## Kli Yakar on Numbers Chapter 13

###### Kli Yakar on Numbers 13:2:1
[Kli Yakar on Numbers 13:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:2:1)

**שְׁלַח לְךָ אֲנָשִׁים.** לְפִי שֶׁאָמְרוּ יִשְׂרָאֵל (דברים א כב) ״נִשְׁלְחָה לְפָנֵינוּ אֲנָשִׁים וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ״, ״לָנוּ״ הַיְינוּ לַהֲנָאָתֵנוּ וּלְטוֹבָתֵנוּ, וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה ״שְׁלַח לְךָ״ וְלֹא לָהֶם, כִּי לְךָ דַּוְקָא יִהְיֶה הַשְּׁלִיחוּת לַהֲנָאָה וּלְטוֹבָה, אֲבָל לָהֶם לֹא יִהְיֶה לְטוֹבָתָם כִּי עַל יְדֵי שְׁלִיחוּת זֶה נִגְזְרָה עֲלֵיהֶם מִיתָה וּלְמֹשֶׁה גָּרַם שֶׁיִּהְיֶה חַי עוֹד אַרְבָּעִים שָׁנָה, כִּי כְּבָר נִגְזַר עַל מֹשֶׁה שֶׁלֹּא יִרְאֶה אֶת הֶעָשׂוּי לְמַלְכֵי שֶׁבַע אֻמּוֹת וְעַל יְדֵי חֵטְא הַמְרַגְּלִים נִשְׁתַּהוּ אַרְבָּעִים שָׁנָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Send forth men for yourself.** Because the Israelites said (Deuteronomy 1:22), *Let us send men ahead of us to explore the land for us. For us*, meaning for our pleasure and for our benefit. And the Holy One, Blessed be He, said to Moses *Send for yourself*, and not for them, because the mission would be specifically for Your pleasure and benefit, but for them it would not be for their benefit, because through this mission death was decreed upon them, while for Moses it caused Him to live another forty years. For it had already been decreed that Moses would not see what would happen to the seven nations’ kings, and because of the sin of the spies, they were delayed for forty years.


###### Kli Yakar on Numbers 13:2:2
[Kli Yakar on Numbers 13:2:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:2:2)

דָּבָר אַחֵר, ״שְׁלַח לְךָ אֲנָשִׁים״, דַּוְקָא אַתָּה תֶּחֱזֶה בְּרוּחַ הַקֹּדֶשׁ אִם הָאֲנָשִׁים כְּשֵׁרִים לָזֶה הַשְּׁלִיחוּת, כִּי רֹב הָעוֹלָם טוֹעִים בַּאֲנָשִׁים חֲנֵפִים הַמַּרְאִים אֶת עַצְמָם כְּשֵׁרִים וְלוֹבְשִׁין אַדֶּרֶת שֵׂעָר לְמַעַן כַּחֵשׁ. עַל כֵּן אָמַר ״לְךָ אֲנָשִׁים״, דַּוְקָא אוֹתָן שֶׁהֵם בְּעֵינֶיךָ אֲנָשִׁים חֲשׁוּבִים וְלֹא אוֹתָן שֶׁהֵם אֲנָשִׁים בְּעֵינֵי זוּלָתְךָ, כִּי יָכוֹל לִהְיוֹת שֶׁאֵין תּוֹכָם כְּבָרָם. דָּבָר אַחֵר, ״לְךָ אֲנָשִׁים״, לְךָ נִרְאֶה כִּי הֵמָּה אֲנָשִׁים חֲשׁוּבִים, כִּי עֵינֵי בָשָׂר לְךָ לִרְאוֹת בְּנִגְלֶה לְבַד בַּאֲשֶׁר הוּא שָׁם, כִּי בְּאוֹתָהּ שָׁעָה כְּשֵׁרִים הָיוּ, אֲבָל בְּעֵינַי אֵינָן אֲנָשִׁים כְּשֵׁרִים כִּי אֲנִי רוֹאֶה שְׁתֵּי רְאִיּוֹת, בַּהוֹוֶה וּבֶעָתִיד, כִּי עֲתִידִין לִהְיוֹת בְּעֵצָה רָעָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation of “Send for yourself men.”** Specifically, you should envision with divine inspiration whether these men are suitable for this mission, because most people are misled by flatterers who present themselves as virtuous and *wear garments of hair [worn by leaders] in order to deceive* (Zechariah 13:4). Therefore it says *for yourself men* — specifically those who in your eyes are important men, not those who are considered important men in the eyes of others, because it is possible that their inside does not match their outside appearance. Another explanation: *for yourself men* — to you they appear to be important men because you have physical eyes to see only what is revealed in the present moment, as they were indeed virtuous at that time. But in My eyes, they are not virtuous men, because I see two visions — both the present and the future — as they would eventually adopt an evil counsel.


###### Kli Yakar on Numbers 13:2:3
[Kli Yakar on Numbers 13:2:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:2:3)

וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (במ״ר טז ו) שֶׁסְּמִיכוּת הַמְרַגְּלִים לְמִרְיָם, לְפִי שֶׁמִּרְיָם לָקְתָה עַל עִסְקֵי דִּבָּה וּרְשָׁעִים הַלָּלוּ רָאוּ וְלֹא לָקְחוּ מוּסָר. וּרְצוֹנָם לוֹמַר שֶׁמִּיָּד אַחַר מַעֲשֵׂה מִרְיָם נִשְׁתַּלְּחוּ הַמְרַגְּלִים, כִּי אָמַר ה׳ פֶּן יִנָּחֵם כָּל אֶחָד מֵהֶם וְיִקַּח מוּסָר בִּרְאוֹתוֹ מַה שֶּׁקָּרָה לְמִרְיָם. וּמִטַּעַם זֶה פֵּרֵט כָּאן ״אֲנָשִׁים״ לְפִי שֶׁנֶּאֱמַר (במדבר יב א) ״וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה״, וְהָיָה לוֹ לוֹמַר ״וַיְדַבְּרוּ״ כִּי ״וַתְּדַבֵּר״ חוֹזֵר אֶל מִרְיָם, וְעוֹד שֶׁלֹּא מָצִינוּ עֹנֶשׁ לְאַהֲרֹן, אֶלָּא שֶׁהִגִּיד לְךָ הַכָּתוּב שֶׁלָּשׁוֹן הָרַע מָצוּי בְּנָשִׁים יוֹתֵר מִבַּאֲנָשִׁים, כִּי עֲשָׂרָה קַבִּין שִׂיחָה יָרְדוּ לָעוֹלָם תִּשְׁעָה נָטְלוּ נָשִׁים כוּ׳, (קידושין מט:), וּלְפִי שֶׁסְּתַם נָשִׁים פַּטְפְּטָנִיּוֹת דַּבְּרָנִיּוֹת עַל כֵּן תָּלָה הַדִּבּוּר בְּמִרְיָם, כִּי הִיא הִתְחִילָה בְּקִלְקוּל זֶה וְאַהֲרֹן הָיָה טָפֵל לָהּ. לְכָךְ אָמַר ״שְׁלַח לְךָ אֲנָשִׁים״ שֶׁאֵין לָהֶם דֶּרֶךְ נָשִׁים וְלֹא יִהְיוּ כְּמִרְיָם שֶׁסִּפְּרָה לָשׁוֹן הָרַע אֶלָּא אֲנָשִׁים מַמָּשׁ שֶׁאֵין מִדַּרְכָּן לְסַפֵּר לָשׁוֹן הָרַע.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And our Sages said (Bamidbar Rabbah 16:6) that the juxtaposition of the spies to [the story of] Miriam** is because Miriam was afflicted for speaking slander, yet these wicked individuals saw this and did not learn a lesson. This means that immediately after the incident with Miriam, the spies were sent, because God said, “Lest each of them reconsider and take a lesson from seeing what happened to Miriam.” For this reason, it specifically mentions *men* here, because it says (Numbers 12:1), *And Miriam and Aaron spoke [tidaber, literally she spoke] against Moses*. It should have said “they spoke” [*yidabru*, in plural], since “and she spoke” refers to Miriam. Furthermore, we do not find that Aaron was punished. Rather, the verse is teaching you that slander is more common among women than men, as ten measures of speech descended to the world, and women took nine of them, etc. (Kiddushin 49b). And since women are generally chatty and talkative, therefore the speech is attributed to Miriam, for she initiated this corruption and Aaron was secondary to her. Therefore it says, *Send for yourself men*, who do not have the ways of women and will not be like Miriam who spoke slander, but rather real men whose way is not to speak slander.


###### Kli Yakar on Numbers 13:2:4
[Kli Yakar on Numbers 13:2:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:2:4)

דָּבָר אַחֵר לְכָךְ פֵּרַט אֲנָשִׁים, לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ילקו״ש פנחס תשעג כז) הָאֲנָשִׁים הָיוּ שׂוֹנְאִים אֶת הָאָרֶץ וְאָמְרוּ ״נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה״ (במדבר יד ד), וְהַנָּשִׁים הָיוּ מְחַבְּבוֹת הָאָרֶץ וְאָמְרוּ ״תְּנָה לָּנוּ אֲחֻזָּה״ (שם כז ד), וְעַל כֵּן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִי דַּעְתִּי שֶׁאֲנִי רוֹאֶה בֶּעָתִיד הָיָה יוֹתֵר טוֹב לִשְׁלֹחַ נָשִׁים הַמְחַבְּבוֹת אֶת הָאָרֶץ, כִּי לֹא יְסַפְּרוּ בִּגְנוּתָהּ, אֲבָל לְךָ לְדַעְתְּךָ שֶׁאַתָּה סָבוּר שֶׁכְּשֵׁרִים הֵמָּה וְאַתָּה סָבוּר שֶׁהָאָרֶץ חֲבִיבָה עֲלֵיהֶם, תִּשְׁלַח אֲנָשִׁים. וְזֶהוּ ״שְׁלַח לְךָ״, לְדַעְתְּךָ, ״אֲנָשִׁים״, אֲבָל לְדַעְתִּי הָיָה יוֹתֵר טוֹב לִשְׁלֹחַ נָשִׁים כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation for why “men” is specified:** According to what our Sages said (Yalkut Shimoni, Pinchas 773:27), the men hated the land and said, *Let us appoint a leader and return to Egypt* (Numbers 14:4), while the women loved the land and said, *Give us a possession* (Numbers 27:4). Therefore, the Holy One, Blessed be He, said: “According to My view, seeing into the future, it would have been better to send women who cherish the land, for they would not speak negatively about it. But for you, according to your understanding — as you believe these men are worthy and you think they cherish the land — send men.” This is the meaning of *Send for yourself* [*lecha* — according to your judgment] *men*. But according to My judgment, it would have been better to send women, as mentioned.


###### Kli Yakar on Numbers 13:2:5
[Kli Yakar on Numbers 13:2:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:2:5)

**וְיָתֻרוּ אֶת אֶרֶץ כְּנָעַן.** מָצִינוּ שָׁלֹשׁ לְשׁוֹנוֹת בְּעִנְיָן זֶה: וְיָתֻרוּ, וְיַחְפְּרוּ, וַיְרַגְּלוּ, כִּי יִשְׂרָאֵל אָמְרוּ (דברים א כב): ״נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ״. וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר: ״וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן״. וּבַמְרַגְּלִים כְּתִיב (שם א כד): ״וַיְרַגְּלוּ אוֹתָהּ״. לְפִי שֶׁשָּׁלֹשׁ דֵּעוֹת הָיוּ בְּאוֹתָהּ עֵצָה, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר ״וְיָתֻרוּ״, שֶׁיֵּשׁ בְּמַשְׁמָעוּתוֹ גַּם לְשׁוֹן יִתְרוֹן, כִּי רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַרְאוֹת לָהֶם יִתְרוֹן הָאָרֶץ עַל כָּל הָאֲרָצוֹת, כְּמוֹ שֶׁכָּתוּב (שמות ג ח): ״וּלְהַעֲלֹתוֹ מִן הָאָרֶץ הַהִיא אֶל אֶרֶץ טוֹבָה וּרְחָבָה״, וְטוֹבָה זוֹ הִיא הַטּוֹבָה הָרוּחָנִית מִצַּד הֱיוֹתָהּ אֲוִירָא דְּמַחְכִּים (ב״ב קנח:), כִּי זֶה הֲכָנָה אֶל הָאָדָם לָבֹא עַל יָדוֹ לִכְלַל הַטּוֹבָה הָאֲמִתִּית, כִּי אֵין לְאָדָם יִתְרוֹן תַּחַת הַשֶּׁמֶשׁ זוּלָתוֹ וְיִתְרוֹן אֶרֶץ זֶה בַּכֹּל הִיא (קהלת ה ח). אֲבָל יִשְׂרָאֵל רוּחַ אַחֶרֶת הָיְתָה עִמָּהֶם, כִּי תָּמִיד הָיוּ מְבַקְשִׁים תּוֹאֲנָה לָשׁוּב מִצְרָיְמָה, וְעַל כֵּן אָמְרוּ ״וְיַחְפְּרוּ״, שֶׁיֵּשׁ בְּמַשְׁמָעוּתוֹ לְשׁוֹן חֶרְפָּה, כִּי עֶרְוַת הָאָרֶץ רָצוּ לִרְאוֹת כְּדֵי שֶׁיִּהְיֶה לָהֶם מָקוֹם לָלוּן וְלוֹמַר ״נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה״. אֲבָל מִכָּל מָקוֹם לֹא בִּקְשׁוּ שֶׁיּוֹצִיאוּ מִלִּבָּם דִּבָּה שִׁקְרִית. וְהַמְרַגְּלִים הִשְׁחִיתוּ הִתְעִיבוּ יוֹתֵר מִמַּה שֶּׁבִּקְשׁוּ מֵהֶם, וְהוֹצִיאוּ מִלִּבָּם מִלִּין שְׁקָרִים כְּדֶרֶךְ כָּל הוֹלֵךְ רָכִיל הַמַּפְלִיג כָּל דָּבָר לְהַגִּיד יוֹתֵר מִמַּה שֶּׁרָאָה, לְכָךְ נֶאֱמַר ״וַיְרַגְּלוּ אוֹתָהּ״. כִּי רֶגֶל לְשׁוֹן רָכִיל כְּמוֹ שֶׁפֵּרַשׁ רַשִּׁ״י עַל פָּסוּק לֹא תֵלֵךְ רָכִיל (ויקרא יט טז).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And they shall spy out the land of Canaan.”** We find three expressions on this matter: *scout [v’yaturu], search [v’yachperu]*, and *spy out [va’yeraglu]*. For the Israelites said, *Let us send men ahead of us and they shall search the land for us* (Deuteronomy 1:22), but the Holy One, blessed be He, said, *They shall scout the land of Canaan*. And regarding the spies it is written, *And they spied it out* (Deuteronomy 1:24).
This is because there were three different intentions in this plan. The Holy One, blessed be He, said “*v’yaturu*” [they shall scout], which also implies the language of “*yitron*” [advantage/benefit], because God wanted to show them the advantage of the land over all other lands, as it is written, *And to bring them up from that land to a good and spacious land* (Exodus 3:8). This goodness refers to the spiritual goodness due to it being “*avira d’machkim*” [air that makes one wise] (Bava Batra 158b), as this is a preparation for a person to attain true goodness, since a person has no advantage under the sun besides this, and *the advantage of the land is in everything* (Ecclesiastes 5:8).
But the Israelites had a different spirit with them, as they were constantly seeking pretexts to return to Egypt. Therefore, they said “*v’yachperu*” [they shall search], which implies a sense of “*cherpah*” [disgrace/shame], because they wanted to see the nakedness of the land in order to have an opportunity to complain and say, “Let us appoint a leader and return to Egypt.” Nevertheless, they did not request that the spies fabricate false slander.
The spies, however, corrupted and abominated even more than what was asked of them, and fabricated falsehoods from their hearts, in the manner of all talebearers who exaggerate everything to say more than what they saw. Therefore, it says *va’yeraglu* [and they spied] it, because *regel* is the language of “*rachil*” [gossip/slander], as Rashi explained on the verse *You shall not go about as a talebearer* (Leviticus 19:16).


###### Kli Yakar on Numbers 13:2:6
[Kli Yakar on Numbers 13:2:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:2:6)

גַּם יִתָּכֵן לְפָרֵשׁ מַה שֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר ״וְיָתוּרוּ״, כִּי בֶּאֱמֶת הָאָרֶץ הַהִיא רֹאשׁ לְכָל הָאֲרָצוֹת עַל יְדֵי כַּמָּה מַעֲלוֹת טוֹבוֹת כְּפוּלוֹת שֶׁיֵּשׁ לָהּ בְּיֶתֶר שְׂאֵת עַל כָּל שְׁאָר הָאָרֶץ. וְכֵן מֵבִיא בַּיַּלְקוּט פָּרָשָׁה זוֹ (יג תשמג) עַל אֶרֶץ יִשְׂרָאֵל פָּסוּק ״וְרֹאשׁ עַפְרוֹת תֵּבֵל״ (משלי ח כו), וְהֵמָּה עָשׂוּ בְּהֵפֶךְ זֶה לוֹמַר שֶׁהִיא פְּחוּתָה מִכָּל הָאֲרָצוֹת, כִּי אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ הִיא, וְהוֹרִידוּהָ מִמַּדְרֵגַת הָרֹאשׁ אֶל מַדְרֵגַת הָרֶגֶל. לְכָךְ נֶאֱמַר ״וַיְרַגְּלוּ אוֹתָהּ״, שֶׁעָשׂוּ אוֹתָהּ לְמִדְרַס רֶגֶל, כְּרֶגֶל זֶה הַפָּחוּת שֶׁבְּכָל הַגּוּף. וּבֶאֱמֶת הִיא רֹאשׁ לְכָל הָאֲרָצוֹת, כִּי מִטַּעַם זֶה נֶאֱמַר בְּכָל מָקוֹם לְשׁוֹן עֲלִיָּה בַּהוֹלֵךְ לְאֶרֶץ יִשְׂרָאֵל. וְעַל זֶה אָמְרוּ ״נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה״, מָצִינוּ נְתִינָה לְשׁוֹן שְׁבִיקָה, כְּמוֹ ״לֹא יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ״ (שמות ג יט), תַּרְגּוּמוֹ ״לֹא יִשְׁבּוֹק״, כָּךְ אָמְרוּ כָּאן נִשְׁבּוֹק הָרֹאשׁ, אוֹתָהּ אֶרֶץ שֶׁאַתֶּם אוֹמְרִים כִּי הִיא רֹאשׁ לְכָל הָאֲרָצוֹת, וְנָשׁוּבָה מִצְרָיְמָה, אַף עַל פִּי שֶׁהֵם אוֹמְרִים שֶׁהִיא לְמַטָּה מִמַּדְרֵגַת אֶרֶץ יִשְׂרָאֵל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It is also possible to explain what God said: “and they shall scout.”** For in truth, that land is superior to all other lands due to many doubled good qualities that it possesses, excelling above all other lands. Similarly, the Yalkut brings in this section (13:1343) regarding the Land of Israel, the verse *and the beginning of the dust of the world* (Proverbs 8:26). But they [the spies] did the opposite, saying that it is inferior to all lands because *it is a land that consumes its inhabitants*. They lowered it from the rank of the head to the rank of the foot; therefore it says *and they spied it out* [*vayiraglu*]. They made it like the treading of a foot [regel], like the foot which is the lowliest part of the entire body. But in truth it is the head of all lands, and for this reason the term “going up” is used everywhere regarding one who goes to the Land of Israel. And about this they said, *Let us appoint a head and return to Egypt*. We find that the term “appointment” [*netinah*] can mean “abandonment,” as in *The king of Egypt will not allow you to go* (Exodus 3:19), which Targum translates as “will not abandon” [*yishbok*]. Thus they said here, “Let us abandon the head” — that land which you say is the head of all lands — “and return to Egypt,” even though they say that it is below the rank of the Land of Israel.


###### Kli Yakar on Numbers 13:2:7
[Kli Yakar on Numbers 13:2:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:2:7)

וּמַה שֶּׁכָּתוּב לְשׁוֹן מְרַגְּלִים בְּאוֹתָן שֶׁשָּׁלַח יְהוֹשֻׁעַ, אַף עַל פִּי שֶׁהָיוּ צַדִּיקִים, מִכָּל מָקוֹם קְרָאָם מְרַגְּלִים לְפִי שֶׁהָלְכוּ לַעֲשׂוֹת אֶת כָּל הָעָם הַיּוֹשֵׁב בָּהּ לְמִדְרַךְ כַּף רֶגֶל לְיִשְׂרָאֵל, אוֹ לַעֲשׂוֹת מִדְרַךְ רֶגֶל לְיִשְׂרָאֵל בָּאָרֶץ. אֲבָל כָּאן נֶאֱמַר ״וַיְרַגְּלוּ אוֹתָהּ״, מַשְׁמַע שֶׁעָשׂוּ אֶת הָאָרֶץ עַצְמָהּ בְּמַדְרֵגַת הָרֶגֶל. וּמַה שֶּׁכָּתוּב אֵצֶל יְהוֹשֻׁעַ ״כִּי לַחְפֹּר אֶת כָּל הָאָרֶץ בָּאוּ״ (יהושע ב ג), לְפִי שֶׁעָשׂוּ אֶת עַצְמָן מוֹכְרֵי קְדֵרוֹת, שֶׁנֶּאֱמַר (שם ב א) ״חֶרֶשׁ לֵאמֹר״, וְדֶרֶךְ עוֹשֵׂי קְדֵרוֹת לַעֲשׂוֹת חֲפִירוֹת בָּאָרֶץ וְגוּמּוֹת, וְהַמָּקוֹם הַהוּא הָיָה דָּשְׁנָהּ שֶׁל יְרִיחוֹ, מָקוֹם חָשׁוּב. עַל כֵּן אָמְרוּ עֲלֵיהֶם: רְאוּ כִּי לַחְפֹּר אֶת הָאָרֶץ בָּאוּ, לַעֲשׂוֹת חֲפִירוֹת בָּאָרֶץ כְּדֵי לַעֲשׂוֹת לָהֶם קְדֵרוֹת, וִיקַלְקְלוּ הָאָרֶץ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding the term “spies” used for those whom Joshua sent, even though they were righteous,** nevertheless he called them spies because they went to make all the people dwelling in the land as a footstool for Israel, or to make a footpath for Israel in the land. But here it says *and they spied it out*, implying that they made the land itself into the level of a foot. And regarding what it says about Joshua, *for they have come to search [lachpor] all the land* (Joshua 2:3), this was because they pretended to be pot sellers, as it says *secretly [cheresh, which is the same letters as heres, clay] saying* (Joshua 2:1). And the way of pot makers is to dig [*lachpor*] holes and pits in the earth, and that place was the fertile part of Jericho, an important place. Therefore they said about them, “See, they have come to *lachpor* the land,” meaning to make holes in the land in order to make pots, and they will ruin the land.


###### Kli Yakar on Numbers 13:3:1
[Kli Yakar on Numbers 13:3:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:3:1)

**עַל פִּי ה׳.** לֹא הָיָה הַשְּׁלִיחוּת עַל פִּי ה׳, שֶׁהֲרֵי אָמַר לוֹ ״שְׁלַח לְךָ״ לְדַעְתְּךָ וְכוּ׳. אֶלָּא רוֹצֶה לוֹמַר שֶׁהַשְּׁלִיחוּת מִמִּדְבַּר פָּארָן הָיָה עַל פִּי ה׳, מַסַּע הָרִאשׁוֹן מֵחֲצֵרוֹת. כִּי לְפִי דִּבְרֵי הַשֵּׁם יִתְבָּרַךְ לֹא הָיָה מַסְכִּים לִשְׁלֹחַ כְּלָל, אַךְ לְרוֹב הַפְצָרָתָם לֹא מִיחָה בָהֶם. וּמִכָּל מָקוֹם הָיָה לוֹ לְאַחֵר זְמַן הַשְּׁלִיחוּת, שֶׁהֲרֵי מִמִּדְבַּר פָּארָן כַּמָּה מַסָּעוֹת עַד סָמוּךְ לָאָרֶץ, וְהָיָה לוֹ לִשְׁלֹחַ מֵחֲנָיָה אַחֶרֶת הַסְּמוּכָה לְאֶרֶץ יִשְׂרָאֵל יוֹתֵר מִמִּדְבַּר פָּארָן. אֶלָּא לְפִי שֶׁחֲנָיָה זוֹ שֶׁל מִדְבַּר פָּארָן הָיְתָה מִיָּד בְּבוֹאָם מֵחֲצֵרוֹת שֶׁקָּרָה שָׁם מַעֲשֶׂה שֶׁל מִרְיָם, וְחָשַׁב ה׳ כִּי קָרוֹב הוּא הַמַּעֲשֶׂה הַהוּא, אוּלַי יִקְחוּ הָרְשָׁעִים מוּסָר. וְאוּלַי בְּרוֹב הַיָּמִים יִשְׁכְּחוּ מַה שֶּׁקָּרָה לְמִרְיָם. וּמַה שֶּׁכָּתוּב ״עַל פִּי ה׳״ מוּסָב עַל מִמִּדְבַּר פָּארָן וְלֹא עַל עֶצֶם הַשְּׁלִיחוּת. וְיֵשׁ אוֹמְרִים שֶׁהָיָה מִמִּדְבַּר פָּארָן דַּוְקָא, כִּי מִמָּקוֹם זֶה שִׁעֲרָה חָכְמָתוֹ יִתְבָּרַךְ שֶׁיֵּלְכוּ וְיָשׁוּבוּ תּוֹךְ אַרְבָּעִים יוֹם, כְּדֵי שֶׁיִּהְיוּ כָּל מֵתֵי מִדְבָּר בְּנֵי שִׁשִּׁים שָׁנָה, וְיָבֹאוּ בְכֶלַח אֱלֵי קָבֶר (איוב ה כו), כָּל מִי שֶׁהָיָה בֶּן עֶשְׂרִים וּמַעְלָה אֲשֶׁר עֲלֵיהֶם הָיְתָה הַגְּזֵרָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**By the command of the Lord.** The mission was not by the command of the Lord, for He had said to him “*Send for yourself*, according to your own judgment, etc.” Rather, it means that the sending [of the spies] from the wilderness of Paran was by the command of the Lord — the first journey from Hazeroth. For according to the word of the Blessed One, He would not have agreed to send [spies] at all, but due to their persistent requests, He did not prevent them. Nevertheless, He should have delayed the timing of the mission, for from the wilderness of Paran there were several journeys until they approached the Land [of Israel], and He should have sent them from another encampment closer to the Land of Israel than the wilderness of Paran. However, since this encampment in the wilderness of Paran was immediately after they came from Hazeroth, where the incident with Miriam had occurred, the Lord thought that the incident was recent, and perhaps the wicked ones would learn a lesson. And perhaps over many days they would forget what happened to Miriam. Thus, the phrase *by the command of the Lord* refers to *from the wilderness of Paran* and not to the mission itself. Some say that it was specifically from the wilderness of Paran because from this place His blessed wisdom estimated that they would go and return within 40 days, so that all those who would die in the wilderness would be 60 years old and would *come to the grave in a ripe age* (Job 5:26) — all those who were 20 years and older, upon whom the decree was issued.


###### Kli Yakar on Numbers 13:16:1
[Kli Yakar on Numbers 13:16:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:16:1)

**וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ.** יָהּ יוֹשִׁיעֲךָ מֵעֲצַת מְרַגְּלִים. יֵשׁ לְהִתְבּוֹנֵן לָמָּה דַּוְקָא שֵׁם שֶׁל יָהּ, וְלָמָּה לֹא הִתְפַּלֵּל גַּם עַל כָּלֵב. וְנִרְאֶה לְפִי שֶׁאָמַר לָהֶם ״עֲלוּ זֶה בַּנֶּגֶב״, וְהַמְרַגְּלִים אָמְרוּ ״עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב״, פֵּרֵשׁ רַשִׁ״י לְפִי שֶׁנִּכְווּ בוֹ יִשְׂרָאֵל. וְחָשַׁב בּוֹ שֶׁמִּסְתָּמָא בְּעֵצָה זוֹ לֹא יִהְיֶה יְהוֹשֻׁעַ, כִּי אַדְרַבָּה הוּא הֶחֱלִישׁ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב. וּלְדוֹרוֹת מֵאוֹתָהּ מִלְחָמָה וְהָלְאָה הוּא גַּם כֵּן בָּטוּחַ בְּמַה שֶּׁנֶּאֱמַר (שמות יז טז) ״כִּי יָד עַל כֵּס יָהּ מִלְחָמָה לַה׳ בַּעֲמָלֵק מִדֹּר דֹּר״. וּבְאוֹתָהּ שְׁבוּעָה שֶׁהָיְתָה בְּשֵׁם יָהּ יִהְיֶה בָּטוּחַ לְנַצֵּחַ אֶת עֲמָלֵק. עַל כֵּן הוֹסִיף לוֹ מֹשֶׁה יָהּ עַל שְׁמוֹ, כְּדֵי שֶׁיִּהְיֶה נִזְכָּר לַשְּׁבוּעָה שֶׁהָיְתָה בְּשֵׁם יָהּ, וּבְסִבָּה זוֹ לֹא יִהְיֶה בַּעֲצַת מְרַגְּלִים שֶׁהִפְחִידוּ אֶת יִשְׂרָאֵל בַּעֲמָלֵק.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Moses called Hoshea the son of Nun Joshua [Yehoshua].** [May] God save you [*yoshiecha*] from the counsel of the spies. One should consider why specifically the name of God [Yah], and why he did not also pray for Caleb. It seems that because he [Moses] told them *Go up through the Negev*, and the spies said *Amalek dwells in the land of the Negev*. Rashi explained that this was because the Israelites had been burned [injured] by them [Amalek]. And Moses thought that most likely Joshua would not join in this counsel [of the spies], because on the contrary, he had weakened Amalek and its people by the sword. And for generations from that battle onwards, he [Joshua] was also secure in what was said *for a hand is on the throne of God [Yah]: the Lord will have war with Amalek from generation to generation* (Exodus 17:16). And with that oath that was made using the name of Yah, he would be confident in defeating Amalek. Therefore, Moses added “Yah” to his name so that he would be reminded of the oath that was made with the name of Yah, and for this reason he would not join the counsel of the spies who frightened Israel with [the threat of] Amalek.


###### Kli Yakar on Numbers 13:16:2
[Kli Yakar on Numbers 13:16:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:16:2)

וְיֵשׁ אוֹמְרִים לְפִי שֶׁיְּהוֹשֻׁעַ הָיָה תַּלְמִידוֹ, הִקְפִּיד עָלָיו שֶׁלֹּא יַקְדִּיחַ תַּבְשִׁילוֹ וְיִתְלוּ בְּרַבּוֹ. וְיֵשׁ אוֹמְרִים לְפִי שֶׁהָיָה מִשֵּׁבֶט יוֹסֵף שֶׁהֵבִיא דִּבַּת אֶחָיו, עַל כֵּן הָיָה יָרֵא שֶׁלֹּא יֵלֵךְ בְּדֶרֶךְ זְקֵנוֹ. כִּי מִטַּעַם זֶה לֹא הִזְכִּיר בּוֹ ״לְמַטֵּה יוֹסֵף״, וּבְגַדִּי בֶּן סוּסִי הִזְכִּיר ״לְמַטֵּה יוֹסֵף״. וּמַה שֶּׁלֹּא הִתְפַּלֵּל עַל גַּדִּי, אוּלַי חָשַׁב שֶׁאִם זֶה שֶׁבָּא מִשֵּׁבֶט אֶפְרַיִם הַגָּדוֹל מִמְּנַשֶּׁה לֹא יְשַׁנֶּה אֶת תַּפְקִידוֹ, מִסְתָּמָא גַּם הַקָּטָן מִמֶּנִּי לֹא יְדַבֵּר כְּנֶגְדוֹ. וּכְבָר נוֹדָע מִבִּרְכוֹת שֶׁל יַעֲקֹב כִּי שָׂם שָׁם לוֹ חֹק לְהַקְדִּים אֶת אֶפְרַיִם לְכָל דָּבָר שֶׁבִּקְדֻשָּׁה. אוֹ לְפִי שֶׁנִּקְרָא אָבִיו מְנַשֶּׁה עַל שֵׁם ״כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל בֵּית אָבִי״, וְחָשַׁב מֹשֶׁה שֶׁמִּסְתָּמָא כָּל זַרְעוֹ שָׁכְחוּ כָּל מַעֲשֵׂה אֲבוֹתֵיהֶם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And some say that because Joshua was his student,** he was concerned that he should not “burn his cooking” and it would be attributed to his teacher. And some say that because he was from the tribe of Joseph, who brought negative reports about his brothers, therefore he was afraid that he would follow in the way of his ancestor. For this reason, he did not mention the tribe of Joseph for him, but for Gaddi son of Susi he did mention the tribe of Joseph. And the reason why he did not pray for Gaddi was perhaps because he thought that if the one who came from the tribe of Ephraim, which is greater than Manasseh, would not change his mission, then certainly the one who is less important than him would not speak against him. And it is already known from Jacob’s blessings that he established a rule to give Ephraim precedence in all matters of holiness. Or because his father was called Manasseh, named for *Because God has made me forget all my father’s house*, and Moses thought that presumably all his descendants had forgotten the deeds of their forefather [Joseph].


###### Kli Yakar on Numbers 13:18:1
[Kli Yakar on Numbers 13:18:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:18:1)

**הֶחָזָק הוּא הֲרָפֶה.** פֵּרֵשׁ רַשִׁ״י סִימָן מָסַר לָהֶם כוּ׳, וְקָשֶׁה מְנָא לֵיהּ לְרַשִׁ״י לוֹמַר כֵּן, אִם לְפִי שֶׁקָּשֶׁה לוֹ בַּמֶּה יִוָּדַע אֵיפֹא אִם חֲזָקִים הֵמָּה אוֹ לֹא, שֶׁהֲרֵי לֹא הָלְכוּ לְהִלָּחֵם עִמָּהֶם, תִּקְשֶׁה עַל דִּבְרֵי הַמְרַגְּלִים שֶׁאָמְרוּ ״אֶפֶס כִּי עַז הָעָם הַיּוֹשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצוּרוֹת״ וְגוֹ׳, וּמֵאַחַר שֶׁרָאוּ הֶעָרִים בְּצוּרוֹת הָיָה לָהֶם לַחֲשׁוֹב כִּי חַלָּשִׁים הֵמָּה, כִּי עַל כָּרְחָם יָשְׁבוּ בְּעָרֵי הַמִּבְצָר, אֶלָּא וַדַּאי שֶׁאָמְרוּ כִּי רָאוּ בְּחוּשׁ כִּי הַסִּימָן בָּטֵל, שֶׁאַף עַל פִּי שֶׁהֶעָרִים בְּצוּרוֹת מִכָּל מָקוֹם עַז הָעָם. וּמְנָא יָדְעוּ, וַדַּאי אָמְרוּ זֶה עַל שֶׁרָאוּ אוֹתָם בַּעֲלֵי קוֹמָה עֲנָקִים וְאַנְשֵׁי מִדּוֹת. וְאִם כֵּן שֶׁמָּא ״הֶחָזָק הוּא״ כִּפְשׁוּטוֹ, כִּי אַף עַל פִּי שֶׁהָיָה לוֹ לוֹמַר ״הַמַּחֲנִים אִם מִבְצָרִים״ וּמִדְּקָאָמַר בְּבֵי״ת ״הַבְּמַחֲנִים״ שְׁמַע מִנַּהּ שֶׁעַל יוֹשְׁבֶיהָ קָאָמַר, מִכָּל מָקוֹם רַשִׁ״י פֵּרַשׁ הַסִּימָן עַל פָּסוּק ״הֶחָזָק הוּא הֲרָפֶה״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Is it strong or weak.”** Rashi explains that [Moses] gave them a sign, etc. This is difficult — from where did Rashi derive this interpretation? If it’s because he found it problematic how they would know whether they [the inhabitants] were strong or not, since they weren’t going to fight them, then the same question should apply to the spies’ statement: *However, the people who inhabit the land are strong, and the cities are fortified* (Numbers 13:28), etc. Since they saw fortified cities, they should have assumed that the inhabitants were weak, which is why they lived in fortified cities. But clearly they said that they observed with their senses that the sign was invalid, because despite the fortified cities, the people were still strong. How did they know this? Certainly, they said this because they saw them physically as tall giants and people of great stature. If so, perhaps *Is it strong* should be understood literally, even though it should have said “Are there camps or fortifications?” But from the fact that it says with the letter bet [in] *Are they in camps*, it suggests that it’s referring to the inhabitants. Nevertheless, Rashi explains this sign on the verse *Is it strong or weak*?


###### Kli Yakar on Numbers 13:18:2
[Kli Yakar on Numbers 13:18:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:18:2)

וְנִרְאֶה שֶׁקָּשֶׁה לְרַשִׁ״י, שֶׁהָיָה לוֹ לִכָּנֵס בְּכִי טוֹב וְלָמָּה הִתְחִיל בִּקְלָלָה, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר אָמַר כִּי טוֹבָה הִיא, וְרָאוּי לְהַתְחִיל בְּכָל פְּרָט כִּדְבַר ה׳ כְּמוֹ שֶׁכָּתוּב בְּכָל הַפְּרָטִים: הַטּוֹבָה הִיא אִם רָעָה, הַשְּׁמֵנָה הִיא אִם רָזָה, הֲיֵשׁ בָּהּ עֵץ אִם אַיִן, בְּכֻלָּם הִתְחִיל בְּשֶׁבַח וְכָאן הִתְחִיל בִּגְנוּת, כִּי הֶחָזָק הוּא הַיְינוּ רָעָה לְיִשְׂרָאֵל וְגוֹרֵם לָהֶם קִלְקוּל. עַל כֵּן פֵּרֵשׁ שֶׁסִּימָן מָסַר לָהֶם וְכָל אֶחָד קַל מִצַּד אֶחָד וְקָשֶׁה מִצַּד אַחֵר, כִּי מַאֲמַר הֶחָזָק הוּא קָשֶׁה לְיִשְׂרָאֵל מִצַּד כִּי עַז הָעָם, וְאַךְ טוֹב הוּא לְיִשְׂרָאֵל כִּי מִסְּתָמָא יוֹשְׁבִים בְּעָרֵי הַפְּרָזוֹת וּבְנָקֵל לָבוֹא אֲלֵיהֶם. וּמַאֲמַר הֲרָפֶה אִם טוֹב הוּא מִצַּד רִפְיוֹנָם מִכָּל מָקוֹם לֹא טוֹב הַדָּבָר מִצַּד שֶׁהֵם יוֹשְׁבִים בְּעָרֵי הַמִּבְצָר, וְאִם כֵּן שְׁקוּלִים הֵמָּה. וְכֵן הַבְּמַחֲנִים אִם בְּמִבְצָרִים כָּל אֶחָד קַל מִצַּד וְכָבֵד מִצַּד, וּשְׁקוּלִים הֵמָּה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It appears that Rashi has a difficulty,** for Moses should have begun with a positive note, so why did he start with a negative one? For the Holy One, blessed be He, had already said that [the land] was good, and it would have been proper to begin each particular aspect according to God’s word, as it is written regarding all the [other] particulars: *Is it good or bad? Is it fat or lean? Are there trees in it or not?* (Numbers 13:19-20). In all of these, he began with praise, but here he began with disparagement, because *is it strong* implies something bad for Israel and causes them harm. Therefore, Rashi explained that Moses gave them a sign, and each [aspect] is easy from one perspective and difficult from another. For the statement *is it strong* is difficult for Israel from the perspective that *the people are fierce*, but it is good for Israel because presumably they dwell in unwalled cities, and it would be easy to approach them. And the statement *or weak* — if it is good from the perspective of their weakness, nevertheless it is not good in that they dwell in fortified cities. Thus, these [considerations] are balanced, and likewise *in camps or in strongholds* — each is easy from one perspective and difficult from another, so they are balanced.


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

**הֲיֵשׁ בָּהּ עֵץ אִם אַיִן.** דָּרְשוּ רז״ל (ב״ב טו) אִם יֵשׁ שָׁם אָדָם כָּשֵׁר שֶׁיָּגֵן עֲלֵיהֶם כְּעֵץ זֶה הָעוֹשֶׂה צֵל וּמֵגֵן עַל כָּל הַמִּסְתּוֹפֵף בְּצִלּוֹ, וְעַל זֶה נֶאֱמַר ״סָר צִלָּם מֵעֲלֵיהֶם״ שֶׁכְּבָר מֵת אִיּוֹב. רֶמֶז לַדָּבָר, ״צִלָּם״ עוֹלֶה לְמִסְפַּר ״עֵץ״. וְיֵשׁ אוֹמְרִים ״עֵץ״ זֶה עוּץ, וְהוּא אִיּוֹב שֶׁהָיָה מֵאֶרֶץ עוּץ. וְעַל דֶּרֶךְ הַנִּסְתָּר אָמַר ״הֲיֵשׁ בָּהּ עֵץ אִם אַיִן״, דּוֹמֶה לְמַה שֶּׁאָמְרוּ יִשְׂרָאֵל ״הֲיֵשׁ ה׳ בְּקִרְבֵּנוּ אִם אָיִן״, כִּי לֹא הָיוּ יִשְׂרָאֵל מְסֻפָּקִים בִּמְצִיאוּת הַשֵּׁם יִתְבָּרַךְ, כִּי לֹא נֶאֱמַר ״הֲיֵשׁ ה׳ אִם אַיִן״ אֶלָּא יוֹדְעִים הָיוּ שֶׁיֵּשׁ ה׳, אֲבָל הָיוּ מְסֻפָּקִים אִם הוּא בְּקִרְבָּם וּמַשְׁגִּיחַ עֲלֵיהֶם אוֹ אִם מְסָרָם תַּחַת מֶמְשֶׁלֶת הַמַּעֲרָכָה. כָּךְ רָצָה מֹשֶׁה לַחֲקוֹר אִם הָאָרֶץ הַהִיא יוֹשֶׁבֶת בְּצֵל שַׁדַּי וְאֶרֶץ אֲשֶׁר עֵינֵי ה׳ דּוֹרֵשׁ אוֹתָהּ תָּמִיד, אוֹ אִם הִיא תַּחַת הַמַּעֲרָכָה כִּשְׁאָר אֲרָצוֹת. וְרָמַז בְּמִלַּת ״עֵץ״ לְצֵל שַׁדַּי, וְשֵׁם שֶׁל אַרְבַּע רָמוּז בְּמִלַּת עֵץ. כֵּיצַד, י״ה – י׳ פְּעָמִים ה׳, ה׳ פְּעָמִים י׳ הֲרֵי מֵאָה. ו״ה – ו׳ פְּעָמִים ה׳, ה׳ פְּעָמִים ו׳ הֲרֵי שִׁשִּׁים. סַךְ הַכֹּל מֵאָה וְשִׁשִּׁים כְּמִסְפַּר ״עֵץ״ וּכְמִסְפַּר ״צִלָּם״, וְזֶהוּ שֶׁאָמַר ״סָר צִלָּם מֵעֲלֵיהֶם״ וַעֲזָבָם לַמִּקְרִים וַה׳ אִתָּנוּ שׁוֹמְרֵינוּ וְצִלֵּנוּ. וּמִדְּקָאָמַר ״מֵעֲלֵיהֶם״ שְׁמַע מִנַּהּ שֶׁצִּלּוֹ עַל הָאָרֶץ הַהִיא זוּלַת שֶׁמֵּעֲלֵיהֶם סָר מֵרָעַת יוֹשְׁבֵי בָהּ. אֲבָל הָאָרֶץ מִצַּד עַצְמָהּ אֶרֶץ אֲשֶׁר עֵינֵי ה׳ דּוֹרֵשׁ אוֹתָהּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Is there a tree in it or not,** Our Rabbis of blessed memory (Bava Batra 15) explained: [Moses asked] if there is a righteous person there who would protect them like a tree that provides shade and protects all who gather under its shadow. And about this it is said, *Their shade [tzilam] has departed from them*, because Job had already died. A hint to this is that the numerical value of *tzilam* equals that of *etz* [tree]. And some say *tree [etz]* refers to Utz, which is Job who was from the land of Utz. And according to the hidden interpretation, when he said *Is there a tree in it or not*, it is similar to what Israel said, *Is the Lord in our midst or not?* For Israel was not doubtful about the existence of the Blessed Holy One, as it does not say “Is there God or not,” but rather they knew that God exists but were uncertain whether He was in their midst watching over them, or if He had placed them under the rule of the natural order. Similarly, Moses wanted to investigate whether that land dwells under the shadow of the Almighty and is *a land that the eyes of the Lord seek* constantly, or if it is under the natural order like other lands. He hinted with the word *tree* to the “shadow of the Almighty,” and the four-letter Name is alluded to in the word *tree*. How so? Yod-heh: yod times heh and heh times yod equals 100. Vav-heh: vav times heh and heh times vav equals 60. In total, 160, which is the numerical value of *etz* [tree] and *tzilam* [shadow]. And this is what is meant by *Their shadow has departed from them*, leaving them to chance occurrences, whereas “the Lord is with us, our guardian and our shade.” And from the statement *from them*, we can learn that His shade was over that land, except that it departed from above them due to the wickedness of its inhabitants. But the land itself is inherently *a land that the eyes of the Lord seek*.


###### Kli Yakar on Numbers 13:20:2
[Kli Yakar on Numbers 13:20:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:20:2)

וְאָמַר **וְהִתְחַזַּקְתֶּם וּלְקַחְתֶּם מִפְּרִי הָאָרֶץ.** לְפִי שֶׁהַיָּמִים יְמֵי בִּכּוּרֵי עֲנָבִים וְהַבְּעָלִים מַקְפִּידִין עַל הַלְּקִיחָה, וּמִכָּל מָקוֹם הִתְחַזְּקוּ וִהְיוּ לַאֲנָשִׁים כִּי ה׳ עִמָּכֶם. וְעַל צַד הָרֶמֶז אָמַר שֶׁיִּשְׂרָאֵל נִמְשְׁלוּ לַעֲנָבִים, כְּמוֹ שֶׁנֶּאֱמַר (הושע ט י): ״כַּעֲנָבִים בַּמִּדְבָּר מָצָאתִי יִשְׂרָאֵל״, וּבַמִּדְרָשׁ (ילקו״ש וישב מ קמו עיי״ש) אָמְרוּ: ״הִבְשִׁילוּ אֶשְׁכְּלוֹתֶיהָ עֲנָבִים״, הִגִּיעַ זְמַנָּם שֶׁל יִשְׂרָאֵל לִהְיוֹת נִגְאָלִין. עַל זֶה אָמַר כָּאן ״וְהַיָּמִים יְמֵי בִּכּוּרֵי עֲנָבִים״, הִגִּיעַ זְמַנָּם לִכָּנֵס לָאָרֶץ, כִּי כְּבָר נִתְבַּכְּרוּ וְנִתְבַּשְּׁלוּ וְנִגְמַר כָּל שְׁלֵמוּתָם עַל יְדֵי הַתּוֹרָה שֶׁקִּבְּלוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he said, “Strengthen yourselves and take from the fruit of the land.”** Since it was the time of the first ripe grapes and the owners are particular about taking [their fruit], nevertheless strengthen yourselves and be as men, for the Lord is with you. And by way of allusion, he said that Israel is compared to grapes, as it is written, *Like grapes in the wilderness, I found Israel* (Hosea 9:10). And in the Midrash (Yalkut Shimoni, Vayeshev 40:146, see there), they said, *Its clusters ripened into grapes* — the time has come for Israel to be redeemed. About this it says here, *And the days were the days of the first ripe grapes* — the time has come for them to enter the land, for they have already ripened and matured, and all their perfection has been completed through the Torah that they received.


###### Kli Yakar on Numbers 13:22:1
[Kli Yakar on Numbers 13:22:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:22:1)

**וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה לִפְנֵי צֹעַן מִצְרָיִם.** פֵּרְשׁוּ רז״ל (סוטה לד:) שֶׁהָיְתָה מְבֻנָּה עַל אֶחָד מִשִּׁבְעָה בְּצֹעַן בְּכָל טוּב. וּלְשׁוֹן ״שֶׁבַע שָׁנִים לִפְנֵי״ אֵינוֹ מַשְׁמַע כֵּן, כִּי אַף אִם נֹאמַר שֶׁלְּשׁוֹן ״לִפְנֵי״ הַיְינוּ קְדִימָה בְּמַעֲלָה וְלֹא קְדִימָה בִּזְמַן, מִכָּל מָקוֹם ״שֶׁבַע שָׁנִים״ מְדַבֵּר בִּקְדִימָה זְמַנִּית דַּוְקָא. וְהַרְבֵּה מְפָרְשִׁים יָצְאוּ לִלְקֹט וְלֹא מָצְאוּ יִשּׁוּב מַסְפִּיק.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Hebron was built seven years before Zoan of Egypt.** The Rabbis of blessed memory explained (Sotah 34b) that it [Hebron] was built to be seven times as good as Zoan in all respects. However, the phrase *seven years before* does not seem to indicate this meaning, because even if we say that the word *before* refers to superiority in quality rather than precedence in time, nevertheless *seven years* specifically speaks about temporal precedence. Many commentators have attempted to resolve this issue but have not found a satisfactory explanation.


###### Kli Yakar on Numbers 13:22:2
[Kli Yakar on Numbers 13:22:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:22:2)

וַאֲנִי אוֹמֵר שֶׁהַדָּבָר כִּפְשׁוּטוֹ מַמָּשׁ, כִּי מֵאַחַר שֶׁהוּנַּח שֶׁשַּׁיָּךְ לְשׁוֹן מְבוּנָּה בְּפֵרוֹת, אִם כֵּן אִם עָשְׂתָה צֹעַן בְּכָל שָׁנָה אֶלֶף מִדּוֹת יַגִּיעַ לְשֶׁבַע שָׁנִים שִׁבְעַת אֲלָפִים מִדּוֹת, וְחֶבְרוֹן הוּא מְעֻלֶּה שֶׁבַע פְּעָמִים יוֹתֵר מִצֹּעַן, מִמֵּילָא עָשְׂתָה בְּשָׁנָה רִאשׁוֹנָה שִׁבְעַת אֲלָפִים מִדּוֹת, נִמְצָא שֶׁאוֹצָרוֹת שֶׁל תְּבוּאָה שֶׁהָיוּ מְבוּנִּים בְּפֵרוֹת בְּצֹעַן בְּשֶׁבַע שָׁנִים הָיוּ מְבוּנִּים בְּחֶבְרוֹן בְּשָׁנָה רִאשׁוֹנָה, וְאִם כֵּן שַׁפִּיר קָאָמַר ״וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה״ בִּתְבוּאָה ״לִפְנֵי צֹעַן מִצְרָיִם״, קְדִימָה בִּזְמַן מַמָּשׁ. וְשַׁיָּךְ בָּזֶה לְשׁוֹן בִּנְיָן מַמָּשׁ כִּי בְּמָקוֹם שֶׁיֵּשׁ הַרְבֵּה תְּבוּאָה בּוֹנִין הַרְבֵּה אוֹצָרוֹת וְאָז הַמָּקוֹם בָּנוּי בְּבִנְיָנִים מַמָּשׁ. אוֹ בִּהְיוֹת שֶׁיּוֹשְׁבֵי הַמָּקוֹם יֵשׁ לָהֶם תְּבוּאָה הַרְבֵּה לִמְכֹּר, אָז כֶּסֶף וְזָהָב יִרְבְּיוּן וְיִבְנוּ לָהֶם בָּתִּים סְפוּנִים וַחֲשׁוּבִים. וְהָיָה חֶבְרוֹן בָּנוּי בְּכָל עִנְיְנֵי יֹפִי שֶׁבַע שָׁנִים לִפְנֵי צֹעַן מִצְרַיִם, כִּי זֶה מֵעִיד עַל עֲשִׁירוּת הַמָּקוֹם וְרִבּוּי תְּבוּאָתָם כִּי יִתְרוֹן אֶרֶץ בַּכֹּל הוּא. וְהִזְכִּיר שֶׁבַח הָאָרֶץ עַל אֶרֶץ מִצְרַיִם, לְפִי שֶׁעֲתִידִין לוֹמַר ״נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה״. וּמִטַּעַם זֶה נֶאֱמַר ״וַיָּבֹא עַד חֶבְרוֹן״ וְלֹא נֶאֱמַר ״וַיָּבֹאוּ״, לְפִי שֶׁבְּבוֹאָם לְחֶבְרוֹן וְרָאוּ שָׁם מַעֲלַת הָאָרֶץ עַל מִצְרַיִם הָיוּ כֻּלָּם בְּלֵב אֶחָד כְּאִישׁ אֶחָד לְסַפֵּר בְּשֶׁבַח הָאָרֶץ, וְאַחַר כָּךְ נִתְקַלְקְלוּ, וּבְאוֹתָהּ שָׁעָה צַדִּיקִים הָיוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And I say that the matter is literally as its simple meaning,** because since it is established that the language of “building” can apply to fruits, then if Zoan produced a thousand measures every year, in seven years it would reach seven thousand measures. And since Hebron is seven times superior to Zoan, it naturally produced seven thousand measures in the first year. So it turns out that the storehouses of produce that were “built up” with fruits in Zoan over seven years were “built up” in Hebron in just the first year. Therefore, it is correctly stated that *Hebron was built seven years before Zoan of Egypt* — literally preceding it in time. And the language of “building” is literally appropriate here because where there is much produce, many storehouses are built, and then the place is literally built with buildings. Or, since the inhabitants of the place have much produce to sell, they accumulate silver and gold and build for themselves fine and important houses. So Hebron was built with all kinds of beauty seven years before Zoan of Egypt, as this testifies to the wealth of the place and the abundance of their produce, for *the profit of the land is in all things*. And it mentioned the praise of the land over the land of Egypt because they would eventually say *Let us appoint a leader and return to Egypt*. For this reason it says *he came to Hebron* and not *they came*, because when they came to Hebron and saw there the superiority of the land over Egypt, they were all of one heart, as one man, to tell of the praise of the land. And afterward they were corrupted, but at that moment they were righteous.


###### Kli Yakar on Numbers 13:24:1
[Kli Yakar on Numbers 13:24:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:24:1)

**לַמָּקוֹם הַהוּא קָרָא נַחַל אֶשְׁכּוֹל.** כִּי מִיָּמִים רַבִּים הָיָה נִקְרָא מָקוֹם זֶה ״אֶשְׁכּוֹל״ כִּדְמַסִּיק בַּיַּלְקוּט פָּרָשַׁת חַיֵּי שָׂרָה (קב כג) וּבְפָרָשָׁה זוֹ (תשמג יג), וְעַל יְדֵי מַעֲשֶׂה זֶה קְרָאוּהוּ ״נַחַל אֶשְׁכּוֹל״, הוֹסִיפוּ לוֹ שֵׁם ״נַחַל״, וְהוּא לְשִׁבְחוֹ שֶׁל אֶרֶץ יִשְׂרָאֵל, כִּי עִקַּר הַגֶּפֶן הַטּוֹב הוּא הַצּוֹמֵחַ בֶּהָרִים כִּי הֵמָּה מִתְבַּשְּׁלִים בְּיוֹתֵר עַל יְדֵי הַשֶּׁמֶשׁ הַשּׁוֹלֶטֶת יוֹתֵר בֶּהָרִים מִבַּנְּחָלִים, וְהֵמָּה לָקְחוּ אֶשְׁכּוֹל מִן הַנַּחַל בָּעֵמֶק וְאַף עַל פִּי כֵן הָיָה גָּדוֹל וּמְעֻלֶּה, וְקַל וָחֹמֶר לְאַשְׁכְּלוֹת הֶהָרִים. וּבָזֶה מְִתוֹרָץ לָמָּה לֹא קְרָאוּהוּ סְתָם ״אֶשְׁכּוֹל״. וּלְמַעְלָה פָּרָשַׁת נָשֹׂא (ה יז) בְּמֵי הַמָּרִים פֵּרַשְׁתִּי שֶׁמֵּי מָרָה הָיוּ מְתוּקִים וּבְפִיהֶם שֶׁל יִשְׂרָאֵל שָׁבוּ לִהְיוֹת מָרִים, וְעַל כֵּן הֻצְרַךְ לוֹמַר שָׁם ״עַל כֵּן קָרָא שְׁמָהּ מָרָה״, שֶׁלֹּא יוּבַן מִשֵּׁם מָרָה שֶׁהָיוּ קֹדֶם לָכֵן מָרִים. כָּךְ בָּעֲקֵדָה פֵּרֵשׁ שֶׁהֻצְרַךְ לְהוֹדִיעַ לָנוּ שֶׁנִּקְרָא ״אֶשְׁכּוֹל״ עַל אוֹדוֹת אֶשְׁכּוֹל זֶה שֶׁכָּרְתוּ מִשָּׁם, שֶׁלֹּא תֹּאמַר שֶׁנִּקְרָא מֵעוֹלָם אֶשְׁכּוֹל עַל שֵׁם שֶׁיֵּשׁ שָׁם אֶשְׁכּוֹלוֹת מֻבְחָרִים, וְיִהְיֶה זֶה עֵדוּת עַל גְּנוּת הָאָרֶץ שֶׁאֵין בְּכָל הָאָרֶץ כְּמוֹתָם, עַל כֵּן אָמַר שֶׁבְּכָל הָאָרֶץ הָיָה כֵן וְהֵמָּה לָקְחוּ בְּמִקְרֶה מִמָּה שֶׁנִּזְדַּמֵּן לְיָדָם, וּמַה שֶּׁנִּקְרָא ״נַחַל אֶשְׁכּוֹל״ זֶהוּ עַל אוֹדוֹת הָאֶשְׁכּוֹל. וְיִתָּכֵן לְפָרֵשׁ שֶׁנִּקְרָא אֶשְׁכֹּל עַל שֵׁם ״לָמָּה אֶשְׁכַּל שְׁנֵיכֶם יוֹם אֶחָד״, כִּי מָקוֹם זֶה גָּרַם לָהֶם שֶׁנַּעֲשׂוּ שְׁכוּלִים, כִּי אָמְרוּ כְּשֵׁם שֶׁפִּרְיָהּ מְשֻׁנֶּה כָּךְ עַמָּהּ, וְעַל יְדֵי זֶה כָּרְתוּ מִשָּׁם בְּנֵי יִשְׂרָאֵל, כִּי כֻלָּם נִכְרְתוּ סָפוּ תַּמּוּ. לְכָךְ נֶאֱמַר ״אֲשֶׁר כָּרְתוּ מִשָּׁם בְּנֵי יִשְׂרָאֵל״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**That place was called Nachal Eshkol [the Valley of the Cluster]**. Because for many days this place was called Eshkol, as explained in Yalkut [Midrash] Parshat Chayei Sarah (102:23) and in this Parsha (743:13). And because of this incident they called it Nachal Eshkol — they added the name “Nachal” [valley/stream] to it. This was to praise the Land of Israel, because the best vines typically grow in mountains, as they ripen better due to the sun having greater impact on mountains than in valleys. Yet they took a cluster from the valley in the lowland, and nevertheless it was large and superior — all the more so for the clusters from the mountains. This explains why they didn’t simply call it “Eshkol.”
And earlier in Parshat Nasso (5:17) regarding the bitter waters, I explained that the waters of Marah were actually sweet, but in the mouths of the Israelites they became bitter. Therefore, it needed to say there *therefore it was called Marah* — so that we wouldn’t understand from the name Marah that they were bitter beforehand. Similarly, the Akeidah explains that it was necessary to inform us that it was called Eshkol because of this cluster that they cut from there, so you wouldn’t say that it was always called Eshkol because superior clusters were found there, which would actually be evidence of the land’s disgrace, suggesting that there were no clusters like these in the rest of the land. Therefore it says that throughout the land it was the same, and they just happened to take what came to hand. And the reason it was called Nachal Eshkol was because of [this specific] cluster.
It can also be interpreted that it was called “Eshkol” related to *lamah eshkal shneihem yom echad* (“why should I be bereaved of both of you in one day” — Genesis 27:45), because this place caused them to become bereaved, as they said, “Just as its fruit is unusual, so are its people.” Because of this, the children of Israel were “cut off” from there, as they all were cut off and perished completely. Therefore it says *which the children of Israel cut from there*.


###### Kli Yakar on Numbers 13:27:1
[Kli Yakar on Numbers 13:27:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:27:1)

**וְגַם זָבַת חָלָב וּדְבַשׁ הִוא.** אָמְרוּ אֶל מֹשֶׁה, כָּל הַדְּבָרִים הַטּוֹבִים אֲשֶׁר דִּבַּרְתָּ בְּשֵׁם ה׳, לֹא נָפַל מִכֻּלָּם דָּבָר אַרְצָה, וְכַאֲשֶׁר שָׁמַעְנוּ כֵּן רָאִינוּ. וְזֶהוּ שֶׁאָמְרוּ: ״בָּאנוּ אֶל הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ״, כִּי אִלּוּ הָיָה בָּהּ שִׁנּוּי בְּאֵיזֶה דָּבָר הָיָה נִרְאֶה כְּאִלּוּ לֹא זוֹ הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ לְשָׁם מֵאַחַר שֶׁחָסְרוּ בָּהּ הַתְּאָרִים הָהֵם, וְנוֹסָף עַל דְּבָרֶיךָ הוּא שֶׁגַּם זָבַת חָלָב וּדְבַשׁ הִיא. אַךְ בְּדָבָר אֶחָד לֹא מָצָאנוּ כִּדְבָרֶיךָ, כִּי אָמַרְתָּ שֶׁסִּימָן זֶה בָּדוּק וּמְנֻסֶּה שֶׁבְּמָקוֹם שֶׁהָעָם עַז הֵם יוֹשְׁבִים בְּעָרֵי הַפְּרָזוֹת, עַל זֶה אָמְרוּ ״אֶפֶס כִּי עַז הָעָם הַיּוֹשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצֻרוֹת גְּדֹלוֹת מְאֹד״, כִּי לְשׁוֹן ״אֶפֶס״ מְשַׁמֵּשׁ כְּמוֹ אַךְ וְרַק.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And it is indeed a land flowing with milk and honey.** They said to Moses, “All the good things that you spoke in the name of God, not one of them has fallen to the ground unfulfilled, and as we heard, so we have seen.” This is what they meant when they said, *We came to the land to which you sent us*, for if there had been any difference in any aspect, it would have seemed as if this were not the land to which you sent us, since those characteristics would have been lacking. And in addition to your words, it is also a land flowing with milk and honey. However, in one matter we did not find things as you said, for you stated that it is a tested and proven sign that in a place where the people are strong, they dwell in unwalled cities. To this they said, *However, the people who dwell in the land are strong, and the cities are very large and fortified.* For the term “efes” [however] is used like “ach” [but] and “*rak*” [only].


###### Kli Yakar on Numbers 13:27:2
[Kli Yakar on Numbers 13:27:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:27:2)

וְהַבֵּט יָמִין וּרְאֵה כִּי הֵמָּה אָמְרוּ ״עָרִים גְּדוֹלִים וּבְצֻרוֹת מְאֹד״, וּבְפָרָשַׁת דְּבָרִים (א כח) אָמַר מֹשֶׁה שֶׁהַמְרַגְּלִים אָמְרוּ ״עָרִים גְּדֹלוֹת וּבְצֻרוֹת בַּשָּׁמָיִם״, וְלֹא מָצִינוּ שֶׁאָמְרוּ בַּשָּׁמַיִם, אֶלָּא שֶׁמֹּשֶׁה הֵבִין מִדִּבְרֵיהֶם כְּפִירָה בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי אָמְרוּ ״חָזָק הוּא מִמֶּנּוּ״, כִּבְיָכוֹל אֲפִלּוּ בַּעַל הַבַּיִת אֵינוֹ יָכוֹל לְהוֹצִיא כֵּלָיו מִשָּׁם (סוטה לה.). וְאָמְרוּ שֶׁחֹזֶק זֶה בָּא לָהֶם מִכּוֹכְבֵי הַשָּׁמַיִם וּכְסִילֵיהֶם, וְזֶהוּ שֶׁאָמַר ״וּבְצֻרוֹת בַּשָּׁמָיִם״, שֶׁמַּזָּלָם שֶׁבַּשָּׁמַיִם חָזָק מִמֶּנּוּ כִּבְיָכוֹל. וּמִתְּחִלָּה לֹא אָמְרוּ כְּפִירָה זוֹ בְּפֵרוּשׁ, וְאָמְרוּ סְתָם ״בְּצֻרוֹת גְּדֹלוֹת מְאֹד״, וְכַאֲשֶׁר בָּא כָּלֵב וְהִכְחִישׁ דִּבְרֵיהֶם אָמְרוּ הַכְּפִירָה בְּפֵרוּשׁ ״כִּי חָזָק הוּא מִמֶּנּוּ״. וּמִסּוֹף דִּבְרֵיהֶם נִכָּר שֶׁרֹאשׁ דִּבְרֵיהֶם הָיָה גַּם כֵּן כְּפִירָה, וּכְאִלּוּ אָמְרוּ ״וּבְצֻרוֹת בַּשָּׁמָיִם״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And look to the right and see that they said “cities that are very large and fortified.”** And in the portion of Deuteronomy (1:28), Moses said that the spies said *cities that are large and fortified up to the heavens*. But we do not find that they said *up to the heavens*, rather Moses understood from their words a denial of the Holy One, blessed be He, because they said *[the canaanite nation] is stronger than us/Him* — as if even the master of the house cannot remove his vessels from there (Sotah 35a). And they said that this strength came to them from the stars of the heavens and their constellations, and this is what is meant by *fortified up to the heavens* — that their zodiac sign in the heavens is stronger than Him, as it were. Initially, they did not explicitly state this heresy and simply said *very large fortifications*, but when Caleb came and contradicted their words, they explicitly stated the heresy by saying *for it is stronger than Him*. And from the end of their words, it is evident that the beginning of their words was also heresy, as if they had said *fortified up to the heavens*.


###### Kli Yakar on Numbers 13:30:1
[Kli Yakar on Numbers 13:30:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:30:1)

**עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּי יָכוֹל נוּכַל לָהּ.** כֶּפֶל הַלְּשׁוֹנוֹת יֵשׁ לְפָרֵשׁ בִּשְׁנֵי פָנִים. דֶּרֶךְ אֶחָד הוּא, שֶׁ״עָלֹה״ כְּלַפֵּי מַעְלָה אָמַר, כְּדֶרֶךְ שֶׁנֶּאֱמַר (בראשית מו ד) ״וְאָנֹכִי אַעַלְךָ גַם עָלֹה״, שֶׁפֵּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה ״גַּם עָלֹה״ קָאֵי עַל הַשְּׁכִינָה (מכילתא בשלח פר׳ ג) וְאַגַּבָּהּ יַעֲלֶה גַּם הוּא, כָּךְ פֵּרוּשׁוֹ כָּאן, ״עָלֹה״ – אֵי אַתֶּם מוֹדִים לִי בְּ״עָלֹה״ שֶׁהַשְּׁכִינָה תַּעֲלֶה לְבֵית מְלוֹנָהּ, כִּי הָאָרֶץ הַהִיא מָלוֹן לַשְּׁכִינָה מִימוֹת עוֹלָם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין צא:): צַדִּיק זֶה בָּא לְבֵית מְלוֹנִי. וּכְשֵׁם שֶׁהַשְּׁכִינָה תַּעֲלֶה, כָּךְ אַגַּבָּהּ נַעֲלֶה גַּם אָנוּ הַדְּבֵקִים בַּה׳. ״כִּי יָכוֹל״, אֵי אַתֶּם מוֹדִים לִי בְּ״יָכוֹל״, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יָכוֹל לָהֶם, וּכְשֵׁם שֶׁהוּא יָכוֹל לָהֶם כָּךְ נוּכַל גַּם אֲנַחְנוּ לָהֶם בִּיכֹלֶת הָאֵל יִתְבָּרַךְ אֲשֶׁר עִמָּנוּ. וְהַמְרַגְּלִים אָמְרוּ, מֵעִקָּרָא דְּדִינָא פִּרְכָא, וְהַנָּחָה רִאשׁוֹנָה בִּלְתִּי צוֹדֶקֶת, וְלֹא נוּכַל לַעֲלוֹת אֲנַחְנוּ כִּי חָזָק הוּא מִמֶּנּוּ, כִּבְיָכוֹל כְּלַפֵּי מַעְלָה אָמְרוּ כֵן, וְכֵן פֵּרֵשׁ רַשִׁ״י.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Let us go up and we will possess it for we surely can overcome it.”** The repetition of terms can be interpreted in two ways. The first approach is that *go up* refers to ascension, as it says *and I will also surely bring you up again* (Genesis 46:4). Our sages explained that *I will also surely bring you up* refers to the Divine Presence (Mekhilta Beshalach, Ch. 3), meaning that alongside It, he too would ascend. Similarly, the interpretation here is: *go up* — don’t you agree with me that the Divine Presence will ascend to its lodging place? For that land has been a lodging place for the Divine Presence since ancient times, as our sages said (Chullin 91b), “This righteous one has come to My lodging place.” Just as the Divine Presence will ascend, so too *we will go up* — we who cling to God. *For we surely can* — don’t you agree with me that the Holy One, blessed be He, can overcome them? And just as He can overcome them, so too *we can* overcome them through the power of God who is with us. The spies, however, rejected the fundamental premise from the outset, as it were, *We cannot go up [against the people] for it is stronger than us/Him*, seemingly directing their words upward [toward God], and this is how Rashi interpreted it.


###### Kli Yakar on Numbers 13:30:2
[Kli Yakar on Numbers 13:30:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:30:2)

דֶּרֶךְ שֵׁנִי הוּא, שֶׁאָמַר ״עָלֹה״, אֱמֶת שֶׁהָעֲלִיָּה אֶפְשָׁרִית הִיא, אַךְ ״נַעֲלֶה״ בִּתְנַאי זֶה, אִם אֲנַחְנוּ נְתַקֵּן מַעֲשֵׂינוּ, כִּי בִּזְכוּתָא תַּלְיָא מִלְּתָא, וַאֲנַחְנוּ חַיָּבִים לַעֲשׂוֹת הֲכָנָה אֶל הָעֲלִיָּה עַל יְדֵי תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים. וְכֵן ״יָכוֹל״, הַקָּדוֹשׁ בָּרוּךְ הוּא וַדַּאי יָכוֹל לָהֶם, אַךְ בִּתְנַאי זֶה שֶׁגַּם אֲנַחְנוּ נוּכַל עַל יְדֵי שֶׁנָּסִיר לֵב הָאֶבֶן מִקִּרְבֵּנוּ. וְהֵשִׁיבוּ הַמְרַגְּלִים, אִם בָּנוּ תָּלוּי הַדָּבָר אִם כֵּן אֵין בּוֹ מַמָּשׁ, כִּי אִם ה׳ לֹא יַעֲלֵנוּ מִזֶּה בְּרַחֲמָיו – מִצִּדֵּנוּ יִבָּצֵר וְנִמְנַע כִּי חָזָק הוּא מִמֶּנּוּ הַיֵּצֶר הָרָע, כְּאָמְרוּ רז״ל (סוכה נב.): יִצְרוֹ שֶׁל אָדָם גָּדוֹל מִמֶּנּוּ, וְכִִדְמַסִּיק בַּיַּלְקוּט שֶׁל תְּהִלִּים (לה י תשכג) עַל פָּסוּק ״מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ״, הַיְנוּ מִן הַיֵּצֶר הָרָע, עַיֵּן שָׁם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The second approach is,** that he said *Go up* — it is true that the ascent is possible, but we will ascend with this condition: if we improve our deeds, because success depends on merit, and we are obligated to prepare for the ascent through repentance and good deeds. And so *He is able*. The Holy One, Blessed be He, is certainly able to overcome them, but with this condition that we too must be able by removing the heart of stone from within us. The spies responded: “If the matter depends on us, then it has no substance, because if God does not bring us up from here with His mercy, from our side it will be impossible and prevented, because *it is stronger than us*.” [This refers to] the evil inclination, as our Sages said (Sukkah 52a): “A person’s evil inclination is greater than he is,” and as concluded in the Yalkut on Psalms (35:10, 723) on the verse *saving the poor from one stronger than he* — meaning, from the evil inclination, see there.


###### Kli Yakar on Numbers 13:32:1
[Kli Yakar on Numbers 13:32:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:32:1)

**אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ הִוא.** שֶׁרָאוּ אוֹתָם קוֹבְרִים מֵתִים, וְהָאֱלֹהִים חֲשָׁבָהּ לְטוֹבָה כוּ׳. וְקָשֶׁה, וְכִי בַּעֲבוּר זֶה נִקְרְאוּ מוֹצִיאֵי דִּבָּה, וַהֲלֹא הִגִּידוּ הָאֱמֶת מַה שֶּׁרָאוּ, וְכִי מִפְּנֵי שֶׁלֹּא הִרְגִּישׁוּ שֶׁלְּטוֹבָתָם עָשָׂה ה׳ זֹאת נִקְרְאוּ מוֹצִיאֵי דִבָּה, כְּסִילִים רָאוּי שֶׁיִּקָּרְאוּ. וְכֵן מַסִּיק בַּמִּדְרָשׁ (במ״ר טז ב): מְרַגְּלִים שֶׁשָּׁלַח מֹשֶׁה כְּסִילִים הָיוּ כוּ׳. וּלְפָחוֹת יֵשׁ מָקוֹם לוֹמַר אַהֲנֵי לֵיהּ שְׁטוּתֵיהּ שֶׁלֹּא חָלֵי וְלֹא מַרְגִּישׁ בְּטוֹבָתוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It is a land that devours its inhabitants.** They saw people burying the dead, and God meant it for good, etc. But this is difficult to understand: Why were they called *spreaders of slander*? After all, they merely reported the truth of what they saw. And just because they didn’t realize that God did this for their benefit, should they be called *spreaders of slander*? “Fools” would be a more appropriate term to call them, as the Midrash concludes (Bamidbar Rabbah 16:2): “The spies that Moses sent were fools, etc.” At the very least, one could say that their foolishness served them in that they neither sensed nor were aware of the benefit intended for them.


###### Kli Yakar on Numbers 13:32:2
[Kli Yakar on Numbers 13:32:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:32:2)

וְנִרְאֶה שֶׁהָיָה לָהֶם לְכָל הַפָּחוֹת לִתְלוֹת הַקְּבוּרוֹת בְּחֶטְאָם, כִּי כְּבָר נוֹדַע לָהֶם שֶׁמַּעֲשֵׂה אֶרֶץ כְּנַעַן מְקֻלְקָלִים יוֹתֵר מִכָּל הָאֻמּוֹת, וְהֵם אָמְרוּ בְּהֵפֶךְ זֶה שֶׁכָּל הָעָם אֲשֶׁר רָאִינוּ בְּתוֹכָהּ אַנְשֵׁי מִדּוֹת טוֹבוֹת הֵמָּה וְצַדִּיקִים, וְתָלוּ הַדָּבָר בְּרוֹעַ מֶזֶג אֲוִיר הָאָרֶץ שֶׁאוֹכֵל וּמְכַלֶּה אֲפִלּוּ לְיוֹשְׁבֶיהָ הַמּוּרְגָּלִים בָּהּ, קַל וָחֹמֶר שֶׁתַּזִּיק לְבִלְתִּי יוֹשְׁבִים עָלֶיהָ וּבָאוּ מִמֶּרְחָק וְלֹא הוּרְגְּלוּ בַּאֲוִיר הָאָרֶץ. וּבְאׇמְרָם ״אַנְשֵׁי מִדּוֹת״ נִכְלְלוּ כַּמָּה דְּבָרִים, הֵן צִדְקָתָם וְיֹשֶׁר פְּעֻלָּתָם בְּמִדָּה וּבְמִשְׁקָל, אֵינָן יוֹצְאִין מִקַּו הַשִּׁוּוּי, הֵן עִנְיַן הַנְהָגָתָם בְּמַאֲכָלָם וּמִשְׁתָּם, שֶׁאֵינָן מִן הַמַּרְבִּים בְּמַאֲכָל וּמִשְׁתֶּה וּמִשְׁגָּל אֶלָּא מְכַלְכְּלִין דִּבְרֵיהֶם בְּמִשְׁפָּט בַּמִּדָּה וּבַזְּמַן הָרָאוּי, וְאִם כֵּן וַדַּאי הַכֹּל תָּלוּי בְּחוֹם הָאֲוִיר הַמְקַלְקֵל הַבְּרִיאוּת. ״וְזֶה פִּרְיָהּ״, כִּי בְּמָקוֹם שֶׁהַחוֹם גָּדוֹל אָז פִּרְיָהּ מְשֻׁנֶּה לְמַעְלְיוּתָא אֲבָל עַמָּהּ מְשֻׁנֶּה לִגְרִיעוּתָא, כִּי הָא בְּהָא תַּלְיָא. ״וְשָׁם רָאִינוּ אֶת הַנְּפִילִים״, מִן אוֹתָן שֶׁנָּפְלוּ וּמֵתוּ אֲשֶׁר קֻמְּטוּ בְּלֹא עֵת. ״בְּנֵי עֲנָק מִן הַנְּפִילִים״ הַקַּדְמוֹנִים, וְזֶהוּ כֶּפֶל ״הַנְּפִילִים״, כִּי אֶחָד תֹּאַר לַעֲנָקִים וְאֶחָד לְשׁוֹן נְפִילָה מַמָּשׁ. וְאָמְרוּ שֶׁאִם מֶזֶג הָאֲוִיר מַזִּיק לְגַסֵּי הַחוֹמֶר הַחֲזָקִים אַף בְּרִיאִים, קַל וָחֹמֶר שֶׁיַּזִּיק לָנוּ הַחֲלוּשִׁים וּקְטַנִּים מֵעֶרְכָּם. ״וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם״, כִּי שָׁמַעְנוּ אוֹמְרִים נְמָלִים יֵשׁ בַּכֶּרֶם, כִּי אֵינוֹ דּוֹמֶה רְאִיָּה מֵרָחוֹק לִרְאִיָּה מִקָּרוֹב, כִּי מֵרָחוֹק נִרְאֶה הַכֹּל יוֹתֵר קָטָן מִמָּה שֶׁהוּא נִרְאֶה מִקָּרוֹב, וַחֲגָבִים גְּדוֹלִים מִנְּמָלִים, וְאִם הָיִינוּ בְּעֵינֵינוּ כַּחֲגָבִים מִסְתָּמָא הָיִינוּ מֵרָחוֹק בְּעֵינֵיהֶם כִּנְמָלִים, כִּי אִידֵּי וְאִידֵּי חַד שִׁיעוּרָא הוּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It seems that they should have, at the very least, attributed the burials to their sin,** since it was already known to them that the practices of the land of Canaan were more corrupt than all other nations. Yet they said the opposite — that all the people whom they saw there were people of good qualities and righteous, attributing the matter to the bad climate of the land which consumes and destroys even its inhabitants who are accustomed to it. How much more would it harm those who do not dwell in it but came from afar and are not accustomed to the air of the land.
When they said *people of good qualities* [*anshei midot*, which is usually understood as people of people of great size], several things were included: their righteousness and the uprightness of their actions in measure [*midot*] and weight, not deviating from the line of exactitude; also the manner of their conduct in their food and drink, that they were not among those who indulge excessively in food, drink, and intimacy, but rather managed their affairs with judgment, in proper measure [*midah*] and at the appropriate time. If so, surely everything depended on the heat of the air which ruins health. *And this is its fruit* — because in a place where the heat is intense, the fruit is extraordinarily large, but along with this comes the extraordinary negative effect, for one depends on the other.
*And there we saw the Nephilim* — referring to those who fell [*naflu*] and died, who were cut off before their time. *The sons of Anak from the Nephilim* — the ancient ones. This explains the repetition of *Nephilim* — one as a descriptor for the Anakim and one literally meaning “those who fell.” They said that if the climate harms even those of coarse constitution, the strong and healthy ones, how much more would it harm us who are weak and small in comparison to them.
*And we were in our own sight as grasshoppers, and so we were in their sight.* For we heard them saying, “There are ants in the vineyard.” This is because seeing from a distance is not the same as seeing up close, as from a distance everything appears smaller than it does up close. Grasshoppers are larger than ants, and if we were like grasshoppers in our own sight, then presumably we were like ants in their sight from a distance, for both are of the same measure.


###### Kli Yakar on Numbers 13:32:3
[Kli Yakar on Numbers 13:32:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:32:3)

וְאָמְרוּ לָהֶם יְהוֹשֻׁעַ וְכָלֵב הָאָרֶץ טוֹבָה מְאֹד מְאֹד, הֵן מִצַּד פִּרְיָהּ, הֵן מִצַּד מֶזֶג הָאֲוִיר, וְאֵין טוֹבַת הַפֵּרוֹת תָּלוּי בְּחוֹם הָאֲוִיר כִּי אִם בְּשַׁמְנוּנִית הָאָרֶץ הַנּוֹתֵן מְתִיקוּת לַפֵּרוֹת. וְזֶהוּ שֶׁאָמְרוּ ״אֶרֶץ אֲשֶׁר הִיא זָבַת חָלָב וּדְבָשׁ״, כִּי הַבְּהֵמָה גִּדּוּלֵי קַרְקַע מִקְּרֵי, וְהַדְּבַשׁ כִּנּוּי אֶל הַמְּתִיקוּת הַבָּא מִשְּׁמַנֵּי הָאָרֶץ, וְהָאֲוִיר אֵינוֹ מַזִּיק כִּי אִם לַחוֹטְאִים. ״אַךְ בַּה׳ אַל תִּמְרֹדוּ״, וְאָז לֹא יַזִּיק לָכֶם אֲוִיר הָאָרֶץ. ״וְאַתֶּם אַל תִּירְאוּ אֶת עַם הָאָרֶץ״, שֶׁהָיוּ קוֹבְרֵי מֵתִים. ״כִּי לַחְמֵנוּ הֵם״, וַדַּאי בְּחֶטְאָם מֵתוּ, שֶׁהֲרֵי נֶאֱמַר (דברים ז טז): ״וְאָכַלְתָּ אֶת כָּל הָעַמִּים״, וְאָמְרוּ רז״ל (ב״ק לח.): מַאי דִּכְתִיב (חבקוק ג ו) ״רָאָה וַיַּתֵּר גּוֹיִם״, רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֲפִלּוּ שֶׁבַע מִצְוֹת שֶׁל בְּנֵי נֹחַ לֹא קִיְּמוּ וְעָמַד וְהִתִּיר מָמוֹנָם לְיִשְׂרָאֵל. וְאִם מָמוֹנָם הִתִּיר עַל שֶׁלֹּא קִיְּמוּ שֶׁבַע מִצְוֹת אִם כֵּן גַּם גּוּפָם הִתִּיר עַל כָּל הַתּוֹעֵבוֹת הַגְּדוֹלִים שֶׁבָּהֶם, וְאִם כֵּן וַדַּאי בְּחֶטְאָם מֵתוּ, דְּאִם לֹא כֵן לָמָּה הִתִּיר לָנוּ לְאׇכְלָם כַּלֶּחֶם. וּרְאָיָה עַל חֶטְאָם שֶׁאֲפִלּוּ צַדִּיק אֶחָד שֶׁהָיָה בֵּינֵיהֶם מֵת בְּחֶטְאָם כְּדֵי שֶׁלֹּא יָגֵן עֲלֵיהֶם כְּצֵל. זֶהוּ שֶׁאָמְרוּ ״סָר צִלָּם מֵעֲלֵיהֶם״, אֲבָל צֵל שֶׁלָּנוּ קַיָּם, וְהוּא הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קכא ה): ״ה׳ שֹׁמְרֶךָ ה׳ צִלְּךָ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Joshua and Caleb said to them, “The land is very, very good.”** Both in terms of its fruit and in terms of the climate. The quality of the fruits does not depend on the heat of the air but on the richness of the land that gives sweetness to the fruits. And this is what is meant by *a land flowing with milk and honey* — for livestock are considered products of the land, and honey is a reference to the sweetness that comes from the land’s richness. And the air is only harmful to sinners, but *do not rebel against the Lord*. And then the air of the land will not harm you, and *you should not fear the people of the land*. For they were burying their dead, because *they are our bread*. They certainly died because of their sins, as it is said, *And you shall consume all the peoples* (Deuteronomy 7:16). And our Sages said (Bava Kamma 38a): What is meant by the verse *He looked and released the nations* (Habakkuk 3:6)? The Holy One, blessed be He, saw that they did not even fulfill the seven Noahide laws, so He stood and permitted their property to Israel. And if He permitted their property because they did not fulfill the seven commandments, then He also permitted [taking] their bodies for all the great abominations they committed. So certainly they died because of their sin, for otherwise, why would He permit us to consume them like bread? And the proof of their sin is that even a single righteous person who was among them died because of their sin, so that he would not protect them like shade. This is what is meant by *their shade has departed from them*. But our shade remains, and that is the Holy One, blessed be He, as it is said, *The Lord is your guardian; the Lord is your shade* (Psalms 121:5).


###### Kli Yakar on Numbers 13:32:4
[Kli Yakar on Numbers 13:32:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/13:32:4)

וְקָרוֹב לִשְׁמֹעַ כִּי ״לַחְמֵנוּ״ הַלָּמֶ״ד בְּחוֹלָם, כְּמוֹ לוֹחֲמֵינוּ, כִּי הֵם בַּעֲלֵי מִלְחַמְתֵּנוּ, וְאוּלַי הָיוּ מַרְגִּישִׁין בָּכֶם וְעוֹשִׂין עִמָּכֶם מִלְחָמָה. עַל כֵּן עָשָׂה הַשֵּׁם יִתְבָּרַךְ שֶׁהָיוּ קוֹבְרִים מֵתִים כְּדֵי שֶׁלֹּא יִתְּנוּ לִבָּם אֲלֵיכֶם. וּבְתוֹלְדוֹת יִצְחָק כָּתַב ״כִּי לַחְמֵנוּ״ כְּמוֹ הַמָּן הַזֶּה שֶׁאִם יָסוּר הַצֵּל מִמֶּנּוּ וְזָרְחָה עָלָיו הַשֶּׁמֶשׁ וְנָמָס, כָּךְ סָר מֵעֲלֵיהֶם צִלּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָז יִמַּסּוּ כַּדּוֹנַג מִפְּנֵי הָאֵשׁ, כְּמוֹ שֶׁכָּתוּב (שמות טו טו): ״נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן״. וְעַל דֶּרֶךְ הָרֶמֶז אָמַר ״סָר צִלָּם מֵעֲלֵיהֶם״, שֶׁלֹּא יֹאמְרוּ אִם מִדֶּרֶךְ הָאָרֶץ הַהִיא שֶׁתָּקִיא אֶת יוֹשְׁבֶיהָ הַחוֹטְאִים הַיּוֹם אוֹ מָחָר גַּם אֲנַחְנוּ נֶחֱטָא, כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ וְגוֹ׳, וְתָקִיא גַּם אוֹתָנוּ. עַל זֶה אָמַר ״וַה׳ אִתָּנוּ״ – בַּגָּלוּת, כְּמוֹ שֶׁכָּתוּב (תהלים צא טו): ״עִמּוֹ אָנֹכִי בְצָרָה״, וְאַגַּבֵּהּ גַּם אֲנַחְנוּ בְּטוּחִים לָשׁוּב שָׁמָּה, וְיַעֲשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַעַן שְׁמוֹ יִתְבָּרַךְ אֲשֶׁר עִמָּנוּ וְיַחֲזוֹר וְיִגְאָלֵנוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And it is reasonable to interpret,** that *lachmeinu* [our bread] with the lamed vowelized with a cholam is like *lochameinu* [our warriors] because they are our warriors/combatants. And perhaps they were aware of you and would wage war with you. Therefore, the Holy One, Blessed be He made it so they were burying their dead so they would not pay attention to you. And Toldot Yitzchak wrote that *lachmeinu* is like the manna, for if its shade is removed from it and the sun shines upon it, it melts. So too, the shade of the Holy One, Blessed be He has departed from them, and they will melt like wax before fire, as it is written *All the inhabitants of Canaan melted away* (Exodus 15:15). And by way of allusion, it said *Their protection has departed from them*, so that they should not say, “If it is the way of that land to vomit out its sinning inhabitants today or tomorrow, we too will sin, for there is no righteous person on earth, etc.” and it will vomit us out as well. Regarding this he said, “And the Lord is with us” in exile, as it is written *I am with him in distress* (Psalms 91:15). And because of this, we too are confident to return there, and the Holy One, Blessed be He will act for the sake of His blessed name which is with us, and He will return and redeem us.