Tanach
Melachim I 22 מלכים א כ״ב
Part of: Petuchah, I Kings 21:28Petuchah, I Kings 22:2Petuchah, I Kings 22:41Setumah, I Kings 22:19Setumah, I Kings 22:52
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וַיֵּשְׁבוּ שָׁלֹשׁ שָׁנִים אֵין מִלְחָמָה בֵּין אֲרָם וּבֵין יִשְׂרָאֵֽל׃ {פ}
They lived for three years; there was no war between Aram and Yisroel.
They lived for three years; there was no war between Aram and Yisroel.
וַיְהִי בַּשָּׁנָה הַשְּׁלִישִׁית וַיֵּרֶד יְהוֹשָׁפָט מֶלֶךְ־יְהוּדָה אֶל־מֶלֶךְ יִשְׂרָאֵֽל׃
It was in the third year and Yehoshofat, king of Yehudah came down to the king of Yisroel.
It was in the third year and Yehoshofat, king of Yehudah came down to the king of Yisroel.
Rashi
וַיֹּאמֶר מֶֽלֶךְ־יִשְׂרָאֵל אֶל־עֲבָדָיו הַיְדַעְתֶּם כִּי־לָנוּ רָמֹת גִּלְעָד וַאֲנַחְנוּ מַחְשִׁים מִקַּחַת אֹתָהּ מִיַּד מֶלֶךְ אֲרָֽם׃
The king of Yisroel said to his servants, “Do you know that Ramot Gilad is ours? We have been quiet about taking it [back] from the hands of the king of Aram.”
The king of Yisroel said to his servants, “Do you know that Ramot Gilad is ours? We have been quiet about taking it [back] from the hands of the king of Aram.”
Rashi
ואנחנו מחשים. מתעצלים, סיאמ"ו פיגר"י בלע"ז
We have been quiet. We are lazy.2Alternatively, “we have been quiet [=מחשים]” as in, “a time to be quiet [לחשות],” in Koheles 3:7—Metzudas Tzion Siamo figre, in O.F.
וַיֹּאמֶר אֶל־יְהוֹשָׁפָט הֲתֵלֵךְ אִתִּי לַמִּלְחָמָה רָמֹת גִּלְעָד וַיֹּאמֶר יְהֽוֹשָׁפָט אֶל־מֶלֶךְ יִשְׂרָאֵל כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ כְּסוּסַי כְּסוּסֶֽיךָ׃
And he said to Yehoshofot, “Will you join me in battle in Ramot Gilad!” And Yehoshofat said to the king of Yisroel, “I am as you are, my people are like your people, my horses are like your horses.”
And he said to Yehoshofot, “Will you join me in battle in Ramot Gilad!” And Yehoshofat said to the king of Yisroel, “I am as you are, my people are like your people, my horses are like your horses.”
וַיֹּאמֶר יְהוֹשָׁפָט אֶל־מֶלֶךְ יִשְׂרָאֵל דְּרׇשׁ־נָא כַיּוֹם אֶת־דְּבַר יְהֹוָֽה׃
And Yehoshofot said to the king of Yisroel, “Please inquire the word of Adonoy today.”
And Yehoshofot said to the king of Yisroel, “Please inquire the word of Adonoy today.”
וַיִּקְבֹּץ מֶלֶךְ־יִשְׂרָאֵל אֶֽת־הַנְּבִיאִים כְּאַרְבַּע מֵאוֹת אִישׁ וַיֹּאמֶר אֲלֵהֶם הַאֵלֵךְ עַל־רָמֹת גִּלְעָד לַמִּלְחָמָה אִם־אֶחְדָּל וַיֹּאמְרוּ עֲלֵה וְיִתֵּן אֲדֹנָי בְּיַד הַמֶּֽלֶךְ׃
And the king of Yisroel gathered about four hundred prophets and said to them, “Shall I go to Ramot Gilad for war or shall I refraim?” They said, “Go up and God will give it into the hands of the king.”
And the king of Yisroel gathered about four hundred prophets and said to them, “Shall I go to Ramot Gilad for war or shall I refraim?” They said, “Go up and God will give it into the hands of the king.”
וַיֹּאמֶר יְהוֹשָׁפָט הַאֵין פֹּה נָבִיא לַֽיהֹוָה עוֹד וְנִדְרְשָׁה מֵאֹתֽוֹ׃
And Yehoshofat said, “Is there no othe prophet of Adonoy here, that we might inquire of him?”
And Yehoshofat said, “Is there no othe prophet of Adonoy here, that we might inquire of him?”
Rashi
האין פה נביא לה' עוד. מקובלני אין שני נביאים מתנבאים בלשון אחד, ואלה כולם לשון אחד אומרים (סנהדרין פט א):
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.3See Maseches Sanhedrin 89a.4Yehoshofot did not accuse them directly of not being God’s prophets out of respect for Achov.—Radak
וַיֹּאמֶר מֶלֶךְ־יִשְׂרָאֵל ׀ אֶֽל־יְהוֹשָׁפָט עוֹד אִישׁ־אֶחָד לִדְרֹשׁ אֶת־יְהֹוָה מֵאֹתוֹ וַאֲנִי שְׂנֵאתִיו כִּי לֹא־יִתְנַבֵּא עָלַי טוֹב כִּי אִם־רָע מִיכָיְהוּ בֶּן־יִמְלָה וַיֹּאמֶר יְהוֹשָׁפָט אַל־יֹאמַר הַמֶּלֶךְ כֵּֽן׃
And the king of Yisroel said to Yehoshofat, “There is another man from whom to ask of Adonoy, but I hate him for he will not prophecy good about me, but only evil; he is Michohyu ben Yimloh.” Yehoshofat said, “Let the king not say that.”
And the king of Yisroel said to Yehoshofat, “There is another man from whom to ask of Adonoy, but I hate him for he will not prophecy good about me, but only evil; he is Michohyu ben Yimloh.” Yehoshofat said, “Let the king not say that.”
Rashi
כי אם רע. לפי שאמר יען שלחת את איש חרמי וגו':
But only evil. For he said to me, “Because you released the man whom I condemned, etc.”5Above 20:42.
וַיִּקְרָא מֶלֶךְ יִשְׂרָאֵל אֶל־סָרִיס אֶחָד וַיֹּאמֶר מַהֲרָה מִיכָיְהוּ בֶן־יִמְלָֽה׃
And the king of Yisroel summoned one officer, and said, “Quick, bring Michohyu ben Yimloh.”
And the king of Yisroel summoned one officer, and said, “Quick, bring Michohyu ben Yimloh.”
וּמֶלֶךְ יִשְׂרָאֵל וִיהוֹשָׁפָט מֶלֶךְ־יְהוּדָה יֹשְׁבִים אִישׁ עַל־כִּסְאוֹ מְלֻבָּשִׁים בְּגָדִים בְּגֹרֶן פֶּתַח שַׁעַר שֹׁמְרוֹן וְכׇל־הַנְּבִיאִים מִֽתְנַבְּאִים לִפְנֵיהֶֽם׃
The king of Yisroel and Yehosofat, king of Yehudah, were sitting each on his throne, dressed in [royal] garments, on the threshing floor at the entrance of the gate of Shomron; and all the prophets were prophesying before them.
The king of Yisroel and Yehosofat, king of Yehudah, were sitting each on his throne, dressed in [royal] garments, on the threshing floor at the entrance of the gate of Shomron; and all the prophets were prophesying before them.
וַיַּעַשׂ לוֹ צִדְקִיָּה בֶֽן־כְּנַעֲנָה קַרְנֵי בַרְזֶל וַיֹּאמֶר כֹּה־אָמַר יְהֹוָה בְּאֵלֶּה תְּנַגַּח אֶת־אֲרָם עַד־כַּלֹּתָֽם׃
Tzidkiyahu ben Kenaanah made for himself iron horns, and said, thus said Adonoy, ‘With’ these you will gore Aram until you destroy them completely.’”
Tzidkiyahu ben Kenaanah made for himself iron horns, and said, thus said Adonoy, ‘With’ these you will gore Aram until you destroy them completely.’”
וְכׇל־הַנְּבִאִים נִבְּאִים כֵּן לֵאמֹר עֲלֵה רָמֹת גִּלְעָד וְהַצְלַח וְנָתַן יְהֹוָה בְּיַד הַמֶּֽלֶךְ׃
All the prophets were prophesying the same, saying, “Go up to Ramot Gilad and succeed, and Adonoy will give into the hands of the king.
All the prophets were prophesying the same, saying, “Go up to Ramot Gilad and succeed, and Adonoy will give into the hands of the king.
וְהַמַּלְאָךְ אֲשֶׁר־הָלַךְ ׀ לִקְרֹא מִיכָיְהוּ דִּבֶּר אֵלָיו לֵאמֹר הִנֵּה־נָא דִּבְרֵי הַנְּבִיאִים פֶּה־אֶחָד טוֹב אֶל־הַמֶּלֶךְ יְהִי־נָא (דבריך) [דְבָרְךָ] כִּדְבַר אַחַד מֵהֶם וְדִבַּרְתָּ טּֽוֹב׃
The messenger that went to call Michohyu spoke to him saying, “Behold, please, the words of the prophets are one, and they are favorable for the king. Please let your words be like the words of one of them, and speak favorably.”
The messenger that went to call Michohyu spoke to him saying, “Behold, please, the words of the prophets are one, and they are favorable for the king. Please let your words be like the words of one of them, and speak favorably.”
וַיֹּאמֶר מִיכָיְהוּ חַי־יְהֹוָה כִּי אֶת־אֲשֶׁר יֹאמַר יְהֹוָה אֵלַי אֹתוֹ אֲדַבֵּֽר׃
And Michoyehu said, “As Adonoy lives, that which Adonoy will say to me that is what I will speak.”
And Michoyehu said, “As Adonoy lives, that which Adonoy will say to me that is what I will speak.”
וַיָּבוֹא אֶל־הַמֶּלֶךְ וַיֹּאמֶר הַמֶּלֶךְ אֵלָיו מִיכָיְהוּ הֲנֵלֵךְ אֶל־רָמֹת גִּלְעָד לַמִּלְחָמָה אִם־נֶחְדָּל וַיֹּאמֶר אֵלָיו עֲלֵה וְהַצְלַח וְנָתַן יְהֹוָה בְּיַד הַמֶּֽלֶךְ׃
And he came to the king and the king said to him, “Michohyu should we go to Ramot Gilad for war, or should we refrain.” And he [Michohyu] said to him, “Go up and be successful and [may] Adonoy give it into the hand of the king.”
And he came to the king and the king said to him, “Michohyu should we go to Ramot Gilad for war, or should we refrain.” And he [Michohyu] said to him, “Go up and be successful and [may] Adonoy give it into the hand of the king.”
Rashi
עלה והצלח. לא אמר לו בשם ה':
Go up and be successful. He did not say [it] to him in God’s Name.6He was merely wishing him good luck, or giving him a blessing that he succeed.—Metzudas Dovid
ונתן ה'. הלואי יתן ביד המלך:
And may Adonoy give. If only He deliver it into the king’s hand.
וַיֹּאמֶר אֵלָיו הַמֶּלֶךְ עַד־כַּמֶּה פְעָמִים אֲנִי מַשְׁבִּיעֶךָ אֲשֶׁר לֹֽא־תְדַבֵּר אֵלַי רַק־אֱמֶת בְּשֵׁם יְהֹוָֽה׃
And the king said to him, “How many times must I make you swear that you will not speak to me except the truth in the Name of Adonoy.”
And the king said to him, “How many times must I make you swear that you will not speak to me except the truth in the Name of Adonoy.”
וַיֹּאמֶר רָאִיתִי אֶת־כׇּל־יִשְׂרָאֵל נְפֹצִים אֶל־הֶהָרִים כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה וַיֹּאמֶר יְהֹוָה לֹֽא־אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ־לְבֵיתוֹ בְּשָׁלֽוֹם׃
And he [Michohyu] said, “I saw all of Yisroel scattered on the mountains like sheep who have no shepherd; and Adonoy said, ‘These have no masters. Let each man return to his house in peace.’”
And he [Michohyu] said, “I saw all of Yisroel scattered on the mountains like sheep who have no shepherd; and Adonoy said, ‘These have no masters. Let each man return to his house in peace.’”
Rashi
לא אדונים לאלה. אתה לבדך תמות במלחמה, כענין שנאמר (לקמן פסוק לא): לא תלחמו את קטן ואת גדול כי אם את מלך ישראל לבדו. ואף על פי שנאמר (לעיל כ מב): ועמך תחת עמו, טיפה שיצאה מאותו צדיק מיכיהו, שהכהו חברו הכה ופצוע, היתה כפרה על כל ישראל. כך מפורש באגדה (ירושלמי סנהדרין י ה):
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.”7Below v. 31. Even though it was stated, “and your people instead of his people,”8Above 20:42. 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.9Talmud Yerushalmi Maseches Sanhedrin 11:5.
וַיֹּאמֶר מֶלֶךְ־יִשְׂרָאֵל אֶל־יְהוֹשָׁפָט הֲלוֹא אָמַרְתִּי אֵלֶיךָ לוֹא־יִתְנַבֵּא עָלַי טוֹב כִּי אִם־רָֽע׃ {ס}
And the king of Yisroel said to Yehoshofat, “Did I not say to you that he does not prophecy good for me but only bad?”
And the king of Yisroel said to Yehoshofat, “Did I not say to you that he does not prophecy good for me but only bad?”
וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהֹוָה רָאִיתִי אֶת־יְהֹוָה יֹשֵׁב עַל־כִּסְאוֹ וְכׇל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִֽימִינוֹ וּמִשְּׂמֹאלֽוֹ׃
And he [Michohyu] said, “Therefore listen to the word of Adonoy. I saw Adonoy seated on His throne, and all the Heavenly Hosts were standing around Him, to His right and to His left.
And he [Michohyu] said, “Therefore listen to the word of Adonoy. I saw Adonoy seated on His throne, and all the Heavenly Hosts were standing around Him, to His right and to His left.
Rashi
מימינו ומשמאלו. וכי יש שמאל למעלה, והלא נאמר (תהלים קיח טז) ימין ה' רוממה ימין ה' עושה חיל ; (שמות טו ו): ימינך ה' נאדרי בכח ימינך ה' תרעץ אויב, אלא אלו מיימינים ואלו משמאילים, מיימינים מלמדים זכות, משמאילים מלמדים חובה (מדרש תנחומא שמות יח):
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,”10Tehillim 118:16. [and,] “Your right hand, Adonoy, is adorned with power; Your right hand, Adonoy, crushes the enemy”11Shemos 15:6.? 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.
וַיֹּאמֶר יְהֹוָה מִי יְפַתֶּה אֶת־אַחְאָב וְיַעַל וְיִפֹּל בְּרָמֹת גִּלְעָד וַיֹּאמֶר זֶה בְּכֹה וְזֶה אֹמֵר בְּכֹֽה׃
And Adonoy said [to them] ‘Who will mislead Achov, and cause him to go up and fall at Ramot Gilad?’ One said in this way and another said in this way.
And Adonoy said [to them] ‘Who will mislead Achov, and cause him to go up and fall at Ramot Gilad?’ One said in this way and another said in this way.
וַיֵּצֵא הָרוּחַ וַֽיַּעֲמֹד לִפְנֵי יְהֹוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהֹוָה אֵלָיו בַּמָּֽה׃
And a spirit came forth and stood before Adonoy, and said, ‘I will mislead him; and Adonoy said to him, ‘In what manner.’
And a spirit came forth and stood before Adonoy, and said, ‘I will mislead him; and Adonoy said to him, ‘In what manner.’
Rashi
ויצא הרוח. רוחו של נבות (סנהדרין פט א):
And a spirit came forth. The spirit of Navos.12Maseches Sanhedrin 89a. See also Maseches Shabbos 149b.
וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כׇּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵֽן׃
And it said, ‘I will go forth and I will be a spirit of falsehood in the mouth of all prophets; And He [Adonoy] said, ‘Mislead and you will prevail; go forth and do so.’
And it said, ‘I will go forth and I will be a spirit of falsehood in the mouth of all prophets; And He [Adonoy] said, ‘Mislead and you will prevail; go forth and do so.’
וְעַתָּה הִנֵּה נָתַן יְהֹוָה רוּחַ שֶׁקֶר בְּפִי כׇּל־נְבִיאֶיךָ אֵלֶּה וַֽיהֹוָה דִּבֶּר עָלֶיךָ רָעָֽה׃
And now behold, Adonoy has put a spirit of falsehood in the mouth of all these prophets of yours and Adonoy has spoken evil concerning you.’”
And now behold, Adonoy has put a spirit of falsehood in the mouth of all these prophets of yours and Adonoy has spoken evil concerning you.’”
וַיִּגַּשׁ צִדְקִיָּהוּ בֶֽן־כְּנַעֲנָה וַיַּכֶּה אֶת־מִיכָיְהוּ עַל־הַלֶּחִי וַיֹּאמֶר אֵי־זֶה עָבַר רֽוּחַ־יְהֹוָה מֵאִתִּי לְדַבֵּר אוֹתָֽךְ׃
Tzidkiyahu ben Kenaanah approached and struck Michohyu on the cheek and said, “When did the spirit of Adonoy pass from me to speak to you.”
Tzidkiyahu ben Kenaanah approached and struck Michohyu on the cheek and said, “When did the spirit of Adonoy pass from me to speak to you.”
Rashi
אי זה עבר רוח ה'. אי זה הדרך עבר, והרי זה מקרא קצר, בדברי הימים (ב יח כג) כתיב: אי זה הדרך עבר וגו':
When did the spirit of Adonoy pass? [I.e.,] which way did it pass? This is an abbreviated verse.13I.e., the word דרך [=way] is missing. In Divrei Hayomim it is written, “In what way did [Adonoy’s spirit] pass.”14II Divrei Hayomim 18:23.
וַיֹּאמֶר מִיכָיְהוּ הִנְּךָ רֹאֶה בַּיּוֹם הַהוּא אֲשֶׁר תָּבֹא חֶדֶר בְּחֶדֶר לְהֵחָבֵֽה׃
And Michohyu said, “Behold, you will see on that day that you will have to go into a room within a room to hide.”
And Michohyu said, “Behold, you will see on that day that you will have to go into a room within a room to hide.”
וַיֹּאמֶר מֶלֶךְ יִשְׂרָאֵל קַח אֶת־מִיכָיְהוּ וַהֲשִׁיבֵהוּ אֶל־אָמֹן שַׂר־הָעִיר וְאֶל־יוֹאָשׁ בֶּן־הַמֶּֽלֶךְ׃
The king of Yisroel said, “Take Michohyu and return him to Amon, the governor of the city, and to Yoash, the king’s son.
The king of Yisroel said, “Take Michohyu and return him to Amon, the governor of the city, and to Yoash, the king’s son.
וְאָמַרְתָּ כֹּה אָמַר הַמֶּלֶךְ שִׂימוּ אֶת־זֶה בֵּית הַכֶּלֶא וְהַאֲכִלֻהוּ לֶחֶם לַחַץ וּמַיִם לַחַץ עַד בֹּאִי בְשָׁלֽוֹם׃
And you shall say, ‘thus said the king “Put this one in the prison and feed him minimal bread and minimal water, until I return in peace.”’”
And you shall say, ‘thus said the king “Put this one in the prison and feed him minimal bread and minimal water, until I return in peace.”’”
וַיֹּאמֶר מִיכָיְהוּ אִם־שׁוֹב תָּשׁוּב בְּשָׁלוֹם לֹא־דִבֶּר יְהֹוָה בִּי וַיֹּאמֶר שִׁמְעוּ עַמִּים כֻּלָּֽם׃
And Michohyu said, “If you really return in peace, Adonoy did not speak to me.” And he said, “Hear [this] all nations.”
And Michohyu said, “If you really return in peace, Adonoy did not speak to me.” And he said, “Hear [this] all nations.”
וַיַּעַל מֶלֶךְ־יִשְׂרָאֵל וִיהוֹשָׁפָט מֶלֶךְ־יְהוּדָה רָמֹת גִּלְעָֽד׃
The king of Yisroel went up together with Yehoshofot, king of Yehudah, to Ramot Gilad.
The king of Yisroel went up together with Yehoshofot, king of Yehudah, to Ramot Gilad.
וַיֹּאמֶר מֶלֶךְ יִשְׂרָאֵל אֶל־יְהוֹשָׁפָט הִתְחַפֵּשׂ וָבֹא בַמִּלְחָמָה וְאַתָּה לְבַשׁ בְּגָדֶיךָ וַיִּתְחַפֵּשׂ מֶלֶךְ יִשְׂרָאֵל וַיָּבוֹא בַּמִּלְחָמָֽה׃
The king of Yisroel said to Yehoshofot “I will disguise myself and go into battle, but you you wear your own [royal] garments.” The king of Yisroel disguised himself and went forth into battle.
The king of Yisroel said to Yehoshofot “I will disguise myself and go into battle, but you you wear your own [royal] garments.” The king of Yisroel disguised himself and went forth into battle.
Rashi
ויאמר מלך ישראל אל יהושפט התחפש ובא במלחמה. להתחפש ולבא, אני אתחפש, אשנה בגדי מלכותי שלא יכירוני, שאם יכירוני יסורו אלי להלחם:
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.
ואתה לבש בגדיך. שעליך, שלא מלך ישראל אתה, אלא מלך יהודה ועמך אין להם תגר:
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.
וּמֶלֶךְ אֲרָם צִוָּה אֶת־שָׂרֵי הָרֶכֶב אֲשֶׁר־לוֹ שְׁלֹשִׁים וּשְׁנַיִם לֵאמֹר לֹא תִּלָּחֲמוּ אֶת־קָטֹן וְאֶת־גָּדוֹל כִּי אִֽם־אֶת־מֶלֶךְ יִשְׂרָאֵל לְבַדּֽוֹ׃
The king of Arom commanded the officers of his chariots, thirty two of them saying, “Do not battle the small or the great, but only with the king of Yisroel himself.”
The king of Arom commanded the officers of his chariots, thirty two of them saying, “Do not battle the small or the great, but only with the king of Yisroel himself.”
וַיְהִי כִּרְאוֹת שָׂרֵי הָרֶכֶב אֶת־יְהוֹשָׁפָט וְהֵמָּה אָֽמְרוּ אַךְ מֶלֶךְ־יִשְׂרָאֵל הוּא וַיָּסֻרוּ עָלָיו לְהִלָּחֵם וַיִּזְעַק יְהוֹשָׁפָֽט׃
And it was when the officers of the chariots saw Yehoshofot, that they said, “This must be the king of Yisroel.” They turned upon him to do battle and Yehoshofot cried out.
And it was when the officers of the chariots saw Yehoshofot, that they said, “This must be the king of Yisroel.” They turned upon him to do battle and Yehoshofot cried out.
Rashi
ויזעק יהושפט. להקב"ה:
And Yehoshofot cried out. To the Holy One Blessed Is He.
וַיְהִי כִּרְאוֹת שָׂרֵי הָרֶכֶב כִּי־לֹא־מֶלֶךְ יִשְׂרָאֵל הוּא וַיָּשׁוּבוּ מֵאַחֲרָֽיו׃
When the officers of the chariots saw that he was not the king of Yisroel, they turned back from [pursuing] after him.
When the officers of the chariots saw that he was not the king of Yisroel, they turned back from [pursuing] after him.
וְאִישׁ מָשַׁךְ בַּקֶּשֶׁת לְתֻמּוֹ וַיַּכֶּה אֶת־מֶלֶךְ יִשְׂרָאֵל בֵּין הַדְּבָקִים וּבֵין הַשִּׁרְיָן וַיֹּאמֶר לְרַכָּבוֹ הֲפֹךְ יָדְךָ וְהוֹצִיאֵנִי מִן־הַֽמַּחֲנֶה כִּי הׇחֳלֵֽיתִי׃
A man drew his bow innocently [with out aiming] and hit the king of Yisroel between the plates of his armor. He said to his driver, “Turn around and take me out of the camp for I am sick.”
A man drew his bow innocently [with out aiming] and hit the king of Yisroel between the plates of his armor. He said to his driver, “Turn around and take me out of the camp for I am sick.”
Rashi
ואיש משך. זה נעמן:
A man drew. This was Naaman.15Who would later be cured from leprosy by Elisha. See II Melochim 5:1-15.
לתומו. לא ידע שהוא מלך ישראל:
Innocently [without aiming]. He was not aware that he was the king of Yisroel.16Alternatively, לתמו means “to complete it,” i.e., the prophecies of Michoyhu and Eliyahu were completed with the death of Achov. See Maseches Sanhedrin 39b.
בין הדבקים ובין השרין יש שריונות שהם עשוין קליפים קליפים, כענין שנאמר (שמואל א יז ה): ושריון קשקשים, והקליפים נופלים על נקבי השריון וסותמין אותן, והם קרויין דבקים:
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,”17I Shmuel 17:5. and the scales fall on the holes of the coat and close them, and they are called “דבקים” [=attached].
וַתַּעֲלֶה הַמִּלְחָמָה בַּיּוֹם הַהוּא וְהַמֶּלֶךְ הָיָה מׇעֳמָד בַּמֶּרְכָּבָה נֹכַח אֲרָם וַיָּמׇת בָּעֶרֶב וַיִּצֶק דַּֽם־הַמַּכָּה אֶל־חֵיק הָרָֽכֶב׃
The battle was intense on that day, and the king stood up in the chariot facing Aram. He died in the evening and the blood of wound poured out into the depth of the chariot.
The battle was intense on that day, and the king stood up in the chariot facing Aram. He died in the evening and the blood of wound poured out into the depth of the chariot.
Rashi
מעמד במרכבה. מתחזק ועומד, כדי שלא יכירו ישראל במכתו ויברחו, ותחלת נפילה ניסה:
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.
וַיַּעֲבֹר הָֽרִנָּה בַּֽמַּחֲנֶה כְּבֹא הַשֶּׁמֶשׁ לֵאמֹר אִישׁ אֶל־עִירוֹ וְאִישׁ אֶל־אַרְצֽוֹ׃
A cry passed through the camp as the sun was setting, saying, “Each man to his city and each man to his land.
A cry passed through the camp as the sun was setting, saying, “Each man to his city and each man to his land.
וַיָּמׇת הַמֶּלֶךְ וַיָּבוֹא שֹׁמְרוֹן וַיִּקְבְּרוּ אֶת־הַמֶּלֶךְ בְּשֹׁמְרֽוֹן׃
The king died and was brought to Shomron; and they buried the king in Shomron.
The king died and was brought to Shomron; and they buried the king in Shomron.
וַיִּשְׁטֹף אֶת־הָרֶכֶב עַל ׀ בְּרֵכַת שֹׁמְרוֹן וַיָּלֹקּוּ הַכְּלָבִים אֶת־דָּמוֹ וְהַזֹּנוֹת רָחָצוּ כִּדְבַר יְהֹוָה אֲשֶׁר דִּבֵּֽר׃
They washed the chariot at the pool of Shomron, and the dogs licked his blood, and they washed the weapons [there] like the word of Adonoy that He had spoken.
They washed the chariot at the pool of Shomron, and the dogs licked his blood, and they washed the weapons [there] like the word of Adonoy that He had spoken.
Rashi
וילוקו הכלבים את דמו. ואומר אני, ששם נהרג נבות, שהרי אמר הנביא במקום אשר לקקו הכלבים את דם נבות וגו':
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.”18Above 21:19.19But 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.
והזנות רחצו. וכלי הזיין רחצו שם מן הדם, כך תרגם יונתן ורבותינו אמרו (סנהדרין לט ב) אחאב מצונן היה, ועשתה לו איזבל דמות שתי זונות במרכבתו:
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.20Maseches Sanhedrin 39b and Rashi there. 21Alternatively, “the prostitutes bathed there,” in the pool of Shomron, which was now mixed with Achov’s blood.—Metzudas Dovid
וְיֶתֶר דִּבְרֵי אַחְאָב וְכׇל־אֲשֶׁר עָשָׂה וּבֵית הַשֵּׁן אֲשֶׁר בָּנָה וְכׇל־הֶעָרִים אֲשֶׁר בָּנָה הֲלוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵֽל׃
And the rest of the things about Achov and all that he accomplished, the ivory palace that he built, and all the cities that he built, are recorded in the Book of chronicles of the kings of Yisroel.
And the rest of the things about Achov and all that he accomplished, the ivory palace that he built, and all the cities that he built, are recorded in the Book of chronicles of the kings of Yisroel.
Rashi
ובית השן. שן דפיל:
The ivory palace. [Made of] elephant tooth [i.e., ivory].
וַיִּשְׁכַּב אַחְאָב עִם־אֲבֹתָיו וַיִּמְלֹךְ אֲחַזְיָהוּ בְנוֹ תַּחְתָּֽיו׃ {פ}
Achov lay with his fathers, and Achazyohu, his son, reigned in his place.
Achov lay with his fathers, and Achazyohu, his son, reigned in his place.
וִיהֽוֹשָׁפָט בֶּן־אָסָא מָלַךְ עַל־יְהוּדָה בִּשְׁנַת אַרְבַּע לְאַחְאָב מֶלֶךְ יִשְׂרָאֵֽל׃
Yehoshofot ben Oso reigned over Yehudah in the fourth year of Achov, king of Yisroel.
Yehoshofot ben Oso reigned over Yehudah in the fourth year of Achov, king of Yisroel.
יְהוֹשָׁפָט בֶּן־שְׁלֹשִׁים וְחָמֵשׁ שָׁנָה בְּמׇלְכוֹ וְעֶשְׂרִים וְחָמֵשׁ שָׁנָה מָלַךְ בִּירוּשָׁלָ͏ִם וְשֵׁם אִמּוֹ עֲזוּבָה בַּת־שִׁלְחִֽי׃
Yehoshofot was thirty five years old when he became king, and for twenty five years, he reigned in Yerusholayim. His mother’s name was Azuva bas Shilchi.
Yehoshofot was thirty five years old when he became king, and for twenty five years, he reigned in Yerusholayim. His mother’s name was Azuva bas Shilchi.
וַיֵּלֶךְ בְּכׇל־דֶּרֶךְ אָסָא אָבִיו לֹא־סָר מִמֶּנּוּ לַעֲשׂוֹת הַיָּשָׁר בְּעֵינֵי יְהֹוָֽה׃
And he followed all the ways of his father, Aso, he did not deviate from them; doing what was upright in the eyes of Adonoy.
And he followed all the ways of his father, Aso, he did not deviate from them; doing what was upright in the eyes of Adonoy.
אַךְ הַבָּמוֹת לֹא־סָרוּ עוֹד הָעָם מְזַבְּחִים וּֽמְקַטְּרִים בַּבָּמֽוֹת׃
However the private altars he did not remove. The people were still sacrificing and burning incense on the private altars.
However the private altars he did not remove. The people were still sacrificing and burning incense on the private altars.
וַיַּשְׁלֵם יְהוֹשָׁפָט עִם־מֶלֶךְ יִשְׂרָאֵֽל׃
Yehoshofot made peace with the king of Yisroel.
Yehoshofot made peace with the king of Yisroel.
Rashi
וישלם יהושפט עם מלך ישראל. לפי שמלחמה היתה בין אסא אביו ובין בעשא מלך ישראל, הוזקק לומר כן:
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.
וְיֶתֶר דִּבְרֵי יְהוֹשָׁפָט וּגְבוּרָתוֹ אֲשֶׁר־עָשָׂה וַאֲשֶׁר נִלְחָם הֲלֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יְהוּדָֽה׃
The rest of the things about Yehoshofot, and his mighty deeds and the battles he fought are all recorded in the Book of chronicles of the kings of Yehudah.
The rest of the things about Yehoshofot, and his mighty deeds and the battles he fought are all recorded in the Book of chronicles of the kings of Yehudah.
וְיֶתֶר הַקָּדֵשׁ אֲשֶׁר נִשְׁאַר בִּימֵי אָסָא אָבִיו בִּעֵר מִן־הָאָֽרֶץ׃
The remainder of the prostitution that was left in the days of Oso, his father, he purged from the land.
The remainder of the prostitution that was left in the days of Oso, his father, he purged from the land.
Rashi
ויתר הקדש. נוהגין ניאוף בפרהסיא:
The remainder of the prostitution. Who acted lasciviously in public.
וּמֶלֶךְ אֵין בֶּאֱדוֹם נִצָּב מֶֽלֶךְ׃
There was no king in Edom, the governor was king.
There was no king in Edom, the governor was king.
Rashi
ומלך אין באדום. בימי דוד, הנציב הוא המלך, וכאן נכתב, לפי שבימי יהורם בנו שקלקל, בימיו פשע אדום וימליכו להם מלך, אבל בימי יהושפט עדיין היו כפופין לו
There was no king in Edom. [Beginning with] the time of Dovid, the governor22I.e., the governor that was appointed by the king of Yehudah.—Radak 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.
יְהוֹשָׁפָט (עשר) [עָשָׂה] אֳנִיּוֹת תַּרְשִׁישׁ לָלֶכֶת אֹפִירָה לַזָּהָב וְלֹא הָלָךְ כִּֽי־[נִשְׁבְּרוּ] (נשברה) אֳנִיּוֹת בְּעֶצְיוֹן גָּֽבֶר׃
Yehoshofot made ships of Tarshish to sail to Ophir for gold, but they did not go for they were broken at Etzyon-Gover.
Yehoshofot made ships of Tarshish to sail to Ophir for gold, but they did not go for they were broken at Etzyon-Gover.
Rashi
כי נשברו אניות. לפי שנתחבר עם אחזיהו בזאת, לכך נשברו. וכן אמר לו הנביא בדברי הימים (ב כ לז): בהתחברך עם אחזיהו פרץ ה' את מעשיך:
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.”23II Divrei Hayomim 20:37.
אָז אָמַר אֲחַזְיָהוּ בֶן־אַחְאָב אֶל־יְהוֹשָׁפָט יֵלְכוּ עֲבָדַי עִם־עֲבָדֶיךָ בׇּאֳנִיּוֹת וְלֹא אָבָה יְהוֹשָׁפָֽט׃
Then Achazyohu ben Achov said to Yehoshofot, “Let my servants go with your servants on the ships, but Yehoshofot did not desire this.
Then Achazyohu ben Achov said to Yehoshofot, “Let my servants go with your servants on the ships, but Yehoshofot did not desire this.
וַיִּשְׁכַּב יְהוֹשָׁפָט עִם־אֲבֹתָיו וַיִּקָּבֵר עִם־אֲבֹתָיו בְּעִיר דָּוִד אָבִיו וַיִּמְלֹךְ יְהוֹרָם בְּנוֹ תַּחְתָּֽיו׃ {ס}
Yehoshofat lay with his fathers, and was buried with his fathers, in the city of Dovid, his father, and Yehorom, his son, reigned in his place.
Yehoshofat lay with his fathers, and was buried with his fathers, in the city of Dovid, his father, and Yehorom, his son, reigned in his place.
אֲחַזְיָהוּ בֶן־אַחְאָב מָלַךְ עַל־יִשְׂרָאֵל בְּשֹׁמְרוֹן בִּשְׁנַת שְׁבַע עֶשְׂרֵה לִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה וַיִּמְלֹךְ עַל־יִשְׂרָאֵל שְׁנָתָֽיִם׃
Achazyohu ben Achov became king over Yisroel in Shomron in the seventeenth year of Yehoshofot, king of Yehudah, and he reigned over Yisroel two years.
Achazyohu ben Achov became king over Yisroel in Shomron in the seventeenth year of Yehoshofot, king of Yehudah, and he reigned over Yisroel two years.
Rashi
בשנת שבע עשרה ליהושפט. יש מתמיהים על המקרא הזה, לפי שנאמר באחאב שמלך עשרים ושתים, וביהושפט נאמר שעמד בשנת ארבע לאחאב, נמצא שכלו ימי אחאב בשנת תשע עשרה ליהושפט, וכאן הוא אומר שמלך אחזיה בשנת שבע עשרה ליהושפט אך בדקתי ומצאתי בדברי הימים למלכי ישראל שאינו מדקדק במנין שנותיהם, ואם עמד בסוף שנה, מונה אותה לו בתחלתו, ואינו מונה אותה לו במקום אחר, לכך אני אומר, בשנת ארבע לאחאב שאמר בעמידתו של יהושפט, לא נמנית עמו שנה ראשונה של אחאב, וכן אתה מוצא ברובם, וגם שנה שעמד יהושפט, לא נמנית בשנת שבע עשרה הללו:
In the seventeenth year of Yehoshofot. Some wonder about this verse, because it is stated concerning Achov that he reigned twenty-two [years],24Above 16:29. and concerning Yehoshofot it is stated, that he became king “in the fourth year of Achov,”25Above v. 41. 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.
וַיַּעַשׂ הָרַע בְּעֵינֵי יְהֹוָה וַיֵּלֶךְ בְּדֶרֶךְ אָבִיו וּבְדֶרֶךְ אִמּוֹ וּבְדֶרֶךְ יָרׇבְעָם בֶּן־נְבָט אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵֽל׃
He did what was evil in the eyes of Adonoy, and followed in the way of father, and in the way of his mother, and in the way of Yerovom ben Nevot, who caused Yisroel to sin.
He did what was evil in the eyes of Adonoy, and followed in the way of father, and in the way of his mother, and in the way of Yerovom ben Nevot, who caused Yisroel to sin.
וַֽיַּעֲבֹד אֶת־הַבַּעַל וַיִּֽשְׁתַּחֲוֶה לוֹ וַיַּכְעֵס אֶת־יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר־עָשָׂה אָבִֽיו׃
He worshipped the Baal and bowed to it; and he angered Adonoy, God of Yisroel, just as his father had done.
He worshipped the Baal and bowed to it; and he angered Adonoy, God of Yisroel, just as his father had done.
בשנה השלישית. ששלח את בן הדד:
In the third year. Since he had released Ben-Hadad.1See above 20:34.