## Kli Yakar on Genesis Chapter 46

###### Kli Yakar on Genesis 46:4:1
[Kli Yakar on Genesis 46:4:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/46:4:1)

**אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה.** כָּל הַסִּבּוֹת וְהַגִּלְגּוּלִים הָאֵלּוּ הָיוּ לְהוֹרִידָם מִצְרַיְמָה כְּדֵי לִפְרֹעַ חוֹב ״כִּי גֵר יִהְיֶה זַרְעֲךָ״ (בראשית טו יג), וְזוֹ הִיא הָעֵצָה הָעֲמוּקָה שֶׁל אוֹתוֹ צַדִּיק הַקָּבוּר בְּחֶבְרוֹן, אֲשֶׁר יָעַץ וַאֲשֶׁר בֵּרֵר לוֹ הַגָּלֻיּוֹת לָרֶדֶת לְאַרְצוֹת הָעַמִּים הָעֲמוּקִים מִן אֶרֶץ כְּנַעַן בִּמְקוֹם עֹמֶק שְׁאוֹל הַגֵּהִנֹּם. וּבַיַּלְקוּט מֵבִיא מִדְרָשׁ הַדּוֹרֵשׁ עַל יוֹסֵף פָּסוּק (משלי כ ה) ״מַיִם עֲמֻקִּים עֵצָה בְלֶב אִישׁ וְאִישׁ תְּבוּנוֹת יִדְלֶנָּה״, וְלִי נִרְאֶה לְפָרֵשׁ שֶׁגַּם יוֹסֵף נִתְכַּוֵּן לָזֶה לְסַבֵּב יְרִידָתָם לְמִצְרַיִם לִמְקוֹם מַיִם עֲמֻקִּים מַיִם הַזֵּדוֹנִים, וְזוֹ הִיא הָעֵצָה הַיְּעוּצָה אֲשֶׁר בְּלֵב יוֹסֵף וְאֵין אָדָם יָכוֹל לַעֲמֹד עַל דַּעְתּוֹ, כִּי אִם יְהוּדָה אִישׁ תְּבוּנוֹת יָרַד לְסוֹף דַּעְתּוֹ וַיִּדְלֶנָּה לְהוֹצִיא לָאוֹר מַחֲשַׁבְתּוֹ אֲשֶׁר חָשַׁב עַל הַיְּהוּדִים לְהוֹרִידָם לְאַרְצוֹת הָעַמִּים. וְעַל כֵּן נִרְאָה ה׳ אֶל יַעֲקֹב בְּמַרְאֹת הַלַּיְלָה, כְּדֶרֶךְ שֶׁמָּצִינוּ כְּשֶׁיִּעֵד לְאַבְרָהָם ״כִּי גֵר יִהְיֶה זַרְעֲךָ״ נִרְאָה אֵלָיו בִּזְמַן שֶׁהַשֶּׁמֶשׁ שׁוֹקַעַת בִּנְפֹל תַּרְדֵּמָה עַל אֲנָשִׁים, כְּמוֹ שֶׁכָּתוּב (בראשית טו יב) ״וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל אַבְרָם״, כָּךְ נִרְאָה ה׳ אֶל יַעֲקֹב בְּמַרְאֹת הַלַּיְלָה. כִּי כָל זֶה רֶמֶז אֶל חֶשְׁכַת הַגָּלוּת, וְעַל כֵּן הָיָה יַעֲקֹב מִתְיָרֵא לָרֶדֶת לִמְקוֹם חֹשֶׁךְ עָנָן וַעֲרָפֶל, עַד שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא ״אַל תִּירָא מֵרְדָה מִצְרַיְמָה כִּי לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם״ (בראשית מו ג), וְזֶה עַל יְדֵי הָעִנּוּי שֶׁאָמְרוּ ״פֶּן יִרְבֶּה״ (שמות א י) וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר ״כֵּן יִרְבֶּה״, וְהָעִנּוּי הָיָה סִבָּה לַעֲשׂוֹתָם לְגוֹי גָּדוֹל כְּמוֹ שֶׁכָּתוּב (שמות א יב) ״וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“I will go down with you to Egypt, and I will surely bring you up again.”** All these circumstances and events were designed to bring them down to Egypt in order to pay the debt of “your offspring shall be strangers.” This was the profound strategy of that righteous one buried in Hebron [Abraham], who counseled and chose the exiles, to descend to the lands of nations deeper than the land of Canaan, to a place as deep as the depths of Gehenna. The Yalkut brings a midrash that interprets regarding Joseph the verse *Deep waters are the counsel in a man’s heart, but a man of understanding will draw it out* (Proverbs 20:5). It appears to me that Joseph also intended this — to orchestrate their descent to Egypt, to a place of deep waters, tumultuous waters. This was the planned counsel in Joseph’s heart that no one could fathom, except for Judah, the man of understanding, who grasped his intention and drew it out, revealing his thought concerning the Jews to bring them down to the lands of the nations. Therefore, God appeared to Jacob in night visions, just as we find when He foretold to Abraham that *your offspring shall be strangers*, He appeared to him when the sun was setting and a deep sleep fell upon people, as it is written *As the sun was setting, a deep sleep fell upon Abram* (Genesis 15:12). Similarly, God appeared to Jacob in night visions. All of this alludes to the darkness of exile, and therefore Jacob was afraid to descend to a place of darkness, cloud, and fog, until the Holy One, blessed be He, said to him, *Do not fear going down to Egypt, for I will make you into a great nation there*. This would happen through the affliction, as they [the Egyptians] said *lest [pen] they multiply* but the Holy One, blessed be He, said *so [ken] shall they multiply*. The affliction was the cause for making them into a great nation, as it is written *But the more they afflicted them, the more they multiplied* (Exodus 1:12).


###### Kli Yakar on Genesis 46:4:2
[Kli Yakar on Genesis 46:4:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/46:4:2)

וּבְזֶה מְדֻקְדָּק הַלָּשׁוֹן שֶׁאָמַר לוֹ ה׳ ״אָנֹכִי אֵרֵד עִמְּךָ״ – הִקְדִּים יְרִידַת הַשְּׁכִינָה לִירִידָתוֹ, כִּי ״אָנֹכִי אֵרֵד״ הַיְינוּ יְרִידַת הַשְּׁכִינָה, ״עִמְּךָ״ הַיְינוּ יְרִידַת יַעֲקֹב. וּבַעֲלִיָּה נֶאֱמַר בְּהֵפֶךְ זֶה מַמָּשׁ, ״וְאָנֹכִי אַעַלְךָ״ הַיְינוּ עֲלִיַּת יַעֲקֹב תְּחִלָּה, וְאַחַר כָּךְ ״גַּם עָלֹה״ הַיְינוּ עֲלִיַּת הַשְּׁכִינָה. הַמָּשָׁל בָּזֶה לְמִי שֶׁמּוֹלִיךְ אֶת חֲבֵרוֹ לְמַיִם עֲמוּקִים וַחֲבֵרוֹ יָרֵא לָרֶדֶת שָׁמָּה פֶּן יִטְבַּע בְּרֹב עָמְקָם, עַל כֵּן אֵינוֹ יוֹרֵד לְתוֹךְ הַמַּיִם עַד שֶׁיֵּרֵד שָׁמָּה תְּחִלָּה זֶה הַמּוֹלִיכוֹ וְהוּא אַחֲרָיו. אֲבָל בָּעֲלִיָּה אֵינוֹ רוֹצֶה שֶׁיֵּלֵךְ מוֹלִיכוֹ תְּחִלָּה וְהוּא יִשָּׁאֵר בַּמַּיִם לְבַדּוֹ, אֶלָּא הוּא הָעוֹלֶה תְּחִלָּה וּמוֹלִיכוֹ אַחֲרָיו, כְּדֵי שֶׁבֵּין בַּיְּרִידָה וּבֵין בָּעֲלִיָּה לֹא יִשָּׁאֵר הוּא לְבַדּוֹ רֶגַע אֶחָד בַּמַּיִם. כָּךְ לֹא רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּהְיוּ יִשְׂרָאֵל בַּגָּלוּת רֶגַע אֶחָד בְּלֹא הַשְּׁכִינָה, עַל כֵּן הִקְדִּים בַּיְּרִידָה יְרִידַת הַשְּׁכִינָה, וּבָעֲלִיָּה הִקְדִּים עֲלִיַּת יַעֲקֹב, וְזֶהוּ עִנְיָן נָכוֹן וְיָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And with this, the language is precise:** When God said to him *I will go down with you*, He placed the descent of the Divine Presence before [Jacob’s] descent, for *I will go down* refers to the descent of the Divine Presence, [and] *with you* refers to Jacob’s descent. But regarding the ascent, it is stated in exactly the opposite way: *and I will bring you up* refers to Jacob’s ascent first, and then *also surely* refers to the ascent of the Divine Presence. The analogy for this is like someone who leads his friend to deep waters, and his friend is afraid to descend there lest he drown in their great depth. Therefore, he will not go down into the water until the one leading him descends there first, and he follows after. However, regarding the ascent, he does not want his guide to go up first while he remains alone in the water. Rather, he ascends first and his guide follows after him, so that neither in descent nor in ascent does he remain alone in the water for even a moment. Similarly, the Holy One, Blessed be He, did not want Israel to be in exile for even one moment without the Divine Presence. Therefore, He preceded the descent with the descent of the Divine Presence, and in the ascent, He preceded with Jacob’s ascent. This is a correct and precious matter.


###### Kli Yakar on Genesis 46:4:3
[Kli Yakar on Genesis 46:4:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/46:4:3)

דָּבָר אַחֵר, בָּעֲלִיָּה הִזְכִּיר הַשְּׁכִינָה פָּנִים וְאָחוֹר, כִּי אָמַר ״וְאָנֹכִי״ הַיְינוּ הַשְּׁכִינָה, ״אַעַלְךָ״ הַיְינוּ עֲלִיַּת יַעֲקֹב בָּאֶמְצַע, ״גַּם עָלֹה״ זוֹ הַשְּׁכִינָה. אַךְ לְפִי שֶׁהָיוּ בְּמִצְרַיִם רָעִים וְחַטָּאִים כִּדְאִיתָא בִּנְבוּאַת יְחֶזְקֵאל (יחזקאל כ), עַל כֵּן לֹא נִתְקַיֵּם בָּהֶם יִעוּד זֶה, כִּי לֹא הָלְכָה הַשְּׁכִינָה כִּי אִם לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שמות יג כא) ״וַה׳ הֹלֵךְ לִפְנֵיהֶם״. עַל כֵּן מַסִּיק בַּמִּדְרָשׁ (ילקוט שמעוני בא יב קצט) הֲדָא הוּא דִּכְתִיב ״וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן״ (שמות יב יא) – זֶה חִפָּזוֹן שְׁכִינָה. פֵּרוּשׁ הַדָּבָר הוּא, לְפִי שֶׁלֹּא הָיְתָה הַשְּׁכִינָה כִּי אִם לִפְנֵיהֶם, עַל כֵּן הֻצְרְכוּ לֶאֱכֹל בְּחִפָּזוֹן כְּדֵי לְמַהֵר הֲלִיכָתָם אַחֲרֵי הַשְּׁכִינָה, כְּמִי שֶׁהוֹלֵךְ אַחַר אֵיזֶה אָדָם הַמּוֹלִיכוֹ, צָרִיךְ לֵילֵךְ אַחֲרָיו בִּמְהִירוּת שֶׁלֹּא יִתְרַחֵק מִן הַהוֹלֵךְ לְפָנָיו. אֲבָל מִכָּל מָקוֹם ״דְּבַר אֱלֹהֵינוּ יָקוּם לְעוֹלָם״ (ישעיהו מ ח), וְיִתְקַיֵּם יִעוּד זֶה לֶעָתִיד, שֶׁלֹּא יִצְטָרְכוּ לֵילֵךְ בְּחִפָּזוֹן, כִּי יִהְיוּ מְסוּבָּבִים מִן הַשְּׁכִינָה פָּנִים וְאָחוֹר, כְּמוֹ שֶׁכָּתוּב (ישעיהו נב יב) ״כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן, כִּי הֹלֵךְ לִפְנֵיכֶם ה׳ וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל״, דְּהַיְינוּ פָּנִים וְאָחוֹר. וְהוּא הַיִּעוּד הַנֶּאֱמָר כָּאן ״וְאָנֹכִי אַעַלְךָ גַם עָלֹה״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another interpretation:** Regarding the ascent [from Egypt], He mentioned the Divine Presence [Shekhinah] both before and after. For He said *I* — referring to the Divine Presence, *will bring you up* — referring to Jacob’s ascent in the middle, and *also bring up* — this refers to the Divine Presence. However, since they [the Israelites] were evil and sinful in Egypt, as mentioned in Ezekiel’s prophecy, therefore this promise was not fulfilled in them completely. For the Divine Presence only went before them, as it is said *And the Lord went before them* (Exodus 13:21). Therefore, the Midrash concludes (Yalkut Shimoni Bo 12:199), “This is what is meant by *you shall eat it in haste* — this refers to the haste of the Divine Presence.” The explanation of this matter is that since the Divine Presence was only before them, they needed to eat in haste in order to quickly follow after the Divine Presence, like someone who walks behind another person who is leading them — they must walk quickly after them so as not to become distant from the one walking ahead. Nevertheless, the word of our God will stand forever, and this promise will be fulfilled in the future, when they will not need to go in haste because they will be surrounded by the Divine Presence both front and back, as it is written *For you shall not go out in haste, nor go in flight; for the Lord will go before you, and the God of Israel will be your rear guard* (Isaiah 52:12) — meaning both front and back. This is the promise stated here: *I will bring you up, also bring up*.


###### Kli Yakar on Genesis 46:26:1
[Kli Yakar on Genesis 46:26:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/46:26:1)

**כָּל הַנֶּפֶשׁ הַבָּאָה לְיַעֲקֹב.** אַף עַל פִּי שֶׁהָיוּ נְפָשׁוֹת רַבּוֹת, מִכָּל מָקוֹם קְרָאָם כֻּלָּם נֶפֶשׁ, לְפִי שֶׁקֹּדֶם זֶה הָיוּ הָאַחִים מִתְקַנְּאִים בְּיוֹסֵף וְהָיוּ נְפָשׁוֹת חֲלוּקוֹת, וְעַכְשָׁו נַעֲשׂוּ לַאֲחָדִים וְסָרָה קִנְאָתָם, וְגַם יוֹסֵף לֹא הָיָה לוֹ לֵב עֲלֵיהֶם. עַל כֵּן הוֹדִיעַ לָנוּ הַכָּתוּב שֶׁהָיוּ כֻּלָּם נֶפֶשׁ אַחַת, לְהָעִיד עַל צִדְקָתוֹ שֶׁל יוֹסֵף וְעַל צִדְקַת הָאַחִים. לְכָךְ אָמַר תְּחִלָּה ״כָּל הַנֶּפֶשׁ הַבָּאָה לְבֵית יַעֲקֹב מִצְרַיְמָה״ (בראשית מו:כו), לְהָעִיד עַל צִדְקַת הָאַחִים, וְאַחַר כָּךְ חָזַר וְאָמַר ״וּבְנֵי יוֹסֵף וְגוֹ׳ כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים״ (בראשית מו:כז), לְהָעִיד עַל צִדְקַת יוֹסֵף.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“All the souls [*nefesh*, which is singular] that came to Jacob.”** Even though there were many souls, nevertheless [Scripture] calls them all a [single] soul because before this, the brothers were jealous of Joseph and their souls were divided, but now they became united and their jealousy was removed. Also, Joseph held no grudge against them. Therefore, the verse informs us that they were all one soul, to testify to Joseph’s righteousness and to the righteousness of the brothers. This is why it first says *all the soul[s] coming to Jacob’s house to Egypt* — to testify to the brothers’ righteousness, and afterwards it repeats and says *and Joseph’s sons etc… all the soul[s] of Jacob’s house that came to Egypt were seventy* — to testify to Joseph’s righteousness.


###### Kli Yakar on Genesis 46:30:1
[Kli Yakar on Genesis 46:30:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/46:30:1)

**אָמוּתָה הַפַּעַם.** לְפִי שֶׁקֹּדֶם זֶה הָיוּ חַיָּיו חַיֵּי צַעַר, וְהָיָה חָשׁוּב כְּמֵת בְּחַיָּיו כְּאִלּוּ כְּבָר מֵת וְעָבַר וּבָטַל מִן הָעוֹלָם. אֲבָל עַכְשָׁיו שֶׁנֶּאֱמַר ״וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם״ (בראשית מה:כז) שֶׁנַּעֲשָׂה אִישׁ חַי, מֵעַתָּה יִהְיֶה מְעֻתָּד אֶל הַמִּיתָה רַק פַּעַם אַחַת וְלֹא הַרְבֵּה מִיתוֹת, כִּי הֶחָשׁוּב כְּמֵת מֵחֲמַת חַיֵּי צַעַר דּוֹמֶה כְּאִלּוּ בְּכָל יוֹם הוּא מֵת. וְכֵן נֶאֱמַר ״וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה וַיְהִי יְמֵי יַעֲקֹב שְׁנֵי חַיָּיו שֶׁבַע שָׁנִים וְאַרְבָּעִים וּמְאַת שָׁנָה״ (בראשית מז:כח), כִּי עַל יְדֵי חַיֵּי שַׁלְוָה שֶׁהָיָה לוֹ בְּאוֹתָן שְׁבַע עֶשְׂרֵה שָׁנִים, הָיָה דּוֹמֶה לְמַפְרֵעַ כְּאִלּוּ חָיָה כָּל מֵאָה אַרְבָּעִים וְשֶׁבַע שָׁנִים חַיִּים נְעִימִים הַקְּרוּיִין חַיִּים בֶּאֱמֶת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Now I can die. [Literally: I shall die this time.]** Since before this, his life was a life of suffering and he was considered as if dead while living — as though he had already died, passed away, and departed from the world. However, now that it says *and the spirit of Jacob their father was revived*, meaning he became a living person, from now on he would be destined for death only once, and not many deaths. For one who is considered as dead due to a life of suffering is as if he dies every day. And so it says, *And Jacob lived in the land of Egypt seventeen years, and the days of his life were 147 years*, because through the peaceful life he had during those seventeen years, it was retroactively as if he had lived all 147 years as pleasant lives — which are truly called “life.”


###### Kli Yakar on Genesis 46:32:1
[Kli Yakar on Genesis 46:32:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/46:32:1)

**וְהָאֲנָשִׁים רֹעֵי צֹאן כִּי אַנְשֵׁי מִקְנֶה הָיוּ.** יֵשׁ לְדַקְדֵּק לָמָּה הֻצְרַךְ לִתֵּן טַעַם לִדְבָרָיו ״כִּי אַנְשֵׁי מִקְנֶה הָיוּ״, יִהְיוּ אַנְשֵׁי מִקְנֶה אוֹ לָא, סוֹף סוֹף רֹעֵי צֹאן הֵמָּה. וְעוֹד שֶׁאָמַר (בראשית מו:לג) ״כִּי יִקְרָא לָכֶם פַּרְעֹה וְאָמַר מַה מַּעֲשֵׂיכֶם וַאֲמַרְתֶּם אַנְשֵׁי מִקְנֶה הָיוּ עֲבָדֶיךָ״, יוֹתֵר הָיָה נָכוֹן שֶׁיֹּאמְרוּ ״רֹעֵי צֹאן הָיוּ עֲבָדֶיךָ״, כִּי דַּוְקָא רֹעֵי צֹאן תּוֹעֲבַת מִצְרַיִם הֵמָּה, אֲבָל לֹא אַנְשֵׁי מִקְנֶה, וְכִי פַּרְעֹה לֹא הָיָה לוֹ מִקְנֶה? וְעוֹד קָשֶׁה כִּי הֵמָּה שִׁנּוּ וְלֹא אָמְרוּ כַּאֲשֶׁר צִוָּה לָהֶם יוֹסֵף, כִּי הֵשִׁיבוּ לְפַרְעֹה (בראשית מז:ג) ״רֹעֵי צֹאן הָיוּ עֲבָדֶיךָ״. וְעוֹד ״גַּם אֲבוֹתֵינוּ״ מְיֻתָּר, וְכִי שְׁאָלָם עַל מַעֲשֵׂה אֲבוֹתֵיהֶם?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the men are shepherds, for they have been keepers of livestock.** There is a need to analyze why it was necessary to provide a reason for his words *for they have been keepers of livestock* — whether they were livestock owners or not, they were ultimately shepherds. Furthermore, [regarding what Joseph said:] *When Pharaoh calls you and asks “What is your occupation?” you shall say “Your servants have been keepers of livestock”* (Genesis 47:3-4). It would have been more appropriate for them to say “Your servants have been shepherds,” since specifically shepherds were an abomination to Egypt, but not livestock owners — did Pharaoh himself not own livestock? Additionally, it is difficult [to understand] why they deviated and did not say what Joseph commanded them, as they responded to Pharaoh *Your servants have been shepherds* (Genesis 47:3). Moreover, the phrase *also our fathers* is superfluous — did he ask them about their fathers’ occupations?


###### Kli Yakar on Genesis 46:32:2
[Kli Yakar on Genesis 46:32:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/46:32:2)

וּבֵאוּר הַדָּבָר הוּא, שֶׁתַּכְלִית כָּל הַדְּבָרִים הַלָּלוּ הָיָה כְּדֵי שֶׁיַּרְחִיקֵם פַּרְעֹה מֵעָלָיו וְיוֹשִׁיבֵם בְּאֶרֶץ גֹּשֶׁן, אַף עַל פִּי שֶׁגַּם לְפַרְעֹה הָיָה צֹאן וּבָקָר וְרוֹעִים, מִכָּל מָקוֹם הָיוּ רוֹעֵי מִצְרַיִם נוֹהֲגִין כָּבוֹד בְּמִין הַצֹּאן לִכְבוֹד מַזַּל טָלֶה אֲשֶׁר בּוֹ שָׂמוּ כִּסְלָם, וְהַכָּבוֹד הוּא לִרְעוֹת אוֹתָן בְּמִרְעֶה שָׁמֵן וְטוֹב כַּר נִרְחָב וְשֶׁלֹּא לְהַכּוֹתָם בְּמַקְלוֹת, אֲבָל שְׁאָר אֻמּוֹת אֵינָן נִזְהָרִים בָּזֶה. עַל כֵּן תּוֹעֲבַת מִצְרַיִם כָּל רֹעֵי צֹאן. לְפִיכָךְ כְּשֶׁאָמַר יוֹסֵף לְפַרְעֹה ״וְהָאֲנָשִׁים רֹעֵי צֹאן״, כְּדֵי שֶׁיַּרְחִיקֵם מֵעָלָיו, הֻצְרַךְ לִתֵּן טַעַם שֶׁל הִתְנַצְּלוּת שֶׁלֹּא יַחְשְׁדֵם שֶׁלְּכָךְ בָּחֲרוּ אֻמָּנוּת הָרְעִיָּה כְּדֵי לְהַקְהוֹת שִׁנֵּי כָּל הַמַּאֲמִינִים בְּמַזַּל טָלֶה בִּרְאוֹתָם הַצֹּאן אֲשֶׁר יַעֲבֹר תַּחַת הַשָּׁבֶט מֻכֶּה וּמְעֻנֶּה. עַל כֵּן נָתַן טַעַם ״כִּי אַנְשֵׁי מִקְנֶה הָיוּ״, שֶׁכָּךְ קָרָה לָהֶם שֶׁכָּל עִקַּר רְכוּשָׁם הָיָה הַמִּקְנֶה, עַל כֵּן בָּחֲרוּ לָהֶם אֻמָּנוּת הָרְעִיָּה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The explanation of the matter is** that the purpose of all these things was so that Pharaoh would distance them from himself and settle them in the land of Goshen. Even though Pharaoh also had sheep, cattle, and shepherds, nevertheless, the Egyptian shepherds treated sheep with respect due to their reverence for the zodiac sign of Aries, in which they placed their trust. This respect manifested in grazing them in rich and good pasture in wide meadows and not striking them with staffs. However, other nations were not careful about this, therefore all shepherds were considered an abomination to Egypt. Consequently, when Joseph told Pharaoh that the men were shepherds, in order to have them distanced from him, he needed to provide a justifying explanation so that Pharaoh would not suspect them of choosing the shepherd profession in order to blunt the teeth of all those who believed in the zodiac sign of Aries by showing them sheep being struck and afflicted as they pass under the staff. Therefore, he gave the reason that they were livestock owners, that this was how it happened to be — that all their main wealth was in livestock, and that is why they chose the shepherd profession.


###### Kli Yakar on Genesis 46:33:1
[Kli Yakar on Genesis 46:33:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/46:33:1)

**וְהָיָה כִּי יִקְרָא לָכֶם פַּרְעֹה.** יֵשׁ לָחוּשׁ שֶׁלְּכָךְ הוּא קוֹרֵא אֶתְכֶם כְּדֵי לִבְחוֹר בָּכֶם אֲנָשִׁים לְמִלְחַמְתּוֹ, לְפִיכָךְ כְּשֶׁיִּשְׁאַל לָכֶם ״מַה מַּעֲשֵׂיכֶם״, וַאֲמַרְתֶּם ״אַנְשֵׁי מִקְנֶה הָיוּ עֲבָדֶיךָ״, וְלֹא תֹּאמְרוּ לוֹ בְּפֵרוּשׁ שֶׁאַתֶּם רֹעֵי צֹאן, כִּי תּוֹעֲבַת מִצְרַיִם כָּל רֹעֵה צֹאן, וְאֵינוֹ מִדֶּרֶךְ הַמּוּסָר לְדַבֵּר דָּבָר שֶׁהוּא נִתְעָב בְּעֵינֵי הַמֶּלֶךְ, וְחָס לְהַזְכִּיר לְפָנָיו בְּפֵרוּשׁ דָּבָר שֶׁהוּא כְּנֶגֶד דָּתוֹ. דְּאִם לֹא כֵן, לָמָּה לֹא נָתַן יוֹסֵף טַעַם זֶה עַל דִּבְרֵי עַצְמוֹ שֶׁאָמַר שֶׁהֵם רֹעֵי צֹאן וְטַעֲמוֹ ״כִּי תוֹעֲבַת מִצְרַיִם״ כוּ׳? אֶלָּא אַדְּרַבָּה, שֶׁזֶּה נְתִינַת טַעַם עַל שֶׁלֹּא צִוָּה לָהֶם לוֹמַר שֶׁהֵם רֹעֵי צֹאן. אָמְנָם הַמֶּלֶךְ יָבִין מֵעַצְמוֹ, מֵאַחַר שֶׁאַנְשֵׁי מִקְנֶה אַתֶּם, וַדַּאי כֻּלְּכֶם רֹעֵי צֹאן. וּכְדֵי שֶׁלֹּא יְבַקֵּשׁ מִכֶּם לְהַחֲלִיף מְלֶאכֶת הָרְעִיָּה בְּאוּמָּנוּת דָּבָר אַחֵר, עַל כֵּן תֹּאמְרוּ ״מִנְּעוּרֵינוּ וְעַד עַתָּה״, לֹא הוּרְגַלְנוּ בְּשׁוּם אוּמָּנוּת אַחֶרֶת כִּי אִם בָּזֶה. וּכְדֵי שֶׁלֹּא יֹאמַר שֶׁמִּנְּעוּרֵיכֶם בְּחַרְתֶּם בְּאוּמָּנוּת זוֹ לְהַכְחִישׁ דַּעַת הַמַּאֲמִינִים בְּמַזַּל טָלֶה, עַל כֵּן תֹּאמְרוּ ״גַּם אֲבוֹתֵינוּ״, מֵעוֹלָם קֹדֶם שֶׁנִּתְפַּשְּׁטָה אֱמוּנָה זוֹ בָּעוֹלָם. אֲבָל יוֹסֵף רָצָה לוֹמַר בְּפֵרוּשׁ אֶל פַּרְעֹה כִּי הֵמָּה רֹעֵי צֹאן, כִּי כָּךְ אָמַר תְּחִלָּה שֶׁהוּא רוֹצֶה לוֹמַר לְפָנָיו ״וְהָאֲנָשִׁים רֹעֵי צֹאן״, כִּי אֵלָיו יִתָּכֵן לוֹמַר בְּפֵרוּשׁ כֵּן כְּדֵי שֶׁיַּרְחִיק אֶתְכֶם מֵעָלָיו. אֲבָל לָכֶם לֹא יִתָּכֵן לוֹמַר בְּפֵרוּשׁ לְפָנָיו דָּבָר שֶׁיִּגְרֹם הָרִחוּק, אֶלָּא הוּא יָבִין זֶה מִכְּלַל דִּבְרֵיכֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And it will be when Pharaoh calls for you.”** There is concern that he is calling you in order to select men among you for his military campaigns. Therefore, when he asks you *“What is your occupation?” you should say “Your servants have been livestock handlers”*, and do not explicitly tell him that you are shepherds, for all shepherds are an abomination to Egypt. It is not proper etiquette to speak of something that is abhorrent in the king’s eyes, and one must refrain from explicitly mentioning anything that contradicts his religious beliefs. Otherwise, why didn’t Joseph give this reason regarding his own words when he said they were shepherds and explained *for all shepherds are an abomination to Egypt*? Rather, this explanation serves as the reason why he didn’t instruct them to say they were shepherds. The king will understand on his own that since you are livestock handlers, you are certainly all shepherds. And so that he won’t ask you to exchange your shepherding work for another profession, therefore say “from our youth until now we haven’t become accustomed to any other profession except this one.” And to prevent him from saying that you chose this profession from your youth to deny the beliefs of those who worship the zodiac sign of Aries, therefore add *also our fathers* from ancient times, before this belief spread in the world. However, Joseph wanted to tell Pharaoh explicitly that they were shepherds, as he said initially that he wanted to say before him “the men are shepherds,” because for him it was appropriate to say this explicitly so that Pharaoh would keep you at a distance. But for you, it wouldn’t be appropriate to explicitly say something before him that would cause distancing. Rather, he should understand this from the general context of your words.


###### Kli Yakar on Genesis 46:33:2
[Kli Yakar on Genesis 46:33:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Genesis/r/46:33:2)

וְלַסּוֹף הוּחְלְפָה הַשִּׁיטָה, שֶׁיּוֹסֵף לֹא אָמַר לִפְנֵי פַּרְעֹה כִּי הֵמָּה רוֹעֵי צֹאן, וְאֶחָיו אָמְרוּ בְּפֵרוּשׁ ״רוֹעֵי צֹאן עֲבָדֶיךָ״. לְפִי שֶׁרָאָה שֶׁפַּרְעֹה לֹא שָׁלַח אַחֲרֵיהֶם לִקְרֹא אוֹתָם וְלֹא הָיָה חוֹשֵׁשׁ פֶּן יִקַּח מֵהֶם הַגִּבּוֹרִים לְמִלְחַמְתּוֹ, עַל כֵּן לֹא הֻצְרַךְ הוּא לְהַזְכִּיר כִּי רוֹעֵי צֹאן הֵמָּה, וְהֵמָּה אָמְרוּ בְּפֵרוּשׁ ״רוֹעֵי צֹאן עֲבָדֶיךָ״ כְּדֵי שֶׁיַּרְחִיקֵם מֵעַל גְּבוּלוֹ כָּאָמוּר, כִּי כָּךְ הִתְנָה יוֹסֵף שֶׁאֶחָד מֵהֶם יֹאמַר בְּפֵרוּשׁ כִּי הֵמָּה רוֹעֵי צֹאן, וְאֶחָד יֹאמַר סְתָם ״אַנְשֵׁי מִקְנֶה״ – אוֹ הוּא אוֹ אֶחָיו, דְּאֶלָּא לְמַאי נָפְקָא מִינָּהּ הִגִּיד יוֹסֵף לְאֶחָיו מַה שֶּׁרוֹצֶה לְדַבֵּר בִּפְנֵי פַרְעֹה, אֶלָּא כָּךְ אָמַר יוֹסֵף לְאֶחָיו: ״אִם אֲנִי אֲדַבֵּר בְּפֵרוּשׁ שֶׁרוֹעֵי צֹאן אַתֶּם, אֲזַי דַּי כְּשֶׁתֹּאמְרוּ אַתֶּם ׳אַנְשֵׁי מִקְנֶה׳, כִּי אֵינוֹ מִדֶּרֶךְ הַמּוּסָר לְהַזְכִּיר שְׁנֵי פְּעָמִים ׳רוֹעֵי צֹאן׳ כִּי הוּא נֶגֶד דָּתוֹ, וְאִם אֲנִי לֹא אוֹמַר בְּפֵרוּשׁ ׳רוֹעֵי צֹאן׳, אָז אַתֶּם תֹּאמְרוּ בְּפֵרוּשׁ״. וְכָךְ הָיָה לַסּוֹף, וּבָזֶה הוּתְּרוּ כָּל הַסְּפֵקוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
In the end, the approach was changed. Joseph did not tell Pharaoh that they were shepherds, while his brothers explicitly stated *your servants are shepherds*. This was because he saw that Pharaoh had not sent for them, so [Joseph] was not concerned about his perhaps taking the strong ones among them for his military. Therefore, he [Joseph] did not need to mention that they were shepherds, while they [the brothers] explicitly stated *your servants are shepherds* so that Pharaoh would keep them away from his territory, as mentioned. For Joseph had arranged that one of them would explicitly state that they were shepherds, while the other would simply say “livestock handlers” — either he or his brothers. Otherwise, what would be the purpose of Joseph telling his brothers what he intended to say before Pharaoh? Rather, Joseph said to his brothers: “If I explicitly mention that you are shepherds, then it will be sufficient for you to just say you are livestock handlers, as it is not proper etiquette to mention ‘shepherds’ twice since it goes against his [Pharaoh’s] religion. And if I don’t explicitly say ‘shepherds,’ then you should say it explicitly.” And that is how it ultimately played out, and this resolves all the questions.