## Kli Yakar on Numbers Chapter 32

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

**וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד עָצוּם מְאֹד.** מִדְּלָא עָרְבִינְהוּ לוֹמַר ״וּמִקְנֶה רַב וְעָצוּם הָיָה״ וְגוֹ׳, שְׁמַע מִנַּהּ שֶׁכָּל אֶחָד מִלְּתָא בְּאַפֵּי נַפְשֵׁיהּ, כִּי לִבְנֵי רְאוּבֵן הָיָה מִקְנֶה רַב בְּמִסְפָּר, וְלִבְנֵי גָד הָיָה מִקְנֶה עָצוּם בְּכֹחַ, כְּדֶרֶךְ שֶׁנֶּאֱמַר (איוב א י): ״וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ״, שֶׁעִזִּים שֶׁלּוֹ הָיוּ הוֹרְגִין זְאֵבִים, וְכִדְמַסִּיק בְּתַעֲנִית (כה.): לֵיתֵי עִזֵּי דֻּבָּא בְּקַרְנַיְיהוּ. כָּךְ הָיָה לְגַבֵּי גָּד מִקְנֶה עָצוּם מְאֹד בְּחַיִל וְכֹחַ, וְעַל כֵּן בָּחֲרוּ לֵישֵׁב עַל הַסְּפָר, וְלֹא הָיָה פַּחַד הָאוֹיְבִים לְנֶגֶד עֵינֵיהֶם וּפֶן יִקְחוּ הַזְּאֵבִים מִקְנֵיהֶם, כִּי בָּטְחוּ עַל כֹּחָם. וּבָזֶה יֵשׁ לִלְמוֹד קְצָת זְכוּת עֲלֵיהֶם מַה שֶּׁהִקְדִּימוּ הַמִּקְנֶה לַטַּף בְּאָמְרָם: ״גִּדְרוֹת צֹאן נִבְנֶה לְמִקְנֵינוּ וְעָרִים לְטַפֵּנוּ״, כִּי אָמְרוּ שֶׁסָּמוּךְ לִגְבוּל הַסְּפָר נִבְנֶה תְּחִלָּה גִּדְרוֹת צֹאן לְמִקְנֵינוּ וְאַחַר כָּךְ תּוֹךְ הָאָרֶץ נִבְנֶה עָרִים לְטַפֵּנוּ, וְנַרְוִיחַ בָּזֶה שֶׁהַטַּף יֵשְׁבוּ בְּטוּחִים, שֶׁאִם יָבוֹאוּ הָאוֹיְבִים יָבוֹאוּ תְּחִלָּה אֶל גִּדְרוֹת צֹאן, וּבֵינֵי בֵינֵי יִמָּלְטוּ הַטַּף, וְהַמִּקְנֶה שֶׁעַל הַסְּפָר אֵינָן מִתְיָרְאִים מִן הַזְּאֵבִים. וּמִכָּל מָקוֹם הוֹכִיחָם מֹשֶׁה וְאָמַר: אִם כֵּן אֵין אַתֶּם בּוֹטְחִים בִּתְשׁוּעַת ה׳, אֶלָּא כָּךְ תַּעֲשׂוּ: ״בְּנוּ לָכֶם עָרִים לְטַפְּכֶם״ תְּחִלָּה, סָמוּךְ לַסְּפָר, ״וּגְדֵרוֹת לְצֹנַאֲכֶם״ תּוֹךְ הָאָרֶץ, וַאֲחֵיכֶם כָּל בֵּית יִשְׂרָאֵל יִרְאוּ כִּי אַתֶּם בּוֹטְחִים בִּתְשׁוּעַת ה׳, וּבָזֶה תִּתְּנוּ אֹמֶץ בְּלֵב אֲחֵיכֶם שֶׁיִּבְטְחוּ כֻּלָּם בִּתְשׁוּעַת ה׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the children of Reuben had a multitude of cattle and the children of Gad had exceedingly mighty ones.** Since the text did not combine them to say “And they had a great and mighty multitude of cattle, etc.,” we can infer that each description stands on its own: *the children of Reuben had a multitude of cattle* in number, *and the children of Gad had cattle that were mighty* in strength, similar to what is said *and his livestock have increased in the land* (Job 1:10): His goats would kill wolves, as mentioned in Taanit (25a) “let the goats bring the bears by their horns.” Similarly, Gad had cattle that were very mighty in strength and power, and therefore they chose to dwell at the border and had no fear of enemies before their eyes, nor were they concerned that wolves might take their cattle, because they trusted in their strength.
From this, we can learn some defense for them regarding why they prioritized the cattle before the children in their statement, *We will build sheepfolds for our cattle and cities for our children*. For they were saying that near the border we will first build sheepfolds for our cattle, and afterward, inside the land, we will build cities for our children. This way, the children will dwell securely, because if enemies come, they will first encounter the sheepfolds, and in the meantime, the children will escape. And the cattle at the border are not afraid of wolves.
Nevertheless, Moses rebuked them and said, “If so, you are not trusting in God’s salvation. Instead, do this: build cities for your children first near the border, and sheepfolds for your flocks inside the land, and your brothers, all the house of Israel, will see that you trust in God’s salvation, and by this, you will give courage to your brothers’ hearts that they will all trust in God’s salvation.”


###### Kli Yakar on Numbers 32:1:2
[Kli Yakar on Numbers 32:1:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/32:1:2)

וְהַיּוֹצֵא מִפִּיכֶם תַּעֲשׂוּ, כִּי מִתְּחִלָּה אָמְרוּ ״וְעָרִים לְטַפֵּנוּ״, מַשְׁמָע עָרִים כָּל דְּהוּ, וְאַחַר כָּךְ חָזְרוּ מִדִּבְרֵיהֶם וְאָמְרוּ: ״וְיָשַׁב טַפֵּנוּ בְּעָרֵי הַמִּבְצָר״, מַשְׁמָע שֶׁחָשְׁבוּ לְהִשְׂתַּגֵּב בְּחֹזֶק הֶעָרִים וְיָבִיאוּ מוֹרֶךְ בְּלֵב הָאֲנָשִׁים. עַל כֵּן הוֹכִיחָם מֹשֶׁה וְאָמַר: ״בְּנוּ לָכֶם עָרִים לְטַפְּכֶם וְגוֹ׳ וְהַיּוֹצֵא מִפִּיכֶם תַּעֲשׂוּ״, כִּי כְּבָר אֲמַרְתֶּם ״וְעָרִים לְטַפֵּנוּ״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what goes forth from your mouths, you shall do:** Initially they said *cities for our children*, implying any kind of cities, but afterward they went back on their words and said *and our children will dwell in fortified cities*, implying that they intended to be protected by the strength of the cities, which would bring fear into the hearts of the people. Therefore Moses rebuked them, saying, *Build cities for your children*, etc., and *what goes forth from your mouths, you shall do*, because you have already said *cities for our children*.


###### Kli Yakar on Numbers 32:1:3
[Kli Yakar on Numbers 32:1:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/32:1:3)

וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תנחומא מטות ז) דָּרְשׁוּ עֲלֵיהֶם פָּסוּק ״נַחֲלָה מְבֹהֶלֶת בָּרִאשׁוֹנָה וְאַחֲרִיתָהּ לֹא תְבֹרָךְ״ (משלי כ כא), לְפִי שֶׁלָּקְחוּ נַחֲלָתָם בָּרִאשׁוֹנָה עַל כֵּן אַחֲרִיתָם לֹא תְבֹרָךְ, כִּי הָלְכוּ בְּרֹאשׁ כָּל גּוֹלִים, שֶׁנֶּאֱמַר (דבה״י א׳ ה כו): ״וַיַּגְלֵם לָרְאוּבֵנִי וְלַגָּדִי״. וּכְדֵי לְיַשֵּׁב וָי״ו שֶׁל ״וְאַחֲרִיתָהּ״, נִרְאֶה שֶׁכָּךְ פֵּרוּשׁוֹ: כִּי לְדַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הִקְדִּימוּ הַמִּקְנֶה לַטַּף, וְעַל זֶה אָמַר: ״נַחֲלָה מְבֹהֶלֶת בָּרִאשׁוֹנָה״, כִּי הִקְדִּימוּ נַחֲלָתָם, דְּהַיְנוּ הַמִּקְנֶה, לְהַזְכִּירָם רִאשׁוֹנָה, עַל כֵּן גַּם ״אַחֲרִיתָם״, דְּהַיְנוּ הַטַּף שֶׁאִחֲרוּ, ״לֹא תְבֹרָךְ״, כִּי גַּם הַגּוּפוֹת גַּם נַחֲלָתָם הַכֹּל כָּלוּ כֶּעָשָׁן, כָּלוּ הָעִקָּר עִם הַטָּפֵל, כֻּלָּם הָלְכוּ שְׁבִי לִפְנֵי רוֹדֵף.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And our Sages (Tanchuma Matot 7) interpreted about them the verse,** *An inheritance acquired hastily at the beginning, and its end will not be blessed* (Proverbs 20:21). Because they took their inheritance first, therefore their end was not blessed, as they went at the head of all exiles, as it is said *And he exiled the Reubenites and the Gadites* (1 Chronicles 5:26). And in order to explain the vav [the letter that means “and”] in *and its end*, it seems that this is its interpretation: According to our Sages, they prioritized their livestock over their children, and about this it says *An inheritance acquired hastily at the beginning*, for they prioritized their inheritance, namely the livestock, to mention it first; therefore also their end, namely the children whom they delayed [in importance], will not be blessed. For both their bodies and their inheritance all vanished like smoke — the main along with the secondary, all of them went captive before the pursuer.


###### Kli Yakar on Numbers 32:2:1
[Kli Yakar on Numbers 32:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/32:2:1)

**וַיָּבֹאוּ בְנֵי גָד וּבְנֵי רְאוּבֵן.** הָיָה לוֹ לְהַקְדִּים בְּנֵי רְאוּבֵן הַבְּכוֹר. וְתֵדַע כִּי הַמְפָרְשִׁים אָמְרוּ שֶׁמִּקְנֵה בְּנֵי גָד הָיָה מְרֻבֶּה עַל שֶׁל רְאוּבֵן, וְהַיְנוּ דִּכְתִיב: ״וְלִבְנֵי גָד עָצוּם מְאֹד״, רוֹצֶה לוֹמַר יוֹתֵר מִשֶּׁל רְאוּבֵן, וְעַל כֵּן אָמְרוּ בְּנֵי גָד דִּבְרֵיהֶם קוֹדֵם לִבְנֵי רְאוּבֵן הַבְּכוֹר, לְפִי שֶׁהָיָה צַעֲרָן גָּדוֹל עַל שֶׁל רְאוּבֵן. וַאֲנִי אוֹמֵר שֶׁאִם כֵּן הוּא, וַדַּאי לֹא מִפְּנֵי צַעֲרָן קָפְצוּ בָּרֹאשׁ, כִּי אִם מִתּוֹךְ רוּם לְבָבָם קָפְצוּ לְדַבֵּר בָּרֹאשׁ לִפְנֵי בְנֵי רְאוּבֵן הַבְּכוֹר, כִּי כָּךְ טֶבַע הָעֹשֶׁר שֶׁנּוֹתֵן רוּם לֵב לִבְעָלָיו, וְעָשִׁיר הֶדְיוֹט קוֹפֵץ בָּרֹאשׁ וְיַעֲנֶה עַזּוֹת, לֹא יָשׁוּב מִפְּנֵי כָּל אִישׁ, אֵינוֹ חוֹלֵק כָּבוֹד לִבְכוֹר וְלֹא לְשׁוּם בַּעֲלֵי הַמַּעֲלָה הָאֲמִתִּית, בְּחָשְׁבָם כִּי עַל יְדֵי הָעֹשֶׁר הוּא מִתְרוֹמֵם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the children of Gad and the children of Reuben came.** He should have mentioned the children of Reuben, the firstborn, first. You should know that the commentators said that the cattle of the children of Gad were more numerous than that of Reuben, as it is written, *and the children of Gad had very mighty*, meaning more than Reuben’s. Therefore, the children of Gad spoke their words before the children of Reuben the firstborn, because their distress was greater than that of Reuben. But I say that if this is so, certainly they did not jump to speak first because of their distress, but rather out of their prideful hearts they rushed to speak first before the children of Reuben the firstborn. For such is the nature of wealth — that it gives pride to its owners, and a wealthy commoner jumps to speak first and responds with arrogance, does not turn away before any man, does not show respect to the firstborn nor to any person of true merit, thinking that through wealth he is elevated.


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

וּרְאָיָה לִדְבָרֵינוּ, מַה שֶּׁדָּרַשׁ עֲלֵיהֶם בְּרַבָּתִי (כב ח) פָּסוּק ״כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב וְלֹא מִמִּדְבַּר הָרִים״ (תהלים עה ז), לֹא מִמָּה שֶׁהָאָדָם יוֹצֵא מִמִּזְרָח לְמַעֲרָב וְעָמֵל בִּסְחוֹרָה נַעֲשֶׂה עָשִׁיר, ״וְלֹא מִמִּדְבַּר הָרִים״, כָּל הָרִים שֶׁבַּמִּקְרָא הוּא הָרִים מַמָּשׁ חוּץ מִזֶּה שֶׁהוּא לְשׁוֹן רוֹמְמוּת, שֶׁאֵין הָאָדָם מִתְרוֹמֵם מִן הַדְּבָרִים הָאֵלּוּ. מָה עוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, נוֹטֵל נְכָסִים מִזֶּה וְנוֹתֵן לָזֶה, שֶׁנֶּאֱמַר (שם עה ח): ״כִּי אֱלֹהִים שׁוֹפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים״ כוּ׳, מִדְּסָמַךְ מִדְרָשׁ פָּסוּק זֶה לִבְנֵי גָד וּרְאוּבֵן, שְׁמַע מִנַּהּ שֶׁמָּצָא בָּהֶם שֶׁמֶץ דֶּרֶךְ גֵּאָה וְגָאוֹן, עַל כֵּן דָּרַשׁ עֲלֵיהֶם פָּסוּק זֶה לוֹמַר שֶׁלֹּא בְּאֵלֶּה מִתְרוֹמֵם. וְהֵיכָן רָמוּז בַּפָּסוּק שֶׁלָּקְחוּ לָהֶם רוֹמְמוּת יוֹתֵר מִן הָרָאוּי, אֶלָּא וַדַּאי לְפִי שֶׁמָּצָא כָּתוּב כִּי בְּנֵי גָד מֵאַחַר שֶׁהָיָה לָהֶם מִקְנֶה עָצוּם מְאֹד יוֹתֵר עַל בְּנֵי רְאוּבֵן, עַל כֵּן גָּבַהּ לִבָּם עַד לְהַשְׁחִית וְקָפְצוּ לְדַבֵּר בִּפְנֵי בְּנֵי רְאוּבֵן הַבְּכוֹר. עַל כֵּן אָמַר הַפָּסוּק שֶׁלֹּא בְּאֵלֶּה הוּא מִתְרוֹמֵם, וְהֵבִיא מוֹפֵת עַל זֶה שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בָּזֶה שֶׁיִּתְרוֹמֵם הָאָדָם בַּעֲבוּר מָמוֹנוֹ, ״כִּי אֱלֹהִים שׁוֹפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים״, בְּאַף שֶׁמֵּבִיא עַל זֶה הוּא מְרוֹמֵם אֶת זֶה, נוֹטֵל מִזֶּה וְנוֹתֵן לָזֶה. הֲקָצוֹר קָצְרָה יַד ה׳ לִתֵּן לָזֶה מִשֶּׁלּוֹ וְלֹא יִצְטָרֵךְ לִקַּח מִזֶּה? אֶלָּא וַדַּאי שֶׁהָאֱלֹהִים עָשָׂה כְּדֵי שֶׁיִּירְאוּ מִלְּפָנָיו וְלֹא יָרוּם לְבָבָם מִתּוֹךְ רֹב עָשְׁרָם, עַל יְדֵי שֶׁיִּסְתַּכֵּל בִּמְקוֹם מוֹצָאוֹ שֶׁלֻּקַּח מִזֶּה עַל יְדֵי שֶׁהָיָה מִתְרוֹמֵם בְּעָשְׁרוֹ, כִּי מִסְּתָמָא שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁפִּיל כִּי אִם הַגֵּאִים, כְּמוֹ שֶׁכָּתוּב (ישעיה מ ד): ״וְכָל הַר וְגִבְעָה יִשְׁפָּלוּ״, וְעַל כֵּן נָתַן לָזֶה מָמוֹנוֹ וְרוֹמְמוּת שֶׁל זֶה, כְּדֵי שֶׁיִּקַּח מוּסָר וְלֹא יָרוּם לְבָבוֹ, פֶּן יִקְרֶה לוֹ כַּאֲשֶׁר קָרָה לַחֲבֵרוֹ אֲשֶׁר מִמֶּנּוּ לֻקַּח מָמוֹן זֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And proof for our words** is what is expounded about them in Rabbati (22:8) on the verse *For promotion comes neither from the east, nor from the west, nor from the desert of mountains* (Psalms 75:7). It is not from a person traveling from setting out [east] to west and laboring in business that one becomes rich, nor from the desert of mountains. Every instance of “mountains” in Scripture refers to literal mountains except for this one, which is an expression of elevation, meaning that a person does not become elevated through these things. What does the Holy One, blessed be He, do? He takes possessions from one and gives to another, as it is said, *For God is the judge: He puts down one, and lifts up another* (Psalms 75:8). Since the midrash connects this verse to the sons of Gad and Reuben, it implies that it found in them a trace of pride and arrogance. Therefore, it expounds this verse about them to say that one does not become elevated through these things. And where is it hinted in the verse that they took for themselves more prominence than was appropriate? Rather, certainly because it found written, *the sons of Gad* [first]. Since they had very substantial livestock, more than the sons of Reuben, therefore their hearts became exceedingly haughty, and they jumped to speak before the sons of Reuben, the firstborn. Therefore, the verse says that one does not become elevated through these things, and it brings proof of this that the Holy One, blessed be He, does not want a person to become elevated because of his wealth, because *God is the judge: He puts down one, and lifts up another* — with the anger that He brings upon one, He elevates another; He takes from one and gives to another. Is God’s hand too short to give to this one from His own without needing to take from that one? Rather, certainly God did this so that people would fear Him and their hearts would not become haughty due to their great wealth, by looking at the source of their wealth that was taken from another because that person had become elevated through his wealth. For presumably the Holy One, blessed be He, only humbles the proud, as it is written, *And every mountain and hill shall be made low* (Isaiah 40:4). And therefore He gave to this one the wealth and elevation of that one, so that he would learn a lesson and his heart would not become haughty, lest what happened to his fellow from whom this wealth was taken happen to him as well.


###### Kli Yakar on Numbers 32:2:3
[Kli Yakar on Numbers 32:2:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/32:2:3)

וּמַה שֶׁדָּרְשׁוּ ״הָרִים״ זֶה לְשׁוֹן רוֹמְמוּת, רְאָיָתָם מִמַּה שֶּׁנֶּאֱמַר קוֹדֶם פָּסוּק זֶה (תהלים עה ה-ז): ״אַל תָּרִימוּ קָרֶן, אַל תָּרִימוּ לַמָּרוֹם קַרְנְכֶם תְּדַבְּרוּ בְצַוָּאר עָתָק, כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב וְלֹא מִמִּדְבַּר הָרִים״, נִרְאִין הַדְּבָרִים שֶׁ״הָרִים״ זֶה קָאֵי עַל מַה שֶּׁאָמַר ״אַל תָּרִימוּ״. וְכֵן רְאָיָה מִמַּה שֶּׁנֶּאֱמַר אַחַר פָּסוּק זֶה (שם שם ח): ״כִּי אֱלֹהִים שׁוֹפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים״, שְׁמַע מִנַּהּ שֶׁכָּל עִקַּר פְּסוּקִים לְהַזְהִיר בַּעֲלֵי הָעוֹשֶׁר לְבִלְתִּי רוּם לְבָבָם, כִּי צָרִיךְ זֵרוּז בְּמָקוֹם שֶׁיֵּשׁ כִּיס מָלֵא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what** they interpreted *mountains* here referring to the language of exaltation, their proof was from what was said before this verse (Psalms 75:5–7): *Do not raise up your horn, do not lift your horn on high, speaking with a stiff neck. For exaltation comes neither from the east nor from the west nor from the wilderness of mountains.* It appears that *mountains* here refers to what God said, and there is also evidence from what is said after this verse (ibid. verse 8): *For God is the judge; He brings down one and lifts up another.* We learn from this that the main purpose of these verses is to warn wealthy people not to become prideful, for encouragement is needed in a place where there is a full purse.


###### Kli Yakar on Numbers 32:2:4
[Kli Yakar on Numbers 32:2:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/32:2:4)

וּמַה שֶׁדָּרְשׁוּ ״כִּי לֹא מִמּוֹצָא״, מִזְרָח, נִרְאֶה לְפָרֵשׁ שֶׁסָּמַךְ דְּרָשׁ זֶה עַל מַה שֶּׁאָמְרוּ בְּנֵי גָד וּבְנֵי רְאוּבֵן ״כִּי בָאָה נַחֲלָתֵנוּ אֵלֵינוּ מֵעֵבֶר הַיַּרְדֵּן מִזְרָחָה״, אֵיךְ בָּאָה הַנַּחֲלָה אֲלֵיהֶם, וַהֲלֹא הֵמָּה בָּאוּ אֶל הַמְּנוּחָה וְאֶל הַנַּחֲלָה, וּמַהוּ שֶׁאָמְרוּ שֶׁהַנַּחֲלָה בָּאָה אֲלֵיהֶם? פְּשׁוּטוֹ שֶׁל פָּסוּק הוּא שֶׁקָּרְאוּ ״נַחֲלָה״ לְקִנְיַן מָמוֹנָם וּמִקְנֶה שֶׁלָּהֶם, לוֹמַר מֵאַחַר שֶׁעָשִׂינוּ רוֹב חַיִל וּמִקְנֶה בְּמָקוֹם זֶה בְּמִלְחֶמֶת מִדְיָן נוֹסָף עַל הַמִּקְנֶה שֶׁכְּבָר הָיָה בְּיָדָם, עַל כֵּן דִּין הוּא שֶׁיִּשָּׁאֵר הַמִּקְנֶה בְּמָקוֹם זֶה אֲשֶׁר הוּא בָּא מִשָּׁם, כָּאן נִמְצְאוּ וְכָאן יִהְיוּ, וְעַל הַמִּקְנֶה אֲשֶׁר בָּא לְיָדָם בְּמָקוֹם זֶה אָמְרוּ: ״כִּי בָאָה נַחֲלָתֵנוּ אֵלֵינוּ מֵעֵבֶר הַיַּרְדֵּן מִזְרָחָה״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what** they interpreted *not from the setting out*, as east, it seems to explain that they based this interpretation on what the sons of Reuben said: *for our inheritance has come to us from across the Jordan eastward*. How did the inheritance “come to them”? How did they arrive at rest and inheritance? And what did they mean by saying that the inheritance “came to them”? The simple meaning of the verse is that they saw land suitable for their possessions and livestock, saying that since *we have acquired much wealth and livestock in the area of the plague of Midian* in addition to the livestock they already possessed, therefore it is right that the livestock should remain in the place where it came from, because “here they were found and here they shall remain.” And regarding the livestock that came into their possession in this place, they said *our inheritance [has come] to us from across the Jordan eastward*.


###### Kli Yakar on Numbers 32:2:5
[Kli Yakar on Numbers 32:2:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/32:2:5)

וְעַל פִּי דַּרְכֵּנוּ הִזְכִּירוּ רוּחַ מִזְרָחִי, כִּי אָמְרוּ שֶׁעֹשֶׁר זֶה בָּא לָהֶם מִמּוֹצָא, דְּהַיְנוּ מִמִּזְרָח, מִמַּה שֶּׁהָאָדָם יוֹצֵא מִמִּזְרָח לְמַעֲרָב בִּסְחוֹרָה, עַל כֵּן הֵבִיא פָּסוּק זֶה לְהַכְחִישׁ דַּעְתָּם, וּכְמוֹ שֶׁנֶּאֱמַר: ״כִּי לֹא מִמּוֹצָא״ וְגוֹ׳. וְהִזְכִּירוּ עֵבֶר הַיַּרְדֵּן לִרְמֹז שֶׁדַּעְתָּם הָיָה שֶׁהָעוֹשֶׁר בָּא מִמַּה שֶּׁהָאָדָם פּוֹרֵשׁ בִּסְפִינוֹת בַּיָּם וּמִמַּה שֶׁהוּא הוֹלֵךְ בַּיַּבָּשָׁה מִמִּזְרָח לְמַעֲרָב, עַל כֵּן הִזְכִּירוּ עֵבֶר הַיַּרְדֵּן כְּנֶגֶד הָעוֹבֵר אָרְחוֹת יַמִּים בִּסְפִינָה, וְהִזְכִּירוּ מִזְרָחָה כְּנֶגֶד הַיּוֹצֵא מִמִּזְרָח לְמַעֲרָב. וְהַכָּתוּב מַכְחִישׁ שְׁנֵי הַסְּבָרוֹת וְאָמַר: ״כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב״, לְפִי שֶׁקָּשֶׁה עַל נֹסַח הַמִּדְרָשׁ שֶׁכָּתַב עַל פָּסוּק זֶה: לֹא מִמַּה שֶׁהָאָדָם יוֹצֵא בִּסְחוֹרָה מִמִּזְרָח לְמַעֲרָב נַעֲשֶׂה עָשִׁיר, וַאֲפִלּוּ פּוֹרֵשׁ בִּסְפִינָה כוּ׳, עַיֵּן הַנֹּסַח בַּיַּלְקוּט בְּפָרָשָׁה זוֹ. וְקָשֶׁה, שֶׁסְּפִינָה מַאן דְּכַר שְׁמֵהּ, וְהֵיכָן רָמוּז סְפִינָה בַּפָּסוּק. וְעוֹד קָשֶׁה, לָמָּה נָקַט מִמִּזְרָח לְמַעֲרָב וְלֹא נָקַט גַּם מִמַּעֲרָב לְמִזְרָח, כִּי כְּשֵׁם שֶׁנֶּאֱמַר ״מִמּוֹצָא״ כָּךְ נֶאֱמַר ״וּמִמַּעֲרָב״ כִּי לֹא נֶאֱמַר ״לְמַעֲרָב״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And according** to our approach, they mentioned the eastern direction, for they said that this wealth came to them from *motza* [setting out], meaning from the east, from where a person travels from east to west for business. Therefore, this verse was brought to refute their opinion, as it is said, *For not from the east [motza], etc.* They mentioned *beyond the Jordan* to hint that their opinion was that wealth comes from a person sailing ships on the sea, and from traveling on land from east to west. Therefore, they mentioned *beyond the Jordan* corresponding to one who crosses sea routes in a ship, and they mentioned *eastward* corresponding to one who travels from east to west. The verse refutes both concepts and says, *For not from the east [motza] and from the west*, because there is a difficulty with the text of the Midrash that states on this verse: “Not from what a person travels in business from east to west does one become wealthy, nor even by sailing in a ship, etc.” See the text in Yalkut in this portion. It is difficult, for where is the ship mentioned? Where is the ship alluded to in the verse? Furthermore, it is difficult — why does it only mention [travel] from east to west and not also from west to east, since just as it [literally] says *from the east [motza]*, it also says *and from the west*, as it does not say “to the west.”


###### Kli Yakar on Numbers 32:2:6
[Kli Yakar on Numbers 32:2:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/32:2:6)

אֶלָּא וַדַּאי שֶׁדָּרַשׁ ״מִמּוֹצָא״ הַיְנוּ מִמִּזְרָח לְמַעֲרָב, וּמַה שֶּׁנֶּאֱמַר ״וּמִמַּעֲרָב״ הַיְנוּ מִי שֶׁפּוֹרֵשׁ בִּסְפִינָה בַּיָּם שֶׁהוּא לְמַעֲרָב, כִּי הַמַּעֲרָב נִקְרָא יָמָּה כִּי בְּאוֹתוֹ רוּחַ הַיָּם הַגָּדוֹל. וּלְפִי שֶׁבְּנֵי גָד וּרְאוּבֵן אָמְרוּ ״כִּי בָאָה אֵלֵינוּ נַחֲלָתֵנוּ מֵעֵבֶר הַיַּרְדֵּן״, הַיְנוּ מִסְּפִינוֹת, וּ״מִזְרָחָה״, הַיְנוּ מִמּוֹצָא, עַל כֵּן הֵבִיא עֲלֵיהֶם פָּסוּק: ״כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב״ לְהַכְחִישׁ שְׁנֵי הַסְּבָרוֹת כְּאֶחָד.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Rather,** it certainly expounded *from setting out* as meaning from east to west; and what is said *and from the west* as meaning one who travels by ship on the sea, which is to the west, because the west is called “seaward,” as the Great Sea is in that direction. And because the sons of Gad and Reuben said that *our inheritance has come to us from across the Jordan*, meaning from ships, *and eastward* meaning from the east, therefore he brought upon them the verse *For not from setting out nor from the west* to contradict both explanations at once.


###### Kli Yakar on Numbers 32:2:7
[Kli Yakar on Numbers 32:2:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/32:2:7)

וּמַה שֶׁהִזְכִּירוּ דַּוְקָא רוּחַ מִזְרָחִי לַיּוֹצֵא בִּסְחוֹרָה מִשָּׁם, אוּלַי סְבָרָתָם שֶׁרוּחַ מִזְרָחִית מוֹעִיל לְהַצְלִיחַ בִּסְחוֹרָה יוֹתֵר מִכָּל הָרוּחוֹת, כִּי מִשָּׁם זְרִיחַת הַשֶּׁמֶשׁ הַמֵּאִיר לָאָרֶץ, כִּי לְעוֹלָם יֵצֵא אָדָם בְּכִי טוֹב אִם זָרְחָה הַשֶּׁמֶשׁ עָלָיו דָּמִים לוֹ, כִּי הַכֹּל בָּא מִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ, וְאֵין יִתְרוֹן הַמָּמוֹן כִּי אִם תַּחַת הַשָּׁמֶשׁ. עַל כֵּן אָמְרוּ בְּנֵי גָד וּרְאוּבֵן שֶׁסִּימָנָא מִלְּתָא הִיא לָתֵת לָהֶם נַחֲלָה בְּמִזְרָח, כְּדֵי שֶׁאִם יֵלְכוּ בִּסְחוֹרָה יֵלְכוּ מִמִּזְרָח בְּכִי טוֹב לְמַעֲרָב. וְזֶה וַדַּאי סִימָן נָכוֹן וּבָרוּר, כְּשֵׁם שֶׁהַשֶּׁמֶשׁ יוֹצֵא מִשָּׁם וְעָשָׂה וְהִצְלִיחַ דְּרָכָיו וְאֶל מְקוֹמוֹ שׁוֹאֵף יַחֲזוֹר וְיָשׁוּב, כָּךְ הַיּוֹצֵא לַדֶּרֶךְ מִבֵּיתוֹ מִן רוּחַ מִזְרָחִי יַצְלִיחַ וְיָשׁוּב לְבֵיתוֹ. וְלָכֵן הִזְכִּיר הַמִּזְרָח בִּלְשׁוֹן מוֹצָא, לוֹמַר לְךָ שֶׁהַמִּזְרָח סִימָן טוֹב אֶל הַיּוֹצֵא מִשָּׁם. וְעוֹד, שֶׁהַמָּקוֹם מֵעֵבֶר לַיַּרְדֵּן וְסָמוּךְ לוֹ, וְהַמָּקוֹם מוּכָן לָלֶכֶת בִּסְפִינָה. וְזֶהוּ רֶמֶז נָכוֹן וְיָקָר. וּבְפָרָשַׁת מִשְׁפָּטִים (שמות כא א) פֵּרַשְׁנוּ פָּסוּק ״כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב״, שֶׁקָּאֵי עַל מַה שֶּׁאָמַר ״אַל תָּרִימוּ קָרֶן״, כִּי כָל גַּס רוּחַ יִסְתַּכֵּל מֵאַיִן בָּא וּלְאָן הוּא הוֹלֵךְ, וְאֵיךְ יִתְגָּאֶה אָדָם לַהֶבֶל דָּמָה, הֲלֹא יָבִין בְּשִׂכְלוֹ מֵאַיִן יָבֹא לוֹ הָרוֹמְמוּת. ״כִּי לֹא מִמּוֹצָא״, מָקוֹם אֲשֶׁר יָצָא מִשָּׁם, כִּי בָּא מִטִּפָּה סְרוּחָה, כִּי עַל כֵּן הִזְכִּיר הַמִּזְרָח בִּלְשׁוֹן ״מִמּוֹצָא״. וְלֹא ״מִמַּעֲרָב״, הַיְנוּ זְמַן הֶעֱרֵב שִׁמְשׁוֹ, כְּמוֹ שֶׁנֶּאֱמַר (קהלת יב ב): ״עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ״, כִּי הוֹלֵךְ הוּא אָז לִמְקוֹם עָפָר רִמָּה. ״וְלֹא מִמִּדְבַּר״, מִן קִנְיַן הַמָּמוֹן הַדּוֹמֶה לְמִדְבָּר שָׁמֵם מֵאֵין יוֹשֵׁב, כָּךְ קִנְיַן הַמָּמוֹן שׁוֹכֵן חֲרֵרִים בַּמִּדְבָּר וְאֵינוֹ קִנְיָן דָּבוּק בָּאָדָם אֶלָּא הוּא חוּץ מִמֶּנּוּ. מִכָּל שָׁלֹשׁ אֵלּוּ אֵין ״הָרִים״, רָצָה לוֹמַר רוֹמְמוּת, כִּי מִלַּת ״הָרִים״ תַּחֲזוֹר עַל שְׁלָשְׁתָּן. וְהוּא גַּם כֵּן פֵּרוּשׁ יָקָר מְאֹד כְּפִי כַּוָּנַת הַפְּסוּקִים הַמַּזְהִירִים עַל גַּסּוּת הָרוּחַ, כְּמוֹ שֶׁנֶּאֱמַר: ״אַל תָּרִימוּ״ וְגוֹ׳, סִיֵּם דְּבָרָיו בְּ״זֶה יַשְׁפִּיל וְזֶה יָרִים״. וְהִסְמַכְנוּ כָּל דָּרוּשׁ עָמוֹק זֶה אֶל בְּנֵי גָד וּרְאוּבֵן, שֶׁנִּמְצָא בָּהֶם הָרְדִיפָה אַחַר הָעֹשֶׁר עַד שֶׁמָּאֲסוּ בְּאֶרֶץ חֶמְדָּה בַּעֲבוּר הָעֹשֶׁר, וְדַי בְּהֶעָרָה קְטַנָּה זוֹ לְיוֹדְעֵי דַּעַת, וְהַמַּשְׂכִּיל יִשְׁמַע וְיוֹסִיף לֶקַח.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what** they mentioned specifically about the eastern direction for one who goes out for business from there, perhaps their reasoning was that the eastern direction helps to succeed in business more than all other directions because that is where the sun rises to illuminate the earth. For one should always depart “at a good time” when the sun shines upon him, [then] he will have money, for all comes from *the precious fruits of the sun*, and there is no advantage to wealth except under the sun. Therefore, the sons of Gad and Reuben said that it is a good sign to give them an inheritance in the east so that if they go for business, they will go from east to west “at a good time.” This is certainly a correct and clear sign, just as the sun emerges from there and succeeds in its path and then returns to its place, so too one who departs on a journey from his home from the eastern direction will succeed and return to his home. Therefore, the east is mentioned with the language of *setting out* to tell you that the east is a good sign for one who departs from there, and furthermore, the place is across the Jordan and close to it, and the place is suitable for traveling by boat. This is a correct and precious allusion.
And in Parashat Mishpatim (Exodus 21:1), we explained the verse *For not from the setting out nor from the west*, which refers to what was said, *Do not raise up a horn*, for anyone who is haughty should consider from where he came and to where he is going. How can a person be arrogant about vanity? Shouldn’t he understand with his intellect from where his exaltation comes? *Not from the setting out*, the place from which he emerged, for he came from a putrid drop — this is why the east is mentioned in the language of *setting out*. *Nor from the west [maarav],* meaning the time when his sun sets [*haarev*], as it is said *Before the sun darkens* (Ecclesiastes 12:2), for he then goes to the place of dust and worms. *Nor from the wilderness*, from the acquisition of wealth which resembles a desolate wilderness without inhabitants; so too, the acquisition of wealth dwells in desert crevices and is not a possession attached to a person but is external to him. From all these three, there is no *raising up*, meaning exaltation, for the word “raising” refers to all three. This is also a very precious explanation according to the intent of the verses that warn against arrogance, as it is said, *Do not raise up*, etc. He concludes his words with *He brings down one and raises up another*. And we have connected this entire exposition of this verse to the sons of Gad and Reuben, who were found to pursue wealth to the point that they rejected the desirable land for the sake of wealth. This small note is sufficient for those who know wisdom, and the wise will hear and increase learning.