Tanach
Divrei HaYamim II 24 דברי הימים ב כ״ד
Part of: Petuchah, II Chronicles 23:16Petuchah, II Chronicles 24:15Petuchah, II Chronicles 24:17Petuchah, II Chronicles 24:23Setumah, II Chronicles 24:3Setumah, II Chronicles 24:20
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
בֶּן־שֶׁבַע שָׁנִים יֹאָשׁ בְּמׇלְכוֹ וְאַרְבָּעִים שָׁנָה מָלַךְ בִּירוּשָׁלָ͏ִם וְשֵׁם אִמּוֹ צִבְיָה מִבְּאֵר שָֽׁבַע׃
Yo᾽ash was seven years old when he began to reign, and he reigned for forty years in Yerushalayim. And his mother’s name was Żivya of Be᾽er-sheva.
Yo᾽ash was seven years old when he began to reign, and he reigned for forty years in Yerushalayim. And his mother’s name was Żivya of Be᾽er-sheva.
וַיַּעַשׂ יוֹאָשׁ הַיָּשָׁר בְּעֵינֵי יְהֹוָה כׇּל־יְמֵי יְהוֹיָדָע הַכֹּהֵֽן׃ {ס}
And Yo᾽ash did that which was right in the sight of the Lord all the days of Yehoyada the priest.
And Yo᾽ash did that which was right in the sight of the Lord all the days of Yehoyada the priest.
Rashi
וַיִּשָּׂא־לוֹ יְהוֹיָדָע נָשִׁים שְׁתָּיִם וַיּוֹלֶד בָּנִים וּבָנֽוֹת׃
And Yehoyada took for himself two wives; and he begot sons and daughters.
And Yehoyada took for himself two wives; and he begot sons and daughters.
Rashi
ויולד בנים ובנות. לפי שנאמר למטה (כ"ד) שהרג יואש את בני יהוידע הוצרך לומר שהיו לו בני':
and he begot sons and daughters Because it says below (verse 25) that Joash slew the sons of Jehoiada, it was necessary to note that he had sons.
וַיְהִי אַחֲרֵי־כֵן הָיָה עִם־לֵב יוֹאָשׁ לְחַדֵּשׁ אֶת־בֵּית יְהֹוָֽה׃
And it came to pass after this, that Yo᾽ash was minded to repair the house of the Lord.
And it came to pass after this, that Yo᾽ash was minded to repair the house of the Lord.
וַיִּקְבֹּץ אֶת־הַכֹּהֲנִים וְהַלְוִיִּם וַיֹּאמֶר לָהֶם צְאוּ לְעָרֵי יְהוּדָה וְקִבְצוּ מִכׇּל־יִשְׂרָאֵל כֶּסֶף לְחַזֵּק ׀ אֶת־בֵּית אֱלֹהֵיכֶם מִדֵּי שָׁנָה בְּשָׁנָה וְאַתֶּם תְּמַהֲרוּ לַדָּבָר וְלֹא מִהֲרוּ הַלְוִיִּֽם׃
And he gathered the priests and the Levites, and said to them, Go out to the cities of Yehuda, and collect money of all Yisra᾽el to repair the house of your God from year to year, and see that you hasten the matter. But the Levites did not hasten it.
And he gathered the priests and the Levites, and said to them, Go out to the cities of Yehuda, and collect money of all Yisra᾽el to repair the house of your God from year to year, and see that you hasten the matter. But the Levites did not hasten it.
Rashi
וקבצו מכל ישראל. כלומר קבצו אותו כסף שהיו ישראל נותנים מדי שנה בשנה כדכתיב (שמות ל׳:י״ג) כל העובר על הפקודים ובמלכים (ב' י"ב) כל כסף הקדשים אשר יובא בית ה' כסף עובר וגו' ששלש כספי' היו כסף עובר שקלים בכל שנה שנאמר (שמות ל׳:י״ג) כל העובר על הפקודים עובר על שם העובר, כסף נפשות ערכו, על איש שהתנדב ערך נפשו כמו האומר ערכי עלי, וכל כסף אשר יעלה על לב איש נדבה לבדק הבית:
and gather money from all Israel i.e., Gather the money that the Israelites were accustomed to giving yearly, as it is written (Exod. 30:14): “Each one included in the census,” and in II Kings (12: 5): “All money of the hallowed things that is brought to the House of the Lord, in current money, etc.” There were three types of money: (1) the money of all those counted in the census, viz. the shekels for every year, as it is said (Exod. 30:14): “Each one included in the census,” lit., “[the money of anyone] who passes,” reminiscent of “each one who passes.” (2) Personal donations - money donated by individuals to reflect the value of their souls, like one who says, “My value shall be incumbent upon me to donate.” (3) All donations inspired by a person’s heart for the repairs of the Temple.
ואתם תמהרו לדבר ולא מהרו הלוים. מפורש בטוב (במלכים ב י״ב:ו׳) שאמר המלך יקחו להם הכהנים איש מאת מכרו ויתעצלו בדבר להטריח מכריהם וכשראה המלך כן אמר להם (שם) ועתה אל תקחו כסף מאת מכריכם כי לבדק הבית תתנוהו, זהו שאמר כאן ואתם תמהרו לדבר ולא מהרו הלוים:
and hasten to the matter,” but the Levites did not hasten It is explained in II Kings (12:6f.) that the king said, “Let the priests take [the money] for themselves, each one from his acquaintance,” but they neglected to impose upon their acquaintances, and when the king saw this, he said to them, (ibid. verse 8): “Do not take money from your acquaintances [any longer], but deliver it for the repairs of the House.” This is what is written here: “’and hasten to the matter,’ but the Levites did not hasten.”
וַיִּקְרָא הַמֶּלֶךְ לִיהוֹיָדָע הָרֹאשׁ וַיֹּאמֶר לוֹ מַדּוּעַ לֹא־דָרַשְׁתָּ עַל־הַלְוִיִּם לְהָבִיא מִיהוּדָה וּמִירוּשָׁלַ͏ִם אֶת־מַשְׂאַת מֹשֶׁה עֶבֶד־יְהֹוָה וְהַקָּהָל לְיִשְׂרָאֵל לְאֹהֶל הָעֵדֽוּת׃
And the king called for Yehoyada the chief, and said to him. Why hast thou not required of the Levites to bring in out of Yehuda and out of Yerushalayim the tax of Moshe the servant of the Lord, and of the congregation of Yisra᾽el, for the tabernacle of the Testimony?
And the king called for Yehoyada the chief, and said to him. Why hast thou not required of the Levites to bring in out of Yehuda and out of Yerushalayim the tax of Moshe the servant of the Lord, and of the congregation of Yisra᾽el, for the tabernacle of the Testimony?
Rashi
משאת משה עבד ה'. כלומר שקלים שצוה עליהם במדבר:
the tax of Moses the servant of the Lord i.e., the shekels which he mandated upon them in the desert.
משאת. על שם כי תשא:
the tax of - Heb. מַשְׂאַת, reminiscent of (Exod. 30:12): “When you take (כִּי תִשָּׂא) [the sum].”
כִּי עֲתַלְיָהוּ הַמִּרְשַׁעַת בָּנֶיהָ פָרְצוּ אֶת־בֵּית הָאֱלֹהִים וְגַם כׇּל־קׇדְשֵׁי בֵית־יְהֹוָה עָשׂוּ לַבְּעָלִֽים׃
For the sons of ῾Atalyahu, that wicked woman, had broken up the house of God; and they had also bestowed all the dedicated things of the house of the Lord upon the Be῾alim.
For the sons of ῾Atalyahu, that wicked woman, had broken up the house of God; and they had also bestowed all the dedicated things of the house of the Lord upon the Be῾alim.
Rashi
כי עתליהו המרשעת בניה פרצו. הוצרך לומר כי מחדש בנאו שלמה בנין חזק כי משבנאו שלמה עד יואש לא היו רק קכ"ה שנה וכבר הי' נפרץ שאם לא שפרצו עתליהו ובניה עדיין היה קיים שהרי מיואש עד יאשיהו יותר ממאתים שנה ולא הוצרכו לחזקו עד יאשיהו ואעפ"כ לא עשאו יואש חדש כבתחילה ומגמר הבית עד יואש קכ"ה כיצד שלמה מלך מ' שנה וד' שנה למלכותו התחיל לבנותו וז' שנה עיכב בבנינו הרי י' שנה ונשאר ל' ורחבעם מלך י"ז הרי מ"ז ואביה ג' הרי נ' ואסא מ"א הרי צ"א ויהושפט כ"ה הרי קי"ו יהורם ח' הרי קכ"ד ואחזיה א' הרי קכ"ה ומיואש עד יאשיהו כיצד אמצי' מלך כ"ט שנים עזיהו נ"ב יותם ט"ז אחז ט"ז חזקיה כ"ט מנשה נ"ה ואמון ב' הרי מאתים חסר אחת ואותן שנים יותר שחיה יואש לאחר חזקת הבית נמצא שלא הוצרכו לחזק את בדק הבית אם לא עתליהו המרשעת ובניה פרצוהו:
For the wicked Athaliah—her sons had breached He had to say this because Solomon had built it as a new sturdy edifice. Only 125 years elapsed from the time that Solomon built it until the days of Joash and it was already breached. Had Athaliah and her sons not breached it, it would have continued to endure, for more than 200 years elapsed from Joash to Josiah and they did not have to repair it until Josiah, although Joash did not make it new as it was originally. One hundred and twenty-five years elapsed from the completion of the Temple until Joash. How so? Solomon reigned 40 years, and in the fourth year of his reign he commenced to build it. It took 7 years to build, totaling 10 years, leaving him 30. Rehoboam reigned 17, totaling 47; Abijah 3, totaling 50; Asa 41, totaling 91; Jehoshaphat 25, totaling 116; Jehoram 8, totaling 124, and Ahaziah one, totaling 125. And from Joash until Josiah were 200 years. How so? Amaziah reigned 29 years, Uzziah 52, Jotham 16, Ahaz 16, Hezekiah 29, Manasseh 55, Amon 2, totaling 200 less 1, in addition to those years that Joash lived after he had repaired the Temple. We find that they would not have had to repair the damage of the Temple had not the wicked Athaliah and her sons breached it.
כי עתליהו וגו'. לכן אין תימה אם צריך מהרה כל כך חיזוק וגם אל תתמה שלא היה כסף וזהב של הקדשות באוצרות בית ה' עד שהוצרכו ליתן קול ביהודה ובירושלים להביא משאת כי גם כל קדשי בית ה' עשו לבעלים:
For Athaliah, etc. It is therefore no wonder that it needed repairs so soon, and also no wonder that there was no hallowed silver and gold in the treasuries of the House of the Lord, so that they had to make an announcement in Judah and Jerusalem to bring the tax, for they had also used all the hallowed things of the House of the Lord for the baalim.
וַיֹּאמֶר הַמֶּלֶךְ וַֽיַּעֲשׂוּ אֲרוֹן אֶחָד וַֽיִּתְּנֻהוּ בְּשַׁעַר בֵּית־יְהֹוָה חֽוּצָה׃
And at the king’s commandment they made a chest, and placed it outside at the gate of the house of the Lord.
And at the king’s commandment they made a chest, and placed it outside at the gate of the house of the Lord.
Rashi
ויעשו ארון אחד. ובמלכים (ב' יב) כתיב ויקוב חור בדלתו ע"י אותו חור היו זורקין בארון ההקדשות ולא לפתוח הדלת פן יבא רמאי ויגנוב ממנו:
and they made one chest and in II Kings (12:10), it is written: “and he bored a hole in its door,” and through that hole they would cast the hallowed things, but they did not open the door lest a thief come and steal from it.
ויתנהו בשער בית ה' חוצה. כדי שיוכלו לבא אליו כל נדיב לב לתת בו את תרומת ה':
and they placed it in the gate of the House of the Lord, to the outside so that all the generous people would be able to come and deposit the donation to the Lord therein.
וַיִּתְּנוּ־קוֹל בִּיהוּדָה וּבִירוּשָׁלַ͏ִם לְהָבִיא לַֽיהֹוָה מַשְׂאַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים עַל־יִשְׂרָאֵל בַּמִּדְבָּֽר׃
And they made a proclamation through Yehuda and Yerushalayim, to bring in to the Lord the tax that Moshe the servant of God laid upon Yisra᾽el in the wilderness.
And they made a proclamation through Yehuda and Yerushalayim, to bring in to the Lord the tax that Moshe the servant of God laid upon Yisra᾽el in the wilderness.
וַיִּשְׂמְחוּ כׇל־הַשָּׂרִים וְכׇל־הָעָם וַיָּבִיאוּ וַיַּשְׁלִיכוּ לָאָרוֹן עַד־לְכַלֵּֽה׃
And all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end.
And all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end.
וַיְהִי בְּעֵת יָבִיא אֶת־הָאָרוֹן אֶל־פְּקֻדַּת הַמֶּלֶךְ בְּיַד הַלְוִיִּם וְכִרְאוֹתָם כִּֽי־רַב הַכֶּסֶף וּבָא סוֹפֵר הַמֶּלֶךְ וּפְקִיד כֹּהֵן הָרֹאשׁ וִיעָרוּ אֶת־הָאָרוֹן וְיִשָּׂאֻהוּ וִישִׁיבֻהוּ אֶל־מְקֹמוֹ כֹּה עָשׂוּ לְיוֹם ׀ בְּיוֹם וַיַּאַסְפוּ־כֶסֶף לָרֹֽב׃
Now it came to pass, that whenever the chest was brought to the king’s officers by the hand of the Levites, and when they saw that there was much money, the king’s scribe and the high priest’s officer came and emptied the chest, and took it, and carried it back to its place. Thus they did day by day, and they gathered a great sum of money.
Now it came to pass, that whenever the chest was brought to the king’s officers by the hand of the Levites, and when they saw that there was much money, the king’s scribe and the high priest’s officer came and emptied the chest, and took it, and carried it back to its place. Thus they did day by day, and they gathered a great sum of money.
Rashi
וכראותם כי רב הכסף. אז בא סופר המלך:
and when they saw that there was much money then the king’s scribe came.
ופקיד כהן ראש משרת הממונה תחת כהן הראש והוא סגן כהונה עם סופר המלך ובמלכים (שם) כתיב ויעל סופר המלך וכהן גדול פתרון ויעל סופר המלך ואף כהן גדול שלח פקידו הוא הסופר הכותב מה שכ"ג מצוה לו כי אין הגון וכבוד לכ"ג לילך עם עבדי המלך:
and the appointee of the head priest The servant appointed under the head priest, who was the assistant to the high priest, together with the king’s scribe. In II Kings (12:11), it is written: “the king’s scribe and the high priest went up.” The meaning is that the king’s scribe went up, and the high priest also sent his appointee, who was the scribe who wrote what the high priest commanded him, because it was unfitting and degrading for the high priest to go with the king’s servants.
ויערו את הארון. דוגמא ותער כדה (בראשית כ"ד):
empty the chest - Heb. וִיעָרוּ. A similar instance is (Gen. 24:20): “and emptied (וַתְּעַר) her pitcher.”
וישאהו. בכל יום ויום כשרואין כי רב הכסף שבו מביאין אותו לפקיד המלך בתוך העזרה מערין אותו ונושאין אותו ומחזירין אל מקומו בשער ה' חוצה:
carry it Every day, when they saw that there was much money in it, they would bring it to the king’s appointee within the forecourt, empty it, carry it, and return it to its place outside the gate of the Lord.
וַיִּתְּנֵהוּ הַמֶּלֶךְ וִיהוֹיָדָע אֶל־עוֹשֵׂה מְלֶאכֶת עֲבוֹדַת בֵּית־יְהֹוָה וַיִּהְיוּ שֹֽׂכְרִים חֹצְבִים וְחָרָשִׁים לְחַדֵּשׁ בֵּית יְהֹוָה וְגַם לְחָרָשֵׁי בַרְזֶל וּנְחֹשֶׁת לְחַזֵּק אֶת־בֵּית יְהֹוָֽה׃
And the king and Yehoyada gave it to such as did the work of the service of the house of the Lord, and hired masons and carpenters to repair the house of the Lord, and also workers in iron and brass to mend the house of the Lord.
And the king and Yehoyada gave it to such as did the work of the service of the house of the Lord, and hired masons and carpenters to repair the house of the Lord, and also workers in iron and brass to mend the house of the Lord.
וַֽיַּעֲשׂוּ עֹשֵׂי הַמְּלָאכָה וַתַּעַל אֲרוּכָה לַמְּלָאכָה בְּיָדָם וַֽיַּעֲמִידוּ אֶת־בֵּית הָאֱלֹהִים עַל־מַתְכֻּנְתּוֹ וַֽיְאַמְּצֻֽהוּ׃
So the workmen worked, and the work prospered in their hand, and they restored the house of God to its proper condition, and strengthened it.
So the workmen worked, and the work prospered in their hand, and they restored the house of God to its proper condition, and strengthened it.
Rashi
ותעל ארוכה למלאכה. דוגמא היחיו האבנים דעזרא וגם לעיל (ד"ה א') יואב יחיה את שאר העיר:
and the work was improved A similar instance is (Neh. 3:34): “Will they revive the stones” of Ezra. Also, above (I Chron. 11:8): “and Joab sustained.’
על מתכונתו. על מכונו:
on its base - Heb. עַל מַתְכֻּנְתּוֹ, on its base.
וּֽכְכַלּוֹתָם הֵבִיאוּ לִפְנֵי הַמֶּלֶךְ וִיהוֹיָדָע אֶת־שְׁאָר הַכֶּסֶף וַיַּעֲשֵׂהוּ כֵלִים לְבֵית־יְהֹוָה כְּלֵי שָׁרֵת וְהַעֲלוֹת וְכַפּוֹת וּכְלֵי זָהָב וָכָסֶף וַיִּהְיוּ מַעֲלִים עֹלוֹת בְּבֵית־יְהֹוָה תָּמִיד כֹּל יְמֵי יְהוֹיָדָֽע׃ {פ}
And when they had finished it, they brought the rest of the money before the king and Yehoyada, and of it were made vessels for the house of the Lord, vessels for service and for offering, and spoons, and vessels of gold and silver. And they offered burnt offerings in the house of the Lord continually all the days of Yehoyada.
And when they had finished it, they brought the rest of the money before the king and Yehoyada, and of it were made vessels for the house of the Lord, vessels for service and for offering, and spoons, and vessels of gold and silver. And they offered burnt offerings in the house of the Lord continually all the days of Yehoyada.
Rashi
כלי שרת והעלות. שטושיל בל' אשכנז הוא שכותשין את הבשמים במכתשת דוגמא (משלי כז) אם תכתוש אויל במכתש כן אמר לי ר' יצחק בר שמואל מנרבונ"א, ויש אומרים והעלות אלו הנסרים שחותכין עליהם בשר ודוגמא בביצה אין מטלטלין את העלי לקצב עליו בשר:
service vessels and pestles (Stessel in German.) This is [the implement] with which they crush spices in the mortar. A similar instance is (Prov. 27:22): “If you crush a fool in a mortar [among grain with a pestle (בַּעֱלִי)”]. Rabbi Isaac the son of Samuel of Narbonne told me this. Others say that וְהַעֲלוֹת refers to boards upon which meat is cut, and an example of this appears in Bezah (1:5): We may not move a board (עלי) to cut meat upon it.
וכפות וכלי זהב וכסף. ובמלכים (ב' יב) כתיב אך לא יעשה בית ה' ספות כסף, הא כיצד מפורש בכתובו' בפרק קמא בעא מיניה רב הונא מרב כלי שרת מהו שיעשו מקדשי בדק הבית וכו':
and spoons and gold and silver vessels But in II Kings (12:14) it is written: “But there would not be made for the House of the Lord silver pitchers.” How is this possible? It is explained in Kethuboth, chapter 13 (106): Rav Huna inquired of Rav: May vessels of ministry be made of material hallowed for the repair of the Temple, etc.
וַיִּזְקַן יְהוֹיָדָע וַיִּשְׂבַּע יָמִים וַיָּמֹת בֶּן־מֵאָה וּשְׁלֹשִׁים שָׁנָה בְּמוֹתֽוֹ׃
But Yehoyada grew old, and was full of days, and he died; a hundred and thirty years old was he when he died.
But Yehoyada grew old, and was full of days, and he died; a hundred and thirty years old was he when he died.
וַיִּקְבְּרֻהוּ בְעִיר־דָּוִיד עִם־הַמְּלָכִים כִּֽי־עָשָׂה טוֹבָה בְּיִשְׂרָאֵל וְעִם הָאֱלֹהִים וּבֵיתֽוֹ׃ {פ}
And they buried him in the city of David among the kings, because he had done good in Yisra᾽el, both towards God, and towards his house.
And they buried him in the city of David among the kings, because he had done good in Yisra᾽el, both towards God, and towards his house.
וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּֽשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶֽם׃
Now after the death of Yehoyada the princes of Yehuda came, and prostrated themselves before the king. Then the king hearkened to them.
Now after the death of Yehoyada the princes of Yehuda came, and prostrated themselves before the king. Then the king hearkened to them.
וַיַּעַזְבוּ אֶת־בֵּית יְהֹוָה אֱלֹהֵי אֲבֽוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַֽיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלַ͏ִם בְּאַשְׁמָתָם זֹֽאת׃
And they left the house of the Lord God of their fathers, and worshipped asherim and idols: and anger came upon Yehuda and Yerushalayim for this their crime.
And they left the house of the Lord God of their fathers, and worshipped asherim and idols: and anger came upon Yehuda and Yerushalayim for this their crime.
וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהֹוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִֽינוּ׃ {ס}
But he sent prophets to them, to bring them back to the Lord; and they forewarned them: but they would not give ear.
But he sent prophets to them, to bring them back to the Lord; and they forewarned them: but they would not give ear.
וְרוּחַ אֱלֹהִים לָֽבְשָׁה אֶת־זְכַרְיָה בֶּן־יְהוֹיָדָע הַכֹּהֵן וַֽיַּעֲמֹד מֵעַל לָעָם וַיֹּאמֶר לָהֶם כֹּה ׀ אָמַר הָאֱלֹהִים לָמָה אַתֶּם עֹבְרִים אֶת־מִצְוֺת יְהֹוָה וְלֹא תַצְלִיחוּ כִּֽי־עֲזַבְתֶּם אֶת־יְהֹוָה וַיַּעֲזֹב אֶתְכֶֽם׃
And the spirit of God came upon Zekharya the son of Yehoyada the priest, and he stood above the people, and said to them, Thus says God, Why do you transgress the commandments of the Lord, though you cannot succeed? because you have forsaken the Lord, he has also forsaken you.
And the spirit of God came upon Zekharya the son of Yehoyada the priest, and he stood above the people, and said to them, Thus says God, Why do you transgress the commandments of the Lord, though you cannot succeed? because you have forsaken the Lord, he has also forsaken you.
Rashi
מעל לעם. גבוה מכל העם כדי להשמיע קולו, ובאיכה רבתי דורש סמך על עצמו שהיה שר גבוה מכל העם נביא וכהן וביום הכפורים וחתן המלך ולא נתיירא מלומר נבואה ועל זה נאמר (איכה ב׳:כ׳) אם יהרג במקדש ה' כהן ונביא:
above the people Higher than the people, in order to make his voice heard. In Lamentations Rabbah (Proem 23), it is interpreted as meaning that he relied on himself; he was a prince higher than all the people, a prophet and a priest, and it was Yom Kippur, and he was the king’s son-in-law, and he was not afraid to say the prophecy. Concerning this incident, it was stated (Lam. 2:20): “shall priest and prophet be slain in the Sanctuary of the Lord?”
וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהֹוָֽה׃
And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the Lord.
And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the Lord.
וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַֽיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהֹוָה וְיִדְרֹֽשׁ׃ {פ}
Thus Yo᾽ash the king did not remember the faithful love which Yehoyada his father had shown him, but he slew his son. And when he died, he said, May the Lord see and revenge.
Thus Yo᾽ash the king did not remember the faithful love which Yehoyada his father had shown him, but he slew his son. And when he died, he said, May the Lord see and revenge.
Rashi
ובמותו אמר ירא ה' וידרוש. כי לא הרגוני אלא שאמרתי שליחותו של מקום ומאחר שנהרגתי עליו מן הדין והגון וכדי הוא שידרוש דמי וכן היה כי מיד נדרש דמו כי לתקופת השנה וגו':
and upon his death, he said, “May the Lord see and requite.” For they have slain me only because I spoke as the Omnipresent’s medium, and since I have been slain for His sake, it is proper and fitting that He requite my blood. And so it was: his blood was immediately requited, for “it came to pass at the turn of the year, etc.”
וַיְהִי ׀ לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלַ͏ִם וַיַּשְׁחִיתוּ אֶת־כׇּל־שָׂרֵי הָעָם מֵעָם וְכׇל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָֽשֶׂק׃
And it came to pass at the end of the year, that the host of Aram came up against him: and they came to Yehuda and Yerushalayim, and destroyed all the princes of the people from among the people, and sent all their spoil to the king of Darmeseq.
And it came to pass at the end of the year, that the host of Aram came up against him: and they came to Yehuda and Yerushalayim, and destroyed all the princes of the people from among the people, and sent all their spoil to the king of Darmeseq.
Rashi
ויהי לתקופת השנה. לפי שבני יהוד' חטאו יותר משאר שבטים כמו שאמר לעיל ויעזבו את בית ה' אלהי אבותיהם:
And it came to pass at the turn of the year Because the sons of Judah sinned more than the other tribes, as it is written above (verse 18): “And they forsook the House of the Lord, the God of their fathers.”
וישחיתו את כל שרי העם. מוסב למעלה ואחרי מות יהוידע באו שרי יהודה וישתחוו למלך והחטיאו את יואש אחריהם על זה נפרע להם גמולם שבאו חיל ארם והשחיתו את כל שרי העם:
and they destroyed all the princes of the people This refers back to the above (verse 17): “And after the death of Jehoiada, the princes of Judah came and prostrated themselves to the king,” and caused Joash to sin after them. Because of that, they were paid in kind: the army of Aram came and destroyed all the princes of the people.
מעם. מהיות עם:
from among the people from being a people.
כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ ׀ חֵיל אֲרָם וַֽיהֹוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָֽזְבוּ אֶת־יְהֹוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִֽים׃
Though the army of Aram came with a small company of men, the Lord delivered a very great host into their hand, because they had forsaken the Lord God of their fathers. So they executed judgment against Yo᾽ash.
Though the army of Aram came with a small company of men, the Lord delivered a very great host into their hand, because they had forsaken the Lord God of their fathers. So they executed judgment against Yo᾽ash.
וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ בְּמַחֲלֻיִים רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהֽוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַֽיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִֽים׃
And when they were departed from him, (for they left him in great diseases,) his own servants conspired against him for the blood of the sons of Yehoyada the priest, and slew him in his bed, and he died: and they buried him in the city of David, but they did not bury him in the tombs of the kings.
And when they were departed from him, (for they left him in great diseases,) his own servants conspired against him for the blood of the sons of Yehoyada the priest, and slew him in his bed, and he died: and they buried him in the city of David, but they did not bury him in the tombs of the kings.
Rashi
בדמי בני יהוידע. בשביל דמי זכריה שהיה בן יהוידע כי היה לו לזכור טובה וחסד שגמל עמו יהוידע ובשביל אותו עון נתקשרו עליו עבדיו והרגוהו על מטתו מדדו לו מדה כנגד מדה על שנהרג זכריה שקט ושליו ובוטח שאין לו לדאג כי בן יהוידע הוא ולכבודו ינהגו בו כבוד ושפכו דמיו לארץ וע"כ נהרג גם הוא בשלום והשקט על מטתו:
for the blood of the sons of Jehoiada the priest Because of the blood of Zechariah, who was the son of Jehoiada, for he should have remembered the favors and the loving-kindness that Jehoiada had bestowed upon him, and because of that iniquity, his servants conspired against him and slew him in his bed. They meted out to him a measure corresponding to a measure. Because Zechariah was slain, tranquil and secure, with nothing to worry about, for he was the son of Jehoiada, and out of respect for him [Jehoiada], they respected him [Zechariah], and spilled his blood onto the ground, therefore, he [Jehoash] too was slain in tranquility and security in his bed.
וְאֵלֶּה הַמִּתְקַשְּׁרִים עָלָיו זָבָד בֶּן־שִׁמְעָת הָעַמּוֹנִית וִיהוֹזָבָד בֶּן־שִׁמְרִית הַמּוֹאָבִֽית׃
And these are they who conspired against him; Zavad the son of Shim῾at an ῾Ammonite woman, and Yehozavad the son of Shim῾at a Mo᾽avite woman.
And these are they who conspired against him; Zavad the son of Shim῾at an ῾Ammonite woman, and Yehozavad the son of Shim῾at a Mo᾽avite woman.
Rashi
המואבית. מה לי מי היו וממי יצאו אם מבני ישראל או ממואבים אלא יבאו כפויי טובה שכפו טובתו של אברהם אבינו ללוט אביהם שנלחם עם המלכים כששמע שנשבה לוט והם שכרו את בלעם לקלל בניו ויפרעו מיואש שכפה טובתו של יהוידע והרג את זכריה בנו כן מפורש במכילת':
the Moabitess What difference does it make who they were and from whom they were descended? However, [Scripture means that] those ingrates who did not show their gratitude for the favor of Abraham our father to Lot their father, who fought with the kings when he heard that Lot was captured, and they hired Balaam to curse his sons; [they were chosen] to punish Joash, who [similarly] did not show gratitude to Jehoiada and slew his son Zechariah. It is explained this way in Mechilta (Exod. 17:8).
וּבָנָיו (ורב) [יִרֶב] הַמַּשָּׂא עָלָיו וִיסוֹד בֵּית הָאֱלֹהִים הִנָּם כְּתוּבִים עַל־מִדְרַשׁ סֵפֶר הַמְּלָכִים וַיִּמְלֹךְ אֲמַצְיָהוּ בְנוֹ תַּחְתָּֽיו׃ {פ}
Now concerning his sons, and the greatness of the burdens laid upon him, and the repairing of the house of God, behold, they are written in the commentary of the book of the kings. And Amażyahu his son reigned in his stead.
Now concerning his sons, and the greatness of the burdens laid upon him, and the repairing of the house of God, behold, they are written in the commentary of the book of the kings. And Amażyahu his son reigned in his stead.
כל ימי יהוידע. ובמלכים (ב' י"ב) כתיב כל ימיו אשר הורהו הכהן אבל לאחר שמת אז באו שרי המלך להשתחוות לו לעשותו קדש ובמדרש מפורש לפי שנטמן בבית קדש הקדשים ולא הוזק אמרו כדי אתה להיות אלוה:
all the days of Jehoiada And in II Kings (12:3) it is written: “all his days, [he did] that which Jehoiada the priest instructed him,” but after he died, the officers of the king came to prostrate themselves to him and to deify him (below verse 17). In the midrash (Exod. Rabbah 8:2, Tan. Buber, Va’era) it is explained that, because he hid in the Holy of Holies and was not harmed, they said, “You are fit to be a god.”