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Nach YomiII Kings ยท ืžืœื›ื™ื ื‘ืณChapter 3

II Kings 3

ืžืœื›ื™ื ื‘ืณ ืคืจืง ื’ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: II Kings | Chapter: 3 of 25 | Day: 125 of 742

Date: June 16, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Chapter 3 opens the long sequence of Elisha narratives that dominate the early chapters of II Kings, and Rashi, citing the Thirty-Two Methods of Rabbi Eliezer son of Rabbi Yose HaGlili, frames the entire account as one entry in a deliberate tally of miracles. Eliyahu was credited with eight miracles and Elisha with sixteen, fulfilling the request โ€œlet a double portion of your spirit be upon meโ€ (II Kings 2:9), and Scripture clusters these wonders one beside the next. The Moabite campaign and the miraculous appearance of water in the wilderness are thus not merely a war story but a demonstration that the prophetic spirit has passed in full measure from master to disciple. The chapter begins with the standard regnal formula for Yehoram son of Achav, who reigned twelve years over Israel from Samaria and who, the text is careful to note, was wicked but not as wicked as his parents: he removed the pillar of Baal that his father had erected, though he clung to the calves of Yorovom that defined the northern kingdomโ€™s idolatry.

The narrative proper turns on the rebellion of Mesha, king of Moab, a wealthy sheep breeder (noked) who had paid Israel an enormous annual tribute of a hundred thousand lambs and the wool of a hundred thousand rams. With Achav dead, Mesha withholds the tribute, and Yehoram musters Israel and enlists two allies: Yehoshafat of Judah, who answers with the same words of loyal partnership he had once offered Achav (โ€œmy troops shall be your troops, my horses shall be your horsesโ€), and the vassal king of Edom, who was in fact a governor appointed under Judahโ€™s authority. The coalition chooses the circuitous route through the wilderness of Edom, and after seven days of marching they exhaust their water supply. Yehoram despairs that God has gathered the three kings only to deliver them into Moabโ€™s hand, but it is the righteous Yehoshafat who insists on seeking a prophet, and a servant identifies Elisha, โ€œwho poured water on the hands of Eliyahuโ€ โ€” a phrase the Sages read both as a sign of his devoted service and, midrashically, as a portent that one through whom water once miraculously flowed would now provide water again.

The encounter between Elisha and the kings is one of the chapterโ€™s most charged moments. Elisha rebuffs Yehoram sharply: โ€œWhat have I to do with you? Go to the prophets of your father and the prophets of your mother.โ€ Only out of regard for Yehoshafatโ€™s presence will he prophesy at all, and even then he must call for a musician, for the Sages explain that prophecy rests only amid joy, and Elishaโ€™s anger at the wicked king had driven the divine spirit from him. The prophecy that follows is striking in its restraint: the valley will fill with pools though the people will see neither wind nor rain, and the water is called โ€œa slight thingโ€ (nakal) in Godโ€™s eyes compared to the greater wonder to come โ€” the delivery of Moab. Elisha then issues a sweeping directive to devastate the land, felling good trees, stopping wells, and ruining fields with stones. Radak and Rashi both confront the tension between this command and the Torahโ€™s prohibition against destroying fruit trees in wartime (Deuteronomy 20:19), resolving that the prohibition applies to a siege for food, or that Moab was a uniquely contemptible nation concerning which Scripture says โ€œyou shall not seek their welfare.โ€

The miracle unfolds at the time of the morning offering: water comes flooding from the direction of Edom and fills the land, and the chapterโ€™s irony turns on it. The Moabites, rising at dawn to the sight of the sun reddening the water, mistake it for blood and conclude that the allied kings have slaughtered one another. Rushing carelessly toward plunder, they are routed, and Israel pours into Moab fulfilling Elishaโ€™s command of destruction down to the fortress city of Kir-hareseth. The chapter ends, however, on a profoundly unsettling note. Cornered and desperate, Mesha takes his firstborn son, the heir to his throne, and offers him as a burnt offering upon the wall. A โ€œgreat wrathโ€ then falls upon Israel, and the coalition withdraws. The commentators divide sharply over the meaning of this wrath: some, following Radakโ€™s father, hold that the slaughtered child was the captive son of the king of Edom, whose fury (echoed in Amos 2:1, โ€œhe burned the bones of the king of Edom to limeโ€) turned against Israel; others, following the midrash in Sanhedrin, hold that Meshaโ€™s grim willingness to sacrifice his own son for his god caused Israelโ€™s own idolatrous sins to be recalled against them, so that they were no longer worthy of further miracles. Either way, the victory dissolves into retreat, and the chapter closes with the unsettling reminder that even a campaign launched on the strength of prophecy can end in divine displeasure.

ืคืจืง ื’ืณ ยท Chapter 3

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึดื™ื”ื•ึนืจึธึฃื ื‘ึผึถืŸึพืึทื—ึฐืึธึ—ื‘ ืžึธืœึทึคืšึฐ ืขึทืœึพื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื‘ึผึฐืฉืึนึฃืžึฐืจึ”ื•ึนืŸ ื‘ึผึดืฉืึฐื ึทืชึ™ ืฉืึฐืžึนื ึถึฃื” ืขึถืฉื‚ึฐืจึตึ”ื” ืœึดื™ื”ื•ึนืฉืึธืคึธึ–ื˜ ืžึถึฃืœึถืšึฐ ื™ึฐื”ื•ึผื“ึธึ‘ื” ื•ึทื™ึผึดืžึฐืœึนึ–ืšึฐ ืฉืึฐืชึผึตื™ืึพืขึถืฉื‚ึฐืจึตึฅื” ืฉืึธื ึธึฝื”ืƒ

English:

Jehoram son of Ahab became king of Israel in Samaria in the eighteenth year of King Jehoshaphat of Judah; and he reigned twelve years.

The chapter opens with the regnal formula for Yehoram son of Achav, who ruled Israel from Samaria for twelve years. Rashi explains that this whole account was placed here to record the miracle Elisha performed during the Moabite campaign, part of the deliberate tally of sixteen miracles that fulfilled the 'double portion' of Eliyahu's spirit.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ึดื™ื”ื•ึนืจึธื ื‘ึผึถืŸ ืึทื—ึฐืึธื‘. ืึทืฃ ืคึผึธืจึธืฉืึธื” ื–ื•ึน, ื‘ึผึดืฉืึฐื‘ึดื™ืœ ืœึฐื”ึทื’ึผึดื™ื“ ื ึตืก ืฉึถืœ ืžึตื™ืฉืึธืข ืžึถืœึถืšึฐ ืžื•ึนืึธื‘ ืฉืึถื ึผึทืขึฒืฉื‚ึธื” ืขึทืœ ื™ึฐื“ึตื™ ืึฑืœึดื™ืฉืึธืข ื ึดื›ึฐืชึผึฐื‘ึธื” ื›ึผึธืืŸ, ืฉืึถืžึผึธื ึธื” ื‘ึผึฐืึตืœึดื™ึผึธื”ื•ึผ ืฉืึฐืžื•ึนื ึธื” ื ึดืกึผึดื™ื, ื•ึผื‘ึถืึฑืœึดื™ืฉืึธืข ืฉืึดืฉึผืึธื” ืขึธืฉื‚ึธืจ, ืœึฐืงึทื™ึผึตื: ืคึผึดื™ ืฉืึฐื ึทื™ึดื ื‘ึผึฐืจื•ึผื—ึฒืšึธ ืึตืœึทื™, ื•ึผื›ึฐืชึธื‘ึธืŸ ื›ึผึปืœึผึธื ื–ื•ึน ื‘ึผึฐืฆึทื“ ื–ื•ึน, ื›ึผึธืšึฐ ืจึธืึดื™ืชึดื™ ื‘ึผึดืฉืึฐืœืฉืึดื™ื ื•ึผืฉืึฐืชึผึทื™ึดื ืžึดื“ึผื•ึนืช ื“ึผึฐืจึทื‘ึผึดื™ ืึฑืœึดื™ืขึถื–ึถืจ ื‘ึผึฐื ื•ึน ื“ึผึฐืจึทื‘ึผึดื™ ื™ื•ึนืกึตื™ ื”ึทื’ึผึฐืœึดื™ืœึดื™, ื•ึทื—ึฒืฆึดื™ึผึทืช ื™ึทืจึฐื“ึผึตืŸ ืฉืึถืœ ืึฑืœึดื™ืฉืึธืข, ื›ึผึดืฉืึฐืชึผึทื™ึดื ื“ึผึฐืฉืึถืœ ืึตืœึดื™ึผึธื”ื•ึผ.
Yehorom, son of Achov. This section too [in order] to tell the miracle of Meisha the king of Moav, which was performed through Elisha, was written here, for [Scripture] enumerated for Eliyahu eight miracles and for Elisha sixteen, to fulfill "a double amount of your spirit upon me,"1Above, 2:9. and he wrote them all, one juxtaposed to the other. I saw this in the "Thirty-two Methods of Rabbi Eliezer, son of Rabbi Yose Haglili." And the dividing of the Yardein by Elisha, is [counted] like two of Eliyahu's miracles.2See above 2:14 and Rashi there.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทื™ึผึทืขึฒืฉื‚ึถึคื” ื”ึธืจึทืขึ™ ื‘ึผึฐืขึตื™ื ึตึฃื™ ื™ึฐื”ึนื•ึธึ”ื” ืจึทึ•ืง ืœึนึฅื ื›ึฐืึธื‘ึดึ–ื™ื• ื•ึผื›ึฐืึดืžึผึ‘ื•ึน ื•ึทื™ึผึธึ™ืกึทืจึ™ ืึถืชึพืžึทืฆึผึฐื‘ึทึฃืช ื”ึทื‘ึผึทึ”ืขึทืœ ืึฒืฉืึถึฅืจ ืขึธืฉื‚ึธึ–ื” ืึธื‘ึดึฝื™ื•ืƒ

English:

He did what was displeasing to GOD, yet not like his father and mother, for he removed the pillars of Baal that his father had made.

Yehoram was wicked, but less so than his parents: he dismantled the Baal pillar that Achav had erected to provoke God. Radak notes that he nonetheless left the Asheirah standing out of deference to his mother Izevel, who still maintained its prophets at her table, so that his idolatry was limited to the golden calves of Yorovom.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจึทืง ืœึนื ื›ึฐืึธื‘ึดื™ื• ื•ึผื›ึฐืึดืžึผื•ึน. ืฉืึถื”ื•ึนืกึดื™ืคื•ึผ ืึถืช ื”ึทื‘ึผึทืขึทืœ, ืœึฐื”ึทื›ึฐืขึดื™ืก.
But not [as bad] as his father and mother. Who added the [worship of the ] Baal in order to provoke [God].3Yehorom abolished worship of the Baal but not the Asheiroh because is mother, Izevel, was still alive at the time and she supported Asheiroh worship.โ€”Ralbag

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืจึทึ ืง ื‘ึผึฐื—ึทื˜ึผึนึžืื•ืช ื™ึธืจื‡ื‘ึฐืขึธึงื ื‘ึผึถืŸึพื ึฐื‘ึธึ›ื˜ ืึฒืฉืึถืจึพื”ึถื—ึฑื˜ึดึฅื™ื ืึถืชึพื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ื“ึผึธื‘ึตึ‘ืง ืœึนืึพืกึธึ–ืจ ืžึดืžึผึถึฝื ึผึธื”ืƒย {ืค}

English:

However, he clung to the sins that Jeroboam son of Nebat caused Israel to commit; he did not depart from them.

Despite removing the Baal, Yehoram remained attached to the foundational sin of the northern kingdom, the golden calves. Rashi explains why every king of Israel clung to them: they feared that if the people made the pilgrimage festivals to the Temple, the kingdom would revert to the House of David, so they worshiped the calves to keep the nation in the north.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจึทืง ื‘ึผึฐื—ึทื˜ึผึนืื•ืช ื™ึธืจึธื‘ึฐืขึธื ื•ึฐื’ื•ึน' ื“ึผึธื‘ึตืง. ื•ึฐื›ึตืŸ ื›ึผึธืœ ืžึทืœึฐื›ึตื™ ื™ึดืฉื‚ึฐืจึธืึตืœ, ืžึดื“ึผึฐืึธื’ึธื” ืฉืึถืœึผึนื ืชึธืฉืื•ึผื‘ ื”ึทืžึผึทืžึฐืœึธื›ึธื” ืœึฐื‘ึตื™ืช ื“ึผึธื•ึดื“ ืึดื ื™ึทืขึฒืœื•ึผ ืœึธืจึถื’ึถืœ, ืœึฐื›ึธืšึฐ ืขึธื‘ึฐื“ื•ึผ ืึถืช ื”ึธืขึฒื’ึธืœึดื™ื.
However, to the sins of Yorovom, etc. he cling. And so did all kings of Yisroel, out of fear, so that the kingdom does not return to the House of Dovid if they were to perform the pilgrimage on the [Three] Festival[s]. They, therefore, worshiped the calves.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึผืžึตื™ืฉืึทึฅืข ืžึถืœึถืšึฐึพืžื•ึนืึธึ–ื‘ ื”ึธื™ึธึฃื” ื ึนืงึตึ‘ื“ ื•ึฐื”ึตืฉืึดึคื™ื‘ ืœึฐืžึถึฝืœึถืšึฐึพื™ึดืฉื‚ึฐืจึธืึตืœึ™ ืžึตืึธื”ึพืึถึฃืœึถืฃ ื›ึผึธืจึดึ”ื™ื ื•ึผืžึตึฅืึธื” ืึถึ–ืœึถืฃ ืึตื™ืœึดึฅื™ื ืฆึธึฝืžึถืจืƒ

English:

Now King Mesha of Moab was a sheep breeder; and he used to pay as tribute to the king of Israel a hundred thousand lambs and the wool of a hundred thousand rams.aa hundred thousand lambs and the wool of a hundred thousand rams Or โ€œthe wool of 100,000 lambs and of 100,000 rams.โ€

Mesha king of Moab is introduced as a noked, a great owner of flocks, who paid Israel a staggering annual tribute. Metzudat David and Radak explain the term noked as one who deals in sheep (so named because sheep are often speckled, nekudim), and that 'the wool of the rams' means he handed them over unshorn, with their wool still on them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื ึนืงึตื“. ืžึธืจึตื™ ื’ึตื™ืชึดื™ืŸ. ืึตื™ืœึดื™ื ืฆึธืžึถืจ. ื“ึผึดื™ื›ึฐืจึดื™ืŸ ื“ึผึฐืจึธืขึฒื™ึธื, ืขึดื ืฆึดืžึฐืจึธื.
Owned many flocks. [Targum Yonoson renders,] "owner of livestock."4Sheep are usually spotted [= ื ึฐืงื•ึผื“ึดื™ื], therefore a sheep owner is called ื ึทืงึผึธื“.โ€”Radak Wooly rams. [Targum Yonoson renders,] "pasture-fed rams," with their wool.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึทื™ึฐื”ึดึ–ื™ ื›ึผึฐืžึฃื•ึนืช ืึทื—ึฐืึธึ‘ื‘ ื•ึทื™ึผึดืคึฐืฉืึทึฅืข ืžึถืœึถืšึฐึพืžื•ึนืึธึ–ื‘ ื‘ึผึฐืžึถึฅืœึถืšึฐ ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

But when Ahab died, the king of Moab rebelled against the king of Israel.

Once Achav died, Mesha withheld the tribute and rebelled. Radak notes that the rebellion actually began against Achav's son Achazyahu (as recorded at the end of the previous account) and continued against his brother Yehoram, to whom Mesha likewise refused to pay.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึตืฆึตึžื ื”ึทืžึผึถึงืœึถืšึฐ ื™ึฐื”ื•ึนืจึธึ›ื ื‘ึผึทื™ึผึฅื•ึนื ื”ึทื”ึ–ื•ึผื ืžึดืฉืึผึนืžึฐืจึ‘ื•ึนืŸ ื•ึทื™ึผึดืคึฐืงึนึ–ื“ ืึถืชึพื›ึผื‡ืœึพื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒ

English:

So King Jehoram promptly set out from Samaria and mustered all Israel.

Yehoram responded to the rebellion by leaving Samaria 'on that day' and conscripting all of Israel for war. Metzudat David explains that 'on that day' refers to the time when Elisha had come to Samaria, linking the mobilization to the prophet's presence there.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทื™ึผึตึกืœึถืšึฐ ื•ึทื™ึผึดืฉืึฐืœึทื—ึฉ ืึถืœึพื™ึฐื”ื•ึนืฉืึธืคึธึจื˜ ืžึถืœึถืšึฐึพื™ึฐื”ื•ึผื“ึธึœื” ืœึตืืžึนึ—ืจ ืžึถึคืœึถืšึฐ ืžื•ึนืึธื‘ึ™ ืคึผึธืฉืึทึฃืข ื‘ึผึดึ”ื™ ื”ึฒืชึตืœึตึฅืšึฐ ืึดืชึผึดึ›ื™ ืึถืœึพืžื•ึนืึธึ–ื‘ ืœึทืžึผึดืœึฐื—ึธืžึธึ‘ื” ื•ึทื™ึผึนึฃืืžึถืจ ืึถึฝืขึฑืœึถึ”ื” ื›ึผึธืžึงื•ึนื ึดื™ ื›ึธืžึ›ื•ึนืšึธ ื›ึผึฐืขึทืžึผึดึฅื™ ื›ึฐืขึทืžึผึถึ–ืšึธ ื›ึผึฐืกื•ึผืกึทึฅื™ ื›ึผึฐืกื•ึผืกึถึฝื™ืšึธืƒ

English:

At the same time, he sent this message to King Jehoshaphat of Judah: โ€œThe king of Moab has rebelled against me; will you come with me to make war on Moab?โ€ He replied, โ€œI will go. I will do what you do: my troops shall be your troops, my horses shall be your horses.โ€

Yehoram enlists Yehoshafat of Judah, who pledges full partnership in nearly the same words he once gave Achav. Metzudat David explains 'I will do what you do' to mean: just as you go up to war, so too will I go up together with you, an expression of complete military solidarity.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทื™ึผึนึ•ืืžึถืจ ืึตื™ึพื–ึถึฅื” ื”ึทื“ึผึถึ–ืจึถืšึฐ ื ึทืขึฒืœึถึ‘ื” ื•ึทื™ึผึนึ•ืืžึถืจ ื“ึผึถึ–ืจึถืšึฐ ืžึดื“ึฐื‘ึผึทึฅืจ ืึฑื“ึฝื•ึนืืƒ

English:

And he asked, โ€œWhich route shall we take?โ€ [Jehoram] replied, โ€œThe road through the wilderness of Edom.โ€

When Yehoshafat asks which route to take, Yehoram chooses the road through the wilderness of Edom. Rashi and Radak explain the strategic reason: this route would bring the king of Edom into the coalition, since he was obligated to march with them.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื“ึผึถืจึถืšึฐ ืžึดื“ึฐื‘ึผึทืจ ืึฑื“ื•ึนื. ื›ึผึดื™ ื’ึผึทื ืžึถืœึถืšึฐ ืึฑื“ื•ึนื ื™ึตืœึตืšึฐ ืขึดืžึผึธื ื•ึผ.
Through the road of the wilderness of Edom. For the king of Edom,5He was not a king, but actually a governor that was appointed by the king of Yehudah.โ€”Metzudas Dovid too, will go with us.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทื™ึผึตึฉืœึถืšึฐึฉ ืžึถึจืœึถืšึฐ ื™ึดืฉื‚ึฐืจึธืึตึคืœ ื•ึผืžึถึฝืœึถืšึฐึพื™ึฐื”ื•ึผื“ึธื”ึ™ ื•ึผืžึถึฃืœึถืšึฐ ืึฑื“ึ”ื•ึนื ื•ึทื™ึผึธืกึนึ•ื‘ึผื•ึผ ื“ึผึถึ–ืจึถืšึฐ ืฉืึดื‘ึฐืขึทึฃืช ื™ึธืžึดึ‘ื™ื ื•ึฐืœึนืึพื”ึธื™ึธึจื” ืžึทึงื™ึดื ืœึทึฝืžึผึทื—ึฒื ึถึ›ื” ื•ึฐืœึทื‘ึผึฐื”ึตืžึธึ–ื” ืึฒืฉืึถึฅืจ ื‘ึผึฐืจึทื’ึฐืœึตื™ื”ึถึฝืืƒ

English:

So the king of Israel, the king of Judah, and the king of Edom set out, and they marched for seven days until they rounded [the tip of the Dead Sea]; and there was no water left for the army or for the animals that were with them.

The three kings set out and marched for seven days on the circuitous route, only to run out of water for both troops and animals. Metzudat David clarifies that the 'king of Edom' was in fact a governor (natziv) appointed beneath the king of Judah, and that the seven-day march yielded no water source.

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึทื™ึผึนึ–ืืžึถืจ ืžึถึฃืœึถืšึฐ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ืึฒื”ึธึ•ื”ึผ ื›ึผึดื™ึพืงึธืจึธึฃื ื™ึฐื”ึนื•ึธึ—ื” ืœึดืฉืึฐืœึนึ™ืฉืึถืชึ™ ื”ึทืžึผึฐืœึธื›ึดึฃื™ื ื”ึธืึตึ”ืœึผึถื” ืœึธืชึตึฅืช ืื•ึนืชึธึ–ื ื‘ึผึฐื™ึทื“ึพืžื•ึนืึธึฝื‘ืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

โ€œAlas!โ€ cried the king of Israel. โ€œGOD has brought these three kings together only to deliver them into the hands of Moab.โ€

Yehoram despairs that God has gathered the three kings only to hand them to Moab. Rashi, Metzudat David, and Radak explain his fear: that the men would die of thirst, or that the troops would scatter across the countryside searching for water and so fall, defenseless, into Moabite hands.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœึธืชึตืช ืื•ึนืชึธื ื•ึฐื’ื•ึน'. ืฉืึถื™ึผึธืžื•ึผืชื•ึผ ื‘ึผึทืฆึผึธืžึธื.
To hand them over, etc. For they will die of thirst.6The three kings will be handed over to Moav because either they will die of thirst, or if they scatter across the countryside in search for water, they will be in an unprotected and vulnerable position.โ€”Radak

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ื™ึฐื”ื•ึนืฉืึธืคึธึ—ื˜ ื”ึทืึตึจื™ืŸ ืคึผึนึคื” ื ึธื‘ึดื™ืึ™ ืœึทื™ื”ึนื•ึธึ”ื” ื•ึฐื ึดื“ึฐืจึฐืฉืึธึฅื” ืึถืชึพื™ึฐื”ึนื•ึธึ–ื” ืžึตืื•ึนืชึ‘ื•ึน ื•ึทึ ื™ึผึทึ ืขึทืŸ ืึถื—ึธึžื“ ืžึตืขึทื‘ึฐื“ึตึคื™ ืžึถึฝืœึถืšึฐึพื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื•ึทื™ึผึนึ”ืืžึถืจ ืคึผึนึšื” ืึฑืœึดื™ืฉืึธึฃืข ื‘ึผึถืŸึพืฉืึธืคึธึ”ื˜ ืึฒืฉืึถืจึพื™ึธึฅืฆึทืง ืžึทึ–ื™ึดื ืขึทืœึพื™ึฐื“ึตึฅื™ ืึตืœึดื™ึผึธึฝื”ื•ึผืƒ

English:

But Jehoshaphat said, โ€œIsnโ€™t there a prophet of GOD here, through whom we may inquire of GOD ?โ€ One of the courtiers of the king of Israel spoke up and said, โ€œElisha son of Shaphat, who poured water on the hands ofbpoured water on the hands of I.e., personally attended. Elijah, is here.โ€

The righteous Yehoshafat insists on seeking a prophet, and a servant points to Elisha, 'who poured water on the hands of Eliyahu.' Rashi and Radak unpack the phrase: midrashically, it recalls Elisha pouring water at Mount Carmel until his fingers ran like springs, marking him as fitting for a water-miracle; and it teaches that serving a Torah scholar is greater than studying alone.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืึฒืฉืึถืจ ื™ึธืฆึทืง ืžึทื™ึดื ืขึทืœ ื™ึฐื“ึตื™ ืึตืœึดื™ึผึธื”ื•ึผ. ื‘ึผึฐื”ึทืจ ื”ึทื›ึผึทืจึฐืžึถืœ, ื•ึผื‘ึดื™ืฆึดื™ืงึธืชื•ึน ื ึทืขึฒืฉื‚ื•ึผ ืึถืฆึฐื‘ึผึฐืขื•ึนืชึธื™ื• ื›ึผึฐืžึทืขึฐื™ึฐื ื•ึนืช ืžึทื™ึดื, ืขึทื“ ืฉืึถื ึผึดืชึฐืžึทืœึผึฐืึธื” ื”ึทืชึผึฐืขึธืœึธื”, ื•ึฐืจึธืื•ึผื™ ื”ื•ึผื ืœึตืขึธืฉื‚ื•ึนืช ืœึธื ื•ึผ ื ึตืก ืขึทืœ ื™ึธื“ื•ึน ื‘ึผึฐืžึทื™ึดื.
Who poured water on the hands of Eliyahu. On Mount Carmel,7See I Melochim 18:34 and Rashi there. and with his pouring, his fingers became like springs of water, until the ditch filled up, and it is [therefore] fitting for a miracle to be performed for us through him concerning water.8See Yalkot Shimoni 247:214.9Alternatively, this is an expression to indicate Elisha's total devotion to Eliyahu to the extent that he even poured water on Eliyahu's hands. From here we derive that those who serve Torah scholars are greater than those who only study the Torah. See Maseches Berachos 7b.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทื™ึผึนึ™ืืžึถืจึ™ ื™ึฐื”ึฃื•ึนืฉืึธืคึธึ”ื˜ ื™ึตึฅืฉื ืื•ึนืชึ–ื•ึน ื“ึผึฐื‘ึทืจึพื™ึฐื”ึนื•ึธึ‘ื” ื•ึทื™ึผึตืจึฐื“ึฃื•ึผ ืึตืœึธึ—ื™ื• ืžึถึงืœึถืšึฐ ื™ึดืฉื‚ึฐืจึธืึตึ›ืœ ื•ึดื™ื”ื•ึนืฉืึธืคึธึ–ื˜ ื•ึผืžึถึฅืœึถืšึฐ ืึฑื“ึฝื•ึนืืƒ

English:

โ€œThe word of GOD is with him,โ€ said Jehoshaphat. So the king of Israel and Jehoshaphat and the king of Edom went down to him.

Yehoshafat affirms that the word of God is with Elisha, and the three kings go down to him. Radak explains that they descended from their chariots out of reverence rather than summoning the prophet to themselves; in their distress they were careful to honor the Creator and His prophet.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึทื™ึผึนึจืืžึถืจ ืึฑืœึดื™ืฉืึธึœืข ืึถืœึพืžึถึคืœึถืšึฐ ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ืžึทื”ึพืœึผึดึฃื™ ื•ึธืœึธึ”ืšึฐ ืœึตึšืšึฐ ืึถืœึพื ึฐื‘ึดื™ืึตึฃื™ ืึธื‘ึดึ”ื™ืšึธ ื•ึฐืึถืœึพื ึฐื‘ึดื™ืึตึ–ื™ ืึดืžึผึถึ‘ืšึธ ื•ึทื™ึผึนึคืืžึถืจ ืœื•ึนึ™ ืžึถึฃืœึถืšึฐ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืึทึ—ืœ ื›ึผึดึฝื™ึพืงึธืจึธึคื ื™ึฐื”ึนื•ึธื”ึ™ ืœึดืฉืึฐืœึนึ™ืฉืึถืชึ™ ื”ึทืžึผึฐืœึธื›ึดึฃื™ื ื”ึธืึตึ”ืœึผึถื” ืœึธืชึตึฅืช ืื•ึนืชึธึ–ื ื‘ึผึฐื™ึทื“ึพืžื•ึนืึธึฝื‘ืƒ

English:

Elisha said to the king of Israel, โ€œWhat have you to do with me? Go to your fatherโ€™s prophets or your motherโ€™s prophets.โ€ But the king of Israel said, โ€œDonโ€™t [say that], for GOD has brought these three kings together only to deliver them into the hands of Moab.โ€

Elisha rebuffs Yehoram, sending him to the prophets of his idolatrous father and mother. Metzudat David explains the king's reply 'al' as a plea not to speak this way now, lest he stir up judgment by recalling their sins; Rashi and Radak cite the Targum, which reads 'al' as a request: do not mention the sins of that wicked woman, but beg mercy for us.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืึทืœ ื›ึผึดื™ ืงึธืจึธื ื”' ื•ึฐื’ื•ึน'. ื‘ึผึฐื‘ึธืขื•ึผ ืœึธื ืชึผึดื“ึฐื›ึผึทืจ ื—ื•ึนื‘ึดื™ืŸ ืจึดืฉืึฐืขึธืชึธื ื”ึทื”ึดื™ื, ื‘ึผึธืขึตื™ ืขึฒืœึธื ึธื ืจึทื—ึฒืžึดื™ืŸ, ืึฒืจึตื™ ื–ึทืžึผึดื™ืŸ ื”' ื•ึฐื›ื•ึผ'.
Do not [say that], for Adonoy has called, etc. [Targum Yonoson renders,] "Please [ืืœ]10Alternatively, Gื means "do not," i.e., "do not tell us these things now, etc."โ€”Radak do not mention the sins of that wicked woman. Beg mercy for us, for Adonoy has summoned, etc."

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ืึฑืœึดื™ืฉืึธึ—ืข ื—ึทื™ึพื™ึฐื”ึนื•ึธึคื” ืฆึฐื‘ึธืื•ึนืชึ™ ืึฒืฉืึถึฃืจ ืขึธืžึทึฃื“ึฐืชึผึดื™ ืœึฐืคึธื ึธึ”ื™ื• ื›ึผึดึ—ื™ ืœื•ึผืœึตึ›ื™ ืคึผึฐื ึตึ›ื™ ื™ึฐื”ื•ึนืฉืึธืคึธึฅื˜ ืžึถึฝืœึถืšึฐึพื™ึฐื”ื•ึผื“ึธึ–ื” ืึฒื ึดึฃื™ ื ึนืฉื‚ึตึ‘ื ืึดืึพืึทื‘ึผึดึฅื™ื˜ ืึตืœึถึ–ื™ืšึธ ื•ึฐืึดืึพืึถืจึฐืึถึฝืšึผึธืƒ

English:

โ€œAs GOD of Hosts lives, whom I serve,โ€ Elisha answered, โ€œwere it not that I respect King Jehoshaphat of Judah, I wouldnโ€™t look at you or notice you.

Elisha swears that only out of regard for the righteous Yehoshafat will he attend to Yehoram at all. Metzudat David explains that 'before whom I stand' refers to Elisha's regular standing in prayer before God, and that he binds himself by oath: were it not for Yehoshafat, looking at Yehoram would bring upon him the penalty of the oath.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐืขึทืชึผึธึ–ื” ืงึฐื—ื•ึผึพืœึดึฃื™ ืžึฐื ึทื’ึผึตึ‘ืŸ ื•ึฐื”ึธื™ึธื”ึ™ ื›ึผึฐื ึทื’ึผึตึฃืŸ ื”ึทึฝืžึฐื ึทื’ึผึตึ”ืŸ ื•ึทืชึผึฐื”ึดึฅื™ ืขึธืœึธึ–ื™ื• ื™ึทื“ึพื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Now then, get me a musician.โ€As the musician played, GODโ€™s hand came upon him,

Elisha calls for a musician, and as the music plays the hand of God comes upon him. Rashi, Metzudat David, and Radak explain that his anger at Yehoram had driven away the prophetic spirit, for prophecy rests only amid joy; the music was meant to restore the gladness in which the divine spirit could return.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
ืงึฐื—ื•ึผ ืœึดื™ ืžึฐื ึทื’ึผึตืŸ. ืžึดืคึผึฐื ึตื™ ื”ึทื›ึผึทืขึทืก ื ึดืกึฐืชึผึทืœึผึฐืงึธื” ืฉืึฐื›ึดื™ื ึธื” ืžึดืžึผึถื ึผื•ึผ.
Bring me a musician. Because of his anger, the Divine Presence departed from him.11See Maseches Pesachim 66b. Alternatively, Elisha was unable to prophesy because he was mourning Eliyahu's departure. The Divine Presence does not reside with people who are sad. It rests on prophets only when they experience joy in their fulfillment of a mitzvah. See Maseches Pesachim 117a.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
ืงื—ื• ืœื™ ืžื ื’ืŸ. ืœืฉืžื—ื ื™ ื‘ื ื’ื•ื ื•, ื›ื™ ื‘ืขื‘ื•ืจ ืฉื›ืขืก ืขืœ ื™ื”ื•ืจื, ืœื ื—ืœื” ืขืœื™ื• ื”ื ื‘ื•ืื”, ื›ื™ ืื™ืŸ ื”ื ื‘ื•ืื” ืฉื•ืจื” ืืœื ืžืชื•ืš ืฉืžื—ื”, ื•ื”ื›ืขืก ื‘ื ื”ื™ื ืขื ื”ืขืฆื‘ื•ืŸ: ื•ื”ื™ื” ื›ื ื’ืŸ. ื›ืืฉืจ ื”ืžื ื’ืŸ ื”ืชื—ื™ืœ ืœื ื’ืŸ, ืฉืจืชื” ืขืœื™ื• ืจื•ื— ื”ื ื‘ื•ืื”:
Bring me a minstrel: To make me happy with his song, because of the anger Elisha had towards Yehoram, he did not receive prophecy, for prophecy is only received in happiness, and anger brings sadness When (the minstrel) played: When the minstrel began to play, the spirit of prophecy came to him (Elisha)

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึทื™ึผึนึ•ืืžึถืจ ื›ึผึนึ–ื” ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ‘ื” ืขึธืฉื‚ึนึ›ื” ื”ึทื ึผึทึฅื—ึทืœ ื”ึทื–ึผึถึ–ื” ื’ึผึตื‘ึดึฅื™ืโ€‰ื€โ€‰ื’ึผึตื‘ึดึฝื™ืืƒ

English:

and he said, โ€œThus said GOD: This wadi shall be full of pools.

Elisha prophesies that the dry wadi will become full of pools. Rashi and Radak explain 'gevim' as pits or ditches that the men should dig throughout the wadi, so that they would fill with the water about to come.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื’ึผึตื‘ึดื™ื ื’ึผึตื‘ึดื™ื. ื‘ึผื•ึนืจื•ึนืช ืžึฐืœึตืึดื™ื ืžึทื™ึดื.
Many pools. Ditches full of water.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื›ึผึดื™ึพื›ึนึฃื”โ€‰ื€ ืึธืžึทึฃืจ ื™ึฐื”ึนื•ึธึ—ื” ืœึนืึพืชึดืจึฐืึฅื•ึผ ืจึ™ื•ึผื—ึทึ™ ื•ึฐืœึนืึพืชึดืจึฐืึฃื•ึผ ื’ึถึ”ืฉืึถื ื•ึฐื”ึทื ึผึทึฅื—ึทืœ ื”ึทื”ึ–ื•ึผื ื™ึดืžึผึธึฃืœึตื ืžึธึ‘ื™ึดื ื•ึผืฉืึฐืชึดื™ืชึถึ›ื ืึทืชึผึถึฅื ื•ึผืžึดืงึฐื ึตื™ื›ึถึ–ื ื•ึผึฝื‘ึฐื”ึถืžึฐืชึผึฐื›ึถึฝืืƒ

English:

For thus said GOD: You shall see no wind, you shall see no rain, and yet the wadi shall be filled with water; and you and your cattle and your pack animals shall drink.

The water will come not through any natural sign of wind or rain but purely by miracle. Metzudat David explains that the verse distinguishes the water for the people from that for 'your cattle' (the animals brought for food) and 'your beasts' (those they rode upon), stressing that all would be provided for.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึฐื ึธืงึทึฅืœ ื–ึนึ–ืืช ื‘ึผึฐืขึตื™ื ึตึฃื™ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐื ึธืชึทึฅืŸ ืึถืชึพืžื•ึนืึธึ–ื‘ ื‘ึผึฐื™ึถื“ึฐื›ึถึฝืืƒ

English:

And this is but a slight thing in GODโ€™s sight, for Moab will also be delivered into your hands.

The water-miracle, Elisha says, is 'a slight thing' (nakal) in God's eyes compared to what follows. Rashi, Metzudat David, and Radak explain that God would go on to perform a far greater wonder, delivering Moab itself into the coalition's hands.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ึฐื ึธืงึทืœ ื–ึนืืช. ื•ึฐืขื•ึนื“ ื ึตืก ื–ึถื” ื ึธืงึตืœ ื•ึผืžื•ึผืขึธื˜ ื‘ึผึฐืขึตื™ื ึตื™ ื”', ื•ึฐื”ื•ึนืกึดื™ืฃ ืœึฐื”ึทืคึฐืœึดื™ื ืึถืชึฐื›ึถื ื ึตืก ืึทื—ึตืจ, ื•ึฐื ึธืชึทืŸ ืึถืช ืžื•ึนืึธื‘ ื‘ึผึฐื™ึถื“ึฐื›ึถื.
This is easy. And furthermore, this miracle is slight and insignificant in the eyes of God, and He will proceed to act wondrously with you and [perform] another miracle, and He will deliver Moav into your hand.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึฐื”ึดื›ึผึดื™ืชึถึžื ื›ึผื‡ืœึพืขึดึคื™ืจ ืžึดื‘ึฐืฆึธืจึ™ ื•ึฐื›ื‡ืœึพืขึดึฃื™ืจ ืžึดื‘ึฐื—ึ”ื•ึนืจ ื•ึฐื›ื‡ืœึพืขึตึฅืฅ ื˜ื•ึนื‘ึ™ ืชึผึทืคึผึดึ”ื™ืœื•ึผ ื•ึฐื›ื‡ืœึพืžึทืขึฐื™ึฐื ึตื™ึพืžึทึ–ื™ึดื ืชึผึดืกึฐืชึผึนึ‘ืžื•ึผ ื•ึฐื›ึนืœึ™ ื”ึทื—ึถืœึฐืงึธึฃื” ื”ึทื˜ึผื•ึนื‘ึธึ”ื” ืชึผึทื›ึฐืึดึ–ื‘ื•ึผ ื‘ึผึธืึฒื‘ึธื ึดึฝื™ืืƒ

English:

You shall conquer every fortified town and every splendid city; you shall fell every good tree and stop up all wells of water; and every fertile field you shall ruin with stones.โ€

Elisha commands total devastation of Moab: razing cities, felling trees, stopping wells, and ruining fields with stones. Rashi and Radak address why this overrides the Torah's ban on destroying fruit trees in war (Devarim 20:19) -- either that ban applies only to a siege, or Moab was a uniquely contemptible nation of which Scripture says 'you shall not seek their welfare.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ึฐื›ึธืœ ืขึตืฅ ื˜ื•ึนื‘ ืชึผึทืคึผึดื™ืœื•ึผ. ืึทืฃ ืขึทืœ ืคึผึดื™ ืฉืึถื ึผึถืึฑืžึทืจ: ืœึนื ืชึทืฉืึฐื—ึดื™ืช ืึถืช ืขึตืฆึธื”ึผ, ื›ึผึธืืŸ ื”ึดืชึผึดื™ืจ ืœึธื›ึถื, ืฉืึถื”ึดื™ื ืึปืžึผึธื” ื‘ึผึฐื–ื•ึผื™ึธื” ื•ึฐื ึดืงึฐืœึตื™ืช ืœึฐืคึธื ึธื™ื•, ื•ึฐื›ึตืŸ ื”ื•ึผื ืื•ึนืžึตืจ: ืœึนื ืชึดื“ึฐืจืฉื ืฉืึฐืœื•ึนืžึธื ื•ึฐื˜ื•ึนื‘ึธืชึธื, ืึตืœึผื•ึผ ื”ึธืึดื™ืœึธื ื•ึนืช ื”ึทื˜ึผื•ึนื‘ึดื™ื ืฉืึถื‘ึผึธื”ึถื. ื”ึทื—ึถืœึฐืงึธื” ื”ึทื˜ึผื•ึนื‘ึธื”. ืฉื‚ึธื“ึถื” ื–ึฐืจื•ึผืขึธื”, ืงื•ืžืฆ"ื™ ื‘ึผึฐืœึทืขึท"ื–.
And every valuable tree you will chop down. Even though it is stated, "Do not harm any of its trees,"12Devarim 20:19. here He permitted it for you, for this is a contemptible and insignificant nation before Him. And so Scripture states, "You shall not pursue their peace and their benefit,"13Devarim 23:7. [i.e.,] these are the good trees that are among them. Fertile field. Sown field, koumici, in O.F.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึทื™ึฐื”ึดึคื™ ื‘ึทื‘ึผึนึ™ืงึถืจึ™ ื›ึผึทืขึฒืœึฃื•ึนืช ื”ึทืžึผึดื ึฐื—ึธึ”ื” ื•ึฐื”ึดื ึผึตื”ึพืžึทึฅื™ึดื ื‘ึผึธืึดึ–ื™ื ืžึดื“ึผึถึฃืจึถืšึฐ ืึฑื“ึ‘ื•ึนื ื•ึทืชึผึดืžึผึธืœึตึฅื ื”ึธืึธึ–ืจึถืฅ ืึถืชึพื”ึทืžึผึธึฝื™ึดืืƒ

English:

And in the morning, when it was time to present the grain offering, water suddenly came from the direction of Edom and the land was covered by the water.

At the time of the morning offering, water comes flooding from the direction of Edom and fills the land. Rashi, citing the Midrash of Rabbi Tanchuma, resolves the double time-marker: rain fell in the land of Edom at dawn, and the water came surging into the wadi by the time of the morning offering -- fulfilling 'you shall see no wind and no rain' in the camp itself.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ึทื™ึฐื”ึดื™ ื‘ึทื‘ึผึนืงึถืจ ื›ึผึทืขึฒืœื•ึนืช ื”ึทืžึผึดื ึฐื—ึธื”. ื”ึทืžึผึทื™ึดื ื”ึดืชึฐื—ึดื™ืœื•ึผ ืœึตื™ืจึตื“ ืžึดืŸ ื”ึทืฉึผืึธืžึทื™ึดื ื‘ึผึทื‘ึผึนืงึถืจ ื‘ึผึฐืึถืจึถืฅ ืึฑื“ื•ึนื, ื•ึฐื›ึทืขึฒืœื•ึนืช ื”ึทืžึผึดื ึฐื—ึธื” ื‘ึผึธืึดื™ืŸ ืฉืื•ึนื˜ึฐืคึดื™ืŸ ื•ึผื‘ึธืึดื™ืŸ ืœึฐืื•ึนืชื•ึน ื”ึทื ึผึทื—ึทืœ, ืœึฐืคึดื™ ืฉืึถืึธืžึทืจ: ืœึนื ืชึดืจึฐืื•ึผ ืจื•ึผื—ึท ื•ึฐืœึนื ืชึดืจึฐืื•ึผ ื’ึถืฉืึถื, ื‘ึผึฐืžึดื“ึฐืจึทืฉื ืจึทื‘ึผึดื™ ืชึผึทื ึฐื—ื•ึผืžึธื.
At the time of the morning when the meal-offering was brought up. The water began falling from heaven in the morning14Rashi is explaining the apparent contradiction between the expressions "morning" and "when the meal-offering was offered up" which refers to the afternoon services. Rashi explains that two expressions refer to the beginning and end of the miracle. in the land of Edom,15Alternatively, God caused one of the rivers in Edom to overflow its banks causing the valley near the camp to fill with water.โ€”Radak and at the [time of] offering up the meal-offering, it came surging into that valley, because Elisha had said, "You will not see wind and you will not see rain."16Above v. 17. [This is stated] in the Midrash of Rabbi Tanchuma.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึฐื›ื‡ืœึพืžื•ึนืึธื‘ึ™ ืฉืึธึฝืžึฐืขึ”ื•ึผ ื›ึผึดื™ึพืขึธืœึฅื•ึผ ื”ึทืžึผึฐืœึธื›ึดึ–ื™ื ืœึฐื”ึดืœึผึธึฃื—ึถื ื‘ึผึธึ‘ื ื•ึทื™ึผึดืฆึผึธืขึฒืงึ—ื•ึผ ืžึดื›ึผึนึจืœ ื—ึนื’ึตึคืจ ื—ึฒื’ึนืจึธื”ึ™ ื•ึธืžึทึ”ืขึฐืœึธื” ื•ึทื™ึผึทืขึทืžึฐื“ึ–ื•ึผ ืขึทึฝืœึพื”ึทื’ึผึฐื‘ึฝื•ึผืœืƒ

English:

Meanwhile, all the Moabites had heard that the kings were advancing to make war on them; every man old enough to bear armscevery man old enough to bear arms Lit. โ€œfrom all those old enough to gird on a sword.โ€ rallied, and they stationed themselves at the border.

Hearing of the coalition's advance, all Moab mobilized and took up position at the border. Rashi and Radak explain 'every man old enough to bear arms' as everyone capable of girding a sword; Metzudat David adds that the phrase 'and upward' includes the choicest warriors, indicating that not a single fighting man was absent.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืขึทืœ ื”ึทื’ึผึฐื‘ื•ึผืœ. ืขึทืœ ื”ึทืกึผึฐืคึธืจ, ืฉืึถืงึผื•ึนืจึดื™ืŸ ืžืจืง"ื.
At the border. At the border, that is called marche, in O.F.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึทื™ึผึทืฉืึฐื›ึผึดึฃื™ืžื•ึผ ื‘ึทื‘ึผึนึ”ืงึถืจ ื•ึฐื”ึทืฉืึผึถึ–ืžึถืฉื ื–ึธืจึฐื—ึธึฃื” ืขึทืœึพื”ึทืžึผึธึ‘ื™ึดื ื•ึทื™ึดึผืจึฐืึจื•ึผ ืžื•ึนืึธึฅื‘ ืžึดื ึผึถึ›ื’ึถื“ ืึถืชึพื”ึทืžึผึทึ–ื™ึดื ืึฒื“ึปืžึผึดึฅื™ื ื›ึผึทื“ึผึธึฝืืƒ

English:

Next morning, when they rose, the sun was shining over the water, and from the distance the water appeared to the Moabites as red as blood.

At dawn the rising sun reddened the newly arrived water, and from afar the Moabites saw it as red as blood. Rashi explains that water naturally appears red when the morning sun shines on it; because the Moabites had never seen water in that wadi, they assumed it must be blood.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืึฒื“ึปืžึผึดื™ื ื›ึผึทื“ึผึธื. ื›ึผึตืŸ ื“ึผึถืจึถืšึฐ ื”ึทืžึผึทื™ึดื, ื›ึผึฐืฉืึถื”ึทืฉึผืึถืžึถืฉื ื–ื•ึนืจึทื—ึทืช ืขึฒืœึตื™ื”ึถื ื‘ึผึทื‘ึผึนืงึถืจ, ืžึทืึฒื“ึดื™ืžื•ึนืช. ืžึดื ึผึถื’ึถื“. ืžึตืจึธื—ื•ึนืง, ื•ึฐื”ึตื ืœึนื ืจึธืื•ึผ ื‘ึผึฐืื•ึนืชื•ึน ื”ึทื ึผึทื—ึทืœ ืžึทื™ึดื ืžึตืขื•ึนืœึธื, ืœึฐืคึดื™ื›ึธืšึฐ ื”ึธื™ื•ึผ ืกึฐื‘ื•ึผืจึดื™ืŸ ืฉืึถื”ื•ึผื ื“ึธื.
Red as blood. Such is the nature of water; when the sun shines on it in the morning, causes it to appear red. From a distance. At a distance, but because they had never seen water in that valley, they, therefore, thought that it was blood.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึทื™ึผึนึฝืืžึฐืจื•ึผึ™ ื“ึผึธึฃื ื–ึถึ”ื” ื”ื‡ื—ึณืจึตึคื‘ ื ึถึฝื—ึถืจึฐื‘ื•ึผึ™ ื”ึทืžึผึฐืœึธื›ึดึ”ื™ื ื•ึทื™ึผึทื›ึผึ–ื•ึผ ืึดึฃื™ืฉื ืึถืชึพืจึตืขึตึ‘ื”ื•ึผ ื•ึฐืขึทืชึผึธึฅื” ืœึทืฉืึผึธืœึธึ–ืœ ืžื•ึนืึธึฝื‘ืƒ

English:

โ€œThatโ€™s blood!โ€ they said. โ€œThe kings must have fought among themselves and killed each other. Now to the spoil, Moab!โ€

The Moabites conclude the red is blood and that the allied kings have slain one another, so they cry out to seize the spoil. Metzudat David and Radak explain that since water had never flowed there before and they did not know it had come by miracle, they were certain it was blood from a falling-out among the kings, and assumed they could now plunder without a fight.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ื•ึทื™ึผึธื‘ึนึ˜ืื•ึผึฎ ืึถืœึพืžึทื—ึฒื ึตึฃื” ื™ึดืฉื‚ึฐืจึธืึตืœึ’ ื•ึทื™ึผึธืงึปึคืžื•ึผ ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื•ึทื™ึผึทื›ึผึฃื•ึผ ืึถืชึพืžื•ึนืึธึ”ื‘ ื•ึทื™ึผึธื ึปึ–ืกื•ึผ ืžึดืคึผึฐื ึตื™ื”ึถึ‘ื (ื•ื™ื‘ื•) [ื•ึทื™ึผึทึจื›ึผื•ึผึพ]ื‘ึธึ”ื”ึผ ื•ึฐื”ึทื›ึผึ–ื•ึนืช ืึถืชึพืžื•ึนืึธึฝื‘ืƒ

English:

They entered the Israelite camp, and the Israelites arose and attacked the Moabites, who fled before them. They advanced, constantly attackingdThey advanced, constantly attacking Meaning of Heb. uncertain. the Moabites,

The Moabites enter the Israelite camp expecting plunder, but Israel rises and routs them. Metzudat David explains that they came confidently, unprepared for battle, and that the doubled phrase means Israel struck them and struck them again; Radak notes the textual variant in the verse's final clause and offers his reading of its sense.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื•ึฐื”ึถืขึธืจึดึฃื™ื ื™ึทื”ึฒืจึนึกืกื•ึผ ื•ึฐื›ื‡ืœึพื—ึถืœึฐืงึธึฃื” ื˜ึ ื•ึนื‘ึธึ ื” ื™ึทืฉืึฐืœึดึจื™ื›ื•ึผ ืึดื™ืฉืึพืึทื‘ึฐื ึœื•ึน ื•ึผืžึดืœึฐืึ—ื•ึผื”ึธ ื•ึฐื›ื‡ืœึพืžึทืขึฐื™ึทืŸึพืžึทึคื™ึดื ื™ึดืกึฐืชึผึนึ™ืžื•ึผึ™ ื•ึฐื›ื‡ืœึพืขึตึฝืฅึพื˜ึฃื•ึนื‘ ื™ึทืคึผึดึ”ื™ืœื•ึผ ืขึทื“ึพื”ึดืฉืึฐืึดึงื™ืจ ืึฒื‘ึธื ึถึ›ื™ื”ึธ ื‘ึผึทืงึผึดึ–ื™ืจ ื—ึฒืจึธึ‘ืฉื‚ึถืช ื•ึทื™ึผึธืกึนึฅื‘ึผื•ึผ ื”ึทืงึผึทืœึผึธืขึดึ–ื™ื ื•ึทื™ึผึทื›ึผึฝื•ึผื”ึธืƒ

English:

and they destroyed the towns. They each threw a stone into every fertile field, so that it was covered over; and they stopped up every spring and felled every fruit tree. Only the walls ofeOnly the walls of Lit. โ€œUntil the stones inโ€; meaning of Heb. uncertain. Kir-hareseth were left, and then the slingers surrounded it and attacked it.

Israel carries out Elisha's command of total devastation, leaving only the stronghold of Kir-hareseth, which the slingers then surround. Rashi reads the verse as describing how the walls were stripped down to their bare mortar; Radak identifies Kir-hareseth as Moab's great fortified capital, explaining that its strength required heavy stone-hurling siege engines (the kala'im) to breach it.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ึฐื”ึถืขึธืจึดื™ื ื™ึทื”ึฒืจึนืกื•ึผ. ื”ึธื™ื•ึผ ื”ื•ึนืจึฐืกึดื™ืŸ. ื™ึทืฉืึฐืœึดื™ื›ื•ึผ ืึดื™ืฉื ืึทื‘ึฐื ื•ึน. ืฉืึถื”ึธื™ื•ึผ ื ื•ึนื˜ึฐืœึดื™ืŸ ื”ึธืึฒื‘ึธื ึดื™ื ืžึดืŸ ื”ึทื—ื•ึนืžื•ึนืช, ืขึทื“ ื”ึดืฉืึฐืึดื™ืจ ื›ึผึธืœ ืึทื‘ึฐื ึตื™ ื”ึทืงึผึดื™ืจื•ึนืช ื‘ึผึทืงึผึดื™ืจ ืœึทืขึฒืžึนื“ ืขึทืœ ื—ึทืจึฐืกึดื™ืช ืฉืึถืœึผึธื”ึถืŸ ื”ื•ึผื ื”ึทื˜ึผึดื™ื˜, ื›ึผึฐืœื•ึนืžึทืจ ืฉืึถืœึผึนื ื”ึธื™ึฐืชึธื” ืขื•ึนื“ ืึถื‘ึถืŸ ื‘ึผึทื—ื•ึนืžึธื”, ื•ึฐืึทื—ึฒืจึตื™ ื–ึนืืช ื•ึทื™ึผึธืกึนื‘ึผื•ึผ ื”ึทืงึผึทืœึผึธืขึดื™ื ื•ึทื™ึผึทื›ึผื•ึผ ืึถืช ื”ึทื ึผึดืฉืึฐืึธืจ ื‘ึผึทื—ึถืœึฐืงึธื”, ืฉืึถืœึผึนื ื ึดืฉืึฐื‘ึผึฐืจึธื” ื”ึทื—ื•ึนืžึธื”, ื•ึฐื”ึดืคึผึดื™ืœื•ึผื”ึธ.
They demolished the cities. They would destroy the cities. Each man threw his stone. For they would take stones from the walls until they left all the stones of the walls in the wall, with only their clay,17This is Rashi's explanation of ื‘ึผึทืงึผึดื™ืจ ื—ึฒืจึธืฉื‚ึถืช [=the clay in the wall]. Alternatively, ืงึดื™ืจ ื—ึฒืจึธืฉื‚ึถืช was the name of a mighty fortified city in Moav. Generally, enemy cities would be destroyed after their capture. But, because ืงึดื™ืจ ื—ึฒืจึธืฉื‚ึถืช was a mighty fortified city, they needed catapulters to destroy its wall in order to capture it.โ€”Radak [i.e.,] their mortar; i.e., there were no more stones in the wall. Afterwards, "and the catapulters surrounded it," and destroyed that which remained in the fields where the wall was not broken, and tore it down.

ืคืกื•ืง ื›ืดื• ยท Verse 26

Hebrew:

ื•ึทื™ึผึทืจึฐืึ™ ืžึถึฃืœึถืšึฐ ืžื•ึนืึธึ”ื‘ ื›ึผึดึฝื™ึพื—ึธื–ึทึฅืง ืžึดืžึผึถึ–ื ึผื•ึผ ื”ึทืžึผึดืœึฐื—ึธืžึธึ‘ื” ื•ึทื™ึผึดืงึผึทึฃื— ืึ ื•ึนืชึ ื•ึน ืฉืึฐื‘ึทืขึพืžึตืึจื•ึนืช ืึดึœื™ืฉื ืฉืึนึฃืœึตึฝืฃ ื—ึถึ—ืจึถื‘ ืœึฐื”ึทื‘ึฐืงึดึ›ื™ืขึท ืึถืœึพืžึถึฅืœึถืšึฐ ืึฑื“ึ–ื•ึนื ื•ึฐืœึนึฅื ื™ึธื›ึนึฝืœื•ึผืƒ

English:

Seeing that the battle was going against him, the king of Moab led an attempt of seven hundred swordsmen to break a way through to the king of Edom;fEdom Emendation yields โ€œAram.โ€ but they failed.

With the battle overwhelming him, Mesha takes seven hundred swordsmen to break through to the king of Edom, but they fail. Radak explains that Mesha had taken refuge inside Kir-hareseth and attempted this breakout because the king of Edom's position was likely closer than the other two kings; Metzudat David adds that they could not reach his place.

ืคืกื•ืง ื›ืดื– ยท Verse 27

Hebrew:

ื•ึทื™ึผึดืงึผึทื—ึฉ ืึถืชึพื‘ึผึฐื ึจื•ึน ื”ึทื‘ึผึฐื›ึœื•ึนืจ ืึฒืฉืึถืจึพื™ึดืžึฐืœึนึฃืšึฐ ืชึผึทื—ึฐืชึผึธึ—ื™ื• ื•ึทื™ึผึทืขึฒืœึตึคื”ื•ึผ ืขึนืœึธื”ึ™ ืขึทืœึพื”ึทึฃื—ึนืžึธึ”ื” ื•ึทื™ึฐื”ึดึฅื™ ืงึถืฆึถืฃึพื’ึผึธื“ึ–ื•ึนืœ ืขึทืœึพื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึทื™ึผึดืกึฐืขื•ึผึ™ ืžึตืขึธืœึธึ”ื™ื• ื•ึทื™ึผึธืฉืึปึ–ื‘ื•ึผ ืœึธืึธึฝืจึถืฅืƒย {ืค}

English:

So he took his first-born son, who was to succeed him as king, and offered him up on the wall as a burnt offering. A great wrath came upon Israel, so they withdrew from him and went back to [their own] land.

In his desperation Mesha offers his firstborn heir as a burnt offering on the wall, a great wrath falls upon Israel, and the coalition withdraws. The commentators divide over the wrath: Radak (citing his father) holds the slain child was the captive son of the king of Edom, whose fury turned on Israel (cf. Amos 2:1); Rashi and Radak cite the midrash that Mesha sacrificed his own son, causing Israel's idolatrous sins to be recalled so they were no longer worthy of a miracle.
โ–ถCommentaries (2)
ืจืฉืดื™Rashi
ื•ึทื™ึผึดืงึผึทื— ืึถืช ื‘ึผึฐื ื•ึน ื”ึทื‘ึผึฐื›ื•ึนืจ. ื‘ึผึดืคึฐืกึดื™ืงึฐืชึผึธื ื“ึผึฐืคึธืจึธืฉืึทืช ืฉืึฐืงึธืœึดื™ื ื ึดื“ึฐืจึธืฉื: ืฉืึถืฉึผืึธืึทืœ ืึถืช ืขึฒื‘ึธื“ึธื™ื• ืžึทื” ื˜ึผึดื™ื‘ึธื”ึผ ืฉึถืœ ืึปืžึผึธื” ื–ื•ึน ืฉืึถื ึผึทืขึฒืฉื‚ึธื” ืœึธื”ึถื ื ึดืกึผึดื™ื ื›ึผึธืึตืœึผึถื”, ืึธืžึฐืจื•ึผ ืœื•ึน: ืึฒื‘ึดื™ื”ึถื ืึทื‘ึฐืจึธื”ึธื ื‘ึผึตืŸ ื™ึธื—ึดื™ื“ ื”ึธื™ึธื” ืœื•ึน, ืึธืžึทืจ ืœื•ึน ื”ึทืงึผึธื‘ึผึธ"ื” ื”ึทืงึฐืจึดื™ื‘ึตื”ื•ึผ ืœึฐืคึธื ึทื™, ื•ึฐืจึธืฆึธื” ืœึฐื”ึทืงึฐืจึดื™ื‘ื•ึน ืœึฐื”ึทืงึผึธื‘ึผึธ"ื”, ืึธืžึทืจ ืœึธื”ึถื: ืึทืฃ ืึฒื ึดื™ ื‘ึผึตืŸ ื‘ึผึฐื›ื•ึนืจ ื™ึตืฉื ืœึดื™, ืึตืœึตืšึฐ ื•ึฐืึทืงึฐืจึดื™ื‘ึถื ึผื•ึผ ืœึทืขึฒื‘ื•ึนื“ึธื” ื–ึธืจึธื”. ืขึทืœ ื”ึทื—ึนืžึธื”. ื—ึธืกึตืจ ื•ึธื"ื•, ืฉืึถื”ึธื™ึธื” ืขื•ึนื‘ึตื“ ืœึทื—ึทืžึผึธื”. ื•ึทื™ึฐื”ึดื™ ืงึถืฆึถืฃ ื’ึผึธื“ื•ึนืœ. ืฉืึถื ึผึดื–ึฐื›ึผึฐืจื•ึผ ืขึฒื•ึนื ื•ึนืชึตื™ื”ึถื, ืฉืึถืึทืฃ ื”ึตื ืขื•ึนื‘ึฐื“ึดื™ืŸ ืœึทืขึฒื‘ื•ึนื“ึธื” ื–ึธืจึธื”, ื•ึฐืึตื™ื ึธืŸ ืจึฐืื•ึผื™ึดื™ืŸ ืœึฐื ึตืก.
And then took his firstborn son. In the Pesikta of the section of Shekalim it is expounded: He asked his servants, "What is the character of this nation, that miracles such as these were performed for them?" They replied, "Their forefather, Avrohom, had an only son. The Holy One, Blessed Is He, said to him, 'Offer him before me,' and he wanted to sacrifice him to the Holy One, Blessed Is He." He said to them, "I too have a firstborn son. I will go and sacrifice him to the gods."18There are different opinions whose firstborn son was offered as a burnt offering. Some say that the king of Edom's firstborn son was in the custody of Moav's king, and he was burnt by the king of Moav. Others maintain that Meisha, the king of Moav, sacrificed his own son. In Maseches Sanhedrin 39b there are also different opinions whether the firstborn was offered to God or to a heathen deity.โ€”Radak On the wall. The 'vav' [in ื—ึนืžึธื”] is missing,19I.e., it should have been spelled ื—ื•ึนืžึธื”. for he worshiped the sun [=ื—ึทืžึผึธื”]. This caused a terrible anger. For their iniquities were remembered, that they too worship pagan deities and are not worthy of a miracle.20See Maseches Sanhedrin 39b.
ืจื“ืดืงRadak
ื•ื™ืงื— ืืช ื‘ื ื• ื”ื‘ื›ื•ืจ. ืคื™' ืื“ื•ื ื™ ืื‘ื™ ื–"ืœ ื›ื™ ื‘ืŸ ืžืœืš ืื“ื•ื ื”ืจืื•ื™ ืœืžืœื•ืš ืชื—ืชื™ื• ื”ื™ื” ื‘ืจืฉื•ืช ืžืœืš ืžื•ืื‘ ื•ืžืคื ื™ ื–ื” ื‘ื ืขื ืฉื ื™ ื”ืžืœื›ื™ื ื›ื™ ื—ืฉื‘ ืœื”ื•ืฆื™ื ื‘ืขื–ืจืชื ื‘ื ื• ืžืชื—ืช ื™ื“ ืžืœืš ืžื•ืื‘ ื•ื›ืฉื—ืฉื‘ ืžืœืš ืžื•ืื‘ ืœื”ื‘ืงื™ืข ืืœ ืžืœืš ืื“ื•ื ื•ืœื ื™ื›ื•ืœ ืœืงื— ื‘ืงืฆืคื• ืืช ื‘ืŸ ืžืœืš ืื“ื•ื ื•ื”ืขืœื”ื• ืขืœ ื”ื—ื•ืžื” ื•ืฉืจืคื• ืœืขื™ื ื™ ืื‘ื™ื• ื–ื”ื• ื•ื™ืขืœื”ื• ืขื•ืœื” ืฉืฉืจืคื• ื›ืžื• ืฉืฉื•ืจืคื™ืŸ ื”ืขื•ืœื”: ื•ื™ื”ื™ ืงืฆืฃ ื’ื“ื•ืœ ืขืœ ื™ืฉืจืืœ. ืžืžืœืš ืื“ื•ื ื›ื™ ื—ืฉื‘ ื›ื™ ื‘ืขื–ืจืชื ื™ื•ืฆื™ื ื‘ื ื• ืžืชื—ืช ื™ื“ ืžืœืš ืžื•ืื‘ ื•ื–ื”ื• ืฉืืžืจ ื”ื›ืชื•ื‘ ืขืœ ืฉืจืคื• ืืช ืขืฆืžื•ืช ืžืœืš ืื“ื•ื ืœืฉื™ื“. ื•ืจื‘ื™ ืื—ื™ ืจ' ืžืฉื” ื–"ืœ ืคื™' ื›ื™ ื›ืืฉืจ ื—ืฉื‘ ืœื”ื‘ืงื™ืข ืžืœืš ืžื•ืื‘ ืืœ ืžืœืš ืื“ื•ื ืื– ืœืงื— ื‘ื ื• ื‘ืื•ืชื” ื”ืžืœื—ืžื” ื—ื˜ืคื• ืžื”ื ื•ื”ืขืœื”ื• ืขืœ ื”ื—ื•ืžื” ื•ืฉืจืคื• ืœืขื™ื ื™ ืื‘ื™ื• ื•ื™ื”ื™ ืงืฆืฃ ื’ื“ื•ืœ ืขืœ ื™ืฉืจืืœ ืžืžืœืš ืื“ื•ื ืฉืœื ืขื–ืจื”ื• ืœื”ืฆื™ืœื• ืžื™ื“ื. ื•ื‘ื“ืจืฉ ื•ื™ืขืœื”ื• ืขื•ืœื” ืฉืืœ ืžืœืš ืžื•ืื‘ ืžืคื ื™ ืžื” ืื•ืžื” ื–ื• ืจืื•ื™ื” ืœื ืกื™ื ื”ืืœื” ืืžืจื• ืœื• ืื‘ืจื”ื ืื‘ื™ื”ื ื”ืขืœื” ืืช ื‘ื ื• ืขื•ืœื” ืืžืจ ืœื”ื ืืฃ ืื ื™ ืืขืฉื” ื›ืŸ ื•ื”ืขืœื” ืืช ื‘ื ื• ืขื•ืœื” ื•ื—ืœืงื• ื‘ื“ื‘ืจ ื–ื” ืžื”ื ืืžืจื• ืœืฉื ืฉืžื™ื ื”ืขืœื” ืื•ืชื• ื•ื–ื” ืฉืืžืจ ื•ื™ื”ื™ ืงืฆืฃ ื’ื“ื•ืœ ืขืœ ื™ืฉืจืืœ ืฉื ืชืงืฆืฃ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืขืœื™ื”ื ื›ื™ ืžืœืš ืžื•ืื‘ ืœื ื—ืžืœ ืขืœ ื‘ื ื• ื›ืฉื—ืฉื‘ ืœืขืฉื•ืช ื‘ื• ืจืฆื•ืŸ ื”ืืœ ื•ื™ืฉืจืืœ ื”ื™ื• ืžืงืฆื™ืคื™ื ืื•ืชื• ื‘ื›ืœ ื™ื•ื ื•ื”ื•ื ื—ืฉื‘ ืœืขืฉื•ืช ืจืฆื•ืŸ ื”ืืœ ื•ืื™ื ื• ื›ืžื• ืฉืืžืจื• ืืฉืจ ืœื ืฆื•ื™ืชื™ ื–ื” ื™ืคืชื— ืฉื”ืขืœื” ืืช ื‘ืชื• ื•ืœื ืขืœืชื” ืขืœ ืœื‘ื™ ื–ื” ืžื™ืฉืข ืžืœืš ืžื•ืื‘ ืฉื”ืขืœื” ืืช ื‘ื ื• ืžื”ื ืืžืจื• ื›ื™ ืœืข"ื’ ื”ืขืœื” ื•ืžืคื ื™ ื–ื” ื—ืกืจ ื•ื™"ื• ื”ื—ืžื” ื›ื™ ื”ื™ื” ืขื•ื‘ื“ ืœื—ืžื” ื•ื”ืขืœื” ืืช ื‘ื ื• ืœื—ืžื” ื•ืžื” ืฉืืžืจ ื•ื™ื”ื™ ืงืฆืฃ ื’ื“ื•ืœ ืฉื ื–ื›ืจื• ืขื•ื ื•ืชื™ื”ืŸ ืฉืœ ื™ืฉืจืืœ ื‘ืื•ืชื” ืฉืขื” ืฉื’ื ื”ื ื”ื™ื• ืฉื•ืจืคื™ื ืืช ื‘ื ื™ื”ื ืœืข"ื’ ื•ืœืืฉืจื” ื•ืืžืจ ื”ื›ืชื•ื‘ ื•ื›ืžืฉืคื˜ื™ ื”ื’ื•ื™ื ืœื ืขืฉื™ืชื ื•ืืžืจื• ืจื–"ืœ ื›ืžืชื•ืงื ื™ื ืฉื‘ื”ื ืœื ืขืฉื™ืชื ื›ืžืงื•ืœืงืœื™ื ืฉื‘ื”ื ืขืฉื™ืชื: ื•ื™ืฉื‘ื• ืœืืจืฅ. ื›ืœ ืื—ื“ ืžื”ืžืœื›ื™ื ืฉื‘ ืœืืจืฆื•, ื•ื‘ื“ืจืฉ ื‘ืื•ืชื” ืฉืขื” ื™ืจื“ื• ื™ืฉืจืืœ ืœืžื“ืจื’ื” ื”ืชื—ืชื•ื ื”: ื•ื™ืฉื‘ื•. ื›ืชื™ื‘ ื—ืกืจ ื›ืœื•ืžืจ ื™ืฉื‘ื• ืœืืจืฅ ื›ืžื• ื•ื™ืฉื‘ื• ืืชื• ืœืืจืฅ:
"So he took his eldest son" - My lord father of blessed memory interpreted this to mean that the son of the king of Edom who was fit to rule after him was in the custody of the king of Moab, and that for this reason he [the king of Edom] came with the two kings [of Judah and Israel], since with their help he planned to save his son from captivity under the king of Moab. When the king of Moab planned to break through to the king of Edom and could not, in his wrath he took the son of the king of Edom and brought him up on the wall and burned him before his father's eyes. This is what "he offered him up as a burnt offering" means - that he burned him as one burns a burnt offering. "A great wrath came upon Israel" - from the king of Edom, since he had thought that with their help he would save his son from captivity under the king of Moab. This is what the scripture "because he burned the bones of the king of Edom into lime" (Amos 2:1) means. And my rabbi and brother, R' Moses of blessed memory interpreted this to mean that when the king of Moab planned to break through to the king of Edom, then and there he took his son captive. In that very war he abducted him from them, and then he brought him up on the wall and burned him before his father's eyes. A great wrath came upon Israel from the king of Edom, since they hadn't helped him save him [his son] from them [Moab]...

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