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Nach YomiI Kings ยท ืžืœื›ื™ื ืืณChapter 12

I Kings 12

ืžืœื›ื™ื ืืณ ืคืจืง ื™ืดื‘

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: I Kings | Chapter: 12 of 22 | Day: 112 of 742

Date: June 3, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

I Kings 12 is one of the great political and theological hinges of the entire Tanakh. In a single chapter the united monarchy that David built and Solomon perfected is fractured beyond recovery, ten tribes are torn from the House of David, and the new northern kingdom is steered within weeks of its founding into the catastrophic religious innovation that will define and ultimately destroy it. The narrative is told with extraordinary economy and a relentless theological undertow: every human calculation in the chapter is shadowed by the prophetic word of Achiyah HaShiloni from chapter 11, and the verse ื›ื™ ื”ื™ืชื” ืกื‘ื” ืžืขื ื”โ€™ (12:15) frames the whole affair as the unfolding of divine decree even as the characters experience themselves as free agents.

The first half of the chapter (vv. 1โ€“24) is a study in royal mismanagement that has become a paradigmatic teaching of Chazal on leadership. Rechavam arrives at Shechem โ€” a place Radak notes is repeatedly ืžื–ื•ืžืŸ ืœืคื•ืจืขื ื•ืช (predisposed to calamity) in Israelโ€™s history, the site of Dinahโ€™s tragedy, the sale of Yosef, and now the schism itself โ€” and is confronted by the assembly of Israel with a reasonable petition: lighten the heavy yoke of Solomonโ€™s building projects and military requisitions. The elders who had served Solomon advise the wisdom of the moment: be a servant today and the people will be servants forever. The young men who grew up with Rechavam โ€” his peers, not his teachers โ€” counsel imperial swagger: my little finger is thicker than my fatherโ€™s loins; I will discipline you not with whips but with scorpions. Rechavam, in a fateful display of insecurity masquerading as strength, follows the youths. The result is immediate and irrevocable. The cry that follows โ€” ืžื” ืœื ื• ื—ืœืง ื‘ื“ื•ื“ ื•ืœื ื ื—ืœื” ื‘ื‘ืŸ ื™ืฉื™, ืœืื”ืœื™ืš ื™ืฉืจืืœ (16) โ€” is the formal renunciation of Davidic kingship over ten of the twelve tribes, and the chroniclerโ€™s parenthesis that GOD had brought about this turn (15) makes clear that the wisdom of leadership and the providence of history are converging in a single sentence.

The narrativeโ€™s structural climax comes in the lynching of Adoram, Solomonโ€™s officer over forced labor, whom Rechavam sends out โ€” Radak suggests to negotiate, the Metzudat David suggests to soften with gentle words. The people stone him to death, and the king flees in his chariot for Jerusalem. Civil war is averted only by the intervention of the prophet Shemayah, whose word from God to Rechavam is the same word the chapter has been silently announcing throughout: ื›ื™ ืžืืชื™ ื ื”ื™ื” ื”ื“ื‘ืจ ื”ื–ื” (24). The 180,000 soldiers Rechavam has mustered turn around and go home. The schism is now sealed by prophetic ratification.

The second half of the chapter (vv. 25โ€“33) shifts to the new king Yarovโ€™am and is far more disturbing. He fortifies Shechem and Penuel as royal centers, but his real anxiety is religious: he reasons (the text is careful to say ื‘ืœื‘ื•, โ€œin his heartโ€) that if his subjects continue going up to Jerusalem for the pilgrimage festivals, their hearts will return to the House of David and they will kill him. His response is the founding act of northern apostasy โ€” two golden calves, one at Beit El and one at Dan, with the chilling formula ืืœื” ืืœื”ื™ืš ื™ืฉืจืืœ ืืฉืจ ื”ืขืœื•ืš ืžืืจืฅ ืžืฆืจื™ื, deliberately echoing the catastrophe of the wilderness calf in Shemot 32. Radak offers the most subtle reading: Yarovโ€™amโ€™s original intention was not idolatry but a substitute for the absent Shechinah, a calf-throne for God in the mode of Aharonโ€™s intent at Sinai. But the textโ€™s verdict in verse 30 is unsparing โ€” ื•ื™ื”ื™ ื”ื“ื‘ืจ ื”ื–ื” ืœื—ื˜ืืช, โ€œthis thing became a sinโ€ โ€” and the slide it set in motion was inexorable. He compounds the calves with cult-platforms, non-Levitical priests drawn ืžืงืฆื•ืช ื”ืขื, and a counter-festival on the fifteenth of the eighth month, ืืฉืจ ื‘ื“ื ืžืœื‘ื•, which he had fabricated from his own mind. Rashi reads ื‘ื“ื as a word of pure falsehood. The chapter ends with Yarovโ€™am himself ascending the altar at Beit El to offer incense โ€” an image deliberately staged to set up the dramatic confrontation with the ืื™ืฉ ื”ืืœื”ื™ื from Yehudah that opens chapter 13. The two halves of the chapter rhyme: a king who refused to bend to wise counsel, and a king who replaced Godโ€™s house with one he had built himself.

ืคืจืง ื™ืดื‘ ยท Chapter 12

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทื™ึผึตึฅืœึถืšึฐ ืจึฐื—ึทื‘ึฐืขึธึ–ื ืฉืึฐื›ึถึ‘ื ื›ึผึดึฅื™ ืฉืึฐื›ึถึ›ื ื‘ึผึธึฅื ื›ื‡ืœึพื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืœึฐื”ึทืžึฐืœึดึฅื™ืšึฐ ืึนืชึฝื•ึนืƒ

English:

Rehoboam went to Shechem, for all Israel had come to Shechem to acclaim him as king.

Rechavam travels to Shechem rather than convening the assembly in Jerusalem โ€” Radak reads this as a tactical demand by the northern tribes (the prophecy of Achiyah HaShiloni regarding Yarov'am of Ephraim had already become known), forcing the new king onto Ephraimite territory. Radak also preserves the midrashic observation that Shechem is ืžื–ื•ืžืŸ ืœืคื•ืจืขื ื•ืช โ€” the site of Dinah's defilement and Yosef's sale becomes the site of the kingdom's split.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทื™ึฐื”ึดึžื™ ื›ึผึดืฉืึฐืžึนึฃืขึทโ€‰ื€ ื™ึธืจื‡ื‘ึฐืขึธึฃื ื‘ึผึถืŸึพื ึฐื‘ึธึ—ื˜ ื•ึฐื”ื•ึผืึ™ ืขื•ึนื“ึถึฃื ึผื•ึผ ื‘ึฐืžึดืฆึฐืจึทึ”ื™ึดื ืึฒืฉืึถึฃืจ ื‘ึผึธืจึทึ”ื— ืžึดืคึผึฐื ึตึ–ื™ ื”ึทืžึผึถึฃืœึถืšึฐ ืฉืึฐืœึนืžึนึ‘ื” ื•ึทื™ึผึตึฅืฉืึถื‘ ื™ึธืจื‡ื‘ึฐืขึธึ–ื ื‘ึผึฐืžึดืฆึฐืจึธึฝื™ึดืืƒ

English:

Jeroboam son of Nebat learned of it while he was still in Egypt; for Jeroboam had fled from King Solomon, and had settled in Egypt.aand had settled in Egypt Cf. 2 Chron. 10.2 โ€œand Jeroboam returned from Egypt.โ€

Yarov'am, still in his Egyptian exile to which he had fled from Shlomo (recall 11:40), hears of Shlomo's death. Metzudat David notes the careful wording 'and Yarov'am dwelt in Egypt' โ€” he did not return on his own initiative but waited to be summoned, suggesting either caution or a calculated posture as the people's reluctant savior.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทึฝื™ึผึดืฉืึฐืœึฐื—ื•ึผึ™ ื•ึทื™ึผึดืงึฐืจึฐืื•ึผึพืœึ”ื•ึน (ื•ื™ื‘ืื•) [ื•ึทื™ึผึธื‘ึนึฅื] ื™ึธืจื‡ื‘ึฐืขึธึ–ื ื•ึฐื›ื‡ืœึพืงึฐื”ึทึฃืœ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึทึฝื™ึฐื“ึทื‘ึผึฐืจึ”ื•ึผ ืึถืœึพืจึฐื—ึทื‘ึฐืขึธึ–ื ืœึตืืžึนึฝืจืƒ

English:

They sent for him; and Jeroboam and all the assembly of Israel came and spoke to Rehoboam as follows:

The elders of the assembly summon Yarov'am from Egypt to be their spokesman before Rechavam โ€” Metzudat David notes that they specifically wanted him as ืจืืฉ ื”ืžื“ื‘ืจื™ื, knowing he had already demonstrated the courage to raise a hand against Shlomo. The petition is framed conditionally: they will accept Rechavam as king if he lightens the yoke.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ืึธื‘ึดึ–ื™ืšึธ ื”ึดืงึฐืฉืึธึฃื” ืึถืชึพืขึปืœึผึตึ‘ื ื•ึผ ื•ึฐืึทืชึผึธึกื” ืขึทืชึผึธึฃื” ื”ึธืงึตืœึฉ ืžึตืขึฒื‘ึนื“ึทึจืช ืึธื‘ึดึœื™ืšึธ ื”ึทืงึผึธืฉืึธึ—ื” ื•ึผืžึตืขึปืœึผึงื•ึน ื”ึทื›ึผึธื‘ึตึ›ื“ ืึฒืฉืึถืจึพื ึธืชึทึฅืŸ ืขึธืœึตึ–ื™ื ื•ึผ ื•ึฐื ึทืขึทื‘ึฐื“ึถึฝืšึผึธืƒ

English:

โ€œYour father made our yoke heavy. Now lighten the harsh labor and the heavy yoke that your father laid on us, and we will serve you.โ€

The people's complaint: Shlomo's heavy yoke โ€” taxation, building corvรฉe, the upkeep of his enormous court and his thousands of horses. Metzudat David sharpens the argument: since Rechavam will not match his father's international prestige, he hardly needs the same retinue. Radak adds a crucial theological note: the burden under Shlomo had been bearable in his lifetime because of national peace and prosperity; this grievance is really an ืขืœื™ืœื” (pretext) divinely arranged to detach the tribes from the House of David.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืึฒืœึตื™ื”ึถึ—ื ืœึฐื›ื•ึผึพืขึนึ›ื“ ืฉืึฐืœึนืฉืึธึฅื” ื™ึธืžึดึ–ื™ื ื•ึฐืฉืึฃื•ึผื‘ื•ึผ ืึตืœึธึ‘ื™ ื•ึทื™ึผึตืœึฐื›ึ–ื•ึผ ื”ึธืขึธึฝืืƒ

English:

He answered them, โ€œGo away for three days and then come back to me.โ€ So the people went away.

Rechavam buys himself three days to consult โ€” Metzudat David clarifies he sent the people back to their tents to wait. The pause that follows is the most consequential delay in Israelite history: in those three days, the kingdom is lost in the king's heart.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึดื•ึผึธืขึทึžืฅ ื”ึทืžึผึถึฃืœึถืšึฐ ืจึฐื—ึทื‘ึฐืขึธึ—ื ืึถืชึพื”ึทื–ึผึฐืงึตื ึดื™ืึ™ ืึฒืฉืึถืจึพื”ึธื™ึฃื•ึผ ืขึนืžึฐื“ึดึ—ื™ื ืึถืชึพืคึผึฐื ึตื™ึ™ ืฉืึฐืœึนืžึนึฃื” ืึธื‘ึดึ”ื™ื• ื‘ึผึดึฝื”ึฐื™ึนืชึฅื•ึน ื—ึทึ–ื™ ืœึตืืžึนึ‘ืจ ืึตึšื™ืšึฐ ืึทืชึผึถึฃื ื ื•ึนืขึธืฆึดึ”ื™ื ืœึฐื”ึธืฉืึดึฅื™ื‘ ืึถืชึพื”ึธืขึธืึพื”ึทื–ึผึถึ–ื” ื“ึผึธื‘ึธึฝืจืƒ

English:

King Rehoboam took counsel with the elders who had served his father Solomon during his lifetime. He said, โ€œWhat answer do you advise [me] to give to this people?โ€

Rechavam first consults the elders who had served Shlomo. Radak notices the seemingly redundant phrase 'while he was alive' โ€” it teaches that even after Shlomo's death, these elders carried themselves as still standing in his service, advising his son with the same integrity they had brought to the father.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

(ื•ื™ื“ื‘ืจ) [ื•ึทื™ึฐื“ึทื‘ึผึฐืจึจื•ึผ] ืึตืœึธึœื™ื• ืœึตืืžึนึ—ืจ ืึดืึพื”ึทึ ื™ึผึ ื•ึนื ืชึผึดึฝื”ึฐื™ึถื”ึพืขึถึœื‘ึถื“ ืœึธืขึธึคื ื”ึทื–ึผึถื”ึ™ ื•ึทืขึฒื‘ึทื“ึฐืชึผึธึ”ื ื•ึทืขึฒื ึดื™ืชึธึ•ื ื•ึฐื“ึดื‘ึผึทืจึฐืชึผึธึฅ ืึฒืœึตื™ื”ึถึ–ื ื“ึผึฐื‘ึธืจึดึฃื™ื ื˜ื•ึนื‘ึดึ‘ื™ื ื•ึฐื”ึธื™ึฅื•ึผ ืœึฐืšึธึ› ืขึฒื‘ึธื“ึดึ–ื™ื ื›ึผื‡ืœึพื”ึทื™ึผึธืžึดึฝื™ืืƒ

English:

They answered him, โ€œIf you will be a servant to those people today and serve them, and if you respond to them with kind words, they will be your servants always.โ€

The classic counsel of statecraft: be their servant today and they will be your servants forever. Both Metzudat David and Radak read 'serve them' not as material concession but as bearing in humble speech (ืชื”ื™ื” ื ื›ื ืข ืœื”ื) and answering their petition with gracious words โ€” even saying more good than was asked. The elders understood what Rechavam did not: that a king's strength is the people's love, and love is purchased with humility at the moment of weakness.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทึฝื™ึผึทืขึฒื–ึนึ›ื‘ ืึถืชึพืขึฒืฆึทึฅืช ื”ึทื–ึผึฐืงึตื ึดึ–ื™ื ืึฒืฉืึถึฃืจ ื™ึฐืขึธืฆึปึ‘ื”ื•ึผ ื•ึทื™ึผึดื•ึผึธืขึทึ—ืฅ ืึถืชึพื”ึทื™ึฐืœึธื“ึดื™ืึ™ ืึฒืฉืึถึฃืจ ื’ึผึธื“ึฐืœึฃื•ึผ ืึดืชึผึ”ื•ึน ืึฒืฉืึถึฅืจ ื”ึธืขึนืžึฐื“ึดึ–ื™ื ืœึฐืคึธื ึธึฝื™ื•ืƒ

English:

But he ignored the advice that the elders gave him, and took counsel with the young menbthe young men Lit. โ€œthe children.โ€ who had grown up with him and were serving him.

The fateful turn: Rechavam abandons the elders' advice and consults instead the ื™ืœื“ื™ื who grew up alongside him. Radak draws a pointed structural contrast โ€” he forsook the elders who had stood before his father and took up the counsel of the young men who stood before him. The generational swap is also a swap of seasoned wisdom for peer flattery.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืึฒืœึตื™ื”ึถึ—ื ืžึธึšื” ืึทืชึผึถึฃื ื ึฝื•ึนืขึธืฆึดึ”ื™ื ื•ึฐื ึธืฉืึดึฅื™ื‘ ื“ึผึธื‘ึธึ–ืจ ืึถืชึพื”ึธืขึธึฃื ื”ึทื–ึผึถึ‘ื” ืึฒืฉืึถึจืจ ื“ึผึดื‘ึผึฐืจึคื•ึผ ืึตืœึทื™ึ™ ืœึตืืžึนึ”ืจ ื”ึธืงึตืœึ™ ๏ฟฝ๏ฟฝึดืŸึพื”ึธืขึนึ”ืœ ืึฒืฉืึถืจึพื ึธืชึทึฅืŸ ืึธื‘ึดึ–ื™ืšึธ ืขึธืœึตึฝื™ื ื•ึผืƒ

English:

โ€œWhat,โ€ he asked, โ€œdo you advise that we reply to the people who said to me, โ€˜Lighten the yoke that your father placed upon usโ€™?โ€

Rechavam repeats the people's request to his young peers, framing it neutrally as a question about how to 'reply.' The verse is a study in how the way a question is asked already presupposes its answer โ€” having sought out advisors who think like he does, the king is no longer consulting but soliciting permission to do what he already wants.

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึทื™ึฐื“ึทื‘ึผึฐืจึฃื•ึผ ืึตืœึธึ—ื™ื• ื”ึทื™ึฐืœึธื“ึดื™ืึ™ ืึฒืฉืึถึจืจ ื’ึผึธื“ึฐืœึฃื•ึผ ืึดืชึผื•ึนึฎ ืœึตืืžึนืจึ’ ื›ึผึนื”ึพืชึนืืžึทึฃืจ ืœึธืขึธึฃื ื”ึทื–ึผึถึกื” ืึฒืฉืึถืจึฉ ื“ึผึดื‘ึผึฐืจึจื•ึผ ืึตืœึถึœื™ืšึธ ืœึตืืžึนึ—ืจ ืึธื‘ึดึ™ื™ืšึธึ™ ื”ึดื›ึฐื‘ึผึดึฃื™ื“ ืึถืชึพืขึปืœึผึตึ”ื ื•ึผ ื•ึฐืึทืชึผึธึ–ื” ื”ึธืงึตึฃืœ ืžึตืขึธืœึตึ‘ื™ื ื•ึผ ื›ึผึนึšื” ืชึผึฐื“ึทื‘ึผึตึฃืจ ืึฒืœึตื™ื”ึถึ”ื ืงื‡ื˜ื‡ื ึผึดึฅื™ ืขึธื‘ึธึ–ื” ืžึดืžึผื‡ืชึฐื ึตึฅื™ ืึธื‘ึดึฝื™ืƒ

English:

And the young men who had grown up with him answered, โ€œSpeak thus to the people who said to you, โ€˜Your father made our yoke heavy, now you make it lighter for us.โ€™ Say to them, โ€˜My little finger is thicker than my fatherโ€™s loins.

The young men craft the infamous reply: 'My little finger is thicker than my father's loins.' Rashi explains ืงื˜ื ื™ simply as 'my little finger,' while Metzudat David and Radak both read the boast as a claim of superior strength โ€” 'I am even greater in stature than my father.' The phrase is calculated swagger, scripted by the youths to project dominance precisely where the elders had counseled humility.
ืจืฉืดื™Rashi
ืงึธื˜ึธื ึผึดื™ ืขึธื‘ึธื”. ืึถืฆึฐื‘ึผึทืข ืงึฐื˜ึทื ึผึธื” ืฉืึถืœึผึดื™.
My little finger is thicker. My little finger.1the 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].โ€”Ralbag

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึฐืขึทืชึผึธึ—ื” ืึธื‘ึดื™ึ™ ื”ึถืขึฐืžึดึคื™ืก ืขึฒืœึตื™ื›ึถืึ™ ืขึนึฃืœ ื›ึผึธื‘ึตึ”ื“ ื•ึทืึฒื ึดึ–ื™ ืื•ึนืกึดึฃื™ืฃ ืขึทึฝืœึพืขึปืœึผึฐื›ึถึ‘ื ืึธื‘ึดึ—ื™ ื™ึดืกึผึทึคืจ ืึถืชึฐื›ึถืึ™ ื‘ึผึทืฉืึผื•ึนื˜ึดึ”ื™ื ื•ึทืึฒื ึดึ•ื™ ืึฒื™ึทืกึผึตึฅืจ ืึถืชึฐื›ึถึ–ื ื‘ึผึธืขึทืงึฐืจึทื‘ึผึดึฝื™ืืƒ

English:

My father imposed a heavy yoke on you, and I will add to your yoke; my father flogged you with whips, but I will flog you with scorpions.โ€™โ€

The threat sharpens to its climax: 'my father disciplined you with whips, but I will discipline you with scorpions.' Rashi explains ืขืงืจื‘ื™ื as thorny rose-branches that sting like a scorpion's bite; Radak adds that they are more painful than whips because of the barbs they bear. The escalation is rhetorical theater โ€” a son who needs to prove he is tougher than his father by promising harsher cruelty.
ืจืฉืดื™Rashi
ืขึทืงึฐืจึทื‘ึผึดื™ื. ืืฉื’ืœื ื˜ื™"ืจ ื‘ึผึฐืœึทืขึท"ื– (ืขึตืฅ ื•ึถืจึถื“โ€“ื”ึทื‘ึผึธืจ ืฉืึถื™ึผึตืฉื ืœื•ึน ืงื•ึนืฆึดื™ื), ืฉืึถืขื•ึนืงึฐืฆึดื™ืŸ ื›ึผึฐืขึทืงึฐืจึธื‘.
Thorns. Aiguillon, in O.F., That sting like scorpions.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทื™ึผึธื‘ึจื•ึน ื™ึธืจื‡ื‘ึฐืขึธึงื ื•ึฐื›ื‡ืœึพื”ึธืขึธึ›ื ืึถืœึพืจึฐื—ึทื‘ึฐืขึธึ–ื ื‘ึผึทื™ึผึฃื•ึนื ื”ึทืฉืึผึฐืœึดื™ืฉืึดึ‘ื™ ื›ึผึทืึฒืฉืึถึจืจ ื“ึผึดื‘ึผึถึคืจ ื”ึทืžึผึถึ™ืœึถืšึฐึ™ ืœึตืืžึนึ”ืจ ืฉืึฅื•ึผื‘ื•ึผ ืึตืœึทึ–ื™ ื‘ึผึทื™ึผึฅื•ึนื ื”ึทืฉืึผึฐืœึดื™ืฉืึดึฝื™ืƒ

English:

Jeroboam and all the people came to Rehoboam on the third day, since the king had told them: โ€œCome back on the third day.โ€

The three-day pause ends. Yarov'am and the assembled people return at the appointed time, just as Rechavam had instructed. The narrative deliberately reminds us that the king himself set this hour โ€” what follows cannot be blamed on faulty timing or surprise.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึทื™ึผึทึงืขึทืŸ ื”ึทืžึผึถึ›ืœึถืšึฐ ืึถืชึพื”ึธืขึธึ–ื ืงึธืฉืึธึ‘ื” ื•ึทึฝื™ึผึทืขึฒื–ึนึ›ื‘ ืึถืชึพืขึฒืฆึทึฅืช ื”ึทื–ึผึฐืงึตื ึดึ–ื™ื ืึฒืฉืึถึฅืจ ื™ึฐืขึธืฆึปึฝื”ื•ึผืƒ

English:

The king answered the people harshly, ignoring the advice that the elders had given him.

The verb ื•ื™ืขืŸ is paired with ืงืฉื” โ€” Rechavam answered harshly, and the verse names his choice explicitly: he forsook the elders' counsel. The text refuses to let this be passive or accidental; the formal repetition of ื•ื™ืขื–ื‘ ืืช ืขืฆืช ื”ื–ืงื ื™ื marks an active, deliberate rejection.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึทื™ึฐื“ึทื‘ึผึตึฃืจ ืึฒืœึตื™ื”ึถึ—ื ื›ึผึทืขึฒืฆึทึคืช ื”ึทื™ึฐืœึธื“ึดื™ืึ™ ืœึตืืžึนึ”ืจ ืึธื‘ึดื™ึ™ ื”ึดื›ึฐื‘ึผึดึฃื™ื“ ืึถึฝืชึพืขึปืœึผึฐื›ึถึ”ื ื•ึทืึฒื ึดึ–ื™ ืึนืกึดึฃื™ืฃ ืขึทึฝืœึพืขึปืœึผึฐื›ึถึ‘ื ืึธื‘ึดึ—ื™ ื™ึดืกึผึทึคืจ ืึถืชึฐื›ึถืึ™ ื‘ึผึทืฉืึผื•ึนื˜ึดึ”ื™ื ื•ึทืึฒื ึดึ•ื™ ืึฒื™ึทืกึผึตึฅืจ ืึถืชึฐื›ึถึ–ื ื‘ึผึธืขึทืงึฐืจึทื‘ึผึดึฝื™ืืƒ

English:

He spoke to them in accordance with the advice of the young men, and said, โ€œMy father made your yoke heavy, but I will add to your yoke; my father flogged you with whips, but I will flog you with scorpions.โ€

Rechavam delivers the youths' script verbatim. The narrative repeats the cruel words a second time so that the reader hears them as the people heard them โ€” out loud, in public, irrevocable. He drops only the 'little finger' boast, perhaps even he could not say it; everything else is faithfully reproduced.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐืœึนืึพืฉืึธืžึทึฅืข ื”ึทืžึผึถึ–ืœึถืšึฐ ืึถืœึพื”ึธืขึธึ‘ื ื›ึผึดึฝื™ึพื”ึธื™ึฐืชึธึคื” ืกึดื‘ึผึธื”ึ™ ืžึตืขึดึฃื ื™ึฐื”ึนื•ึธึ”ื” ืœึฐืžึทึœืขึทืŸ ื”ึธืงึดึฃื™ื ืึถืชึพื“ึผึฐื‘ึธืจึ—ื•ึน ืึฒืฉืึถึจืจ ื“ึผึดื‘ึผึถึคืจ ื™ึฐื”ึนื•ึธื”ึ™ ื‘ึผึฐื™ึทื“ึ™ ืึฒื—ึดื™ึผึธึฃื” ื”ึทืฉืึผึดึฝื™ืœึนื ึดึ”ื™ ืึถืœึพื™ึธืจื‡ื‘ึฐืขึธึ–ื ื‘ึผึถืŸึพื ึฐื‘ึธึฝื˜ืƒ

English:

(The king did not listen to the people; for GOD had brought it about in order to fulfill the promise that GOD had made through Ahijah the Shilonite to Jeroboam son of Nebat.)

The decisive theological gloss. Metzudat David spells out what the verse is doing: do not think Rechavam's reply came from sheer foolishness โ€” it came ืžืืช ื”ืณ, in order to fulfill the prophecy delivered through Achiyah HaShiloni in chapter 11. Human agency and divine decree coexist throughout the chapter; this verse is where the text lets the reader see the seam.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึทื™ึผึทึฃืจึฐื ื›ึผื‡ืœึพื™ึดืฉื‚ึฐืจึธืึตึ—ืœ ื›ึผึดึ ื™ ืœึนืึพืฉืึธืžึทึฃืข ื”ึทืžึผึถึ˜ืœึถืšึฐึฎ ืึฒืœึตื”ึถืึ’ ื•ึทื™ึผึธืฉืึดึฃื‘ื•ึผ ื”ึธืขึธึฃื ืึถืชึพื”ึทืžึผึถึฃืœึถืšึฐโ€‰ื€โ€‰ื“ึผึธื‘ึธึฃืจโ€‰ื€โ€‰ืœึตืืžึนึกืจ ืžึทื”ึพืœึผึธึฉื ื•ึผึฉ ื—ึตึจืœึถืง ื‘ึผึฐื“ึธื•ึดึœื“ ื•ึฐืœึนืึพื ึทื—ึฒืœึธึฃื” ื‘ึผึฐื‘ึถืŸึพื™ึดืฉืึทึ—ื™ ืœึฐืึนื”ึธืœึถึ™ื™ืšึธึ™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืขึทืชึผึธึ•ื” ืจึฐืึตึฅื” ื‘ึตื™ืชึฐืšึธึ– ื“ึผึธื•ึดึ‘ื“ ื•ึทื™ึผึตึฅืœึถืšึฐ ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืœึฐืึนื”ึธืœึธึฝื™ื•ืƒ

English:

When all Israel saw that the king had not listened to them, the people answered the king:โ€œWe have no portion in David,No share in Jesseโ€™s son!To your tents, O Israel!Now look to your own House, O David.โ€So the Israelites returned to their homes.chomes Lit. โ€œtents.โ€

The formal cry of secession โ€” ืžื” ืœื ื• ื—ืœืง ื‘ื“ื•ื“, ื•ืœื ื ื—ืœื” ื‘ื‘ืŸ ื™ืฉื™, ืœืื”ืœื™ืš ื™ืฉืจืืœ. Metzudat David parses it as four distinct declarations: we have no share in David's dynasty, no inheritance in the son of Yishai's line; Israel, go home; and you, Rechavam โ€” descended from David โ€” manage your private household as one of the common people, with no business in kingship. Rashi (citing the midrashic reading) takes 'see to your house' as the Beit HaMikdash itself: the Temple Rechavam's father built will now be his alone.
ืจืฉืดื™Rashi
ืจึฐืึตื” ื‘ึตื™ืชึฐืšึธ. ื‘ึผึตื™ืช ื”ึทืžึผึดืงึฐื“ึผึธืฉื ืฉืึถื‘ึผึธื ึดื™ืชึธ, ืœึฐืšึธ ืœึฐื‘ึทื“ึผึฐืšึธ ื™ึดื”ึฐื™ึถื”.
Look after your house. The Beis Hamikdosh that you built, will be for you alone.2Alternatively, "see who is left with you," and rule over them, for you will not reign over Yisroel as a whole.โ€”Radak

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึผื‘ึฐื ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื”ึทื™ึผึนืฉืึฐื‘ึดึ–ื™ื ื‘ึผึฐืขึธืจึตึฃื™ ื™ึฐื”ื•ึผื“ึธึ‘ื” ื•ึทื™ึผึดืžึฐืœึนึฅืšึฐ ืขึฒืœึตื™ื”ึถึ–ื ืจึฐื—ึทื‘ึฐืขึธึฝืืƒย {ืค}

English:

But Rehoboam continued to reign over the Israelites who lived in the towns of Judah.

A quiet, contracting verse. Rechavam still reigns โ€” but now only over those Israelites who happen to live in the towns of Yehudah. The empire David and Shlomo built across all twelve tribes has shrunk in a single sentence to the territory of one (with Binyamin attached, as Radak notes on verse 20).

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึทื™ึผึดืฉืึฐืœึทึžื— ื”ึทืžึผึถึฃืœึถืšึฐ ืจึฐื—ึทื‘ึฐืขึธึ—ื ืึถืชึพืึฒื“ึนืจึธืึ™ ืึฒืฉืึถึฃืจ ืขึทืœึพื”ึทืžึผึทึ”ืก ื•ึทื™ึผึดืจึฐื’ึผึฐืžึจื•ึผ ื›ื‡ืœึพื™ึดืฉื‚ึฐืจึธืึตึฅืœ ื‘ึผึ›ื•ึน ืึถึ–ื‘ึถืŸ ื•ึทื™ึผึธืžึนึ‘ืช ื•ึฐื”ึทืžึผึถึฃืœึถืšึฐ ืจึฐื—ึทื‘ึฐืขึธึ—ื ื”ึดืชึฐืึทืžึผึตืฅึ™ ืœึทืขึฒืœึฃื•ึนืช ื‘ึผึทืžึผึถืจึฐื›ึผึธื‘ึธึ”ื” ืœึธื ึ–ื•ึผืก ื™ึฐืจึฝื•ึผืฉืึธืœึธึฝอึดืืƒ

English:

King Rehoboam sent Adoram,dAdoram Elsewhere called Adoniram; cf. 2 Sam. 20.24 and note. who was in charge of the forced labor, but all Israel pelted him to death with stones. Thereupon King Rehoboam hurriedly mounted his chariot and fled to Jerusalem.

A desperate, fatal misstep: Rechavam dispatches Adoram, his minister of the corvรฉe โ€” Rashi identifies him as Adoniram from earlier chapters. Metzudat David and Radak diverge on the mission: Metzudat David says he was sent to recall the people gently, Radak that he was sent to demand they accept Rechavam as king. Either way, sending the very officer who symbolized the heavy yoke is a gross misreading of the moment. The people stone him to death, and Rechavam โ€” now understanding the rebellion is total โ€” flees in his chariot for Jerusalem.
ืจืฉืดื™Rashi
ืึฒื“ื•ึนืจึธื. ื”ื•ึผื ืึฒื“ื•ึนื ึดื™ืจึธื.
Adoram. He was Adoniram.3Who 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.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึทื™ึผึดืคึฐืฉืึฐืขึคื•ึผ ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื‘ึผึฐื‘ึตึฃื™ืช ื“ึผึธื•ึดึ”ื“ ืขึทึ–ื“ ื”ึทื™ึผึฅื•ึนื ื”ึทื–ึผึถึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Thus Israel revolted against the House of David, as is still the case.

The narrator's authorial summation: Israel rebelled against the House of David โ€” and the phrase ืขื“ ื”ื™ื•ื ื”ื–ื” (still the case) marks the schism as permanent in the historical memory of the text's audience. The northern ten tribes will never return to Davidic kingship.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึทื™ึฐื”ึดึžื™ ื›ึผึดืฉืึฐืžึนึคืขึท ื›ึผื‡ืœึพื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื›ึผึดึฝื™ึพืฉืึธึฃื‘ ื™ึธืจื‡ื‘ึฐืขึธึ”ื ื•ึทึฝื™ึผึดืฉืึฐืœึฐื—ึ—ื•ึผ ื•ึทื™ึผึดืงึฐืจึฐืึคื•ึผ ืึนืชื•ึนึ™ ืึถืœึพื”ึธึฃืขึตื“ึธึ”ื” ื•ึทื™ึผึทืžึฐืœึดึฅื™ื›ื•ึผ ืึนืชึ–ื•ึน ืขึทืœึพื›ึผื‡ืœึพื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ืœึนึคื ื”ึธื™ึธื”ึ™ ืึทื—ึฒืจึตึฃื™ ื‘ึตื™ืชึพื“ึผึธื•ึดึ”ื“ ื–ื•ึผืœึธืชึดึฅื™ ืฉืึตื‘ึถื˜ึพื™ึฐื”ื•ึผื“ึธึ–ื” ืœึฐื‘ึทื“ึผึฝื•ึนืƒ

English:

When all Israel heard that Jeroboam had returned, they sent messengers and summoned him to the assembly and made him king over all Israel. Only the tribe of Judah remained loyal to the House of David.

Yarov'am, having returned from Egypt, is summoned by the wider assembly (not just the elders' delegation that initially recruited him) and crowned king over all Israel. Metzudat David notes that until now only the elders knew of his return; the public coronation makes it national. Both commentators emphasize that ืฉื‘ื˜ ื™ื”ื•ื“ื” ืœื‘ื“ื• includes Binyamin as a junior partner, since Jerusalem straddled their joint territory.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

(ื•ื™ื‘ืื•) [ื•ึทื™ึผึธื‘ึนึฃื] ืจึฐื—ึทื‘ึฐืขึธืึฎ ื™ึฐืจื•ึผืฉืึธืœึทึ’อึดืึ’ ื•ึทื™ึผึทืงึฐื”ึตืœึฉ ืึถืชึพื›ึผื‡ืœึพื‘ึผึตึจื™ืช ื™ึฐื”ื•ึผื“ึธึœื” ื•ึฐืึถืชึพืฉืึตึฃื‘ึถื˜ ื‘ึผึดื ึฐื™ึธืžึดึ—ืŸ ืžึตืึธึจื” ื•ึผืฉืึฐืžึนื ึดึฅื™ื ืึถึ›ืœึถืฃ ื‘ึผึธื—ึ–ื•ึผืจ ืขึนืฉื‚ึตึฃื” ืžึดืœึฐื—ึธืžึธึ‘ื” ืœึฐื”ึดืœึผึธื—ึตืึ™ ืขึดืึพื‘ึผึตึฃื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืœึฐื”ึธืฉืึดื™ื‘ึ™ ืึถืชึพื”ึทืžึผึฐืœื•ึผื›ึธึ”ื” ืœึดืจึฐื—ึทื‘ึฐืขึธึ–ื ื‘ึผึถืŸึพืฉืึฐืœึนืžึนึฝื”ืƒย {ืค}

English:

On his return to Jerusalem, Rehoboam mustered all the House of Judah and the tribe of Benjamin, 180,000 of the best warriors, to fight against the House of Israel, in order to restore the kingship to Rehoboam son of Solomon.

Rechavam musters an enormous force โ€” 180,000 chosen warriors from Yehudah and Binyamin โ€” to reconquer the breakaway tribes. Rashi explains why Binyamin specifically joined: their territory bordered Yehudah's, so the war would inevitably be fought on their land. The numbers are staggering, the determination total โ€” and yet, as the next verses will show, this entire mobilization will be reversed by a single prophetic word.
ืจืฉืดื™Rashi
ื•ึฐืึถืช ืฉืึตื‘ึถื˜ ื‘ึผึดื ึฐื™ึธืžึดืŸ. ื”ึธืขื•ึนืžึฐื“ึดื™ื ืขึทืœ ื”ึทื’ึผึฐื‘ื•ึผืœ, ืฉืึถื™ึผึฐื”ื•ึผื“ึธื” ื•ึผื‘ึดื ึฐื™ึธืžึดื™ืŸ ื”ึธื™ึธื” ื’ึผึฐื‘ื•ึผืœึธื ืกึธืžื•ึผืšึฐ ื–ึถื” ืœึธื–ึถื”.
And the tribe of Binyomin. Who were situated on the border, because the boundaries of Yehudah and Binyomin were adjacent.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึทึฝื™ึฐื”ึดื™ึ™ ื“ึผึฐื‘ึทึฃืจ ื”ึธืึฑืœึนื”ึดึ”ื™ื ืึถืœึพืฉืึฐืžึทึฝืขึฐื™ึธึฅื” ืึดื™ืฉืึพื”ึธืึฑืœึนื”ึดึ–ื™ื ืœึตืืžึนึฝืจืƒ

English:

But the word of God came to Shemaiah, the agent of God:

The single word ื•ื™ื”ื™ introduces the verse that halts the war. The prophet Shemayah ืื™ืฉ ื”ืืœื”ื™ื enters the story unannounced, a figure not previously named, sent to intervene at the exact moment when the schism could have been resealed in blood. The Tanakh repeatedly uses prophets to break sequences of escalation; here, one such moment.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืึฑืžึนึ—ืจ ืึถืœึพืจึฐื—ึทื‘ึฐืขึธึคื ื‘ึผึถืŸึพืฉืึฐืœึนืžึนื”ึ™ ืžึถึฃืœึถืšึฐ ื™ึฐื”ื•ึผื“ึธึ”ื” ื•ึฐืึถืœึพื›ึผื‡ืœึพื‘ึผึตึฅื™ืช ื™ึฐื”ื•ึผื“ึธึ–ื” ื•ึผื‘ึดื ึฐื™ึธืžึดึ‘ื™ืŸ ื•ึฐื™ึถึฅืชึถืจ ื”ึธืขึธึ–ื ืœึตืืžึนึฝืจืƒ

English:

โ€œSay to King Rehoboam son of Solomon of Judah, and to all the House of Judah and Benjamin and the rest of the people:

The recipients of the prophetic message are widened beyond the king and the army: Rechavam, all the House of Yehudah and Binyamin, and 'the rest of the people.' Metzudat David explains ื™ืชืจ ื”ืขื as members of other tribes who had settled within Yehudah and Binyamin's borders โ€” the address is not narrow but national.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื›ึผึนึฃื” ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึกื” ืœึนืึพืชึทืขึฒืœื•ึผึฉ ื•ึฐืœึนืึพืชึดืœึผึธึจื—ึฒืžึœื•ึผืŸ ืขึดืึพืึฒื—ึตื™ื›ึถึฃื ื‘ึผึฐื ึตึฝื™ึพื™ึดืฉื‚ึฐืจึธืึตึ—ืœ ืฉืึšื•ึผื‘ื•ึผ ืึดึฃื™ืฉื ืœึฐื‘ึตื™ืชึ”ื•ึน ื›ึผึดึงื™ ืžึตืึดืชึผึดึ›ื™ ื ึดึฝื”ึฐื™ึธึ–ื” ื”ึทื“ึผึธื‘ึธึฃืจ ื”ึทื–ึผึถึ‘ื” ื•ึทึฝื™ึผึดืฉืึฐืžึฐืขื•ึผึ™ ืึถืชึพื“ึผึฐื‘ึทึฃืจ ื™ึฐื”ึนื•ึธึ”ื” ื•ึทื™ึผึธืฉืึปึฅื‘ื•ึผ ืœึธืœึถึ–ื›ึถืช ื›ึผึดื“ึฐื‘ึทึฅืจ ื™ึฐ๏ฟฝ๏ฟฝึนื•ึธึฝื”ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

Thus said GOD: You shall not set out to make war on your kindred the Israelites. Return to your homes, for this thing has been brought about by Me.โ€ They heeded the word of GOD and turned back, in accordance with the word of GOD.

The divine word stops the war: do not march, do not fight against your brothers, return home โ€” for this thing is from Me. Metzudat David sharpens ืžืืชื™ as a statement of providence: the schism was not chance but design. Remarkably, the people obey. Rechavam stands down a force of 180,000 because one prophet has spoken in God's name.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื•ึทื™ึผึดึจื‘ึถืŸ ื™ึธืจื‡ื‘ึฐืขึธึงื ืึถืชึพืฉืึฐื›ึถึ›ื ื‘ึผึฐื”ึทึฅืจ ืึถืคึฐืจึทึ–ื™ึดื ื•ึทื™ึผึตึฃืฉืึถื‘ ื‘ึผึธึ‘ื”ึผ ื•ึทื™ึผึตืฆึตึฃื ืžึดืฉืึผึธึ”ื ื•ึทื™ึผึดึ–ื‘ึถืŸ ืึถืชึพืคึผึฐื ื•ึผืึตึฝืœืƒ

English:

Jeroboam fortified Shechem in the hill country of Ephraim and resided there; he moved out from there and fortified Penuel.

The chapter pivots to Yarov'am. He 'builds' Shechem in the hill country of Ephraim as his royal seat, and then Penuel across the Jordan. Radak clarifies that ื•ื™ื‘ืŸ does not mean reconstruction of a ruined city โ€” Shechem was clearly inhabited (the tribes had just assembled there) โ€” but rather fortification, including the construction of a royal palace. Yarov'am is preparing for the war he assumes will come.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื•ึทื™ึผึนึฅืืžึถืจ ื™ึธืจื‡ื‘ึฐืขึธึ–ื ื‘ึผึฐืœึดื‘ึผึ‘ื•ึน ืขึทืชึผึธึ›ื” ืชึผึธืฉืึฅื•ึผื‘ ื”ึทืžึผึทืžึฐืœึธื›ึธึ–ื” ืœึฐื‘ึตึฅื™ืช ื“ึผึธื•ึดึฝื“ืƒ

English:

Jeroboam said to himself, โ€œNow the kingdom may well return to the House of David.

The Tanakh enters Yarov'am's interior monologue โ€” ื•ื™ืืžืจ ื™ืจื‘ืขื ื‘ืœื‘ื•. He fears the kingdom will return to the House of David. Metzudat David glosses ืขืชื” as 'quickly, in short order' โ€” Yarov'am calculates not in years but in pilgrimage cycles. The next verse will reveal exactly what threat he projects.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ืึดึฝืึพื™ึทืขึฒืœึถึฃื”โ€‰ื€ ื”ึธืขึธึฃื ื”ึทื–ึผึถึ—ื” ืœึทืขึฒืฉื‚ึจื•ึนืช ื–ึฐื‘ึธื—ึดึคื™ื ื‘ึผึฐื‘ึตื™ืชึพื™ึฐื”ึนื•ึธื”ึ™ ื‘ึผึดื™ืจึฃื•ึผืฉืึธืœึทึ”อึดื ื•ึฐึ ืฉืึธึ ื‘ ืœึตึฃื‘ ื”ึธืขึธึคื ื”ึทื–ึผึถื”ึ™ ืึถืœึพืึฒื“ึนึฃื ึตื™ื”ึถึ”ื ืึถืœึพืจึฐื—ึทื‘ึฐืขึธึ–ื ืžึถึฃืœึถืšึฐ ื™ึฐื”ื•ึผื“ึธึ‘ื” ื•ึทื”ึฒืจึธื’ึปึ•ื ึดื™ ื•ึฐืฉืึธึ–ื‘ื•ึผ ืึถืœึพืจึฐื—ึทื‘ึฐืขึธึฅื ืžึถืœึถืšึฐึพื™ึฐื”ื•ึผื“ึธึฝื”ืƒ

English:

If these people still go up to offer sacrifices at the House of GOD in Jerusalem, the heart of these people will turn back to their master, King Rehoboam of Judah; they will kill me and go back to King Rehoboam of Judah.โ€

The fear made explicit: if his subjects keep going up to Jerusalem for the pilgrimage festivals, their hearts will return to their previous master, they will kill him, and they will go back to Rechavam. Rashi (drawing on Sanhedrin 101b) supplies the specific halachic anxiety: only Davidic kings may SIT in the Temple courtyard; Yarov'am would have to stand while Rechavam sat, and at the Hakhel ceremony (the year after Shemittah), Rechavam โ€” as king of his province โ€” would read the king's portion while Yarov'am stood among the common people. Yarov'am's calculation is a study in how political insecurity becomes the engine of religious innovation.
ืจืฉืดื™Rashi
ืึดื ื™ึทืขึฒืœึถื” ื”ึธืขึธื ื”ึทื–ึผึถื” ื•ึฐื’ื•ึน'. ืึตื™ืŸ ื™ึฐืฉืึดื™ื‘ึธื” ื‘ึผึธืขึฒื–ึธืจึธื” ืึถืœึผึธื ืœึฐืžึทืœึฐื›ึตื™ ื‘ึผึตื™ืช ื“ึผึธื•ึดื“ ื‘ึผึดืœึฐื‘ึทื“, ื•ึฐื™ึดื”ึฐื™ึถื” ื”ื•ึผื ื™ื•ึนืฉืึตื‘ ื•ึทืึฒื ึดื™ ืขื•ึนืžึตื“, ื•ึผื‘ึฐืžื•ึนืฆึธืึตื™ ืฉืึฐื‘ึดื™ืขึดื™ืช ื‘ึผึดื–ึฐืžึทืŸ ื”ึทืงึฐื”ึตืœ, ื™ึดืงึฐืจึธื ืึถืช ืคึผึธืจึธืฉืึทืช ื”ึทืžึผึถืœึถืšึฐ, ืฉืึถื”ื•ึผื ืจึนืืฉื ื‘ึผึดืžึฐื“ึดื™ื ึธืชื•ึน, ื•ึทืึฒื ึดื™ ื›ึผึดืฉืึฐืึธืจ ื”ึธืขึธื, ื ึดืžึฐืฆึตืืชึดื™ ื‘ึผึธื–ื•ึผื™.
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,4See 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.5Maseches Sanhedrin 101b.

ืคืกื•ืง ื›ืดื— ยท Verse 28

Hebrew:

ื•ึทื™ึผึดื•ึผึธืขึทึฃืฅ ื”ึทืžึผึถึ”ืœึถืšึฐ ื•ึทื™ึผึทึ•ืขึทืฉื‚ ืฉืึฐื ึตึ–ื™ ืขึถื’ึฐืœึตึฃื™ ื–ึธื”ึธึ‘ื‘ ื•ึทื™ึผึนึฃืืžึถืจ ืึฒืœึตื”ึถึ—ื ืจึทื‘ึพืœึธื›ึถืึ™ ืžึตืขึฒืœึฃื•ึนืช ื™ึฐืจื•ึผืฉืึธืœึทึ”อึดื ื”ึดื ึผึตึคื” ืึฑืœึนื”ึถึ™ื™ืšึธึ™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืึฒืฉืึถึฅืจ ื”ึถืขึฑืœึ–ื•ึผืšึธ ืžึตืึถึฅืจึถืฅ ืžึดืฆึฐืจึธึฝื™ึดืืƒ

English:

So the king took counsel and made two golden calves. He said to the people,ethe people Heb. โ€œthem.โ€ โ€œYou have been going up to Jerusalem long enough. This is your god, O Israel, who brought you up from the land of Egypt!โ€

The founding act of northern apostasy: Yarov'am takes counsel and makes two golden calves, declaring 'It is too much for you to go up to Jerusalem; behold your gods, Israel, who brought you up from the land of Egypt' โ€” the exact words of the wilderness calf episode (Shemot 32:8). Metzudat David explains ืจื‘ ืœื›ื as 'the journey is too far.' Radak offers a sophisticated psychological reading: Yarov'am rationalized that since God Himself had divided the kingdom against the House of David, God must also have rejected Jerusalem, so a substitute is needed. The calf, in this reading, was originally intended (in Yarov'am's mind) not as idolatry but as a Shechinah-throne in the mode of Aharon's calf โ€” though, as the next verses make clear, the people quickly took it for what it actually was.
ืจื“ืดืงRadak
ื•ื™ื•ืขืฅ ื”ืžืœืš. ืฉืืœ ืขืฆื” ื”ื™ืืš ื™ืขืฉื” ื•ื”ืกื›ื™ืžื” ืขืฆืชื• ืขื ื”ื™ื•ืขืฆื™ื ืื•ืชื• ืฉื™ืขืฉื” ืฉื ื™ ืขื’ืœื™ื ื•ืœืžื” ืขื’ืœื™ื ืคืชื” ืื•ืชื ื‘ื“ื‘ืจื™ื ืืžืจ ืœื”ื ื”ืœื ื™ื“ืขืชื ื›ื™ ื”ืžืœื›ื•ืช ื ื—ืœืงื” ื‘ืจืฆื•ืŸ ื”ืืœ ื›ืžื• ืฉืืžืจ ืœื™ ืื—ื™ื” ื”ืฉืœื•ื ื™ ื”ื ื‘ื™ื ืื ื›ืŸ ื”ืืœ ืœื ืจืฆื” ื‘ืžืœื›ื•ืช ื‘ื™ืช ื“ื•ื“ ื•ืœื ืจืฆื” ื’"ื› ื‘ื™ืจื•ืฉืœื ืฉื”ื•ื ืžืœื›ื•ืช ื‘ื™ืช ื“ื•ื“ ืื ื›ืŸ ื ืขืฉื” ืžืงื•ื ืื—ืจ ืฉืชื‘ื•ืื• ื•ืชื–ื‘ื—ื• ืฉื ื•ืœืžื” ืขื’ืœ ืืžืจ ืœื”ื ื”ืœื ืื”ืจืŸ ืขืฉื” ืœื™ืฉืจืืœ ืขื’ืœ ืœื”ืฉืจื•ืช ื”ืฉื›ื™ื ื” ื‘ื• ื‘ืžืงื•ื ืžืฉื” ืฉืœื ื”ื™ื” ืœื”ื ื’ื ืืชื ืขืชื” ืฉืื™ืŸ ืœื›ื ืžืงื•ื ื”ืฉื›ื™ื ื” ืฉื”ื•ื ื™ืจื•ืฉืœื ื ืขืฉื” ืขื’ืœ ื‘ืžืงื•ืžื• ืœื”ืฉืจื•ืช ืฉื›ื™ื ื” ื‘ื• ืœืคื™ื›ืš ืืžืจ ืืœื” ืืœื”ื™ืš ื™ืฉืจืืœ ืืฉืจ ื”ืขืœื•ืš ืžืืจืฅ ืžืฆืจื™ื ื›ืžื• ืฉืืžืจ ื‘ืขื’ืœ ื”ืžื“ื‘ืจ ื›ื™ ืœื ื”ื™ืชื” ื›ื•ื•ื ืชื• ืœืขื‘ื•ื“ืช ื’ื™ืœื•ืœื™ื ื•ืœืžื” ืขืฉื” ืฉื ื™ื ื›ื“ื™ ืฉืœื ืœื”ื˜ืจื™ื— ื™ืฉืจืืœ ืฉื™ื‘ืื• ื›ืœื ืœืžืงื•ื ืื—ื“:
So the king took counsel: He asked for counsel about what he should do, and his [own] counsel was in agreement with that of those who advised him: That he should make two golden calves. But why calves? He seduced them with words, saying to them, "Did you not know that the kingdom was divided by the will of God, like the prophet, Achiyah the Shilonite said to me? If so, God did not desire the monarchy of the House of David, and He also did not want Jerusalem, since it is [the seat of] the monarchy of the House of David. If so, let us make a place to which you can come and sacrifice." But why a calf? He said to them, "Did not Aharon make a calf for the Jewish people, in order to have the Divine Presence dwell within it, in place of Moshe who they [no longer] had? You too, now that you do not have a place of the Divine Presence - which is Jerusalem - let us make a calf in its place to have the Divine Presence dwell within it." That is why he said, "This is your god, O Israel, who brought you up from the land of Egypt," just like [the Jews] said with the calf in the desert. For his intention was not for idolatry. And why did he make two? In order not to burden the Jewish people that they should all need to come to one place.

ืคืกื•ืง ื›ืดื˜ ยท Verse 29

Hebrew:

ื•ึทื™ึผึธึฅืฉื‚ึถื ืึถืชึพื”ึธืึถื—ึธึ–ื“ ื‘ึผึฐื‘ึตึฝื™ืชึพืึตึ‘ืœ ื•ึฐืึถืชึพื”ึธืึถื—ึธึ–ื“ ื ึธืชึทึฅืŸ ื‘ึผึฐื“ึธึฝืŸืƒ

English:

He set up one in Bethel and placed the other in Dan.

The two calves are placed strategically: one at Beit El, one at Dan. Radak explains the choice: Beit El was sold to the people as 'this place too was chosen' (citing Yaakov's vow that the place would be ื‘ื™ืช ืืœื”ื™ื), while Dan was at the northernmost border of the land โ€” together they spanned and substituted for Jerusalem. Beit El catered to those who would have come up to Jerusalem from the south; Dan to those who would have come from the north.

ืคืกื•ืง ืœืณ ยท Verse 30

Hebrew:

ื•ึทื™ึฐื”ึดึ›ื™ ื”ึทื“ึผึธื‘ึธึฅืจ ื”ึทื–ึผึถึ–ื” ืœึฐื—ึทื˜ึผึธึ‘ืืช ื•ึทื™ึผึตืœึฐื›ึฅื•ึผ ื”ึธืขึธึ›ื ืœึดืคึฐื ึตึฅื™ ื”ึธืึถื—ึธึ–ื“ ืขึทื“ึพื“ึผึธึฝืŸืƒ

English:

That proved to be a cause of guilt, for the people went to worship [the calf at Bethel and] the one at Dan.

The narrator's blunt verdict: ื•ื™ื”ื™ ื”ื“ื‘ืจ ื”ื–ื” ืœื—ื˜ืืช โ€” 'this thing became a sin.' Both Metzudat David and Radak acknowledge Yarov'am's original intent may not have been outright idolatry, but with time the calves were taken as gods themselves. The verse pointedly notes that the people went all the way to Dan to worship โ€” exposing the lie of 'too far to Jerusalem': those who wanted to make a pilgrimage made one, just to the wrong altar. Rashi notes Dan was at the very edge of the land, and Metzudat David sharpens the irony โ€” Yarov'am had marketed the calves as a convenience against the burden of distance, yet his subjects gladly traveled the whole length of the country for them.
ืจืฉืดื™Rashi
ืขึทื“ ื“ึผึธืŸ. ื‘ึผึฐืกื•ึนืฃ ื’ึผึฐื‘ื•ึผืœ ื”ึธืึธืจึถืฅ.
Even as far as Dan. At the end of the boundary of the land.6They 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.

ืคืกื•ืง ืœืดื ยท Verse 31

Hebrew:

ื•ึทื™ึผึทึ–ืขึทืฉื‚ ืึถืชึพื‘ึผึตึฃื™ืช ื‘ึผึธืžึ‘ื•ึนืช ื•ึทื™ึผึทึคืขึทืฉื‚ ื›ึผึนึฝื”ึฒื ึดื™ืึ™ ืžึดืงึฐืฆึฃื•ึนืช ื”ึธืขึธึ”ื ืึฒืฉืึถึฅืจ ืœึนืึพื”ึธื™ึ–ื•ึผ ืžึดื‘ึผึฐื ึตึฅื™ ืœึตื•ึดึฝื™ืƒ

English:

He also made cult places and appointed priests from the ranks of the people who were not of Levite descent.

The apostasy expands: Yarov'am builds cult-platforms (ื‘ื™ืช ื‘ืžื•ืช) and improvises a new priesthood drawn ืžืงืฆื•ืช ื”ืขื โ€” 'from the edges of the people,' i.e., whoever was willing, with no requirement of Levite descent. Radak explains the omission: the Levites refused to participate, as they had refused at the wilderness calf, so Yarov'am drove them out of his territory entirely. Chronicles records (II Chron 11:13-14) that the displaced Levites fled south to Yehudah, strengthening Rechavam's kingdom โ€” a movement of the priestly class that further hardened the religious split.

ืคืกื•ืง ืœืดื‘ ยท Verse 32

Hebrew:

ื•ึทื™ึผึทึฃืขึทืฉื‚ ื™ึธืจื‡ื‘ึฐืขึธึฃืโ€‰ื€โ€‰ื—ึธึกื’ ื‘ึผึทื—ึนึฃื“ึถืฉื ื”ึทืฉืึผึฐืžึดื™ื ึดึฃื™ ื‘ึทื—ึฒืžึดืฉืึผึธึฝื”ึพืขึธืฉื‚ึธืจึฉ ื™ึจื•ึนืโ€‰ื€โ€‰ืœึทื—ึนึœื“ึถืฉื ื›ึผึถื—ึธึฃื’โ€‰ื€ ืึฒืฉืึถึฃืจ ื‘ึผึดื™ื”ื•ึผื“ึธึ—ื” ื•ึทื™ึผึทึ™ืขึทืœึ™ ืขึทืœึพื”ึทืžึผึดื–ึฐื‘ึผึตึ”ื—ึท ื›ึผึตึคืŸ ืขึธืฉื‚ึธื”ึ™ ื‘ึผึฐื‘ึตึฝื™ืชึพืึตึ”ืœ ืœึฐื–ึทื‘ึผึตึ–ื—ึท ืœึธืขึฒื’ึธืœึดึฃื™ื ืึฒืฉืึถืจึพืขึธืฉื‚ึธึ‘ื” ื•ึฐื”ึถึฝืขึฑืžึดื™ื“ึ™ ื‘ึผึฐื‘ึตึฃื™ืช ืึตึ”ืœ ืึถืชึพื›ึผึนื”ึฒื ึตึฅื™ ื”ึทื‘ึผึธืžึ–ื•ึนืช ืึฒืฉืึถึฅืจ ืขึธืฉื‚ึธึฝื”ืƒ

English:

He stationed at Bethel the priests of the shrines that he had appointed to sacrifice to the calves that he had made. And Jeroboam established a festival on the fifteenth day of the eighth month; in imitation of the festival in Judah, he established one at Bethel, and he ascended the altar [there].

Yarov'am invents a parallel festival โ€” on the fifteenth of the EIGHTH month, modeled on the festival in Yehudah (Sukkot, which falls on the fifteenth of the seventh). Radak gives the strategic reading: he shifted the calendar by one month so that even Israelites who insisted on going up to Jerusalem for Sukkot would still be drawn back to Beit El a month later, never quite breaking free of his orbit. The verse also notes that Yarov'am ascended his altar in person โ€” a king-priest fusion the Davidic line had never claimed.

ืคืกื•ืง ืœืดื’ ยท Verse 33

Hebrew:

ื•ึทื™ึผึทึœืขึทืœ ืขึทึฝืœึพื”ึทืžึผึดื–ึฐื‘ึผึตึฃื—ึทโ€‰ื€ ืึฒืฉืึถืจึพืขึธืฉื‚ึธึฃื” ื‘ึผึฐื‘ึตึฝื™ืชึพืึตึ—ืœ ื‘ึผึทื—ึฒืžึดืฉืึผึธึจื” ืขึธืฉื‚ึธึฅืจ ื™ื•ึนืึ™ ื‘ึผึทื—ึนึฃื“ึถืฉื ื”ึทืฉืึผึฐืžึดื™ื ึดึ”ื™ ื‘ึผึทื—ึนึ–ื“ึถืฉื ืึฒืฉืึถืจึพื‘ึผึธื“ึธึฃื (ืžืœื‘ื“) [ืžึดืœึผึดื‘ึผึ‘ื•ึน] ื•ึทื™ึผึทึคืขึทืฉื‚ ื—ึธื’ึ™ ืœึดื‘ึฐื ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื•ึทื™ึผึทึฅืขึทืœ ืขึทืœึพื”ึทืžึผึดื–ึฐื‘ึผึตึ–ื—ึท ืœึฐื”ึทืงึฐื˜ึดึฝื™ืจืƒย {ืค}

English:

On the fifteenth day of the eighth monthโ€”the month in which he had contrived of his own mind to establish a festival for the Israelitesโ€”Jeroboam ascended the altar that he had made in Bethel.As he ascended the altar to present an offering,

The chapter closes with Yarov'am personally ascending the altar at Beit El on his fabricated festival โ€” the fifteenth of the eighth month, ืืฉืจ ื‘ื“ื ืžืœื‘ื•, 'which he had contrived of his own mind.' Rashi sharpens this as a word of falsehood, and notes that Yarov'am justified the eighth-month timing to his people by claiming it was the harvest season and thus the 'true' time for a festival. Metzudat David notes that Yarov'am himself offered the incense, taking on a priestly act forbidden to a non-Aaronid โ€” the king-priest fusion is now total. This scene of Yarov'am ascending his own altar is the precise setup for the dramatic confrontation with the ืื™ืฉ ื”ืืœื”ื™ื ืžื™ื”ื•ื“ื” that opens chapter 13.
ืจืฉืดื™Rashi
ื‘ึผึทื—ึนื“ึถืฉื ื”ึทืฉึผืึฐืžึดื™ื ึดื™. ื“ึผึธืจึทืฉื ืœึธื”ึถื ื”ื•ึผื ื—ึนื“ึถืฉื ื”ึธืึธืกึดื™ืฃ, ื•ึผื‘ื•ึน ืจึธืื•ึผื™ ื”ึถื—ึธื’ ืœึดื”ึฐื™ื•ึนืช. ื‘ึผึธื“ึธื ืžึดืœึผึดื‘ึผื•ึน. ืœึฐืฉืื•ึนืŸ ื›ึผึธื–ึธื‘, ืงื•ื ื˜ืจื•ื‘ื™"ืจ ื‘ึผึฐืœึทืขึท"ื–:
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.

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