## Kli Yakar on Genesis Chapter 28

###### Kli Yakar on Genesis 28:10:1
[Kli Yakar on Genesis 28:10:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:10:1)

**וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה.** פֵּרֵשׁ רַשִׁ״י: לֹא הָיָה צָרִיךְ לִכְתֹּב אֶלָּא ״וַיֵּלֶךְ יַעֲקֹב חָרָנָה״, אֶלָּא מַגִּיד שֶׁיְּצִיאַת הַצַּדִּיק מִן הַמָּקוֹם עוֹשָׂה רוֹשֶׁם. וְיֵשׁ לְהִתְבּוֹנֵן, וְכִי אַבְרָהָם וְיִצְחָק לא הָלְכוּ מִמָּקוֹם לְמָקוֹם, וְלָמָּה לֹא נִכְתַּב אֶצְלָם לְשׁוֹן יְצִיאָה? וְיֵשׁ פָּנִים לְכָאן וּלְכָאן, כִּי לְפוּם רִיהֲטָא דְּלִרְבוּתָא נָקַט כָּאן ״וַיֵּצֵא״, כִּי אַבְרָהָם וְיִצְחָק לא הִנִּיחוּ בַּמָּקוֹם שֶׁהָלְכוּ מִשָּׁם צַדִּיק כְּמוֹתָם, פְּשִׁיטָא שֶׁיְּצִיאָתָם עָשָׂה רוֹשֶׁם. אֲבָל כָּאן הֲרֵי יִצְחָק וְרִבְקָה נִשְׁאֲרוּ שָׁם, סָלְקָא דַעְתָּךְ שֶׁאֵין יְצִיאָתוֹ עָשָׂה רוֹשֶׁם, קָא מַשְׁמַע לָן. וְדוּגְמָא לָזֶה מַסִּיק בְּרַבָּתִי (בראשית רבה סח ו) שֶׁמֵּבִיא שָׁם רְאָיָה מִן ״וַתֵּצֵא מִן הַמָּקוֹם״ (רות א:ז) הַנֶּאֱמָר בְּרוּת, וּמַקְשֶׁה: שָׁם נִיחָא, דְּתַמָּן לֹא הָיְתָה כִּי אִם אוֹתָהּ צַדֶּקֶת בִּלְבַד, אֶלָּא הָכָא דַּהֲוָת יִצְחָק וְרִבְקָה? רַבִּי עֲזַרְיָה אוֹמֵר: אֵינוֹ דּוֹמֶה זְכוּתוֹ שֶׁל צַדִּיק אֶחָד לִשְׁנֵי צַדִּיקִים, עַד כָּאן לְשׁוֹנוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And Jacob left Beer-sheba and went toward Haran.”** Rashi explains that the verse only needed to write “And Jacob went to Haran,” but [by writing *left*] it tells us that when a righteous person departs from a place, it leaves an impression. This requires contemplation — didn’t Abraham and Isaac also travel from place to place? Why wasn’t the language of “leaving” written regarding them? There are perspectives for both sides. At first glance, one might say that the term *left* is used here specifically to emphasize something unique, because when Abraham and Isaac departed from places, they didn’t leave behind any righteous person of their caliber in those places. Obviously, their departure made an impression. But here, since Isaac and Rebecca remained behind, one might have thought that Jacob’s departure wouldn’t make an impression — thus the verse teaches us otherwise. Similar to this, it is concluded in Rabbah (68:6), which brings proof from the verse *and she left the place* said about Ruth. It asks: There it makes sense, as there was only that one righteous woman there, but here Isaac and Rebecca were present! Rabbi Azariah says: The merit of one righteous person cannot be compared to the merit of two righteous people.


###### Kli Yakar on Genesis 28:10:2
[Kli Yakar on Genesis 28:10:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:10:2)

וְיֵשׁ לְפָרֵשׁ לְאִדַּךְ גִּיסָא, לוֹמַר שֶׁדַּוְקָא יְצִיאָתוֹ שֶׁל יַעֲקֹב עָשָׂה רֹשֶׁם, אֲבָל לֹא יְצִיאַת אַבְרָהָם וְיִצְחָק, לְפִי שֶׁהֵמָּה הָלְכוּ עִם כָּל בְּנֵי בֵיתָם וְלֹא נִשְׁאַר בַּמָּקוֹם שׁוּם צַדִּיק, עַל כֵּן לֹא עָשׂוּ רֹשֶׁם בִּיצִיאָתָם, כִּי הָרְשָׁעִים שֶׁנִּשְׁאֲרוּ שָׁמָּה אֵינָן מַקְפִּידִין עַל יְצִיאַת הַצַּדִּיקִים, וְאַדְרַבָּה הֵם שְׂמֵחִים בְּצֵאתָם מֵהֶם, לְפִי שֶׁאֵינָן הוֹלְכִים בְּדַרְכֵיהֶם, וְהֵם לְשִׂכִּים בְּעֵינֵיהֶם וְלִצְנִינִים בְּצִדֵּיהֶם, וְהֵם מְרִיבִים עִמָּהֶם עֲבוּר מַעֲשֵׂיהֶם. אֲבָל הַהוֹלֵךְ מִמָּקוֹם שֶׁצַּדִּיקִים מְצוּיִים שָׁם, אָז יְצִיאָתוֹ עוֹשָׂה רֹשֶׁם, כִּי הַצַּדִּיקִים שֶׁנִּשְׁאֲרוּ קָשָׁה עֲלֵיהֶם פְּרֵדָתָם, כִּי דַעְתָּם נוֹחָה מִמֶּנּוּ, וְאֵינוֹ דּוֹמֶה זְכוּת שֶׁל מוּעָטִין לִזְכוּת שֶׁל מְרֻבִּים, וְכָאן הָיוּ יִצְחָק וְרִבְקָה, לְכָךְ הָיָה רֹשֶׁם יְצִיאָתוֹ נִכָּר. וּלְפִי זֶה צְרִיכִין אָנוּ לוֹמַר שֶׁגַּם בִּשְׂדֵה מוֹאָב הָיוּ חֲסִידֵי אֻמּוֹת הָעוֹלָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**One can explain it from the opposite perspective** — to say that specifically Jacob’s departure made an impression, but not the departures of Abraham and Isaac, because they went with all their household members and no righteous person remained in their place. Therefore, their departures did not make an impression, because the wicked people who remained there do not care about the departure of the righteous. On the contrary, they rejoice when the righteous leave them because they don’t follow their ways, and the righteous are like thorns in their eyes and pricks in their sides, and they quarrel with them about their deeds. However, when one departs from a place where righteous people are present, then their departure makes an impression because the righteous who remain find their separation difficult, as they are pleased with them. And the merit of few is not comparable to the merit of many, and here Isaac and Rebecca were present, therefore the impression of his departure was noticeable. According to this interpretation, we must say that there were also pious gentiles in the fields of Moab.


###### Kli Yakar on Genesis 28:10:3
[Kli Yakar on Genesis 28:10:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:10:3)

דָּבָר אַחֵר, לְכָךְ הִזְכִּיר כָּאן לְשׁוֹן יְצִיאָה, וּבְמָקוֹם אַחֵר (בראשית יב י) ״וַיֵּרֶד אַבְרָם מִצְרַיְמָה״, לְפִי שֶׁאֶרֶץ יִשְׂרָאֵל מְקוֹם גִּלּוּי שְׁכִינָתוֹ יִתְבָּרַךְ, וְהַהוֹלֵךְ מִשָּׁם יְרִידָה הוּא לוֹ וִיצִיאָה מִן קַו הַשָּׁוֶה, כִּי כָל יְצִיאָה הוּא מִן הַמָּקוֹם שֶׁהוּא רָאוּי לִהְיוֹת בּוֹ, כְּמוֹ ״אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם״ (שמות יא ד). נִמְצָא שֶׁיְּצִיאָה זוֹ עָשְׂתָה רֹשֶׁם גַּם בּוֹ בְּעַצְמוֹ. וּבַיַּלְקוּט (בראשית כח קיז) מַסִּיק: ״יֵשׁ שֶׁזּוּגוֹ הוֹלֵךְ אֵלָיו, וְיֵשׁ שֶׁהוֹלֵךְ אֵצֶל זוּגוֹ. יַעֲקֹב הָלַךְ אֵצֶל זוּגוֹ, שֶׁנֶּאֱמַר ׳וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע׳״. וְאֵיךְ לָמַד מִפָּסוּק זֶה שֶׁהָלַךְ אֵצֶל זוּגוֹ בְּבָרְחוֹ מִפְּנֵי עֵשָׂו? אֵין זֶה כִּי אִם קֻשְׁיַית ״וַיֵּצֵא יַעֲקֹב״, ״וַיֵּלֶךְ״ מִבָּעֵי לֵיהּ! הִכְרִיחוֹ לוֹמַר שֶׁיַּעֲקֹב הָיָה מְסַלֵּק מַחֲשַׁבְתּוֹ מִכָּל וָכֹל מִמְּקוֹם מְגוּרַת אָבִיו וְאִמּוֹ, עַל כֵּן נִקְרָא ״יוֹצֵא״, לוֹמַר לְךָ שֶׁיָּצָא מִכָּל וָכֹל. לְאַפּוֹקֵי הַהוֹלֵךְ מֵאֵיזֶה מָקוֹם וְדַעְתּוֹ לַחֲזוֹר, אָז לְעוֹלָם מַחֲשַׁבְתּוֹ מְשׁוֹטֶטֶת בַּמָּקוֹם אֲשֶׁר הָלַךְ מִשָּׁם, וְזֶה נִקְרָא ״הוֹלֵךְ״ וְלֹא ״יוֹצֵא״, כִּי לֹא יָצָא מִכָּל וָכֹל, שֶׁהֲרֵי עֲדַיִן מַחֲשַׁבְתּוֹ שָׁמָּה. וְעַל כֵּן קָשֶׁה לְבַעַל מִדְרָשׁ זֶה: מִי הִתִּיר לְיַעֲקֹב לַעֲזוֹב אָבִיו וְאִמּוֹ מִכָּל וָכֹל? עַל זֶה אָמַר כִּמְתָרֵץ: לְפִי שֶׁהָלַךְ אֵצֶל זוּגוֹ, וְהַכָּתוּב אוֹמֵר (בראשית ב כד) ״עַל כֵּן יַעֲזָב אִישׁ אֶת אָבִיו וְאֶת אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation:** The reason the text mentions here the language of “departure” while in another place (Genesis 12:10) it says *Abraham went down to Egypt*, is because the Land of Israel is the place of God’s revealed presence, and one who leaves from there experiences a descent and a departure from the balanced line, for every departure is from the place where one ought to be, like [the verse] *I will go out into Egypt* (Exodus 11:4). Thus, this departure made an impression on him personally as well. And in the Yalkut (28:117), it concludes that there are those whose soulmate comes to them, and there are those who go to their soulmate. Jacob went to his soulmate, as it is said *And Jacob departed from Beer Sheva*. But how did they learn from this verse that he went to his soulmate when he was fleeing from Esau? This can only be explained by the difficulty with the phrase *And Jacob departed* — it should have said “and he went.” This forced them to say that Jacob completely removed his thoughts from his father and mother’s dwelling place, therefore he is called “departing,” telling you that he left entirely and completely. This is in contrast to one who leaves some place with the intention to return — their thoughts are always wandering back to the place from which they left. Such a person is called “going” but not “departing,” for they haven’t truly left completely, as their thoughts are still there. Therefore, this Midrash’s author finds it difficult: Who permitted Jacob to completely abandon his father and mother? To this, he answers as one who resolves: Because he went to his soulmate, and the verse states (Genesis 2:24) *Therefore, a man shall leave his father and his mother and cleave to his wife*.


###### Kli Yakar on Genesis 28:10:4
[Kli Yakar on Genesis 28:10:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:10:4)

דָּבָר אַחֵר לְפִי שֶׁמָּצִינוּ שֶׁיַּעֲקֹב נֶעֱנַשׁ עַל אוֹתָן עֶשְׂרִים וּשְׁתַּיִם שָׁנָה שֶׁלֹּא קִיֵּם בָּהֶם מִצְוַת כִּבּוּד אָב וָאֵם, וְיֵשׁ לְהַקְשׁוֹת הֲלֹא הָלַךְ בִּרְשׁוּת אָבִיו וְאִמּוֹ וּבְמִצְוָתָם, וְלָמָּה נֶעֱנַשׁ עַל כָּל אוֹתָן הַיָּמִים, כִּי אַף אִם תֹּאמַר שֶׁעָבַר עַל מַה שֶּׁאָמְרָה אִמּוֹ (בראשית כז, מד) ״וְיָשַׁבְתָּ עִמּוֹ יָמִים אֲחָדִים״, מִכָּל מָקוֹם לָמָּה נֶעֱנַשׁ עַל כָּל הַיָּמִים? אֶלָּא וַדַּאי לְפִי שֶׁאָבִיו אָמַר לוֹ ״קוּם לֵךְ פַּדֶּנָה אֲרָם״ (בראשית כח, ב), הִתִּיר לוֹ לֵילֵךְ אֲבָל לֹא לָצֵאת מִכָּל וָכֹל, כִּי כָל הַהוֹלֵךְ וְדַעְתּוֹ לַחֲזוֹר אוֹ שֶׁעֲדַיִן מַחֲשַׁבְתּוֹ מְשׁוֹטֶטֶת שָׁמָּה, נִקְרָא הוֹלֵךְ וְלֹא יוֹצֵא. וְהוּא לֹא כֵן עָשָׂה, אֶלָּא ״וַיֵּצֵא יַעֲקֹב״ (בראשית כח, י) מִכָּל וָכֹל כְּאִלּוּ שָׁכַח כָּל בֵּית אָבִיו וְאִמּוֹ, עַל כֵּן נֶעֱנַשׁ בְּכַיּוֹצֵא בוֹ, שֶׁבֵּן אֶחָד מִבָּנָיו וְהוּא יוֹסֵף לֹא כִבְּדוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, וְלֹא זָכַר בּוֹ יוֹסֵף וַיִּשְׁכָּחֵהוּ, כְּמוֹ שֶׁכָּתוּב (בראשית מא, נא) ״כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי וְאֵת כָּל בֵּית אָבִי״. וְיָדַע יוֹסֵף כִּי מֵאֵת ה׳ הָיְתָה זֹאת, עַל כֵּן אָמַר ״נַשַּׁנִי אֱלֹהִים״. אֲבָל הוּא בְּצִדְקָתוֹ הָיָה לוֹ חֵשֶׁק וְרָצוֹן לִהְיוֹת לוֹ בֵּית אָבִיו תָּמִיד לְזִכָּרוֹן נֶגֶד עֵינָיו, וְלֹא יָכוֹל כִּי נַשַּׁנִי אֱלֹהִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation:** We find that Jacob was punished for those 22 years during which he did not fulfill the commandment of honoring father and mother. One might question this — didn’t he go with his father and mother’s permission and at their command? Why was he punished for all those days? Even if you say he transgressed what his mother said *and stay with him a few days* (Genesis 27:44), why was he still punished for all those days? Rather, certainly since his father told him “Arise, go to Padan Aram,” he permitted him to go but not to leave entirely. For anyone who goes with the intention to return, or whose thoughts still wander back there, is called “going” but not “leaving.” But he did not do this — rather, *Jacob left* completely, as if he forgot his father and mother’s entire household. Therefore, he was punished measure for measure — one of his sons, Joseph, did not honor him for 22 years and did not remember him, forgetting him, as it is written *For God has made me forget all my toil and all my father’s house* (Genesis 41:51). Joseph knew this was from God, which is why he said, *God has made me forget*. However, in his righteousness, he had a desire and wish to keep his father’s house always in remembrance before his eyes, but he could not because *God made me forget*.


###### Kli Yakar on Genesis 28:11:1
[Kli Yakar on Genesis 28:11:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:11:1)

**וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ.** רז״ל אָמְרוּ (חולין צא: עיי״ש) שֶׁזֶּהוּ הַר הַמּוֹרִיָּה שֶׁנֶּאֱמַר בּוֹ ״וַיַּרְא אֶת הַמָּקוֹם מֵרָחוֹק״ (בראשית כב:ד). קָרָא לַמָּקוֹם הַהוּא סְתָם ״מָקוֹם״, לְפִי שֶׁכָּל מָקוֹם יֵשׁ לוֹ שֵׁם לְוַיי, עַל שֵׁם בְּעָלָיו אוֹ עַל שֵׁם מַהוּת הַמָּקוֹם, כִּי בָּזֶה יֻבְדַּל מִשְּׁאָר מְקוֹמוֹת. וְזֶה הַמָּקוֹם נֶעְלַם מַהוּתוֹ וּשְׁמוֹ, כַּמְבֹאָר לְמַעְלָה פָּרָשַׁת וַיֵּרָא בַּפָּסוּק ״ה׳ יִרְאֶה״ (בראשית כב:יד), עַל כֵּן קְרָאוֹ סְתָם ״מָקוֹם״, כִּי אֵין בּוֹ עֲדַיִן הַשֵּׁם אֲשֶׁר בּוֹ יֻבְדַּל מִשְּׁאָר מְקוֹמוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he encountered the place and lodged there because the sun had set.** Our Sages said (Chullin 91b, see there) that this was Mount Moriah, about which it is said *and he saw the place from afar*. The text refers to this location simply as “the place” because every other place has an accompanying name, either named after its owner or based on the nature of the place, as this is how it is distinguished from other places. However, this place’s essence and name were concealed, as explained above in Parshat Vayeira on the verse *Hashem will see* (Genesis 22:14). Therefore, it is called simply “the place” because it does not yet have a name by which it would be distinguished from other places.


###### Kli Yakar on Genesis 28:11:2
[Kli Yakar on Genesis 28:11:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:11:2)

דָּבָר אַחֵר: **לְכָךְ קְרָאוֹ ״מָקוֹם״ סְתָם,** לְפִי שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָם, הֵן מִצַּד שֶׁשָּׁם אֶבֶן שְׁתִיָּה וּמִשָּׁם הוּשְׁתַּת הָעוֹלָם, הֵן מִצַּד שֶׁעֲדַיִן כָּל הָעוֹלָם מְיֻסָּד עָלָיו, כִּי מִמֶּנּוּ יוֹצֵא הַשֶּׁפַע לְכָל הָעוֹלָם. וְיַעֲקֹב הִרְגִּישׁ כִּי זֶה יִהְיֶה מְקוֹם הַמִּקְדָּשׁ, לְפִי שֶׁרָאָה שֶׁשָּׁקְעָה עָלָיו הַשֶּׁמֶשׁ שֶׁלֹּא בְּעוֹנָתָהּ, לְפִי שֶׁמָּקוֹם קָדוֹשׁ זֶה מַכְהֶה גַּלְגַּל חַמָּה וְאֵינוֹ צָרִיךְ אֶל הַשֶּׁמֶשׁ, וְאַדְּרַבָּה הַשֶּׁמֶשׁ צְרִיכָה אֵלָיו, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (במדבר רבה טו, ב): אָמַר רַבִּי אָבִין, אַתָּה מוֹצֵא מִי שֶׁמְּבַקֵּשׁ לַעֲשׂוֹת לוֹ חַלּוֹנוֹת עוֹשֶׂה אוֹתָם רְחָבוֹת מִבִּפְנִים וְצָרוֹת מִבַּחוּץ, כְּדֵי שֶׁיִּהְיוּ שׁוֹאֲבִין הָאוֹרָה מִבַּחוּץ, אֲבָל חַלּוֹנוֹת שֶׁל בֵּית הַמִּקְדָּשׁ הָיוּ רְחָבוֹת מִבַּחוּץ וְצָרוֹת מִבִּפְנִים, לָמָּה? שֶׁיְּהֵא הָאוֹר יוֹצֵא מִן הַמִּקְדָּשׁ וּמֵאִיר לָעוֹלָם, שֶׁנֶּאֱמַר (יחזקאל מג, ב) ״וְהָאָרֶץ הֵאִירָה מִכְּבוֹדוֹ״, וּכְתִיב (ירמיה יז, יב) ״כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ״. עַיֵּן נֹסַח זֶה בַּיַּלְקוּט פָּרָשַׁת תְּצַוֶּה, וּמִכָּאן רְאָיָה שֶׁאֵין הַשֶּׁמֶשׁ מְאִירָה אֶל הַמִּקְדָּשׁ, עַל כֵּן כָּהָה אוֹר הַשֶּׁמֶשׁ מִיָּד בְּבוֹאוֹ אֶל מָקוֹם הַקָּדוֹשׁ, ״וְהָיָה לְעֵת עֶרֶב יִהְיֶה אוֹר״ (זכריה יד, ז), כִּי הֵאִיר ה׳ אוֹר הָעֶלְיוֹן מִמָּקוֹם קָדוֹשׁ זֶה, עַד שֶׁנִּרְאָה ה׳ אֵלָיו בַּמַּחֲזֶה בַּלַּיְלָה הַהוּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation for why it is simply called “the place”:** Because it is the place of the world, both from the perspective that there lies the Foundation Stone from which the world was founded, and from the perspective that still the entire world is founded upon it, as from it emanates abundance to the entire world. And Jacob sensed that this would be the place of the Temple because he saw that the sun set there at an unusual time, because this holy place dims the sphere of the sun and does not need the sun. On the contrary, the sun needs it, as our Sages said (Bamidbar Rabbah 15:2): Rabbi Avin said, “You find that one who wants to make windows for himself makes them wide on the inside and narrow on the outside so that they draw light from outside. But the windows of the Temple were wide on the outside and narrow on the inside — why? So that light would emanate from the Temple and illuminate the world, as it is said *And the earth shined with His glory* (Ezekiel 43:2), and it is written *A glorious high throne from the beginning is the place of our sanctuary* (Jeremiah 17:12).” See this version in Yalkut Shimoni Parshat Tetzaveh. And from here is proof that the sun does not illuminate the Temple; therefore, the sun’s light dimmed immediately upon reaching this holy place, and *at evening time there shall be light* because God illuminated the supreme light from this holy place until God appeared to him in a vision that night.


###### Kli Yakar on Genesis 28:11:3
[Kli Yakar on Genesis 28:11:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:11:3)

וְיֵשׁ עוֹד רֶמֶז נָכוֹן, בְּמַה שֶּׁאָמְרוּ בְּמִדְרָשׁ יַלְקוּט שֶׁשָּׁקְעָה הַשֶּׁמֶשׁ שְׁתֵּי שָׁעוֹת קֹדֶם זְמַנָּהּ, וְלָמָּה דַּוְקָא שְׁתֵּי שָׁעוֹת, אֶלָּא שֶׁרָמַז כָּאן עַל הֶעָתִיד שֶׁכָּכָה תִּשְׁקַע שִׁמְשָׁן שֶׁל יִשְׂרָאֵל שְׁתֵּי שָׁנִים קֹדֶם זְמַנּוֹ, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י פָּרָשַׁת וָאֶתְחַנַּן (דברים ד כה) שֶׁמִּהֵר ה׳ אֶת הַגָּלוּת שְׁתֵּי שָׁנִים קֹדֶם הַזְּמַן, שֶׁנֶּאֱמַר (דניאל ט יד) ״וַיִּשְׁקֹד ה׳ עַל הָרָעָה״, וְאִם כֵּן בֵּית הַמִּקְדָּשׁ שֶׁיִּבָּנֶה בְּמָקוֹם זֶה סוֹפוֹ לֵיחָרֵב שְׁתֵּי שָׁנִים קֹדֶם זְמַן שְׁקִיעָה, עַל כֵּן בָּא הָרֶמֶז אֶל יַעֲקֹב בִּשְׁקִיעָה זוֹ, שֶׁיִּהְיֶה סִימָן מָסוּר בְּיָדוֹ שֶׁלֶּעָתִיד יֵחָרֵב הַמִּקְדָּשׁ שְׁתֵּי שָׁנִים קֹדֶם הַזְּמַן. עַל כֵּן ״וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו״, וְאָמְרוּ בַּמִּדְרָשׁ (מביאו רמ״א או״ח תקנה ב) שֶׁחֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה נוֹהֲגִים בְּלֵיל תִּשְׁעָה בְּאָב לָשׂוּם אֶבֶן תַּחַת הָרֹאשׁ, וְאָמְרוּ שֶׁיֵּשׁ לָהֶם סֶמֶךְ מִן פָּסוּק זֶה, ״וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם״ כוּ׳, כִּי יַעֲקֹב רָאָה הַחֻרְבָּן. וּמִי הִגִּיד לְבַעַל מִדְרָשׁ זֶה שֶׁרָאָה יַעֲקֹב הַחֻרְבָּן, אֶלָּא וַדַּאי שֶׁלָּמַד זֶה מִן שְׁקִיעַת הַשֶּׁמֶשׁ שְׁתֵּי שָׁעוֹת קֹדֶם כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**There is another appropriate allusion** in what they said in the Midrash Yalkut that the sun set two hours before its time. And why specifically two hours? Rather, this alludes to the future, that similarly the sun of Israel would set two years before its time, as Rashi explained in Parshat Va’etchanan (Deuteronomy 4:25) that God hastened the exile two years before its time, as it is said *And the Lord hastened with the evil* (Daniel 9:14). If so, the Temple that would be built in this place was destined to be destroyed two years before its scheduled setting time. Therefore, this allusion came to Jacob through this sunset, which would be a sign passed down to him that in the future the Temple would be destroyed two years before its time. Therefore, *he took from the stones of the place and put them under his head*. They said in the Midrash (brought by the Rama in Orach Chaim 555:2) that pious people and men of [good] deeds have the custom on the night of Tisha B’Av to place a stone under their head, and they said that they have support for this from this verse, *and he took from the stones of the place, etc.* For Jacob saw the destruction — and who told the author of this Midrash that Jacob saw the destruction? Rather, he certainly learned this from the sun setting two hours early, as mentioned.


###### Kli Yakar on Genesis 28:11:4
[Kli Yakar on Genesis 28:11:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:11:4)

**וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וְגוֹ׳.** אַחַר שֶׁנּוֹדַע לוֹ כִּי מָקוֹם זֶה יִהְיֶה בֵּית אֱלֹהִים הַמַּכְהֶה גַּלְגַּל חַמָּה, עַל כֵּן לָקַח מִן אַבְנֵי הַמָּקוֹם וְשָׂם אוֹתָם שׁוֹמֵר לְרֹאשׁוֹ, לְהַרְאוֹת חִבַּת הַקֹּדֶשׁ שֶׁעֲלֵיהֶן, כְּמוֹ שֶׁכָּתוּב (תהלים קב טו) ״כִּי רָצוּ עֲבָדֶיךָ אֶת אֲבָנֶיהָ״. וְלָקַח שְׁתֵּים עֶשְׂרֵה אֲבָנִים כְּנֶגֶד שְׁנֵים עָשָׂר שְׁבָטִים, כִּדְאִיתָא בַּמִּדְרָשׁ (בראשית רבה סח יא), וְהָיוּ הָאֲבָנִים מְרִיבוֹת, כָּל אַחַת אָמְרָה ״עָלַי יָנִיחַ צַדִּיק רֹאשׁוֹ״, עַד שֶׁנַּעֲשׂוּ לְאֶבֶן אַחַת, רֶמֶז לֶעָתִיד, עַל דֶּרֶךְ שֶׁכָּתַב הָרַב הַמּוֹרֶה, שֶׁלְּכָךְ הֶעֱלִים הַקָּדוֹשׁ בָּרוּךְ הוּא מָקוֹם זֶה שֶׁיִּהְיֶה מְקוֹם מִקְדָּשׁ וְהֵיכַל מֶלֶךְ, כְּדֵי שֶׁלֹּא יִהְיֶה מְרִיבָה בֵּין הַשְּׁבָטִים, כִּי כָל שֵׁבֶט יִרְצֶה בַּמָּקוֹם הַמְקֻדָּשׁ הַהוּא. וּמִפְּנֵי הַשָּׁלוֹם נֶאֱמַר (דברים יב ה) ״אֲשֶׁר יִבְחַר ה׳ מִכָּל שִׁבְטֵיכֶם״, וּכְתִיב (שם יד) ״כִּי אִם בַּמָּקוֹם אֲשֶׁר יִבְחַר ה׳ בְּאַחַד שְׁבָטֶיךָ״. הָא כֵּיצַד? אֶלָּא שֶׁבְּשָׁעָה שֶׁקָּנָה דָּוִד אֶת הַגֹּרֶן מִן אֲרַוְנָה הַיְבוּסִי, גָּבָה אֶת הַכֶּסֶף מִכָּל הַשְּׁבָטִים, וְכֵן פֵּרֵשׁ רַשִׁ״י שָׁם. וְאִם כֵּן, מְרִיבָה זוֹ שֶׁהָיְתָה בֵּין הָאֲבָנִים וְנַעֲשׂוּ לְסוֹף אֶבֶן אַחַת, זֶה הָיָה אוֹת וּמוֹפֵת עַל הֶעָתִיד, שֶׁכָּכָה תִּהְיֶה מְרִיבָה בֵּין אַבְנֵי נֵזֶר שְׁנֵים עָשָׂר שִׁבְטֵי יָהּ, כִּי כָל שֵׁבֶט יֹאמַר ״עָלַי יַנִּיחַ צַדִּיקוֹ שֶׁל עוֹלָם רֹאשׁוֹ״, זֶה בֵּית הַמִּקְדָּשׁ שֶׁנֶּאֱמַר בּוֹ ״מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ״ (ירמיה יז יב). וּלְסוֹף נַעֲשׂוּ לְאֶבֶן אַחַת עַל יְדֵי שֶׁגָּבָה דָּוִד הַזָּהָב מִן כֻּלָּם. וְעַל אֶבֶן זֶה נֶאֱמַר בְּבִנְיַן שֵׁנִי ״וְהוֹצִיא אֶת הָאֶבֶן הָרֹאשָׁה״ (זכריה ד ז), רָצָה לוֹמַר אוֹתוֹ שֶׁהָיָה מְרַאֲשׁוֹתָיו שֶׁל יַעֲקֹב, הוֹצִיאוֹ לְיַסֵּד בּוֹ אֶת הֵיכַל ה׳. וְעָשָׂה יַעֲקֹב מִמֶּנּוּ מִטָּה לִשְׁכַּב עָלָיו, לִהְיוֹת סִימָן שֶׁזֶּה יִהְיֶה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה, מֶלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ, כְּמוֹ שֶׁפֵּירַשׁ רַשִׁ״י בְּשִׁיר הַשִּׁירִים עַל פָּסוּק ״הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה״ (שיר השירים ג ז).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And he took from the stones of the place and put them at his head, etc.”** After he realized that this place would become the House of God which dims the sun’s orbit, he therefore took from the stones of the place and placed them as protection for his head, to demonstrate the beloved holiness upon them, as it is written *For Your servants desire its stones* (Psalms 102:15). He took 12 stones corresponding to the 12 tribes, as it appears in the Midrash (Bereishit Rabbah 68:11), and the stones quarreled, each one saying “Upon me shall the righteous one rest his head,” until they became one stone. This hints to the future, as written by the Guide for the Perplexed, that the Holy One Blessed be He concealed the location that would become the place of the Temple and the King’s palace so there wouldn’t be quarreling between the tribes, as each tribe would desire that holy place. For the sake of peace it was said *that the Lord will choose from all your tribes* (Deuteronomy 12:5) and it is written *only in the place that the Lord will choose in one of your tribes* (Deuteronomy 12:14). How so? When David bought the threshing floor from Araunah the Jebusite, he collected money from all the tribes, as Rashi explains there. Therefore, this quarrel that occurred between the stones which ultimately became one stone was a sign and marker for the future, that likewise there would be a quarrel between the crown stones — the 12 tribes of God — as each tribe would say “upon me shall the Righteous One of the world rest His head,” referring to the Temple, about which it is said *From the beginning, exalted, was the place of our sanctuary* (Jeremiah 17:12). Eventually they became one stone through David collecting gold from all of them. Regarding this stone, it was said about the Second Temple *And he shall bring forth the headstone* (Zechariah 4:7), meaning the very stone that was at Jacob’s head was brought forth to establish God’s Temple. Jacob made it into a bed to lie upon, to be a sign that this would be “the bed of Solomon” — the king to whom peace belongs — as Rashi explains in Song of Songs on the verse *Behold, it is Solomon’s bed* (Song of Songs 3:7).


###### Kli Yakar on Genesis 28:11:5
[Kli Yakar on Genesis 28:11:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:11:5)

**וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא.** מַשְׁמָע אֲבָל קֹדֶם לָכֵן לֹא שָׁכַב בְּמִטָּה, כִּי לֹא רָצָה לַעֲלוֹת עַל עֶרֶשׂ יְצוּעָיו עַד אֲשֶׁר מָצָא מְקוֹם מִטָּתוֹ שֶׁלִּשְׁלֹמֹה, וְכֵן נָדַר דָּוִד שֶׁנֶּאֱמַר (תהלים קלב, ב-ה) ״אֲשֶׁר נִשְׁבַּע לַה׳, נָדַר לַאֲבִיר יַעֲקֹב: אִם אָבֹא בְּאֹהֶל בֵּיתִי, אִם אֶעֱלֶה עַל עֶרֶשׂ יְצוּעָי, אִם אֶתֵּן שְׁנַת לְעֵינָי, לְעַפְעַפַּי תְּנוּמָה, עַד אֶמְצָא מָקוֹם לַה׳, מִשְׁכָּנוֹת לַאֲבִיר יַעֲקֹב״. הִזְכִּיר אֶת יַעֲקֹב תָּמִיד, כִּי גַם הוּא נָדַר נֶדֶר כָּזֶה כְּמוֹ כֵן, מֵאָמְרוֹ ״וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא״, אֲבָל לֹא קֹדֶם לָכֵן.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he lay down in that place.** This implies that before this he had not lain in a bed, for he did not want to ascend to his sleeping couch until he found the place of Solomon’s bed [i.e., the future site of the Temple]. And so too did David make a vow, as it is said *How he swore to the Lord and vowed to the Mighty One of Jacob: “I will not enter my house or go to my bed — I will not allow my eyes to sleep or my eyelids to slumber until I find a place for the Lord, a dwelling for the Mighty One of Jacob”* (Psalms 132:2). The text specifically mentions Jacob repeatedly because he too made such a vow similarly, as evidenced by the phrase *and he lay down in that place* — but not before then.


###### Kli Yakar on Genesis 28:12:1
[Kli Yakar on Genesis 28:12:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:12:1)

**וַיַּחֲלוֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְגוֹ׳.** כָּתַב הָרַב הַמּוֹרֶה שֶׁבֵּאֵר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב סֵדֶר הִשְׁתַּלְשְׁלוּת הַמַּדְרֵגוֹת שֶׁל שְׁלֹשָׁה עוֹלָמוֹת, כִּי בְּאָמְרוֹ ״מֻצָּב אַרְצָה״ זֶהוּ הָעוֹלָם הַתַּחְתּוֹן, ״וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה״ זֶה הָעוֹלָם הָאֶמְצָעִי, ״וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ״ זֶה עוֹלַם הַמַּלְאָכִים, ״וְהִנֵּה ה׳ נִצָּב עָלָיו״ לְהוֹרוֹת כִּי הַשֵּׁם יִתְבָּרַךְ גָּבוֹהַּ מֵעַל כָּל גָּבוֹהַּ וּמוֹשֵׁל עַל כֻּלָּם. וְהִקְשָׁה עַל דְּבָרָיו מַהֲרִ״י אַבְּרָבַנְאֵל כִּי מַרְאָה זוֹ לְיַעֲקֹב אֵינָהּ כְּפִי הַזְּמַן וְלֹא כְּפִי הַמָּקוֹם. וְאוֹמֵר אֲנִי לְיַשֵּׁב דִּבְרֵי הַמּוֹרֶה שֶׁאֵין מַרְאָה זוֹ חוּץ לִזְמַנָּהּ וְלֹא חוּץ לִמְקוֹמָהּ, כִּי יָדוּעַ מַה שֶּׁכָּתְבוּ הַקַּדְמוֹנִים וְכֵן תִּמְצָא בַּעֲקֵדָה וּבְרַבֵּינוּ בַּחְיֵי וְכֵן כָּתַב מַהֲרִ״י אַבְּרָבַנְאֵל בְּעַצְמוֹ, שֶׁאֲפִילוּ חַכְמֵי הָאֻמּוֹת הִסְכִּימוּ עַל זֶה כִּי שְׁלֹשֶׁת חֶלְקֵי הַמִּשְׁכָּן הֵם כְּנֶגֶד שְׁלֹשָׁה עוֹלָמוֹת, כַּאֲשֶׁר תִּמְצָא הַכֹּל בַּאֵר הֵיטֵב בְּסִפְרֵי הַגְּאוֹנִים שֶׁהִזְכַּרְנוּ. וּלְפִי צִיּוּר זֶה וַדַּאי כָּאן מְקוֹמוֹ, כִּי יַעֲקֹב הָיָה בִּמְקוֹם הַר הַמּוֹרִיָּה אֲשֶׁר הוּכַן מִקֶּדֶם לִבְנוֹת עָלָיו בֵּית הַמִּקְדָּשׁ, עַל כֵּן הֶרְאָה לוֹ ה׳ בְּמַרְאָה זוֹ תַּבְנִית שְׁלֹשָׁה עוֹלָמוֹת וְצִיּוּרָם לְרַמֵּז שֶׁלֶּעָתִיד יִבָּנֶה כָּאן הַבַּיִת הַמִּקְדָּשׁ עַל תַּבְנִית צִיּוּר שְׁלֹשָׁה עוֹלָמוֹת אֵלּוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And he dreamed, and behold a ladder set up on the earth, etc.”** The Rav HaMoreh [Maimonides] wrote that the Holy One, Blessed be He, explained to Jacob the order of the chain of levels of the three worlds. For in saying *set up on the earth*, this refers to the lower world; *and its top reached to heaven* refers to the middle world; *and behold the angels of God ascending and descending on it* refers to the world of angels. *And behold, the Lord stood above it* indicates that the Blessed One is high above all heights and rules over all. The Abarbanel challenged his words, saying that this vision to Jacob does not fit with either the timing or the location. And I say to resolve the words of the Moreh that this vision is neither out of its time nor out of its place. For it is known what the ancients wrote, and so you will find in the Akeidah and in Rabbeinu Bachya, and so wrote the Abarbanel himself, that even the gentile scholars agreed on this: that the three parts of the Tabernacle correspond to these three worlds, as you will find all explained well in the books of the great scholars we mentioned. And according to this representation, this is certainly its proper place, for Jacob was at the site of Mount Moriah, which was prepared from ancient times for the building of the Holy Temple. Therefore, God showed him in this vision the structure of the three worlds and their representation, hinting that in the future, the Holy Temple would be built here according to the pattern of these three worlds.


###### Kli Yakar on Genesis 28:12:2
[Kli Yakar on Genesis 28:12:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:12:2)

דָּבָר אַחֵר לְכָךְ הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא תַּבְנִית כָּל הָעוֹלָמוֹת, לְהוֹרוֹת שֶׁמְּקוֹרָם מִמָּקוֹם זֶה שֶׁנִּקְרָא אֶבֶן שְׁתִיָּה, כִּי מִשָּׁם הוּשְׁתַּת הָעוֹלָם. דָּבָר אַחֵר, לְפִי שֶׁמִּשָּׁם יוֹצָא הַשֶּׁפַע לְכָל הָעוֹלָמוֹת, כִּי הַתַּחְתּוֹנִים מוֹסִיפִין כֹּחַ בִּגְבוּרָה שֶׁל מַעְלָה כִּבְיָכוֹל, וְעַל כֵּן מַלְאֲכֵי אֱלֹהִים עוֹלִים תְּחִלָּה, כִּי מִשָּׁם יִשְׁאֲבוּן מֵי הַשֶּׁפַע מִמַּעְיְנֵי הַיְשׁוּעָה, וְאַחַר כָּךְ יוֹרְדִים לְהַשְׁפִּיעַ מִלְּמַעְלָה לְמַטָּה. וְסוֹד זֶה רָמוּז בְּדִבְרֵי רַשִׁ״י בְּשִׁיר הַשִּׁירִים בְּפָסוּק ״מַה יָּפוּ פְעָמַיִךְ״ (שיר השירים ז, ב), שֶׁיִּשְׂרָאֵל מְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא מִלְּמַעְלָה לְמַטָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹנֶה קִלּוּסָם מִלְּמַטָּה לְמַעְלָה, כְּדֶרֶךְ שֶׁהִתְחִיל כָּאן בְּסֻלָּם ״מֻצָּב אַרְצָה״ מִלְּמַטָּה לְמַעְלָה, ״וּכְבוֹד אֱלֹהִים הַסְתֵּר דָּבָר״ (משלי כה, ב). וְתָמֵהַּ אֲנִי עַל מַהֲרִ״י אַבְּרָבַנְאֵל שֶׁכָּתַב שֶׁאֵין מַרְאָה זוֹ מְקוֹמָהּ כָּאן, וְכָל שֶׁכֵּן לְדִבְרֵי הַמִּדְרָשׁ (בראשית רבה סח, יב) הָאוֹמֵר ״וְהִנֵּה סֻלָּם״ זֶה כֶּבֶשׁ, ״מֻצָּב אַרְצָה״ זֶה מִזְבֵּחַ כוּ׳. אַתָּה הָרְאֵתָ לְדַעַת כּוּלָּם כִּי עִנְיַן הַסֻּלָּם מוֹרֶה עַל הַמִּקְדָּשׁ אֲשֶׁר הָיָה בּוֹ יַעֲקֹב בְּלִינָה זוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another interpretation:** For this reason, the Holy One, Blessed be He, showed him [Jacob] the structure of all the worlds, to indicate that their source is from this place which is called the Foundation Stone [Even Shetiyyah], because from there the world was founded. Another explanation is that from there, divine abundance flows to all worlds, because the lower beings add strength to the power above, as it were. Therefore, *the angels of God ascend* first, because from there they draw the waters of divine abundance from the springs of salvation, and afterward they descend to channel [this abundance] from above to below. This secret is alluded to in Rashi’s commentary on Song of Songs, on the verse *How beautiful are your steps* (Song of Songs 7:2), where Israel praises the Holy One, Blessed be He, from above to below, while the Holy One, Blessed be He, counts their praises from below to above, just as He began here with the ladder set on the ground, from below to above — and the glory of God is to conceal a matter. I am puzzled by Rabbi Isaac Abarbanel who wrote that this vision is not appropriately placed here, and all the more so according to the Midrash (Genesis Rabbah 68:12) which says that *behold a ladder* refers to the [Temple’s] ramp, *set on the ground* refers to the altar, etc. You have been shown to know that all of them [agree] that the matter of the ladder indicates the Temple, where Jacob was on that night.


###### Kli Yakar on Genesis 28:12:3
[Kli Yakar on Genesis 28:12:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:12:3)

וְעוֹד כִּי בְּבֵית הַמִּקְדָּשׁ, שָׁם יָשְׁבוּ עַל כִּסְאוֹת הַסַּנְהֶדְרִין אֲשֶׁר מִשָּׁם תֵּצֵא תּוֹרָה, וְהַחָכְמָה הַקְּנוּיָה לְאָדָם עַל יְדֵי מַדְרֵגוֹת חֲלוּקוֹת, כִּי מִתְּחִלָּה צָרִיךְ הַחוֹקֵר אַחַר הַמּוּשְׂכָּלוֹת לְהַכִּיר בְּמַהוּת נִמְצָאֵי מַטָּה, וְזֶהוּ ״סֻלָּם מֻצָּב אַרְצָה״ (בראשית כח:יב). וּמִשָּׁם יַעֲלֶה לְמַדְרֵגָה גְּדוֹלָה מִזּוֹ, וְהוּא לְהַכִּיר בְּמַהוּת הַנִּמְצָאִים שֶׁבָּעוֹלָם הַתִּיכוֹן בְּמַהֲלַךְ הַגַּלְגַּלִּים וּתְנוּעָתָם, וְזֶהוּ שֶׁאָמַר ״וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה״ (בראשית כח:יב). וּמִשָּׁם יַעֲלֶה לְהָבִין בְּמַהוּת הַשְּׂכָלִים הַנִּבְדָּלִים שֶׁבָּעוֹלָם הָעֶלְיוֹן. וְזֶהוּ שֶׁאָמַר ״וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ״ (בראשית כח:יב), וְהִזְכִּיר עוֹלִים וְיוֹרְדִים כִּי הֵם אַרְבַּע מַחֲנוֹת שְׁכִינָה, כִּדְמַסִּיק בָּרְקָנַטִי פָּרָשַׁת בָּלָק: אוּרִיאֵל שַׂר אֲוִיר, מִיכָאֵל שַׂר מַיִם, רְפָאֵל שַׂר עָפָר, גַּבְרִיאֵל שַׂר אֵשׁ. וְיָדוּעַ שֶׁבְּטֶבַע הַמַּיִם וְהֶעָפָר לֵירֵד, וְטֶבַע הָאֲוִיר וְהָאֵשׁ לַעֲלוֹת, עַל כֵּן הִזְכִּיר עוֹלִים שְׁנַיִם וְיוֹרְדִים שְׁנַיִם. וּמִשָּׁם יַעֲלֶה לְהַשִּׂיג בִּמְצִיאוּת הָאֵל יִתְבָּרַךְ, זֶהוּ שֶׁאָמַר ״וְהִנֵּה ה׳ נִצָּב עָלָיו״ (בראשית כח:יג). וּלְכָל דֵּעוֹת אֵלּוּ מַרְאָה זוֹ הוּא לְפִי הַמָּקוֹם. אָמְנָם כְּפִי הַזְּמַן הוּא, לְפִי שֶׁיַּעֲקֹב בָּרַח מֵעֵשָׂו וּמוֹרָא יַעֲלֶה עַל רֹאשׁוֹ שֶׁלֹּא יִפְגְּעֵהוּ בַּחֶרֶב, עַל כֵּן מִן הַשָּׁמַיִם יְעַכְּבוּהוּ לְהִתְפַּלֵּל בַּמָּקוֹם שֶׁהִתְפַּלְּלוּ אֲבוֹתָיו, כִּי הַמִּקְדָּשׁ בֵּית תְּפִלָּה יִקָּרֵא, וּכְבָר הוּתְנָה שֶׁכָּל זְמַן שֶׁיַּעֲקֹב מְצַפְצֵף בְּקוֹלוֹ אֵין יְדֵי עֵשָׂו שׁוֹלְטוֹת בּוֹ. וְעוֹד שֶׁבֵּית הַמִּקְדָּשׁ הַפְכּוֹ שֶׁל עֵשָׂו, כִּי עֵשָׂו אֻמָּנוּתוֹ לֹטֵשׁ חֹרֵשׁ נְחוֹשֶׁת וּבַרְזֶל לַעֲשׂוֹת מִמֶּנּוּ הַחֶרֶב, וּבַמִּקְדָּשׁ כְּתִיב (מלכים א ו:ז) ״כָּל כְּלִי בַרְזֶל לֹא נִשְׁמַע״, וּכְתִיב (דברים כז:ה) ״לֹא תָנִיף עֲלֵיהֶם בַּרְזֶל״ וְגוֹ׳, עַל כֵּן הֶרְאוּ לְיַעֲקֹב מְקוֹם הַמִּקְדָּשׁ לוֹמַר שֶׁבִּזְכוּתוֹ יִנָּצֵל מִכְּלֵי בַּרְזֶל, כְּמוֹ שֶׁאָמַר ״וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ״ (בראשית כח:טו).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Furthermore, regarding the Holy Temple,** there sat the Sanhedrin on their seats, from where Torah would emerge. The wisdom acquired by a person [comes] through distinct levels, for initially one who investigates intellectual matters must recognize the nature of earthly existence — this is [symbolized by] *the ladder set on the earth*. From there, one ascends to a greater level, which is recognizing the nature of entities in the middle world regarding the movement of celestial spheres and their motions — this is what it means when it says *its top reached the heavens*. From there, one ascends to understand the nature of the separate intelligences in the upper world. This is what it means when it says *angels of God ascending and descending on it*. It mentions *ascending and descending* because these represent the four camps of the Divine Presence, as explained in Recanati’s commentary on Parshat Balak: Uriel is minister of air, Michael is minister of water, Raphael is minister of earth, and Gabriel is minister of fire. It is known that water and earth naturally descend, while air and fire naturally ascend. Therefore, it mentions two ascending and two descending. From there, one ascends to grasp the existence of the blessed God — this is what it means when it says *behold, God was standing over him*. According to all these interpretations, this vision relates to the place. However, regarding the temporal aspect, since Jacob was fleeing from Esau and fear arose in his mind that [Esau] might confront him with the sword, therefore from heaven they delayed him to pray in the place where his forefathers had prayed, for the Temple is called a house of prayer. It had already been established that as long as Jacob’s voice resonates [in prayer/study], the hands of Esau have no power over him. Furthermore, the Holy Temple is the opposite of Esau, for Esau’s craft was forging copper and iron to make swords, while regarding the Temple it is written *no iron tool was heard* (1 Kings 6:7), and it is written *you shall not lift up any iron upon them* (Deuteronomy 27:5). Therefore, they showed Jacob the place of the Temple to say that in its merit he would be saved from iron weapons, as it says *Behold, I am with you and will protect you wherever you go*.


###### Kli Yakar on Genesis 28:12:4
[Kli Yakar on Genesis 28:12:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:12:4)

וּלְדַעַת רז״ל (בראשית רבה ס׳ ט״ז) הָיָה הַסֻּלָּם מֻצָּב בִּבְאֵר שֶׁבַע, וְסוֹף הַסֻּלָּם בְּבֵית אֵל, וְאֶמְצַע שִׁפּוּעוֹ כְּנֶגֶד בֵּית הַמִּקְדָּשׁ, הַיְינוּ לְהוֹרוֹת שֶׁהַמִּקְדָּשׁ הוּא הָאֶמְצָעִי הַמְחַבֵּר שְׁנֵי הַקְּצָווֹת הָעֶלְיוֹנִים אֲשֶׁר רֹאשָׁם בַּשָּׁמַיְמָה וְתַחְתּוֹנִים מֻצָּבִים אַרְצָה, כִּי שָׁם מָדוֹר לַשְּׁכִינָה עִם הַתַּחְתּוֹנִים, כְּמוֹ שֶׁכָּתוּב (שמות כ״ה:ח׳) ״וְשָׁכַנְתִּי בְּתוֹכָם״. הַיְינוּ בְּתוֹךְ הַמָּקוֹם הָעוֹמֵד בָּאֶמְצַע כְּדֵי לְחַבֵּר הַקְּצָווֹת, וְהָיוּ לַאֲחָדִים בָּאָרֶץ. וְיֵשׁ אוֹמְרִים שֶׁעִנְיַן הַסּוּלָּם הוּא לְהוֹרוֹת כִּי ה׳ נִצָּב עָלָיו, עַל יַעֲקֹב, וְעָשָׂה לוֹ הַשֵּׁם יִתְבָּרַךְ מָדוֹר בַּתַּחְתּוֹנִים עִם כָּל מַלְאָכָיו עוֹשֵׂי רְצוֹנוֹ. עַל כֵּן נֶאֱמַר תְּחִלָּה ״עֹלִים״ וְאַחַר כָּךְ ״יֹרְדִים״, לְפִי שֶׁדִּירָתָם לְמַטָּה בַּתַּחְתּוֹנִים. וּבַסֻּלָּם נֶאֱמַר ״מֻצָּב אַרְצָה״ וְלֹא נֶאֱמַר ״מֻצָּב בָּאָרֶץ״, אֶלָּא וַדַּאי שֶׁרַגְלֵי הַסֻּלָּם בַּשָּׁמַיִם וּמַגִּיעַ עַד לָאָרֶץ, לְכָךְ נֶאֱמַר ״אַרְצָה״ כְּמוֹ ״לָאָרֶץ״. וּמַה שֶּׁכָּתוּב ״וְרֹאשׁוֹ מַגִּיעַ״, כָּל קָצֶה נִקְרָא ״רֹאשׁ״, וְהוֹרָה שֶׁעַל יְדֵי יַעֲקֹב הָעוֹלָם הָפוּךְ, וְכָל מְבַקֵּשׁ ה׳ יֵרֵד לְמַטָּה, כִּי שָׁם ה׳ נִצָּב עָלָיו.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**According to our Sages of blessed memory (Bereishit Rabbah 60:16),** the ladder was positioned in Beer-sheva, with its end at Beit El, and the middle of its slope corresponding to the Temple. This was to indicate that the Temple is the intermediary that connects the two extremes — the upper realms whose top reaches heavenward and the lower realms which are set on earth. For there is where the Divine Presence dwells with the lower beings, as it is written *And I will dwell among them* (Exodus 25:8). That is, within the place that stands in the middle in order to connect the extremes, and they become unified on earth. And some say that the purpose of the ladder was to show that God was standing over him — over Jacob — and the Holy One, blessed be He, made for him a dwelling in the lower realms with all His angels who do His will. Therefore it first says *ascending* and afterwards *descending* because their dwelling is below in the lower realms. And regarding the ladder it says *set toward the earth [artzah]* and not “set on the earth [*ba’aretz*],” which surely means that the feet of the ladder were in heaven and reached down to earth, hence it says *artzah* meaning “toward the earth.” And what it says *and its top reached* — every extremity is called a “top” [*rosh*], and this indicated that through Jacob the world was inverted, and anyone who seeks God should descend below, for there God stands over Him.


###### Kli Yakar on Genesis 28:13:1
[Kli Yakar on Genesis 28:13:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:13:1)

**אֲנִי ה׳ אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק.** מָצִינוּ אֵצֶל מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם שֶׁסָּמוּךְ לְמוֹתוֹ קְרָאוֹ אִישׁ הָאֱלֹהִים (דברים לג א), וְאַחַר מוֹתוֹ מַמָּשׁ הִזְכִּיר בּוֹ הַשֵּׁם הַמְיוּחָד, שֶׁנֶּאֱמַר (דברים לד ה) ״וַיָּמָת מֹשֶׁה עֶבֶד ה׳״. כָּךְ אַבְרָהָם שֶׁכְּבָר מֵת נִתְיַחֵד עָלָיו בַּשֵּׁם הַמְיוּחָד וְאָמַר ״ה׳ אֱלֹהֵי אַבְרָהָם״, אֲבָל יִצְחָק שֶׁלֹּא הָיָה כִּי אִם חָשׁוּב כְּמֵת עַל יְדֵי שֶׁהָיָה סוּמָא וְכָלוּא בַּבַּיִת, וּמִכָּל מָקוֹם לֹא הָיָה מֵת מַמָּשׁ, עַל כֵּן הִזְכִּיר בּוֹ שֵׁם אֱלֹהִים לְבַד, כִּי שֵׁם זֶה מְשֻׁתָּף לַה׳ וְלַבְּרִיּוֹת, כְּמוֹ שֶׁכָּתוּב (שמות ז א) ״רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה״. וּמַה שֶּׁהִזְכִּיר ״אָבִיךָ״ בְּאַבְרָהָם וְלֹא בְּיִצְחָק, אוֹ כְּדֵי לְהוֹצִיא מִלֵּב הָאוֹמְרִים ״מֵאֲבִימֶלֶךְ נִתְעַבְּרָה שָׂרָה״, אוֹ לְהוֹרוֹת שֶׁבְּנֵי בָּנִים הֲרֵי הֵן כְּבָנִים. וּמַה שֶּׁכָּתוּב ״הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ״, קִפֵּל כָּל הָאָרֶץ תַּחְתָּיו, עַיֵּן פֵּרוּשׁ דָּבָר זֶה פָּרָשַׁת בְּרֵאשִׁית בַּפָּסוּק ״אֲשֶׁר לֻקַּח מִשָּׁם״ (בראשית ג כג), לְפִי שֶׁשָּׁם אֶבֶן שְׁתִיָּה וְשָׁם מֶרְכַּז הָעוֹלָם, וְהַשּׁוֹכֵב בַּמָּקוֹם הַהוּא דּוֹמֶה כְּאִלּוּ שׁוֹכֵב עַל כָּל הָאָרֶץ, כִּי מִשָּׁם מִתְפַּשְּׁטִים כָּל הָאַקְלִימִים. לְכָךְ נֶאֱמַר ״וּפָרַצְתָּ יָמָּה״, רוֹצֶה לוֹמַר מִמָּקוֹם זֶה תִּפְרֹץ לְכָל אַרְבַּע רוּחוֹת, כִּי עַל יְדֵי קְנִיַּת מָקוֹם זֶה תִּקְנֶה כָּל אַרְבַּע רוּחוֹת הָעוֹלָם, כִּי מִשָּׁם מְקוֹרָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“I am the Lord, God of Abraham your father and God of Isaac.”** We find regarding Moses our teacher that close to his death he was called *man of God* (Deuteronomy 33:1), and after his actual death the special Name [YHVH] was mentioned, as it is said (ibid 34:5) *And Moses, servant of the Lord, died.* Similarly, Abraham who had already died was designated with the special Name, saying *the Lord, God of Abraham.* However, regarding Isaac who was only considered as if dead because he was blind and confined to his house — but wasn’t actually dead — therefore only the name Elohim [God] was mentioned, as this name is shared between the Lord and creatures, as it is written (Exodus 7:1) *See, I have made you as a god [elohim] to Pharaoh.* And the reason it mentions *your father* regarding Abraham but not regarding Isaac is either to counter those who claim Sarah became pregnant from Abimelech, or to teach that grandchildren are considered like children. And regarding what it says *the land upon which you lie* — He folded all the land beneath him. See the explanation of this matter in Genesis on the verse *from where he was taken* (Genesis 3:23), because there is the Foundation Stone and there is the center of the world, and one who lies in that place is as if lying on all the land, because from there all the climate zones spread out. Therefore it says *and you shall spread out west* — meaning from this place you shall break forth in all four directions, because through acquiring this place you acquire all four directions of the world, as that is their source.


###### Kli Yakar on Genesis 28:14:1
[Kli Yakar on Genesis 28:14:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:14:1)

**וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ.** וְיִפְרְצוּ מִבָּעֵי לֵיהּ לְמֵימַר, רֶמֶז לְמַה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בַּמִּדְרָשׁ (רבה איכה ב ז) כְּשֶׁהָרָעָה בָּאָה אֵין מַרְגִּישׁ בָּהּ כִּי אִם יַעֲקֹב, שֶׁנֶּאֱמַר (איכה ב ג) ״וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה״, וּכְשֶׁהַטּוֹבָה בָּאָה אֵין מַרְגִּישׁ בָּהּ כִּי אִם יַעֲקֹב, שֶׁנֶּאֱמַר (תהלים יד ז) ״בְּשׁוּב ה׳ (אֶת) שְׁבוּת עַמּוֹ יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל״. לְכָךְ נֶאֱמַר ״וּפָרַצְתָּ״, כִּי מִצַּד שֶׁיַּעֲקֹב לְבַדּוֹ מַרְגִּישׁ בְּטוֹבָתָם, לְכָךְ דּוֹמֶה כְּאִלּוּ הוּא הַפּוֹרֵץ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And your descendants shall be like the dust of the earth, and you shall spread out.”** The text should have said “and they shall spread out” [using plural form]. This alludes to what our Sages said in the Midrash (Lamentations Rabbah 2:7): When hardship comes, only Jacob feels it, as it is said *He burned in Jacob like a flaming fire* (Lamentations 2:3). And when good comes, only Jacob feels it, as it is said *When the Lord restores the fortunes of His people, Jacob will rejoice and Israel will be glad* (Psalms 14:7). Therefore it says *and you shall spread out* [in singular form], because since Jacob alone feels their good fortune, it appears as though he alone is the one who spreads out.


###### Kli Yakar on Genesis 28:14:2
[Kli Yakar on Genesis 28:14:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:14:2)

וְעִנְיַן עֲפַר הָאָרֶץ, נִרְאֶה שֶׁעַל גָּלוּת מִצְרַיִם בָּאָה נְבוּאָה זוֹ, כִּי בַּזְּמַן הַהוּא אָמְרוּ רז״ל (סוטה יא:) שֶׁהָיוּ הַמִּצְרִים חוֹרְשִׁים עַל גַּבָּם, שֶׁנֶּאֱמַר (תהלים קכט ג) ״עַל גַּבִּי חָרְשׁוּ חֹרְשִׁים״, וְהָיוּ בָּאִים לְבֵיתָם עֲדָרִים עֲדָרִים כוּ׳. נִמְצָא שֶׁסִּבַּת רִבּוּיָם הָיָה בַּעֲבוּר שֶׁהָיוּ כַּעֲפַר הָאָרֶץ שֶׁחוֹרְשִׁים עַל גַּבָּהּ, כָּךְ חָרְשׁוּ עַל גַּבָּם, וּבְסִבָּה זוֹ יִדְגּוּ לָרֹב בְּקֶרֶב הָאָרֶץ מַמָּשׁ. וְהָיוּ כָּל כָּךְ רַבִּים עַד שֶׁהָיָה בָּהֶם כְּדֵי חֲלוּקָּה לְאַרְבָּעָה דְגָלִים לְכָל רוּחַ, לְכָךְ נֶאֱמַר ״וּפָרַצְתָּ יָמָּה וָקֵדְמָה״ וְגוֹ׳. וּכְמוֹ שֶׁכָּתוּב (במדבר כג י) ״מִי מָנָה עֲפַר יַעֲקֹב וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל״, וְתַרְגּוּמוֹ ״מֵאַרְבַּע מַשְׁרְיָתָא״, לוֹמַר לְךָ שֶׁזָּכוּ לְאַרְבָּעָה דְּגָלִים מִצַּד הֱיוֹת יַעֲקֹב כְּעָפָר זֶה שֶׁהַכֹּל חוֹרְשִׁים עָלֶיהָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Regarding the matter of “the dust of the earth,”** it appears that this prophecy refers to the Egyptian exile. For during that time, our Sages said (Sotah 11b) that the Egyptians would plow on their backs, as it is stated *The plowers plowed upon my back* (Psalms 129:3). And they [the Israelites] would come to their homes in large groups [having multiplied in the field]. Thus, we find that the cause of their multiplication was because they were like the dust of the earth that is plowed upon — so too did [the Egyptians] plow upon their backs. And because of this, they multiplied abundantly within the land itself, and they became so numerous that they were sufficient to be divided into four divisions [flags/camps] in each direction. Therefore it says *and you shall spread out westward and eastward, etc.* And as it is written *Who can count the dust of Jacob, or number the fourth part of Israel?* (Numbers 23:10) Which Onkelos translates as “the four camps,” telling you that they merited the four divisions [flags/camps] because Jacob was like this dust that everyone plows upon.


###### Kli Yakar on Genesis 28:14:3
[Kli Yakar on Genesis 28:14:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:14:3)

דָּבָר אַחֵר, ״וְהָיָה זַרְעֲךָ כַּעֲפַר״ בִּזְכוּת הָעִנּוּי שֶׁיִּהְיוּ כְּעָפָר זֶה שֶׁהַכֹּל דָּשִׁים עָלֶיהָ, יִפְרְצוּ וְיִרְבּוּ. כִּי כָל מִי שֶׁהָיָה בְּעִנּוּי ״פֶּן יִרְבֶּה״ הָיָה בִּשְׂכַר ״כֵּן יִרְבֶּה״. דָּבָר אַחֵר, בִּזְכוּת הָעֲנָוָה בְּאַבְרָהָם שֶׁאָמַר (בראשית יח כז) ״וְאָנֹכִי עָפָר וָאֵפֶר״, יִזְכּוּ לִפְרֹץ לְכָל אַרְבַּע רוּחוֹת, כְּמוֹ שֶׁכָּתוּב (תהלים לז יא) ״וַעֲנָוִים יִירְשׁוּ אָרֶץ״. דָּבָר אַחֵר, לְפִי שֶׁנֶּאֱמַר בְּשׁוֹמְרֵי שַׁבָּת ״וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ״ (ישעיה נח יד), דְּהַיְינוּ נַחֲלָה בְּלִי מְצָרִים הָאֲמוּרָה כָּאן, לְכָךְ אָמַר שֶׁיִּהְיֶה זַרְעֲךָ כַּעֲפַר הָאָרֶץ. כִּי כְּמוֹ שֶׁהָאָרֶץ צְרִיכָה לִשְׁבֹּת שֶׁנֶּאֱמַר ״וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַה׳״, כָּךְ זַרְעֲךָ יִשְׁבְּתוּ בַּיּוֹם הַשְּׁבִיעִי, וּבִזְכוּת זֶה יִפְרְצוּ יָמָּה וָקֵדְמָה וְגוֹ׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another interpretation:** “And your offspring shall be like the dust” — [this will occur] in merit of their affliction, that they will be like this dust that everyone treads upon, [and through this] they will burst forth and multiply. For all the affliction that was [intended] to prevent increase [“lest they multiply”] resulted instead in reward — “so did they multiply.” Another interpretation: In the merit of Abraham’s humility, who said *I am but dust and ashes* (Genesis 18:27), they will merit to spread out in all four directions, as it is written *And the humble shall inherit the land* (Psalms 37:11). Another interpretation: Since it is said regarding those who observe the Sabbath, *and I will feed you the inheritance of Jacob your father* (Isaiah 58:14), which refers to the inheritance without boundaries mentioned here, therefore He said that your offspring shall be like the dust of the earth. For just as the earth needs to rest, as it is said *and the land shall rest a Sabbath unto the Lord*, so too shall your offspring rest on the seventh day, and in this merit they shall spread westward and eastward, etc.


###### Kli Yakar on Genesis 28:14:4
[Kli Yakar on Genesis 28:14:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:14:4)

**וּפָרַצְתָּ יָמָּה וָקֵדְמָה צָפֹנָה וָנֶגְבָּה.** מַה שֶּׁהִזְכִּיר הָרוּחוֹת הַמַּקְבִּילִין זֶה כְּנֶגֶד זֶה, וְלֹא הִזְכִּירָן כְּסִדְרָן, לְפִי שֶׁאָמְרוּ בַּמִּדְרָש (עיין מדרש תהלים מד ב) אֵין הַתְּשׁוּעָה בָּאָה לְיִשְׂרָאֵל כִּי אִם בִּזְמַן שֶׁהֵם בְּתַכְלִית הַשִּׁפְלוּת, שֶׁנֶּאֱמַר (תהלים מד כו) ״כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ״ וְגוֹ׳, מַה כְּתִיב בַּתְרֵיהּ ״קוּמָה עֶזְרָתָה לָּנוּ״. וְטַעַם שֶׁל דָּבָר, שֶׁכָּל זְמַן שֶׁאֵינָן בְּתַכְלִית הַשִּׁפְלוּת אָז אֵינָן תּוֹלִין בִּטְחוֹנָם בַּה׳ וְחוֹשְׁבִים תַּחְבּוּלוֹת לְהִנָּצֵל מִפַּח יָקוּשׁ עַל יְדֵי תַּחְבּוּלוֹת אֱנוֹשִׁיּוֹת, וְעַל כֵּן רִחַק ה׳ אֶת הָאָדָם וְרַבָּה הָעֲזוּבָה, כִּי לֹא בָּטְחוּ בִּתְשׁוּעַת ה׳. אַךְ כְּשֶׁיִּרְאוּ כִּי אָזְלַת יָד הִשְׁתַּדְּלוּתָם וְאֵין עוֹזֵר וְסוֹמֵךְ, אָז עֵינֵיהֶם נְשׂוּאוֹת אֶל ה׳ לִקְרֹא אֵלָיו בְּעֵת הַצַּר לָהֶם וַה׳ שׁוֹמֵעַ, וּבְאוֹתוֹ זְמַן הַתְּשׁוּעָה בָּאָה דֶּרֶךְ בְּרִיחָה מִן הַקָּצֶה אֶל הַקָּצֶה, דְּהַיְנוּ מִן תַּכְלִית הַשִּׁפְלוּת אֶל תַּכְלִית הַמַּעֲלָה. וּלְפִי שֶׁכְּפִי הַטֶּבַע לֹא יֵאָמֵן כִּי יְסֻפָּר שֶׁיַּעֲלוּ מִשֵּׁפֶל מַצָּבָם אֶל רוּם מְעוֹנָה, עַל כֵּן נֶאֱמַר לְיַעֲקֹב בְּמַרְאָה זוֹ שָׁלֹשׁ מַעֲלוֹת בְּדֶרֶךְ לֹא זוֹ אַף זוֹ. כִּי מִתְּחִלָּה אָמַר ״וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ״, בְּאוֹתוֹ זְמַן שֶׁיִּהְיֶה שָׁחָה לֶעָפָר נַפְשָׁם, בְּאוֹתוֹ זְמַן ״וּפָרַצְתָּ״, רוֹצֶה לוֹמַר יַעֲלֶה הַפּוֹרֵץ לִפְנֵיהֶם לְהַעֲלוֹתָם אֶל גֶּרֶם הַמַּעֲלָה. וְאִם תֹּאמַר, אַף אִם יַעֲלוּ מִן הַשִּׁפְלוּת אֶל אֵיזוֹ מַעֲלָה, מִכָּל מָקוֹם אִי אֶפְשָׁר שֶׁיִּבְרְחוּ מִן הַקָּצֶה אֶל הַקָּצֶה לִהְיוֹת בְּמַדְרֵגָה גְּדוֹלָה, אֶלָּא בְּהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט, כִּנְבוּאַת דָּנִיֵּאל (דניאל יא לד), תַּלְמוּד לוֹמַר ״יָמָּה וָקֵדְמָה״, כִּי שְׁנֵי רוּחוֹת אֵלּוּ מַקְבִּילִין וְהֵם הַפְכִּיִּים, כִּי בַּמִּזְרָח לְעוֹלָם זְרִיחַת הַשֶּׁמֶשׁ וּבַמַּעֲרָב לְעוֹלָם שְׁקִיעָתָהּ. וְאַחַר שֶׁבִּזְמַן שֶׁיִּהְיֶה הֶעֱרֵב שִׁמְשָׁן שֶׁל יִשְׂרָאֵל, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״וְלָעֶרֶב יְחַלֵּק שָׁלָל״ (בראשית מט כז), בְּאוֹתוֹ זְמַן שְׁקִיעָה יִבְרְחוּ לַקָּצֶה שֶׁכְּנֶגְדּוֹ לִהְיוֹת כִּסְאָם כַּשֶּׁמֶשׁ נֶגְדּוֹ יִתְבָּרַךְ. וְאִם תֹּאמַר שֶׁזֶּה יִהְיֶה דַּוְקָא אִם יִהְיוּ כְּרוּחַ מַעֲרָבִי, שֶׁאַף אִם הַשֶּׁמֶשׁ שׁוֹקַעַת שָׁם, מִכָּל מָקוֹם יֵשׁ לָהּ גַּם זְרִיחָה בְּאוֹתוֹ רוּחַ קְצָת, כָּךְ יִשְׂרָאֵל בִּזְמַן שֶׁיִּהְיֶה לָהֶם זְרִיחָה מְעַט מִשָּׁם יַעֲלוּ לִהְיוֹת כְּרוּחַ מִזְרָחִי, כִּי גַּם שָׁם אֵין הַשֶּׁמֶשׁ זוֹרַחַת לְעוֹלָם כְּמוֹ בִּתְקוּפַת טֵבֵת, כָּךְ לֹא תַּתְמִיד שְׂרָרָתָם. תַּלְמוּד לוֹמַר ״צָפֹנָה וָנֶגְבָּה״, כִּי אַף אִם יִהְיוּ כְּרוּחַ צְפוֹנִי זֶה שֶׁבּוֹ ״צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ״ (ישעיהו ה ל) וְאֵין בּוֹ אוֹרָה כְּלָל, כָּךְ יִהְיוּ יִשְׂרָאֵל נֶעְדְּרֵי הָאוֹרָה לְגַמְרֵי, מִשָּׁם יַעֲלוּ אֶל הַקָּצֶה הָאַחֲרוֹן שֶׁכְּנֶגְדּוֹ לִהְיוֹת כְּרוּחַ דְּרוֹמִי זֶה שֶׁנִּקְרָא כֵּן עַל שֵׁם ״דָּר רוּם״, כִּי לְעוֹלָם הַשֶּׁמֶשׁ זוֹרֵחַ הוּא שָׁם וְדָר בְּרוּמוֹ, כָּךְ תַּתְמִיד זְרִיחַת שִׁמְשָׁן שֶׁל יִשְׂרָאֵל לְעוֹלָם, כְּמוֹ שֶׁכָּתוּב (ישעיהו ס כ) ״לֹא יָבוֹא עוֹד שִׁמְשֵׁךְ״, וְיָדוּרוּ לְעוֹלָם בְּרוּמוֹ שֶׁל עוֹלָם. וְזֶה הַבְטָחָה עַל הַגְּאֻלָּה הָאַחֲרוֹנָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And you shall spread out westward, eastward, northward, and southward.”** The reason it mentions the opposing directions facing each other, rather than listing them in order, is because it is said in the Midrash (see Midrash Tehillim 44:2) that salvation comes to Israel only when they are at their lowest point, as it is said (Psalms 44:26) *For our soul is bowed down to the dust*, and what is written after it? *Arise for our help.* The reason for this is that as long as they are not at their lowest point, they do not place their trust in God and instead devise human strategies to escape from snares. Therefore, God distances man from Himself and abandonment increases, because they did not trust in God’s salvation. But when they see that their efforts have failed and there is no helper or supporter, then their eyes are lifted to God to call upon Him in their time of distress, and God listens. At that time, salvation comes through an escape from one extreme to the other — from the depths of lowliness to the heights of elevation. Since naturally it would be unbelievable to tell that they would rise from their low state to the highest heights, therefore Jacob was shown in this vision three levels in succession in terms of impressiveness. First it was said *your offspring shall be like the dust of the earth* — at that time when their soul will be bowed to the dust, at that time *you shall spread out* — meaning the one who breaks through will rise before them to elevate them to the height of greatness. And if you would say that even if they rise from lowliness to some height, it’s impossible to jump from one extreme to the other to reach such a great level, rather when they stumble they will receive a little help, as in Daniel’s prophecy (11:34) — therefore it says *westward and eastward*. These two directions are opposite and contradictory, for in the east the sun always rises and in the west it always sets. And after the time when Israel’s sun will set, as Rashi explained on the verse *and in the evening he divides spoil* (Genesis 49:27), at that time of setting they will flee to the opposite extreme, to have their throne like the sun before Him. And if you would say this will only happen if they are like the western direction where even though the sun sets there, it still has some rising in that direction — so too Israel when they have a little rising they will ascend to be like the eastern direction, for even there the sun doesn’t always shine as in the winter solstice, so too their authority will not be permanent. Therefore it says *northward and southward* — for even if they will be like the northern direction where *it is cold and dark in its clouds* (Isaiah 5:30) and has no light at all, so too Israel will be completely devoid of light — from there they will rise to the opposite extreme to be like the southern [*dromi*] direction, which is called so because it “dwells high [dar rum]” for the sun always shines there and dwells in its heights. So too will Israel’s sun shine permanently, as it is written (Isaiah 60:20) *Your sun shall no longer set*, and they will forever dwell in the heights of the world. This is a promise about the final redemption.


###### Kli Yakar on Genesis 28:16:1
[Kli Yakar on Genesis 28:16:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:16:1)

**אָכֵן יֵשׁ ה׳ בַּמָּקוֹם הַזֶּה וְגוֹ׳.** הִזְכִּיר שָׁלֹשׁ פְּעָמִים לְשׁוֹן מָקוֹם כְּנֶגֶד שְׁלֹשָׁה מִקְדָּשִׁים. כְּנֶגֶד מִקְדָּש רִאשׁוֹן שֶׁשָּׁרְתָה שָׁם הַשְּׁכִינָה וְאַף עַל פִּי כֵן לֹא יָדְעוּ אֶת ה׳, כִּי אַחַר גִּלּוּלֵיהֶם לִבָּם הָלַךְ, אָמַר כָּאן ״אָכֵן יֵשׁ ה׳ בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי״. כְּנֶגֶד בַּיִת שֵׁנִי נֶאֱמַר ״מַה נּוֹרָא הַמָּקוֹם הַזֶּה, אֵין זֶה כִּי אִם בֵּית אֱלֹהִים״, כִּי יָדוּעַ שֶׁבְּבַיִת שֵׁנִי הָיָה מוֹרָא מִקְדָּש עַל כָּל הָעַמִּים, כִּי אֲפִלּוּ אֲלֶכְּסַנְדְּרוֹס מוֹקְדוֹן הָיָה מִתְיָרֵא לִשְׁלֹחַ בּוֹ יָד, וְהָיָה קָם עַל רַגְלָיו מִפְּנֵי שִׁמְעוֹן הַצַּדִּיק, אַף עַל פִּי שֶׁחָסְרוּ בּוֹ חֲמִשָּׁה דְּבָרִים עִקָּרִיִּים: הַשְּׁכִינָה, וְהַנְּבוּאָה, וְאָרוֹן, וְאוּרִים וְתֻמִּים, וְאֵשׁ מִן הַשָּׁמַיִם, וְלֹא נִשְׁאַר בּוֹ כִּי אִם הַשֵּׁם שֶׁנִּקְרָא בֵּית אֱלֹהִים. עַל זֶה אָמַר כָּאן ״אֵין זֶה כִּי אִם בֵּית אֱלֹהִים״, כִּי בְּבַיִת רִאשׁוֹן נִרְאֶה לָהֶם ה׳ עַיִן בְּעַיִן, עַד אֲשֶׁר הָיוּ מַרְאִין עַל כְּבוֹדוֹ יִתְבָּרַךְ לֵאמֹר ״זֶה אֵלִי וְאַנְוֵהוּ״ (שמות טו:ב), ״הִנֵּה אֱלֹהֵינוּ זֶה״ (ישעיהו כה:ט). אֲבָל בְּבַיִת שֵׁנִי ״אֵין זֶה״, וְלֹא נִשְׁאַר בּוֹ כִּי אִם הַשֵּׁם שֶׁהוּא בֵּית אֱלֹהִים. כְּנֶגֶד בַּיִת שְׁלִישִׁי אָמַר ״וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל, וְאוּלָם לוּז שֵׁם הָעִיר לָרִאשֹׁנָה״, כְּאִלּוּ לֹא נֶעֱקַר מִמֶּנּוּ שֵׁם לוּז אַחַר שֶׁנֶּחֱרַב לְאַחַר בִּנְיָנוֹ. אֲבָל לֶעָתִיד יִהְיֶה בִּנְיָנוֹ נִצְחִי, כִּי קְרִיאַת הַשֵּׁם מוֹרֶה עַל הַקִּיּוּם הַנִּצְחִי, ״וְזֶה שְּׁמוֹ לְעוֹלָם״ (שמות ג:טו), וּכְמוֹ שֶׁנֶּאֱמַר (יחזקאל מח:לה) ״וְשֵׁם הָעִיר מִיּוֹם ה׳ שָׁמָּה״. פֵּרֵשׁ הָרַדַ״ק שֶׁרוֹצֶה לוֹמַר שֶׁלְּעוֹלָם לֹא יָסוּר שְׁמוֹ יִתְבָּרַךְ מִתּוֹכָהּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Indeed, the Lord is in this place, etc.”** The text mentions the word “place” [*makom*] three times, corresponding to the three Temples. Regarding the First Temple, where the Divine Presence dwelt, yet they did not know God because their hearts followed after their idols, it says here *Indeed the Lord is in this place, and I did not know.* Regarding the Second Temple, it states *How awesome is this place; this is none other than the house of God,* for it is known that during the Second Temple period, there was awe of the Temple among all nations. Even Alexander the Great was afraid to raise his hand against it and would stand up in the presence of Simon the Righteous. This was despite lacking five fundamental elements: the Divine Presence, prophecy, the Ark, the Urim and Thummim, and the heavenly fire. All that remained was its designation as the “house of God,” which is why it states here *this is none other than the house of God.* For in the First Temple, God appeared to them eye to eye, to the extent that they could point to His glory saying *This is my God and I will glorify Him,* *This is our God,* but in the Second Temple, this direct revelation was absent and only the name remained — that it was the house of God. Regarding the Third Temple, it states *And he called the name of that place Beth El, but Luz was the city’s name originally.* It’s as if the name Luz was not completely uprooted even after its destruction following its construction. However, in the future, its construction will be eternal, for the naming indicates eternal existence, and this will be its name forever, as it is said *and the name of the city from that day shall be ‘God is there’* (Ezekiel 48:35). Radak explained that this means God’s name will never depart from within it.


###### Kli Yakar on Genesis 28:16:2
[Kli Yakar on Genesis 28:16:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:16:2)

וְכֵן בִּתְחִלַּת הַפָּרָשָׁה שָׁלֹשׁ פְּעָמִים לְשׁוֹן מָקוֹם, כְּנֶגֶד בַּיִת רִאשׁוֹן אָמַר, ״וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשָּׁמֶשׁ״, יַעַן כִּי לֹא אָרְכוּ לָהֶם שָׁם הַיָּמִים כִּי אִם כְּשִׁעוּר לִינָה אַחַת, זֶה שִׁבְתָּם הַבַּיִת מְעָט, רֶמֶז לְקוֹצֶר זְמַן עֲמִידַת הַבַּיִת בִּקְדֻשָּׁתוֹ, עַד כִּי בָא הַשֶּׁמֶשׁ, כִּי ״שֶׁמֶשׁ וְיָרֵחַ אָסְפוּ נָגְהָם״ (יואל ב, י), וּלְמַעְלָה בֵּאַרְנוּ עִנְיַן שְׁקִיעָתוֹ שְׁתֵּי שָׁעוֹת קֹדֶם זְמַנָּהּ, רֶמֶז לִשְׁקִיעַת שִׁמְשָׁן שֶׁל יִשְׂרָאֵל שְׁתֵּי שָׁנִים קֹדֶם הַזְּמַן הַקָּצוּב. כְּנֶגֶד בַּיִת שֵׁנִי אָמַר, ״וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם״, כִּי כֵן נֶאֱמַר בְּבִנְיַן בַּיִת שֵׁנִי ״וְהוֹצִיא אֶת הָאֶבֶן הָרֹאשָׁה״ וְגוֹ׳ (זכריה ד, ז), וּמֵאַבְנֵי וְלֹא כָּל אַבְנֵי, כִּי חָסְרוּ אַבְנֵי הַלּוּחוֹת וְאַבְנֵי אוּרִים וְתֻמִּים. כְּנֶגֶד בַּיִת הַשְּׁלִישִׁי אָמַר, ״וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא״, כִּי כַּאֲשֶׁר רָאָה הַבַּיִת הַשְּׁלִישִׁי בְּבִנְיָנוֹ וְנִצְחִיּוּתוֹ, אָז שָׁכַב וְעָרְבָה שְׁנָתוֹ, לֵאמֹר ״זֹאת מְנוּחָתִי עֲדֵי עַד״, לְאַפּוֹקֵי בִּשְׁנֵי בָּתִּים רִאשׁוֹנִים לֹא נָחוּ מֵאוֹיְבֵיהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
And similarly at the beginning of the passage, the word “place” appears three times, corresponding to the three Temples. Regarding the First Temple, it states “he encountered the place and lodged there because the sun had set” - since their days there were not lengthy but rather like a single overnight stay. Their short dwelling in the House alludes to the brief duration of the Temple’s sanctified existence, until “the sun set” - as “the sun and moon withdrew their light” (Joel 2:10). And we explained above regarding its setting two hours before its time, alluding to the setting of Israel’s sun two years before the appointed time. Regarding the Second Temple, it states “he took from the stones of the place,” as it is similarly stated regarding the building of the Second Temple, “And he shall bring forth the headstone” (Zechariah 4:7). It says “from the stones” and not “all the stones,” because the stones of the Tablets and the stones of the Urim and Thummim were missing. Regarding the Third Temple, it states “and he lay down in that place,” for when he saw the Third Temple in its construction and its eternality, then he lay down and his sleep was sweet, saying “This is my resting place forever,” excluding the first two Temples where they had no rest from their enemies.


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

**אִם יִהְיֶה אֱלֹהִים עִמָּדִי וְגוֹ׳.** חָלִילָה לוֹמַר שֶׁהָיָה יַעֲקֹב מְסֻפָּק בְּהַבְטָחַת הַשֵּׁם יִתְבָּרַךְ, כִּי כְּבָר אָמַר לוֹ הָאֱלֹהִים ״וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ״ (בראשית כח:טו). אֶלָּא בֵּאוּר הָעִנְיָן הוּא שֶׁיַּעֲקֹב לֹא בִּקֵּשׁ כְּלָל עַל שְׁמִירַת הַגּוּף, שֶׁכְּבָר הֻבְטַח בּוֹ, אֶלָּא בִּקֵּשׁ עַכְשָׁיו עַל שְׁמִירַת הַנֶּפֶשׁ מִן הַחֵטְא. וְהָעֵד עַל זֶה כִּי בְּהַבְטָחַת הַשֵּׁם יִתְבָּרַךְ נֶאֱמַר ״וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ״, וְיַעֲקֹב אָמַר ״וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ״, וְהָיָה לוֹ לוֹמַר ״וּשְׁמָרַנִי בְּכֹל אֲשֶׁר אֵלֵךְ״. גַּם מִלַּת ״אָנֹכִי״ מְיֻתֶּרֶת לְגַמְרֵי. הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר ״וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה״ (בראשית כח:טו), תָּלָה הַהֲשָׁבָה בַּשֵּׁם יִתְבָּרַךְ, וְיַעֲקֹב אָמַר ״וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי״ (בראשית כח:כא), תָּלָה הַהֲשָׁבָה בְּעַצְמוֹ. הַשֵּׁם יִתְבָּרַךְ אָמַר ״אֶל הָאֲדָמָה״, וְיַעֲקֹב אָמַר ״אֶל בֵּית אָבִי״. מִכָּל הַשִּׁנּוּיִים הָאֵלּוּ נוּכַל לִלְמֹד שֶׁיַּעֲקֹב לֹא בִּקֵּשׁ כִּי אִם עַל שְׁמִירַת הַנֶּפֶשׁ מִן הַחֵטְא, כִּי זֶה דָּבָר הַתָּלוּי בִּבְחִירָתוֹ שֶׁל אָדָם וְצָרִיךְ גַּם עֵזֶר אֱלֹהִי, שֶׁכֵּן הִתְפַּלֵּל דָּוִד וְאָמַר (תהלים קיט לז) ״הַעֲבֵר עֵינַי מֵרְאוֹת שָׁוְא״. לְכָךְ הִזְכִּיר בִּשְׁמִירַת הַגּוּף ״וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ״, הִזְכִּיר לְשׁוֹן ״כֹּל״, כִּי כָל הַדְּרָכִים בְּחֶזְקַת סַכָּנָה וַהֲלִיכָתוֹ בִּדְרָכִים רַבִּים. אָמְנָם הַדֶּרֶךְ הַטּוֹב אֵינוֹ כִּי אִם אֶחָד, עַל כֵּן אָמַר ״וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה״, כְּמַרְאֶה בְּאֶצְבַּע אֶל אֵיזוֹ דֶּרֶךְ מְיוּחָד אֲשֶׁר יֹאמַר עָלָיו כִּי הוּא זֶה, וְהוּא דֶּרֶךְ ה׳ בְּתוֹרָה וּמִצְווֹת. כִּי כְּבָר אָמַר ״אָכֵן יֵשׁ ה׳ בַּמָּקוֹם הַזֶּה״ (בראשית כח:טז), כִּי מִשָּׁם תֵּצֵא תּוֹרָה, עַל כֵּן אָמַר ״הַזֶּה״ כְּמַרְאֶה בְּאֶצְבַּע עַל דָּבָר שֶׁהוּא לְפָנָיו, וְהוּא בֵּית אֱלֹהִים אֲשֶׁר מִמֶּנּוּ דּוֹרְכִים דֶּרֶךְ סְלוּלָה לָלֶכֶת בְּדַרְכֵי הַשֵּׁם יִתְבָּרַךְ. וּלְפִי שֶׁהַהֲלִיכָה בְּדֶרֶךְ הַתּוֹרָה תָּלוּי בִּבְחִירָתוֹ שֶׁל אָדָם, עַל כֵּן הוֹסִיף מִלַּת ״אָנֹכִי״, וְאָמַר ״אֲשֶׁר אָנֹכִי הוֹלֵךְ״, כִּי בִּי תָּלוּי הַדָּבָר בְּצֵרוּף הָעֵזֶר הָאֱלֹהִי אֲשֶׁר עָלָיו אָמַר ״וּשְׁמָרַנִי״. וּלְכָךְ אָמַר ״וְשַׁבְתִּי בְשָׁלוֹם״, שָׁלֵם מִן הַחֵטְא, וְתָלָה הַהֲשָׁבָה בְּעַצְמוֹ כִּי הַדָּבָר תָּלוּי בִּבְחִירָתוֹ כָּאָמוּר. וּבְעִנְיַן שְׁמִירַת הַגּוּף אָמַר ״וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה״, כִּי אֶרֶץ יִשְׂרָאֵל עֵינֵי ה׳ דּוֹרֵשׁ בָּהּ תָּמִיד (דברים יא:יב), עַל כֵּן בְּיוֹתֵר הוּא צָרִיךְ שְׁמִירָה בְּחוּצָה לָאָרֶץ מִבָּאָרֶץ, לְפִיכָךְ לֹא הֻצְרַךְ הַבְטָחָה כִּי אִם שֶׁיְּשִׁיבוֹ אֶל הָאֲדָמָה לְאֶרֶץ יִשְׂרָאֵל, וּכְבוֹאוֹ אֶל הָאֲדָמָה הֲרֵי הוּא נִשְׁמָר מֵאֵלָיו. אֲבָל בְּעִנְיַן הַשְּׁמִירָה מִן הַחֵטְא, שֶׁלֹּא יִלְמַד מִדַּרְכֵי לָבָן, וְלָאו דַּוְקָא לָבָן, שֶׁהֲרֵי אֲפִלּוּ הַכְּנַעֲנִי יוֹשֵׁב הָאָרֶץ לֹא טוֹב עָשָׂה בְּעַמָּיו, וְיֵשׁ לָחוּשׁ שֶׁלֹּא יִלְמֹד גַּם מִדַּרְכֵי הָאֱמֹרִי, עַל כֵּן אָמַר ״אֶל בֵּית אָבִי״, כִּי אָז יִנָּצֵל מֵחֲשָׁשׁ זֶה שֶׁלֹּא יִלְמֹד מִדַּרְכֵי הָרְשָׁעִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“If God will be with me, etc.”** Heaven forbid to suggest that Jacob doubted God’s promise, as God had already said to him *Behold, I am with you and will protect you wherever you go*. Rather, the explanation of the matter is that Jacob wasn’t asking at all about physical protection, which had already been promised to him, but was now asking about protection of the soul from sin. The evidence for this is that in God’s promise it states *I will protect you wherever you go*, while Jacob said *protect me on this path that I am going*, and he should have said “protect me wherever I will go.” Also, the word *anokhi [I]* is entirely superfluous. The Holy One, Blessed be He said *I will return you to the land*, attributing the return to God, while Jacob said *and I will return in peace to my father’s house*, attributing the return to himself. God said *to the land*, while Jacob said *to my father’s house*. From all these differences we can learn that Jacob was only asking for protection of the soul from sin, as this is something dependent on human free will yet also requires divine assistance, as David prayed saying *Turn my eyes away from seeing falsehood* (Psalms 119:37). Therefore, regarding physical protection it mentions *protect you wherever you go*, using the word *all/wherever* because all paths are presumed dangerous and his travels would be many. However, the good path is only one, therefore he said *protect me on this path*, as if pointing with his finger to a specific path about which one would say “this is it,” and this is the path of God in Torah and commandments. For he had already said *Indeed, God is in this place* because from there Torah would emerge, therefore he said *this* as if pointing with his finger to something before him, which is the house of God from which one treads a paved path to walk in God’s ways. And since walking in the path of Torah depends on human free will, therefore he added the word *anokhi* saying *that I am going*, because the matter depends on me in conjunction with divine assistance about which he said *protect me*. Therefore he said *I will return in peace* — complete/whole from sin, and attributed the return to himself because the matter depends on his choice as mentioned. And regarding physical protection He said *I will return you to the land* because the Land of Israel is where God’s eyes constantly seek, therefore one needs more protection outside the Land than in it, therefore he only needed the promise that He would settle him in the Land of Israel, and upon coming to the land he would automatically be protected. But regarding protection from sin, that he should not learn from the ways of Laban — and not only Laban, for even the Canaanites dwelling in the land did not do good among their people, and there was concern he might learn from the ways of the Amorites — therefore he said *to my father’s house*, for then he would be saved from this concern of learning from the ways of the wicked.


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

וְהִטִּיל בֵּין הַדְּבָקִים תְּנַאי, ״וְנָתַן לִי לֶחֶם לֶאֱכוֹל וּבֶגֶד לִלְבּוֹשׁ״, כִּי הַשְּׁמִירָה מִן הַחֵטְא הוּא שֶׁלֹּא יִלְמוֹד מִדַּרְכֵי הָרְשָׁעִים. וְיֵשׁ עוֹד דֶּרֶךְ אַחֵר אֲשֶׁר עַל פִּיו יִהְיֶה כָּל רִיב וְכָל נָגַע, וְהוּא הָעוֹשֶׁר הַמְעַוֵּר עֵינֵי בְּעָלָיו וּמוֹנֵעַ אֶת הָאָדָם מִן הַדֶּרֶךְ הַיָּשָׁר, כִּי לֹא לְחִנָּם בִּקֵּשׁ שְׁלֹמֹה וְאָמַר (משלי ל ח) ״רֵשׁ וָעוֹשֶׁר אַל תִּתֶּן לִי, הַטְרִיפֵנִי לֶחֶם חֻקִּי״. עַל כֵּן אָמַר גַּם יַעֲקֹב שֶׁיִּמְנָעֵהוּ ה׳ מִן זָהָב וְרֹב פְּנִינִים, אֶלָּא יִתֶּן לוֹ לֶחֶם כְּדֵי לֶאֱכוֹל וּבֶגֶד כְּדֵי לִלְבּוֹשׁ, דְּהַיְנוּ הַהֶכְרֵחִי וְלֹא יִתֵּן לוֹ מוֹתָרוֹת. וּבָזֶה מְיֻשָּׁב מַה שֶּׁהִזְכִּיר ״לֶאֱכוֹל״ וְ״לִלְבּוֹשׁ״, כִּי הֲוָה לֵיהּ לְמֵימַר ״וְנָתַן לִי לֶחֶם וּבֶגֶד״, וְכִי סָלְקָא דַּעְתָּךְ שֶׁיִּלְבַּשׁ הַלֶּחֶם וְיֹאכַל הַבֶּגֶד עַד שֶׁהֻצְרַךְ לְפָרֵשׁ ״לֶחֶם לֶאֱכוֹל״? אֶלָּא וַדַּאי שֶׁרָצָה לִשְׁלוֹל בָּזֶה שֶׁלֹּא יִתֶּן לוֹ לֶחֶם יוֹתֵר מִכְּדֵי אֲכִילָתוֹ, וּבֶגֶד יוֹתֵר מִכְּדֵי צָרְכּוֹ, וְיִנָּצֵל מִן הַחֵטְא. עַל כֵּן אָמַר מִיָּד ״וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי״, כִּי בִּתְנַאי זֶה אוּכַל לָשׁוּב בְּשָׁלוֹם, שָׁלֵם מִן הַחֵטְא, כְּמוֹ שֶׁפֵּרַשׁ רַשִׁ״י.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he inserted a condition between these connected matters:** *And give me bread to eat and clothing to wear* — for protection from sin means not learning from the ways of the wicked. There is also another way through which all disputes and afflictions come about, and that is wealth which blinds its owners and prevents a person from following the straight path. It was not for nothing that Solomon requested and said *Give me neither poverty nor riches, but provide me with my daily bread* (Proverbs 30:8). Therefore, Jacob also said that God should withhold from him gold and many pearls, but rather give him bread sufficient for eating and clothing sufficient for wearing — meaning only what is necessary and not give him excess. This explains why he mentioned *to eat* and *to wear* — for he could have simply said “give me bread and clothing.” Would you think he would wear the bread and eat the clothing, that he needed to specify *bread to eat*? Rather, certainly he wanted to negate by this that he should not be given bread more than necessary for his eating, and clothing more than necessary for his needs, and thus be saved from sin. Therefore, he immediately said *and I will return in peace to my father’s house*, for with this condition he would be able to return in peace — complete, without sin — as Rashi explained.


###### Kli Yakar on Genesis 28:21:1
[Kli Yakar on Genesis 28:21:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:21:1)

**וְהָיָה ה׳ לִי לֵאלֹהִים.** קִבֵּל עָלָיו בְּנִדְרוֹ לַעֲבוֹד אֶת ה׳ מֵאַהֲבָה וְלֹא מִיִּרְאָה, כִּי הָעוֹבֵד מִיִּרְאָה נִקְרָא עוֹבֵד אֱלֹהִים, הַיְינוּ לְמִדַּת הַדִּין אֲשֶׁר מִמֶּנּוּ הוּא יָרֵא, וְהָעוֹבֵד מֵאַהֲבָה נִקְרָא עוֹבֵד ה׳, כִּי אַהֲבָה וְרַחֲמִים עִנְיָן אֶחָד. לְכָךְ נֶאֱמַר ״וְהָיָה ה׳ לִי לֵאלֹהִים״. וְאִם תִּרְצֶה לְפָרֵשׁ שֶׁהַתְחָלַת הַנֶּדֶר מִן ״וְהָאֶבֶן הַזֹּאת״ כְּפֵרוּשׁ רַשִּׁ״י, אָמַר ״וְהָיָה ה׳ לִי״, שֶׁלֹּא יָדוּן אוֹתִי בְּמִדַּת הַדִּין לְבַד, אֶלָּא יְצָרֵף גַּם שֵׁם שֶׁל רַחֲמִים אֶל שֵׁם אֱלֹהִים. זֶהוּ שֶׁאָמַר ״וְהָיָה ה׳ לִי לֵאלֹהִים״, יְצָרְפוֹ אֶל שֵׁם אֱלֹהִים, אָז ״וְהָאֶבֶן הַזֹּאת״ וְגוֹ׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And the Lord will be my God.”** In his vow, he accepted upon himself to serve God out of love and not out of fear, because one who serves out of fear is called a servant of Elohim — meaning they serve the attribute of judgment [associated with that name of God] from which they are afraid. Whereas one who serves out of love is called a servant of Hashem [the Tetragrammaton, associated with the attribute of mercy], for love and mercy are one and the same concept. Therefore it says *And the Lord will be my Elohim*. And if you wish to interpret that the [payment of the] vow begins from [the words] *and this stone* as Rashi explains, then he said *And the Lord will be for me* — meaning that He should not judge me with the attribute of justice alone, but rather combine the name of mercy with the name Elohim [judgment]. This is what it means when it says *And the Lord will be my Elohim* — that He should combine [the attribute of mercy] with the name Elohim, [and] then *and this stone* etc.


###### Kli Yakar on Genesis 28:21:2
[Kli Yakar on Genesis 28:21:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/28:21:2)

וּבִבְרֵאשִׁית רַבָּה (ע ד) דָּרַש ״אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי״, הַיְינוּ מִן אַרְבָּעָה רָאשֵׁי עֲבֵרוֹת, וְהֵם עֲבוֹדָה זָרָה וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים וְלָשׁוֹן הָרָע, וְאַסְמְכוּהָ אַקְרָא. נִרְאֶה שֶׁגַּם מִדְרָשׁ זֶה רָצָה לְתָרֵץ קֻשְׁיָא זוֹ: וְכִי הָיָה יַעֲקֹב מְסֻפָּק בְּהַבְטָחַת הַשֵּׁם יִתְבָּרַךְ? אֶלָּא לְפִי שֶׁאָמַר לוֹ הַשֵּׁם יִתְבָּרַךְ ״כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם עָשִׂיתִי״ (בראשית כח:טו), בִּלְשׁוֹן ״אִם״ הוֹרָה כְּאִלּוּ אָמַר ״אִם אֶעֱשֶׂה אוֹ לֹא אֶעֱשֶׂה״, וְזֶה תָּלוּי בַּדָּבָר אִם לֹא יִגְרוֹם הַחֵטְא. עַל כֵּן אָמַר ״אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי״ מִן הַחֵטְא, וּפֵרַט אַרְבָּעָה אֲבוֹת נְזִיקִין אֵלּוּ, כִּי הֵמָּה הָיוּ סִבַּת חֻרְבַּן בַּיִת רִאשׁוֹן וְשֵׁנִי. עַל כֵּן אָמַר שֶׁאִם יִשְׁמוֹר אוֹתוֹ ה׳ מִן אַרְבָּעָה רָאשֵׁי עֲבֵרוֹת אֵלּוּ, אָז ״וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים״ (בראשית כח:כב). וּמִכְּלַל הֵן נִשְׁמַע לָאו, כִּי אִם לֹא יִשָּׁמְרוּ מִן אַרְבָּעָה רָאשֵׁי עֲבֵרוֹת אֵלּוּ, אָז לֹא יִהְיֶה בֵּית אֱלֹהִים, כִּי יֶחֱרַב בַּעֲבוּרָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
And in Genesis Rabbah (70:4), it expounds **“If God will be with me and protect me”** as referring to protection from the four cardinal sins, which are: idolatry, sexual immorality, bloodshed, and evil speech, and they based this on scripture. It appears that this midrash also wanted to resolve this difficulty: Was Jacob really doubtful about the Holy One’s promise? Rather, since the Holy One said to him *I will not abandon you until if I have done [what I promised]* using the word *if*, it indicated as though He said “if I will do it or not do it,” and this depends on whether sin will not cause [the promise to be nullified]. Therefore, [Jacob] said *“if God will be with me and protect me”* from sin, and specifically mentioned these four primary categories of damage, for they were the cause of the destruction of both the First and Second Temples. Thus he said that if God protects him from these four cardinal sins, then *this stone that I have set up as a monument will be God’s house*. And from the positive statement, we can infer the negative — that if they do not protect themselves from these four cardinal sins, then it will not be God’s house, for it will be destroyed because of them.