Tanach
Melachim I 20:26-34 מלכים א כ׳:כ״ו-ל״ד
Part of: Chapter 20
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
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. 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.”
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.