## Kli Yakar on Genesis Chapter 2

###### Kli Yakar on Genesis 2:3:1
[Kli Yakar on Genesis 2:3:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/2:3:1)

**אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת.** לְפִי שֶׁהַשַּׁבָּת מוֹרָה עַל בְּרִיאַת יֵשׁ מֵאַיִן, וְדַוְקָא מֵאוֹתָהּ בְּרִיאָה שָׁבַת, אֲבָל מִבְּרִיאַת יֵשׁ מִיֵּשׁ לֹא שָׁבַת, כִּי כַּמָּה נְטִיעוֹת קוֹלְטוֹת וְצוֹמְחוֹת בְּשַׁבָּת, וְכָל הַנִּבְרָאִים שֶׁבְּשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה נִבְרְאוּ כְּדֵי לַעֲשׂוֹת מֵהֶם יֵשׁ מִיֵּשׁ, כִּי כֻּלָּם הֵם כְּחֹמֶר אֲשֶׁר מִמֶּנּוּ נַעֲשֶׂה אֵיזוֹ דָּבָר, כָּךְ כָּל הַנִּבְרָאִים עוֹשִׂים יֵשׁ מִיֵּשׁ מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה וָהָלְאָה. עַל כֵּן נֶאֱמַר ״אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת״ – שֶׁבְּרָאָם כְּדֵי לַעֲשׂוֹת מֵהֶם יֵשׁ מִיֵּשׁ דְּבַר יוֹם בְּיוֹמוֹ. וּמִכְּלַל זֶה אָנוּ לְמֵדִין שֶׁהַשַּׁבָּת מוֹפֵת עַל בְּרִיאַת יֵשׁ מֵאַיִן דַּוְקָא, דְּאִם לֹא כֵן מַה יּוֹם מִיּוֹמַיִם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Which God created to make.** Since Shabbat demonstrates the creation of something from nothing [*yesh me’ayin*], and it was specifically from that type of creation that He rested. However, He did not rest from the creation of something from something existing [*yesh mi’yesh*], as many plants take root and grow on Shabbat, and all creatures that were created during the six days of creation were created in order to make from them something from something [*yesh mi’yesh*]. For they are all like raw material from which something is made, so too all creatures continue to make something from something from the six days of creation onward. Therefore it states *which God created to make* — meaning He created them in order to make from them something from something, each day in its time. From this we learn that Shabbat is specifically a sign of creation *ex nihilo* [something from nothing], for if not, what makes this day different from other days?


###### Kli Yakar on Genesis 2:3:2
[Kli Yakar on Genesis 2:3:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/2:3:2)

וּמַה שֶּׁלֹּא נֶאֱמַר בְּשַׁבָּת ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר״: לְפִי שֶׁבְּכָל הַיָּמִים הַלַּיְלָה זְמַן הַמְּנוּחָה וְהַבֹּקֶר זְמַן הַמְּלָאכָה, כְּמוֹ שֶׁנֶּאֱמַר (תהלים קד:כב) ״תִּזְרַח הַשֶּׁמֶשׁ יֵאָסֵפוּן וְגוֹ׳ יֵצֵא אָדָם לְפָעֳלוֹ״. אֲבָל יוֹם הַשַּׁבָּת אוֹ כֻּלּוֹ מְנוּחָה אוֹ כֻּלּוֹ מְלָאכָה, אִם כֵּן אֵין בּוֹ הֶבְדֵּל בֵּין עֶרֶב לְבֹקֶר, כִּי מִצַּד סְתָם מְלָאכָה כֻּלּוֹ מְנוּחָה, וּמִצַּד עֲמַל הַתּוֹרָה כֻּלּוֹ לִמְלָאכָה, כִּי יוֹם הַשַּׁבָּת נִתַּן לַעֲסוֹק בּוֹ בַּתּוֹרָה, שֶׁנֶּאֱמַר בָּהּ (יהושע א:ח) ״וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה״. וְכִדְאִיתָא בַּמִּדְרָשׁ (תנא דבי אליהו רבה א). וְאוּלַי שֶׁעַל זֶה נֶאֱמַר ״כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא״, הַיְנוּ סְתָם מְלָאכָה, ״לַעֲשׂוֹת״ – בַּחֲרוֹשֶׁת עֵץ חַיִּים הַתּוֹרָנִי, וּבַחֲרוֹשֶׁת אֶבֶן הַלּוּחוֹת, וְקַל לְהָבִין.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding why it doesn’t say “and it was evening and it was morning” concerning Shabbat:** This is because on all [other] days, the night is a time for rest and the morning is a time for work, as it is said *The sun rises… man goes out to his work* (Psalms 104:22). However, the Sabbath day is either entirely rest or entirely work — therefore, there is no distinction between evening and morning, because from the perspective of regular work, it is entirely rest. And from the perspective of toiling in Torah, it is entirely for work, as the Sabbath was given to engage in Torah study, about which it is said *You shall meditate on it day and night* (Joshua 1:8). And as it appears in the Midrash (Tanna d’Bei Eliyahu Rabbah 1). And perhaps this is what is meant by *for on it He ceased from all His work which God created* — meaning regular work — *to do* — referring to the craftsmanship of the Tree of Life of Torah, and the craftsmanship of the stone tablets. And this is easily understood.


###### Kli Yakar on Genesis 2:4:1
[Kli Yakar on Genesis 2:4:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/2:4:1)

**אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם.** אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בַּמִּדְרָשׁ (מנחות כט:) בְּהֵ״א בְּרָאָם, שֶׁהָעוֹלָם הַזֶּה נִבְרָא בְּהֵ״א וְהָעוֹלָם הַבָּא בְּיוֹ״ד. וְנִרְאֶה שֶׁדַּעַת בַּעַל מִדְרָשׁ זֶה הוּא לְפִי שֶׁכָּל שִׁירוֹת הָעוֹלָם הַזֶּה נֶאֶמְרוּ בִּלְשׁוֹן נְקֵבָה, שִׁירָה חֲדָשָׁה בְּתוֹסֶפֶת הֵ״א, כִּי כָל הֵ״א מוֹרָה עַל נְקֵבָה כְּהוֹרָאַת הַהֵ״א שֶׁבְּשֵׁם אִשָּׁה, וּלְפִי שֶׁכָּל שִׂמְחַת הָעוֹלָם הַזֶּה מְעֹרָבִים בְּצַעַר וְיָגוֹן כַּנְּקֵבָה שֶׁיֵּשׁ לָהּ צַעַר לֵידָה, כָּךְ כָּל עִנְיְנֵי הָעוֹלָם הַזֶּה הֵם בְּדֶרֶךְ תּוֹלָדָה. אֲבָל הָעוֹלָם הַבָּא נִבְרָא בְּיוֹ״ד הַמְשֻׁתֶּפֶת לְזָכָר שֶׁאֵין לוֹ צַעַר לֵידָה, כָּךְ יִהְיוּ לָעוֹלָם הַבָּא כִּזְכָרִים לֹא יוֹלְדִים, וְשָׁם הַשִּׂמְחָה שְׁלֵמָה. עַל כֵּן נִשְׁתַּתֵּף שֵׁם יָ-הּ בֵּין אִישׁ לְאִשָּׁה, וּבְכָל מָקוֹם שִׁמּוּשׁ הַיּוֹ״ד לְזָכָר וְשִׁמּוּשׁ הַהֵ״א לִנְקֵבָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**These are the generations of heaven and earth when they were created** [*behibaram*, which could be read as when the letter hei created them]. Our Sages said in the Midrash (Menachot 29b) that they were created with the letter hei — meaning that this world was created with the letter hei and the World to Come was created with the letter *yud*. It appears that the intention of this Midrash is because all the songs of this world are expressed in feminine form — “*shirah chadashah*” [a new song] with the addition of a hei, since every hei indicates femininity as demonstrated by the hei in the word “*ishah*” [woman]. And since all joy in this world is mixed with pain and sorrow, like a female who experiences the pain of childbirth, similarly all matters of this world come about through the manner of birth or generation. However, the World to Come was created with a *yud* which is associated with the masculine that has no birth pains. Thus, in the World to Come, they will be like males who do not give birth, and there the joy is complete. Therefore, God’s name Yah is shared between man [*ish*] and woman [*ishah*], and in all instances, the *yud* is used for masculine and the hei for feminine.


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

**בְּיוֹם עֲשׂוֹת ה׳ אֱלֹהִים אֶרֶץ וְשָׁמָיִם.** וּלְמַעְלָה הִקְדִּים שָׁמַיִם לָאָרֶץ, לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (רש״י כאן א:א, בר״ר יב:טו): רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹא אֶת הָעוֹלָם בְּמִדַּת הַדִּין, וְרָאָה שֶׁאֵינוֹ מִתְקַיֵּם – חָזַר וְשִׁתְּפָהּ לְמִדַּת הָרַחֲמִים. וְהִנֵּה לֹא אִישׁ אֵל וְיִתְנֶחָם, וּמֵעִקָּרָא מַאי סָבַר? אֶלָּא שֶׁבֶּאֱמֶת הַשָּׁמַיִם וְכָל צְבָאָם הָרוּחָנִיִּים יְכוֹלִים לְהִתְקַיֵּם בְּמִדַּת הַדִּין יוֹתֵר מִן הַתַּחְתּוֹנִים אֲשֶׁר בֶּעָפָר יְסוֹדָם. עַל כֵּן הָאי לְדִסְמִיךְ לֵיהּ וְהָאי לְדִסְמִיךְ לֵיהּ, כִּי לְמַעְלָה הִזְכִּיר שֵׁם אֱלֹהִים וּסְמָכוֹ לְ״אֵת הַשָּׁמַיִם״ הַמְרַבֶּה כָּל צְבָאָם, כִּי הֵמָּה נִבְרְאוּ בְּמִדַּת הַדִּין לְבַד. וְכָאן הִזְכִּיר שִׁתּוּף שֶׁל רַחֲמִים וּסְמָכוֹ אֶל הָאָרֶץ, כִּי בַּעֲבוּר יוֹשְׁבֵי הָאָרֶץ הָיָה צָרִיךְ לְשִׁתּוּף זֶה. וְעַל שִׁתּוּף זֶה אָמַר הַמְשׁוֹרֵר (תהלים סב:יב): ״אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמָעְתִּי״ וְגוֹ׳, כִּי מִתְּחִלָּה ״אַחַת דִּבֶּר אֱלֹהִים״, רְצוֹנוֹ לוֹמַר מִדָּה אַחַת נִזְכְּרָה בְּשֵׁם אֱלֹהִים, בְּאָמְרוֹ ״בְּרֵאשִׁית בָּרָא אֱלֹהִים״, וְאַחַר כָּךְ ״שְׁתַּיִם זוּ שָׁמָעְתִּי״ וְגוֹ׳ – שְׁתֵּי מִדּוֹת, בְּאָמְרוֹ ״בְּיוֹם עֲשׂוֹת ה׳ אֱלֹהִים״. רֶמֶז לַדָּבָר: ״שְׁתַּיִם זוּ״ עוֹלֶה לְמִסְפַּר עֶשְׂרִים וְשִׁשָּׁה, כְּמִסְפַּר שֵׁם שֶׁל רַחֲמִים, וְחִלְּקוֹ לִשְׁנֵי פְּעָמִים שְׁלׁשָׁה עָשָׂר כְּמִסְפַּר ״אֶחָד״ וְ״אַהֲבָה״ הַכְּלוּלִים בְּשֵׁם שֶׁל רַחֲמִים, הַסְּמוּכִים זֶה לָזֶה בְּפָסוּק ״שְׁמַע יִשְׂרָאֵל״ וְגוֹ׳ ״ה׳ אֶחָד״, ״וְאָהַבְתָּ״ וְגוֹ׳ (דברים ו:ד-ה). וְנָתַן טַעַם לַדָּבָר לָמָּה לֹא בְּרָאוֹ בְּשֵׁם אֱלֹהִים לְבַד, ״כִּי עֹז לֵאלֹהִים״, לְפִי שֶׁכָּל הָעֹז וְהַתֹּקֶף מִתְיַחֵס לְשֵׁם אֱלֹהִים, וְאֵין כֹּחַ בְּיַד נִבְרְאֵי מַטָּה לְקַבֵּל אֶת כָּל מַעֲשֵׂה תָקְפּוֹ וּגְבוּרָתוֹ יִתְבָּרַךְ כְּלָל וּכְלָל. אֲבָל ״לְךָ ה׳ חָסֶד״ – כִּי לְשֵׁם שֶׁל רַחֲמִים הַנִּקְרָא בְּשֵׁם שֶׁל אַדְנוּת אֵלָיו הַחֶסֶד וְהָרַחֲמִים, כִּי יָבֹא הַזְּמַן שֶׁתִּרְצֶה לְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ כְּפִי כֹּחַ הַמְקַבֵּל וְהָעוֹשֶׂה, לֹא כְּפִי כֹּחֲךָ יִתְבָּרַךְ. וְנָקַט לְשׁוֹן נוֹכֵחַ בְּאָמְרוֹ ״וּלְךָ ה׳ חָסֶד״, וּלְשׁוֹן נִסְתָּר בְּשֵׁם אֱלֹהִים ״כִּי עֹז לֵאלֹהִים״, כִּי בִּשְׁעַת הַכַּעַס שֶׁמִּדַּת הַדִּין שׁוֹלֶטֶת בָּעוֹלָם נִרְאֶה כְּאִלּוּ הִסְתִּיר ה׳ פָּנָיו מִן הַבְּרִיּוֹת, וּבִשְׁעַת הַחֶסֶד וְהָרַחֲמִים יָאֵר ה׳ פָּנָיו אֵלֵינוּ, וְקַל לְהָבִין.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**On the day that the Lord God made earth and heaven.** Earlier [in the text], heaven was placed before earth because, as our Sages taught (Rashi here 1:1, Bereishit Rabbah 12:15), the Holy One, Blessed be He, initially intended to create the world with the attribute of strict justice, but seeing that it could not endure, He combined it with the attribute of mercy. Now, God is not a man that He should change His mind, so what was His initial thinking? The truth is that the heavens and all their spiritual hosts are able to exist under the attribute of strict justice more than the lower beings whose foundation is in dust. Therefore, each term is placed next to what relates to it. Above, the name Elohim [signifying strict justice] was mentioned and placed next to “the heavens” which includes all their hosts, as they were created with the attribute of justice alone. Here, He mentioned the combination with mercy and placed it next to “earth” because it was for the sake of earth’s inhabitants that this combination was necessary. Regarding this combination, the Psalmist said (Psalms 62:12), *God has spoken once, twice have I heard this*… meaning that initially, *God spoke once* — referring to the one attribute mentioned with the name Elohim when it says *In the beginning Elohim created*. Afterwards, *twice have I heard* — referring to two attributes, when it says *on the day that the Lord God made*. There is an allusion to this: “twice [the word] this” [*shetayim* zo] has a numerical value of 26, equivalent to the numerical value of the name of mercy [the Tetragrammaton]. And it is divisible into two times 13, corresponding to the numerical value of “one” [*echad*] and “love” [*ahavah*], which are included in the name of mercy and appear adjacent to each other in the verse *Hear O Israel… the Lord is one* and *You shall love*… (Deuteronomy 6:4-5). He gives a reason why He didn’t create everything with the name Elohim alone: *for strength belongs to Elohim* — because all strength and power are associated with the name Elohim, and the earthly creatures have no ability to receive all His mighty and powerful acts at all. *But unto You, O Lord, belongs mercy* — because to the name of mercy, which is called by the name of Lordship [Adonut], belongs kindness and mercy, for the time will come when You will want to repay each person according to their deeds according to the capacity of the receiver and doer, not according to Your infinite power. The text uses the second person [“unto You”] when referring to the Lord [mercy] but third person regarding Elohim [“for strength belongs to God”] because when anger prevails and the attribute of justice rules the world, it appears as if God has hidden His face from creation, while in times of kindness and mercy, *the Lord will make His face shine upon us*. And it is simple to understand.


###### Kli Yakar on Genesis 2:7:1
[Kli Yakar on Genesis 2:7:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/2:7:1)

**וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה.** פֵּרֵשׁ רַשִׁ״י: אַף לַבְּהֵמָה יֵשׁ נֶפֶשׁ חַיָּה, אַךְ זוֹ חַיָּה שֶׁבְּכֻלָּם, שֶׁנִּתּוֹסֵף בּוֹ דַּעַת וְדִבּוּר. וּפֵרוּשׁוֹ דָּחוּק, כִּי לֹא פֵּרַשׁ בַּמִּקְרָא חַיָּה מִכֻּלָּם. וּבָעֲקֵדָה פֵּרַשׁ שֶׁנִּשְׁמַת חַיִּים זוֹ הָרוּחַ הַחִיּוּנִי הַנִּמְצָא בָּאָדָם בְּעֶצֶם וְרִאשׁוֹנָה, וּמִצִּדּוֹ יִהְיֶה הָאָדָם לְנֶפֶשׁ חַיָּה כְּשֶׁיִּתּוֹסֵף בּוֹ הַשְּׁלֵמוּת הַשֵּׁנִי וְהַשְּׁלִישִׁי, עַל דֶּרֶךְ נֶפֶשׁ רוּחַ וּנְשָׁמָה. וְחָשַׁב הָרַב שֶׁהִסְכִּים רַשִׁ״י עַל יָדוֹ, אָמְנָם גַּם פֵּרוּשׁ זֶה אֵין נָאוֹת לְקַבְּלוֹ שֶׁיֹּאמַר נֶפֶשׁ חַיָּה עַל הַשְּׁלֵמוּת הָאַחֲרוֹן, אַחַר שֶׁלָּשׁוֹן זֶה נֶאֱמַר גַּם בִּבְהֵמוֹת וְחַיְתוֹ אֶרֶץ. לְפִיכָךְ לְבָבִי לֹא כֵן יְדַמֶּה, כִּי אִם לְפָרֵשׁ הֵפֶךְ דִּבְרֵיהֶם מַמָּשׁ, כִּי נִשְׁמַת חַיִּים הִיא הַנֶּפֶשׁ הַמַּשְׂכֶּלֶת הַנִּצְחִית. צֵא וּלְמַד מִי הַנּוֹפֵחַ וְתִמְצָא שֶׁזֶּה מְדַבֵּר בְּחֵלֶק אֱלוֹהַּ מִמַּעַל, וְיֹאמַר אַף עַל פִּי שֶׁנָּפַח ה׳ בָּאָדָם נִשְׁמַת חַיִּים הַמַּשְׂכֶּלֶת, מִכָּל מָקוֹם וַיְהִי הָאָדָם בִּתְחִלַּת הֲוָיָתוֹ לְסְתָם נֶפֶשׁ חַיָּה כִּשְׁאָר בַּעֲלֵי חַיִּים, כִּי אָדָם עַיִר פֶּרֶא יִוָּלֵד (איוב יא:יב), וְעִקַּר שְׁלֵמוּתוֹ תָּלוּי בַּחֲרִיצוּת הִשְׁתַּדְּלוּתוֹ וְטוּב בְּחִירָתוֹ כְּשֶׁיִּפְקַח עֵינֵי שִׂכְלוֹ בְּבוֹאוֹ בַיָּמִים. אֲבָל בִּתְחִלַּת הֲוָיָתוֹ, אַף עַל פִּי שֶׁכְּבָר נוּפַּח בּוֹ נִשְׁמַת רוּחַ חַיִּים, מִכָּל מָקוֹם אֵין הַנְּשָׁמָה בּוֹ בְּפֹעַל כִּי אִם בְּכֹחַ לְבַד, וְאִם לֹא יְשַׁנֵּס מָתְנֵי זְרִיזוּתוֹ לָצֵאת בְּרֹאשׁ הֶחָלוּץ לִלְחֹם מִלְחֶמֶת ה׳, הֲרֵי הוּא בְּבַהֲמִיּוּתוֹ וְנִמְשַׁל כַּבְּהֵמָה. אֲבָל שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז כִּי יִוָּלֵד, בְּאוֹתוֹ יוֹם נִבְרָא עִם כָּל שְׁלֵמוּתוֹ וְאֵין בּוֹ תּוֹסֶפֶת שְׁלֵמוּת. וְגִלָּה לָנוּ הַכָּתוּב דָּבָר זֶה שֶׁלֹּא יִטְעֶה הָאָדָם בְּעַצְמוֹ לֵאמֹר שֶׁבְּלֹא יְגִיעָה וְעָמָל יָבֹא לִידֵי שְׁלֵמוּתוֹ אֲשֶׁר כְּבָר נוֹצַר עִמּוֹ, וְיִסְמֹךְ עַל יִתְרוֹן זֶה שֶׁנִּמְצָא בִּיצִירָתוֹ, כִּי אֵין הַדָּבָר כֵּן, אֶלָּא הַכֹּל תָּלוּי בְּפֹעַל כַּפָּיו, כִּי יֵשׁ בְּיָדָיו תָּמִיד לְהַחֲלִיף וּלְהָמִיר הַטֶּבַע בְּשֵׂכֶל וְהַשֵּׂכֶל בְּטֶבַע. וּמִטַּעַם זֶה לֹא נֶאֱמַר בִּיצִירַת הָאָדָם ״וַיַּרְא אֱלֹהִים כִּי טוֹב״, לְפִי שֶׁבִּיצִירָתוֹ עֲדַיִן לֹא נִכָּר מַה טּוּבוֹ וּמַה יָּפְיוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And He blew into his nostrils the soul of life, and man became a living being.** Rashi explains that although animals also have a living soul, this one [human] is the most alive of them all, as knowledge and speech were added to him. However, his interpretation is forced since the verse doesn’t specify that this being is more alive than all others. The Akeidat Yitzchak explains that this “soul of life” refers to the vital spirit that exists in humans fundamentally and primarily, and through this, man becomes a living being when the second and third levels of perfection are added, following the pattern of *nefesh*, *ruach*, and *neshamah*. The rabbi thought that Rashi agreed with him, but this interpretation is also not appropriate to accept, as it refers to “living being” as the final level of perfection, when this term is also used for animals and beasts of the field. Therefore, my heart imagines differently, rather interpreting the opposite of their words entirely. The “soul of life” is the eternal intellectual soul — go and learn who is the One who breathes, and you will find this speaks of the divine portion from above. The verse is saying that although God breathed into man an intellectual soul of life, nevertheless man was initially in his creation just a simple living being like other animals, for *man is born a wild donkey’s colt* (Job 11:12). The main perfection depends on his diligent effort and good choices when he opens his eyes of intellect as he matures. But at the beginning of his creation, even though the soul-breath of life was already blown into him, nevertheless the soul is not within him in actuality, only in potential. If he does not gird his loins with zeal to go out at the head of the vanguard to fight God’s war, he remains in his animal nature and is comparable to a beast. However, when an ox or sheep or goat is born, on that same day it is created with all its perfection and has no additional perfection to attain. The verse reveals this to us so that man should not err about himself, saying that without effort and toil he will achieve his perfection which was already created with him, relying on this advantage found in his creation. For this is not so — rather, everything depends on the work of his hands, as he always has the ability to exchange and convert nature to intellect and intellect to nature. For this reason, it does not say in man’s creation *and God saw that it was good*, because at his creation it was not yet apparent what his goodness and beauty would be.


###### Kli Yakar on Genesis 2:9:1
[Kli Yakar on Genesis 2:9:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/2:9:1)

**וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן.** תַּרְגּוּמוֹ: ״וְאִילָן חַיַיָּא בִּמְצִיעוּת גִּנְּתָא וְאִילָן דְּאָכְלִין פֵּרוֹהִי חָכְמִין בֵּין טָב לְבִישׁ״. רָצָה לְתָרֵץ בָּזֶה לָמָּה לֹא הִזְהִירוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם עַל שְׁנֵיהֶם יַחַד שֶׁלֹּא יֹאכַל מֵעֵץ הַדַּעַת וּמֵעֵץ הַחַיִּים, אֶלָּא לְפִי שֶׁעֵץ הַחַיִּים מִטִּבְעוֹ שֶׁהָאוֹכֵל מִן הָעֵץ עַצְמוֹ חַי לְעוֹלָם, כִּי לֹא הָיָה לוֹ פְּרִי כְּלָל וְטַעַם הָעֵץ הָיָה כְּטַעַם פְּרִי. אֲבָל עֵץ הַדַּעַת הָיָה לוֹ פְּרִי נֶחְמָד לְמַרְאֶה, כָּל אֹכְלָיו יֶאְשָׁמוּ לֵידַע בֵּין טוֹב לְרַע יוֹתֵר מֵהַצּוֹרֶךְ. לְפִיכָךְ קוֹדֶם שֶׁאָכַל מִן עֵץ הַדַּעַת לֹא הָיָה צָרִיךְ לְהַזְהִירוֹ עַל עֵץ הַחַיִּים כִּי לֹא הָיָה נֶחְמָד לְמַרְאֶה וְלֹא הָיָה בּוֹ עֲדַיִן דַּעַת לְהַבְחִין תּוֹעֶלֶת אֲכִילַת הָעֵץ הַהוּא, כִּי עֵץ בְּעָלְמָא הוּא, וּסְתָם בְּהֵמָה אֵינָהּ אוֹכֶלֶת עֵץ כִּי אִם אֵיזוֹ דָּבָר נֶחְמָד לְמַרְאֶה שֶׁיֵּשׁ פְּרִי. אֲבָל אַחַר שֶׁאָכַל עֵץ הַדַּעַת הָיָה חוֹשֵׁשׁ פֶּן יַבְחִין בְּשִׂכְלוֹ בְּתוֹעֶלֶת עֵץ חַיִּים וְיֹאכַל מִמֶּנּוּ כְּדֵי שֶׁיִּחְיֶה לְעוֹלָם, עַל כֵּן גֹּרַשׁ מִשָּׁם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the Tree of Life in the midst of the garden.** Its translation [in Aramaic] is “And the Tree of Life in the middle of the garden, and the tree whose fruits give knowledge between good and evil.” Through this, it seeks to explain why the Holy One, Blessed be He, did not warn Adam about both trees together — not to eat from the Tree of Knowledge and from the Tree of Life. This is because the Tree of Life had the natural property that one who ate from the tree itself would live forever, as it had no fruit at all, and the taste of the tree itself was like the taste of fruit. However, the Tree of Knowledge had fruit that was pleasing to the eye, and all who ate from it would become guilty of knowing between good and evil more than necessary. Therefore, before he ate from the Tree of Knowledge, there was no need to warn him about the Tree of Life because it was not pleasing to the eye, and he did not yet have the knowledge to discern the benefit of eating from that tree, as it was just a plain tree, and typically an animal does not eat a tree unless it is something pleasing to the eye that bears fruit. But after he ate from the Tree of Knowledge, there was concern that he would use his intellect to recognize the benefit of the Tree of Life and eat from it in order to live forever; therefore he was expelled from there.


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

**לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ.** לְפִי שֶׁבְּכָל מָקוֹם שֶׁיֵּשׁ שִׁנּוּי וּמַחְלֹקֶת, אֵין הַטּוֹבָה מָצוּי שָׁם, שֶׁהֲרֵי מִטַּעַם זֶה לֹא נֶאֱמַר ״כִּי טוֹב״ בַּשֵּׁנִי, לְפִי שֶׁבּוֹ נִבְרָא הַמַּחְלֹקֶת, כִּי כָל מִסְפַּר שְׁנַיִם יֵשׁ בּוֹ חֲלוּקָה וּפֵרוּד. וְאִם כֵּן, אִם הָיָה הָאָדָם נוֹצָר כָּל אֶחָד מֵהֶם מֵחוֹמֶר בִּפְנֵי עַצְמוֹ, אִם כֵּן יִהְיוּ שְׁנֵי גּוּפִים מֻחְלָקִים וְלֹא יִהְיֶה הַטּוֹב דָּבֵק בָּהֶם, יַעַן כִּי יִהְיוּ נֶעְדָּרִים מִן הָאַהֲבָה וְהָאַחְדוּת, וְיִהְיוּ קְרוֹבִים לָבֹא לִידֵי פֵּרוּד וּמְרִיבָה וְלִתֵּן רֶוַח בֵּין הַדְּבֵקִים. וְהָאָדָם מְדִינִי בְּטֶבַע, צָרִיךְ יוֹתֵר אֶל הָאַהֲבָה וְהָאַחְדוּת מִכָּל שְׁאָר בַּעֲלֵי חַיִּים. לְפִיכָךְ אָמַר שֶׁלֹּא טוֹב הָיָה אִם יִהְיֶה הָאָדָם נוֹצָר מִן חוֹמֶר אֶחָד וְהָאִשָּׁה מִן חוֹמֶר אַחֵר. לְפִיכָךְ ״אֶעֱשֶׂה לּוֹ עֵזֶר״ – כְּשֶׁיִּהְיוּ מִן חוֹמֶר אֶחָד, אָז יִהְיֶה כָּל אֶחָד לְעֵזֶר וּלְהוֹעִיל אֶל הַשֵּׁנִי, וְיִהְיוּ זֶה כְּנֶגֶד זוֹ פּוֹנִים פְּנֵיהֶם זֶה לָזֶה, כִּי זֶה מוֹרֶה עַל הָאַהֲבָה, כְּמוֹ שֶׁנֶּאֱמַר (תהלים טז:ח) ״שִׁוִּיתִי ה׳ לְנֶגְדִּי תָמִיד״, שֶׁאֵין פֵּרוּשׁוֹ שֶׁל הִתְנַגְּדוּת שֶׁל מְרִיבָה, אֶלָּא הִתְנַגְּדוּת שֶׁל אַהֲבָה כַּמַּיִם הַפָּנִים, לְאַפּוֹקֵי בִּזְמַן שֶׁהַמְּרִיבָה מְצוּיָה, כָּל אֶחָד פּוֹנֶה לַחֲבֵרוֹ עֹרֶף וְלֹא פָנִים. לְכָךְ נֶאֱמַר ״אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It is not good for man to be alone.** This is because wherever there is variation and division, goodness cannot be found there. This is the reason why *that it was good* was not said on the second day [of creation], for on it division was created, as any number that is two contains division and separation. Therefore, if each human had been created from separate material, they would have been two divided bodies, and goodness would not have adhered to them, as they would have lacked love and unity, and would have been prone to separation and quarrel, creating space between those who should be connected. Humans are social by nature and need love and unity more than any other living creature. Therefore, He said it would not be good if man were created from one material and woman from another material. Thus, *I will make him a helper* — when they are from the same material, then each one will be a help and benefit to the other, and they will be *opposite* each other, facing one another, for this indicates love, as it is written *I have set the Lord opposite me always* (Psalms 16:8). The word *opposite me* here does not mean opposition in terms of quarrel, but rather an opposition of love, like a reflection in water. This is in contrast to times of quarrel, when each person turns their back, not their face, to the other. Therefore it says, *I will make him a helper opposite him*.


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

וְיֵשׁ אוֹמְרִים ״לֹא טוֹב״, שֶׁאֵין הָאָדָם נִקְרָא עוֹשֶׂה טוֹב בְּמִצְווֹת הַשֵּׁם יִתְבָּרַךְ כְּשֶׁהוּא לְבַדּוֹ וְאֵין לוֹ מִתְנַגֵּד הַמַּטֵּהוּ לְדֶרֶךְ רָע, לְפִיכָךְ ״אֶעֱשֶׂה לוֹ עֵזֶר כְּנֶגְדּוֹ״, כִּי בְּמַה שֶׁתִּהְיֶה אִשְׁתּוֹ כְּנֶגְדּוֹ לַהֲסִיתוֹ לְדֶרֶךְ רָע וְהוּא לֹא יִשְׁמַע לָהּ וִינַצְּחֶהָ, אָז הוּא נִקְרָא עוֹשֶׂה טוֹב, כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ כְּשֶׁיַּעֲשֶׂה טוֹב מִצַּד הַהֶכְרֵחַ וְלֹא יוּכַל לַחֲטֹא, כִּי אִם מִצַּד הֱיוֹת לוֹ אֶפְשָׁרוּת עַל הַחֵטְא וְיִנָּצֵל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And there are those who say [regarding] “not good”:** that a person is not called one who does good in fulfilling God’s commandments when he is alone and has no opposition pulling him towards evil. Therefore, *I will make for him a helper against him*, because when his wife will be against him to entice him towards evil, and he does not listen to her and overcomes her — then he is called one who does good. For *there is no righteous person on earth* [who is considered righteous merely] when he does good out of necessity and inability to sin, but rather [he is righteous] when he has the possibility to sin yet saves himself [from sinning].


###### Kli Yakar on Genesis 2:21:1
[Kli Yakar on Genesis 2:21:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/2:21:1)

**וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה.** אָמְרוּ בַּמִּדְרָשׁ (בראשית רבה יז:ו) שֶׁלֹּא נִמְצָא סָמֶ״ךְ בַּתּוֹרָה עַד שֶׁנִּבְרְאָה הָאִשָּׁה, לְפִי שֶׁנִּבְרָא הַשָּׂטָן עִמָּהּ. וְיֵשׁ לִתֵּן טַעַם לָמָּה דַּוְקָא סָמֶ״ךְ יוֹתֵר מִן ט׳ אוֹ נ׳, לְפִי שֶׁסָּמֶ״ךְ לְשׁוֹן סְמִיכָה לְהוֹרוֹת כִּי מִצַּד הָאִשָּׁה צָרִיךְ הָאָדָם לִסְמִיכָה, כִּי ה׳ סוֹמֵךְ יָדוֹ שֶׁלֹּא יִפּוֹל בִּמְצוּדָתָהּ, כְּמוֹ שֶׁנֶּאֱמַר (משלי יט:יד) ״וּמֵה׳ אִשָּׁה מַשְׂכָּלֶת״, וְסוֹמֵךְ יָדוֹ גַּם שֶׁלֹּא יִפּוֹל בִּידֵי יִצְרוֹ הָרָע, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין ל:) אִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ אֵינוֹ יָכוֹל לוֹ. וּסְמִיכָה זוֹ רְמוּזָה בַּפָּסוּק ״וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה״, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא סוֹגֵר בַּעֲדוֹ שֶׁלֹּא יִכָּשֵׁל בָּהּ, מִלְּשׁוֹן ״וַיִּסְגֹּר ה׳ בַּעֲדוֹ״ דְּהַיְנוּ סְגִירָה שֶׁל הַצָּלָה. וּמַה שֶּׁכָּתוּב ״וַיִּבֶן ה׳ אֶת הַצֵּלָע״, הִזְכִּיר לְשׁוֹן בִּנְיָן לְהוֹרוֹת שֶׁאֵין צָרִיךְ בְּזִוּוּג זֶה כִּי אִם לִכְדֵי שֶׁיִּהְיֶה הָעוֹלָם בָּנוּי וְלֹא חָרֵב, כְּמוֹ שֶׁכָּתוּב (בראשית ל:ג) ״וְאִבָּנֶה גַּם אָנֹכִי מִמֶּנָּה״, שֶׁעַל יְדֵי הַבָּנִים נִקְרָא הָאָדָם בָּנוּי, וְכֵן בֵּן נִגְזַר מִלְּשׁוֹן בִּנְיָן, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י (בראשית ה:כח) עַל פָּסוּק ״וַיּוֹלֶד בֵּן״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And He closed up the flesh in its place.** The Midrash states (Bereishit Rabbah 17:6) that the letter samekh does not appear in the Torah until the creation of woman, because Satan was created along with her. One can provide a reason why specifically the samekh was chosen over other letters like *tet* or nun: because samekh relates to the word “support” [*semikhah*], indicating that because of woman, man needs support, as God supports his hand so that he does not fall into her trap, as it is written *A prudent wife is from the Lord* (Proverbs 19:14). He also supports his hand so that man does not fall prey to his evil inclination, as our Sages said (Kiddushin 30b): “If not for the Holy One, blessed be He, helping him, he would not be able to overcome it.” This support is alluded to in the verse *And He closed up the flesh in its place*, meaning that the Holy One, blessed be He, closes up [protects] around him so that he does not stumble because of her, similar to the phrase “And God closed in around him,” which refers to protective closure. And regarding what is written *And the Lord God built the rib*, the language of “building” is used to indicate that this union is necessary only for the world to be built and not destroyed, as it is written *I too shall be built up through her* (Genesis 30:3). Through children, a person is considered “built,” and similarly, the word “son” [ben] is derived from the word “building” [*binyan*], as Rashi explains later regarding the verse *and he begot a son* (Genesis 5:28).