Rashi on I Kings

‫רש"י על מלכים א‬
The Metsudah Tanach series, Lakewood, N.J
https://www.judaicaplace.com/metsudah-kings-i-hardcover/m143/

Rashi on I Kings

Chapter 1

Verse 1

But he was not warmed. Our Rabbis said, “He who disgraces clothing will ultimately
be deprived of their pleasures.” 1 Maseches Berachos 62b. [Dovid’s clothing did not
warm him] because he tore off the corner of Shaul’s robe. 2 See I Shmuel 24:5. The
Midrash [Aggadah states], Rabbi Shmuel son of Nachmeni said, that as Dovid saw the
angel standing in Yerusholayim with his sword drawn in his hand, his blood became
cold from fear. 3 That terror of that experience remained with Dovid, and from then
on he could never again find warmth.

Verse 2

Virgin girl. Her virginity warms her flesh.

A warmer. “A warmer,” 4 Koheles 10:9. and similarly, “and he who chops wood will be
warmed [‫ ]יסכן‬by them.” 5 Alternatively, ‫ סכנת‬means that she should be “near” to
him.—Targum

Verse 3

Verse 4

Was not intimate with her. Because a virgin is more suitable for [the purpose] of
warming than a non-virgin. 6 He therefore preferred that she remain a virgin. But
our Rabbis said [he was not intimate with her] because “He shall not have too many
wives,” 7 Devarim 17:17. See Rashi there. and he already had eighteen. 8 I.e.,
because Dovid already had eighteen wives, the maximum permitted for a king, he
therefore did not marry her. See Maseches Sanhedrin 22a and Rashi there.

Verse 5

Exalted himself. He elevated himself. 9 The literal meaning is, “lifted himself.”
And fifty men. Whose spleens had been removed, and whose soles of their feet had
been carved. 10 See Maseches Sanhedrin 21b and Rashi there.

Verse 6

Had never angered him. He did not anger him. 11 Throughout his life, Dovid had
never gotten angry at Adoniyahu or punished him when he did something bad.
Adoniyahu therefore incorrectly assumed that his father would not reprimand him for
proclaiming himself king. This [episode] teaches you that he who refrains from
rebuking his child causes his death. 12 See Mishlei 13:24.
And he was also very handsome. [He was as handsome] as Avsholom, 13 “He too,”
infers that there was another individual who was also very handsome. about whom it
is written, “And as Avsholom there was no one as handsome.” 14 II Shmuel 14:25.
This caused them to be proud.
She gave birth to him. [“She” refers to] his mother.
After Avsholom. I.e., his mother reared him in the same spoiled manner that
Avsholom’s mother reared him. 15 Rashi does not translate “ after Avsholom” because
it implies that she bore both Adoniyahu and Avsholom, which is not true, for
Avsholom’s mother was Ma’acha, and Adoniyahu’s mother was Chagis.

Verse 7

With Yoav ben Tseruyah. Because he knew that Dovid bore a grudge against him for
having killed Avner, Amasa, and Avsholom; and that he would eventually charge his
son, who would reign in his place, to deal with him. He [Yoav] therefore wanted
that this one [Adoniyahu] should reign through his assistance so that he would
favor him.
And with Evyosor the kohein. He was dismissed from the priesthood at the time when
Dovid escaped from Yerusholayim on account of Avsholom, when he [Evyosor] consulted
the Urim and Tumim and was unsuccessful as it is stated, “And Evyosor went up.” 16
II Shmuel 15:24. He [Evyosor] was a descendant of Eili. And he knew that he would
not serve in the days of Shlomo, for it was stated to Eili, “And I will appoint for
Myself a faithful kohein... and he will serve before My anointed one...” 17 I
Shmuel 2:35. He [Evyosor] wanted that this one [Adoniyah become king] through his
assistance. 18 So that Adoniyahu would listen to him when he became king and would
restore him to his previous position of Kohein Gadol.

Verse 8

And Noson the prophet. Who prophesied to Dovid that Shlomo would reign, as it is
stated in Divrei Hayomim, “ his name will be Shlomo.” 19 I Divrei Hayomim 22:9. The
verse reads, “Behold a son will be born to you, he will be a man of rest, and I
will give him rest from all his enemies around, his name will be Shlomo.”

Verse 9

And fattened [oxen]. Oxen which are [fattened by being] fed forcefully.
The stone of Zocheles. A huge stone used by the young men to test their strength by
moving or dragging it. An expression similar to “moving [‫ ”]זוחלין‬20 See Misnayoy
Mikvaos 5:4,5. water, or, “those that creep [‫ ]זוחלי‬on the earth.” 21 Devarim
32:24. [Targum] Yonoson rendered [‫ אבן זוחלת‬as] ‫=[ אבן סכותא‬a lookout stone], upon
which people stand and look far into the distance.
Ein-Rogel. [Targum] Yonoson rendered [‫ עין רוגל‬as] ‫עין קצרא‬, which is [a well] 22
It was customary to anoint kings near a well or another source of running water to
symbolize continuity and prolonged rule. See Rashi 1:33 below. used by a clothes
washer who would press the woolen clothes with his feet [=‫]רגליו‬, by trampling [on
them].

Verse 10

And his brother Shlomo, he did not invite. For he knew that the prophet had
prophesied about him that he would reign.

Verse 11

Verse 12

And you will save your life. From the rivalry which will follow the death of the
king, for your son will wish to reign, as the Holy One Blessed Is He, had promised
him.
Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Sinners. [They will be] lacking 23 Literally, ‫ חטאים‬means “offenders.” and

restrained from any greatness, 24 Alternatively, ‫ חטאים‬means “banished.”—Targum, or
will be treated as sinners. as in, “[Sling a stone] at a hair, and not miss [
‫]יחטיא‬.” 25 Shoftim 20:16.

Verse 22

Verse 23

Verse 24

Did you say. In the interrogative. 26 I.e., “Did you say that Adoniyahu will reign
after me?” Literally, “‫ ”אמרת‬means, “you said” [in the affirmative.]

Verse 25

For he has gone down this very day. The city was situated on higher ground and the
‫ אבן הזוחלת‬was below in a valley.

Verse 26
Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Verse 32

Verse 33

On my personal mule. This will be a sign that he will reign and the beginning of
[his] greatness, because a commoner is forbidden to ride on the king’s horse.
To Gichon. [Gichon] is the well of Shilo’ach. From this [episode is derived the
custom] not to anoint the kings except at the well, to symbolize thereby that his
kingship shall continue on and on. 27 As the waters of a well do.

Verse 34

And he shall be anointed. He places the oil between his eyelids in the form of a
crown. 28 See Maseches Horiyos 12a.

Verse 35

Verse 36

Amein. [Long] live Shlomo. 29 “Amein” serves as an affirmation to this

proclamation.

Verse 37

Than the throne of my lord Dovid Hamelech. From this [we derive] that a father is
not envious of his son. 30 See Maseches Sanhedrin 105b.

Verse 38

And the archers and the sling shooters. [Targum] Yonoson rendered, “the archers and
the sling shooters.” 31 Alternatively, ‫ כרתי ופלתי‬refers to the Sanhedrin.—Ralbag
But our Rabbis maintained [that it refers to] the Urim and Tumim. 32 The Urim and
Tumim are called “‫ כרתי ופלתי”; כרתי‬because their words are “cut” [‫]כרת‬, i.e., they
render irrevocable decisions and ‫ פלתי‬because they are “wondrous” [‫ ]פלא‬in
revealing the future. See Maseches Berachos 4a.

Verse 39

The horn of oil. [Tzadok took] of the anointment oil compounded by Moshe. 33 See
Shemos 30, 31.
From the Tent. Since the Holy Ark was in the City of Dovid [Yerusholayim], and the
jug of oil of anointment was before the Ark. as we have learned in [Maseches] Yoma.
34 52b.

Verse 40

The flutes. Flute in O.F.

And the earth [seemed to] split. Prophets spoke in terms of exaggeration as [is
common] among people. 35 see Maseches Chulin 90b.

Verse 41

Verse 42

Verse 43

But our lord. I.e., “Now, my report is not of good [tidings] for you.”

Verse 44

Verse 45

Verse 46

Verse 47

Verse 48

Verse 49

Verse 50

Of the horns [of the corners] of the Altar. Which was in Givon. 36 Alternatively,
he grabbed on to the corners of the altar that was in Yerushalayim.—Radak. In those
days it was permissible to build an altar and bring certain sacrifices outside of
the Mishkan. He said, “Those who are executed by Beis Din are buried in the graves
of Beis Din. I will die here, and be buried in the graves of my forefathers.” Thus
did Rabbi Tanchuma expound.

Chapter 2

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

[What] was done to me. By showing them the letter which Dovid had sent through
Uryah, 1 Uryah was one of Dovid’s generals. Dovid wanted Uryah killed so that he
could marry Bas Sheva, Uryah’s wife. With Yoav’s assistance, he arranged to have
Uryah placed in the front lines of the battle. When Uryah was killed, everyone
blamed Yoav. Instead of protecting Dovid, Yoav betrayed him by disclosing that it
was Dovid’s plan to place Uryah in the thick of the battle in order that he be
killed. [according to] the Midrash Rabbi Tanchuma.
[And shed] the blood of war at a time of peace. Since they were at peace with him,
they were not on guard against him.
On his belt which was on his loins. He had girded his sword, attached to his loins,
not in the customary manner of those girding swords, when he went out to meet
Amasa. [He placed the sword’s] opening downward so that it would fall out, as it is
stated, “and he went out and it fell out.” 2 II Shmuel 20:8. Once it fell, he
[Yo’av] retrieved it. Amasa presumed that he retrieved it only to pick it up from
the ground, and he did not guard himself from the sword which was in Yo’av’s hand.
And in his shoe that was on his feet. He killed Avner cunningly by asking him, “How
does a woman who has no hands remove the shoes?” 3 During ‫חליצה‬, the widow must
remove the shoe of her deceased husband’s brother who does not want to marry her.
as it is stated, “And Yo’av caused him to turn aside at the gate to speak with him
4 ”.‫ בשלי‬II Shmuel 3:27. [‫ בשלי‬is] an expression of “remove [‫ ]של‬your shoes.” 5
Shemos 3:5.

Verse 6

And do not let his greying head go down to the grave in peace. Do not let him die a
natural death [causing him] to fall into Gehinnom. 6 Dovid had Yoav’s ultimate
welfare in mind.

Verse 7

Verse 8
An explicit curse. [‫ נמרצת‬7 ‫ נמרצת‬is an acronym for the five ways that Shim’i
cursed Dovid. He called Dovid an adulterer [=‫]נואף‬, a Moavi [=‫]מואבי‬, murderer [=
‫]רוצח‬, oppressor [=‫]צורר‬, and an abomination [=‫]תועבה‬. See Maseches Shabbos105a.
means] concise, as in, “what will bring clarity [‫ ]ימריצך‬to you,” 8 Iyov 16:3. [and
as in,] “and how clear [‫ נמרצו‬are right words],” 9 Ibid. 6:25. the same as an
interpretation [‫ נמלצו ]נמלצו‬10 is the equivalent of ‫ נמרצו‬because the ‘‫ ’ר‬and the
‘‫ ’ל‬are interchangeable..

Verse 9

For you are a wise man. Turn your attention to find for him a capital iniquity on
account of another matter. This is [what it means by], “You will know how to deal
with him.”

Verse 10

Verse 11

Verse 12

And his kingdom was firmly established. [He was] also [ruler] over the heavenly
creatures.

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

To speak to him. To speak on his behalf, on behalf of Adoniyahu. 11 Alternatively,

on behalf of Shlomo, because she felt that Shlomo’s kingdom would be strengthened
by granting Adoniyahu’s request.—Malbim.
For the mother of the king. Our Rabbis said [this refers] to Rus the matriarch of
kingship. 12 See Maseches Bava Basra 91b and Rashi there. Rus was the great great
grandmother of Shlomo who was still alive when Shlomo ascended the throne.

Verse 20

Verse 21

Verse 22

Ask that the kingdom be given to him. From the moment the scepter of the king is
used, that is the beginning of authority.

Verse 23

Verse 24

And Who has made me a [royal] house. A house of royalty as he had spoken through
Noson.

Verse 25

Verse 26

Go to Anosos. He was from there.

For you are deserving of death. Because you rebelled against the kingdom of my
father when you were with Adoniyahu, to appoint him king without his [i.e., my
father’s] knowledge.
Because you carried the Ark. When my father was escaping from Avsholom.
And because you suffered. With him in that very same affliction, as it is stated,
“for they said, ‘the people are hungry and weary and thirsty; in the wilderness.’”
13 II Shmuel 17:29.

Verse 27

That He had spoken concerning the house of Eili. [As it is stated,] “And I will
appoint for Myself a faithful kohein,” 14 I Shmuel 2:35. [and] “and you will see a
rival in My dwelling place, etc.” 15 Ibid. 2:32. Once [the Tabernacle at] Shilo was
destroyed, there was no house worthy of service to the Holy One Blessed Is He, but
now that the Beis Hamikdosh will be built, the Holy One Blessed Is He, fulfilled
His word to banish Eili’s descendants. 16 Evyosor was Eili’s great great grandson.
See I Shmuel 14:3, 22:20.

Verse 28

And the report reached Yoav. The report of Dovid’s charge, that he had commanded to
kill him, and he knew that Shlomo hated him. 17 That is why Yoav feared for his
life. Alternatively, he heard of Adoniyahu’s death and of Evyosor’s banishment.—
Radak
For Yoav had sided with Adoniyah, but he had not sided with Avsholom. At the end of
the matter; however, he did seek to turn after him, but he was fearful that trace
of Dovid[’s might] was still present.
Verse 29

Verse 30

And he said, “No.” Two [punishments] I will not accept upon myself. The curses that
your father Dovid cursed me at the death of Avner, as it is stated, “They shall
fall upon the head of Yo’av.” 18 II Shmuel 3:29. let Shlomo accept them upon
himself, and afterward I will go.

Verse 31

Do as he said. I accept them [i.e., the curses] upon myself. Therefore, all these
became attached to Dovid’s offspring. Uziyah became [a] leper, 19 II Divrei Hayomim
26:19. Assa leaned on a staff, 20 See II Shmuel 3:29 and I Melochim 15:23.
Yehoyakim died by the sword, 21 See Yirmiyahu 22:19. and Tzidkiyahu lacked bread.
22 See II Melochim 25:30.

Verse 32

Verse 33

Verse 34

In his own house in the wilderness. For his home was unrestricted as a wilderness,
to [help] the needy. 23 See Rashi in Maseches Sanhedrin 49a. Alternatively, Yoav
had a house in the wilderness where his shepherds stayed when they were out with
the sheep, or Yoav house was free of stolen property just like the wilderness.—
Radak.

Verse 35

Verse 36

You must never go out from there. In order that he be accessible to him and that he
might find him guilty of a capital sin.

Verse 37

Verse 38

Verse 39

Verse 40
Verse 41

Verse 42

And forewarned you. An expression referring to a [legal] warning. 24 A warning

given to an offender before he or she commits the offense.

Verse 43

The oath of Adonoy. Which I made you swear in the name of God.

Verse 44

Verse 45

Verse 46

The kingdom was thus established, etc. I.e., he was not punished for all these
[actions].

Chapter 3

Verse 1

Shlomo became the son-in-law. As long as Shim’i, his teacher, was alive, he did not
enter into marriage [with Pharaoh’s daughter]. From here, [our Sages derived and]
declared, that a person should always live in the vicinity of his teacher. 1 Based
on the juxtaposition of Shimi’s death and Shlomo’s marriage to Pharaoh’s daughter.
See Maseches Berachos 8a. 2 In order to remain under his teacher’s guidance and
influence.
Until he finished building, etc. And afterwards he built a house for her. 3
Alternatively, after he finished building the Beis Hamikdosh, Shlomo moved
Pharaoh’s daughter out of the City of Dovid which had become sanctified by the
presence of the Ark.—Radak

Verse 2

Sacrificed on improvised altars. For the sake of Heaven, each [person] who so
desired would build an altar on top of his roof or in his yard. 4 This was
permitted during the period between the destruction of the Mishkan in Shilo and the
construction of the Beis Hamikdosh. See Mishnayos Zevachim 14:7.

Verse 3

And Shlomo loved Adonoy, he conformed to the decrees of his father Dovid. [During
the first] four years, before beginning to build the Beis [Hamikdosh]. But once he
began to build and Shlomo married Pharaoh’s daughter, consequently it states, “for
as a provocation of anger and of fury has this city has been to me from the day
that they built it until this day.” 5 Yirmiyahu 32:31. Thus we learned in Seder
Olam. We learn that the passages are not written in chronological order.
Upon improvised altars he brought sacrifices. The text discusses his dishonor,
[this occurred] because he delayed the construction of the Beis [Hamikdosh] four
years. 6 Alternatively, Shlomo desired to attain prophetic revelation by offering
sacrifices.—Ralbag

Verse 4

For that was the great improvised altar. That was the copper altar which Moshe made
in the wilderness, 7 I.e., it was “great” because of its holiness. and it was
instituted in Shilo. Shilo was destroyed in Eili’s days, and then it came to Nov.
Nov was destroyed in Shaul’s days, and they came to Givon.
Shlomo offered. Did Shlomo offer. 8 Literally, ‫ יעלה‬means, “will offer.”
Upon that altar. In one day.

Verse 5

Verse 6

You preserved for him. An expression of authenticating His words as in, “And
Adonoy, your God will keep for you, etc.” 9 Devarim 7:12. Here too You have
preserved for him the kindness, You have authenticated Your words to fulfill to him
the kindness which You had promised him through Noson the prophet.

Verse 7

A small lad. He was twelve years old. And this is how [his age] is calculated: “And
he called his name Yedidyah.” 10 II Shmuel 12:25. At the same time Amnon raped
Tamar, as it is stated, “And it was after this, and Avsholom [the son of Dovid] had
a sister.” 11 Ibid., 13:1. At the end of, “two years, and Avsholom had sheep
shearers,” 12 Ibid. v. 23. and he killed Amnon. Avsholom fled and went to Geshur,
and he remained there three years, 13 Ibid. v. 38. so we have five years. Avsholom
then returned to Yerusholayim, “and [Avsholom] lived in Yerusholayim two years,” 14
Ibid. 14:28. so we have seven [years in the life] of Shlomo. And he [Avsholom]
rebelled against his father and was killed. After this, [it states], “And there was
famine in the days of Dovid [for] three years,” 15 Ibid. 21:1. so we have ten
[years]. In the eleventh [year] he counted the [Bnei] Yisroel, “and they scattered
in all the land,” 16 Ibid 24:8. nine months. In the year of his death he instituted
divisions as it is stated, “In the fortieth year of Dovid’s reign they were
sought,” 17 I Divrei Hayomim 26:31. so we have twelve [years in the life] of King
Shlomo. 18 Other, including Abarbanel, suggest that Shlomo may have been around
twenty years old at the time. The fact that he is referred to as a “lad ]=‫ ”]נער‬is
not necessarily a reflection of his age, for in Bereishis 44:22, Binyomin is
described as a “lad [=‫”]נער‬at the age of thirty.

Verse 8

Verse 9

This great people of Yours. Since they are many, they have many dealings, and they
come to litigate and I have no time to deliberate over their arguments. Another
interpretation of, “for who is able to judge this great people of Yours,” their
legal decisions are very difficult [for me to make]. If a lawsuit comes before me
between two non-Jews, and I take from one and give to the other unjustly, I will
not be punished. But [if a lawsuit comes before me] between Jews [and I take from
one and give to the other unjustly], I will be punished for it with capital
punishment, 19 That is why Shlomo refers to the Bnei Yisroel as a “weighty [=‫]כבד‬
nation.” as it is stated, “And He takes the lives of those that steal from them.”
20 Mishlei 22:23.

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

And if you will go in My ways, etc., I will lengthen your days. The wealth and the
honor for which I did not impose any conditions in my Torah to give to the king, I
will give you whether deserving or not. However, [to attain] longevity and
[continuation of] the monarchy for [future] generations, I have already imposed
conditions in my Torah, “that he shall not turn aside from the commandment [etc.,]
so that he may prolong days over his kingdom, etc.” 21 Devarim 17:20. and that
condition I will not alter. So, “if you will go in My ways...I will lengthen, etc.”
and likewise concerning [the continuation of] the monarchy to his descendants, He
said to him, “As for you, if you walk before Me, etc., no man [descendant] of yours
will be cut off, etc.” 22 Below, 9:4, 5. Thus is it learned in Sifrei, Rabbi
Chanina the son of Gamliel says, “Behold he has said, ‘both wealth and honor,
etc.’” 23 Above v. 13.

Verse 15

Shlomo woke up and behold it was a dream. And behold he understood that his dream
was true. He heard a bird chirping and understood its language, a dog barking and
he understood its language.
And [he] made a feast. Out of his heart’s happiness [he celebrated] because he
realized that his dream was true. 24 Shlomo celebrated his newly acquired wisdom.
Rabbi Elazar said that from here we derive the custom of making a festive meal
[e.g., siyum] to honor the completion of reading the Torah or studying a Masechta.
See Shir Hashirim Rabboh 1:9.

Verse 16

Verse 17

Verse 18

Verse 19
Verse 20

Verse 21

I scrutinized him. I concentrated to scrutinize him. 25 And therefore I am certain

of not making a mistake.

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

She is his mother. A Divine voice appeared and said, “She is his mother.” 26 See
Rashi in Maseches Makos 23b.

Chapter 4

Verse 1

King over all of Yisroel. When they observed his wisdom they all rejoiced in his
kingship. 1 And no one opposed him.—Radak

Verse 2

Verse 3

Scribes. To write the [king’s] chronicles.

The secretary. [To record] which legal case came before him first that he might
rule on it first. 2 I.e., he was a court administrator. Thus have I heard.

Verse 4
Verse 5

Over the officers. He had twelve officers to provide sustenance for the king and
his household.

Verse 6

The tax commissioner. Which he [Shlomo] had raised on [Bnei] Yisroel, as it is

stated, “And Shlomo haMelech raised a tax.” 3 Below 5:27.

Verse 7

And they provided sustenance for the king. All his meals, and food of the horses
and all expenditures for his necessities. 4 See I Shmuel 8:11-18. There it
describes that the king had a right to demand all these things. Shmuel had told the
people the king’s rights before he anointed Shaul.

Verse 8

Verse 9

Verse 10

Verse 11

Nofas-dor. [Targum Yonoson rendered,] the district [‫ ]פלך‬of Dor.

Verse 12

Verse 13

The Argov region. He [Gever’s son] was appointed over them to collect the king’s
tax, because the rules pertaining to the monarchy allow for his expenditures to be
collected from the people, as it is stated in the rules pertaining to the monarchy,
in the book of Shmuel. 5 See Ibid.

Verse 14

Verse 15

Verse 16

Verse 17
Verse 18

Verse 19

And one officer over the land. Rav and Shmuel have differing opinions, one says,
one was appointed over all of them, and this was Azaryoh[u] the son of Noson, who
was mentioned previously, 6 Above v. 5. and one says he was [appointed] for the
thirteenth month. 7 I.e., the purpose of appointing a thirteenth officer was to
take care of the king for the thirteenth month of a leap year. See Maseches
Sanhedrin 12a.

Chapter 5

Verse 1

Verse 2

Verse 3

Fat. Fattened in the stall.

Pastured. [I.e.,] on the grass.
And fattened fowl. Among our Rabbis there are those who say [it refers to] roosters
which were fattened. 1 See Maseches Bava Metzia 86b.

Verse 4

Verse 5

Verse 6

Forty thousand stables of horses. In Divrei Hayomim it states, “four thousand

[stables of horses].” 2 II Divrei Hayomim 9:25. Our Rabbis explained there were
forty thousand stables and in each there were four thousand partitions, or there
were four thousand stables and in each there were forty thousand partitions. 3 See
Maseches Sanhedrin 21b.

Verse 7

They omitted nothing. Even [fruits and vegetables] of the summer season, in the
winter season.

Verse 8

And the barley and the straw. Were provided by these officers in the place where
the king would be.
Verse 9

Verse 10

Than the wisdom of all the Eastern people. What was the wisdom of the children of
the East? They were learned in the field of astronomy, etc. as it is [stated] in
the Pesikta of Parah Adumah, and this entire chapter is expounded there according
to its plain meaning.

Verse 11

He was wiser than any man. [To be understood] according to its plain meaning. 4
Alternatively, “he gained wisdom from every man,” as the Mishmah in Avos 4:1
states, “Who is wise? He who learns from every man.”
Eison the Ezrachite and Heimon, Chalkol and Darda. They were brothers, the sons of
Zerach son of Yehudah, as it is stated, “And the children of Zerach were Zimri and
Eison [and Heimon and Chalkol and Dora]” 5 I Divrei Hayomim 2:6. (who were Leviyim
who played musical instruments).
The sons of Mochol. They knew how to compose psalms which are recited with the
accompaniment of dance and song; the Leviyim recited on their platform psalms which
were composed in the book of Tehillim, [e.g.,] “An instruction of Eison the
Ezrachi,” 6 Tehillim 89:1. [and,] “An instruction to Heimon the Ezrachi.” 7 Ibid.
88:1. The Midrash Aggadah in the Pesikta [expounds]: “Than all men,” refers to
Adam; “Eison Ha’ezrachi,” refers to Avrohom; “Heimon,” refers to Moshe; “Chalkol,”
refers to Yoseif; “Darda,” refers to the generation of the wilderness; “Mochol,”
who were forgiven for the act of the golden calf.

Verse 12

Three thousand parables. Three parabolical studies [=‫]אלפים‬. It is written three

times, “the proverbs of Shlomo,” in the book of Mishlei.
And his songs numbered [one thousand and] five. The above three, and Shir Hashirim
and Koheles.
One thousand. Each on its own is worthy of studying [=‫]ואלף‬. The Midrash Aggadah
[states that Shlomo’s wisdom] enabled him to say three thousand allegories for each
verse, and for each of the allegories [he was able to say] one thousand and five
reasons. 8 See Maseches Eruvin 21b.

Verse 13

He spoke of trees. Which medical remedy is derived from each [tree], and that a
particular tree is best suited for that type of building or to be planted in a
particular field. And similarly regarding to animals, what is its cure and the
vital elements needed for its development and its food. The Midrash Aggadah
[expounds]: Why did God see [fit] that a leper becomes ritually clean with the
tallest of the tall [trees] 9 I.e., cedar tree. and the lowest of the low [trees]?
10 I.e., hyssop tree. “And of the animals and the fowl,” why did God see fit that
this one 11 Fowl. should become permissible through Shechitah, by severing one
organ, 12 The trachea or the esophagus. and this one, 13 E.g., cattle, etc. by
[severing] both [organs], 14 The trachea and the esophagus. and fish and
grasshoppers without anything [i.e., slaughtering].

Verse 14
Verse 15

Verse 16

Verse 17

Was unable to build a house, etc. He was not permitted because of the state of war
and the Torah states, “And He will give you rest from all your enemies all around,”
15 Devarim 12:10. and afterwards, “It will be that the place, etc. 16 Ibid. v. 11.
Will you seek His Presence, etc.” 17 Ibid. v. 5.

Verse 18

Verse 19

Verse 20

As the Tzedonim. They 18 Tzidon and Tzur. were neighboring with the forest on one
side, and under the kingdom of Chirom.

Verse 21

Verse 22

Verse 23

I will make them into rafts. They are referred to as ‫ רפסודות‬in Divrei Hayomim. 19
II Divrei Hayomim 2:15. And in German, flots, and in O.F., res. They would tie logs
together and float them on the water, and sail them [in the same manner] as ships
are sailed.
To the designation that you designated to me. That you will notify me to bring them
there.
We will detach them there. As their binding is untied and they are brought unto dry
land each log individually, is called ‫ניפוץ‬. (Any whole object when it is taken
apart, is called ‫ניפוץ‬.) Depced, in O.F.

Verse 24

Verse 25

Food for his household. ‫ אלפים‬is an expression of food [‫]מאכל‬.

Crushed oil. Pure oil, because the olives were not ground in a mill but were
crushed with a mortar, and this does not stir up as much dregs as ground [olives].

Verse 26
Verse 27

The tax consisted of. Which amounted to the wages of thirty thousand men.

Verse 28

In shifts. As he concludes and says, “they will be a month in Levanon.” When the
ten thousand men were in Levanon in Tishrei and the twenty thousand men were at
home in Mar Cheshvan, the second ten thousand would alternate and go out to Levanon
and these would return to their home[s]. And in Kislev the third ten thousand would
go out to Levanon, and these [second ones] would return to their home[s]. And in
Teiveis the first ones go out and return to Levanon, and thus they would continue
the cycle, which resulted that each ten thousand among them spent one month in
Levanon and two months at home.
In charge of the tax. To collect it.

Verse 29

Seventy thousand men who carried loads. To bring the stones from the mountain to
the city, and there were [an additional] eighty thousand who quarried them from the
mountain, totaling one hundred fifty thousand [workers]. And they were all
proselytes who were drawn, [i.e.,] they converted because of Shlomo’s greatness and
his hospitality. And it is likewise written in Divrei Hayomim, “And Shlomo counted
all the proselytes and they were found a hundred and fifty thousand. And he made
seventy thousand, etc.” 20 II Divrei Hayomim 2:17.

Verse 30

Chief officers. The oppressors and overseers over those who did the work.
Three thousand three hundred [officers]. And in II Divrei Hayomim it says, “[three
thousand] and six hundred.” 21 Ibid. It is my opinion that three thousand three
hundred men were in charge of one hundred fifty thousand, so that each one was in
charge of slightly over forty-five, and the three hundred that were added in Divrei
Hayomim were in charge of all of them, so that each was in charge of a little more
than five hundred. And you should know that there are two additional passages
regarding this matter, that contradict each other. For [further on] in this book it
states, “These were the supervising officers that oversaw the work for Shlomo,
[there were] five hundred and fifty [of them],” 22 I Melochim 9:23. and in Divrei
Hayomim it says, “two hundred and fifty.” 23 II Divrei Hayomim 8:10. These are four
verses contradicting each other. But we may explain that those that are in the
latter verses 24 I Melochim 9:23 and II Divrei Hayomim 8:10. are referring to those
who were in charge of all of them. And Shlomo had employed these proselytes to be
bearers of burdens to hew stones in the mountain. He had the remaining workers for
the store cities who were native born [Jews], because these passages are stated
there. 25 In II Divrei Hayomim the passages discuss the store cities. However, in
the book of Melochim he counted the proselyte officers in two separate totals.
[First was the total of] the officers who were in charge of forty-five men each,
separately, and he combined 26 In I Melochim 9:23. the three hundred superior
officers with the two hundred and fifty men who were in charge of the builders of
the store cities and total together five hundred and fifty officers. And in II
Divrei Hayomim he counted all the proselyte officers separately, the more important
together with the less important, three thousand six hundred [men], all were
proselytes. And the officers [in charge of the workers] in the store cities who
totaled two hundred and fifty Jews, he counted separately.
Who controlled the people that did the work. The taskmasters over the people who
did the work.
Verse 31

And they brought. From the mountains; an expression of uprooting.

Heavy stones. Heavy.
Hewn stone. Carved and chiseled. And if you ask, it has already been stated,
“Neither hammer nor axe [nor any iron tool] was heard in the Beis Hamikdosh, during
its construction.” 27 Below 6:7. The explanation is, that no iron was heard in the
Beis [Hamikdosh], while it was being built, but they would chisel on the outside,
and bring in and build [it] inside. Thus is this expounded in the Maseches Sotah.
28 See 48b.

Verse 32

[And they] carved. In the mountains.

And the Givlim. A nation whose name was Geval, and they were skilled in chiseling
stones and in building, 29 Geval comes from the word ‫=[ גבול‬boundary]. The Givlim
knew how to mark the boundaries of the stone before they cut it, and were thus able
to cut stone to exact dimensions. as it is stated in reference to Tzur, “The elders
of Geval and its wise men, were within you, caulkers of your cracks.” 30 Yechezkeil
27:9.
And they prepared. An expression of designating. 31 The stones and wood to their
exact position.

Chapter 6

Verse 1

In the month of Ziv. This is Iyar because the trees have blossoms. And [Targum]
Yonoson translated this similarly, “the bloom of the buds.”
Which is the second month. When numbering the months, because Nissan is the
beginning of the year for [counting] months.
Of the reign of Shlomo. Referring to “the fourth year.” 1 I.e., it does not mean
“the second month of Shlomo’s reign,” rather it means the second month of the
fourth year of Shlomo’s reign. It was the fourth year of Shlomo’s reign. And
similarly it is stated in Divrei Hayomim, “And he began to build in the second
month [on the second day] in the fourth year of his reign.” 2 II Divrei Hayomim
3:2.

Verse 2

Sixty amohs. The Sanctuary and the Holy of Holies together. 3 The length of the
Sanctuary was 40 amos and the Holy of Holies was 20 amos.

Verse 3

The entrance hall along the front. In front of the entrance to the Sanctuary.
[Twenty amohs ] long along the front of the width of the Beis Hamikdosh. The length
of the entrance hall was along the width of the Sanctuary, from north to south. All
larger measurements are referred to as the length, and the lesser are referred to
as the width. Since in the Sanctuary, the measurement from east to west was
greater, 4 It measured 40 amos versus 20 amos from north to south. it was called
the length, but since the entrance hall’s measurement from north to south was
greater, 5 It measured 20 amos versus 10 amos from east to west. [that which is]
called the length, [is the measurement] from north to south and [the measurement]
from east to west was called the width.
Along the front of the house. Was in front of the house on the eastern side, on the
outside. 6 I.e., it was in addition to the 60 amos mentioned in v. 2 above.

Verse 4

That were open [wide] on the outside and closed [narrow] on the inside. Our Rabbis
explained [‫ ]שקופים‬as an expression of looking, an opening, an observation; 7 It
was made of a glass-like substance.—Metzudas Dovid. open on the outside and closed
on the inside, narrow on the inside, not in the usual manner of other windows 8
Alternatively, ‫ חלוני‬means “sockets” into which ‫“=[ שקפים‬horizontal beams”] were
inserted. The sockets were open only on the inside and did not go all the way
through the wall, i.e., they were ‫=[ אטומים‬sealed] and not visible from the outside
of the building. which are made for illumination, 9 They are therefore constructed
narrow on the outside and widening towards the inside to allow the light to spread
out as it enters. to indicate that it was not in need of illumination. 10 See
Maseches Menachos 86b.

Verse 5

A chamber. Apentec, in O.F. It has three names, ‫יציע' תא' צלע‬, thus is this
explained in [Maseches] Bava Basra. 11 61a.
Around the walls of the Beis Hamikdosh circling all around. I.e., against the
Sanctuary and the Holy of Holies, which is the ‫דביר‬, he made chambers on the
outside at the south, west, and north. And the end of the verse explains its
beginning. “He built against the wall of the Beis Hamikdosh, [meaning] near the
wall of the Beis Hamikdosh, a chamber round about. How did he make it? “Against the
walls of the Beis Hamikdosh, [i.e., against] the Sanctuary and the Holy of Holies,
he made chambers.”
And he made. He made. And similarly, “He was [‫ ]ויהי‬my salvation,” 12 Shemos 15:2.
means the same as “He was [‫ ]היה‬my salvation.” 13 The word ‘‫ ’יהי‬is in the future
tense but the ‘vav’ converts it [="‫ ]ו" המהפך‬to the past tense.

Verse 6

The bottom chamber. One each side there were three [tiers of] chambers, one on the
other. The measurement of its length is not stated here, but in Maseches Midos 14
4:3. we learned that there were thirty-eight chambers, fifteen in the north, five
on top of five and five on top of them, and the same was in the south. And eight in
the west, three on top of three and two on top of them. The bottom ones were five [
amohs wide] and the middle ones six, and the top ones seven. Why? Because he made
depressions in the wall of the house round about on the outside. The height of the
chamber was five amohs, and as the height of the wall of the Sanctuary reached five
amohs, he decreased its thickness and recessed it one amoh inward, and on that
recess he placed the ends of the beams of the roof at the top of the chamber which
served as the floor of the middle one. And as the wall reached [the height of] ten
[ amohs ], he recessed it [another] amoh to place the ends of the beams of the roof
of the middle [chamber] which served as the floor of the upper [chamber]. Thus we
find the middle [chamber] is wider than the lower one by one amoh, and the upper
[chamber] is wider than the middle one by one amoh.
So that [the beams] would not be attached to the walls of the Beis Hamikdosh. In
order that the ends of the beams do not attach [to the walls] through perforations
in the walls of the house, since this deteriorates the wall and it diminishes its
beauty.

Verse 7

When [the Beis Hamikdosh] was being constructed it was built of whole stones
carried [from the quarry]. As it was removed from the mountain, through the worm
[=a ‫]שמיר‬, 15 See Mishnayos Avos 5:6. Radak indicates that Shlomo sent an eagle to
bring him the shamir which was in the Garden of Eden. [i.e.,] as it came from there
they set it into the wall of the structure, 16 That is why it is called ‫אבן שלמה‬
[=whole stones], because they were used exactly as they arrived, without being cut
or chiseled. and they did not chisel it with any metal tools. And the “stone”
mentioned above, 17 5:31. is a controversy in [Maseches] Sotah. 18 48b.
Hammer. Delutta, in Russian.

Verse 8

The entrance of the bottom chamber was in the right side of the house. [Targum]
Yonoson rendered ‫ תיכונה‬as the “bottom,” 19 It cannot mean the middle story because
you would not have an entrance to a building that is one story above ground level.
and not as “between” the upper and lower [ones], because the five chambers on the
southern side had an opening to the outside in the bottom story. And this (is the
meaning) “and by a winding stairway they went up to the middle [chamber].” 20 Thus
indicating that ‫ תיכונה‬was the “bottom” story.
The bottom. [Targum] Yonoson rendered “the middle,” because these chambers were not
open to the outside. There were three openings to each. Thus is this taught in
Maseches Midos, 21 4:3. “One was to the chamber on the right and one was to the
chamber on the left and one to the chamber above.” And it teaches us here that one
of the lower [chambers] on the southern wall had an opening to the outside and
through that opening 22 The southern side is called the “right” side, because a
person standing inside the Beis Hamikdosh at its entrance and looking out would be
facing east and the southern side would be to the right. they entered all the
chambers. And the “middle chamber” of the verse, is not the middle one between the
upper and the lower [ones], but the middle one of the five chambers on the southern
side which had an opening to the outside in the bottom story. And this is the
meaning of, “and by a winding stairway they went up to the middle [chamber],” which
was above it, signifying that the ‫ תיכונה‬chamber was below.
And by a winding stairway. [Targum] Yonoson rendered, a winding staircase [=
‫]מסיבתא‬, and that is called in our language [O.F.] vis, and in German, vindelstein,
and the commonly used name is schvindel stieg. It is a structure of stone pillars
made [in the form] of many stairs, and one who goes on them is likened to one
spiraling around a column, ascending many amohs on it without needing the
inclination of an ordinary ladder, because its spiral serves as its incline.
To the third. [‫ שלישים‬means the same] as to the third [=‫]שלישיים‬

Verse 9

And [he] covered. An expression of a ceiling covering.

With decorated boards and connected planks of cedar. [There were] two ceilings, the
one made for beauty was below, and the one of cedar planks was above; that of
paneling was the lower one. And [Targum] Yonoson rendered [‫ גבים‬as] ‫בהנתוכין‬, but I
do not know what they are. I heard in the name of Rabbi Menachem, blessed be the
memory of the righteous, that they are boards woven beautifully in the form of a
design, and it is called in our language [O.F.] celed, and in German, gehimmelt,
and that is an expression of “heavenly,” [meaning] the highest part of the beam.
But I say, they are hollowed bricks, and they are like half a round reed, which are
used as coverings for houses. (In German, dek tzigel.)
Paneling. In Aramaic it is ‫ גובתא דקניא‬which were (above) and the planks (below).
And connected planks. Planks of cedar arranged above the paneling upon which they
walk when they go up to repair the building. And similarly, [Targum] Yonoson
rendered ‫ ושדרות בארזים‬as, “above them (i.e., the paneling) was an arrangement of a
succession [‫ ]דרכפת‬of cedar wooden planks,” and “&‫ “רכפת‬is an expression of a
succession, comparable to, “clouds of heaven,” 23 II Shmuel 22:12. which [Targum]
Yonoson rendered, “a succession [=‫ ]מריכפת‬of light clouds.”

Verse 10

Five amohs high. Of each one. Therefore, their total height was fifteen amohs
besides the thickness of the ceiling.
And he covered the Beis Hamikdosh. That is the upper covering of the roof, and the
covering [=‫ ]והספון‬mentioned above that was the ceiling of the upper story.

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

With panels of cedar. Boards of cedar against the stone wall in order to coat it
with gold, as it states below, “And Shlomo covered the inside of the Beis Hamikdosh
with refined gold,” 24 Below, v. 21. and it is impossible to coat gold on top of
the stones, without wood and nails.
Beams of the ceiling. The boards of the attic.
The floor of the Beis Hamikdosh. The entire floor.

Verse 16

The twenty amohs at the end of the Beis Hamikdosh. The twenty [ amohs ] which were
at the end of the Sanctuary and beyond, and the twenty [ amohs ] which were at the
end of the building, they are the house containing the Ark cover (i.e., the Holy of
Holies).
To the ceiling. He made the walls of cedar until the ceiling to cover the walls of
stone in order to coat it with gold.
He built it. Those twenty amohs.
On the inner side of the partition. Inward of the “Amma Traksin” [partition], which
separated between the forty [ amohs ] and the twenty [ amohs ], and that partition
is called “Dvir.” 25 Also, “Dvir” sometimes means the Holy of Holies. See Rashi in
v. 5 above and also the Metzudas Tzion there.
For the Holy of Holies. He designated those twenty amohs.

Verse 17

That is the Sanctuary before it. In front of the partition towards the outside.

Verse 18

The cedar of the inside of the Beis Hamikdosh was carved with designs. This means,
that those cedar boards which he made for the inside of the building to cover the
stone walls, were carved with figured carvings and forms of fragments resembling
knobs; ‫ פקעים‬are imosjjls, in O.F.
Of buds and blossoming flowers. [Targum] Yonoson rendered, “and cords and flowers,”
in the form of chains.
Buds. [‫ פטורי‬is] an expression of cords in the language of the Talmud, as in, “as
the rope through the loophole.” 26 Maseches Berachos 8a.
Blossoming flowers. [‫ צצים‬is] an expression of flowers, as in, “and it bloomed [
‫ ]ויצץ‬buds [‫]ציץ‬,” 27 Bamidbar 17:23. cords and blossoms. But Menachem related
‫ פטורי‬as an expression of, “to open [‫ ]פטר‬of the womb,” 28 Shemos 13:12. and as in,
“they open [‫ ]יפטירו‬the lip.” 29 Tehillim 22:8.
All was cedar [wood] no stone was visible. [Targum Yonoson rendered,] “the whole
building was covered with cedar boards, no stone was visible.”
Carved with designs. [Targum] Yonoson rendered, “and engraved was a resemblance of
eggs.” 30 Alternatively, ‫ פקעים‬are designs of fruit.—Metzudas Tzion. (Meaning
engraved in the shape of round eggs.)

Verse 19

And the Holy of Holies within the Beis Hamikdosh. The “Amoh Traksin” partition.
To place. [It has the same meaning] as 31 .‫ לתת‬Knowing that the Beis Hamikdosh will
eventually be destroyed Shlomo “prepared ]=[‫ ”הכין‬for the moment by excavating
under the Sanctuary a chamber that was hidden in deep and winding tunnels. The
chamber was large enough to accommodate the Ark which would be hidden there right
before the destruction. See II Divrei Hayomim 35:3 and Maseches Yoma 52b.

Verse 20

The inside of the Holy of Holies. Within that partition was an area of twenty
[ amohs ] long and twenty [ amohs ] wide.
And twenty amohs high. I.e., the height of the Holy of Holies was lower than that
of the Temple. 32 The height of the Holy of Holies was twenty amohs, and the height
of the Temple was stated as thirty amohs in v. 2 above.
He covered it. The Sanctuary, [i.e.,] the partition.
Refined gold. Our Rabbis explained this [‫]סגור‬, that at the time [this type of
gold] was offered for sale, all other stores were closed [=‫]נסגרות‬. 33 See Maseches
Yoma 45a. The other stores were closed because no one would want to buy regular
gold. But [Targum] Yonoson rendered this as “good gold,” i.e., he who possesses
this gold “locks” it [‫ ]סוגרו‬for himself. 34 It is so precious that he keeps it
closed up all the time.
[He] covered the altar with cedar wood. That is the [golden] altar of incense, but
I am perplexed, why was Moshe’s [golden altar] hidden?

Verse 21

The [inside of the] Beis Hamikdosh. The room of the Holy of Holies.
And he attached bars. [‫ ]ויעבר‬is an expression of bolts.
Chains. Chains.

Verse 22

And the whole Beis Hamikdosh. [I.e.,] the entire Sanctuary.

Verse 23

Olive wood. [Targum Yonoson rendered,] “olive wood.” 35 ‫ עצי שמן‬literally means
“oil wood.” Rashi indicates they are identical. However, in Nechemya 8:15 they are
listed separately.
Ten amohs high. And their legs were standing on the ground, 36 Unlike the cherubim
that were made by Betzalel which were on the cover of the Ark and faced each other.
See Shemos 37:9. one was on the north of the Ark and one on the south, covering the
Ark and its poles. The length of the wings covered part (of the poles’ width) since
the Ark’s length was set to the width of the Temple, and its poles were protruding
at the entrance of the Holy of Holies into the curtain which was at the entrance.
Its poles were set at the ends of the Ark’s length, in order that two Leviyim
should be able to enter between them, when they were carrying it in the wilderness.
Verse 24

It was ten amohs from one end of its wings to the [other] end of its wings. When
they are spread, the wings of both [cherubs], which touched one another, filled the
entire space of twenty amohs ; and the bodies of the cherubim are not included in
the measurement, and stood miraculously. 37 See Maseches Bava Basra 99a.
Alternatively, the wings were attached to the cherubs in such a way that the two
wings of each cherub touched each other without any space between them. Thus a
miracle was not necessary.—Radak.

Verse 25

Verse 26

Verse 27

The wing of one touched the wall. The north[ern wall].

And the wing of the second cherub touched the other wall. The southern [wall]; they
covered the Ark and its poles.
And their wings which were inside the chamber. The tips of the wings which were
[towards] the center of the room.
Were touching wing to wing. Because the entire space of the room [i.e., the Holy of
Holies] was twenty [ amohs ].

Verse 28

Verse 29

And all the walls of the Beis Hamikdosh. The wooden walls.
He encircled with figures. Surrounded with drawings.
Carved figures of cherubim. Engraved forms of cherubim, and [palm] trees, cords,
and flowers.
From within and without. [I.e.,] for the inner room of the Ark cover [i.e., the
Holy of Holies], and for the Sanctuary, the “one without.” 38 Even though the
Sanctuary was also located “within” the Beis Hamikdosh, however, relative to the
Holy of Holies it is the “one without.”

Verse 30

And the floor of the Beis Hamikdosh. The entire floor.

In the inner and outer [chambers]. For the room of the Ark cover [i.e., the Holy of
Holies] and for the Sanctuary.

Verse 31

Olive wood. Olive wood.

The lintel. These are the lintels [=‫ ]אילי‬of the entrance, these are the doorposts
from each side that were made round, similar to 39 ,‫ אילים‬Yechezkeil 40:21. ,‫איליו‬
40 Ibid. 40:9. 41 ‫ ואילמיו‬Ibid. 40:10. (other texts: ‫)אלה' ואלון‬, and similarly in
all of Yechezkeil’s structure[s], 42 See Ibid. 40. the doorposts at the entrance
are called 43 .‫ אילים‬See Rashi Ibid. 40:9.
The door-posts. [The door frame consisted of five parts.] The threshold is one, and
the side posts on each side are two, totaling three, and the lintel which is on it
was made in two, like this. Thus have I heard. 44 Alternatively, it was the fifth
of a series of doorways of the Beis Hamikdosh encountered by one entering from the
outside.—Ralbag. But I say, ‫[ מזוזות חמישית‬refers to the] five sides that each of
the door posts had, and it was not four-sided; and [the verse] is speaking neither
about the threshold nor about the lintel, because we find neither the threshold nor
the lintel called “‫אילים‬.”

Verse 32

He hammered upon the cherubim. He spread the gold in thin sheets [in order] to sink
them into the engraved forms, so that it be recessed into the engraved places and
protrude on the protrusions, so that the gold does not ruin the figures, and so
that the figures in the wood are distinguishable under the gold.

Verse 33

Consisting of four parts. The side posts [i.e., the entire door frames] of the
Sanctuary were square, and so did [Targum] Yonoson translate, “from their four
sides squared.”

Verse 34

And two doors. Each [door] was half the width of the entrance.
Two [rounded] hinges. [Targum] Yonoson rendered “two hinges,” an upper hinge and a
lower hinge. 45 Alternatively, ‫ צלעים‬means “sides,” i.e., both the inner and outer
sides of the doors were overlaid with carvings.—Radak.
Rounded. [Targum Yonoson rendered,] oval.
Two [rounded] hinges. Also this is rendered [by Targum Yonoson] “hinges.” The
expression ‫קלעים‬, I maintain, is of Aramaic derivation, an expression meaning
“entrance,” because the hinge enters into the cavity of the threshold. 46
Alternatively, ‫ קלעים‬are curtains, meaning that the doors folded in the same manner
a curtain does.

Verse 35

And he carved upon them cherubim. On the doors.

Fitting precisely upon the carvings. The gold was fitted onto the carved forms;
recessed in the place of its engraving, and protruding in its place of protrusion
so that the carved forms are [clearly] distinguishable [in the gold overlay].

Verse 36

The inner court. This was the court of Kohanim and the court of Yisroel, and it was
[located] before the entrance hall, yet he calls it “the inner one” because it was
inward of the women’s court. (In the Biblical text we do not find written “‫”עזרת‬
except for in the Mishnah. 47 See Mishnayos Midos 2:5,6. )
And a row of cut cedar beams. A tier of (cut) beams made [part of] the wall.

Verse 37

In the fourth year. Of Shlomo Hamelech[’s reign].

The foundation was laid— of the Beis Hamikdosh house of Adonoy. Its foundation was
begun. 48 I.e., construction of Beis Hamikdosh began.

Verse 38

In the month of Bul. This is [the month of] Mar Cheshvan; 49 The Flood [‫]מבול‬
during Noach’s time began in the month of Marcheshvan. [when] the grass in the
field decays, and cattle is given fodder from what is stored, from the expression
“and he gave fodder [‫ ]ויבל‬to the donkeys.” 50 Shoftim 19:21.

Chapter 7

Verse 1

Shlomo built his [own] house in thirteen years. In work of the Most High he
hurried, 1 Shlomo built the Beis Hamikdosh in seven years as stated in 6:38 above.
but in his own [work] he was slow; the text tells this to praise him.

Verse 2

The house of the Forest of Lebanon. [Targum] Yonoson translated, “a house for the
cooling of kings.” 2 Alternatively, it is called “the house of the forest” because
the house was constructed with many wooden pillars which gave it an appearance of a
forest; or the house was actually located in the forest of Levanon.—Metzudas Dovid.
And cut beams of cedar. Beams of cedar were along the length of the house. There
was a row of columns on the ground and the cut beams from column to column.

Verse 3

It was covered with cedar. A ceiling over it from above.

On top of the boards. The upper partitions which were on the cut [beams]. Four
partitions, one next to the other along the width and extending along the length of
the house. Each had openings and windows, because this was a summer home made for
air. And on those partitions was the covering of the ceiling. The ceiling was
[made] of forty-five boards, three rows of boards (for the three spaces) between
the four rows of columns, fifteen boards to each row (i.e., fifteen of them were
placed in each space). Their length was along the width of each row and their width
was along the length of the house, one next to the other.

Verse 4

There were three rows of windows. He also made another covering near the three rows
of boards and the three rows of lintels, 3 According to Rashi ‫ שקפים‬are lintels.
But Radak’s opinion is that ‫ שקפים‬were look-out windows, as in 6:4 above. because
the width of fifteen boards did not cover the house in its entire length which was
one hundred amohs. And he made near it to cover the house, a covering of small
boards placed on small beams which were left (should read “placed”) from one row of
[the long] cut beams to the other, three small beams one next to (should read “at
the end of”) the other, and lintels on both their sides, similar to a lintel
against which the door strikes. And on those lintels the ends of the small boards
were placed, the length of the small boards opposite the width of the larger boards
which he installed first.
And each window faced the other window. The ends of the boards of this lintel were
opposite (the ends of) the boards of this one (lintel).
Window. An expression of “an edge,” and so did Menachem interpret it and he related
it to, “to their desired boundary [‫]מחוז‬,” 4 Tehillim 107:30. and every “‫ ”חזית‬in
the language of the Mishnah is thus, [as] in the order of arranging the daily
sacrifice, 5 See Mishnayos Tamid 2:4. and also “he should made (a ledge) from the
outside,” in the chapter of “The Partners” in [Maseches] Bava Basra. 6 2a. [Targum]
Yonoson also, rendered this, “a projection opposite a projection,” but “ ‫שקופים‬
7 ”‫ אטומים‬Above 6:4. and likewise, “8 ”,‫ רבועים שקף‬Below v. 5. he translated them
all “beams.”

Verse 5
And all the entrances and doorposts. Because, generally, a king’s [summer] home is
made with many entrances because of the air, and it was therefore called “a forest
house” because it was like a forest.
Were square as was the window. [Targum] Yonoson translated, “square and covered the
beams,” [i.e.,] the entrances were covered with thin boards, that were square as
other entrances of houses, and they were not made with a curved arch similar to the
entrances of a great hall.
And each window faced [the other window]. And the front of one edge was installed
facing the other edge. The top of the board was towards the top of the other board,
three times for each beam, but I do not know how.

Verse 6

An entrance hall of columns. He made an entrance before these columns as an

entrance to the house. Its length was fifty amohs along the width of the house,
which was fifty amohs, and thirty amohs its width before the extent of the length
of the house, only that the longer measurement is always called the length and the
shorter one is called the width. 9 I.e., “length” and “width” are relative to the
structure being described. See Rashi 6:3 above.
There was [another] entrance hall above them. He made a high entrance [around] the
entire house.
And columns and support beams upon them. And on the cut beams of cedar which were
on the lower columns he erected on (should read “additional”) columns and beams
from column to column, the columns to connect boards from one to another, and the
beams for the ceiling. “‫ ”עב‬is a beam [=‫]מריש‬, as we learned, “And the ‫עבים‬, these
are the beams.” 10 Maseches Bava Kamma 67a.

Verse 7

And an entrance hall for the throne. [Targum Yonoson rendered,] “And an entrance
hall to set the throne of judgment to judge there, he made a vestibule [‫ ]פרוסדא‬for
the house of judgment.” 11 According to Rashi who quotes Targum Yonoson, there were
two areas set aside, one for the throne of judgment and another for the house of
judgment. Alternatively, they are one and the same.—Radak. 12 ‫ פרוסדא‬In Mishnayos
Avos 4:21 “‫ ”פרוזדור‬is defined as “vestibule.” is an expression meaning
“vestibule.”
He covered the floor with cedar. The earthen floor was covered with cedar.
From one side of the foundation. [Targum] Yonoson rendered “from foundation to
foundation,” 13 ‫ קרקע‬generally means “ground” or floor.” from the base of this wall
to the base of the other wall.

Verse 8

His house where he dwelt. A complete residence to eat and sleep there.
From within the entrance hall. Inward from the entrance hall of the house of the
Forest of Lebanon.
And the house which he intended to build. He planned to make a house for Pharaoh’s
daughter. 14 Alternatively, Shlomo actually constructed a house for Pharaoh’s
daughter.—Targum
Like this entrance hall. Like the work of this entrance hall.

Verse 9

All these [structures] were of heavy stones. All these stones were made heavy. 15
Alternatively, “precious stones.”—Targum.
According to the dimensions of standard cut stones. According to the measures of
cut stone, [i.e.,] theyhad one [standard] size for cut stone [for buildings] in
that country,
From the foundation to the ceiling. This building in height was made of these cut
stones from the foundation until the highest beam.
From the foundation. [‫ ממסד‬is] an expression [meaning] foundation [=‫]יסוד‬.
The ceiling. The highest beam, as in, “My right hand had spanned [‫ ]טפחה‬the
heavens.” 16 Yehsayahu 48:13.
And from the outside. On the outside, the entire length of the walls until the
great court, were of these stones.

Verse 10

The foundation was, etc., [of] huge stones. And the foundation which was in the
ground was of stones greater than the [standard] size of cut [stones].

Verse 11

And above it were precious stones. And above the stones used for the foundation
were precious stones, until the ceiling as he mentioned above.
And cedars. [Targum Yonoson rendered,] “And he covered with boards of cedar,” as it
is stated, “and he covered the floor with cedar.” 17 Above 7:7.

Verse 12

Three rows of cut stones. The wall was made of three tiers of stone and a tier of
wood on them.

Verse 13

Verse 14

A coppersmith. A craftsman. 18 I.e., an expert in his trade, in the works of

copper. The Chirom mentioned here is not King Chirom mentioned earlier [above
5:15].
He was filled with the wisdom and understanding and the knowledge [skill]. The
three tools 19 These three qualities, wisdom, understanding and skill are the same
three qualities that Betzalel, the builder of the Mishkon, possessed. See Shemos
31:3. with which the universe was created, as it is stated, “By wisdom He founded
the earth, by understanding He established the heavens, by His knowledge the depths
were broken up.” 20 Mishlei 3:19— 20. The Beis [Hamikdosh] was built with these
three.

Verse 15

The two columns. Which he placed at the entrance hall, 21 He placed them at the
entrance to the Temple’s hall. See v. 21 below. Yachin and Bo’az.
Eighteen amohs was the height, etc. And in Divrei Hayomim it states, “[their height
was] thirty-five amohs.” 22 II Divrei Hayomim 3:15. Radak further explains that the
35 amohs that is stated in Divrei Hayomim refers to the length of the column as it
lays on the ground; once it is erected it is called height. He cast both as one,
and the one amoh which was missing, 23 Alternatively, each column was actually 17.5
amohs, and the 18 amohs stated here is an approximation.—Ralbag. Or, the additional
amoh was a result of hammering the column. I say, that at the top of each column
there was a one half amoh which was not similar to the work of the rest of the
column, as it is further stated regarding this subject, “the top of the columns was
designed like lilies.” 24 Below v. 22.
And a line of twelve amohs was the circumference of the second [each] column. This
teaches [us] that it was four amohs by four amohs in diameter, because every
circumference of three hand-breadths has a diameter of one hand-breadth. And its
thickness was four fingers and it was hollow; thus is this explained at the end of
the book of Yirmiyahu. 25 Yirmiyahu 52:21. And this is an abbreviated verse, he
disclosed the length of one [column] and the length of the second [column] can be
learned from it, and he disclosed the circumference of the second [column], and the
first [column] can be learned from it. And Targum Yonoson, also, rendered, “and a
strung line of twelve amohs did compass it, and so the other column.”

Verse 16

Two crown shapes. Pomels, in O. F.

Cast. Tresjited, in O.F.
One crown was five amohs high. And at the end of the book it states, “three amohs.”
We learned in the Mishnah of “Forty-nine Measurements,” that the two lower amohs of
the crowns were similar to the column because there were no designs in them, and
the three upper [ amohs ] that extended beyond, were surrounded with designs, as it
is stated, “branches designed like net [mesh] work,” 26 Below v. 17. by the likes
of the branches of a palm tree they were surrounded But I say, that the two lower
amohs were not counted at the end of the book [of Melachim] because they were
similar to the column and the column were inserted into the crown two amohs.

Verse 17

Branches designed like net [mesh] work. The nets which they had were similar to a
type of head covering which is called cofea [in O.F.].
Net [mesh] work. They were encircled by forms of branches of a palm tree, as in,
“and he walks upon a snare [‫]שבכה‬,” 27 Iyov 18:8. and the branches were [designed]
like chain work.
Seven [of these] were for the one crown. There were seven branches in each
encircling design for each net [mesh] work.

Verse 18

And two rows. Of pomegranates and of copper; the pomegranates were inserted into
the chain [work] which encircled the crowns, thus is this explained in Divrei
Hayomim 28 See II Divrei Hayomim 3:16. and in the Mishnah of “Forty-Nine
Measurements.”
To cover the crowns that were on top of the pomegranates. [The text of] this verse
is in a disarranged order. 29 Alternatively, the verse can be explained according
to its literal translation. The crowns were on the columns and the pomegranates
were on the crowns. There were also other crowns which were on the pomegranates.—
Radak. Or, the pomegranates were located on the lower bowl of the crown and the
word ‫ על‬means “near” rather than “on top of.” [It means,] “the pomegranates should
cover the crowns which were on the top.” And thus were the crowns made according to
the order of the apparent meaning of the verses; each one was in the form of two
bowls. The receptacle of the lower bowl was facing upward and it is called ‫=[ גולה‬a
bowl], as it is stated about this subject, “30 ”,‫ וגולת הכותרות‬Below v. 41. and
[Targum] Yonoson rendered this, “and the bowls of the crowns.” The upper [bowl] was
inverted on the lower one, its receptacle was [facing] downward, and it was called
‫=[ שבכה‬net or mesh] work, as it is stated regarding this subject, “[also] two net
[mesh] works to cover the two bowls of the crowns.” 31 Ibid. The result being that
it is wide in the place where it is connected, and it narrows going upward and it
narrows going downward, and this is called “a stomach,” and thus [Targum] Yonoson
rendered 32 ,‫ מעלות הבטן‬Below v. 20. “against the place of attachment.” And the
height of these two bowls was four amohs, 33 See below v. 19. and this is what he
stated, “in the entrance hall were made like lilies, four amohs.” These were
decorated inside with flowers of lilies, in the same design of the decorations
which were on the wall of the entrance halls; four amohs high, and the fifth amoh
was a small crown above the big one. This is what was stated, “And there were also
crowns above on the two columns.” 34 Below v. 20.
Verse 19

Verse 20

Above [on the two columns] opposite the belly. Which is beyond the net [mesh] work
at the end of the net [mesh] work, at its rim, that is at the middle, at the place
where it is connected, (upon the upper net [mesh] work) (The proper text: Because
the net [mesh] work) is attached to the bowl which is beneath it.
And two hundred pomegranates. Pomegranates made in two rows around, strung together
on a chain and encircling the net [mesh] work.
On each crown. This, too, is an abbreviated sentence, meaning, “On the one [crown],
and likewise, on the second.” 35 Each crown had a chain of 200 pomegranates
encircling it.

Verse 21

Verse 22

The top of the columns was designed like lilies. A half amoh at the top of each
column each one’s wall was as thin as a lily, and for the rest of the column its
thickness was four fingers [and it was] hollow. 36 Alternatively, the lily work was
not part of the pillar, but was attached to it after the pillar had been installed.
—Metzudas Dovid. Therefore, this amoh was not counted in [the description] of the
pouring [of the copper] for the columns in Divrei Hayomim because it was not
similar to the work [of the rest] of the columns.

Verse 23

Ten amohs from rim to rim. Through the middle, because the diameter of every round
object is through the middle.
And a line of thirty amohs [the circumference]. This is what was mentioned, “All
that have three handbreadth in its circumference have one handbreadth in its
diameter.” Its circumference was thirty [ amohs ] and its diameter ten [ amohs ],
37 The diameter of 10 amohs is a rounded off number. A diameter of ten amohs
results in a circumference of approximately 31.4 amohs. and he measures from its
midst. In [Maseches] Eruvin. 38 See Maseches Eruvin 14a.
High. Its depth; and in Divrei Hayomim it states that he made it for the Kohanim to
bathe and to immerse in. 39 See II Divrei Hayomim 4:6. Ralbag explains that in
order to avoid the problem of ‫=[ מים שאובין‬drawn water] it was connected at its
base to natural water that flowed into it from an underground source. The water
from the underground wells flowed through the hollow feet of the oxen.

Verse 24

Knobs. [Targum] Yonoson rendered ‫[ וצורת ביעין‬and the form of eggs].

Beneath its rim. [The knobs were located] in the lower three amohs which were
square, for so did we learn in the Gemara in Maseches Eruvin, “The three lower ones
were square and the two upper ones were round.” 40 See Maseches Eruvin 14b. It is
impossible for one to contain two thousand bas which equal one hundred and fifty
ritual baths of purity of forty [ bas ], except in this manner as explained by our
Rabbis in [Maseches] Eruvin. The upper ones were square and the lower ones round,
it is impossible to say for it is written, that its rim was “circular all around.”
41 Above v. 23. He, therefore, says regarding these knobs, “for ten amohs
compassing the sea round about,” because in the place that it was square, [a
perimeter of] forty amohs has ten amohs on each side, but in the place that it is
round it is impossible to say it has ten amohs [on each side] around.
The knobs were in two rows, cast together with it. Everything was poured together,
[and] not that he attached the knobs to it after they had been poured, through
nails or through soldering which is called soudure, in O.F.

Verse 25

And all their hind parts. Of these oxen.

Were inward. Their hind parts were facing towards the bottom of the sea, the
[three] (two) which were in the north towards [those in] the south, and [those in]
the east towards those in the west. 42 The water flowed out of the mouth of the
oxen.—Ralbag.

Verse 26

And its thickness was a handbreadth. Its bottom and its walls, except that at its
edge it was thin and beaten out and hammered, like the rim of a cup which we drink
from, and it is decorated with flowers and lilies.
Two thousand bas. [The equivalent of] six thousand se’ah, for a ‫ בת‬is equal to
three se’ah, as it is stated, “The ‫ איפה‬and the ‫[ בת‬should] have one measurement.”
43 Yechezkeil 45:11. Thus, [six thousand se’ah ] are found to be one hundred fifty
ritual baths of purity; four thousand se’ah for one hundred ritual baths, and the
two thousand [ se’ah ] for fifty ritual baths. 44 See Maseches Eruvin 14b. And even
were you to divide everything according to the measurement by which the Sages
measured, an amoh squared by three amohs high for each ritual bath, you will find
it to be the same [as follows]: [The lower part of the sea was] three amohs high
[by one hundred square amohs ] equaling one hundred ritual baths. The [upper part
of the sea was] two [ amohs high and] round [with a diameter of ten amohs and
contained sufficient water for] fifty ritual baths, because the square is greater
than the circle by one quarter. [And in Divrei Hayomim] it is written, “it capacity
was three thousand bas.” 45 II Divrei Hayomim 4:5. Our Rabbis explained it refers
to a dry measure, since the overflow was one third of the capacity of the
receptacle. 46 See Maseches Eruvin 14b. The Gemara explains that the heap that is
above the top is half the volume within the container, i.e., 2000 liquid measures
=3000 dry measures.

Verse 27

And three amohs was its height. The height of the base excluding the height of the
wheel (meaning: excluding the base [=‫ ]כן‬itself; ‫ יד האופן‬is the wheel) upon which
it rests was an amoh and a half, and the height of the base was an amoh and a half.
(Four amohs was the length, etc.) The amoh of the height was square but the half
amoh was round, as it is stated, “At the top of the base [was a frame] half an amoh
high circular all around.” 47 Below v. 35.

Verse 28

They had frames. I saw in the Mishnah of “Forty-Nine Measurements,” that the ‫מסגרות‬
were in the form of 48 .‫ טבלאות‬The ‫ מסגרות‬are “boards” or “panels” on each of the
four sides, and they served as a frame for the base. Therefore, they are referred
to as “‫ ”מסגרות‬which means frames, as in Shemos 25:25, 27.
They had frames. The frames were from the axle of one wheel to the axle of the
other wheel. And the “‫ ”יד אופן‬is the wood which is inserted into the wheel, in the
hole, and it is called essieu, in O.F. And the four wheels of the base had frames
on this side and frames on the other side, on all four sides; between one and the
other, was a width of four amohs, and above there were “blocks [=‫ סרנים‬which means]
the same as “boards” [=‫]נסרים‬, against the frames, and the ledges were from the
lower [frames] to the upper ones, and there were other frames between the ledges,
like the design of the legs of the bed of villagers which are not round but
protrude [in order] to decorate
ledges were like the rungs of a
frames, there were two or three
other, connected from one ledge
“ledges.”
them with lions and cherubim. But I say, that these
ladder, sort of copper rods standing on the lower
rods. The frames were set between one rod and the
to the other. [Targum] Yonoson, also, rendered

Verse 29

And on the frames that were between the rungs. Were decorated with forms of lions,
oxen and cherubim.
And on the rungs there was a base. A base, to place the basin upon it, above the
frame which was on their top.
And beneath the lions and oxen. Which were embroidered or attached on the outer
frames which were between the ledges.
Joined together. ‫ לויות‬is form resembling a male and female embracing.
Thin strips of metal. Hammered, resembling the hammering of a thin metal plate.
They did not protrude in its thickness nor were they engraved in a depression. And
Yonoson rendered ‫לויות מעשה מורד‬, “joined by welding,” souldriz, in O.F.

Verse 30

Four [copper] wheels. Two in the front and two in the back in the manner of large
wagons.
And copper bars. [Targum] Yonoson rendered ‫ונסרין דנחש‬, “boards of copper,” they
are the upper boards against the frames.
Bars. [‫ סרני‬means] the same as ‫=[ נסרים‬boards].
And its four corners. Of the base [=‫]כן‬which was above them [i.e., wheels].
Had shoulders. They protruded above the boards in the corners of the base. And
under the basin which rested upon the base, the shoulders were molten. (Other
texts: This teaches [us], that the shoulders came from the base in one pouring, and
the shoulders supported the basin so that it should not fall down through the
base.)
At the side of each were thin metal strips joined together. At the side of each of
the shoulders was a joining of a decorated male and female. ‫=[ מעבר איש‬one to
another] means the same as “‫=[ איש אל אחיו‬one to another],” 49 Shemos 25:20. which
is stated by the cherubim.

Verse 31

And the rim of the vessel was inside the crown and rose above it an amoh. The mouth
of the base extends outward of the rim of the crown and goes upward an amoh high.
The crown is the roof of the base, made like a hat, [i.e.,] sloping on all sides,
and in the center a round hole was set, with a diameter that was one and one half
amohs, and around that hole was the resemblance of an enclosure of a partition one
half amoh high around. And below this is thus explained regarding this subject, as
it is stated, “At the top of the base [was a frame] half an amoh high circular all
around,” 50 Below v. 35. and that is called “‫=[ פי הכותרות‬the rim of the crown].”
And the base rests on that enclosure, and the bottom of the base is inserted into
the rim of the enclosure, and it protrudes one amoh above it. This is what is
stated here, “And the rim of the vessel was inside the crown and rose above it an
amoh.”
The rim was round made like the base. And the rim of the crown was round, a replica
of the base which was round.
One and a half amohs. Its width in diameter.
There were engravings on the rim as well. Designs of flowers.

Verse 32

The four wheels were underneath the frames. Because the frames [reached] from the
axle of one wheel to the axle of the other wheel, as I have explained. 51 Above v.
28.
And the axles of the wheels. That is the wood which is inserted into the wheels and
is called, essieu in [O.F.]
Were in the base. The axles were joined and melted to the base in one pouring.

Verse 33

Like the work of a chariot wheel. [Targum] Yonoson rendered, “as the work of the
wheels of a chariot,” a wheel within a wheel crosswise, as it is stated in
Yechezkeil in [reference to] the “Heavenly Chariot.” 52 Yechezkeil 1:16.
Their axles. Essieu [in O.F.]
Their hubs. Bojjols in O.F., they are the holes [for the axles].
Their rims. They are the enclosures around, which bind them together.
And their spokes. The arms of the wheels which are attached from the holes of the
wheel to the rims, which is called rais, in O.F.

Verse 34

There were four shoulders. As I have explained above, “and its four corners had
shoulders,” 53 Above v. 30. and he did not mention it here only to say, “the
shoulders were of the base itself.” 54 I.e., they were not made separately and then
attached to it.

Verse 35

Half an amoh high circular. This is the partition, as I explained above, 55 Above
v. 31. which was around the opening and the [uppermost] amoh [of the crown] was
square.
And on the top of the base its axles. They are the copper bars [‫]סרני הנחשת‬
mentioned above. 56 Above v. 30.
And its frames. They were all of one piece. The lower frames were poured together
with it; he did not attach them afterwards.

Verse 36

He engraved on the plates, on its axles, and on its frames. On the lower ones. On
both of them, he engraved and inscribed cherubim, lions.
(And palm trees, this is not [found] in other texts.) Pairs attached to each other.
He engraved around the likeness of a male and female that are joined by their arms,
thus our Rabbis explained this. 57 See Maseches Yoma 54a.
Attached. An expression of attachment, as a male that is attached to a female, and
its meaning is, “a man with his attachment.” According to its simple meaning, ‫לויות‬
is an expression of “attachment,” soldore, in O.F. There were attachments there
made as the joining of a man, and the joining was in the manner we explained.

Verse 37

All cast in the same manner. As he cast the first [base], he similarly cast them
all. 58 I.e., they were all identical. Alternatively, each base was cast as a
single piece.—Radak.

Verse 38

He made ten [copper wash] basins. It is written in Divrei Hayomim, “the parts of
the burnt-offering they rinsed with them.” 59 II Divrei Hayomim 4:6.

Verse 39
On the [right] side of the Beis Hamikdosh. Against the right side of the Beis
Hamikdosh.
[Away] from the right side of the Beis Hamikdosh. Extended from the south side
toward the north side. The following [explains], “‫”קדמה מול נגב‬: The northeast
corner against the space which is between the northern wall of the Beis Hamikdosh
and the wall of the court; and the northern wall is called “‫ממול נגב‬,” extended and
removed far away from the south, and ‫ מול‬and ‫ ממול‬are not translated the same. 60
I.e., ‫ ממול נגב‬means “opposite the south,” which is the north.

Verse 40

And Chirom made, etc. And Rebbi said, that the ‫ כיורות‬are one and the same as the
‫סירות‬, as it is stated, “like a pan of fire burning wood,” 61 Zecharyah 12:6. and
similarly, “and he thrust it into the pan.” 62 I Shmuel 2:14.
The [wash] basins. Of copper, used to remove the ashes from the altar.
The rakes. Copper shovels which are called vedil, in German, [were used] to rake
the ashes into the pots.

Verse 41

Verse 42

Two rows of pomegranates. One hundred pomegranates in each row hanging by chains.

Verse 43

Verse 44

Verse 45

Verse 46

[The king] cast them. He melted them and poured them according to their form.
In the thick clay. [Targum Yonoson rendered,] “in the thickness of the clay.” 63
The clay of the Jordan Plain was of very good quality.—Radak.

Verse 47

Shlomo gave up. [He refrained] from determining the weight of these vessels because
there were very many, and [therefore] he ceased to determine their weight. 64
Targum renders ‫ וינח‬as “he hid [=‫]ואצנע‬,” implying that Shlomo prepared more than
was needed and put away the extra vessels for future use. II Divrei Hayomim 4:18
implies that Shlomo made more vessels than needed.

Verse 48

Verse 49

Five on the right and five on the left. It is impossible to say five were on the
right side of the entrance and five were on the left of the entrance, if so, we
find a candlestick on the north [side] and the Torah states, “on the south side of
the Tabernacle.” 65 Bamidbar 3:29. The verse quoted by Rashi describes the location
where the Kehas family encamped. It is not stated in reference to the candlestick.
See Shemos 26:35 and 40:24 for the location of the candlestick. Therefore, Moshe’s
[candlestick] was in the middle, five [candlesticks] on its right and five on its
left.
And the flowers. Of the candlestick.
The lamps. The cups into which the oil and wicks are put.
And the tongs. With which the wick is lifted out of the oil.

Verse 50

The Sippos. A type of musical instrument, 66 Alternatively, ‫ ספות‬are pitchers.—

Metzudas Tzion. and similarly, “‫מזמרות‬.”
The basins. To receive the blood.
The spoons. As vessels for frankincense.
And the fire pans. To remove the ashes and coals, and to carry them from the outer
altar to the inner altar to burn incense.
The keys. Keys, I heard, with which to open [‫ ]מפתחין‬with them the locks.
For the doors of the [inner] Beis Hamikdosh. Which is the Holy of Holies.
For the doors of the Beis Hamikdosh. Which is for the Sanctuary, all of their
entrances were of gold.

Verse 51

The sacred of his father Dovid. That which remained of the silver and gold
dedicated by his father. But the Midrash explains that Shlomo did not wish to use
any of those dedicated materials for the construction of the Beis [Hamikdosh]. And
I heard from [Torah] scholars of Yisroel who said, because Dovid knew eventually it
would be destroyed; so that the idol worshiping [nations] should not say that their
idols are mightier for they took their revenge upon the Beis [Hamikdosh] which was
built of the plunder and destruction which Dovid plundered from them. And others
say, Shlomo said that there was a famine in the days of his father for three
consecutive years, and he should have squandered these dedicated materials to
sustain Yisroel’s poor.

Chapter 8

Verse 1

The leaders of the paternal families of the Bnei Yisroel. Of the children of
Yisroel. 1 The literal translation is, “ to the children of Yisroel.”
From the city of Dovid. Dovid had placed it there when he brought it from the house
of Oved Edom. 2 See II Shmuel 6:10-12, 17.

Verse 2

In the month Eisonim. [Targum] Yonoson rendered, “In the month which people of the
ancient times called the first month, on the festival, and at present it is the
seventh month,” i.e., since the Torah was given, and it is written in the month of
Nissan which it is the first of the months, [therefore,] Tishrei 3 Although the
construction of the Beis Hamikdosh was completed in the eighth month of the
previous year [see above 6:38], Shlomo postponed its dedication until the following
Tishrei. is called the seventh [month]. 4 ‫ איתן‬means “mighty” and ‫ירח האיתנים‬
refers to the month of Tishrei which has the strongest spiritual effect for people
to improve themselves because of the holidays celebrated during Tishrei—Ralbag.
Alternatively, ‫ איתנים‬alludes to the Patriarchs. See Maseches Rosh Hashana 11a.

Verse 3

Verse 4

The Tent of Meeting. Which Moshe made and Shlomo stored this away as soon as the
first Beis [Hamikdosh] was built, as we have learned in the Tosefta of Maseches
Sotah. 5 13:1
That were in the Tent. Which Dovid pitched for the Ark. 6 See II Shmuel 6:17

Verse 5

Verse 6

The wings of the cherubim. Those which Shlomo made, which are standing on their
feet on the ground; and these are not the cherubim of the cover which was on the
Ark.

Verse 7

Over the place of the Ark. From wall to wall as it is stated above 7 I Melochim
6:27. regarding this subject.

Verse 8

The ends of the poles were seen. In the curtain which was at the entrance in the
“Amoh Troksin.” One might think they tore through it [i.e., the curtain] and
protruded [on the other side], it states, “but they could not be seen from
outside.” How is this possible? They were pushing and bulging 8 These were new
poles made by Shlomo to replace the ones made by Moshe. Shlomo’s poles were 20
amohs long vs. Moshe’s poles which were 10 amohs in length. Shlomo made them longer
to enable more Kohanim to participate in carrying the Ark.—Ralbag similar to two
breasts of a woman, as the matter is stated, “He lies between my breasts.” 9 I.e.,
“the Divine Presence dwelt between the Holy Ark’s poles.” 10 Shir Hashirim 1:13. 11
Maseches Yoma 54a.

Verse 9

Verse 10

After the Kohanim went out of the Kodesh. As the Kohanim who carried the Ark into
the Holy of Holies were leaving, the Divine Presence immediately came to rest in
the Sanctuary.

Verse 11

Verse 12

Then Shlomo declared. When he saw the cloud, he said, “Now I see that the Divine
Presence is in the house which I built, for thus did He promise to come and dwell
in it from the midst of a cloud and thick darkness.” And where did He say [this
promise]? “For in the cloud will I appear upon the Ark cover.” 12 Vayikra 16:2.
Thus is this taught in Sifri.

Verse 13

A dwelling place for You forever. From when it was chosen it would no longer be
permissible [to offer sacrifices] on improvised altars, and the Divine Presence no
longer dwelled in any other place.

Verse 14

Verse 15

Who spoke with His mouth. That He would grant him a son who would build the Beis
[Hamikdosh]. 13 “With His mouth,” refers to the “voice” of prophecy which was given
through Noson, the prophet, and repeated directly to Dovid. See II Shmuel 7:12-17.
And fulfilled it with His hand. He has fulfilled His word with His good power. 14
The literal meaning of ‫ ובידו מלא‬is, “and fulfilled with His hand.” Here it refers
to God’s omnipotence, that He alone is able to fulfill any promise He makes, the
hand symbolizing strength.—Radak

Verse 16

Since the day, etc. This is what He spoke to my father Dovid.

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

And Shlomo stood before the Altar of Adonoy. [As] it is written, “and Shlomo made a
copper basin and had set it in the midst of the court, etc. and upon it he stood,
and knelt on his knees.” 15 Even though a king of Yisroel is allowed to sit in the
Beis Hamikdosh [See II Shmuel 7:18], Shlomo chose to stand. 16 II Divrei Hayomim
6:13.

Verse 23

Preserver of the covenant. He waits and stores away [reward] to keep the covenant
and [is based on] mercy, to fulfill His promise. 17 Which He made with our
Patriarchs.—Radak

Verse 24

You preserved. [‫ שמרת‬is] a expression meaning the fulfillment of a promise.

Verse 25

Verse 26

Verse 27

Will. [This is] an expression of wonder.

Cannot contain You. Cannot contain You. 18 The root of ‫ יכלכלוך‬is “‫”כול‬, meaning to
contain, as in, “each basin could hold [=‫]יכיל‬,” in 7:38 above.

Verse 28

Verse 29

Verse 30

Verse 31

Should a person sin against his fellow man. One who has intimate relations with a
married woman.
And is liable that a curse. Just as the water examines her, so does the water
examine him. 19 Rashi explains ‫ אלה‬as “a curse,” i.e., the waters examines “him”
i.e., the husband, as well. In this instance, ‫ אלה‬does not mean “oath”, because the
husband of a Sotah is not subject to an oath.
And is liable. An expression of a creditor.
And the curse comes before your altar. “And the Kohein shall stand the woman before
Adonoy.” 20 Bamidbar 5:18

Verse 32

To set his [evil] way upon his head. “And her abdomen will swell, etc.” 21 Ibid. v.
27. 22 Alternatively, if one swears falsely in the Beis Hamikdosh, his punishment
should be swift and obvious, so that people recognize the unique level of sanctity
of the Beis Hamikdosh, and they would perceive that the Beis Hamikdosh as God’s
chosen place.—Radak
And to justify the righteous one. “Then she will be cleared, and shall bear seed.”
23 Bamidbar 5:28. Thus it is expounded in the Tosefta of Maseches Sotah. 24 1:3.

Verse 33

And praise Your Name. For a person is obliged to bless God for the bad. 25 Maseches
Berachos 54a.
Verse 34

Verse 35

For You to answer them. So that You may answer them; “‫ ”כי‬is an expression of “so
that.”“

Verse 36

Verse 37

Rot. When the wheat does not grow up on the stalk to make an ear. 26 You will hear
and answer them even though they did not repent wholeheartedly, i.e., their
repentance was not out of love.—Metzudas Dovid

Verse 38

Verse 39

Verse 40

Verse 41

Verse 42

Verse 43

According to all that the stranger calls out to You. And relating to the Jew it
states, “and give to each one according to all his ways,” 27 Alternatively, when
the wheat does not reach its normal color but turns to a pale yellow.—Metzudas
Tzion because the Jew recognizes the Holy One Blessed Is He, and he knows that He
has the ability in His power [to answer]; and if his prayers are not heard, he will
blame the matter on himself and an account of his sins. But the non-Jew complains
and says, “a house [i.e., Beis Hamikdosh], whose fame reaches to the ends of the
world, I have exhausted myself on many roads, and have come and prayed in it and
found no substance in it, just as there is no substance in idol worship.”
Therefore, “according to all that the stranger calls out to You,” 28 Above v. 39.
but a Jew, if You see that he uses his wealth to destroy his friend, do not give
him.

Verse 44

By way of the city. Facing towards Yerusholayim.

Verse 45

And render their judgment. [I.e.,] their vengeance against their enemies.

Verse 46

Verse 47

Verse 48

Verse 49

Verse 50

Verse 51

The smelting pot of iron. The earthenware 29 Alternatively, give a non-Jew anything
he asks for, as incentive that he turn to God with his prayers, and to publicize
God’s Presence in the Beis Hamikdosh.—Ralbag utensils used to purify gold of its
impurities is called 30 .‫ כור‬The phrase “of iron” refers to the purpose of the pot,
not the material of which it is made. The pot itself is earthenware.

Verse 52

Verse 53

Verse 54

Verse 55

Verse 56

Like all that He had said. And where did He speak? “And He will grant you rest from
all your enemies.” 31 A crucible used for melting gold.—Metzudas Tzion The
oppression suffered by the Bnei Yisroel in Egypt is likened to a furnace which
purifies metal, because Bnei Yisroel underwent a process of spiritual purification.

Verse 57
Verse 58

Verse 59

To do justice to His servant and the justice of His people. To avenge their
humiliation from their enemy. 32 Devarim 12:10.

Verse 60

Verse 61

Verse 62

Verse 63

Verse 64

The inside of the Courtyard. These words are to be taken literally, according to
Rabbi Yehudah; [i.e.,] he hallowed the floor of the court with the [same] sanctity
of the Altar, [enabling one] to offer sacrifices on the floor. 33 Alternatively,
‫ משפט‬means “needs,” and the translation of the verse is, “to provide the needs of
His servant and the needs of His people.”—Metzudas Tzion
For the copper altar. The stone altar that he [Shlomo] constructed in lieu of the
copper altar. 34 Maseches Zevochim 59a.
Too small to contain the burnt-offerings and the meal offerings. For they brought
many. Rabbi Yose said to him [Rabbi Yehudah], “Is it not already written, ‘Shlomo
offered a thousand burnt-offerings upon that altar,’ 35 According to Ralbag, the
copper was primarily made of stone but was plated with copper. which Moshe had
made,” and when you compute the number of amohs and the number of burnt offerings,
this one of stones was larger than Moshe’s, for on Moshe’s altar the place used for
the sacrifice, was one amoh by one amoh, but this one’s place used for the
sacrifice was twenty-four [ amohs ] by twenty-four [ amohs ]. Therefore Shlomo’s
[altar] was 576 times as large as Moshe’s. 36 I Melochim 3:4. If so, what is the
meaning of, “the king sanctified the middle of the Courtyard?” [It means] that he
set the stone altar into it, firmly connected to the floor. 37 See Maseches
Zevochim 59b.
Was too small to contain. He is referring to Moshe’s [altar], like a person says to
his friend, “So and so is a dwarf,” [i.e.,] he is disqualified to perform the
service. 38 Ibid.

Verse 65

[Stretching] from the entrance of Chamos. Located in the north of Eretz Yisroel.
To the Brook of Egypt. Which is opposite it, in the south, [as is delineated] in
[the section entitled], “These are the travels.” 39 See Bamidbar 34:5, 8. There,
Targum Yonoson Ben Uziel identifies the “Brook of Egypt” [‫ ]מצרים נחלה‬as the Nile
River.
Seven days. Of inauguration.
And seven [more] days. Of Succos. 40 The Rabbis in Maseches Mo’ed Katan 9a, deduce
from the redundancy of this phrase [“seven days and seven more days”], that one is
not permitted to combine one ‫ שמחה‬with another, e.g., one is not allowed to
celebrate a wedding on Chol Hamoed. It is found that they ate and drank on Yom
Kippur. 41 See Maseches Mo’ed Katan 9a and Rashi there. 42 They began to celebrate
on the eighth of Tishrei and continued for the next fourteen days. Thus, the third
day of the dedication was Yom Kippur, the tenth of Tishrei.

Verse 66

For Dovid His servant. To make known that He forgave them their sins, as we find in
[Maseches] Mo’ed Katan. 43 9a. When Shlomo wished to bring the Ark into the Holy of
Holies, the gates clung to one another.
And for Yisroel His people. That He forgave them the sin of Yom Kippur, 44 I.e.,
for having eaten on Yom Kippur. and a Bas Kol emanated and declared, “All of you
are prepared for the life of the World to Come.” 45 Maseches Mo’ed Katan 9a.

Chapter 9

Verse 1

Verse 2

Verse 3

And My eyes and My heart will be. [Targum] Yonoson rendered, “and My Divine
Presence will dwell there if My will is done.” And My eyes and My heart will be
there. If My heart and My will are there. 1 I.e., if My desire and My will is being
followed, My Divine Presence will be there. 2 Even after the Beis Hamikdosh was
destroyed, the Divine Presence remained on the Western Wall [‫ ]כותל המערבי‬of the
Beis Hamikdosh. See Shir Hashirim 2:9 and Midrash Rabboh there.

Verse 4

Verse 5

Verse 6

Verse 7

And the House that I have sanctified for My Name. There is a condition between Me
and you, [that] “If you heed not heed, etc.,” what is stated there? “I will bring
your Sanctuaries into desolation.” 3 Vayikra 26:31.
And a mockery. As the Targum [Yonoson rendered], ‫ולשועי‬, [i.e.,] they will tell
about the evils that have befallen them and will scoff at them, as in, “‫=[ ויספר‬and
he told,” which the Targum rendered] ‫ואשתעי‬. The expression “‫ ”שנינה‬is also an
expression of speech as it is written [in Scriptures], “and you shall repeat them [
‫ ]ושננתם‬to your children.”
Verse 8

And this Beis Hamikdosh will be most high. So long as you have not sinned; but once
you sin, every passerby will be astounded and will hiss. 4 Rashi understands that
‫ יהיה‬is the future tense, meaning “will be” most high. Alternatively, ‫ יהיה‬can also
be interpreted in the present tense, “is” most high—Ralbag. Or, ‫ יהיה עליון‬is
interpreted as “will be destroyed.”—Radak And similarly it is written in Divrei
Hayomim, “And this Beis [Hamikdosh] that was exalted, all who pass by it, etc.,” 5
II Divrei Hayomim 7:41. and this is its interpretation, “and this house that was
exalted and revered even by the gentiles,” as is stated above, “And even to the
stranger who is not of Your people, etc.,” 6 I Melochim 8:21. But, now in its
destruction, everyone who passes by it, even the gentiles, will be astounded and
hiss, and will say that the Jews’ sins were the cause.
Will be astounded. [‫ ישם‬means] “will wonder,” as in, “and your enemies will be
astonished [‫ ]ושממו‬about it,” 7 Vayikra 26:32. [and as in,] “Concerning his day,
the later ones will wonder [‫]נשמו‬.” 8 Iyov 18:20.
And whistle. Siffler, in O.F. The habit of anyone who suddenly sees desolation, is
to hiss. 9 When people are amazed at what they see, they often whistle.

Verse 9

Verse 10

Twenty years. I.e., seven years [to build] the Beis Hamikdosh, and thirteen years
[to build] his own palace, as mentioned above. 10 Above 6:38, and 7:1.

Verse 11

Provided Shlomo. An expression of bearing, [i.e.,] he bore his burden in this

matter.

Verse 12

Verse 13

The land of Kovul. A land of chains, [i.e.,] a marshland into which the foot sinks
and is entrapped. 11 It was as troublesome to walk on, as it is difficult for a man
who is chained in shackles to walk, i.e., the foot is trapped as if it were in a
chain [=‫—]כבל‬Radak. The land was not fertile. Alternatively, the people of ‫ כבל‬wore
chains of silver and gold, i.e., they were wealthy and spoiled, and Chirom did not
want to deal with them. See Maseches Shabbos 54a and Rashi there.

Verse 14

Verse 15

And this is the review of the tax. Described at the end of this topic, “All the
people that remained, etc., 12 Below v. 20. Shlomo levied a tax of labor.” 13 Below
v. 21. The tax levy was to build all these [structures].
The Millo. [Millo was] a place in Yerusholayim, in the City of Dovid, that was
called Millo, because it was enclosed by a low wall and it was filled [‫ ]ומלאו‬with
dirt. 14 Alternatively, it was a large open plaza without any buildings, where
people gathered [=‫—]מלא‬Ralbag.

Verse 16

Present. A dowry.

Verse 17

Verse 18

And Tadmor in the desert of the land. [I.e., it was located] near a settlement. 15
The expression ‫=[ במדבר בארץ‬in the desert in the land] is somewhat ambiguous.
Therefore Rashi suggests that the desert was located near a civilized area.
Alternatively, the city was bordered by a desert on one side, and by arable land on
the other side.—Ralbag

Verse 19

The store cities. [Targum Yonoson rendered,] “cities used for storage.”

Verse 20

Verse 21

Verse 22

Verse 23

Supervising officers. Commanders over the officers.

Five hundred fifty. Three hundred of them were proselytes in charge of 70,000 who
bore burdens, 80,000 hewers in the mountains, and 3,300 who controlled the people
who did the work, as stated above, “These were in addition to Shlomo’s chief
officers, etc., three thousand three hundred [officers].” But in Divrei Hayomim it
states, “six hundred.” 16 II Divrei Hayomim 2:17. These three hundred that are
missing here, he counted there, for they were appointed over all of them. The two
hundred fifty remaining were Bnei Yisroel appointed over the other laborers. In
Divrei Hayomim 17 Divrei Hayomim 8:10. they were counted separately, [as it
states,] “and these were Shlomo’s supervising officers, two hundred fifty, who
controlled “the people who did the work,” the laborers.

Verse 24

Only then did the daughter of Pharaoh. Who was originally in the city of Dovid, as
it is stated in the beginning of the book, “and he brought her to the City of
Dovid.” 18 Above 3:1.
Came up from the city of Dovid, etc. In Divrei Hayomim it explains, “for he said,
‘I should not have a wife live with me in [the City of] Dovid because they are holy
[places], for the Ark of Adonoy was brought there.’” 19 II Divrei Hayomim 8:11. The
text there reads, “in the house of Dovid.”
Then he built up. [I.e.,] Shlomo.
The Millo. To build within it houses for her menservants and maidservants.
Concerning this Yerovom admonished him [saying], “Your father left it open for the
festival pilgrims, and you closed it up to make a labor force for Pharaoh’s
daughter.” 20 Paraphrasing below 11:27. See Maseches Sanhedrin 101b and Rashi
there. And this “but” mentioned here [means,] but in this Shlomo sinned, that he
had built for her the Millo. So have I heard, but I say, “But then did the daughter
of Pharaoh, etc.,” I.e., the above mentioned cities were necessary to build for
store cities, chariots, riders, and greatness; but, the Millo he did not build for
any greatness, for his father had left it for the festival pilgrims to pitch their
tents there, but since Pharaoh’s daughter had gone up to her house, and the Millo
was adjacent to that house, then he built up the Millo. 21 Alternatively, the house
of Pharaoh’s daughter was built on the area of the Millo.—Radak

Verse 25

On the altar. I.e., the altar of the Beis Hamikdosh.

And he burnt incense [offerings] with it. And [he burnt the incense on] the incense
altar that was before God for the burning of incense. 22 See Shemos 30:1-10.

Verse 26

A ship. A ship.

Chapter 10

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

And his elevated ramp by which he would go up to the Beis Hamikdosh of Adonoy. By
means of a passageway that he had prepared from his house to the Beis Hamikdosh, by
which he would go up to the House of God. 1 Alternatively, ‫ועולתו אשר יעלה עליו‬
refers to the sacrifices that Shlomo offered in the Beis Hamikdosh, described above
in 9:25.—Targum

Verse 6

Verse 7

Verse 8
Verse 9

Verse 10

Verse 11

Coral. Corail, in O.F.

Verse 12

A pathway to the Beis Hamikdosh of Adonoy. But in Divrei Hayomim it is written,

“paths [‫ ]מסילות‬to the House of Adonoy.” 2 II Divrei Hayomim 9:11. I therefore say,
that this support [‫ ]מסעד‬is an expression of a pavement.
For the singers. For the Leviyim.

Verse 13

Gave to the queen of Sheva. This giving refers only to the teaching of wisdom.
All that she desired. (He had relations with her and Nevuchadnetzar was born, and
he later destroyed the Beis [Hamikdosh] that had stood 410 years in the territory
of all the twelve tribes. Rabbi Yitzchok [Luria] of blessed memory) [He gave her
more,] in addition to giving her gifts and delicacies that are found here but are
not found in her place. 3 Alternatively, Shlomo gave her gifts of intellectual
wisdom by answering all the problems and questions that she had asked, in addition
to solving the riddles that she had posed to him.—Ralbag

Verse 14

Six hundred sixty-six. Chirom gave him 120 [talents], the Queen of Sheva 120, the
ships of Tarshish brought from Ophir 420, totaling 660 [talents]. I do not know
from where the other six came. It is written in Divrei Hayomim that [the ships
brought] from Ophir 450 [talents], 4 See II Divrei Hayomim 8:18. however it does
not include the 120 talents of Chirom. We can resolve the contradictions that the
extra 30 were from the 120 of Chirom, because Chirom’s servants were in Ophir with
his servants.

Verse 15

This was in addition [to the gold that came from] traveling merchants. Merchants
would bring him who visited the land on business. 5 Alternatively, retailers who
sell small quantities, spy [=‫ ]תרים‬out the land to determine where to do business.—
Metzudas Tzion
Spice dealers. Spice dealers who would carry spices from one city to another.
And all the subordinate kings. [Targum] Yonoson rendered, “and all dependent upon
his support,” 6 Alternatively, Arab kings.—Metzudas Tzion an expression of
guarantee, [i.e.,] kings who were allies and were dependent upon his support,
garantie, in O.F.

Verse 16

Full shields. [A body shield that] encircles the person on three sides. This is the
meaning of the verse in the Book of Tehillim, “as a body shield, with good, will
You shall surround him.” 7 Tehillim 5:13.
Six hundred. Six manim, for [a piece of] gold is a dinar.

Verse 17

Soft gold. It is soft and easy to flatten out. 8 This type of gold can be spun like
thread [‫]חוט‬. See Maseches Yoma 44b-45a.

Verse 18

Glittering gold. Sparkling like pearls.

Verse 19

Six steps. Steps by which to go up [to it], and the top of the throne, was
circular, where the king sits.
From behind. The throne was wide, and the steps were to the front and to the width,
to the back was the seat, higher than the throne, was a round place. 9 A circular
dome protruded from above the throne above the king’s head.—Metzudas Dovid
And there were arm-rests on each side. On which to support his arms, like two gold
rails from end to end, extending on the right and on the left.
There were two lions. Of gold. The entire plan of the throne is described in the
Aggadah of Megillas Esther. 10 Esther Rabboh 1:12.

Verse 20

Verse 21

None of them were made of silver, as [silver] was not considered of value. There
was no silver in any of them because it was not valuable.

Verse 22

Ships of Tarshish. [Targum Yonoson rendered,] “ships of Africa.”

Ivory, monkeys, and peacocks. [Targum Yonoson rendered,] ivory, monkeys and
peacocks.

Verse 23

Verse 24

Verse 25

Weapons. Weapons.

Verse 26

Fourteen hundred chariots. But in Divrei Hayomim it states, “seventeen hundred.” 11

II Divrei Hayomim 1:14. Rashi apparently had a different version of the text than
ours. Our text in Divrei Hayomim reads, “fourteen hundred chariots.” Thus there is
no discrepancy between the texts. Therefore I say that fourteen hundred were in the
chariot cities, and three hundred were with the king in Yerusholayim. And this is
the explanation in Divrei Hayomim, “and he stationed them in the chariot cities,
and with the king there were other chariots in Yerusholayim.” And while here, this
is the explanation, and he stationed them in the chariot cities and with the king;
and in Yerusholayim [were additional ones].
He placed them. And he led them. 12 Alternatively, he stationed them.—Metzudas
Dovid.

Verse 27

As stones. But above it states, “of no value.” 13 Above v. 21. Our Rabbis explained
that one refers to the time before Shlomo married Pharaoh’s daughter, and one
refers to the time after Shlomo wedded Pharaoh’s daughter. 14 See Maseches
Sanhedrin 21b. After Shlomo married Pharaoh’s daughter and began to go astray, the
nation became less prosperous and silver regained some value.

Verse 28

The source of the horses that Shlomo possessed. Was from Egypt.
A privileged cartel. The gathering of horse dealers was in Egypt. Shlomo’s
merchants bought [the rights] from the king of Egypt, because no person could
export horses from there except through them. This is what I heard. Therefore,
there is a “zakef gadol” 15 I.e., a cantillation signifying a pause. on “‫ומקוה‬,” to
denote that the word ‫ מקוה‬stands by itself and is not connected with what follows
it. 16 Alternatively, ‫ מקוה‬is linen thread [thread=‫תקוה‬, See Yehoshua 2:18], i.e.
Egypt exported two items for Shlomo, horses and linen thread—Radak. Or ‫מקוה [=מן‬
]‫קוה‬, i.e., they brought horses from a region called ‫קוה‬.—Metzudas Dovid

Verse 29

And a single horse for one hundred fifty. We deduce that a chariot consisted of
four horses. 17 If a single horse was exported for 150 silver pieces, and a chariot
was exported for 600 silver pieces, obviously a chariot consisted of four horses.
And for these prices [they sold] to all the kings of the Chitim and Aram.
Through them. Through Shlomo’s merchants, they exported them from Egypt.

Chapter 11

Verse 1

And [especially] the daughter of Pharaoh. She too was one of the foreign women, but
because she was beloved by him more than all of them, she was counted separately. 1
Alternatively, Pharaoh’s daughter is singled out because she was the cause for the
beginning of Shlomo’s downfall.—Radak And similarly, “And there were missing of
Dovid’s servants nineteen men and Asahel.” 2 II Shmuel 2:30.

Verse 2

Verse 3

Verse 4

Verse 5
Verse 6

Verse 7

Then Shlomo built a Bomoh [altar]. Our Rabbis said, that because he did not protest
against his wives, it is called by his name. 3 Maseches Shabbos 56b. A Jew is
responsible for the behavior of those subject to his influence. The Torah demands,
“you shall reprove your fellow and do not bear a sin on his account” [Vayikra
19:17], implying that if you fail to reprove him, you will bear his sin.—Ralbag
On the mountain opposite Yerusholayim. The Mount of Olives.

Verse 8

Verse 9

Verse 10

Verse 11

This had been with you. [I.e.,] you knew that you were transgressing My
commandments.

Verse 12

Verse 13

Verse 14

Verse 15

Dovid was in Edom. Then Hadad fled from Dovid and Yoav. 4 Below v. 17.
To bury the dead. For they buried the slain of Edom, this is what is stated in the
Book of Shmuel, “And Dovid made [for himself] a name when he returned from slaying
[those of] Edom,” 5 II Shmuel 8:13. Rashi apparently had a different version of the
text than ours which reads, “...after returning from slaying [those of] Aram.” For
clarification, see Tehillim 60:2. for all were praising him as a pious person for
he buries his slain. And similarly it states concerning the wars of Gog and Magog,
“And they will bury all the people of the land, and it will bring them fame.” 6
Yechezkeil 39:13. However, [Targum] Yonoson rendered ‫לקבר את החללים‬, “to strip the
slain,” [i.e.,] to remove their clothing.

Verse 16
Verse 17

Verse 18

And ordered that he be provided with food. He said to his servants, “So much and so
much bread should you give him daily.”

Verse 19

The Queen. The queen.

Verse 20

Verse 21

That Dovid slept. For Dovid who died of natural causes, an expression of sleeping [
‫ ]שכיבה‬is mentioned; but for Yoav who was killed, an expression of dying [‫ ]מיתה‬is
mentioned.. Another explanation is that concerning Dovid who was survived by a
meritorious son who took his place, [an expression of] sleeping is mentioned, but
concerning Yoav who was not survived by a meritorious son who took his place, [an
expression of] sleeping is not mentioned, rather, [an expression of] dying [is
mentioned]. 7 Maseches Bava Basra 116a.

Verse 22

Verse 23

And God raised up a rival against him [Shlomo]. Against Shlomo. And this is what
Noson the prophet said to Dovid, “so that when he goes astray, I will chasten him
with the rod of men.” 8 II Shmuel 7:14. God sent adversaries against Shlomo for the
purpose of inducing him to repent.—Radak

Verse 24

Verse 25

In conjunction with the evil of Hadad. Together with the evil that was perpetrated
by Hadad, was also this evil of Rezon. 9 For without Hadad, Rezon alone would be
unable to antagonize Shlomo.—Metzudas Dovid

Verse 26

And he raised his hand against the king. He rebuked him in public. 10 He was
correct in rebuking him about building up the Millo, but he was wrong for doing it
in public. See Maseches Sanhedrin 101b and Rashi there.

Verse 27
It was about this matter. Concerning which he rebuked him.
Shlomo had built up the Millo. And with this building, he closed up the breach of
the City of Dovid which was behind the Millo. 11 See above 9:24. He said to him,
“Your father made breaches in the wall for the festival pilgrims to enter, and you
closed it up, to create a labor force for Pharaoh’s daughter, to station there her
menservants and maidservants.” 12 Maseches Sanhedrin 101b and Rashi there.

Verse 28

And Shlomo had seen that this young man. Prior to this.
Did his work with diligence. Quick in his work and diligent.
Over all the [tax] burdens of the House of Yosef. [Targum Yonoson rendered,] “over
all the taxpayers of the House of Yosef,” [i.e.,] Menashe and Ephrayim, because he
was from the tribe of Ephrayim.

Verse 29

Verse 30

Verse 31

Verse 32

Verse 33

Verse 34

Verse 35

Verse 36

A lamp. A kingdom. ‫ ניר‬is an expression of a yoke. 13 The king’s subjects must obey
their king, just as the ox must obey the person controlling his yoke.
Alternatively, ‫ ניר‬means “a candle [=‫]נר‬,” just as a candle illuminates its
surroundings, so does a king influence his subjects.—Metzudas Dovid

Verse 37

Verse 38

Verse 39
But not for all the days. For in the days of the Mashiach, the kingdom will be
restored to him. In Seder Olam I found: “I shall afflict Dovid’s descendants
because of this,” corresponding to the thirty-six years that Shlomo was married to
Pharaoh’s daughter. For he married her during the fourth year of his reign, and
corresponding to this, the decree was promulgated on the kingdom of the House of
Dovid to be divided. The kingdom should have been restored, in Asa’s time, in the
sixteenth year of his reign. However, he sinned by sending a bribe to the king of
Aram, and did not depend on the Holy One Blessed Is He. This is [the meaning] of
what is stated in Divrei Hayomim, “In the thirty-sixth year of Asa’s reign, etc.,
Baasha built the high place.” 14 II Divrei Hayomim 16:1. This is impossible,
because Asa buried Baasha in the twenty-seventh year of his reign. Rather, the
sixteenth year of his reign, Scripture calls “the thirty-sixth,” for they are the
end of thirty-six years since the division of the kingdom, and Scripture tells us
that in that year Asa sinned, “but not for all the days,” only for thirty-six
years.

Chapter 12

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10
My little finger is thicker. My little finger. 1 the beginning of his reign,
Rechovom was 41 years old [See below 14:21], but Shlomo was only 12 years old when
he became king [See above 3:7 and Rashi there].—Ralbag

Verse 11

Thorns. Aiguillon, in O.F., That sting like scorpions.

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Look after your house. The Beis Hamikdosh that you built, will be for you alone. 2
Alternatively, “see who is left with you,” and rule over them, for you will not
reign over Yisroel as a whole.—Radak

Verse 17

Verse 18

Adoram. He was Adoniram. 3 Who is mentioned in 4:6 and 5:28 above. See II Shmuel
20:24. Rechovom sent Adoram to speak gently to the people and to calm their anger.

Verse 19

Verse 20

Verse 21

And the tribe of Binyomin. Who were situated on the border, because the boundaries
of Yehudah and Binyomin were adjacent.

Verse 22

Verse 23
Verse 24

Verse 25

Verse 26

Verse 27

If this people will go up, etc. Sitting in the Temple court is not permitted only
for kings of the house of Dovid, therefore, he will be sitting and I will be
standing. Moreover, [during Succos] following the Sabbatical Year, at the time of
the Assembly, he [is the one who] will read the section [in Devarim] relating to
the king, 4 See Mishnayos Sotah 7:8. for he is the king of his province, whereas I
will be [standing] like the rest of the people, and I will, therefore, be degraded.
5 Maseches Sanhedrin 101b.

Verse 28

Verse 29

Verse 30

Even as far as Dan. At the end of the boundary of the land. 6 They were so attached
to idol worship that they made the long pilgrimage from one end of the land all the
way to the altar in Dan in the northernmost part of Yisroel.

Verse 31

Verse 32

Verse 33

Of the eighth month. He expounded to them that this was the month of the harvest,
and was, therefore, the proper time for the festival to be.
He thought up out of his own heart. An expression of falsehood, controver, in O.F.

Chapter 13

Verse 1

Then behold a man of God. This was Yeddo. 1 See II Divrei Hayomim 9:29.
Verse 2

Altar, altar. [The one] in Beis Eil and [the one] in Dan. 2 Alternatively, it is
common to use repetition when summoning, i.e., “Avrohom, Avrohom [Bereishis 22:1],”
etc.—Radak
And the bones of human beings. This refers to Yerovom’s [bones], but he [the
prophet] treated him with respect. 3 Indeed he was prophesying that Yerovom’s bones
will be burnt on the same altar where he was standing now and offering sacrifices.
However the Torah demands that a king be treated with respect. See Shemos 11:8 and
Rashi there.

Verse 3

And he gave on that day. The prophet [gave] a sign on the day that he prophesied,
[saying,] “This is your sign, the altar will split by itself today, and the ashes
will be spilled onto the ground.”

Verse 4

But his hand dried up [stiffened]. The Holy One Blessed Is He, avenged the honor of
a righteous person more than His own honor. [When] he was standing and offering
sacrifices to idols, his hand did not stiffen, yet, because of slandering the
righteous person, his hand stiffened. 4 I.e., his hand became paralyzed. Yerovom
had stretched out his hand to signal his servants to seize the man of God.—Metzudas
Dovid

Verse 5

Verse 6

Your God. But not my God, because he was still in a state of rebellion.
As it was originally. Standing and burning sacrifices to idols. 5 Yerovom did not
deserve to be healed, but God healed his hand as an incentive for him to repent.—
Ralbag

Verse 7

And have a meal. [And] eat.

Verse 8

Verse 9

Verse 10

Verse 11

An old prophet. A false prophet. 6 According to some opinions the prophet was
Michah. Others opine it was either Amatzyah, or Yiddo, or Yonoson the son of
Gershom.—Radak
Who lived in Beis Eil. But he was not from there, but he came from Shomron, and so
it is stated in the section dealing with Yoshiyahu, “his bones with the bones of
the prophet who had come from Shomron.” 7 II Melochim 23:18.

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

To the prophet. The false prophet.

That caused him to return. To the man of God. From here they [the Rabbis] deduced
that [offering] refreshment is a great thing, for it causes the Divine Presence to
rest on the prophets of the Baal. 8 The simple act of hospitality can have great
and far reaching consequences. See Maseches Sanhedrin 103b-104a.

Verse 21

And he called. The old prophet called the man of God. 9 Alternatively, and “he
prophesied about the prophet of God.”—Targum Yonoson

Verse 22

Verse 23

For the prophet that he brought back. Whom this one [had brought] there, for the
man of God to ride upon.

Verse 24
Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

In his own grave. In the graveyard belonging to the false prophet in the city. 10
Alternatively, “in the grave that he had dug for himself.”—Metzudas Dovid

Verse 31

Verse 32

For [the message] will certainly come to pass, etc. Perhaps his bones will rescue
my bones. 11 This is indeed what happened. See below, II Melochim 23:18.

Verse 33

[Even] after all that transpired. That he saw this wonder and heard the words of
the prophet, and he, nevertheless, did not repent. And our Rabbis expounded, “After
the Holy One Blessed Is He, grasped him by his garment and said to him, ‘Repent,
and I and you and the son of Yishay will stroll in the Garden of Eden.’” 12 See
Maseches Sanhedrin 102a. The conversation continued, “Yerovom said, ‘Who will walk
in front?’ [and the reply was,] ‘The son of Yishy.’ [Yerovom responded,] ‘If so, I
want no part of it.’”

Chapter 14

Verse 1

Verse 2

Verse 3
Biscuits. A type of parched grain, dried in an oven, and they make flour from it to
make it into a dish called ‫שתיתא‬, in the language of the Gemara. 1 It was a custom
in those days to give a prophet a present before asking him a question. See I
Shmuel 9:7,8.—Ralbag

Verse 4

Verse 5

She will be in disguise. As though it was not she.

Verse 6

Sent to tell you. From the Holy One Blessed Is He, with a harsh message.

Verse 7

Verse 8

Verse 9

Verse 10

Male child. [Targum] Yonoson rendered, “one who knows knowledge,” [i.e.,] he who
places it into the walls of his heart. 2 See I Shmuel 25:22. 3 Alternatively, ‫משתין‬
‫ בקיר‬refers to a dog who urinates on walls, i.e., the prophet is prophesying that
the destruction will be so severe, that so much as a dog will not be left when the
house of Yerovom is destroyed.—Radak
Any that are restrained and that are abandoned. ‫ עצור‬is one who has someone
restraining him, as in, “This one will rule over My people.” 4 I Shmuel 9:17. And
‫ עזוב‬is one who has no one restraining him.
As one removes. As the one who digests food which [eventually] becomes dung, 5
Alternatively, ‫ גלל‬means “tooth,” which consumes food completely.—Radak so will I
expunge after him until he is totally consumed. 6 Alternatively, “I will completely
remove the house of Yerovom, as one who sweeps out dung until it is thoroughly
cleaned out.—Metzudas Dovid

Verse 11

Verse 12

Verse 13

Something good. He abandoned his watch; for his father had stationed him as a
sentry so that no person would go up [to Yerusholayim] on the pilgrimage festival.
He abandoned his watch and went up. 7 See Maseches Mo’ed Katan 28b.
Verse 14

Who will cut off the house of Yerovom this day and also those that will be born.
Those who are already born to him this day, and those who are destined to be born
to him from now on, so did [Targum] Yonoson render.

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

The city that Adonoy had chosen. Yet, even so,

Verse 22

And Yehudah did what was evil. And they did not pay attention to this.
And they angered Him. An expression of provocation.

Verse 23

They too. Like the other tribes.

Verse 24

Prostitution. Prostitution.

Verse 25

Shishak. We find in Midrash Shir Hashirim that this was Pharaoh Neco. He was called
Shishak because all his life he longed for [=‫ ]שוקק‬the ivory throne that belonged
to Shlomo his son-in-law, and now, he went up and took it.

Verse 26

He took everything. The throne, that was dearer to him than everything.

Verse 27
Verse 28

The runners would carry them. Before him, in [his] honor, 8 Alternatively, it may
have been done as protection against a rebellion.—Radak and afterwards, they would
return them 9 I.e., the copper shields. to the chamber where the runners were
always stationed.

Chapter 15

Verse 1

In the eighteenth year [of the reign] of King Yerovom. One year after Rechovom’s
death, in the twentieth year of Yerovom, Asa reigned. The third year of Nodov
(Aviyam) is counted for King Asa as a year, and for him it is also counted.

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11
Verse 12

And he rid [the land] of prostitutes. [Targum] Yonoson rendered, “and he abolished
the prostitutes.”

Verse 13

He removed from her position of authority. From being queen.

For she had made a fearful image. Our Rabbis stated [that ‫ מפלצת‬is a combination
of] ‫=[ מפליא ליצונתא‬extreme lasciviousness]. She made for it a phallic symbol, 1
Alternatively, an image that casts fear and dread unto its worshipers.—Radak and
she would copulate with it every day. 2 Maseches Avodah Zarah 44a.

Verse 14

[However] the [private] altars he did not remove. The private altars upon which
they had become accustomed to sacrifice to Heaven since Shiloh had been destroyed
until the Beis [Hamikdosh] was built, when private altars were permissible, were
not removed now, even though they were forbidden once the Beis [Hamikdosh] was
built, and they were punished by premature death because of it.

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

There will be no exceptions. Even a bridegroom from his chamber, 3 Not even Torah
scholars were exempt and Asa was punished for this. See Maseches Sotah 10a.
concerning whom it is stated, “he shall be free for his home one year.” 4 Devarim
24:5.

Verse 23
Verse 24

Verse 25

Two years. The second and the third [year] of Asa.

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Verse 32

Verse 33

It was during the third year of Asa king of Yeudah, Bashah son of Achiyoh became
king. The third year of Asa is counted for Nodov and Bashah. 5 The in year in which
Basha killed Nodov was during the third year of Asa’s [above v. 28] reign, and it
is counted for both kings.

Chapter 16

Verse 1

Verse 2

Verse 3
Verse 4

Verse 5

Verse 6

Verse 7

Also, in the hand of Yeihu the son of Chanoni the prophet, there was a word of
Adonoy concerning Bashah. I.e., behold Eilah son of Bashah reigned, nevertheless,
the word of Adonoy through Yeihu was that his kingdom would not last. 1 This verse
is a continuation of Yeihu’s prophecy contained in v.1-4 above, therefore it begins
with “Also.”—Metzudas Dovid
And because he had killed him [Nodov]. Since he too, committed the same sins,
consequently he should not have killed him, therefore he was punished for his
murder. And similarly we find, “And I will avenge the blood of Yizre’el upon the
house of Yeihu,” 2 Hoshe’a 1:4. because they did not turn away from Achov’s ways,
they were punished for his murder.

Verse 8

Verse 9

He was the officer of half the chariots. He and another were captains over the
chariots.

Verse 10

Verse 11

Nor any of his relatives or friends. [Targum Yonoson rendered, “neither] his
kinfolk nor his friends.” 3 Alternatively, “his friend,” singular, meaning his
confidant.—Metzudas Dovid

Verse 12

Verse 13

Verse 14

Verse 15
Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

And Tivni died. When Asa took Omri’s daughter in marriage for Yehoshofot his son,
they killed Tivni, 4 Alternatively, he died a natural death and thereby Omri ruled
undisputedly.—Radak See v. 23 below and Rashi there. when they saw Omri’s
prominence; according to Seder Olam.

Verse 23

In the thirty-first year of the reign of Asa, etc., Omri reigned. An undisputed
reign. His conflict with Tivni lasted five years, from the twenty-seventh year of
Asa[’s reign] until the thirty-first [year].
For twelve years. Was the total [of his reign], five [years] were in conflict and
seven [years] his reign was undisputed. It is impossible to say that his reign was
undisputed for twelve years, because Achov his son reigned in the thirty-eighth
year of Asa[’s reign].
In Tirtzoh he reigned six years. Before he had built Shomron.

Verse 24

Verse 25

Verse 26

Verse 27
Verse 28

Verse 29

Verse 30

Verse 31

And worshiped the [idol] Baal. In addition to Yerovom’s calves. 5 The Gemara in
Maseches Sanhedrin 102b states that Achov’s minor sins were like Yerovom’s major
ones. If so, why are Yerovom’s sins emphasized here? Because he opened the way to
sin for the Bnei Yisroel.

Verse 32

Verse 33

An Asheirah. A tree that is worshiped. 6 In addition to the Baal, he also worshiped

the Asheirah.—Radak

Verse 34

Chieil of Beis Eil. [I.e.,] Chieil who was from Beis Eil, similar to, “Yishay of
Beis Lechem [‫]בית הלחמי‬,” 7 I Shmuel 16:1. and it does not state ‫הבית לחמי‬, and
similarly, “Yehoshua of Beis Shemesh [‫]בית השמשי‬,” 8 I Shmuel 6:14. in the Book of
Shmuel, and [it does] not [state] ‫הבית שמשי‬, and similarly, “In Ofrah [that
belonged to Yoash] of the Avi Ezri [‫]אבי העזרי‬,” 9 Shoftim 6:11. and it does not
state ‫האבי עזרי‬. Some interpret ‫[ בית האלי‬is from the word ‫ אלה‬or curse], since he
accepted upon himself Yehoshua’s curses, “Cursed [before Adonoy] be the man who
rises up and rebuilds, etc.” 10 Yehoshua 6:26. Also, see Maseches Sanhedrin 113a.
Our Rabbis stated that Chieil was of [the tribe of] Binyomin, and Yericho belonged
to Yehoshofot 11 Who was of the tribe of Binyomin. [King of Yehudah]. Why does
[Scripture] relate him to Achov [King of Yisroel], because a curse is related to a
corrupt person. 12 Talmud Yerushalmi Maseches Sanhedrin 10:2. Alternatively, even
though Achov witnessed Divine retribution visited upon Chieil, Achov nonetheless
did not repent.—Metzudas Dovid. (Other texts: To a cursed person.)
With Avirom his first born he laid the foundation. When he laid its foundation, his
firstborn son died, and he buried [him] and continued to bury all his sons until
the last one died when he was installing its doors. And, these were Yehoshua’s
curses, “With [the loss of] his firstborn shall he lay its foundation, and with
[the loss of] his youngest child he will set up its gates.” 13 Yehoshua 6:26.

Chapter 17

Verse 1

Eliyahu haTishbi said. From a land (Other texts: The name of the city) named
Toshav.
As Adonoy lives. Why was this placed here? For Eliyahu and Achov went to console
Chieil in his mourning. Achov said to Eliyahu, “Is it possible that the student’s
curse was fulfilled while Moshe our teacher’s curse was not fulfilled, as it is
stated, “And you turn away and serve other gods, and bow down to them, Adonoy’s
wrath will be aroused against you, and He will restrain the skies [and there will
be no rain].” 1 Devarim 11:17,18. Now, all Yisroel are worshiping idols, yet, the
rains are not being withheld. Immediately, Eliyahu said, etc. 2 Maseches Sanhedrin
113a. 3 Eliyahu intended that by withholding the rain and dew, some or all of the
people would repent from their idol worship.—Radak

Verse 2

Verse 3

And hide. From Achov and Ezevel. 4 No one should know where you are.—Radak

Verse 4

Verse 5

Verse 6

Verse 7

The brook dried up. In order that he realize the need for rain and trouble himself
to go into exile, for it was displeasing to the Holy One Blessed Is He, that
Yisroel should be living in hunger. 5 See Maseches Sanhedrin 113a and Rashi there.

Verse 8

Verse 9

To Tzorphas. [Tzorphas was] the name of the city.

I have commanded there. In My retinue, that a widow will feed you there.

Verse 10

Please bring me a little water. He was unable to identify the widow 6 According to
the Midrash, this widow was the mother of Yonah the son of Amitai, the prophet.—
Radak about whom the Holy One Blessed Is He, had told him. But he learned from
Eliezer, the servant of Avrohom, and he said, “The one who gives me water to drink,
she is the widow.”

Verse 11

Verse 12
Cake. [‫ מעוג‬means] the same as ‫=[ עוגה‬cake].
A handful. [Targum] Yonoson rendered, “the palm of a handful.”
In a bottle. Bouteille, in O.F., as it is stated regarding Shaul, “the flask of
water that was at [Shaul’s] head.” 7 I Shmuel 26:12.
We will die. From then on, 8 I.e., because after we eat it there is nothing else
left for us to eat so ultimately we will die of hunger. we will die of hunger.

Verse 13

A small cake first. There is a Midrash Aggdah in Bereishis Rabboh 9 The Midrash
cited by Rashi is not found in our texts of Midrash Rabboh on this verse. (why he
wanted it first) on [the verse], “And Leah said, ‘Unexpected success has come.’” 10
Bereishis 30:11.

Verse 14

Verse 15

Verse 16

Verse 17

Illness struck the son of the woman. So that he should need the Key of Resurrection
of the Dead, as stated at the end of the Aggadah of [the chapter entitled]
“Cheilek.” 11 Maseches Sanhedrin 113a.

Verse 18

To cause my sins to be remembered. Before you came, they would weigh my deeds and
the deeds of my city, and I was worthy of a miracle. But since you came here, I am
not reckoned with as [being worthy of] anything and my righteousness is not
noticeable. 12 Before you came I was no worse than my neighbors, but compared to
you I am a sinner.—Ralbag 13 Alternatively, she said that her sins were being
remembered because she had not properly served Eliyahu, and that is why her son
died.—Radak (Other texts: Remembered) And similarly, concerning Lot it states, “I
cannot escape to the mountain,” 14 Bereishis 19:19. [i.e., referring] to Avrohom,
for my merit will not be remembered next to his. 15 Bereishis Rabboh 50:11.

Verse 19

Verse 20

Verse 21

He spread himself out. [‫ ויתמודד‬is] an expression of ‫מדה‬, [i.e.,] he spread himself

upon him. 16 Eliyahu prostrated himself in the same manner as Elisha did, in the
case of Shunamis’ son. He placed his eyes on the youth’s eyes, and his mouth on the
youth’s mouth, in II Melochim 4:34.—Radak
Chapter 18

Verse 1

Verse 2

Verse 3

Verse 4

And when Ezevel killed. [Scripture] comes to tell [us] how Ovadyahu feared God.
Fifty men in a cave. And fifty men in another cave.

Verse 5

And we will not be bereft of [our] animals. All our animals will not be cut off
from us.

Verse 6

Verse 7

Verse 8

Verse 9

To kill me. As it [continues and] explains and states, “a wind from Adonoy will
carry you away to where I do not know.” 1 The Gemara in Maseches Sanhedrin 39b
states that he followed the same strategy used by Yaakov to protect his family from
Eisav. Yaakov divided his household into two groups so that some would survive if
Eisav were to attack. Alternatively, each cave could accommodate only 50 people.

Verse 10

That they did not find you. For the nation was unable to find you. 2 Below v. 12.

Verse 11

Verse 12
Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Two concepts. Two thoughts, because you do not know how to decide who is God.
And if it is the Baal. Is God, then go after him.
And the people did not answer him a word. Because they did not know how to
distinguish [between the two]. 3 After being unable to find Eliyahu in Eretz
Yisroel, Achov sent messengers to other kingdoms and nations to search for him. He
made them swear that they are unable to find him.—Radak.

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26
That he gave them. For it slipped away from them so that it would not be offered to
the idol, and it ran under Eliyahu’s cloak. 4 I.e., they were undecided. He said to
the ox, “Go, for through the both of you the Omnipresent will be sanctified.” 5 And
ultimately it was Eliyahu who “gave” the ox to the prophets of the Baal.
Alternatively, Achov supplied the oxen, and they chose the one they wanted. Achov
then “gave” them the ox they chose.—Radak
And they jumped on the altar that he had made. [Targum] Yonoson rendered, “and they
raved [‫]ואשתטו‬, [i.e.,] they were dancing according to their custom, on their
altar.
And they jumped. [‫ ויפסחו‬means] the same as 6 ‫ ויפסעו‬Bamidbar Rabboh 23:9. [=they
stepped].

Verse 27

For he is a god. [Targum Yonoson rendered,] “for you say he is one to be feared.”
Perhaps he is conversing or pursuing. Maybe he is conferring with his advisors now,
or he is overtaking and pursuing [his enemies] in war.
Or is traveling. To the bathroom.

Verse 28

And they gashed themselves. An expression of tearing the flesh with an instrument,
for such was their custom.

Verse 29

They continued to prophesy. [Targum Yonoson rendered,] “and they raved.”

Verse 30

And he repaired the altar of Adonoy that had been broken down. He built an altar 7
A ‘‫ ’ח‬and an ‘‫ ’ע‬are both guttural letters and are therefore interchangeable. and
reminded Yisroel that God’s altar should enter their thoughts and should be oft
mentioned, for it was torn down and destroyed, and its name and its mention had
ceased from the mouth of all the ten tribes. Thus I heard is its plain
interpretation. 8 Although once the Beis Hamikdosh was built private altars were
not permitted, however, extraordinary circumstances allow for the suspension of
certain laws in cases of dire necessity, such as this. See Maseches Sanhedrin 89b
and Tosafos there. Also see footnote on v. 36 below. And its Midrashic
interpretation I heard, is that Shaul built an altar on Mount Carmel, and that is
what it states, “Shaul came to Carmel, and is setting up a place for himself,” 9
Alternatively, as a result of the miracle on Mount Carmel, many people repented and
went to Yerusholayim to offer sacrifices in the Beis Hamikdosh. Thus he reactivated
[‫ ]וירפא‬the altar which had been dormant [‫]ההרוס‬.—Radak and there it states, “and
he erected an altar there.” 10 I Shmuel 15:12. But the kings of Yisroel tore down
all the altars and high places in their land that were made in the Name of Heaven,
and Eliyahu built this altar of Shaul that had been torn down.

Verse 31

To whom the word of Adonoy had come, saying, “Yisroel will be your name.” Why is
this stated here? Because on the day that the Divine Presence was revealed to
Yaakov in Beis Eil and named him Yisroel, on that day He said to him, “A nation and
a community of nations will come from you,” 11 Bereishis 33:20. i.e., your children
are destined to congregate like other nations and build an altar upon which to burn
sacrifices during the period of the prohibition [of offering sacrifices on] the
high places. Nevertheless, I will consent to it. [Thus is stated] in Bereishis
Rabboh. 12 Bereishis 35:11.
Verse 32

A ditch. Fosse, in O.F.

Which would contain two se’ah. Its width [i.e., capacity] was as great as to hold
two se’ah, 13 82:5. [i.e.,] one hundred amohs by fifty amohs, 14 An area that
accommodates the sowing of two se’ah of seed. like [the area of] the Tabernacle’s
courtyard. 15 Alternatively, an area whose dimensions are 50 amohs by 50 amohs.—
Radak

Verse 33

Verse 34

Pitchers with water. To make the miracle even greater.

And pour them. Elisha (poured) on his hands, and his fingers became like springs,
16 See Maseches Eruvin 23b. and the ditch became full. This is the meaning of what
is stated, “Here is Elisha the son of Shofot who poured water on Eliyahu’s hands,”
17 Rashi explains from where they got the water to fill the entire ditch. and a
miracle took place with the water through him, [i.e.,] he is worthy that a miracle
should take place with water through him. 18 II Melochim 3:11.

Verse 35

Verse 36

And at Your word have I done. That I sacrificed on a private altar during the
period of the prohibition of [offering sacrifices on] private altars. 19 This verse
implies that God commanded Eliyahu to offer the sacrifice on Mount Carmel even
though private altars were not permitted once the Beis Hamikdosh had been built.
See footnote on v. 30 above and Tosafos in Maseches Sanhedrin 89b.

Verse 37

Answer me, Adonoy, answer me. Answer me with fire, answer me with rain. 20 Rashi is
explaining why he said “‫ ”ענני‬twi ce. So did [Targum] Yonoson render this. But our
Rabbis said, “Answer me with fire, (and water) answer me so that they do not say
that this deed was accomplished by sorcery.” 21 Maseches Berachos 9b. 22
Alternatively, it is not unusual for one who prays to repeat his request.—Radak
[And this people] will know that You are Adonoy. And I am Your servant, and when
You will send me to bring them tidings [of the redemption] that is forthcoming,
they will believe me, if You will answer me today.
And You have turned their hearts away. You gave them an opportunity to turn away
from following You, although You could have directed their hearts toward You. 23
See Maseches Berachos 31b. Alternatively, “You misled them by occasionally allowing
their idolatrous prayers to be effective.”—Ralbag Or, Eliyahu is referring to the
future and is saying, “When You answer my prayer and send down fire, You will have
turned their hearts away from the Baal and back to You.”—Radak in the name of Rav
Sa’adyah Gaon And according to Midrash Aggadah, if You do not answer me, I will
deny and say that You turned their hearts. And so did Moshe say, “If as all men die
will these men meet their death,” 24 Bamidbar 16:29. I, too, will deny and say,
“then Adonoy has not sent me,” 25 Ibid. to speak [the words of] the Torah and the
commandments, and so did Michoyhu say, “If you really return in peace, Adonoy did
not speak to me.” 26 Below 22:28.

Verse 38
Verse 39

Adonoy He is God. And the Baal is not God. 27 They repeated the declaration to
reinforce their belief.—Metzudas Dovid.

Verse 40

Verse 41

Verse 42

He bowed to the ground. [Targum Yonoson rendered,] “and he crouched on the ground,”
to pray for rain. 28 He put his face between his knees with the intention of
remaining in this cramped position until a sign of rain appeared.—Radak

Verse 43

To the sea. If you see a cloud rising from the sea. 29 The Mediterranean Sea is
near Mount Carmel. Alternatively, ‫ דרך ים‬means westward.—Targum

Verse 44

Harness your [horses to the carriage] and go down. Harness your [horses to] your
chariots and go down quickly from Mount Carmel, to return to your house, otherwise
the rain will press you on the way.

Verse 45

In the meantime. While the messenger went, and while he harnessed [he horses to]
the chariot, the sky grew dark.

Verse 46

And the hand [the spirit] of Adonoy. [Targum Yonoson rendered,] “a spirit of
strength from before Adonoy,” [i.e.,] he became endowed with strength to run on
foot before the chariot, so that Achov would not go alone, for he treated royalty
with respect. 30 See above 13:2 and Rashi and footnote there.
And he girded his loins. [‫ וישנס‬means] the same as ‫=[ ויאזור‬and he girded], but
there is no similar word [in Scripture], and it came only to teach [us] an
expression of acting quickly, [i.e.,] he was as quick as a mighty man.

Chapter 19

Verse 1

Verse 2

So may the gods do. As you have done to the prophets of the Baal.
Verse 3

Verse 4

Juniper. Genevrier, in O.F.

And he said, “It is enough.” [Targum Yonoson rendered,] “My long life is enough, 1
According to the opinion that Eliyahu is Pinchos, Aharon’s grandson, he was over
500 years old at this time. until when will I be confused like this?”

Verse 5

Verse 6

Hot coals. Hot coals, and similarly, “and in his hand was a hot coal [‫]רצפה‬.” 2
Yeshayahu 6:6.

Verse 7

Verse 8

Verse 9

To the cave. That is the cleft of the rock where Moshe stood. 3 Shemos 33:22. The
cave that Eliyahu entered is “the cleft of the rock” in which Moshe stood while
God’s Divine Presence passed. 4 See Maseches Megillah 19b and Rashi there.

Verse 10

They have demolished Your Altars. [I.e.,] the private altars that were built in the
Name of Heaven, 5 See above 18:30 and Rashi there. for the altar of the Beis
[Hamikdosh] was in Yerusholayim. 6 Eliyahu intimated that God should take vengeance
against the Bnei Yisroel.—Ralbag

Verse 11

And a great wind. [Targum Yonoson rendered,] “a camp of angels of the wind.”
In the earthquake. [Targum Yonoson rendered,] “a camp of angels of earthquake.

Verse 12

Fire. [Targum Yonoson rendered,] “a camp of angels of fire.”

A calm quiet. [Targum Yonoson rendered,] “a voice of those praising quietly,” but
regarding the prophets of the [other] nations, it states, “Silence and a voice I
heard,” 7 Iyov 4:16. there was silence to the praising. But I heard, it is a voice
coming out of the silence, rentesment, in O.F., but the voice itself is not heard.

Verse 13

He wrapped his face. [Targum Yonoson rendered,] “and he wrapped his face,” 8 In the
same manner that Moshe covered his face at the “burning bush” in Shemos 3:6. and so
it states, “wrapped up [‫ ]לוטה‬in a cloth.” 9 I Shmuel 21:10.

Verse 14

Verse 15

Verse 16

You should anoint as prophet in your place. [God said,] “I do not want your
prophecy, because you plead for the prosecution of My children. 10 Alternatively,
“you should appoint another prophet in your place because you had asked to die, and
for God to take your soul,” in v. 4 above.—Radak

Verse 17

Elisha will kill. We do not find that Elisha killed anyone but the forty-two
children through the bears in Yericho. 11 See II Melochim 2:24. Alternatively, the
hunger in Shomron was initiated by Elisha’s curse, as implied in II Melochim 6:31.—
Ralbag

Verse 18

Verse 19

Verse 20

Go back. From following me. 12 Eliyahu was testing Elisha’s resolve.—Radak

For what have I done to you. That you should follow me.

Verse 21

He cooked the meat for them. He cooked for them the meat, so do Dunash and Menachem
explain, and so did [Targum] Yonoson render [‫ ]בשלם‬as two words [‫]בשיל להון‬. But I
say, that it is unnecessary to divide it into two words, and what is the meaning of
“‫ ?”בשלם הבשר‬He cooked the two oxen, their flesh, for ‫ צמד‬is a minimum of two.
And he gave it the people. He made a feast out of great joy.

Chapter 20

Verse 1

Verse 2

Verse 3
Verse 4

Verse 5

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.

Verse 6

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.” 1 Tehillim 19:11. Achov said to himself, “He demands a great thing, but
this is not mine alone; it belongs to the elders of Yisroel.” 2 He therefore could
not give away the Torah without consulting the elders. Therefore, he “called all
the elders of the land,” 3 Below v. 7. for even though they worshiped idols, they
honored the Torah. 4 See 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.

Verse 7

Verse 8

Verse 9

Verse 10

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. 5 Alternatively, ‫ שעלים‬means
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
For the soles of the feet. An expression of, “treading with the sole of the foot,”
and similarly, “in a narrow path [‫ ]משעול‬of the vineyards,” 6 Bamidbar 22:24. and
similarly, “who measured the water with his step [‫]בשעלו‬,” 7 Yeshayahu 40:12. for
He trod in the Red Sea, as it is stated, “You tramped them in the sea with Your
horses.” 8 Chavakuk 3:15.
Will be sufficient. If there is enough.

Verse 11

“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.
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.

Verse 12

Prepare. The implements of siege against the city.

Verse 13

A certain prophet. That was Michoyhu the son of Yimloh. 9 See below 22:8.

Verse 14

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. 10 Also, 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
Who will lead the battle? Who will array [the battle], to command it. 11 Being an
idolater, Achov felt that he was unworthy to have a miracle performed through him
and therefore he looked for another leader.—Radak
You. You go forth first and so you shall kill him. (And now you shall shout:
Omitted in some texts)

Verse 15

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. 12 Above 19:18.

Verse 16

In the shelters. That they had made for themselves [as protection] from the sun.

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

At the end of the year. [Targum Yonoson rendered], “at the time of the year’s end.”
13 Alternatively, 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.

Verse 23

Verse 24

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].

Verse 25

And he will be more powerful than them. I.e., and you will see if we will not
overpower them.

Verse 26

Verse 27

And provisioned. They armed themselves with supplies for the war; i.e., with
weapons and all necessities of war.
And provisioned. They were provisioned. 14 Alternatively, ‫ וכלכלו‬means and they all
[=‫ ]כל‬were accounted for and none were missing.—Radak
Like two flocks of goats. [‫ חשפי‬means] “flocks of goats,” 15 I.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 [‫ ]חשפי‬as an expression of revelation, as in, “by uncovering [
‫ ]מחשוף‬the white,” 16 Bereishis 30:37. [and as in,] “bare [‫ ]חשפי‬a leg.” 17
Yeshayahu 47:2. An expression of “revelation” can be applied to flocks of goats, as
in, “who bared [‫ ]שגלשו‬from Mount Gilad,” 18 Shir Hashirim 4:1. [i.e.,] when they
come down from the mountain, the mountain is bared.

Verse 28

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.” 19 Below
v. 42. 20 Talmud Yerushalmi Sanhedrin 11:5.

Verse 29

Verse 30

Verse 31

Verse 32
Verse 33

The [men] took it for a [good] omen, and they hurried to confirm it from him. “
‫ ”ינחשו‬is an expression of “divining.” They said that since words of peace fell
from his mouth, 21 Ben-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.
To confirm. [‫ ויחלטו‬is] an expression of “confirmation.” They cut the word from his
mouth so that he should not retract. According to the Masorah, the ‘‫ ’ה‬of “‫”הממנו‬
leans to both words, 22 The preceding word [‫ ]ויחלטו‬and the succeeding word [
‫]הממנו‬. as though it were written, ‫=[ ויחלטוה ממנו‬and they caught it from him],
whether the word emanated from him intentionally.

Verse 34

He [Ben-Hadad] said. Ben-Hadad [said], “The cities that my father took from your
father Omri, I will return to you.”
And you may establish markets in Damascus. And you rule in it, although it is the
capital of my kingdom. 23 And you can collect taxes from the markets in Damascus.—
Radak
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.”

Verse 35

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. 24 Achov 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.
By the word of Adonoy. The Holy One Blessed Is He, said that you should hit me.

Verse 36

Verse 37

And wounding him. A wounding blow.

Verse 38

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.
With a kerchief. [Targum] Yonoson rendered this ‫במעפרא‬, “a hooded cloak.”

Verse 39

And behold a man turned aside. From the road toward me.
And brought a man to me. A prisoner of war.
If he shall be missing. If he escapes, an expression [similar to], “and none of us
is missing [‫]נפקד‬,” an expression of lacking. 25 Bamidbar 31:49.
Verse 40

And disappeared. He ran away.

You have pronounced. Either [your] life or a talent of silver.

Verse 41

Verse 42

The man whom I condemned. ‫ איש חרמי‬means “the man of My war,” an expression of
strife. An expression of strife [‫ ]חרם‬can be applied to war, and similarly, “on
Edom it will descend and on the nation with whom I war [‫]חרמי‬. 26 Yeshayahu 34:5.
The Midrash Aggadah [states], “Many traps and nets [‫ ]חרמים‬have I spread for you
until he fell into your hand.” 27 Alternatively, ‫ איש חרמי‬means “the man whom I
condemned.”—Radak

Verse 43

Dejected and angry. [Targum Yonoson rendered,] “aggrieved and sad.” His spirit
turned [‫ ]סר‬away from him.

Chapter 21

Verse 1

After these things [this occurred]. Yet another [incident] to bring his death near.

Verse 2

The worth of this one. This vineyard. 1 Achov did not attempt to take this vineyard
by force because he was afraid of a popular rebellion if he were to act unjustly.—
Radak

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8
To the elders. Wicked elders, elders of shame.

Verse 9

Proclaim a day of fasting. On a fast day it was their custom to examine their sins.

Verse 10

Verse 11

Verse 12

Verse 13

Navos cursed. A euphemism for curse. And Targum [Yonoson rendered], Navos
blasphemed against God and cursed the king. 2 Thus making him liable to death for
either offense. The reason for mentioning both offenses is to arouse the people’s
anger against Navos and thereby he would be executed quickly. See Maseches
Sanhedrin 48b.—Metzudas Dovid

Verse 14

Verse 15

Get up and take possession. Some of our Sages say that the property of those
executed by the king [belong] to the king. And some of them say 3 Some are of the
opinion that even those executed by the king do not lose their right of having
their property inherited by their closest of kin. Therefore they suggest that Achov
was the son of, etc. that he was the son of his father’s brother. He killed him and
his children and was therefore the legal heir to inherit his property. 4 See
Maseches Sanhedrin 48b.

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

You have sold yourself. You sold yourself to anger your Creator, 5 You made
yourself like a stranger. Achov went so far as to erase God’s Name from the Torah
and he replaced it with Baal’s name throughout.—Radak ‫=[ התמכרת‬you have sold
yourself], as in, “and there you will attempt to sell yourselves [‫ ]והתמכרתם‬to your
enemies.” 6 Devarim 28:68.

Verse 21

Verse 22

Verse 23

In the valley of Yizreil. In the valley of Yizreil. “‫ ”בחיל‬is the Aramaic

translation of “valley.”

Verse 24

Verse 25

But there was none likes of Achov. Scripture testifies about him that there was
none among the kings like him, 7 Achov surpassed all his predecessors in doing
evil. for Yerovom and all those after him worshiped the calves out of fear, that if
the people would go up to Yerusholayim, the kingdom would revert to the House of
Dovid, but this one added the Baal and the Asheirah to anger [God].
Sold himself. He was sold to idolatry. I saw in [Talmud] Yerushalmi that Chieil
from the house of Eili was his advisor, and every day he would estimate his value
and give it to the pagan deities. 8 Talmud Yerushalmi Maseches Sanhedrin 10:2.

Verse 26

Verse 27

And walked barefoot. [He walked] barefoot. 9 Alternatively, Achov walked slowly [
‫]לאט‬, like a mourner or like one who is under a ban.—Ralbag

Verse 28

Verse 29

I will not bring the evil. The disaster of this house I will not bring in his days,
but the decree that the dogs will lick his blood is not possible to come in the
days of his son, but upon him.

Chapter 22

Verse 1
Verse 2

In the third year. Since he had released Ben-Hadad. 1 See above 20:34.

Verse 3

We have been quiet. We are lazy. 2 Alternatively, “we have been quiet [=‫ ”]מחשים‬as
in, “a time to be quiet [‫]לחשות‬,” in Koheles 3:7—Metzudas Tzion Siamo figre, in
O.F.

Verse 4

Verse 5

Verse 6

Verse 7

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. 3
See Maseches Sanhedrin 89a. 4 Yehoshofot did not accuse them directly of not being
God’s prophets out of respect for Achov.—Radak

Verse 8

But only evil. For he said to me, “Because you released the man whom I condemned,
etc.” 5 Above 20:42.

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14
Verse 15

Go up and be successful. He did not say [it] to him in God’s Name. 6 He was merely
wishing him good luck, or giving him a blessing that he succeed.—Metzudas Dovid
And may Adonoy give. If only He deliver it into the king’s hand.

Verse 16

Verse 17

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.” 7 Below v. 31. Even though it was stated, “and your people instead of his
people,” 8 Above 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. 9 Talmud Yerushalmi
Maseches Sanhedrin 11:5.

Verse 18

Verse 19

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,” 10 Tehillim 118:16. [and,] “Your right hand, Adonoy, is adorned with power;
Your right hand, Adonoy, crushes the enemy” 11 Shemos 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.

Verse 20

Verse 21

And a spirit came forth. The spirit of Navos. 12 Maseches Sanhedrin 89a. See also
Maseches Shabbos 149b.

Verse 22

Verse 23

Verse 24

When did the spirit of Adonoy pass? [I.e.,] which way did it pass? This is an
abbreviated verse. 13 I.e., the word ‫=[ דרך‬way] is missing. In Divrei Hayomim it is
written, “In what way did [Adonoy’s spirit] pass.” 14 II Divrei Hayomim 18:23.

Verse 25
Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

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.
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.

Verse 31

Verse 32

And Yehoshofot cried out. To the Holy One Blessed Is He.

Verse 33

Verse 34

A man drew. This was Naaman. 15 Who would later be cured from leprosy by Elisha.
See II Melochim 5:1-15.
Innocently [without aiming]. He was not aware that he was the king of Yisroel. 16
Alternatively, ‫ לתמו‬means “to complete it,” i.e., the prophecies of Michoyhu and
Eliyahu were completed with the death of Achov. See Maseches Sanhedrin 39b.
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,” 17 I Shmuel 17:5. and the scales
fall on the holes of the coat and close them, and they are called “‫”דבקים‬
[=attached].

Verse 35

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.

Verse 36
Verse 37

Verse 38

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.” 18 Above 21:19.
19 But 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.
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.
20 Maseches Sanhedrin 39b and Rashi there. 21 Alternatively, “the prostitutes
bathed there,” in the pool of Shomron, which was now mixed with Achov’s blood.—
Metzudas Dovid

Verse 39

The ivory palace. [Made of] elephant tooth [i.e., ivory].

Verse 40

Verse 41

Verse 42

Verse 43

Verse 44

Verse 45

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.

Verse 46

Verse 47

The remainder of the prostitution. Who acted lasciviously in public.

Verse 48
There was no king in Edom. [Beginning with] the time of Dovid, the governor 22
I.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.

Verse 49

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.” 23 II Divrei Hayomim 20:37.

Verse 50

Verse 51

Verse 52

In the seventeenth year of Yehoshofot. Some wonder about this verse, because it is
stated concerning Achov that he reigned twenty-two [years], 24 Above 16:29. and
concerning Yehoshofot it is stated, that he became king “in the fourth year of
Achov,” 25 Above 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.