Tanach
Melachim I 20 מלכים א כ׳
Part of: Petuchah, I Kings 20:1Petuchah, I Kings 20:23Petuchah, I Kings 20:26Setumah, I Kings 20:35
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וּבֶן־הֲדַד מֶלֶךְ־אֲרָם קָבַץ אֶת־כׇּל־חֵילוֹ וּשְׁלֹשִׁים וּשְׁנַיִם מֶלֶךְ אִתּוֹ וְסוּס וָרָכֶב וַיַּעַל וַיָּצַר עַל־שֹׁמְרוֹן וַיִּלָּחֶם בָּֽהּ׃
Ben-Hadad, king of Arom, gathered his entire army, and thirty two kings with him, and horses and chariots, and he went up and besieged Shomron, and waged war with it.
Ben-Hadad, king of Arom, gathered his entire army, and thirty two kings with him, and horses and chariots, and he went up and besieged Shomron, and waged war with it.
וַיִּשְׁלַח מַלְאָכִים אֶל־אַחְאָב מֶלֶךְ־יִשְׂרָאֵל הָעִֽירָה׃
And he sent messengers to Achov, king of Yisroel, to the city.
And he sent messengers to Achov, king of Yisroel, to the city.
וַיֹּאמֶר לוֹ כֹּה אָמַר בֶּן־הֲדַד כַּסְפְּךָ וּֽזְהָבְךָ לִי־הוּא וְנָשֶׁיךָ וּבָנֶיךָ הַטּוֹבִים לִי־הֵֽם׃
And he said to him, “Thus said Ben-Hadad, ‘your silver and your gold are mine; your beautiful wives and children are mine.’”
And he said to him, “Thus said Ben-Hadad, ‘your silver and your gold are mine; your beautiful wives and children are mine.’”
וַיַּעַן מֶֽלֶךְ־יִשְׂרָאֵל וַיֹּאמֶר כִּדְבָרְךָ אֲדֹנִי הַמֶּלֶךְ לְךָ אֲנִי וְכׇל־אֲשֶׁר־לִֽי׃
And the king of Yisroel answered and said, “As you say, my master, the king, I and all that I possess are yours.”
And the king of Yisroel answered and said, “As you say, my master, the king, I and all that I possess are yours.”
וַיָּשֻׁבוּ הַמַּלְאָכִים וַיֹּאמְרוּ כֹּה־אָמַר בֶּן־הֲדַד לֵאמֹר כִּֽי־שָׁלַחְתִּי אֵלֶיךָ לֵאמֹר כַּסְפְּךָ וּֽזְהָבְךָ וְנָשֶׁיךָ וּבָנֶיךָ לִי תִתֵּֽן׃
The messengers returned, and said, “Thus has said Ben-Hadad, saying, ‘When I sent to you saying, “Your silver and your gold, your wives and your children, you must give [them] to me.”
The messengers returned, and said, “Thus has said Ben-Hadad, saying, ‘When I sent to you saying, “Your silver and your gold, your wives and your children, you must give [them] to me.”
Rashi
כִּי ׀ אִם־כָּעֵת מָחָר אֶשְׁלַח אֶת־עֲבָדַי אֵלֶיךָ וְחִפְּשׂוּ אֶת־בֵּיתְךָ וְאֵת בָּתֵּי עֲבָדֶיךָ וְהָיָה כׇּל־מַחְמַד עֵינֶיךָ יָשִׂימוּ בְיָדָם וְלָקָֽחוּ׃
But tomorrow, at this time, I will send my servants to you, and they will search your house and the houses of your servants; and everything you cherish, they will put in their hands and take.’”
But tomorrow, at this time, I will send my servants to you, and they will search your house and the houses of your servants; and everything you cherish, they will put in their hands and take.’”
Rashi
כל מחמד עיניך ישימו בידם ולקחו. והלא כל הראשונים דברי חמדה הם, אלא מהו מחמד עיניך, חמדה מתוך חמדה, זה ספר תורה, שנאמר בו (תהלים יט יא): הנחמדים מזהב ומפז רב, אמר אחאב בלבו, דבר גדול זה מבקש, אין זה שלי לבדי, של זקני ישראל היא, לפיכך: ויקרא לכל זקני הארץ, (מדרש תנחומא שמות כט, סנהדרין קב ב) אף על פי שהיו עובדין עבודה זרה, היו מכבדין את התורה:
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.”1Tehillim 19:11. Achov said to himself, “He demands a great thing, but this is not mine alone; it belongs to the elders of Yisroel.”2He therefore could not give away the Torah without consulting the elders. Therefore, he “called all the elders of the land,”3Below v. 7. for even though they worshiped idols, they honored the Torah.4See 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 Alef Beis with which the Torah is written.
וַיִּקְרָא מֶֽלֶךְ־יִשְׂרָאֵל לְכׇל־זִקְנֵי הָאָרֶץ וַיֹּאמֶר דְּעוּ־נָא וּרְאוּ כִּי רָעָה זֶה מְבַקֵּשׁ כִּֽי־שָׁלַח אֵלַי לְנָשַׁי וּלְבָנַי וּלְכַסְפִּי וְלִזְהָבִי וְלֹא מָנַעְתִּי מִמֶּֽנּוּ׃
The king of Yisroel called all the elders of the land and said, “Please realize and see that it is evil that this one looks for, for he has sent to me for my wives and children, for my silver and gold, and I have not withheld it from him.”
The king of Yisroel called all the elders of the land and said, “Please realize and see that it is evil that this one looks for, for he has sent to me for my wives and children, for my silver and gold, and I have not withheld it from him.”
וַיֹּאמְרוּ אֵלָיו כׇּל־הַזְּקֵנִים וְכׇל־הָעָם אַל־תִּשְׁמַע וְלוֹא תֹאבֶֽה׃
And they said to him,—all the elders and all the people,—“Do not listen and do not consent.”
And they said to him,—all the elders and all the people,—“Do not listen and do not consent.”
וַיֹּאמֶר לְמַלְאֲכֵי בֶן־הֲדַד אִמְרוּ לַאדֹנִי הַמֶּלֶךְ כֹּל אֲשֶׁר־שָׁלַחְתָּ אֶל־עַבְדְּךָ בָרִֽאשֹׁנָה אֶעֱשֶׂה וְהַדָּבָר הַזֶּה לֹא אוּכַל לַעֲשׂוֹת וַיֵּֽלְכוּ הַמַּלְאָכִים וַיְשִׁבֻהוּ דָּבָֽר׃
So he said to Ben-Hadad’s messengers, “Say to my master, the king, ‘All that you sent to your servant originally, I will do, but this matter I cannot do.’” The messengers went and related the answer to him.
So he said to Ben-Hadad’s messengers, “Say to my master, the king, ‘All that you sent to your servant originally, I will do, but this matter I cannot do.’” The messengers went and related the answer to him.
וַיִּשְׁלַח אֵלָיו בֶּן־הֲדַד וַיֹּאמֶר כֹּה־יַעֲשׂוּן לִי אֱלֹהִים וְכֹה יוֹסִפוּ אִם־יִשְׂפֹּק עֲפַר שֹׁמְרוֹן לִשְׁעָלִים לְכׇל־הָעָם אֲשֶׁר בְּרַגְלָֽי׃
Ben-Hadad sent to him; and said, “So shall the god do to me and even more so if the dust of Shomron will be sufficient for the soles of the feet of all the people who are with me.”
Ben-Hadad sent to him; and said, “So shall the god do to me and even more so if the dust of Shomron will be sufficient for the soles of the feet of all the people who are with me.”
Rashi
אם ישפוק עפר שומרון לשעלים וגו'. (תרגום:) למיסב בשעולי פרסת רגלי עמא דעמי, עפר שנדבק בפרסת רגלים:
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.5Alternatively, 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
לשעלים. לשון מדרך כף רגל, וכן (במדבר כב כד): במשעול הכרמים ; וכן (ישעיהו מ יב): מי מדד בשעלו מים, שדרך בים סוף, שנאמר (חבקוק ג טו): דרכת בים סוסיך:
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,”6Bamidbar 22:24. and similarly, “who measured the water with his step [בשעלו],”7Yeshayahu 40:12. for He trod in the Red Sea, as it is stated, “You tramped them in the sea with Your horses.”8Chavakuk 3:15.
אם ישפוק. אם יש די:
Will be sufficient. If there is enough.
וַיַּעַן מֶֽלֶךְ־יִשְׂרָאֵל וַיֹּאמֶר דַּבְּרוּ אַל־יִתְהַלֵּל חֹגֵר כִּמְפַתֵּֽחַ׃
The king of Yisroel answered and said, “Tell him, ‘He who puts on the sword should not brag like the one who takes it off.’”
The king of Yisroel answered and said, “Tell him, ‘He who puts on the sword should not brag like the one who takes it off.’”
Rashi
דברו אל יתהלל חוגר כמפתח. תרגום: אמרו ליה, לא ישתבח דמיזדרז ונחית בקרבא, כגבר דנצח וסליק מינה. אל יתהלל החוגר חרבו לרדת למלחמה, שאינו יודע אם ינצח אם לאו:
“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.
כמפתח. חגורת חרבו, שעלה כבר מן המלחמה ונצח, כך אין לאדוניכם להתהלל בדבר העתיד:
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.
וַיְהִי כִּשְׁמֹעַ אֶת־הַדָּבָר הַזֶּה וְהוּא שֹׁתֶה הוּא וְהַמְּלָכִים בַּסֻּכּוֹת וַיֹּאמֶר אֶל־עֲבָדָיו שִׂימוּ וַיָּשִׂימוּ עַל־הָעִֽיר׃
When he heard this report he and the kings were drinking in the shelters. He said to his servants, “Prepare and they prepared to lay siege to the city.
When he heard this report he and the kings were drinking in the shelters. He said to his servants, “Prepare and they prepared to lay siege to the city.
Rashi
שימו. כלי המצור על העיר:
Prepare. The implements of siege against the city.
וְהִנֵּה ׀ נָבִיא אֶחָד נִגַּשׁ אֶל־אַחְאָב מֶלֶךְ־יִשְׂרָאֵל וַיֹּאמֶר כֹּה אָמַר יְהֹוָה הֲֽרָאִיתָ אֵת כׇּל־הֶהָמוֹן הַגָּדוֹל הַזֶּה הִנְנִי נֹתְנוֹ בְיָֽדְךָ הַיּוֹם וְיָדַעְתָּ כִּֽי־אֲנִי יְהֹוָֽה׃
Then behold, a certain prophet approached Achov, king of Yisroel, and said, “So said Adonoy. ‘Do you see this entire tremendous multitude? Behold, I am putting them into your hands today, and thus you will know that I am Adonoy.’”
Then behold, a certain prophet approached Achov, king of Yisroel, and said, “So said Adonoy. ‘Do you see this entire tremendous multitude? Behold, I am putting them into your hands today, and thus you will know that I am Adonoy.’”
Rashi
נביא אחד. הוא מיכיהו בן ימלה (סדר עולם):
A certain prophet. That was Michoyhu the son of Yimloh.9See below 22:8.
וַיֹּאמֶר אַחְאָב בְּמִי וַיֹּאמֶר כֹּה־אָמַר יְהֹוָה בְּנַעֲרֵי שָׂרֵי הַמְּדִינוֹת וַיֹּאמֶר מִי־יֶאְסֹר הַמִּלְחָמָה וַיֹּאמֶר אָֽתָּה׃
And Achov said, “Through whom?” And he said, “So has Adonoy said, ‘By the youths of the officers of the provinces.” And he [Achov] said, “Who will lead the battle?” And he said, “You.”
And Achov said, “Through whom?” And he said, “So has Adonoy said, ‘By the youths of the officers of the provinces.” And he [Achov] said, “Who will lead the battle?” And he said, “You.”
Rashi
בנערי שרי המדינות. הם בני התערובות, שהיו כל השרים של שאר האומות נותנים בניהם תחת ידו ערבים שלא ימרדו בו:
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.10Also, 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
מי יאסור המלחמה. יערוך לצוות אותה:
Who will lead the battle? Who will array [the battle], to command it.11Being an idolater, Achov felt that he was unworthy to have a miracle performed through him and therefore he looked for another leader.—Radak
אתה. צא אתה תחלה וכה תמיתנו (ועתה תריעו ספרים אחרים אינו):
You. You go forth first and so you shall kill him. (And now you shall shout: Omitted in some texts)
וַיִּפְקֹד אֶֽת־נַעֲרֵי שָׂרֵי הַמְּדִינוֹת וַיִּהְיוּ מָאתַיִם שְׁנַיִם וּשְׁלֹשִׁים וְאַחֲרֵיהֶם פָּקַד אֶת־כׇּל־הָעָם כׇּל־בְּנֵי יִשְׂרָאֵל שִׁבְעַת אֲלָפִֽים׃
Then he counted the youths of the officers of the provinces, and there were two hundred thirty two. After them he counted all the people, all the Bnei Yisroel, seven thousand.
Then he counted the youths of the officers of the provinces, and there were two hundred thirty two. After them he counted all the people, all the Bnei Yisroel, seven thousand.
Rashi
שבעת אלפים. אומר אני, הם שאמר עליהם (לעיל יט יח): כל הברכים אשר לא כרעו לבעל שבעת אלפים:
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.12Above 19:18.
וַיֵּצְאוּ בַּֽצׇּהֳרָיִם וּבֶן־הֲדַד שֹׁתֶה שִׁכּוֹר בַּסֻּכּוֹת הוּא וְהַמְּלָכִים שְׁלֹשִֽׁים־וּשְׁנַיִם מֶלֶךְ עֹזֵר אֹתֽוֹ׃
They went out at midday. Ben-Hadad was drinking himself drunk in the shelters, he and the kings, the thirty two kings who supported him.
They went out at midday. Ben-Hadad was drinking himself drunk in the shelters, he and the kings, the thirty two kings who supported him.
Rashi
בסכות. שעשו להם מפני החמה:
In the shelters. That they had made for themselves [as protection] from the sun.
וַיֵּצְאוּ נַעֲרֵי שָׂרֵי הַמְּדִינוֹת בָּרִֽאשֹׁנָה וַיִּשְׁלַח בֶּן־הֲדַד וַיַּגִּידוּ לוֹ לֵאמֹר אֲנָשִׁים יָצְאוּ מִשֹּׁמְרֽוֹן׃
The youths of the officers of the provinces [went out] first. Ben-Hadad sent out [scouts], And they told him, saying, “Men have come out of Shomron.”
The youths of the officers of the provinces [went out] first. Ben-Hadad sent out [scouts], And they told him, saying, “Men have come out of Shomron.”
וַיֹּאמֶר אִם־לְשָׁלוֹם יָצָאוּ תִּפְשׂוּם חַיִּים וְאִם לְמִלְחָמָה יָצָאוּ חַיִּים תִּפְשֽׂוּם׃
He said, “If they have come out for peace, take them alive, and if they have come out to battle, alive shall you take them.”
He said, “If they have come out for peace, take them alive, and if they have come out to battle, alive shall you take them.”
וְאֵלֶּה יָצְאוּ מִן־הָעִיר נַעֲרֵי שָׂרֵי הַמְּדִינוֹת וְהַחַיִל אֲשֶׁר אַחֲרֵיהֶֽם׃
These were the ones that went out of the city, the youths of the officers of the provinces, and the army that followed after them.
These were the ones that went out of the city, the youths of the officers of the provinces, and the army that followed after them.
וַיַּכּוּ אִישׁ אִישׁוֹ וַיָּנֻסֽוּ אֲרָם וַֽיִּרְדְּפֵם יִשְׂרָאֵל וַיִּמָּלֵט בֶּן־הֲדַד מֶלֶךְ אֲרָם עַל־סוּס וּפָרָשִֽׁים׃
Each [youth] killed his opponent, and Aram fled and Yisroel pursued them. Ben-Hadad, king of Aram escaped on a horse [accompanied] with horsemen.
Each [youth] killed his opponent, and Aram fled and Yisroel pursued them. Ben-Hadad, king of Aram escaped on a horse [accompanied] with horsemen.
וַיֵּצֵא מֶלֶךְ יִשְׂרָאֵל וַיַּךְ אֶת־הַסּוּס וְאֶת־הָרָכֶב וְהִכָּה בַאֲרָם מַכָּה גְדוֹלָֽה׃
And [then] the king of Yisroel went forth and struck the horses and the chariots, and struck [the men of] Aram a great blow.
And [then] the king of Yisroel went forth and struck the horses and the chariots, and struck [the men of] Aram a great blow.
וַיִּגַּשׁ הַנָּבִיא אֶל־מֶלֶךְ יִשְׂרָאֵל וַיֹּאמֶר לוֹ לֵךְ הִתְחַזַּק וְדַע וּרְאֵה אֵת אֲשֶׁר־תַּעֲשֶׂה כִּי לִתְשׁוּבַת הַשָּׁנָה מֶלֶךְ אֲרָם עֹלֶה עָלֶֽיךָ׃ {פ}
The prophet approached the king of Yisroel, and said to him, “Go fortify yourself. You shall know and see what you must do, for at the end of the year, the king of Aram will come up against you.”
The prophet approached the king of Yisroel, and said to him, “Go fortify yourself. You shall know and see what you must do, for at the end of the year, the king of Aram will come up against you.”
Rashi
לתשובת השנה. (תרגום:) לזמן סופא דשתא:
At the end of the year. [Targum Yonoson rendered], “at the time of the year’s end.”13Alternatively, 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.
וְעַבְדֵי מֶלֶךְ־אֲרָם אָמְרוּ אֵלָיו אֱלֹהֵי הָרִים אֱלֹהֵיהֶם עַל־כֵּן חָזְקוּ מִמֶּנּוּ וְאוּלָם נִלָּחֵם אִתָּם בַּמִּישׁוֹר אִם־לֹא נֶחֱזַק מֵהֶֽם׃
Meanwhile, the servants of the king of Aram, said to him, “Their God is a God of mountains; therefore they were stronger than us. Now however we will battle them on the plains, [and you will see] if we are not stronger than them.
Meanwhile, the servants of the king of Aram, said to him, “Their God is a God of mountains; therefore they were stronger than us. Now however we will battle them on the plains, [and you will see] if we are not stronger than them.
וְאֶת־הַדָּבָר הַזֶּה עֲשֵׂה הָסֵר הַמְּלָכִים אִישׁ מִמְּקֹמוֹ וְשִׂים פַּחוֹת תַּחְתֵּיהֶֽם׃
This is the thing you must do. Remove the kings, each from his position, and replace them with generals.
This is the thing you must do. Remove the kings, each from his position, and replace them with generals.
Rashi
ושים פחות תחתיהם. מתוך שלא יהו ממשפחה רמה, יתנו לב להתחזק, כדי למצוא חן:
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].
וְאַתָּה תִֽמְנֶֽה־לְךָ ׀ חַיִל כַּחַיִל הַנֹּפֵל מֵאוֹתָךְ וְסוּס כַּסּוּס ׀ וְרֶכֶב כָּרֶכֶב וְנִֽלָּחֲמָה אוֹתָם בַּמִּישׁוֹר אִם־לֹא נֶחֱזַק מֵהֶם וַיִּשְׁמַע לְקֹלָם וַיַּעַשׂ כֵּֽן׃ {פ}
And muster an amount of soldiers equal to those of yours that fell, and horses equal to the number of horses, and chariots equal to the number of chariots. We will then battle them in the plains, and we will be more powerful than them. He listened to them and acted accordingly.
And muster an amount of soldiers equal to those of yours that fell, and horses equal to the number of horses, and chariots equal to the number of chariots. We will then battle them in the plains, and we will be more powerful than them. He listened to them and acted accordingly.
Rashi
אם לא נחזק מהם. כלומר, ותראה אם לא נחזק מהם:
And he will be more powerful than them. I.e., and you will see if we will not overpower them.
וַֽיְהִי לִתְשׁוּבַת הַשָּׁנָה וַיִּפְקֹד בֶּן־הֲדַד אֶת־אֲרָם וַיַּעַל אֲפֵקָה לַמִּלְחָמָה עִם־יִשְׂרָאֵֽל׃
And it was at the end of the year, and Ben-Hadad mustered the Arameans and went up to Aphek to battle with Yisroel.
And it was at the end of the year, and Ben-Hadad mustered the Arameans and went up to Aphek to battle with Yisroel.
וּבְנֵי יִשְׂרָאֵל הׇתְפָּקְדוּ וְכׇלְכְּלוּ וַיֵּלְכוּ לִקְרָאתָם וַיַּחֲנוּ בְנֵי־יִשְׂרָאֵל נֶגְדָּם כִּשְׁנֵי חֲשִׂפֵי עִזִּים וַאֲרָם מִלְאוּ אֶת־הָאָֽרֶץ׃
The Bnei Yisroel wee mustered and provisioned, and they went to meet them. The Bnei Yisroel camped opposite them like two flocks of goats, whereas Aram filled the land.
The Bnei Yisroel wee mustered and provisioned, and they went to meet them. The Bnei Yisroel camped opposite them like two flocks of goats, whereas Aram filled the land.
Rashi
וכלכלו. פרנסת צידה למלחמה הצטיידו, הם כלי זיין וכל צרכי המלחמה:
And provisioned. They armed themselves with supplies for the war; i.e., with weapons and all necessities of war.
וכלכלו. נתכלכלו:
And provisioned. They were provisioned.14Alternatively, וכלכלו means and they all [=כל] were accounted for and none were missing.—Radak
כשני חשיפי עזים. קבוצי עזים, ואין לו דמיון ומנחם חברו בלשון גילוי, כמו (בראשית ל לז): מחשוף הלבן ; (ישעיהו מז ב): חשפי שובל, ולשון גילוי נופל על עדרי עזים, כמו (שיר השירים ד א): שגלשו מהר גלעד, כשיורדין מן ההר, נתגלה ההר:
Like two flocks of goats. [חשפי means] “flocks of goats,”15I.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 but there is no similar word [in Scripture]. However, Menachem classifies [חשפי] as an expression of revelation, as in, “by uncovering [מחשוף] the white,”16Bereishis 30:37. [and as in,] “bare [חשפי] a leg.”17Yeshayahu 47:2. An expression of “revelation” can be applied to flocks of goats, as in, “who bared [שגלשו] from Mount Gilad,”18Shir Hashirim 4:1. [i.e.,] when they come down from the mountain, the mountain is bared.
וַיִּגַּשׁ אִישׁ הָאֱלֹהִים וַיֹּאמֶר אֶל־מֶלֶךְ יִשְׂרָאֵל וַיֹּאמֶר כֹּֽה־אָמַר יְהֹוָה יַעַן אֲשֶׁר אָמְרוּ אֲרָם אֱלֹהֵי הָרִים יְהֹוָה וְלֹֽא־אֱלֹהֵי עֲמָקִים הוּא וְנָתַתִּי אֶת־כׇּל־הֶהָמוֹן הַגָּדוֹל הַזֶּה בְּיָדֶךָ וִידַעְתֶּם כִּֽי־אֲנִי יְהֹוָֽה׃
And the man of God approached and spoke to the king of Yisroel, and he said, this is what God has said, “Since Aram has declared “Adonoy is the God of mountains, but not the god of valleys,” I will give this entire great multitude into your hands, and you will know that I am Adonoy.’”
And the man of God approached and spoke to the king of Yisroel, and he said, this is what God has said, “Since Aram has declared “Adonoy is the God of mountains, but not the god of valleys,” I will give this entire great multitude into your hands, and you will know that I am Adonoy.’”
Rashi
ויאמר אל מלך ישראל ויאמר וגו'. אמר רבי יוחנן: כל מקום שנאמר ויאמר ויאמר, צריך לדרוש. אמירה ראשונה, אמר לו ונתתי את כל ההמון הזה בידך, אמירה שנייה, אם יפול בן הדד בידך אל תחמול עליו, לפיכך כשחמל עליו אמר לו (לקמן פסוק מב): יען שלחת את איש חרמי מיד וגו'. (ירושלמי סנהדרין יא ה):
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.”19Below v. 42. 20Talmud Yerushalmi Sanhedrin 11:5.
וַֽיַּחֲנוּ אֵלֶּה נֹֽכַח־אֵלֶּה שִׁבְעַת יָמִים וַיְהִי ׀ בַּיּוֹם הַשְּׁבִיעִי וַתִּקְרַב הַמִּלְחָמָה וַיַּכּוּ בְנֵי־יִשְׂרָאֵל אֶת־אֲרָם מֵאָה־אֶלֶף רַגְלִי בְּיוֹם אֶחָֽד׃
They camped opposite each other for seven days; and on the seventh day they engaged in battle. The Bnei Yisroel struck Aram [and killed] one hundred thousand foot soldiers in one day.
They camped opposite each other for seven days; and on the seventh day they engaged in battle. The Bnei Yisroel struck Aram [and killed] one hundred thousand foot soldiers in one day.
וַיָּנֻסוּ הַנּוֹתָרִים ׀ אֲפֵקָה אֶל־הָעִיר וַתִּפֹּל הַחוֹמָה עַל־עֶשְׂרִים וְשִׁבְעָה אֶלֶף אִישׁ הַנּוֹתָרִים וּבֶן־הֲדַד נָס וַיָּבֹא אֶל־הָעִיר חֶדֶר בְּחָֽדֶר׃
Those that survived fled to Aphek, to the city, and the wall fell upon the twenty seven thousand men that survived. Ben-Hadad fled and entered the city, into a room within a room.
Those that survived fled to Aphek, to the city, and the wall fell upon the twenty seven thousand men that survived. Ben-Hadad fled and entered the city, into a room within a room.
וַיֹּאמְרוּ אֵלָיו עֲבָדָיו הִנֵּה־נָא שָׁמַעְנוּ כִּי מַלְכֵי בֵּית יִשְׂרָאֵל כִּֽי־מַלְכֵי חֶסֶד הֵם נָשִׂימָה נָּא שַׂקִּים בְּמׇתְנֵינוּ וַחֲבָלִים בְּרֹאשֵׁנוּ וְנֵצֵא אֶל־מֶלֶךְ יִשְׂרָאֵל אוּלַי יְחַיֶּה אֶת־נַפְשֶֽׁךָ׃
His servants said to him, “Behold, we have heard about the kings of the House of Israel, that they are kindly kings. Let us put sackcloth on our hips, and ropes on our heads, and go out to the king of Yisroel, perhaps he will spare your life.”
His servants said to him, “Behold, we have heard about the kings of the House of Israel, that they are kindly kings. Let us put sackcloth on our hips, and ropes on our heads, and go out to the king of Yisroel, perhaps he will spare your life.”
וַיַּחְגְּרוּ שַׂקִּים בְּמׇתְנֵיהֶם וַחֲבָלִים בְּרָאשֵׁיהֶם וַיָּבֹאוּ אֶל־מֶלֶךְ יִשְׂרָאֵל וַיֹּאמְרוּ עַבְדְּךָ בֶן־הֲדַד אָמַר תְּחִי־נָא נַפְשִׁי וַיֹּאמֶר הַעוֹדֶנּוּ חַי אָחִי הֽוּא׃
So they girded their hips with sackcloth, and ropes on their head, and they came to the king of Yisroel and said, “Your servant Ben-Hadad, said, ‘Please let me live.’” He [Achov] said, “Is he still alive? He is my brother.”
So they girded their hips with sackcloth, and ropes on their head, and they came to the king of Yisroel and said, “Your servant Ben-Hadad, said, ‘Please let me live.’” He [Achov] said, “Is he still alive? He is my brother.”
וְהָאֲנָשִׁים יְנַחֲשׁוּ וַֽיְמַהֲרוּ וַיַּחְלְטוּ הֲמִמֶּנּוּ וַיֹּֽאמְרוּ אָחִיךָ בֶן־הֲדַד וַיֹּאמֶר בֹּאוּ קָחֻהוּ וַיֵּצֵא אֵלָיו בֶּן־הֲדַד וַֽיַּעֲלֵהוּ עַל־הַמֶּרְכָּבָֽה׃
The men took it for a [good] Omen, and hurried to confirm it from him, and they said, “Your brother, Ben Hadad.” He said, “Come and bring him.” Ben-Hadad came out to him, and [Achov] helped him up onto the chariot.
The men took it for a [good] Omen, and hurried to confirm it from him, and they said, “Your brother, Ben Hadad.” He said, “Come and bring him.” Ben-Hadad came out to him, and [Achov] helped him up onto the chariot.
Rashi
ינחשו וימהרו ויחלטו הממנו. ינחשו לשון מנחש, אמרו כיון שנפלו דברי שלום בפיו אפילו שלא במתכוין, סימן טוב הוא זה, וימהרו להחזיק הדבר:
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,21Ben-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. even unintentionally, it is a good sign, and they hastened to confirm the matter.
ויחלטו. לשון צמיתות, כרתו הדבר מפיו שלא יחזור בו, והה"א של הממנו נוטה במסורת לשתי התיבות, כאלו נכתב ויחלטוה ממנו, אם ממנו יצא הדבר בכוונת הלב:
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,22The preceding word [ויחלטו] and the succeeding word [הממנו]. as though it were written, ויחלטוה ממנו [=and they caught it from him], whether the word emanated from him intentionally.
וַיֹּאמֶר אֵלָיו הֶעָרִים אֲשֶׁר־לָֽקַח־אָבִי מֵאֵת אָבִיךָ אָשִׁיב וְחֻצוֹת תָּשִׂים לְךָ בְדַמֶּשֶׂק כַּֽאֲשֶׁר־שָׂם אָבִי בְּשֹׁמְרוֹן וַאֲנִי בַּבְּרִית אֲשַׁלְּחֶךָּ וַיִּכְרׇת־לוֹ בְרִית וַֽיְשַׁלְּחֵֽהוּ׃ {ס}
He [Ben-Hadad] said, “The cities that my father took from your father. I will return, and you may establish markets in Damascus as my father established in Shomron.” And [Achov] said, “With this treaty I will release you.” [Lit. send you off]. And he made a treaty with him, and released him.
He [Ben-Hadad] said, “The cities that my father took from your father. I will return, and you may establish markets in Damascus as my father established in Shomron.” And [Achov] said, “With this treaty I will release you.” [Lit. send you off]. And he made a treaty with him, and released him.
Rashi
ויאמר אליו. בן הדד, הערים אשר לקח אבי מאת אביך עמרי, אשיב לך:
He [Ben-Hadad] said. Ben-Hadad [said], “The cities that my father took from your father Omri, I will return to you.”
וחוצות תשים לך בדמשק. ותהי מושל בה, והיא ראש למלכותי:
And you may establish markets in Damascus. And you rule in it, although it is the capital of my kingdom.23And you can collect taxes from the markets in Damascus.—Radak
כאשר שם אבי בשומרון. עירך על כרחך, וכל זה היה אומר מיראה, אמר לו אחאב, ואני בברית הזאת אשלחך:
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.”
וְאִישׁ אֶחָד מִבְּנֵי הַנְּבִיאִים אָמַר אֶל־רֵעֵהוּ בִּדְבַר יְהֹוָה הַכֵּינִי נָא וַיְמָאֵן הָאִישׁ לְהַכֹּתֽוֹ׃
Then a certain man who was one of the disciples of the prophets, said to his friend, “By the word of Adony, hit me now;” but the man refused to hit him.
Then a certain man who was one of the disciples of the prophets, said to his friend, “By the word of Adony, hit me now;” but the man refused to hit him.
Rashi
הכני נא. סימן זה רע על אחאב, שאמר לו הנביא על פי הגבורה להכות את בן הדד ולא הכהו ואף זה שאמר לו הנביא בדבר ה' הכיני, ולא הכהו, כשם שנפרע מזה, יפרע מאחאב:
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.24Achov 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 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.
בדבר ה'. הקב"ה אמר שתכה אותי:
By the word of Adonoy. The Holy One Blessed Is He, said that you should hit me.
וַיֹּאמֶר לוֹ יַעַן אֲשֶׁר לֹא־שָׁמַעְתָּ בְּקוֹל יְהֹוָה הִנְּךָ הוֹלֵךְ מֵֽאִתִּי וְהִכְּךָ הָאַרְיֵה וַיֵּלֶךְ מֵֽאֶצְלוֹ וַיִּמְצָאֵהוּ הָאַרְיֵה וַיַּכֵּֽהוּ׃
And he said to him, “Because you did not listen to the voice of Adonoy, behold, when you leave me, a lion will kill you.” he left him and a lion found him and killed him.
And he said to him, “Because you did not listen to the voice of Adonoy, behold, when you leave me, a lion will kill you.” he left him and a lion found him and killed him.
וַיִּמְצָא אִישׁ אַחֵר וַיֹּאמֶר הַכֵּינִי נָא וַיַּכֵּהוּ הָאִישׁ הַכֵּה וּפָצֹֽעַ׃
He found a different man and he said to him, “Please hit me;” and the man hit him, striking him and wounding him.”
He found a different man and he said to him, “Please hit me;” and the man hit him, striking him and wounding him.”
Rashi
ופצוע. מכת חבורה:
And wounding him. A wounding blow.
וַיֵּלֶךְ הַנָּבִיא וַיַּעֲמֹד לַמֶּלֶךְ עַל־הַדָּרֶךְ וַיִּתְחַפֵּשׂ בָּאֲפֵר עַל־עֵינָֽיו׃
And the prophet went and waited for the king on the road, and disguised himself with a kerchief over his eyes.
And the prophet went and waited for the king on the road, and disguised himself with a kerchief over his eyes.
Rashi
ויתחפש באפר. שינה את מעפורתו שלא יכירוהו, כל שינוי בגדים הוא לשון חיפוש:
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.
באפר. תרגמו יונתן: במעפרא, הוא סודר:
With a kerchief. [Targum] Yonoson rendered this במעפרא, “a hooded cloak.”
וַיְהִי הַמֶּלֶךְ עֹבֵר וְהוּא צָעַק אֶל־הַמֶּלֶךְ וַיֹּאמֶר עַבְדְּךָ ׀ יָצָא בְקֶרֶב־הַמִּלְחָמָה וְהִנֵּֽה־אִישׁ סָר וַיָּבֵא אֵלַי אִישׁ וַיֹּאמֶר שְׁמֹר אֶת־הָאִישׁ הַזֶּה אִם־הִפָּקֵד יִפָּקֵד וְהָיְתָה נַפְשְׁךָ תַּחַת נַפְשׁוֹ אוֹ כִכַּר־כֶּסֶף תִּשְׁקֽוֹל׃
And when the king passed by, he cried out to the king and said, “Your servant went out in the thick of the battle, and behold a man turned aside and brought a man to me, and said, ‘Guard this man. If he shall be missing, it will be your life instead of his life, or you will pay a kikar of silver.
And when the king passed by, he cried out to the king and said, “Your servant went out in the thick of the battle, and behold a man turned aside and brought a man to me, and said, ‘Guard this man. If he shall be missing, it will be your life instead of his life, or you will pay a kikar of silver.
Rashi
והנה איש סר. מן הדרך אלי:
And behold a man turned aside. From the road toward me.
ויבא אלי איש. שבוי מן המלחמה:
And brought a man to me. A prisoner of war.
אם הפקד יפקד. אם יברח, לשון (במדבר לא מט): לא נפקד ממנו איש, לשון חסרון:
If he shall be missing. If he escapes, an expression [similar to], “and none of us is missing [נפקד],” an expression of lacking.25Bamidbar 31:49.
וַיְהִי עַבְדְּךָ עֹשֵׂה הֵנָּה וָהֵנָּה וְהוּא אֵינֶנּוּ וַיֹּאמֶר אֵלָיו מֶלֶךְ־יִשְׂרָאֵל כֵּן מִשְׁפָּטֶךָ אַתָּה חָרָֽצְתָּ׃
As your servant was at work here and there, he disappeared.” And the king of Yisroel said to him, “You have pronounced your own verdict.”
As your servant was at work here and there, he disappeared.” And the king of Yisroel said to him, “You have pronounced your own verdict.”
Rashi
והוא איננו. ברח לו:
And disappeared. He ran away.
אתה חרצת. או נפש, או ככר כסף:
You have pronounced. Either [your] life or a talent of silver.
וַיְמַהֵר וַיָּסַר אֶת־הָאֲפֵר (מעל) [מֵעֲלֵי] עֵינָיו וַיַּכֵּר אֹתוֹ מֶלֶךְ יִשְׂרָאֵל כִּי מֵהַנְּבִיאִים הֽוּא׃
He hastened and removed the kerchief from his eyes; and the king of Yisroel recognized him, as one of the prophets.
He hastened and removed the kerchief from his eyes; and the king of Yisroel recognized him, as one of the prophets.
וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהֹוָה יַעַן שִׁלַּחְתָּ אֶת־אִישׁ־חֶרְמִי מִיָּד וְהָיְתָה נַפְשְׁךָ תַּחַת נַפְשׁוֹ וְעַמְּךָ תַּחַת עַמּֽוֹ׃
He [the prophet] said to him, “So said Adonoy, ‘Because you released the man whom I condemned, from your hand; your life will be instead of his life, and your people instead of his people.’”
He [the prophet] said to him, “So said Adonoy, ‘Because you released the man whom I condemned, from your hand; your life will be instead of his life, and your people instead of his people.’”
Rashi
איש חרמי. איש מלחמתי, לשון חירום, ולשון חירום נופל במלחמה, וכן (ישעיהו לד ה): על אדום תרד ועל עם חרמי. ומדרש אגדה כמה מצודות וחרמים פרשתי לך עד שנפל בידך:
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].26Yeshayahu 34:5. The Midrash Aggadah [states], “Many traps and nets [חרמים] have I spread for you until he fell into your hand.”27Alternatively, איש חרמי means “the man whom I condemned.”—Radak
וַיֵּלֶךְ מֶלֶךְ־יִשְׂרָאֵל עַל־בֵּיתוֹ סַר וְזָעֵף וַיָּבֹא שֹׁמְרֽוֹנָה׃ {פ}
And the king of Yisroel went to his home dejected and angry, and [then] he came to Shomron.
And the king of Yisroel went to his home dejected and angry, and [then] he came to Shomron.
Rashi
סר וזעף. (תרגום:) נסיס ודוי, רוחו סרה ממנו:
Dejected and angry. [Targum Yonoson rendered,] “aggrieved and sad.” His spirit turned [סר] away from him.
כי שלחתי אליך וגו' לי תתן. ידעתי כי תתנם לי, אבל אחרת אני גוזר עליך:
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.