meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Rashi/Prophets/Rashi on I Kings/English/merged.txt"}
text: Rashi on I Kings
  רש"י על מלכים א
  merged
  
  This file contains merged sections from the following text versions:
  -The Metsudah Tanach series, Lakewood, N.J
  -
  
  Rashi on I Kings
  
  
  
  
  
  
  
  Verse 1
  
  But he was not warmed. Our Rabbis said, “He who disgraces clothing will ultimately be deprived of their pleasures.”1<i class="footnote">Maseches Berachos 62b.</i> [Dovid’s clothing did not warm him] because he tore off the corner of Shaul’s robe.2<i class="footnote">See I Shmuel 24:5.</i> The Midrash [Aggadah states], Rabbi Shmuel son of Nachmeni said, that as Dovid saw the angel standing in Yerusholayim with his sword drawn in his hand, his blood became cold from fear.3<i class="footnote">That terror of that experience remained with Dovid, and from then on he could never again find warmth.</i>
  
  Verse 2
  
  Virgin girl. Her virginity warms her flesh.
  A warmer. “A warmer,”4<i class="footnote">Koheles 10:9.</i> and similarly, “and he who chops wood will be warmed [יסכן] by them.”5<i class="footnote">Alternatively, סכנת means that she should be “near” to him.—Targum</i>
  
  Verse 3
  
  
  
  Verse 4
  
  Was not intimate with her. Because a virgin is more suitable for [the purpose] of warming than a non-virgin.6<i class="footnote">He therefore preferred that she remain a virgin.</i> But our Rabbis said [he was not intimate with her] because “He shall not have too many wives,”7<i class="footnote">Devarim 17:17. See Rashi there.</i> and he already had eighteen.8<i class="footnote">I.e., because Dovid already had eighteen wives, the maximum permitted for a king, he therefore did not marry her. See Maseches Sanhedrin 22a and Rashi there.</i>
  
  Verse 5
  
  Exalted himself. He elevated himself.9<i class="footnote">The literal meaning is, “lifted himself.”</i>
  And fifty men. Whose spleens had been removed, and whose soles of their feet had been carved.10<i class="footnote">See Maseches Sanhedrin 21b and Rashi there.</i>
  
  Verse 6
  
  Had never angered him. He did not anger him.11<i class="footnote">Throughout his life, Dovid had never gotten angry at Adoniyahu or punished him when he did something bad. Adoniyahu therefore incorrectly assumed that his father would not reprimand him for proclaiming himself king.</i> This [episode] teaches you that he who refrains from rebuking his child causes his death.12<i class="footnote">See Mishlei 13:24.</i>
  And he was also very handsome. [He was as handsome] as Avsholom,13<i class="footnote">“He too,” infers that there was another individual who was also very handsome.</i> about whom it is written, “And as Avsholom there was no one as handsome.”14<i class="footnote">II Shmuel 14:25.</i> This caused them to be proud.
  She gave birth to him. [“She” refers to] his mother.
  After Avsholom. I.e., his mother reared him in the same spoiled manner that Avsholom’s mother reared him.15<i class="footnote">Rashi does not translate “<i>after</i> Avsholom” because it implies that she bore both Adoniyahu and Avsholom, which is not true, for Avsholom’s mother was Ma’acha, and Adoniyahu’s mother was Chagis.</i>
  
  Verse 7
  
  With Yoav ben Tseruyah. Because he knew that Dovid bore a grudge against him for having killed Avner, Amasa, and Avsholom; and that he would eventually charge his son, who would reign in his place, to deal with him. He [Yoav] therefore wanted that this one [Adoniyahu] should reign through his assistance so that he would favor him.
  And with Evyosor the <i>kohein</i>. He was dismissed from the priesthood at the time when Dovid escaped from Yerusholayim on account of Avsholom, when he [Evyosor] consulted the <i>Urim</i> and <i>Tumim</i> and was unsuccessful as it is stated, “And Evyosor went up.”16<i class="footnote">II Shmuel 15:24.</i> He [Evyosor] was a descendant of Eili. And he knew that he would not serve in the days of Shlomo, for it was stated to Eili, “And I will appoint for Myself a faithful <i>kohein</i>... and he will serve before My anointed one...”17<i class="footnote">I Shmuel 2:35.</i> He [Evyosor] wanted that this one [Adoniyah become king] through his assistance.18<i class="footnote">So that Adoniyahu would listen to him when he became king and would restore him to his previous position of Kohein Gadol.</i>
  
  Verse 8
  
  And Noson the prophet. Who prophesied to Dovid that Shlomo would reign, as it is stated in Divrei Hayomim, “ his name will be Shlomo.”19<i class="footnote">I Divrei Hayomim 22:9. The verse reads, “Behold a son will be born to you, he will be a man of rest, and I will give him rest from all his enemies around, his name will be Shlomo.”</i>
  
  Verse 9
  
  And fattened [oxen]. Oxen which are [fattened by being] fed forcefully.
  The stone of Zocheles. A huge stone used by the young men to test their strength by moving or dragging it. An expression similar to “moving [זוחלין]”20<i class="footnote">See Misnayoy Mikvaos 5:4,5.</i> water, or, “those that creep [זוחלי] on the earth.”21<i class="footnote">Devarim 32:24.</i> [Targum] Yonoson rendered [אבן זוחלת as] אבן סכותא [=a lookout stone], upon which people stand and look far into the distance.
  Ein-Rogel. [Targum] Yonoson rendered [עין רוגל as] עין קצרא, which is [a well]22<i class="footnote">It was customary to anoint kings near a well or another source of running water to symbolize continuity and prolonged rule. See Rashi 1:33 below.</i> used by a clothes washer who would press the woolen clothes with his feet [=רגליו], by trampling [on them].
  
  Verse 10
  
  And his brother Shlomo, he did not invite. For he knew that the prophet had prophesied about him that he would reign.
  
  Verse 11
  
  
  
  Verse 12
  
  And you will save your life. From the rivalry which will follow the death of the king, for your son will wish to reign, as the Holy One Blessed Is He, had promised him.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  Sinners. [They will be] lacking23<i class="footnote">Literally, חטאים means “offenders.”</i> and restrained from any greatness,24<i class="footnote">Alternatively, חטאים means “banished.”—Targum, or will be treated as sinners.</i> as in, “[Sling a stone] at a hair, and not miss [יחטיא].”25<i class="footnote">Shoftim 20:16.</i>
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  Did you say. In the interrogative.26<i class="footnote">I.e., “Did you say that Adoniyahu will reign after me?” Literally, “אמרת” means, “you said” [in the affirmative.]</i>
  
  Verse 25
  
  For he has gone down this very day. The city was situated on higher ground and the אבן הזוחלת was below in a valley.
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  On my personal mule. This will be a sign that he will reign and the beginning of [his] greatness, because a commoner is forbidden to ride on the king’s horse.
  To Gichon. [Gichon] is the well of Shilo’ach. From this [episode is derived the custom] not to anoint the kings except at the well, to symbolize thereby that his kingship shall continue on and on.27<i class="footnote">As the waters of a well do.</i>
  
  Verse 34
  
  And he shall be anointed. He places the oil between his eyelids in the form of a crown.28<i class="footnote">See Maseches Horiyos 12a.</i>
  
  Verse 35
  
  
  
  Verse 36
  
  Amein. [Long] live Shlomo.29<i class="footnote">“Amein” serves as an affirmation to this proclamation.</i>
  
  Verse 37
  
  Than the throne of my lord Dovid Hamelech. From this [we derive] that a father is not envious of his son.30<i class="footnote">See Maseches Sanhedrin 105b.</i>
  
  Verse 38
  
  And the archers and the sling shooters. [Targum] Yonoson rendered, “the archers and the sling shooters.”31<i class="footnote">Alternatively, כרתי ופלתי refers to the Sanhedrin.—Ralbag</i> But our Rabbis maintained [that it refers to] the <i>Urim</i> and <i>Tumim</i>.32<i class="footnote">The Urim and Tumim are called “כרתי ופלתי”; כרתי because their words are “cut” [כרת], i.e., they render irrevocable decisions and פלתי because they are “wondrous” [פלא] in revealing the future. See Maseches Berachos 4a.</i>
  
  Verse 39
  
  The horn of oil. [Tzadok took] of the anointment oil compounded by Moshe.33<i class="footnote">See Shemos 30, 31.</i>
  From the Tent. Since the Holy Ark was in the City of Dovid [Yerusholayim], and the jug of oil of anointment was before the Ark. as we have learned in [Maseches] Yoma.34<i class="footnote"> 52b.</i>
  
  Verse 40
  
  The flutes. <i>Flute</i> in O.F.
  And the earth [seemed to] split. Prophets spoke in terms of exaggeration as [is common] among people.35<i class="footnote">see Maseches Chulin 90b.</i>
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  But our lord. I.e., “Now, my report is not of good [tidings] for you.”
  
  Verse 44
  
  
  
  Verse 45
  
  
  
  Verse 46
  
  
  
  Verse 47
  
  
  
  Verse 48
  
  
  
  Verse 49
  
  
  
  Verse 50
  
  Of the horns [of the corners] of the Altar. Which was in Givon.36<i class="footnote">Alternatively, he grabbed on to the corners of the altar that was in Yerushalayim.—Radak. In those days it was permissible to build an altar and bring certain sacrifices outside of the Mishkan. </i> He said, “Those who are executed by Beis Din are buried in the graves of Beis Din. I will die here, and be buried in the graves of my forefathers.” Thus did Rabbi Tanchuma expound.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  [What] was done to me. By showing them the letter which Dovid had sent through Uryah,1<i class="footnote">Uryah was one of Dovid’s generals. Dovid wanted Uryah killed so that he could marry Bas Sheva, Uryah’s wife. With Yoav’s assistance, he arranged to have Uryah placed in the front lines of the battle. When Uryah was killed, everyone blamed Yoav. Instead of protecting Dovid, Yoav betrayed him by disclosing that it was Dovid’s plan to place Uryah in the thick of the battle in order that he be killed.</i> [according to] the Midrash Rabbi Tanchuma.
  [And shed] the blood of war at a time of peace. Since they were at peace with him, they were not on guard against him.
  On his belt which was on his loins. He had girded his sword, attached to his loins, not in the customary manner of those girding swords, when he went out to meet Amasa. [He placed the sword’s] opening downward so that it would fall out, as it is stated, “and he went out and it fell out.”2<i class="footnote">II Shmuel 20:8.</i> Once it fell, he [Yo’av] retrieved it. Amasa presumed that he retrieved it only to pick it up from the ground, and he did not guard himself from the sword which was in Yo’av’s hand.
  And in his shoe that was on his feet. He killed Avner cunningly by asking him, “How does a woman who has no hands remove the shoes?”3<i class="footnote">During חליצה, the widow must remove the shoe of her deceased husband’s brother who does not want to marry her.</i> as it is stated, “And Yo’av caused him to turn aside at the gate to speak with him בשלי.”4<i class="footnote">II Shmuel 3:27.</i> [בשלי is] an expression of “remove [של] your shoes.”5<i class="footnote">Shemos 3:5.</i>
  
  Verse 6
  
  And do not let his greying head go down to the grave in peace. Do not let him die a natural death [causing him] to fall into <i>Gehinnom</i>.6<i class="footnote">Dovid had Yoav’s ultimate welfare in mind.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  An explicit curse. [נמרצת7<i class="footnote">נמרצת is an acronym for the five ways that Shim’i cursed Dovid. He called Dovid an adulterer [=נואף], a Moavi [=מואבי], murderer [=רוצח], oppressor [=צורר], and an abomination [=תועבה]. See Maseches Shabbos105a.</i> means] concise, as in, “what will bring clarity [ימריצך] to you,”8<i class="footnote">Iyov 16:3.</i> [and as in,] “and how clear [נמרצו are right words],”9<i class="footnote">Ibid. 6:25.</i> the same as an interpretation [נמלצו]10<i class="footnote">נמלצו is the equivalent of נמרצו because the ‘ר’ and the ‘ל’ are interchangeable.</i>.
  
  Verse 9
  
  For you are a wise man. Turn your attention to find for him a capital iniquity on account of another matter. This is [what it means by], “You will know how to deal with him.”
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  And his kingdom was firmly established. [He was] also [ruler] over the heavenly creatures.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  To speak to him. To speak on his behalf, on behalf of Adoniyahu.11<i class="footnote">Alternatively, on behalf of Shlomo, because she felt that Shlomo’s kingdom would be strengthened by granting Adoniyahu’s request.—Malbim.</i>
  For the mother of the king. Our Rabbis said [this refers] to Rus the matriarch of kingship.12<i class="footnote">See Maseches Bava Basra 91b and Rashi there. Rus was the great great grandmother of Shlomo who was still alive when Shlomo ascended the throne.</i>
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  Ask that the kingdom be given to him. From the moment the scepter of the king is used, that is the beginning of authority.
  
  Verse 23
  
  
  
  Verse 24
  
  And Who has made me a [royal] house. A house of royalty as he had spoken through Noson.
  
  Verse 25
  
  
  
  Verse 26
  
  Go to Anosos. He was from there.
  For you are deserving of death. Because you rebelled against the kingdom of my father when you were with Adoniyahu, to appoint him king without his [i.e., my father’s] knowledge.
  Because you carried the Ark. When my father was escaping from Avsholom.
  And because you suffered. With him in that very same affliction, as it is stated, “for they said, ‘the people are hungry and weary and thirsty; in the wilderness.’”13<i class="footnote">II Shmuel 17:29.</i>
  
  Verse 27
  
  That He had spoken concerning the house of Eili. [As it is stated,] “And I will appoint for Myself a faithful <i>kohein</i>,”14<i class="footnote">I Shmuel 2:35.</i> [and] “and you will see a rival in My dwelling place, etc.”15<i class="footnote">Ibid. 2:32.</i> Once [the Tabernacle at] Shilo was destroyed, there was no house worthy of service to the Holy One Blessed Is He, but now that the Beis Hamikdosh will be built, the Holy One Blessed Is He, fulfilled His word to banish Eili’s descendants.16<i class="footnote">Evyosor was Eili’s great great grandson. See I Shmuel 14:3, 22:20.</i>
  
  Verse 28
  
  And the report reached Yoav. The report of Dovid’s charge, that he had commanded to kill him, and he knew that Shlomo hated him.17<i class="footnote">That is why Yoav feared for his life. Alternatively, he heard of Adoniyahu’s death and of Evyosor’s banishment.—Radak</i> 
  For Yoav had sided with Adoniyah, but he had not sided with Avsholom. At the end of the matter; however, he did seek to turn after him, but he was fearful that trace of Dovid[’s might] was still present.
  
  Verse 29
  
  
  
  Verse 30
  
  And he said, “No.” Two [punishments] I will not accept upon myself. The curses that your father Dovid cursed me at the death of Avner, as it is stated, “They shall fall upon the head of Yo’av.”18<i class="footnote">II Shmuel 3:29.</i> let Shlomo accept them upon himself, and afterward I will go.
  
  Verse 31
  
  Do as he said. I accept them [i.e., the curses] upon myself. Therefore, all these became attached to Dovid’s offspring. Uziyah became [a] leper,19<i class="footnote">II Divrei Hayomim 26:19.</i> Assa leaned on a staff,20<i class="footnote">See II Shmuel 3:29 and I Melochim 15:23.</i> Yehoyakim died by the sword,21<i class="footnote">See Yirmiyahu 22:19.</i> and Tzidkiyahu lacked bread.22<i class="footnote">See II Melochim 25:30.</i>
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  In his own house in the wilderness. For his home was unrestricted as a wilderness, to [help] the needy.23<i class="footnote">See Rashi in Maseches Sanhedrin 49a. Alternatively, Yoav had a house in the wilderness where his shepherds stayed when they were out with the sheep, or Yoav house was free of stolen property just like the wilderness.—Radak.</i>
  
  Verse 35
  
  
  
  Verse 36
  
  You must never go out from there. In order that he be accessible to him and that he might find him guilty of a capital sin.
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  And forewarned you. An expression referring to a [legal] warning.24<i class="footnote">A warning given to an offender before he or she commits the offense. </i>
  
  Verse 43
  
  The oath of Adonoy. Which I made you swear in the name of God.
  
  Verse 44
  
  
  
  Verse 45
  
  
  
  Verse 46
  
  The kingdom was thus established, etc. I.e., he was not punished for all these [actions].
  
  
  
  
  
  Verse 1
  
  Shlomo became the son-in-law. As long as Shim’i, his teacher, was alive, he did not enter into marriage [with Pharaoh’s daughter]. From here, [our Sages derived and] declared, that a person should always live in the vicinity of his teacher.1<i class="footnote">Based on the juxtaposition of Shimi’s death and Shlomo’s marriage to Pharaoh’s daughter. See Maseches Berachos 8a.</i>2<i class="footnote">In order to remain under his teacher’s guidance and influence.</i>
  Until he finished building, etc. And afterwards he built a house for her.3<i class="footnote">Alternatively, after he finished building the Beis Hamikdosh, Shlomo moved Pharaoh’s daughter out of the City of Dovid which had become sanctified by the presence of the Ark.—Radak</i>
  
  Verse 2
  
  Sacrificed on improvised altars. For the sake of Heaven, each [person] who so desired would build an altar on top of his roof or in his yard.4<i class="footnote">This was permitted during the period between the destruction of the Mishkan in Shilo and the construction of the Beis Hamikdosh. See Mishnayos Zevachim 14:7.</i>
  
  Verse 3
  
  And Shlomo loved Adonoy, he conformed to the decrees of his father Dovid. [During the first] four years, before beginning to build the Beis [Hamikdosh]. But once he began to build and Shlomo married Pharaoh’s daughter, consequently it states, “for as a provocation of anger and of fury has this city has been to me from the day that they built it until this day.”5<i class="footnote">Yirmiyahu 32:31.</i> Thus we learned in Seder Olam. We learn that the passages are not written in chronological order.
  Upon improvised altars he brought sacrifices. The text discusses his dishonor, [this occurred] because he delayed the construction of the Beis [Hamikdosh] four years.6<i class="footnote">Alternatively, Shlomo desired to attain prophetic revelation by offering sacrifices.—Ralbag</i>
  
  Verse 4
  
  For that was the great improvised altar. That was the copper altar which Moshe made in the wilderness,7<i class="footnote">I.e., it was “great” because of its holiness.</i> and it was instituted in Shilo. Shilo was destroyed in Eili’s days, and then it came to Nov. Nov was destroyed in Shaul’s days, and they came to Givon.
  Shlomo offered. Did Shlomo offer.8<i class="footnote">Literally, יעלה means, “will offer.”</i>
  Upon that altar. In one day.
  
  Verse 5
  
  
  
  Verse 6
  
  You preserved for him. An expression of authenticating His words as in, “And Adonoy, your God will keep for you, etc.”9<i class="footnote">Devarim 7:12.</i> Here too You have preserved for him the kindness, You have authenticated Your words to fulfill to him the kindness which You had promised him through Noson the prophet.
  
  Verse 7
  
  A small lad. He was twelve years old. And this is how [his age] is calculated: “And he called his name Yedidyah.”10<i class="footnote">II Shmuel 12:25.</i> At the same time Amnon raped Tamar, as it is stated, “And it was after this, and Avsholom [the son of Dovid] had a sister.”11<i class="footnote">Ibid., 13:1.</i> At the end of, “two years, and Avsholom had sheep shearers,”12<i class="footnote">Ibid. v. 23.</i> and he killed Amnon. Avsholom fled and went to Geshur, and he remained there three years,13<i class="footnote">Ibid. v. 38.</i> so we have five years. Avsholom then returned to Yerusholayim, “and [Avsholom] lived in Yerusholayim two years,”14<i class="footnote">Ibid. 14:28.</i> so we have seven [years in the life] of Shlomo. And he [Avsholom] rebelled against his father and was killed. After this, [it states], “And there was famine in the days of Dovid [for] three years,”15<i class="footnote">Ibid. 21:1.</i> so we have ten [years]. In the eleventh [year] he counted the [Bnei] Yisroel, “and they scattered in all the land,”16<i class="footnote">Ibid 24:8.</i> nine months. In the year of his death he instituted divisions as it is stated, “In the fortieth year of Dovid’s reign they were sought,”17<i class="footnote">I Divrei Hayomim 26:31.</i> so we have twelve [years in the life] of King Shlomo.18<i class="footnote">Other, including Abarbanel, suggest that Shlomo may have been around twenty years old at the time. The fact that he is referred to as a “lad ]=נער]” is not necessarily a reflection of his age, for in Bereishis 44:22, Binyomin is described as a “lad [=נער]”at the age of thirty.</i>
  
  Verse 8
  
  
  
  Verse 9
  
  This great people of Yours. Since they are many, they have many dealings, and they come to litigate and I have no time to deliberate over their arguments. Another interpretation of, “for who is able to judge this great people of Yours,” their legal decisions are very difficult [for me to make]. If a lawsuit comes before me between two non-Jews, and I take from one and give to the other unjustly, I will not be punished. But [if a lawsuit comes before me] between Jews [and I take from one and give to the other unjustly], I will be punished for it with capital punishment,19<i class="footnote">That is why Shlomo refers to the Bnei Yisroel as a “weighty [=כבד] nation.”</i> as it is stated, “And He takes the lives of those that steal from them.”20<i class="footnote">Mishlei 22:23.</i>
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  And if you will go in My ways, etc., I will lengthen your days. The wealth and the honor for which I did not impose any conditions in my Torah to give to the king, I will give you whether deserving or not. However, [to attain] longevity and [continuation of] the monarchy for [future] generations, I have already imposed conditions in my Torah, “that he shall not turn aside from the commandment [etc.,] so that he may prolong days over his kingdom, etc.”21<i class="footnote">Devarim 17:20.</i> and that condition I will not alter. So, “if you will go in My ways...I will lengthen, etc.” and likewise concerning [the continuation of] the monarchy to his descendants, He said to him, “As for you, if you walk before Me, etc., no man [descendant] of yours will be cut off, etc.”22<i class="footnote">Below, 9:4, 5.</i> Thus is it learned in Sifrei, Rabbi Chanina the son of Gamliel says, “Behold he has said, ‘both wealth and honor, etc.’”23<i class="footnote">Above v. 13.</i>
  
  Verse 15
  
  Shlomo woke up and behold it was a dream. And behold he understood that his dream was true. He heard a bird chirping and understood its language, a dog barking and he understood its language.
  And [he] made a feast. Out of his heart’s happiness [he celebrated] because he realized that his dream was true.24<i class="footnote">Shlomo celebrated his newly acquired wisdom. Rabbi Elazar said that from here we derive the custom of making a festive meal [e.g., siyum] to honor the completion of reading the Torah or studying a Masechta. See Shir Hashirim Rabboh 1:9.</i>
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  I scrutinized him. I concentrated to scrutinize him.25<i class="footnote">And therefore I am certain of not making a mistake.</i>
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  She is his mother. A Divine voice appeared and said, “She is his mother.”26<i class="footnote">See Rashi in Maseches Makos 23b. </i>
  
  
  
  
  
  Verse 1
  
  King over all of Yisroel. When they observed his wisdom they all rejoiced in his kingship.1<i class="footnote">And no one opposed him.—Radak</i>
  
  Verse 2
  
  
  
  Verse 3
  
  Scribes. To write the [king’s] chronicles.
  The secretary. [To record] which legal case came before him first that he might rule on it first.2<i class="footnote">I.e., he was a court administrator.</i> Thus have I heard.
  
  Verse 4
  
  
  
  Verse 5
  
  Over the officers. He had twelve officers to provide sustenance for the king and his household.
  
  Verse 6
  
  The tax commissioner. Which he [Shlomo] had raised on [Bnei] Yisroel, as it is stated, “And Shlomo haMelech raised a tax.”3<i class="footnote">Below 5:27.</i>
  
  Verse 7
  
  And they provided sustenance for the king. All his meals, and food of the horses and all expenditures for his necessities.4<i class="footnote">See I Shmuel 8:11-18. There it describes that the king had a right to demand all these things. Shmuel had told the people the king’s rights before he anointed Shaul.</i>
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  Nofas-dor. [Targum Yonoson rendered,] the district [פלך] of Dor.
  
  Verse 12
  
  
  
  Verse 13
  
  The Argov region. He [Gever’s son] was appointed over them to collect the king’s tax, because the rules pertaining to the monarchy allow for his expenditures to be collected from the people, as it is stated in the rules pertaining to the monarchy, in the book of Shmuel.5<i class="footnote">See Ibid.</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  And one officer over the land. Rav and Shmuel have differing opinions, one says, one was appointed over all of them, and this was Azaryoh[u] the son of Noson, who was mentioned previously,6<i class="footnote">Above v. 5.</i> and one says he was [appointed] for the thirteenth month.7<i class="footnote">I.e., the purpose of appointing a thirteenth officer was to take care of the king for the thirteenth month of a leap year. See Maseches Sanhedrin 12a. </i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Fat. Fattened in the stall.
  Pastured. [I.e.,] on the grass.
  And fattened fowl. Among our Rabbis there are those who say [it refers to] roosters which were fattened.1<i class="footnote">See Maseches Bava Metzia 86b.</i>
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Forty thousand stables of horses. In Divrei Hayomim it states, “four thousand [stables of horses].”2<i class="footnote">II Divrei Hayomim 9:25.</i> Our Rabbis explained there were forty thousand stables and in each there were four thousand partitions, or there were four thousand stables and in each there were forty thousand partitions.3<i class="footnote">See Maseches Sanhedrin 21b.</i>
  
  Verse 7
  
  They omitted nothing. Even [fruits and vegetables] of the summer season, in the winter season.
  
  Verse 8
  
  And the barley and the straw. Were provided by these officers in the place where the king would be.
  
  Verse 9
  
  
  
  Verse 10
  
  Than the wisdom of all the Eastern people. What was the wisdom of the children of the East? They were learned in the field of astronomy, etc. as it is [stated] in the Pesikta of Parah Adumah, and this entire chapter is expounded there according to its plain meaning.
  
  Verse 11
  
  He was wiser than any man. [To be understood] according to its plain meaning.4<i class="footnote">Alternatively, “he gained wisdom from every man,” as the Mishmah in Avos 4:1 states, “Who is wise? He who learns from every man.”</i>
  Eison the Ezrachite and Heimon, Chalkol and Darda. They were brothers, the sons of Zerach son of Yehudah, as it is stated, “And the children of Zerach were Zimri and Eison [and Heimon and Chalkol and Dora]”5<i class="footnote">I Divrei Hayomim 2:6.</i> (who were <i>Leviyim</i> who played musical instruments).
  The sons of Mochol. They knew how to compose psalms which are recited with the accompaniment of dance and song; the <i>Leviyim</i> recited on their platform psalms which were composed in the book of Tehillim, [e.g.,] “An instruction of Eison the Ezrachi,”6<i class="footnote">Tehillim 89:1.</i> [and,] “An instruction to Heimon the Ezrachi.”7<i class="footnote">Ibid. 88:1.</i> The Midrash Aggadah in the Pesikta [expounds]: “Than all men,” refers to Adam; “Eison Ha’ezrachi,” refers to Avrohom; “Heimon,” refers to Moshe; “Chalkol,” refers to Yoseif; “Darda,” refers to the generation of the wilderness; “Mochol,” who were forgiven for the act of the golden calf.
  
  Verse 12
  
  Three thousand parables. Three parabolical studies [=אלפים]. It is written three times, “the proverbs of Shlomo,” in the book of Mishlei.
  And his songs numbered [one thousand and] five. The above three, and Shir Hashirim and Koheles.
  One thousand. Each on its own is worthy of studying [=ואלף]. The Midrash Aggadah [states that Shlomo’s wisdom] enabled him to say three thousand allegories for each verse, and for each of the allegories [he was able to say] one thousand and five reasons.8<i class="footnote">See Maseches Eruvin 21b.</i>
  
  Verse 13
  
  He spoke of trees. Which medical remedy is derived from each [tree], and that a particular tree is best suited for that type of building or to be planted in a particular field. And similarly regarding to animals, what is its cure and the vital elements needed for its development and its food. The Midrash Aggadah [expounds]: Why did God see [fit] that a leper becomes ritually clean with the tallest of the tall [trees]9<i class="footnote">I.e., cedar tree.</i> and the lowest of the low [trees]?10<i class="footnote">I.e., hyssop tree.</i> “And of the animals and the fowl,” why did God see fit that this one11<i class="footnote">Fowl.</i> should become permissible through Shechitah, by severing one organ,12<i class="footnote">The trachea <i>or</i> the esophagus.</i> and this one,13<i class="footnote">E.g., cattle, etc.</i> by [severing] both [organs],14<i class="footnote">The trachea <i>and</i> the esophagus.</i> and fish and grasshoppers without anything [i.e., slaughtering].
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Was unable to build a house, etc. He was not permitted because of the state of war and the Torah states, “And He will give you rest from all your enemies all around,”15<i class="footnote">Devarim 12:10.</i> and afterwards, “It will be that the place, etc.16<i class="footnote">Ibid. v. 11.</i> Will you seek His Presence, etc.”17<i class="footnote">Ibid. v. 5.</i>
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  As the Tzedonim. They18<i class="footnote">Tzidon and Tzur.</i> were neighboring with the forest on one side, and under the kingdom of Chirom.
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  I will make them into rafts. They are referred to as רפסודות in Divrei Hayomim.19<i class="footnote">II Divrei Hayomim 2:15.</i> And in German, <i>flots</i>, and in O.F., <i>res</i>. They would tie logs together and float them on the water, and sail them [in the same manner] as ships are sailed.
  To the designation that you designated to me. That you will notify me to bring them there.
  We will detach them there. As their binding is untied and they are brought unto dry land each log individually, is called ניפוץ. (Any whole object when it is taken apart, is called ניפוץ.) <i>Depced</i>, in O.F.
  
  Verse 24
  
  
  
  Verse 25
  
  Food for his household. אלפים is an expression of food [מאכל].
  Crushed oil. Pure oil, because the olives were not ground in a mill but were crushed with a mortar, and this does not stir up as much dregs as ground [olives].
  
  Verse 26
  
  
  
  Verse 27
  
  The tax consisted of. Which amounted to the wages of thirty thousand men.
  
  Verse 28
  
  In shifts. As he concludes and says, “they will be a month in Levanon.” When the ten thousand men were in Levanon in Tishrei and the twenty thousand men were at home in Mar Cheshvan, the second ten thousand would alternate and go out to Levanon and these would return to their home[s]. And in Kislev the third ten thousand would go out to Levanon, and these [second ones] would return to their home[s]. And in Teiveis the first ones go out and return to Levanon, and thus they would continue the cycle, which resulted that each ten thousand among them spent one month in Levanon and two months at home.
  In charge of the tax. To collect it.
  
  Verse 29
  
  Seventy thousand men who carried loads. To bring the stones from the mountain to the city, and there were [an additional] eighty thousand who quarried them from the mountain, totaling one hundred fifty thousand [workers]. And they were all proselytes who were drawn, [i.e.,] they converted because of Shlomo’s greatness and his hospitality. And it is likewise written in Divrei Hayomim, “And Shlomo counted all the proselytes and they were found a hundred and fifty thousand. And he made seventy thousand, etc.”20<i class="footnote">II Divrei Hayomim 2:17.</i>
  
  Verse 30
  
  Chief officers. The oppressors and overseers over those who did the work.
  Three thousand three hundred [officers]. And in II Divrei Hayomim it says, “[three thousand] and six hundred.”21<i class="footnote">Ibid.</i> It is my opinion that three thousand three hundred men were in charge of one hundred fifty thousand, so that each one was in charge of slightly over forty-five, and the three hundred that were added in Divrei Hayomim were in charge of all of them, so that each was in charge of a little more than five hundred. And you should know that there are two additional passages regarding this matter, that contradict each other. For [further on] in this book it states, “These were the supervising officers that oversaw the work for Shlomo, [there were] five hundred and fifty [of them],”22<i class="footnote">I Melochim 9:23.</i> and in Divrei Hayomim it says, “two hundred and fifty.”23<i class="footnote">II Divrei Hayomim 8:10.</i> These are four verses contradicting each other. But we may explain that those that are in the latter verses24<i class="footnote">I Melochim 9:23 and II Divrei Hayomim 8:10.</i> are referring to those who were in charge of all of them. And Shlomo had employed these proselytes to be bearers of burdens to hew stones in the mountain. He had the remaining workers for the store cities who were native born [Jews], because these passages are stated there.25<i class="footnote">In II Divrei Hayomim the passages discuss the store cities.</i> However, in the book of Melochim he counted the proselyte officers in two separate totals. [First was the total of] the officers who were in charge of forty-five men each, separately, and he combined26<i class="footnote">In I Melochim 9:23.</i> the three hundred superior officers with the two hundred and fifty men who were in charge of the builders of the store cities and total together five hundred and fifty officers. And in II Divrei Hayomim he counted all the proselyte officers separately, the more important together with the less important, three thousand six hundred [men], all were proselytes. And the officers [in charge of the workers] in the store cities who totaled two hundred and fifty Jews, he counted separately.
  Who controlled the people that did the work. The taskmasters over the people who did the work.
  
  Verse 31
  
  And they brought. From the mountains; an expression of uprooting.
  Heavy stones. Heavy.
  Hewn stone. Carved and chiseled. And if you ask, it has already been stated, “Neither hammer nor axe [nor any iron tool] was heard in the Beis Hamikdosh, during its construction.”27<i class="footnote">Below 6:7.</i> The explanation is, that no iron was heard in the Beis [Hamikdosh], while it was being built, but they would chisel on the outside, and bring in and build [it] inside. Thus is this expounded in the Maseches Sotah.28<i class="footnote">See 48b.</i>
  
  Verse 32
  
  [And they] carved. In the mountains.
  And the Givlim. A nation whose name was Geval, and they were skilled in chiseling stones and in building,29<i class="footnote">Geval comes from the word גבול [=boundary]. The Givlim knew how to mark the boundaries of the stone before they cut it, and were thus able to cut stone to exact dimensions.</i> as it is stated in reference to Tzur, “The elders of Geval and its wise men, were within you, caulkers of your cracks.”30<i class="footnote">Yechezkeil 27:9.</i>
  And they prepared. An expression of designating.31<i class="footnote">The stones and wood to their exact position. </i>
  
  
  
  
  
  Verse 1
  
  In the month of Ziv. This is Iyar because the trees have blossoms. And [Targum] Yonoson translated this similarly, “the bloom of the buds.”
  Which is the second month. When numbering the months, because Nissan is the beginning of the year for [counting] months.
  Of the reign of Shlomo. Referring to “the fourth year.”1<i class="footnote">I.e., it does not mean “the second month of Shlomo’s reign,” rather it means the second month of the fourth year of Shlomo’s reign.</i> It was the fourth year of Shlomo’s reign. And similarly it is stated in Divrei Hayomim, “And he began to build in the second month [on the second day] in the fourth year of his reign.”2<i class="footnote">II Divrei Hayomim 3:2.</i>
  
  Verse 2
  
  Sixty <i>amohs</i>. The Sanctuary and the Holy of Holies together.3<i class="footnote">The length of the Sanctuary was 40 <i>amos</i> and the Holy of Holies was 20 <i>amos</i>.</i>
  
  Verse 3
  
  The entrance hall along the front. In front of the entrance to the Sanctuary. 
  [Twenty <i>amohs</i>] long along the front of the width of the Beis Hamikdosh. The length of the entrance hall was along the width of the Sanctuary, from north to south. All larger measurements are referred to as the length, and the lesser are referred to as the width. Since in the Sanctuary, the measurement from east to west was greater,4<i class="footnote">It measured 40 <i>amos</i> versus 20 <i>amos</i> from north to south.</i> it was called the length, but since the entrance hall’s measurement from north to south was greater,5<i class="footnote">It measured 20 <i>amos</i> versus 10 <i>amos</i> from east to west.</i> [that which is] called the length, [is the measurement] from north to south and [the measurement] from east to west was called the width.
  Along the front of the house. Was in front of the house on the eastern side, on the outside.6<i class="footnote">I.e., it was in addition to the 60 <i>amos</i> mentioned in v. 2 above.</i>
  
  Verse 4
  
  That were open [wide] on the outside and closed [narrow] on the inside. Our Rabbis explained [שקופים] as an expression of looking, an opening, an observation;7<i class="footnote">It was made of a glass-like substance.—Metzudas Dovid.</i> open on the outside and closed on the inside, narrow on the inside, not in the usual manner of other windows8<i class="footnote">Alternatively, חלוני means “sockets” into which שקפים [=“horizontal beams”] were inserted. The sockets were open only on the inside and did not go all the way through the wall, i.e., they were אטומים [=sealed] and not visible from the outside of the building.</i> which are made for illumination,9<i class="footnote">They are therefore constructed narrow on the outside and widening towards the inside to allow the light to spread out as it enters.</i> to indicate that it was not in need of illumination.10<i class="footnote">See Maseches Menachos 86b.</i>
  
  Verse 5
  
  A chamber. <i>Apentec</i>, in O.F. It has three names, יציע' תא' צלע, thus is this explained in [Maseches] Bava Basra.11<i class="footnote"> 61a.</i> 
  Around the walls of the Beis Hamikdosh circling all around. I.e., against the Sanctuary and the Holy of Holies, which is the דביר, he made chambers on the outside at the south, west, and north. And the end of the verse explains its beginning. “He built against the wall of the Beis Hamikdosh, [meaning] near the wall of the Beis Hamikdosh, a chamber round about. How did he make it? “Against the walls of the Beis Hamikdosh, [i.e., against] the Sanctuary and the Holy of Holies, he made chambers.”
  And he made. He made. And similarly, “He was [ויהי] my salvation,”12<i class="footnote">Shemos 15:2.</i> means the same as “He was [היה] my salvation.”13<i class="footnote">The word ‘יהי’ is in the future tense but the ‘vav’ converts it [="ו" המהפך] to the past tense.</i>
  
  Verse 6
  
  The bottom chamber. One each side there were three [tiers of] chambers, one on the other. The measurement of its length is not stated here, but in Maseches Midos14<i class="footnote"> 4:3.</i> we learned that there were thirty-eight chambers, fifteen in the north, five on top of five and five on top of them, and the same was in the south. And eight in the west, three on top of three and two on top of them. The bottom ones were five [<i>amohs</i> wide] and the middle ones six, and the top ones seven. Why? Because he made depressions in the wall of the house round about on the outside. The height of the chamber was five <i>amohs,</i> and as the height of the wall of the Sanctuary reached five <i>amohs,</i> he decreased its thickness and recessed it one <i>amoh</i> inward, and on that recess he placed the ends of the beams of the roof at the top of the chamber which served as the floor of the middle one. And as the wall reached [the height of] ten [<i>amohs</i>], he recessed it [another] <i>amoh</i> to place the ends of the beams of the roof of the middle [chamber] which served as the floor of the upper [chamber]. Thus we find the middle [chamber] is wider than the lower one by one <i>amoh</i>, and the upper [chamber] is wider than the middle one by one <i>amoh</i>.
  So that [the beams] would not be attached to the walls of the Beis Hamikdosh. In order that the ends of the beams do not attach [to the walls] through perforations in the walls of the house, since this deteriorates the wall and it diminishes its beauty.
  
  Verse 7
  
  When [the Beis Hamikdosh] was being constructed it was built of whole stones carried [from the quarry]. As it was removed from the mountain, through the worm [=a שמיר],15<i class="footnote">See Mishnayos Avos 5:6. Radak indicates that Shlomo sent an eagle to bring him the <i>shamir</i> which was in the Garden of Eden.</i> [i.e.,] as it came from there they set it into the wall of the structure,16<i class="footnote">That is why it is called אבן שלמה [=whole stones], because they were used exactly as they arrived, without being cut or chiseled.</i> and they did not chisel it with any metal tools. And the “stone” mentioned above,17<i class="footnote"> 5:31.</i> is a controversy in [Maseches] Sotah.18<i class="footnote"> 48b.</i>
  Hammer. <i>Delutta</i>, in Russian.
  
  Verse 8
  
  The entrance of the bottom chamber was in the right side of the house. [Targum] Yonoson rendered תיכונה as the “bottom,”19<i class="footnote">It cannot mean the middle story because you would not have an entrance to a building that is one story above ground level.</i> and not as “between” the upper and lower [ones], because the five chambers on the southern side had an opening to the outside in the bottom story. And this (is the meaning) “and by a winding stairway they went up to the middle [chamber].”20<i class="footnote">Thus indicating that תיכונה was the “bottom” story.</i>
  The bottom. [Targum] Yonoson rendered “the middle,” because these chambers were not open to the outside. There were three openings to each. Thus is this taught in Maseches Midos,21<i class="footnote"> 4:3.</i> “One was to the chamber on the right and one was to the chamber on the left and one to the chamber above.” And it teaches us here that one of the lower [chambers] on the southern wall had an opening to the outside and through that opening22<i class="footnote">The southern side is called the “right” side, because a person standing inside the Beis Hamikdosh at its entrance and looking out would be facing east and the southern side would be to the right.</i> they entered all the chambers. And the “middle chamber” of the verse, is not the middle one between the upper and the lower [ones], but the middle one of the five chambers on the southern side which had an opening to the outside in the bottom story. And this is the meaning of, “and by a winding stairway they went up to the middle [chamber],” which was above it, signifying that the תיכונה chamber was below.
  And by a winding stairway. [Targum] Yonoson rendered, a winding staircase [=מסיבתא], and that is called in our language [O.F.] <i>vis</i>, and in German, <i>vindelstein</i>, and the commonly used name is <i>schvindel stieg</i>. It is a structure of stone pillars made [in the form] of many stairs, and one who goes on them is likened to one spiraling around a column, ascending many <i>amohs</i> on it without needing the inclination of an ordinary ladder, because its spiral serves as its incline.
  To the third. [שלישים means the same] as to the third [=שלישיים]
  
  Verse 9
  
  And [he] covered. An expression of a ceiling covering. 
  With decorated boards and connected planks of cedar. [There were] two ceilings, the one made for beauty was below, and the one of cedar planks was above; that of paneling was the lower one. And [Targum] Yonoson rendered [גבים as] בהנתוכין, but I do not know what they are. I heard in the name of Rabbi Menachem, blessed be the memory of the righteous, that they are boards woven beautifully in the form of a design, and it is called in our language [O.F.] <i>celed</i>, and in German, <i>gehimmelt</i>, and that is an expression of “heavenly,” [meaning] the highest part of the beam. But I say, they are hollowed bricks, and they are like half a round reed, which are used as coverings for houses. (In German, <i>dek</i> <i>tzigel</i>.)
  Paneling. In Aramaic it is גובתא דקניא which were (above) and the planks (below).
  And connected planks. Planks of cedar arranged above the paneling upon which they walk when they go up to repair the building. And similarly, [Targum] Yonoson rendered ושדרות בארזים as, “above them (i.e., the paneling) was an arrangement of a succession [דרכפת] of cedar wooden planks,” and “&amp;רכפת“ is an expression of a succession, comparable to, “clouds of heaven,”23<i class="footnote">II Shmuel 22:12.</i> which [Targum] Yonoson rendered, “a succession [=מריכפת] of light clouds.”
  
  Verse 10
  
  Five <i>amohs</i> high. Of each one. Therefore, their total height was fifteen <i>amohs</i> besides the thickness of the ceiling.
  And he covered the Beis Hamikdosh. That is the upper covering of the roof, and the covering [=והספון] mentioned above that was the ceiling of the upper story.
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  With panels of cedar. Boards of cedar against the stone wall in order to coat it with gold, as it states below, “And Shlomo covered the inside of the Beis Hamikdosh with refined gold,”24<i class="footnote">Below, v. 21.</i> and it is impossible to coat gold on top of the stones, without wood and nails.
  Beams of the ceiling. The boards of the attic.
  The floor of the Beis Hamikdosh. The entire floor.
  
  Verse 16
  
  The twenty <i>amohs</i> at the end of the Beis Hamikdosh. The twenty [<i>amohs</i>] which were at the end of the Sanctuary and beyond, and the twenty [<i>amohs</i>] which were at the end of the building, they are the house containing the Ark cover (i.e., the Holy of Holies).
  To the ceiling. He made the walls of cedar until the ceiling to cover the walls of stone in order to coat it with gold.
  He built it. Those twenty <i>amohs</i>.
  On the inner side of the partition. Inward of the “Amma Traksin” [partition], which separated between the forty [<i>amohs</i>] and the twenty [<i>amohs</i>], and that partition is called “Dvir.”25<i class="footnote">Also, “Dvir” sometimes means the Holy of Holies. See Rashi in v. 5 above and also the Metzudas Tzion there.</i>
  For the Holy of Holies. He designated those twenty <i>amohs</i>.
  
  Verse 17
  
  That is the Sanctuary before it. In front of the partition towards the outside.
  
  Verse 18
  
  The cedar of the inside of the Beis Hamikdosh was carved with designs. This means, that those cedar boards which he made for the inside of the building to cover the stone walls, were carved with figured carvings and forms of fragments resembling knobs; פקעים are <i>imosjjls,</i> in O.F.
  Of buds and blossoming flowers. [Targum] Yonoson rendered, “and cords and flowers,” in the form of chains.
  Buds. [פטורי is] an expression of cords in the language of the Talmud, as in, “as the rope through the loophole.”26<i class="footnote">Maseches Berachos 8a.</i>
  Blossoming flowers. [צצים is] an expression of flowers, as in, “and it bloomed [ויצץ] buds [ציץ],”27<i class="footnote">Bamidbar 17:23.</i> cords and blossoms. But Menachem related פטורי as an expression of, “to open [פטר] of the womb,”28<i class="footnote">Shemos 13:12.</i> and as in, “they open [יפטירו] the lip.”29<i class="footnote">Tehillim 22:8.</i>
  All was cedar [wood] no stone was visible. [Targum Yonoson rendered,] “the whole building was covered with cedar boards, no stone was visible.”
  Carved with designs. [Targum] Yonoson rendered, “and engraved was a resemblance of eggs.”30<i class="footnote">Alternatively, פקעים are designs of fruit.—Metzudas Tzion.</i> (Meaning engraved in the shape of round eggs.)
  
  Verse 19
  
  And the Holy of Holies within the Beis Hamikdosh. The “Amoh Traksin” partition.
  To place. [It has the same meaning] as לתת.31<i class="footnote">Knowing that the Beis Hamikdosh will eventually be destroyed Shlomo “prepared ]=[הכין” for the moment by excavating under the Sanctuary a chamber that was hidden in deep and winding tunnels. The chamber was large enough to accommodate the Ark which would be hidden there right before the destruction. See II Divrei Hayomim 35:3 and Maseches Yoma 52b.</i>
  
  Verse 20
  
  The inside of the Holy of Holies. Within that partition was an area of twenty [<i>amohs</i>] long and twenty [<i>amohs</i>] wide.
  And twenty <i>amohs</i> high. I.e., the height of the Holy of Holies was lower than that of the Temple.32<i class="footnote">The height of the Holy of Holies was twenty <i>amohs</i>, and the height of the Temple was stated as thirty <i>amohs</i> in v. 2 above.</i>
  He covered it. The Sanctuary, [i.e.,] the partition.
  Refined gold. Our Rabbis explained this [סגור], that at the time [this type of gold] was offered for sale, all other stores were closed [=נסגרות].33<i class="footnote">See Maseches Yoma 45a. The other stores were closed because no one would want to buy regular gold.</i> But [Targum] Yonoson rendered this as “good gold,” i.e., he who possesses this gold “locks” it [סוגרו] for himself.34<i class="footnote">It is so precious that he keeps it closed up all the time.</i>
  [He] covered the altar with cedar wood. That is the [golden] altar of incense, but I am perplexed, why was Moshe’s [golden altar] hidden?
  
  Verse 21
  
  The [inside of the] Beis Hamikdosh. The room of the Holy of Holies.
  And he attached bars. [ויעבר] is an expression of bolts.
  Chains. Chains.
  
  Verse 22
  
  And the whole Beis Hamikdosh. [I.e.,] the entire Sanctuary.
  
  Verse 23
  
  Olive wood. [Targum Yonoson rendered,] “olive wood.”35<i class="footnote">עצי שמן literally means “oil wood.” Rashi indicates they are identical. However, in Nechemya 8:15 they are listed separately.</i>
  Ten <i>amohs</i> high. And their legs were standing on the ground,36<i class="footnote">Unlike the cherubim that were made by Betzalel which were on the cover of the Ark and faced each other . See Shemos 37:9.</i> one was on the north of the Ark and one on the south, covering the Ark and its poles. The length of the wings covered part (of the poles’ width) since the Ark’s length was set to the width of the Temple, and its poles were protruding at the entrance of the Holy of Holies into the curtain which was at the entrance. Its poles were set at the ends of the Ark’s length, in order that two <i>Leviyim</i> should be able to enter between them, when they were carrying it in the wilderness.
  
  Verse 24
  
  It was ten <i>amohs</i> from one end of its wings to the [other] end of its wings. When they are spread, the wings of both [cherubs], which touched one another, filled the entire space of twenty <i>amohs</i>; and the bodies of the cherubim are not included in the measurement, and stood miraculously.37<i class="footnote">See Maseches Bava Basra 99a. Alternatively, the wings were attached to the cherubs in such a way that the two wings of each cherub touched each other without any space between them. Thus a miracle was not necessary.—Radak.</i>
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  The wing of one touched the wall. The north[ern wall].
  And the wing of the second <i>cherub</i> touched the other wall. The southern [wall]; they covered the Ark and its poles.
  And their wings which were inside the chamber. The tips of the wings which were [towards] the center of the room.
  Were touching wing to wing. Because the entire space of the room [i.e., the Holy of Holies] was twenty [<i>amohs</i>].
  
  Verse 28
  
  
  
  Verse 29
  
  And all the walls of the Beis Hamikdosh. The wooden walls.
  He encircled with figures. Surrounded with drawings.
  Carved figures of <i>cherubim.</i> Engraved forms of cherubim, and [palm] trees, cords, and flowers.
  From within and without. [I.e.,] for the inner room of the Ark cover [i.e., the Holy of Holies], and for the Sanctuary, the “one without.”38<i class="footnote">Even though the Sanctuary was also located “within” the Beis Hamikdosh, however, relative to the Holy of Holies it is the “one without.”</i>
  
  Verse 30
  
  And the floor of the Beis Hamikdosh. The entire floor.
  In the inner and outer [chambers]. For the room of the Ark cover [i.e., the Holy of Holies] and for the Sanctuary.
  
  Verse 31
  
  Olive wood. Olive wood.
  The lintel. These are the lintels [=אילי] of the entrance, these are the doorposts from each side that were made round, similar to אילים,39<i class="footnote">Yechezkeil 40:21.</i> איליו,40<i class="footnote">Ibid. 40:9.</i> ואילמיו41<i class="footnote">Ibid. 40:10.</i> (other texts: אלה' ואלון), and similarly in all of Yechezkeil’s structure[s],42<i class="footnote">See Ibid. 40.</i> the doorposts at the entrance are called אילים.43<i class="footnote">See Rashi Ibid. 40:9.</i>
  The door-posts. [The door frame consisted of five parts.] The threshold is one, and the side posts on each side are two, totaling three, and the lintel which is on it was made in two, like this. Thus have I heard.44<i class="footnote">Alternatively, it was the fifth of a series of doorways of the Beis Hamikdosh encountered by one entering from the outside.—Ralbag.</i> But I say, מזוזות חמישית [refers to the] five sides that each of the door posts had, and it was not four-sided; and [the verse] is speaking neither about the threshold nor about the lintel, because we find neither the threshold nor the lintel called “אילים.”
  
  Verse 32
  
  He hammered upon the <i>cherubim.</i> He spread the gold in thin sheets [in order] to sink them into the engraved forms, so that it be recessed into the engraved places and protrude on the protrusions, so that the gold does not ruin the figures, and so that the figures in the wood are distinguishable under the gold.
  
  Verse 33
  
  Consisting of four parts. The side posts [i.e., the entire door frames] of the Sanctuary were square, and so did [Targum] Yonoson translate, “from their four sides squared.”
  
  Verse 34
  
  And two doors. Each [door] was half the width of the entrance.
  Two [rounded] hinges. [Targum] Yonoson rendered “two hinges,” an upper hinge and a lower hinge.45<i class="footnote">Alternatively, צלעים means “sides,” i.e., both the inner and outer sides of the doors were overlaid with carvings.—Radak.</i>
  Rounded. [Targum Yonoson rendered,] oval.
  Two [rounded] hinges. Also this is rendered [by Targum Yonoson] “hinges.” The expression קלעים, I maintain, is of Aramaic derivation, an expression meaning “entrance,” because the hinge enters into the cavity of the threshold.46<i class="footnote">Alternatively, קלעים are curtains, meaning that the doors folded in the same manner a curtain does.</i>
  
  Verse 35
  
  And he carved upon them <i>cherubim.</i> On the doors.
  Fitting precisely upon the carvings. The gold was fitted onto the carved forms; recessed in the place of its engraving, and protruding in its place of protrusion so that the carved forms are [clearly] distinguishable [in the gold overlay].
  
  Verse 36
  
  The inner court. This was the court of <i>Kohanim</i> and the court of Yisroel, and it was [located] before the entrance hall, yet he calls it “the inner one” because it was inward of the women’s court. (In the Biblical text we do not find written “עזרת” except for in the Mishnah.47<i class="footnote">See Mishnayos Midos 2:5,6.</i>)
  And a row of cut cedar beams. A tier of (cut) beams made [part of] the wall.
  
  Verse 37
  
  In the fourth year. Of Shlomo Hamelech[’s reign].
  The foundation was laid— of the Beis Hamikdosh house of Adonoy. Its foundation was begun.48<i class="footnote">I.e., construction of Beis Hamikdosh began.</i>
  
  Verse 38
  
  In the month of Bul. This is [the month of] Mar Cheshvan;49<i class="footnote">The Flood [מבול] during Noach’s time began in the month of Marcheshvan.</i> [when] the grass in the field decays, and cattle is given fodder from what is stored, from the expression “and he gave fodder [ויבל] to the donkeys.”50<i class="footnote">Shoftim 19:21. </i>
  
  
  
  
  
  Verse 1
  
  Shlomo built his [own] house in thirteen years. In work of the Most High he hurried,1<i class="footnote">Shlomo built the Beis Hamikdosh in seven years as stated in 6:38 above.</i> but in his own [work] he was slow; the text tells this to praise him.
  
  Verse 2
  
  The house of the Forest of Lebanon. [Targum] Yonoson translated, “a house for the cooling of kings.”2<i class="footnote">Alternatively, it is called “the house of the forest” because the house was constructed with many wooden pillars which gave it an appearance of a forest; or the house was actually located in the forest of Levanon.—Metzudas Dovid.</i>
  And cut beams of cedar. Beams of cedar were along the length of the house. There was a row of columns on the ground and the cut beams from column to column.
  
  Verse 3
  
  It was covered with cedar. A ceiling over it from above.
  On top of the boards. The upper partitions which were on the cut [beams]. Four partitions, one next to the other along the width and extending along the length of the house. Each had openings and windows, because this was a summer home made for air. And on those partitions was the covering of the ceiling. The ceiling was [made] of forty-five boards, three rows of boards (for the three spaces) between the four rows of columns, fifteen boards to each row (i.e., fifteen of them were placed in each space). Their length was along the width of each row and their width was along the length of the house, one next to the other.
  
  Verse 4
  
  There were three rows of windows. He also made another covering near the three rows of boards and the three rows of lintels,3<i class="footnote">According to Rashi שקפים are lintels. But Radak’s opinion is that שקפים were look-out windows, as in 6:4 above.</i> because the width of fifteen boards did not cover the house in its entire length which was one hundred <i>amohs</i>. And he made near it to cover the house, a covering of small boards placed on small beams which were left (should read “placed”) from one row of [the long] cut beams to the other, three small beams one next to (should read “at the end of”) the other, and lintels on both their sides, similar to a lintel against which the door strikes. And on those lintels the ends of the small boards were placed, the length of the small boards opposite the width of the larger boards which he installed first.
  And each window faced the other window. The ends of the boards of this lintel were opposite (the ends of) the boards of this one (lintel).
  Window. An expression of “an edge,” and so did Menachem interpret it and he related it to, “to their desired boundary [מחוז],”4<i class="footnote">Tehillim 107:30.</i> and every “חזית” in the language of the Mishnah is thus, [as] in the order of arranging the daily sacrifice,5<i class="footnote">See Mishnayos Tamid 2:4.</i> and also “he should made (a ledge) from the outside,” in the chapter of “The Partners” in [Maseches] Bava Basra.6<i class="footnote"> 2a.</i> [Targum] Yonoson also, rendered this, “a projection opposite a projection,” but “שקופים אטומים”7<i class="footnote">Above 6:4.</i> and likewise, “רבועים שקף,”8<i class="footnote">Below v. 5.</i> he translated them all “beams.”
  
  Verse 5
  
  And all the entrances and doorposts. Because, generally, a king’s [summer] home is made with many entrances because of the air, and it was therefore called “a forest house” because it was like a forest.
  Were square as was the window. [Targum] Yonoson translated, “square and covered the beams,” [i.e.,] the entrances were covered with thin boards, that were square as other entrances of houses, and they were not made with a curved arch similar to the entrances of a great hall.
  And each window faced [the other window]. And the front of one edge was installed facing the other edge. The top of the board was towards the top of the other board, three times for each beam, but I do not know how.
  
  Verse 6
  
  An entrance hall of columns. He made an entrance before these columns as an entrance to the house. Its length was fifty <i>amohs</i> along the width of the house, which was fifty <i>amohs</i>, and thirty <i>amohs</i> its width before the extent of the length of the house, only that the longer measurement is always called the length and the shorter one is called the width.9<i class="footnote">I.e., “length” and “width” are relative to the structure being described. See Rashi 6:3 above.</i>
  There was [another] entrance hall above them. He made a high entrance [around] the entire house.
  And columns and support beams upon them. And on the cut beams of cedar which were on the lower columns he erected on (should read “additional”) columns and beams from column to column, the columns to connect boards from one to another, and the beams for the ceiling. “עב” is a beam [=מריש], as we learned, “And the עבים, these are the beams.”10<i class="footnote">Maseches Bava Kamma 67a.</i>
  
  Verse 7
  
  And an entrance hall for the throne. [Targum Yonoson rendered,] “And an entrance hall to set the throne of judgment to judge there, he made a vestibule [פרוסדא] for the house of judgment.”11<i class="footnote">According to Rashi who quotes Targum Yonoson, there were two areas set aside, one for the throne of judgment and another for the house of judgment. Alternatively, they are one and the same.—Radak.</i> פרוסדא12<i class="footnote">In Mishnayos Avos 4:21 “פרוזדור” is defined as “vestibule.”</i> is an expression meaning “vestibule.”
  He covered the floor with cedar. The earthen floor was covered with cedar.
  From one side of the foundation. [Targum] Yonoson rendered “from foundation to foundation,”13<i class="footnote">קרקע generally means “ground” or floor.”</i> from the base of this wall to the base of the other wall.
  
  Verse 8
  
  His house where he dwelt. A complete residence to eat and sleep there.
  From within the entrance hall. Inward from the entrance hall of the house of the Forest of Lebanon.
  And the house which he intended to build. He planned to make a house for Pharaoh’s daughter.14<i class="footnote">Alternatively, Shlomo actually constructed a house for Pharaoh’s daughter.—Targum</i>
  Like this entrance hall. Like the work of this entrance hall.
  
  Verse 9
  
  All these [structures] were of heavy stones. All these stones were made heavy.15<i class="footnote">Alternatively, “precious stones.”—Targum.</i>
  According to the dimensions of standard cut stones. According to the measures of cut stone, [i.e.,] theyhad one [standard] size for cut stone [for buildings] in that country,
  From the foundation to the ceiling. This building in height was made of these cut stones from the foundation until the highest beam.
  From the foundation. [ממסד is] an expression [meaning] foundation [=יסוד].
  The ceiling. The highest beam, as in, “My right hand had spanned [טפחה] the heavens.”16<i class="footnote">Yehsayahu 48:13.</i>
  And from the outside. On the outside, the entire length of the walls until the great court, were of these stones.
  
  Verse 10
  
  The foundation was, etc., [of] huge stones. And the foundation which was in the ground was of stones greater than the [standard] size of cut [stones].
  
  Verse 11
  
  And above it were precious stones. And above the stones used for the foundation were precious stones, until the ceiling as he mentioned above.
  And cedars. [Targum Yonoson rendered,] “And he covered with boards of cedar,” as it is stated, “and he covered the floor with cedar.”17<i class="footnote">Above 7:7.</i>
  
  Verse 12
  
  Three rows of cut stones. The wall was made of three tiers of stone and a tier of wood on them.
  
  Verse 13
  
  
  
  Verse 14
  
  A coppersmith. A craftsman.18<i class="footnote">I.e., an expert in his trade, in the works of copper. The Chirom mentioned here is not King Chirom mentioned earlier [above 5:15].</i>
  He was filled with the wisdom and understanding and the knowledge [skill]. The three tools19<i class="footnote">These three qualities, wisdom, understanding and skill are the same three qualities that Betzalel, the builder of the Mishkon, possessed. See Shemos 31:3.</i> with which the universe was created, as it is stated, “By wisdom He founded the earth, by understanding He established the heavens, by His knowledge the depths were broken up.”20<i class="footnote">Mishlei 3:19— 20.</i> The Beis [Hamikdosh] was built with these three.
  
  Verse 15
  
  The two columns. Which he placed at the entrance hall,21<i class="footnote">He placed them at the entrance to the Temple’s hall. See v. 21 below.</i> Yachin and Bo’az.
  Eighteen <i>amohs</i> was the height, etc. And in Divrei Hayomim it states, “[their height was] thirty-five <i>amohs</i>.”22<i class="footnote">II Divrei Hayomim 3:15. Radak further explains that the 35 <i>amohs</i> that is stated in Divrei Hayomim refers to the <i>length</i> of the column as it lays on the ground; once it is erected it is called <i>height.</i></i> He cast both as one, and the one <i>amoh</i> which was missing,23<i class="footnote">Alternatively, each column was actually 17.5 amohs</i>, and the 18 <i>amohs</i> stated here is an approximation.—Ralbag. Or, the additional <i>amoh</i> was a result of hammering the column. I say, that at the top of each column there was a one half <i>amoh</i> which was not similar to the work of the rest of the column, as it is further stated regarding this subject, “the top of the columns was designed like lilies.”24<i class="footnote">Below v. 22.</i>
  And a line of twelve <i>amohs</i> was the circumference of the second [each] column. This teaches [us] that it was four <i>amohs</i> by four <i>amohs</i> in diameter, because every circumference of three hand-breadths has a diameter of one hand-breadth. And its thickness was four fingers and it was hollow; thus is this explained at the end of the book of Yirmiyahu.25<i class="footnote">Yirmiyahu 52:21.</i> And this is an abbreviated verse, he disclosed the length of one [column] and the length of the second [column] can be learned from it, and he disclosed the circumference of the second [column], and the first [column] can be learned from it. And Targum Yonoson, also, rendered, “and a strung line of twelve <i>amohs</i> did compass it, and so the other column.”
  
  Verse 16
  
  Two crown shapes. <i>Pomels</i>, in O. F.
  Cast. <i>Tresjited</i>, in O.F.
  One crown was five <i>amohs</i> high. And at the end of the book it states, “three <i>amohs</i>.” We learned in the Mishnah of “Forty-nine Measurements,” that the two lower <i>amohs</i> of the crowns were similar to the column because there were no designs in them, and the three upper [<i>amohs</i>] that extended beyond, were surrounded with designs, as it is stated, “branches designed like net [mesh] work,”26<i class="footnote">Below v. 17.</i> by the likes of the branches of a palm tree they were surrounded But I say, that the two lower <i>amohs</i> were not counted at the end of the book [of Melachim] because they were similar to the column and the column were inserted into the crown. two <i>amohs</i>
  
  Verse 17
  
  Branches designed like net [mesh] work. The nets which they had were similar to a type of head covering which is called <i>cofea</i> [in O.F.].
  Net [mesh] work. They were encircled by forms of branches of a palm tree, as in, “and he walks upon a snare [שבכה],”27<i class="footnote">Iyov 18:8.</i> and the branches were [designed] like chain work.
  Seven [of these] were for the one crown. There were seven branches in each encircling design for each net [mesh] work.
  
  Verse 18
  
  And two rows. Of pomegranates and of copper; the pomegranates were inserted into the chain [work] which encircled the crowns, thus is this explained in Divrei Hayomim28<i class="footnote">See II Divrei Hayomim 3:16.</i> and in the Mishnah of “Forty-Nine Measurements.”
  To cover the crowns that were on top of the pomegranates. [The text of] this verse is in a disarranged order.29<i class="footnote">Alternatively, the verse can be explained according to its literal translation. The crowns were on the columns and the pomegranates were on the crowns. There were also other crowns which were on the pomegranates.—Radak. Or, the pomegranates were located on the lower bowl of the crown and the word על means “near” rather than “on top of.”</i> [It means,] “the pomegranates should cover the crowns which were on the top.” And thus were the crowns made according to the order of the apparent meaning of the verses; each one was in the form of two bowls. The receptacle of the lower bowl was facing upward and it is called גולה [=a bowl], as it is stated about this subject, “וגולת הכותרות,”30<i class="footnote">Below v. 41.</i> and [Targum] Yonoson rendered this, “and the bowls of the crowns.” The upper [bowl] was inverted on the lower one, its receptacle was [facing] downward, and it was called שבכה [=net or mesh] work, as it is stated regarding this subject, “[also] two net [mesh] works to cover the two bowls of the crowns.”31<i class="footnote">Ibid.</i> The result being that it is wide in the place where it is connected, and it narrows going upward and it narrows going downward, and this is called “a stomach,” and thus [Targum] Yonoson rendered מעלות הבטן,32<i class="footnote">Below v. 20.</i> “against the place of attachment.” And the height of these two bowls was four <i>amohs</i>,33<i class="footnote">See below v. 19.</i> and this is what he stated, “in the entrance hall were made like lilies, four <i>amohs</i>.” These were decorated inside with flowers of lilies, in the same design of the decorations which were on the wall of the entrance halls; four <i>amohs</i> high, and the fifth <i>amoh</i> was a small crown above the big one. This is what was stated, “And there were also crowns above on the two columns.”34<i class="footnote">Below v. 20.</i>
  
  Verse 19
  
  
  
  Verse 20
  
  Above [on the two columns] opposite the belly. Which is beyond the net [mesh] work at the end of the net [mesh] work, at its rim, that is at the middle, at the place where it is connected, (upon the upper net [mesh] work) (The proper text: Because the net [mesh] work) is attached to the bowl which is beneath it.
  And two hundred pomegranates. Pomegranates made in two rows around, strung together on a chain and encircling the net [mesh] work.
  On each crown. This, too, is an abbreviated sentence, meaning, “On the one [crown], and likewise, on the second.”35<i class="footnote">Each crown had a chain of 200 pomegranates encircling it.</i>
  
  Verse 21
  
  
  
  Verse 22
  
  The top of the columns was designed like lilies. A half <i>amoh</i> at the top of each column each one’s wall was as thin as a lily, and for the rest of the column its thickness was four fingers [and it was] hollow.36<i class="footnote">Alternatively, the lily work was not part of the pillar, but was attached to it after the pillar had been installed.—Metzudas Dovid.</i> Therefore, this <i>amoh</i> was not counted in [the description] of the pouring [of the copper] for the columns in Divrei Hayomim because it was not similar to the work [of the rest] of the columns.
  
  Verse 23
  
  Ten <i>amohs</i> from rim to rim. Through the middle, because the diameter of every round object is through the middle.
  And a line of thirty <i>amohs</i> [the circumference]. This is what was mentioned, “All that have three handbreadth in its circumference have one handbreadth in its diameter.” Its circumference was thirty [<i>amohs</i>] and its diameter ten [<i>amohs</i>],37<i class="footnote">The diameter of 10 <i>amohs</i> is a rounded off number. A diameter of ten <i>amohs</i> results in a circumference of approximately 31.4 <i>amohs</i>.</i> and he measures from its midst. In [Maseches] Eruvin.38<i class="footnote">See Maseches Eruvin 14a.</i>
  High. Its depth; and in Divrei Hayomim it states that he made it for the <i>Kohanim</i> to bathe and to immerse in.39<i class="footnote">See II Divrei Hayomim 4:6. Ralbag explains that in order to avoid the problem of מים שאובין [=drawn water] it was connected at its base to natural water that flowed into it from an underground source. The water from the underground wells flowed through the hollow feet of the oxen.</i>
  
  Verse 24
  
  Knobs. [Targum] Yonoson rendered וצורת ביעין [and the form of eggs].
  Beneath its rim. [The knobs were located] in the lower three <i>amohs</i> which were square, for so did we learn in the Gemara in Maseches Eruvin, “The three lower ones were square and the two upper ones were round.”40<i class="footnote">See Maseches Eruvin 14b.</i> It is impossible for one to contain two thousand <i>bas</i> which equal one hundred and fifty ritual baths of purity of forty [<i>bas</i>], except in this manner as explained by our Rabbis in [Maseches] Eruvin. The upper ones were square and the lower ones round, it is impossible to say for it is written, that its rim was “circular all around.”41<i class="footnote">Above v. 23.</i> He, therefore, says regarding these knobs, “for ten <i>amohs</i> compassing the sea round about,” because in the place that it was square, [a perimeter of] forty <i>amohs</i> has ten <i>amohs</i> on each side, but in the place that it is round it is impossible to say it has ten <i>amohs</i> [on each side] around.
  The knobs were in two rows, cast together with it. Everything was poured together, [and] not that he attached the knobs to it after they had been poured, through nails or through soldering which is called <i>soudure</i>, in O.F.
  
  Verse 25
  
  And all their hind parts. Of these oxen.
  Were inward. Their hind parts were facing towards the bottom of the sea, the [three] (two) which were in the north towards [those in] the south, and [those in] the east towards those in the west.42<i class="footnote">The water flowed out of the mouth of the oxen.—Ralbag.</i>
  
  Verse 26
  
  And its thickness was a handbreadth. Its bottom and its walls, except that at its edge it was thin and beaten out and hammered, like the rim of a cup which we drink from, and it is decorated with flowers and lilies.
  Two thousand <i>bas</i>. [The equivalent of] six thousand <i>se’ah</i>, for a בת is equal to three <i>se’ah</i>, as it is stated, “The איפה and the בת [should] have one measurement.”43<i class="footnote">Yechezkeil 45:11.</i> Thus, [six thousand <i>se’ah</i>] are found to be one hundred fifty ritual baths of purity; four thousand <i>se’ah</i> for one hundred ritual baths, and the two thousand [<i>se’ah</i>] for fifty ritual baths.44<i class="footnote">See Maseches Eruvin 14b.</i> And even were you to divide everything according to the measurement by which the Sages measured, an <i>amoh</i> squared by three <i>amohs</i> high for each ritual bath, you will find it to be the same [as follows]: [The lower part of the sea was] three <i>amohs</i> high [by one hundred square <i>amohs</i>] equaling one hundred ritual baths. The [upper part of the sea was] two [<i>amohs</i> high and] round [with a diameter of ten <i>amohs</i> and contained sufficient water for] fifty ritual baths, because the square is greater than the circle by one quarter. [And in Divrei Hayomim] it is written, “it capacity was three thousand <i>bas</i>.”45<i class="footnote">II Divrei Hayomim 4:5.</i> Our Rabbis explained it refers to a dry measure, since the overflow was one third of the capacity of the receptacle.46<i class="footnote">See Maseches Eruvin 14b. The Gemara explains that the heap that is above the top is half the volume within the container, i.e., 2000 liquid measures =3000 dry measures.</i>
  
  Verse 27
  
  And three <i>amohs</i> was its height. The height of the base excluding the height of the wheel (meaning: excluding the base [=כן] itself; יד האופן is the wheel) upon which it rests was an <i>amoh</i> and a half, and the height of the base was an <i>amoh</i> and a half. (Four <i>amohs</i> was the length, etc.) The <i>amoh</i> of the height was square but the half <i>amoh</i> was round, as it is stated, “At the top of the base [was a frame] half an <i>amoh</i> high circular all around.”47<i class="footnote">Below v. 35.</i>
  
  Verse 28
  
  They had frames. I saw in the Mishnah of “Forty-Nine Measurements,” that the מסגרות were in the form of טבלאות.48<i class="footnote">The מסגרות are “boards” or “panels” on each of the four sides, and they served as a frame for the base. Therefore, they are referred to as “מסגרות” which means frames, as in Shemos 25:25, 27.</i>
  They had frames. The frames were from the axle of one wheel to the axle of the other wheel. And the “יד אופן” is the wood which is inserted into the wheel, in the hole, and it is called <i>essieu</i>, in O.F. And the four wheels of the base had frames on this side and frames on the other side, on all four sides; between one and the other, was a width of four <i>amohs</i>, and above there were “blocks [=סרנים which means] the same as “boards” [=נסרים], against the frames, and the ledges were from the lower [frames] to the upper ones, and there were other frames between the ledges, like the design of the legs of the bed of villagers which are not round but protrude [in order] to decorate them with lions and cherubim. But I say, that these ledges were like the rungs of a ladder, sort of copper rods standing on the lower frames, there were two or three rods. The frames were set between one rod and the other, connected from one ledge to the other. [Targum] Yonoson, also, rendered “ledges.”
  
  Verse 29
  
  And on the frames that were between the rungs. Were decorated with forms of lions, oxen and cherubim.
  And on the rungs there was a base. A base, to place the basin upon it, above the frame which was on their top.
  And beneath the lions and oxen. Which were embroidered or attached on the outer frames which were between the ledges.
  Joined together. לויות is form resembling a male and female embracing.
  Thin strips of metal. Hammered, resembling the hammering of a thin metal plate. They did not protrude in its thickness nor were they engraved in a depression. And Yonoson rendered לויות מעשה מורד, “joined by welding,” <i>souldriz,</i> in O.F.
  
  Verse 30
  
  Four [copper] wheels. Two in the front and two in the back in the manner of large wagons.
  And copper bars. [Targum] Yonoson rendered ונסרין דנחש, “boards of copper,” they are the upper boards against the frames.
  Bars. [סרני means] the same as נסרים [=boards].
  And its four corners. Of the base [=כן]which was above them [i.e., wheels].
  Had shoulders. They protruded above the boards in the corners of the base. And under the basin which rested upon the base, the shoulders were molten. (Other texts: This teaches [us], that the shoulders came from the base in one pouring, and the shoulders supported the basin so that it should not fall down through the base.)
  At the side of each were thin metal strips joined together. At the side of each of the shoulders was a joining of a decorated male and female. מעבר איש [=one to another] means the same as “איש אל אחיו [=one to another],”49<i class="footnote">Shemos 25:20.</i> which is stated by the cherubim.
  
  Verse 31
  
  And the rim of the vessel was inside the crown and rose above it an <i>amoh</i>. The mouth of the base extends outward of the rim of the crown and goes upward an <i>amoh</i> high. The crown is the roof of the base, made like a hat, [i.e.,] sloping on all sides, and in the center a round hole was set, with a diameter that was one and one half <i>amohs</i>, and around that hole was the resemblance of an enclosure of a partition one half <i>amoh</i> high around. And below this is thus explained regarding this subject, as it is stated, “At the top of the base [was a frame] half an <i>amoh</i> high circular all around,”50<i class="footnote">Below v. 35.</i> and that is called “פי הכותרות [=the rim of the crown].” And the base rests on that enclosure, and the bottom of the base is inserted into the rim of the enclosure, and it protrudes one <i>amoh</i> above it. This is what is stated here, “And the rim of the vessel was inside the crown and rose above it an <i>amoh</i>.”
  The rim was round made like the base. And the rim of the crown was round, a replica of the base which was round.
  One and a half <i>amohs</i>. Its width in diameter.
  There were engravings on the rim as well. Designs of flowers.
  
  Verse 32
  
  The four wheels were underneath the frames. Because the frames [reached] from the axle of one wheel to the axle of the other wheel, as I have explained.51<i class="footnote">Above v. 28.</i>
  And the axles of the wheels. That is the wood which is inserted into the wheels and is called, <i>essieu</i> in [O.F.]
  Were in the base. The axles were joined and melted to the base in one pouring.
  
  Verse 33
  
  Like the work of a chariot wheel. [Targum] Yonoson rendered, “as the work of the wheels of a chariot,” a wheel within a wheel crosswise, as it is stated in Yechezkeil in [reference to] the “Heavenly Chariot.”52<i class="footnote">Yechezkeil 1:16.</i>
  Their axles. <i>Essieu</i> [in O.F.]
  Their hubs. <i>Bojjols</i> in O.F., they are the holes [for the axles].
  Their rims. They are the enclosures around, which bind them together.
  And their spokes. The arms of the wheels which are attached from the holes of the wheel to the rims, which is called <i>rais</i>, in O.F.
  
  Verse 34
  
  There were four shoulders. As I have explained above, “and its four corners had shoulders,”53<i class="footnote">Above v. 30.</i> and he did not mention it here only to say, “the shoulders were of the base itself.”54<i class="footnote">I.e., they were not made separately and then attached to it.</i>
  
  Verse 35
  
  Half an <i>amoh</i> high circular. This is the partition, as I explained above,55<i class="footnote">Above v. 31.</i> which was around the opening and the [uppermost] <i>amoh</i> [of the crown] was square.
  And on the top of the base its axles. They are the copper bars [סרני הנחשת] mentioned above.56<i class="footnote">Above v. 30.</i>
  And its frames. They were all of one piece. The lower frames were poured together with it; he did not attach them afterwards.
  
  Verse 36
  
  He engraved on the plates, on its axles, and on its frames. On the lower ones. On both of them, he engraved and inscribed cherubim, lions.
  (And palm trees, this is not [found] in other texts.) Pairs attached to each other. He engraved around the likeness of a male and female that are joined by their arms, thus our Rabbis explained this.57<i class="footnote">See Maseches Yoma 54a.</i>
  Attached. An expression of attachment, as a male that is attached to a female, and its meaning is, “a man with his attachment.” According to its simple meaning, לויות is an expression of “attachment,” <i>soldore</i>, in O.F. There were attachments there made as the joining of a man, and the joining was in the manner we explained.
  
  Verse 37
  
  All cast in the same manner. As he cast the first [base], he similarly cast them all.58<i class="footnote">I.e., they were all identical. Alternatively, each base was cast as a single piece.—Radak.</i>
  
  Verse 38
  
  He made ten [copper wash] basins. It is written in Divrei Hayomim, “the parts of the burnt-offering they rinsed with them.”59<i class="footnote">II Divrei Hayomim 4:6.</i>
  
  Verse 39
  
  On the [right] side of the Beis Hamikdosh. Against the right side of the Beis Hamikdosh.
  [Away] from the right side of the Beis Hamikdosh. Extended from the south side toward the north side. The following [explains], “קדמה מול נגב”: The northeast corner against the space which is between the northern wall of the Beis Hamikdosh and the wall of the court; and the northern wall is called “ממול נגב,” extended and removed far away from the south, and מול and ממול are not translated the same.60<i class="footnote">I.e., ממול נגב means “opposite the south,” which is the north.</i>
  
  Verse 40
  
  And Chirom made, etc. And Rebbi said, that the כיורות are one and the same as the סירות, as it is stated, “like a pan of fire burning wood,”61<i class="footnote">Zecharyah 12:6.</i> and similarly, “and he thrust it into the pan.”62<i class="footnote">I Shmuel 2:14.</i>
  The [wash] basins. Of copper, used to remove the ashes from the altar.
  The rakes. Copper shovels which are called <i>vedil</i>, in German, [were used] to rake the ashes into the pots.
  
  Verse 41
  
  
  
  Verse 42
  
  Two rows of pomegranates. One hundred pomegranates in each row hanging by chains.
  
  Verse 43
  
  
  
  Verse 44
  
  
  
  Verse 45
  
  
  
  Verse 46
  
  [The king] cast them. He melted them and poured them according to their form.
  In the thick clay. [Targum Yonoson rendered,] “in the thickness of the clay.”63<i class="footnote">The clay of the Jordan Plain was of very good quality.—Radak.</i>
  
  Verse 47
  
  Shlomo gave up. [He refrained] from determining the weight of these vessels because there were very many, and [therefore] he ceased to determine their weight.64<i class="footnote">Targum renders וינח as “he hid [=ואצנע],” implying that Shlomo prepared more than was needed and put away the extra vessels for future use. II Divrei Hayomim 4:18 implies that Shlomo made more vessels than needed.</i>
  
  Verse 48
  
  
  
  Verse 49
  
  Five on the right and five on the left. It is impossible to say five were on the right side of the entrance and five were on the left of the entrance, if so, we find a candlestick on the north [side] and the Torah states, “on the south side of the Tabernacle.”65<i class="footnote">Bamidbar 3:29. The verse quoted by Rashi describes the location where the Kehas family encamped. It is not stated in reference to the candlestick. See Shemos 26:35 and 40:24 for the location of the candlestick.</i> Therefore, Moshe’s [candlestick] was in the middle, five [candlesticks] on its right and five on its left.
  And the flowers. Of the candlestick.
  The lamps. The cups into which the oil and wicks are put.
  And the tongs. With which the wick is lifted out of the oil.
  
  Verse 50
  
  The Sippos. A type of musical instrument,66<i class="footnote">Alternatively, ספות are pitchers.—Metzudas Tzion. </i> and similarly, “מזמרות.”
  The basins. To receive the blood.
  The spoons. As vessels for frankincense.
  And the fire pans. To remove the ashes and coals, and to carry them from the outer altar to the inner altar to burn incense.
  The keys. Keys, I heard, with which to open [מפתחין] with them the locks.
  For the doors of the [inner] Beis Hamikdosh. Which is the Holy of Holies.
  For the doors of the Beis Hamikdosh. Which is for the Sanctuary, all of their entrances were of gold.
  
  Verse 51
  
  The sacred of his father Dovid. That which remained of the silver and gold dedicated by his father. But the Midrash explains that Shlomo did not wish to use any of those dedicated materials for the construction of the Beis [Hamikdosh]. And I heard from [Torah] scholars of Yisroel who said, because Dovid knew eventually it would be destroyed; so that the idol worshiping [nations] should not say that their idols are mightier for they took their revenge upon the Beis [Hamikdosh] which was built of the plunder and destruction which Dovid plundered from them. And others say, Shlomo said that there was a famine in the days of his father for three consecutive years, and he should have squandered these dedicated materials to sustain Yisroel’s poor.
  
  
  
  
  
  Verse 1
  
  The leaders of the paternal families of the Bnei Yisroel. Of the children of Yisroel.1<i class="footnote">The literal translation is, “<i>to</i> the children of Yisroel.”</i>
  From the city of Dovid. Dovid had placed it there when he brought it from the house of Oved Edom.2<i class="footnote">See II Shmuel 6:10-12, 17.</i>
  
  Verse 2
  
  In the month <i>Eisonim</i>. [Targum] Yonoson rendered, “In the month which people of the ancient times called the first month, on the festival, and at present it is the seventh month,” i.e., since the Torah was given, and it is written in the month of Nissan which it is the first of the months, [therefore,] Tishrei3<i class="footnote">Although the construction of the Beis Hamikdosh was completed in the eighth month of the previous year [see above 6:38], Shlomo postponed its dedication until the following Tishrei.</i> is called the seventh [month].4<i class="footnote">איתן means “mighty” and ירח האיתנים refers to the month of Tishrei which has the strongest spiritual effect for people to improve themselves because of the holidays celebrated during Tishrei—Ralbag. Alternatively, איתנים alludes to the Patriarchs. See Maseches Rosh Hashana 11a.</i>
  
  Verse 3
  
  
  
  Verse 4
  
  The Tent of Meeting. Which Moshe made and Shlomo stored this away as soon as the first Beis [Hamikdosh] was built, as we have learned in the Tosefta of Maseches Sotah.5<i class="footnote"> 13:1</i>
  That were in the Tent. Which Dovid pitched for the Ark.6<i class="footnote">See II Shmuel 6:17</i>
  
  Verse 5
  
  
  
  Verse 6
  
  The wings of the <i>cherubim</i>. Those which Shlomo made, which are standing on their feet on the ground; and these are not the cherubim of the cover which was on the Ark.
  
  Verse 7
  
  Over the place of the Ark. From wall to wall as it is stated above7<i class="footnote">I Melochim 6:27.</i> regarding this subject.
  
  Verse 8
  
  The ends of the poles were seen. In the curtain which was at the entrance in the “Amoh Troksin.” One might think they tore through it [i.e., the curtain] and protruded [on the other side], it states, “but they could not be seen from outside.” How is this possible? They were pushing and bulging8<i class="footnote">These were new poles made by Shlomo to replace the ones made by Moshe. Shlomo’s poles were 20 <i>amohs</i> long vs. Moshe’s poles which were 10 <i>amohs</i> in length. Shlomo made them longer to enable more Kohanim to participate in carrying the Ark.—Ralbag</i> similar to two breasts of a woman, as the matter is stated, “He lies between my breasts.”9<i class="footnote">I.e., “the Divine Presence dwelt between the Holy Ark’s poles.”</i>10<i class="footnote">Shir Hashirim 1:13.</i>11<i class="footnote">Maseches Yoma 54a.</i>
  
  Verse 9
  
  
  
  Verse 10
  
  After the <i>Kohanim</i> went out of the Kodesh. As the <i>Kohanim</i> who carried the Ark into the Holy of Holies were leaving, the Divine Presence immediately came to rest in the Sanctuary.
  
  Verse 11
  
  
  
  Verse 12
  
  Then Shlomo declared. When he saw the cloud, he said, “Now I see that the Divine Presence is in the house which I built, for thus did He promise to come and dwell in it from the midst of a cloud and thick darkness.” And where did He say [this promise]? “For in the cloud will I appear upon the Ark cover.”12<i class="footnote">Vayikra 16:2.</i> Thus is this taught in Sifri.
  
  Verse 13
  
  A dwelling place for You forever. From when it was chosen it would no longer be permissible [to offer sacrifices] on improvised altars, and the Divine Presence no longer dwelled in any other place.
  
  Verse 14
  
  
  
  Verse 15
  
  Who spoke with His mouth. That He would grant him a son who would build the Beis [Hamikdosh].13<i class="footnote">“With His mouth,” refers to the “voice” of prophecy which was given through Noson, the prophet, and repeated directly to Dovid. See II Shmuel 7:12-17.</i>
  And fulfilled it with His hand. He has fulfilled His word with His good power.14<i class="footnote">The literal meaning of ובידו מלא is, “and fulfilled with His hand.” Here it refers to God’s omnipotence, that He alone is able to fulfill any promise He makes, the hand symbolizing strength.—Radak</i>
  
  Verse 16
  
  Since the day, etc. This is what He spoke to my father Dovid.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  And Shlomo stood before the Altar of Adonoy. [As] it is written, “and Shlomo made a copper basin and had set it in the midst of the court, etc. and upon it he stood, and knelt on his knees.”15<i class="footnote">Even though a king of Yisroel is allowed to sit in the Beis Hamikdosh [See II Shmuel 7:18], Shlomo chose to stand.</i>16<i class="footnote">II Divrei Hayomim 6:13.</i>
  
  Verse 23
  
  Preserver of the covenant. He waits and stores away [reward] to keep the covenant and [is based on] mercy, to fulfill His promise.17<i class="footnote">Which He made with our Patriarchs.—Radak </i>
  
  Verse 24
  
  You preserved. [שמרת is] a expression meaning the fulfillment of a promise.
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  Will. [This is] an expression of wonder.
  Cannot contain You. Cannot contain You.18<i class="footnote">The root of יכלכלוך is “כול”, meaning to contain, as in, “each basin could hold [=יכיל],” in 7:38 above.</i>
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  Should a person sin against his fellow man. One who has intimate relations with a married woman.
  And is liable that a curse. Just as the water examines her, so does the water examine him.19<i class="footnote">Rashi explains אלה as “a curse,” i.e., the waters examines “him” i.e., the husband, as well. In this instance, אלה does not mean “oath”, because the husband of a Sotah is not subject to an oath.</i>
  And is liable. An expression of a creditor.
  And the curse comes before your altar. “And the <i>Kohein</i> shall stand the woman before Adonoy.”20<i class="footnote">Bamidbar 5:18</i>
  
  Verse 32
  
  To set his [evil] way upon his head. “And her abdomen will swell, etc.”21<i class="footnote">Ibid. v. 27.</i>22<i class="footnote">Alternatively, if one swears falsely in the Beis Hamikdosh, his punishment should be swift and obvious, so that people recognize the unique level of sanctity of the Beis Hamikdosh, and they would perceive that the Beis Hamikdosh as God’s chosen place.—Radak</i>
  And to justify the righteous one. “Then she will be cleared, and shall bear seed.”23<i class="footnote">Bamidbar 5:28.</i> Thus it is expounded in the Tosefta of Maseches Sotah.24<i class="footnote"> 1:3.</i>
  
  Verse 33
  
  And praise Your Name. For a person is obliged to bless God for the bad.25<i class="footnote">Maseches Berachos 54a.</i>
  
  Verse 34
  
  
  
  Verse 35
  
  For You to answer them. So that You may answer them; “כי” is an expression of “so that.”“
  
  Verse 36
  
  
  
  Verse 37
  
  Rot. When the wheat does not grow up on the stalk to make an ear.26<i class="footnote">You will hear and answer them even though they did not repent wholeheartedly, i.e., their repentance was not out of love.—Metzudas Dovid</i>
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  According to all that the stranger calls out to You. And relating to the Jew it states, “and give to each one according to all his ways,”27<i class="footnote">Alternatively, when the wheat does not reach its normal color but turns to a pale yellow.—Metzudas Tzion</i> because the Jew recognizes the Holy One Blessed Is He, and he knows that He has the ability in His power [to answer]; and if his prayers are not heard, he will blame the matter on himself and an account of his sins. But the non-Jew complains and says, “a house [i.e., Beis Hamikdosh], whose fame reaches to the ends of the world, I have exhausted myself on many roads, and have come and prayed in it and found no substance in it, just as there is no substance in idol worship.” Therefore, “according to all that the stranger calls out to You,”28<i class="footnote">Above v. 39.</i> but a Jew, if You see that he uses his wealth to destroy his friend, do not give him.
  
  Verse 44
  
  By way of the city. Facing towards Yerusholayim.
  
  Verse 45
  
  And render their judgment. [I.e.,] their vengeance against their enemies.
  
  Verse 46
  
  
  
  Verse 47
  
  
  
  Verse 48
  
  
  
  Verse 49
  
  
  
  Verse 50
  
  
  
  Verse 51
  
  The smelting pot of iron. The earthenware29<i class="footnote">Alternatively, give a non-Jew anything he asks for, as incentive that he turn to God with his prayers, and to publicize God’s Presence in the Beis Hamikdosh.—Ralbag</i> utensils used to purify gold of its impurities is called כור.30<i class="footnote">The phrase “of iron” refers to the purpose of the pot, not the material of which it is made. The pot itself is earthenware.</i>
  
  Verse 52
  
  
  
  Verse 53
  
  
  
  Verse 54
  
  
  
  Verse 55
  
  
  
  Verse 56
  
  Like all that He had said. And where did He speak? “And He will grant you rest from all your enemies.”31<i class="footnote">A crucible used for melting gold.—Metzudas Tzion The oppression suffered by the Bnei Yisroel in Egypt is likened to a furnace which purifies metal, because Bnei Yisroel underwent a process of spiritual purification.</i>
  
  Verse 57
  
  
  
  Verse 58
  
  
  
  Verse 59
  
  To do justice to His servant and the justice of His people. To avenge their humiliation from their enemy.32<i class="footnote">Devarim 12:10.</i>
  
  Verse 60
  
  
  
  Verse 61
  
  
  
  Verse 62
  
  
  
  Verse 63
  
  
  
  Verse 64
  
  The inside of the Courtyard. These words are to be taken literally, according to Rabbi Yehudah; [i.e.,] he hallowed the floor of the court with the [same] sanctity of the Altar, [enabling one] to offer sacrifices on the floor.33<i class="footnote">Alternatively, משפט means “needs,” and the translation of the verse is, “to provide the needs of His servant and the needs of His people.”—Metzudas Tzion</i>
  For the copper altar. The stone altar that he [Shlomo] constructed in lieu of the copper altar.34<i class="footnote">Maseches Zevochim 59a.</i> 
  Too small to contain the burnt-offerings and the meal offerings. For they brought many. Rabbi Yose said to him [Rabbi Yehudah], “Is it not already written, ‘Shlomo offered a thousand burnt-offerings upon that altar,’35<i class="footnote">According to Ralbag, the copper was primarily made of stone but was plated with copper.</i> which Moshe had made,” and when you compute the number of <i>amohs</i> and the number of burnt offerings, this one of stones was larger than Moshe’s, for on Moshe’s altar the place used for the sacrifice, was one <i>amoh</i> by one <i>amoh</i>, but this one’s place used for the sacrifice was twenty-four [<i>amohs</i>] by twenty-four [<i>amohs</i>]. Therefore Shlomo’s [altar] was 576 times as large as Moshe’s.36<i class="footnote">I Melochim 3:4.</i> If so, what is the meaning of,  “the king sanctified the middle of the Courtyard?” [It means] that he set the stone altar into it, firmly connected to the floor.37<i class="footnote">See Maseches Zevochim 59b.</i>
  Was too small to contain. He is referring to Moshe’s [altar], like a person says to his friend, “So and so is a dwarf,” [i.e.,] he is disqualified to perform the service.38<i class="footnote">Ibid.</i>
  
  Verse 65
  
  [Stretching] from the entrance of Chamos. Located in the north of Eretz Yisroel.
  To the Brook of Egypt. Which is opposite it, in the south, [as is delineated] in [the section entitled], “These are the travels.”39<i class="footnote">See Bamidbar 34:5, 8. There, Targum Yonoson Ben Uziel identifies the “Brook of Egypt” [מצרים נחלה] as the Nile River.</i>
  Seven days. Of inauguration.
  And seven [more] days. Of Succos.40<i class="footnote">The Rabbis in Maseches Mo’ed Katan 9a, deduce from the redundancy of this phrase [“seven days and seven more days”], that one is not permitted to combine one שמחה with another, e.g., one is not allowed to celebrate a wedding on Chol Hamoed.</i> It is found that they ate and drank on Yom Kippur.41<i class="footnote">See Maseches Mo’ed Katan 9a and Rashi there.</i>42<i class="footnote">They began to celebrate on the eighth of Tishrei and continued for the next fourteen days. Thus, the third day of the dedication was Yom Kippur, the tenth of Tishrei.</i>
  
  Verse 66
  
  For Dovid His servant. To make known that He forgave them their sins, as we find in [Maseches] Mo’ed Katan.43<i class="footnote"> 9a.</i> When Shlomo wished to bring the Ark into the Holy of Holies, the gates clung to one another.
  And for Yisroel His people. That He forgave them the sin of Yom Kippur,44<i class="footnote">I.e., for having eaten on Yom Kippur.</i> and a <i>Bas</i> <i>Kol</i> emanated and declared, “All of you are prepared for the life of the World to Come.”45<i class="footnote">Maseches Mo’ed Katan 9a. </i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  And My eyes and My heart will be. [Targum] Yonoson rendered, “and My Divine Presence will dwell there if My will is done.”
  And My eyes and My heart will be there. If My heart and My will are there.1<i class="footnote">I.e., if My desire and My will is being followed, My Divine Presence will be there.</i>2<i class="footnote">Even after the Beis Hamikdosh was destroyed, the Divine Presence remained on the Western Wall [כותל המערבי] of the Beis Hamikdosh. See Shir Hashirim 2:9 and Midrash Rabboh there.</i>
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  And the House that I have sanctified for My Name. There is a condition between Me and you, [that] “If you heed not heed, etc.,” what is stated there? “I will bring your Sanctuaries into desolation.”3<i class="footnote">Vayikra 26:31.</i>
  And a mockery. As the Targum [Yonoson rendered], ולשועי, [i.e.,] they will tell about the evils that have befallen them and will scoff at them, as in, “ויספר [=and he told,” which the Targum rendered] ואשתעי. The expression “שנינה” is also an expression of speech as it is written [in Scriptures], “and you shall repeat them [ושננתם] to your children.”
  
  Verse 8
  
  And this Beis Hamikdosh will be most high. So long as you have not sinned; but once you sin, every passerby will be astounded and will hiss.4<i class="footnote">Rashi understands that יהיה is the future tense, meaning “will be” most high. Alternatively, יהיה can also be interpreted in the present tense, “is” most high—Ralbag. Or, יהיה עליון is interpreted as “will be destroyed.”—Radak</i> And similarly it is written in Divrei Hayomim, “And this Beis [Hamikdosh] that was exalted, all who pass by it, etc.,”5<i class="footnote">II Divrei Hayomim 7:41.</i> and this is its interpretation, “and this house that was exalted and revered even by the gentiles,” as is stated above, “And even to the stranger who is not of Your people, etc.,”6<i class="footnote">I Melochim 8:21.</i> But, now in its destruction, everyone who passes by it, even the gentiles, will be astounded and hiss, and will say that the Jews’ sins were the cause.
  Will be astounded. [ישם means] “will wonder,” as in, “and your enemies will be astonished [ושממו] about it,”7<i class="footnote">Vayikra 26:32.</i> [and as in,] “Concerning his day, the later ones will wonder [נשמו].”8<i class="footnote">Iyov 18:20.</i>
  And whistle. <i>Siffler</i>, in O.F. The habit of anyone who suddenly sees desolation, is to hiss.9<i class="footnote">When people are amazed at what they see, they often whistle.</i>
  
  Verse 9
  
  
  
  Verse 10
  
  Twenty years. I.e., seven years [to build] the Beis Hamikdosh, and thirteen years [to build] his own palace, as mentioned above.10<i class="footnote">Above 6:38, and 7:1.</i>
  
  Verse 11
  
  Provided Shlomo. An expression of bearing, [i.e.,] he bore his burden in this matter.
  
  Verse 12
  
  
  
  Verse 13
  
  The land of Kovul. A land of chains, [i.e.,] a marshland into which the foot sinks and is entrapped.11<i class="footnote">It was as troublesome to walk on, as it is difficult for a man who is chained in shackles to walk, i.e., the foot is trapped as if it were in a chain [=כבל]—Radak. The land was not fertile. Alternatively, the people of כבל wore chains of silver and gold, i.e., they were wealthy and spoiled, and Chirom did not want to deal with them. See Maseches Shabbos 54a and Rashi there.</i>
  
  Verse 14
  
  
  
  Verse 15
  
  And this is the review of the tax. Described at the end of this topic, “All the people that remained, etc.,12<i class="footnote">Below v. 20.</i> Shlomo levied a tax of labor.”13<i class="footnote">Below v. 21.</i> The tax levy was to build all these [structures].
  The Millo. [Millo was] a place in Yerusholayim, in the City of Dovid, that was called Millo, because it was enclosed by a low wall and it was filled [ומלאו] with dirt.14<i class="footnote">Alternatively, it was a large open plaza without any buildings, where people gathered [=מלא]—Ralbag.</i>
  
  Verse 16
  
  Present. A dowry.
  
  Verse 17
  
  
  
  Verse 18
  
  And Tadmor in the desert of the land. [I.e., it was located] near a settlement.15<i class="footnote">The expression במדבר בארץ [=in the desert in the land] is somewhat ambiguous. Therefore Rashi suggests that the desert was located near a civilized area. Alternatively, the city was bordered by a desert on one side, and by arable land on the other side.—Ralbag</i>
  
  Verse 19
  
  The store cities. [Targum Yonoson rendered,] “cities used for storage.”
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  Supervising officers. Commanders over the officers.
  Five hundred fifty. Three hundred of them were proselytes in charge of 70,000 who bore burdens, 80,000 hewers in the mountains, and 3,300 who controlled the people who did the work, as stated above, “These were in addition to Shlomo’s chief officers, etc., three thousand three hundred [officers].” But in Divrei Hayomim it states, “six hundred.”16<i class="footnote">II Divrei Hayomim 2:17.</i> These three hundred that are missing here, he counted there, for they were appointed over all of them. The two hundred fifty remaining were Bnei Yisroel appointed over the other laborers. In Divrei Hayomim17<i class="footnote">Divrei Hayomim 8:10.</i> they were counted separately, [as it states,] “and these were Shlomo’s supervising officers, two hundred fifty, who controlled “the people who did the work,” the laborers.
  
  Verse 24
  
  Only then did the daughter of Pharaoh. Who was originally in the city of Dovid, as it is stated in the beginning of the book, “and he brought her to the City of Dovid.”18<i class="footnote">Above 3:1.</i>
  Came up from the city of Dovid, etc. In Divrei Hayomim it explains, “for he said, ‘I should not have a wife live with me in [the City of] Dovid because they are holy [places], for the Ark of Adonoy was brought there.’”19<i class="footnote">II Divrei Hayomim 8:11. The text there reads, “in the <i>house</i> of Dovid.”</i>
  Then he built up. [I.e.,] Shlomo.
  The Millo. To build within it houses for her menservants and maidservants. Concerning this Yerovom admonished him [saying], “Your father left it open for the festival pilgrims, and you closed it up to make a labor force for Pharaoh’s daughter.”20<i class="footnote">Paraphrasing below 11:27. See Maseches Sanhedrin 101b and Rashi there.</i> And this “but” mentioned here [means,] but in this Shlomo sinned, that he had built for her the Millo. So have I heard, but I say, “But then did the daughter of Pharaoh, etc.,” I.e., the above mentioned cities were necessary to build for store cities, chariots, riders, and greatness; but, the Millo he did not build for any greatness, for his father had left it for the festival pilgrims to pitch their tents there, but since Pharaoh’s daughter had gone up to her house, and the Millo was adjacent to that house, then he built up the Millo.21<i class="footnote">Alternatively, the house of Pharaoh’s daughter was built on the area of the Millo.—Radak</i>
  
  Verse 25
  
  On the altar. I.e., the altar of the Beis Hamikdosh.
  And he burnt incense [offerings] with it. And [he burnt the incense on] the incense altar that was before God for the burning of incense.22<i class="footnote">See Shemos 30:1-10. </i>
  
  Verse 26
  
  A ship. A ship.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  And his elevated ramp by which he would go up to the Beis Hamikdosh of Adonoy. By means of a passageway that he had prepared from his house to the Beis Hamikdosh, by which he would go up to the House of God.1<i class="footnote">Alternatively, ועולתו אשר יעלה עליו refers to the sacrifices that Shlomo offered in the Beis Hamikdosh, described above in 9:25.—Targum</i>
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  Coral. <i>Corail</i>, in O.F.
  
  Verse 12
  
  A pathway to the Beis Hamikdosh of Adonoy. But in Divrei Hayomim it is written, “paths [מסילות] to the House of Adonoy.”2<i class="footnote">II Divrei Hayomim 9:11.</i> I therefore say, that this support [מסעד] is an expression of a pavement.
  For the singers. For the <i>Leviyim</i>.
  
  Verse 13
  
  Gave to the queen of Sheva. This giving refers only to the teaching of wisdom.
  All that she desired. (He had relations with her and Nevuchadnetzar was born, and he later destroyed the Beis [Hamikdosh] that had stood 410 years in the territory of all the twelve tribes. Rabbi Yitzchok [Luria] of blessed memory) [He gave her more,] in addition to giving her gifts and delicacies that are found here but are not found in her place.3<i class="footnote">Alternatively, Shlomo gave her gifts of intellectual wisdom by answering all the problems and questions that she had asked, in addition to solving the riddles that she had posed to him.—Ralbag</i>
  
  Verse 14
  
  Six hundred sixty-six. Chirom gave him 120 [talents], the Queen of Sheva 120, the ships of Tarshish brought from Ophir 420, totaling 660 [talents]. I do not know from where the other six came. It is written in Divrei Hayomim that [the ships brought] from Ophir 450 [talents],4<i class="footnote">See II Divrei Hayomim 8:18.</i> however it does not include the 120 talents of Chirom. We can resolve the contradictions that the extra 30 were from the 120 of Chirom, because Chirom’s servants were in Ophir with his servants.
  
  Verse 15
  
  This was in addition [to the gold that came from] traveling merchants. Merchants would bring him who visited the land on business.5<i class="footnote">Alternatively, retailers who sell small quantities, spy [=תרים] out the land to determine where to do business.—Metzudas Tzion</i>
  Spice dealers. Spice dealers who would carry spices from one city to another.
  And all the subordinate kings. [Targum] Yonoson rendered, “and all dependent upon his support,”6<i class="footnote">Alternatively, Arab kings.—Metzudas Tzion</i> an expression of guarantee, [i.e.,] kings who were allies and were dependent upon his support, <i>garantie</i>, in O.F.
  
  Verse 16
  
  Full shields. [A body shield that] encircles the person on three sides. This is the meaning of the verse in the Book of Tehillim, “as a body shield, with good, will You shall surround him.”7<i class="footnote">Tehillim 5:13.</i>
  Six hundred. Six <i>manim</i>, for [a piece of] gold is a dinar.
  
  Verse 17
  
   Soft gold. It is soft and easy to flatten out.8<i class="footnote">This type of gold can be spun like thread [חוט]. See Maseches Yoma 44b-45a.</i>
  
  Verse 18
  
  Glittering gold. Sparkling like pearls.
  
  Verse 19
  
  Six steps. Steps by which to go up [to it], and the top of the throne, was circular, where the king sits.
  From behind. The throne was wide, and the steps were to the front and to the width, to the back was the seat, higher than the throne, was a round place.9<i class="footnote">A circular dome protruded from above the throne above the king’s head.—Metzudas Dovid</i>
  And there were arm-rests on each side. On which to support his arms, like two gold rails from end to end, extending on the right and on the left.
  There were two lions. Of gold. The entire plan of the throne is described in the Aggadah of Megillas Esther.10<i class="footnote">Esther Rabboh 1:12.</i>
  
  Verse 20
  
  
  
  Verse 21
  
  None of them were made of silver, as [silver] was not considered of value. There was no silver in any of them because it was not valuable.
  
  Verse 22
  
  Ships of Tarshish. [Targum Yonoson rendered,] “ships of Africa.”
  Ivory, monkeys, and peacocks. [Targum Yonoson rendered,] ivory, monkeys and peacocks.
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  Weapons. Weapons.
  
  Verse 26
  
  Fourteen hundred chariots. But in Divrei Hayomim it states, “seventeen hundred.”11<i class="footnote">II Divrei Hayomim 1:14. Rashi apparently had a different version of the text than ours. Our text in Divrei Hayomim reads, “fourteen hundred chariots.” Thus there is no discrepancy between the texts.</i> Therefore I say that fourteen hundred were in the chariot cities, and three hundred were with the king in Yerusholayim. And this is the explanation in Divrei Hayomim, “and he stationed them in the chariot cities, and with the king there were other chariots in Yerusholayim.” And while here, this is the explanation, and he stationed them in the chariot cities and with the king; and in Yerusholayim [were additional ones].
  He placed them. And he led them.12<i class="footnote">Alternatively, he stationed them.—Metzudas Dovid.</i>
  
  Verse 27
  
  As stones. But above it states, “of no value.”13<i class="footnote">Above v. 21.</i> Our Rabbis explained that one refers to the time before Shlomo married Pharaoh’s daughter, and one refers to the time after Shlomo wedded Pharaoh’s daughter.14<i class="footnote">See Maseches Sanhedrin 21b. After Shlomo married Pharaoh’s daughter and began to go astray, the nation became less prosperous and silver regained some value.</i>
  
  Verse 28
  
  The source of the horses that Shlomo possessed. Was from Egypt.
  A privileged cartel. The gathering of horse dealers was in Egypt. Shlomo’s merchants bought [the rights] from the king of Egypt, because no person could export horses from there except through them. This is what I heard. Therefore, there is a “zakef gadol”15<i class="footnote">I.e., a cantillation signifying a pause.</i> on “ומקוה,” to denote that the word מקוה stands by itself and is not connected with what follows it.16<i class="footnote">Alternatively, מקוה is linen thread [thread=תקוה, See Yehoshua 2:18], i.e. Egypt exported two items for Shlomo, horses and linen thread—Radak. Or מקוה [=מן קוה], i.e., they brought horses from a region called קוה.—Metzudas Dovid</i>
  
  Verse 29
  
  And a single horse for one hundred fifty. We deduce that a chariot consisted of four horses.17<i class="footnote">If a single horse was exported for 150 silver pieces, and a chariot was exported for 600 silver pieces, obviously a chariot consisted of four horses. </i> And for these prices [they sold] to all the kings of the Chitim and Aram.
  Through them. Through Shlomo’s merchants, they exported them from Egypt.
  
  
  
  
  
  Verse 1
  
  And [especially] the daughter of Pharaoh. She too was one of the foreign women, but because she was beloved by him more than all of them, she was counted separately.1<i class="footnote">Alternatively, Pharaoh’s daughter is singled out because she was the cause for the beginning of Shlomo’s downfall.—Radak</i> And similarly, “And there were missing of Dovid’s servants nineteen men and Asahel.”2<i class="footnote">II Shmuel 2:30.</i>
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Then Shlomo built a <i>Bomoh</i> [altar]. Our Rabbis said, that because he did not protest against his wives, it is called by his name.3<i class="footnote">Maseches Shabbos 56b. A Jew is responsible for the behavior of those subject to his influence. The Torah demands, “you shall reprove your fellow and do not bear a sin on his account” [Vayikra 19:17], implying that if you fail to reprove him, you will bear his sin.—Ralbag</i>
  On the mountain opposite Yerusholayim. The Mount of Olives.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  This had been with you. [I.e.,] you knew that you were transgressing My commandments.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  Dovid was in Edom. Then Hadad fled from Dovid and Yoav.4<i class="footnote">Below v. 17.</i>
  To bury the dead. For they buried the slain of Edom, this is what is stated in the Book of Shmuel, “And Dovid made [for himself] a name when he returned from slaying [those of] Edom,”5<i class="footnote">II Shmuel 8:13. Rashi apparently had a different version of the text than ours which reads, “...after returning from slaying [those of] <i>Aram</i>.” For clarification, see Tehillim 60:2.</i> for all were praising him as a pious person for he buries his slain. And similarly it states concerning the wars of Gog and Magog, “And they will bury all the people of the land, and it will bring them fame.”6<i class="footnote">Yechezkeil 39:13.</i> However, [Targum] Yonoson rendered לקבר את החללים, “to strip the slain,” [i.e.,] to remove their clothing.
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  And ordered that he be provided with food. He said to his servants, “So much and so much bread should you give him daily.”
  
  Verse 19
  
  The Queen. The queen.
  
  Verse 20
  
  
  
  Verse 21
  
  That Dovid slept. For Dovid who died of natural causes, an expression of sleeping [שכיבה] is mentioned; but for Yoav who was killed, an expression of dying [מיתה] is mentioned.. Another explanation is that concerning Dovid who was survived by a meritorious son who took his place, [an expression of] sleeping is mentioned, but concerning Yoav who was not survived by a meritorious son who took his place, [an expression of] sleeping is not mentioned, rather, [an expression of] dying [is mentioned].7<i class="footnote">Maseches Bava Basra 116a.</i>
  
  Verse 22
  
  
  
  Verse 23
  
  And God raised up a rival against him [Shlomo]. Against Shlomo. And this is what Noson the prophet said to Dovid, “so that when he goes astray, I will chasten him with the rod of men.”8<i class="footnote">II Shmuel 7:14. God sent adversaries against Shlomo for the purpose of inducing him to repent.—Radak</i>
  
  Verse 24
  
  
  
  Verse 25
  
  In conjunction with the evil of Hadad. Together with the evil that was perpetrated by Hadad, was also this evil of Rezon.9<i class="footnote">For without Hadad, Rezon alone would be unable to antagonize Shlomo.—Metzudas Dovid</i>
  
  Verse 26
  
  And he raised his hand against the king. He rebuked him in public.10<i class="footnote">He was correct in rebuking him about building up the Millo, but he was wrong for doing it in public. See Maseches Sanhedrin 101b and Rashi there.</i>
  
  Verse 27
  
  It was about this matter. Concerning which he rebuked him.
  Shlomo had built up the Millo. And with this building, he closed up the breach of the City of Dovid which was behind the Millo.11<i class="footnote">See above 9:24.</i> He said to him, “Your father made breaches in the wall for the festival pilgrims to enter, and you closed it up, to create a labor force for Pharaoh’s daughter, to station there her menservants and maidservants.”12<i class="footnote">Maseches Sanhedrin 101b and Rashi there.</i>
  
  Verse 28
  
  And Shlomo had seen that this young man. Prior to this.
  Did his work with diligence. Quick in his work and diligent.
  Over all the [tax] burdens of the House of Yosef. [Targum Yonoson rendered,] “over all the taxpayers of the House of Yosef,” [i.e.,] Menashe and Ephrayim, because he was from the tribe of Ephrayim.
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  A lamp. A kingdom. ניר is an expression of a yoke.13<i class="footnote">The king’s subjects must obey their king, just as the ox must obey the person controlling his yoke. Alternatively, ניר means “a candle [=נר],” just as a candle illuminates its surroundings, so does a king influence his subjects.—Metzudas Dovid</i>
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  But not for all the days. For in the days of the Mashiach, the kingdom will be restored to him. In Seder Olam I found: “I shall afflict Dovid’s descendants because of this,” corresponding to the thirty-six years that Shlomo was married to Pharaoh’s daughter. For he married her during the fourth year of his reign, and corresponding to this, the decree was promulgated on the kingdom of the House of Dovid to be divided. The kingdom should have been restored, in Asa’s time, in the sixteenth year of his reign. However, he sinned by sending a bribe to the king of Aram, and did not depend on the Holy One Blessed Is He. This is [the meaning] of what is stated in Divrei Hayomim, “In the thirty-sixth year of Asa’s reign, etc., Baasha built the high place.”14<i class="footnote">II Divrei Hayomim 16:1. </i> This is impossible, because Asa buried Baasha in the twenty-seventh year of his reign. Rather, the sixteenth year of his reign, Scripture calls “the thirty-sixth,” for they are the end of thirty-six years since the division of the kingdom, and Scripture tells us that in that year Asa sinned, “but not for all the days,” only for thirty-six years.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  My little finger is thicker. My little finger.1<i class="footnote">the beginning of his reign, Rechovom was 41 years old [See below 14:21], but Shlomo was only 12 years old when he became king [See above 3:7 and Rashi there].—Ralbag</i>
  
  Verse 11
  
  Thorns. <i>Aiguillon</i>, in O.F., That sting like scorpions.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Look after your house. The Beis Hamikdosh that you built, will be for you alone.2<i class="footnote">Alternatively, “see who is left with you,” and rule over them, for you will not reign over Yisroel as a whole.—Radak</i>
  
  Verse 17
  
  
  
  Verse 18
  
  Adoram. He was Adoniram.3<i class="footnote">Who is mentioned in 4:6 and 5:28 above. See II Shmuel 20:24. Rechovom sent Adoram to speak gently to the people and to calm their anger.</i>
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  And the tribe of Binyomin. Who were situated on the border, because the boundaries of Yehudah and Binyomin were adjacent.
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  If this people will go up, etc. Sitting in the Temple court is not permitted only for kings of the house of Dovid, therefore, he will be sitting and I will be standing. Moreover, [during Succos] following the Sabbatical Year, at the time of the Assembly, he [is the one who] will read the section [in Devarim] relating to the king,4<i class="footnote">See Mishnayos Sotah 7:8.</i> for he is the king of his province, whereas I will be [standing] like the rest of the people, and I will, therefore, be degraded.5<i class="footnote">Maseches Sanhedrin 101b.</i>
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  Even as far as Dan. At the end of the boundary of the land.6<i class="footnote">They were so attached to idol worship that they made the long pilgrimage from one end of the land all the way to the altar in Dan in the northernmost part of Yisroel. </i>
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
   Of the eighth month. He expounded to them that this was the month of the harvest, and was, therefore, the proper time for the festival to be.
  He thought up out of his own heart. An expression of falsehood, <i>controver</i>, in O.F.
  
  
  
  
  
  Verse 1
  
   Then behold a man of God. This was Yeddo.1<i class="footnote">See II Divrei Hayomim 9:29.</i>
  
  Verse 2
  
  Altar, altar. [The one] in Beis Eil and [the one] in Dan.2<i class="footnote">Alternatively, it is common to use repetition when summoning, i.e., “Avrohom, Avrohom [Bereishis 22:1],” etc.—Radak</i>
  And the bones of human beings. This refers to Yerovom’s [bones], but he [the prophet] treated him with respect.3<i class="footnote">Indeed he was prophesying that Yerovom’s bones will be burnt on the same altar where he was standing now and offering sacrifices. However the Torah demands that a king be treated with respect. See Shemos 11:8 and Rashi there.</i>
  
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  And he gave on that day. The prophet [gave] a sign on the day that he prophesied, [saying,] “This is your sign, the altar will split by itself today, and the ashes will be spilled onto the ground.”
  
  Verse 4
  
  But his hand dried up [stiffened]. The Holy One Blessed Is He, avenged the honor of a righteous person more than His own honor. [When] he was standing and offering sacrifices to idols, his hand did not stiffen, yet, because of slandering the righteous person, his hand stiffened.4<i class="footnote">I.e., his hand became paralyzed. Yerovom had stretched out his hand to signal his servants to seize the man of God.—Metzudas Dovid</i>
  
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  Your God. But not my God, because he was still in a state of rebellion.
  As it was originally. Standing and burning sacrifices to idols.5<i class="footnote">Yerovom did not deserve to be healed, but God healed his hand as an incentive for him to repent.—Ralbag</i>
  
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  And have a meal. [And] eat.
  
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  An old prophet. A false prophet.6<i class="footnote">According to some opinions the prophet was Michah. Others opine it was either Amatzyah, or Yiddo, or Yonoson the son of Gershom.—Radak</i>
  Who lived in Beis Eil. But he was not from there, but he came from Shomron, and so it is stated in the section dealing with Yoshiyahu, “his bones with the bones of the prophet who had come from Shomron.”7<i class="footnote">II Melochim 23:18.</i>
  
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  To the prophet. The false prophet.
  That caused him to return. To the man of God. From here they [the Rabbis] deduced that [offering] refreshment is a great thing, for it causes the Divine Presence to rest on the prophets of the Baal.8<i class="footnote">The simple act of hospitality can have great and far reaching consequences. See Maseches Sanhedrin 103b-104a.</i>
  
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  And he called. The old prophet called the man of God.9<i class="footnote">Alternatively, and “he prophesied about the prophet of God.”—Targum Yonoson</i>
  
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  For the prophet that he brought back. Whom this one [had brought] there, for the man of God to ride upon.
  
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  In his own grave. In the graveyard belonging to the false prophet in the city.10<i class="footnote">Alternatively, “in the grave that he had dug for himself.”—Metzudas Dovid</i>
  
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  For [the message] will certainly come to pass, etc. Perhaps his bones will rescue my bones.11<i class="footnote">This is indeed what happened. See below, II Melochim 23:18.</i>
  
  Verse 33
  
  [Even] after all that transpired. That he saw this wonder and heard the words of the prophet, and he, nevertheless, did not repent. And our Rabbis expounded, “After the Holy One Blessed Is He, grasped him by his garment and said to him, ‘Repent, and I and you and the son of Yishay will stroll in the Garden of Eden.’”12<i class="footnote">See Maseches Sanhedrin 102a. The conversation continued, “Yerovom said, ‘Who will walk in front?’ [and the reply was,] ‘The son of Yishy.’ [Yerovom responded,] ‘If so, I want no part of it.’” </i>
  
  
  
  
  
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  Biscuits. A type of parched grain, dried in an oven, and they make flour from it to make it into a dish called שתיתא, in the language of the Gemara.1<i class="footnote">It was a custom in those days to give a prophet a present before asking him a question. See I Shmuel 9:7,8.—Ralbag</i>
  
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  She will be in disguise. As though it was not she.
  
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  Sent to tell you. From the Holy One Blessed Is He, with a harsh message.
  
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  Male child. [Targum] Yonoson rendered, “one who knows knowledge,” [i.e.,] he who places it into the walls of his heart.2<i class="footnote">See I Shmuel 25:22.</i>3<i class="footnote">Alternatively, משתין בקיר refers to a dog who urinates on walls, i.e., the prophet is prophesying that the destruction will be so severe, that so much as a dog will not be left when the house of Yerovom is destroyed.—Radak</i>
  Any that are restrained and that are abandoned. עצור is one who has someone restraining him, as in, “This one will rule over My people.”4<i class="footnote">I Shmuel 9:17.</i> And עזוב is one who has no one restraining him.
  As one removes. As the one who digests food which [eventually] becomes dung,5<i class="footnote">Alternatively, גלל means “tooth,” which consumes food completely.—Radak</i> so will I expunge after him until he is totally consumed.6<i class="footnote">Alternatively, “I will completely remove the house of Yerovom, as one who sweeps out dung until it is thoroughly cleaned out.—Metzudas Dovid</i>
  
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  Something good. He abandoned his watch; for his father had stationed him as a sentry so that no person would go up [to Yerusholayim] on the pilgrimage festival. He abandoned his watch and went up.7<i class="footnote">See Maseches Mo’ed Katan 28b.</i>
  
  Verse 14
  
  Who will cut off the house of Yerovom this day and also those that will be born. Those who are already born to him this day, and those who are destined to be born to him from now on, so did [Targum] Yonoson render.
  
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  The city that Adonoy had chosen. Yet, even so,
  
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  And Yehudah did what was evil. And they did not pay attention to this.
  And they angered Him. An expression of provocation.
  
  Verse 23
  
  They too. Like the other tribes.
  
  Verse 24
  
  Prostitution. Prostitution.
  
  Verse 25
  
  Shishak. We find in Midrash Shir Hashirim that this was Pharaoh Neco. He was called Shishak because all his life he longed for [=שוקק] the ivory throne that belonged to Shlomo his son-in-law, and now, he went up and took it.
  
  Verse 26
  
  He took everything. The throne, that was dearer to him than everything.
  
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  The runners would carry them. Before him, in [his] honor,8<i class="footnote">Alternatively, it may have been done as protection against a rebellion.—Radak</i> and afterwards, they would return them9<i class="footnote">I.e., the copper shields. </i> to the chamber where the runners were always stationed.
  
  
  
  
  
  Verse 1
  
  In the eighteenth year [of the reign] of King Yerovom. One year after Rechovom’s death, in the twentieth year of Yerovom, Asa reigned. The third year of Nodov (Aviyam) is counted for King Asa as a year, and for him it is also counted.
  
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  And he rid [the land] of prostitutes. [Targum] Yonoson rendered, “and he abolished the prostitutes.”
  
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  He removed from her position of authority. From being queen.
  For she had made a fearful image. Our Rabbis stated [that מפלצת is a combination of] מפליא ליצונתא [=extreme lasciviousness]. She made for it a phallic symbol,1<i class="footnote">Alternatively, an image that casts fear and dread unto its worshipers.—Radak</i> and she would copulate with it every day.2<i class="footnote">Maseches Avodah Zarah 44a.</i>
  
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  [However] the [private] altars he did not remove. The private altars upon which they had become accustomed to sacrifice to Heaven since Shiloh had been destroyed until the Beis [Hamikdosh] was built, when private altars were permissible, were not removed now, even though they were forbidden once the Beis [Hamikdosh] was built, and they were punished by premature death because of it.
  
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  There will be no exceptions. Even a bridegroom from his chamber,3<i class="footnote">Not even Torah scholars were exempt and Asa was punished for this. See Maseches Sotah 10a.</i> concerning whom it is stated, “he shall be free for his home one year.”4<i class="footnote">Devarim 24:5.</i>
  
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  Two years. The second and the third [year] of Asa.
  
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  It was during the third year of Asa king of Yeudah, Bashah son of Achiyoh became king. The third year of Asa is counted for Nodov and Bashah.5<i class="footnote">The in year in which Basha killed Nodov was during the third year of Asa’s [above v. 28] reign, and it is counted for both kings. </i>
  
  
  
  
  
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  Also, in the hand of Yeihu the son of Chanoni the prophet, there was a word of Adonoy concerning Bashah. I.e., behold Eilah son of Bashah reigned, nevertheless, the word of Adonoy through Yeihu was that his kingdom would not last.1<i class="footnote">This verse is a continuation of Yeihu’s prophecy contained in v.1-4 above, therefore it begins with “Also.”—Metzudas Dovid</i>
  And because he had killed him [Nodov]. Since he too, committed the same sins, consequently he should not have killed him, therefore he was punished for his murder. And similarly we find, “And I will avenge the blood of Yizre’el upon the house of Yeihu,”2<i class="footnote">Hoshe’a 1:4.</i> because they did not turn away from Achov’s ways, they were punished for his murder.
  
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  He was the officer of half the chariots. He and another were captains over the chariots.
  
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  Nor any of his relatives or friends. [Targum Yonoson rendered, “neither] his kinfolk nor his friends.”3<i class="footnote">Alternatively, “his friend,” singular, meaning his confidant.—Metzudas Dovid</i>
  
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  And Tivni died. When Asa took Omri’s daughter in marriage for Yehoshofot his son, they killed Tivni,4<i class="footnote">Alternatively, he died a natural death and thereby Omri ruled undisputedly.—Radak See v. 23 below and Rashi there.</i> when they saw Omri’s prominence; according to Seder Olam.
  
  Verse 23
  
  In the thirty-first year of the reign of Asa, etc., Omri reigned. An undisputed reign. His conflict with Tivni lasted five years, from the twenty-seventh year of Asa[’s reign] until the thirty-first [year].
  For twelve years. Was the total [of his reign], five [years] were in conflict and seven [years] his reign was undisputed. It is impossible to say that his reign was undisputed for twelve years, because Achov his son reigned in the thirty-eighth year of Asa[’s reign].
  In Tirtzoh he reigned six years. Before he had built Shomron.
  
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  And worshiped the [idol] Baal. In addition to Yerovom’s calves.5<i class="footnote">The Gemara in Maseches Sanhedrin 102b states that Achov’s minor sins were like Yerovom’s major ones. If so, why are Yerovom’s sins emphasized here? Because he opened the way to sin for the Bnei Yisroel.</i>
  
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  An <i>Asheirah</i>. A tree that is worshiped.6<i class="footnote">In addition to the Baal, he also worshiped the <i>Asheirah</i>.—Radak</i>
  
  Verse 34
  
  Chieil of Beis Eil. [I.e.,] Chieil who was from Beis Eil, similar to, “Yishay of Beis Lechem [בית הלחמי],”7<i class="footnote">I Shmuel 16:1.</i> and it does not state הבית לחמי, and similarly, “Yehoshua of Beis Shemesh [בית השמשי],”8<i class="footnote">I Shmuel 6:14.</i> in the Book of Shmuel, and [it does] not [state] הבית שמשי, and similarly, “In Ofrah [that belonged to Yoash] of the Avi Ezri [אבי העזרי],”9<i class="footnote">Shoftim 6:11.</i> and it does not state האבי עזרי. Some interpret בית האלי [is from the word אלה or curse], since he accepted upon himself Yehoshua’s curses, “Cursed [before Adonoy] be the man who rises up and rebuilds, etc.”10<i class="footnote">Yehoshua 6:26. Also, see Maseches Sanhedrin 113a.</i> Our Rabbis stated that Chieil was of [the tribe of] Binyomin, and Yericho belonged to Yehoshofot11<i class="footnote">Who was of the tribe of Binyomin.</i> [King of Yehudah]. Why does [Scripture] relate him to Achov [King of Yisroel], because a curse is related to a corrupt person.12<i class="footnote">Talmud Yerushalmi Maseches Sanhedrin 10:2. Alternatively, even though Achov witnessed Divine retribution visited upon Chieil, Achov nonetheless did not repent.—Metzudas Dovid.</i> (Other texts: To a cursed person.)
  With Avirom his first born he laid the foundation. When he laid its foundation, his firstborn son died, and he buried [him] and continued to bury all his sons until the last one died when he was installing its doors. And, these were Yehoshua’s curses, “With [the loss of] his firstborn shall he lay its foundation, and with [the loss of] his youngest child he will set up its gates.”13<i class="footnote">Yehoshua 6:26. </i>
  
  
  
  
  
  Verse 1
  
  Eliyahu haTishbi said. From a land (Other texts: The name of the city) named Toshav.
  As Adonoy lives. Why was this placed here? For Eliyahu and Achov went to console Chieil in his mourning. Achov said to Eliyahu, “Is it possible that the student’s curse was fulfilled while Moshe our teacher’s curse was not fulfilled, as it is stated, “And you turn away and serve other gods, and bow down to them, Adonoy’s wrath will be aroused against you, and He will restrain the skies [and there will be no rain].”1<i class="footnote">Devarim 11:17,18.</i> Now, all Yisroel are worshiping idols, yet, the rains are not being withheld. Immediately, Eliyahu said, etc.2<i class="footnote">Maseches Sanhedrin 113a.</i> 3<i class="footnote">Eliyahu intended that by withholding the rain and dew, some or all of the people would repent from their idol worship.—Radak</i>
  
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  And hide. From Achov and Ezevel.4<i class="footnote">No one should know where you are.—Radak</i>
  
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  The brook dried up. In order that he realize the need for rain and trouble himself to go into exile, for it was displeasing to the Holy One Blessed Is He, that Yisroel should be living in hunger.5<i class="footnote">See Maseches Sanhedrin 113a and Rashi there.</i>
  
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  To Tzorphas. [Tzorphas was] the name of the city.
  I have commanded there. In My retinue, that a widow will feed you there.
  
  Verse 10
  
  Please bring me a little water. He was unable to identify the widow6<i class="footnote">According to the Midrash, this widow was the mother of Yonah the son of Amitai, the prophet.—Radak</i> about whom the Holy One Blessed Is He, had told him. But he learned from Eliezer, the servant of Avrohom, and he said, “The one who gives me water to drink, she is the widow.”
  
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  Cake. [מעוג means] the same as עוגה [=cake].
  A handful. [Targum] Yonoson rendered, “the palm of a handful.”
  In a bottle. <i>Bouteille</i>, in O.F., as it is stated regarding Shaul, “the flask of water that was at [Shaul’s] head.”7<i class="footnote">I Shmuel 26:12.</i>
  We will die. From then on,8<i class="footnote">I.e., because after we eat it there is nothing else left for us to eat so ultimately we will die of hunger.</i> we will die of hunger.
  
  Verse 13
  
  A small cake first. There is a Midrash Aggdah in Bereishis Rabboh9<i class="footnote">The Midrash cited by Rashi is not found in our texts of Midrash Rabboh on this verse.</i> (why he wanted it first) on [the verse], “And Leah said, ‘Unexpected success has come.’”10<i class="footnote">Bereishis 30:11.</i>
  
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  Illness struck the son of the woman. So that he should need the Key of Resurrection of the Dead, as stated at the end of the Aggadah of [the chapter entitled] “Cheilek.”11<i class="footnote">Maseches Sanhedrin 113a.</i>
  
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  To cause my sins to be remembered. Before you came, they would weigh my deeds and the deeds of my city, and I was worthy of a miracle. But since you came here, I am not reckoned with as [being worthy of] anything and my righteousness is not noticeable.12<i class="footnote">Before you came I was no worse than my neighbors, but compared to you I am a sinner.—Ralbag</i> 13<i class="footnote">Alternatively, she said that her sins were being remembered because she had not properly served Eliyahu, and that is why her son died.—Radak</i> (Other texts: Remembered) And similarly, concerning Lot it states, “I cannot escape to the mountain,”14<i class="footnote">Bereishis 19:19.</i> [i.e., referring] to Avrohom, for my merit will not be remembered next to his.15<i class="footnote">Bereishis Rabboh 50:11.</i>
  
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  He spread himself out. [ויתמודד is] an expression of מדה, [i.e.,] he spread himself upon him.16<i class="footnote">Eliyahu prostrated himself in the same manner as Elisha did, in the case of Shunamis’ son. He placed his eyes on the youth’s eyes, and his mouth on the youth’s mouth, in II Melochim 4:34.—Radak </i>
  
  
  
  
  
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  And when Ezevel killed. [Scripture] comes to tell [us] how Ovadyahu feared God.
  Fifty men in a cave. And fifty men in another cave.
  
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  And we will not be bereft of [our] animals. All our animals will not be cut off from us.
  
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  To kill me. As it [continues and] explains and states, “a wind from Adonoy will carry you away to where I do not know.”1<i class="footnote">The Gemara in Maseches Sanhedrin 39b states that he followed the same strategy used by Yaakov to protect his family from Eisav. Yaakov divided his household into two groups so that some would survive if Eisav were to attack. Alternatively, each cave could accommodate only 50 people.</i>
  
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  That they did not find you. For the nation was unable to find you.2<i class="footnote">Below v. 12.</i>
  
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  Two concepts. Two thoughts, because you do not know how to decide who is God.
  And if it is the Baal. Is God, then go after him.
  And the people did not answer him a word. Because they did not know how to distinguish [between the two].3<i class="footnote">After being unable to find Eliyahu in Eretz Yisroel, Achov sent messengers to other kingdoms and nations to search for him. He made them swear that they are unable to find him.—Radak.</i>
  
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  That he gave them. For it slipped away from them so that it would not be offered to the idol, and it ran under Eliyahu’s cloak.4<i class="footnote">I.e., they were undecided.</i> He said to the ox, “Go, for through the both of you the Omnipresent will be sanctified.”5<i class="footnote">And ultimately it was Eliyahu who “gave” the ox to the prophets of the Baal. Alternatively, Achov supplied the oxen, and they chose the one they wanted. Achov then “gave” them the ox they chose.—Radak</i>
  And they jumped on the altar that he had made. [Targum] Yonoson rendered, “and they raved [ואשתטו], [i.e.,] they were dancing according to their custom, on their altar.
  And they jumped. [ויפסחו means] the same as ויפסעו6<i class="footnote">Bamidbar Rabboh 23:9.</i> [=they stepped].
  
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  For he is a god. [Targum Yonoson rendered,] “for you say he is one to be feared.”
  Perhaps he is conversing or pursuing. Maybe he is conferring with his advisors now, or he is overtaking and pursuing [his enemies] in war.
  Or is traveling. To the bathroom.
  
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  And they gashed themselves. An expression of tearing the flesh with an instrument, for such was their custom.
  
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  They continued to prophesy. [Targum Yonoson rendered,] “and they raved.”
  
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  And he repaired the altar of Adonoy that had been broken down. He built an altar7<i class="footnote">A ‘ח’ and an ‘ע’ are both guttural letters and are therefore interchangeable.</i> and reminded Yisroel that God’s altar should enter their thoughts and should be oft mentioned, for it was torn down and destroyed, and its name and its mention had ceased from the mouth of all the ten tribes. Thus I heard is its plain interpretation.8<i class="footnote">Although once the Beis Hamikdosh was built private altars were not permitted, however, extraordinary circumstances allow for the suspension of certain laws in cases of dire necessity, such as this. See Maseches Sanhedrin 89b and Tosafos there. Also see footnote on v. 36 below.</i> And its Midrashic interpretation I heard, is that Shaul built an altar on Mount Carmel, and that is what it states, “Shaul came to Carmel, and is setting up a place for himself,”9<i class="footnote">Alternatively, as a result of the miracle on Mount Carmel, many people repented and went to Yerusholayim to offer sacrifices in the Beis Hamikdosh. Thus he reactivated [וירפא] the altar which had been dormant [ההרוס].—Radak</i> and there it states, “and he erected an altar there.”10<i class="footnote">I Shmuel 15:12.</i> But the kings of Yisroel tore down all the altars and high places in their land that were made in the Name of Heaven, and Eliyahu built this altar of Shaul that had been torn down.
  
  Verse 31
  
  To whom the word of Adonoy had come, saying, “Yisroel will be your name.” Why is this stated here? Because on the day that the Divine Presence was revealed to Yaakov in Beis Eil and named him Yisroel, on that day He said to him, “A nation and a community of nations will come from you,”11<i class="footnote">Bereishis 33:20.</i> i.e., your children are destined to congregate like other nations and build an altar upon which to burn sacrifices during the period of the prohibition [of offering sacrifices on] the high places. Nevertheless, I will consent to it. [Thus is stated] in Bereishis Rabboh.12<i class="footnote">Bereishis 35:11.</i>
  
  Verse 32
  
  A ditch. <i>Fosse</i>, in O.F.
  Which would contain two <i>se’ah</i>. Its width [i.e., capacity] was as great as to hold two <i>se’ah</i>,13<i class="footnote"> 82:5.</i> [i.e.,] one hundred <i>amohs</i> by fifty <i>amohs</i>,14<i class="footnote">An area that accommodates the sowing of two se’ah of seed.</i> like [the area of] the Tabernacle’s courtyard.15<i class="footnote">Alternatively, an area whose dimensions are 50 <i>amohs</i> by 50 <i>amohs</i>.—Radak</i>
  
  Verse 33
  
  
  
  Verse 34
  
  Pitchers with water. To make the miracle even greater.
  And pour them. Elisha (poured) on his hands, and his fingers became like springs,16<i class="footnote">See Maseches Eruvin 23b.</i> and the ditch became full. This is the meaning of what is stated, “Here is Elisha the son of Shofot who poured water on Eliyahu’s hands,”17<i class="footnote">Rashi explains from where they got the water to fill the entire ditch.</i> and a miracle took place with the water through him, [i.e.,] he is worthy that a miracle should take place with water through him.18<i class="footnote">II Melochim 3:11.</i>
  
  Verse 35
  
  
  
  Verse 36
  
  And at Your word have I done. That I sacrificed on a private altar during the period of the prohibition of [offering sacrifices on] private altars.19<i class="footnote">This verse implies that God commanded Eliyahu to offer the sacrifice on Mount Carmel even though private altars were not permitted once the Beis Hamikdosh had been built. See footnote on v. 30 above and Tosafos in Maseches Sanhedrin 89b.</i>
  
  Verse 37
  
  Answer me, Adonoy, answer me. Answer me with fire, answer me with rain.20<i class="footnote">Rashi is explaining why he said “ענני” twi ce.</i> So did [Targum] Yonoson render this. But our Rabbis said, “Answer me with fire, (and water) answer me so that they do not say that this deed was accomplished by sorcery.”21<i class="footnote">Maseches Berachos 9b.</i> 22<i class="footnote">Alternatively, it is not unusual for one who prays to repeat his request.—Radak</i>
  [And this people] will know that You are Adonoy. And I am Your servant, and when You will send me to bring them tidings [of the redemption] that is forthcoming, they will believe me, if You will answer me today.
  And You have turned their hearts away. You gave them an opportunity to turn away from following You, although You could have directed their hearts toward You.23<i class="footnote">See Maseches Berachos 31b. Alternatively, “You misled them by occasionally allowing their idolatrous prayers to be effective.”—Ralbag Or, Eliyahu is referring to the future and is saying, “When You answer my prayer and send down fire, You will have turned their hearts away from the Baal and back to You.”—Radak in the name of Rav Sa’adyah Gaon</i> And according to Midrash Aggadah, if You do not answer me, I will deny and say that You turned their hearts. And so did Moshe say, “If as all men die will these men meet their death,”24<i class="footnote">Bamidbar 16:29.</i> I, too, will deny and say, “then Adonoy has not sent me,”25<i class="footnote">Ibid.</i> to speak [the words of] the Torah and the commandments, and so did Michoyhu say, “If you really return in peace, Adonoy did not speak to me.”26<i class="footnote">Below 22:28.</i>
  
  Verse 38
  
  
  
  Verse 39
  
  Adonoy He is God. And the Baal is not God.27<i class="footnote">They repeated the declaration to reinforce their belief.—Metzudas Dovid.</i>
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  He bowed to the ground. [Targum Yonoson rendered,] “and he crouched on the ground,”  to pray for rain.28<i class="footnote">He put his face between his knees with the intention of remaining in this cramped position until a sign of rain appeared.—Radak</i>
  
  Verse 43
  
  To the sea. If you see a cloud rising from the sea.29<i class="footnote">The Mediterranean Sea is near Mount Carmel. Alternatively, דרך ים means westward.—Targum</i>
  
  Verse 44
  
  Harness your [horses to the carriage] and go down. Harness your [horses to] your chariots and go down quickly from Mount Carmel, to return to your house, otherwise the rain will press you on the way.
  
  Verse 45
  
  In the meantime. While the messenger went, and while he harnessed [he horses to] the chariot, the sky grew dark.
  
  Verse 46
  
  And the hand [the spirit] of Adonoy. [Targum Yonoson rendered,] “a spirit of strength from before Adonoy,” [i.e.,] he became endowed with strength to run on foot before the chariot, so that Achov would not go alone, for he treated royalty with respect.30<i class="footnote">See above 13:2 and Rashi and footnote there. </i>
  And he girded his loins. [וישנס means] the same as ויאזור [=and he girded], but there is no similar word [in Scripture], and it came only to teach [us] an expression of acting quickly, [i.e.,] he was as quick as a mighty man.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  So may the gods do. As you have done to the prophets of the Baal.
  
  Verse 3
  
  
  
  Verse 4
  
  Juniper. <i>Genevrier</i>, in O.F.
  And he said, “It is enough.” [Targum Yonoson rendered,] “My long life is enough,1<i class="footnote">According to the opinion that Eliyahu is Pinchos, Aharon’s grandson, he was over 500 years old at this time.</i> until when will I be confused like this?”
  
  Verse 5
  
  
  
  Verse 6
  
  Hot coals. Hot coals, and similarly, “and in his hand was a hot coal [רצפה].”2<i class="footnote">Yeshayahu 6:6.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  To the cave. That is the cleft of the rock where Moshe stood.3<i class="footnote">Shemos 33:22. The cave that Eliyahu entered is “the cleft of the rock” in which Moshe stood while God’s Divine Presence passed.</i>4<i class="footnote">See Maseches Megillah 19b and Rashi there.</i>
  
  Verse 10
  
  They have demolished Your Altars. [I.e.,] the private altars that were built in the Name of Heaven,5<i class="footnote">See above 18:30 and Rashi there.</i> for the altar of the Beis [Hamikdosh] was in Yerusholayim.6<i class="footnote">Eliyahu intimated that God should take vengeance against the Bnei Yisroel.—Ralbag</i>
  
  Verse 11
  
  And a great wind. [Targum Yonoson rendered,] “a camp of angels of the wind.”
  In the earthquake. [Targum Yonoson rendered,] “a camp of angels of earthquake.
  
  Verse 12
  
  Fire. [Targum Yonoson rendered,] “a camp of angels of fire.”
  A calm quiet. [Targum Yonoson rendered,] “a voice of those praising quietly,” but regarding the prophets of the [other] nations, it states, “Silence and a voice I heard,”7<i class="footnote">Iyov 4:16.</i> there was silence to the praising. But I heard, it is a voice coming out of the silence, <i>rentesment</i>, in O.F., but the voice itself is not heard.
  
  Verse 13
  
  He wrapped his face. [Targum Yonoson rendered,] “and he wrapped his face,”8<i class="footnote">In the same manner that Moshe covered his face at the “burning bush” in Shemos 3:6.</i> and so it states, “wrapped up [לוטה] in a cloth.”9<i class="footnote">I Shmuel 21:10.</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  You should anoint as prophet in your place. [God said,] “I do not want your prophecy, because you plead for the prosecution of My children.10<i class="footnote">Alternatively, “you should appoint another prophet in your place because you had asked to die, and for God to take your soul,” in v. 4 above.—Radak</i>
  
  Verse 17
  
  Elisha will kill. We do not find that Elisha killed anyone but the forty-two children through the bears in Yericho.11<i class="footnote">See II Melochim 2:24. Alternatively, the hunger in Shomron was initiated by Elisha’s curse, as implied in II Melochim 6:31.—Ralbag</i>
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Go back. From following me.12<i class="footnote">Eliyahu was testing Elisha’s resolve.—Radak </i>
  For what have I done to you. That you should follow me.
  
  Verse 21
  
  He cooked the meat for them. He cooked for them the meat, so do Dunash and Menachem explain, and so did [Targum] Yonoson render [בשלם] as two words [בשיל להון]. But I say, that it is unnecessary to divide it into two words, and what is the meaning of “בשלם הבשר”? He cooked the two oxen, their flesh, for צמד is a minimum of two.
  And he gave it the people. He made a feast out of great joy.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  When I have sent to you, etc., you must give [them] to me. I know that you will give them to me, but I am decreeing upon you something else.
  
  Verse 6
  
  Everything you cherish they will put in their hands and take. Were not the first [things] cherished things? What, then, is the meaning of “[everything] you cherish”? [This means] a treasure within a treasure, referring to the Torah Scroll, about which it is stated, “more desirable than gold, even more than quantities of fine gold.”1<i class="footnote">Tehillim 19:11.</i> Achov said to himself, “He demands a great thing, but this is not mine alone; it belongs to the elders of Yisroel.”2<i class="footnote">He therefore could not give away the Torah without consulting the elders.</i> Therefore, he “called all the elders of the land,”3<i class="footnote">Below v. 7.</i> for even though they worshiped idols, they honored the Torah.4<i class="footnote">See Maseches Sanhedrin 102b. Despite all his sins, Achov believed in the Torah and refused to give it up. He was ready to go to war if necessary, to defend it. God therefore rewarded him with a reign of 22 years corresponding to the 22 letters of the <i>Alef Beis</i> with which the Torah is written.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  If the dust of Shomron will be sufficient for the soles of the feet, etc. [Targum Yonoson rendered,] “to take with the footsteps of all the people who are with me,” the earth that sticks to the sole of the feet.5<i class="footnote">Alternatively, שעלים means fistfuls, and Ben-Hadad said, that if each of his soldiers was to take a fistful of the dirt of Shomron, there would not be enough dirt for them, for his army was so large.—Radak</i>
  For the soles of the feet. An expression of, “treading with the sole of the foot,” and similarly, “in a narrow path [משעול] of the vineyards,”6<i class="footnote">Bamidbar 22:24.</i> and similarly, “who measured the water with his step [בשעלו],”7<i class="footnote">Yeshayahu 40:12.</i> for He trod in the Red Sea, as it is stated, “You tramped them in the sea with Your horses.”8<i class="footnote">Chavakuk 3:15.</i>
  Will be sufficient. If there is enough.
  
  Verse 11
  
  “Tell him, ‘He who puts on the sword shall not brag like the one who takes it off.’” “Say to him, ‘One should not boast, he who arms himself and goes down to war like a man who has been victorious and is coming up from it.’” One should not boast he who puts on his sword to wage to war, for he does not know whether or not he will be victorious.
  Like the one who takes it off. His sword binding, [after] he has come up from the war victorious. Similarly, your master should not boast about a future event.
  
  Verse 12
  
  Prepare. The implements of siege against the city.
  
  Verse 13
  
  A certain prophet. That was Michoyhu the son of Yimloh.9<i class="footnote">See below 22:8.</i>
  
  Verse 14
  
  By the youths of the officers of the provinces. They are the hostages, for all the governors of the other nations would give their children into his custody [as a guarantee] that they will not rebel against him.10<i class="footnote">Also, this may have served as a demonstration of loyalty to the king. Alternatively, they were the children of Achov’s high ranking officers who were raised in the royal court.—Radak</i>
  Who will lead the battle? Who will array [the battle], to command it.11<i class="footnote">Being an idolater, Achov felt that he was unworthy to have a miracle performed through him and therefore he looked for another leader.—Radak</i>
  You. You go forth first and so you shall kill him. (And now you shall shout: Omitted in some texts)
  
  Verse 15
  
  Seven thousand. I say that they are the ones about whom it is stated, “All those whose knees did not bend to the Baal,”  were seven thousand.12<i class="footnote">Above 19:18.</i>
  
  Verse 16
  
  In the shelters. That they had made for themselves [as protection] from the sun.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  At the end of the year. [Targum Yonoson rendered], “at the time of the year’s end.”13<i class="footnote">Alternatively, in the spring, kings go out to war because there provisions are available in the fields for the troops and their animals. See II Shmuel 11:1 and Rashi there.</i>
  
  Verse 23
  
  
  
  Verse 24
  
  And replace them with generals. Because they are not of a high [society] family, they will put in an extra effort in order to find favor [in your eyes].
  
  Verse 25
  
   And he will be more powerful than them. I.e., and you will see if we will not overpower them.
  
  Verse 26
  
  
  
  Verse 27
  
   And provisioned. They armed themselves with supplies for the war; i.e., with weapons and all necessities of war.
  And provisioned. They were provisioned.14<i class="footnote">Alternatively, וכלכלו means and they all [=כל] were accounted for and none were missing.—Radak</i>
  Like two flocks of goats. [חשפי means] “flocks of goats,”15<i class="footnote">I.e., they are small in number in comparison with Arom’s army which “filled the land.”. The two flocks consisted of one group of youths of the officers of the provinces and another group of 7000 men.—Metzudas Dovid</i> but there is no similar word [in Scripture]. However, Menachem classifies [חשפי] as an expression of revelation, as in, “by uncovering [מחשוף] the white,”16<i class="footnote">Bereishis 30:37.</i> [and as in,] “bare [חשפי] a leg.”17<i class="footnote">Yeshayahu 47:2.</i> An expression of “revelation” can be applied to flocks of goats, as in, “who bared [שגלשו] from Mount Gilad,”18<i class="footnote">Shir Hashirim 4:1.</i> [i.e.,] when they come down from the mountain, the mountain is bared.
  
  Verse 28
  
  And he spoke to the king of Yisroel, and he said, etc. Rabbi Yochonon said that every place where it is stated, “And he said....and he said,” must be expounded. The first saying refers to what he said to him, “I will give this entire great multitude into your hand,” the second saying [refers to], “if Ben-Hadad falls into your hands, show him no clemency.” Therefore, when he took pity on him, he said to him, “Because you released the man whom I condemned from your hand, etc.”19<i class="footnote">Below v. 42.</i> 20<i class="footnote">Talmud Yerushalmi Sanhedrin 11:5.</i>
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  The [men] took it for a [good] omen, and they hurried to confirm it from him. “ינחשו” is an expression of “divining.” They said that since words of peace fell from his mouth,21<i class="footnote">Ben-Hadad’s men originally referred to their master as “your servant,” when they addressed Achov, but once they heard Achov refer to Ben-Hadad as “my brother,” they change and called him “your brother,” too.</i> even unintentionally, it is a good sign, and they hastened to confirm the matter.
  To confirm. [ויחלטו is] an expression of “confirmation.” They cut the word from his mouth so that he should not retract. According to the Masorah, the ‘ה’ of “הממנו” leans to both words,22<i class="footnote">The preceding word [ויחלטו] and the succeeding word [הממנו].</i> as though it were written, ויחלטוה ממנו [=and they caught it from him], whether the word emanated from him intentionally.
  
  Verse 34
  
  He [Ben-Hadad] said. Ben-Hadad [said], “The cities that my father took from your father Omri, I will return to you.”
  And you may establish markets in Damascus. And you rule in it, although it is the capital of my kingdom.23<i class="footnote">And you can collect taxes from the markets in Damascus.—Radak</i>
  As my father established in Shomron. Your city, against your will. He was saying all this out of fear. Achov said to him, “And with this treaty I will release you.”
  
  Verse 35
  
  Hit me now. This sign was bad for Achov, for the prophet said to him by the word of the Almighty to kill Ben-Hadad, and he did not kill him.24<i class="footnote">Achov chose to be gracious to Ben-Hadad even though he had been commanded to destroy Arom. However, dealing mercifully with evildoers is evil in itself because the evildoers will eventually cause others to suffer.—Radak</i> Also, this one to whom the prophet said by the word of God, “Hit me,” and he did not hit him, just as He punished him, He would punish Achov.
  By the word of Adonoy. The Holy One Blessed Is He, said that you should hit me.
  
  Verse 36
  
  
  
  Verse 37
  
  And wounding him. A wounding blow.
  
  Verse 38
  
  And disguised himself with a kerchief. He changed his hooded cloak so that they would not recognize him. Any change of clothes is an expression of disguise.
  With a kerchief. [Targum] Yonoson rendered this במעפרא, “a hooded cloak.”
  
  Verse 39
  
  And behold a man turned aside. From the road toward me.
  And brought a man to me. A prisoner of war.
  If he shall be missing. If he escapes, an expression [similar to], “and none of us is missing [נפקד],” an expression of lacking.25<i class="footnote">Bamidbar 31:49.</i>
  
  Verse 40
  
  And disappeared. He ran away.
  You have pronounced. Either [your] life or a talent of silver.
  
  Verse 41
  
  
  
  Verse 42
  
  The man whom I condemned. איש חרמי means “the man of My war,” an expression of strife. An expression of strife [חרם] can be applied to war, and similarly, “on Edom it will descend and on the nation with whom I war [חרמי].26<i class="footnote">Yeshayahu 34:5.</i> The Midrash Aggadah [states], “Many traps and nets [חרמים] have I spread for you until he fell into your hand.”27<i class="footnote">Alternatively, איש חרמי means “the man whom I condemned.”—Radak </i>
  
  Verse 43
  
  Dejected and angry. [Targum Yonoson rendered,] “aggrieved and sad.” His spirit turned [סר] away from him.
  
  
  
  
  
  Verse 1
  
  After these things [this occurred]. Yet another [incident] to bring his death near.
  
  Verse 2
  
  The worth of this one. This vineyard.1<i class="footnote">Achov did not attempt to take this vineyard by force because he was afraid of a popular rebellion if he were to act unjustly.—Radak</i>
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  To the elders. Wicked elders, elders of shame.
  
  Verse 9
  
  Proclaim a day of fasting. On a fast day it was their custom to examine their sins.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  Navos cursed. A euphemism for curse. And Targum [Yonoson rendered], Navos blasphemed against God and cursed the king.2<i class="footnote">Thus making him liable to death for either offense. The reason for mentioning both offenses is to arouse the people’s anger against Navos and thereby he would be executed quickly. See Maseches Sanhedrin 48b.—Metzudas Dovid</i>
  
  Verse 14
  
  
  
  Verse 15
  
  Get up and take possession. Some of our Sages say that the property of those executed by the king [belong] to the king. And some of them say3<i class="footnote">Some are of the opinion that even those executed by the king do not lose their right of having their property inherited by their closest of kin. Therefore they suggest that Achov was the son of, etc.</i> that he was the son of his father’s brother. He killed him and his children and was therefore the legal heir to inherit his property.4<i class="footnote">See Maseches Sanhedrin 48b.</i>
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  You have sold yourself. You sold yourself to anger your Creator,5<i class="footnote">You made yourself like a stranger. Achov went so far as to erase God’s Name from the Torah and he replaced it with Baal’s name throughout.—Radak</i> התמכרת [=you have sold yourself], as in, “and there you will attempt to sell yourselves [והתמכרתם] to your enemies.”6<i class="footnote">Devarim 28:68.</i>
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  In the valley of Yizreil. In the valley of Yizreil. “בחיל” is the Aramaic translation of “valley.”
  
  Verse 24
  
  
  
  Verse 25
  
  But there was none likes of Achov. Scripture testifies about him that there was none among the kings like him,7<i class="footnote">Achov surpassed all his predecessors in doing evil.</i> for Yerovom and all those after him worshiped the calves out of fear, that if the people would go up to Yerusholayim, the kingdom would revert to the House of Dovid, but this one added the Baal and the Asheirah to anger [God].
  Sold himself. He was sold to idolatry. I saw in [Talmud] Yerushalmi that Chieil from the house of Eili was his advisor, and every day he would estimate his value and give it to the pagan deities.8<i class="footnote">Talmud Yerushalmi Maseches Sanhedrin 10:2.</i>
  
  Verse 26
  
  
  
  Verse 27
  
  And walked barefoot. [He walked] barefoot.9<i class="footnote">Alternatively, Achov walked slowly [לאט], like a mourner or like one who is under a ban.—Ralbag </i>
  
  Verse 28
  
  
  
  Verse 29
  
  I will not bring the evil. The disaster of this house I will not bring in his days, but the decree that the dogs will lick his blood is not possible to come in the days of his son, but upon him.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  In the third year. Since he had released Ben-Hadad.1<i class="footnote">See above 20:34.</i>
  
  Verse 3
  
  We have been quiet. We are lazy.2<i class="footnote">Alternatively, “we have been quiet [=מחשים]” as in, “a time to be quiet [לחשות],” in Koheles 3:7—Metzudas Tzion</i> <i>Siamo figre</i>, in O.F.
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Is there no other prophet of Adonoy? I have a tradition that no two prophets prophesy with the same expression, and these are all saying the same expression.3<i class="footnote">See Maseches Sanhedrin 89a.</i>4<i class="footnote">Yehoshofot did not accuse them directly of not being God’s prophets out of respect for Achov.—Radak</i>
  
  Verse 8
  
  But only evil. For he said to me, “Because you released the man whom I condemned, etc.”5<i class="footnote">Above 20:42.</i>
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  Go up and be successful. He did not say [it] to him in God’s Name.6<i class="footnote">He was merely wishing him good luck, or giving him a blessing that he succeed.—Metzudas Dovid</i>
  And may Adonoy give. If only He deliver it into the king’s hand.
  
  Verse 16
  
  
  
  Verse 17
  
  These have no masters. You alone will die in the war, as the matter is stated below, “Do not battle the small or the great, but only with the king of Yisroel himself.”7<i class="footnote">Below v. 31.</i> Even though it was stated, “and your people instead of his people,”8<i class="footnote">Above 20:42.</i> the drop of blood that came out of the righteous man, Michoyhu, whose friend struck him, striking and wounding him, was an atonement for all Yisroel. So it is explained in the [Midrash] Aggadah.9<i class="footnote">Talmud Yerushalmi Maseches Sanhedrin 10:5.</i>
  
  Verse 18
  
  
  
  Verse 19
  
  To His right and to His left. Is there “left” in Heaven? Is it not stated, “The right hand of Adonoy’s is exalted, the right hand of Adonoy performs deeds of valor,”10<i class="footnote">Tehillim 118:16.</i> [and,] “Your right hand, Adonoy, is adorned with power; Your right hand, Adonoy, crushes the enemy”11<i class="footnote">Shemos 15:6.</i>? But rather, these are on the right and these are on the left. Those on the right present the case for the defense and those on the left present the case for the prosecution.
  
  Verse 20
  
  
  
  Verse 21
  
  And a spirit came forth. The spirit of Navos.12<i class="footnote">Maseches Sanhedrin 89a. See also Maseches Shabbos 149b.</i>
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  When did the spirit of Adonoy pass? [I.e.,] which way did it pass? This is an abbreviated verse.13<i class="footnote">I.e., the word דרך [=way] is missing.</i> In Divrei Hayomim it is written, “In what way did [Adonoy’s spirit] pass.”14<i class="footnote">II Divrei Hayomim 18:23.</i>
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  The king of Yisroel said to Yehoshofot, I will disguise myself and go into battle. To disguise himself and go [into battle]. I will disguise myself, [i.e.,] I will change my royal garments, so that they will not recognize me, for if they recognize me, they will turn toward me to attack.
  But you wear your own [royal] garments. That you are wearing, for you are not the king of Yisroel, but the king of Yehudah, and they have no conflict with you.
  
  Verse 31
  
  
  
  Verse 32
  
  And Yehoshofot cried out. To the Holy One Blessed Is He.
  
  Verse 33
  
  
  
  Verse 34
  
  A man drew. This was Naaman.15<i class="footnote">Who would later be cured from leprosy by Elisha. See II Melochim 5:1-15.</i>
  Innocently [without aiming]. He was not aware that he was the king of Yisroel.16<i class="footnote">Alternatively, לתמו means “to complete it,” i.e., the prophecies of Michoyhu and Eliyahu were completed with the death of Achov. See Maseches Sanhedrin 39b.</i>
  Between the plates of armor. Some coats of mail are made of layers of scales, in the manner it is stated, “and a coat of mail,”17<i class="footnote">I Shmuel 17:5.</i> and the scales fall on the holes of the coat and close them, and they are called “דבקים” [=attached].
  
  Verse 35
  
  Stood up in the chariot. He exerted himself and stood so that the [Bnei] Yisroel would not become aware of his wound and flee, for flight is the beginning of defeat.
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  And the dogs licked his blood. I say that Novos was killed there, for the prophet said, “In the place where the dogs licked the blood of Navos, etc.”18<i class="footnote">Above 21:19.</i>19<i class="footnote">But how is this possible, Navos was killed in Yizreel while Achov was killed in Shomron? Radak suggests that Yizreel was near Shomron and the water of the pool in Shomron flowed to Yizreel where dogs licked Achov’s blood which was mixed in the water.</i>
  And they washed the weapons [there]. And they washed off blood from the weapons there, [Targum] Yonoson rendered it in this manner. But our Rabbis said, “Achov was a cold person, so Ezevel made for him the image of two prostitutes in his chariot.20<i class="footnote">Maseches Sanhedrin 39b and Rashi there.</i> 21<i class="footnote">Alternatively, “the prostitutes bathed there,” in the pool of Shomron, which was now mixed with Achov’s blood.—Metzudas Dovid</i>
  
  Verse 39
  
  The ivory palace. [Made of] elephant tooth [i.e., ivory].
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
  
  
  Verse 45
  
  Yehoshofot made peace with the king of Yisroel. Since there was war between Asa his father and Basha the king of Yisroel, it was necessary to say this.
  
  Verse 46
  
  
  
  Verse 47
  
  The remainder of the prostitution. Who acted lasciviously in public.
  
  Verse 48
  
  There was no king in Edom. [Beginning with] the time of Dovid, the governor22<i class="footnote">I.e., the governor that was appointed by the king of Yehudah.—Radak</i> was the king. This was written here because in the days of Yehorom his son who sinned, in his days Edom rebelled and crowned a king for themselves, but in the time of Yehoshofot they were still subordinate to him.
  
  Verse 49
  
  For they [the ships] were broken. Since he joined Achazyahu in this [undertaking], therefore, they were broken. And so did the prophet say to him in Divrei Hayomim, “Because you have allied yourself with a Achazyahu, Adonoy has wrecked your undertakings.”23<i class="footnote">II Divrei Hayomim 20:37.</i>
  
  Verse 50
  
  
  
  Verse 51
  
  
  
  Verse 52
  
  In the seventeenth year of Yehoshofot.  Some wonder about this verse, because it is stated concerning Achov that he reigned twenty-two [years],24<i class="footnote">Above 16:29.</i> and concerning Yehoshofot it is stated, that he became king “in the fourth year of Achov,”25<i class="footnote">Above v. 41.</i> thus resulting that Achov’s [rule] ended in the nineteenth year of Yehoshofot[’s rule], but here it states that Achazyahu became king in the seventeenth year of Yehoshofot[’s rule]. However, I searched and found in Divrei Hayomim concerning the kings of Yisroel, that [Scripture] is not exact in the number of their years, and if one became king at the end of a year, he counts it at the beginning, but he does not count it elsewhere.  Therefore I say that, “in the fourth year of Achov,” that is mentioned in reference to when Yehoshofot became king, does not count with it Achov’s first year [of kingship]. And so you find in the majority [of cases]. Also, the year in which Yehoshofot became king is not included in these seventeen years.