## Kli Yakar on Numbers Chapter 5

###### Kli Yakar on Numbers 5:2:1
[Kli Yakar on Numbers 5:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/5:2:1)

**וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְגוֹ׳.** אַחַר שֶׁסִּדֵּר כָּל שְׁלֹשָׁה מַחֲנוֹת אִישׁ עַל דִּגְלוֹ, עַל כֵּן הִזְכִּיר מִיָּד סֵדֶר קְדֻשַּׁת שְׁלֹשָׁה מַחֲנוֹת אֵלּוּ, כִּי הַצָּרוּעַ מְשֻׁלָּח מִן שְׁלָשְׁתָּן, וְהַזָּב חוּץ לִשְׁנַיִם, וְטָמֵא לָנֶפֶשׁ חוּץ לְמַחֲנֵה שְׁכִינָה. וְסֵדֶר שִׁלּוּחַ זֶה מַסְכִּים לְדִבְרֵי הַמִּדְרָשׁ (נשא ז י) הָאוֹמֵר: ״וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ״ זֶה עֲבוֹדָה זָרָה כוּ׳, ״וְכָל זָב״ זֶה גִּלּוּי עֲרָיוֹת כִּי הוּא בָּא מִשִּׁכְבַת זֶרַע, ״וְכֹל טָמֵא לָנָפֶשׁ״ זֶה שְׁפִיכוּת דָּמִים כוּ׳, וְדָרַשׁ כָּל פָּסוּק זֶה עַל הַגָּלֻיּוֹת. וְקָשֶׁה גָּלֻיּוֹת מַאן דְּכַר שְׁמֵיהּ, וְכִי דַּעַת בַּעַל מִדְרָשׁ זֶה לְהוֹצִיא פָּסוּק זֶה מִפְּשׁוּטוֹ לְגַמְרֵי.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And they shall send out of the camp all who have *tzara’at*, etc.** After arranging all three camps, each person by his banner, therefore it immediately mentions the order of sanctity of these three camps: for the one with *tzara’at* is sent away from all three camps, the *zav* [one with a discharge] is outside of two, and one who is impure due to contact with the dead is outside the camp of the Divine Presence. And this order of sending away corresponds to the words of the Midrash (Naso 7:10) which says *And they shall send out of the camp all who have tzara’at* refers to idolatry, etc., *and all who have a discharge* refers to sexual immorality because it comes from emission of seed, *and all who are impure due to the dead* refers to bloodshed, etc. And it interprets this entire verse as referring to the exiles. This is difficult, for where are the exiles mentioned? Is it the opinion of this Midrash’s author to completely remove this verse from its plain meaning?


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

וְנִרְאֶה שֶׁדַּעַת בַּעַל הַמִּדְרָשׁ לְתָרֵץ סְמִיכַת פָּרָשָׁה זוֹ לְכָאן. כִּי בְּרֹאשׁ חֹדֶשׁ נִיסָן נֶאֶמְרָה, דְּאִם לֹא כֵן לָמָּה בָּאוּ הַטְּמֵאִים אֶל מֹשֶׁה בְּי״ד בְּנִיסָן וְאָמְרוּ ״אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם לָמָּה נִגָּרַע״ וְגוֹ׳ (במדבר ט ז), וְאִם כֵּן לָמָּה הֻקְבְּעָה פָּרָשָׁה זוֹ לְכָאן, אֶלָּא וַדַּאי אַחַר שֶׁסִּדֵּר הַמִּשְׁכָּן עַל מְכוֹנוֹ וְהִשְׁרָה שְׁכִינָתוֹ יִתְבָּרַךְ בְּתוֹכָם, בָּא לְהַזְהִירָם שֶׁלֹּא יְסַבְּבוּ סִלּוּק הַשְּׁכִינָה עַל יְדֵי שְׁלֹשָׁה רָאשֵׁי עֲבֵרוֹת אֵלּוּ הַמְסַבְּבִים הַחֻרְבָּן, עַל כֵּן צִוָּה לְשַׁלֵּחַ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב וְכֹל טָמֵא לָנָפֶשׁ, כִּי שְׁלֹשָׁה אֵלּוּ סִימָנִים מֻבְהָקִים עַל אֲשֶׁר בְּקִרְבָּם אוֹ שֶׁמֶץ מִינוּת שֶׁל עֲבוֹדָה זָרָה נִזְרְקָה בּוֹ כִּי עַל זֶה בָּא הַצָּרַעַת כְּמוֹ שֶׁנֶּאֱמַר בָּעֵגֶל (שמות לב כה): ״וַיַּרְא מֹשֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא״, וְאָמְרוּ רז״ל (במד״ר ז ד) שֶׁנִּצְטָרְעוּ, כְּמוֹ שֶׁכָּתוּב בַּמְּצֹרָע: ״רֹאשׁוֹ יִהְיֶה פָרוּעַ״ (ויקרא יג מה). וְעַל עָוֹן זֶה נֶחֱרַב בַּיִת רִאשׁוֹן וְשֵׁנִי, כִּי אַף עַל פִּי שֶׁלֹּא עָבְדוּ עֲבוֹדָה זָרָה בְּבַיִת שֵׁנִי מִכָּל מָקוֹם הָיָה בָּהֶם חֵטְא שִׂנְאַת חִנָּם וְלָשׁוֹן הָרַע הַשָּׁקוּל כַּעֲבוֹדָה זָרָה, כְּמוֹ שֶׁלָּמְדוּ רז״ל (ילקו״ש תהלים תרנו) מִן ״אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ״ (תהלים יב ה), שֶׁהַמְּסַפֵּר לָשׁוֹן הָרַע חָשׁוּב כְּכוֹפֵר בָּעִקָּר. וְטַעַם שִׁלּוּחַ הַמְּצֹרָע חוּץ לְשָׁלֹשׁ מַחֲנוֹת לְרַחֵק שֶׁמֶץ עֲבוֹדָה זָרָה מִשְּׁלָשְׁתָּן. וְאִם בַּעֲוֹן לָשׁוֹן הָרַע, צָרִיךְ לִהְיוֹת בָּדָד מוֹשָׁבוֹ כְּשֵׁם שֶׁהִבְדִּיל בֵּין אִישׁ לַחֲבֵרוֹ, וְאִם לֹא יִהְיֶה מְרֻחָק מִכָּל שָׁלֹשׁ מַחֲנוֹת לֹא יִהְיֶה בָּדָד מוֹשָׁבוֹ. ״וְכָל זָב״, כִּי זִיבָה שֶׁלּוֹ אוֹת עַל שֶׁהוּא פָּרוּץ בָּעֲרָיוֹת וְעַל כֵּן הוּא בָּא לִידֵי זִיבָה. וְשִׁלּוּחוֹ חוּץ לְמַחֲנֵה שְׁכִינָה הַקְּדוֹשָׁה וְחוּץ לְמַחֲנֵה לְוִיָּה שֶׁיֵּשׁ בָּהֶם גַּם כֵּן קְדֻשָּׁה, וְכָל מְקוֹם קְדֻשָּׁה אֵינוֹ סוֹבֵל דְּבַר עֶרְוָה, לְאַפּוֹקֵי מַחֲנֵה יִשְׂרָאֵל שֶׁאֵין בָּהּ כָּל כָּךְ קְדֻשָּׁה. ״וְכֹל טָמֵא לָנָפֶשׁ״, כִּי זֶה מוֹרֶה גַּם כֵּן עַל רוּחַ עִוְעִים אֲשֶׁר בְּקִרְבּוֹ, וְשֶׁאֵינוֹ מַקְפִּיד לְהִטַּמֵּא בְּנֶפֶשׁ אָדָם עַל יְדֵי שְׁפִיכוּת דָּמִים הַנּוֹגֵעַ בְּצֶלֶם אֱלֹהִים כִּבְיָכוֹל, עַל כֵּן רָאוּי שֶׁיִּתְרַחֵק מִמַּחֲנֵה שְׁכִינָה כִּי הוּא פּוֹגֵם כְּבוֹד הַשְּׁכִינָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**It appears that the intent of the Midrash’s author is to explain why this section is placed here.** For it was stated on the first of Nissan, otherwise why would the impure individuals have come to Moses on the 14th of Nissan saying, *We are unclean because of a dead person; why should we be excluded, etc.* (Numbers 9:7)? If so, why was this section established here? Rather, certainly after arranging the Tabernacle in its place and causing His Divine Presence to dwell among them, He came to warn them not to cause the removal of the Divine Presence through these three primary sins that cause destruction. Therefore, He commanded to send out from the camp every person with *tzara’at*, every person with a discharge, and everyone impure from contact with the dead, because these three are distinctive signs that within them is either a trace of heresy of idolatry, which brings *tzara’at*, as it says regarding the Golden Calf, *Moses saw that the people were unrestrained* (Exodus 32:25). And our Sages said (Bamidbar Rabbah 7:4) that they became leprous, as it is written about the leper, *his head shall be unrestrained* (Leviticus 13:45). Due to this sin, the First and Second Temples were destroyed, for although they did not worship idols during the Second Temple period, nevertheless, they were guilty of the sin of baseless hatred and evil speech, which is equivalent to idolatry, as our Sages learned (Yalkut Shimoni, Psalms 656) from the verse, *With our tongue we will prevail; our lips are with us; who is Lord over us?* (Psalms 12:5). One who speaks evil speech is considered as if he has denied a fundamental principle of faith. The reason for sending the leper outside all three camps is to distance any trace of idolatry from all three. And if it is due to the sin of evil speech, he must dwell in isolation, just as he caused separation between people, and if he were not distanced from all three camps, he would not be dwelling in isolation. *And everyone with a discharge* — for his discharge is a sign that he is unbridled in matters of sexual immorality, and therefore he develops a discharge. He is sent out of the holy Divine Presence camp and out of the Levite camp, which also possesses holiness, as any place of holiness cannot tolerate matters of sexual immorality, in contrast to the Israelite camp, which does not have as much holiness. *And everyone impure from contact with the dead* — for this also indicates a wayward spirit within him, and that he is not careful about becoming impure through contact with a human corpse, thereby affecting the image of God, so to speak. Therefore, it is appropriate that he distance himself from the camp of the Divine Presence, as he damages the honor of the Divine Presence.


###### Kli Yakar on Numbers 5:2:3
[Kli Yakar on Numbers 5:2:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/5:2:3)

וּלְפִי שֶׁשְּׁלֹשֶׁת אֵלּוּ גָּרְמוּ הַחֻרְבָּן וְסִלּוּק הַשְּׁכִינָה, עַל כֵּן צִוָּה לְרַחֲקָם מִן הַמַּחֲנֶה שֶׁלֹּא יְטַמְּאוּ אֶת מַחֲנֵיהֶם, כִּי בְּמָקוֹם שֶׁהֵמָּה מְצוּיִין הקב״ה מַרְחִיק שְׁכִינָתוֹ מִשָּׁם, כִּי הַמָּקוֹם טָמֵא טָמֵא יִקָּרֵא. רֶמֶז לַדָּבָר ט׳ מִן טָמֵא, רֶמֶז לִשְׁפִיכוּת דַּם הַנּוֹלָד לְתִשְׁעָה חֳדָשִׁים, כִּי מִטַּעַם זֶה הָיוּ עָרֵי מִקְלָט שִׁשָּׁה, וּכְתִיב (דברים יט ט): ״וְיָסַפְתָּ לְךָ עוֹד שָׁלֹשׁ עָרִים״, בֵּין הַכֹּל תֵּשַׁע לֹא יוֹתֵר מִן הַטַּעַם שֶׁנִּתְבָּאֵר. מ׳ מִן טָמֵא, רֶמֶז לְגִלּוּי עֲרָיוֹת שֶׁכֵּן הָיוּ מֵי הַמַּבּוּל אַרְבָּעִים יוֹם עַל שֶׁהִטְרִיחוּ לְיוֹצְרָם לָצוּר צוּרַת מַמְזֵרִים בְּאַרְבָּעִים יְמֵי יְצִירַת הַוָּלָד. א׳ מִן טָמֵא, רֶמֶז לַעֲבוֹדָה זָרָה הַנּוֹגֵעַ בְּאַחְדוּת ה׳ יִתְבָּרַךְ הָרָמוּז בָּאָלֶ״ף. וְעַל כֵּן קָרָא דָּוִד הַמֶּלֶךְ לְיֵצֶר הָרַע טָמֵא (סוכה נב.), לְפִי שֶׁהִכְשִׁילוֹ בִּשְׁלָשְׁתָּן גִּלּוּי עֲרָיוֹת בְּבַת שֶׁבַע, שְׁפִיכוּת דָּמִים בְּאוּרִיָּה הַחִתִּי, עֲבוֹדָה זָרָה כְּמוֹ שֶׁלָּמְדוּ (בסנהדרין קז.) מִן פָּסוּק ״וַיְהִי דָוִד בָּא עַד הָרֹאשׁ״ (שמואל ב׳ טו לב), בִּקֵּשׁ לַעֲבֹד עֲבוֹדָה זָרָה כו׳. וְיֵשׁ בָּהֶם גַּם כֵּן טֻמְאָה כִּי הָעֲבוֹדָה זָרָה מְטַמְּאָה כְּנִדָּה, שֶׁנֶּאֱמַר (ישעיה ל כב): ״תִּזְרֵם כְּמוֹ דָּוָה״. עַל כֵּן רָמַז בְּהַרְחָקַת שְׁלֹשָׁה טְמֵאִים אֵלּוּ לְהַרְחָקַת שְׁלֹשָׁה רָאשֵׁי עֲבֵרוֹת אֵלּוּ הַמְסַבְּבִים סִלּוּק הַשְּׁכִינָה. וְסָמַךְ לְפָרָשָׁה זוֹ ״אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכָּל חַטֹּאת הָאָדָם״, לְהוֹרוֹת שֶׁהַרְחָקַת הַטְּמֵאִים הוּא גַּם כֵּן בַּעֲבוּר חֶטְאָם כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And since these three caused the destruction and removal of the Divine Presence,** therefore He commanded to distance them from the camp so they would not defile their camps, because wherever they are present, the Holy One, blessed be He, removes His Divine Presence from there, as the place is “called impure, impure.” A hint to this matter is the letter *tet* [numerical value nine] in the word *tamei* [impure], which alludes to bloodshed [*shefichut damim*] of one who is born after nine months. For this reason there were six cities of refuge, and it is written *you shall add three more cities* (Deuteronomy 19:9). In total nine, no more, for the reason that has been explained. The letter mem [numerical value 40] in *tamei* alludes to sexual immorality [*giluy arayot*], as the flood waters were 40 days because they troubled their Creator to form bastards during the 40 days of fetal formation. The letter alef in *tamei* alludes to idolatry [avodah zarah], which affects the oneness of the blessed God that is hinted at in the letter alef. Therefore, King David called the evil inclination impure (Sukkah 52b) because it caused him to stumble in all three: sexual immorality with Bathsheba, bloodshed with Uriah the Hittite, and idolatry as they learned (in Sanhedrin 107a) from the verse *When David reached the summit* (Second Samuel 15:32) — he sought to worship idolatry, etc. And there is also impurity in them, because idolatry defiles like a menstruant woman, as it says *You will cast them away like a menstruous cloth* (Isaiah 30:22). Therefore, He alluded in the removal of these three impure people to the removal of these three cardinal sins that cause the removal of the Divine Presence. And He connected to this section *a man or woman who commits any sin* to indicate that the removal of the impure is also because of their sin, as mentioned.


###### Kli Yakar on Numbers 5:12:1
[Kli Yakar on Numbers 5:12:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/5:12:1)

**אִישׁ אִישׁ כִּי תִשְׂטֶה אִשְׁתּוֹ וְגוֹ׳.** סְמִיכוּת פָּרָשָׁה זוֹ לַפָּסוּק הַקּוֹדֵם פֵּרֵשׁ רַשִׁ״י, אִם אַתָּה מְעַכֵּב מַתְּנוֹת הַכֹּהֵן חַיֶּיךָ שֶׁתִּצְטָרֵךְ לָבֹא אֵלָיו לְהָבִיא לוֹ אֶת הַסּוֹטָה. פֵּרוּשׁ לְפֵרוּשׁוֹ לְפִי שֶׁהַמְּעַכֵּב הַמַּתָּנוֹת יָבֹא לִידֵי עֹנִי, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ״י לְמַעְלָה (ה י), וְאָמְרוּ רז״ל (סוטה ד:): כָּל הַבָּא עַל אִשָּׁה זוֹנָה לְסוֹף מְבַקֵּשׁ כִּכַּר לֶחֶם וְאֵינוֹ מוֹצֵא, שֶׁנֶּאֱמַר (משלי ו כו): ״כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם״. וּכְשֶׁהָאִשָּׁה רוֹאָה שֶׁבַּעְלָהּ בָּא לִידֵי עֹנִי הִיא חוֹשַׁדְתּוֹ שֶׁבָּא לִידֵי עֹנִי מֵחֲמַת שֶׁהָיָה רוֹעֵה זוֹנוֹת, כְּמוֹ שֶׁנֶּאֱמַר (שם כט ג): ״וְרֹעֶה זוֹנוֹת יְאַבֶּד הוֹן״, בִּרְאוֹתָהּ שֶׁפִּתְאוֹם יְאַבֵּד הוֹנוֹ שֶׁלֹּא כְּדֶרֶךְ הָעוֹלָם, וּבְסִבָּה זוֹ תִּזְנֶה גַּם הִיא מֵאַחֲרָיו, לוֹמַר אִיהוּ בְּקָרֵי וְאִיהִי בְּבוּצִינֵי (מגילה יב.). לְכָךְ נֶאֱמַר ״וּמָעֲלָה בוֹ מָעַל״, שֶׁאִם תִּשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה, אָז ״בּוֹ מָעַל״, זֶה הַמַּעַל תָּלוּי בּוֹ, כִּי הוּא הַגּוֹרֵם לָהּ שֶׁתִּרְצֶה לַעֲשׂוֹת כְּמוֹתוֹ מִצַּד הַחֲשָׁד. וְכָל זֶה גָּרַם הוּא, שֶׁמָּעַל בְּקָדְשֵׁי כֹּהֵן לְבִלְתִּי תֵּת לַכֹּהֵן אֶת הַקֹּדֶשׁ, כִּי עַל יְדֵי זֶה הוּא בָּא לִידֵי עֹנִי, וְהִיא חֲשַׁדְתּוֹ בְּרוֹעֶה זוֹנוֹת הַמְּאַבֵּד הוֹן, וְהָאֱמֶת יִתְבָּרֵר עַל יְדֵי בְּדִיקַת הַמַּיִם, כִּי רז״ל אָמְרוּ (סוטה כח.): ״וְנִקָּה הָאִישׁ מֵעָוֹן״, אִם הוּא מְנֻקֶּה מֵעָוֹן הַמַּיִם בּוֹדְקִין אוֹתָהּ כו׳, וְהַיְנוּ מֵעָוֹן זֶה הַדּוֹמֶה לֶעָוֹן שֶׁלָּהּ, שֶׁאִם הוּא נָקִי מִמַּה שֶׁחָשְׁדָה אוֹתוֹ אִשְׁתּוֹ אָז דִּין הוּא שֶׁיִּבְדְּקוּהָ הַמַּיִם, אֲבָל אִם אֵינוֹ מְנֻקֶּה מֵעָוֹן זֶה וַחֲשָׁד שֶׁלָּהּ אֱמֶת, אֵין דִּין שֶׁיִּבְדְּקוּהָ הַמַּיִם, מֵאַחַר שֶׁהוּא עַצְמוֹ הָיָה רוֹעֵה זוֹנוֹת וְיֵשׁ לָהּ קְצָת הִתְנַצְּלוּת. וּמַה שֶׁאָמַר ״כִּי תִשְׂטֶה״ לְשׁוֹן שְׁטוּת, אַף עַל פִּי שֶׁכָּל חוֹטֵא נִקְרָא כְּסִיל וְשׁוֹטֶה, מִכָּל מָקוֹם פֵּרֵט לוֹמַר שֶׁהִיא דַּוְקָא הֹמִיָּה פְּתַיּוּת וּבַל יָדְעָה מַה גָּרַם לוֹ הָעֹנִי, כִּי הָיָה לָהּ לְהָבִין שֶׁעִכּוּב הַמַּתָּנוֹת גָּרַם לוֹ הָעֹנִי כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Any man whose wife goes astray, etc.”** The connection of this section to the previous verse is explained by Rashi: “If you withhold the gifts of the priest, by your life, you will need to come to him to bring him your wayward wife.” An explanation for his interpretation: Because one who withholds gifts will come to poverty, as Rashi explained above (5:10), and the Sages said (Sotah 4b), “Anyone who has relations with a prostitute will eventually seek a loaf of bread and not find it, as it is said *For on account of a harlot, one is brought to a loaf of bread* (Proverbs 6:26).” And when the wife sees that her husband has come to poverty, she suspects him of becoming poor because he has been “shepherding prostitutes,” as it is written *One who keeps company with harlots will lose wealth* (Proverbs 29:3). Seeing that suddenly he loses his wealth in an unusual way, for this reason she too will stray from him, saying, “He [indulges] in immorality, and so will I” (Megillah 12a). Therefore it says, *and she commits a trespass against him [bo, literally in him]* — if his wife strays and commits a trespass, then *in him* — this trespass depends on him, because he caused her to want to act like him out of suspicion. And all this was caused by him trespassing regarding the priest’s holy things, by not giving the priest what is sacred, because through this he comes to poverty, and she suspects him of consorting with prostitutes which wastes wealth. And the truth will be clarified through the testing of the waters, for our Sages said (Sotah 28a), *And the man shall be clear from iniquity* — if he is clear from iniquity, the waters will test her, etc. That is, from an iniquity similar to hers — if he is innocent of what his wife suspected him of, then it is right that the waters should test her; but if he is not clear of this iniquity and her suspicion is true, it is not right that the waters should test her, since he himself was consorting with prostitutes and she has somewhat of an excuse. And regarding what is written, *if she goes astray [tisteh]* — a language of foolishness [*shetut*] — even though every sinner is called a fool, nevertheless it specifies to say that she is specifically *clamorous and simple, and knows nothing* (Proverbs 9:13), and did not know what caused his poverty, for she should have understood that withholding the gifts caused his poverty, as mentioned.


###### Kli Yakar on Numbers 5:12:2
[Kli Yakar on Numbers 5:12:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/5:12:2)

וּלְדַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם ב.) שֶׁכָּל הָרוֹאֶה סוֹטָה בְּקִלְקוּלָהּ יַזִּיר עַצְמוֹ מִן הַיַּיִן, נָקַט לְשׁוֹן ״תִּשְׂטֶה״ כִּי הַיַּיִן מְבַלְבֵּל שִׂכְלוֹ שֶׁל אָדָם, כְּמוֹ שֶׁכָּתוּב (הושע ד יא): ״זְנוּת וְיַיִן וְתִירוֹשׁ יִקַּח לֵב״, וּמִדִּסְמִיכָן לַהֲדָדֵי שְׁמַע מִנַּהּ שֶׁהַיַּיִן מַרְגִּיל לְעֶרְוָה. לְכָךְ נֶאֱמַר בְּיוֹאֵל (ד יח): ״יִטְּפוּ הֶהָרִים עָסִיס״ וְגוֹ׳, וּסְמִיךְ לֵיהּ ״וּמַעְיָן יֵצֵא מִבֵּית ה׳ וְהִשְׁקָה אֶת נַחַל הַשִּׁטִּים״, לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (במדבר רבה כ כב) שֶׁמַּעְיָן שֶׁל שִׁטִּים מְגַדֵּל נוֹאֲפִים, שֶׁנֶּאֱמַר (במדבר כה א) ״וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל בְּנוֹת מוֹאָב״, מֵאַחַר שֶׁאָמַר ״יִטְּפוּ הֶהָרִים עָסִיס״ דְּהַיְינוּ רִבּוּי יַיִן, הֻצְרַךְ לְהַבְטִיחָם עַל שֶׁלֹּא יַזִּיק לָהֶם רִבּוּי הַיַּיִן וְלֹא יְבִיאֵם לִידֵי הֶרְגֵּל עֲבֵרָה, לְפִי שֶׁ״מַּעְיָן יֵצֵא מִבֵּית ה׳ וְהִשְׁקָה אֶת נַחַל הַשִּׁטִּים״, כִּי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא גֶּדֶר עֶרְוָה שָׁם אַתָּה מוֹצֵא קְדֻשָּׁה, עַל כֵּן יֵצֵא הַמַּעְיָן מִמָּקוֹם קָדוֹשׁ וִירַפֵּא אֶת נַחַל הַשִּׁטִּים שֶׁלֹּא יְבִיאֵם לִידֵי הֶרְגֵּל עֲבֵרָה הוּא וְשֻׁתָּפוֹ, דְּהַיְינוּ הַיַּיִן, כִּי נַחַל הַשִּׁטִּים מְקוֹרוֹ שֶׁל סַמָּאֵל וְהוּא שֻׁתָּף לְאוֹתִיּוֹת עֲנָבִים בְּאַלְפָ״א בֵּיתָ״א.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And according to the Sages (ibid. 2), that anyone who sees a wayward woman in her disgrace should abstain from wine,** the term *tisteh* [stray/be unfaithful] is used because wine confuses a person’s intellect, as it is written *Promiscuity, wine, and new wine take away the heart* (Hosea 4:11). And from the fact that they are placed adjacent to each other, we learn that wine accustoms one to immorality. Therefore, it is stated in Joel (4:18), *The mountains shall drip with sweet wine*, etc., and adjacent to it [is written], *A spring shall issue from the House of the Lord and shall water the Valley of Shittim*. This is because the Sages said (Bamidbar Rabbah 20:22) that the spring of Shittim grows adulterers, as it is said *Israel settled in Shittim, and the people began to commit harlotry with the daughters of Moab* (Numbers 25:1). Since it says *the mountains shall drip with sweet wine*, meaning an abundance of wine, it needed to assure them that the abundance of wine would not harm them and would not bring them to habitual sin, because *a spring shall issue from the House of the Lord and shall water the Valley of Shittim*. For wherever you find a fence against immorality, there you find holiness. Therefore, the spring comes out from a holy place and heals the Valley of Shittim so that it will not bring them to habitual sin — it and its partner, namely, wine. For the Valley of Shittim is the source of Samael [Satan], which is a partner to the letters of “*anavim*” [grapes] in the Aleph-Bet [the letters of the second come after each letter of the first].


###### Kli Yakar on Numbers 5:12:3
[Kli Yakar on Numbers 5:12:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/5:12:3)

וְלוּלֵא מִסְתְּפֵינָא לוֹמַר דְּבַר חִדּוּשׁ אֲשֶׁר לֹא שְׂעָרוּם רִאשׁוֹנִים הָיִיתִי אוֹמֵר, כִּי ״תִשְׂטֶה״ בְּטֵי״ת כְּמוֹ ״תִּשְׁתֶּה״ בְּתָי״ו כִּי ט׳ מִתְחַלֶּפֶת בְּתָי״ו בְּאוֹתִיּוֹת דַּטְלַנָ״ת וְכֵן פֵּרֵשׁ רַשִּׁ״י סוֹף פָּרָשַׁת מִקֵּץ (מד טז) בְּפָסוּק ״וּמַה נִּצְטַדָּק״, שֶׁטֵּי״ת זוֹ בִּמְקוֹם תָּי״ו, וְכֵן לְשׁוֹן ״תּוֹעֶה״ בְּכָל הַמִּקְרָא בְּתָי״ו, וּבִלְשׁוֹן רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה ״טוֹעֶה״ בְּטֵי״ת. כְּאִלּוּ אָמַר: כִּי תִשְׁתֶּה אִשְׁתּוֹ יַיִן וְשֵׁכָר הַמַּרְגִּילִים לְעֶרְוָה. וּלְדַעַת הָאוֹמֵר שֶׁהוּא לְשׁוֹן שְׁטוּת, הַיְינוּ לְפִי שֶׁהַיַּיִן יִקַּח לֵב עַד שֶׁאֵינוֹ יוֹדֵעַ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחוֹל, כְּמוֹ שֶׁכָּתוּב (ויקרא י ט-י): ״יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ וְגוֹ׳. וּלְהַבְדִּיל״ וְגוֹ׳. וּכְמוֹ שֶׁכָּתוּב (משלי לא ה): ״פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק״, הַיְינוּ הַתּוֹרָה, וְקָרָאָהּ בְּשֵׁם ״מְחֻקָּק״ לְפִי שֶׁעוֹלֶה לְמִסְפַּר חֶמֶר, וּכְדֶּרֶךְ שֶׁאָמְרוּ (בעירובין סה.) נִכְנַס יַיִן יָצָא סוֹד, כָּךְ נִכְנַס חֶמֶר יָצָא מְחֻקָּק, חוּשְׁבָּנָא דְּדֵין כְּחוּשְׁבָּנָא דְּדֵין וְכָל אֶחָד נִדְחֶה מִפְּנֵי חֲבֵרוֹ. וְנִקְרָא הַיַּיִן ״חֶמֶר״ כִּי עַל יָדוֹ נַעֲשֶׂה הָאָדָם כַּחֲמוֹר אֵין הָבִין, לְכָךְ נֶאֱמַר ״כִּי תִשְׂטֶה״, שֶׁתִּהְיֶה שׁוֹטָה כַּחֲמוֹר עַד שֶׁאֲפִלּוּ אִם חֲמוֹר תּוֹבַעְתָּהּ בַּשּׁוּק נִזְקֶקֶת לוֹ (כתובות סה.).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**If I were not afraid to say a novel idea that the early commentators did not envision, I would say** that “*tisteh*” with a *tet* is like “*tishteh*” with a tav, because the *tet* can be substituted for a tav in the letters “*dalet*, *tet*, lamed, nun, tav” as Rashi explains at the end of Parshat Miketz (Genesis 44:16) on the verse *and how shall we justify ourselves* [*umah nitztadak*]. This *tet* is in place of a tav, and similarly the word for “going astray” throughout Scripture is with a tav, but in the language of our Sages it is “*to’eh*” with a *tet*. It’s as if the verse is saying “if his wife drinks” [*tishteh*] wine and intoxicating drink which lead to immorality. According to the one who says it’s a language of foolishness [*shetut*], this is because wine takes away one’s heart until one cannot distinguish between holy and profane, as it is written *Do not drink wine or strong drink… that you may distinguish* (Leviticus 10:9-10). And as it is written *Lest he drink and forget what has been decreed* (Proverbs 31:5). This refers to the Torah, which is called “*mechokek*” [decree-maker] because it has the same numerical value as “chemer” [wine]. And just as they said (Eruvin 65a) “Wine enters, secret goes out,” so too “chemer enters, *mechokek* goes out” — the numerical value of this is the same as that, and each one is pushed aside by its counterpart. Wine is called “chemer” because through it a person becomes like a “*chamor*” [donkey] without understanding. Therefore it says “ki *tisteh*” [if she strays] — that she becomes foolish like a donkey, to the point where even if a donkey solicits her in the marketplace, she would submit to it (Ketubot 65a).


###### Kli Yakar on Numbers 5:15:1
[Kli Yakar on Numbers 5:15:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/5:15:1)

**לֹא יִצֹּק עָלָיו שֶׁמֶן.** אַף עַל פִּי שֶׁמִּנְחָה לְשׁוֹן נְקֵבָה, מִכָּל מָקוֹם נָקַט לְשׁוֹן זָכָר ״עָלָיו״, כִּי הוּא מוּסָב עַל הַקֶּמַח שֶׁהוּא לְשׁוֹן זָכָר. וְצִוָּה לִקַּח קֶמַח דַּוְקָא כִּי מִיָּד אַחַר הַטְּחִינָה הוּא נַעֲשֶׂה קֶמַח, כְּמוֹ שֶׁכָּתוּב (ישעיה מז ב): ״וְטַחֲנִי קָמַח״. וּמָצִינוּ בְּמַעֲשֶׂה זֶה גַּם כֵּן לְשׁוֹן טְחִינָה, כְּמוֹ שֶׁכָּתוּב (שופטים טז כא) ״וַיְהִי טוֹחֵן בְּבֵית הָאֲסוּרִים״, וּכְתִיב (איוב לא י) ״תִּטְחַן לְאַחֵר אִשְׁתִּי״, עַל כֵּן נֶאֱמַר ״כִּי מִנְחַת קְנָאוֹת הוּא״, הַיְינוּ הַקֶּמַח שֶׁאַחַר הַטְּחִינָה, וּמִנְחָה זוֹ מַזְכֶּרֶת עָוֹן, הַיְינוּ שֶׁמַּזְכֶּרֶת עֲוֹן הַטְּחִינָה שֶׁל הָאִשָּׁה. וּמַה שֶּׁהִקְשָׁה הָרַמְבַּ״ן עַל מַה שֶּׁכָּתוּב כָּאן ״מִנְחַת קְנָאוֹת הוּא״, וְאַחַר כָּךְ אָמַר ״מִנְחַת קְנָאוֹת הִיא״, נִרְאֶה שֶׁלֹּא קָשֶׁה מִידֵי, כִּי כָּאן מְדַבֵּר בִּזְמַן שֶׁהַמִּנְחָה בְּיַד הַבַּעַל, כְּמוֹ שֶׁכָּתוּב: ״וְהֵבִיא אֶת קָרְבָּנוֹ״ וְגוֹ׳, כָּתַב ״הוּא״ לְשׁוֹן זָכָר, כִּי בְּיָדוֹ מַטֵּה זַעְמוֹ (ישעיה י ה). אֲבָל אַחַר כָּךְ שֶׁנֶּאֱמַר ״וְנָתַן עַל כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן״, כָּתַב ״מִנְחַת קְנָאוֹת הִיא״, כִּי בְּיָדָהּ מַטֵּה זַעְמָהּ. וּפְשׁוּטוֹ הוּא שֶׁבְּפָסוּק זֶה לֹא הֻזְכַּר הַקֶּמַח, עַל כֵּן אָמַר ״הִיא״ מוּסָב עַל הַמִּנְחָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**He shall not pour oil on it.** Even though “minchah” [offering] is feminine, nonetheless it uses the masculine form “*alav*” [on it/him] because it refers to the flour which is masculine. And He commanded to take specifically flour because immediately after grinding it becomes flour, as it is written *Grind flour* (Isaiah 47:2). And we also find the language of grinding in this matter, as it is written *And he was grinding in the prison house* (Judges 16:21), and it is written *Let my wife grind for another* (Job 31:10). Therefore it says *it is a meal-offering of jealousies* — that is, the flour that comes after grinding, and this offering is a reminder of sin, meaning it reminds of the sin of the woman’s “grinding” [euphemism for infidelity]. And regarding what Ramban questioned about why it says here *it/he is [masculine] a meal-offering of jealousies* and afterward says *it/she is [feminine] a meal-offering of jealousies*, it seems there is no difficulty because here it speaks of the time when the offering is in the hand of the husband, as it says *and he shall bring his offering*, it writes “hu” [masculine] because in his hand is *the rod of His anger* (Isaiah 10:5). But afterward when it says “and place in her hands the meal-offering of remembrance,” it writes *it/she is a meal-offering of jealousies* because in her hand is the rod of her anger. And the simple explanation is that in this verse the flour is not mentioned, therefore it says “hi” [feminine] referring to the meal-offering.


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

**וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי חָרֶשׂ.** לְפוּם רֵיהֲטָא נִרְאֶה לִי עִנְיַן בְּדִיקָה זוֹ כִּי בְּכָל מָקוֹם שֶׁתִּמְצָא גֶּדֶר עֶרְוָה שָׁם אַתָּה מוֹצֵא קְדֻשָּׁה, וְהִנֵּה מַיִם אֵלּוּ שֶׁנִּתְקַדְּשׁוּ בַּכִּיּוֹר וּבְתוֹכָם הַשֵּׁם שֶׁנִּמְחָה וַדַּאי יֵשׁ בָּהֶם קְדֻשָּׁה יְתֵרָה, וְכָל מַשְׁקֶה יוֹצֵא דֶּרֶךְ בֵּית הָרֶחֶם בַּשֶּׁתֶן. לְפִיכָךְ אִם נִטְמְאָה וְלֹא הָיָה שָׁם גֶּדֶר עֶרְוָה אֵינוֹ דִּין שֶׁמַּיִם קְדֹשִׁים אֵלּוּ יִגְּעוּ בִּמְקוֹם עֶרְוָה שֶׁנִּטְמָא. לְפִיכָךְ בִּטְנָהּ צָבָה וִירֵכָהּ נֹפֶלֶת, כִּי כָּךְ הַטֶּבַע בְּכָל חֹלִי הַשֶּׁתֶן, שֶׁהַמַּשְׁקֶה הֶעָצוּר תּוֹךְ הָאָדָם וְאֵין לוֹ דֶּרֶךְ לָצֵאת יִפְעֹל אַחַת מִשְּׁתַּיִם אֵלֶּה אוֹ שְׁנֵיהֶם כְּאֶחָד, דְּהַיְינוּ בִּטְנוֹ צָבָה, כִּי הַמּוֹתָרוֹת הַנִּשְׁאָר בַּבֶּטֶן וְאֵין לוֹ דֶּרֶךְ לָצֵאת גּוֹרֵם נְפִיחַת הַבֶּטֶן, אוֹ הַמַּשְׁקֶה עוֹשֶׂה לוֹ דֶּרֶךְ אַחֵר, וְהוּא שֶׁנִּבְלַע בִּבְשַׂר הַיָּרֵךְ, וּלְפִי שֶׁאֵין כָּאן מְקוֹמוֹ עַל כֵּן בְּהֶכְרֵחַ יִפֹּל בְּשַׂר הַיָּרֵךְ וּבִכְלַל חֲתִיכוֹת בָּשָׂר הַנּוֹפְלוֹת יִפֹּל גַּם הַמַּשְׁקֶה דֶּרֶךְ שָׁם. אֲבָל אִם טְהוֹרָה הִיא וְלֹא נִטְמָא הַמָּקוֹם הַהוּא, הֲרֵי אֵבְרֵי הַמִּשְׁגָּל כִּשְׁאָר אֵבְרֵי הָאָדָם וְאֵין בָּהֶם שׁוּם צַד טֻמְאָה, שֶׁהֲרֵי קֹדֶם שֶׁחָטָא אָדָם הָרִאשׁוֹן כָּתוּב (בראשית ג כה): ״וַיִּהְיוּ הָאָדָם וְאִשְׁתּוֹ עֲרוּמִּים וְלֹא יִתְבֹּשָׁשׁוּ״, כִּי כָל זְמַן שֶׁלֹּא הָיָה לָהֶם נְטִיָּה אֶל הַחֵטְא הָיוּ אֵבְרֵי הַמִּשְׁגָּל אֶצְלָם כִּשְׁאָר אֵבָרִים שֶׁאֵין בּוּשָׁה בִּהְיוֹתָם מְגֻלִּים, כָּךְ בִּזְמַן שֶׁיֵּשׁ כָּאן גֶּדֶר עֶרְוָה יוֹצֵא הַמַּשְׁקֶה כְּדַרְכּוֹ וְאֵינוֹ חוֹשֵׁשׁ. וּלְפִי שֶׁחָטְאָה בְּמַשְׁקֵה הַיַּיִן עַל כֵּן תִּבָּדֵק בְּמַשְׁקֵה הַמַּיִם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And the priest shall take holy water in an earthen vessel.”** At first glance, it seems to me that the matter of this examination is as follows: wherever you find a fence around sexual immorality, there you find holiness. Now, these waters that were sanctified in the basin, and in which the Name has been dissolved, certainly possess an extra measure of holiness. And since any liquid exits through the womb in urine, therefore, if she has been defiled and there was no fence of modesty there, it is not right that these holy waters should touch the place of nakedness that has been defiled. Therefore, *her belly swells and her thigh falls away*, for this is the natural course in all urinary diseases: when liquid is trapped inside a person and has no way to exit, it will cause one of two things, or both together. Namely, the belly swells because the excess remains in the belly with no way to exit, causing the belly to distend; or the liquid makes another path for itself by being absorbed into the flesh of the thigh, and since this is not its proper place, the flesh of the thigh necessarily falls away, and with the pieces of falling flesh, the liquid will also fall out that way. But if she is pure and that place has not been defiled, then the sexual organs are like the rest of the human organs, and they have no aspect of impurity at all. For before Adam sinned, it is written, *And the man and his wife were naked and were not ashamed* (Genesis 3:25). Because as long as they had no inclination toward sin, their sexual organs were to them like other organs, which cause no shame when exposed. Similarly here, when there is a fence of modesty, the liquid comes out normally and there is no concern. And because she sinned with the liquid of wine, she is therefore tested with the liquid of water.


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

וּמַה שֶּׁלּוֹקְחִין מִן קַרְקַע הַמִּשְׁכָּן וְנוֹתְנִים לְתוֹכוֹ, מְבֹאָר עַל דֶּרֶךְ שֶׁכָּתַבְתִּי לְמַעְלָה פָּרָשַׁת אַחֲרֵי מוֹת (יח כה) בְּפָסוּק ״וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֹנָהּ עָלֶיהָ״, שֶׁבְּכָל מָקוֹם שֶׁיֵּשׁ עֲוֹן עֲרָיוֹת נִפְקָד עַל הָאָרֶץ עָוֹן הָרִאשׁוֹן שֶׁחָטְאָה בְּעֵץ עֹשֶׂה פְּרִי וְלֹא עֵץ פְּרִי, עַל יְדֵי שֶׁנָּתְנָה חֹמֶר גַּס וְעָב בְּכָל הַנִּמְצָאִים וְאַגַּב זֶה נָתְנָה גַּם בָּאָדָם חֹמֶר עָב וְעָכוּר הַגּוֹרֵם לִהְיוֹת לוֹ נְטִיָּה אֶל הַזְּנוּת בְּיוֹתֵר, כְּמוֹ שֶׁפֵּרֵשׁ הָרַמְבַּ״ן פָּרָשַׁת בְּרֵאשִׁית (ב ט), שֶׁאֲכִילַת הָעֵץ גָּרַם לוֹ תַּאֲוַת הַמִּשְׁגָּל. וְיָדוּעַ שֶׁאָדָם הָרִאשׁוֹן מִמְּקוֹם כַּפָּרָתוֹ נִבְרָא, מִן הַמָּקוֹם שֶׁנֶּאֱמַר בּוֹ ״מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי״ (שמות כ כא), וְהַיְינוּ מִן עֲפַר הַמִּשְׁכָּן, וְחֹמֶר זֶה נָתוּן בְּכָל תּוֹלְדוֹתָיו אֲשֶׁר מְקוֹרָם מִן הַחֹמֶר הָרִאשׁוֹן. וְאִם כֵּן הֶעָפָר אֲשֶׁר בְּקַרְקַע הַמִּשְׁכָּן הִיא הָאוּמָּן אֲשֶׁר עָשְׂתָה הַכְּלִי הַהוּא, דְּהַיְינוּ הָאָדָם, וְאוֹי לְעִסָּה שֶׁהַנַּחְתּוֹם מֵעִיד עָלֶיהָ, כִּי הֶעָפָר הַהִיא תּוּכַל לְהָעִיד עַל הַכְּלִי אִם נָתְנָה בּוֹ חֹמֶר עָב וְגַס הַגּוֹרֵם פְּרִיצוּת הָעֲרָיוֹת אוֹ לֹא, וְיָבֹא הָאוּמָּן וְיָעִיד עַל הַכְּלִי אֲשֶׁר עָשָׂה מַה טִּיבוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what they take from the floor of the Tabernacle and put into it [the water],** is explained according to what I wrote above in Parshat Acharei Mot (18:25) on the verse *And the land became defiled, and I visited its iniquity upon it*. That in every place where there is sexual immorality, the earth is visited with the first sin that it committed with the *fruit-bearing tree* rather than the *tree of fruit* by which it gave coarse and thick matter to all creatures. And because of this, it also gave to man thick and murky matter that causes him to be particularly inclined toward harlotry, as Ramban explained in Parshat Genesis (2:9) that eating from the tree caused him to desire sexual relations. And it is known that Adam was created from the place of his atonement, from the place about which it is said, *An altar of earth you shall make for Me* (Exodus 20:21), meaning from the dust of the Tabernacle, and this matter was placed in all his descendants whose origin is from the first matter. And if so, the dust which is on the floor of the Tabernacle is the craftsman who made that vessel, namely, the human, and woe to the dough when the baker testifies against it. For that dust is able to testify about the vessel [the person] whether it gave it coarse and thick matter that causes sexual promiscuity or not, and the craftsman will come and testify about the vessel that he made, what its nature is.


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

וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה נֶחְלְקוּ בַּדָּבָר אִם הָיָה בְּמַיִם אֵלּוּ דָּבָר מַר, כִּי לְדַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כ) הוּשַׂם בָּהֶם דָּבָר מַר, וְדַעַת הָרַמְבַּ״ן מִדְּלֹא נֶאֱמַר ״וּבָאוּ בָהּ הַמַּיִם הַמָּרִים לַמְאָרְרִים״, וּכְתִיב בְּהֵפֶךְ זֶה ״וּבָאוּ הַמַּיִם הַמְאָרְרִים לְמָרִים״. שְׁמַע מִנַּהּ שֶׁלֹּא הָיָה בָּהֶם דָּבָר מַר אַךְ שֶׁבְּפִיהָ הָיוּ לְמָרִים. וְכֵן מָצִינוּ בְּמֵי מָרָה, שֶׁנֶּאֱמַר (שמות טו כג): ״וְלֹא יָכְלוּ לִשְׁתּוֹת מַיִם מִמָּרָה כִּי מָרִים הֵם״, וְלֹא נֶאֱמַר ״כִּי מָרִים הָיוּ״, אֶלָּא שֶׁלֹּא הָיוּ מָרִים אַךְ בְּפִיהֶם שָׁבוּ לִהְיוֹת מָרִים, לְכָךְ נֶאֱמַר ״כִּי מָרִים הֵם״ הַיְינוּ יִשְׂרָאֵל. וּלְפִי שֶׁהַמָּקוֹם נִקְרָא ״מָרָה״ מַשְׁמָע שֶׁמֵּעוֹלָם הָיוּ שָׁם מַיִם מָרִים, עַל כֵּן נֶאֱמַר ״עַל כֵּן קָרָא שְׁמָהּ מָרָה״, עַל שֵׁם הַמַּעֲשֶׂה שֶׁאֵרַע שָׁם שֶׁמַּיִם אֵלּוּ שָׁבוּ לִהְיוֹת מָרִים בְּפִיהֶם עַל צַד הָעֹנֶשׁ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And our Sages of blessed memory disagreed on whether these waters contained something bitter,** because according to our Sages (Sotah 20) something bitter was placed in them, but Ramban’s opinion [differs] since it is not written *and the bitter waters shall enter her to make her bitter*. Rather, it is written the opposite: *and the waters that cause bitterness shall become bitter*. This implies that they did not contain anything bitter, but rather they became bitter in her mouth. Similarly, we find regarding the waters of Marah where it is said *And they could not drink the waters of Marah for they were bitter* (Exodus 15:23). It does not say “for they were bitter [in the past tense],” but rather that they were not [originally] bitter, but they became bitter in their mouths. Therefore it says *for they are bitter* meaning the Israelites [made them bitter]. And since the place was called Marah, suggesting that the waters there were always bitter, it therefore says *therefore he called its name Marah*. [It was named] after the incident that occurred there, where these waters became bitter in their mouths as a punishment.


###### Kli Yakar on Numbers 5:17:4
[Kli Yakar on Numbers 5:17:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/5:17:4)

וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה. שֶׁמֵּי מָרָה וּמֵי סוֹטָה וְעִנְיַן הָעֵגֶל הַכֹּל אֶחָד הוּא, בִּהְיוֹת שֶׁכְּבָר אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מכילתא יתרו פר׳ ח יג) שֶׁהַדִּבְּרוֹת הָיוּ חָמֵשׁ מוּל חָמֵשׁ, וְדִבּוּר ״לֹא יִהְיֶה לְךָ״ כְּנֶגְדּוֹ ״לֹא תִנְאָף״, כִּי הָעוֹבֵד עֲבוֹדָה זָרָה כְּאִלּוּ מְנָאֵף אַחֲרֵי הַמָּקוֹם, שֶׁנֶּאֱמַר (יחזקאל טז לב): ״הָאִשָּׁה הַמְּנָאָפֶת״ וְגוֹ׳, וּבְמָרָה הָיוּ שְׁטוּפִים בַּעֲבוֹדָה זָרָה, כִּדְאִיתָא בַּמְּכִילְתָּא (בשלח (ויסע) א כב) וּמְבִיאָהּ הַיַּלְקוּט פָּרָשַׁת בְּשַׁלַּח (טו רנד) בְּפָסוּק ״וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל״, שֶׁאָמְרוּ שָׁם נַעֲשֶׂה לָנוּ עֲבוֹדָה זָרָה וְתֵרֵד בְּרָאשֵׁינוּ, יָכוֹל שֶׁאָמְרוּ וְלֹא עָשׂוּ, תַּלְמוּד לוֹמַר: ״וַיְמָאֲנוּ לִשְׁמֹעַ״ כוּ׳ (נחמיה ט יז) עַיֵּן שָׁם. וּלְפִי זֶה הַמִּדְרָשׁ הָיוּ שָׁם כְּאִשָּׁה מְנָאֶפֶת, שֶׁמַּיִם מְתוּקִים יָשׁוּבוּ לִהְיוֹת בְּפִיהָ לְמָרִים, כָּךְ נַעֲשׂוּ לָהֶם שָׁם הַמַּיִם בְּפִיהֶם מָרִים. ״וַיּוֹרֵהוּ ה׳ עֵץ״, לִמְּדוֹ דֶּרֶךְ הַתּוֹרָה עֵץ חַיִּים הַמְרַחֶקֶת עֲבוֹדָה זָרָה, וְעַל יְדֵי זֶה ״וַיִּמְתְּקוּ הַמָּיִם״. וְזֶה עִנְיַן הָעֵגֶל שֶׁנֶּאֱמַר (שמות לב כ) ״וַיִּטְחַן עַד אֲשֶׁר דָּק וְגוֹ׳ וַיַּשְׁקְ אֶת בְּנֵי יִשְׂרָאֵל״, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ע״ז מד.) שֶׁנִּתְכַּוֵּן לְבָדְקָן כְּסוֹטוֹת כוּ׳, הֵן מִצַּד שֶׁעוֹבְדֵי עֲבוֹדָה זָרָה דִּינָם כְּסוֹטָה, הֵן מִצַּד שֶׁעָבְרוּ בַּזְּמַן הַהוּא גַּם עַל גִּלּוּי עֲרָיוֹת, כְּמוֹ שֶׁלָּמְדוּ (תנחומא כי תשא כ) מִן פָּסוּק ״וַיָּקוּמוּ לְצַחֵק״ (שמות לב ו). וְאוּלַי שֶׁמִּטַּעַם זֶה נֶאֱמַר ״וַיִּטְחַן״, לִבְדֹּק חֵטְא הַטְּחִינָה, דְּהַיְינוּ גִּלּוּי עֲרָיוֹת, כַּמְבֹאָר לְמַעְלָה, וְהָעֵגֶל מִצַּד עַצְמוֹ הָיָה עִנְיָן מַר, וְדָבְקָה בּוֹ הַטֻּמְאָה טֻמְאַת עֲבוֹדָה זָרָה וְטֻמְאַת גִּלּוּי עֲרָיוֹת, עַל כֵּן הָיָה מַזִּיק דַּוְקָא לְכָל מִי שֶׁעֲבָדוֹ, כִּי מָצָא מִין אֶת מִינוֹ, אֲבָל לְמִי שֶׁלֹּא עֲבָדוֹ לֹא הָיָה מַזִּיק, כִּי לֹא נִדְבַּק בּוֹ מְאוּמָה מִן הַחֵרֶם, וְהָיָה הַזָּהָב הַטָּחוּן אֶצְלוֹ כִּשְׁאָר זָהָב בְּעָלְמָא. וּלְדַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סוטה כ.) הוּשַׂם בְּמֵי סוֹטָה דָּבָר מַר, לְפִי שֶׁנֶּאֱמַר (משלי ה ג-ד) ״כִּי נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה וְגוֹ׳, וְאַחֲרִיתָהּ מָרָה כַלַּעֲנָה״. וּנְתִינַת הַמַּיִם בִּכְלִי חֶרֶס הַיְינוּ לְפִי שֶׁכָּל כְּלִי חֶרֶס אֵינוֹ יוֹצֵא מִידֵי דָפְיוֹ לְעוֹלָם, כָּךְ הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מִמֶּנָּה מַמְזֵר נִקְרָא מְעֻוָּת לֹא יוּכַל לִתְקוֹן (חגיגה ט.).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what seems closest to me to say about this.** That the waters of Marah, and the waters of the sotah [suspected adulteress], and the matter of the [Golden] Calf, they are all one and the same, since our Sages have already said (Mekhilta Yitro, Ch. 8:13) that the Ten Commandments were five opposite five, and the commandment *You shall have no other gods* corresponds to *You shall not commit adultery*. For one who worships idols is as if he commits adultery against God, as it is said *The adulterous wife, etc.* (Ezekiel 16:32). And at Marah they were immersed in idolatry, as is found in the Mekhilta (Beshalach [Vayisa] 1:22) and brought in the Yalkut on Parshat Beshalach (15:254) on the verse *And Moses led Israel*. For they said there: “Let us make an idol for ourselves and it will lead us,” and lest you think they said this but did not do it, Scripture teaches *And they refused to listen, etc.* (Nehemiah 9:17), see there.
And according to this Midrash, they were like an adulterous woman for whom sweet waters become bitter in her mouth. So too here, the waters became bitter in their mouths, *and the Lord showed him a tree* — He taught them the way of Torah, which is a tree of life that distances one from idolatry, and through this *the waters were sweetened*. This is the matter of the [Golden] Calf, about which it is said *And he ground it until it was fine… and made the children of Israel drink it* (Exodus 32:20). And our Sages said (Avodah Zarah 44a) that he intended to test them like suspected adulteresses, etc., both because idol worshippers are judged like adulteresses and because they also transgressed sexual immorality at that time, as they learned (Tanchuma Ki Tisa 20) from the verse *And they rose to make merry* (Exodus 32:6).
And perhaps for this reason it says *and he ground it* — to test the sin of grinding, that is, sexual immorality, as explained above. And the Calf itself was a bitter matter, and impurity clung to it — the impurity of idolatry and the impurity of sexual immorality. Therefore, it specifically harmed all those who worshipped it, because “like found like,” but to those who did not worship it, it did not cause harm, because nothing of the banned object clung to them, and the ground gold was for them just like ordinary gold.
And according to our Sages (Sotah 20a), something bitter was placed in the waters of the sotah, because it is said *For the lips of a strange woman drip honey, etc., but her end is bitter as wormwood* (Proverbs 5:3-4). And putting the water in an earthenware vessel was because an earthenware vessel never loses [its absorbed impurity] forever. Similarly, one who has relations with a forbidden woman and fathers a mamzer [illegitimate child] with her, it is called *a crooked thing that cannot be made straight* (Chagigah 9a).


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

וּמַה שֶּׁכָּתוּב **״וְהֶעֱמִיד הַכֹּהֵן אֶת הָאִשָּׁה לִפְנֵי ה׳״,** אַף עַל פִּי שֶׁכְּבָר נֶאֱמַר הָעֲמִידָה לִפְנֵי ה׳, אָמְרוּ בָּזֶה הַמְפָרְשִׁים שֶׁעֲמִידָה רִאשׁוֹנָה קָאֵי עַל הַמִּנְחָה. וְנָכוֹן הוּא. וּמַה שֶּׁמַּקְדִּים לִפְעָמִים הַבֶּטֶן לַיָּרֵךְ וְלִפְעָמִים מַקְדִּים הַיָּרֵךְ, לְפִי שֶׁהָיָה כָּאן כְּמוֹ נֵס בְּתוֹךְ נֵס, כִּי הַמַּיִם מְאָרְרִים מְחַסְּרִים מִן הַבָּשָׂר, וּכְשֶׁבִּטְנָהּ צָבָה נִרְאֶה כְּאִלּוּ נִתְרַבָּה הַבָּשָׂר, לְפִיכָךְ בִּשְׁנֵי פְּסוּקִים שֶׁהִזְכִּיר לְשׁוֹן מְאָרְרִים סָמַךְ לָזֶה צְבִיַּת הַבֶּטֶן, אֲבָל בְּפָסוּק רִאשׁוֹן שֶׁלֹּא הִזְכִּיר מְאָרְרִים הִקְדִּים הַיָּרֵךְ, כִּי הוּא הִתְחִיל בָּעֲבֵרָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what is written “The priest shall stand the woman before the Lord.”** Even though it was already said that she was stood before the Lord, the commentators said regarding this that the first standing refers to the meal offering, and this is correct. And as for why sometimes the stomach is mentioned before the thigh and sometimes the thigh is mentioned first, it is because there was a miracle within a miracle here, for the cursed waters diminish the flesh, yet when her stomach swells it appears as if the flesh has increased. Therefore, in the two verses where the term *cursed* is mentioned, the swelling of the stomach is mentioned next to it. But in the first verse, where “cursed” is not mentioned, the thigh is mentioned first because it [the thigh] began with the sin.