## Kli Yakar on Genesis Chapter 23

###### Kli Yakar on Genesis 23:1:1
[Kli Yakar on Genesis 23:1:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:1:1)

**וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְגוֹ׳.** בְּאַבְרָהָם נֶאֱמַר ״אֵלֶּה שְׁנֵי חַיֵּי אַבְרָהָם אֲשֶׁר חָי״ (בראשית כה:ז), הוֹסִיף לוֹמַר ״אֲשֶׁר חָי״, כִּי הָיָה אִישׁ חַי רַב פְּעָלִים בִּידִיעַת ה׳ כָּל יְמֵי חַיָּיו, כִּי בֶּן שָׁלֹשׁ שָׁנִים הִכִּיר בּוֹרְאוֹ, מַה שֶּׁאֵין כֵּן בְּיִשְׁמָעֵאל שֶׁעָשָׂה תְּשׁוּבָה בְּבוֹאוֹ בַּיָּמִים. וּבְשָׂרָה לֹא נֶאֱמַר ״אֲשֶׁר חָיְתָה״, כִּי הָאִשָּׁה יֵשׁ לָהּ צַעַר לֵדָה וְהֵרָיוֹן וּרְשׁוּת בַּעְלָהּ עָלֶיהָ, וְאֵין כָּל יָמֶיהָ נִקְרָאוּ חַיִּים. וְיֵשׁ אוֹמְרִים שֶׁאַבְרָהָם לֹא חַי כָּל יָמָיו הַקְּצוּבִים לוֹ, שֶׁהֲרֵי נֶחְסְרוּ מִן יָמָיו חָמֵשׁ שָׁנִים כְּדֵי שֶׁלֹּא יִרְאֶה אֶת עֵשָׂו יוֹצֵא לְתַרְבּוּת רָעָה, לְכָךְ נֶאֱמַר ״אֲשֶׁר חָי״, כִּי אֵלּוּ הַשָּׁנִים הָיָה חַי, מִכְּלָל שֶׁיֵּשׁ עוֹד יָמִים אֲחֵרִים שֶׁהָיוּ רְאוּיִין אֵלָיו כְּפִי טִבְעוֹ וְלֹא הָיָה חַי בָּהֶם, לְפִי שֶׁנִּתְקַצְּרוּ יָמָיו כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Sarah’s life was one hundred years, etc.** Regarding Abraham it states *these are the years of Abraham’s life which he lived*, adding the phrase *which he lived* because he was a man of vitality, accomplished many things in his knowledge of God throughout his life, as he recognized his Creator at three years old. This was unlike Ishmael who only repented in his later years. Regarding Sarah, it does not say which she lived, because a woman experiences the pain of childbirth and pregnancy, and is under her husband’s authority, so not all of her days are called “life.” Some say that Abraham did not live all his destined years, as five years were deducted from his life so that he would not see Esau turning to evil ways. Therefore it says *which he lived*, because these were the years he actually lived, implying there were other days that should have naturally been his but he did not live them because his days were shortened as mentioned.


###### Kli Yakar on Genesis 23:1:2
[Kli Yakar on Genesis 23:1:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:1:2)

וּמַה שֶּׁנֶּאֱמַר בְּמִסְפָּר גָּדוֹל, שָׁנָה שָׁנָה לְשׁוֹן יָחִיד, מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה, וּבְמִסְפָּר קָטָן שָׁנִים, וְשֶׁבַע שָׁנִים, לְפִי שֶׁהַחֲסִידִים אַף עַל פִּי שֶׁכָּל יְמֵיהֶם שְׁלֵמִים, מִכָּל מָקוֹם יוֹתֵר הֵם קוֹנִין שְׁלֵמוּת בַּשָּׁנִים הָאַחֲרוֹנִים הַקְּרוֹבִים לְשַׁעֲרֵי מָוֶת מִבַּיָּמִים הַקּוֹדְמִים, הֵן מִצַּד שֶׁזִּקְנֵי תַּלְמִידֵי חֲכָמִים מוֹסִיפִין חָכְמָה, הֵן מִצַּד שֶׁאָז הֵם הוֹלְכִים וּמִתְקָרְבִים בְּיוֹתֵר אֶל הָאוֹר הַנִּצְחִי. עַל כֵּן כָּל הַשָּׁנִים הַקּוֹדְמִים הֵם נֶחְשָׁבִים לְשָׁנָה אַחַת בְּעֵרֶךְ הַשָּׁנִים הָאַחֲרוֹנִים, לְפִי שֶׁמִּצַּד רִבּוּי הַשְּׁלֵמוּת שֶׁנִּקְנֶה בָּהֶם, גַּם הַשָּׁנִים דּוֹמוֹת לִמְרֻבּוֹת. לְכָךְ נֶאֱמַר לָשׁוֹן זֶה גַּם בְּאַבְרָהָם וְיִצְחָק, וְאֵצֶל יִשְׁמָעֵאל אָתֵי שַׁפִּיר יוֹתֵר מִכֻּלָּם, כִּי עָשָׂה תְּשׁוּבָה סוֹף יָמָיו.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what was stated with the larger numbers** [in the verse] using the singular form of “year” — *one hundred year and twenty year* — but with the smaller number using the plural “years” — *and seven years* — this is because the righteous, even though all their days are complete, nevertheless acquire greater perfection in their later years when they are closer to the gates of death than in their earlier days. This is both because elderly Torah scholars continue to increase in wisdom, and because at that time they are moving and drawing closer to the eternal light. Therefore, all the earlier years are considered as one year in comparison to the later years, because due to the abundance of perfection acquired in them, even [what seems like] few years appear as many. This is why this linguistic pattern is also used for Abraham and Isaac. And regarding Ishmael, this explanation works even better than for all of them, because he repented at the end of his days.


###### Kli Yakar on Genesis 23:1:3
[Kli Yakar on Genesis 23:1:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:1:3)

דָּבָר אַחֵר, לְפִי שֶׁיָּמִים הָאַחֲרוֹנִים הֵם יְמֵי צַעַר, כְּמוֹ שֶׁכָּתוּב (קהלת יב א) ״וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ״, עַל כֵּן נִקְרְאוּ שָׁנִים הָאַחֲרוֹנִים לְשׁוֹן רַבִּים, לְפִי שֶׁהֵם יְמֵי צַעַר. אֲבָל הַשָּׁנִים הָרִאשׁוֹנִים נִמְשְׁלוּ לְיָמִים אֲחָדִים בְּאַהֲבָתוֹ אוֹתָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation:** Since the latter days are days of pain, as it is written *and the years arrive of which you will say “I have no pleasure in them”* (Ecclesiastes 12:1). Therefore, the latter years are referred to in plural form [*shanim* — years] because they are days of pain, but the earlier years are compared to individual days [*yamim*] due to his love for them.


###### Kli Yakar on Genesis 23:2:1
[Kli Yakar on Genesis 23:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:2:1)

**וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן.** בַּיַּלְקוּט מַסִּיק שֶׁהָיָה לְמָקוֹם זֶה אַרְבַּע שֵׁמוֹת, וְאֵלּוּ הֵן: אֶשְׁכּוֹל, מַמְרֵא, קִרְיַת אַרְבַּע, חֶבְרוֹן. וְאָמַרְתִּי לִתֵּן טוּב טַעַם וָדַעַת עַל אַרְבַּע שֵׁמוֹת אֵלּוּ, לְפִי שֶׁמָּקוֹם זֶה הוּקְצָה לִקְבָרוֹת, עַל כֵּן נִקְרָא בְּאַרְבַּע שֵׁמוֹת הַמּוֹרִים עַל אַרְבַּע דְּרָכִים שֶׁהַמִּיתָה מְצוּיָה בָּהֶם. כִּי יֵשׁ מִיתָה שֶׁהָאָדָם מֵת בְּחֶטְאוֹ, כְּמוֹ שֶׁכָּתוּב (במדבר כז, ג) ״כִּי בְחֶטְאוֹ מֵת״. וְיֵשׁ מִיתָה בַּעֲוֹן אֲחֵרִים, כְּמוֹ הַבָּנִים הַנִּתְפָּסִים בַּעֲוֹן אֲבִיהֶם, וְצַדִּיק הַנִּתְפָּס בַּעֲוֹן הַדּוֹר. וְיֵשׁ אֲשֶׁר בְּלִי עָוֹן יְרוּצוּן מִן הָעוֹלָם, מִצַּד הַמִּיתָה הַטִּבְעִית וּפֵרוּד אַרְבַּע יְסוֹדוֹת, כִּי זֶה דָּבָר טִבְעִי שֶׁכָּל מוּרְכָּב סוֹפוֹ לְהִפָּרֵד. וְיֵשׁ מִיתַת נְשִׁיקָה, וְהוּא מִיתַת הַצַּדִּיקִים שֶׁמֵּתִים בִּנְשִׁיקָה, וְהוּא לְשׁוֹן חִבּוּר, וְעִנְיָנָהּ כַּאֲשֶׁר תַּעֲלֶה מַחֲשַׁבְתָּם וְנִשְׁמָתָם וְתִדְבַּק לְמַעְלָה בַּשֵּׂכֶל הַפּוֹעֵל, כֵּיוָן שֶׁעָלָה שׁוּב לֹא יֵרֵד, כִּי תִּשָּׁאֵר נִשְׁמָתוֹ מְחוּבֶּרֶת שָׁמָּה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Sarah died in Kiryat Arba, which is Hebron.** The Yalkut concludes that this place had four names, and they are: Eshkol, Mamre, Kiryat Arba, and Hebron. I will propose a good reason and understanding for these four names, since this place was designated for burial, therefore it was called by four names that indicate four ways in which death occurs. For there is a death where a person dies for his own sin, as it is written *for in his own sin he died* (Numbers 27:3). And there is death due to the sins of others, such as children who are taken for the sins of their fathers, and the righteous who are taken for the sins of the generation. And there are those who run from the world without sin, due to natural death and the separation of the four elements, as it is natural that everything that is composed must eventually separate. And there is the death by divine kiss, which is the death of the righteous who die by kiss, and this is an expression of connection, and its meaning is when their thought and soul ascends and cleaves above to the Active Intellect — once it ascends it does not descend again, for his soul remains connected there.


###### Kli Yakar on Genesis 23:2:2
[Kli Yakar on Genesis 23:2:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:2:2)

וּכְנֶגְדָּם בָּאוּ אַרְבַּע שֵׁמוֹת אֵלּוּ, הַהוֹלְכִים עַל מִינֵי מִיתָה אֵלּוּ: מַמְרֵא, כְּנֶגֶד הַמֵּת בְּחֶטְאוֹ, מִלְּשׁוֹן ״מַמְרִים הֱיִיתֶם עִם ה׳״ וּמִלְּשׁוֹן ״זָקֵן מַמְרֵא״. אֶשְׁכּוֹל, כְּנֶגֶד הַמֵּת בַּעֲוֹן אֲחֵרִים הַנַּעֲשִׂין שַׁכּוּלִים מִמֶּנּוּ, כִּי הַקּוֹבֵר בָּנָיו קָרוּי שַׁכּוּל, כְּמוֹ שֶׁנֶּאֱמַר (בראשית כז מה) ״לָמָה אֶשְׁכַּל גַּם שְׁנֵיכֶם יוֹם אֶחָד״. כִּי זֶה הַחוֹטֵא וְרַב מְרִי נִשְׁאָר שַׁכּוּל וִיחִידִי מִן זֶה אֲשֶׁר הוּמַת בַּעֲוֹנוֹ, עַל כֵּן קָרְאוּ לַמָּקוֹם הַהוּא ״אֶשְׁכּוֹל״, עַל אוֹדוֹת הַשִּׁכּוּל אֲשֶׁר כָּרְתוּ מִן הָעוֹלָם בַּעֲוֹנוֹ שֶׁל זֶה. קִרְיַת אַרְבַּע, עַל שֵׁם הַמִּיתָה הַטִּבְעִית, פֵּרוּד אַרְבַּע יְסוֹדוֹת, כִּי הָאָדָם עִיר קְטַנָּה וְקִרְיַת אַרְבַּע. חֶבְרוֹן, עַל שֵׁם הַחִבּוּר וּמִיתַת נְשִׁיקָה. וּמִיתַת הַצַּדֶּקֶת שָׂרָה לֹא הָיְתָה מִצַּד שְׁנֵי מִינִים הָרִאשׁוֹנִים שֶׁיֵּשׁ בָּהֶם צַד עָוֹן, אֶלָּא מִצַּד שְׁנֵי הַמִּינִים אֲשֶׁר בְּלִי עָוֹן יְרוּצוּן, לְכָךְ נֶאֱמַר ״וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן״ – לֹא הִזְכִּיר כִּי אִם שְׁנֵי שֵׁמוֹת אֵלּוּ, לְפִי שֶׁמִּיתָתָהּ הָיְתָה מִמִּינָם, דְּהַיְנוּ עַל יְדֵי פֵּרוּד אַרְבַּע יְסוֹדוֹת וּבִנְשִׁיקָה וְחִבּוּר כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And corresponding to them came these four names,** which relate to these types of death: Mamre corresponds to one who dies due to his own sin, derived from the phrase *you were rebellious with God* and from the term “rebellious elder.” Eshkol corresponds to one who dies due to the sins of others who are bereaved because of him, for one who buries his children is called bereaved, as it is said *Why should I be bereaved of both of you in one day* (Genesis 27:45). For this sinner and greatly rebellious one remains bereaved and alone from the one who died because of his sin. Therefore, they called that place Eshkol, because of the bereavement that was cut off from the world due to his sin. Kiryat Arba refers to natural death, the separation of the four elements, for a person is a small city and a “city of four.” Hebron refers to connection and death by divine kiss. And the death of the righteous Sarah was not due to the first two types which involve an aspect of sin, but rather due to the two types which run without sin. Therefore it says *And Sarah died in Kiryat Arba which is Hebron* — mentioning only these two names, because her death was of their type, namely through the separation of the four elements and through the divine kiss and connection as mentioned.


###### Kli Yakar on Genesis 23:2:3
[Kli Yakar on Genesis 23:2:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:2:3)

**וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ.** מִלַּת ״לְשָׂרָה״ הִכְנִיס בֵּין הַדְּבֵקִים, כִּי הָיָה לוֹ לוֹמַר ״לִסְפֹּד וְלִבְכּוֹת לְשָׂרָה״. גַּם כֻּלּוֹ מְיֻתָּר, כִּי הָיָה לוֹ לוֹמַר ״לְסָפְדָהּ וְלִבְכּוֹתָהּ״. גַּם בְּכָל מָקוֹם הַבְּכִי קוֹדֵם לְהֶסְפֵּד, וְכָאן מוּחְלֶפֶת הַשִּׁיטָה, כִּי בְּכָל מָקוֹם שְׁלֹשָׁה לִבְכִי וְשִׁבְעָה לְהֶסְפֵּד (מוֹעֵד קָטָן כ״ז:). וְנִרְאֶה לְפִי שֶׁבְּכָל מֵת הָאֵבֶל הוֹלֵךְ וּמִתְמַעֵט, כִּי בִּרְבוֹת הַיָּמִים הַכֹּל נִשְׁכָּח. אָמְנָם צַדֶּקֶת זוֹ, בְּכָל יוֹם וָיוֹם הִרְגִּישׁוּ בְּיוֹתֵר בְּהֶעְדֵּר שֶׁלָּהּ, מִצַּד הֶעְדֵּר תּוֹרָתָהּ וּמַעֲשֶׂיהָ הַטּוֹבִים שֶׁנֶּאֶבְדוּ לְדוֹרָהּ. עַל כֵּן הִקְדִּים הַהֶסְפֵּד לִבְכִי. וְעוֹד אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין כ״ב.) ״כָּל מִי שֶׁמֵּתָה אִשְׁתּוֹ רִאשׁוֹנָה כְּאִלּוּ חָרַב בֵּית הַמִּקְדָּשׁ בְּיָמָיו״ כוּ׳. עַל כֵּן מִתְּחִלָּה בָּא לִסְפֹּד לְשָׂרָה בַּעֲבוּרָהּ, אֲבָל לֹא בָּכָה עָלֶיהָ, כִּי יָדַע שֶׁעָלְתָה לָהּ לַמָּרוֹם לְמָקוֹם יָקָר וְנִכְבָּד מֵאֲשֶׁר הָיְתָה בּוֹ בְּאֶרֶץ מַאְפֵּלְיָה זוֹ (על פי ירמיהו ב׳ ל״א). וְאַחַר כָּךְ בָּכָה עַל בֵּית הַמִּקְדָּשׁ שֶׁנֶּחֱרַב בְּיָמָיו, כִּי גַּם מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן עַל חָרְבָּנוֹ, וְכֵן דָּרְשׁוּ עָלָיו פָּסוּק ״וְדָמֹעַ תִּדְמַע עֵינִי״ וְגוֹ׳ (ירמיהו י״ג י״ז). וְעַל כֵּן הִפְסִיק בְּמִלַּת ״לְשָׂרָה״, לְפִי שֶׁהַבְּכִי הָיָה עַל שֶׁנִּדְמֶה לוֹ כְּאִלּוּ נֶחֱרַב הַמִּקְדָּשׁ בְּיָמָיו אֲשֶׁר הָיָה גָּבְהוֹ מֵאָה אַמָּה. עַל כֵּן בָּא הָרֶמֶז בְּכָ״ף קְטַנָּה, כִּי כָ״ף עוֹלֶה מֵאָה, וְרוֹצֶה לוֹמַר כְּאִלּוּ נִתְמַעֲטוּ אוֹתָן מֵאָה אַמָּה וְנַעֲשׂוּ קְטַנִּים. וְזֶה רֶמֶז יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Abraham came to eulogize Sarah and to weep for her.** The word *for Sarah [leSarah]* is inserted between connected words, as it should have said “to eulogize and to weep for Sarah.” Additionally, the entire phrasing seems superfluous as it could have simply said “to eulogize her and weep for her.” Furthermore, in every other instance, weeping precedes eulogizing, but here the order is reversed, as typically there are three days for weeping and seven for eulogizing (Moed Katan 27b). It appears that with every other death, mourning gradually decreases as everything is forgotten with time. However, with this righteous woman, each passing day they felt her absence more acutely, due to the loss of her Torah teachings and good deeds that were lost to her generation. Therefore, the eulogy preceded the weeping. Additionally, our Sages taught (Sanhedrin 22a) that when a man’s first wife dies, it is as if the Temple was destroyed in his days. Therefore, initially he came to eulogize Sarah for her own sake, but did not weep for her because he knew she had ascended to an exalted place in heaven, far more precious and honorable than her existence in *this dark land* (Jeremiah 2:31). Afterward, he wept for the Temple that was as if destroyed in his days, for even the angels of peace weep bitterly over its destruction, and thus they interpreted about him the verse *my eye shall weep and shed tears* (Jeremiah 13:17). This explains why the word *for Sarah [leSarah]* interrupts the flow: Because the weeping was over what appeared to him as the destruction of the Temple in his days, which was 100 cubits high. This is why there is an allusion in the small letter kaf [in the word *velivkotah*], as the letter kaf has a numerical value of 100, suggesting that these 100 cubits were diminished and made small. This is a precious allusion.


###### Kli Yakar on Genesis 23:2:4
[Kli Yakar on Genesis 23:2:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:2:4)

וּבַגְּמָרָא דְּסַנְהֶדְרִין (מו:) אִיבָּעֵי לְהוּ, הֶסְפֵּדָא יְקָרָא דְחַיֵּי אוֹ דְמוֹתָא, וּמַסְקָנָא שֶׁהַהֶסְפֵּדָא יְקָרָא דְּמוֹתָא. לְכָךְ נֶאֱמַר ״לִסְפּוֹד לְשָׂרָה״, לְהוֹרוֹת שֶׁהַהֶסְפֵּד יְקָרָא דִידַהּ הוּא. דָּבָר אַחֵר: הִזְכִּיר ״לְשָׂרָה״ לוֹמַר לְךָ שֶׁעַל עַצְמוּתָהּ לֹא הִסְפִּיד, כִּי יָדַע שֶׁרַק הֶעֱרֵב שִׁמְשָׁהּ הָיָה בָּעוֹלָם הַזֶּה, אֲבָל אוֹכֶלֶת הִיא בִּתְרוּמַת פְּרִי מַעֲשֶׂיהָ לְעוֹלָם הַבָּא, רַק עַל שְׁמָהּ הִסְפִּיד, כִּי הָיְתָה ״שָׂרָה״ עַל כָּל הָעוֹלָם בְּחָכְמָתָהּ, וְאוֹי לְדוֹרָהּ שֶׁאִבְּדוּ שְׂרָרָה זוֹ מִצַּד חָכְמָתָהּ וּמַעֲשֶׂיהָ. אֲבָל לִבְכּוֹתָהּ בָּכָה בְּכִי קָטָן, מִצַּד שֶׁצַּדֶּקֶת הָיְתָה וְהָיְתָה מִסְתַּפֶּקֶת בִּמְלֹא כַף נַחַת קְטַנָּה. עַל כֵּן הֵם אוֹכְלִים בָּעוֹלָם הַזֶּה וְנוֹחֲלִין הָעוֹלָם הַבָּא, וּלְפִיכָךְ אֵינָן בִּכְלַל עוֹנֶשׁ כַּף הַקֶּלַע, כְּמוֹ שֶׁכָּתוּב (שמואל א כה כט) ״וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים וְגוֹ׳, וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע״, דְּהַיְינוּ בְּגֵיהִנָּם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**In the Gemara, Sanhedrin** (46b), they raised a question: Is a eulogy for the honor of the living or for the honor of the dead? The conclusion was that a eulogy is for the honor of the dead. Therefore, it states “to eulogize Sarah,” indicating that the eulogy was for her honor. Another explanation for why it mentions “Sarah” [specifically] is to tell you that he [Abraham] did not eulogize her essential being, because he knew that only her temporal sun had set in this world, while she continues to eat from the fruits of her good deeds in the World to Come. Rather, he eulogized her name, for she was a “Sarah” [meaning princess/leader] over the entire world through her wisdom. And woe to her generation who lost such leadership due to her wisdom and deeds. But regarding weeping for her, he wept only a small cry, because she was righteous and was content with a small measure of satisfaction. Therefore, such righteous people enjoyed the measure of a small spoon [kaf] in this world and inherit the World to Come, and consequently are not subject to the punishment of the “sling [kaf]” [being cast about after death], as it is written: *The soul of my master will be bound in the bundle of life… but the souls of your enemies He will sling out as from the hollow of a sling* (1 Samuel 25:29) — referring to Gehenna.


###### Kli Yakar on Genesis 23:2:5
[Kli Yakar on Genesis 23:2:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:2:5)

דָּבָר אַחֵר, שֶׁרָמַז בְּכָ״ף קְטַנָּה שֶׁמֵּתָה בְּעֶטְיוֹ שֶׁל נָחָשׁ, אֲשֶׁר גָּרַם מִיתָה לְאָדָם שֶׁנִּבְרָא מִקְצֵה הַשָּׁמַיִם עַד קָצֵהוּ, וּבְחֵטְא הַנָּחָשׁ נִתְמַעֵט וְהֶעֱמִידוֹ עַל מֵאָה אַמָּה, שֶׁנֶּאֱמַר (תהלים קלט ה) ״וַתָּשֶׁת עָלַי כַּפֶּכָה״, כָּ״ף הַיְינוּ מֵאָה. וּלְפִי שֶׁנִּתְמַעֵט וְהָעֳמַד עַל מִסְפַּר כָּ״ף, מֵאָז נֶחֱלַש כֹּחוֹ וְנַעֲשָׂה מוּכָן לַמִּיתָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
Another explanation for why the letter kaf [in the word וְלִבְכֹּתָה] is written small is that it alludes to the fact that Sarah died due to the serpent’s actions, which had caused death to Adam who was originally created [so tall that he reached] from one end of the heavens to the other. Through the sin involving the serpent, Adam was diminished and reduced to [a height of] 100 cubits, as it is said *And You placed Your kaf [palm] upon me* (Psalms 139:5) — where kaf represents the number 100. And because man was diminished and set at the numerical value of kaf [=100], from then on his strength was weakened and he became susceptible to death.


###### Kli Yakar on Genesis 23:16:1
[Kli Yakar on Genesis 23:16:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:16:1)

**וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן.** חָסֵר וָי״ו. כָּתַב בַּעַל הַטּוּרִים לְפִי שֶׁהָיָה רַע עַיִן, וְעֶפְרֹן חָסֵר וָי״ו עוֹלֶה לְמִסְפַּר רַ״ע עַ״יִן. וְטַעֲמוֹ שֶׁל דָּבָר לְפִי שֶׁאָמְרוּ רז״ל (בבא בתרא ט:) כָּל הַנּוֹתֵן פְּרוּטָה לְעָנִי מִתְבָּרֵךְ בְּשֵׁשׁ בְּרָכוֹת כוּ׳, וְכָל מִי שֶׁרָעָה עֵינוֹ בְּאָחִיו הָאֶבְיוֹן וְאֵינוֹ נוֹתֵן לוֹ כְּלוּם אֵינוֹ מִתְבָּרֵךְ בְּשֵׁשׁ בְּרָכוֹת אֵלּוּ, עַל כֵּן חֲסֵרָה וָי״ו דְּעֶפְרֹן, כִּי מִצַּד שֶׁהָיָה רַע עַיִן חָסְרוּ מִמֶּנּוּ שִׁשָּׁה בְּרָכוֹת אֵלּוּ. וְרז״ל אָמְרוּ (סוטה לח:) אֵין נוֹתְנִין כּוֹס שֶׁל בְּרָכָה כִּי אִם לְטוֹב עַיִן, שֶׁנֶּאֱמַר (משלי כב, ט) ״טוֹב עַיִן הוּא יְבֹרָךְ״, אַל תִּקְרֵי ״יְבֹרָךְ״ אֶלָּא ״יְבָרֵךְ״. וּמִכָּל מָקוֹם מַרְאֶה שְׁנֵיהֶם אֱמֶת, ר״ל הַקְּרִי וְהַכְּתִיב, כִּי מִי שֶׁהוּא טוֹב עַיִן מְבָרֵךְ לַאֲחֵרִים בְּעַיִן יָפָה, עַל כֵּן יְבֹרַךְ גַּם הוּא בְּשֵׁשׁ בְּרָכוֹת כְּהוֹרָאַת וָי״ו שֶׁל ״יְבֹרַךְ״, כִּי הוּא כְּתִיב מָלֵא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Abraham weighed out [the money] to Ephron.** The letter vav is missing [in Ephron’s name]. The Ba’al HaTurim writes that this is because he was evil-eyed [stingy], and “Ephron” without the vav has the numerical value equal to “ra ayin” [evil eye]. The reason for this is based on what our Sages said (Bava Batra 9b) that whoever gives a small coin to a poor person is blessed with six blessings, etc. And anyone who looks with an evil eye upon his needy brother and gives him nothing does not receive these six blessings. Therefore, the vav is missing from “Ephron” because due to his evil eye, these six blessings were withheld from him. Our Sages also said (Sotah 38b) that we only give the cup of blessing to someone with a good eye, as it is written *One with a good eye will be blessed* (Proverbs 22:9) — don’t read it as *yevorach [will be blessed]* but as “*yevarech*” [will bless]. Nevertheless, both readings are true — that is to say, both the written and spoken forms — because one who has a good eye blesses others generously, therefore he too will be blessed with six blessings, as indicated by the vav in “*yevorach*,” which is written in its full form.


###### Kli Yakar on Genesis 23:16:2
[Kli Yakar on Genesis 23:16:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/23:16:2)

וְתֵדַע עוֹד. כִּי רַע עַיִן עוֹלֶה לְמִסְפַּר אַרְבַּע מֵאוֹת, עַל כֵּן מָצִינוּ בְּאַרְבָּעָה מְקוֹמוֹת מִסְפַּר אַרְבַּע מֵאוֹת אֵצֶל בַּעַל עַיִן רַע: א׳ בְּעֶפְרוֹן שֶׁהָיָה רַע עַיִן, עַל כֵּן לָקַח אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף. ב׳ אֵצֶל אֲחֵי יוֹסֵף שֶׁהָיָה עֵינָם רָעָה בַּאֲחִיהֶם יוֹסֵף הַצַּדִּיק וְנִתְקַנְּאוּ בוֹ עֲבוּר כְּתֹנֶת הַפַּסִּים שֶׁעָלָיו, עַל יְדֵי כָּךְ נִתְגַּלְגֵּל הַדָּבָר וְיָרְדוּ לְמִצְרַיִם וְהָיוּ אַרְבַּע מֵאוֹת שָׁנָה בְּגֵרוּת וְעִנּוּי וְעַבְדּוּת. ג׳ אֵצֶל עֵשָׂו שֶׁרָעָה עֵינוֹ בְּאָחִיו יַעֲקֹב וְנִתְקַנֵּא בוֹ עַל הַבְּרָכוֹת אֲשֶׁר בֵּרְכוֹ אָבִיו, כִּי עַל כֵּן אָמַר יַעֲקֹב (בראשית לב:יז) ״וְרֶוַח תָּשִׂימוּ בֵּין עֵדֶר לְעֵדֶר״, כְּדֵי לְמַלֹּאות עֵינָיו שֶׁל אוֹתוֹ רָשָׁע, עַל כֵּן בָּא עֵשָׂו וְאַרְבַּע מֵאוֹת אִישׁ עִמּוֹ. ד׳ נָבָל הַכַּרְמְלִי הָיָה אִישׁ כִּילַי וְרַע עַיִן כַּנּוֹדָע, עַל כֵּן בָּא עָלָיו דָּוִד עִם אַרְבַּע מֵאוֹת אִישׁ לְשַׁלֵּם לוֹ כְּמִדָּתוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Know further:** That “evil eye” [ra ayin] has the numerical value of 400. Therefore, we find the number 400 in four places associated with those who possessed an evil eye: 1. With Ephron, who had an evil eye, and therefore took 400 shekels of silver. 2. With Joseph’s brothers, who had an evil eye towards their brother, the righteous Joseph, and were jealous of him because of his striped coat. Because of this, events unfolded such that they went down to Egypt and were in exile, affliction, and slavery for 400 years. 3. With Esau, whose eye was evil towards his brother Jacob and was jealous of him because of the blessings his father gave him. This is why Jacob said *Put space between each herd* in order to satisfy the eyes of that wicked one [Esau]. Therefore, Esau came with 400 men. 4. Nabal the Carmelite was a stingy man with an evil eye, as is known. Therefore, David came against him with 400 men to repay him according to his own measure.