## Kli Yakar on Numbers Chapter 17

###### Kli Yakar on Numbers 17:5:1
[Kli Yakar on Numbers 17:5:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/17:5:1)

**וְלֹא יִהְיֶה כְקֹרַח וַעֲדָתוֹ וְגוֹ׳.** פֵּרֵשׁ רַשִׁ״י, שֶׁלֹּא יִלְקֶה בְּצָרַעַת כְּמוֹ שֶׁלָּקָה מֹשֶׁה בְּצָרַעַת בְּיָדוֹ (סנהדרין קי). וּמִלַּת ״לוֹ״ שָׁב אֶל הַחוֹלֵק עַל הַכְּהֻנָּה. וְכָאן הַבֵּן שׁוֹאֵל, מַה עִנְיַן צָרַעַת שֶׁל מֹשֶׁה אֶל הַחוֹלֵק עַל הַכְּהֻנָּה, וְיוֹתֵר הָיָה נָכוֹן אִם הָיָה מֵבִיא לִרְאָיָה צָרַעַת שֶׁל מִרְיָם שֶׁהָיָה מֵעֵין מַחֲלֻקְתּוֹ שֶׁל קֹרַח, כִּי מַחֲלֻקְתּוֹ עַל הַכְּהֻנָּה נִמְשָׁךְ מִמַּה שֶּׁחָלַק עַל נְבוּאָתוֹ שֶׁל מֹשֶׁה – לֹא שְׁלָחֲךָ ה׳, וּמִזֶּה הַמִּין הָיָה צָרַעַת שֶׁל מִרְיָם, שֶׁאָמְרָה: ״הֲרַק אַךְ בְּמֹשֶׁה דִּבֶּר ה׳ הֲלֹא גַּם בָּנוּ דִּבֵּר״, וְכֵן אָמַר קֹרַח: ״כִּי כָל הָעֵדָה כֻּלָּם קְדוֹשִׁים״, לֹא אַתֶּם לְבַדְּכֶם שְׁמַעְתֶּם בְּהַר סִינַי ״אָנֹכִי״ וְ״לֹא יִהְיֶה לְךָ״. אֲבָל צָרַעַת יָדוֹ שֶׁל מֹשֶׁה מַה שַּׁיָּכוּת יֵשׁ לוֹ לְמַחֲלֻקְתּוֹ שֶׁל קֹרַח.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And he shall not be like Korah and his congregation, etc.”** Rashi explains that he will not be afflicted with *tzara’at* like Moses was afflicted with *tzara’at* on his hand (Sanhedrin 110a), and the word *lo* [to him] refers to one who disputes the priesthood. Here the child asks: What is the connection between Moses’ *tzara’at* and one who disputes the priesthood? It would have been more appropriate to bring as evidence Miriam’s *tzara’at*, which was similar in nature to Korah’s dispute, for his dispute over the priesthood stemmed from his challenge to Moses’ prophecy — *the Lord has not sent you* — and of this kind was Miriam’s *tzara’at*, as she said, *Has the Lord spoken only through Moses? Has He not spoken through us as well?* (Numbers 12:2). Similarly, Korah said, *For all the congregation, all of them are holy* (Numbers 16:3) — not only you alone heard at Mount Sinai, *I am* and *You shall have no other gods.* But what relevance does Moses’ hand afflicted with *tzara’at* have to Korah’s dispute?


###### Kli Yakar on Numbers 17:5:2
[Kli Yakar on Numbers 17:5:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/17:5:2)

וְעַתָּה שָׂא נָא עֵינֶיךָ וּרְאֵה, כִּי הִנְנִי מְקָרֵב הָעִנְיָנִים וְהָיוּ לַאֲחָדִים בְּיָדֶךָ, וְיִלְקֶה הַדּוֹמֶה בַּדּוֹמֶה, וּמִשָּׁם תִּקַּח רְאָיָה בְּרִיאָה וְטוֹבָה שֶׁהַחוֹלֵק עַל נְבוּאָתוֹ שֶׁל מֹשֶׁה לוֹקֶה בְּצָרַעַת. וְזֶה לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת צז): הַחוֹשֵׁד בִּכְשֵׁרִים לוֹקֶה בְּגוּפוֹ, מְנָלָן מִמֹּשֶׁה כוּ׳. וּכְפִי שׁוּרַת הַדִּין שֶׁרָאוּי לַעֲשׂוֹת אֶל הַחוֹשֵׁד כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו. אִם כֵּן הַחוֹשֵׁד נִלְקֶה בְּאוֹתָהּ מַכָּה שֶׁהָיְתָה רְאוּיָה לָבוֹא עַל הַנֶּחְשָׁד אִם הָיָה הַדָּבָר אֱמֶת. וּמֹשֶׁה חָשַׁד אֶת יִשְׂרָאֵל בְּבִלְתִּי מַאֲמִינִים בִּנְבוּאָתוֹ, כְּמוֹ שֶׁכָּתוּב (שמות ד א): ״וְהֵן לֹא יַאֲמִינוּ לִי וְגוֹ׳ כִּי יֹאמְרוּ לֹא נִרְאָה אֵלֶיךָ ה׳״, וְהַיְינוּ מַמָּשׁ דִּבְרֵי קֹרַח, שֶׁאָמַר לֹא נִרְאָה אֵלֶיךָ ה׳ וְאַתָּה בּוֹדֶה הַכֹּל מִלִּבְּךָ, מִדְּהֻצְרַךְ מֹשֶׁה לוֹמַר ״כִּי ה׳ שְׁלָחָנִי כִּי לֹא מִלִּבִּי״, כָּךְ חָשַׁד מֹשֶׁה אֶת יִשְׂרָאֵל שֶׁיַּכְחִישׁוּ נְבוּאָתוֹ וְיֹאמְרוּ, לֹא נִרְאָה אֵלֶיךָ ה׳ וּמִלִּבְּךָ אַתָּה בּוֹדֶה כְּדֵי לִנְהֹג שְׂרָרְתְּךָ עָלֵינוּ. וּמִדְּאָנוּ רוֹאִין שֶׁנִּלְקָה מֹשֶׁה בְּצָרַעַת עַל שֶׁחֲשָׁדָם בְּמַה שֶׁאֵין בָּהֶם, שְׁמַע מִנַּהּ שֶׁאִלּוּ הָיָה הַדָּבָר אֱמֶת שֶׁהָיוּ יִשְׂרָאֵל מַכְחִישִׁין נְבוּאָתוֹ, אָז הָיוּ יִשְׂרָאֵל לוֹקִין בְּצָרַעַת זֶה, וּלְפִי שֶׁחֲשָׁדָם בְּמַה שֶׁאֵין בָּהֶם נִלְקָה הוּא בְּאוֹתָהּ מַכָּה שֶׁהָיְתָה רְאוּיָה לָבוֹא עֲלֵיהֶם, דְּאִי לָא לֹא יִהְיֶה מִדָּה כְּנֶגֶד מִדָּה, וְצָרִיךְ לִהְיוֹת כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו. וּמִכָּאן רְאָיָה בְּרוּרָה שֶׁהַחוֹלֵק עַל הַכְּהֻנָּה לוֹקֶה בְּצָרַעַת, כִּי כָּל הַחוֹלֵק עַל הַכְּהֻנָּה חוֹלֵק עַל נְבוּאָתוֹ שֶׁל מֹשֶׁה וְאוֹמֵר לֹא נִרְאָה אֵלָיו ה׳ לָתֶת לוֹ רְשׁוּת שֶׁיִּתֵּן הַכְּהֻנָּה לְאַהֲרֹן דַּוְקָא, וְחוֹשְׁדוֹ שֶׁמֹּשֶׁה מִלִּבּוֹ נְתָנָהּ לְאָחִיו. וְזֶה פֵּרוּשׁ יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Now, lift up your eyes and see,** for I am bringing the matters closer, and they will become one in your hand, and the similar will be struck by the similar, and from there you will take a sound and good proof that one who disputes Moses’s prophecy is afflicted with leprosy. This is because our Sages of blessed memory said (Shabbat 97) that one who suspects the innocent is afflicted in their body; from where do we learn this? From Moses, etc. And according to the line of judgment, it is fitting to do to the one who suspects as they plotted to do to their brother.
Therefore, the one who suspects is afflicted with the same plague that would have been appropriate for the suspected person if the accusation were true. And Moses suspected the Israelites of not believing in his prophecy, as it is written *But behold, they will not believe me, etc., for they will say: The Lord has not appeared to you* (Exodus 4:1). And these are exactly the words of Korach, who said, “The Lord has not appeared to you, and you are fabricating everything from your heart.” This is evident from the fact that Moses needed to say, “For the Lord sent me, for it is not from my heart.” Similarly, Moses suspected the Israelites of denying his prophecy and saying, “The Lord has not appeared to you, and you are making things up in order to rule over us.”
And since we see that Moses was afflicted with leprosy for suspecting them of something they were not guilty of, it implies that if it were true that the Israelites were denying his prophecy, then they would have been afflicted with this leprosy. And because he suspected them of something they were not guilty of, he was afflicted with the same plague that would have been appropriate for them. Otherwise, it would not be measure for measure, and it needs to be as they plotted to do to their brother.
From here, there is clear evidence that one who disputes the priesthood is afflicted with leprosy, because anyone who disputes the priesthood is disputing Moses’s prophecy and saying that the Lord did not appear to him to give Him permission to give the priesthood specifically to Aaron. Such a person suspects Moses of giving it to his brother of his own accord. And this is a precious interpretation.


###### Kli Yakar on Numbers 17:5:3
[Kli Yakar on Numbers 17:5:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/17:5:3)

וְטַעַם לְצָרַעַת דַּוְקָא, הַיְינוּ לְפִי שֶׁמָּצִינוּ (ערכין טז) שֶׁהַצָּרַעַת בָּא עַל גַּסּוּת הָרוּחַ וְעַל לָשׁוֹן הָרָע, שֶׁכֵּן עֻזִּיָּהוּ נִצְטָרַע עַל שֶׁגָּבַהּ לִבּוֹ עַד לְהַשְׁחִית (דבה״י ב׳ כו יט), וּמִדִּבְרֵי קַבָּלָה יַלְפִינַן שֶׁנֶּאֱמַר: ״גֶּבֶר יָהִיר וְלֹא יִנְוֶה״ (חבקוק ב ה), שֶׁלֹּא יִשָּׁאֵר בְּנָוֶה שֶׁלּוֹ, לְפִי שֶׁסּוֹפוֹ לֵישֵׁב בָּדָד מִחוּץ לַמַּחֲנֶה. וְאִלּוּ הָיוּ יִשְׂרָאֵל בִּלְתִּי מַאֲמִינִים בִּנְבוּאַת מֹשֶׁה, מִסְּתָמָא הָיוּ חוֹשְׁדִים אוֹתוֹ כִּי לְבַעֲבוּר הִשְׁתָּרֵר עֲלֵיהֶם הוּא רוֹצֶה לְמָשְׁכָם אַחֲרָיו. וְאִלּוּ הָיוּ אוֹמְרִים אֵלָיו לֹא נִרְאָה אֵלֶיךָ ה׳ בִּלְשׁוֹן נוֹכֵחַ הָיוּ וַדַּאי בִּכְלַל מְסַפְּרֵי לָשׁוֹן הָרָע. וּמִשְּׁנֵי צְדָדִים אֵלּוּ הָיוּ נִלְקִין בְּצָרַעַת, וְעַל כֵּן חָזַר הַדִּין עַל מֹשֶׁה שֶׁחֲשָׁדָם שֶׁלֹּא כַּדִּין. וְצָרַעַת בַּיָּד דַּוְקָא, כְּאָמְרוּ רז״ל (ערכין טו:): כְּתִיב: ״מָוֶת וְחַיִּים בְּיַד הַלָּשׁוֹן״ (משלי יח כא), וְכִי יֵשׁ יָד לַלָּשׁוֹן? אֶלָּא מָה הַיָּד מְמִיתָה אַף הַלָּשׁוֹן מְמִיתָה, שֶׁנֶּאֱמַר (ירמיה ט ז): ״חֵץ שָׁחוּט לְשׁוֹנָם״, ״שׁוֹחֵט״ כְּתִיב, כִּי הֲרֵי זֶה בָּא לִהְיוֹת שׁוֹחֵט לַאֲחֵרִים וְנִמְצָא שָׁחוּט, כִּי לָשׁוֹן הָרָע תְּלָתָא קָטִיל (דב״ר ה י). וְכֵן קֹרַח הָיָה בִּכְלַל כַּת לֵצִים, כִּדְאִיתָא בַּמִּדְרָשׁ (שו״ט תהלים א), וְסִימָן לַדָּבָר: ״קֹרַח״ רָאשֵׁי תֵבוֹת: קֶשֶׁת רוֹמַח חֶרֶב, עַל שֵׁם שֶׁנֶּאֱמַר (תהלים נז ה): ״בְּנֵי אָדָם שִׁנֵּיהֶם חֲנִית וְחִצִּים וּלְשׁוֹנָם חֶרֶב חַדָּה״. וּמַה שֶּׁלֹּא נֶעֱנַשׁ קֹרַח בְּצָרַעַת כְּמֹשֶׁה, לְפִי שֶׁהָיָה קִים לֵיהּ בִּדְרַבָּה מִנֵּיהּ, שֶׁהֲרֵי כָּפַר בָּעִקָּר וּבְתוֹרַת מֹשֶׁה, וְרָצָה לְבַטֵּל הַשְּׂרָרָה, אֲשֶׁר מִזֶּה הַצַּד נָתַן הַדִּין שֶׁיִּהְיֶה מִן הַבְּלוּעִים. וְעוֹד שֶׁכְּבָר רָאָה מַעֲשֵׂה ה׳ הַגָּדוֹל מַה שֶּׁלֹּא רָאוּ יִשְׂרָאֵל בִּשְׁלִיחוּת רִאשׁוֹן שֶׁל מֹשֶׁה. וְזֶהוּ שֶׁאָמַר ״זִכָּרוֹן לִבְנֵי יִשְׂרָאֵל וְגוֹ׳ לְמַעַן אֲשֶׁר לֹא יִקְרַב אִישׁ זָר לְהַקְטִיר קְטֹרֶת״, כִּי הַזָּר הַקָּרֵב מִסְּתָמָא הוּא חוֹלֵק עַל נְבוּאַת מֹשֶׁה, וּמִכָּל מָקוֹם הַזָּר הַקָּרֵב לֹא יִהְיֶה כְּקֹרַח וַעֲדָתוֹ שָׁוֶה בָּעֹנֶשׁ, כִּי קֹרַח וַעֲדָתוֹ הָיוּ בּוֹ חֲטָאִים גְּדוֹלִים זוּלַת זֶה, אֶלָּא יִהְיֶה ״כַּאֲשֶׁר דִּבֶּר ה׳ בְּיַד מֹשֶׁה לוֹ״, כְּמֹשֶׁה שֶׁלָּקָה בְּיָדוֹ בְּצָרַעַת כָּךְ יִלְקֶה בְּצָרַעַת כָּל הַחוֹלֵק עַל הַכְּהֻנָּה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The reason for leprosy specifically,** is because we find (Arakhin 16a) that leprosy comes due to haughtiness of spirit and evil speech. Thus, Uzziah became leprous because his heart became haughty to the point of destruction (II Chronicles 26:19), and from the words of the prophets we learn, as it is written, *The arrogant man shall not dwell in peace* (Habakkuk 2:5) — he will not remain in his dwelling because he will end up sitting alone outside the camp. And if the Israelites had not believed in Moses’ prophecy, they presumably would have suspected him of wanting to rule over them and drag them after him. And if they had said to him, “The Lord did not appear to You,” speaking directly to him, they would certainly have been among those who speak evil speech, and for these two reasons they would have been stricken with leprosy. Therefore, the judgment turned back on Moses who suspected them unjustly. 
And the leprosy was specifically in the hand, as our Sages said (Arakhin 15b), it is written, *Death and life are in the hands of the tongue* (Proverbs 18:21). Does the tongue have a hand? Rather, just as the hand can kill, so too the tongue can kill, as it is said *Their tongue is a sharpened [shachut] arrow* (Jeremiah 9:7). It is written [though not read], “slaughterer” [shochet], because one who intends to slaughter others ends up being slaughtered himself, as evil speech kills three [the speaker, the listener, and the subject] (Devarim Rabbah 5:10). 
Similarly, Korach was among the group of mockers, as it states in the Midrash (Shochar Tov, Psalms 1), and a sign for this is that the initials of “Korach” [קרח] stand for “bow, spear, sword” [*keshet romach cherev*], as it says *The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword* (Psalms 57:5). 
And the reason Korach was not punished with leprosy like Moses was because he was liable for a more severe punishment [kim lei *bedraba minei*], as he denied the fundamentals of faith and the Torah of Moses, and wanted to abolish authority, for which reason he was judged to be among those swallowed up by the earth. Furthermore, he had already seen the great work of God which the Israelites had not seen during Moses’ first mission. 
This is what is meant by *a reminder to the children of Israel… so that no stranger [meaning one who is not a priest] should approach to burn incense*. For the stranger who approaches presumably disputes Moses’ prophecy. Nevertheless, the approaching stranger will not be like Korach and his assembly in terms of punishment, because Korach and his assembly committed great sins beyond this. Rather, it will be as God spoke through Moses to him — just as Moses was stricken with leprosy on his hand, so will anyone who disputes the priesthood be stricken with leprosy.


###### Kli Yakar on Numbers 17:23:1
[Kli Yakar on Numbers 17:23:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/17:23:1)

**וְהִנֵּה פָּרַח מַטֵּה אַהֲרֹן וְגוֹ׳.** רֶמֶז כִּי לֹא לְמַרְאֵה עֵינֵי הָאָדָם יִשְׁפֹּט ה׳, כִּי אִם נִרְאֶה אֶחָד עֵץ יָבֵשׁ בְּלִי לַחְלוּחִית מַיִם תּוֹרָה וְחָכְמָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מַפְרִיחוֹ, וְכָךְ בְּהֵפֶךְ, כִּדְמַסִּיק בַּיַּלְקוּט (ביחזקאל יז קח עיי״ש) שֶׁדָּרַשׁ עַל קֹרַח וְאַהֲרֹן פָּסוּק ״הוֹבַשְׁתִּי עֵץ לָח וְהִפְרַחְתִּי עֵץ יָבֵשׁ״ (שם יז כד). וְיָכוֹל לִהְיוֹת שֶׁמִּשָּׁם נִמְשַׁךְ הַמָּקוֹר שֶׁכָּל מַה שֶּׁהָיָה בַּמִּקְדָּשׁ הָיָה מְלַבְלֵב וְעוֹשֶׂה פֵּרוֹת וַאֲפִילוּ הַזָּהָב שֶׁנִּקְרָא פַּרְוַיִם. ״וַיּוֹצֵא פֶרַח״, זֶה הָיָה סִימָן לְכֹהֲנִים קְטַנִּים שֶׁנִּקְרְאוּ פִּרְחֵי כְּהֻנָּה. ״וַיָּצֵץ צִיץ״, זֶה סִימָן לְכֹהֲנִים גְּדוֹלִים נוֹשְׂאִים צִיץ נֵזֶר הַקֹּדֶשׁ. ״וַיִּגְמֹל שְׁקֵדִים״, בִּזְכוּת ״וַיָּרָץ אֶל תּוֹךְ הַקָּהָל״ וְגוֹ׳ כְּדֵי לַעֲצֹר הַמַּגֵּפָה, וּבִזְכוּת שֶׁכֹּהֲנִים זְרִיזִים הֵם, כִּגְמוּל יָדוֹ הֵשִׁיב לוֹ לְהַצְמִיחַ שְׁקֵדִים שֶׁיֵּשׁ בָּהֶם מַשְׁמָעוּת לְשׁוֹן שְׁקִידוּת וּמְהִירוּת, וְזָכָה לַמַּתָּנוֹת, שֶׁנֶּאֱמַר: ״וַאֲנִי הִנֵּה נָתַתִּי לְךָ״, וּלְשׁוֹן הִנֵּה מוֹרֶה עַל הַזְּרִיזוּת. וְכֵן פֵּרֵשׁ רַשִׁ״י פָּרָשַׁת וַיֵּשֶׁב (לז יג) ״וַיֹּאמֶר הִנֵּנִי״, לְשׁוֹן עֲנָוָה וּזְרִיזוּת. וְרַשִׁ״י פֵּרֵשׁ כָּאן, ״הִנֵּה״ – בְּשִׂמְחָה, כִּדְאִיתָא ״הִנֵּה הוּא יוֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ״ (שמות ד יד). וְטַעֲמוֹ שֶׁל דָּבָר שֶׁכָּל ״הִנֵּה״ לְשׁוֹן זְרִיזוּת הוּא, וְכָל מַה שֶּׁהָאָדָם עוֹשֶׂה בִּזְרִיזוּת וַדַּאי הוּא שָׂמֵחַ בַּעֲשִׂיָּתוֹ. וּכְשֵׁם שֶׁאַהֲרֹן הָיָה שָׂמֵחַ לִקְרַאת מֹשֶׁה אָחִיו הַקָּטָן מִמֶּנּוּ וְלֹא נִתְקַנֵּא בִּשְׂרָרָתוֹ, בִּזְכוּת זֶה נִתַּן לְאַהֲרֹן שְׂרָרַת הַכְּהֻנָּה לְמָשְׁחָה בָהּ בְּשִׂמְחָה, זֶהוּ שֶׁאָמַר: ״וַאֲנִי הִנֵּה נָתַתִּי לְךָ״, בִּזְכוּת ״הִנֵּה הוּא יוֹצֵא לִקְרָאתֶךָ״. וּלְמַעְלָה בַּפָּסוּק ״בֹּקֶר וְיוֹדַע ה׳״ שֶׁנָּתַן לוֹ ה׳ הַמַּתָּנוֹת בַּבֹּקֶר בְּפָנִים מְאִירוֹת בְּשִׂמְחָה, כְּמִשְׁפַּט כָּל דָּבָר הַנִּתָּן אֶל הַשּׁוֹאֵל כַּהֹגֶן. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (שבת קלט.) שֶׁבִּזְכוּת ״וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ״, זָכָה לְחֹשֶׁן מִשְׁפָּט עַל הַלֵּב, לְפִי שֶׁנֶּאֱמַר (תהלים כה ט): ״יַדְרֵךְ עֲנָוִים בַּמִּשְׁפָּט״, כְּדֶרֶךְ שֶׁנִּתְבָּאֵר לְמַעְלָה פָּרָשַׁת מִשְׁפָּטִים (כא א), וְדֶרֶךְ זֶה עֲנָוָה לוֹ שֶׁשָּׂמַח עַל שְׂרָרַת אָחִיו. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (חולין פט.): גָּדוֹל מַה שֶּׁנֶּאֱמַר בְּמֹשֶׁה וְאַהֲרֹן, שֶׁנֶּאֱמַר (שמות טז ח): ״וְנַחְנוּ מָה״, וְכֵן בְּאַהֲרֹן כְּתִיב (במדבר טז יב): ״וְאַהֲרֹן מַה הוּא״, שֶׁהוּא מְחַשֵּׁב אֶת עַצְמוֹ לִבְלִי מָה, כְּאִלּוּ הוּא עֵץ יָבֵשׁ שֶׁאֵין בּוֹ שׁוּם לַחְלוּחִית, עַל כֵּן זָכָה שֶׁפָּרַח מַטֵּה אַהֲרֹן הַיָּבֵשׁ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And behold, Aaron’s rod blossomed, etc.”** This hints that God does not judge by what appears to human eyes. Even if one appears as a dry stick without the moisture of water, Torah, and wisdom, the Holy One, Blessed be He, can make it blossom. And conversely, as concluded in the Yalkut (in Ezekiel 17, see there) which interpreted regarding Korah and Aaron the verse *I have dried up the green tree and made the dry tree flourish* (Ezekiel 17:24).
It may be that from here extends the source that everything in the Temple was blooming and bearing fruit, even the gold that was called *parvaim* [choice gold]. *And it brought forth blossoms* — this was a sign for the young priests who were called *pirchei kehunah* [the flowers of priesthood]. *And it budded [yatzetz tzitz]* — this is a sign for the high priests who wore the *tzitz*, the holy crown. *And it yielded almonds* — this was in the merit of *he ran into the midst of the congregation, etc.* to stop the plague, and in the merit that priests are zealous in their service, God rewarded him by yielding almonds, which connotes diligence [*shekidut*] and swiftness. And he merited the gifts, as it is said, *And I, behold, I have given you* (Numbers 18:8).
The language of “behold” [*hineh*] indicates zealousness, as Rashi explained in Parashat Vayeshev (Genesis 37:13) on *And he said, “Here I am”* [*hineni*] — an expression of humility and zealousness. And Rashi explained here that “behold” [*hineh*] indicates joy, as it says, *Behold, he is coming out to meet you, and when he sees you, he will be glad in his heart* (Exodus 4:14).
The reason for this is that every “*hineh*” [behold] is an expression of zealousness, and whenever a person acts zealously, surely they are happy in their actions. Just as Aaron was happy to greet his brother Moses, who was younger than him, and was not jealous of his authority, in this merit Aaron was given the authority of the priesthood to be anointed with joy. This is what is meant by *And I, behold, I have given you* — in the merit of *behold, he is coming out to meet you*.
And above in the verse *in the morning, the Lord will make known*, God gave him the gifts in the morning with a shining face, with joy, as is customary for everything given properly to one who asks. And our Sages said (Shabbat 139a) that in the merit of *and when he sees you, he will be glad in his heart*, Aaron deserved to wear the breastplate of judgment on his heart, because it is said *He guides the humble in justice* (Psalms 25:9). As was explained above in Parashat Mishpatim (Exodus 21:1), this path of humility was his, that he rejoiced in his brother’s authority.
And our Sages said (Chullin 89a): Great is what was said about Moses and Aaron, as it is written *What are we?* (Exodus 16:8). And likewise concerning Aaron it is written *And what is Aaron?* (Numbers 16:12). For he considered himself as nothing, as if he were a dry stick with no moisture at all. Therefore, he merited that Aaron’s dry rod blossomed.


###### Kli Yakar on Numbers 17:23:2
[Kli Yakar on Numbers 17:23:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/17:23:2)

וּמַה שֶּׁנָּתְנוּ לוֹ עֶשְׂרִים וְאַרְבַּע מַתָּנוֹת, כְּנֶגֶד עֶשְׂרִים וְאַרְבָּעָה סְפָרִים, כִּדְאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן (סנהדרין צ:): מִנַּיִן שֶׁאֵין נוֹתְנִים מַתָּנוֹת לְכֹהֵן עַם הָאָרֶץ, שֶׁנֶּאֱמַר (דבה״י ב׳ לא ד): ״לָתֵת מְנָת הַכֹּהֲנִים וְהַלְוִיִּם לְמַעַן יֶחֶזְקוּ בְּתוֹרַת ה׳״ וְגוֹ׳. וּבַיַּלְקוּט (יח תשנה עיי״ש) מָנָה עֶשְׂרִים וְאַרְבַּע מַתָּנוֹת שְׁתֵּים עֶשְׂרֵה בַּמִּקְדָּשׁ וּשְׁתֵּים עֶשְׂרֵה בַּגְּבוּלִין, רֶמֶז לַדָּבָר ״זֶה יִהְיֶה לְךָ מִקֹּדֶשׁ הַקֳּדָשִׁים״, כְּמִסְפַּר ״זֶה״, דְּהַיְינוּ שְׁנֵים עָשָׂר, יִהְיֶה לְךָ מִקֹּדֶשׁ הַקֳּדָשִׁים, דְּהַיְינוּ שְׁתֵּים עֶשְׂרֵה שֶׁבַּמִּקְדָּשׁ; ״וְזֶה לְּךָ תְּרוּמַת מַתָּנָם לְכָל תְּנוּפוֹת בְּנֵי יִשְׂרָאֵל״, זֶהוּ כְּנֶגֶד שְׁתֵּים עֶשְׂרֵה שֶׁבַּגְּבוּלִין, כִּי אֵין שָׁם מִקְדָּשׁ. וּלְמַעְלָה פָּרָשַׁת נָשֹׂא (ו כג) פֵּרַשְׁנוּ שֶׁיֵּשׁ עוֹד עֲבוֹדַת מַתָּנָה, וְהִיא בִּרְכַּת כֹּהֲנִים ״כֹּה תְבָרֲכוּ״, כִּי בָהּ יִהְיוּ עֶשְׂרִים וְחָמֵשׁ, וְכָאן הִיא רְמוּזָה בְּיִתּוּר לָשׁוֹן ״הִנֵּה״ (יח ח) עוֹלֶה שִׁשִּׁים כְּמִסְפַּר ״שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ״ (שיר ג ז) הָרְמוּזִים בְּבִרְכַּת כֹּהֲנִים, וְשָׁם נֶאֶמְרוּ פָּנִים מְאִירוֹת: ״יָאֵר ה׳ פָּנָיו אֵלֶיךָ״, וְהַיְינוּ ״הִנֵּה״ בְּשִׂמְחָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the reason they gave him twenty-four gifts, corresponding to the twenty-four books [of the Bible],** as Rabbi Shmuel bar Nachmani said in the name of Rabbi Yonatan (Sanhedrin 90b): “From where [do we learn] that priestly gifts are not given to an ignorant priest? As it is said, *To give the portion of the priests and the Levites, so that they might strengthen themselves in the Torah of the Lord* (II Chronicles 31:4), etc.” And in the Yalkut (18, 955, see there) it enumerates twenty-four gifts: 12 in the Temple and 12 in the borders [outside the Temple]. A hint to this matter is [in the verse] *This (zeh, which has a numerical value of 12) shall be yours of the most holy things*. According to this number, that is, 12 *shall be yours of the most holy things*, referring to the 12 [gifts] in the Temple, and *this [zeh] shall be yours: the gift of their offering, for all the wave offerings of the children of Israel*. This corresponds to the 12 [gifts] in the borders, for there is no Temple there. And above, in Parshat Naso (6:23), we explained that there is another service of gifts, and that is the priestly blessing — *thus (koh, which has a numerical value of 25) shall you bless*. For with it there will be twenty-five. And here it is alluded to in the extra wording. *Behold* (18:8) has a numerical value of 60, corresponding to the *sixty mighty men surrounding it* (Song of Songs 3:7), which are alluded to in the priestly blessing, and there it speaks of shining faces — *May the Lord make His face shine upon you*, and that is *Behold* [which indicates] joy.