## Kli Yakar on Numbers Chapter 10

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

**וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם וְגוֹ׳.** מִן פְּסוּקִים אֵלּוּ לָמְדוּ רז״ל שֶׁאוֹמְרִים בְּרֹאשׁ הַשָּׁנָה מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת, כִּדְאִיתָא בַּיַּלְקוּט בְּפָרָשָׁה זוֹ (י תשכה) וְיֵשׁ לְהָבִין מָה רָאוּ עַל כָּכָה לְפָרֵשׁ פְּסוּקִים אֵלּוּ עַל רֹאשׁ הַשָּׁנָה. וְנִרְאֶה שֶׁלָּמְדוּ זֶה מִמָּה שֶׁנֶּאֱמַר ״וְכִי תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל הַצַּר הַצֹּרֵר״ וְגוֹ׳, וְזֹאת לְפָנִים בְּיִשְׂרָאֵל שֶׁבְּכָל עֵת צָרָה הָיוּ גּוֹזְרִין תַּעֲנִית וְהָיוּ תּוֹקְעִין וּמְרִיעִין וְאוֹמְרִים מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת, כִּדְאִיתָא בְּטוּר אוֹרַח חַיִּים סִימָן תקע״ט. וְאוּלַי רְאָיָּתָם מִפְּסוּקִים אֵלּוּ שֶׁנֶּאֱמַר ״וְכִי תָבֹאוּ מִלְחָמָה״ וְגוֹ׳. וְדוּן מִנַּהּ וּמִנַּהּ שֶׁבְּכָל יוֹם וָיוֹם שֶׁיֵּשׁ תְּקִיעָה עוֹשִׂין כַּסֵּדֶר הַזֶּה וְגַם רֹאשׁ הַשָּׁנָה בִּכְלָל. וּמִדְּקָאָמַר ״מִלְחָמָה בְּאַרְצְכֶם״ בְּבֵי״ת, שְׁמַע מִנַּהּ שֶׁמְּדַבֵּר בְּצוֹרֵר שֶׁהוּא תּוֹךְ הָאָרֶץ, וְזֶה יֵאוֹת לְרֹאשׁ הַשָּׁנָה שֶׁתּוֹקְעִין בּוֹ בְּשׁוֹפָר לְעַרְבֵּב הַשָּׂטָן הַצּוֹרֵר הַפְּנִימִי אֲשֶׁר בְּתוֹךְ הָאָרֶץ, לְאַפּוֹקֵי סְתָם צוֹרֵר הוּא חוּצָה לָאָרֶץ. וְעוֹד, מָה לִי צוֹרֵר חִיצוֹנִי מָה לִי פְּנִימִי. וּלְפִי זֶה יָפֶה נִרְמַז בִּפְסוּקִים אֵלּוּ סֵדֶר שֶׁל רֹאשׁ הַשָּׁנָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And in the day of your gladness, and in your solemn days…** From these verses, our Sages learned that we recite Malkhuyot [Kingship], Zikhronot [Remembrances], and Shofarot [Shofar Blasts] on Rosh Hashanah, as is found in the Yalkut in this parashah (10:725). We need to understand why they saw fit to interpret these verses as referring to Rosh Hashanah. It seems that they derived this from what is said, *And when you go to war in your land against the adversary who oppresses you* (Numbers 10:9). This was customary in Israel in former times that in every time of distress, they would decree a fast and would blow and sound the shofar and recite Malkhuyot, Zikhronot, and Shofarot, as is found in the Tur, Orach Chaim section 579. Perhaps their evidence is from these verses where it says, *And when you go to war* (Numbers 10:9). And from this we can infer that on every day when there is shofar blowing, they follow this order, and Rosh Hashanah is included. And from the fact that it says *war in your land* with the letter bet [preposition “in”], we can derive that it speaks of an oppressor who is within the land, and this is appropriate for Rosh Hashanah, when we blow the shofar to confuse Satan, the internal oppressor who is within the land, as opposed to a typical oppressor who is outside the land. Furthermore, what difference does it make whether the oppressor is external or internal? According to this, the order of Rosh Hashanah is beautifully alluded to in these verses.


###### Kli Yakar on Numbers 10:29:1
[Kli Yakar on Numbers 10:29:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/10:29:1)

**לְכָה אִתָּנוּ וְהֵטַבְנוּ לָךְ.** כָּאן שׁוֹאֲלִים הַמְפָרְשִׁים, מֵאַחַר שֶׁלֹּא נִתְרַצָּה יִתְרוֹ לָלֶכֶת עִמָּהֶם בְּהַבְטָחָה רִאשׁוֹנָה, מָה הוֹסִיף לוֹ מֹשֶׁה כְּשֶׁאָמַר לוֹ שֵׁנִית ״וְהָיָה הַטּוֹב אֲשֶׁר יֵיטִיב ה׳ עִמָּנוּ וְהֵטַבְנוּ לָךְ״. וְעוֹד, לָמָּה קְרָאוֹ חוֹבָב עַכְשָׁיו. וְעוֹד, שֶׁאָמַר ״נֹסְעִים אֲנַחְנוּ״ וּ״לְכָה אִתָּנוּ״, הֲוָה לֵיהּ לְמֵימַר הוֹלְכִים אֲנַחְנוּ, אוֹ תִּסַּע אִתָּנוּ. וְעוֹד, ״וַיֹּאמֶר לֹא אֵלֵךְ כִּי אִם אֶל אַרְצִי אֵלֵךְ״, תַּרְתֵּי ״אֵלֵךְ״ לָמָּה לִי. וּמָה שֶּׁאָמַר ״דִּבֶּר טוֹב עַל יִשְׂרָאֵל״ – לְיִשְׂרָאֵל הֲוָה לֵיהּ לְמֵימַר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Come with us and we will do you good.** Here the commentators ask: Since Jethro was not persuaded to go with them with the first promise, what did Moses add when he said to him a second time, *And the good that the Lord will do for us, we will do for you*? Furthermore, why did he call him Chovav now? Additionally, he said *we are traveling* and *come with us* — he should have said “we are going” or “you will travel with us.” And further, *And he said, “I will not go, but I will go to my land”* — why do I need *go* twice? And what is meant by *he spoke good upon Israel* — it should have said “to Israel.”


###### Kli Yakar on Numbers 10:29:2
[Kli Yakar on Numbers 10:29:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/10:29:2)

וְנִרְאֶה שֶׁלְּשׁוֹן הֲלִיכָה נוֹפֵל עַל תְּנוּעַת הָרַגְלַיִם לְבַד, הַמַּעֲתִיקִין אֶת הָאָדָם מִמָּקוֹם לְמָקוֹם, אֲבָל יָכוֹל לִהְיוֹת שֶׁאַף בִּהְיוֹתוֹ הוֹלֵךְ לְמָקוֹם אַחֵר מִכָּל מָקוֹם עֲדַיִן דַּעְתּוֹ קְשׁוּרָה בַּמָּקוֹם אֲשֶׁר הָלַךְ מִשָּׁם. אֲבָל לְשׁוֹן נְסִיעָה, הַעֲתָקָה כּוֹלֶלֶת לְגוּפוֹ וּלְמַחֲשַׁבְתּוֹ מִכֹּל וָכֹל. כִּי מִטַּעַם זֶה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם ״לֶךְ לְךָ מֵאַרְצְךָ״ (בראשית יב א), כִּי בַּהַתְחָלָה וַדַּאי מִסְתָּמָא עֲדַיִן נַפְשׁוֹ קְשׁוּרָה בְּבֵית אָבִיו, וּלְסוֹף נֶאֱמַר (שם יב ט): ״הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה״, תְּחִלָּה הָיָה הוֹלֵךְ וְאַחַר כָּךְ נוֹסֵעַ הַנֶּגְבָּה, כִּי נַשַּׁנּוּ אֱלֹהִים אֶת כָּל בֵּית אָבִיו. וְזֶהוּ שֶׁאָמַר ״וַיֹּאמֶר מֹשֶׁה לְחוֹבָב״, הֶעְלִים מִמֶּנּוּ שֵׁם יִתְרוֹ, כִּי אוּלַי יַחֲשׁוֹב שֶׁקָּשִׁים גֵּרִים לְיִשְׂרָאֵל כְּסַפַּחַת (יבמות מז:), כִּי כָל יָתֵר כְּנָטוּל דָּמֵי, וְעַל שֵׁם זֶה הוּא נִקְרָא יִתְרוֹ, וְאִם כֵּן מִסְתָּמָא לֹא יַקְרִיבוּהוּ כָּרָאוּי, עַל כֵּן שִׁנָּה שְׁמוֹ מִן יִתְרוֹ לְחוֹבָב לִרְמוֹז לוֹ עַל מָה שֶׁנֶּאֱמַר (דברים י יט) ״וַאֲהַבְתֶּם אֶת הַגֵּר״, שֶׁיִּהְיֶה חָבִיב עֲלֵיהֶם. עַל כֵּן שָׁאַל מִמֶּנּוּ שֶׁיֵּלֵךְ. וְאָמַר ״נֹסְעִים אֲנַחְנוּ״, כִּי לְגַבֵּי אֶצְלֵנוּ נִקְרָא נְסִיעָה מִן הַמָּקוֹם אֲשֶׁר יָצָאנוּ מִשָּׁם, כִּי אֵין לָנוּ שָׁם נַחֲלָה וְכֶרֶם וּמִשְׁפָּחָה. אָמְנָם לְגַבֵּי דִּידָךְ נִקְרָא הֲלִיכָה מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ, וְאַף עַל פִּי כֵן אֲנִי מְבַקֵּשׁ ״לְכָה אִתָּנוּ וְהֵטַבְנוּ לָךְ כִּי ה׳ דִּבֶּר טוֹב עַל יִשְׂרָאֵל״, רוֹצֶה לוֹמַר צִוָּה לָנוּ לְהֵטִיב עִם מִי שֶׁמִּדַּבֵּק בָּנוּ. וְשַׁיָּךְ בָּזֶה לוֹמַר ״עַל יִשְׂרָאֵל״ כְּדֶרֶךְ שֶׁנֶּאֱמַר (ישעיה יד א) ״וְנִלְוָה עֲלֵיהֶם הַגֵּר וְנִסְפְּחוּ עַל בֵּית יַעֲקֹב״, כִּי לְשׁוֹן ״עַל״ מְשַׁמֵּשׁ עַל הַתּוֹסֶפֶת שֶׁעַל הָעִקָּר. ״וַיֹּאמֶר אֵלָיו לֹא אֵלֵךְ״, הָיָה חָרָה לוֹ שֶׁהִזְכִּיר לוֹ לְשׁוֹן הֲלִיכָה לְחָשְׁדוֹ שֶׁמַּחֲשַׁבְתּוֹ עֲדַיִן מְשׁוֹטֶטֶת בְּאַרְצוֹ וּבִמְקוֹם מוֹלַדְתּוֹ, כִּי בֶּאֱמֶת הָיְתָה הַתּוֹרָה כָּל כָּךְ חֲבִיבָה עָלָיו עַד שֶׁיִּהְיֶה מְסַלֵּק אֲפִלּוּ מַחֲשַׁבְתּוֹ מִכֹּל וָכֹל מִן אַרְצוֹ וּמוֹלַדְתּוֹ, וְהָיָה לוֹ חֵשֶׁק מִכֹּל וָכֹל לִדָּבֵק בַּשְּׁכִינָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It appears that the term “going” [walking] applies only to the movement of the legs,** which transport a person from place to place. However, it’s possible that even when one goes to another place, their mind may still be connected to the place they left. But the term “ journeying” implies a complete transfer of both body and thought entirely. For this reason, the Holy One, blessed be He, said to Abraham, *Go forth from your land* (Genesis 12:1), because initially, most likely, his soul was still connected to his father’s house. Later it says (Genesis 12:9), *journeying toward the south* — first he was “going” and afterward “journeying” southward, because God had made him forget his father’s house entirely.
This is what is meant by *Moses said to Hovav* — he concealed from him the name Yitro, because perhaps he thought that converts are as difficult for Israel as a scab (Yevamot 47b), since anything “extra” [yeter] is considered as if cut off, and this is why he was called Yitro. Therefore, presumably they would not welcome him properly, so Moses changed his name from Yitro to Hovav, hinting at what is written (Deuteronomy 10:19), *You shall love the stranger*, meaning that he should be beloved [*chaviv*] to them. Therefore, he asked him to go with them.
And Moses said, *We are traveling* — because for us it is called “traveling” from the place we left, as we have no inheritance, vineyard, or family there. However, for you it would be called “going” from your land and your birthplace. Nevertheless, I ask, *Come with us and we will do good to you, for the Lord has spoken good upon Israel*. This means that He commanded us to do good to those who cleave to us, and it is fitting to say *upon Israel* in this context, as it is written (Isaiah 14:1), *And the stranger will join upon them and they will cleave to the house of Jacob*. For the term *upon* implies something added to the main body.
*And he said to him, “I will not go”* — He was angry that Moses mentioned the term “going,” suspecting him of still having his thoughts wandering in his land and birthplace. For in truth, the Torah was so beloved to him that he had completely removed even his thoughts from his land and birthplace, and he had a complete desire to cleave to the Divine Presence.


###### Kli Yakar on Numbers 10:29:3
[Kli Yakar on Numbers 10:29:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/10:29:3)

וְעַל זֶה אָמַר ״כִּי אִם אֶל אַרְצִי וְאֶל מוֹלַדְתִּי אֵלֵךְ״, זֶה יִקָּרֵא הֲלִיכָה כְּשֶׁאֵלֵךְ אֶל אַרְצִי לְגַיֵּר אֶת בְּנֵי מִשְׁפַּחְתִּי, כִּי אָז וַדַּאי תָּמִיד תִּהְיֶה מַחֲשַׁבְתִּי מְשׁוֹטֶטֶת בְּמָקוֹם קָדוֹשׁ זֶה אֲשֶׁר נַפְשִׁי קְשׁוּרָה בּוֹ. ״וַיֹּאמֶר אַל נָא תַּעֲזֹב אֹתָנוּ״, מֵעוֹלָם לֹא חֲשַׁדְתִּיךָ שֶׁבְּשׁוּבְךָ לְבֵיתְךָ תִּשְׁכַּח הַמַּעֲמָד הַקָּדוֹשׁ הַזֶּה, אֶלָּא דָּאַגְתִּי מֵאַחַר שֶׁאַתָּה רוֹאֶה אֶת הָעָם הַזֶּה כִּי בְרָע הוּא, וְכָל הַחֲנִיּוֹת הֵם בִּתְרַעֲמוּת וּמַחֲלוֹקֶת וּתְלוּנָה, אוּלַי בַּעֲבוּר זֶה לֹא יַעֲלֶה בִּרְצוֹנְךָ לָשׁוּב אֶצְלֵנוּ, וְזֶהוּ שֶׁאָמַר ״אַל נָא תַּעֲזֹב אֹתָנוּ״, כִּי בְּמִלַּת ״אוֹתָנוּ״ חָתַם כָּל הָעִנְיָן וּבָא לוֹמַר, יָרֵא אֲנִי פֶּן תִּהְיֶה הָעֲזִיבָה מֵאִתָּנוּ ״כִּי עַל כֵּן יָדַעְתָּ חֲנוֹתֵנוּ בַּמִּדְבָּר״, וְ״עַל כֵּן״ כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י, וְרוֹצֶה לוֹמַר עַל אֲשֶׁר יָדַעְתָּ חֲנוֹתֵנוּ, שֶׁכָּל הַחֲנִיּוֹת הָיוּ בְּתַרְעוֹמֶת עַל הַשְּׁכִינָה, שֶׁסָּרוּ מֵאַחֲרֵי ה׳, עַל כֵּן אֲנִי דּוֹאֵג פֶּן לֹא תָּשׁוּב אֵלֵינוּ, וְאַף בְּלֶכְתְּךָ עִמָּנוּ תִּהְיֶה מַחֲשַׁבְתְּךָ עַל אֶרֶץ מוֹלַדְתְּךָ לֵאמֹר, מִי יִתֵּן לִי אֵבֶר כַּיּוֹנָה אָעוּפָה וְאֶשְׁכּוֹנָה בְּשָׁלוֹם שָׁמָּה, לֹא כַּחֲנִיּוֹת הַלָּלוּ שֶׁהֵם בְּתַרְעוֹמֶת כָּאָמוּר. לָכֵן אֲנִי מְבַקֵּשׁ שֶׁאֲפִלּוּ אוֹתָנוּ אַל תַּעֲזֹב, כִּי בָּזֶה תִּהְיֶה מְזַכֶּה הָרַבִּים, וְעֵינֵי כָל יִשְׂרָאֵל יִהְיוּ עָלֶיךָ לִלְמוֹד קַל וָחוֹמֶר מִמְּךָ, שֶׁאִם אַתָּה עָזַבְתָּ אֶרֶץ מוֹלַדְתְּךָ וּשְׂרָרָתְךָ וּבָאתָ לִדַּבֵּק בַּשְּׁכִינָה, קַל וָחוֹמֶר יִשְׂרָאֵל. וְזֶהוּ שֶׁאָמַר ״וְהָיִיתָ לָּנוּ לְעֵינָיִם״, וּזְכוּת הָרַבִּים יִהְיֶה תָּלוּי בְּךָ. ״וְהָיָה כִּי תֵלֵךְ עִמָּנוּ״, כִּי עִקַּר צוֹרֶךְ דָּבָר זֶה הוּא בִּהְיוֹתְךָ הוֹלֵךְ עִמָּנוּ וּמַחֲשַׁבְתְּךָ מְשׁוֹטֶטֶת בְּאֶרֶץ מוֹלַדְתְּךָ, בִּרְאוֹתְךָ קִלְקוּל הַסֵּדֶר שֶׁבֵּינֵינוּ, וְעַל כֵּן אָנוּ צְרִיכִין בְּיוֹתֵר אוֹתְךָ כְּדֵי לְזַכּוֹת הָרַבִּים. ״וְהָיָה הַטּוֹב אֲשֶׁר יֵיטִיב ה׳ עִמָּנוּ״, עַל יוֹשֶׁר מַעֲשֵׂינוּ, ״וְהֵטַבְנוּ לָךְ״, וּמִשֶּׁלְּךָ יִתְּנוּ לְךָ, כִּי מֵאַחַר שֶׁאַתָּה תִּהְיֶה סִבָּה אֶל תִּקּוּן עִנְיָנֵינוּ וּזְכוּת הָרַבִּים תָּלוּי בְּךָ, אִם כֵּן מִי יֹאכַל וּמִי יָחוּשׁ חוּץ מִמְּךָ. וְאָז שָׁתַק יִתְרוֹ וְנֶעְתַּר לוֹ, כִּי זְכוּת הָרַבִּים גָּדוֹל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding this he said, “Rather, I will go to my land and my birthplace.”** This is called “going” when I go to my land to convert my family members, because then certainly my thoughts will always be wandering in this holy place to which my soul is bound. And [Moses] said, *Please do not leave us*. [Moses was saying:] I never suspected that upon returning to your home you would forget this holy experience, but I worried that since you see that these people are in a bad state, and all the encampments are filled with complaints, disputes, and grievances, perhaps because of this you would not want to return to us. This is why he said, *Please do not leave us*, for with the word *us* he concluded the whole matter, meaning to say: I fear that your abandonment would be because of us, for *you know our encampment in the desert*. As Rashi explained, referring to *because you know our encampments*, that all the encampments were filled with complaints against the Divine Presence, as they turned away from following God. Therefore, I worry that you will not return to us, and even as you travel with us, your thoughts will be on your native land, saying, *Who will give me wings like a dove that I may fly away and dwell there in peace*, unlike these encampments which are filled with complaints as mentioned. Therefore, I ask that you do not leave even us, for by this you will bring merit to the many, and the eyes of all Israel will be upon you to learn a *kal vachomer* from you: if you left your native land and your position of authority to cleave to the Divine Presence, how much more so should Israel. This is why [Moses] said, *You shall be eyes for us*, and the merit of the many will depend on you. *And it shall be, if you go with us* — for the main purpose of this matter is that you go with us while your thoughts wander to your native land as you see the disorder among us, and therefore we need you even more in order to bring merit to the many. *And the good that God will do for us* — for the uprightness of our deeds — *we will do good to you* — and from what is yours we will give to you, for since you will be the cause of the improvement of our affairs and the merit of the many depends on you, then who shall eat and who shall be concerned except for you? And then Yitro was silent and acquiesced to him, for the merit of the many is great.


###### Kli Yakar on Numbers 10:29:4
[Kli Yakar on Numbers 10:29:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/10:29:4)

וּבְדֶרֶךְ פְּשׁוּטוֹ, מִתְּחִלָּה הִבְטִיחוֹ בְּטוֹבָה גּוּפָנִית, בְּאָמְרוֹ ״וְהֵטַבְנוּ לָךְ״, וְלֹא הִזְכִּיר הַשֵּׁם, וְלֹא רָצָה לְקַבֵּל כִּי אָמַר אֵלֵךְ אֶל אַרְצִי וְשָׁם יִהְיֶה לִי טוֹבָה הַרְבֵּה. וְאַחַר כָּךְ הִבְטִיחוֹ בְּטוֹבָה רוּחָנִית, שֶׁיִּהְיֶה מִכְּלַל הַסַּנְהֶדְרִין שֶׁנִּקְרְאוּ עֵינֵי הָעֵדָה, כְּמוֹ שֶׁכָּתוּב ״וְהָיִיתָ לָּנוּ לְעֵינָיִם״, וְאָמַר ״וְהָיָה הַטּוֹב אֲשֶׁר יֵיטִיב ה׳ עִמָּנוּ״, הִזְכִּיר הַשֵּׁם בְּטוֹבָה רוּחָנִית זוֹ, כִּי יִתֵּן ה׳ אֶת רוּחוֹ עָלָיו, וְנֶעְתַּר לוֹ. וְכֵן הָיָה לְדַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קו.) שֶׁמִּבְּנֵי יִתְרוֹ זָכוּ וְיָשְׁבוּ בְּלִשְׁכַּת הַגָּזִית כוּ׳, וּבְוַדַּאי הָיָה זֶה מֵהַבְטָחַת ״וְהָיִיתָ לָּנוּ לְעֵינָיִם״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**According to the simple meaning, initially he promised him physical benefits,** saying *and we will do good to you* without mentioning God’s name, and he [Yitro] did not want to accept because he said, *I will go to my own land*, where he would have much good. Afterward, he promised him spiritual benefits, that he would be included among the Sanhedrin, who are called “the eyes of the congregation,” as he said, *and you shall be as eyes for us*. And he said, *the good which the Lord will do to us* — mentioning God’s name in connection with this spiritual benefit, because the Lord would put His spirit upon him. And he [Yitro] was persuaded, and so it was according to our Sages’ understanding (Sanhedrin 106a) that some of the descendants of Yitro merited to sit in the Chamber of Hewn Stone [where the Sanhedrin met], etc. And this was certainly from the promise *and you shall be as eyes for us*.


###### Kli Yakar on Numbers 10:33:1
[Kli Yakar on Numbers 10:33:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/10:33:1)

**וַיִּסְעוּ מֵהַר ה׳ דֶּרֶךְ שְׁלֹשֶׁת יָמִים.** דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קטז תוס׳ ד״ה פורענות), אוֹתוֹ הַיּוֹם סָרוּ מֵאַחֲרֵי ה׳ וּבָרְחוּ מֵהַר ה׳ כְּתִינוֹק הַבּוֹרֵחַ מִבֵּית הַסֵּפֶר, לָכֵן בָּרְחוּ לָהֶם מִיִּרְאָה פֶּן יוֹסִיף לָהֶם מִצְוֹת. וְאָמַר הַכָּתוּב, רְאֵה כַּמָּה הֵם כְּפוּיֵי טוֹבָה, כִּי אַף בִּזְמַן הַמֶּרֶד הַזֶּה, אֲרוֹן בְּרִית ה׳ נוֹסֵעַ לִפְנֵיהֶם דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה. הֵמָּה מָרְדוּ בְּמִסְפַּר שְׁלֹשֶׁת יָמִים, וַאֲרוֹן בְּרִית ה׳ מֵיטִיב עִמָּהֶם בְּמִסְפַּר שְׁלֹשֶׁת יָמִים. דָּבָר אַחֵר, לְפִי שֶׁכָּתוּב בִּמְגִלַּת סְתָרִים, אִם תַּעַזְבֵנִי יוֹם יוֹמַיִם אֶעֶזְבֶךָּ (ספרי עקב יא כב), מָשָׁל לִשְׁנַיִם שֶׁהוֹלְכִין זֶה מִזֶּה, זֶה הוֹלֵךְ מִיל לַמִּזְרָח וְזֶה לַמַּעֲרָב, נִמְצָא שֶׁהֵם רְחוֹקִים זֶה מִזֶּה שְׁנֵי מִילִין, כָּךְ אָמַר הַכָּתוּב כִּי הֵמָּה נָסְעוּ מֵאַחֲרֵי ה׳ וְנָזוֹרוּ אָחוֹר דֶּרֶךְ שְׁלֹשֶׁת יָמִים מִן הַשְּׁכִינָה, וּלְעֻמַּת זֶה גַּם אֲרוֹן בְּרִית ה׳ נוֹסֵעַ לִפְנֵיהֶם לְהִתְרַחֵק מֵהֶם דֶּרֶךְ שְׁלֹשֶׁת יָמִים, נִמְצָא רִחוּק דֶּרֶךְ שִׁשָּׁה יָמִים בֵּינֵיהֶם כְּדֵי לָתוּר לָהֶם מְנוּחָה מִן הַמִּצְוֹת אֲשֶׁר מָאֲסוּ בָהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And they traveled from the mountain of the Lord, a journey of three days.** Our Sages interpreted (Shabbat 116b, Tosafot s.v. “Punishment”), that on that day they turned away from following the Lord and fled from the mountain of the Lord like a child fleeing from school. Therefore, they fled out of fear lest He add more commandments for them. And the verse says: See how ungrateful they are, because even during this rebellion, the Ark of the Covenant of the Lord traveled before them a journey of three days to seek out a resting place for them. They rebelled for a count of three days, and the Ark of the Covenant of the Lord was benefiting them for a count of three days. 
Another explanation: According to what is written in the Hidden Scroll, “If you forsake Me for a day, I will forsake you two days” (Sifrei, Eikev 11:22). This is comparable to two people walking away from each other — one walks a mile eastward and the other westward, resulting in them being two miles apart from each other. Similarly, the verse is saying that they traveled away from following the Lord and turned back a journey of three days from the Divine Presence, and correspondingly, the Ark of the Covenant of the Lord also traveled before them, distancing itself from them a journey of three days. Thus, there ended up being a distance of six days’ journey between them, in order to seek out for them a rest from the commandments which they had rejected.


###### Kli Yakar on Numbers 10:33:2
[Kli Yakar on Numbers 10:33:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/10:33:2)

וְקָרוֹב לִשְׁמֹעַ שֶׁזֶּהוּ סוֹד נוּ״ן הֲפוּכָה. שֶׁבֵּין תֵּיבַת ״הַמַּחֲנֶה״ וּבֵין ״וַיְהִי בִּנְסֹעַ הָאָרוֹן״, כִּי נוּ״ן הֲפוּכָה אַחֲרוֹנָה מְרַמֶּזֶת עַל תְּלוּנָתָם ״זָכַרְנוּ אֶת הַדָּגָה״, כִּי נוּן הַיְינוּ דָּג, אֲבָל נוּ״ן רִאשׁוֹנָה רֶמֶז שֶׁיִּשְׂרָאֵל נִמְשְׁלוּ לְדָגִים, שֶׁעִקַּר חַיּוּתָם בַּמַּיִם, עַל כֵּן כָּל דָּג פּוֹנֶה פָּנָיו לָשׁוּט לְתוֹךְ הַמַּיִם לִמְקוֹם חַיּוּתוֹ, אֲבָל אֵינוֹ הוֹפֵךְ פָּנָיו אֶל שְׂפַת הַיָּם כִּי זֶה נִקְרָא פּוֹרֵשׁ מִמְּקוֹם חַיּוּתוֹ. כָּךְ יִשְׂרָאֵל נֶאֱמַר בָּהֶם (בראשית מח טז) ״וְיִדְגּוּ לָרֹב״, שֶׁיִּהְיוּ כַּדָּגִים הַלָּלוּ, כִּי עִקַּר חַיּוּתָם בַּתּוֹרָה שֶׁנִּמְשְׁלָה לַמַּיִם וְכַמָּשָׁל שֶׁהֵבִיא רַבִּי עֲקִיבָא לְפַפּוֹס בֶּן יְהוּדָה כוּ׳ בְּמַסֶּכֶת בְּרָכוֹת פֶּרֶק הָרוֹאֶה (סא:). וּבִזְמַן שֶׁיִּשְׂרָאֵל בּוֹרְחִין מֵהַר ה׳ כְּתִינוֹק הַבּוֹרֵחַ מִבֵּית הַסֵּפֶר הֲרֵי הֵם כְּנוּן דָּג הֶהָפוּךְ, הַפּוֹרֵשׁ מִמְּקוֹם חַיּוּתוֹ וּפוֹנֶה פָּנָיו אֶל הַשָּׂפָה וְלַחוּץ, כָּךְ יִשְׂרָאֵל פָּנוּ פְּנֵיהֶם מִן אֲרוֹן בְּרִית ה׳ מִמְּקוֹם חַיּוּתָם, וְעַל כֵּן הַנּוּ״ן הֲפוּכָה, כִּי הָפְכָה פָּנֶיהָ מִן פָּסוּק ״וַיְהִי בִּנְסֹעַ הָאָרוֹן״ וּפָנֶיהָ אֶל תֵּיבַת ״הַמַּחֲנֶה״, רֶמֶז אֶל הַזְּמַן שֶׁיִּשְׂרָאֵל נָסוֹגוּ אָחוֹר מִן אֲרוֹן בְּרִית ה׳ וּפְנֵיהֶם אֶל הַמַּחֲנֶה, הַיְינוּ אֶל הָעָם, כִּי לְאַהֲבַת עִנְיְנֵי הָעוֹלָם הַזֶּה אֲשֶׁר בְּנֵי הַמַּחֲנֶה מִסְתַּגְּלִים בָּהֶם, וּכְדֵי לִמְצֹא חֵן בְּעֵינֵי הַמַּחֲנֶה הוּא פּוֹנֶה עֹרֶף אֶל הַשְּׁכִינָה וּפוֹנֶה כָּל מְגַמַּת מַעֲשָׂיו כְּדֵי שֶׁיִּהְיֶה אָדָם חָשׁוּב בַּמַּחֲנֶה אוֹ שַׂר וְנָגִיד עֲלֵיהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It is reasonable to understand that this is the secret of the inverted nun** that appears between the word *the camp* and [the verse] *When the ark set out*. For the latter inverted nun alludes to their complaint *we remember the fish*, since nun means fish. But the first nun alludes to how Israel is compared to fish, whose primary life-source is in water. Therefore, every fish turns its face to swim into the water, to the place of its life-source, but does not turn its face toward the shore, for this would be considered departing from the place of its life-source. Similarly, regarding Israel it is said *may they multiply abundantly like fish* (Genesis 48:16). They should be like these fish, for their primary life-source is in Torah, which is compared to water, as in the parable that Rabbi Akiva related to Pappos ben Yehuda in tractate Berakhot (61b). And when Israel flee from the mountain of the Lord like a child running away from school, they are like an inverted nun fish, departing from the place of its life-source and turning its face toward the shore and outward. Likewise, Israel turned their faces away from the Ark of the Covenant of the Lord, the place of their life-source. Therefore, the nun is inverted, for it turned its face away from the verse *When the ark set out* and its face toward the word *the camp*, alluding to the time when Israel retreated from the Ark of the Covenant of the Lord and turned their faces toward the camp, that is, toward the people. This is due to their love of worldly matters which the members of the camp are capable of, and in order to find favor in the eyes of the camp, one turns their back to the Divine Presence and directs all their deeds toward becoming an important person in the camp or a leader and ruler over them.


###### Kli Yakar on Numbers 10:33:3
[Kli Yakar on Numbers 10:33:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/10:33:3)

וְזֶהוּ עִקַּר הַחֵטְא בֵּינֵינוּ הַמְסַבֵּב אֲרִיכוּת הַגָּלוּת, כִּי בְּרֻבָּם כֵּן פָּנוּ פְּנֵיהֶם מִן אֲרוֹן בְּרִית ה׳ אֶל הַמַּחֲנֶה, עַד שֶׁאֲפִלּוּ כָּל כִּשְׁרוֹן הַמַּעֲשֶׂה מִתּוֹרָה וּמִצְוֹת אֵינָן עוֹשִׂין לִשְׁמָהּ כִּי אִם כְּדֵי לְהִתְהַדֵּר בָּהֶם בִּפְנֵי הַבְּרִיּוֹת לִמְצֹא חֵן בְּעֵינֵיהֶם, וְנָטוֹרֵי קַרְתָּא כְּאִלּוּ הֵם הֵם חָרוּבֵי קַרְתָּא, וְהַכֹּל יוֹדְעִין שֶׁכֵּן הוּא וְאֵין אוֹמֵר הָשֵׁב, עַד אֲשֶׁר יַשְׁקִיף ה׳ וְיִרְאֶה וְיָסִיר רוּחַ זְנוּנִים מִקִּרְבֵּנוּ. וְאֵין לְהַאֲרִיךְ בָּזֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And this is the main sin among us that causes the prolongation of the exile,** for most have turned their faces away from the Ark of the Covenant of the Lord toward the camp, to the extent that even all their virtuous deeds from Torah and *mitzvot* are not done for their own sake, but rather to glorify themselves before others, to find favor in their eyes. And such “guardians of the city” are actually the destroyers of the city, and everyone knows this is so, yet no one says “return,” until the Lord looks down and sees, and removes the spirit of harlotry from our midst. And there is no need to elaborate on this.


###### Kli Yakar on Numbers 10:35:1
[Kli Yakar on Numbers 10:35:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/10:35:1)

**וַיְהִי בִּנְסֹעַ הָאָרוֹן.** יֵשׁ מֵרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁאָמְרוּ (שבת קטז) שֶׁשְּׁנֵי פְּסוּקִים אֵלּוּ הֵם סֵפֶר בִּפְנֵי עַצְמוֹ, וְעַל כֵּן מָנָה שִׁבְעָה סְפָרִים בַּתּוֹרָה. וְכִי יִפָּלֵא מִמְּךָ דָּבָר לֵאמֹר, הֲרֵי עִקַּר הַתּוֹרָה לְמִצְוֹתֶיהָ נִתְּנָה, וּבְסֵפֶר זֶה אֵין רֶמֶז לְשׁוּם מִצְוָה, אֶעֱנֶה אֲנִי חֶלְקִי וְאוֹמַר שֶׁלְמִצְוַת פְּרִיָּה וּרְבִיָּה עָשָׂה סֵפֶר בִּפְנֵי עַצְמוֹ, כִּי בְּמִצְוָה זוֹ תָּלוּי קִיּוּם הָעוֹלָם וְגוֹרֵם הַשְׁרָאַת הַשְּׁכִינָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות סד.): כָּל מִי שֶׁאֵינוֹ עוֹסֵק בִּפְרִיָּה וּרְבִיָּה גוֹרֵם לַשְּׁכִינָה שֶׁתִּסְתַּלֵּק מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר ״וּבְנֻחֹה יֹאמַר שׁוּבָה ה׳ רִבְבוֹת אַלְפֵי יִשְׂרָאֵל״, מְלַמֵּד שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה בְּפָחוֹת מִשְּׁנֵי אֲלָפִים וּשְׁתֵּי רְבָבוֹת מִיִּשְׂרָאֵל. הֲרֵי שֶׁהָיוּ יִשְׂרָאֵל עֶשְׂרִים וּשְׁנַיִם אֶלֶף פָּחוֹת אֶחָד, וְזֶה שֶׁלֹּא עָסַק בִּפְרִיָּה וּרְבִיָּה, נִמְצָא שֶׁגּוֹרֵם לַשְּׁכִינָה שֶׁתִּסְתַּלֵּק מִיִּשְׂרָאֵל. וְזוֹ מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוָּה אָדָם הָרִאשׁוֹן עָלֶיהָ, כִּי מִיָּד אַחַר שֶׁנֶּאֱמַר (בראשית א כז): ״וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם״ וְגוֹ׳, כְּתִיב (שם א כח): ״וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ״. כָּךְ עָשָׂה סֵפֶר מְיֻחָד מִמִּצְוָה זוֹ, לוֹמַר שֶׁהַשְׁרָאַת הַשְּׁכִינָה בְּיִשְׂרָאֵל צָרִיךְ עֶשְׂרִים וּשְׁנַיִם אֶלֶף. וּמִמֵּילָא יֵדַע כָּל אִישׁ מִיִּשְׂרָאֵל לִהְיוֹת זָהִיר בְּמִצְוַת פְּרִיָּה וּרְבִיָּה לְמַלֹּאות הַמִּסְפָּר. וּרְאָיָה גְדוֹלָה לִדְבָרֵינוּ מִן פָּרָשַׁת מִתְאוֹנְנִים שֶׁסְּמוּכָה לָהּ, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסָמוּךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And it came to pass, when the Ark set forward.** There are some of our Sages who said (Shabbat 116) that these two verses constitute a book in their own right, and therefore they counted seven books in the Torah. And if you find it difficult to say: “Behold, the essence of the Torah was given for its commandments, and in this book there is no allusion to any commandment,” I will answer my portion and say that for the commandment of procreation He made a separate book, because the existence of the world depends on this commandment, and it causes the Divine Presence to dwell [among Israel], as our Sages said (Yevamot 64a): “Anyone who does not engage in procreation causes the Divine Presence to depart from Israel, as it is said, *And when it rested, he said: Return, O Lord, the myriads of Israel’s thousands.* This teaches that the Divine Presence does not dwell with fewer than 2,000 and 20,000 of Israel. For if Israel numbered 22,000 minus one, and this person who did not engage in procreation, it follows that they cause the Divine Presence to depart from Israel.” And this is the first commandment that Adam was commanded, for immediately after it is said (Genesis 1:27), *And God created man,* etc., it is written (Genesis 1:28), *And He said to them: Be fruitful and multiply.* So He made a special book for this commandment, to say that for the Divine Presence to dwell in Israel requires 22,000, and consequently every person of Israel should know to be careful with the commandment of procreation to fulfill this number. And there is great proof for our words from the section about the complainers which is adjacent to it, as will be explained shortly.