meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Rashi/Prophets/Rashi on II Kings/English/The Metsudah Tanach series, Lakewood, N.J.txt"}
text: Rashi on II Kings
  רש"י על מלכים ב
  The Metsudah Tanach series, Lakewood, N.J
  
  
  Rashi on II Kings
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Through the lattice. <i>Gradil</i>, in Latin. I say that they were accustomed to weave it as a warp and a woof with long and short boards, which is called (<i>lates</i>) <i>cantineli</i>, in Latin, and it was made full of holes like sort of a net, and it is called <i>prodne</i>, in O.F. But I heard that שְׂבָכָה is <i>wiz</i>, in O.F., and in German, <i>schwindel</i> <i>steg</i>, as I explained [in], “and by a winding stairway they went up.”1<i class="footnote">Melochim 2:1</i>
  And he became ill. An expression of sickness.2<i class="footnote">IMelochim 6:8.</i>
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  And Yehorom reigned in his place. He was his brother.
  In the second year of Yehorom, son of Yehoshophot. Is it possible to say this? Did he not reign in the nineteenth year of Yehoshophot? For Achazyah reigned in the seventeenth year [of Yehoshophot] and he reigned for two years,3<i class="footnote">The root of the word is חלה (=to become ill).</i> and also, below it is written, “In the eighteenth year of Yehoshophot,”4<i class="footnote">He did not reign for a full two years. He reigned during two different years, and his total reign might have been less than one year, covering only the last few months of one year and the first few months of the following year.—Ralbag</i> that Yehorom reigned, and Yehoshophot reigned twenty-five years before Yehorom, his son, reigned.5<i class="footnote">Below 3:1.</i> But, Yehoshophot deserved to be killed in Ramos Gilad, but as a reward for [his] crying out, his [death] was suspended for seven years,6<i class="footnote">According to Radak, the seven years discrepancy is resolved as follows. Yehoshophot gave over the throne to Yehorom during his lifetime because he wanted to establish Yehorom as his successor and to prevent conflict among the brothers. This occurred at the end of Yehoshophot’s reign. The first seven years of Yehorom’s reign were while his father was alive. The second year of Yehorom’s reign corresponds with the year that Yehorom son of Achov became king over Yisroel, as stated below in 3:1.</i> and from that time [Scripture] counts [the years] to his son.7<i class="footnote">Tosefta Maseches Sotah 12:2. </i>
  
  
  
  
  
  Verse 1
  
  In a mighty wind. In a stormy wind.1<i class="footnote">See Yechezkeil 1:4, where a “רוּחַ סְעָרָה” is part of the vision of the מַעֲשֶׂה מֶרְכָּבָה that is described by Yechezkeil.</i>
  
  Verse 2
  
  Please remain here. He [Eliyahu] wished to drive him away because of his humility, so that he [Elisha] would not see him being taken away.2<i class="footnote">Alternatively, he did not want Elisha to be frightened by seeing the manner by which he was being taken away.—Ralbag</i>
  
  Verse 3
  
  Your master. But [Scripture does] not [state,] “our master.” This teaches [us] that they were equal to Eliyahu.3<i class="footnote">I.e., their level of prophecy was equal to Eliyahu’s. Tosefta Maseches Sotah 12:5.</i>
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  And [he] rolled it up. He rolled it up in order that it would be easy to strike with it.
  And [he] rolled it up. Not exactly rolling, but gathering together,4<i class="footnote">I.e., he did not fold it neatly on its creases, but he bunched it up together.</i> which is called <i>cueilir</i>, in O.F.
  
  Verse 9
  
  
  
  Verse 10
  
  You have made a difficult request. It is impossible [for me] to give you more than I possess.5<i class="footnote">According to Rashi, Elisha apparently asked for a double portion of Eliyahu’s spirit. Alternatively, Elisha requested to attain two thirds of Eliyahu’s spirit and for all other prophets together to attain one third. -Radak Or, Elisha requested double the spirit of any other prophet.—Ralbag</i>
  If you will witness my departure from you. Then I will be able to do more and more.6<i class="footnote">I.e., if you are spiritually elevated enough to observe my ascent, it would be an indication that your request would be granted.</i>
  It will be so for you, and if not, it will not be. That I am unable [to do so].
  
  Verse 11
  
  
  
  Verse 12
  
  My father, my father! Chariot of Yisroel. My endeared teacher7<i class="footnote">He referred to Eliyahu as “father,” because one’s disciples are considered like one’s own children, and conversely, the teacher is considered a father.—Ralbag See Rashi in Devarim 6:7.</i> who is better for Yisroel with his prayers than chariots and horsemen.8<i class="footnote">I.e., his prayers are more effective for Yisroel than chariots and horsemen.—Targum</i>
  
  Verse 13
  
  
  
  Verse 14
  
  Where is Adonoy, the God of Eliyahu? That I was promised that a double portion of his spirit would rest upon me.9<i class="footnote">Alternatively, where is God who does not show me His sign as He showed Eliyahu is the splitting of the water?”—Ralbag</i>
  Then he also struck the water. He too. In the Chapters of Rabbi Eliezer, son of Rabbi Yose Haglili, [it states that] Elisha’s splitting [the Yardein] was twice as great as Eliyahu’s, for in the beginning there was the merit of them both, and now there was his merit alone.10<i class="footnote">See Rashi 3:1 below. Thus, Elisha’s request for twice Eliyahu’s spirit had been fulfilled.</i>
  
  Verse 15
  
  
  
  Verse 16
  
  Perhaps the wind of Adonoy carried him up. Is it possible that yesterday they said to him, “Do you know that today Adonoy is taking your master?”11<i class="footnote">Above, v. 5.</i> and now they did not know where he was?12<i class="footnote">They thought Eliyahu’s spirit returned to God, but his body was cast to the ground, and they sought to find it and bury it.—Metzudas Dovid</i> This teaches [us] that since the day when Eliyahu was hidden,13<i class="footnote">Some say that Eliyahu’s body remained whole and unharmed. He was carried to גַּן עֵדֶן where he remains hidden from mankind except when he is sent on special missions or to appear to the righteous. Radak Alternatively, they did not know that he would be removed from the world. Rather, they thought that God would take Eliyahu away to some remote location for a period of time. This was not an unusual occurrence. See I Melochim 18:12.</i> the Holy Spirit departed from the prophets, and the Holy Spirit was no longer widespread throughout Yisroel.14<i class="footnote">See Tosefta Maseches Sotah 12:5.</i>
  
  Verse 17
  
  Until he was ashamed. He was ashamed15<i class="footnote">I.e., “to the point of embarrassment.” The root of בש is בוש [=shame].</i> [on account] of them, lest they say that he does not want to go to meet his teacher.16<i class="footnote">I.e., he was afraid that they would think that he wanted Eliyahu to stay away so that he could keep his newly acquired position of leadership. Alternatively, the root of בש is בשש [=delay], i.e., “he delayed them considerably” from sending out people to search for Eliyahu. -Metzudas Dovid Also, see below 8:11 and Shemos 32:1.</i> Because he took over his high position, he does not want him to return. All this I saw in Tosefta of [Maseches] Sotah.17<i class="footnote">12:5.</i>
  
  Verse 18
  
  
  
  Verse 19
  
  But the water is bad. And because of the water, the land causes people to die, and send them to their graves. If so, what is the meaning of, “the city is a good place to live”?18<i class="footnote">Above, at the beginning of this verse.</i> From here [we learn] that a place’s charm is perceived by its inhabitants.19<i class="footnote">Maseches Sotah 47a. Rabbi Yochonon said that there are three types of charm. 1. The charm a place that is perceived by its inhabitants. 2. The charm a woman holds for her husband. 3. The charm of a newly purchased item for its buyer.</i>
  
  Verse 20
  
  
  
  Verse 21
  
  To the source of the water. From where the water flowed.
  And threw salt there. Now is not salt a thing that spoils water? This was a miracle within a miracle.20<i class="footnote">This miracle was similar to the one performed by Moshe in Marah. After traveling through the wilderness for three days without water, the Bnei Yisroel finally came to a spring only to find the water undrinkably bitter. Moshe threw a tree whose wood was bitter into the water and the water became sweet and drinkable. See Shemos 15:22-26.—Radak</i>
  
  Verse 22
  
  
  
  Verse 23
  
  Little boys. Void of <i>mitzvos</i>.21<i class="footnote">The literal meaning of נְעָרִים קְטַנִּים is “small children,” but obviously this is not the true meaning, because Elisha would never have cursed small children. The word נְעָרִים can also be interpreted as נְעוּרִים [=shaken out or empty] from good deeds. The word קטנים [=little] alludes to how small their faith was. Nonetheless, Elisha was punished for treating them so harshly. See Maseches Sotah 47a. Radak Alternatively, the boys came from a town called נַעֲרָן, which is mentioned in I Divrei Hayomim 7:28 and in Yehoshua 16:7. See below, 5:2.</i>
  “Go away, baldy!” “Go away from here, for you have made the place bald for us, [i.e.,] for until now we would be hired to bring sweet water from a distance, and we would earn our livelihood thereby.” But when [the water] became sweet, they lost their livelihood. Thus it is explained in [Maseches] Sotah.22<i class="footnote">46b, and see Rashi there.</i>
  
  Verse 24
  
  And saw them. He saw that neither in them nor in their descendants would there be any sap of good deed.23<i class="footnote">See Shemos 2:12 and Rashi there.</i>24<i class="footnote">Some say that Elisha saw that their hair was cut in the style of the heathens. He believed that they were degenerate and depraved and foresaw that they would never return to the ways of the Torah. See Maseches Sotah 46b. </i>
  
  
  
  
  
  Verse 1
  
  Yehorom, son of Achov. This section too [in order] to tell the miracle of Meisha the king of Moav, which was performed through Elisha, was written here, for [Scripture] enumerated for Eliyahu eight miracles and for Elisha sixteen, to fulfill “a double amount of your spirit upon me,”1<i class="footnote">Above, 2:9.</i> and he wrote them all, one juxtaposed to the other. I saw this in the “Thirty-two Methods of Rabbi Eliezer, son of Rabbi Yose Haglili.” And the dividing of the Yardein by Elisha, is [counted] like two of Eliyahu’s miracles.2<i class="footnote">See above 2:14 and Rashi there.</i>
  
  Verse 2
  
  But not [as bad] as his father and mother. Who added the [worship of the ] Baal in order to provoke [God].3<i class="footnote">Yehorom abolished worship of the Baal but not the Asheiroh because is mother, Izevel, was still alive at the time and she supported Asheiroh worship.—Ralbag</i>
  
  Verse 3
  
  However, to the sins of Yorovom, etc. d he cling. And so did all kings of Yisroel, out of fear, so that the kingdom does not return to the House of Dovid if they were to perform the pilgrimage on the [Three] Festival[s]. They, therefore, worshiped the calves.
  
  Verse 4
  
  Owned many flocks. [Targum Yonoson renders,] “owner of livestock.”4<i class="footnote">Sheep are usually spotted [= נְקוּדִים], therefore a sheep owner is called נַקָּד.—Radak</i>
  Wooly rams. [Targum Yonoson renders,] “pasture-fed rams,” with their wool.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  Through the road of the wilderness of Edom. For the king of Edom,5<i class="footnote">He was not a king, but actually a governor that was appointed by the king of Yehudah.—Metzudas Dovid</i> too, will go with us.
  
  Verse 9
  
  
  
  Verse 10
  
  To hand them over, etc. For they will die of thirst.6<i class="footnote">The three kings will be handed over to Moav because either they will die of thirst, or if they scatter across the countryside in search for water, they will be in an unprotected and vulnerable position.—Radak</i>
  
  Verse 11
  
  Who poured water on the hands of Eliyahu. On Mount Carmel,7<i class="footnote">See I Melochim 18:34 and Rashi there.</i> and with his pouring, his fingers became like springs of water, until the ditch filled up, and it is [therefore] fitting for a miracle to be performed for us through him concerning water.8<i class="footnote">See Yalkot Shimoni 247:214.</i>9<i class="footnote">Alternatively, this is an expression to indicate Elisha’s total devotion to Eliyahu to the extent that he even poured water on Eliyahu’s hands. From here we derive that those who serve Torah scholars are greater than those who only study the Torah. See Maseches Berachos 7b.</i>
  
  Verse 12
  
  
  
  Verse 13
  
  Do not [say that], for Adonoy has called, etc. [Targum Yonoson renders,] “Please [אל]10<i class="footnote">Alternatively, Gא means “do not,” i.e., “do not tell us these things now, etc.”—Radak</i> do not mention the sins of that wicked woman. Beg mercy for us, for Adonoy has summoned, etc.”
  
  Verse 14
  
  
  
  Verse 15
  
  Bring me a musician. Because of his anger, the Divine Presence departed from him.11<i class="footnote">See Maseches Pesachim 66b. Alternatively, Elisha was unable to prophesy because he was mourning Eliyahu’s departure. The Divine Presence does not reside with people who are sad. It rests on prophets only when they experience joy in their fulfillment of a <i>mitzvah</i>. See Maseches Pesachim 117a.</i>
  
  Verse 16
  
  Many pools. Ditches full of water.
  
  Verse 17
  
  
  
  Verse 18
  
  This is easy. And furthermore, this miracle is slight and insignificant in the eyes of God, and He will proceed to act wondrously with you and [perform] another miracle, and He will deliver Moav into your hand.
  
  Verse 19
  
  And every valuable tree you will chop down. Even though it is stated, “Do not harm any of its trees,”12<i class="footnote">Devarim 20:19.</i> here He permitted it for you, for this is a contemptible and insignificant nation before Him. And so Scripture states, “You shall not pursue their peace and their benefit,”13<i class="footnote">Devarim 23:7.</i> [i.e.,] these are the good trees that are among them.
  Fertile field. Sown field, <i>koumici</i>, in O.F.
  
  Verse 20
  
  At the time of the morning when the meal-offering was brought up. The water began falling from heaven in the morning14<i class="footnote">Rashi is explaining the apparent contradiction between the expressions “morning” and “when the meal-offering was offered up” which refers to the afternoon services. Rashi explains that two expressions refer to the beginning and end of the miracle.</i> in the land of Edom,15<i class="footnote">Alternatively, God caused one of the rivers in Edom to overflow its banks causing the valley near the camp to fill with water.—Radak</i> and at the [time of] offering up the meal-offering, it came surging into that valley, because Elisha had said, “You will not see wind and you will not see rain.”16<i class="footnote">Above v. 17.</i> [This is stated] in the Midrash of Rabbi Tanchuma.
  
  Verse 21
  
  At the border. At the border, that is called <i>marche</i>, in O.F.
  
  Verse 22
  
  Red as blood. Such is the nature of water; when the sun shines on it in the morning, causes it to appear red.
  From a distance. At a distance, but because they had never seen water in that valley, they, therefore, thought that it was blood.
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  They demolished the cities. They would destroy the cities.
  Each man threw his stone. For they would take stones from the walls until they left all the stones of the walls in the wall, with only their clay,17<i class="footnote">This is Rashi’s explanation of בַּקִּיר חֲרָשֶׂת [=the clay in the wall]. Alternatively, קִיר חֲרָשֶׂת was the name of a mighty fortified city in Moav. Generally, enemy cities would be destroyed after their capture. But, because קִיר חֲרָשֶׂת was a mighty fortified city, they needed catapulters to destroy its wall in order to capture it.—Radak</i> [i.e.,] their mortar; i.e., there were no more stones in the wall. Afterwards, “and the catapulters surrounded it,” and destroyed that which remained in the fields where the wall was not broken, and tore it down.
  
  Verse 26
  
  
  
  Verse 27
  
  And then took his firstborn son. In the Pesikta of the section of Shekalim it is expounded: He asked his servants, “What is the character of this nation, that miracles such as these were performed for them?” They replied, “Their forefather, Avrohom, had an only son. The Holy One, Blessed Is He, said to him, ‘Offer him before me,’ and he wanted to sacrifice him to the Holy One, Blessed Is He.” He said to them, “I too have a firstborn son. I will go and sacrifice him to the gods.”18<i class="footnote">There are different opinions whose firstborn son was offered as a burnt offering. Some say that the king of Edom’s firstborn son was in the custody of Moav’s king, and he was burnt by the king of Moav. Others maintain that Meisha, the king of Moav, sacrificed his own son. In Maseches Sanhedrin 39b there are also different opinions whether the firstborn was offered to God or to a heathen deity.—Radak</i>
  On the wall. The ‘<i>vav</i>’ [in חֹמָה] is missing,19<i class="footnote">I.e., it should have been spelled חוֹמָה.</i> for he worshiped the sun [=חַמָּה].
  This caused a terrible anger. For their iniquities were remembered, that they too worship pagan deities and are not worthy of a miracle.20<i class="footnote">See Maseches Sanhedrin 39b. </i>
  
  
  
  
  
  Verse 1
  
  A wife of one of the disciples of the prophets. She was the wife of Ovadyoh. Every expression of ‘בְּנֵי הַנְּבִיאִים’ [lit., “the sons of the prophets”], in Scripture, is translated [by Targum Yonoson] as, “the disciples of the prophets.”1<i class="footnote">See Targum above 2:3, 2:7 and 2:15.</i>
  Now the creditor. He was Yehorom, son of Achov, who would lend him with interest, enabling him to sustain the prophets in his father’s time [according to] Midrash Rabbi Tanchuma. Therefore it is stated, “And struck Yehorom between his arms,”2<i class="footnote">Below 9:24.</i> which he stretched out to take interest.
  
  Verse 2
  
  A jar of oil. Enough oil for anointment [=אָסוּךְ], and the ‘א’ is part of the root,3<i class="footnote">Alternatively, the root is סוך, and the ‘א’ is an added prefix.—Radak</i> like the ‘א’ of, “and my speech [=וְאַחְוָתִי] in your ears,”4<i class="footnote">Iyov 13:17.</i> and the ‘א’ of, “the dread [=אִבְחַת] of those struck down by the sword.”5<i class="footnote">Yechezkeil 21:20.</i>
  
  Verse 3
  
  
  
  Verse 4
  
  And close the door. [It affords] respect to the miracle [if] it comes about in secret.
  And the full one[s] you shall remove. From before you, and you shall place another vessel in its place to fill it, but you must not move the jug of oil from its place, for the Holy One, Blessed Is He, is making it as a spring, and it is not customary to move a spring from its place.6<i class="footnote">Alternatively, she must not move the jug of oil because a miracle continues only in the place where it started.—Radak</i> I heard this Midrash Aggadah.
  
  Verse 5
  
  They would bring [the containers] to her. The vessels.7<i class="footnote">They even brought her broken vessels and miraculously they became whole. These too were filled with oil.—Radak</i>
  
  Verse 6
  
  Then the oil stopped. From coming anymore. [According to] Midrash Aggadah, the price of oil went up.8<i class="footnote">Bereishis Rabbah 35:3.</i>
  
  Verse 7
  
  She came and told, etc. She came for advice, whether to sell [the oil] or to wait until it would become even more expensive. He said to her, “Go sell, for there is enough [to pay] all your debt, and for you and your sons to live with the remainder, until the dead are resurrected.”9<i class="footnote">He blessed them with eternal life, i.e., life until the Resurrection of the Dead.—Malbim</i>
  
  Verse 8
  
  There [lived] a prominent woman. [I.e.,] an important [woman]. And I saw in Pirkei of Rabbi Eliezer,10<i class="footnote">Chapter 23.</i> that she was the sister of Avishag the Shunamis.11<i class="footnote">See I Melochim 1:1-4.</i>12<i class="footnote">She is also identified as the mother of Iddo the prophet.—Radak See I Melochim 13:1 and Rashi there.</i>
  Thereafter, whenever he passed through. In that city, he would stop at her house to eat a meal.
  He would go. [יור is] the present tense, [i.e.,] he would go there.
  
  Verse 9
  
  “Behold, now I know.” Because she never saw a fly at his table or semen on his sheet.13<i class="footnote">Maseches Berachos 10b. From here we derive that a woman recognizes her guests better than her husband does.</i>
  
  Verse 10
  
  
  
  Verse 11
  
  And the day came. And it was one day.
  
  Verse 12
  
  
  
  Verse 13
  
  You have busied yourself with us. On our account.
  With all this attention. To put your heart into this task, as in, “and shudders [=וחרד] concerning My word,”14<i class="footnote">Yeshayahu 66:2.</i> [i.e.,] is diligent concerning the task that it be accomplished, and puts his heart into it.
  What can be done for you? What do you need that we do for you, for you busied yourself on our account.
  “In the midst of my people.” Among my relatives, [i.e.,] no one harms me. I have no need for the king or for the general of the army.15<i class="footnote">Alternatively, “I dwell among my relatives and they can speak to the king on my behalf if necessary.”—Radak</i>
  
  Verse 14
  
  And he said. Elisha [said] to Geichazi.
  “Then what is there to do for her?” To reciprocate for this favor.
  
  Verse 15
  
  
  
  Verse 16
  
  “At this season [next year] when the time comes to give birth.” Just as you are alive and well today, so will you be alive at this season [next year]16<i class="footnote">I.e., Elisha was guaranteeing her future health by comparing it to her present state of health. Alternatively, חַיָּה refers to a woman who gives birth and כָּעֵת חַיָּה refers to a nine month span, the normal period of pregnancy. Elisha told her that the baby will be born after fully developing in the womb.—Metzudas Dovid</i> at this time and embracing a son.
  “Do not my master.” Do not say, “embracing a son.” Why do I need to embrace him if I will end up burying him?17<i class="footnote">She suspected that her son would survive for only a short period because the prophet used the expression “you will be hugging a son” instead of “you will have a son,” the expression used by the angels when they told Avrohom that Sarah will bear him a son. See Bereishis 18:10.—Malbim</i> This is what she said to him when he died, “Did I not say, ‘Do not mislead me’?”
  Do not deceive. Do not show me something that will fail. You have power to beg mercy, so that a son will be given to me. But I beg you, do not give me [any child], rather a child who will live.
  Do not deceive. Like “whose waters will not fail.”18<i class="footnote">Yeshayahu 58:11.</i>
  
  Verse 17
  
  When the time was for her to give birth. Like this time when she was alive and well. Therefore, the word is voweled [to mean], like “this” time.19<i class="footnote">I.e., the ‘כ’ is voweled with a קָמַץ instead of a שְׁוָא.</i>
  
  Verse 18
  
  
  
  Verse 19
  
  “My head! My head!” I am sick in my head.20<i class="footnote">It is common for those in pain to repeat their cries; see Yirmiyahu 4:19.—Radak</i>
  He said. His father said to one of the servants, “Carry him to his mother.”
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  “Drive and go on.” [I.e.,] hurry.
  Do not hold back from riding because of me. Do not hold back the riding [pace] because of me.21<i class="footnote">Some say she walked alongside the donkey and others say she rode the donkey.—Radak</i>
  
  Verse 25
  
  
  
  Verse 26
  
  And she said, “[All is] well.” This is an abbreviated verse, for it should have been written, “And he asked her, and she said, ‘We are well.’”
  
  Verse 27
  
  
  
  Verse 28
  
  Did I not say. To you, “Do not deceive your maidservant”?22<i class="footnote">Below v. 16.</i>
  “Do not mislead”? Do not mislead me concerning a mistake.23<i class="footnote">Alternatively, Gא תַשְׁגֶּה means “do not grieve me.”—Targum</i>
  
  Verse 29
  
  Do not greet him. Do not inquire about his welfare. All this [was done] to discourage conversation, where one might ask him, “Where are you going?” and he would say, “To revive the dead.” It is not respectful for the miracle when the maker brags about it. But, he did not obey.24<i class="footnote">Geichazi took his mission very lightly and considered it a joke. He was therefore unsuccessful in his mission. Radak</i> When anyone asked him [where he was going], he responded, “My master sent me to revive the dead.”25<i class="footnote">Alternatively, Elisha initially thought that the boy had merely fainted and therefore his personal presence would not be necessary.—Malbim</i>
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  And he spread himself upon him. [Targum] Yonoson rendered ‘וְאַלְהֵי עֲלוֹהִי’, an expression of weariness.26<i class="footnote">I.e., “he laid exhausted upon him.”</i> There is a similar word in the Beraisa of Ha’azinu and in Sifrei. But Menachem rendered ‘וַיִּגְהַר’, an interpretation of the word according to its context, “he prostrated himself upon him.”27<i class="footnote">See I Melochim 18:42.</i>
  
  Verse 35
  
  [The boy] sneezed. He sneezed.28<i class="footnote">According to the Zohar, the boy that Elisha revived was Chavakuk the prophet. This is alluded to in v. 16 above, where the prophet tells the woman “you will be hugging [=חֹבֶקֶת] a son.”</i>
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  Put up the large pot. Place it on the stove.
  A porridge. A cooked dish.
  For the disciples of the prophets. For the disciples of the prophets.
  
  Verse 39
  
  To gather greens [herbs]. [‘אֹרֹת’ is] field-rocket which is called <i>oruge</i>, and it enlightens [=מֵאִיר] the eyes.29<i class="footnote">See Maseches Yoma 18b.</i> Others interpret ‘אֹרֹת’ as herbs, as in, “like a clear heat on herbs [=אוֹר].”30<i class="footnote">Yeshayahu 18:4.</i>
  And he found a vine in the field. A vine in the field.
  And gathered wild gourds from it. Wild mushrooms sprouted from it, <i>boleiz</i>, in O.F., which are poisonous.31<i class="footnote">They did not realize that the mushrooms were poisonous.</i> And in the name of Rabbi Menachem I heard, “and he gathered in addition to the fruit that grew from it, wild gourds.”
  And sliced [them]. Split them.
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  From Ba’al-Shalishah. The name of a province. But [Targum] Yonoson rendered, “from the land toward the south.” “בַּעַל” is an expression meaning “a plain.” There are many [such expressions] in Scripture.
  Bread from the first crop. It was during Pesach, when the grain ripens.32<i class="footnote">Although the word בִּכּוּרִים usually refers to the new crop offering that was brought in the Beis Hamikdosh [see Shemos 34:26], here it merely means “bread from the first crop,” without reference to the new crop offering.</i>
  In their shells. In its wrapper.33<i class="footnote">I.e., the grains were still in their husks. Alternatively, after grain is toasted and broken up, it is placed in a vessel known as צִקְלוֹן.—Ralbag </i>
  To the people. To the disciples [of the prophets] whom he sustained.
  
  Verse 43
  
  “How will I present this.” Each bread.
  
  
  
  
  
  Verse 1
  
  Na’amon the general. He goes on and lists the miracles that were performed through Elisha.
  Victory to Arom. He drew back his bow innocently and killed Achov.1<i class="footnote">See I Melochim 22:34 and Rashi there.</i>
  
  Verse 2
  
  Bands of marauders [from Arom] went out. When they go [in groups of] one hundred or two hundred by themselves, to plunder whatever they find, that is called a גְּדוּד [=band].
  A little girl. A young girl from the city of נַעֲרוֹן.2<i class="footnote">Two apparently contradictory words, נַעֲרָה [=a twelve year old girl] and קְטַנָה [=a young child] describe the girl. Rashi therefore explains that נַעֲרָה does not mean girl, but one who comes from the city of נַעֲרוֹן, which is mentioned in I Divrei Hayomim 7:28. Alternatively, נַעֲרָה can mean a girl of any age, and when modified by קְטַנָה, it means “a small girl.”—Ralbag</i>
  She became [a servant] to [Na’amon’s wife]. [Targum Yonoson renders,] “and she served Na’amon’s wife.
  
  Verse 3
  
  “My master should plead [for curing his illness] before the prophet.” An expression [similar to], “and Moshe prayed [וַיְחַל].”3<i class="footnote">Shemos 32:11. See also Tehillim 119:5.</i> The supplications of all those who pray for him, will be that the miracle shall come before the prophet.
  Plead. <i>Soheidement</i>, in O.F., i.e., this is the supplication that he needs.
  
  Verse 4
  
  He came. Na’amon.
  And told his master. The king of Arom.
  
  Verse 5
  
  And took in his hand. A present for the prophet.
  Six thousand gold [pieces]. Gold pieces.
  
  Verse 6
  
  Saying, “Now when this letter reaches, etc.” The letter said to him, “And now, when this letter reaches, etc.”
  Arrange to cure him of this <i>tzora’as</i>. ‘אֲסֵפָה’ [=gathering], pertaining to a metzora, is an expression of his cure, because when he is cured, he is [once again] gathered in among people, but during his illness, everyone stays away from him.4<i class="footnote">The Torah forbids a <i>metzora</i> to dwell within the camp of Yisroel. See Vayikra 13:46. However, even among the other nations a <i>metzora</i> is excluded from the general community until he is cured.</i>
  
  Verse 7
  
  “Am I God?” The [first] ‘ה’ is voweled with a ‘פתח’ to indicate that it is a question.
  He is looking for an excuse. He is looking for a pretext to attack me.5<i class="footnote">Because he was so involved in his evil ways, it did not occur to Yehorom to seek help from Elisha the prophet.—Metzudas Dovid</i> He is looking for an excuse.
  [מִתְאַנֶּה is] an expression of “false accusation [=עֲלִילוֹת דְּבָרִים].”6<i class="footnote">Devarim 22:14.</i>
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  “Behold, I thought.” I thought the prophet would come out and speak with me, and see the ailment.
  And wave his hand toward the spot. Of the <i>tzora’as</i>.7<i class="footnote">Alternatively, אֶל הַמָּקוֹם refers “to the place where he worships God, i.e., towards the Beis Hamikdosh.—Ralbag</i>
  
  Verse 12
  
  
  
  Verse 13
  
  “My father [master].” אָבִי [lit., my father, means] the same as אֲדוֹנִי [=my master].8<i class="footnote">We find instances where אָב is a title that is used for prominent people. See Bereishis 45:8.</i>
  Would you not do it? Wouldn’t you do it, even if he told you to do something requiring exertion?
  Certainly since. By a fortiori conclusion, for he said to you [to do] an easy thing, “immerse yourself and become clean.”
  
  Verse 14
  
  
  
  Verse 15
  
  A blessing [a gift]. A gift of peace, upon greeting, [e.g.,] when a student or a servant greets [his] master,9<i class="footnote">See Bereishis 33:11.</i> <i>salud</i>, in O.F.10<i class="footnote">Na’amon lived as a righteous gentile, keeping the seven commandments that God gave to Noach and his descendants. However, he did not convert to Judaism. See Maseches Gittin 57b.</i>
  
  Verse 16
  
  I will not accept. Because monies pertaining to idols are included in it.
  
  Verse 17
  
  “Please.” An expression of a request, an expression of הַלְוַאי [=were it only so].11<i class="footnote">Na’amon would not even take a small amount of earth with asking permission. Radak</i>.
  “May there be given.” From this soil of Eretz Yisroel, which is holy, a load [of earth] carried by a team of mules, and I will carry it off to my city, and I will make it [into] an altar.
  
  Verse 18
  
  The house of Rimon. The name of a pagan deity.
  To bow down there. Against my will, when my master bows, because he leans on my hand.
  
  Verse 19
  
  A distance. כִּבְרַת אֶרֶץ is the name of a land measure,12<i class="footnote">The distance of a mile.—Radak</i> as in, “portions [צִמְדֵי] of vineyard,”13<i class="footnote">Yeshayahu 5:10.</i> <i>arpent</i>, in O.F.
  
  Verse 20
  
  Something. The ‘א’ is missing,14<i class="footnote">The word “מְאוּמָה” is written “מוּמָה,” without the ‘א.’ מוּם means a flaw. As a result of this taking, he was stricken with Na’amon’s flaw, that of <i>tzora’as</i>.</i> because this taking was [responsible for his being stricken with] a flaw [=[מום.
  
  Verse 21
  
  And he jumped off. [Targum Yonoson renders,] “and he leaned over.”15<i class="footnote">This expression is similar to the one in Bereishis 24:64 pertaining to Rivkah.</i>
  
  Verse 22
  
  
  
  Verse 23
  
  “Please.” Swear that he sent you.16<i class="footnote">Na’amon asked him to swear because he did not believe that Elisha changed his mind. Alternatively, הוֹאֵל means “agree.”—Metzudas Tzion</i>
  In two bags. Types of garments and kerchiefs, as in, “and the kerchiefs and the pouches [=חֲרִיטִים].”17<i class="footnote">Yeshayahu 3:22.</i> Menachem classified it thus. But [Targum] Yonoson rendered this as “פַּלְדָּסִין [=sheets],” and the one [חֲרִיטִים] in the Book of Yeshayahu, [he rendered] as “מְחַכַּיָּא [=a plate covering the genitals].” The exegetes say that “בִּשְׁנֵי חֲרִיטֵי,” means “in two long pockets,” <i>brides</i>, in O.F.
  His two servants. Na’amon’s.
  And they carried them before him. Before Geichazi.
  
  Verse 24
  
  And he came to a concealed place. [Targum] Yonoson rendered, “to a hidden place.”18<i class="footnote">Alternatively, עֹפֶל means “a stronghold,” a secure place.—Radak </i>
  And took from their hands. From the hands of Na’amon’s two servants.
  And he dismissed the men so that Elisha would not see them.
  
  Verse 25
  
  
  
  Verse 26
  
  Was that the time to take silver. To become wealthy, and to buy with it clothing and olive [trees], etc.
  
  
  
  
  
  Verse 1
  
  The disciples of the prophets said. The miracles that were performed through him, he continues to list. Our Rabbis said, that from here [we deduce] that Geichazi would reject the students [who came] before him,1<i class="footnote">I.e., many of the students who came previously, found Geichazi’s behavior and bad character repulsive and did not stay while he was around.</i> and when he was banished, many students came, and the place became cramped on account of them.2<i class="footnote">See Maseches Sotah 47a.</i>
  
  Verse 2
  
  
  
  Verse 3
  
  Agree. Be willing.
  
  Verse 4
  
  
  
  Verse 5
  
  The iron [ax blade]. The ax head.
  It is borrowed. I borrowed it, and I have no funds to pay [for it].
  
  Verse 6
  
  Floated up. Floated upon the water.3<i class="footnote">Elisha cut a new handle to fit the head of the ax and threw it into the water. The new handle found the hole in the blade, went into it, and floated back up with the blade attached.—Radak</i>
  
  Verse 7
  
  
  
  Verse 8
  
  Concealed, secret. [Targum Yonoson rendered,] “covered and hidden.” “פלוני” is an expression of, “If it be concealed [=יפלא],”4<i class="footnote">Devarim 17:8.</i> it will be covered.5<i class="footnote">See Megillas Rus 4:1 and Rashi there.</i>
  Secret. Without a name, for he did not want it to be revealed.
  I will make my camp. There I will encamp and ambush the king of Yisroel or his bands who pass to plunder in my land through that place.
  
  Verse 9
  
  Not to pass by this place. From going there.
  Are encamped. Are encamped.
  
  Verse 10
  
  The king of Yisroel dispatched [scouts]. He would send and see whether it was true.
  And warned him. The man of God had warned him passing there.
  Not once and not twice. Did he do so for him, but many times.
  
  Verse 11
  
  Over this situation. Who was revealing his secret.
  
  Verse 12
  
  
  
  Verse 13
  
  Where he is. Where he is.6<i class="footnote">See Shir Hashirim 1:7 for a similar expression.</i>7<i class="footnote">According to Malbim, this was not a hostile act. The king sent his men to invite Elisha to his court in the hope of winning him over.</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Those who are with us. To help us.
  
  Verse 17
  
  
  
  Verse 18
  
  And said, “Please strike, etc.” On the curse he did not mention the Name [of God],8<i class="footnote">Because it is not proper that G’s Name be associated with evil and curses. See Bereishis Rabbah 3:6.</i> but for opening [the eyes] he mentioned the Name [of God] on both of them, concerning opening the attendant’s [eyes], and concerning opening the troop’s eyes.
  With blindness. A sickness of confusion; one sees, yet does not know what he sees.9<i class="footnote">See Bereishis 19:11.</i>
  
  Verse 19
  
  Nor is this the city. Wherein the prophet is found. He told them the truth because he had already left it.
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  [Would you slay] those you captured, etc. Is it your custom to slay those whom you bring into captivity (and destroy them)?
  
  Verse 23
  
  He prepared. An expression of preparing a meal.
  
  Verse 24
  
  
  
  Verse 25
  
  Pigeon dung. Dung that flows from the doves.10<i class="footnote">When they no longer had wood to cook with, they used dung for fuel.</i>
  
  Verse 26
  
  “Save me, my master, the king!” He thought that she was asking for food.
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  But she has hidden her son. [Who was] dead, and she wants to eat him by herself.11<i class="footnote">Alternatively, the other woman’s child was alive and she was hiding him to save his life.—Radak</i>
  
  Verse 30
  
  The people saw. Through the tear [they saw] the sackcloth under his garments.
  
  Verse 31
  
  If the head of Elisha son of Shophot stands. For he is able to beg for mercy.12<i class="footnote">He could have ended the hunger through prayer as Eliyahu had done. See I Melochim 18:41-45. But he failed to do so.</i>
  
  Verse 32
  
  And he sent a man from his presence. The king sent [a man] to kill him, and before the messenger had come to Elisha, it was revealed to him through the Divine Spirit, and he said to the elders, etc., [after which Scripture states,] “and behold the messenger was coming down to him,” and the king was after him.
  
  Verse 33
  
  He said. The king.
  “Behold, this tragedy is from Adonoy.” This is one of the curses that He cursed through Moshe, “And you will eat the flesh of your womb, etc., in the siege and in the distress, etc.”13<i class="footnote">Devarim 28:53.</i>
  What more can I hope for from Adonoy? To save, it will surely not avail.14<i class="footnote">Alternatively, מָה אוֹחִיל means “what more can I pray [=אוֹחִיל] before God?”—Targum </i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  There were four men. Geichazi and his sons.1<i class="footnote">See Maseches Sanhedrin 107b.</i> 2<i class="footnote">These four were the only people suffering from <i>tzora’as</i>. Elisha had healed all other Bnei Yisroel suffering from <i>tzora’as</i>.—Malbim</i>
  At the entrance of the gate. As it is stated, “He shall live alone; outside the camp shall be his habitation.”3<i class="footnote">Vayikra 13:46. This is proscribed by the Torah for people who suffer from <i>tzora’as</i>.</i>
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Had caused the camp of Arom to hear. It seemed to them as though they were hearing.
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  We will be considered guilty. We will be held guilty by the throne.
  
  Verse 10
  
  As they were. As they were full at the beginning; they did not take out what was in them.
  
  Verse 11
  
  
  
  Verse 12
  
  We are starving. And long to go out to the loot and to the food.4<i class="footnote">Their enemy figured that the Bnei Yisroel are desperately starving and will therefore leave the city without first investigating whether the enemy is waiting in ambush.—Metzudas Dovid</i>
  
  Verse 13
  
  That are left in it [the city]. Within the city, that did not die of hunger. 
  Behold, they are like all the multitude of Yisroel that are left in [the city]. If they will say that they are in danger of being killed by the Aromeans, behold, [if they remain] in this city they are in danger like the rest of all the multitude of Yisroel that are left there, and if they die, they are like all the multitude of Yisroel that have perished from hunger.
  
  Verse 14
  
  
  
  Verse 15
  
  In their haste. In their hurry to escape.
  
  Verse 16
  
  
  
  Verse 17
  
  Upon whose hand he leaned. On the day before, when he came to Elisha’s house.5<i class="footnote">See above v. 2. Initially he scoffed at Elisha’s prophecy. The king assigned him to stand guard at the gate to prevent looting of the camp. This would have kept the price of grain higher than predicted by the prophet. However, he was trampled by the people at the gate and he died, to fulfill the prophecy of Elisha.—Malbim </i>
  
  
  
  
  
  Verse 1
  
  Elisha spoke to the woman. Seven years [before].1<i class="footnote">I.e., seven years before the incident described in this chapter. See above, 4:8-37.</i>
  For Adonoy has proclaimed a famine. This is the hunger during the days of Yoel the son of Pesuel.2<i class="footnote">See Yoel Chapter 1 and Maseches Taanis 5a.</i>
  
  Verse 2
  
  
  
  Verse 3
  
  About her house and her field. Which robbers had occupied.3<i class="footnote">She had abandoned her estate for seven years and strangers had occupied it in the meantime.</i>
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Elisha came to Damesek. To cause Geichazi to repent.4<i class="footnote">Maseches Sotah 47a. See also Rashi in Maseches Sanhedrin 107b.</i>5<i class="footnote">Alternatively, to carry out God’s command stated in I Melochim 19:15—Radak Or, Geichazi went to Damesek to ask Na’amon for help.</i>
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  ‘You will surely live.’ Pertaining to Chazoeil he said that he would live instead of Ben-Hadad [and occupy] the throne.6<i class="footnote">It is read [=קְרִי] as ‘לוֹ’, meaning, “say to him, ‘you will surely recover,’” but it is written [=כְּתִיב] as ‘Gא’, and the meaning is “say, ‘you will surely not recover.’” According to Rashi the קְרִי pertains to Chazoeil, and the כְּתִיב pertains to Ben-Hadad; or Elisha meant that Ben-Hadad would not die of his illness, but he would die by assassination. Alternatively, the כְּתִיב reflects what was on Elisha’s mind and the קְרִי is what he said.—Radak</i>
  
  Verse 11
  
  He [Elisha] kept his face emotionless. [He held in] his expression of grief, for he wanted to cry; he held it in, so that he would not cry in front of Chazoeil. He made a concentrated effort to stand and control himself.
  For a long time. Like “בשש [=delay],”7<i class="footnote">See commentary on 2:17 above.</i> and he could not control himself [any longer] and he wept.
  
  Verse 12
  
  You will dash. An expression of splitting the intestines.8<i class="footnote">Alternatively, תְּרַטֵּשׁ means “dashing against a wall or the ground.”—Radak Or, “you will cause their infants to be abandoned” by killing their parents.—Ralbag</i> The original source9<i class="footnote">I.e., the conclusive evidence for this definition.</i> [for the meaning of תרטש is], “and bows will split [תְּרַטַּשְׁנָה] young men.”10<i class="footnote">Yeshayahu 13:18.</i>
  And their pregnant women. Their pregnant women.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  A blanket. [Targum] Yonoson renders גּוּנְכָא [=blanket],11<i class="footnote">Alternatively, “a pillow.”—Radak Or, a thick garment.—Metzudas Tzion</i> and similarly, “and she covered him with a blanket [=[בַּשְּׂמִיכָה,”12<i class="footnote">Shoftim 4:18.</i> he renders, בְּגוּנְכָא [=a blanket], i.e., a garment.
  He spread it over his [Ben-Hadad’s] face. To cool off.13<i class="footnote">He told Ben-Hadad that he was doing this to give him some relief of his illness, but actually, Chazoeil intended to kill him.—Radak</i>
  
  Verse 16
  
  In the fifth year, etc. Yehoshophot crowned Yorom [who reigned] two years during his lifetime, when they returned from the war they had waged with the king of Mo’av;14<i class="footnote">See Radak’s commentary pertaining to Rashi’s calculation.</i> so it was taught in Seder Olam. In the fifth year of Yehorom[’s reign], which is the fiftieth15<i class="footnote">Perhaps the text should read “the <i>fifth</i> [חָמֵשׁ] year” as it appears in Rashi’s caption. Rashi explains the verse that Yehorom son of Yehoshophot, began his reign in the fifth year since it was decreed on Yehoshophot to be killed in Ramos-Gilod. The decree was reprieved for seven years, so Yorom thus ruled for two years during Yehoshophot’s lifetime. Alternatively, “the <i>fiftieth</i> year” [as our text reads] may refer to the year in which Yehoshophot finished his dual kingship with his son Yehorom. It was in the year 30<i>50</i>.</i> year of Yehoshophot, it was decreed for Yehoshophot to be killed in Ramos-Gilad, but [the decree] was reprieved for seven years because he cried out.16<i class="footnote">See above 1:17 and Rashi there.</i>
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  A kingdom. Kingdom.17<i class="footnote">Adonoy king shines like a light [=נֵר].—Metzudas Tzion See Targum in Bamidbar 21:30 who renders ‘וַנִּירָם’ as ‘וּמַלְכוּ’[=its kingdom].</i>
  
  Verse 20
  
  And appointed a king over themselves. From the time of Dovid they did not have a king, as it is stated, “There was no king in Edom,.”18<i class="footnote">I Melochim 22:48.</i> [and] “And he appointed governors in Edom.”19<i class="footnote">II Shmuel 8:14.</i> Eight kings reigned in Edom before a king reigned in Yisroel, they are listed in the Book of Bereishis.20<i class="footnote">See Bereishis 36:31-43, and Rashi there. The eight kings are listed in Bereishis Rabboh 83:2. However, Bereishis Rabboh lists Shaul as one of the eight and omits Yehorom because during Yehorom’s reign, Edom was ruled by a king.</i> Corresponding to them, eight kings reigned in Yisroel: Ish-Boshes, Dovid, Shlomo, Rechovom, Aviyom, Asa, Yehoshophot, and Yehorom, while Edom had no king.21<i class="footnote">See above 3:9.</i> What is written above that the king of Edom22<i class="footnote">I Melochim 22:48.</i> went with Yehorom son of Achov, and with Yehoshophot, to war against the king of Mo’av [can be explained that] he was not a real king, but a governor, who is also referred to as a king, as it is stated, “There was no king in Edom, the governor was king.”23<i class="footnote">I.e., Yorom attacked and struck the Edomites who were near the border.</i> The governor served instead of a king.
  
  Verse 21
  
  That were surrounding him.  Those near the border.24<i class="footnote">Alternatively, “הַסֹּבֵיב אֵלָיו” refers to those Edomites who had not rebelled against Yehudah and “וַיַּכֶּה” refers to the King of Edom, i.e., the King of Edom struck and killed the Edomites who had not joined in the rebellion.—Radak</i>
  
  Verse 22
  
  Livnoh rebelled. The inhabitants of Livnoh rebelled, and they rebelled against the king. I do not know from what nation they were, because Livnoh is part of Eretz Yisroel.25<i class="footnote">Livnoh is listed as one of Yehudah’s cities that were located at the southern extremity of Yehudah’s territory at Edom’s border. See Yehoshua 15:21, 42.</i> But I say that they were of the tribe of Yehudah and they rebelled against the king.26<i class="footnote">Alternatively, Livnoh was an Edomite town close to the border, but at first did not join in the rebellion with the rest of Edom. However, after the war, Livnoh joined the Edomite rebellion.—Radak</i>
  
  Verse 23
  
  
  
  Verse 24
  
  And was buried with his forefathers in the City of Dovid. In Divrei Hayomim it states, “[They buried him] in the City of Dovid, but not in the graves of the kings.”27<i class="footnote">II Divrei Hayomim 21:20. </i>
  
  
  
  
  
  Verse 1
  
  Elisha the prophet called, etc. At the same time that Yehorom was ill in Yizre’el.
  One of the prophets’ disciples. It was Yonah son of Amitai.
  “Gird you loins.” Every “girding of the loins” is an expression of hurry1<i class="footnote">See above 4:29, and Shemos 12:11.</i> [and] might; because he was sent on a perilous mission (he needed to hurry).2<i class="footnote">Even though one who performs a mitzvah is ordinarily immune from any harm befalling him, this does not apply to exceptionally dangerous activities such as this. See Maseches Chulin 142a.</i>
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  The lad, the prophet’s disciple. The disciple of Elisha the prophet,3<i class="footnote">Rashi is explaining the reason for the repetition of הַנַּעַר in this verse.</i> so rendered [Targum] Yonoson, “and the lad, the disciple of the prophet, went.”4<i class="footnote">Alternatively, “and the lad, the lad who was a prophet [in his own right], went.”—Malbim</i>
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  “You know the man.” You recognize the man, that he is insane.5<i class="footnote">Occasionally, prophets under the influence of prophecy lost control of themselves and acted strangely.—Metzudas Dovid. See I Shmuel 19:24. Also, followers of the Baal were making these derogatory remarks about the prophet.—Radak</i>
  
  Verse 12
  
  They said, “That is a lie.” [What] you are saying; you are hiding what he said to you.6<i class="footnote">Yeihu wanted to conceal the prophecy and wait for a more opportune time to reveal it.</i>
  
  Verse 13
  
  On the top step. (Targum) [Yonoson rendered,] עַל דְּרַג שָׁעַיָּא7<i class="footnote">Our text reads לִדְּרַג שָׁrַיָּא</i> [=on the step of the hours], a type of steps made corresponding to the hours of the day,8<i class="footnote">I.e., the steps were a type of a sundial, each step representing one hour of the day.</i> to know each hour, when the shade descends one hour. גֶּרֶם, <i>ourle,</i> in O.F., an expression of a notch. “הַגְרָמָה,” pertaining to the laws of שְׁחִיטָה [=ritual slaughtering] is from this derivation, that one slaughters in a straight line, and then [cuts] downwards, making an appearance of a mound above.
  
  Verse 14
  
  
  
  Verse 15
  
  “If you really want.” That I reign.
  The city. From Ramos-Gilod.
  [To] report. [לַגִּיד means the] same as לְהַגִּיד [=to tell].
  
  Verse 16
  
  
  
  Verse 17
  
  Troop. Troop.9<i class="footnote">Alternatively, “a multitude of people.”—Ralbag</i>
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  Were riding together. How you and I were riding together (other texts: as a pair) after Achov on the day that he killed Navos.
  When Adonoy put upon him. This prophecy through Eliyahu the prophet,10<i class="footnote">See I Melochim 21:17-26.</i> and we heard.
  
  Verse 26
  
  
  
  Verse 27
  
  “Strike him down in the chariot, etc.” And in Divrei Hayomim it states, “And he sought Achazyohu, and they captured him when he was hiding in Shomron, and they brought him to Yeihu. ”11<i class="footnote">II Divrei Hayomim 22:9.</i> The verses can be reconciled as follows: “And [he] fled by way of the Beis-Hagan,” from Yizre’el to Shomron, and Yeihu pursued him. There is, however, a discrepancy in the matter, because Yeihu did not reign in Shomron until the following day, as it is explained in this account, “Yeihu wrote letters and sent them to Shomron, etc.”12<i class="footnote">Below 10:1.</i> Our Rabbis explained in the Aggadah [entitled] “Cheilek,”13<i class="footnote">Maseches Sanhedrin 102b.</i> “When he was hiding in Shomron,”14<i class="footnote">II Divrei Hayomim 22:9.</i> that he would cut out the Divine Names and write [names of] pagan deities in their place. According to their opinion, one can say that his hiding was not because of Yeihu, rather the following is its explanation: “And he sought Achazyohu, and they captured him when he was escaping by way of the garden.” He had been acting wickedly from the beginning, for he would come to Shomron and hide from the officers of Yehudah, to commit this abomination, because the inhabitants of Shomron were idolaters. “And they brought him to Yeihu,”15<i class="footnote">Ibid.</i> [i.e.,] Yeihu’s men, who had pursued him, [after which it states,] “And he said, ‘Strike him in the chariot.’”16<i class="footnote">Alternatively, Achazyohu was wounded on the way up to Gur, and he fled to Megido where his condition worsened. The verse therefore uses the expression וַיָמָת [literally=“and he died”] to express his condition although he was still alive. See I Shmuel 25:37 where “וַיָמָת” is used to express the condition of a live person. He then went to hide in Shomron where he was discovered by Yeihu’s men. They brought Achazyohu to Yeihu in Yizre’el and he was executed there.—Radak</i>
  On the way up to Gur. For they brought him [Achazyoh] there to him [Yeihu].
  And he fled to Meggido. He was struck as a result of a conspiracy [=בְנִכְלִיּוּת].17<i class="footnote">See Rashi in Bereishis 37:18. In some editions Rashi’s text is מוּכָּה בְלוּנְכִּיוֹת [=struck by spears].</i>
  
  Verse 28
  
  
  
  Verse 29
  
  In the eleventh year of Yorom, son of Achov, Achazyoh became king. Above it states, “In the twelfth year.”18<i class="footnote">8:25.</i> And you are forced [to say] that Yehorom his father died in the twelfth year of Yorom, because he became king in the fifth year of Yorom and he reigned for eight years. Why then does it say here, “In the eleventh year”? I say that he reigned one year during his father’s lifetime because he was afflicted with severe maladies, as it is stated, “And after all this, Adonoy afflicted him [in his intestines] with incurable illness, and it was at the end of a year … his intestines came out because of his illness, etc.,”19<i class="footnote">II Divrei Hayomim 21:18-19.</i> “and the inhabitants of Yerusholayim made king—Achazyohu.”20<i class="footnote">Ibid. 22:1.</i> Here it states, “Achazyohu was twenty-two years old when he became king,”21<i class="footnote">Above 8:26.</i> but in Divrei Hayomim [it states], “He was forty-two years old when he reigned.”22<i class="footnote">II Divrei Hayomim 22:2.</i> Yehorom, his father, lived for forty years, no more, as it is stated, concerning him, “He was thirty-two years old when he became king, and he reigned eight years [in Yerusholayim].”23<i class="footnote">Above 8:17.</i> How then is it possible for a son to be two years older than his father? Rather, twenty years before he was born, which is two years before his father was born, this decree was issued. From the day that Asa took Omri’s daughter in marriage for Yehoshophot his son, a decree was issued upon the House of Dovid that it be destroyed with the House of Achov. And similarly it states, “And from God [it was decreed] for the ruination of Achazyohu, that he come to Yorom, etc.”24<i class="footnote">II Divrei Hayomim 22:7.</i> Thus it is taught in Seder Olam and in the Tosefta of [Maseches] Sotah.25<i class="footnote">12:3.</i> However, in all of Scripture, we do not find that Yehoshophot married Omri’s daughter. However, I did find in Divrei Hayomim, “And he intermarried with Achov.”26<i class="footnote">II Divrei Hayomim 18:1.</i> Perhaps this [refers to] his sister whom he married. He married her in the thirty-first year of Asa, as it is stated, “In the thirty-first year of the reign of Asa, [King of Yehudah], Omri reigned [over Yisroel].”27<i class="footnote">I Melochim 16:23.</i> And we learned in Seder Olam that he reigned over the entire kingdom, for six years before then he reigned over half the people, and when Asa took his [Imri’s] daughter in marriage to [his son] Yehoshophot, Imri gained prestige, and they assassinated Tivni. Proceed and calculate from the thirty-first year of Asa until Achazyohu’s death and you will find them to be forty-two [years].
  
  Verse 30
  
  And made up her hair. [Targum Yonoson] (renders) וּתְקָנַת יַת רֵישָׁהּ [=she adorned her head], in order to have charm in Yeihu’s eyes and he would marry her.28<i class="footnote">Alternatively, she made herself look beautiful hoping that Yeihu would spare her life.—Metzudas Dovid</i>
  
  Verse 31
  
  And she said, “Is everything alright?” Do you wish to be with me in peace?
  Zimri, murderer of his master. It is nothing new if you assassinated your master,29<i class="footnote">She was attempting to minimize this murderous act by citing that what he had done had precedent and was therefore acceptable.—Metzudas Dovid</i> for Zimri too assassinated Eilah, son of Ba’asha.30<i class="footnote">See I Melochim 16:9-10.</i>
  
  Verse 32
  
  “Who is with me?” Who among you will come to help me?31<i class="footnote">He was also addressing Ezevel’s allies, inviting them to join forces with him.</i>
  
  Verse 33
  
  “Push her out!” Of the window to the ground.
  
  Verse 34
  
  
  
  Verse 35
  
  The skull [and] the feet. Our Rabbis said, that she would dance before bridegrooms with her hands and feet, and shake her head.32<i class="footnote">Because these limbs participated in performing acts of kindness, the merit that she had thereby earned was not forgotten. Therefore these limbs were spared from being devoured by dogs. See Pirkei Derabi Eliezer Chapter 17. Also, she would join funeral processions and clap her hands and lament for the dead.</i>33<i class="footnote">The prophecy in v. 10 above that “no one will bury her,” referring to Ezevel was fulfilled, because most of her body had been devoured, and was not buried.—Radak</i>
  
  Verse 36
  
  
  
  Verse 37
  
  Like dung. [Targum Yonoson] renders כזבל34<i class="footnote">Her name indicated her future, אִיזֶבֶל is an acronym for אִי [=woe] that she will be like זֶבֶל [=dung].—Kli Yakar </i> [=as dung].
  
  
  
  
  
  Verse 1
  
  And to the custodian of Achov’s children. Those who brought up his children.1<i class="footnote">The literal translation is, “and to those who raised Achov.”</i>
  
  Verse 2
  
  And with you are the chariot[s] and the horses. And they have strength to wage war.
  
  Verse 3
  
  
  
  Verse 4
  
  Two kings. Yorom and Achazyohu.
  
  Verse 5
  
  
  
  Verse 6
  
  The sons of the king [number] seventy men, and the great men of the city, etc. All this was written in the letter, “And I know their count, seventy men, and they are with the elders of the city who are raising them.2<i class="footnote">Alternatively, “now the kings sons, etc.” until the end of the verse was not written in the letter. Rather, it is a comment by [Yirmiyahu] the author of the Book of Kings.—Radak</i>
  
  Verse 7
  
  In pots. [In] pots.3<i class="footnote">Alternatively, “in baskets” which were loosely woven so the heads would be visible from the outside.—Ralbag</i>
  
  Verse 8
  
  Piles. Mounds. [And Targum Yonoson rendered] דְּגוּרִין [=mounds],4<i class="footnote">See Targum in Shemos 8:10 who renders דְּגוֹרִין for חֳמָרִים [=piles].</i> <i>moncels</i>, in O.F.
  
  Verse 9
  
  “You are righteous.” In your eyes you are all righteous, and you consider me as being wicked because I killed the king. But look, now I revolted against my master and killed him. But who killed all these? I did not kill them. But from these you will know then that it is a decree of the King upon them, and whoever kills them is righteous and fulfills the commandment of the Omnipresent.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  The gathering place of the shepherds. [Targum Yonoson] renders בֵּית כְּנִישַׁת רָעֲיָא [=the house where shepherds gather].
  Gathering. An expression of binding, the place where shepherds gather.5<i class="footnote">I.e., the shepherds come together at one place. Alternatively, בֵּית עֶקֶד is the shearing place for sheep, because shepherds tie [=עוֹקֵד] the sheep prior to shearing them.—Radak</i>
  
  Verse 13
  
  And the queen’s sons. Ezevel.6<i class="footnote">They were unaware that Yeihu killed Yehorom, otherwise they would have fled.—Radak</i>
  
  Verse 14
  
  
  
  Verse 15
  
  And said to him. [I.e.,] Yeihu [said to him].
  “Is your heart upright.” Wholehearted in what I am doing, as I am wholeheartedly with your heart? 
  And Yehonodov said, “It sure is, give me your hand.” And hold it and take me up to you, to the chariot.7<i class="footnote">I.e., to Yeihu’s chariot. Alternatively, “Give me your hand” was spoken by Yeihu who then pulled Yehonodov up into his chariot.—Radak Or, he asked for a handshake as a gesture to confirm their amicable relationship.—Metzudas Dovid</i>
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  With cunning. With guile, an expression of “וַיַּעְקְבֵנִי [=he beguiled me].”8<i class="footnote">Bereishis 27:36.</i>
  
  Verse 20
  
  “Sanctify an assembly.” [I.e.,] announce an assembly,9<i class="footnote">Alternatively, “Announce a cessation of work [= עֲצָרָה].” See Rashi in Bamidbar 29:35.</i> that they assemble in the temple of the Baal.
  
  Verse 21
  
  
  
  Verse 22
  
  Of the wardrobe. [Targum] Yonoson rendered, “לְדִמְמָנָא עַל קוֹמַטְרַיָּא [=to the one appointed over the wardrobe],” chests and boxes in which they wrap and store the ceremonial garments of the Baal worshipers.
  
  Verse 23
  
  
  
  Verse 24
  
  You will forfeit your life for his life. The life of the guard shall be [forfeit] for the life of the one who escapes.10<i class="footnote">Because of his negligence.—Metzudas Dovid</i>
  
  Verse 25
  
  Threw them out. [Targum Yonoson] (renders), “וְרָמוּ רָהֲטַיָּא וְגַבְרַיָּא קְטִילִין [=and the couriers and the mighty warriors cast cadavers],” they cast down the cadavers of the Baal worshipers.
  
  Verse 26
  
  
  
  Verse 27
  
  Into an outhouse. An expression meaning a privy, and similarly [it states], “to eat their excrement [=חוראיהם].”11<i class="footnote">Yeshayahu 36:12.</i>
  
  Verse 28
  
  
  
  Verse 29
  
  However, from the sins of Yerovom, etc. Out of fear, that the kingdom return to the House of Dovid, as Yerovom had feared.
  
  Verse 30
  
  Adonoy said to Yeihu. Through Yonah.
  Four generations of your sons. Four generations12<i class="footnote">The four generations of Yeihu’s descendants are: Yehoachaz, Yehoash, Yorovom and Zecharyoh.</i> [as reward] for your having destroyed the house of Achov, which reigned for four generations: Omri, Achov, Achazyoh, and Yehorom.
  
  Verse 31
  
  
  
  Verse 32
  
  To show His disgust. As in, “קַצְתִּי בְּחַיָּי [=I am disgusted with my life].”13<i class="footnote">Bereishis 27:46.</i>14<i class="footnote">Alternatively, “began to cut [=לְקַצוֹת] into Yisroel” as in Devorim 25:12, “you shall cut off [=וְקַצוֹתָ].”—Metzudas Tzion Or, “began to strike at those living at the border [=קָצֶה],” i.e., those living in the eastern part of Eiver Hayardein. </i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Into the bed-chamber‘room. In the attic of the Holy of Holies,1<i class="footnote">In II Divrei Hayomim 22:11 it indicates that Yehosheva was the wife of Yehoyada the chief<i> kohein</i>, and she therefore had access to the chambers in the Beis Hamikdosh.</i> as it states, “And he remained with her in the Beis [Hamikdosh] of Adonoy, hiding, etc.”2<i class="footnote">Below v. 3.</i> Concerning him Dovid said, “For He will hide me in His Tabernacle … He will conceal me in the shelter of His Tent.”3<i class="footnote">Tehillim 27:5.</i> He calls it the “bed-chamber” in accordance with, “Between my breasts He lodges.”4<i class="footnote">Shir Hashirim 1:13.</i>5<i class="footnote">The Holy Presence rested between the two staves of the Ark within the Holy of Holies. The staves protruded into the curtain like a woman’s breasts. See Rashi I Melochim 8:8 and Maseches Yoma 54a.</i> This is what Rabbi Eliezer6<i class="footnote">Rashi is referring to Rabbi Elazar Hakalir, the author of this poetic liturgy.</i> instituted, [May He remember for atonement] “the destruction of the bed-chamber,” [i.e.,] “May the destruction of Your Beis [Hamikdosh] atone for them.”
  
  Verse 3
  
  
  
  Verse 4
  
  The mighty warriors. The officers of the hundreds of the mighty warriors and the officers of the hundreds of the runners. The expression כָּרִי is used, and not כָּרִים,7<i class="footnote">Which is the plural of כָּרִי.</i> because [כָּרִי] is a noun, [meaning] a company of mighty warriors, <i>barned</i>, in O.F.
  He made a covenant with them. That they will help him in crowning the king’s son.
  
  Verse 5
  
  One third of you of those who come on Shabbos. The watches would be renewed on Shabbos,8<i class="footnote">See Mishnayos Maseches Taanis 2:6,7. There were twenty-four families of <i>kohanim</i> and <i>Leviyim</i> that served in rotation in the Beis Hamikdosh. They changed places on Shabbos.</i> the watches of the <i>kohanim</i> and <i>Leviyim</i>. one would enter and one would leave. He ordered the watch that was entering, to divide into three parts, one third in the king’s palace, to guard that no one rise up against the king to assassinate him.9<i class="footnote">I.e., Yoash.</i>
  one third in the Sur Gate, the eastern gate of the Temple court, the Hasirah Gate. [6.] And one third [will be] at the gate behind the runners. That too was one of the gates of the Temple court. [Targum] Yonoson rendered, “בְּתַרְעָא דְּבַתְרוֹהִי תַּרְעָא רָהֲטַיָּא, [=the gate which was behind the Gate of the Runners].” Through the Gate of the Runners one would go from the royal palace to the Beis Hamikdosh, as it is stated at the end of this matter. And that gate of the Temple court, about which it is stated at the gate behind the runners,10<i class="footnote">See below, v. 6.</i> was called in Divrei Hayomim, “the Gate of the Sippim.”11<i class="footnote">II Divrei Hayomim 23:4.</i>
  
  Verse 6
  
  And you shall keep the watch of the palace without taking your mind off it. This watch he commanded the first group, concerning whom he said, “will keep watch of the king’s palace.”12<i class="footnote">See above, v. 5.</i>
  Without taking your mind off it. Guard it very diligently, that you do not take your mind off it, an expression of “despair [=ננוֹאָשׁ],”13<i class="footnote">I Shmuel 27:1.</i> that there should be no despair in this matter. The ‘מ’ of מַסָּח is part of the root.14<i class="footnote">I.e., The ‘מ’ is not a prefix meaning “from.”</i>
  
  Verse 7
  
  The two groups of you. Who I said should be in the Sur Gate and in the Gate of the Runners, and with them all those who leave on Shabbos, [i.e.,] all the men of the departing watch. 
  Will guard Beis [Hamikdosh] of Adonoy for the king. That no harm befall him from within the Beis [Hamikdosh] of Adonoy. He did not require all this except for the first Shabbos, until Atalyoh was killed and her allies fled from the city.
  
  Verse 8
  
  And whoever breaks the ranks. A stranger who comes within the boundary called “שדרות,”15<i class="footnote">Any stranger entering this area was suspected of being Atalyoh’s ally who was seeking to assassinate the king.—Metzudas Dovid</i> which is the place of the king’s entry from his palace to the Beis [Hamikdosh] of Adonoy. I do not know the origin of the word “שְׂדֵרוֹת,” but [Targum] Yonoson rendered it “סוּדְרִיָא.”16<i class="footnote">Targum substitutes a ‘ש’ for the ‘ס’. It was sort of a passage from the palace to the Beis Hamikdosh.</i>
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  [Placed] the crown on him and [gave him] the Testimony. The Torah Scroll, as it is written, “And it shall be with him, and he shall read in it all the days of his life.”17<i class="footnote">Devorim 17:19. Adonoy king must always have a Torah Scroll with him at all times. Therefore, the Torah Scroll acts as a testimony of royalty. Alternatively, the Torah Scroll is referred to as “testimony.” See Shemos 25:16 and Rashi there.—Metzudas Dovid</i>18<i class="footnote">Alternatively, עֵדוּת refers to the royal robes.—Radak</i> And our Rabbis stated that the crown itself was the “testimony,” for it would fit anyone who is fit for the throne, but it would not fit anyone unfit for the throne.19<i class="footnote">See Maseches Avodah Zarah 44a, and Rashi there.</i>
  
  Verse 13
  
  
  
  Verse 14
  
  On the pedestal. That is the king’s platform in the Beis [Hamikdosh] of Adonoy.20<i class="footnote">Alternatively, עַמּוּד merely refers to a location in that area that was set aside for the king.</i>
  “A revolt! A revolt!” Revolt. There is a revolt here.
  
  Verse 15
  
  “Remove her.” Out of the Beis Hamikdosh to the ranks [=שְׂדֵרוֹת] [i.e.,] and bring her by way of the שְׂדֵרוֹת to the king’s palace, but do not allow her to leave through the exit of the Temple court through the city, where she might find allies who will join her.
  And anyone who follows her. To help her.
  Kill with the sword. To slay with a sword.
  
  Verse 16
  
  They made a place for her. A place,21<i class="footnote">See Devorim 23:13 where the word “יַד” means “a place.”</i> <i>aisances</i>, in O.F.
  
  Verse 17
  
  Between Adonoy and between the king and the people. That the king and the people will follow Adonoy,22<i class="footnote">And that they uproot all the idolatry that had become pervasive at the time.</i> and afterwards [he enacted a covenant] between the king and the people that they should be subservient to the king.23<i class="footnote">And in return the king will wage wars for the people.—Metzudas Dovid</i>
  
  Verse 18
  
  Assignments. Appointed to watch at the location of their watch according to their charge, because Atalyohu had abolished the order of the watches in the Beis [Hamikdosh].24<i class="footnote">See II Divrei Hayomim 24:7.</i>
  
  Verse 19
  
  They came by way of the Gate of the Runners. To the king’s palace.25<i class="footnote">Literally the verse reads “by way of the Gate of the Runners <i>of</i> the king’s palace.” However, Rashi in v. 5 above explained that the Gate of the Runners was one of the gates of the Temple’s court. Therefore Rashi renders the verse as, “by way of the Gate of the Runners <i>to</i> the king’s palace.” Alternatively, the Gate of the Runners was one of the gates of the king’s palace.—Targum </i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  All his days, as Yehoyoda the <i>kohein</i> instructed him. But after Yehoyoda died, the officers of Yehudah came to prostrate themselves before the king, and they deified him. They said to him, “One who enters the Holy of Holies for only a moment is in danger of dying, yet were hidden there for six years, so you are fit to be a deity.” Then the king listened to them.1<i class="footnote">Shemos Rabboh 8:2.</i>2<i class="footnote">Accordingly, the meaning of the verse is “all his days as Yehoyada the <i>kohein</i> instructed him,” i.e., as long as Yehoyada was alive.—Radak Or, “all his days” refers to Yehoyada’s days. After Yehoyada died, Yoash began to worship <i>asheirohs</i> and other idols. When Zecharyoh prophesied against him, Yoash had him killed, and the following year Arom attacked Yerusholayim.</i>
  
  Verse 4
  
  
  
  Verse 5
  
  The half-<i>shekel</i> [given by every male over twenty,] and donations representing the value of one’s age. Two types of money are mentioned here. “Everyone who passes the numbering,”3<i class="footnote">Shemos 30:13-14.</i> [The first type is] the money of anyone who passes the numbering, i.e., the money of the annual <i>shekalim</i>, about which it is stated, and [the second type is] anyone who volunteers his own value, i.e., one who says, “My value shall be incumbent upon me [to donate].”4<i class="footnote">See Vayikra 27:1-8.</i>
  All monies that [a person’s heart] inspires him, etc. E.g., one who says, “I obligate myself to donate a <i>maneh</i> for making repairs to the Beis [Hamikdosh],
  
  Verse 6
  
  Let take [the money] for themselves—the <i>kohanim</i>. [I.e.,] it will be theirs, and [in return] they will obligate themselves to make the [necessary] repairs to the Beis [Hamikdosh] from their own [funds] .
  From his friend. From his acquaintance who frequently visits him.
  Restoration. Split[s] and crack[s] in the wall.5<i class="footnote">בֶּדֶק means “examination.” One must examine splits and cracks to determine their method of repair.—Radak</i>
  
  Verse 7
  
  
  
  Verse 8
  
  And now do not take the money. Anymore, and do not repair the Beis [Hamikdosh] with your money.6<i class="footnote">Although the Beis Hamikdosh was only 155 years old at the time, it was in need of extensive repair because Atalyoh and her sons made breaches in its wall. See II Divrei Hayomim 24:7.—Radak</i>
  But for the restoration of the Beis [Hamikdosh]—you should give it over Whether it will be less [than needed], let it be less, and if it will be more [than needed], let it be left over.
  
  Verse 9
  
  
  
  Verse 10
  
  Near the altar. In the [Temple] Court.
  To the right, as a person enters. On the right [side] where the people come in.
  The guards of the threshold. The thresholds of the [Temple] Court, [i.e.,] those in charge of the keys of the [Temple] Court,7<i class="footnote">Alternatively, these were the custodians of the Temple’s vessels.—Ralbag</i> for [Targum] Yonoson rendered it as, “אֲמַרְכְּלַיָּא [=custodian of the keys],” and there were seven אֲמַרְכָּלִים, for the seven gates of the [Temple] Court. [This is stated in] Tosefta of [Maseches] Shekalim.8<i class="footnote">2:15.</i>
  
  Verse 11
  
  Whenever. A daily occurrence (constantly).9<i class="footnote">I.e., when they saw that the boxes were full they would “bag and count the money.”—Radak</i> They saw that there was much money in the box, and they would go up—the king’s scribe [and the <i>Kohein Gadol</i>] etc.
  
  Verse 12
  
  They gave the counted money. They would give the counted money, i.e., after it was taken out of the chest and weighed10<i class="footnote">Alternatively, the money was “minted and counted,” i.e., the coins without a stamp were minted so that they could be spent.—Metzudas Dovid</i> and counted, they would give it into the hands of the treasurers who were in charge of the workers.
  The counted. [מְתֻכָּן is] an expression of a number, as in, “and the number [=וְתוֹכֵן] of bricks you shall give.”11<i class="footnote">Shemos 5:18.</i>
  Who were [thus] appointed. Who were appointed.
  They paid. [וַיּוֹצִיאֻהוּ is] an expression of spending, for the purpose of hiring carpenters.
  And the builders. They are the architects, the stone smiths, whose colleagues worked under their orders, [i.e., בּוֹנִים were] the supervisors of the craftsmen.
  
  Verse 13
  
  And the masons. The builders of the wall, the architects’ apprentices.
  And for the stone cutters. From the mountain.
  
  Verse 14
  
  Silver pitchers, musical instruments. They are musical instruments.12<i class="footnote">Although Scripture in II Divrei Hayomim 24:14 indicates that they used this money for making ministering vessels, the Gemara in Maseches Kesubos 106b explains that the primary purpose of this money was for repairs. However, if there was money left over, it could be used for making utensils, instruments, etc. for the Temple.—Radak</i>13<i class="footnote">Rashi maintains that סִפּוֹת are musical instruments in accordance with his view in I Melochim 7:50. Alternatively, they are vessels used to receive blood of sacrifices or wine of libations.—Ralbag</i>
  
  Verse 15
  
  
  
  Verse 16
  
  They did not demand and accounting from the men. The supervisors would not make an accounting with the treasurers that the supervisors would give the money—continually—into whose hand to give it to the workers, because they were not suspect in their eyes, for they worked with integrity.
  
  Verse 17
  
  Money for guilt-offerings and money for sin-offerings. If one sets aside money for his sin-offering or for his guilt-offering, and purchased the animal, and there was money left over.
  Was not brought to the Beis [Hamikdosh] of Adonoy. For repairing the damage of the Beis [Hamikdosh].
  It was for the<i> kohanim</i>. And they would [use the funds to] buy burnt-offerings, “fruit” for the altar; the flesh was for a burnt-offering and the hides were theirs [the <i>kohanim’s</i>]. Thus we learned in [Maseches] Temurah.14<i class="footnote">23b.</i> Yehoyoda the <i>kohein</i> expounded on this as follows: Everything that comes from the remainder of a sin-offering and of a guilt-offering should be used to purchase burnt-offerings.15<i class="footnote">See Maseches Zevachim 103a.</i>
  
  Verse 18
  
  Then Chazoeil [the king of Arom] went up. After the death of Yehoyoda, Yoash made himself for a god.
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  At Beis Millo. In that place.
  Millo. The name of a place.
  Selo. The name of a place.16<i class="footnote">Scripture describes the location of Beis Millo, “that leads down to Selo” which was near Yerusholayim, because there was another Beis Millo near Shechem mentioned in Shoftim 9:6, 20.—Malbim</i>
  
  Verse 22
  
  Yozochor the son of Shimos, and Yehozovod the son of Shomeir. In Divrei Hayomim it is written, “[Zovod, son of] Shimos the Amonite and Yehozovod, son of Shimris the Moavite.”17<i class="footnote">II Divrei Hayomim 24:26. These men are listed as the ones who rebelled against Yehoash.</i> Why did Scripture specify? To teach us that the Holy One, Blessed Is He, requited him through people with traits similar to his. Let the ungrateful Amonites and Moavites, who ignored our father Avrohom’s favor, which he did for Lot, (that he fought with the kings to rescue him, yet they hired Bilaam to curse his descendants), and he will requite Yoash who ignored the favor of Yehoyoda, and killed Zecharyohu his son, as it is explained [in Scripture].18<i class="footnote">Ibid. v. 21-22. </i> This Midrash is in Sifrei.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  And Adonoy provided Yisroel with a savior. Yoash son of Yehoachaz, concerning whom it is stated, “You will strike [and defeat] Arom [only] three times.”1<i class="footnote">Below, v. 19.</i>
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  In the thirty-seventh year, etc. This verse is contradicted from two sides, and I have not found a reconciliation, for it should have said, “thirty-ninth [year],” because his father ascended [to the throne] in the twenty-third year of Yoash[’s reign], and reigned seventeen years, consequently, he died in the thirty-ninth year of Yoash[’s reign]. Also, it is stated below in this section, “In the second year of Yoash son of Y[eh]oachaz, king of Yisroel, Amatzyoh, son of Yoash became king.”2<i class="footnote">Below 14:1.</i>—the king of Yehudah—Consequently, Yoash son of Yehoachaz, ascended [to the throne] in the fortieth year of Yoash, which was his last year, and in the second year of Yoash son of Yehoachaz, Amatzyoh became king. And even if you say that Amatzyoh became king in the year of his father’s death, and Scripture calls this the second year of Yoash[’s reign], [nonetheless,] you can deduce that Yoash the king of Yisroel did not become king until the thirty-ninth year of Yoash the king of Yehudah.
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
   And Yorovom sat on his throne. He was his [Yoash’s] son. There is reason to wonder why these two verses were written here, for [Scripture] continues and tells about events of Yoash, and then repeats, “The rest of Yoash’s deeds, etc.,3<i class="footnote">Below 14:15.</i> and Yehoash slept with his forefathers, etc.,”4<i class="footnote">Ibid. v. 16.</i> I therefore say that they [i.e., these two verses] were written [here] for the sole purpose of causing a break, so as not to juxtapose Elisha’s death with a verse [dealing] with idolatry,5<i class="footnote">Alternatively, the verses are inserted here to indicate that Yorovom was placed on the throne by his father during his lifetime, and he ruled for two years.—Radak</i> by saying, “He did what was evil, etc.,6<i class="footnote">v. 11.</i> and Elisha became sick.”7<i class="footnote">v. 14.</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  “Open the window towards the east.” Opposite the land of Arom which is located in the east, as it is stated, “Arom from the east.”8<i class="footnote">Yeshayahu 9:11.</i>
  “Shoot!” And he shot. [Targum Yonoson renders] “Shoot!” And he shot.
  And he said, “An arrow of salvation, etc.” Elisha said, “This arrow is a symbol of salvation for Yisroel.”
  In Apheik. The name of the city [is Apheik].9<i class="footnote">Yisroel had been defeated earlier by Arom. See I Melochim 20:26-30.</i>
  
  Verse 18
  
  
  
  Verse 19
  
   And [he] said, “[If only] you had struck [the arrows at the ground] five or six times. [I.e.,] you should have.
  Then. Had you done so, you would have struck Arom five or six times, for as a symbol of victory, I placed your hands on the bow.
  
  Verse 20
  
  Would invade the land. It was common for them to come and plunder the land.10<i class="footnote">After Elisha’s death.—Radak For as long as he was alive no Aramean dared to invade as indicated in II Melochim 6:23.</i>
  At the beginning of each year. [Targum Yonoson renders,] “at the beginning of the year,”11<i class="footnote">I.e., בָּא שָׁנָה means “when the year [= שָׁנָה] enters [=בָּא].” However, שָׁנָה is feminine and בא is masculine. This difficulty can be resolved by substituting בָּא with בָּהּ, meaning “in that very year,” i.e., the year that Elisha died.—Radak. Or, בָּא שָׁנָה means, “when he [Elisha] had come [to his resting place] for a year.—Ralbag </i> [i.e.,] at the return of the year, when the ground is still full of vegetation, and there is food for their animals, it is customary for troops to set out [for war].
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  And named it Yokseil. For it set his teeth on edge, as it is written, “After Amatzyohu came from killing the Edomites, he brought the gods of the children of Seir, etc., for deities, he would bow down to them, etc.,”1<i class="footnote">II Divrei Hayomim 25:14.</i> and the prophet rebuked him and said to him, “I know that God has made a plan to destroy you.”2<i class="footnote">Ibid. v. 16.</i> Now what was the advice? That He persuaded him to incite the king of Yisroel.
  
  Verse 8
  
  Amatzyoh then sent messengers, etc., “let us battle each other.” [By going] to war.3<i class="footnote">Previously, Yehoash’s men had invaded Yehudah in a surprise attack, because Amatzyohu had abruptly dismissed Yehoash’s men from going to war with him. See II Divrei Hayomim 25:10, 13. Amatzyohu now challenged Amatzyohu to confront him in battle.—Metzudas Dovid</i>
  
  Verse 9
  
  “The thistle that was in Levanon. Shechem son of Chamor.
  Sent [a message] to the cedar tree. Yaakov. 
  And it passed by the wild beast [that was in Levanon]. “Yaakov’s sons came upon the slain.”4<i class="footnote">Bereishis 34:27.</i> Here too, you come to compare yourself to me. This comparison was to humiliate him, for he likened him [Amatzyohu] to a thistle, and himself to a cedar [tree].5<i class="footnote">Yehoash, whose grandfather Yeihu, completely destroyed Achov and his family, was mocking Amatzyohu, who was Achov’s descendant.</i>
  And the wild beast that was in Levanon passed by and trampled, etc. Because you are arrogant, the troops of my armies will trample you too.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  And the children [held] hostage. The children of the princes, who were placed in the king’s palace as security that their fathers would not rebel against him. And so did [Targum] Yonoson render, “ the children of the princes.”
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  And Amatzyohu … lived, etc. The entire fifteen years, Uzziyohu his son reigned during his lifetime, for so it is written, “And since the time that Amatzyoh turned away from following the Adonoy.”6<i class="footnote">II Divrei Hayomim 25:27.</i>
  
  Verse 18
  
  
  
  Verse 19
  
  They conspired a revolt against him, etc. Because they heard what the prophet said, “that God has made a plan to destroy you.”7<i class="footnote">Ibid. v. 16.</i>
  And he fled to Lakish. He was there for the entire fifteen years.
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  After the king lay with his forefathers. After the death of his father Amatzyoh. From here you deduce that Uzziyoh reigned during his father’s lifetime. Nevertheless, Eilas was not delivered into his hand until after his father’s death, for if he did not reign during his father’s lifetime, why was it necessary to state, “after the king lay with his forefathers”? And when you count the days of the Beis [Hamikdosh] according to the years of the kings, if you do not subtract these fifteen years, which are counted for Amatzyoh and Uzziyohu, you will find that it existed four hundred twenty-five years.8<i class="footnote">The Beis Hamikdosh stood 410 years according to the Gemara in Maseches Yoma 9a; this figure can be arrived at by subtracting these 15 years from 425.</i>
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  He restored. From the hand of Arom.
  Yonah son of Amitai. He was the one who anointed Yeihu, who said to him, “[Your] descendants of the fourth generation will occupy [the throne of Yisroel].”9<i class="footnote">Yonah 3:1.</i> Our Rabbis, however, deduced, “And the word of Adonoy came to Yonah a second time,”10<i class="footnote">Alternatively, God spoke to Yonah only twice concerning Nineveh, but He spoke to him many times concerning other matters.—Radak</i> but not a third time, because he demanded the honor of the son, but he did not demand the honor of the Father. This verse was therefore difficult to them, and they reconciled it [as follows]: Just like the word of Adonoy, Who had spoken through Yonah concerning Nineveh, and the evil decree was overturned for good, so was it changed for Yisroel in the days of Yerovom son of Yoash, from the distress in which they were found, that “the Arom’s king had destroyed them and trampled them like dirt,”11<i class="footnote">Above, 13:7.</i> and now it was changed for the good.12<i class="footnote">See Maseches Yevamos 98a.</i>
  
  Verse 26
  
  Intensifying increasingly.  Very vexing, <i>contrarios</i>, in O.F., as in, “who will rebel [יַמְרֶה] against your command,”13<i class="footnote">Yehoshua 1:18.</i> [and as in,] “You have been contrary [מַמְרִים],”14<i class="footnote">Devorim 9:24.</i> [and as in,] “and they were a source of spiritual bitterness [מֹרַת רוּח].”15<i class="footnote">Bereishis 26:38.</i> Others interpret מוֹרֶה מְאֹד as “very low,” an expression of, “He hurled [יָרָה] into the sea.”16<i class="footnote">Shemos 15:4.</i>
  
  
  
  
  
  Verse 1
  
  In the twenty-seventh year of Yorovom, etc. Is it possible to say so? Did not Uzziyoh1<i class="footnote">Azaryoh and Uzziyohu refer to the same person. See below verses 13 and 32.</i> and Yorovom reign simultaneously, as was explained just before? What, then, is the meaning of the verse, ”In the twenty-seventh year of Yorovom … Azaryoh … became king”? That [from that year] he reigned a plagued kingship, [i.e.,] that he was stricken with <i>tzora'as</i> in the twenty-seventh year of his reign.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  Adonoy brought a plague upon the king. It is explained in Divrei Hayomim2<i class="footnote">II Divrei Hayomim 26:16-21.</i> that he entered the Temple to burn incense on the Incense Altar.3<i class="footnote">He was punished with <i>tzora'as</i> for attempting to assume the role of the <i>kohein gadol</i> and burn incense on the altar. See II Divrei Hayomim 26-16:21 and Rashi in Bamidbar 17:5.</i>
  In a retirement house. He made himself a house in the cemetery,4<i class="footnote">The word חפשי means freedom. The Gemara in Maseches Horiyos 10a explains that Uzziyohu became “free” of the duties of being king. Targum indicates that he lived outside the walls of Yerusholayim. The reason is because a <i>metzora</i> is forced to live in isolation. He was therefore unable to attend to his royal duties and was thus “freed” from his responsibilities.</i> 5<i class="footnote">The house was in the cemetery because our Rabbis taught in Maseches Nedarim 12b that a <i>metzora</i> is accounted as dead. And like the dead who is free from the many toils of life, as it states in Tehilim 88:6, “I am [considered] among the dead who are free,” so is a <i>metzora</i>.</i> as it is stated, ”I am [considered] among the dead who are free.”6<i class="footnote">Tehilim 88:6.</i> In [Talmud] Yerushalmi.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  In the thirty-eighth year of Azaryohu king of Yehudah, Zecharyoh … became king. From here too, it is possible to deduce that Azaryoh[u] reigned from the time that Yoash king of Yisroel died, fifteen years during the lifetime of Amatzyoh his father, for if he did not become [king] until his father died, it follows that he did not become [king] until the fifteenth year of Yorovom son of Yoash. Now, since Yorovom reigned forty-one years, it follows that Yorovom died in the twenty-seventh year of Uzziyoh. So, how does [Scripture] state, “In the thirty-eighth year?” Rather, we are forced [to deduce] that Uzziyoh and Yorovom reigned simultaneously, except that Yorovom reigned during the lifetime of his father Yehoash—three years. Therefore [Scripture] states, ”and Yorovom had sat on his throne,”7<i class="footnote">Above, 13:13.</i> [i.e., on the throne] that he had already sat. And Uzziyoh became [king] when Yoash died and Yorovom reigned over a complete monarchy. I saw in Seder Olam that Yorovom reigned one year during his father's lifetime, and I do not know whether it is the writers' error, for I cannot reconcile, ”In the thirty-eighth year of Azaryohu … Zecharyohu … reigned,” except in this manner.
  
  Verse 9
  
  
  
  Verse 10
  
  And struck him before the people. [Targum Yonoson renders,] he struck him before the people [i.e.,] before the eyes of the people.8<i class="footnote">קבל in Aramaic means opposite, i.e., he struck him opposite the people.—Metzudas Tzion</i>
  
  Verse 11
  
  
  
  Verse 12
  
  And it was so. Not that his kingdom deserved to last that long, but to fulfill the word of the King,9<i class="footnote">I.e., the word of God stated in 10:30 above.</i> as it is stated, ”So shall be My word, which will go forth from My mouth etc.”10<i class="footnote">Yeshayohu 55:11.</i>
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Because it would not open. The governor of the city did not open the city for him, to accept him as king over them.
  Its pregnant women. The pregnant women therein, he ripped open.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  His mighty warrior. His mighty warrior.11<i class="footnote">Alternatively, “his officer.”—Metzudas Tzion</i> [Near] the palace and [near] the lion. Every ארגוב is an expression of important palaces, and every טרכונין in Aramaic [means] important palaces of the kingdom.12<i class="footnote">See Rashi in Devarim 3:4. Alternatively, “Argov” and “Aryeh” are names of two mighty warriors who were with Pekach, in addition to the fifty men.—Metzudas Tzion</i> In the great chamber that was next to the palace.
  [Near] the palace and [near] the lion. Every ארגוב is an expression of important palaces, and every טרכונין in Aramaic [means] important palaces of the kingdom.12<i class="footnote">See Rashi in Devarim 3:4. Alternatively, “Argov” and “Aryeh” are names of two mighty warriors who were with Pekach, in addition to the fifty men.—Metzudas Tzion</i> In the great chamber that was next to the palace.
  And [near] the lion. It is possible to say that a golden lion was standing in that palace.
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  In the twentieth year of Yosam. He should have said, “in the fourth year of Achaz,” because Yosam's entire reign lasted [only] sixteen years, but since Achaz was wicked, Scripture prefers to count [the years with reference] to Yosam who was in the grave, rather than to Achaz, who was alive.13<i class="footnote">Alternatively, because the Divine decree of destruction had been passed against Pekach during Yosam's reign, therefore its fulfillment is reckoned in terms of his reign even though it took place after his death.—Radak</i> Thus it is [stated] in Seder Olam.
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  In those days. At the end of Yosam's life.14<i class="footnote">Alternatively, after Yosam's death.—Radak</i>
  To incite. To incite.15<i class="footnote">Alternatively, “to send,” as a punishment for the sins of Achaz.—Ralbag</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
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  Verse 9
  
  He exiled [it's people] to Kir. The people therein he exiled to a province named Kir.
  
  Verse 10
  
  
  
  Verse 11
  
  Before [king Achaz] came. [He built the altar] before the king came from Damesek.1<i class="footnote">Achaz decided to worship the idols of Arom because he believed they were responsible for his defeat. See II Divrei Hayomim 28:23.</i>
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  And the Copper Altar … he brought, etc. It is impossible to say that this was the Copper Altar that Moshe made, because it was hidden. It is also impossible to say that his was the stone altar that Shlomo made, and he called it the “Copper Altar,”2<i class="footnote">II Divrei Hayomim 7:7.</i> because it was impossible to move it from one corner to another without taking it apart,3<i class="footnote">Alternatively, “he placed the new altar near the Copper Altar, i.e., near Shlomo's altar which is referred to as the Copper Altar. He placed it closer to the Sanctuary than Shlomo's altar without moving that altar to show that it was important to him.—Radak</i> but we learned that the fire that descended in Shlomo's time, did not leave the altar until Menashe came and removed it,4<i class="footnote">Maseches Zevachim 61b.</i> for he demolished the altar, as we find in the Aggadah of [the chapter entitled] “Cheilek.”5<i class="footnote">See Maseches Sanhedrin 103b.</i> I have no way to explain this “[copper] altar” except as [referring to] the basin and the bases of copper, which were accessories of the altar and were near the holy altar. Now, when Achaz made the altar for the idols, he removed the basin and moved it to another side, [farther] away from the Temple, so as not to intervene between the altar he made and the Temple of Adonoy, and he placed it next to the holy altar on the north. We find that our Rabbis6<i class="footnote">Maseches Shabbos 55a.</i> explained a passage in a similar manner, ”And they came and stood next to the Copper Altar.”7<i class="footnote">Yechezkeil 9:2.</i> Did the Copper Altar exist? He said to them, ”Begin from the place where they recite songs before Me.” Thus we see here that copper musical instruments are referred to as a “[copper] altar.”8<i class="footnote">It follows then, that the copper basin which is an accessory to the altar is referred to as “the Copper Altar.”</i>
  
  Verse 15
  
  To visit. At intervals, when it enters my mind to visit it.9<i class="footnote">The Copper Altar will be for occasional use, thereby, establishing the new altar as the primary one.</i>
  
  Verse 16
  
  
  
  Verse 17
  
  The frames of the bases. The rows upon which the bases were made,10<i class="footnote">He removed the bases from the ten basins, and out of contempt, he set the basins on a stone floor.—Radak</i> as it is stated, ”The bases were made in the following manner: They had frames … ”11<i class="footnote">I Melochim 7:28.</i> 12<i class="footnote">See I Melochim 7:23-27.</i>
  
  Verse 18
  
  The canopy for Shabbos. The roof of a tent made for shade,13<i class="footnote">Alternatively, a building in which the mishmar, i.e., the family of <i>kohanim</i> that had served during the week, would stay until after Shabbos. That too he removed.—Radak</i> to sit under it in the [Temple] courtyard on Shabbos.
  And the king's … entrance. [The entrance] through which he would come, from his house to the Beis [Hamikdosh] of Adonoy through the outside,14<i class="footnote">He sealed up that entrance so that access to the palace could be gained only through the Beis Hamikdosh. This would make an attack on the palace more difficult because now the only access to the palace would be through the Beis Hamikdosh.—Ralbag</i> he changed to a concealed place because of the king of Ashur, so that he would not covet those vessels, and he also changed the entrance, in case he would have to hide and secretly escape.
  
  
  
  
  
  Verse 1
  
  In the twelfth year of Achaz, etc. It is impossible to say that Hoshei'a became king in the twelfth year of Achaz, because in the fourth year of Achaz, he assassinated Pekach and reigned in his place,1<i class="footnote">See above, 15:30.</i> and when you examine Pekach's years you will find it so. Likewise, it is impossible to say that he reigned for only nine years, for he reigned from the fourth year of Achaz until the sixth year of Chizkiyohu, when Shomron was conquered, and this amounts to more than sixteen years. What then is the meaning of “nine years”? [It was nine years] since he rebelled against the king of Ashur. This is what is learned in Seder Olam. And it is impossible to say that in the twelfth year of Achaz he started to rebel, for if so, you will find the years of his revolt five years during the days of Achaz and six years during the days of Chizkiyohu, making [a total of] eleven years, yet here he states [that he reigned] nine [years]. ”The twelfth year of Achaz” was mentioned only in connection with the verse following, ”Shalmaneser [king Ashur] went up against him, etc.”2<i class="footnote">Below, v. 3.</i> [i.e.,] that in the twelfth year of Achaz, Sancheiriv went up against Hoshei'a and exiled those who were on the eastern bank of the Yardein. Thus we learned in Seder Olam. And a verse is written in Divrei Hayomim, ”Adonoy of Yisroel aroused Pul king of Ashur … and he exiled the people of Reuvein and the people of Gad,”3<i class="footnote">According to Rashi, the nine years mentioned in this verse refer to the total length of Hoshei'a's revolt, which began in the fourteenth year of Achaz.</i> and it did not explain during which time frame. But here it explains that it occurred in the twelfth year of Achaz['s reign]. The ten tribes were exiled at three different times: [The first exile was] in the twentieth year of Pekach, as it is written above, ”Tiglas Pileser the king of Ashur came and took Iyon and Dan, etc., and the entire land of Naphtoli and exiled them to Ashur.”4<i class="footnote">I Divrei Hayomim 5:26.</i> Now this was the fourth year of Achaz. [The second exile,] he waited eight years and came upon them in the twelfth year of Achaz, and exiled the members of Reuvein and the Gad. But, when Hoshei'a son of Eilah saw this, he revolted against him and sent messengers to So the king of Egypt.5<i class="footnote">See above, 15:29. In our editions, however, Dan is not mentioned in the verse.</i> [And the third exile] he waited eight years and came and laid siege on Shomron. After three years it was conquered, and everyone was exiled. This is [the meaning of] what is written, ”Like the first time, he dealt mildly, the land of Zevulun and the land of Naphtoli,”6<i class="footnote">Yeshayohu 8:23.</i> so did he deal mildly7<i class="footnote">By exiling only two tribes.</i> also in the second [exile], for he exiled but two tribes. But, “in the last one, he swept,” [i.e.,] he swept everything out like one who sweeps a house. In any case, according to the amount he wrote here as the number of years of his revolt, [i.e.,] nine years, he did not revolt against him until the fourteenth year of Achaz, for Achaz reigned sixteen years; the revolt was during three years of Achaz['s reign] and six years during the days of Chizkiyohu['s reign].
  
  Verse 2
  
   But not like the kings of Yisroel. For he abolished the sentries who were stationed on the roads from the days of Yorovom, to guard against the [Bnei] Yisroel from going up and performing the pilgrimage for the festivals, and this one abolished them,8<i class="footnote">He abolished the sentries on the fifteenth day of Menachem Av, and therefore that day was proclaimed a minor holiday. See Maseches Taanis 30b.—Radak Hoshei'a 10:6.</i> because the golden calves had already been exiled in the two [previous] exiles. In the first exile, [it states,] “he took Iyon and Dan,”9<i class="footnote">See above 15:29.</i> [i.e.,] he exiled the calf that was in Dan. And in the second [exile], when Reuvein and Gad were exiled, he took the calf that was in Beis Eil, to fulfill what was stated, ”That too, will be transported to Ashur.”10<i class="footnote">Hoshei'a 10:6.</i> And because the sentries were abolished, and they [nonetheless] refrained from going up and performing the pilgrimage for the festivals, therefore, their verdict to be exiled in his days was sealed, for until now, they had blamed the corruption on their kings, but now they had no one to blame. This is what Hoshei'a the son of Be'eiri said, ”For now you have gone astray, Ephrayim, Yisroel has become defiled.”11<i class="footnote">Ibid 5:3. See Rashi in Maseches Gittin 88a.</i> [i.e.,] now your evil has been revealed.
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  In the ninth year. Of Hoshei'a's revolt.
  And exiled Yisroel. [ויגל is the same as] ויגלה [=and he exiled] Yisroel. This is the rule for every word whose verb root [ends] with a `ה', e.g., פנה[=to face], בנה [=to build], גלה [=to go into exile], זנה [=to commit adultery], רבה [=to multiply]; when one comes to add a prefix to the word with `ו ' or a `י', if the word applies to the doer, the `י' will be voweled with a “chirik,” e.g., “And he built [=ויבן] an altar there;”12<i class="footnote">Bereishis 12:7.</i> ”And Moshe turned [=ויפן] and descended;”13<i class="footnote">Shemos 32:15.</i> ”And Yisroel was exiled [=ויגל] off its land;”14<i class="footnote">Below 25:21.</i> ”And she too went and committed whoredom[=ותזן];”15<i class="footnote">Yirmiyahu 3:8.</i> ”And the people increased [=וירב] and became very strong.”16<i class="footnote">Shemos 1:20.</i> If however, one is talking in the causative conjugation, the `י' will be voweled with a “segol,” e.g., “And turned [=ויפן] tail to tail;”17<i class="footnote">Shoftim 15:4.</i> ”And exiled [=ויגל] the Israelites to Ashur;”18<i class="footnote">Below, 18:11.</i> ”And he caused the dwellers of Yerusholayim to go astray [=ויזן];”19<i class="footnote">II Divrei Hayomim 21:11.</i> ”And He increased [=וירב] among the people of Yehudah grief and lamentation.”20<i class="footnote">Eichah 2:5.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  [Bnei Yisroel] fabricated. They concealed;21<i class="footnote">Alternatively, “Bnei Yisroel said.”—Targum Yonoson Or, “Bnei Yisroel claimed that God did not see them.”—Radak</i> this interpretation is according to its context.
  From watchtower. Which is made only to station a lookout to watch; they now erected idols in every high house.22<i class="footnote">They denied God's Providence and adopted a new doctrine. They said that God did not see them because He delegated the heavenly bodies to supervise over the earth. Therefore they erected idols in high places honoring these heavenly bodies.—Ralbag</i>
  To fortified city. Like “from small to big.”
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  And Adonoy warned. He warned [=ויעד] them.23<i class="footnote">As in “I warn [=העדותי] you today,” in Devarim 8:19.</i>
  Prophets of all visions. Prophets of all visions.24<i class="footnote">Alternatively, נביא and חוזה are two different types of prophets. Adonoy נביא perceives prophecy through dreams; and a חוזה [=seer] is one who perceives prophecy in a vision, which is a higher form of prophecy.—Ralbag</i> There is חוזה that is a noun, such as, ”And with the grave have we made a boundary [=חוזה].”25<i class="footnote">Yeshayohu 28:15.</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Two molten calves. In Beis Eil and in Dan.
  The Baal. A pagan deity named Baal.
  
  Verse 17
  
  And they devoted themselves. They sold themselves for that [purpose].
  
  Verse 18
  
  And He banished them from His Presence. For they were exiled with Hoshei'a son of Eiloh.26<i class="footnote">I.e., He exiled them from His land.”—Metzudas Dovid</i>
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  And Yisroel went into exile. This is voweled with a “chirik,” which is an expression of “went in exile.” It is not an expression of “was exiled.”27<i class="footnote">See Rashi above, v. 6.</i>
  
  Verse 24
  
  
  
  Verse 25
  
  They did not fear Adonoy. Even though the pagan nations fear Him and call him the God of the gods, in the manner as it is stated, ”And My Name is feared among the nations,”28<i class="footnote">Malachi 1:14.</i> but these did not fear Me, for they said, “If He were worthy of fear, He would not have allowed for His people to be exiled.”
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  That the citizens of Shomron had made. [I.e.,] the [Bnei] Yisroel while they were still there.
  Each nation … its own god. [I.e.,] each nation, [placed] the deity they had worshiped in their land, here, too, each nation did so in the city which Sancheiriv had given them as a possession there in the cities of Yisroel.
  
  Verse 30
  
  Succos Benos. [This idol was in] the form of a hen and her chicks.29<i class="footnote">סכות stems from שכוי, being that a ‘ש’ and a ‘ס’ are interchangeable. The Gemara in Maseches Rosh Hashanah 26a cites a region where ‘שכוי’ is ‘a rooster.’ It follows then that ‘שכות’ or ‘סכות’ is a hen. Thus, סכות בנות is “a hen and her chicks.”—See Radak</i>
  Neirgal. [This idol was in] the form of a rooster.30<i class="footnote">See Maseches Sanhedrin 63b.</i>
  Ashimo. [This idol was in] the form of a goat.31<i class="footnote">אשימא stems from שמם [=desolation], and a goat has no wool is considered “desolate.” Or, אשימא stems from אשם [=guilt offering], for which a sheep is used.—Radak</i> They are called [these names] in the language of each nation, and so did our Rabbis explain in [Maseches] Sanhedrin.32<i class="footnote">63b.</i>
  
  Verse 31
  
  Nivchaz. [This idol was in] the form of a dog.33<i class="footnote">נבחז stems from נבח [=bark], as in “they cannot bark [=לנבח],” in Yeshayohu 56:10; נבחז is a contraction of נבח and חז, i.e. when a dog barks [=נבח] it shows [=חז] its teeth.—Radak</i>
  Tartok. [This idol was in] the form of a donkey.
  To Adramelech. [This idol was in] the form of a mule.34<i class="footnote">אדרמלת is a contraction of דאדר ליה למריה [= it honors its master] by carrying his burdens.—Radak</i>
  Anamelech. [This idol was in] the form of a horse.35<i class="footnote">ענמלת is a contraction of דעני ליה למריה בקרבא [= it responds to its master in battle].—Radak</i>
  
  Verse 32
  
  
  
  Verse 33
  
  As was the custom of the nations from which they had been exiled. Those deities that are worshiped by the nations whom Sancheiriv and his armies had exiled (these) from there, they would worship here.36<i class="footnote">Alternatively, כמשפט הגוים refers to some of the Bnei Yisroel who also worshiped idols while worshiping God.—Radak</i>
  
  Verse 34
  
  They do not fear Adonoy. A complete fear as is the custom of the [Bnei] Yisroel. And although they converted out of fear of the lions, [nonetheless,] their fear of Adonoy was not a complete fear, (like [Bnei] Yisroel's custom) as it goes on to elaborate, that they were not engaged in Torah [study] and [in performing] the commandments which God commanded the Bnei Yaakov, and they do not practice according to their statutes and according to their law, which they are obligated to practice once they converted, but as the priest who was of the people of Shomron, instructed them.37<i class="footnote">Alternatively, the verse refers to the exiled Bnei Yisroel who “until this day” have not repented from the idolatrous practices, but continue to combine the worship of God with the worship of idols as they had practiced in Shomron.—Radak</i>—who were idolatrous,
  
  Verse 35
  
  And Adonoy enacted a covenant with them. When He gave them the Torah at Mount Sinai.
  
  
  
  
  
  Verse 1
  
  In the third year. Of Hoshei'a's rebellion.1<i class="footnote">See above, 17:1, and Rashi there.</i> 2<i class="footnote">I.e., in the third year of Hoshei'a's rebellion against Ashur and declaring his independence, Chizkiyoh became king.—Metzudas Dovid</i>
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  And he called it Nechushton. A derogatory expression,3<i class="footnote">The additional “nun” to the word נחשת serves to belittle and mock the subject. See II Shmuel 13:20.</i> as though to say, “Why is this necessary?4<i class="footnote">The copper serpent was not destroyed before now because it was incorrectly believed that one may not destroy any object that was made as a result of a Divine command. The serpent was originally made to encourage the Bnei Yisroel to pray to God after they were bitten by poisonous snakes. See Bamidbar 21:4-10 and Tosfos in Maseches Chulin 7a. It is also possible that they kept the copper serpent as a remembrance of the great miracle that occurred, just as they kept the jar of manna, in Shemos 16:33-35.</i> It is nothing but a copper serpent.”5<i class="footnote">Alternatively, the Bnei Yisroel who were worshiping it called it the Nechushton.—Targum</i>
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  He succeeded. He succeeded.6<i class="footnote">ישכיל stems from שכל [=intelligence]. Adonoy successful person is conceived by others as one who acts with intelligence.—Metzudas Dovid</i> 7<i class="footnote">As in, “Dovid was successful [=משכיל] in all his ways,” in I Shmuel 18:14.</i>
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Removed. The doors, which were gold [plated].
  And the thresholds. [Targum] Yonoson rendered the סקופיא, [i.e.,] the thresholds.8<i class="footnote">Alternately, אמנות are pillars, or it is a term used to include both the threshold and the lintel.—Ralbag</i>
  
  Verse 17
  
  Tarton [and] Rav Soris. We learned in Seder Olam that the three of them did not come together,9<i class="footnote">The king of Ashur dealt falsely with Chizkiyoh because he sent his officers to attack Yerusholayim even though Chizkiyoh paid the tribute that was imposed upon him.—Metzudas Dovid Or, Sancheiriv took the tribute and left. However, in the ensuing years Chizkiyohu failed to meet his demands and he therefore attacked again.—Radak</i> rather but Ravshokei [came] alone, as it is written in the Book of Yeshayohu,10<i class="footnote">36:2.</i> and Tarton and Rav Soris came on a second mission, when he received word concerning Tirhokoh king of Cush, ”and he heard and sent emissaries to Chizkiyohu … ”11<i class="footnote">Yeshayohu 37:9.</i>
  Near the channel. <i>Fosed</i>, in O.F., [i.e.,] a moat made for schools of fish.
  The washer's field. A field in which the launderers spread out garments, And so did [Targum] Yonoson render, ”a field where the launderers spread out.”12<i class="footnote">I.e., where the launderers spread out the clothing.</i>
  
  Verse 18
  
  The recorder. [Who determines] which judgment came first before the king, that it be adjudicated first.13<i class="footnote">Rashi in Yeshayohu 36:3 defines מזכיר, as “the writer of the records in the annals.”</i>
  
  Verse 19
  
  
  
  Verse 20
  
  You have said but words of the lips, etc. Until now you have said, ”I will (not) pay tribute to the king of Ashur.” It was but words of the lips, as long as he did not leave his place to march upon you, you did not require counsel and might. But now, that he has left [his place] and marched [upon you], you require counsel and might for this war. Now, tell [me] upon whom you have depended?
  
  Verse 21
  
  It will go into his palm. When a person supports himself on a support of a splintered reed, which has broken in his hand, the splintered edges come and puncture his palm.14<i class="footnote">Similarly, his reliance on Paroh for support will turn out to be bad for him.</i>
  
  Verse 22
  
  Is He not the one Whose high places and altars Chizkiyohu has removed, etc. It can be deduced from here that Ravshokei was an apostate Jew, for he admitted that the Holy One, Blessed Is He, is God, but his desire is to worship idols.15<i class="footnote">See Maseches Sanhedrin 60a.</i>
  
  Verse 23
  
  Provide a security. Glorify yourself over him; enter a wager on the condition that if you are able to supply riders for two thousand horses.16<i class="footnote">Ravshokei implied that Chizkiyohu did not even have enough riders for the two thousand horses, so surely he is unable to mount a rebellion.—Ralbag</i>
  Wager. <i>Gajer</i>, in O.F.
  
  Verse 24
  
  How can you turn away one captain of my master's servants. For the smallest of them is captain over two thousand men, and you cannot obtain two thousand men. We deduce from here concerning the heads of the armies, who totaled one hundred and eighty-five thousand and fell with Sancheiriv, that the smallest of them was captain over two thousand men who were with him.
  
  Verse 25
  
  Is it with other than Adonoy. Did I come without permission? Yeshayohu already prophesied in the days of Achaz your father, ”Adonoy shall bring upon you and upon your people, etc., the king of Ashur.”17<i class="footnote">Yeshayohu 7:17. Radak cites another verse from Yeshayohu's prophecy, “and therefore the LRD is bringing upon them the mighty and abundant waters of the river, the king of Ashur, etc.,” in Yeshayohu 8:7. Sancheiriv therefore believed that he was acting with Divine approval.</i>
  And to destroy it. This he added of his own accord.
  
  Verse 26
  
  For we understand it. We are residents of the palace, and understand Aramaic and other languages. But do not speak Hebrew to us, which all the people understand,18<i class="footnote">They were concerned about the morale of the people and therefore wanted to keep the conversation private.</i> and we do not want them to hear.19<i class="footnote">It is not proper to reveal matters of war to the general public.—Metzudas Dovid</i>
  
  Verse 27
  
  To eat their own excrement. In the hunger [caused] by the siege.20<i class="footnote">If they continue guarding the wall to prevent Ashur's army from entering, they will lay a prolonged siege to the city that will be so severe that the people will starve during the siege, causing them to “eat their own, etc.”—Ralbag</i>
  Their dung. Dung that is excreted through the orifice of the anus. Our Rabbis explained to euphemize and read, “צואתם” [instead of חריהם].21<i class="footnote">See Maseches Megillah 25b.</i>
  Their own urine. Loose excrement, the glands of the rectum, which is held by three glands. Alternatively, an expression of excrement which comes about through the chewing of the teeth [=שניהם].
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  ”Make peace with me.” A greeting, as in, “And Yaakov greeted [=ויברך] Paroh.”22<i class="footnote">Bereishis 47:7.</i> 23<i class="footnote">See Rashi in Bereishis 33:10 and above, in II Melochim 5:15.</i>
  
  Verse 32
  
  To a land like you land. This is my custom to move the nations from province to province. He should have said, “to a land better than yours,” because he came to persuade them, but he knew that they would recognize that his statement was false.24<i class="footnote">This custom was practiced in order to prevent any future attempts to regain independence. He realized that as long as a conquered nation remained in its own land, the people would ultimately rise up and rebel against their conquerors.</i> 25<i class="footnote">See Rashi, in Yeshayohu 36:17. The Gemara in Maseches Sanhedrin 94a, states that Sancheiriv did not say “to a land better than yours,” because he did not want to denigrate Eretz Yisroel. As a result he was rewarded with the title “the great and noble Osenapar [=Sancheiriv],” in Ezra 4:10.</i>
  A land of grain and wine. This is Africa.
  
  Verse 33
  
  
  
  Verse 34
  
  He exiled them and twisted them. The King of Ashur, destroyed them and exiled them.26<i class="footnote">Alternatively, “Heina and Iva” were provinces or deities.—Radak</i>
  Did they save Shomron. And the inhabitants of Shomron worshiped the gods of the Aromeans, who were their neighbors.
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  With torn garments. Because they heard blasphemies of the Name [of God].27<i class="footnote">See Maseches Sanhedrin 60a. One who hears another Jew blaspheme God must rend his clothing. Ravshokei's blasphemy was in comparing God to the pagan deities.—Radak Alternatively, they rend their clothing on account of the terrible news and threats that they just heard, an event similar to II Shmuel 13:31 and II Melochim 5:7.</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  [And] debate. That the wicked are debating1<i class="footnote">Alternatively, ותוכחה means “disgrace.—Targum Or “reproof.”—Radak</i> and showing evidence to [support] their words, claiming, “We have the power and the strength.”2<i class="footnote">Alternatively the phrase refers to God and means, “may He rebuke for the words, etc.”</i>
  Children. Yisroel.
  As far as the birthstool. As far as a distress similar to a woman sitting on the birthstool, but not having strength to give birth.
  
  Verse 4
  
  And he brought proof with the words. <i>Aprover</i>, in O.F., He showed evidence to [support] his statement,3<i class="footnote">Below, v. 9.</i> [namely,] that he prospered wherever he went.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  And he will hear a rumor. And he will withdraw from you and return to his land. He will not [return] because of the rumor, but after a while he will return to his land in disgrace, and I will cause him to fall there by the sword. Now what was the rumor? ”And he heard about Tirhaikoh.”4<i class="footnote">Yeshayohu 45:14.</i> He heard that Tirhaikoh had gone out to wage war against him, so, he left Yerusholayim and went to Cush, and waged war with Tirhaikoh, and Egypt, who were with him. He defeated him and took their most coveted treasures, and came to Yerusholayim, where he fell. In reference to this, Yeshayohu stated, ”The toil of Egypt and the merchandise of Cush, etc., will become yours, etc.”5<i class="footnote">See commentary above, 18:34.</i>
  
  Verse 8
  
  
  
  Verse 9
  
  He again sent messengers. To notify him that he was not returning to his land, rather he was waging war with Cush, and then to return here.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  Eden. The name of a province.
  
  Verse 13
  
  He exiled and twisted. The king of Ashur exiled and twisted them.6<i class="footnote">Alternatively, this refers to Eretz Yisroel.—Radak</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Indeed. It is true that the kings of Ashur destroyed the peoples and put their deities in fire.
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  The highest mountains. [This refers to] the Temple Mount.7<i class="footnote">The sacrifices that are offered in the Beis Hamikdosh atoned for the sins and “whitened” them. The verse in Yeshayohu 1:18 states, “If your sins will be like scarlet, they will become as white [=ילבינו] as snow.” See Maseches Gittin 56b and Rashi there.</i>
  To the end of the Levanon. [This refers to] the Beis Hamikdosh which whitens [=מלבן] sins.8<i class="footnote">Alternatively “its tallest cedar [trees]” refers to the great leaders and nobles among the Bnei Yisroel.—Radak See Rashi in Bamidbar 13:20.</i>
  And I will cut down its tallest cedar [trees]. I will not return until I have destroyed it.9<i class="footnote">”Its remotest lodge,” refers to the Beis Hamikdosh which is the lodging place of the Shechinah.—Radak</i>
  Remotest. Its end.10<i class="footnote">I.e., his army is so vast that they drink up all the water available, he therefore had to dig and search for other water sources.—Radak</i>
  Its fruitful forest. The fullness of its land and the beauty of its splendor.
  
  Verse 24
  
  I dug and drank strange water. I.e., I started all my deeds and completed [them], as one who digs a hole and finds flowing water and drinks it. Flowing water he calls “זרים [=strange],” because until now no one knew of them.
  And I dry up with the soles of my feet. If I besiege a city that depends upon its rivers, I bring many troops upon it who dry up its rivers with their drinking and the drinking of their cattle11<i class="footnote">His soldiers were so numerous that as they crossed a river they carried away so much water on their feet that the river bed was left dry by the time they all crossed it. See Maseches Sanhedrin 95b.</i> and by the treading of their feet.12<i class="footnote">Yeshayohu 10:5.</i>
  And I dry up. This is in the present tense [because] this is always my way.
  
  Verse 25
  
  Have you not heard from afar. Why do you glorify and aggrandize yourself with this? This is not yours, for you have heard from afar through the prophets, that I decreed upon the nations to bring you upon them, as the matter that is stated, ”Ho, Ashur, the staff of My wrath.”13<i class="footnote">Yeshayohu 30:33.</i>
  In days of yore. Since the world was created, it entered My thought, as it is stated, ”For [Gehinnom] is arranged from days of yore; that too was prepared for the king.”14<i class="footnote">Yeshayohu 31:9.</i> This refers to Sancheiriv, who was burned in the fire of Gehinnom, as it is stated, ”The word of Adonoy, Who has fire in Tzion.”15<i class="footnote">קצרי יד is an expression meaning “lack of power,” as in Bamidbar 11:23, “Is the power of AD limited [= תקצר’ ה היד].”</i>
  Now I have brought it about. And this is the power that is in your hand.
  And it shall be. The coming of My decree shall be to make desolate fortified cities into blossoming hills, into piles of earth upon which vegetables grow, for you destroy them because of My decree.
  To make desolate. An expression of desolation, forsaken.
  
  Verse 26
  
  Their inhabitants were short of strength. Those whom I weakened before you,16<i class="footnote">I.e., it is a Divine gift for which Sancheiriv could claim no credit.</i> and the might is not yours.17<i class="footnote">The nations that Sancheiriv conquered had already been condemned to punishment and destruction.</i> You are not mighty, rather they are weak.18<i class="footnote">In Tehilim 129:6 the verse states” … like the grass on rooftops which even before it is plucked, withers.”</i>
  Like grass of the rooftops. Which dries quickly.19<i class="footnote">Alternatively, grass is unable to move and defend itself from being cut.—Ralbag</i>
  And wind blast before [becoming] standing grain. Like blasted stalks of grain, before they hardened to become standing grain.
  
  Verse 27
  
  Your sitting and your going out and your coming in. [Targum] Yonoson rendered, ”And your sitting in counsel, and your going out to wage war, and your coming to the land of Yisroel, is revealed to Me;” it emanated from Me.
  And your raging against Me. And that ultimately you will become arrogant and aroused against Me with anger and tumult, <i>estorimir</i>, in O.F..
  
  Verse 28
  
  And your tumult. [Means] the same as ושאונך [=your tumult].20<i class="footnote">Alternatively, “your tranquility,” i.e., their rage was on account of their tranquility.—Radak</i>
  My ring. A kind of ring by which they pull an animal whose behavior is bad,21<i class="footnote">Alternatively, חח is a fish hook which pierces the fish when it is pulled out of the water.—Radak</i> as we learned, ”And all animals that are usually pulled with a ring may go out [on Shabbos] with a ring.”22<i class="footnote">Maseches Shabbos 51b.</i>
  And my bit. [Targum] Yonoson rendered זמם, which is made of iron, and which is inserted into the nostrils of a female camel,23<i class="footnote">Alternatively, מתג is the bit placed in the animal's mouth by which to lead it.—Radak</i> and she is pulled with it, because her behavior is bad. This is what we learned, ”And the female camel [may go out on Shabbos] with a nose ring.”24<i class="footnote">Maseches Shabbos 51b.</i>
  
  Verse 29
  
  And this shall be the sign for you. The prophet said to Chizkiyohu, ”And this prophecy which I said to you that Sancheiriv will fall here, will be a sign for you25<i class="footnote">Alternatively, the sign for the fulfillment of the prophecy is that Sancheiriv will return to his land, mentioned in v. 7 above. The fulfillment of this prophecy serves as a sign that the remainder of the prophecy will likewise be fulfilled.—Radak</i> also for the approaching days, for you are afraid of dying from hunger, because Sancheiriv destroyed the land and chopped down the trees.”
  This year you will eat what grows by itself. This year plants will grow for you, and you will be sustained by them.
  What grows from the tree stumps. The chopped off trees that will sprout, and when you see My word fulfilled concerning the fall of the armies, it will be a sign for you that this promise, too, will be fulfilled.
  
  Verse 30
  
  
  
  Verse 31
  
  The zeal of Adonoy of Hosts. That He will be zealous for His honor and for His Name, not that you have any merit,26<i class="footnote">For even the merit of the Patriarchs had been used up, according to Rashi in Yeshayohu 37:32.</i> for Achaz your father committed many wicked deeds.
  
  Verse 32
  
  He will not advance upon it. He will not set a shield before it.27<i class="footnote">The first soldiers attacking a city were the shield bearers.—Radak</i>
  A ramp. A heap of earth to raise a mount upon which to stand to wage war against the city, and because one presses it down and beats it with sticks and sledge hammers, so that it becomes trodden and pressed down with strength, it is called סוללה, an expression of, “Beat down [=סולו], beat down [=סולו] the highway.”28<i class="footnote">Yeshayohu 62:10. See also II Shmuel 20:15.</i>
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  And it was that night. When Sancheiriv returned from [battling] with Cush, and he came as far as Nov, which was near Yerusholayim.29<i class="footnote">Although his astrologers told him that he would be successful in conquering Yerusholayim if he were to attack it on that very day, Sancheiriv in his arrogance decided to camp overnight in Nov and wait for the following day. This ultimately led to his downfall. See Maseches Sanhedrin 95a. Dovid who was Chizkiyohu's ancestor, incurred guilt by causing the deaths of the <i>kohanim</i> of Nov, and it was therefore decreed that his descendants would be liable for punishment for many years. This was the last day of the decree, as stated in Yeshayohu 10:32, “Yet today he will stand in Nov.”</i>
  One hundred eighty-five thousand. All of them were heads of companies.30<i class="footnote">Sancheiriv's camp was enormous. Each of these 185,000 officers was in charge of 2,000 men. See Rashi above, in 18:24.</i>
  
  Verse 36
  
  And dwelt in Nineveh. It was the capital of Ashur.
  
  Verse 37
  
  In the temple of Nisroch his god. A board from Noach's ark.31<i class="footnote">נסרת is a contraction of נסר מתיבתו של נח.</i> 32<i class="footnote">Sancheiriv believed it was the deity which saved Noach from the Flood, so it will save him also. See Maseches Sanhedrin 96a.</i>
  They do not fear Adonoy. A complete fear as is the custom of the [Bnei] Yisroel. And although they converted out of fear of the lions, [nonetheless,] their fear of Adonoy was not a complete fear, (like [Bnei] Yisroel's custom) as it goes on to elaborate, that they were not engaged in Torah [study] and [in performing] the commandments which God commanded the Bnei Yaakov, and they do not practice according to their statutes and according to their law, which they are obligated to practice once they converted, but as the priest who was of the people of Shomron, instructed them.37<i class="footnote">Alternatively, the verse refers to the exiled Bnei Yisroel who “until this day” have not repented from the idolatrous practices, but continue to combine the worship of God with the worship of idols as they had practiced in Shomron.—Radak</i>—who were idolatrous.
  
  
  
  
  
  Verse 1
  
  In those days. [This occurred] three days before Sancheiriv's downfall.1<i class="footnote">Alternatively, the entire episode is stated in chronological order, and it occurred after Sancheiriv's downfall. The assurance Chizkiyohu requested that he will be saved from Ashur mentioned here refers to future attacks. Although Ashur had been soundly defeated, Sancheiriv's successors might soon try again to attack.—Ralbag</i>
  Chizkiyohu became … ill. On the third day, when he went up to the Beis [Hamikdosh] of A, was the day of Sancheiriv's downfall, and it was on the Pesach holiday.2<i class="footnote">To commemorate this event, reference to Sancheiriv's downfall is mentioned in the Hagaddah on both Seder nights. On the first Seder night it is mentioned in ובכן ויהי בחצי הלילה, and on the second Seder night it is mentioned in ובכן ואמרתם זבח פסח.</i>
  For you are going to die. On this world.
  And you will not live. In the World to Come because you have not married as is [explained] in [Maseches] Berachos.3<i class="footnote">10a. Chizkiyohu refused to marry and have children because it was revealed to him that he would have a very wicked son, and a period of extreme corruption would follow.</i>
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  Had not gone out of the … courtyard, etc. The Holy One, Blessed Is He, hurried to notify him about his cure before the rumor would spread in the city that he has been sentenced to death, as stated in [Talmud] Yerushalmi.4<i class="footnote">Maseches Sanhedrin 10:2.</i> 5<i class="footnote">The כתיב [=it is written] is העיר, the city. The Gemara in Maseches Eiruvin 26a explains that the inner court behind the king's palace was the size of an average city.—Radak</i>
  
  Verse 5
  
  
  
  Verse 6
  
  And I will save you from the hand of the king of Ashur. We learn that he became ill before Sancheiriv's downfall.6<i class="footnote">See note 1 above.</i>
  
  Verse 7
  
  A cake of pressed figs. When they are fresh, they are called תאנים [=figs], and when they are pressed into a round cake, they are called דבלה.
  And placed it on the boil, and it was healed. This was a miracle within a miracle, for even healthy flesh, when you place a cake of pressed figs upon it, decays, yet the Holy One, Blessed Is He, [instructs to] put something that is injurious upon something that is vulnerable, and it becomes healed.
  
  Verse 8
  
  
  
  Verse 9
  
  Should the shade advance ten steps or should it go back ten steps? This is an abbreviated verse. The shade had already advanced the steps that are made [to measure] the hours of the day, like, <i>oriloje</i>, in O. F., the clocks that people make to determine the hour of the day. [He asked,] “Do you wish it to stay in the place where it is, for as long as it takes it to walk in ten hours, or should it go back up ten steps so that it will appear as though it is morning?”7<i class="footnote">Alternatively, Yeshayohu asked, “Do you wish it to advance or to go back?—Radak</i>
  
  Verse 10
  
  And Chizkiyohu said, ”It is easier for the shade to advance ten steps.” It is easy [for the shade] to remain in its place, and stay for ten steps, it is not something that is so conspicuous. Not so, rather let the shade go back, and the event will be a wonder, for they saw that the day was turning toward evening, and it returns to become morning [again].
  
  Verse 11
  
  That it had gone down on the steps of Achaz. The day that Achaz died, the day was shortened,8<i class="footnote">Alternatively, it is called the steps of Achaz because he had built this sundial.—Radak</i> and the shade hurried to advance ten steps, so that he would not be eulogized,9<i class="footnote">I.e., there would not be enough time to eulogize him. See Maseches Sanhedrin 96a and Rashi there.</i> and those ten hours returned now for Chizkiyohu.10<i class="footnote">From the day it was created, God prepared the sun for this miracle. Concerning the creation of the sun and other heavenly bodies, in Bereishis 1:14 states, “they will be for signs,” i.e., God used them as signs for Yehoshua and Tzidkiyohu.—Chizkuni</i>
  
  Verse 12
  
  For he heard that Chizkiyohu was ill. And until that day no person who had ever been ill, had become well. Now, how did he hear? He was accustomed to eat after three hours [had elapsed] in the day, and he would sleep until the ninth [hour of the day]. Because the cycle of the sun had gone backwards on account of Chizkiyohu, he awoke after nine hours [of the day] and found that it was morning, and he wanted to kill his servants. He said, ”You let me sleep a day and a night!” They replied, “The sun's cycle went backwards.” He asked them, “Who brought it back?” They said to him, “The God of Chizkiyohu,”11<i class="footnote">He then sent messengers to inquire about this great event and eventually heard about Chizkiyohu's miraculous cure. See Maseches Sanhedrin 96a.</i> as is [stated] in Pesikta.
  
  Verse 13
  
  His treasure house. The storehouse of his spices,12<i class="footnote">נכאת is a term used to describe choice possessions. Accordingly, the Gemara presents different opinions. Some say נכאת is “his treasure house,” others say, “his most powerful weapons,” i.e., his armory. Yet others say that he had his wife [=בית נכתה] wait on them and pour their drinks. See Maseches Sanhedrin 104a and Rashi there</i> as in, “spices [=נכאת], balm, and lotus.”13<i class="footnote">Bereishis 37:25..</i>
  The fine oil. Some interpret this as the anointment oil, and others interpret it as balsam oil, which is found in Eretz Yisroel, as it is said, ”Yehudah and [Eretz] Yisroel, they were your merchants, with wheat of מנית and פנג,”14<i class="footnote">Yechezkeil 27:17.</i> and I saw in the book of Yosephun, that פנג is balsam, and it grows in Yericho, and because of its aroma [=ריח], it is called Yericho [=יריחו].
  There was nothing. [He even showed them] the Ark, the Luchos, and the Torah Scroll.
  
  Verse 14
  
  ”They came from a distant land.” This is one of the three [men] whom the Holy One, Blessed Is He, tested and found them to be a pot of muddy water: [The three are,] Kayin, Chizkiyohu and Bilam. Kayin [said], “I don't know, am I my brother's keeper?”15<i class="footnote">Bereishis 4:9.</i> He should have said, ”Master of the Universe are all hidden things not revealed to You?” as it is [stated] in [Midrash] Tanchuma. Bilam, when the Omnipresent said to him, ”Who are these men with you?”16<i class="footnote">Bamidbar 22:9.</i> he should have said, “Adonoy God, You know!” as it is stated concerning Yechezkeil,17<i class="footnote">Yechezkeil 37:3.</i> but he replied arrogantly, ”Balak son of Tzippor, king of Moav, sent them to me,”18<i class="footnote">Bamidbar 22:10.</i> [i.e.,] many people seek me. Chizkiyohu should have replied to Yeshayohu, ”You are the prophet of the Omnipresent, yet you are asking me?” [Instead,] Chizkiyohu began to become haughty, and said, ”They came to me from a distant land.”19<i class="footnote">Yeshayohu 39:3.</i> Therefore, he was punished, and also [he was punished] because he rejoiced over them,20<i class="footnote">God's wrath was mainly because Chizkiyohu distracted his visitors from God's glory by seeking to impress them with his own wealth. See II Divrei Hayomim 32:25.</i> and served them at his table.
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Nothing will remain. You shall be paid measure for measure, [as stated above,] “There was nothing.”21<i class="footnote">Verse 15 above.</i>
  
  Verse 18
  
  And some of your sons. Chananyoh, Mishoeil, and Azaryoh.22<i class="footnote">Some say that they were eunuchs, because it was the custom to castrate those who served in the palace. Targum maintains that סריסים means ‘officers.’ It is merely a figurative expression used here to symbolize that paganism's impotence was acknowledged in their time. Chananyoh, Mishoeil and Azaryoh would risk their lives by defying the order to worship idols and be miraculously saved. See Maseches Sanhedrin 93b.</i>
  
  Verse 19
  
  ”The word of Adonoy … is good.” Because in my days there will be peace.23<i class="footnote">God's punishment would not be meted out until after his death.</i>
  
  Verse 20
  
  And how he made the pool, etc. In Divrei Hayomim.24<i class="footnote">See II Divrei Hayomim 32:3-4 and 30. When Sancheiriv began his march on Yerusholayim, Chizkiyohu closed off all the springs and streams outside Yerusholayim as a defensive strategy.</i>
  
  
  
  
  
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  Verse 2
  
  
  
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  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
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  Verse 10
  
  Through His servants the prophets. Nachum and Chavakuk, but because Menashe was wicked, they were not referred to with his name to explain that they were [prophesying] in his time.
  
  Verse 11
  
  
  
  Verse 12
  
  Will ring. An expression of cymbals,1<i class="footnote">See Rashi in I Shmuel 3:11.</i> <i>tintiner</i>, in O. F.
  
  Verse 13
  
  And the plumb line. That is the string to which the builders of a wall tie a lead weight to make the wall straight.2<i class="footnote">I.e., so that the following rows of bricks or stones will all be directly above one another.</i>
  As one wipes a dish. As one wipes a dish.3<i class="footnote">Just as one wipes a dish and turns it over so that it should not become soiled or be eaten from any more, so will Yerusholayim be cleaned out of its habitants and then it will destroyed so that it would no longer be habitable.—Radak</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
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  Verse 4
  
  
  
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  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  I have found the Torah Scroll. It was hidden under a layer of stones where they had concealed it when Achaz burned the Torah.1<i class="footnote">According to II Divrei Hayomim 34:14, this was the original Torah Scroll written by Moshe. God had commanded Moshe to write this Scroll at the end of his life. See Devarim 31:24-26.</i>
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  Inquire of Adonoy on my behalf. He saw written, "Adonoy will lead you and your king."2<i class="footnote">Devarim 28:36.</i> 3<i class="footnote">When they opened the Torah Scroll it was found rolled to this section. This section deals with the exile of Shomron and Yehudah with its king. Chilkiyoh gave the Torah Scroll to Shofon to read to the king with the hope that perhaps he would come up with a suggestion to alleviate the dreadful situation.—Radak</i>
  
  Verse 14
  
  To Chuldoh. Our Rabbis said that because a woman is more merciful than a man,4<i class="footnote">They therefore hoped she would beseech God for mercy, that He change the evil decree to a favorable one.—Maharsha in Maseches Megillah 12b</i> he, therefore, did not send to Yirmiyohu [to inquire]. Others say that Yirmiyohu was not there because he went to bring back the ten tribes.5<i class="footnote">See Maseches Megillah 14b and Rashi there.</i>
  In the study house. [Targum Yonoson rendered,] in the study6<i class="footnote">שנה[=study]</i> house. There is a gate in the Temple courtyard, named "the Gate of Chuldoh" [as stated] in Maseches Midos.7<i class="footnote">1:3; according to that Mishnah the two Gates of Chuldoh led to the Temple Mount.</i> Others interpret "במשנה" as "outside the wall/' [i.e.,] between the two walls, which are double8<i class="footnote">משנה [=double] as in “a double portion [=משנה] of food” in Shemos 16:22.</i> [around] the city. (במשנה [i.e.,] she was teaching the Oral Law to the elders of the generation, i.e., the Mishnah. An annotation of Rabbi Akiva.) In the study house. (From, "These are the words,"9<i class="footnote">Devarim1:1.</i> until "before the eyes of all Yisroel,"10<i class="footnote">Ibid. 33-12.</i> 11<i class="footnote">She expounded on Chumash Devarim which is known as Mishnah Torah [=משנה תורה] because many topics from other Chumashim are repeated in it.</i> i.e., the Book of Devarim, also known as Misheh Torah, and likewise all the things that are repeated in the Torah, she expounded on in public, and she revealed the punishments and the exiles which were doubled for those who transgress the secrets and the allusions of the Torah. The Secret of Righteousness.)
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  And you will be gathered into your grave in peace. And what is the peace?12<i class="footnote">Although Yoshiyahu was killed in a battle with Paro Necho, he is considered as having died in peace because he died while the Bnei Yisroel were living in peace, before the destruction began.—Radak</i> "Your eyes will not see," the destruction of the Beis [Hamikdosh].13<i class="footnote">See Maseches Moed Katan 28b.</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  At his place. The place where the king stands in the Beis Hamikdosh.1<i class="footnote">See above 11:14. It was a special place in the Beis Hamikdosh where the king would stand when addressing the people.</i>
  
  Verse 4
  
  The <i>kohanim</i> of the second rank. The assistants of the priesthood,2<i class="footnote">The <i>kohein </i>who was anointed for war was also included in this group.—Metzudas Dovid</i> who are second in rank3<i class="footnote">They would substitute for the <i>kohein gadol</i> in the event that he was incapacitated to perform the service in the Beis Hamikdosh.—Radak</i> to the <i>Kohanim Gedolim</i>.
  And the gatekeepers. The supervisors in charge over all the necessities of the Beis [Hamikdosh], and the keys of the Temple's courtyard were in their charge.4<i class="footnote">See Rashi above, 12:10.</i>
  In the plains of Kidron. In the plains of Kidron.
  And he carried their ashes to Beis Eil. To an unclean place, where he defiled the altar that Yorovom had made,5<i class="footnote">See v. 15 below.</i> and he burned upon it the priests of the high places.
  
  Verse 5
  
  And who had burned incense on the high places. And those who burned incense on the high places in the cities of Yehudah.
  
  Verse 6
  
  
  
  Verse 7
  
  The houses devoted to pagan worship. The houses of lewdness.6<i class="footnote">Alternatively, houses designated for those individuals who dedicated their lives to worship the <i>asheiroh</i> and lived in seclusion.—Metzudas Dovid</i>
  Would weave coverings Curtains.7<i class="footnote">The curtains that they wove were used as enclosures for the <i>asheiroh</i>.—Metzudas Dovid</i>
  
  Verse 8
  
  
  
  Verse 9
  
  Were not permitted to ascend. The priests who burned incense on the high places to idols, were not permitted to ascend anymore to serve on the Altar of Adonoy.
  They would eat matzohs. I.e., but in this thing they would not be disqualified from their priesthood, that they are allowed to eat hallowed things. They are like blemished [<i>kohanim</i>] and they share and eat [of the sacrifice], but they may not offer [sacrifices].8<i class="footnote">See Maseches Menachos 109a.</i>
  They would eat matzohs. Meal-offerings,9<i class="footnote">All meal offerings were prepared in an unleavened state [=matzohs]. See Vayikra 2:10-11.</i> and similarly, all hallowed things.
  
  Verse 10
  
  The Tophes. This was the Molech, it is named [תפת] because priests would bang on drums [=תופים] so that the father should not hear the groans of the child when he was burned by the pagan image,10<i class="footnote">According to Ralbag, the service of Molech involved the passing of a child by priests between two fires.</i> Molech, they called it Tophes.
  
  Verse 11
  
  The horses. Those [people] who prostrated themselves to the sun, had horses ready in the morning to go out toward the sun.11<i class="footnote">The idolatrous kings of Yehudah would ride these horses from the entrance of the Beis Hamikdosh to the chamber of Nesan Melech which was located to the east of the city.—Ralbag and Metzudas Dovid</i>
  Nesan Melech. That was its name.
  In the outskirts. I do not know what they are.12<i class="footnote">”רורים are the open space areas located outside the city. In Yechezkeil 27:28 the verse states, “the surrounding areas [=מגרשות] will tremble,” and Targum renders “פרורים” for מגרשות.—Radak</i>
  
  Verse 12
  
  He quickly removed them from there. And he eliminated them from there.13<i class="footnote">Alternatively, וירץ stems from רוץ [=to run], and the phrase means, “he quickly removed them,” or וירץ stems from רצץ [=to smash], and the phrase means, “and he smashed them,” i.e. after he demolished the altars he further smashed the pieces.—Radak</i>
  
  Verse 13
  
  Of Har Hamashchis. [I.e.,] the Mount of Olives, which is known as the Mount of Oil. But because its name is mentioned in reference to idolatry, [Scripture] changed its name to a derogatory expression.14<i class="footnote">I.e., from הר המשחה [=Mount of Oil] to הר המשחית [=Mount of Destroyer].</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  ”What is this marker?” He saw a grave, one side of which was overgrown with thorns and thistles, and whose other side was graced with myrtles and spices. He wondered about it and said, “What is this?”15<i class="footnote">Alternatively, he saw a grave with a large and distinctive marker that was unlike the markers of other graves. The old [=false] prophet was certain that the prophecy of the prophet from Yehudah would be fulfilled and that Yoshiyahu would spare the bones of that prophet. He hoped that his bones would also be spared because of their proximity and he therefore instructed that a large and distinctive marker be erected on that prophet's grave.—Radak</i> And they replied.
  ”It is the grave of the man of God.” And the false prophet, who commanded his sons that they bury him next to him.16<i class="footnote">See I Melochim 13:31-32. Although they were buried over 350 years ago, the people knew about it by tradition handed down from father to son.—Radak</i>
  
  Verse 18
  
  
  
  Verse 19
  
  In the cities of Shomron. For Yeshayohu was king over all Yisroel, of those who returned from the ten tribes through Yirmiyohu.
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  Such a Pesach sacrifice had not been offered. So many people had not assembled at any Pesach sacrifice as had assembled at this one.17<i class="footnote">The magnitude of the participation by the vast number of people was unprecedented. Alternatively, since the time of the Judges, the people had never celebrated Pesach so devotedly.—Ralbag</i>
  Since the time of the Judges. ”Since the time of Shmuel,”18<i class="footnote">II Divrei Hayomim 35:18.</i> In Divrei Hayomim, it is written, because Shmuel, too, led Yisroel to improve their ways,19<i class="footnote">Alternatively, Shmuel is mentioned because he was the last of the Judges.—Metzudas Dovid</i> and he assembled them to Mitzpoh. Alternatively, such a Pesach had not been offered to God in Yerusholayim, [i.e.,] (but) when the kings of Yisroel and the kings of Yehudah reigned, all Yisroel did not perform a Pesach sacrifice in Yerusholayim, because the kingdom had been divided in two since Yorovom, and they would go to the calf in Beis Eil and in Dan until now, that the ten tribes were exiled, and Yirmiyohu brought them back, and Yoshiyahu reigned over them, and they all came to Yerusholayim.
  
  Verse 23
  
  
  
  Verse 24
  
   The <i>teraphim</i>. Images20<i class="footnote">In I Shmuel 19:16, Rashi described <i>teraphim</i> as being made in the likeness of a human figure.</i> that speak through sorcery, and the one who make them must determine a certain time in the year, and a certain year that is appropriate for this.
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  Anointed. He did not require anointment,21<i class="footnote">Ordinarily, a king's son does not need to be anointed unless there is a dispute over his successor. See Maseches Kerisos 5b.</i> nonetheless [he was anointed] because Yehoyakim his brother was two years older than he, as is explained in this section.22<i class="footnote">Verse 31 below states that Yehoachaz was twenty three years old when he became king and v. 36 states that his brother Yehoyakim was twenty-five years old when he became king. Being that Yehoachaz reigned for only three months as indicated in v. 31, it follows that there is a two year age difference between them.</i>
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  Each one according to his assessment. According to his wealth.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Indeed, it was by the order of Adonoy. All the calamity that befell Yehudah through these bands.1<i class="footnote">I.e., all the calamity had been preordained from the time of Menashe's reign.—Radak</i>
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Yehoyakim lay with his forefathers. [He did] not die in his bed, for Nevuchadnetzar bound him with chains to take him to Bavel, and when they were dragging him he died in their hands,2<i class="footnote">Scripture therefore, does not mention his burial. There are several different opinions surrounding the circumstances of Yehoyakim's death and burial. See Vayikra Rabboh 19:6.</i> as it is stated, ”With the burial of a donkey will he be buried, dragged and thrown,”3<i class="footnote">Yirmiyahu 22:19.</i> and in Divrei Hayomim it is written4<i class="footnote">II Divrei Hayomim 36:6. The verse there states, “Nevuchadnetzar king of Bavel attacked him [Yehoyakim] and bound him in chains to take him to Bavel.”</i> that Nevuchadnetzar bound him to take him to Bavel.
  
  Verse 7
  
  Left his land. To aid Yehoyakim.
  For the king of Bavel had taken, etc. For he defeated him in battle in the fourth year of Yehoyakim in Charchemish on the Euphrates River, as it is written in the Book of Yirmiyohu.5<i class="footnote">46:2.</i>
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
   Yehoyachin king of Yehudah, came out to the king of Bavel. That he do to him as he wishes, and not for war.6<i class="footnote">Nevuchadnetzar, at this time, did not come to destroy Yerusholayim. He only demanded that Yehoyachin be handed over to him. See Vayikra Rabboh 19:6.</i>
  
  Verse 13
  
  
  
  Verse 14
  
  Craftsmen and gatekeepers. [Targum] Yonoson rendered the craftsmen and the sentries of the gates. But, our Rabbis said that these were great Torah scholars,7<i class="footnote">I.e., “craftsmen and gatekeepers” is a metaphoric allusion to Torah scholars. See Maseches Sanhedrin 38a.</i> that when one would begin [to speak], all remained silent [=חרש], as it is written, “Be silent before Me, O islands.”8<i class="footnote">Yeshayohu 41:1.</i> ”מסגר” [is one who] all sit before him and learn from him, as it is stated, ”And he will open, and no one will close, and he will close, and no one will open.”9<i class="footnote">Ibid 22:22.</i> 10<i class="footnote">See Maseches Gittin 88a.</i>
  
  Verse 15
  
  And the dignitaries of the land. These are the dignitaries of Yehudah and Binyomin, who were righteous men. Concerning them Scripture states, ”Like these good figs, so will I recognize the exiles of Yehudah.”11<i class="footnote">Yirmiyahu 24:5.</i>
  
  Verse 16
  
  Seven thousand. But above he states, “ten thousand.”12<i class="footnote">Above, v. 14.</i> The third verse comes to reconcile [the difference], in the Book of Yirmiyohu, ”This is the people whom Nevuchadnetzar exiled in the seventh year, three thousand Jews.”13<i class="footnote">Yirmiyahu 52:28. The verse there states, “three thousand and <i>twenty-three</i> Jews.”</i> We deduce from here that three thousand were of the tribe of Yehudah and seven thousand were of Binyomin and the other tribes. Also in Seder Olam we learned this.
  
  Verse 17
  
  And changed his name to Tzidkiyohu. May God justify the judgment upon you if you rebel against me.14<i class="footnote">See Maseches Horiyos 11b.</i>
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Indeed the wrath of Adonoy was, etc. Therefore, Tzidkiyohu rebelled against the king of Bavel. The Holy One, Blessed Is He, gave him the desire to rebel against him in order that he would be exiled.15<i class="footnote">God incited Tzidkiyohu to rebel in order to exile the Bnei Yisroel from Eretz Yisroel.</i>
  
  
  
  
  
  Verse 1
  
  In the ninth year of his reign. Of Tzidkiyohu.1<i class="footnote">Which corresponds to Nevuchadnetzar's seventeenth year.—Radak</i>
  Siege towers. [Targum Yonoson] rendered כרקום [=works of siege].
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  By way of the gate between the two walls. A cave went from his house until the Plains of Yericho, and he fled through the cave. The Holy One, Blessed Is He, ordained a deer walking on the roof of the cave. and the Kasdim pursued the deer, and when they reached the cave's entrance in the Plains of Yericho, they saw him and captured him. This is what [Scripture] states, ”And I will spread My net over him, and he shall be caught in My snare.”2<i class="footnote">Yechezkeil 12:13.</i>
  
  Verse 5
  
  
  
  Verse 6
  
  And called him to account. He debated with him concerning the oath.3<i class="footnote">Tzidkiyohu violated his oath of allegiance to Nevuchadnetzar.—Radak</i> 4<i class="footnote">The Gemara in Maseches Nedarim 65a states that Tzidkiyohu had discovered Nevuchadnetzar eating a live, or according to other opinions, an uncooked rabbit. He had him swear that he would never reveal what he had seen. However, Tzidkiyohu had his oath nullified and revealed Nevuchadnetzar's uncivilized behavior. When Nevuchadnetzar found out that people were making fun of him, he realized that Tzidkiyohu had broken his promise.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  And all the houses of the dignitaries. [This includes] synagogues wherein Torah and prayer are aggrandized, and the houses of the princes.5<i class="footnote">See Maseches Megillah 27a.</i>
  
  Verse 10
  
  
  
  Verse 11
  
  And the defectors. [Those] who obeyed Nevuchadnetzar and went out to him from the city, as in, “When he went to Tziklag, [members] of Menashe defected to him, etc.”6<i class="footnote">I Divrei Hayomim 12:21.</i>
  
  Verse 12
  
  And farmers. Diggers of the earth, an expression of wine vats [=יקבים]7<i class="footnote">The ‘ג’ of ‘יגבים’ and the ‘ק’ of ‘יקבים’ are interchangeable.</i> which are diggings in the ground.8<i class="footnote">Alternatively, יקבים are wine pressers.—Metzudas Tzion Or יקבים refer to fishermen who catch the חלזון which was pressed to extract its blood from which the blue dye [for תכלת] is obtained. Nevuchadnetzar used the dye for his robes and therefore allowed these people to remain.</i>
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  The height of the crown was three <i>amohs</i>. And in the beginning of the Book [of Melochim] it states, ”five <i>amohs</i> [high].”9<i class="footnote">Melochim 7:16.</i> I reconciled the verses there.10<i class="footnote">Rashi reconciled the difference as follows: The crown was actually five <i>amohs</i> high but its two lower <i>amohs</i> are not counted because the column was inserted into the crown two <i>amohs</i> deep and it served as a base for the crown.</i>
  And a netting. (<i>Coife</i>, in O.F.) a type of hat.
  Had the same. Pomegranates.
  
  Verse 18
  
  
  
  Verse 19
  
  The scribe of the general of the army. Who knew the number of each city, how many men it enlists into the army.
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  All the officers of the armies. Who had left the city to hide in the strongholds, boulders, rocks and forests.
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  Evil Merodach … elevated. For Nevuchadnetzar died, and Evil Merodach reigned in his place.
  On the twenty-seventh day of the month. But in Yirmiyohu it states, “On the twenty-fifth.”11<i class="footnote">Yirmiyahu 52:31.</i> Rather, on the twenty-fifth Nevuchadnetzar died and he was buried on the twenty-sixth. On the twenty-seventh, Evil Merodach removed him from his grave and dragged him about,12<i class="footnote">Evil Merodach was afraid that his father was not really dead and would return to claim his throne. This happened before when Nevuchadnetzar became insane. He left his throne and lived as a wild beast for seven years. See Daniel 4:29-34. In the interim one of his sons was appointed in his place. When Nevuchadnetzar came back he imprisoned his son. Evil Merodach wanted to make sure that would not happen again, and he therefore had Nevuchadnetzar's body removed from his grave and dragged along the ground, thus fulfilling Yeshayohu's prophecy.—Radak</i> in order to nullify his decrees, as it is stated in Yeshayohu, ”and you have been cast out of your grave like a despised sapling, etc.”13<i class="footnote">Yeshayohu 14:19.</i>
  
  Verse 28
  
  He spoke kindly with him. Words of consolation.