אֵלוֹנָיו. וּמִטַּעַם זֶה נֶאֱמַר גַּם כֵּן ״וַיֵּרָא אֵלָיו״, כְּדֵי שֶׁלֹּא תֹּאמַר שֶׁמָּא כָּל יְלִידֵי בֵּיתוֹ שֶׁל אַבְרָהָם הָיוּ בְּאוֹתָן אֵלוֹנִים וְכוּלָּם נִמּוֹלוּ, עַל כֵּן יִזְרַח אוֹר ה׳ עַל כּוּלָּם וְלֹא בַּעֲבוּר מַמְרֵא, תַּלְמוּד לוֹמַר ״וַיֵּרָא אֵלָיו״ ה׳, לְמַעֵט כָּל יְלִידֵי בֵּיתוֹ וּמִקְנַת כַּסְפּוֹ. וְאִם כֵּן וַדַּאי זְכוּתוֹ שֶׁל מַמְרֵא גָּרְמָה, כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another interpretation,** in contrast to this, is that initially God revealed Himself to him because he was Abram, father to Aram, due to bringing them under the wings of the Divine Presence, and it was as if he had given birth to them. Because he was a father to all of them, God revealed Himself to him, but from the perspective of his own essence, he was not yet worthy to see the face of the Divine Presence because he was uncircumcised and had a blemish. Now that he was circumcised, God appeared to him even from the perspective of his own essence. To indicate that this vision was because of the circumcision, He appeared to him in the oaks of Mamre, because according to Rashi’s opinion, it was Mamre who gave him advice regarding circumcision. It appears that Rashi learned this from the fact that it says *oaks [elonei]* in the plural form — for was he at that time in many oaks? It should have said “in the oak [elon] of Mamre.” For even though Mamre had many oaks and Abraham’s tents were spread throughout all of them, nevertheless, it would have been sufficient for God’s divine radiance to spread in the particular oak where Abraham himself was dwelling. Rather, it must be that since Mamre had some merit and portion in the commandment of circumcision, therefore God appeared in all of his oaks. For this reason it also says *appeared to him* — so you shouldn’t say that perhaps all of Abraham’s household members were in those oaks and they were all circumcised, therefore God’s light shone upon all of them and not because of Mamre. The verse teaches us by saying *appeared to him* — to exclude all the members of his household and those he had purchased, and if so, it was certainly Mamre’s merit that caused this, as stated.


###### Kli Yakar on Genesis 18:1:3
[Kli Yakar on Genesis 18:1:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:1:3)

וְיִתָּכֵן לוֹמַר בְּאֵלוֹנֵי אֵינוֹ לְשׁוֹן מִישׁוֹר, אֶלָּא מָקוֹם שֶׁהָיָה בּוֹ אִילָנוֹת שֶׁל מַמְרֵא, וְיוֹכִיחַ עַל זֶה מַה שֶּׁנֶּאֱמַר ״וְהִשָּׁעֲנוּ תַּחַת הָעֵץ״ (בראשית יח:ד), כִּי הָיוּ שָׁם אִילָנוֹת הַרְבֵּה. וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קח) מִנַּיִן לַמִּילָה שֶׁהִיא בְּאוֹתוֹ מָקוֹם, נֶאֱמַר עָרְלָה בָּאִילָנוֹת וְנֶאֱמַר עָרְלָה כָּאן, מַה לְּהַלָּן מָקוֹם שֶׁעוֹשֶׂה פֵּרוֹת אַף הַמִּילָה בְּמָקוֹם שֶׁעוֹשֶׂה פֵּרוֹת. וְכֵן מָצִינוּ בַּמִּדְרָשׁ (בראשית רבה מו ה) שֶׁהָיָה אַבְרָהָם מְסֻפָּק מֵהֵיכָן יָמוּל, אִם מִן הַפֶּה אוֹ מִן הָאֹזֶן אוֹ מִן הַלֵּב כוּ׳, עַל כֵּן נִגְלָה אוֹר ה׳ אֶל כָּל הָאִילָנוֹת כְּמַרְאֶה מָקוֹם לוֹמַר הִסְתַּכֵּל בְּאִילָנוֹת אֵלּוּ וְתִלְמַד מֵהֶם, כִּי עִקַּר זְרִיחַת כְּבוֹד ה׳ עַל מָקוֹם שֶׁעוֹשֶׂה פֵּרוֹת, וּמִזֶּה לְמוֹד הֶקֵּשׁ שֶׁתֶּחֱזֶה אֱלוֹהַּ מִבְּשָׂרְךָ (איוב יט:כו) מִצַּד מָקוֹם הַדּוֹמֶה לָאִילָנוֹת. וּמִכָּל מָקוֹם קָשֶׁה לָמָּה הִזְכִּיר הַכָּתוּב שֶׁהָיוּ אִילָנוֹת שֶׁל מַמְרֵא, וְעוֹד אֵיךְ עָשָׂה אַבְרָהָם קֹדֶם שֶׁזָּרְחָה עָלָיו כְּבוֹד ה׳? אֶלָּא וַדַּאי שֶׁמַּמְרֵא נָתַן לוֹ עֵצָה מִסְּבָרָא שֶׁהַמִּילָה בְּמָקוֹם שֶׁעוֹשֶׂה פֵּרוֹת, וְהִסְכִּים ה׳ עַל יָדוֹ שֶׁנִּרְאָה אֵלָיו כְּבוֹד ה׳ בְּאֵלוֹנֵי מַמְרֵא, וּבְזֶה מְיֻשָּׁב הַכֹּל, כִּי פֵּרוּשׁ יָקָר הוּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It can be suggested that “*be’elonei*” [in the plains] is not a term referring to a plain,** but rather a place that had Mamre’s trees [since *alon* commonly means oak], and this is proven by what is said [later in the verse] *and lean under the tree*, as there were many trees there. And our Sages taught (Shabbat 108a): From where do we know that circumcision is performed in that place? It is derived from the use of the word “*orlah*” [uncircumcised] regarding trees and the same word “*orlah*” here — just as there it refers to a place that produces fruit, so too circumcision is performed in a place that produces fruit. And so we find in the Midrash (Genesis Rabbah 46:5) that Abraham was unsure from where to circumcise — whether from the mouth, or the ear, or the heart, etc. Therefore, the light of God was revealed to all the trees as if to show and say: “Look at these trees and learn from them, for the main radiance of God’s glory is upon the place that produces fruit.” And from this, learn by analogy that you shall perceive God from your flesh in the place that is similar to trees. Nevertheless, it is difficult to understand why the verse mentions that these were Mamre’s trees, and furthermore, how did Abraham proceed before God’s glory shone upon him? Rather, certainly Mamre gave him advice based on reasoning that circumcision should be in the place that produces fruit, and God agreed through him, as God’s glory appeared to him in the plains of Mamre. And with this, everything is resolved, for it is a precious explanation.


###### Kli Yakar on Genesis 18:1:4
[Kli Yakar on Genesis 18:1:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:1:4)

**וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם.** הוֹרָה שֶׁמִּשְּׁנֵי צְדָדִים הָיָה רָאוּי לִרְאוֹת פְּנֵי הַשְּׁכִינָה. הָאֶחָד הוּא, שֶׁיָּשַׁב פֶּתַח הָאֹהֶל לִרְאוֹת אִם יָבוֹאוּ אוֹרְחִים, וּבִזְכוּת הַצְּדָקָה הָאָדָם זוֹכֶה וְרוֹאֶה פְּנֵי הַשְּׁכִינָה, שֶׁנֶּאֱמַר (תהלים יז טו) ״אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ״. וּבָזֶה מְיֻשָּׁב כַּ״ף שֶׁל כְּחֹם הַיּוֹם, כִּי הֲוָה לֵיהּ לְמֵימַר בְּחֹם הַיּוֹם, אֶלָּא שֶׁעָשָׂה כְּמַעֲשֵׂה חֹם הַשֶּׁמֶשׁ הַמְצַפֶּה לַעֲשׂוֹת צְדָקָה, שֶׁנֶּאֱמַר (מלאכי ג כ) ״שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ״, כִּי בְּחַסְדֵי הַשֵּׁם יִתְבָּרַךְ הַשֶּׁמֶשׁ זוֹרַחַת, כְּמוֹ שֶׁכָּתוּב (תהלים קלו ז) ״לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ״. ב׳ מִצַּד שֶׁיָּשַׁב בְּחֹם הַיּוֹם לְבַקֵּשׁ שֶׁמֶשׁ מַרְפֵּא בִּכְנָפֶיהָ, עַל כֵּן הָיָה מִן הָרָאוּי לְהִגָּלוֹת אֵלָיו כְּבוֹד ה׳ לְבַקֵּר אֶת הַחוֹלֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he was sitting at the entrance of the tent in the heat of the day.** This verse teaches that from two aspects Abraham was worthy of seeing the Divine Presence. The first is that he sat at the entrance of the tent to see if guests would come, and through the merit of charity a person merits to see the Divine Presence, as it is said *As for me, through righteousness I shall behold Your face* (Psalms 17:15). This explains the use of the letter kaf in *kechom hayom [like the heat of the day]* — for it should have said *bechom hayom* [in the heat of the day]. Rather, he acted like the heat of the sun which waits to do righteousness, as it is said *sun of righteousness with healing in its wings* (Malachi 3:20). For through God’s kindness the sun shines, as it is written *To Him Who makes the great lights, for His kindness endures forever* (Psalms 136:7). The second aspect is that he sat in the heat of the day seeking the healing sun with its wings; therefore it was fitting that God’s glory would be revealed to him to visit the sick.


###### Kli Yakar on Genesis 18:1:5
[Kli Yakar on Genesis 18:1:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:1:5)

וּמַה שֶּׁאָמְרוּ (ב״מ פו:) יוֹם שְׁלִישִׁי לְמִילָתוֹ הָיָה כוּ׳, נִרְאֶה שֶׁבַּעַל מִדְרָשׁ זֶה סוֹבֵר שֶׁאַבְרָהָם נִמּוֹל בְּיוֹם כִּפּוּר, כְּמוֹ שֶׁלָּמְדוּ (בפרקי דרבי אליעזר כט) מִן פָּסוּק ״בְּעֶצֶם הַיּוֹם הַזֶּה״ (בראשית יז:כו). וְאִם כֵּן, עַל כׇּרְחֲךָ לֹא נִרְאָה אֵלָיו ה׳ בְּיוֹם רִאשׁוֹן לְמִילָה, כִּי אַבְרָהָם עָשָׂה סְעוּדָה לַמַּלְאָכִים וְהֶאֱכִילָם וְגַם בְּנֵי בֵיתוֹ בִּשְּׁלוּ וְעָשׂוּ מְלָאכָה בַּיּוֹם הַהוּא, שֶׁהֲרֵי לְמַאן דְּאָמַר פְּרוֹס הַפֶּסַח הָיָה וְהֶאֱכִילָם מַצּוֹת, אִם כֵּן וַדַּאי לֹא רָצָה לְהַעֲבִירָם מֵעַל מִצְוַת ה׳, וְאִם תֹּאמַר שֶׁיּוֹם זֶה הָיָה יוֹם רִאשׁוֹן שֶׁל פֶּסַח, מִכׇּל מָקוֹם הֲרֵי אֵין מְבַשְּׁלִים בְּיוֹם טוֹב לְצֹרֶךְ גּוֹי. וְהוּא הָיָה מְסֻפָּק שֶׁמָּא הֵם עַרְבִיִּים, וְאֵיךְ בִּשְּׁלוּ לָהֶם וְאֵיךְ הֶאֱכִילָם, כִּי שֶׁמָּא הֵם צַדִּיקִים? אֶלָּא וַדַּאי שֶׁבְּיוֹם רִאשׁוֹן לַמִּילָה לֹא נִגְלָה אֵלָיו ה׳. וְאִם כֵּן קָשֶׁה, לָמָּה לֹא נִגְלָה אֵלָיו בְּיוֹם רִאשׁוֹן? אֶלָּא וַדַּאי שֶׁלְּפִי שֶׁעֲדַיִן אֵין הַכְּאֵב גָּדוֹל כׇּל כָּךְ, וְאִם כֵּן גַּם בַּשֵּׁנִי לֹא נִגְלָה אֵלָיו, כִּי אִם בַּיּוֹם הַשְּׁלִישִׁי, כִּי אָז הַכְּאֵב גָּדוֹל, כְּמוֹ שֶׁאָמְרוּ (בראשית לד:כה) ״וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים״. אֲבָל מִסְּבָרָא הָיִיתִי אוֹמֵר שֶׁגַּם בְּיוֹם רִאשׁוֹן בִּקְּרוֹ, אַף עַל פִּי שֶׁאֵין הַכְּאֵב גָּדוֹל כׇּל כָּךְ, אֶלָּא מִמַּה שֶׁיּוֹם רִאשׁוֹן הָיָה יוֹם כִּפּוּר אוֹ פֶּסַח, אָנוּ לְמֵדִין שֶׁהִקְפִּיד דַּוְקָא עַל יוֹם שֶׁהַכְּאֵב גָּדוֹל בּוֹ בְּיוֹתֵר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what they said (Bava Metzia 86b) that it was the third day after his circumcision, etc.,** it appears that the author of this midrash holds that Abraham was circumcised on Yom Kippur, as they learned (in Pirkei DeRabbi Eliezer 29) from the verse *on this very day*. If so, necessarily, God did not appear to him on the first day after the circumcision, because Abraham made a feast for the angels and fed them, and his household members also cooked and performed work on that day. For according to the opinion that it was before Passover and he fed them matzah, he certainly wouldn’t have wanted to distract them from God’s commandments. And if you were to say that this day was the first day of Passover, nevertheless, one doesn’t cook on a holiday for non-Jews. And he was uncertain whether they were Arabs, and on Yom Kippur how could they have cooked for them and how could he have fed them, for perhaps they were righteous people? Rather, certainly God did not appear to him on the first day after the circumcision. And if so, it is difficult to understand why He didn’t appear to him on the first day. But certainly this was because the pain was not yet so great, and therefore He also did not appear to him on the second day, but rather on the third day, because then the pain is greatest, as they said *And it came to pass on the third day, when they were in pain* (Genesis 34:25). But logically, I would say that He should have visited him even on the first day even though the pain wasn’t as great, but from the fact that the first day was Yom Kippur or Passover, we learn that He specifically waited for the day when the pain was greatest.


###### Kli Yakar on Genesis 18:1:6
[Kli Yakar on Genesis 18:1:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:1:6)

**וְהוּא יֹשֵׁב.** פֵּרֵשׁ רַשִׁ״י: חָסֵר כְּתִיב, בִּקֵּשׁ לַעֲמוֹד, אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא: שֵׁב, וְאַתָּה סִימָן לְבָנֶיךָ כוּ׳. וְכָל מַשְׂכִּיל יִשְׁתּוֹמֵם עַל הַמַּרְאֶה, מָה עִנְיַן יְשִׁיבָה זוֹ לִישִׁיבַת הַדַּיָּנִים, וְלָמָּה הֶרְאָה לוֹ ה׳ כָּזֹאת בִּישִׁיבָה זוֹ דַּוְקָא? עַל כֵּן אוֹמֵר אֲנִי, מִדְּלֹא הִזְכִּיר בְּמַרְאָה זוֹ שׁוּם דִּבּוּר אוֹ צִוּוּי, וַדַּאי תַּכְלִית מַרְאָה זוֹ הָיְתָה לְאַבְרָהָם לְהוֹדִיעוֹ רִשְׁעַת אַנְשֵׁי סְדוֹם. וְהִפְסִיק בְּאָמְרוֹ ״וְהִנֵּה שְׁלשָׁה אֲנָשִׁים נִצָּבִים עָלָיו״, דְּהַיְנוּ הַכְנָסַת אוֹרְחִים, כִּי עַל יְדֵי זֶה יַסְכִּים אַבְרָהָם עִם הַקָּדוֹשׁ בָּרוּךְ הוּא לַהֲפוֹךְ אֶת סְדוֹם, שֶׁנֶּאֱמַר בָּהֶם (יחזקאל טז מט) ״הִנֵּה זֶה הָיָה עֲוֹן סְדוֹם אֲחוֹתֵךְ״ וְגוֹ׳ ״וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה״. וְיָדוּעַ שֶׁאוֹרֵחַ בְּרַגְלָיו לֹא יָבֹא, וּרְאָיָה מִן הַמַּלְאָכִים שֶׁלֹּא רָצוּ לִתֵּן לָהֶם אַכְסַנְיָא. וְרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְגַלּוֹת לְאַבְרָהָם עַל יְדֵי הַמַּלְאָכִים שֶׁנִּזְדַּמְּנוּ לוֹ, כִּי הָיָה גָּלוּי לְפָנָיו יִתְבָּרַךְ שֶׁלֹּא יִתְּנוּ לַמַּלְאָכִים אַכְסַנְיָא, וְעַל כֵּן יָדַע אַבְרָהָם בָּזֶה כִּי בַּדִּין הֵם חַיָּבִים כְּלָיָה. וְקָרוֹב לִשְׁמוֹעַ שֶׁהוֹשִׁיב הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית דִּין שֶׁל מַעְלָה וּבֵית דִּין שֶׁלְּמַטָּה עַל אַנְשֵׁי סְדוֹם, לַעֲשׂוֹת בָּהֶם מִשְׁפָּט מֻסְכָּם מִשְּׁתֵי בָּתֵּי דִינִין אֵלּוּ, כְּמוֹ שֶׁכָּתוּב ״וַה׳ הִמְטִיר עַל סְדוֹם״ וְגוֹ׳ ״מֵאֵת ה׳״. וְכָל מָקוֹם שֶׁכָּתוּב ״וַה׳״, הוּא וּבֵית דִּינוֹ, וְעַל כֵּן נֶאֱמַר ״מֵאֵת ה׳״, שֶׁבֵּית דִּינוֹ לָקְחוּ הַמָּטָר הַהוּא מֵאֵת ה׳. וְאֶת אַבְרָהָם הוֹשִׁיב בְּבֵית דִּין שֶׁלְּמַטָּה, כִּי מָצִינוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשִׁיב אֶת הָאָבוֹת בַּדִּין, כְּמוֹ שֶׁכָּתוּב (מיכה ו ב) ״שִׁמְעוּ הָרִים אֶת רִיב ה׳ וְהָאֵתָנִים מוֹסְדֵי אָרֶץ״. וּכְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת פט:): לֶעָתִיד יֹאמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם: בָּנֶיךָ חָטְאוּ כוּ׳. וּכְמוֹ שֶׁכָּתוּב ״הַמְכַסֶּה אֲנִי מֵאַבְרָהָם״ וְגוֹ׳ ״כִּי יְדַעְתִּיו״ וְגוֹ׳ ״לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט״. כִּי בְּסִבָּה זוֹ יַסְכִּים עֲלֵיהֶם לְאַבְּדָן, יַעַן כִּי לֹא עָשׂוּ צְדָקָה וּמִשְׁפָּט, כַּאֲשֶׁר סֻפַּר מִדַּיָּנֵי שֶׁקֶר שֶׁל סְדוֹם (סנהדרין קט:). אוֹ יֹאמַר, מֵאַחַר שֶׁאַבְרָהָם אַב הֲמוֹן גּוֹיִם, אוּלַי יְהַפֵּךְ בִּזְכוּתָם לַעֲשׂוֹת פְּשָׁרָה, וְזֶהוּ צְדָקָה וּמִשְׁפָּט, כִּי אֵיזוֹ מִשְׁפָּט שֶׁיֵּשׁ בּוֹ צְדָקָה, הֱוֵי אוֹמֵר: זֶה בִּצּוּעַ. וְאַחַר שֶׁהוֹשִׁיב אֶת אַבְרָהָם בַּדִּין עַל אַנְשֵׁי סְדוֹם, עַל כֵּן אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: שֵׁב, וְאַתָּה סִימָן לְבָנֶיךָ כוּ׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he sat.** Rashi explains that it is written defectively [without a vav]. He [Abraham] wished to stand, but the Holy One, Blessed be He said to him “Sit, and this will be a sign for your children…” Any intelligent person would be astonished at this vision — what does this sitting have to do with the sitting of judges, and why did God show this to him specifically through this act of sitting? Therefore, I say that since no speech or command is mentioned in this vision, surely the purpose of this vision was to inform Abraham about the wickedness of the people of Sodom. The text interrupts with *and behold three men were standing over him* referring to the hospitality to guests, because through this Abraham would come to agree with the Holy One, Blessed be He about overturning Sodom. As it is said about them, *Behold, this was the sin of your sister Sodom… and the hand of the poor and needy she did not strengthen* (Ezekiel 16:49). It is known that a traveler would not come [to Sodom], as evidenced by the angels who were refused lodging. The Holy One, Blessed be He wanted to reveal to Abraham through these angels who happened upon him — as it was known before Him that they would not be given lodging — and thus Abraham would know that they deserved destruction by law. It is reasonable to understand that the Holy One, Blessed be He established both an upper [heavenly] court and a lower court concerning the people of Sodom, to carry out judgment agreed upon by both courts, as it is written *And the Lord rained upon Sodom… from the Lord*. Wherever it says “And the Lord” it refers to Him and His court, and therefore it says *from the Lord*, as His court took that rain from the Lord. And He seated Abraham in the lower court, for we find that the Holy One, Blessed be He seats the Patriarchs in judgment, as it is written, *Hear, O mountains, the Lord’s grievance, and you mighty ones of the earth* (Micah 6:2) [a term understood to be referring to the patriarchs]. And as our Sages said (Shabbat 89b), “In the future, the Holy One, Blessed be He will say to Abraham, ‘Your children have sinned…’” And as it is written, *Shall I hide from Abraham… For I have known him… to do righteousness and justice*. For by this reason he would agree to their destruction, since they did not do righteousness and justice, as was told about the false judges of Sodom (Sanhedrin 109b). Or it could be said that since Abraham was the father of many nations, perhaps he would advocate on their behalf to make a compromise, and this is the meaning of *righteousness and justice* — for what is justice that contains righteousness? This refers to arbitration. And after He seated Abraham in judgment over the people of Sodom, therefore the Holy One, Blessed be He said to him, “Sit, and this will be a sign for your children…”


###### Kli Yakar on Genesis 18:1:7
[Kli Yakar on Genesis 18:1:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:1:7)

וּמַה שֶּׁפֵּרֵשׁ רַשִׁ״י, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד וְהֵם יוֹשְׁבִים, נִרְאֶה שֶׁלָּמַד זֶה מִמַּה שֶּׁנֶּאֱמַר ״וְהוּא יוֹשֵׁב״, כִּי מִלַּת ״וְהוּא״ נִרְאֵית מְיֻתֶּרֶת, כִּי הֲוָה לֵיהּ לְמֵימַר ״וַיֵּשֶׁב אַבְרָהָם״ בִּתְחִלַּת הָעִנְיָן, וְאַחַר כָּךְ הָיָה לוֹ לוֹמַר ״וַיֵּרָא אֵלָיו ה׳״. אֶלָּא ״וְהוּא יוֹשֵׁב״ בָּא לְמַעֵט הַשְּׁכִינָה מִיְּשִׁיבָה, כִּי ״יֵשֵׁב״ חָסֵר יֵשׁ בְּמַשְׁמָעוּתוֹ לְשׁוֹן עָבָר, כְּאִלּוּ אָמַר שֶׁיָּשַׁב לְשֶׁעָבַר אֲבָל עַכְשָׁו לֹא יָשַׁב, וּקְרֵי בֵּיהּ גַּם ״יוֹשֵׁב״, וְאִם כֵּן הַכֹּל בְּמַשְׁמָע. וְטַעַם לַדָּבָר, לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות ד, כב) שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הוּא הָעֵד, הוּא הַבַּעַל דִּין, הוּא הַדַּיָּן. עַל כֵּן עָמַד הַקָּדוֹשׁ בָּרוּךְ הוּא תְּחִלָּה לְהוֹדִיעֵנוּ כִּי הוּא יִתְבָּרַךְ הַבַּעַל דִּין וְהָעֵד, כִּי דַּרְכָּם בַּעֲמִידָה דַּוְקָא, וּכְמוֹ שֶׁנֶּאֱמַר (מיכה ו, ב) ״כִּי רִיב לַה׳ עִם עַמּוֹ וְעִם יִשְׂרָאֵל יִתְוַכָּח״, הֲרֵי שֶׁהוּא יִתְבָּרַךְ הַבַּעַל דִּין. וְעַל כֵּן עָמַד הַקָּדוֹשׁ בָּרוּךְ הוּא כְּדֵי שֶׁיִּלְמְדוּ מִמֶּנּוּ שֶׁכָּל בַּעַל דִּין וְעֵד דִּינָם בַּעֲמִידָה, כְּמוֹ שֶׁלָּמְדוּ מִן הַפָּסוּק (דברים יט, יז) ״וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב״. וְאַחַר כָּךְ נַעֲשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא גַּם לְדַיָּן וְיָשַׁב לוֹ עִם הַדַּיָּנִים, כְּמוֹ שֶׁנֶּאֱמַר (תהלים פב, א) ״אֱלֹהִים נִצָּב בַּעֲדַת אֵל״, וְזֶהוּ בִּשְׁעַת הַוִּכּוּחַ וְהַטְּעָנוֹת וְהָעֵדוּת, וְאַחַר כָּךְ ״בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט״, יוֹשֵׁב בֵּינֵיהֶם וְשׁוֹפֵט. וְזֶהוּ פֵּרוּשׁ יָקָר וְנִכְבָּד.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what Rashi explained,** that the Holy One, Blessed be He, was standing while they were sitting — it appears that he learned this from what was stated *and he was sitting*, because the word *and he* seems superfluous, as it should have stated “And Abraham sat” at the beginning of the matter, and afterwards it should have said *and God appeared to him*. Rather, *and he was sitting* comes to exclude the Divine Presence from sitting, because the word “sitting” written without a vav can be understood as past tense, as if saying he sat previously but now was not sitting, while it can also be read as present tense, and thus both meanings are implied. The reason for this is based on what our Sages said (Pirkei Avot 4:22) that the Holy One, Blessed be He, is the witness, the plaintiff, and the judge. Therefore, God stood first to teach us that He is the plaintiff and witness, as their practice is specifically to stand, as it is written *For the Lord has a grievance with His people, and with Israel He shall dispute* (Micah 6:2). This shows that He is the plaintiff, and therefore God stood so that others would learn from Him that every plaintiff and witness must stand in judgment, as they learned from the verse *And the two men who have the dispute shall stand* (Deuteronomy 19:17). Afterwards, the Holy One, Blessed be He, also became the judge and sat with the judges, as it is written *God stands in the divine assembly* (Psalms 82:1). This is during the time of debate, claims, and testimony, and afterwards *in the midst of the judges He judges* — He sits among them and judges. This is a precious and honorable interpretation.


###### Kli Yakar on Genesis 18:1:8
[Kli Yakar on Genesis 18:1:8](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:1:8)

**כְּחֹם הַיּוֹם.** כְּבָר אָמַרְנוּ לְמַעְלָה כִּי בִּישִׁיבָה זוֹ הוֹשִׁיב הַקָּדוֹשׁ בָּרוּךְ הוּא בַּדִּין אֶת אַבְרָהָם לֵאמֹר ״שִׁמְעוּ הָרִים אֶת רִיב ה׳״ (מיכה ו, ב), כִּי אֵין דּוֹרֵשׁ אֶת אֱלֹהִים בָּאָרֶץ. וּמָצִינוּ שֶׁרֹב מִשְׁפַּט הָרְשָׁעִים בַּבֹּקֶר, שֶׁנֶּאֱמַר (תהלים קא, ח) ״לַבְּקָרִים אַצְמִית כָּל רִשְׁעֵי אָרֶץ״. וְכֵן נֶאֱמַר בְּאַנְשֵׁי סְדוֹם (בראשית יט, כג-כד) ״הַשֶּׁמֶשׁ יָצָא עַל הָאָרֶץ וְלוֹט בָּא צֹעֲרָה, וַה׳ הִמְטִיר עַל סְדֹם״. וְטַעֲמוֹ שֶׁל דָּבָר, כִּי מָצִינוּ שֶׁאַבְרָהָם בָּא לִכְלַל יְדִיעַת הַשֵּׁם יִתְבָּרַךְ מִתּוֹךְ מַהֲלַךְ הַשֶּׁמֶשׁ וּתְנוּעָתוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“In the heat of the day.”** We have already explained above that in this sitting, the Holy One, Blessed be He, placed Abraham in judgment, saying *Listen, O mountains [referring to Abraham], to God’s grievance*, for there was no one seeking God in the land. And we find that most judgment of the wicked occurs in the morning, as it is said *Each morning I will destroy all the wicked of the land* (Psalms 101:8). And so it is said regarding the people of Sodom, *The sun had risen over the land when Lot arrived at Zoar, and God rained upon Sodom*. The reason for this is because we find that Abraham came to knowledge of the Blessed Name [God] through observing the sun’s path and its movement.


###### Kli Yakar on Genesis 18:1:9
[Kli Yakar on Genesis 18:1:9](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:1:9)

וְכֵן פֵּרֵשׁ בַּעֲקֵידָה פָּרָשַׁת בְּרֵאשִׁית עַל פָּסוּק ״וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי ה׳ הוּא הָאֱלֹהִים״ (דברים ד לט), כְּשֶׁתֵּדַע מַהֲלַךְ הַגַּלְגַּל הַיּוֹמִי וּתְנוּעוֹתָיו, תַּכִּיר וְתֵדַע כִּי ה׳ הוּא הָאֱלֹהִים. וּפֵרֵשׁ הָרַב שֶׁזֶּהוּ הַמַּרְגָּלִית הַטּוֹבָה שֶׁהָיְתָה תְּלוּיָה בְּצַוָּארוֹ שֶׁל אַבְרָהָם (בבא בתרא טז:), כִּי הוּא הָיָה קוֹרֵא בְּגָרוֹן מְצִיאוּת הַשֵּׁם יִתְבָּרַךְ, וּבְמוֹתוֹ תָּלָה יְדִיעָה זוֹ בְּגַלְגַּל חַמָּה כָּאָמוּר. אִם כֵּן, בֹּקֶר וְיוֹדַע מְצִיאוּתוֹ לְכָל בְּרִיָּה, וְהָרְשָׁעִים אֲשֶׁר לֹא יָדְעוּ וְלֹא יָבִינוּ אֶל פְּעֻלַּת ה׳ וּמַעֲשֵׂה יָדָיו לֹא רָאוּ, דִּינָם גָּרְמוּ לַבֹּקֶר, כִּי הַבֹּקֶר מְחַיְּבָם וּמְקַטַּע רַגְלֵיהוֹן דְּרַשִּׁיעֵי. עַל כֵּן אָמַר שֶׁאַבְרָהָם נִרְאָה אֵלָיו ה׳, שֶׁנֶּאֱמַר ״וַיֵּרָא אֵלָיו ה׳״, וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם, כִּי הָיָה מְחַשֵּׁב בְּמַהֲלַךְ הַשֶּׁמֶשׁ הַמְחַמֵּם הַיּוֹם, וּמִתּוֹךְ חֲקִירָה נִרְאָה אֵלָיו ה׳. אֲבָל אַנְשֵׁי סְדוֹם אֲשֶׁר לֹא יָדְעוּ אֶת ה׳ נִדּוֹנוּ כְּצֵאת הַשֶּׁמֶשׁ, לָכֵן נֶאֱמַר ״כְּחֹם הַיּוֹם״, כִּי זֶה הַדָּבָר אֲשֶׁר עָלָיו נֶחְתַּם גְּזַר דִּין שֶׁל סְדוֹם. דָּבָר אַחֵר: לְכָךְ הִזְכִּיר ״כְּחֹם הַיּוֹם״, כִּי כָל דַּיָּן צָרִיךְ שֶׁיִּרְאֶה כְּאִלּוּ הַגֵּיהִנֹּם פָּתוּחַ תַּחְתָּיו (זהר שמות קיז.), וּכְבָר יָדַעְתָּ שֶׁלְּשׁוֹן ״כְּחֹם הַיּוֹם״ נִדְרָשׁ עַל הַגֵּיהִנֹּם, כְּמוֹ שֶׁנֶּאֱמַר (מלאכי ג יט) ״וְלִהַט אוֹתָם הַיּוֹם הַבָּא״ וְגוֹ׳. וְלָמְדוּ מִכָּאן שֶׁאַבְרָהָם אֵינוֹ מַנִּיחַ לְגֵיהִנֹּם כָּל הַנִּמּוֹלִים. כָּךְ לְפִי דַּרְכֵּנוּ יְפֹרַשׁ זֶה עַל זֶה הַדַּיָּנִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And so explained in the Akeidat Yitzchak in Parashat Bereishit,** regarding the verse *And you shall know today and take to your heart that the Lord is God* (Deuteronomy 4:39) — when you understand the daily rotation of the celestial sphere and its movements, you will recognize and know that the Lord is God. The Rabbi explained that this was the precious pearl that hung around Abraham’s neck (Bava Batra 16b), for he would proclaim loudly the existence of the Blessed One, and upon his death, he connected this knowledge to the sun’s sphere, as mentioned. Therefore, morning comes and His existence becomes known to all creatures. As for the wicked who neither knew nor understood God’s actions and did not see the work of His hands, their judgment brought about the morning, for the morning condemns them and “cuts off the feet of the wicked.” Therefore, it says that Abraham had God appear to him, as it is written *And the Lord appeared to him*, while *he sat at the entrance of the tent in the heat of the day*. For he was contemplating the path of the sun which heats the day, and through this investigation, God appeared to him. But the people of Sodom, who did not know God, were judged as the sun rose. Therefore it says *in the heat of the day*, as this was the matter upon which the decree against Sodom was sealed. Another explanation for why it mentions *the heat of the day*: Every judge needs to imagine as if Gehenna is open beneath him (Zohar Exodus 117a). And you already know that the phrase *heat of the day* is interpreted as referring to Gehenna, as it is said *For behold, the day is coming, burning like an oven* (Malachi 3:19). And from here they learned that Abraham does not allow any circumcised person to enter Gehenna. Thus, according to our approach, this interpretation applies to the judges.


###### Kli Yakar on Genesis 18:4:1
[Kli Yakar on Genesis 18:4:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:4:1)

**יֻקַּח נָא מְעַט מַיִם.** פֵּרֵשׁ רַשִׁ״י שֶׁלֹּא רָצָה לְהַכְנִיס עֲבוֹדָה זָרָה לְבֵיתוֹ. וְזֶה רָחוֹק מִן הַדַּעַת, וְכִי מִפְּנֵי שׁוֹטִים שֶׁקִּלְקְלוּ לֹא יַכְנִיס שׁוּם אָבָק לְבֵיתוֹ? וְלָמָּה יַכְנִיס אוֹר הַשֶּׁמֶשׁ לְבֵיתוֹ, וַהֲלֹא יֵשׁ הַרְבֵּה שֶׁעוֹבְדִין לַשֶּׁמֶשׁ? אֶלָּא שֶׁמִּכָּל מָקוֹם אֵינָהּ נֶאֱסֶרֶת, כָּךְ קַרְקַע עוֹלָם אֵינָהּ נֶאֱסֶרֶת. וְיוֹתֵר קָרוֹב לִשְׁמוֹעַ שֶׁלֹּא רָצָה לִיתֵּן מִפִּתּוֹ לְבִלְתִּי הֲגוּנִים, כִּי שֶׁמָּא עַרְבִיִּים הֵמָּה, עַל כֵּן רָצָה לְהַחֲזִירָם בִּתְשׁוּבָה עַל יְדֵי שֶׁיָּסִירוּ אֱלֹהֵי הַנֵּכָר מִקִּרְבָּם, כִּי הָעֲבוֹדָה זָרָה בְּבִטּוּל כָּל דְּהוּא סָגֵי, לְכָךְ נֶאֱמַר ״מְעַט מַיִם״, וְנֶאֱמַר ״יֻקַּח״ – עַל יְדֵי אַחֵר מַשְׁמָע, כִּי אַף אִם יָסִירוּ הָאָבָק, מַה בְּכָךְ אִם אֱמוּנָה נִפְסֶדֶת זוֹ נִשְׁאֲרָה קְבוּעָה בְּלִבָּם? וְטָהֳרַת הַלֵּב הוּא דָּבָר שֶׁאֵין בְּיָדוֹ שֶׁל אַבְרָהָם, עַל כֵּן ״יֻקַּח מְעַט מַיִם״ טְהוֹרִים לְטַהֵר הַלְּבָבוֹת, כִּי דָּבָר זֶה מָסוּר לָהֶם וְלֹא לוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Let a little water be brought.”** Rashi explains that [Abraham] did not want to bring idolatry into his house, but this interpretation seems unlikely — for because of fools who have corrupted [themselves], should one not bring any dust into his house? And why then would one allow sunlight into his house, when there are many who worship the sun? Rather, [we know that] nevertheless it [the sun] is not forbidden, just as the earth itself cannot become forbidden [through idol worship]. It is more reasonable to suggest that he did not want to give his bread to those who were unworthy, as they might have been Arabs. Therefore, he wanted to inspire them to repent by having them remove the foreign gods from their midst. Since idol worship can be nullified with minimal effort, that is why it says *a little water*, and it says *let it be brought* — implying by someone else — because even if they remove the dust [of idol worship], what does it matter if this corrupted faith remains fixed in their hearts? The purification of the heart is not something in Abraham’s power, therefore *let a little pure water be brought* to purify their hearts, as this matter is entrusted to them and not to him.


###### Kli Yakar on Genesis 18:4:2
[Kli Yakar on Genesis 18:4:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:4:2)

וְעַל צַד הָרֶמֶז נִרְאֶה לוֹמַר, כִּי עַל זֶה אָמַר ״וְהִשָּׁעֲנוּ תַּחַת הָעֵץ״, כִּי הֲוָה לֵיהּ לְמֵימַר ״וְהִשָּׁעֲנוּ בָּעֵץ״, אֶלָּא שֶׁרָצָה לוֹמַר ״בֹּאוּ חֲסוּ בְּצֵל שַׁדַּי״, כְּמוֹ שֶׁפֵּרַשׁ רַשִׁ״י עַל פָּסוּק ״סָר צִלָּם״ (במדבר יד ט), הַיְינוּ צִלּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְכֵן יֵשׁ מְפָרְשִׁים עַל דֶּרֶךְ הַקַּבָּלָה שֶׁמַּאֲמָר ״הֲיֵשׁ בָּהּ עֵץ אִם אַיִן״ (במדבר יג כ) דּוֹמֶה לְמַה שֶּׁנֶּאֱמַר (שמות יז ז) ״הֲיֵשׁ ה׳ בְּקִרְבֵּנוּ אִם אָיִן״. כָּךְ אָמַר לָהֶם הִשָּׁעֲנוּ לָכֶם תַּחַת הָעֵץ הָעוֹשֶׂה צֵל, וְרָמַז לַצֵּל הָאֲמִתִּי אֲשֶׁר בְּצִלּוֹ יִחְיוּ כָּל הַנִּמְצָאִים, וְהַמַּשְׂכִּיל יָבִין. וְיֵשׁ אוֹמְרִים לְפִי שֶׁהָאָרֶץ מְהַוָּה אֶת הַכֹּל, כִּי הַכֹּל בָּא מִן הֶעָפָר וְשָׁמָּה יָשׁוּב הַכֹּל, עַל כֵּן טָעוּ לוֹמַר שֶׁיֵּשׁ בָּהּ צַד אֱלֹהוּת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**On the level of allusion [*remez*], it appears appropriate to say** that this is why he said *lean beneath the tree* for he should have said “lean on the tree.” Rather, he wanted to say “come take refuge in the shadow of the Almighty,” as Rashi explains on the verse *their shadow has departed* (Numbers 14:9) — referring to the shadow of the Holy One, Blessed be He. Similarly, there are those who explain according to kabbalah that the statement *Is there a tree in it or not* (Numbers 13:20) is similar to what is said *Is the Lord among us or not* (Exodus 17:7). Thus, he said to them, *lean yourselves beneath the tree* which makes a shadow, alluding to the true shadow under which all existing beings live, and the wise will understand. And some say that because the earth brings forth everything, as everything comes from dust and returns there, they erred in saying that it possesses an aspect of divinity.


###### Kli Yakar on Genesis 18:6:1
[Kli Yakar on Genesis 18:6:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:6:1)

**מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת.** בְּפֶרֶק הַפּוֹעֲלִים (בבא מציעא פז.) מַסִּיק: כְּתִיב ״קֶמַח״ וּכְתִיב ״סֹלֶת״. אָמַר רַבִּי יִצְחָק: מִכָּאן שֶׁהָאִשָּׁה עֵינֶיהָ צָרָה בָּאוֹרְחִים יוֹתֵר מִן הָאִישׁ. פֵּרֵשׁ רַשִׁ״י: הוּא אָמַר ״סֹלֶת״ וְהִיא אָמְרָה ״קֶמַח״. כִּי בְּהֵפֶךְ זֶה אֵין לִמּוּד כְּלָל, כִּי אִם הוּא יֹאמַר ״קֶמַח״, אֵיךְ תִּהְיֶה הִיא רַשָּׁאָה וְשָׁלְטָא לִקַּח יוֹתֵר מִמָּה שֶׁצִּוָּה לָהּ בַּעְלָהּ, שֶׁהֲרֵי הַכֹּל שֶׁלּוֹ? אֲבָל לְמַעֵט בְּהוֹצָאַת דָּבָר אֶפְשָׁר, שֶׁהִיא כִּמְחַנֶּפֶת לְבַעְלָהּ בָּזֶה. אַף עַל פִּי שֶׁלְּשׁוֹן הַכָּתוּב מַשְׁמַע שֶׁאַבְרָהָם אָמַר ״קֶמַח סֹלֶת״, מִכָּל מָקוֹם הוּא אָמַר ״קֶמַח״ לַעֲמִילָן שֶׁל טַבָּחִים, וְ״סֹלֶת״ לְעוּגוֹת. וְשָׁמַעְתִּי אוֹמְרִים, כִּי ״קֶמַח״ שֵׁם כּוֹלֵל לְיָפוֹת וּלְבִלְתִּי יָפוֹת, וְאַבְרָהָם הוֹצִיא בְּאַקְרַאי מִפִּיו לְשׁוֹן ״קֶמַח״, וְהָיָה דַּעְתּוֹ לֵאמוֹר: ״קְחִי אֶצְלֵךְ יָפוֹת״. וְאַחַר כָּךְ חָשַׁב בְּלִבּוֹ: שֶׁמָּא תִּקַּח הִיא מִן הַבִּלְתִּי נָאוֹת, כִּי יָדַע בָּהּ אַבְרָהָם כִּי עֵינֶיהָ צָרוֹת בָּאוֹרְחִים. עַל כֵּן מִהֵר וּפֵרֵשׁ דְּבָרָיו וְאָמַר: ״סֹלֶת״ אֲנִי חָפֵץ. אוֹ מִתְּחִלָּה אָמַר ״קֶמַח״ לַעֲמִילָן, וְהָיָה יָרֵא פֶּן תִּקַּח קֶמַח גַּם לָעוּגוֹת, עַל כֵּן פֵּרֵשׁ ״סֹלֶת״. וּלְפִי שֶׁהָיְתָה עֵינֶיהָ צָרָה, עַל כֵּן לֹא נִזְכָּר בְּכָל עֲשִׂיָּה זוֹ שָׂרָה, כִּי לֹא עָשְׂתָה כְּלוּם. עַל כֵּן נֶאֱמַר ״שׁוֹב אָשׁוּב אֵלֶיךָ״ וְלֹא אֵלֶיהָ, כִּי הִיא עֵינֶיהָ צָרָה בָּאוֹרְחִים. גַּם לְעִנְיַן הַבֵּן אָמַר ״שׁוֹב אָשׁוּב אֵלֶיךָ״, כִּי זְכוּתוֹ לְבַד גָּרַם לָהּ לֵילֵד בֵּן בִּזְכוּת הַכְנָסַת אוֹרְחִים, כְּמוֹ שֶׁמָּצִינוּ בַּשּׁוּנַמִּית, בִּזְכוּת ״נַעֲשֶׂה נָּא עֲלִיַּת קִיר קְטַנָּה״ וְגוֹ׳, וְהָיְתָה מַכְנֶסֶת אוֹרְחִים, עַל כֵּן נֶאֱמַר לָהּ ״כָּעֵת חַיָּה אַתְּ חֹבֶקֶת בֵּן״ (מלכים ב ד, י-טז). תָּלָה הַדָּבָר בָּהּ וְלֹא בְּבַעְלָהּ, כִּי הִיא הָיְתָה שְׁלֵמָה בְּהַכְנָסַת אוֹרְחִים וְלֹא הוּא, הֵפֶךְ מִמָּה שֶׁנֶּאֱמַר כָּאן ״שׁוֹב אָשׁוּב אֵלֶיךָ״. וְכֵן בְּלוֹט נֶאֱמַר ״וּמַצּוֹת אָפָה״, מַשְׁמַע הוּא וְלֹא אִשְׁתּוֹ, עַל כֵּן נַעֲשֵׂית נְצִיב מֶלַח, כִּי לֹא הָיְתָה שְׁלֵמָה בְּמִדַּת הַצְּדָקָה שֶׁנִּמְשְׁלָה לַמֶּלַח, עַל דֶּרֶךְ (כתובות סו:) ״מֶלַח מָמוֹן חָסֵר״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Make haste with three se’ah of flour, fine flour.** (Bava Metzia 87a) The Talmud notes that the verse mentions both “flour” [*kemach*] and “fine flour” [*solet*]. Rabbi Yitzchak derives from here that a woman is more miserly with guests than a man. Rashi explains that Abraham said *fine flour* while Sarah said *flour*. The opposite scenario wouldn’t teach us anything, because if he had said “flour,” how would she have been permitted to take more than what her husband commanded, since everything belongs to him? However, to reduce expenses is possible as she might be trying to curry favor with her husband in this way. Although the verse’s language suggests that Abraham said *flour, fine flour*, nevertheless, he said “flour” for the servants’ paste and “fine flour” for the cakes. I have heard some say that “flour” is a general term including both fine and coarse qualities. Abraham initially used the term “flour” casually, intending to say “take from the fine quality,” but then thought to himself that she might take from the inferior quality, as Abraham knew she was miserly with guests. Therefore, he quickly clarified his words and said “fine flour is what I want.” Alternatively, he first said *flour* for the paste but feared she might use flour for the cakes as well, so he specified *fine flour*. Because she was miserly, Sarah is not mentioned in any of this preparation as she did nothing. This is why it states *I will surely return to you* and not “to her,” because she was miserly with guests. Regarding the son as well, it says *I will surely return to you*, because it was his merit alone that caused her to have a son, through the merit of hospitality. As we find with the Shunammite woman, in the merit of *let us make a small walled upper chamber* etc., as she would welcome guests, therefore it was said to her *at this season, you shall embrace a son* (Second Kings 4:10–16). The matter was attributed to her and not her husband because she was perfect in hospitality while he was not, opposite to what is said here *I will surely return to you*. Similarly with Lot, it states *and he baked matzot*, implying he did it and not his wife. Therefore, she became a pillar of salt because she was not perfect in the attribute of charity, which is compared to salt, as it is said (Ketubot 66b) “Salt your money and diminish it [through charity].”


###### Kli Yakar on Genesis 18:9:1
[Kli Yakar on Genesis 18:9:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:9:1)

**אַיֵּה שָׂרָה אִשְׁתֶּךָ.** פֵּרֵשׁ רַשִׁ״י לְהוֹדִיעַ שֶׁצְּנוּעָה הָיְתָה, כְּדֵי לְחַבְּבָהּ עַל בַּעְלָהּ. וְקָשֶׁה, וְכִי עַד עַכְשָׁו לֹא יָדַע אַבְרָהָם שֶׁצְּנוּעָה הִיא. וְנִרְאֶה לִי לְפִי שֶׁרָצָה לוֹמַר ״שׁוֹב אָשׁוּב אֵלֶיךָ״ (בראשית יח:י), מַשְׁמָע אֲבָל לֹא אֵלֶיהָ, וְיֵשׁ לָחוּשׁ שֶׁמָּא בַּעֲבוּר זֶה יַטִּיל שִׂנְאָה עָלֶיהָ לוֹמַר שֶׁהִיא הָיְתָה הַסִּבָּה אֲשֶׁר מָנַע ה׳ מֵהֶם פְּרִי בָּטֶן. עַל כֵּן רָאָה הַמַּלְאָךְ לְתַקֵּן זֶה וְאָמַר ״אַיֵּה שָׂרָה אִשְׁתֶּךָ״, אַף עַל פִּי שֶׁיָּדַע הַמַּלְאָךְ הֵיכָן הִיא, מִכָּל מָקוֹם אָמַר: אֵי אַתָּה מוֹדֶה שֶׁהִיא בָּאֹהֶל תָּמִיד מֵחֲמַת שֶׁהִיא צְנוּעָה? וְאִם כֵּן, וַדַּאי לֹא יְקַפֵּחַ לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכַר צְנִיעוּתָהּ, שֶׁהֲרֵי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה י:) ״כָּל כַּלָּה שֶׁהִיא צְנוּעָה זוֹכָה וְיוֹצְאִין מִמֶּנָּה מְלָכִים, וּרְאָיָה מִן תָּמָר״ כוּ׳. וְהִיא גַּם הִיא צְנוּעָה, עַל כֵּן זְכוּתָהּ גָּרַם לְיִעוּד ״וּמְלָכִים מִמְּךָ יֵצֵאוּ״ (בראשית יז:ו) ״וּמַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ״ (בראשית יז:טז). וְעַל יְדֵי זֶה יְחַבְּבָהּ בַּעְלָהּ, כִּי זְכוּת צְנִיעוּתָהּ גָּרַם לָהּ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (בראשית רבה מח:טו) שֶׁנָּקוּד עַל אי״ו, לְפִי שֶׁשָּׁאֲלוּ גַּם לְשָׂרָה ״אַיּוֹ״. וְדוֹרְשֵׁי רְשׁוּמוֹת אָמְרוּ (בעל הטורים) כִּי ״אֵלָיו אַיֵּה״ הֵם אוֹתִיּוֹת ״אֵלֶיהָ אַיּוֹ״. וְעַל זֶה קָשֶׁה וַדַּאי, אֵיךְ שָׁאֲלוּ לְשָׂרָה ״אַיּוֹ״, וַהֲלֹא אַבְרָהָם הָיָה עוֹמֵד עֲלֵיהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Where is Sarah your wife?”** Rashi explains that this was to make known that she was modest, in order to endear her to her husband. This explanation is difficult, for did Abraham not know until now that she was modest? It seems to me that since [the angel] said *I will surely return to you*, implying but not to her, there was concern that perhaps because of this [Abraham] might come to harbor hatred towards her, thinking that she was the reason God had withheld offspring from them. Therefore, the angel saw fit to rectify this and asked *Where is Sarah your wife?* Although the angel knew where she was, nevertheless he said: “Don’t you acknowledge that she is always in the tent because of her modesty?” If so, surely the Holy One, blessed be He, will not withhold her reward for modesty, for our Sages said (Megillah 10b): “Any bride who is modest merits to have kings descend from her, as proved by Tamar, etc.” She too is modest, therefore her merit led to the promise that *kings shall come forth from you* (Genesis 17:6) and *kings of peoples shall come from her* (Genesis 17:16). Through this, her husband would cherish her, as it was her merit of modesty that caused this. Our Sages said (Genesis Rabbah 48:15) that there are dots over the letters *alef-yud-vav* because they also asked Sarah “Where is he?” And those who interpret hints said [Baal HaTurim] that the letters of “*eilav*” [to him] and “*ayeh*” [where] are the same letters as “*eleha*” [to her] and “*ayo*” [where is he]. And regarding this, it is certainly difficult [to understand] how they could ask Sarah “where is he” when Abraham was standing right there with them.


###### Kli Yakar on Genesis 18:9:2
[Kli Yakar on Genesis 18:9:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:9:2)

עַל כֵּן לִבִּי אוֹמֵר, שֶׁשְּׁאֵלַת ״אַיֵּה״ וְ״אַיּוֹ״ אֵינָהּ שְׁאֵלָה מְקוֹמִית לוֹמַר אֵיפֹה הוּא אוֹ הִיא, אֶלָּא שְׁאֵלַת הַמַּדְרֵגוֹת, כִּי לְשׁוֹן ״מָקוֹם״ מוֹרֶה עַל הַמַּדְרֵגָה. וְלֹא שָׁאֲלוּ כְּלָל בְּאֵיזֶה מָקוֹם הוּא אוֹ הִיא, אֶלָּא שָׁאֲלוּ עַל מְקוֹם מַדְרֵגָתָם וּמַעֲלָתָם בְּעִנְיַן מַעֲשֵׂיהֶם הַטּוֹבִים אֲשֶׁר בַּעֲבוּרָם יִזְכּוּ שְׁנֵיהֶם לְבֵן, כִּי הִיא זָכְתָה לְבֵן בַּעֲבוּר שֶׁהִיא צְנוּעָה, וְהוּא זָכָה לְבֵן בִּזְכוּת הַצְּדָקָה וְהַכְנָסַת אוֹרְחִים. וּכְשֵׁם שֶׁרָמוּז בִּשְׁתֵּי תֵּיבוֹת אֵלּוּ ״אֵלָיו אַיֵּה״ – כְּאִלּוּ אָמַר ״אֵלֶיהָ אַיּוֹ״ – כָּךְ רָמַז בִּשְׁתֵּי תֵּיבוֹת אֵלּוּ ״אִשְׁתְּךָ וַיֹּאמֶר״, ״אִישֵׁךְ וַתֹּאמֶר״. וַהֲרֵי כְּאִלּוּ נִכְתָּב ״וַיֹּאמְרוּ אֵלֶיהָ אַיּוֹ אִישֵׁךְ, וַתֹּאמֶר הִנֵּה בָאֹהֶל״, כִּי גַּם הִיא הֵשִׁיבָה עַל שְׁאֵלַת מַעֲלַת מַדְרֵגָתוֹ ״הִנֵּה בָאֹהֶל״, כִּי זוֹ הִיא מַדְרֵגָתוֹ שֶׁל אַבְרָהָם – לֵישֵׁב פֶּתַח הָאֹהֶל וּלְצַפּוֹת עַל אוֹרְחִים, וְתָמִיד הוּא מִתְעַסֵּק לִהְיוֹת נוֹטֵעַ אָהֳלֵי אַפַּדְנוֹ לָאוֹרְחִים, כְּמוֹ שֶׁאָמַר (בראשית כא:לג) ״וַיִּטַּע אֶשֶׁל״ – הַיְינוּ פֻּנְדָּק (סוטה י.), כִּדְאִיתָא (דניאל יא מה) ״וְיִטַּע אָהֳלֵי אַפַּדְנוֹ״. וְאִם כֵּן פְּשׁוּטוֹ שֶׁל מִקְרָא כּוֹלֵל שְׁנֵי עִנְיָנִים: כִּי פְּשׁוּטוֹ ״וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ״ – אֵיזוֹ מְקוֹם מַדְרֵגַת מַעֲלָתָהּ אֲשֶׁר בַּעֲבוּרָהּ תִּזְכֶּה לְבֵן, וְהֵשִׁיב ״הִנֵּה בָאֹהֶל״ – שֶׁבִּזְכוּת שֶׁצְּנוּעָה הִיא תִּזְכֶּה שֶׁיֵּצְאוּ מִמֶּנָּה מְלָכִים. וּמִדְרָשׁוֹ ״וַיֹּאמְרוּ אֵלֶיהָ אַיּוֹ אִישֵׁךְ, וַתֹּאמֶר הִנֵּה בָאֹהֶל״, כִּי שְׁאֵלַת ״אַיּוֹ״ – בְּאֵיזוֹ מַדְרֵגָה הוּא שֶׁיִּזְכֶּה לְבֵן, וַתֹּאמֶר ״הִנֵּה בָאֹהֶל״ – שֶׁהוּא נוֹטֵעַ תָּמִיד אָהֳלֵי אַפַּדְנוֹ לָאוֹרְחִים, אֲשֶׁר מִן הָרָאוּי שֶׁזְּכוּת הַצְּדָקָה יַעֲמֹד לוֹ לְהוֹלִיד בֵּן, כְּמוֹ שֶׁכָּתוּב (תהלים יז יד-טו) ״יִשְׂבְּעוּ בָנִים וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם, אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Therefore, my heart tells me** that the question of “where” [*ayeh* and *ayo*] is not a question about physical location asking where he or she is, but rather a question about spiritual levels. For the term “place” indicates a level [of spiritual achievement], and they didn’t ask at all about their physical location, but rather about their spiritual level and status regarding their good deeds through which both would merit having a son. For she merited a son because of her modesty, and he merited a son through the merit of charity and hospitality. Just as it is hinted in these two words *to him, where is she [elav ayeh]* — as if saying “to her, where is he” [*eleha ayo*], so too it is hinted in these two words *your wife… and he said [ishtekha vayomer]*, [the words] “your husband… and she said” [*ishekh vatomer*]. Thus it is as if it were written “And they said to her, ‘Where is your husband?’ and she said, ‘Here in the tent.’” For she too answered regarding the question of his spiritual level by saying “Here in the tent,” as this was Abraham’s level — to sit at the entrance of the tent watching for guests, always busy establishing tents of hospitality, as it is said *And he planted an eshel* meaning an inn (Sotah 10a), similar to the verse *And he shall plant the tents of his palace* (Daniel 11:45). If so, the simple meaning of the text includes two aspects. Its simple meaning is *And they said to him, “Where is Sarah your wife?”* — asking about her level of spiritual excellence through which she would merit a son. And he answered, *Here in the tent* meaning that through the merit of her modesty she would merit to have kings descend from her. And its homiletical interpretation is “And they said to her, ‘Where is your husband?’” and she said “Here in the tent,” for the question “where” asks about his spiritual level through which he would merit a son. And she answered “Here in the tent,” meaning that he is always planting tents of hospitality for guests, for which it is fitting that the merit of charity should stand for him to bear a son, as it is written *May their children be satisfied and leave their abundance to their infants… As for me, I shall behold Your face in righteousness* (Psalms 17:14-15).


###### Kli Yakar on Genesis 18:12:1
[Kli Yakar on Genesis 18:12:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:12:1)

**אַחֲרֵי בְלֹתִי הָיְתָה לִּי עֶדְנָה וְגוֹ׳.** יֵשׁ לְדַקְדֵּק לָמָּה צָחֲקָה שָׂרָה, שֶׁהֲרֵי רָאֲתָה שֶׁנַּעֲשָׂה לָהּ נֵס כְּנֶגֶד הַטֶּבַע וְחָזְרָה לִימֵי עֲלוּמֶיהָ, וְהָיָה לָהּ לְהָבִין כִּי לֹא לְחִנָּם נַעֲשָׂה לָהּ נֵס זֶה. וְכָל שֶׁכֵּן אַבְרָהָם, כִּי אֵין הַדָּבָר נִמְנָע, כִּי זָקֵן הַרְבֵּה יָכוֹל לְהוֹלִיד. וְאִם רָאֲתָה בּוֹ חֻלְשָׁה גְדוֹלָה עַד שֶׁחָשְׁבָה שֶׁהַתּוֹלָדָה נִמְנַעַת מִצִּדּוֹ, אִם כֵּן לָמָּה שִׁנָּה הַקָּדוֹשׁ בָּרוּךְ הוּא מִפְּנֵי הַשָּׁלוֹם? כִּי לָמָּה יֵרַע בְּעֵינֵי אַבְרָהָם עַל שֶׁאָמְרָה הָאֱמֶת? וּלְשׁוֹן ״הַאַף אֻמְנָם אֵלֵד״ אֵינוֹ מְחֻוָּר לְפֵרוּשׁ רַשִׁ״י.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**After I have grown old, shall I have pleasure, etc.** There is a need to analyze why Sarah laughed, for she saw that a miracle was performed for her against nature, and she returned to her youthful days. She should have discerned that this miracle was not performed for her in vain. And all the more so regarding Abraham, for it is not impossible for him to father a child, as a very old man may bear children. And if she saw in him such great weakness that she thought procreation was impossible from his side, then why did the Holy One, Blessed be He, change her words for the sake of peace? For why should Abraham be upset about her speaking the truth? Also, the expression *Will I indeed bear a child?* is not clearly explained according to Rashi’s interpretation.


###### Kli Yakar on Genesis 18:12:2
[Kli Yakar on Genesis 18:12:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:12:2)

וְהִנֵּה קָרוֹב לִשְׁמוֹעַ בְּעִנְיָן זֶה, שֶׁשָּׂרָה לֹא נִסְתַּפְּקָה בִּיכֹלֶת הָאֵל יִתְבָּרַךְ וְצָחֲקָה עַל הַיִּעוּד, ״שְׂכָרְךָ הַרְבֵּה מְאֹד״ (בראשית טו:א), וְחָשְׁבָה מֵאַחַר שֶׁהֵם קְרוֹבִים לְשַׁעֲרֵי מָוֶת וְלֹא הַרְבֵּה יִזְכְּרוּ יְמֵי חַיֵּיהֶם, וַדַּאי בְּדֶרֶךְ הַטֶּבַע לֹא יִזְכּוּ לְגַדֵּל הַבֵּן וּלְהַשִּׂיאוֹ אִשָּׁה, וְאֵין זֶה יִעוּד שָׁלֵם כִּי לֹא הַרְבֵּה יִשְׂמְחוּ בּוֹ. עַל כֵּן צָחֲקָה וְאָמְרָה, בִּשְׁלָמָא אֲנִי, אַחַר שֶׁנַּעֲשָׂה לִי נֵס שֶׁ״אַחֲרֵי בְלֹתִי הָיְתָה לִּי עֶדְנָה״ (בראשית יח:יב), וַדַּאי זְכוּתִי גָּרַם לִי, וְזֶה הַזְּכוּת יַעֲמֹד לִי גַּם לִחְיוֹת יָמִים רַבִּים. אֲבָל ״אֲדֹנִי זָקֵן״ (בראשית יח:יב) וְלֹא חָזַר לִימֵי עֲלוּמָיו, כִּי אֵין אֲנִי מַרְגֶּשֶׁת בּוֹ תּוֹסֶפֶת כֹּחַ, וְאִם כֵּן וַדַּאי אֵין לוֹ זְכוּת גָּדוֹל, כִּי כְּבָר אֲכָלוֹ בְּנִצְחוֹן הַמְּלָכִים, וְלֹא יַרְבֶּה יָמִים כְּנֶגֶד הַטֶּבַע, וְאִם כֵּן לָמָּה זֶּה לוֹ בֵּן. וַיֹּאמֶר ה׳ ״לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד״ (בראשית יח:יג) – אִם אֱמֶת הוּא שֶׁוַּדַּאי אֵלֵד, מִכָּל מָקוֹם מַה בְּכָךְ, הֲרֵי ״אֲנִי זָקַנְתִּי״ (בראשית יח:יג), כִּי אֵין לִי זְכוּת אֲשֶׁר יוֹסִיף עַל יָמַי. וּבָזֶה שִׁנָּה הַקָּדוֹשׁ בָּרוּךְ הוּא מִפְּנֵי הַשָּׁלוֹם, שֶׁהֲרֵי הִיא הָיְתָה תּוֹלָה מִעוּט הַזְּכוּת בּוֹ וְלֹא בָּהּ. ״הֲיִפָּלֵא מֵה׳ דָּבָר״ (בראשית יח:יד) – כִּי יוֹדֵעַ אֲנִי מִסְפַּר חַיֵּיהֶם, כִּי יִזְכּוּ לְגַדְּלוֹ. דָּבָר אַחֵר, לְפִי שֶׁנֶּאֱמַר ״וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ״ (בראשית יח:יב), מַשְׁמָע בְּמַחֲשָׁבָה צָחֲקָה, כִּי מִיִּרְאָה לֹא הוֹצִיאָה מִן הַשָּׂפָה לַחוּץ כָּל הַצְּחוֹק שֶׁבְּלִבָּהּ. עַל כֵּן אָמַר ״הֲיִפָּלֵא מֵה׳ דָּבָר״, וְכִי אֵין אֲנִי יוֹדֵעַ מַה שֶּׁבְּסֵתֶר לִבָּהּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And it seems reasonable to understand in this matter** that Sarah did not doubt God’s ability and laughed at the promise of *your reward will be very great*. She thought that since they were close to death’s gates and would not have many days of life to remember, surely naturally they would not merit to raise the son and marry him off, so this is not a great promise because they would not rejoice in it much. Therefore she laughed and said, “Granted, for me, after a miracle was performed where *after I have withered, I had rejuvenation*, certainly my merit caused this, and this merit will sustain me to live many days. But my master is old and has not returned to his youth, as I do not sense any additional strength in him. Therefore, he surely does not have great merit as he has already used it up in the victory over the kings, and he will not live long against [the way of] nature, so why should he have a son?” And God said, *Why did Sarah laugh saying, ‘Will I indeed give birth?’* If it is true that I will certainly give birth, still what of it, for I am old and don’t have merit to add to my days. In this, God changed [her words] for the sake of peace, for she was attributing the lack of merit to him and not to herself. *Is anything too wondrous for God?* For I know their lifespan and that they will merit to raise him. Another explanation: Since it says *Sarah laughed within herself*, implying she laughed in thought, for out of fear she did not express outwardly all the laughter that was in her heart. Therefore He said, *Is anything too wondrous for God?* — meaning, do I not know what is hidden in her heart?


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

**זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה.** לְפִי שֶׁחָטְאוּ בִּזְנוּת, שֶׁתַּאֲוַת הָאָדָם רַבָּה וְהוֹלֶכֶת, כִּי אֵבָר קָטָן בָּאָדָם מַשְׂבִּיעוֹ רָעֵב. וְכֵן חָטְאוּ בְּגָזֵל וְחָמָס, כִּי עַל כֵּן שָׂמוּ בֵּינֵיהֶם חֻקִּים לֹא טוֹבִים, מִשְׁפָּטִים בַּל יִחְיוּ בָּהֶם, כַּנּוֹדָע מִדַּיָּנֵי שֶׁקֶר דִּסְדוֹם. וְחֶמְדַּת הַמָּמוֹן גַּם כֵּן רַבָּה וְהוֹלֶכֶת, כִּי ״אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף״ (קהלת ה:ט). עַל כֵּן הִזְכִּיר לְשׁוֹן ״כִּי רָבָּה״, כְּדֶרֶךְ שֶׁנֶּאֱמַר בְּדוֹר הַמַּבּוּל ״וַיַּרְא ה׳ כִּי רַבָּה רָעַת הָאָדָם״ (בראשית ו:ה), כְּמוֹ שֶׁנִּתְבָּאֵר בִּמְקוֹמוֹ (בראשית ו:ה). וְכֵן כָּאן פֵּרוּשׁוֹ גְּדֵלָה וְהוֹלֶכֶת, וְלֹא כְּפֵרוּשׁ רַשִׁ״י. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (בראשית רבה מט:ו) עַל עִסְקֵי רִיבָה אַחַת כוּ׳. גַּם לְמִדְרָשׁ זֶה שְׁנֵיהֶם בְּמַשְׁמָע, כִּי רִיבָה זוֹ צָעֲקָה עַל מָה שֶׁעָשׂוּ בָּהּ עַל שֶׁנָּתְנָה קֶמַח לֶעָנִי, וְהַיְינוּ רִבּוּי חֶמְדַּת הַמָּמוֹן אֲשֶׁר הֱבִיאָם לִידֵי מִדָּה זוֹ. הֵן צַעֲקַת רִיבָה נַעֲרָה מְאֹרָשָׂה אֲשֶׁר צָעֲקָה בָּעִיר וְאֵין מוֹשִׁיעַ לָהּ, וְזֶהוּ שֶׁאָמַר ״זַעֲקַת סְדֹם״: הֵן זַעֲקַת הַנְּעָרוֹת הָאֲנוּסוֹת, הֵן זַעֲקַת רַבִּים לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח (ישעיהו ה:ז).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“The cry of Sodom and Gomorrah is indeed great.”** As they sinned through sexual immorality, the human desire for which constantly grows and increases, for there is a small organ in man — when satisfied, it is hungry. Similarly, they sinned through theft and violence, and therefore established among themselves corrupt laws and unjust judgments by which they could not live, as is known from the false judges of Sodom. The desire for money also continuously grows and increases, for *one who loves money will never be satisfied with money*. This is why the text uses the phrase *ki rabah [for it is great/increasing]*, similar to what was said about the generation of the flood: *And God saw that man’s wickedness was great* (Genesis 6:5), as was explained in its place. Here too, the meaning is that it grows and increases, unlike Rashi’s interpretation. Our Sages said (Genesis Rabbah 49:6) that it was about the matter of a certain young woman [*rivah*], etc. According to this interpretation as well, both meanings are implied, for this young woman cried out about what they did to her when she gave food to a poor person — this exemplifies their excessive greed for money which brought them to this behavior. This also refers to the cry of the young betrothed woman who screamed in the city with no one to save her, and this is the meaning of *the cry of Sodom* — both the cries of the violated young women and the cries of many for *justice, but instead found injustice* (Isaiah 5:7).


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

וּרְאָיָה לִדְבָרֵינוּ מִמָּה שֶׁנֶּאֱמַר, ״הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע?״ מֵהֵיכָן לָמַד אַבְרָהָם זֶה? אֶלָּא לְפִי שֶׁהֵבִין מִמַּאֲמַר ״זַעֲקַת סְדֹם כִּי רָבָּה״ עֵסֶק הַזְּנוּת, וְכָל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת אַנְדַּרְלָמוּסְיָא בָּא לָעוֹלָם וְהוֹרֵג טוֹבִים וְרָעִים (ירושלמי סוטה פ״א ה״ה), לְפִי שֶׁהָיָה לָהֶם לַצַּדִּיקִים לָצֵאת מִן הַמָּקוֹם הַטָּמֵא הַהוּא, כִּי אֵין לְךָ עָוֹן הַמְטַמֵּא גַּם הָאָרֶץ כְּמוֹ הַזְּנוּת, כְּמוֹ שֶׁכָּתוּב בְּפָרָשַׁת עֲרָיוֹת (ויקרא יח כז) ״וַתִּטְמָא הָאָרֶץ״. כִּי אֲפִלּוּ עֲבוֹדָה זָרָה אֵינוֹ מְטַמֵּא הָאָרֶץ, כִּי קַרְקַע עוֹלָם אֵינָהּ נֶאֱסֶרֶת, כִּי לֹא הֶהָרִים אֱלֹהֵיהֶם (עבודה זרה מה.). וְעַל שֶׁלֹּא יָצְאוּ הַצַּדִּיקִים מִתּוֹךְ מָקוֹם טָמֵא זֶה, דִּין הוּא שֶׁיֵּעָנְשׁוּ עִמָּהֶם, כִּי בְּכָל מָקוֹם שֶׁיֵּשׁ גֶּדֶר עֶרְוָה שָׁם אַתָּה מוֹצֵא קְדֻשָּׁה. וְכָאן נֶאֱמַר ״וְנֵדְעָה אֹתָם״, הֲרֵי שֶׁהָיוּ טְמֵאִים גַּם עַל יְדֵי מִשְׁכַּב זָכָר. וְטָעַן אַבְרָהָם עַל זֶה: בִּשְׁלָמָא אִם אַתָּה מַעֲנִישׁ עַל יְדֵי שָׁלִיחַ, דְּהַיְנוּ אַנְדַּרְלָמוּסְיָא, אֵינוֹ מַבְחִין בֵּין טוֹבִים לָרָעִים מֵאַחַר שֶׁיֵּשׁ גַּם בַּטּוֹבִים צַד חֵטְא שֶׁדָּרוּ בֵּינֵיהֶם, אֲבָל אַתָּה אָמַרְתָּ ״אֵרְדָה נָּא וְאֶרְאֶה״ וְגוֹ׳, אִם כֵּן וַדַּאי אֵין הַזְּנוּת עִקָּר, כִּי אֵין שָׁם מָקוֹם כְּלָל לַשְּׁכִינָה, וְאִם כֵּן חָלִילָה לְךָ, חֻלִּין הוּא לְךָ שֶׁלֹּא לְהַבְחִין בֵּין צַדִּיק לְרָשָׁע, כִּי אַף אִם יֵשׁ צַד חֵטְא גַּם בַּצַּדִּיקִים, מִכָּל מָקוֹם אֵין הַדִּין נוֹתֵן שֶׁיִּהְיוּ שָׁוִים בָּעֹנֶשׁ אֶל הָרְשָׁעִים, ״וְהָיָה כַצַּדִּיק כָּרָשָׁע״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And proof for our words comes from what was said,** *Will You destroy the righteous with the wicked?* From where did Abraham learn this? Rather, because he understood from the statement *the cry of Sodom is indeed great* that it referred to widespread sexual immorality, and everywhere you find sexual immorality, chaos comes to the world and kills both the good and the bad (Jerusalem Talmud Sotah 1:5). This is because the righteous should have left that impure place, for there is no sin that defiles the land like sexual immorality, as it is written in the section about forbidden relations, *and the land became defiled* (Leviticus 18:27). For even idolatry does not defile the land, since the ground of the world cannot become forbidden, as *the mountains are not their gods* (Avodah Zarah 45a). And because the righteous did not leave this impure place, it is just that they should be punished along with them, for wherever there is a fence around sexual immorality, there you find holiness, and here it says *that we may know them* — showing they were defiled also through homosexual relations. Abraham argued about this: Granted, if You punish through an agent, meaning chaos, it doesn’t distinguish between good and bad since even the good ones have an aspect of sin for living among them. But You said *I will go down and see*, etc. If so, surely sexual immorality is not the main issue, because there is no place at all there for the Divine Presence. And if so, Heaven forbid — it would be profane for You not to distinguish between the righteous and the wicked. For even if there is some aspect of sin among the righteous, nevertheless, justice does not dictate that they should receive equal punishment with the wicked, making *the righteous like the wicked*.


###### Kli Yakar on Genesis 18:27:1
[Kli Yakar on Genesis 18:27:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:27:1)

**הִנֵּה נָא הוֹאַלְתִּי לְדַבֵּר אֶל ה׳ וְאָנֹכִי עָפָר וָאֵפֶר.** הוֹאַלְתִּי לְשׁוֹן הַתְחָלָה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״הוֹאִיל מֹשֶׁה בֵּאֵר אֶת הַתּוֹרָה״ (דברים א ה), וְהֵבִיא רְאָיָה מִן ״הִנֵּה נָא הוֹאַלְתִּי״. וּכְבָר אָמַרְנוּ לְמַעְלָה שֶׁהוֹשִׁיב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם בְּדִין עַל אַנְשֵׁי סְדוֹם, וּבְדִינֵי נְפָשׁוֹת מַתְחִילִין מִן הַצַּד, עַל כֵּן אָמַר ״הִנֵּה נָא הוֹאַלְתִּי״. וְלָמָּה אֲנִי מַתְחִיל לְהַגִּיד דַּעְתִּי? לְפִי שֶׁאָנֹכִי עָפָר וָאֵפֶר, וּבְדִינֵי נְפָשׁוֹת מַתְחִילִין מִן הַצַּד. וּלְכָךְ פֵּרַשׁ רַשִׁ״י דַּוְקָא בְּ״הוֹאַלְתִּי״ הַנֶּאֱמָר בְּפַעַם שֵׁנִי (פסוק לא) שֶׁפֵּרוּשׁוֹ ״רָצִיתִי״, כְּמוֹ ״וַיּוֹאֶל מֹשֶׁה״ (שמות ב כא). וּבְפָרָשַׁת דְּבָרִים פֵּרֵשׁ רַשִׁ״י ״הוֹאִיל מֹשֶׁה״ – הִתְחִיל, כְּמוֹ ״הוֹאַלְתִּי לְדַבֵּר״, קַשְׁיָא אַהֲדָדֵי. אֶלָּא וַדַּאי שֶׁכָּאן פֵּרֵשׁ עַל ״הוֹאַלְתִּי״ שֶׁנֶּאֱמַר בְּפַעַם שֵׁנִי, וּלְהַלָּן פֵּרַשׁ עַל ״הוֹאַלְתִּי״ שֶׁנֶּאֱמַר פַּעַם רִאשׁוֹן, כִּי הַלָּשׁוֹן סוֹבֵל שְׁנֵיהֶם. וּמְיֻשָּׁב גַּם כֵּן מַה שֶּׁלֹּא נֶאֱמַר ״וְאָנֹכִי עָפָר וָאֵפֶר״ בְּ״הוֹאַלְתִּי״ שֵׁנִי, וְקַל לְהָבִין.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Behold, I have undertaken to speak to the Lord, and I am but dust and ashes.** The word *ho’alti [I have undertaken]* is an expression of beginning, as Rashi explains on the verse *Moses undertook to expound this Teaching* (Deuteronomy 1:5), and he brings proof from our verse *Behold, I have undertaken*. We have already stated above that the Holy One, Blessed be He, seated Abraham in judgment over the people of Sodom, and in capital cases, we begin from the side [i.e., with the least senior judge]. Therefore, he said, *Behold, I have undertaken*, and why am I beginning to state my opinion? Because *I am dust and ashes*, and in capital cases we begin from the side. This is why Rashi specifically interprets the word *ho’alti* that appears the second time (verse 31) to mean “I wanted,” like “and Moses wanted.” However, in the portion of Deuteronomy, Rashi interprets *Moses undertook* as “Moses began,” similar to *I have undertaken to speak*. These interpretations seem to contradict each other. Rather, certainly here, Rashi is interpreting the “*ho’alti*” that appears the second time, while there, he is interpreting the “*ho’alti*” that appears the first time, as the language can support both meanings. This also explains why *I am dust and ashes* is not mentioned with the second “*ho’alti*,” and this is easily understood.


###### Kli Yakar on Genesis 18:28:1
[Kli Yakar on Genesis 18:28:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:28:1)

**אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִים חֲמִשָּׁה.** הָיָה לוֹ לוֹמַר מֵחֲמִשִּׁים בְּמֵ״ם, אוֹ הָיָה צָרִיךְ לוֹמַר אוּלַי יִהְיוּ שָׁם אַרְבָּעִים וַחֲמִשָּׁה. וּמַה שֶּׁפֵּרַשׁ רַשִׁ״י שֶׁבִּקֵּשׁ עַל יְדֵי צֵרוּף — עִקַּר חָסֵר מִן הַסֵּפֶר, כִּי צֵרוּף מַאן דְּכַר שְׁמֵיהּ. וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה, לְפִי שֶׁבְּכָל הַשְּׁאֵלוֹת הָיְתָה הַכַּוָּנָה שֶׁיִּהְיוּ עֲשָׂרָה לְכָל כְּרַךְ, וּבִשְׁאֵלָה רִאשׁוֹנָה רָצָה לְהַצִּיל כָּל חֲמֵשׁ כְּרַכִּים, כִּי כֵן מַשְׁמַע הַלָּשׁוֹן ״וְנָשָׂאתִי לְכָל הַמָּקוֹם בַּעֲבוּרָם״ (בראשית יח:כו) — מַה שֶּׁלֹּא נֶאֱמַר כֵּן אַחַר כָּךְ. וְהִנֵּה בִּשְׁאֵלָה שְׁנִיָּה הָיָה גַּם כֵּן מִתְכַּוֵּן לְהַצִּיל אֶת כֻּלָּם, אַךְ שֶׁהֵשִׁיב עַל דִּבְרֵי הַשֵּׁם יִתְבָּרַךְ שֶׁאָמַר ״אִם אֶמְצָא בִסְדֹם״ (בראשית יח:כו) — מַשְׁמַע שֶׁיִּהְיוּ לְעֵת עַתָּה כֻּלָּן מְצוּיִים בְּבֵיתָם דַּוְקָא. עַל כֵּן בִּקֵּשׁ: אוּלַי הָלְכוּ מִן אוֹתָן חֲמִשִּׁים חֲמִשָּׁה וְיִהְיוּ תִּשְׁעָה לְכָל כְּרַךְ, הֲלֹא דַי הוּא מֵאַחַר שֶׁיֵּשׁ חֲמִשִּׁים שָׁמָּה זוּלַת שֶׁחָסְרוּ מֵהֶן מִקְצָתָן? כִּי כָּךְ הַדִּין בְּכָל דָּבָר שֶׁבִּקְדוּשָּׁה הַצָּרִיךְ עֲשָׂרָה: אִם הִתְחִילוּ בַּעֲשָׂרָה וְיָצְאוּ קְצָתָם — גּוֹמְרִין. וְיֵשׁ מַכְשִׁירִין אֲפִלּוּ לְהַתְחִיל בְּתִשְׁעָה עַל יְדֵי צֵרוּף קָטָן כִּדְאִיתָא בְּטוּר אוֹרַח חַיִּים סִימָן נה. וּמְדֻקְדָּק הַלָּשׁוֹן שֶׁאָמַר ״אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִים״ — מַשְׁמַע שֶׁיֵּשׁ חֲמִשִּׁים צַדִּיקִים בְּנִמְצָא, אַךְ שֶׁחָסְרוּ מֵהֶם חֲמִשָּׁה וְהָלְכוּ לָהֶם כָּאָמוּר. ״וַיֹּאמֶר לֹא אַשְׁחִית אִם אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה״ (בראשית יח:כח). לֹא אָמַר שֶׁלֹּא יַשְׁחִית בַּעֲבוּר הָאַרְבָּעִים וַחֲמִשָּׁה, לְפִי שֶׁרוֹצֶה לוֹמַר שֶׁבַּעֲבוּר הַחֲמִשִּׁים לֹא יַשְׁחִית, אַף עַל פִּי שֶׁאֵינָם כֻּלָּם שָׁם, כִּי לֹא יִמָּצֵא שָׁם בְּבֵיתָם רַק אַרְבָּעִים וַחֲמִשָּׁה. וּבָזֶה מְדֻקְדָּק מַה שֶּׁנֶּאֱמַר ״בַּעֲבוּר הָאַרְבָּעִים״ (בראשית יח:כט), ״בַּעֲבוּר הָעֶשְׂרִים״ (בראשית יח:ל), ״בַּעֲבוּר הָעֲשָׂרָה״ (בראשית יח:לב), וְכָאן שִׁנָּה וְאָמַר ״אִם אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה״. אֶלָּא שֶׁרוֹצֶה לוֹמַר שֶׁאֵלּוּ יִהְיוּ שָׁם, אַף עַל פִּי שֶׁהַחֲמִשָּׁה אֵינָן שָׁם — וּמִכָּל מָקוֹם צָרִיךְ שֶׁהָיוּ שָׁם וְהָלְכוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Perhaps fifty righteous people will lack five.”** He should have said “from fifty” with the letter mem, or he should have said “perhaps there will be 45 there.” And what Rashi explained about requesting through combining [letters] — remove this explanation from the book, as there was no mention of combining letters at all. What seems correct to me is to say that in all the requests, the intention was to have ten [righteous people] for each city. In the first request, he wanted to save all five cities, as this is implied by the language *I will spare the entire place for their sake* — which was not stated afterwards. In the second request, he was also intending to save them all, but he was responding to God’s words who said *If I find in Sodom* — implying that they all needed to be present in their homes specifically at that time. Therefore, he asked: perhaps five of those fifty had left, leaving nine for each city — wouldn’t that be enough, since there are fifty there in total, even though some are missing from their places? This follows the law regarding any matter of holiness requiring ten people: if they began with ten and some left, they can complete [the prayer/ritual]. Some authorities even permit starting with nine people plus combining a minor (as mentioned in Tur Orach Chaim 55). The language is precise when it says *perhaps fifty righteous people will lack* — implying that fifty righteous people exist, but five of them are missing and have left, as mentioned. And He said *I will not destroy if I find forty-five there*. He did not say that He would not destroy for the sake of the forty-five, because the meaning is that He would not destroy for the sake of the fifty even though not all of them are there, as He will only find 45 in their homes. This explains precisely why it says *for the sake of forty, for the sake of thirty, for the sake of ten*, but here it changed and said *if I find forty-five there*. Rather, it means that these [forty-five] need to be there, even though the five are not there — nevertheless, they needed to have been there and then left.


###### Kli Yakar on Genesis 18:28:2
[Kli Yakar on Genesis 18:28:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:28:2)

וּמַה שֶּׁנֶּאֱמַר אֵצֶל מִסְפַּר שְׁלֹשִׁים, ״אִם אֶמְצָא שָׁם שְׁלֹשִׁים״ מַשְׁמָע שֶׁכֻּלָּם יִהְיוּ שָׁם, נוּכַל לְתָרֵץ שֶׁמִּמִּסְפַּר שְׁלֹשִׁים לְהַצִּיל בּוֹ שְׁלֹשָׁה כְּרָכִים הוּא גָּרוּעַ מִכֻּלָּם, כִּי מִטַּעַם זֶה נֶאֱמַר בּוֹ ״אַל יִחַר לַאדֹנָי וַאֲדַבֵּרָה״, מַה שֶּׁלֹּא נֶאֱמַר כָּךְ בְּכֻלָּם, שֶׁמַּשְׁמָע שֶׁאֵין מָקוֹם לְבַקָּשָׁה זוֹ, לְפִי שֶׁכָּל הַמִּסְפָּרִים שֶׁהִזְכִּיר יֵשׁ בָּהֶם צַד מַעֲלָה וְצַד זְכוּת שֶׁיָּגִינוּ, כִּי מָצִינוּ חֲמִשִּׁים שַׁעֲרֵי בִּינָה בָּעוֹלָם, וּמָצִינוּ שֶׁנִּתְּנָה הַתּוֹרָה בְּאַרְבָּעִים יוֹם, וּמָצִינוּ עֶשְׂרִים צַדִּיקִים מִן אָדָם הָרִאשׁוֹן עַד אַבְרָהָם, דְּהַיְנוּ כָּל הַשַּׁלְשֶׁלֶת שֶׁהִזְכִּיר סוֹף בְּרֵאשִׁית וְסוֹף פָּרָשַׁת נֹחַ, וּמָצִינוּ עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָא הָעוֹלָם. וְאִם כֵּן וַדַּאי יֵשׁ צַד קְדֻשָּׁה בְּמִסְפָּרִים אֵלּוּ, עַל כֵּן דִּין הוּא שֶׁיָּגִינוּ עַל מִסְפַּר צַדִּיקִים בְּשָׁוֶה לָהֶם. אֲבָל בְּמִסְפַּר שְׁלֹשִׁים לֹא מָצָא אַבְרָהָם בְּשִׂכְלוֹ צַד קְדֻשָּׁה יְתֵרָה, עַל כֵּן אָמַר בּוֹ ״אַל יִחַר לַאדֹנָי״, וְהִסְכִּים ה׳ עַל יָדוֹ בְּאָמְרוֹ ״אִם אֶמְצָא שָׁם״, צָרִיךְ שֶׁכֻּלָּם יִהְיוּ שָׁם, כִּי אֵין לָהֶם עַל מָה שֶׁיִּסְמְכוּ כְּמוֹ שֶׁיֵּשׁ לְכָל הַמִּסְפָּרִים הָאֲחֵרִים שֶׁיֵּשׁ לָהֶם צַד קְדֻשָּׁה מִמָּקוֹם אַחֵר. וְהַמִּסְפָּר הַשָּׁלֵם הַקָּדוֹשׁ שֶׁיֵּשׁ לָהֶם מִמָּקוֹם אַחֵר גּוֹרֵם לְהָגִין עַל הַמִּסְפָּרִים הַדּוֹמִים לָהֶם, אַף עַל פִּי שֶׁאֵין כֻּלָּם בְּבֵיתָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what was said about the number thirty,** *If I find thirty there* implies that all of them must be there. We can explain that the number thirty, when used to save three cities, is inferior to all the other numbers. This is why [Abraham] said here *Let not my Lord be angry, and I will speak*, which was not said regarding the other numbers. This implies that there was no place for this request because all the other numbers he mentioned had some aspect of elevation and merit that could provide protection. For we find fifty gates of understanding in the world, and we find that the Torah was given in 40 days, and we find 20 righteous people from Adam until Abraham — namely the entire lineage mentioned at the end of Genesis and the end of Parashat Noah. And we find the ten utterances through which the world was created. Therefore, there is certainly an aspect of holiness in these numbers, and consequently it is justified that they should protect an equal number of righteous people. However, regarding the number thirty, Abraham could not find in his wisdom any aspect of special holiness. Therefore, he said about it *Let not my Lord be angry*, and God agreed with him by saying *If I find there* — meaning all of them needed to be there, because they had nothing else to rely upon like the other numbers which had an aspect of holiness from another source. The complete, holy number that exists elsewhere causes protection for similar numbers [of righteous people] even though not all of them are in their place.


###### Kli Yakar on Genesis 18:28:3
[Kli Yakar on Genesis 18:28:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:28:3)

וּבָזֶה מְיוּשָּׁב, מַה שֶּׁנֶּאֱמַר בְּכוּלָּם ״לֹא אַשְׁחִית״, וּבְמִסְפַּר שְׁלֹשִׁים אָמַר ״לֹא אֶעֱשֶׂה״, כִּי ״לֹא אַשְׁחִית״ תַּרְגּוּמוֹ ״לָא אֲחַבֵּל״, וְרוֹצֶה לוֹמַר אֲפִלּוּ חַבָּלָה כָּל דְּהוּא וְהַשְׁחָתָה כָּל דְּהוּא, אֲפִלּוּ בְּיִסּוּרִין לֹא אֶעֱשֶׂה, לִקְדֻשַּׁת הַמִּסְפָּר הַהוּא. אֲבָל ״לֹא אֶעֱשֶׂה״ תַּרְגּוּמוֹ ״לָא אֶעֱבֵיד גְּמֵירָא״, וְרוֹצֶה לוֹמַר לֹא אֲכַלֶּה אוֹתָם עַד גְּמֵירָא, אֲבָל מִכָּל מָקוֹם אֶעֱשֶׂה בָּהֶם קְצָת חַבָּלָה וְהַשְׁחָתָה עַל יְדֵי יִסּוּרִין, כְּמוֹ שֶׁכָּתוּב ״עָשׂוּ כָּלָה וְאִם לֹא אֵדָעָה״ (ירמיהו ה:א). וְהַיְנוּ לְפִי שֶׁאֵין מִסְפַּר שְׁלֹשִׁים סָפוּן וְחָשׁוּב כָּל כָּךְ לְהָגֵן אֲפִלּוּ בְּעַד הַיִּסּוּרִין.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And with this it is resolved:** Why in all instances it says *I will not destroy*, but regarding the number thirty it says *I will not do*. Because *I will not destroy* is translated [in Aramaic] as “lo *achabel*” [I will not damage], meaning that even the slightest damage or destruction, even through suffering, I will not do — due to the sanctity of that number. However, *I will not do* is translated [in Aramaic] as “*lo avid gemira*,” meaning I will not completely annihilate them, but nevertheless I may cause some damage and destruction through suffering, as it is written *they have made a complete end, and if not, I will know*. This is because the number 30 is not as treasured and important enough to protect even against suffering.


###### Kli Yakar on Genesis 18:28:4
[Kli Yakar on Genesis 18:28:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/18:28:4)

וּמַה שֶּׁנֶּאֱמַר בְּמִסְפַּר אַרְבָּעִים, ״לֹא אֶעֱשֶׂה״, אַף עַל פִּי שֶׁהוּא מִסְפָּר חָשׁוּב מִצַּד הַתּוֹרָה הַנְּתוּנָה לְאַרְבָּעִים יוֹם, מִכָּל מָקוֹם אַחַר שֶׁעֲדַיִן לֹא נִתְּנָה הַתּוֹרָה וְהִיא עֲתִידָה לְהִנָּתֵן, עַל כֵּן אֵין מִסְפָּר זֶה מֵגֵן גַּם בְּעַד הַיִּסּוּרִין כְּמוֹ שְׁאָר הַמִּסְפָּרִים. עַל כֵּן הוּא כְּמוֹ הָאֶמְצָעִי בֵּין שְׁאָר הַמִּסְפָּרִים שֶׁכְּבָר יָצָא טִבְעָם בָּעוֹלָם לִקְדֻשָּׁה וּלְתִפְאָרֶת. וְעוֹד שֶׁמָּצִינוּ בְּהֵפֶךְ, ״אַרְבָּעִים יַכֶּנּוּ״ (דברים כה ג), וְהוּא קָטֵגוֹר וְלֹא סָנֵגוֹר, עַל כֵּן מִסְפָּר זֶה מְמֻצָּע, וְקַל לְהָבִין. וּמָצִינוּ לַמְפָרְשִׁים הַרְבֵּה דֵּעוֹת בְּיִשּׁוּב סְפֵקוֹת אֵלּוּ, גַּם מָצָאנוּ לָהֶם שֶׁנָּתְנוּ כַּמָּה רְמָזִים בְּדֶרֶךְ דְּרָשׁ לְמִסְפָּרִים אֵלּוּ. עַל כֵּן מְלָאַנִי לִבִּי לָלֶכֶת בְּעִקְּבוֹתָם לַעֲשׂוֹת בּוֹ רְמָזִים קְרוֹבִים אֶל הַשֵּׂכֶל כְּדֵי לְתָרֵץ בָּהֶם כָּל הַשִּׁנּוּיִים שֶׁמָּצָאנוּ בְּבַקָּשׁוֹת אֵלּוּ, כִּי לֹא דָבָר רֵיק הוּא. וְאַף אִם אָמְנָם שֶׁשָּׁגִיתִי בָּרוֹאֶה, לֹא נוֹפֵל אָנֹכִי מִמַּה שֶּׁכָּתַב מהרי״א זַצַ״ל שֶׁעָשָׂה גַּם כֵּן רְמָזִים רְחוֹקִים וְחָתַם דְּבָרָיו וְזֶה לְשׁוֹנוֹ: ״וְאֶפְשָׁר שֶׁיִּהְיֶה בָּזֶה טְעָמִים אֲחֵרִים, וְגַם אֵלֶּה אֵינָם אֶלָּא דֶּרֶךְ אַסְמַכְתָּא וְהַדְּרָשׁ, כִּי לֹא יִסְבֹּל חוֹמֶר הַדְּרוּשׁ יוֹתֵר מִזֶּה״, עַד כָּאן לְשׁוֹנוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what was said about the number 40,** *I will not do*, even though it is an important number from the perspective of the Torah which was given in 40 days, nevertheless, since the Torah had not yet been given and was destined to be given [later], therefore this number does not protect against suffering like the other numbers. Thus, it is like an intermediate between the other numbers whose nature had already emerged in the world for holiness and glory. Furthermore, we find the opposite [usage of 40], *40 lashes he shall receive* (Deuteronomy 25:3), and it [the number 40] acts as a prosecutor rather than a defender, therefore this number is intermediate, and this is easily understood. We find many opinions among the commentators in resolving these questions, and we also find that they provided several allusions in the way of homiletical interpretation for these numbers. Therefore, my heart has moved me to follow in their footsteps to create allusions that are close to reason in order to resolve all the variations we found in these requests, for it is not an empty matter. And even if I have erred in my vision, I am no less than what Abarbanel wrote, who also made distant allusions and concluded his words saying: “And it is possible that there are other reasons for this, and these too are merely a form of support and exposition, for the material of the exposition cannot bear more than this.”