Tanach
Divrei HaYamim II 10 דברי הימים ב י׳
Part of: Petuchah, II Chronicles 10:1Petuchah, II Chronicles 10:12Setumah, II Chronicles 10:6Setumah, II Chronicles 10:17Setumah, II Chronicles 10:18Setumah, II Chronicles 10:19
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וַיֵּלֶךְ רְחַבְעָם שְׁכֶמָה כִּי שְׁכֶם בָּאוּ כׇל־יִשְׂרָאֵל לְהַמְלִיךְ אֹתֽוֹ׃
And Reĥav῾am went to Shekhem: for all Yisra᾽el came to Shekhem to make him king.
And Reĥav῾am went to Shekhem: for all Yisra᾽el came to Shekhem to make him king.
Rashi
וַיְהִי כִּשְׁמֹעַ יָרׇבְעָם בֶּן־נְבָט וְהוּא בְמִצְרַיִם אֲשֶׁר בָּרַח מִפְּנֵי שְׁלֹמֹה הַמֶּלֶךְ וַיָּשׇׁב יָרׇבְעָם מִמִּצְרָֽיִם׃
And it came to pass, when Yorov῾am the son of Nevat, who was in Miżrayim, where he had fled from the presence of Shelomo the king, heard it, that Yorov῾am returned out of Miżrayim.
And it came to pass, when Yorov῾am the son of Nevat, who was in Miżrayim, where he had fled from the presence of Shelomo the king, heard it, that Yorov῾am returned out of Miżrayim.
Rashi
ויהי כשמוע. פתרון ויהי כשמוע מקודם לכן שבאו להמליכו בשכם כשהוא עודנו במצרים:
And it was when... heard The meaning is: And it was when he heard - prior to this, when they came to make him [Rehoboam] king in Shechem, when he [Jeroboam] was still in Egypt.
וַֽיִּשְׁלְחוּ וַיִּקְרְאוּ־לוֹ וַיָּבֹא יָרׇבְעָם וְכׇל־יִשְׂרָאֵל וַֽיְדַבְּרוּ אֶל־רְחַבְעָם לֵאמֹֽר׃
And they sent and called him. So Yorov῾am and all Yisra᾽el came and spoke to Reĥav῾am saying,
And they sent and called him. So Yorov῾am and all Yisra᾽el came and spoke to Reĥav῾am saying,
Rashi
וישלחו ויקראו לו ויבא. וכל זה להודיענו רצונו של מלך מלכי המלכים הקב"ה שאפילו ירבעם עצמו בא להמליכו לרחבעם והסב הקב"ה אחר דבריו עד שמלך ירבעם:
And they sent and called him, and...came All this was to let us know the will of the Holy One, blessed be He, that even Jeroboam himself came to make Rehoboam king, but the Holy One, blessed be He, reversed his words [i.e., Jeroboam’s intention,] until Jeroboam reigned.
אָבִיךָ הִקְשָׁה אֶת־עֻלֵּנוּ וְעַתָּה הָקֵל מֵעֲבוֹדַת אָבִיךָ הַקָּשָׁה וּמֵעֻלּוֹ הַכָּבֵד אֲשֶׁר־נָתַן עָלֵינוּ וְנַעַבְדֶֽךָּ׃
Thy father made our yoke hard: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee.
Thy father made our yoke hard: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee.
Rashi
אביך הקשה את עלנו. כי איש טורח במלאכה היה ועלינו הטיל לפרנס פועליו והמס כדכתיב במלכים (א ה') ויעל המלך שלמה מס וגומר:
Your father made our yoke hard because he was a man who toiled at work, and he made it incumbent upon us to sustain his laborers with the tax, as it is written in I Kings (5:27): “And King Solomon raised a levy, etc.”
וַיֹּאמֶר אֲלֵהֶם עוֹד שְׁלֹשֶׁת יָמִים וְשׁוּבוּ אֵלָי וַיֵּלֶךְ הָעָֽם׃ {ס}
And he said to them, Come back to me after three days. And the people departed.
And he said to them, Come back to me after three days. And the people departed.
וַיִּוָּעַץ הַמֶּלֶךְ רְחַבְעָם אֶת־הַזְּקֵנִים אֲשֶׁר־הָיוּ עֹמְדִים לִפְנֵי שְׁלֹמֹה אָבִיו בִּהְיֹתוֹ חַי לֵאמֹר אֵיךְ אַתֶּם נֽוֹעָצִים לְהָשִׁיב לָעָם־הַזֶּה דָּבָֽר׃
And king Reĥav῾am took counsel with the old men who had stood before Shelomo his father while he still lived, saying, What counsel do you give me to return answer to this people?
And king Reĥav῾am took counsel with the old men who had stood before Shelomo his father while he still lived, saying, What counsel do you give me to return answer to this people?
Rashi
נועצים. כמו יועצים וכן יאמר מן יודעים נודעים אך יועצים להבא נועצים נתיעצים כבר:
How do you advise - Heb. נוֹעָצִים, [in the passive voice], like יוֹעֲצִים [in the active voice], and so he says from יוֹדְעִים, נוֹדָעִים. יוֹעֲצִים means the future, and נוֹעָצִים means that which they already counseled.
וַיְדַבְּרוּ אֵלָיו לֵאמֹר אִם־תִּהְיֶה לְטוֹב לְהָעָם הַזֶּה וּרְצִיתָם וְדִבַּרְתָּ אֲלֵהֶם דְּבָרִים טוֹבִים וְהָיוּ לְךָ עֲבָדִים כׇּל־הַיָּמִֽים׃
And they spoke to him, saying, If thou art kind to this people, and please them, and speak good words to them, they will be thy servants for ever.
And they spoke to him, saying, If thou art kind to this people, and please them, and speak good words to them, they will be thy servants for ever.
וַֽיַּעֲזֹב אֶת־עֲצַת הַזְּקֵנִים אֲשֶׁר יְעָצֻהוּ וַיִּוָּעַץ אֶת־הַיְלָדִים אֲשֶׁר גָּדְלוּ אִתּוֹ הָעֹמְדִים לְפָנָֽיו׃
But he forsook the counsel which the old men gave him, and took counsel with the young men who were brought up with him, and who stood before him.
But he forsook the counsel which the old men gave him, and took counsel with the young men who were brought up with him, and who stood before him.
וַיֹּאמֶר אֲלֵהֶם מָה אַתֶּם נֽוֹעָצִים וְנָשִׁיב דָּבָר אֶת־הָעָם הַזֶּה אֲשֶׁר דִּבְּרוּ אֵלַי לֵאמֹר הָקֵל מִן־הָעֹל אֲשֶׁר־נָתַן אָבִיךָ עָלֵֽינוּ׃
And he said to them, What advice do you give that we may return answer to this people, who have spoken to me, saying, Ease somewhat the yoke that thy father did put upon us?
And he said to them, What advice do you give that we may return answer to this people, who have spoken to me, saying, Ease somewhat the yoke that thy father did put upon us?
וַיְדַבְּרוּ אִתּוֹ הַיְלָדִים אֲשֶׁר גָּדְלוּ אִתּוֹ לֵאמֹר כֹּה־תֹאמַר לָעָם אֲשֶׁר־דִּבְּרוּ אֵלֶיךָ לֵאמֹר אָבִיךָ הִכְבִּיד אֶת־עֻלֵּנוּ וְאַתָּה הָקֵל מֵעָלֵינוּ כֹּה תֹּאמַר אֲלֵהֶם קָֽטׇנִּי עָבָה מִמׇּתְנֵי אָבִֽי׃
And the young men who were brought up with him spoke to him, saying, Thus shalt thou answer the people who spoke to thee, saying, Thy father made our yoke heavy, but make thou it somewhat lighter for us; thus shalt thou say to them, My little finger shall be thicker than my father’s loins.
And the young men who were brought up with him spoke to him, saying, Thus shalt thou answer the people who spoke to thee, saying, Thy father made our yoke heavy, but make thou it somewhat lighter for us; thus shalt thou say to them, My little finger shall be thicker than my father’s loins.
Rashi
קטני עבה ממתני אבי. אצבע קטנה שלי גדולה ממתני אבי כלומר אני חזק ממנו:
My little finger is thicker than my father’s loins My little finger is larger than my father’s loins; i.e., I am stronger than he.
וְעַתָּה אָבִי הֶעְמִיס עֲלֵיכֶם עֹל כָּבֵד וַאֲנִי אֹסִיף עַֽל־עֻלְּכֶם אָבִי יִסַּר אֶתְכֶם בַּשּׁוֹטִים וַאֲנִי בָּעַקְרַבִּֽים׃ {פ}
For whereas my father put a heavy yoke upon you, I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions.
For whereas my father put a heavy yoke upon you, I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions.
Rashi
העמיס. כמו (ראשית מ"ג) ויעמוס איש על חמורו:
burdened - Heb. הֶעֱמִיס, loaded, like (Gen. 44:13): “and each man loaded (וַיַַַַַּעֲמס) his donkey.”
בעקרבים. ברימ"ן בל' אשכנ"ז שעוקצין כעקרבים:
with scorpions Brimmen in German, which sting like scorpions.
וַיָּבֹא יָרׇבְעָם וְכׇל־הָעָם אֶל־רְחַבְעָם בַּיּוֹם הַשְּׁלִשִׁי כַּאֲשֶׁר דִּבֶּר הַמֶּלֶךְ לֵאמֹר שׁוּבוּ אֵלַי בַּיּוֹם הַשְּׁלִשִֽׁי׃
So Yorov῾am and all the people came to Reĥav῾am on the third day, as the king had spoken saying, Come back to me on the third day.
So Yorov῾am and all the people came to Reĥav῾am on the third day, as the king had spoken saying, Come back to me on the third day.
וַיַּעֲנֵם הַמֶּלֶךְ קָשָׁה וַֽיַּעֲזֹב הַמֶּלֶךְ רְחַבְעָם אֵת עֲצַת הַזְּקֵנִֽים׃
And the king answered them roughly; and king Reĥav῾am forsook the counsel of the old men,
And the king answered them roughly; and king Reĥav῾am forsook the counsel of the old men,
וַיְדַבֵּר אֲלֵהֶם כַּעֲצַת הַיְלָדִים לֵאמֹר אַכְבִּיד אֶֽת־עֻלְּכֶם וַאֲנִי אֹסִיף עָלָיו אָבִי יִסַּר אֶתְכֶם בַּשּׁוֹטִים וַאֲנִי בָּעַקְרַבִּֽים׃
and he answered them after the advice of the young men, saying, My father made your yoke heavy, but I will add to it: my father chastised you with whips, but I will chastise you with scorpions.
and he answered them after the advice of the young men, saying, My father made your yoke heavy, but I will add to it: my father chastised you with whips, but I will chastise you with scorpions.
וְלֹא־שָׁמַע הַמֶּלֶךְ אֶל־הָעָם כִּֽי־הָיְתָה נְסִבָּה מֵעִם הָאֱלֹהִים לְמַעַן הָקִים יְהֹוָה אֶת־דְּבָרוֹ אֲשֶׁר דִּבֶּר בְּיַד אֲחִיָּהוּ הַשִּׁלוֹנִי אֶל־יָרׇבְעָם בֶּן־נְבָֽט׃
So the king did not hearken to the people: for it was brought about by God, that the Lord might perform his word, which he spoke by the hand of Aĥiyyahu the Shilonite to Yorov῾am the son of Nevat.
So the king did not hearken to the people: for it was brought about by God, that the Lord might perform his word, which he spoke by the hand of Aĥiyyahu the Shilonite to Yorov῾am the son of Nevat.
Rashi
כי היתה נסבה. למען הקים ה' את דברו כמו שמפורש (במלכים א יא) להסיר ממנו י' השבטים וליתן לירבעם וזהו לא יסור שבט מיהודה (ראשית מ"ט) לא ירד ממלכותו עד כי יבא שילה פתרון עד כי יבא יהודה שילה להמליך שם רחבעם ושם לו יקהת עמים להמליכו ושם נחלקה המלכות ואבד מלכות של עשר' השבטים ושכם עיר קטנה סמוכה לשילה כדכתיב (סוף שופטים) והנה חג לה' בשילה מימים ימימה במסילה העולה מבית אל שכמה וכתיב בירמיה משכם ומשילה ולכבוד משכן שילה נאספים לשכם שהוא ראוי לאסיפת בני אדם וסמוכה לשילה וכשנאספים בשכם אז יסור שבט מיהודה ששם המלכות נחלקה:
because it was brought about, etc. so that the Lord God might establish His word as is delineated in I Kings (11:31–37), to remove from him the ten tribes and to give them to Jeroboam, and this is the meaning of (Gen. 49:10): “The scepter will not depart from Judah” [meaning that] he will not be banished from his kingdom, “until he comes to Shiloh,” meaning until Judah comes to Shiloh to crown Rehoboam there, and there “peoples will gather to him” to crown him, and there the kingdom was divided, and the reign over the ten tribes was lost. Now Shechem is a small city adjacent to Shiloh, as it is written at the end of Judges (21:19): “Behold, there is a sacrifice before the Lord in Shiloh from time to time, etc. on the east side of the highway that goes up from Beth-El to Shechem,” and it is written in Jeremiah (41:5): “from Shechem (and) from Shiloh,” and in honor of the Tabernacle of Shiloh, they would gather in Shechem, which was fit for the people to assemble in, and it adjoined Shiloh. And when they would assemble in Shechem, the scepter would depart from Judah, for there the kingdom was divided.
וְכׇל־יִשְׂרָאֵל כִּי לֹא־שָׁמַע הַמֶּלֶךְ לָהֶם וַיָּשִׁיבוּ הָעָם אֶת־הַמֶּלֶךְ ׀ לֵאמֹר מַה־לָּנוּ חֵלֶק בְּדָוִיד וְלֹא־נַחֲלָה בְּבֶן־יִשַׁי אִישׁ לְאֹהָלֶיךָ יִשְׂרָאֵל עַתָּה רְאֵה בֵיתְךָ דָּוִיד וַיֵּלֶךְ כׇּל־יִשְׂרָאֵל לְאֹהָלָֽיו׃ {ס}
And when all Yisra᾽el saw that the king would not hearken to them, the people answered the king, saying, What portion have we in David? and we have no inheritance in the son of Yishay: every man to your tents, O Yisra᾽el: and now, David, look to thy house. So all Yisra᾽el went to their tents.
And when all Yisra᾽el saw that the king would not hearken to them, the people answered the king, saying, What portion have we in David? and we have no inheritance in the son of Yishay: every man to your tents, O Yisra᾽el: and now, David, look to thy house. So all Yisra᾽el went to their tents.
Rashi
לאהליך ישראל. מוסב על מה לנו חלק בדוד מה לעזוב אהלינו ולילך אחריו לא כן אלא לכו כל ישראל איש לאהליו:
Each man to your homes, O Israel This refers back to, “What share do we have in David?” Why should we leave our homes and follow him? Not so, but all Israel, return each man to his home.
עתה ראה ביתך דוד. מוסב על ולא נחלה בבן ישי כלומר אין לנו בו נחלה אלא בבית המקדש שבירושלים שאנו זובחים בו ולראות בו בשלש רגלים:
Now see your house, David This refers back to, “And no heritage in Jesse’s son,” i.e., we have no heritage in him, but in the Temple in Jerusalem, where we sacrifice and appear on the three Pilgrimage Festivals.
ראה ביתך דוד. אין אנו צריכין לו לילך שם יהיה לך לבדך (וכל זה לא נראה לי) אלא ראה ביתך דוד אי איפשנו לא בך ולא בבית המקדש שלך:
see your house, David We do not need it to go there. Let it be yours alone. (But all this does not appeal to me) but, “See your house, David we have no desire either in you or in your Temple.”
וּבְנֵי יִשְׂרָאֵל הַיֹּשְׁבִים בְּעָרֵי יְהוּדָה וַיִּמְלֹךְ עֲלֵיהֶם רְחַבְעָֽם׃
But as for the children of Yisra᾽el who dwelt in the cities of Yehuda, Reĥav῾am reigned over them.
But as for the children of Yisra᾽el who dwelt in the cities of Yehuda, Reĥav῾am reigned over them.
וַיִּשְׁלַח הַמֶּלֶךְ רְחַבְעָם אֶת־הֲדֹרָם אֲשֶׁר עַל־הַמַּס וַיִּרְגְּמוּ־בוֹ בְנֵי־יִשְׂרָאֵל אֶבֶן וַיָּמֹת {ס} וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת בַּמֶּרְכָּבָה לָנוּס יְרוּשָׁלָֽ͏ִם׃ {ס}
Then king Reĥav῾am sent Hadoram who was over the tribute; and the children of Yisra᾽el stoned him with stones, that he died. But king Reĥav῾am made speed to mount his chariot, to flee to Yerushalayim.
Then king Reĥav῾am sent Hadoram who was over the tribute; and the children of Yisra᾽el stoned him with stones, that he died. But king Reĥav῾am made speed to mount his chariot, to flee to Yerushalayim.
Rashi
הדורם. הוא אדונירם (מלכים א' ד') שבימי שלמה גדולתו גדולה ובימי רחבעם נשפלה גדולתו על כן נקרא הדורם:
Hadoram He is identical with Adoniram (I Kings 4:6), for during Solomon’s time, he enjoyed great eminence, but in Rehoboam’s time his greatness was humbled. Therefore, he was called Hadoram.
וירגמו בו בני ישראל אבן. ולפי שרחבעם לא ידע הסבה והקשר שהסבו ממנו על כן נהרג כששאל המס שקצב עליהם שלמה:
and the Children of Israel pelted him with stones and because Rehoboam did not know the cause of the rebellion in which they turned away from him, he was slain when he requested the levy that Solomon had levied upon them.
וַיִּפְשְׁעוּ יִשְׂרָאֵל בְּבֵית דָּוִיד עַד הַיּוֹם הַזֶּֽה׃
And Yisra᾽el rebelled against the house of David to this day.
And Yisra᾽el rebelled against the house of David to this day.
Rashi
ויפשעו ישראל בבית דוד. לשון מרדות ודוגמא (מלכים ב') בימיו פשע מואב וגו' (משלי י"א) את נפשע מקרית עוז, אז תפשע לבנה (לקמן ל"א):
And the Israelites rebelled against the house of David - Heb. וַיִפְשְׁעוּ, an expression of rebellion. Examples are (II Kings 1:1): “Moab rebelled (וַיִפְשַׁע) against Israel”; (Prov. 18:19): “A rebellious (נִפְשַׁע) brother”; (below 27:19): “then Libnah rebelled (תִּפְשַׁע).”
כי שכם באו כל ישראל להמליך אותו. בשכם שהוא מקום ירבעם שבחלק אפרים וירבעם אפרתי וכל זאת היתה סיבה מאת הקדוש ברוך הוא לקיים דברו קרוע אקרע הממלכה:
for all Israel had come to Shechem to make him king In Shechem, which was Jeroboam’s place, which was in the territory of Ephraim. And Jeroboam was an Ephrathite, and all this was brought about by the Holy One, blessed be He, to fulfill His word, (I Kings 11:11): “I will surely tear the kingdom.”