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II Kings 2

מלכים ב׳ ׀ךק ב׳

Section: נביאים · נביאים ךאשונים | Book: II Kings | Chapter: 2 of 25 | Day: 124 of 742

Date: June 15, 2026


קלאוד על הנ׮ך

Chapter 2 of Melachim Bet is one of the great hinge-points of the prophetic narrative: the departure of Eliyahu and the formal succession of Elisha. The chapter opens by telling us its ending in advance — be-ha’alot Hashem et Eliyahu ba-se’arah ha-shamayim, “when God was about to take Eliyahu up to heaven in a whirlwind” — so that everything that follows unfolds under the shadow of a known and imminent ascent. What might have been a story of suspense becomes instead a story of farewell, and the tension shifts from whether Eliyahu will be taken to whether Elisha will be found worthy to inherit him. The two prophets walk a final journey together, from Gilgal to Beit El to Jericho to the Jordan, and at each station Eliyahu tries to send his disciple back. Three times Elisha refuses with the same oath — chai Hashem ve-chei nafshecha im e’ezvecha, “as God lives and as you live, I will not leave you” — and the threefold refusal becomes the measure of his devotion. The classical commentators read these repeated tests as Eliyahu probing whether Elisha truly desires the burden of prophecy or merely its honor.

At each stop the benei ha-nevi’im, the disciples of the prophets, approach Elisha to ask whether he knows that his master will be taken from him “today.” His answer is striking in its restraint: gam ani yadati, hecheshu — “I too know it; be silent.” Elisha will not turn the moment into spectacle or lament; he carries the knowledge in disciplined silence. When they reach the Jordan, fifty of the disciples stand watching from a distance, and Eliyahu performs his final wonder: he rolls up his mantle, the aderet, strikes the water, and it parts to either side so the two cross on dry land. The echo of the Yam Suf and of Yehoshua’s crossing is deliberate; the commentators note that the prophet’s power over the waters marks him as standing in the line of Moshe and Yehoshua, and that the same mantle will soon authenticate his successor.

The heart of the chapter is the exchange on the far bank. Eliyahu invites Elisha to name a request before he is taken, and Elisha asks for pi shnayim be-ruchacha — “a double portion of your spirit.” The phrase borrows the language of the firstborn’s inheritance (Deuteronomy 21:17), and the commentators debate its meaning: Elisha asks not to be twice as great as his master but to inherit as the firstborn of Eliyahu’s prophetic house, a double share relative to the other disciples. Eliyahu calls the request hikshita lish’ol, “you have asked a hard thing,” and makes its fulfillment conditional on a vision: if Elisha sees him as he is taken, the request is granted; if not, it is withheld. Prophecy cannot simply be bequeathed like property; it must be witnessed, earned by the clarity of spiritual sight. Then, as they walk and talk, the fiery chariot and fiery horses descend, separate the two, and Eliyahu ascends in the whirlwind. Elisha sees it — and so the double portion is his.

His cry at that instant becomes his eulogy for his master: avi avi, rekhev Yisrael u-farashav — “my father, my father, the chariots of Israel and its horsemen.” The commentators explain the metaphor: Eliyahu was Israel’s true defense, worth more than all its cavalry, for his prayers and his prophecy protected the nation as no army could. Elisha tears his garments in two and takes up the fallen mantle, and the succession is sealed by repetition: he returns to the Jordan, strikes the water with the aderet, and cries ayeh Hashem Elohei Eliyahu — “Where is the God of Eliyahu?” The waters part again, and the watching disciples declare nachah ru’ach Eliyahu al Elisha, “the spirit of Eliyahu rests on Elisha,” and bow before him. The same miracle that closed Eliyahu’s ministry opens Elisha’s; the mantle has passed from hand to hand and the prophetic word continues unbroken.

The chapter’s final scenes establish the character of Elisha’s own ministry, which the rest of the book will develop. When the disciples insist on searching for Eliyahu — perhaps the wind has set him down on a mountain — Elisha relents reluctantly, and after three fruitless days gently reminds them that he had told them not to go. Then come his first two acts as prophet, a study in contrasts. At Jericho he heals a deadly spring: he casts salt from a new vessel into the water and declares in the name of God that no more death or bereavement will come from it, and the text testifies that the water was healed “to this day.” But on the road to Beit El, a crowd of youths jeers at him — “go up, baldhead” — and he curses them in the name of God, whereupon two bears emerge and maul forty-two of them. The Sages struggled with this episode and read the mockery as far more than childish taunting: a contempt for the prophet and for the God he represented, and perhaps a derision of Eliyahu’s very ascent (“go up” as Eliyahu went up). Together the healing spring and the mauling bears frame the double face of prophecy that the book has already shown in Eliyahu — life-giving mercy and uncompromising defense of God’s honor — now resting on the shoulders of his heir as he sets out for Carmel and returns to Shomron.


׀ךק ב׳ · Chapter 2

׀סוק א׳ · Verse 1

Hebrew:

וַיְה֎֗י ב֌ְהַעֲלրוֹת יְהֹו֞ה֙ אֶת֟אֵ֣ל֎י֌֞֔הו֌ ב֌ַ֜סְע֞ך֖֞ה הַשׁ֌֞מ֑֞י֎ם וַי֌ֵ֧לֶךְ אֵל֎י֌֛֞הו֌ וֶאֱל֎ישׁ֖֞ע מ֎ן֟הַג֌֎לְג֌֞֜ל׃

English:

When GOD was about to take Elijah up to heaven in a whirlwind, Elijah and Elisha had set out from Gilgal.

The chapter announces its own ending in advance: God is about to take Eliyahu up to heaven in a whirlwind (basearah), and the two prophets set out together from Gilgal. Knowing the climax from the start turns the narrative into a story of farewell, and Radak explains that the whirlwind lifted Eliyahu skyward while only the fiery chariot and horses were visible to Elisha.
ךש׎יRashi
ב֌ַסְע֞ך֞ה. ב֌ְךו֌חַ סְע֞ך֞ה.
In a mighty wind. In a stormy wind.1See Yechezkeil 1:4, where a "ךו֌חַ סְע֞ך֞ה" is part of the vision of the מַעֲשֶׂה מֶךְכ֌֞ב֞ה that is described by Yechezkeil.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ֹ֩אמֶך֩ אֵל֎י֌֚֞הו֌ אֶל֟אֱל֎ישׁ֞֜ע שֵׁ֜ב֟נ֣֞א ×€Ö¹Ö—×” כ֌֎րי יְהֹו֞ה֙ שְׁל֞חַ֣נ֎י עַד֟ב֌ֵ֜ית֟אֵ֔ל וַי֌ֹ֣אמֶך אֱל֎ישׁ֞֔ע חַי֟יְהֹו֥֞ה וְחֵ֜י֟נַ׀ְשְׁך֖֞ א֎ם֟אֶעֶזְבֶ֑ך֌֞ וַי֌ֵךְד֖ו֌ ב֌ֵ֜ית֟אֵ֜ל׃

English:

Elijah said to Elisha, “Stay here, for GOD has sent me on to Bethel.” “As GOD lives and as you live,” said Elisha, “I will not leave you.” So they went down to Bethel.

At the first stage of the journey Eliyahu tells Elisha to stay behind while he goes to Beit El, but Elisha refuses with a double oath: 'as God lives and as you live, I will not leave you.' Rashi explains that Eliyahu, out of humility, wished to send him away so Elisha would not witness his being taken; Radak notes that Elisha swore by both God and Eliyahu's life to underscore how dear his master was to him.
ךש׎יRashi
שֵׁב נ֞א ×€Ö¹×”. ×—Öž×€Öµ×¥ ה־י־ה ל֎דְחוֹתוֹ מֵחֲמַת עֲנ֞ו֞ה, שֶׁל֌ֹא י֎ךְאֶה ב֌ְה֎ל֌֞קְחוֹ.
Please remain here. He [Eliyahu] wished to drive him away because of his humility, so that he [Elisha] would not see him being taken away.2Alternatively, he did not want Elisha to be frightened by seeing the manner by which he was being taken away.—Ralbag

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ֵ׊ְא֚ו֌ בְנֵי֟הַנ֌ְב֎יא֎֥ים אֲשֶׁך֟ב֌ֵ֜ית֟אֵל֮ אֶל֟אֱל֎ישׁ֞ע֒ וַי֌ֹאמְך֣ו֌ אֵל֞֔יו הֲי֞דַ֕עְת֌֞ כ֌֎֣י הַי֌֗וֹם יְהֹו֛֞ה לֹקֵ֥חַ אֶת֟אֲדֹנֶ֖יך֞ מֵעַ֣ל ךֹאשֶׁ֑ך֞ וַי֌ֹ֛אמֶך ג֌ַם֟אֲנ֎֥י י֞דַ֖עְת֌֎י הֶחֱשׁ֜ו֌׃

English:

Disciples of the prophets at Bethel came out to Elisha and said to him, “Do you know that GOD will take your master away from youaaway from you Lit. “from upon your head.” today?” He replied, “I know it, too; be silent.”

The disciples of the prophets at Beit El come out to ask Elisha whether he knows his master will be taken today, and he answers 'I too know it; be silent.' Rashi observes that they say 'your master' rather than 'our master,' teaching that these disciples were themselves on a level of prophecy equal to Eliyahu, and Metzudat David notes Elisha hushes them because Eliyahu, in his humility, did not want the matter publicized.
ךש׎יRashi
אֶת אֲדֹנֶיך֞. וְלֹא אֲדוֹנֵנו֌, מְלַמ֌ֵד שֶׁה֞יו֌ שְׁקו֌ל֎ים כ֌ְאֵל֎י֌֞הו֌.
Your master. But [Scripture does] not [state,] "our master." This teaches [us] that they were equal to Eliyahu.3I.e., their level of prophecy was equal to Eliyahu's. Tosefta Maseches Sotah 12:5.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ֹ֩אמֶך֩ ל֚וֹ אֵל֎י֌֞֜הו֌ אֱל֎ישׁ֣֞ע ׀ שֵׁ֜ב֟נ֣֞א ×€Ö¹Ö—×” כ֌֎րי יְהֹו֞ה֙ שְׁל֞חַ֣נ֎י יְך֎יח֔וֹ וַי֌ֹ֕אמֶך חַי֟יְהֹו֥֞ה וְחֵ֜י֟נַ׀ְשְׁך֖֞ א֎ם֟אֶעֶזְבֶ֑ך֌֞ וַי֌֞בֹ֖או֌ יְך֎יח֜וֹ׃

English:

Then Elijah said to him, “Elisha, stay here, for GOD has sent me on to Jericho.” “As GOD lives and as you live,” said Elisha, “I will not leave you.” So they went on to Jericho.


׀סוק ה׳ · Verse 5

Hebrew:

וַי֌֎ג֌ְשׁ֚ו֌ בְנֵי֟הַנ֌ְב֎יא֎֥ים אֲשֶׁך֟ב֌֎֜יך֎יחוֹ֮ אֶל֟אֱל֎ישׁ֞ע֒ וַי֌ֹאמְך֣ו֌ אֵל֞֔יו הֲי֞דַ֕עְת֌֞ כ֌֎֣י הַי֌֗וֹם יְהֹו֛֞ה לֹקֵ֥חַ אֶת֟אֲדֹנֶ֖יך֞ מֵעַ֣ל ךֹאשֶׁ֑ך֞ וַי֌ֹ֛אמֶך ג֌ַם֟אֲנ֎֥י י֞דַ֖עְת֌֎י הֶחֱשׁ֜ו֌׃

English:

The disciples of the prophets who were at Jericho came over to Elisha and said to him, “Do you know that GOD will take your master away from youbaway from you See note at v. 3. today?” He replied, “I know it, too; be silent.”


׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֹ֩אמֶך֩ ל֚וֹ אֵל֎י֌֞֜הו֌ שֵׁ֜ב֟נ֣֞א ×€Ö¹Ö—×” כ֌֎րי יְהֹו֞ה֙ שְׁל֞חַ֣נ֎י הַי֌ַךְד֌ֵ֔נ֞ה וַי֌ֹ֕אמֶך חַי֟יְהֹו֥֞ה וְחֵ֜י֟נַ׀ְשְׁך֖֞ א֎ם֟אֶעֶזְבֶ֑ך֌֞ וַי֌ֵלְכ֖ו֌ שְׁנֵיהֶ֜ם׃

English:

Elijah said to him, “Stay here, for GOD has sent me on to the Jordan.” “As GOD lives and as you live, I will not leave you,” he said, and the two of them went on.


׀סוק ז׳ · Verse 7

Hebrew:

וַחֲמ֎שׁ֌֎֚ים א֎֜ישׁ מ֎ב֌ְנֵրי הַנ֌ְב֎יא֎ים֙ ה֞֜לְכ֔ו֌ וַי֌ַעַמְד֥ו֌ מ֎נ֌ֶ֖גֶד מֵך֞ח֑וֹק ו֌שְׁנֵיהֶ֖ם ע֞מְד֥ו֌ עַל֟הַי֌ַךְד֌ֵ֜ן׃

English:

Fifty of the disciples of the prophets followed and stood by at a distance as the two of them stopped at the Jordan.

As the two prophets reach the Jordan, fifty of the disciples of the prophets follow and stand watching from a distance. Metzudat David explains that 'over against, from afar' doubles the wording for emphasis; their presence makes them witnesses to the wonder Eliyahu is about to perform and to the succession that follows.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌֎ק֌ַח֩ אֵל֎י֌֚֞הו֌ אֶת֟אַד֌ַךְת֌րוֹ וַי֌֎גְלֹם֙ וַי֌ַכ֌ֶ֣ה אֶת֟הַמ֌ַ֔י֎ם וַי֌ֵח֞׊֖ו֌ הֵ֣נ֌֞ה ו֞הֵ֑נ֌֞ה וַי֌ַעַבְך֥ו֌ שְׁנֵיהֶ֖ם ב֌ֶח֞ך֞ב֞֜ה׃

English:

Thereupon Elijah took his mantle and, rolling it up, he struck the water; it divided to the right and left, so that the two of them crossed over on dry land.

Eliyahu takes his mantle (aderet), rolls it up, and strikes the Jordan, which divides to either side so that the two cross on dry land, echoing the splitting of the Yam Suf and Yehoshua's crossing. Rashi and Metzudat David explain that he gathered the mantle into a bunch so it would be easier to strike with; this same mantle will soon authenticate Elisha as his successor.
ךש׎יRashi
וַי֌֎גְלֹם. כ֌ְך֞כ֞ה֌, כ֌ְדֵי שֶׁת֌ְהֵא נוֹח֞ה לְהַכ֌וֹת ב֌֞ה֌. וַי֌֎גְלֹם. וְלֹא כ֌ְך֎יכ֞ה מַמ֌֞שׁ, אֶל֌֞א קוֹלֵט, שֶׁק֌וֹך֎ין ׀ייגד"ו ב֌ְלַעַ"ז.
And [he] rolled it up. He rolled it up in order that it would be easy to strike with it. And [he] rolled it up. Not exactly rolling, but gathering together,4I.e., he did not fold it neatly on its creases, but he bunched it up together. which is called cueilir, in O.F.

׀סוק ט׳ · Verse 9

Hebrew:

וַיְה֎֣י כְעׇבְך֞֗ם וְאֵ֚ל֎י֌֞֜הו֌ א֞מַրך אֶל֟אֱל֎ישׁ֞ע֙ שְׁאַל֙ מ֣֞ה אֶעֱשֶׂה֟ל֌֞֔ךְ ב֌ְטֶ֖ךֶם אֶל֌֞קַ֣ח מֵע֎מ֌֑֞ךְ וַי֌ֹ֣אמֶך אֱל֎ישׁ֞֔ע ו֎֥יה֎י נ־֛א ׀֌֎֜י֟שְׁנַ֥י֎ם ב֌ְךו֌חֲך֖֞ אֵל֞֜י׃

English:

As they were crossing, Elijah said to Elisha, “Tell me, what can I do for you before I am taken from you?” Elisha answered, “Let a double portioncdouble portion Lit. “two-thirds”; cf. Zech. 13.8. of your spirit pass on to me.”

On the far bank Eliyahu invites Elisha to make a request before he is taken, and Elisha asks for 'a double portion (pi shnayim) of your spirit.' Radak records the classic debate: some of the Sages read it as twice Eliyahu's prophetic power (later seen in Elisha's reviving two dead men), while his father Rabbi Yosef Kimchi explained pi shnayim as the firstborn's double share, asking to inherit as the chief of Eliyahu's prophetic house.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֹ֖אמֶך ה֎קְשׁ֎֣ית֞ ל֎שְׁא֑וֹל א֎ם֟ת֌֎ךְאֶ֚ה אֹת֎֜י לֻק֌֞րח מֵ֜א֎ת֌֞ךְ֙ יְה֎י֟לְך֣֞ כֵ֔ן וְא֎ם֟אַ֖י֎ן לֹ֥א י֎הְיֶ֜ה׃

English:

“You have asked a difficult thing,” he said. “If you see me as I am being taken from you, this will be granted to you; if not, it will not.”

Eliyahu calls the request 'a difficult thing' and makes it conditional on a vision: if Elisha sees him as he is taken, the request is granted; if not, it is withheld. Rashi and Radak explain that prophecy cannot simply be handed over like property — only the spiritual clarity needed to behold Eliyahu's ascent would prove that God has granted the double portion.
ךש׎יRashi
ה֎קְשׁ֎ית֞ ל֎שְׁאוֹל. א֮י אֶ׀ְשׁ֞ך ל֞תֵת לְך־ יוֹתֵך מ֎מ֌ַה ש֌ֶׁי֌ֵשׁ ל֮י ב֌ְי֞ד֎י. א֎ם ת֌֎ךְאֶה אֹת֎י לֻק֌ַח מֵא֎ת֌֞ךְ. א־ז או֌כַל לַעֲשׂוֹת לְך־ יוֹתֵך וְיוֹתֵך. יְה֮י לְך־ כֵן וְא֮ם אַי֎ן לֹא י֎הְיֶה. שֶׁאֵין הַיְכֹלֶת ב֌ְי֞ד֎י.
You have made a difficult request. It is impossible [for me] to give you more than I possess.5According to Rashi, Elisha apparently asked for a double portion of Eliyahu's spirit. Alternatively, Elisha requested to attain two thirds of Eliyahu's spirit and for all other prophets together to attain one third. -Radak Or, Elisha requested double the spirit of any other prophet.—Ralbag If you will witness my departure from you. Then I will be able to do more and more.6I.e., if you are spiritually elevated enough to observe my ascent, it would be an indication that your request would be granted. It will be so for you, and if not, it will not be. That I am unable [to do so].
׹ד׮קRadak
הקשית לשאול. די היה לך בחלק אחד מ׹וחי או בחשי ׹וחי אבל ×€×™ שנים דב׹ קשה שאלת ואע׀"כ אם יהיה בך כח ׹וח אלהים שתוכל לךאותי כשאלקח מאתך ידעתי כי מאת האל יהיה שיהיה לך כמו ששאלת: לקח. ׀על עומד מבנין שלא נזכ׹ ׀עלו ל׀יכך הוא קמוץ:
You asked something difficult ~ It would have been enough for you if you had asked a just part of my spirit, or even half, but asking for it twice is something difficult, and even though [it is difficult] if you have the spiritual strength to see me as I am taken from you then I will know that from God this will happen, and so you will have what you asked.

׀סוק י׮א · Verse 11

Hebrew:

וַיְה֎֗י הֵ֣מ֌֞ה הֹלְכ֎րים ה֞לוֹךְ֙ וְדַב֌ֵ֔ך וְה֎נ֌ֵրה ךֶ֜כֶב֟אֵשׁ֙ וְס֣ו֌סֵי אֵ֔שׁ וַי֌ַ׀ְך֎֖דו֌ ב֌ֵ֣ין שְׁנֵיהֶ֑ם וַי֌ַ֙עַל֙ אֵ֣ל֎י֌֞֔הו֌ ב֌ַ֜סְע֞ך֖֞ה הַשׁ֌֞מ֞֜י֎ם׃

English:

As they kept on walking and talking, a fiery chariot with fiery horses suddenly appeared and separated one from the other; and Elijah went up to heaven in a whirlwind.

As the two walk and talk, a fiery chariot and fiery horses suddenly appear, separate them, and Eliyahu ascends to heaven in the whirlwind. Radak explains that the wind itself lifted him while the fiery chariot and horses were what Elisha actually saw, marking that in Eliyahu's departure 'the chariots of Israel' were going up; because Elisha did witness the moment, his request for a double portion is fulfilled.

׀סוק י׮ב · Verse 12

Hebrew:

וֶאֱל֎ישׁ֣֞ע ךֹאֶ֗ה וְהրו֌א מְ׊ַעֵק֙ א֞ב֎֣י ׀ א־ב֮֗י ךֶրכֶב י֎שְׂך֞אֵל֙ ו֌׀֣֞ך֞שׁ֞֔יו וְלֹ֥א ך֞א֖֞הו֌ ע֑וֹד וַ֜י֌ַחֲזֵק֙ ב֌֎בְג֞ד֞֔יו וַי֌֎קְך֞עֵ֖ם ל֎שְׁנַ֥י֎ם קְך֞ע֎֜ים׃

English:

Elisha saw it, and he cried out, “Oh, father, father! Israel’s chariots and riders!” When he could no longer see him, he grasped his garments and rent them in two.

Elisha sees the ascent and cries out 'my father, my father, the chariots of Israel and its horsemen,' then tears his garments in two. Rashi and Metzudat David, following the Targum, explain the eulogy: Eliyahu was better for Israel through his prayers than chariots and cavalry, and Radak notes that the Sages derived from this verse the obligation to tear one's garment over the death of a teacher who taught him Torah.
ךש׎יRashi
א־ב֮י א־ב֮י ךֶכֶב י֎שְׂך֞אֵל. ךַב֌֎י ךַב֌֎י ד֌ְט֞ב לְהוֹן לְי֎שְׂך֞אֵל ב֌֎׊ְלוֹתֵה֌ מֵךְת֎יכ֎ין ו֌׀֞ך֞שׁ֎ין.
My father, my father! Chariot of Yisroel. My endeared teacher7He referred to Eliyahu as "father," because one's disciples are considered like one's own children, and conversely, the teacher is considered a father.—Ralbag See Rashi in Devarim 6:7. who is better for Yisroel with his prayers than chariots and horsemen.8I.e., his prayers are more effective for Yisroel than chariots and horsemen.—Targum

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌֞֙ךֶם֙ אֶת֟אַד֌ֶ֣ךֶת אֵל֎י֌֞֔הו֌ אֲשֶׁ֥ך נ֞׀ְל֖֞ה מֵע֞ל֑֞יו וַי֌֥֞שׇׁב וַ֜י֌ַעֲמֹ֖ד עַל֟שְׂ׀ַ֥ת הַי֌ַךְד֌ֵ֜ן׃

English:

He picked up Elijah’s mantle, which had dropped from him; and he went back and stood on the bank of the Jordan.


׀סוק י׮ד · Verse 14

Hebrew:

וַי֌֎ק֌ַח֩ אֶת֟אַד֌ֶ֚ךֶת אֵל֎י֌֞֜הו֌ אֲשֶׁך֟נ֞׀ְל֞րה מֵ֜ע֞ל֞יו֙ וַי֌ַכ֌ֶ֣ה אֶת֟הַמ֌ַ֔י֎ם וַי֌ֹאמַ֕ך אַי֌ֵ֕ה יְהֹו֖֞ה אֱלֹהֵ֣י אֵל֎י֌֑֞הו֌ אַף֟ה֣ו֌א ׀ וַי֌ַכ֌ֶ֣ה אֶת֟הַמ֌ַ֗י֎ם וַי֌ֵ֜ח֞׊ו֌֙ הֵ֣נ֌֞ה ו֞הֵ֔נ֌֞ה וַ֜י֌ַעֲבֹ֖ך אֱל֎ישׁ֞֜ע׃

English:

Taking the mantle that had dropped from Elijah, he struck the water and said, “Where is the ETERNAL, the God of Elijah?” As he too struck the water, it parted to the right and to the left, and Elisha crossed over.

Taking up the fallen mantle, Elisha returns to the Jordan, strikes the water, and cries 'Where is the God of Eliyahu?' — and it parts so he crosses over. Rashi cites the Midrash that Elisha's splitting was twice as great as his master's, since now only his own merit stood, demonstrating that the double portion of Eliyahu's spirit had indeed come to rest on him.
ךש׎יRashi
אַי֌ֵה ה' אֱלֹהֵי אֵל֎י֌֞הו֌. שֶׁהֻבְטַחְת֌֎י שֶׁת֌֎שְׁךֶה ב֮י ׀֌֎י שְׁנַי֎ם ב֌ְךו֌חוֹ אֵלַי. אַף הו֌א וַי֌ַכ֌ֶה אֶת הַמ֌ַי֎ם. אַף הו֌א, ב֌ְ׀֎ךְקֵי ךַב֌֎י אֱל֎יעֶזֶך, ב֌ְנוֹ שֶל ךַב֌֎י יוֹסֵי הַג֌ְל֎יל֎י: ג֌ְדוֹל֞ה חֲ׊֎י֌ַת אֱל֎ישׁ֞ע כ֌֎׀ְלַי֎ם כ֌ְשֶׁל אֵל֎י֌֞הו֌, שֶׁב֌֎תְח֎ל֌֞ה זְכו֌ת שְׁנֵיהֶם, וְעַכְשׁ֞יו זְכו֌תוֹ יְח֮יד֮י.
Where is Adonoy, the God of Eliyahu? That I was promised that a double portion of his spirit would rest upon me.9Alternatively, where is God who does not show me His sign as He showed Eliyahu is the splitting of the water?"—Ralbag Then he also struck the water. He too. In the Chapters of Rabbi Eliezer, son of Rabbi Yose Haglili, [it states that] Elisha's splitting [the Yardein] was twice as great as Eliyahu's, for in the beginning there was the merit of them both, and now there was his merit alone.10See Rashi 3:1 below. Thus, Elisha's request for twice Eliyahu's spirit had been fulfilled.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֎ךְאֻ֚הו֌ בְנֵי֟הַנ֌ְב֎יא֎րים אֲשֶׁך֟ב֌֎֜יך֎יחוֹ֙ מ֎נ֌ֶ֔גֶד וַי֌ֹ֣אמְך֔ו֌ נ־֛ח־ה ך֥ו֌חַ אֵל֎י֌֖֞הו֌ עַל֟אֱל֎ישׁ֑֞ע וַי֞֌בֹ֙או֌֙ ל֎קְך֞את֔וֹ וַי֌֎שְׁת֌ַחֲוו֌֟ל֖וֹ א֞֜ךְ׊֞ה׃

English:

When the disciples of the prophets at Jericho saw him from a distance, they exclaimed, “The spirit of Elijah has settled on Elisha!” And they went to meet him and bowed low before him to the ground.

The disciples of the prophets at Jericho see Elisha from afar and declare 'the spirit of Eliyahu rests on Elisha,' then come to meet him and bow to the ground. Radak explains that once they saw him split the Jordan and cross over, they knew the prophetic spirit of his master had settled upon him; the same miracle that closed Eliyahu's ministry now publicly inaugurates Elisha's.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ֹאמְך֣ו֌ אֵל֞֡יו ה֎נ֌ֵה֟נ֣֞א יֵ֜שׁ֟אֶת֟עֲב֞דֶ֩יך֞֩ חֲמ֎שׁ֌֎֚ים אֲנ֞שׁ֎֜ים ב֌ְנֵי֟חַ֗י֎ל יֵ֣לְכו֌ נ֞א֮ ו֎יבַקְשׁ֣ו֌ אֶת֟אֲדֹנֶ֒יך֞֒ ׀֌ֶן֟נְשׂ֞אוֹ֙ ך֣ו֌חַ יְהֹו֞֔ה וַי֌ַשְׁל֎כֵ֙הו֌֙ ב֌ְאַחַ֣ד הֶה֞ך֎֔ים א֖וֹ ב֌ְאַחַ֣ת (הגיאות) [הַג֌ֵיא֞י֑וֹת] וַי֌ֹ֖אמֶך לֹ֥א ת֎שְׁל֞֜חו֌׃

English:

They said to him, “Your servants have fifty able men with them. Let them go and look for your master; perhaps the spirit of GOD has carried him off and cast him upon some mountain or into some valley.” “Do not send them,” he replied.

The disciples ask to send fifty able men to search for Eliyahu, fearing the wind of God may have set him down on a mountain or in a valley, but Elisha tells them not to go. Rashi finds it astonishing that the very men who said his master would be taken 'today' now do not know where he is, and reads it as a sign that prophetic spirit had begun to depart with Eliyahu; Metzudat David adds that Elisha refused because he had seen Eliyahu taken up bodily and, in humility, would not tell them what he saw.
ךש׎יRashi
׀֌ֶן נְשׂ֞אוֹ ךו֌חַ ה'. אֶ׀ְשׁ֞ך אֶמֶשׁ א֞מְךו֌ לוֹ: הֲי֞דַעְת֌֞ כ֌֎י הַי֌וֹם ה' לוֹקֵחַ אֶת אֲדוֹנֶיך֞, וְעַכְשׁ֞יו נֶעְל֞ם מֵהֶם הֵיכ֞ן הו֌א, מְלַמ֌ֵד, מ֎י֌וֹם שֶׁנ֌֎גְנַז אֵל֎י֌֞הו֌ ה־לְכ־ה וְנ֎סְת֌ַל֌ְק֞ה ךו֌חַ הַק֌ֹדֶשׁ מ֮ן הַנ֌ְב֎יא֎ים, וְשׁו֌ב לֹא ה֞יְת֞ה ךו֌חַ הַק֌ֹדֶשׁ מְךֻב֌֞ה ב֌ְי֎שְׂך֞אֵל.
Perhaps the wind of Adonoy carried him up. Is it possible that yesterday they said to him, "Do you know that today Adonoy is taking your master?"11Above, v. 5. and now they did not know where he was?12They thought Eliyahu's spirit returned to God, but his body was cast to the ground, and they sought to find it and bury it.—Metzudas Dovid This teaches [us] that since the day when Eliyahu was hidden,13Some say that Eliyahu's body remained whole and unharmed. He was carried to ג֌ַן עֵדֶן where he remains hidden from mankind except when he is sent on special missions or to appear to the righteous. Radak Alternatively, they did not know that he would be removed from the world. Rather, they thought that God would take Eliyahu away to some remote location for a period of time. This was not an unusual occurrence. See I Melochim 18:12. the Holy Spirit departed from the prophets, and the Holy Spirit was no longer widespread throughout Yisroel.14See Tosefta Maseches Sotah 12:5.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌֎׀ְ׊ְךו֌֟ב֥וֹ עַד֟ב֌ֹ֖שׁ וַי֌ֹ֣אמֶך שְׁל֑֞חו֌ וַ֜י֌֎שְׁלְחו֌֙ חֲמ֎שׁ֌֎֣ים א֎֔ישׁ וַיְבַקְשׁ֥ו֌ שְׁלֹשׁ֞֜ה֟י֞מ֎֖ים וְלֹ֥א מְ׊֞אֻ֜הו֌׃

English:

But they kept pressing him for a long time, until he said, “Send them.” So they sent out fifty men, who searched for three days but did not find him.

They press Elisha until he relents and lets them send fifty men, who search three days and find nothing. Rashi explains 'ad bosh' (until he was ashamed) to mean Elisha gave in lest they suspect he did not want his teacher to return because he had taken over his leadership, while Metzudat David and Radak read it simply as their pressing him at great length until he agreed.
ךש׎יRashi
עַד ב֌שׁ. נ֎תְב֌ַי֌ֵשׁ מֵהֶם, שֶׁל֌ֹא יֹאמְךו֌ אֵינוֹ ךוֹ׊ֶה לְהַקְב֌֎יל ׀֌ְנֵי ךַב֌וֹ, לְ׀֎י שֶׁנ֌֞טַל ג֌ְדֻל֌֞תוֹ אֵינוֹ ךוֹ׊ֶה שֶׁי֌֞שׁו֌ב, כ֌֞ל זֶה ך֞א֎ית֎י ב֌ַת֌וֹסֶ׀ְת֌֞א ד֌ְסוֹט֞ה.
Until he was ashamed. He was ashamed15I.e., "to the point of embarrassment." The root of בש is בוש [=shame]. [on account] of them, lest they say that he does not want to go to meet his teacher.16I.e., he was afraid that they would think that he wanted Eliyahu to stay away so that he could keep his newly acquired position of leadership. Alternatively, the root of בש is בשש [=delay], i.e., "he delayed them considerably" from sending out people to search for Eliyahu. -Metzudas Dovid Also, see below 8:11 and Shemos 32:1. Because he took over his high position, he does not want him to return. All this I saw in Tosefta of [Maseches] Sotah.1712:5.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌֞שֻׁ֣בו֌ אֵל֞֔יו וְה֖ו֌א יֹשֵׁ֣ב ב֌֎יך֎יח֑וֹ וַי֌ֹ֣אמֶך אֲלֵהֶ֔ם הֲלֹ֜א֟א֞מַ֥ךְת֌֎י אֲלֵיכֶ֖ם אַל֟ת֌ֵלֵ֜כו֌׃ {ס}        

English:

They came back to him while he was still in Jericho; and he said to them, “I told you not to go.”


׀סוק י׮ט · Verse 19

Hebrew:

וַי֌ֹ֚אמְך֜ו֌ אַנְשֵׁրי ה֞ע֎יך֙ אֶל֟אֱל֎ישׁ֞֔ע ה֎נ֌ֵה֟נ֞֞א מוֹשַׁրב ה֞ע֎יך֙ ט֔וֹב כ֌ַאֲשֶׁ֥ך אֲדֹנ֎֖י ךֹאֶ֑ה וְהַמ֌ַ֥י֎ם ך֞ע֎֖ים וְה֞א֥֞ךֶץ מְשַׁכ֌֞֜לֶת׃

English:

The leadersdleaders Or “inhabitants.” of the town said to Elisha, “Look, the town is a pleasant place to live in, as my lord can see; but the water is bad and the land causes bereavement.”

The townsmen of Jericho tell Elisha that the city is a pleasant place to live but its water is bad and the land causes bereavement. Radak suggests the corruption was recent, brought on by the residents' wickedness (or linked to Yehoshua's ancient curse on Jericho), and cites the Sages' teaching that despite the deadly water the inhabitants still praised the city — 'the grace of a place rests upon its dwellers.'
ךש׎יRashi
וְהַמ֌ַי֎ם ך֞ע֎ים. ו֌מֵחֲמַת הַמ֌ַי֎ם ה֞א֞ךֶץ מְשַׁכ֌ֶלֶת אֶת יוֹשְׁבֶיה֞ לְק־בְ׹־ם, א֎ם כ֌ֵן מַהו֌: ו֌מוֹשַׁב ה֞ע֎יך טוֹב, מ֎כ֌֞אן א֞מְךו֌: חֵן מ֞קוֹם עַל יוֹשְׁב֞יו.
But the water is bad. And because of the water, the land causes people to die, and send them to their graves. If so, what is the meaning of, "the city is a good place to live"?18Above, at the beginning of this verse. From here [we learn] that a place's charm is perceived by its inhabitants.19Maseches Sotah 47a. Rabbi Yochonon said that there are three types of charm. 1. The charm a place that is perceived by its inhabitants. 2. The charm a woman holds for her husband. 3. The charm of a newly purchased item for its buyer.
׹ד׮קRadak
הנה נא מושב העיך טוב. עד עתה לא ׹אינו כי י׹יחו היו בה מים ךעים ולא שהיתה העיך משכלת שאם כן לא היו חומדים אותה ולא היו עובךים על הח׹ם לבנות אותה ואליהו ג"כ היאך לא ך׀א אותה ואם היתה משכלת מכמה שנים שישבו בה היו מניחים אותה ולא היו יושבין בה אלא נ׹אה שמקךוב היה זה הךע למים מךעת יושבי בה ומ׀ני ךוע המים היתה גם כן האךץ משכלת שהיו האנשים שותים המים והיו מתים ב׹וב, ובדךש אמך י׹יחו היתה משכלת ומקוללת על שם שאךךה יהושע ובא אליהו והוסיף לקללה ×¢"י מעשה של חיאל כשמתו בניו והלכו שניהם הוא ואחאב ובק׹והו וכל הענין נזכ׹ למעלה ובדב׹י ׹ז"ל מושב העיך טוב והמים ךעים והאךץ משכלת מאי טיבותיה אמך ׹בי יוחנן חן מקום על יושביו:
"Look, the town is a pleasant place to live..." Up to this point we have no indication that the waters of Jericho were bad, or that they caused bereavement. If it had been son, the people would not have loved it nor would they have transgressed the ban against rebuilding it. Furthermore, if the waters had been bad all along how is it that Eliyahu did not heal them? Finally, if they had caused bereavement for the many years they had been settled there the people would have given up and left. Therefore it appears that the evil had come to the waters recently due to the wickedness of the city's residents, and it was the bad waters which caused the ground to be a source of bereavement - killing many who drank from them. From an interpretive perspective, the verse is saying that Jericho was cursed and a source of bereavement because Joshua had cursed it. Then Eliyahu added his own curse in the when Hiel's two sons died and Eliyahu and King Ahav came to comfort him, as described above in I Kings 16:34 and the midrash. The Sages taught "Look, the town is a pleasant place to live in...but the water is bad and the land causes bereavement." What could be good about it?! R' Yochanan said: the inhabitants always see the grace of a place. (Sotah 47a)

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ֹ֗אמֶך קְחו֌֟ל֎י֙ ׊ְלֹח֎֣ית חֲד֞שׁ֞֔ה וְשׂ֎֥ימו֌ שׁ֖֞ם מֶ֑לַח וַי֌֎קְח֖ו֌ אֵל֞֜יו׃

English:

He responded, “Bring me a new dish and put salt in it.” They brought it to him;

Elisha calls for a new dish with salt in it, and the people bring it to him. Radak notes that this would be a 'miracle within a miracle,' since salt normally spoils water rather than heals it, paralleling the wood Moshe cast into the bitter waters at Marah.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ֵ׊ֵא֙ אֶל֟מוֹ׊֣֞א הַמ֌ַ֔י֎ם וַי֌ַשְׁלֶךְ֟שׁ֖֞ם מֶ֑לַח וַי֌ֹ֜אמֶך כ֌ֹה֟א֞מַ֣ך יְהֹו֞֗ה ך֎׀֌֎֙את֎י֙ לַמ֌ַ֣י֎ם ה֞אֵ֔ל֌ֶה לֹא֟י֎הְיֶ֥ה מ֎שׁ֌֛֞ם ע֖וֹד מ֥֞וֶת ו֌מְשַׁכ֌֞֜לֶת׃

English:

he went to the spring and threw salt into it. And he said, “Thus said GOD: I heal this water; no longer shall death and bereavement come from it!”

Elisha goes to the spring, throws the salt in, and declares in God's name 'I heal this water; no longer shall death and bereavement come from it.' Rashi and Metzudat David stress the doubled miracle — salt that would ordinarily ruin water instead permanently restores it — as the first healing act of Elisha's ministry, set in deliberate contrast to the harsher wonder that follows on the road to Beit El.
ךש׎יRashi
אֶל מוֹ׊֞א הַמ֌ַי֎ם. שֶׁה֞יו֌ נוֹבְע֎ים מ֎ש֌ׁ֞ם. וַי֌ַשְׁלֶךְ שׁ֞ם מֶלַח. וַהֲלֹא מֶלַח ד֌֞ב֞ך הַמְקַלְקֵל אֶת הַמ֌ַי֎ם הו֌א, אֶל֌֞א נֵס ב֌ְתוֹךְ נֵס.
To the source of the water. From where the water flowed. And threw salt there. Now is not salt a thing that spoils water? This was a miracle within a miracle.20This miracle was similar to the one performed by Moshe in Marah. After traveling through the wilderness for three days without water, the Bnei Yisroel finally came to a spring only to find the water undrinkably bitter. Moshe threw a tree whose wood was bitter into the water and the water became sweet and drinkable. See Shemos 15:22-26.—Radak

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ֵך֞׀֣ו֌ הַמ֌ַ֔י֎ם עַ֖ד הַי֌֣וֹם הַז֌ֶ֑ה כ֌֎דְבַ֥ך אֱל֎ישׁ֖֞ע אֲשֶׁ֥ך ד֌֎ב֌ֵ֜ך׃ {×€}

English:

The water has remained wholesome to this day, in accordance with the word spoken by Elisha.

The verse testifies that the water remained wholesome 'to this day,' in accordance with Elisha's word. Radak comments only on the grammar of the verb va-yerafu (the silent aleph), while the narrative point is that the prophet's spoken decree took lasting effect, confirming the spirit of Eliyahu now rested on him.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ַ֥עַל מ֎שׁ֌֖֞ם ב֌ֵ֜ית֟אֵ֑ל וְה֣ו֌א ׀ עֹלֶ֣ה בַד֌ֶ֗ךֶךְ ו֌נְע֞ך֎րים קְטַנ֌֎ים֙ י֞׊ְא֣ו֌ מ֎ן֟ה֞ע֎֔יך וַי֌֎תְקַל֌ְסו֌֟בוֹ֙ וַי֌ֹ֣אמְךו֌ ל֔וֹ עֲלֵ֥ה קֵךֵ֖חַ עֲלֵ֥ה קֵךֵ֜חַ׃

English:

From there he went up to Bethel. As he was going up the road, some little boys came out of the town and jeered at him, saying, “Go away, baldhead! Go away, baldhead!”

As Elisha goes up the road toward Beit El, young lads come out of the city and jeer 'go up, baldhead, go up, baldhead.' Rashi and Radak explain the Sages' reading that these nearim ketanim were 'empty of mitzvot' and small in faith, while Metzudat David reads their mockery as a taunt that Elisha is no equal to his hairy master Eliyahu, daring him to 'go up' to heaven as Eliyahu did.
ךש׎יRashi
ו֌נְע֞ך֎ים קְטַנ֌֎ים. הַמְנֹע֞ך֎ין מ֮ן הַמ֌֎׊ְוֹת. עֲלֵה קֵךֵחַ. עֲלֵה מ֎כ֌֞אן, שֶׁה֎קְךַחְת֌֞ ע֞לֵינו֌ אֶת הַמ֌֞קוֹם, שֶׁעַד עַכְשׁ֞יו ה֞י֎ינו֌ מ֎שְׂת֌ַכ֌ְך֎ין לְה־ב֮יא מַי֎ם מְתו֌ק֎ים מֵך֞חוֹק, ו֌מ֎תְ׀֌ַךְנְס֎ין ב֌ְכ֞ךְ, ו֌מ֎ש֌ֶׁה֎מְת֌֎יקו֌ א֎ב֌ְדו֌ ׀֌ַךְנ֞ס֞ת֞ן, כ֌֞ךְ מְ׀ֹך֞שׁ ב֌ְסוֹט֞ה.
Little boys. Void of mitzvos.21The literal meaning of נְע֞ך֎ים קְטַנ֌֎ים is "small children," but obviously this is not the true meaning, because Elisha would never have cursed small children. The word נְע֞ך֎ים can also be interpreted as נְעו֌ך֎ים [=shaken out or empty] from good deeds. The word קטנים [=little] alludes to how small their faith was. Nonetheless, Elisha was punished for treating them so harshly. See Maseches Sotah 47a. Radak Alternatively, the boys came from a town called נַעֲך֞ן, which is mentioned in I Divrei Hayomim 7:28 and in Yehoshua 16:7. See below, 5:2. "Go away, baldy!" "Go away from here, for you have made the place bald for us, [i.e.,] for until now we would be hired to bring sweet water from a distance, and we would earn our livelihood thereby." But when [the water] became sweet, they lost their livelihood. Thus it is explained in [Maseches] Sotah.2246b, and see Rashi there.

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌֎ր׀ֶן אַ֜חֲך֞יו֙ וַי֌֎ךְאֵ֔ם וַ֜יְקַלְלֵ֖ם ב֌ְשֵׁ֣ם יְהֹו֑֞ה וַת֌ֵ׊ֶ֜אנ֞ה שְׁת֌ַրי֎ם ד֌ֻב֌֎ים֙ מ֎ן֟הַי֌ַ֔עַך וַת֌ְבַק֌ַ֣עְנ֞ה מֵהֶ֔ם אַךְב֌֞ע֎֥ים ו֌שְׁנֵ֖י יְל֞ד֎֜ים׃

English:

He turned around and looked at them and cursed them in the name of GOD. Thereupon, two she-bears came out of the woods and mangled forty-two of the children.

Elisha turns, looks at the jeering youths, and curses them in God's name, whereupon two she-bears come out of the woods and maul forty-two of them. Rashi explains that he saw there was no 'sap of good deeds' in them or their descendants, and Radak records the Sages' debate over the severity of the punishment — including the teaching that Elisha was later afflicted with illness for having brought death upon them.
ךש׎יRashi
וַי֌֎ךְאֵם. ׹־א־ה שֶׁאֵין ב֌֞הֶם וְלֹא ב֌ְזַךְע֞ם לַחְלו֌ח֎ית שֶל טוֹב֞ה.
And saw them. He saw that neither in them nor in their descendants would there be any sap of good deed.23See Shemos 2:12 and Rashi there.24Some say that Elisha saw that their hair was cut in the style of the heathens. He believed that they were degenerate and depraved and foresaw that they would never return to the ways of the Torah. See Maseches Sotah 46b.

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌ֵ֥לֶךְ מ֎שׁ֌֖֞ם אֶל֟הַ֣ך הַכ֌ַךְמֶ֑ל ו֌מ֎שׁ֌֖֞ם שׁ֥֞ב שֹׁמְך֜וֹן׃ {×€}

English:

He went on from there to Mount Carmel, and from there he returned to Samaria.


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