## Kli Yakar on Genesis Chapter 45

###### Kli Yakar on Genesis 45:3:1
[Kli Yakar on Genesis 45:3:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:3:1)

**הַעוֹד אָבִי חָי וְגוֹ׳.** אַף עַל פִּי שֶׁכְּבָר אָמְרוּ לוֹ שֶׁהוּא חַי, כַּמּוּבָן מִכָּל דִּבְרֵי יְהוּדָה, מִכָּל מָקוֹם חָשַׁב יוֹסֵף: אוּלַי אָמְרוּ כֵן כְּדֵי שֶׁיִּכָּמְרוּ רַחֲמָיו עַל הַזָּקֵן וְלֹא יִגְרֹם לוֹ מִיתָה, כִּי נַפְשׁוֹ קְשׁוּרָה בְּנַפְשׁוֹ. עַל כֵּן שְׁאָלָם שֵׁנִית ״הַעוֹד אָבִי חָי?״, וְלִבָּם לֹא כֵן יְדַמֶּה, וְחָשְׁבוּ שֶׁלֹּא נִתְכַּוֵּן לִשְׁאוֹל אִם הוּא חַי אוֹ לֹא, אֶלָּא שֶׁבָּא לְהַזְכִּיר עֲוֹנָם. עַל כֵּן אָמַר ״הַעוֹד אָבִי חָי״, לֹומַר שֶׁאָבִיו הוּא וְלֹא אֲבִיכֶם, כִּי לֹא חַסְתֶּם עַל צַעֲרוֹ כְּאִלּוּ אֵינוֹ אֲבִיכֶם. עַל כֵּן נִבְהֲלוּ וְלֹא יָכְלוּ לַעֲנוֹת דָּבָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Is my father still alive, etc.** Even though they had already told him that he was alive, as is clear from all of Judah’s words, nevertheless, Joseph thought that perhaps they said this only to arouse his mercy for the old man and to prevent him from causing his death, since his soul was bound up with his [Benjamin’s] soul. Therefore, he asked them a second time *Is my father still alive?* But their hearts interpreted it differently — they thought that he wasn’t actually asking whether he was alive or not, but rather that he was reminding them of their sin. This is why he said *my father is still alive,* emphasizing that he was his father and not their father, as if to say they hadn’t shown concern for his anguish as though he wasn’t their father. Therefore, they were dismayed and could not answer him.


###### Kli Yakar on Genesis 45:3:2
[Kli Yakar on Genesis 45:3:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:3:2)

וְעוֹד טַעַם אַחֵר עַל בֶּהָלָה זוֹ, לְפִי שֶׁאָמַר ״אֲנִי יוֹסֵף״ וְלֹא הִזְכִּיר ״אֲחִיכֶם״, עַל כֵּן נִבְהֲלוּ נֶחְפְּזוּ שָׁם רְעָדָה אֲחָזָתַם, כִּי אָמְרוּ פֶּן יְבַקֵּשׁ לִהְיוֹת אוֹיֵב וּמִתְנַקֵּם וְהִסִּיעַ אֶת עַצְמוֹ מִן הָאַחְוָה, כַּאֲשֶׁר עָשׂוּ הֵמָּה לוֹ שֶׁהִסִּיעוּ אֶת עַצְמָם מִן הָאַחְוָה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י עַל פָּסוּק ״נָסְעוּ מִזֶּה״ (בראשית לז:יז). עַל כֵּן אָמַר לָהֶם שֵׁנִית ״אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה״, אַף עַל פִּי שֶׁלְפָחוֹת הָיָה לָכֶם לִמְכֹּר אוֹתִי לְאֵיזוֹ אֻמָּה אַחֶרֶת שֶׁאֵינָן שְׁטוּפֵי זִמָּה כָּל כָּךְ, מִכָּל מָקוֹם אֲחִיכֶם אָנִי, וְאַל יִחַר בְּעֵינֵיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי הֵנָּה לְמִצְרַיִם, כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים, כִּי רוֹאֶה אֲנִי שֶׁנִּתְגַּלְגֵּל הַדָּבָר שֶׁבָּאתִי בֵּין שְׁטוּפֵי זִמָּה וְקָרָה לִי מִקְרֶה בְּאֵשֶׁת פּוֹטִיפַר שֶׁכָּבַשְׁתִּי אֶת יִצְרִי, וְעַל יְדֵי זֶה זָכִיתִי לִהְיוֹת רוֹעֶה יִשְׂרָאֵל זָן וּמְפַרְנֵס, כְּמוֹ שֶׁכָּתוּב (בראשית מט:כד) ״וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וְגוֹ׳ מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל״. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הִסְכִּימוּ לָזֶה, שֶׁאָמְרוּ (סוטה ד:) ״כָּל הַבָּא עַל אֵשֶׁת אִיש לְסוֹף מְבַקֵּשׁ כִּכָּר לֶחֶם וְאֵינוֹ מוֹצֵא״ וְכוּ׳, וְאִלּוּ לֹא הָיִיתִי בֵּין שְׁטוּפֵי זִמָּה אוּלַי הָיָה נִבְחָר אִישׁ אַחֵר לְתִקּוּן שְׁנֵי הָרָעָב, אֲבָל מֵאַחַר שֶׁנִּזְדַּמֵּן לִי שֶׁנִּמְכַּרְתִּי לְעַם שְׁטוּפֵי זִמָּה, לֹא זָכָה שׁוּם אֶחָד מֵהֶן לְתַקֵּן הָרָעָב כִּי אִם אֲנִי. וְאִם כֵּן הַמְּכִירָה הֵנָּה לְמִצְרַיִם גָּרְמָה לִי כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And another reason for this panic:** Because he said *I am Joseph* without mentioning “your brother,” they were therefore terrified and trembled, seized with fear. For they said perhaps he seeks to be an enemy and take revenge, having removed himself from brotherhood just as they had done to him when they removed themselves from brotherhood, as Rashi explained on the verse *they have departed from here* (Genesis 37:17). Therefore, he said to them a second time *I am Joseph your brother, whom you sold to Egypt*. Even though you could have at least sold me to some other nation that wasn’t so steeped in sexual immorality, nevertheless I am your brother and do not be distressed that you sold me here to Egypt, for God sent me here for sustenance. For I see that things were orchestrated such that I came among those steeped in sexual immorality, and the incident with Potiphar’s wife occurred where I conquered my inclination, and through this I merited to become Israel’s shepherd, providing and sustaining. As it is written *His bow remained taut… from there he became a shepherd, a stone of Israel* (Genesis 49:24). And our Sages agreed with this, saying (Sotah 4b) “Anyone who commits adultery will ultimately seek a loaf of bread and not find it.” And if I had not been among those steeped in sexual immorality, perhaps another person would have been chosen to remedy the years of famine. But since it happened that I was sold to a people steeped in sexual immorality, none of them merited to remedy the famine except me. Therefore, being sold here to Egypt caused that *God sent me before you for sustenance*.


###### Kli Yakar on Genesis 45:3:3
[Kli Yakar on Genesis 45:3:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:3:3)

וְרז״ל אָמְרוּ, (בראשית רבה צג יא) שֶׁמִּבֶּהָלָה זוֹ יֻקַּח לִמּוּד עַל יוֹם הַדִּין, כִּדְאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה ״וַי לָנוּ מִיּוֹם הַדִּין, וַי לָנוּ מִיּוֹם תּוֹכֵחָה״, וּמָה יוֹסֵף כְּשֶׁאָמַר לְאֶחָיו ״אֲנִי יוֹסֵף״ לֹא יָכְלוּ לַעֲנוֹת אוֹתוֹ, כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד לְדִין עַל אַחַת כַּמָּה וְכַמָּה, שֶׁנֶּאֱמַר (ישעיהו י ג) ״וּמַה תַּעֲשׂוּ לְיוֹם פְּקֻדָּה״ וְגוֹ׳, כִּי הָאַחִים סָבְרוּ שֶׁיּוֹסֵף הִזְכִּיר עֲוֹנָם בְּדֶרֶךְ שֶׁנִּתְבָּאֵר, וּמָה יַעֲשֶׂה הָאָדָם לְיוֹם פְּקֻדָּה כִּי יִפָּקֵד מוֹשָׁבוֹ וּמַשָּׂאוֹ וּמַתָּנוֹ, וּבְיַד כָּל אָדָם יַחְתּוֹם לוֹמַר ״רְאִי דַרְכֵּךְ מֶה עָשִׂית״, וְדַעַת רַבִּי אֶלְעָזָר שֶׁלְּכָךְ כָּתְבָה לָנוּ הַתּוֹרָה שֶׁאֶחָיו נִבְהֲלוּ, כְּדֵי שֶׁהַמַּשְׂכִּיל יִתֵּן אֶל לִבּוֹ חֶרְדַּת יוֹם הַדִּין וְלִלְמוֹד קַל וָחוֹמֶר מֵאֲחֵי יוֹסֵף.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And our Sages said** (Bereishit Rabbah 93:11) that from this state of bewilderment, a lesson can be derived about the Day of Judgment, as Rabbi Elazar ben Azariah said, “Woe to us from the Day of Judgment, woe to us from the Day of Rebuke!” For if Joseph’s brothers could not answer him when he merely said *I am Joseph*, how much more so when the Holy One, Blessed be He, stands in judgment, as it is said, *And what will you do on the day of reckoning, etc.* (Isaiah 10:3). For the brothers thought that Joseph was reminding them of their sin in the way that was explained, so what will a person do on the day of reckoning when their dwelling place, their business dealings, and their interactions will be examined, and He makes the hand of every man sign, saying “Look at your ways, what have you done.” And Rabbi Elazar’s opinion is that the Torah wrote for us that his brothers were bewildered so that the wise person would take to heart the trembling of the Day of Judgment, and learn a fortiori [all the more so] from Joseph’s brothers.


###### Kli Yakar on Genesis 45:4:1
[Kli Yakar on Genesis 45:4:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:4:1)

**גְּשׁוּ נָא אֵלַי וַיִּגָּשׁוּ.** הֶרְאָה לָהֶם שֶׁהוּא מָהוּל. רָצָה בָּזֶה לְהַרְאוֹת צִדְקָתוֹ, שֶׁהָיָה בֵּין שְׁטוּפֵי זִמָּה וְלֹא נִכְשַׁל בַּעֲרָיוֹת, כִּי הַבּוֹעֵל אֲרַמִּית מָשְׁכָה עָרְלָתֵיהּ (עירובין יט). וּמָצִינוּ (במדרש תהלים קיד ד) שֶׁיִּשְׂרָאֵל נִגְאֲלוּ מִמִּצְרַיִם בִּזְכוּת אַרְבָּעָה דְּבָרִים: שֶׁלֹּא שִׁנּוּ אֶת שְׁמָם, וְלֹא שִׁנּוּ אֶת לְשׁוֹנָם, וְלֹא הָיוּ בָּהֶם בַּעֲלֵי לָשׁוֹן הָרָע, וְהָיוּ גְּדוּרִים מֵעֲרָיוֹת. וְטַעֲמוֹ שֶׁל דָּבָר יִתְבָּאֵר בְּפָרָשַׁת שְׁמוֹת (א א) בְּעֶזְרַת ה׳. וּכְמוֹ כֵן כָּאן, שֶׁשָּׁלַח יוֹסֵף אַחַר אָבִיו וְאֶחָיו, הוֹדִיעַ לָהֶם בְּאֵיזֶה זְכוּת יַעֲלוּ מִשָּׁם, וְרָמַז לָהֶם אַרְבַּע אֵלּוּ שֶׁהָיָה יוֹסֵף שָׁלֵם בְּכֻלָּם: שֶׁלֹּא שִׁנָּה שְׁמוֹ, שֶׁאָמַר לָהֶם ״אֲנִי יוֹסֵף״ (בראשית מה ג), אַף עַל פִּי שֶׁפַּרְעֹה קָרָא שְׁמוֹ צָפְנַת פַּעְנֵחַ, מִכָּל מָקוֹם ״אֲנִי יוֹסֵף״ – זֶה שְּׁמִי לְעוֹלָם. וְשֶׁלֹּא שִׁנָּה לְשׁוֹנוֹ, שֶׁאָמַר ״כִּי פִי הַמְדַבֵּר אֲלֵיכֶם״ (בראשית מה יב) בִּלְשׁוֹן הַקֹּדֶשׁ. וְלֹא הָיָה פָּרוּץ בָּעֲרָיוֹת, שֶׁנֶּאֱמַר ״גְּשׁוּ נָא אֵלַי״, הֶרְאָה לָהֶם שֶׁהוּא מָהוּל. וְשֶׁלֹּא הָיָה בַּעַל לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר ״גְּשׁוּ אֵלַי״, כִּי לֹא רָצָה שֶׁיִּשְׁמַע בִּנְיָמִין אָחִיו עִנְיַן הַמְּכִירָה, וַאֲפִלּוּ לְאָבִיו לֹא הִגִּיד כְּלוּם, כִּי אִלּוּ הָיָה מְגַלֶּה, וַדַּאי הָיָה מְצַוֶּה לוֹ קֹדֶם מוֹתוֹ ״שָׂא נָא פֶּשַׁע אַחֶיךָ״ (בראשית נ יז). וְרָמַז לָהֶם יוֹסֵף כִּי בַּעֲוֹן הַמְּכִירָה יְשַׁלְּמוּ שְׁטַר חוֹב ״כִּי גֵר יִהְיֶה זַרְעֲךָ״ וְגוֹ׳ (בראשית טו יג), כְּמוֹ שֶׁכָּתוּב ״וְעַתָּה אַל תֵּעָצְבוּ״ (בראשית מה ה) – דַּוְקָא עַתָּה, אֲבָל לֶעָתִיד תֵּעָצְבוּ. עַל כֵּן רָמַז לָהֶם גַּם הַגְּאֻלָּה וְהַדְּבָרִים הַמְסַבְּבִים הַגְּאֻלָּה. וְיֵשׁ אוֹמְרִים ״וְעַתָּה״ רָמַז לַעֲשָׂרָה הֲרוּגֵי מַלְכוּת, שֶׁלֶּעָתִיד יֵעָצְבוּ עַל הַמְּכִירָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Please come closer to me, and they came closer.”** He showed them that he was circumcised. Through this, he wanted to demonstrate his righteousness — that although he had lived among those immersed in lewdness, he had not stumbled in matters of sexual impropriety. For one who has relations with a gentile woman, his foreskin extends (Eruvin 19a). We find (in Midrash Tehillim 114:4) that Israel was redeemed from Egypt in the merit of four things: they did not change their names, they did not change their language, they had no slanderers among them, and they were careful in matters of sexual morality. The reason for this will be explained in Parashat Shemot (1:1), God willing. Similarly here, when Joseph sent for his father and brothers, he informed them by what merit they would ascend from there, and he hinted to them these four things, as Joseph was complete in all of them: He did not change his name, as he said to them *I am Joseph*, even though Pharaoh called him Tzafnat Paneach, nevertheless, *I am Joseph* — this is my name forever. And he did not change his language, as he said *for it is my mouth speaking to you* in the holy tongue [Hebrew]. And he was not promiscuous in sexual matters, as it says *Please come closer to me* — he showed them he was circumcised. And he was not a slanderer, as it says *come closer to me* because he did not want Benjamin his brother to hear about the sale, and even to his father he did not tell anything, for if he had revealed it, Jacob would certainly have commanded him before his death *please forgive your brothers’ transgression*. Joseph hinted to them that for the sin of selling him they would pay the debt of *your descendants will be strangers [in a foreign land]*, as it is written *Now, do not be distressed* — specifically now, but in the future you will be distressed. Therefore, he hinted to them both about the exile and the things that would bring about the redemption. Some say that *now* hints to the ten Martyrs who in the future would be distressed over the sale.


###### Kli Yakar on Genesis 45:24:1
[Kli Yakar on Genesis 45:24:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:24:1)

**אַל תִּרְגְּזוּ בַּדָּרֶךְ.** פֵּרֵשׁ רַשִׁ״י אַל תִּתְעַסְּקוּ בִּדְבַר הֲלָכָה, דָּבָר אַחֵר אַל תִּפְסְעוּ פְּסִיעָה גַסָּה וְהַכְנִיסוּ חַמָּה לָעִיר. גִּרְסָא זוֹ הִיא בְּמַסֶּכֶת תַּעֲנִית (י:): אָמַר רַבִּי אֶלְעָזָר אָמַר יוֹסֵף לְאֶחָיו אַל תִּתְעַסְּקוּ בִּדְבַר הֲלָכָה שֶׁמָּא תִּרְגַּז עֲלֵיכֶם הַדֶּרֶךְ, פֵּרֵשׁ רַשִׁ״י תִּתְעוּ. אִינִי, וְהָאָמַר רַבִּי אִלְעַאי שְׁנֵי תַּלְמִידֵי חֲכָמִים שֶׁמְּהַלְּכִין בַּדֶּרֶךְ וְאֵין בֵּינֵיהֶם דִּבְרֵי תּוֹרָה רְאוּיִין לִישָּׂרֵף כוּ׳, לָא קַשְׁיָא הָא לְמִגְרַס הָא לְעִיּוּנֵי, פֵּרֵשׁ רַשִׁ״י לְמִיגְרַס מִבָּעֵי לֵיהּ בְּאוֹרְחָא וְלָא לְעִיּוּנֵי. בְּמַתְנִיתָא תָּנָא אַל תִּפְסְעוּ פְּסִיעָה גַסָּה וְהַכְנִיסוּ חַמָּה לָעִיר כוּ׳, וְתַלְמוּד שֶׁלָּנוּ חוֹלֵק עַל הַבְּרֵאשִׁית רַבָּה (צ, ה) כִּי שָׁם מַסִּיק אַל תִּפְסְעוּ פְּסִיעָה גַסָּה וְאַל תַּעֲמִידוּ עַצְמְכֶם מִדִּבְרֵי תּוֹרָה וְהַכְנִיסוּ חַמָּה לָעִיר. וְהִנֵּה מָקוֹם אִתִּי לְיַישֵּׁב שְׁנֵי מִדְרָשִׁים אֵלּוּ שֶׁאֵין מַחֲלֹקֶת בֵּינֵיהֶם, כִּי הַגִּרְסָא הַיְינוּ הַדִּבּוּר בַּפֶּה בִּדְבָרִים פְּשׁוּטִים שֶׁדִּינָם מְבֹאָר בַּתּוֹרָה, וְאֵלּוּ נִקְרָאִים דִּבְרֵי תּוֹרָה שֶׁיְּדַבֵּר מֵעִקְּרֵי הַדִּינִין שֶׁל תּוֹרָה, אֲבָל הָעִיּוּן נִקְרָא דְּבַר הֲלָכָה, כִּי כָּל הַתּוֹרָה נִקְרֵאת דֶּרֶךְ, כְּמוֹ שֶׁכָּתוּב (תהלים קיט, א) ״אַשְׁרֵי תְמִימֵי דָרֶךְ הַהוֹלְכִים בְּתוֹרַת ה׳״, וַהֲלִיכָה זוֹ הִיא הַהֶעֱתֵק מִמָּקוֹם לְמָקוֹם, וְזֶה מָצוּי בְּעִיּוּן חָכְמַת הַתּוֹרָה שֶׁהַמְּעַיֵּן בָּהּ נֶעֱתָק מִמַּדְרֵגָה לְמַדְרֵגָה, מֵחָכְמָה לְבִינָה, וּמִבִּינָה לְדַעַת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Do not become agitated on the way.** Rashi explains this to mean “do not engage in a matter of *halakha*.” Another explanation is “do not take large steps and make sure to enter the city before sunset.” This version appears in Tractate Taanit (10b): Rabbi Elazar said that Joseph told his brothers, “Do not engage in a matter of *halakha* lest the journey become unstable for you.” Rashi explains this to mean “lest you lose your way.” But isn’t it true that Rabbi Ilai said that two Torah scholars who walk together without discussing words of Torah deserve to be burned? This is not a contradiction — one refers to basic review while the other refers to deep analysis. Rashi explains that on the road one should engage in basic review but not in deep analysis. A different teaching states: “Do not take large steps and enter the city before sunset.” Our Talmud differs from Genesis Rabbah (90:5) which concludes “do not take large steps, do not cease from words of Torah, and enter the city before sunset.” Now, there is room for me to reconcile these two interpretations, as there is no real contradiction between them. For “basic review” refers to verbal discussion of straightforward matters whose laws are clearly explained in the Torah — these are called “words of Torah” as they deal with the fundamental laws of the Torah. However, “analysis” refers to detailed legal discussion [*halakha*, which means walking], because the entire Torah is called a “path,” as it is written *Fortunate are those who are perfect in their path, who walk with the Torah of God* (Psalms 119:1). This walking represents moving from place to place, which is common in the study of Torah wisdom, as one who delves deeply into it moves from one level to another — from wisdom to understanding, and from understanding to knowledge.


###### Kli Yakar on Genesis 45:24:2
[Kli Yakar on Genesis 45:24:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:24:2)

וּלְפִי זֶה נוּכַל לְתָרֵץ, מַה שֶּׁמַּסִּיק בִּבְרֵאשִׁית רַבָּה ״וְאַל תַּעֲמִידוּ עַצְמְכֶם מִדִּבְרֵי תוֹרָה״, הַיְינוּ לְמִגְרַס דִּינֵי הַתּוֹרָה לְדַבֵּר בָּם בְּלֶכְתּוֹ בַּדֶּרֶךְ. וּמַה שֶּׁכָּתוּב בַּגְּמָרָא ״אַל תִּתְעַסְּקוּ בִּדְבַר הֲלָכָה״, הַיְינוּ לְעִיּוּנֵי, כִּי זֶה נִקְרָא הֲלָכָה, שֶׁהַמְעַיֵּן הוֹלֵךְ וְנֶעֱתָק מִמַּדְרֵגָה לְמַדְרֵגָה. וּמַקְשֶׁה מֵרַבִּי אִלְעַאי שֶׁאָמַר ״שְׁנֵי תַּלְמִידֵי חֲכָמִים הַמְהַלְּכִין בַּדֶּרֶךְ וְאֵין בֵּינֵיהֶם דִּבְרֵי תּוֹרָה״ כוּ׳, כִּי לֹא אַסִּיק אַדַּעְתֵּיהּ עֲדַיִן לְחַלֵּק בֵּין לְשׁוֹן ״דְּבַר הֲלָכָה״ לְ״דִבְרֵי תּוֹרָה״, עַד שֶׁתֵּרֵץ לוֹ ״הָא לְמִגְרַס, הָא לְעִיּוּנֵי״. וְדִקְדּוּק הַלָּשׁוֹן מְסַיֵּעַ אֶל הַתַּרְצָן כָּאָמוּר. וְלֹא פְּלִיגֵי כִּי אִם בְּמַשְׁמָעוּת הַכָּתוּב ״אַל תִּרְגְּזוּ בַּדָּרֶךְ״ (בראשית מה:כד), אִם הַכַּוָּנָה בּוֹ שֶׁלֹּא יַפְסִידוּ הָעִיּוּן וְיִטְעוּ בּוֹ עַל יְדֵי טֹרַח הַדֶּרֶךְ, אוֹ לְהֵפֶךְ שֶׁלֹּא יַפְסִידוּ סְתָם דֶּרֶךְ עַל יְדֵי שֶׁלֹּא יַעַסְקוּ בַּתּוֹרָה. כִּי דַּעַת רַבִּי אֶלְעָזָר הוּא שֶׁיּוֹסֵף הִזְהִירָם שֶׁלֹּא יִתְעַסְּקוּ בִּדְבַר הֲלָכָה הַצָּרִיךְ עִיּוּן וְצִילוּתָא כְּיוֹמָא דְּאִסְתְּנָא, כִּי יֵשׁ לָחוּשׁ שֶׁמָּא יִרְגַז עֲלֵיכֶם הַדֶּרֶךְ, מֵחֲמַת טֹרַח הַדֶּרֶךְ יִהְיֶה לָכֶם לֵב רַגָּז וּבִלְתִּי מְיֻשָּׁב, וְעַל יְדֵי זֶה תָּבֹאוּ לִידֵי טָעוּת בְּעִיּוּן בַּדְּבָרִים הָאֱלֹהִיִּים. וְזֶה שֶׁפֵּרֵשׁ רַשִׁ״י ״תִּתְעוּ״, רוֹצֶה לוֹמַר תָּבֹאוּ לִידֵי טָעוּת בְּעִיּוּן הַחָכְמוֹת. אֲבָל בִּבְרֵאשִׁית רַבָּה רָצָה לְפָרֵשׁ אַדְּרַבָּה, שֶׁיּוֹסֵף בָּא לְהַזְהִירָם שֶׁיִּתְעַסְּקוּ בַּתּוֹרָה בַּדֶּרֶךְ בִּדְבָרִים פְּשׁוּטִים, כְּדֵי שֶׁלֹּא יִתְעוּ בִּסְתָם דֶּרֶךְ, כִּי הַתּוֹרָה שֶׁעוֹסְקִין בָּהּ בַּדֶּרֶךְ תַּנְחֵהוּ אֶל מְחוֹז חֶפְצוֹ לְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב (משלי ו:כב) ״בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ״ וְגוֹ׳. וּבֵאוּר הַכָּתוּב ״אַל תִּרְגְּזוּ״ – אַל תִּפְחֲדוּ, מִלְּשׁוֹן ״שָׁמְעוּ עַמִּים יִרְגָּזוּן״ (שמות טו:יד), וְעִנְיָנוֹ הַפַּחַד. וְרוֹצֶה לוֹמַר, אִם תַּעַסְקוּ בַּתּוֹרָה אָז לֹא תִּצְטָרְכוּ לְפַחֵד לֹא מִן הַלִּסְטִים וְלֹא מִן הַטָּעוּת בַּדֶּרֶךְ, כִּי הַתּוֹרָה תַּנְחֶה אֶתְכֶם וְתַצִּיל אֶתְכֶם מִכָּל פַּחַד וְטָעוּת. כְּאִלּוּ אָמַר לָהֶם, הִזָּהֲרוּ בַּדָּבָר הַמַּצִּיל אֶתְכֶם מִן רֹגֶז וּפַחַד הַמָּצוּי בַּדֶּרֶךְ, וְהַיְינוּ הַתּוֹרָה, שֶׁבְּעִידְנָא דְּעָסִיק בָּהּ מַגְּנָא וּמַצְּלָא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**According to this we can resolve the difficulty:** What is concluded in Genesis Rabbah “do not remove yourselves from words of Torah” refers to reviewing basic Torah laws to discuss them while walking on the road. And what is written in the Gemara “do not engage in a matter of *halakhah*” refers to in-depth analysis, because this is called “*halakhah*” as the one who delves deeply moves and transfers from one level to another. And what is questioned from Rabbi Ilai who said “two Torah scholars who walk on the road and do not have words of Torah between them…” — this is because [the one who asked the question] had not yet thought to distinguish between the language of “matter of *halakhah*” and “words of Torah,” until it was resolved for him that one refers to basic review and one refers to in-depth analysis. The precise language supports this resolution as mentioned, and they only disagree about the meaning of the verse *do not become agitated on the way* — whether the intent is that they should not compromise their analytical study and err in it due to the burden of travel, or conversely that they should not compromise their journey by not engaging in Torah study. For Rabbi Elazar’s opinion is that Joseph warned them not to engage in detailed halakhic analysis that requires concentration like a clear day, because there is concern that “the road may become agitated at you” — due to the burden of travel you will have an agitated and unsettled heart, and through this you will come to make mistakes in analyzing divine matters. This is what Rashi explained “you will err” — meaning you will come to make mistakes in intellectual analysis. But in Genesis Rabbah, he wanted to explain the opposite — that Joseph came to warn them to engage in Torah on the road with simple matters, so that they would not err on the regular road, because the Torah that one engages in while traveling will guide him to his desired destination safely, as it says *When you walk, it shall guide you* (Proverbs 6:22). And the explanation of the verse *do not become agitated* means “do not fear” — as in the phrase *nations heard and became agitated*, where the meaning is fear. In other words, if you engage in Torah then you will not need to fear either bandits or getting lost on the road, because the Torah will guide you and save you from all fear and error. It is as if he said to them: “Be careful with that which saves you from the agitation and fear common on the road” — namely the Torah, for at the time one is engaged in it, it protects and saves.


###### Kli Yakar on Genesis 45:24:3
[Kli Yakar on Genesis 45:24:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:24:3)

דָּבָר אַחֵר, שֶׁדַּעַת הַבְּרֵאשִׁית רַבָּה הוּא לְפָרֵשׁ ״אַל תִּרְגְּזוּ״ לְשׁוֹן רוֹגֶז וָכַעַס מַמָּשׁ, אַךְ שֶׁהֻקְשָׁה לוֹ: וְכִי בַּדֶּרֶךְ אַל יִרְגְּזוּ וּבְבֵיתָם יִרְגְּזוּ? אֶלָּא וַדַּאי שֶׁכַּוָּנָתוֹ שֶׁבַּדֶּרֶךְ אַתֶּם צְרִיכִין לִהְיוֹת נִזְהָרִים בְּיוֹתֵר בְּתַלְמוּד תּוֹרָה, שֶׁלֹּא תַּעֲמִידוּ עַצְמְכֶם מִדִּבְרֵי תּוֹרָה אֲפִלּוּ שָׁעָה אַחַת, כְּדֵי לְהַצִּיל אֶתְכֶם מִכָּל פֻּרְעָנֻיּוֹת הַמִּתְרַגְּשׁוֹת וּבָאוֹת בַּדֶּרֶךְ, וְהָרֹגֶז מַפְסִיד הַלִּמּוּד, כִּי כָל כַּעַס מֵבִיא לִידֵי טָעוּת, וְאִם תִּרְגְּזוּ אָז בְּהֶכְרֵחַ תִּצְטָרְכוּ לְהַפְסִיק מִדִּבְרֵי תוֹרָה פֶּן תָּבֹאוּ לִידֵי טָעוּת עַל יְדֵי הָרֹגֶז. לְפִיכָךְ ״אַל תִּרְגְּזוּ בַּדָּרֶךְ״ כְּדֵי שֶׁלֹּא תִּצְטָרְכוּ לְהַעֲמִיד אֶתְכֶם מִדִּבְרֵי תּוֹרָה וּלְהַפְסִיק בִּשְׁעַת הַכַּעַס. וּלְפִי שֶׁבִּמְקוֹם הַסַּכָּנָה בְּיוֹתֵר הָאָדָם צָרִיךְ זֵרוּז, עַל כֵּן נָקַט ״בַּדָּרֶךְ״, אֲבָל בַּבַּיִת אֵין כָּל כָּךְ קְפֵידָא, אַף עַל פִּי שֶׁבֶּאֱמֶת הָרֹגֶז מַזִּיק בְּכָל מָקוֹם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation:** The view of the Bereishit Rabbah is to interpret *al tirgezu* [do not become agitated] in its literal sense of anger and fury. However, it raised a difficulty for him: why should they specifically not become angry on the journey — should they then become angry at home? Rather, certainly his intention was that on the journey you need to be especially careful with Torah study, not to cease from words of Torah even for a single hour, in order to protect yourselves from all calamities that may occur and come on the road. Anger disrupts learning because all anger leads to mistakes, and if you become angry then you will necessarily need to stop from words of Torah lest you come to make mistakes due to the anger. Therefore, *do not become agitated on the way* so that you won’t need to cease from words of Torah and interrupt during times of anger. And since in a place of danger a person needs extra encouragement, therefore he specifically mentioned *on the way*, but at home there isn’t such strict concern, even though in truth anger is harmful in all places.


###### Kli Yakar on Genesis 45:24:4
[Kli Yakar on Genesis 45:24:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:24:4)

וְיֵשׁ מְפָרְשִׁים ״אַל תִּרְגְּזוּ בִּדְבַר הֲלָכָה״, מִלְּשׁוֹן רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (זבחים מז) ״מִתְעַסֵּק בַּקֳּדָשִׁים פָּסוּל״, וְהוּא מְדַבֵּר בְּמִי שֶׁאֵינוֹ לוֹמֵד בְּעִיּוּן אֶלָּא כְּמִתְעַסֵּק בְּעָלְמָא בְּלֹא כַּוָּנָה. וְאוּלַי כַּוָּנָתָם לוֹמַר שֶׁהָרֹגֶז יְבִיאֵם לִידֵי זֶה וְיִהְיוּ קְרוֹבִים אֶל הַטָּעוּת. אָמְנָם בְּמַתְנִיתָא תָּנָא ״אַל תִּפְסְעוּ פְּסִיעָה גַּסָּה וְהַכְנִיסוּ חַמָּה לָעִיר״, דַּעְתָּם לְפָרֵשׁ הָרֹגֶז שֶׁעִנְיָנוֹ הַמְּהִירוּת וְהַחִפָּזוֹן, מִלְּשׁוֹן ״פַּחַז כַּמַּיִם״ (בראשית מט:ד) הַמְדַבֵּר בְּחִפָּזוֹן שֶׁל רֹגֶז, לְפִי שֶׁיּוֹסֵף אָמַר לָהֶם ״מַהֲרוּ וַעֲלוּ אֶל אָבִי״ (בראשית מה:ט), רוֹצֶה לוֹמַר תְּמַהֲרוּ לָלֶכֶת מִכָּאן וְאַל תַּעַמְדוּ פֹה, וְחָשַׁשׁ אוּלַי יָבִינוּ מִלְּשׁוֹן ״מַהֲרוּ״ שֶׁגַּם בַּדֶּרֶךְ לֹא יֵלְכוּ בְּמִתּוּן כִּי אִם בְּחִפָּזוֹן כְּדֵי לְמַהֵר הַבְּשׂוֹרָה אֶל אֲבִיהֶם, וְעַל יְדֵי זֶה יִפְסְעוּ פְּסִיעוֹת גַּסּוֹת יוֹתֵר מִן הַנָּהוּג, וְיֵלְכוּ עַד הָעֶרֶב מַמָּשׁ אַחַר שְׁקִיעַת הַחַמָּה. עַל כֵּן אָמַר לָהֶם ״אַל תִּרְגְּזוּ בַּדָּרֶךְ״, דַּוְקָא מִכָּאן ״מַהֲרוּ וַעֲלוּ״, אֲבָל בַּדֶּרֶךְ עַצְמוֹ אַל תִּרְגְּזוּ אֶלָּא תֵּלְכוּ בְּמִתּוּן בִּפְסִיעוֹת בֵּינוֹנִיּוֹת, וְהִכָּנְסוּ לָעִיר בְּעוֹד הַחַמָּה זוֹרַחַת, כִּי לְעוֹלָם יִכָּנֵס בְּכִי טוֹב.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Some commentators explain** [that *al tirgezu* means] “do not engage in matters of *halakha* [Jewish law],” based on the Rabbis’ expression (Zevachim 47) that one who is merely ‘engaging’ with sacred offerings [without proper intent] invalidates them. This refers to someone who studies without proper depth, but rather like someone merely going through the motions without intention. Perhaps their interpretation means that anger would bring them to this state, making them prone to errors. However, in the baraita [external teaching] it was taught [that *al tirgezu* means] “do not take large steps and make sure to enter the city while the sun is still shining.” Their interpretation understands “*rogez*” as referring to hastiness and rushing, similar to the term *pachaz kamayim [unstable as water]* which speaks of the hastiness of anger. This is because Joseph had told them *hurry and go up to my father* — meaning, hurry to leave from here and don’t remain standing. He was concerned that they might interpret the word *hurry* to mean that they should not walk at a measured pace even on the journey, but rather rush in order to quickly bring the news to their father. This could lead them to take unnecessarily large steps beyond what is normal, and to travel until evening, even after sunset. Therefore, he told them *al tirgezu baderech [do not be agitated on the way]* — specifically from here they should hurry and go up, but on the journey itself, they should not be hasty but rather walk at a measured pace with moderate steps, and enter the city while the sun is still shining, for one should always enter [a city] when it is still light.


###### Kli Yakar on Genesis 45:24:5
[Kli Yakar on Genesis 45:24:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:24:5)

וְיֵשׁ אוֹמְרִים, לְפִי שֶׁנֶּאֱמַר (קהלת ב ט) ״אַף חָכְמָתִי עָמְדָה לִּי״ – מַה שֶּׁלָּמַדְתִּי בְּאַף וּכְעַס, וְעַל זֶה אָמַר ״אַל תִּרְגְּזוּ בַּדָּרֶךְ״ – לִלְמֹד הַחָכְמָה בְּאַף. וְאוּלַי כִּוְּנוּ לְדָבָר הַצָּרִיךְ עִיּוּן רַב כָּאָמוּר. וַאֲנִי מוֹסִיף לֶקַח טוּב טַעַם וָדַעַת, לְפִי שֶׁכָּל כַּעַס מֵבִיא לִידֵי טָעוּת, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (גיטין מג.) ״אֵין אָדָם עוֹמֵד עַל דְּבַר הֲלָכָה אֶלָּא אִם כֵּן נִכְשַׁל בָּהּ תְּחִלָּה״. עַל כֵּן אָמְרוּ שֶׁהַחָכְמָה שֶׁלָּמַדְתִּי בְּאַף וּכְעַס, אֲשֶׁר הֱבִיאַנִי לִידֵי טָעוּת, הִיא שֶׁעָמְדָה לִי, כִּי הַטּוֹעֶה בְּדָבָר פַּעַם אַחַת, אָז בְּיוֹתֵר הוּא נִשְׁמָר מִמֶּנּוּ לְהַבָּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And there are those who say:** Based on what is stated *Indeed, my wisdom remained with me* (Ecclesiastes 2:9) — referring to that which I learned through anger and fury. Regarding this, he [Joseph] said *Do not become agitated on the way* — meaning don’t learn wisdom through anger. Perhaps they were referring to a matter that requires deep contemplation, as mentioned. And I add a good lesson of reason and knowledge: since all anger leads to error, and our Sages of blessed memory said (Gittin 43a) “A person does not fully grasp a matter of Jewish law unless they first stumble in it.” Therefore, they said that the wisdom I learned through anger and fury, which led me to error, is what ultimately remained with me. For one who makes a mistake in something once will be especially careful about it in the future.


###### Kli Yakar on Genesis 45:27:1
[Kli Yakar on Genesis 45:27:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:27:1)

**וַיַּרְא אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח יוֹסֵף וְגוֹ׳.** פֵּרֵשׁ רַשִׁ״י: סִימָן מָסַר לָהֶם בַּמֶּה הָיָה עוֹסֵק כְּשֶׁפֵּרַשׁ מִמֶּנּוּ, בְּפָרָשַׁת עֶגְלָה עֲרוּפָה, לְפִיכָךְ ״וַיַּרְא אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח יוֹסֵף״ וְלֹא אֲשֶׁר שָׁלַח פַּרְעֹה. וּפֵרוּשׁוֹ רָחוֹק מְאֹד, וְכִי דַּרְכּוֹ שֶׁל רַשִׁ״י לְהוֹצִיא הַמִּקְרָא מִפְּשׁוּטוֹ לְגַמְרֵי? שֶׁהֲרֵי הַכָּתוּב אוֹמֵר ״אֲשֶׁר שָׁלַח יוֹסֵף לָשֵׂאת אוֹתוֹ״ (בראשית מה:כז), וְעוֹד, עֲגָלוֹת לָמָּה לִי, דַּי בַּעֲגָלָה אַחַת. עַל כֵּן אוֹמֵר אֲנִי שֶׁגַּם רַשִׁ״י הֵבִין ״עֲגָלוֹת״ כִּפְשׁוּטוֹ, אַךְ מַה שֶּׁנֶּאֱמַר ״אֲשֶׁר שָׁלַח יוֹסֵף״ וְלֹא נֶאֱמַר ״אֲשֶׁר שָׁלַח פַּרְעֹה״, הֵבִין רַשִׁ״י מִזֶּה שֶׁ״שָּׁלַח״ פֵּרוּשׁוֹ לְוָיָה, שֶׁיּוֹסֵף עָשָׂה לְוָיָה לְאוֹתָן עֲגָלוֹת אֲשֶׁר שָׁלַח. שֶׁכֵּן נֶאֱמַר ״וַיְשַׁלַּח אֶת אֶחָיו וַיֵּלֵכוּ״ (בראשית מה:כד), וְאֵין שִׁלּוּחַ זֶה אֶלָּא לְוָיָה. וְיוֹסֵף לָמַד דִּין הַלְּוָיָה מִן יַעֲקֹב, שֶׁכֵּן נֶאֱמַר (בראשית לז:יג) ״לְכָה וְאֶשְׁלָחֲךָ אֲלֵיהֶם״, וְכִי אַחַר שֶׁיֵּלֵךְ יִשְׁלָחֶנּוּ? וּמַה הָיָה הַמִּקְרָא חָסֵר אִם הָיָה אוֹמֵר ״לְכָה אֲלֵיהֶם״? אֶלָּא שֶׁאָמַר לְלַוֹּתוֹ. וְיַעֲקֹב לָמַד דִּין הַלְּוָיָה מִן אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יח:טז) ״וְאַבְרָהָם הוֹלֵךְ עִמָּם לְשַׁלְּחָם״, פֵּרֵשׁ רַשִׁ״י: לְלַוֹּתָם. וְזֶהוּ שֶׁאָמַר ״וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן״ (בראשית לז:יד), שֶׁשִּׁלּוּחַ זֶה הַיְינוּ לְוָיָה, וְלָמַד דִּין הַלְּוָיָה מֵעֵמֶק אוֹתוֹ צַדִּיק הַקָּבוּר בְּחֶבְרוֹן, כִּי אַבְרָהָם הִתְחִיל בַּלְּוָיָה ״וַיִּטַּע אֶשֶׁל״ (בראשית כא:לג) – נוֹטָרִיקוֹן: אֲכִילָה, שְׁתִיָּה, לְוָיָה. וּכְשֶׁלִּוָּה יַעֲקֹב אֶת יוֹסֵף, מִסְּתָמָא הִגִּיד לוֹ מִצְוַת הַלְּוָיָה שֶׁמְּקוֹרָהּ מִן פָּרָשַׁת עֶגְלָה עֲרוּפָה, שֶׁיֹּאמְרוּ זִקְנֵי הָעִיר ״יָדֵינוּ לֹא שָׁפְכוּ אֶת הַדָּם הַזֶּה״ (דברים כא:ז) – שֶׁלֹּא פְּטַרְנוּהוּ בְּלֹא לְוָיָה (סוטה מה:). וְכֵן עָשָׂה גַּם יוֹסֵף, כְּשֶׁלִּוָּה אֶת אֶחָיו מִסְּתָמָא הָיָה נִפְטָר מֵהֶם מִתּוֹךְ דִּבְרֵי הֲלָכָה, ״הֲלִיכוֹת עוֹלָם לוֹ״ (חבקוק ג:ו), לְהַגִּיד לָהֶם דִּין הַלְּוָיָה אֲשֶׁר בָּהּ הָיָה עוֹסֵק. וּכְתִיב ״וַיְדַבְּרוּ אֵלָיו אֵת כָּל דִּבְרֵי יוֹסֵף אֲשֶׁר דִּבֶּר אֲלֵהֶם״ (בראשית מה:כז), וְכָלְלוּ בָּזֶה כָּל הַדְּבָרִים, הֵן הַדְּבָרִים שֶׁדִּבֵּר לָהֶם בְּבֵיתוֹ, הֵן הַדְּבָרִים אֲשֶׁר דִּבֶּר אֲלֵיהֶם כְּשֶׁלִּוָּה אוֹתָם, וְשָׁם דִּבֵּר עִמָּהֶם דִּין פָּרָשַׁת עֶגְלָה עֲרוּפָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he saw the wagons that Joseph sent, etc.** Rashi explained that Joseph gave them a sign regarding what they were studying when he separated from him — the passage of the broken-necked heifer [*eglah arufa*]. Therefore, it says *he saw the wagons that Joseph sent* and not “that Pharaoh sent.” However, this interpretation seems very distant from the plain meaning, for is it Rashi’s way to completely remove the verse from its simple meaning? After all, the verse explicitly states *that Joseph sent to carry him*, and furthermore, why would multiple wagons be needed when one wagon would suffice? Therefore, I say that Rashi also understood *wagons* in its literal sense. However, when it says *that Joseph sent* rather than “that Pharaoh sent,” Rashi understood that *sent* here means “accompanied” — that Joseph accompanied those wagons that were sent. This is similar to where it says *and he sent his brothers and they went*, where this “sending” means accompaniment. Joseph learned the law of accompaniment from Jacob, as it is written *Go, and I will send you to them* (Genesis 37:13) — for how could he send him after he had already gone? What would the verse be missing if it had simply said “Go to them”? Rather, it means he said he would accompany him. Jacob learned the law of accompaniment from Abraham, as it is written *And Abraham went with them to send them off* (Genesis 18:16) — which Rashi explains as “to accompany them.” This is also the meaning of *and he sent him from the valley of Hebron* — this “sending” means accompaniment, and he learned the law of accompaniment from that righteous one buried in Hebron, for Abraham initiated the practice of accompaniment when *he planted an eshel* — an acronym for eating, drinking, and accompaniment. When Jacob accompanied Joseph, he presumably told him about the mitzvah of accompaniment, whose source is from the passage of the broken-necked heifer, where the elders of the city say *our hands did not spill this blood* — meaning we did not send him away without accompaniment (Sotah 45b). Similarly, when Joseph accompanied his brothers, he presumably parted from them with words of Torah law — the ways of the world — to tell them the law of accompaniment with which he was occupied. And it is written *and they told him all of Joseph’s words that he had spoken to them*, which included all the matters — both the words he spoke to them in his house and the words he spoke to them when he accompanied them, where he discussed with them the law of the broken-necked heifer.


###### Kli Yakar on Genesis 45:27:2
[Kli Yakar on Genesis 45:27:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:27:2)

**וַיַּרְא אֶת הָעֲגָלוֹת.** רְאִיָּה זוֹ עִנְיָנָהּ הִתְבּוֹנְנוּת, כִּי הִתְבּוֹנֵן יַעֲקֹב בְּמָה שֶׁסִּפְּרוּ לוֹ כִּי יוֹסֵף עָשָׂה הֲלָכָה לְמַעֲשֶׂה וְלִוָּה אוֹתָן הָעֲגָלוֹת, בָּזֶה יָדַע יַעֲקֹב כִּי הוּא יוֹסֵף, כִּי אֵין בְּכָל אֶרֶץ מִצְרַיִם עוֹשֶׂה טוֹב אֵין גַּם אֶחָד שׁוֹמְרֵי מִשְׁמֶרֶת ה׳, לְפִיכָךְ ״וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם״ (בראשית מה:כז). אֲבָל מִן הַדְּבָרִים אֲשֶׁר שָׂם יוֹסֵף בְּפִיהֶם אֵין רְאָיָה, כִּי שֶׁמָּא יוֹסֵף לִמֵּד דִּין זֶה לַאֲחֵרִים, אַךְ מִן הַמַּעֲשֶׂה לָקַח רְאָיָה. וּמַה שֶּׁתָּלָה הַלְּוָיָה בָּעֲגָלוֹת, וּבְוַדַּאי שֶׁלְּצֹרֶךְ אֶחָיו עָשָׂה הַלְּוָיָה וְלֹא לְצֹרֶךְ הָעֲגָלוֹת, וְהָיָה לוֹ לוֹמַר ״וַיַּרְא כִּי שִׁלַּח אֶת אֶחָיו״. בֵּאוּר הַדָּבָר כָּךְ הוּא, כִּי מֵהַיָּדוּעַ שֶׁמַּה שֶּׁאָמְרוּ ״לֹא פְּטַרְנוּהוּ בְּלֹא לְוָיָה״ אֵין זֶה הִלְכְתָא בְּלֹא טַעֲמָא, כִּי מַה עִנְיַן הַלְּוָיָה אֶל ״יָדֵינוּ לֹא שָׁפְכֻה אֶת הַדָּם הַזֶּה״ (דברים כא:ז). וְטַעֲמוֹ שֶׁל דָּבָר הוּא שֶׁכָּל הַהוֹלֵךְ בְּלֹא לְוָיָה מִן הָעִיר יֵשׁ לָחוּשׁ שֶׁמָּא יִרְאוּ הַלִּסְטִים שֶׁהוּא הוֹלֵךְ לְבַדּוֹ וְיַחְשְׁבוּ שֶׁאֵין לוֹ גּוֹאֵל וְקָרוֹב, כִּי אֵין פְּרֵדָתוֹ קָשָׁה עַל שׁוּם אָדָם, כִּי אֵין לוֹ גּוֹאֵל הַדָּם גַּם בֵּן וָאָח אֵין לוֹ, לְפִיכָךְ כָּל מוֹצְאוֹ יַהַרְגֵהוּ בְּחָשְׁבוֹ שֶׁאֵין מִי אֲשֶׁר יִדְרֹשׁ דָּמוֹ מִיָּדוֹ. וַאֲפִלּוּ הַלִּסְטִים אֲשֶׁר לֹא רָאוּהוּ יוֹצֵא מִן הָעִיר, מִכָּל מָקוֹם לְפָחוֹת הַצָּלָה פּוּרְתָא מִיהָא הֲוֵי הַלְּוָיָה, שֶׁמַּצֶּלֶת מִן הַלִּסְטִים הָרוֹאִים שֶׁמְּלַוִּין אוֹתוֹ וְיֵשׁ לוֹ גּוֹאֲלִים, אָז מְפַחֲדִים לִפְגֹּעַ בּוֹ וְלַהֲמִיתוֹ, פֶּן יִדְרְשׁוּ וְיַחְקְרוּ אַחֲרָיו קְרוֹבָיו אוֹ אוֹהֲבָיו, וְדוֹרֵשׁ דָּמִים אוֹתָם יִמְצָא וְדָמוֹ מִיָּדָם יִדְרֹשׁ. גַּם קָרוֹב לוֹמַר שֶׁסְּתָם לִסְטִים אֵינָן פּוֹגְעִים בּוֹ כִּי אִם אַחַר הַחֲקִירָה וְהַדְּרִישָׁה אִם לִוָּהוּ אָדָם אוֹ לֹא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And he saw the wagons.”** This seeing refers to contemplation, for Jacob contemplated what they told him about how Joseph practically implemented the law by accompanying those wagons. Through this, Jacob knew it was Joseph, for in all of Egypt there was no one who did good, not even one person who observed God’s commandments. Therefore, *the spirit of Jacob their father was revived*. However, from the words that Joseph had put in their mouths there was no proof, for perhaps Joseph had taught this law to others. Rather, he took evidence from the action itself. And regarding why the text connects the accompaniment specifically to the wagons — when surely Joseph’s accompaniment was for his brothers and not for the wagons — and it should have said “and he saw that he sent his brothers off.” The explanation is as follows: It is known that when they said “we did not send him away without accompaniment,” this is not a law without reason. For what connection is there between accompaniment and *our hands did not spill this blood*? The reasoning behind this is that anyone who leaves a city without accompaniment is at risk, for perhaps robbers will see that he is walking alone and think he has no redeemer or relative, since no one seems to care about his departure and he has no blood redeemer, neither son nor brother. Therefore, anyone who finds him might kill him, thinking there is no one who would seek revenge for his blood. And even for robbers who didn’t see him leaving the city, the accompaniment still provides at least minimal protection, as it protects from robbers who see that he has people accompanying him and has redeemers, so they become afraid to harm or kill him, lest his relatives or friends investigate and seek after him, and the avenger of blood will find them and demand his blood from their hands. It’s also reasonable to say that typical robbers won’t harm him except after investigating whether someone accompanied him or not.


###### Kli Yakar on Genesis 45:27:3
[Kli Yakar on Genesis 45:27:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:27:3)

וְעַל פִּי טַעַם זֶה, יֵשׁ מָקוֹם לוֹמַר שֶׁמִּצְוָה זוֹ מִן הַמּוּשְׂכָּלוֹת, וְאִם כֵּן אֵין רְאָיָה מִן הַלְּוָיָה שֶׁלִּוָּה יוֹסֵף אֶת אֶחָיו כִּי הוּא יוֹסֵף, שֶׁמָּא מוֹשֵׁל הָאָרֶץ הַהוּא אִישׁ צַדִּיק וְעָשָׂה הַלְּוָיָה לָהֶם מִצַּד שֶׁהוּא דָּבָר שֶׁהַשֵּׂכֶל מְחַיֵּב, כִּי מִי שֶׁאֵינוֹ מְלַוֶּה דּוֹמֶה לְשׁוֹפֵךְ דָּמִים, עַל כֵּן רָאוּי לַעֲשׂוֹת כֵּן לְכָל הוֹלֵךְ בַּדֶּרֶךְ. אֲבָל כְּשֶׁרָאָה יַעֲקֹב אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח וְלִוָּה, אָז אָמַר יַעֲקֹב ״אָכֵן נוֹדַע הַדָּבָר״, כִּי זֶה הָאִישׁ קִיֵּם הַלְּוָיָה מִצַּד דַּת הַתּוֹרָה וְלֹא מִצַּד שֶׁהַשֵּׂכֶל מְחַיֵּב דָּבָר זֶה, לְפִי שֶׁבְּכָל מִצְרַיִם אֵין הָעֲגָלוֹת נִתָּנוֹת כִּי אִם עַל פִּי פַּרְעֹה, לְפִי שֶׁהָעֲגָלוֹת מִטַּכְסִיסֵי מַלְכוּת הֵמָּה, כְּמוֹ שֶׁכָּתוּב (בראשית מה:כא) ״וַיִּתֵּן לָהֶם יוֹסֵף עֲגָלוֹת עַל פִּי פַרְעֹה״. נִרְאֶה מִזֶּה שֶׁהָעֲגָלוֹת הָיוּ מְיֻחָדִים לְמֶרְכַּבְתּוֹ שֶׁל מֶלֶךְ, וְהַהוֹלֵךְ עִם אוֹתָן הָעֲגָלוֹת הַנִּכָּרוֹת וִידוּעוֹת שֶׁמִּבֵּית הַמֶּלֶךְ הֵמָּה, אֵינוֹ צָרִיךְ אֶל הַלְּוָיָה לְהַצִּילוֹ מִן הַלִּסְטִים, כִּי בְּלָאו הָכֵי מוֹרָא מַלְכוּת עֲלֵיהֶם הֵן בְּאֶרֶץ מִצְרַיִם הֵן בְּאֶרֶץ כְּנָעַן, כִּי הַכֹּל הָיוּ צְרִיכִין לְמָרֵי דְחִטַּיָּא בִּשְׁנֵי רְעָבוֹן. וְאִם כֵּן, לְמָאי נָפְקָא מִינָּהּ לִוָּה הַמּוֹשֵׁל אֶת הָאַחִים שֶׁהָלְכוּ עִם מֶרְכָּבוֹת הַמִּשְׁנֶה אֲשֶׁר לַמֶּלֶךְ, כִּי מִי הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ אוֹ אַחֲרֵי הָרֶכֶב וְהַמַּחֲנֶה שֶׁלּוֹ? אֶלָּא וַדַּאי שֶׁאוֹתוֹ אִישׁ עָשָׂה הַלְּוָיָה מִצַּד דִּין תּוֹרָה, כִּי גְּזֵרַת הַכָּתוּב הוּא וְלֹא פָּלִיג בֵּין לְוָיָה אַחַת לַחֲבֶרְתָּהּ. לְפִיכָךְ, כַּאֲשֶׁר רָאָה וְהִתְבּוֹנֵן אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח וְלִוָּה יוֹסֵף, וְיָדַע שֶׁמִּצַּד מִצְוַת הַשֵּׁם יִתְבָּרַךְ עָשָׂה כֵן, וְאֵין בְּכָל מִצְרַיִם שׁוֹמֵר מִשְׁמֶרֶת ה׳ כִּי אִם זֶרַע יַעֲקֹב, לְפִיכָךְ ״וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**According to this reasoning,** one could say that this mitzvah [of accompanying travelers] is among the logical commandments. If so, there would be no proof from the fact that Joseph accompanied his brothers that he was indeed Joseph — perhaps that ruler of the land was simply a righteous man who performed the escort out of logical necessity, since one who does not accompany travelers is considered like a murderer. Therefore, it would be proper to do this for anyone traveling. However, when Jacob saw the wagons that were sent and accompanied [his sons], then Jacob said *Indeed, now I know* — because this man fulfilled the mitzvah of accompaniment from the perspective of Torah law rather than mere logical necessity. This is because throughout Egypt, wagons were only given out by Pharaoh’s permission, as they were symbols of royal authority, as it is written *And Joseph gave them wagons according to Pharaoh’s command*. This indicates that these wagons were specifically designated for the king’s chariot. One who travels with these distinct and recognizable royal wagons does not require an escort for protection from bandits, because either way the fear of the kingdom is upon them, both in Egypt and in Canaan, as everyone was dependent on the master of grain during the years of famine. If so, what purpose was there for the ruler to escort the brothers who were traveling with the viceroy’s royal carriages? For who would dare to come against the king or against His chariot and camp? Rather, it must be that this man performed the escort out of Torah law, as it is an [absolute] biblical decree that does not distinguish between one accompaniment and another. Therefore, when Jacob saw and contemplated the wagons that Joseph sent and accompanied, he knew that it was done due to God’s commandment, and there was no one in all of Egypt who kept God’s charge except for Jacob’s descendants. For this reason, *the spirit of Jacob their father was revived*.


###### Kli Yakar on Genesis 45:27:4
[Kli Yakar on Genesis 45:27:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:27:4)

וּבְחִבּוּרִי עוֹלְלוֹת אֶפְרַיִם מַאֲמָר תקל״ג, בֵּאַרְנוּ כִּי לָמַד מִן פָּרָשַׁת עֶגְלָה עֲרוּפָה שֶׁיּוֹסֵף חַי, כִּי כְּמוֹ שֶׁמּוֹדְדִין מְדִידָה גַּשְׁמִית לִרְאוֹת לְאֵיזוֹ עִיר קָרוֹב הֶחָלָל וְלִתְלוֹת הֶעָוֹן בְּאוֹתָהּ עִיר, כָּךְ מוֹדְדִין הַשְׁעָרָה וּמְדִידָה שִׂכְלִית בְּאֵיזֶה עָוֹן מֵת זֶה, אִם בַּעֲוֹן עַצְמוֹ, אִם בַּעֲוֹן קְרוֹבָיו, אוֹ בַּעֲוֹן בְּנֵי עִירוֹ. וּמִי שֶׁהוּא קָרוֹב בְּיוֹתֵר אֶל הֶחָלָל לִתְלוֹת בּוֹ, הוּא צָרִיךְ כַּפָּרָה. עַל כֵּן שָׁלַח לוֹ יוֹסֵף פָּרָשַׁת עֶגְלָה עֲרוּפָה, כְּדֵי שֶׁמִּתּוֹכָהּ יִתְבּוֹנֵן יַעֲקֹב אֵיזֶה חֵטְא גָּרַם לוֹ לְיַעֲקֹב לִהְיוֹת בְּצַעַר כָּל הַיָּמִים הַלָּלוּ, וִיחַפֵּשׂ וְיִמְצָא שֶׁזֶּה הַחֵטְא שֶׁלֹּא קִיֵּם מִצְוַת כִּבּוּד אָב וָאֵם עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, גָּרַם לוֹ לִהְיוֹת בְּצַעַר זֶה עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, שֶׁלֹּא יִהְיֶה מְכֻבָּד גַּם הוּא מִבְּנוֹ הֶחָבִיב עָלָיו בְּיוֹתֵר. וּמִזֶּה הִתְבּוֹנֵן שֶׁוַּדַּאי יוֹסֵף חַי, כִּי אִלּוּ הָיָה מֵת אִם כֵּן יִהְיֶה יַעֲקֹב בְּצַעַר זֶה יוֹתֵר מִן עֶשְׂרִים וּשְׁתַּיִם שָׁנָה וְיִסְבֹּל יָתֵר עַל מַה שֶּׁחָטָא, וְלֹא יִהְיֶה הָעֹנֶשׁ מִדָּה כְּנֶגֶד מִדָּה. לָכָךְ כְּשֶׁרָאָה הָעֲגָלוֹת וְנִזְכַּר לְפָרָשַׁת עֶגְלָה עֲרוּפָה, מִיָּד ״וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם״ (בראשית מה:כז).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
And in my work Olelot Ephraim, article 533, we explained that Jacob learned that Joseph was alive from the section about the *eglah arufah* [broken-necked heifer]. Just as they would take physical measurements to determine which city was closest to the corpse and attribute the guilt to that city, similarly, they would make intellectual measurements and assessments to determine through which sin this person died — whether through their own sin, the sin of their relatives, or the sin of their townspeople. And whoever is closest to the corpse in terms of responsibility requires atonement. Therefore, Joseph sent him [the wagons alluding to] the section of *eglah arufah* so that through it, Jacob would reflect upon which sin caused him to be in distress all these years. Upon searching, he would find that the sin of not fulfilling the commandment of honoring one’s father and mother for 22 years caused him to be in distress for 22 years, whereby he too would not be honored by his most beloved son. From this, he reflected that Joseph must certainly be alive, because if he had died, Jacob would have been in distress for more than 22 years and would have suffered beyond what he had sinned, and the punishment would not have been measure for measure. Therefore, when he saw the wagons and immediately remembered the section of *eglah arufah*, *the spirit of their father Jacob was revived* (Genesis 45:27).


###### Kli Yakar on Genesis 45:28:1
[Kli Yakar on Genesis 45:28:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/45:28:1)

**רַב, עוֹד יוֹסֵף בְּנִי חָי.** לְפִי שֶׁהִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאִם לֹא יָמוּת אֶחָד מִן בָּנָיו בְּחַיָּיו לֹא יִרְאֶה פְּנֵי גֵּהִנֹּם וְיִזְכֶּה לְמַה שֶּׁנֶּאֱמַר (תהלים לא כ) ״מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ״, עַל כֵּן אָמַר כָּאן ״רַב״, מֵעַתָּה אֶזְכֶּה לִשְׂכַר הָעוֹלָם הַבָּא הַנִּקְרָא ״רַב״, כִּי הוּא עוֹלָם שֶׁכֻּלּוֹ אָרוֹךְ, מַה שֶּׁאֵין כֵּן בְּחַיֵּי הָעוֹלָם הַזֶּה שֶׁהֵם מְעַט וְרָעִים, כִּי לֹא הַרְבֵּה יִזְכֹּר יְמֵי חַיָּיו. וְעוֹד, שֶׁכְּבָר קִבֵּל עֹנֶשׁ שֶׁל בִּטּוּל מִצְוַת כִּבּוּד אָבִיו בָּעוֹלָם הַזֶּה, וּמֵעַתָּה יְקַבֵּל שְׂכָרוֹ מֻשְׁלָם לָעוֹלָם הַבָּא. לְכָךְ נֶאֱמַר ״וַיִּזְבַּח זְבָחִים לֵאלֹהֵי אָבִיו יִצְחָק״, וְלֹא הִזְכִּיר גַּם אַבְרָהָם, אֶלָּא שֶׁרָצָה לְתַקֵּן בְּמַה שֶׁקִּלְקֵל וְחָזַר לִנְהֹג כָּבוֹד בְּאָבִיו יִצְחָק. דָּבָר אַחֵר: ״רַב, עוֹד יוֹסֵף בְּנִי חָי״ – מַה זֶּה אַתֶּם אוֹמְרִים כִּי הוּא מוֹשֵׁל בְּכָל אֶרֶץ מִצְרַיִם? רַב וְדַי לִי שֶׁהוּא חַי, דַּי לִי קוֹרַת רוּחַ בָּזֶה וְאֵין אֲנִי מַקְפִּיד אִם הוּא מוֹשֵׁל אוֹ לֹא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“My son Joseph is still alive — how great!”** Since the Holy One, Blessed be He, promised him that if none of his sons would die during his lifetime, he would not see the face of Gehenna and would merit what is written *How abundant is Your goodness that You have stored away for those who fear You* (Psalms 31:20). Therefore he said here *rav [great/abundant]* — from now on I will merit the reward of the World to Come which is called “rav,” for it is a world that is entirely long, unlike the life of this world which is brief and filled with troubles, for one does not remember many days of their life. Furthermore, he had already received punishment for neglecting the commandment of honoring his father in this world, and from now on he will receive his complete reward in the World to Come. Therefore it says *and he offered sacrifices to the God of his father Isaac*. It does not mention Abraham as well, rather he wanted to rectify what he had damaged and returned to practicing honor towards his father Isaac. Another explanation of **“My son Joseph is still alive — how great!”**: Why are you telling me that he rules over all the land of Egypt? It is great and sufficient for me that he is alive. This gives me satisfaction, and I do not care whether he rules or not.