## Kli Yakar on Leviticus Chapter 23

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

**מוֹעֲדֵי ה׳ אֲשֶׁר תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ.** וּסְמִיךְ לֵיהּ מִצְוַת הַשַּׁבָּת, וּפֵרֵשׁ רַשִׁ״י מַה עִנְיָן שַׁבָּת לַמּוֹעֲדִים כוּ׳. וַאֲנִי אוֹמֵר שֶׁכָּךְ פֵּרוּשׁוֹ: כִּי כְּבָר בֵּאַרְנוּ לְמַעְלָה פָּרָשַׁת וַיַּקְהֵל (לה ב) עַל מַה שֶּׁפֵּרֵשׁ רַשִׁ״י הִקְדִּים שַׁבָּת לִמְלֶאכֶת מִשְׁכָּן לוֹמַר לְךָ שֶׁאֵין מִשְׁכָּן דּוֹחֶה שַׁבָּת, כִּי בְּכָל מָקוֹם הַמִּצְוָה הַמֻּקְדֶּמֶת דּוֹחָה אֶת הַמְּאֻחֶרֶת. וּפָסוּק זֶה ״אֲשֶׁר תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ״, מְדַבֵּר בִּקְבִיעוּת הַשָּׁנָה וְהַחֹדֶשׁ וְעִנְיַן הָעִבּוּר. וּמַסִּיק בַּיַּלְקוּט פָּרָשָׁה זוֹ: מִנַּיִן שֶׁמְּחַלְּלִין אֶת הַשַּׁבָּת לְהָעִיד עֲלֵיהֶם, תַּלְמוּד לוֹמַר: ״אֲשֶׁר תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם״. יָכוֹל כְּשֵׁם שֶׁמְּחַלְּלִין אֶת הַשַּׁבָּת לְהָעִיד עֲלֵיהֶם, כָּךְ יְחַלְּלוּ אֶת הַשַּׁבָּת לְהוֹדִיעַ עֲלֵיהֶם שֶׁנִּתְקַיְּמוּ, תַּלְמוּד לוֹמַר: ״אֲשֶׁר תִּקְרְאוּ״ כוּ׳. וְעַל כֵּן הִקְדִּים לְמִצְוַת שַׁבָּת מִצְוַת הָעִבּוּר לְהוֹדִיעַ שֶׁהָעִבּוּר דּוֹחֶה שַׁבָּת. וְאַחַר הַשַּׁבָּת חָזַר וּפֵרֵט מִצְוַת הָעִבּוּר בְּפָסוּק ״אֵלֶּה מוֹעֲדֵי ה׳״, כְּדֵי לְהַקְדִּים מִצְוַת הַשַּׁבָּת לָעִבּוּר, לוֹמַר לְךָ שֶׁאֵין הָעִבּוּר דּוֹחֶה שַׁבָּת, וְהָא לְהָעִיד עֲלֵיהֶם, וְהָא לְהוֹדִיעַ עֲלֵיהֶם שֶׁנִּתְקַיְּמוּ. וְדִין זֶה יֵשׁ גַּם בְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה פֶּרֶק א׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“The appointed times of the Lord, which you shall proclaim to be holy convocations.”** And adjacent to this is the commandment of the Sabbath, and Rashi explains “What is the connection between the Sabbath and the festivals, etc.” And I say that this is the explanation: For we have already explained above in Parashat Vayakhel (35:2) regarding what Rashi explained that the Torah mentions the Sabbath before the work of the Tabernacle to tell you that the Tabernacle does not override the Sabbath. For in every place, the earlier commandment overrides the later one. And this verse, *which you shall proclaim to be holy convocations*, speaks about establishing the year and the month and the matter of intercalation. And the Yalkut concludes in this section: “From where do we learn that we may violate the Sabbath to testify about them [the new moon]? The verse teaches:*which you shall proclaim them in their appointed times*. One might think that just as we violate the Sabbath to testify about them, so too we may violate the Sabbath to announce that they have been confirmed? The verse teaches *which you shall proclaim, etc.*” And therefore, the commandment of intercalation comes before the commandment of the Sabbath, to inform us that intercalation overrides the Sabbath. And after the Sabbath, it returns and details the commandment of intercalation in the verse *These are the appointed times of the Lord*, in order to place the commandment of the Sabbath before intercalation, to tell you that intercalation does not override the Sabbath, except for testifying about them, but not for announcing that they have been confirmed. And this law is also found in Tractate Rosh Hashanah, chapter 1.


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

דָּבָר אַחֵר ״אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם״, קְרִיאָה זוֹ הִיא בְּדִבְרֵי תּוֹרָה, שֶׁיִּתְעַסְּקוּ בְּהִלְכוֹת פֶּסַח בַּפֶּסַח כוּ׳ לְכָךְ נֶאֱמַר ״בְּמוֹעֲדָם״, וְעַל קְרִיאָה זוֹ אָמַר ״אֵלֶּה הֵם מוֹעֲדָי״. אָמְנָם כְּשֶׁאֵין עֲסוּקִים בָּהֶם כִּי אִם בְּמַאֲכָל וּמִשְׁתֶּה אֵינָן מוֹעֲדֵי ה׳ כְּלָל, וַעֲלֵיהֶם נֶאֱמַר (ישעיה א יד): ״חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי״. וּמַה שֶּׁכָּתוּב ״אֵלֶּה תַּעֲשׂוּ לַה׳ בְּמוֹעֲדֵיכֶם״, (במדבר כט לט) לְפִי שֶׁצָּרִיךְ לִתֵּן חֶצְיוֹ לַה׳ וְחֶצְיוֹ לָכֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation: “which you shall proclaim at their appointed times.”** This proclamation refers to words of Torah, that they should engage in the laws of Passover during Passover, etc. Therefore it states *at their appointed times*, and concerning this proclamation it says *These are My appointed times*. However, when they are not engaged in them but rather only in eating and drinking, they are not the appointed times of God at all, and concerning them it is said *Your new moons and your appointed feasts My soul hates* (Isaiah 1:14). And regarding what is written, *These you shall offer to the Lord on your appointed festivals* (Numbers 29:39), it is because one needs to give half to God and half for yourselves.


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

**וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לַה׳.** סִימָן לְיוֹם מַתַּן תּוֹרָה, כִּי הַתּוֹרָה צְרִיכָה לִהְיוֹת חֲדָשָׁה אֵצֶל הָאָדָם בְּכָל יוֹם כְּאִלּוּ הַיּוֹם קִבְּלָהּ מֵהַר סִינַי. וּמַה שֶּׁלֹּא נִזְכַּר בַּתּוֹרָה בְּפֵרוּשׁ כִּי יוֹם זֶה מַתַּן תּוֹרָה, וְכֵן לֹא נִזְכַּר בַּתּוֹרָה בְּפֵרוּשׁ כִּי רֹאשׁ הַשָּׁנָה הוּא יוֹם דִּין, וְטַעַם שְׁנֵיהֶם אֶחָד הוּא כְּמוֹ שֶׁכָּתַבְתִּי בְּחִבּוּרִי עוֹלְלוֹת אֶפְרַיִם, שֶׁעַל מַתַּן תּוֹרָה לֹא רָצָה ה׳ לְהַגְבִּיל יוֹם יָדוּעַ, לְפִי שֶׁצָּרִיךְ הָאָדָם שֶׁיְּהֵא דּוֹמֶה לוֹ בְּכָל יוֹם וָיוֹם מִכָּל יְמוֹת הַשָּׁנָה כְּאִלּוּ בְּאוֹתוֹ יוֹם קִבְּלָהּ מֵהַר סִינַי, כִּי בֶּאֱמֶת אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (עירובין נד:) שֶׁהַתּוֹרָה נִמְשְׁלָה לְדַד זֶה שֶׁכָּל זְמַן שֶׁהַתִּינוֹק מְמַשְׁמֵשׁ בּוֹ הוּא מוֹצֵא בּוֹ טַעַם חָדָשׁ, כָּךְ הַתּוֹרָה כָּל הַהוֹגֶה בָּהּ מוֹצֵא בְּכָל יוֹם טַעַם חָדָשׁ, עַל כֵּן דִּין הוּא שֶׁיִּהְיֶה דּוֹמֶה אֵלָיו בְּכָל יוֹם כְּאִלּוּ הַיּוֹם קִבְּלָהּ מֵהַר סִינַי, וְאִם כֵּן כָּל יוֹם הוּא מַתַּן תּוֹרָה אֵצֶל הַהוֹגִים בָּהּ, עַל כֵּן אֵין רָאוּי לְהַגְבִּיל יוֹם יָדוּעַ לִנְתִינָתָהּ. וְעַל כֵּן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ספרי ואתחנן ו ו): שֶׁיִּהְיוּ דִּבְרֵי תּוֹרָה חֲדָשִׁים עָלֶיךָ, וְלֹא כְּדָבָר הַיָּשָׁן שֶׁלִּבּוֹ שֶׁל אָדָם קָץ בּוֹ, שֶׁהֲרֵי בֶּאֱמֶת אַתָּה מוֹצֵא בָּהּ דְּבַר חִדּוּשׁ בְּכָל יוֹם וָיוֹם. וְעַל כֵּן אֵין יוֹם נְתִינָתָהּ מְבֹאָר בַּתּוֹרָה יוֹתֵר מִמַּה שֶׁנִּרְמַז בַּהֲבָאַת מִנְחָה חֲדָשָׁה, לְהוֹרוֹת שֶׁהַתּוֹרָה מִנְחָה חֲדָשָׁה בְּכָל יוֹם וָיוֹם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And you shall offer a new meal offering to the Lord.”** This is a sign for the day of the Giving of the Torah, because the Torah needs to be new to a person every day, as if one received it from Mount Sinai today. And the reason why the Torah does not explicitly mention that this day is the Giving of the Torah, and similarly why the Torah does not explicitly mention that Rosh Hashanah is a day of judgment — the reason for both is the same, as I wrote in my work Olalot Ephraim. Regarding the Giving of the Torah, God did not want to designate a specific day because a person needs to feel that on each and every day of the year, it is as if on that day one received the Torah from Mount Sinai. For indeed, our Sages of blessed memory said (Eruvin 54b) that the Torah is compared to a breast: just as an infant finds new taste every time it suckles, so too with the Torah — whoever studies it finds new taste in it every day. Therefore, it is proper that it should seem to one each day as if one received it from Mount Sinai today. Thus, every day is the Giving of the Torah for those who study it, and therefore it is not appropriate to designate a specific day for its giving. And thus our Sages of blessed memory said (Sifrei Devarim 6:6) that the words of Torah should be new to you, not like an old matter that a person’s heart grows weary of, because in truth you find something new in it each and every day. Therefore, the day of its giving is not explicitly stated in the Torah, beyond what is hinted at in the bringing of a new meal offering, indicating that the Torah is a new offering every single day.


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

וְהָיוּ בִּשְׁתֵּי הַלֶּחֶם הֶחָמֵץ אֲשֶׁר הַיֵּצֶר הָרָע נִמְשַׁל בּוֹ, כִּי בִּלְשׁוֹן רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יז) הוּא נִקְרָא ״שְׂאוֹר שֶׁבָּעִסָּה״, לְפִי שֶׁבְּמָקוֹם שֶׁהַתּוֹרָה מְצוּיָה שָׁם אֵין הַיֵּצֶר הָרָע יָכוֹל לְהַזִּיק, כְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין ל:): אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: בָּרָאתִי יֵצֶר הָרָע בָּרָאתִי לוֹ תַּבְלִין, דְּהַיְנוּ הַתּוֹרָה. וְאִלְמָלֵא יֵצֶר הָרָע לֹא הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִיד הַתּוֹרָה מִן הָעֶלְיוֹנִים אֶל הַתַּחְתּוֹנִים, כִּי בְּטַעֲנָה זוֹ נִצַּח מֹשֶׁה רַבֵּינוּ אֶת הַמַּלְאָכִים כְּשֶׁאָמְרוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: חֶמְדָּה גְנוּזָה יֵשׁ לְךָ כוּ׳ וְאַתָּה רוֹצֶה לִתְּנָהּ לְבָשָׂר וָדָם, וְהֵשִׁיב לָהֶם מֹשֶׁה: כְּלוּם יֵשׁ יֵצֶר הָרָע בֵּינֵיכֶם כוּ׳ (שבת פח:-פט.), וּרְצוֹנוֹ לוֹמַר שֶׁהָיָה צֹרֶךְ לִתֵּן הַתּוֹרָה אֶל הַתַּחְתּוֹנִים כְּדֵי לִתֵּן לָהֶם תַּבְלִין עַל הַיֵּצֶר הָרָע הַכָּרוּךְ בָּהֶם, לְמַלֵּא חֶסְרוֹנָם, לְכָךְ נֶאֱמַר ״חָמֵץ תֵּאָפֶינָה״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And there was in the two loaves of bread leavened dough, which the evil inclination is compared to,** because in the language of our Sages (Berakhot 17a) it is called “the leaven in the dough,” because where Torah is present, the evil inclination cannot cause harm, as our Sages said (Kiddushin 30b): “The Holy One, Blessed be He, said: ‘I created the evil inclination, and I created Torah as its antidote.’” And if not for the evil inclination, the Holy One, Blessed be He, would not have brought down the Torah from the heavens to the earth, for with this argument Moses our teacher defeated the angels when they said before the Holy One, Blessed be He: “A hidden treasure You have, etc., and You wish to give it to flesh and blood?” And Moses replied to them: “Is there an evil inclination among you, etc.?” (Shabbat 88b-89a). His meaning was that there was a need to give the Torah to those below in order to provide them with an antidote for the evil inclination that clings to them, to fill their deficiency. Therefore it says *leaven shall be baked*.


###### Kli Yakar on Leviticus 23:16:3
[Kli Yakar on Leviticus 23:16:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:16:3)

וְזֶה הַטַּעַם גַּם כֵּן הֶעְלֵם יוֹם דִּין שֶׁל רֹאשׁ הַשָּׁנָה, כְּדֵי שֶׁלֹּא יֵלֵךְ אָדָם בִּשְׁרִירוּת לִבּוֹ וִיסַגֵּל עֲוֹנוֹת כָּל יְמוֹת הַשָּׁנָה וְיַחְשֹׁב לְתַקֵּן מַעֲשָׂיו בִּהְיוֹתוֹ קָרוֹב לְיוֹם ה׳ אֲשֶׁר בּוֹ יֵשֵׁב עַל כִּסֵּא דִּין, אֶלָּא יְדַמֶּה בְּנַפְשׁוֹ כְּאִלּוּ בְּכָל יוֹם וָיוֹם ה׳ יוֹשֵׁב עַל כִּסְאוֹ לַמִּשְׁפָּט וּמִתְבַּקֵּר פִּנְקָסוֹ, וְעַל יְדֵי זֶה יִהְיֶה כָּל יוֹם וָיוֹם בִּתְשׁוּבָה. וְכֵן אִיכָּא לְמָאן דְּאָמַר אָדָם נִדּוֹן בְּכָל יוֹם (ר״ה טז), שֶׁנֶּאֱמַר (איוב ז יח): ״וַתִּפְקְדֶנּוּ לִבְקָרִים לִרְגָעִים תִּבְחָנֶנּוּ״. וּבְחִבּוּרִי הַנִּזְכָּר הֶאֱרַכְתִּי בִּשְׁנֵי טְעָמִים אֵלּוּ כִּי נְכוֹנִים לְמוֹצְאֵי דָעַת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And this is also the reason for concealing the judgment day of Rosh Hashanah,** so that a person will not follow the stubbornness of his heart and accumulate sins throughout the year, thinking he will correct his actions when approaching God’s day on which He sits on the throne of judgment. Rather, one should imagine in his soul as if every day God sits on His throne for judgment and his record is being examined. Through this, every day will be a day of repentance. And indeed, according to one opinion, a person is judged every day (Rosh Hashanah 16), as it is said, *You remember him every morning, and test him every moment* (Job 7:18). And in my aforementioned work, I elaborated on these two reasons because they are proper for those who seek understanding.


###### Kli Yakar on Leviticus 23:22:1
[Kli Yakar on Leviticus 23:22:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:22:1)

**וּבְקֻצְרְכֶם אֶת קְצִיר אַרְצְכֶם וְגוֹ׳.** סְמִיכוּת פָּסוּק זֶה לְפָרָשַׁת הָעֹמֶר נִרְאֶה עַל דֶּרֶךְ הַמִּדְרָשׁ (במ״ר יז ה) הָאוֹמֵר שֶׁסִּבֵּב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל בְּמִצְווֹת בְּכָל מַעֲשֶׂה: יָצָא לַחֲרֹשׁ – לֹא תַחֲרֹשׁ בְּשׁוֹר וַחֲמוֹר, יָצָא לִזְרֹעַ – לֹא תִזְרַע כִּלְאַיִם, יָצָא לִקְצֹר – לֹא תְכַלֶּה פְּאַת שָׂדְךָ כוּ׳. וְסָלְקָא דַּעְתָּךְ שֶׁשָּׂדֶה זוֹ שֶׁכֵּיוָן שֶׁקּוֹצְרִין מִמֶּנּוּ הָעֹמֶר וּכְבָר נַעֲשָׂה בָּהּ מִצְוָה אַחַת, שׁוּב אֵינוֹ חַיָּב לְמֶעֱבַד בָּהּ מִצְוָה אַחֲרִיתִי, תַּלְמוּד לוֹמַר: ״לֹא תְכַלֶּה פְּאַת שָׂדְךָ״, לוֹמַר לְךָ שֶׁמִּכָּל מָקוֹם מִצְוָה זוֹ אֵינָהּ פּוֹטֶרֶת אוֹתְךָ מִן לֶקֶט שִׁכְחָה וּפֵאָה. וּבְזֶה מְיֻשָּׁב מַה שֶּׁלֹּא הִזְכִּיר פֶּרֶט כַּרְמְךָ, לְפִי שֶׁאֵין קְצִיר הָעֹמֶר שַׁיָּךְ בַּכֶּרֶם, וּמֵהֵיכָא תֵּיתֵי לְפָטְרוֹ. וּרְאָיָה גְדוֹלָה לִדְבָרֵנוּ מַה שֶּׁמַּסִּיק בַּיַּלְקוּט (אמור כג י) בְּשֵׁם תּוֹרַת כֹּהֲנִים: אַף מִשֶּׁהֵבִיאָה שְׁלִישׁ מַתְחִיל וְקוֹצֵר וּפָטוּר מִלֶּקֶט שִׁכְחָה וּפֵאָה כוּ׳, וְסָלְקָא דַּעְתָּךְ שֶׁכָּל הַשָּׂדֶה פְּטוּרָה, קָא מַשְׁמַע לָן.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And when you reap the harvest of your land, etc.”** The connection of this verse to the section about the omer offering seems to be according to the Midrash (Bamidbar Rabbah 17:5) which states that the Holy One, blessed be He, surrounded Israel with commandments in all their activities: when one goes out to plow, *You shall not plow with an ox and a donkey together*; when one goes out to sow, *You shall not sow your field with mixed seeds*; when one goes out to harvest, *You shall not wholly reap the corner of your field*, etc. One might have thought that a field from which the omer offering has been harvested, and in which one commandment has already been fulfilled, is no longer obligated in another commandment. Therefore, the Torah teaches us, *You shall not wholly reap the corner of your field*, telling you that in any case, this commandment does not exempt you from [the obligations of] gleanings, forgotten sheaves, and corners. This also explains why the verse does not mention *Do not gather the individual grapes of your vineyard* because the omer harvest is not relevant to a vineyard, so there is no reason to exempt it. Strong evidence for our explanation is found in the Yalkut (Emor 23:10) citing the Torat Kohanim: Even after it has grown a third, one begins to harvest and is exempt from [the obligations of] gleanings, forgotten sheaves, and corners, etc. One might have thought that the entire field is exempt; therefore the Torah teaches us [that this is not the case].


###### Kli Yakar on Leviticus 23:22:2
[Kli Yakar on Leviticus 23:22:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:22:2)

דָּבָר אַחֵר כִּדְמַסִּיק בַּגְּמָרָא (ר״ה טז): אָמַר רַבִּי עֲקִיבָא: מִפְּנֵי מָה אָמְרָה תּוֹרָה הָבִיאוּ עוֹמֶר בַּפֶּסַח, כְּדֵי שֶׁתִּתְבָּרֵךְ לָכֶם תְּבוּאָה שֶׁבַּשָּׂדֶה, וְעַל יְדֵי שְׁתֵּי הַלֶּחֶם יִתְבָּרְכוּ פֵּרוֹת הָאִילָן, וְעַל יְדֵי נִסּוּךְ הַמַּיִם בֶּחָג יִתְבָּרְכוּ גִּשְׁמֵי הַשָּׁנָה. וּכְדֵי שֶׁלֹּא יִהְיֶה עִם לְבָבוֹ דָּבָר בְּלִיַּעַל לֵאמֹר, מֵאַחַר שֶׁבִּזְכוּת הָעוֹמֶר וּשְׁתֵּי הַלֶּחֶם וְנִסּוּךְ הַמַּיִם יִתְבָּרְכוּ תְּבוּאוֹת הַשָּׁנָה, אִם כֵּן לָמָּה זֶה אֶתֵּן מַתְּנוֹת עֲנִיִּים לְמַעַן יְבָרְכֵנִי ה׳, תַּלְמוּד לוֹמַר: ״וּבְקֻצְרְכֶם״ וְגוֹ׳, כִּי טוֹב אֲשֶׁר תֶּאֱחֹז בָּזֶה וְגַם מִזֶּה אַל תַּנַּח יָדֶךָ, כִּי הָא וְהָא גַּרְמָא. אֲבָל לְפֵרוּשׁ רַשִׁ״י קָשֶׁה, מָה עִנְיַן קָרְבָּנוֹת לְמַתְּנוֹת עֲנִיִּים. וּכְפִי הַנִּרְאֶה יֵשׁ קְצָת דִּמְיוֹן בֵּינֵיהֶם, כִּי גַּם הַקָּרְבָּנוֹת רֻבָּן נֶאֱכָלִין לַכֹּהֲנִים דֶּרֶךְ צְדָקָה. וְהָרַמְבַּ״ן פֵּרֵשׁ רֶמֶז לִקְצִיר הָעוֹמֶר שֶׁאֵינוֹ דּוֹחֶה לֶקֶט וּפֵאָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
Another explanation, as concluded in the Gemara (Rosh Hashanah 16a): Rabbi Akiva said: Why did the Torah command to bring the omer offering on Passover? So that your grain in the field would be blessed. And through the two loaves [offering on Shavuot], the fruits of the trees would be blessed. And through the water libation on the festival [of Sukkot], the rains of the year would be blessed. And so that a person would not harbor a wicked thought in their heart, saying: “Since by virtue of the omer, the two loaves, and the water libation the produce of the year is blessed, why then should I give gifts to the poor so that God will bless me?” Therefore, Scripture states, *When you reap [the harvest of your land, you shall not completely reap the corner of your field, etc.]*. *For it is good to hold onto this and also not let go of that* (Ecclesiastes 7:18), as both of these cause [blessing]. However, according to Rashi’s explanation, it is difficult to understand what connection sacrificial offerings have with gifts to the poor, although it appears there is some similarity between them, as most of the sacrifices are also eaten by the priests as a form of charity. And the Ramban explained that this is a hint that the omer harvest does not override the obligation of leaving gleanings and the corner of the field [for the poor].


###### Kli Yakar on Leviticus 23:24:1
[Kli Yakar on Leviticus 23:24:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:24:1)

**שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה.** רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (ר״ה כט:): כְּתִיב (במדבר כט א) ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״, וּכְתִיב ״זִכְרוֹן תְּרוּעָה״, הָא בְּחוֹל הָא בְּשַׁבָּת, לְכָךְ נֶאֱמַר ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״. וְדַוְקָא בַּגְּבוּלִין יֵשׁ חִלּוּק בֵּין שַׁבָּת לְחוֹל, אֲבָל לֹא בַּמִּקְדָּשׁ, וּרְאָיָה לַדָּבָר מִדִּכְתִיב פָּרָשַׁת פִּינְחָס: ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם. וַעֲשִׂיתֶם עוֹלָה״ וְגוֹ׳, שְׁמַע מִנַּהּ שֶׁמְּדַבֵּר בְּמָקוֹם שֶׁהַקָּרְבָּנוֹת קְרֵבִין, וְהַיְנוּ בַּמִּקְדָּשׁ שֶׁשַּׁבָּת דְּחוּיָה אֵצֶל הַקָּרְבָּנוֹת, וְאָז תִּדָּחֶה גַּם מִפְּנֵי הַשּׁוֹפָר. אֲבָל כָּאן נֶאֱמַר ״זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ כָּל מְלֶאכֶת עֲבוֹדָה לֹא תַעֲשׂוּ וְהִקְרַבְתֶּם״ וְגוֹ׳, מִדְּהִרְחִיק מַאֲמַר ״וְהִקְרַבְתֶּם״ וְסָמִיךְ לְ״זִכְרוֹן תְּרוּעָה״ צִוּוּי אִסּוּר מְלָאכָה, שְׁמַע מִנַּהּ שֶׁבַּגְּבוּלִין הוּא מְדַבֵּר, שֶׁשָּׁם נוֹהֵג אִסּוּר מְלָאכָה לְבַד וְאֵין שָׁם קָרְבָּן. וְנוּכַל לוֹמַר עוֹד שֶׁיֵּשׁ חִלּוּק בֵּין ״וַעֲשִׂיתֶם״ לִ״וְהִקְרַבְתֶּם״ כִּי עֲשִׂיָּה הַיְנוּ בְּפוֹעַל מַמָּשׁ וְהַיְנוּ בַּמִּקְדָּשׁ, אֲבָל הַקְרָבָה נוֹפֵל גַּם עַל זִכְרוֹן הַקָּרְבָּנוֹת בַּתְּפִלָּה, כִּי עַל יְדֵיהֶם יִשְׂרָאֵל קְרוֹבִים אֶל ה׳ וְהַיְנוּ בַּגְּבוּלִין.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**A Sabbath, a memorial of blowing [of the shofar]**. The Sages said (Rosh Hashanah 29b): It is written (Numbers 29:1) *A day of blowing [the shofar] it shall be for you*, and it is [also] written *a memorial of blowing*. This [latter phrase applies] when [Rosh Hashanah] falls on the Sabbath, while the former [applies when it falls] on a weekday. Therefore, it says *a Sabbath, a memorial of blowing*.
This distinction between Sabbath and weekday specifically applies in the provinces [outside the Temple], but not in the Temple. Evidence for this is from the verse in Parashat Pinchas: *A day of blowing it shall be for you. And you shall make a burnt offering, etc.* This implies that it is speaking about a place where sacrifices are offered, which is the Temple, where Sabbath [prohibitions] are set aside for the sacrifices, and so they are also set aside for the shofar.
But here it says *a memorial of blowing, a holy convocation, you shall do no laborious work, and you shall offer [a fire offering to the Lord]*. Since it separates the statement *and you shall offer* and connects the phrase *memorial of blowing* with the prohibition against work, this implies that it is speaking about the provinces, where only the prohibition of work applies and there is no sacrifice.
We can also say further that there is a distinction between *you shall make* [ועשיתם] and *you shall offer* [והקרבתם, literally bring close]. For *making* means actually doing [the sacrifices] physically, which happens in the Temple. But *bringing close* can also refer to the remembrance of the sacrifices in prayer, through which Israel draws near to God, and this applies in the provinces.


###### Kli Yakar on Leviticus 23:27:1
[Kli Yakar on Leviticus 23:27:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:27:1)

**אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ וְגוֹ׳ יוֹם הַכִּפֻּרִים הוּא.** כָּל אַכִּין וְרַקִּין מִעוּטִין הֵמָּה, לְפִי שֶׁנֶּאֱמַר לְמַטָּה ״וְעִנִּיתֶם אֶת נַפְשֹׁתֵיכֶם בְּתִשְׁעָה לַחֹדֶשׁ בָּעֶרֶב״, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ח:): וְכִי בַּתְּשִׁיעִי מִתְעַנִּין, וַהֲלֹא בָּעֲשִׂירִי מִתְעַנִּין, אֶלָּא לוֹמַר לְךָ שֶׁכָּל הָאוֹכֵל וְשׁוֹתֶה בַּתְּשִׁיעִי מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הִתְעַנָּה תְּשִׁיעִי וַעֲשִׂירִי. וּכְדֵי שֶׁלֹּא תִטְעֶה לוֹמַר, מֵאַחַר שֶׁגַּם יוֹם תְּשִׁיעִי חָשׁוּב כְּאִלּוּ הִתְעַנָּה בּוֹ, שֶׁמָּא גַּם הוּא מְכַפֵּר כְּמוֹ יוֹם הָעֲשִׂירִי, תַּלְמוּד לוֹמַר: ״אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ״ וְגוֹ׳, לוֹמַר לְךָ שֶׁעֲשִׂירִי לְבַד מְכַפֵּר וְלֹא תְּשִׁיעִי. וְזֶה יוֹתֵר מְחֻוָּר מִן מָה שֶׁפֵּרֵשׁ רַשִׁ״י שֶׁפֵּרֵשׁ מְכַפֵּר הוּא לַשָּׁבִים וְאֵינוֹ מְכַפֵּר לְשֶׁאֵינָן שָׁבִים (עיין שבועות יג.), וּמִי יִתֵּן יָדַעְתִּי וְאֶמְצָאֵהוּ לְפָרֵשׁ מַאי מַשְׁמַע שֶׁלְּשׁוֹן ״אַךְ״ לְמַעֵט הַבִּלְתִּי שָׁבִים, שֶׁהֲרֵי לְשׁוֹן ״אַךְ״ קָאֵי עַל יוֹם הֶעָשׂוֹר, וּמַשְׁמָעוּתוֹ לְמַעֵט הַיָּמִים הַקּוֹדְמִים. וּלְיַשֵּׁב פֵּרוּשׁ רַשִׁ״י אוֹמֵר אֲנִי שֶׁמִּדְּקָאָמַר ״אַךְ בֶּעָשׂוֹר״, וּבָא לְמַעֵט הַיָּמִים הַקּוֹדְמִים, שְׁמַע מִנַּהּ שֶׁגַּם הַיָּמִים שֶׁלִּפְנֵי יוֹם כִּפּוּר נִקְרְאוּ יְמֵי תְּשׁוּבָה, דְּאִם לֹא כֵן מֵהֵיכֵי תֵּיתֵי שֶׁיְּכַפְּרוּ הַיָּמִים הַקּוֹדְמִים עַד שֶׁהֻצְרַךְ לְמַעֲטָם, אֶלָּא וַדַּאי שֶׁגַּם עֲשֶׂרֶת הַיָּמִים הַקּוֹדְמִים הֵם עֲשֶׂרֶת יְמֵי הַתְּשׁוּבָה, וְסָלְקָא דַּעְתָּךְ שֶׁיְּמֵי הַתְּשׁוּבָה מְכַפְּרִין מִיָּד עַל כָּל עֲבֵרוֹת, קָא מַשְׁמַע לָן שֶׁיֵּשׁ לְךָ עֲבֵרוֹת שֶׁתְּשׁוּבָה תּוֹלָה וְיוֹם כִּפּוּר מְכַפֵּר, כְּמוֹ שֶׁנֶּאֱמַר (ויקרא טז ל): ״כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם״. אַף עַל פִּי שֶׁאָמְרוּ בַּמִּדְרָשׁ (ויק״ר ל ז): בְּעֶרֶב רֹאשׁ הַשָּׁנָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְוַתֵּר שְׁלִישׁ, וּבַעֲשֶׂרֶת יְמֵי הַתְּשׁוּבָה גַּם כֵּן שְׁלִישׁ, אֲבָל בְּיוֹם כִּפּוּר מְוַתֵּר הַכֹּל, לְכָךְ נֶאֱמַר ״מִכֹּל חַטֹּאתֵיכֶם״, וּמִכְּלָל זֶה אַתָּה לָמֵד שֶׁאֵין יוֹם כִּפּוּר מְכַפֵּר כִּי אִם לַשָּׁבִים, דְּאִם לֹא כֵן מֵהֵיכָא תֵּיתֵי שֶׁיְּכַפְּרוּ עַד שֶׁהֻצְרַךְ לְמַעֲטָם, וְאַף עַל פִּי שֶׁלֹּא נִזְכַּר בַּתּוֹרָה מְפֹרָשׁ שֶׁהַיָּמִים הַקּוֹדְמִים הֵם יְמֵי תְּשׁוּבָה, מִכָּל מָקוֹם שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה הוּא כְּמוֹ הַתְרָאָה שֶׁיָּשׁוּבוּ בַּיָּמִים שֶׁבֵּינְתַיִם, כְּמוֹ שֶׁכָּתוּב (עמוס ג ו): ״אִם יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**However on the tenth day of the month etc., it is the Day of Atonement.** All instances of “however [ach]” and “but [*rak*]” [in Scripture] are exclusionary terms. Since it states below, *You shall afflict yourselves on the ninth day of the month at evening*, and our Sages of blessed memory said (Berakhot 8b): “But do we fast on the ninth? Do we not fast on the tenth? Rather, this teaches that whoever eats and drinks on the ninth, Scripture considers it as if he fasted on both the ninth and the tenth.”
So that you would not err and say: “Since the ninth day is also considered as if one fasted on it, perhaps it also atones like the tenth day,” the verse states: *But on the tenth day of the month, etc.* — telling you that only the tenth atones, not the ninth. This explanation is clearer than Rashi’s interpretation, who explained that it atones for those who repent, but does not atone for those who do not repent (see Shevuot 13a). I wish I knew how to understand how the word “ach” excludes those who do not repent, since the word “ach” refers to the tenth day and its meaning excludes the preceding days.
To reconcile Rashi’s interpretation, I say that since it states *However on the tenth*, which comes to exclude the preceding days, we can deduce that the days before Yom Kippur are also called days of repentance. Otherwise, why would we think the preceding days would provide atonement, necessitating their exclusion? Rather, certainly the 10 preceding days are the 10 Days of Repentance, and one might think that the days of repentance atone immediately for all transgressions. Therefore, the verse teaches that there are transgressions for which repentance [only] suspends [punishment] and Yom Kippur atones, as it says: *For on this day He will atone for you to cleanse you from all your sins* (Leviticus 16:30).
Even though they said in the Midrash (Leviticus Rabbah 30:7) that on the eve of Rosh Hashanah, the Holy One, blessed be He, forgives one-third [of sins], and during the 10 Days of Repentance another third, but on Yom Kippur He forgives everything — therefore it says *from all your sins*. From this, you learn that Yom Kippur only atones for those who repent, because otherwise, why would we think they would receive atonement, requiring their exclusion? And even though it is not explicitly mentioned in the Torah that the preceding days are days of repentance, nevertheless, the shofar of Rosh Hashanah serves as a warning for people to repent during the intervening days, as it is written: *If a shofar is blown in a city, will the people not tremble?* (Amos 3:6).


###### Kli Yakar on Leviticus 23:39:1
[Kli Yakar on Leviticus 23:39:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:39:1)

**אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם וְגוֹ׳.** פֵּרֵשׁ רַשִׁ״י, יָכוֹל תִּדְחֶה הַחֲגִיגָה אֶת הַשַּׁבָּת, תַּלְמוּד לוֹמַר: ״אַךְ״. וְקָשֶׁה, שַׁבָּת מַאן דְּכַר שְׁמֵיהּ. וְנִרְאֶה שֶׁכָּךְ פֵּרוּשׁוֹ, ״אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ בְּאׇסְפְּכֶם אֶת תְּבוּאַת הָאָרֶץ״, הַיְנוּ בְּיוֹם שֶׁמֻּתָּר לֶאֱסוֹף הַתְּבוּאָה מִן הַשָּׂדֶה לְכָל הַפָּחוֹת לְצֹרֶךְ אֹכֶל נֶפֶשׁ, דְּהַיְנוּ בְּיוֹם טוֹב שֶׁאֵינוֹ חָל בְּשַׁבָּת, בְּאוֹתוֹ יוֹם תָּחֹגּוּ הַחֲגִיגָה, אֲבָל לֹא בְּיוֹם שֶׁאֵין בּוֹ שׁוּם אֲסִיפָה מִן הַשָּׂדֶה בְּשׁוּם צַד, אַף אִם אֵין לוֹ מָה לֶאֱכוֹל, וְהַיְנוּ בְּשַׁבָּת. וְאִלּוּ לֹא נֶאֱמַר ״אַךְ״ הָיִיתִי אוֹמֵר ״בְּאׇסְפְּכֶם״ הַיְנוּ בִּזְמַן אֲסִיפָה קָאָמַר וְלֹא בְּיוֹם שֶׁיֵּשׁ בּוֹ אֲסִיפָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**But on the fifteenth day, etc.** Rashi explained: Could the festival [chagigah] sacrifice override the Sabbath? The verse teaches *but* [which comes to exclude]. This is difficult, as who mentioned [the Sabbath here in the Torah]? So it seems that the explanation is as follows: *But on the fifteenth day of the month, when you gather in the produce of the land* — meaning on the day when it is permitted to gather produce from the field, at least for the purpose of food consumption, that is on a festival day that does not fall on Sabbath. On such a day, you shall [partake of] the festival sacrifice, but not on a day when there is no gathering from the field in any way, even if one has nothing to eat, which is the Sabbath. And if the word *but* had not been stated, I would have said that *when you gather* refers to the season of gathering and not specifically to a day when gathering is permitted.


###### Kli Yakar on Leviticus 23:40:1
[Kli Yakar on Leviticus 23:40:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:40:1)

**וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר.** אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ויק״ר לז) שֶׁנִּקְרָא רִאשׁוֹן לְחֶשְׁבּוֹן עֲוֹנוֹת, מָשָׁל לִמְדִינָה שֶׁחַיֶּבֶת מַס לַמֶּלֶךְ כוּ׳, כָּךְ בְּעֶרֶב רֹאשׁ הַשָּׁנָה יָצְאוּ הַגְּדוֹלִים לִקְרָאתוֹ כוּ׳, וּבַעֲשֶׂרֶת יְמֵי תְּשׁוּבָה הַבֵּינוֹנִים, וּבְיוֹם כִּפּוּר הַכֹּל יוֹצְאִין כוּ׳. וְיֵשׁ לְהִתְבּוֹנֵן לָמָּה קְרָאוֹ יוֹם רִאשׁוֹן לְחֶשְׁבּוֹן עֲוֹנוֹת כְּשֶׁצִּוָּה עַל אַרְבַּע מִינִים אֵלּוּ, וְלָמָּה לֹא קְרָאוֹ רִאשׁוֹן לְחֶשְׁבּוֹן עֲוֹנוֹת כְּשֶׁצִּוָּה עַל הַסֻּכָּה וְהֶחָג, וּמָה רָאָה בַּעַל מִדְרָשׁ זֶה עַל כָּכָה לַעֲשׂוֹת שָׁלֹשׁ חֲלֻקּוֹת כְּנֶגֶד שָׁלֹשׁ כִּתּוֹת, וּמָה הָיָה חָסֵר אִם הָיָה אוֹמֵר שֶׁלְּכָךְ נִקְרָא יוֹם רִאשׁוֹן, לְפִי שֶׁבְּיוֹם כִּפּוּר נִמְחַל הַכֹּל וּבֵין יוֹם כִּפּוּר לְסֻכּוֹת אֵין עוֹשִׂין עֲוֹנוֹת, עַל כֵּן נִקְרָא יוֹם רִאשׁוֹן לְחֶשְׁבּוֹן עֲוֹנוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And you shall take for yourselves on the first day the fruit of a beautiful tree.** The Rabbis said (Vayikra Rabbah 37) that it is called the *first day* for the accounting of sins. [They gave] a parable of a province that owed taxes to the king, etc. So too, on the eve of Rosh Hashanah, the great ones went out to meet him, etc., and during the ten days of repentance, the intermediate ones [went out], and on Yom Kippur, everyone goes out, etc.
One must consider why [the author of this midrash] called it the first day for the accounting of sins when it commanded about these four species, and why it didn’t call it the first day for the accounting of sins when it commanded about the sukkah and the festival. And what did the author of this midrash see to make three divisions corresponding to three groups? And what would have been lacking if it had said that it is called the first day because on Yom Kippur everything is forgiven, and between Yom Kippur and Sukkot people don’t commit sins — therefore it is called the first day for the accounting of sins.


###### Kli Yakar on Leviticus 23:40:2
[Kli Yakar on Leviticus 23:40:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:40:2)

וְנִרְאֶה שֶׁבַּעַל מִדְרָשׁ זֶה רָצָה לְתָרֵץ שְׁתֵּי קֻשְׁיוֹת, הֵן קֻשְׁיַת וְכִי רִאשׁוֹן הוּא, הֵן קֻשְׁיַת ״לָכֶם״, וְלֹא רָצָה לְפָרֵשׁ ״לָכֶם״ – מִשֶּׁלָּכֶם לְהוֹצִיא הַגָּזוּל, כִּי הוּא סוֹבֵר שֶׁאֵין זֶה מַשְׁמָעוּת ״לָכֶם״, כִּי מִכֶּם וּבָכֶם הֵם שְׁנֵי הֲפָכִים, כָּךְ מִשֶּׁלָּכֶם הוּא מִכֶּם, וְלָכֶם הַיְנוּ בָּכֶם. אֶלָּא וַדַּאי שֶׁאַרְבָּעָה מִינִים אֵלּוּ הֵם כְּנֶגֶד אַרְבַּע כִּתּוֹת מִיִּשְׂרָאֵל: פְּרִי עֵץ הָדָר, שֶׁיֵּשׁ בּוֹ טַעַם וְרֵיחַ, כְּנֶגֶד בַּעֲלֵי תּוֹרָה וּמִצְוָה, וְהֵם הַצַּדִּיקִים גְּמוּרִים; וְעַרְבֵי נַחַל, שֶׁאֵין בָּהֶם לֹא טַעַם וְלֹא רֵיחַ, כְּנֶגֶד הַכִּתּוֹת שֶׁאֵין בָּהֶם לֹא תּוֹרָה וְלֹא מִצְוָה, וְהֵם הָרְשָׁעִים גְּמוּרִים; וְכַפּוֹת תְּמָרִים, שֶׁיֵּשׁ בּוֹ אֹכֶל בְּלֹא רֵיחַ, וַעֲנַף עֵץ עָבוֹת, שֶׁיֵּשׁ בּוֹ רֵיחַ בְּלֹא אֹכֶל, שְׁנֵיהֶם כְּנֶגֶד הַבֵּינוֹנִים שֶׁיֵּשׁ בָּהֶם אוֹ תּוֹרָה בְּלֹא מִצְוָה אוֹ מִצְוָה בְּלֹא תּוֹרָה. וְעַל כֵּן נֶאֱמַר ״וּלְקַחְתֶּם לָכֶם״, הַיְנוּ לָכֶם מַמָּשׁ, כְּמוֹ שֶׁמָּצִינוּ בָּכֶם שָׁלֹשׁ כִּתּוֹת אֵלּוּ כָּךְ תִּקְחוּ אַרְבַּע מִינִים הַמִּתְיַחֲסִים לְשָׁלֹשׁ כִּתּוֹת אֵלּוּ. וְאֵצֶל חֲלֻקָּה זוֹ הוֹדִיעַ לָנוּ הַכָּתוּב שֶׁיּוֹם זֶה רִאשׁוֹן לְחֶשְׁבּוֹן עֲוֹנוֹת, וְאִם כֵּן קָשֶׁה לוֹ מָה עִנְיַן זֶה לָזֶה, אֶלָּא וַדַּאי שֶׁהָא בְּהָא תַּלְיָא, לְפִי שֶׁיֵּשׁ בָּכֶם שָׁלֹשׁ כִּתּוֹת אֵלּוּ וְהֵם מִתְכַּפְּרִים אַחַת אַחַת, עַל יְדֵי זֶה נַעֲשֶׂה יוֹם זֶה רִאשׁוֹן לְחֶשְׁבּוֹן. וְאִם הָיָה דַּעַת הַמִּקְרָא לִתְלוֹת כָּל הַכַּפָּרָה בְּיוֹם כִּפּוּר לְבַד, לְמַאי נָפְקָא מִנַּהּ הוֹדִיעַ לָנוּ בְּפַעַם זֶה שֶׁיִּשְׂרָאֵל חֲלוּקִים לְשָׁלֹשׁ כִּתּוֹת, אֶלָּא וַדַּאי כַּוָּנָתוֹ לוֹמַר שֶׁאֵין יוֹם כִּפּוּר מְכַפֵּר לְכֻלָּם בְּבַת אַחַת, כִּי אִם מְעַט מְעַט הקב״ה מַעֲבִיר רִאשׁוֹן רִאשׁוֹן כַּסֵּדֶר שֶׁנִּזְכְּרוּ אֵצֶל אַרְבַּע מִינִים אֵלּוּ, כִּי מִתְּחִלָּה הוּא מְוַתֵּר עֲוֹן הַכִּתּוֹת שֶׁנִּמְשְׁלוּ לִפְרִי עֵץ הָדָר, וְהֵם הַגְּדוֹלִים שֶׁיָּצְאוּ מִתְּחִלָּה לִקְרָאתוֹ יִתְבָּרַךְ בְּעֶרֶב רֹאשׁ הַשָּׁנָה; וְאַחַר כָּךְ מְוַתֵּר הַשְּׁלִישׁ בַּעֲבוּר הַבֵּינוֹנִים שֶׁיָּצְאוּ לִקְרָאתוֹ בַּעֲשֶׂרֶת יְמֵי תְּשׁוּבָה, שֶׁנִּמְשְׁלוּ לִכְפּוֹת תְּמָרִים וַעֲנַף עֵץ עָבֹת; וְאַחַר כָּךְ בְּיוֹם כִּפּוּר מְוַתֵּר לְכֻלָּם, אֲפִלּוּ לָרְשָׁעִים שֶׁנִּמְשְׁלוּ לְעַרְבֵי נַחַל, כִּי אָז כֻּלָּם יָצְאוּ לִקְרָאתוֹ וּמִתְעַנִּין. וְעַל כֵּן לֹא הָיָה הַכֹּהֵן גָּדוֹל רַשַּׁאי לָבֹא בְּיוֹם כִּפּוּר אֶל הַקֹּדֶשׁ כִּי אִם בַּעֲנַן הַקְּטֹרֶת, כִּי בוֹ מְעֹרָב הַחֶלְבְּנָה עִם סַמְמָנֵי הַקְּטֹרֶת, לְצָרֵף כָּל פּוֹשְׁעֵי יִשְׂרָאֵל וְלַעֲשׂוֹתָם אֲגֻדָּה אַחַת עִם הַטּוֹבִים כְּדֵי שֶׁיְּכַפְּרוּ אֵלּוּ עַל אֵלּוּ, כְּדֶרֶךְ שֶׁאָמְרוּ בַּמִּדְרָשׁ בְּאַרְבָּעָה מִינִים אֵלּוּ: לְאַבְּדָם אִי אֶפְשָׁר, אֶלָּא יֵעָשׂוּ אֲגֻדָּה אַחַת וְהֵם מְכַפְּרִים אֵלּוּ עַל אֵלּוּ. וְאִם חָסֵר אַחַת מִן הַכִּתּוֹת הַלָּלוּ אֵין לְכֹהֵן גָּדוֹל מָבוֹא לָבוֹא אֶל הַקֹּדֶשׁ. וְזֶה פֵּרוּשׁ יָקָר מְאֹד.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It appears that the author of this midrash wanted to resolve two difficulties,** both the question of whether it is really the first, and the question of *for you* [*lachem*]. He did not want to interpret *for you* [*lachem*] as “from your own” to exclude stolen items, because he holds that this is not the meaning of *for you* [*lachem*]. For “from you” [*mikem*] and “in you” [*bachem*] are two opposites, just as “from your own” [*mishelachem*] is “from you” [*mikem*], and “for you” [*lachem*] would mean “in you” [*bachem*]. Rather, it is certain that these four species correspond to four groups among Israel. 
*The fruit of a beautiful tree* [*pri etz hadar*] — which has both taste and smell, corresponds to those who possess both Torah and *mitzvot*, and they are the completely righteous.
*Willows of the brook* [*arvei* nachal] — which have neither taste nor smell, correspond to the groups that have neither Torah nor *mitzvot*, and they are the completely wicked.
*Date palm fronds* [*kapot temarim*] — which have food [taste] without smell, and *branch of a thick tree* [*anaf etz avot*] — which has smell without food [taste], both correspond to the intermediates who have either Torah without *mitzvot* or *mitzvot* without Torah.
Therefore it says, *And you shall take for yourselves* [*ulekachtem lachem*] — meaning literally “for you,” just as we find among you these three groups, so shall you take four species that correspond to these three groups. And regarding this division, the verse informs us that this day is the first for the accounting of sins. If so, it is difficult to understand what one thing has to do with the other, unless indeed the one depends on the other — because there are among you these three groups, and they receive atonement one by one, this day becomes the first for the accounting.
If the intention of the verse was to attribute all atonement to Yom Kippur alone, what would be the purpose of informing us at this point that Israel is divided into three groups? Rather, certainly the intention is to say that Yom Kippur does not atone for everyone at once, but rather little by little the Holy One, blessed be He, removes [sins] first by first, in the order mentioned regarding these four species.
For first, He forgives the sin of the groups that are compared to *the fruit of a beautiful tree* — these are the great ones who first went out to meet Him, blessed be He, on the eve of Rosh Hashanah. And afterward, He forgives a third for the sake of the intermediates who went out to meet Him during the Ten Days of Repentance, who are compared to *date palm fronds* and *branch of a thick tree*. And afterward, on Yom Kippur, He forgives everyone, even the wicked who are compared to *willows of the brook*, for then everyone goes out to meet Him and fasts.
Therefore, the High Priest was not permitted to enter the Holy [place] on Yom Kippur except with the cloud of incense, because the [foul-smelling] galbanum was mixed with the ingredients of the incense to attach all the transgressors of Israel and make them one bundle with the good ones, so that they might atone for one another. As they said in the midrash regarding these four species: “It is impossible to destroy them, so let them be made into one bundle, and they will atone for one another.” And if one of these groups is missing, the High Priest has no way to enter the Holy [place]. And this is a very precious interpretation.


###### Kli Yakar on Leviticus 23:40:3
[Kli Yakar on Leviticus 23:40:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:40:3)

וְיִכְלֹל עוֹד בַּאֲגֻדָּה זוֹ עִנְיַן הַתְּשׁוּבָה, כִּי יָדוּעַ שֶׁבְּכָל יְמוֹת הַשָּׁנָה אֵין הקב״ה מְקַבֵּל כִּי אִם תְּשׁוּבַת הָרַבִּים, אֲבָל תְּשׁוּבַת הַיָּחִיד אֵין הקב״ה מְקַבֵּל כִּי אִם בַּעֲשֶׂרֶת יְמֵי תְּשׁוּבָה, כְּמוֹ שֶׁלָּמְדוּ (ר״ה יח) מִן פָּסוּק ״דִּרְשׁוּ ה׳ בְּהִמָּצְאוֹ״ (ישעיה נה ו). וְעַל כֵּן רָצָה הַכָּתוּב לִתֵּן טוּב טַעַם וָדַעַת לָמָּה צְרִיכִין לִהְיוֹת אֲגֻדָּה אַחַת בְּיוֹם זֶה יוֹתֵר מִבַּיָּמִים הַקּוֹדְמִים. עַל כֵּן בָּא כִּמְתָרֵץ וְאָמַר, לְפִי שֶׁהוּא רִאשׁוֹן לְחֶשְׁבּוֹן עֲוֹנוֹת, לוֹמַר לְךָ כִּי בְּוַדַּאי הָיָה מִן הָרָאוּי לַעֲשׂוֹתָם אֲגֻדָּה אַחַת בְּהַתְחָלַת הַשָּׁנָה, כְּדֵי שֶׁיִּהְיוּ כָּךְ בְּכָל יְמוֹת הַשָּׁנָה לַעֲשׂוֹת לָהֶם הֲכָנָה אֶל הַתְּשׁוּבָה שֶׁל כָּל יְמוֹת הַשָּׁנָה בְּאִם יֶחֶטְאוּ, וְאָז יִהְיוּ הַשָּׁבִים רַבִּים וְתִהְיֶה תְּשׁוּבָתָם מְרֻצָּה בְּכָל יְמוֹת הַשָּׁנָה. אַךְ מִן רֹאשׁ הַשָּׁנָה עַד יוֹם כִּפּוּר אֵין צֹרֶךְ כָּל כָּךְ לַעֲשׂוֹתָם אֲגֻדָּה אַחַת, שֶׁהֲרֵי בְּאוֹתָן הַיָּמִים אֲפִלּוּ תְּשׁוּבַת הַיָּחִיד מְקֻבֶּלֶת, וּמִן יוֹם כִּפּוּר וְעַד סֻכּוֹת עוֹסְקִין בְּמִצְוַת סֻכָּה וְלוּלָב וְאֵין עוֹשִׂין עֲוֹנוֹת, כִּי מִצְוָה בְּעִדָּנָא דְּעָסֵק בָּהּ מַגְּנָא וּמַצְּלָא מִכָּל חֵטְא, וְגַם בִּזְמַן זֶה אֵין צֹרֶךְ כָּל כָּךְ לִתְשׁוּבַת הָרַבִּים. אַךְ בְּיוֹם רִאשׁוֹן שֶׁל חָג שֶׁהוּא רִאשׁוֹן לְחֶשְׁבּוֹן עֲוֹנוֹת, עַל כֵּן צְרִיכִין לַעֲשׂוֹת בְּעֶצֶם הַיּוֹם הַזֶּה הֲכָנָה אֶל תְּשׁוּבַת הָרַבִּים, וְהוּא כְּשֶׁיִּהְיוּ כָּל אַרְבַּע כִּתּוֹת הַלָּלוּ בַּאֲגֻדָּה אַחַת וִיכַפְּרוּ אֵלּוּ עַל אֵלּוּ, וְאָז תְּשׁוּבָתָם רְצוּיָה בְּכָל יְמוֹת הַשָּׁנָה. וּבָזֶה הֻתְּרוּ גַּם כֵּן כָּל הַסְּפֵקוֹת בְּדֶרֶךְ נָכוֹן וּבָרוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And this bundle also includes the concept of repentance,** for it is known that throughout the year, the Holy One, blessed be He, only accepts the repentance of the many, but the repentance of the individual is only accepted by the Holy One, blessed be He, during the ten Days of Repentance, as they learned (Rosh Hashanah 18a) from the verse *Seek the Lord while He may be found* (Isaiah 55:6). Therefore, the Scripture wants to provide a good reason and understanding as to why we need to be one bundle on this day more than on the preceding days. Thus, it comes as an explanation saying that this is “the first for the accounting of sins,” telling you that certainly it would have been appropriate to make them one bundle at the beginning of the year so that they would remain so throughout the year, preparing them for repentance throughout the year if they should sin. Then those who repent would be many, and their repentance would be accepted throughout the year. However, from Rosh Hashanah until Yom Kippur, there is not as much need to make them one bundle, since during those days even the repentance of an individual is accepted. And from Yom Kippur until Sukkot, they are occupied with the commandments of sukkah and lulav and do not commit sins. For a commandment, while one is engaged in it, protects and saves from all sin. During this time as well, there is not as much need for the repentance of the many. But on the first day of the festival, which is the first for the accounting of sins, it is necessary to make, on this very day, preparation for the repentance of the many. This is accomplished when all these four groups are in one bundle and atone for one another, and then their repentance is accepted throughout the year. And with this, all the questions are also resolved in a correct and clear way.


###### Kli Yakar on Leviticus 23:40:4
[Kli Yakar on Leviticus 23:40:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:40:4)

**וּשְׂמַחְתֶּם לִפְנֵי ה׳ אֱלֹהֵיכֶם.** אֵין שִׂמְחָתָם לִפְנֵי ה׳ כִּי אִם בִּזְמַן שֶׁהֵם בַּאֲגֻדָּה אַחַת, וּבִפְרָט שֶׁהַשִּׂמְחָה דַּוְקָא בְּחַג זֶה, לְפִי שֶׁהוּא זְמַן אֲסִיפָה אֲשֶׁר מִדֶּרֶךְ הָעוֹלָם לִשְׂמֹחַ בָּהּ בְּיוֹתֵר. עַל כֵּן הִזְהִירָם שֶׁתִּהְיֶה הַשִּׂמְחָה לִפְנֵי ה׳ דַּוְקָא, לֹא כְּשִׂמְחַת הָרֵקִים אֲשֶׁר כָּל מְזִמּוֹתָם הָרֹג בָּקָר וְשָׁחֹט צֹאן (ישעיה כב יג), הַשּׁוֹתִים בְּמִזְרְקֵי יַיִן, וּמַרְבִּים מַחֲלֹקֶת בְּיִשְׂרָאֵל, וּבְשִׂמְחָה זוֹ הֶחֱרִיבוּ שְׁנֵי בָּתֵּי מִקְדָּשִׁים וְגָלוּ בְּרֹאשׁ גּוֹלִים, כְּמוֹ שֶׁנֶּאֱמַר (ישעיה נה יב): ״כִּי בְּשִׂמְחָה תֵּצֵאוּ״. כְּאָמְרוּ רז״ל (קידושין פא.): סְקָבָא דְּשַׁתָּא רִגְלָא, כִּי בַּעֲבוּר שֶׁהָיוּ שְׂמֵחִים שֶׁלֹּא לְשֵׁם שָׁמַיִם סִבְּבוּ כָּל חֳלִי וְכָל מַכָּה כְּמַעֲשֵׂה הָאֶתְרוֹג שֶׁזָּרְקוּ בְּיַנַּאי הַמֶּלֶךְ (עיין סוכה מח:). וְעַל שִׂמְחָה זוֹ אָמַר מַה זּוֹ עֹשָׂה, הֲלֹא עַל יָדָהּ תֵּצְאוּ בְּרֹאשׁ גּוֹלִים. אָמְנָם ״בְּשָׁלוֹם״, כְּשֶׁיִּהְיוּ בַּאֲגֻדָּה אַחַת וְשָׁלוֹם בֵּינֵיהֶם – ״תּוּבָלוּן״ אֶל הָאָרֶץ, ״הֶהָרִים וְהַגְּבָעוֹת״, הֵמָּה רָאשֵׁי הַמַּעֲלָה אֲשֶׁר גֹּבַהּ לָהֶם וְיִרְאָה לָהֶם (יחזקאל א יח), ״יִפְצְחוּ לִפְנֵיכֶם רִנָּה״, כִּי יִהְיוּ קוֹדְמִים לְכָל דָּבָר שֶׁבִּקְדֻשָּׁה כְּדִינָם, וְלֹא יִהְיוּ הַנְּעָרִים דּוֹחֲפִין אֶת הַזְּקֵנִים כְּמַעֲשֵׂה הַמְרַגְּלִים. ״וְכָל עֲצֵי הַשָּׂדֶה יִמְחֲאוּ כָף״, הֵמָּה כָּל אַרְבַּע כִּתּוֹת הָרְמוּזִים בְּאַרְבַּע מִינִים אֵלּוּ הַבָּאִים מֵעֲצֵי הַשָּׂדֶה, יִמְחֲאוּ כָף לִשְׂמֹחַ לִפְנֵי ה׳. וְכֵן בְּמָקוֹם אַחֵר (ויק״ר ל ד) דָּרְשׁוּ פָּסוּק זֶה ״אָז יְרַנְּנוּ כָּל עֲצֵי יָעַר״ (תהלים צו יב), עַל אַרְבָּעָה מִינִים אֵלּוּ, וְרָמַז בְּמִלַּת אָז א׳ ז׳, שֶׁהַלּוּלָב נִטָּל בַּמִּקְדָּשׁ כָּל שִׁבְעָה וּבַגְּבוּלִין יוֹם אֶחָד.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And you shall rejoice before the Lord your God.** There is no rejoicing before the Lord except when they are in one group, especially since the rejoicing is specifically on this festival because it is the time of gathering, which is naturally a time of increased joy. Therefore, He warned them that the rejoicing should be specifically before the Lord, not like the rejoicing of the empty ones whose every scheme is *killing cattle and slaughtering sheep* (Isaiah 22:13), who drink from wine bowls and increase division in Israel. With this kind of rejoicing they destroyed both Temples and went into exile at the head of exiles, as it is written *For with joy you shall go out* (Isaiah 55:12). As our Sages said (Kiddushin 81a), “The most dangerous time of the year is the festival,” because when they rejoiced not for the sake of Heaven, they brought about all manner of illness and affliction, like the incident of the etrog that was thrown at King Yannai (see Sukkah 48b). Concerning this kind of rejoicing, He said, “What is this that you have done? Is it not because of this that you shall go out at the head of exiles”? However, *in peace* — when they are united as one group with peace between them — *you will be led forth. To the land, the mountains and hills* — these are the leaders of high rank who have height and are respected (Ezekiel 1:18) — *they will break forth before you in singing.* For they will be first in all matters of holiness as is proper, and the youth will not push aside the elders as happened with the spies. *And all the trees of the field will clap their hands* — these are the four groups symbolized by these four species that come from the trees of the field. They will clap their hands to rejoice before the Lord. Similarly, in another place (Vayikra Rabbah 30:4), they interpreted the verse *Then all the trees of the forest will sing for joy* (Psalms 96:12) as referring to these four species, and it hinted at this in the word *then* [az] — Aleph [has a numerical value of] one, Zayin [has a numerical value of] seven — that the lulav is taken in the Temple all seven [days] and in the outlying areas for one day.


###### Kli Yakar on Leviticus 23:42:1
[Kli Yakar on Leviticus 23:42:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/23:42:1)

**כָּל הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת.** נָקַט דַּוְקָא אֶזְרָח שֶׁהוּא לְשׁוֹן תּוֹשָׁב, לְפִי שֶׁבִּזְמַן אֲסִיפַת הַתְּבוּאָה מִן הַשָּׂדֶה כָּל אֶחָד רוֹצֶה לֵילֵךְ מִן הַשָּׂדֶה לְתוֹךְ בֵּיתוֹ לֵשֵׁב בּוֹ יְשִׁיבָה שֶׁל קֶבַע, וְחָשְׁשָׁה הַתּוֹרָה אוּלַי עַל יְדֵי יְשִׁיבַת קֶבַע יָרוּם לְבָבוֹ כִּי מָצְאָה יָדוֹ כַּבִּיר, וְיִשְׁמַן וְיִבְעַט. עַל כֵּן נֶאֱמַר ״כָּל הָאֶזְרָח״, הָרוֹצֶה לִהְיוֹת כְּתוֹשָׁב בָּעוֹלָם הַזֶּה וְלֹא כְּגֵר, אֵלָיו צִוָּה ה׳ לָצֵאת מִדִּירַת קֶבַע לְדִירַת אֲרָעִי, כְּדֵי שֶׁיַּכִּיר בִּפְחִיתוּת עֶרְכּוֹ שֶׁאֵינוֹ בָּעוֹלָם הַזֶּה כִּי אִם גֵּר וְלֹא תּוֹשָׁב, כִּמְדַיַּר בִּי דַּיָּרֵי, וְעַל יְדֵי זֶה לֹא יִבְטַח בְּצֵל קוֹרָתוֹ כִּי אִם בְּצֵל שַׁדַּי יִתְלוֹנָן, כְּמוֹ שֶׁעָשׂוּ יִשְׂרָאֵל בְּצֵאתָם מִמִּצְרַיִם שֶׁלֹּא יֵשְׁבוּ בְּבָתִּים סְפוּנִין וַחֲשׁוּבִים כִּי אִם בְּהֶקֵּף שִׁבְעָה עֲנָנִים אֲשֶׁר כְּבוֹד ה׳ הָיָה בְּתוֹכָם, וְזֶהוּ ״בְּצֵל שַׁדַּי״ וְלֹא בְּצֵל קוֹרוֹת בָּתֵּיהֶם אֲרָזִים. וְזֶהוּ שֶׁאָמַר: ״כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל״ וְגוֹ׳, כִּי אֵין לוֹמַר שֶׁמְּדַבֵּר בִּסְתָם סֻכּוֹת שֶׁל הוֹלְכֵי דְּרָכִים, דְּאִם כֵּן הֲוָה לֵיהּ לוֹמַר ״כִּי בַּסֻּכּוֹת יָשְׁבוּ בְּנֵי יִשְׂרָאֵל״, מַהוּ ״הוֹשַׁבְתִּי״, מַשְׁמַע שֶׁהקב״ה בְּעַצְמוֹ וּבִכְבוֹדוֹ הוֹשִׁיבָם בַּסֻּכּוֹת, וְאֵין זֶה כִּי אִם הֶקֵּף שִׁבְעָה עֲנָנִים אֲשֶׁר פֵּרַשׂ ה׳ עָנָן לְמָסָךְ עֲלֵיהֶם, כִּי עַל כֵּן בָּאוּ בְּצֵל שַׁדַּי יִתְבָּרַךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Every native Israelite shall dwell in booths.”** The Torah specifically uses the term *native* [*ezrach*], which implies a resident, because at the time of gathering produce from the field, each person wants to go from the field into their house to dwell there permanently. The Torah was concerned that perhaps through permanent dwelling one’s heart would become haughty because *their hand has found much wealth*, and *they will grow fat and kick*. Therefore it states, *Every native* — one who wishes to be like a resident in this world and not like a temporary dweller — to them God commands to leave their permanent dwelling for a temporary dwelling, so that they will recognize their lowly status, that they are not a permanent resident in this world but rather a stranger, like one who lives in temporary lodgings. Through this, they will not trust in the shadow of their roof, but rather *in the shadow of the Almighty they will dwell*, just as the Israelites did when they left Egypt — they did not dwell in elegant, important houses, but rather within the encirclement of the seven clouds of glory in which God’s presence dwelled. This is *in the shadow of the Almighty* and not in the shadow of the cedar beams of their houses. This is the meaning of *For in booths I made the children of Israel dwell*, etc. For one cannot say that it refers to ordinary booths of travelers, because then it should have said *For in booths the children of Israel dwelled*. What does *I made them dwell* imply? It means that the Holy One, Blessed be He, Himself in His glory made them dwell in booths, and this can only refer to the encirclement of the seven clouds of glory, which God *spread as a cloud for a screen over them*. For indeed they came under the shadow of the Almighty, blessed be He.