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Nach YomiII Kings · מלכים ב׳Chapter 5

II Kings 5

מלכים ב׳ ׀ךק ה׳

Section: נביאים · נביאים ךאשונים | Book: II Kings | Chapter: 5 of 25 | Day: 127 of 742

Date: June 18, 2026

קלאוד על הנ׮ך

The story of Naaman the Aramean is one of the most theologically charged narratives in the Elisha cycle, and one of the most carefully constructed. It is a chapter about reversals: a Gentile general is healed where the king of Israel cannot help; a great man is restored by a captured Israelite slave-girl; an enemy of Israel comes to monotheism while a prophet’s own attendant slides into greed and is struck with the very disease his master cured. The chapter sits at the heart of the second half of Elisha’s career, in which the prophet’s reach extends across borders and his miracles increasingly address questions of faith and integrity that transcend the immediate political crises of the northern kingdom.

The narrative architecture is remarkable. It opens with Naaman in the highest possible position — שך שבא מלך אךם, an איש גדול, a גבו׹ חיל — and then pivots on the single, devastating word that closes verse 1: מ׊וךע. The whole tension of the chapter unfolds from that one-word puncture. The healing comes through chains of unlikely intermediaries: a young Israelite captive girl speaks to her mistress; the mistress tells Naaman; Naaman tells the king of Aram; the king writes a letter to the king of Israel — and only then, almost incidentally, does Elisha enter the picture. The Torah’s narrative method here is to show how divine providence works through margins and hierarchies, with the smallest voice (the נעךה קטנה) carrying the most consequential speech.

The central episode at the Jordan turns on Naaman’s pride. He arrives expecting the dramatic theater of a foreign cure — the prophet emerging in person, invoking the divine name, waving his hand over the affected place. Instead Elisha sends a messenger with a humble instruction to immerse seven times in the Jordan, a river Naaman dismisses as inferior to the Amanah and Pharpar of Damascus. His servants press him with a beautiful piece of common-sense theology: would you not have done a great thing if asked? How much more so a small one? The healing finally happens not because of Naaman’s status but because, in the end, he submits to the smallness of the task. His flesh returns ׎כבשך נעך קטן׮ — like the flesh of a small child — a pointed verbal echo of the נעךה קטנה who set the entire chain in motion.

The chapter’s second movement is its theological climax: Naaman returns and declares ׮הנה נא ידעתי כי אין אלהים בכל האךץ כי אם בישךאל׎ — there is no God in all the earth except in Israel. This is the most explicit confession of faith by a Gentile in all the Prophets, and the rabbis in Gittin 57b read Naaman as a ג׹ תושב, a righteous resident-alien who took on the seven Noahide commandments without converting. His request for two mule-loads of Israelite earth so that he might build an altar to Hashem in Aram, and his careful petition for forgiveness when he must accompany his king into the temple of Rimmon, reveal a religious sensibility of striking subtlety. Elisha’s response — לך לשלום — is one of the warmest send-offs in Tanakh.

The Gehazi epilogue (verses 19-27) is the chapter’s dark mirror. Where Naaman moves from leprosy to faith, Gehazi moves from prophetic service to leprosy. He chases after Naaman, fabricates a story about two visiting prophet-disciples, and pockets two talents of silver and two changes of clothes. Elisha’s confrontation is unsparing: ׮לא לבי הלך כאשך ה׀ך איש מעל מךכבתו לקךאתך?׎ — did not my heart go with you when the man turned from his chariot to greet you? The prophet’s spiritual vision had already followed Gehazi; the deception was futile. The closing verse — ׎ו׊ךעת נעמן תדבק בך ובזךעך לעולם׎ — transfers Naaman’s tzara’at onto Gehazi and his descendants, sealing the chapter’s reversal. Chazal famously list Gehazi among the four commoners with no share in the world to come (Sanhedrin 90a), reading his sin as the corruption of one entrusted with prophetic proximity. Together Naaman and Gehazi form a single moral diptych: a Gentile drawn to Israel’s God by humility, and a servant of Israel’s prophet expelled by greed.

׀ךק ה׳ · Chapter 5

׀סוק א׳ · Verse 1

Hebrew:

וְ֠נַעֲמ֞֠ן שַׂך֟׊ְב֚֞א מֶלֶךְ֟אֲך֞֜ם ×”Öž×™ÖžÖ£×” א֎ישׁ֩ ג֌֞ד֚וֹל ל֎׀ְנֵրי אֲדֹנ֞יו֙ ו֌נְשֻׂ֣א ׀֞נ֎֔ים כ֌֎י֟ב֛וֹ נ֞תַן֟יְהֹו֥֞ה ת֌ְשׁו֌ע֖֞ה לַאֲך֑֞ם וְה֞א֎֗ישׁ ה־י־֛ה ג֌֎ב֌֥וֹך חַ֖י֎ל מְ׊ֹך֞֜ע׃

English:

Naaman, commander of the army of the king of Aram, was an important man to his lord and high in his favor, for through him GOD had granted victory to Aram. But the man, though a great warrior, was a leper.aleper Cf. note at Lev. 13.3.

The chapter opens by piling up Naaman's titles -- commander, great man, favored, mighty warrior -- only to puncture them with the final word, metzora. Rashi and Radak both cite the rabbinic tradition that the divine 'victory to Aram' refers to Naaman's having drawn his bow innocently and killed Achav at Ramot Gilead (I Kings 22:34), so even Israel's enemy victories serve God's larger purposes. Metzudat David adds the poignant detail that as a great warrior Naaman longed to ride to battle, and his tzara'at kept him from doing so, framing his suffering as the loss of his very identity.
ךש׎יRashi
וְנַעֲמ֞ן שַׂך שְב־א. נ֎ס֌֎ים שֶׁנ֌ַעֲשׂו֌ עַל יְדֵי אֱל֎ישׁ֞ע, מְסַד֌ֵך וְהוֹלֵךְ. ת֌ְשׁו֌ע֞ה לַאֲך֞ם. הו֌א מ֞שַׁךְ ב֌ַק֌ֶשֶׁת לְתֻמ֌וֹ, וְה֞ךַג אֶת אַחְא֞ב.
Na'amon the general. He goes on and lists the miracles that were performed through Elisha. Victory to Arom. He drew back his bow innocently and killed Achov.1See I Melochim 22:34 and Rashi there.

׀סוק ב׳ · Verse 2

Hebrew:

וַ֜אֲך֞ם֙ י֞׊ְא֣ו֌ גְדו֌ד֎֔ים וַי֌֎שְׁב֌֛ו֌ מֵאֶ֥ךֶץ י֎שְׂך֞אֵￜￜל נַעֲך֣֞ה קְטַנ֌֑֞ה וַת֌ְה֎֕י ל֎׀ְנֵ֖י אֵ֥שֶׁת נַעֲמ֞֜ן׃

English:

Once, when the Arameans were out raiding, they carried off a young girl from the land of Israel, and she became an attendant to Naaman’s wife.

The narrative chain that will deliver Naaman's healing begins with two of the most powerless figures imaginable: an Aramean raiding band and the Israelite girl they abducted. Rashi explains that gedudim are small irregular groups that go out on their own to plunder, distinguishing them from formal armies. Radak notes the puzzle of na'arah ketanah (a young girl who is also small) and offers two readings -- either she was a young child despite the term na'arah, or na'arah here is a place name. Either way, the captive child is now a personal attendant to the wife of the very general whose army enslaved her.
ךש׎יRashi
י֞׊ְאו֌ גְדו֌ד֎ים. כ֌ְשֶׁהוֹלְכ֎ין מֵא֞ה אוֹ מ֞אתַי֎ם מֵעַ׊ְמ֞ן ל֎שְׁלֹל כ֌ַאֲשֶׁך י֎מְ׊ְאו֌ן, הו֌א ק֞ךו֌י ג֌ְדו֌ד. נַעֲך֞ה קְטַנ֌֞ה. ׹֮יב־ה קְטַנ֌֞ה, מֵע֎יך נַעֲךוֹן. וַת֌ְה֎י ל֎׀ְנֵי. וַהֲוַת מְשַׁמ֌ְשׁ֞א קֳד֞ם א֎ת֌ַת נַעֲמ֞ן.
Bands of marauders [from Arom] went out. When they go [in groups of] one hundred or two hundred by themselves, to plunder whatever they find, that is called a ג֌ְדו֌ד [=band]. A little girl. A young girl from the city of נַעֲךוֹן.2Two apparently contradictory words, נַעֲך֞ה [=a twelve year old girl] and קְטַנ֞ה [=a young child] describe the girl. Rashi therefore explains that נַעֲך֞ה does not mean girl, but one who comes from the city of נַעֲךוֹן, which is mentioned in I Divrei Hayomim 7:28. Alternatively, נַעֲך֞ה can mean a girl of any age, and when modified by קְטַנ֞ה, it means "a small girl."—Ralbag She became [a servant] to [Na'amon's wife]. [Targum Yonoson renders,] "and she served Na'amon's wife.

׀סוק ג׳ · Verse 3

Hebrew:

וַת֌ֹ֙אמֶך֙ אֶל֟ג֌ְב֎ךְת֌֞֔ה֌ אַחֲלֵ֣י אֲדֹנ֎֔י ל֎׀ְנֵ֥י הַנ֌֞ב֎֖יא אֲשֶׁ֣ך ב֌ְשֹׁמְך֑וֹן א־֛ז יֶאֱסֹ֥ף אֹת֖וֹ מ֎׊֌֞ךַעְת֌֜וֹ׃

English:

She said to her mistress, “I wish Master could come before the prophet in Samaria; he would cure him of his leprosy.”

The captive girl breaks the chain of resentment with a remarkable act of empathy: she names the prophet of her homeland as the one who could heal her captor. Rashi reads achalei adoni as an expression of supplication -- 'if only my master would plead before the prophet' -- borrowing the same root as Moshe's prayer in Shemot 32:11. Radak parses the unusual word ye'esof in light of the language of leprosy in the Torah: a metzora dwells alone outside the camp, and his cure is described as being 'gathered' back into the community.
ךש׎יRashi
אַחֲלֵי אֲדֹנ֎י ל֎׀ְנֵי הַנ֌֞ב֎יא. לְשׁוֹן וַיְחַל משֶׁה, ב֌ַק֌֞שׁוֹת כ֌֞ל הַמ֌֎תְ׀֌ַל֌ְל֎ים ע֞ל֞יו י֎הְיו֌, שֶׁי֌֞בוֹא הַנ֌ֵס ל֎׀ְנֵי הַנ֌֞ב֎יא. אַחֲלֵי. שוהיידמנ"ס ב֌ְלַעַ"ז, כ֌ְלוֹמַך זוֹ ה֮יא ב֌ַק֌֞שׁ֞ה שֶׁהו֌א ש־׹֮יךְ ל֞ה֌.
"My master should plead [for curing his illness] before the prophet." An expression [similar to], "and Moshe prayed [וַיְחַל]."3Shemos 32:11. See also Tehillim 119:5. The supplications of all those who pray for him, will be that the miracle shall come before the prophet. Plead. Soheidement, in O.F., i.e., this is the supplication that he needs.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌֞בֹ֕א וַי֌ַג֌ֵ֥ד לַאדֹנ֖֞יו לֵאמֹ֑ך כ֌֞זֹրאת וְכ֞זֹאת֙ ד֌֎ב֌ְך֣֞ה הַ֜נ֌ַעֲך֞֔ה אֲשֶׁ֖ך מֵאֶ֥ךֶץ י֎שְׂך֞אֵ֜ל׃

English:

[Naaman] went and told his lord just what the girl from the land of Israel had said.

The girl's words travel up the social ladder: from her to her mistress, from the wife to her husband, and now from Naaman to the king of Aram. Rashi simply identifies the unspecified subjects of the verse -- Naaman is the one who came, the king of Aram is the lord he reported to -- a classic example of his role in clarifying narrative referents. Radak adds that Naaman first heard the report from his wife. The verse's spare ka-zot ve-cha-zot signals that the girl's exact words are now being transmitted faithfully through the chain.
ךש׎יRashi
וַי֌֞בֹא. נַעֲמ֞ן. וַי֌ַג֌ֵד לַאדֹנ֞יו. מֶלֶךְ אֲך֞ם.
He came. Na'amon. And told his master. The king of Arom.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌ֹրאמֶך מֶ֜לֶךְ֟אֲך֞ם֙ לֶךְ֟ב֌ֹ֔א וְאֶשְׁלְח֥֞ה סֵ֖׀ֶך אֶל֟מֶ֣לֶךְ י֎שְׂך֞אֵ֑ל וַי֌ֵ֩לֶךְ֩ וַי֌֎ק֌ַ֚ח ב֌ְי֞ד֜וֹ עֶ֣שֶׂך כ֌֎כ֌ְךֵי֟כֶ֗סֶף וְשֵׁրשֶׁת אֲל֞׀֎ים֙ ז־ה־֔ב וְעֶ֖שֶׂך חֲל֎י׀֥וֹת ב֌ְג֞ד֎֜ים׃

English:

And the king of Aram said, “Go to the king of Israel, and I will send along a letter.”He set out, taking with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing.

The king of Aram's response is diplomatic and lavish. He proposes a state-level approach -- a letter to the king of Israel -- and Naaman gathers an enormous tribute: ten talents of silver, six thousand gold pieces, and ten changes of clothing. Rashi and Metzudat David clarify that this treasure was a minchah, a gift intended for the prophet, even though the king of Aram's letter would be addressed to the king of Israel. The mismatch -- letter to the king, gift for the prophet -- is itself the source of the impending diplomatic crisis.
ךש׎יRashi
וַי֌֎ק֌ַח ב֌ְי֞דוֹ. מ֮נְח־ה לַנ֌֞ב֎יא. וְשֵׁשֶׁת אֲל֞׀֎ים ז־ה־ב. זְהו֌ב֎ים.
And took in his hand. A present for the prophet. Six thousand gold [pieces]. Gold pieces.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌֞בֵ֣א הַס֌ֵ֔׀ֶך אֶל֟מֶ֥לֶךְ י֎שְׂך֞אֵ֖ל לֵאמֹ֑ך וְעַת֌֞֗ה כ֌ְב֚וֹא הַס֌ֵր׀ֶך הַז֌ֶה֙ אֵלֶ֔יך֞ ה֎נ֌ֵ֚ה שׁ֞לַրחְת֌֎י אֵלֶ֙יך֞֙ אֶת֟נַעֲמ֣֞ן עַבְד֌֎֔י וַאֲסַ׀ְת֌֖וֹ מ֎׊֌֞ךַעְת֌֜וֹ׃

English:

He brought the letter to the king of Israel. It read: “Now, when this letter reaches you, know that I have sent my courtier Naaman to you, that you may cure him of his leprosy.”

The letter from the king of Aram, when finally quoted, sounds startlingly direct: 'I have sent my servant Naaman to you that you may cure him of his leprosy.' Rashi and Radak both note that the verse only quotes the operative final clause; the opening was presumably the standard diplomatic greetings. Metzudat David emphasizes that the king of Aram never actually expected the king of Israel to perform the cure himself -- his intent was that the king would direct his prophet to do so. The misunderstanding that follows in the next verse is therefore an act of bad faith on the Israelite king's part, not a genuine confusion.
ךש׎יRashi
לֵאמֹך וְעַת֌֞ה כ֌ְבוֹא הַס֌ֵ׀ֶך הַז֌ֶה וְגוֹ'. הַס֌ֵ׀ֶך א֞מַך לוֹ, וְעַת֌֞ה כ֌ְבוֹא הַס֌ֵ׀ֶך הַז֌ֶה וְגוֹ'. וַאֲסַ׀ְת֌וֹ מ֎׊֌֞ךַעְת֌וֹ. 'אֲסֵ׀֞ה' ב֌֎מְ׊ֹך֞ע ה֮יא לְשׁוֹן ךְ׀ו֌א֞תוֹ, כ֌֎י ב֌ְה֎תְךַ׀֌אוֹתוֹ הו֌א נֶאֱס֞ף אֶל ת֌וֹךְ ב֌ְנֵי א־ד־ם, ו֌בְח֞לְיוֹ הַכ֌ֹל ב֌ְדֵל֎ין הֵימֶנ֌ו֌.
Saying, "Now when this letter reaches, etc." The letter said to him, "And now, when this letter reaches, etc." Arrange to cure him of this tzora'as. 'אֲסֵ׀֞ה' [=gathering], pertaining to a metzora, is an expression of his cure, because when he is cured, he is [once again] gathered in among people, but during his illness, everyone stays away from him.4The Torah forbids a metzora to dwell within the camp of Yisroel. See Vayikra 13:46. However, even among the other nations a metzora is excluded from the general community until he is cured.

׀סוק ז׳ · Verse 7

Hebrew:

וַיְה֎֡י כ֌֎קְךֹא֩ מֶלֶךְ֟י֎שְׂך֞אֵ֚ל אֶת֟הַס֌ֵ֜׀ֶך וַי֌֎קְךַ֣ע ב֌ְג֞ד֞֗יו וַי֌ֹ֙אמֶך֙ הַאֱלֹה֎֥ים א־֙נ֮י֙ לְה֞מ֎֣ית ו֌֜לְהַחֲי֔וֹת כ֌֎י֟זֶה֙ שֹׁלֵ֣חַ אֵלַ֔י לֶאֱסֹ֥ף א֎֖ישׁ מ֎׊֌֞ךַעְת֌֑וֹ כ֌֎րי אַךְ֟ד֌ְעו֌֟נ֞א֙ ו֌ךְא֔ו֌ כ֌֎֜י֟מ֎תְאַנ֌ֶ֥ה ה֖ו֌א ל֎֜י׃

English:

When the king of Israel read the letter, he rent his clothes and cried, “Am I God, to deal death or give life, that this fellow writes to me to cure a man of leprosy? Just see for yourselves that he is seeking a pretext against me!”

The king of Israel reads the letter and tears his garments in panic, treating it as a deliberate provocation. Rashi parses the unusual vowelization of ha-Elohim with a patach to mark it as an interrogative: 'Am I God?' Metzudat David and Radak together explain the king's tragic blindspot: even though he knew Elisha was capable of miracles, he was so steeped in his own wickedness (the worship of the golden calves) that he could not bring himself to seek the prophet's help, and instead jumped to the conclusion that Aram was manufacturing a casus belli.
ךש׎יRashi
הַאֱלֹה֎ים א־נ֮י. הֵ"א נ֞קו֌ד ׀֌ַת֌֞"ח, לְלַמ֌ֵד שֶׁהו֌א ב֌֎לְשׁוֹן ת֌ְמ֎יה֞ה. מ֎תְאַנ֌ֶה. מְבַק֌ֵשׁ ת֌וֹאֲנ֞ה לְה֎תְג֌֞ךוֹת ב֌֎י. מ֎תְאַנ֌ֶה. לְשׁוֹן עֲל֎ילוֹת ד֌ְב֞ך֎ים.
"Am I God?" The [first] 'ה' is voweled with a '׀תח' to indicate that it is a question. He is looking for an excuse. He is looking for a pretext to attack me.5Because he was so involved in his evil ways, it did not occur to Yehorom to seek help from Elisha the prophet.—Metzudas Dovid He is looking for an excuse. [מ֎תְאַנ֌ֶה is] an expression of "false accusation [=עֲל֎ילוֹת ד֌ְב֞ך֎ים]."6Devarim 22:14.

׀סוק ח׳ · Verse 8

Hebrew:

וַיְה֎֞י כ֌֎שְׁמֹ֣עַ ׀ אֱל֎ישׁ֣֞ע א֎ישׁ֟ה֞אֱלֹה֎֗ים כ֌֎֜י֟ק֞ךַրע מֶ֜לֶךְ֟י֎שְׂך֞אֵל֙ אֶת֟ב֌ְג֞ד֞֔יו וַי֌֎שְׁלַח֙ אֶל֟הַמ֌ֶ֣לֶךְ לֵאמֹ֔ך ל֥֞מ֌֞ה ק֞ךַ֖עְת֌֞ ב֌ְג֞דֶ֑יך֞ י֞בֹא֟נ֣֞א אֵלַ֔י וְיֵדַ֕ע כ֌֎֛י יֵ֥שׁ נ־ב֖֮יא ב֌ְי֎שְׂך֞אֵ֜ל׃

English:

When Elisha, the agent of God, heard that the king of Israel had rent his clothes, he sent a message to the king: “Why have you rent your clothes? Let him come to me, and he will learn that there is a prophet in Israel.”

Elisha intervenes from outside the political crisis, sending word directly to the king with a sharp rebuke and a confident invitation: send him to me, and he will know there is a prophet in Israel. Metzudat David captures the prophetic motive precisely: 'I am not healing him for your sake but for the sake of God's name.' The healing of a powerful enemy general becomes a vehicle for kiddush Hashem in the eyes of a foreign nation, addressing the very crisis of credibility the king of Israel had created.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌֞בֹ֥א נַעֲמ֖֞ן ב֌ְסו֌ס֣֞ו ו֌בְך֎כְב֌֑וֹ וַי֌ַעֲמֹ֥ד ׀֌ֶ֜תַח֟הַב֌ַ֖י֎ת לֶאֱל֎ישׁ֞֜ע׃

English:

So Naaman came with his horses and chariots and halted at the door of Elisha’s house.

Naaman arrives in full pomp -- horses and chariot -- and stops at Elisha's door, expecting to be received with the honor due his rank. Radak resolves the kri/ktiv distinction in the word for 'horse(s)': the written form (singular) refers to the horse Naaman himself rode, while the read form (plural) includes those of his retinue. The visual contrast between the splendid Aramean entourage and the modest dwelling of the prophet sets up the next verse's deflation of expectation.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌֎שְׁלַ֥ח אֵל֛֞יו אֱל֎ישׁ֖֞ע מַלְא֣֞ךְ לֵאמֹ֑ך ה֞ל֗וֹךְ וְך֞חַ׊ְת֌֞ր שֶׁ֜בַע֟׀֌ְע֞מ֎ים֙ ב֌ַי֌ַךְד֌ֵ֔ן וְי֞שֹׁ֧ב ב֌ְשׂ֞ךְך֛֞ לְך־֖ ו֌טְה֞֜ך׃

English:

Elisha sent a messenger to say to him, “Go and bathe seven times in the Jordan, and your flesh shall be restored and you shall be pure.”

Instead of emerging in person, Elisha sends a messenger with a brief, deliberately humble instruction: go bathe seven times in the Jordan and you will be cured. Metzudat David explains the phrase 'your flesh shall return to you' as a reference to the wasting effect of tzara'at on the body's flesh -- once cured, the flesh would be restored. The prophet's refusal to come out personally is the chapter's pivot: Naaman's healing will require him to lay down his expectations of grandeur.

׀סוק י׮א · Verse 11

Hebrew:

ￜￜַי֌֎קְ׊ֹ֥ף נַעֲמ֖֞ן וַי֌ֵלַ֑ךְ וַי֌ֹ֩אמֶך֩ ה֎נ֌ֵ֚ה א֞מַ֜ךְת֌֎י אֵלַ֣י ׀ יֵ׊ֵ֣א י֞׊֗וֹא וְע֞מַד֙ וְק־׹־א֙ ב֌ְשֵׁם֟יְהֹו֣֞ה אֱלֹה֞֔יו וְהֵנ֎֥יף י֞ד֛וֹ אֶל֟הַמ֌֞ק֖וֹם וְא֞סַ֥ף הַמ֌ְ׊ֹך֞֜ע׃

English:

But Naaman was angered and walked away. “I thought,” he said, “he would surely come out to me, and would stand and invoke the ETERNAL his God by name, and would wave his hand toward the spot, and cure the affected part.

Naaman erupts in anger and walks away, with his expectations laid out in detail: he had pictured Elisha emerging in person, calling on the divine name, waving his hand over the affected area, and curing him through visible ritual. Rashi notes that 'I thought he would come out' refers to Naaman's assumption that the prophet would receive him face to face and inspect his illness. Metzudat David captures the wounded pride: Naaman expected the courtesy due to a great noble, plus the dramatic theater of foreign healing magic.
ךש׎יRashi
ה֎נ֌ֵה א֞מַךְת֌֎י. ס֞בו֌ך ה֞י֎ית֎י, אֵלַי יֵ׊ֵא הַנ֌֞ב֎יא ו֎ידַב֌ֵך ע֎מ֌֎י וְי֎ךְאֶה אֶת הַחֹל֎י. וְהֵנ֎יף י֞דוֹ אֶל הַמ֌֞קוֹם. הַ׊֌֞ךַעַת.
"Behold, I thought." I thought the prophet would come out and speak with me, and see the ailment. And wave his hand toward the spot. Of the tzora'as.7Alternatively, אֶל הַמ֌֞קוֹם refers "to the place where he worships God, i.e., towards the Beis Hamikdosh.—Ralbag

׀סוק י׮ב · Verse 12

Hebrew:

הֲלֹ֡א טוֹב֩ (אבנה) [אֲמ֞נ֚֞ה] ו֌׀ַךְ׀֌ַ֜ך נַהֲך֣וֹת ד֌ַמ֌ֶ֗שֶׂק מ֎כ֌ֹל֙ מֵימֵ֣י י֎שְׂך֞אֵ֔ל הֲלֹ֜א֟אֶךְחַ֥ץ ב֌֞הֶ֖ם וְט֞ה֑֞ךְת֌֎י וַי֌֎֖׀ֶן וַי֌ֵ֥לֶךְ ב֌ְחֵמ֞֜ה׃

English:

Are not the Amanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? I could bathe in them and be pure!” And he stalked off in a rage.

Naaman lashes out with a comparison of waters: the Amanah and Pharpar of Damascus are surely better than all the waters of Israel. Metzudat David offers the sharpest reading: Naaman is implicitly mocking Elisha's prescription as if it were a naturalistic remedy -- 'I bathe in the rivers of Damascus all the time, am I cured?' -- and concludes that if the renowned waters of his own country failed to heal him, the Jordan certainly would not. Radak preserves an important variant reading from his father, taking ha-lo erchatz bahem ve-tahareti as a rhetorical question expressing the same skepticism.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌֎ג֌ְשׁ֣ו֌ עֲב֞ד֞יו֮ וַיְדַב֌ְך֣ו֌ אֵל֞יו֒ וַי֌ֹאמְך֗ו֌ א־ב֮י֙ ד֌֞ב֣֞ך ג֌֞ד֗וֹל הַנ֌֞ב֎֛יא ד֌֎ב֌ֶ֥ך אֵלֶ֖יך֞ הֲל֣וֹא תַעֲשֶׂ֑ה וְאַ֛ף כ֌֎י֟א֞מַ֥ך אֵלֶ֖יך֞ ךְחַ֥ץ ו֌טְה֞֜ך׃

English:

But his servants came forward and spoke to him. “Sir,“bSir Lit. “[My] father.” they said, “if the prophet told you to do something difficult, would you not do it? How much more when he has only said to you, ‘Bathe and be pure.’”

Naaman's servants step forward with a piece of folk wisdom that turns the situation around. Rashi paraphrases their argument as a kal va-chomer: would you not have done a great thing if asked? How much more so a small thing! Metzudat David and Radak both note the affectionate term avi -- 'my father' used as 'my master' -- which softens the rebuke. The servants' perceptiveness is striking: they grasp that their master's pride, not the prescription's substance, is the obstacle.
ךש׎יRashi
א־ב֮י. כ֌ְמוֹ אֲדוֹנ֎י. הֲלוֹא תַעֲשֶׂה. וְכ֮י לֹא תַעֲשֵׂהו֌, אֲ׀֎ל֌ו֌ א֞מַך לְך־ ד֌ְבַך טֹךַח. וְאַף כ֌֎י. קַל ו֞חֹמֶך שֶׁא֞מַך לְך־ ד֌֞ב֞ך קַל, ךְחַץ ו֌טְה֞ך.
"My father [master]." א־ב֮י [lit., my father, means] the same as אֲדוֹנ֎י [=my master].8We find instances where א־ב is a title that is used for prominent people. See Bereishis 45:8. Would you not do it? Wouldn't you do it, even if he told you to do something requiring exertion? Certainly since. By a fortiori conclusion, for he said to you [to do] an easy thing, "immerse yourself and become clean."

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ֵ֗ךֶד וַי֌֎טְב֌ֹրל ב֌ַי֌ַךְד֌ֵן֙ שֶׁ֣בַע ׀֌ְע֞מ֎֔ים כ֌֎דְבַ֖ך א֎֣ישׁ ה֞אֱלֹה֎֑ים וַי֌֣֞שׇׁב ב֌ְשׂ֞ך֗וֹ כ֌֎בְשַׂ֛ך נַ֥עַך ק֞טֹ֖ן וַי֌ￜￜטְה֞֜ך׃

English:

So he went down and immersed himself in the Jordan seven times, as the agent of God had bidden; and his flesh became like a little child’s, and he was pure.

Naaman submits, descends to the Jordan, immerses seven times exactly as instructed, and is healed. Metzudat David draws attention to the verbal echo: his flesh returns 'like the flesh of a small child' -- ke-vesar na'ar katan -- which the chapter has carefully prepared by describing his rescuer in verse 2 as a na'arah ketanah. The captive girl who began the chain is now mirrored in the renewed flesh of the man she helped to save. The verse closes with the simple verdict: va-yithar, he became pure.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֞֩שׇׁב֩ אֶל֟א֎֚ישׁ ה֞אֱלֹה֎֜ים ה֣ו֌א וְכׇ֜ל֟מַחֲנֵ֗הו֌ וַי֌֞בֹא֮ וַי֌ַעֲמֹ֣ד לְ׀֞נ֞יו֒ וַי֌ֹ֗אמֶך ה֎נ֌ֵה֟נ֞րא י֞דַ֙עְת֌֎י֙ כ֌֎֣י אֵրין אֱלֹה֎ים֙ ב֌ְכׇל֟ה֞א֞֔ךֶץ כ֌֎֖י א֎ם֟ב֌ְי֎שְׂך֞אֵ֑ל וְעַת֌֛֞ה קַח֟נ֥֞א בְ׹־כ־֖ה מֵאֵ֥ת עַבְד֌ֶ֜ך֞׃

English:

Returning with his entire retinue to the agent of God, he stood before him and exclaimed, “Now I know that there is no God in the whole world except in Israel! So please accept a gift from your servant.”

Naaman returns -- this time on foot, with his entire entourage -- and stands before Elisha to declare what is arguably the most striking confession of monotheism by a Gentile in all of Tanakh: there is no God in all the earth except in Israel. Rashi explains the gift he then offers as a berachah, a customary courtesy gift presented when a student or servant greets a master, citing Yaakov's gesture in Bereishit 33:11. Metzudat David notes the dramatic reversal in posture: the man who had stood at Elisha's door in his chariot now stands before him 'as a servant before his master.'
ךש׎יRashi
בְ׹־כ־ה. מ֎נְחַת שׁ֞לוֹם שֶׁל הַקְב֌֞לַת ׀֌֞נ֎ים, שֶׁש֌ׁוֹאֵל ת֌ַלְמ֎יד אוֹ עֶבֶד ב֌֎שְׁלוֹם ה֞ךַב, שולד"ו ב֌ְלַעַ"ז.
A blessing [a gift]. A gift of peace, upon greeting, [e.g.,] when a student or a servant greets [his] master,9See Bereishis 33:11. salud, in O.F.10Na'amon lived as a righteous gentile, keeping the seven commandments that God gave to Noach and his descendants. However, he did not convert to Judaism. See Maseches Gittin 57b.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ֹ֕אמֶך חַי֟יְהֹו֛֞ה אֲשֶׁך֟ע֞מַ֥דְת֌֎י לְ׀֞נ֖֞יו א֎ם֟אֶק֌֑֞ח וַי֌֎׀ְ׊ַך֟ב֌֥וֹ ל֞קַ֖חַת וַיְמ֞אֵ֜ן׃

English:

But he replied, “As GOD lives, whom I serve, I will not accept anything.” He pressed him to accept, but he refused.

Elisha refuses the gift with a solemn oath: chai Hashem asher amadti lefanav, im ekach. Rashi suggests the prophet refused because the silver and gold were mingled with funds dedicated to idolatry. Metzudat David and Radak both unpack the unusual phrase asher amadti lefanav -- 'before whom I stand' -- as a reference to Elisha's regular posture in prayer; Radak notes Elisha learned this oath formula from his master Eliyahu. The refusal is structural to the chapter: had Elisha accepted, Naaman could have read his cure as a paid service rather than as a manifestation of God's power.
ךש׎יRashi
א֎ם אֶק֌֞ח. שֶׁד֌ְמֵי עֲבוֹד֞ה ז־׹־ה מְעֹך֞ב֎ין ב֌וֹ.
I will not accept. Because monies pertaining to idols are included in it.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֹ֘אמֶך֮ נַעֲמ֞ן֒ ו֞לֹ֕א יֻת֌ַן֟נ֣֞א לְעַבְד֌ְך֞֔ מַשׂ֌֥֞א ׊ֶמֶד֟׀֌ְך֞ד֎֖ים אֲד֞מ֑֞ה כ֌֎֡י ל֜וֹא֟יַעֲשֶׂה֩ ע֚וֹד עַבְד֌ְך֞֜ עֹל֞րה ו֞זֶ֙בַח֙ לֵאלֹה֎֣ים אֲחֵך֎֔ים כ֌֎֖י א֎ם֟לַיהֹו֞֜ה׃

English:

And Naaman said, “Then at least let your servant be given two mule-loads of earth; for your servant will never again offer up burnt offering or sacrifice to any god, except GOD.

Naaman makes a remarkable request: two mule-loads of Israelite earth so that he might construct an altar in Aram on which to offer sacrifices to Hashem alone. Rashi reads the unusual ve-lo as a request-particle, and explains that Naaman wants the holy soil of Eretz Yisrael to build his altar. Metzudat David and Radak both stress that he asked permission rather than simply taking the earth, since he did not want the altar to Hashem to be built from anything taken without consent of the prophet and the king of Israel. The verse contains an extraordinary pivot: a foreign general now binds himself to the exclusive worship of Israel's God.
ךש׎יRashi
ו֞לֹא. לְשׁוֹן ב֌ַק֌֞שׁ֞ה, לְשׁוֹן הַלְוַאי. יֻת֌ַן נ֞א. מֵאֲד֞מ֞ה זוֹ מֵאֶךֶץ י֎שְׂך֞אֵל שֶׁה֎יא קְדוֹשׁ֞ה, מַש֌ׂ֞א שְׁנֵי ׀֌ְך֞ד֎ים, וְאֶש֌ׂ֞אֶנ֌֞ה לְע֎יך֎י וְאֶעֱשֶׂה אוֹת֞ה֌ מ֎זְב֌ֵחַ.
"Please." An expression of a request, an expression of הַלְוַאי [=were it only so].11Na'amon would not even take a small amount of earth with asking permission. Radak. "May there be given." From this soil of Eretz Yisroel, which is holy, a load [of earth] carried by a team of mules, and I will carry it off to my city, and I will make it [into] an altar.

׀סוק י׮ח · Verse 18

Hebrew:

לַד֌֞ב֣֞ך הַז֌ֶ֔ה י֎סְלַ֥ח יְהֹו֖֞ה לְעַבְד֌ֶ֑ך֞ ב֌ְב֣וֹא אֲדֹנ֎֣י בֵית֟ך֎מ֌וֹן֩ לְה֎שְׁת֌ַחֲוֺ֚ת שׁ֞֜מ֌֞ה וְה֣ו֌א ׀ נ֎שְׁע֣֞ן עַל֟י֞ד֎֗י וְה֎֜שְׁת֌ַחֲוֵ֙ית֎י֙ ב֌ֵ֣ית ך֎ￜￜ֌ֹ֔ן ב֌ְה֎שְׁת֌ַחֲו֞י֞֙ת֎י֙ ב֌ֵ֣ית ך֎מ֌ֹ֔ן י֎סְלַח֟(נא)֟יְהֹו֥֞ה לְעַבְד֌ְך֖֞ ב֌ַד֌֞ב֥֞ך הַז֌ֶ֜ה׃

English:

But may GOD pardon your servant for this: When my master enters the temple of Rimmon to bow low in worship there, and he is leaning on my arm so that I must bow low in the temple of Rimmon—when I bow low in the temple of Rimmon, may GOD pardon your servant in this.”

Naaman's request continues with painful realism: when his master the king of Aram enters the temple of Rimmon to bow, leaning on Naaman's arm, Naaman will inevitably bow as well, and he asks that Hashem forgive him for this involuntary gesture. Rashi identifies Beit Rimmon as the name of an idol. Metzudat David clarifies that Naaman is asking the prophet to intercede with God on his behalf for this specific compromised situation. The episode is the textual locus classicus for the rabbinic question of how a righteous Gentile navigates the etiquette of a polytheistic court while remaining loyal to the one God.
ךש׎יRashi
בֵית ך֎מ֌וֹן. שֵׁם עֲבוֹד֞ה ז־׹־ה. וְה֎שְׁת֌ַחֲוֵית֎י. עַל כ֌֞ךְח֎י, כ֌ְשֶׁש֌ׁוֹחֶה אֲדוֹנ֎י וְהו֌א נ֎שְׁע֞ן עַל י־ד֮י.
The house of Rimon. The name of a pagan deity. To bow down there. Against my will, when my master bows, because he leans on my hand.

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌ֹ֥אמֶך ל֖וֹ לֵ֣ךְ לְשׁ֞ל֑וֹם וַי֌ֵ֥לֶךְ מֵא֎ת֌֖וֹ כ֌֎בְךַת֟א֞֜ךֶץ׃ {ס}        

English:

And he said to him, “Go in peace.”When he had gone some distance from him,

Elisha's response is one of the warmest in Tanakh: lech le-shalom, go in peace. There is no rebuke for the awkward Beit Rimmon question -- only a blessing. Rashi and Radak both treat the closing kivrat aretz as a measure of distance, with Radak specifying it as a mil. The narrative's brief geographical note -- that Gehazi caught up with Naaman after some distance -- prepares the next scene by establishing that Naaman had already left the prophet's presence cleanly when the deception that follows takes shape.
ךש׎יRashi
כ֌֎בְךַת א֞ךֶץ. שֵׁם מ֎ד֌֞ה שֶל קַךְקַע, כ֌ְמוֹ: ׊֎מְדֵי כֶךֶם, אך׀ינ"ט ב֌ְלַעַ"ז.
A distance. כ֌֎בְךַת אֶךֶץ is the name of a land measure,12The distance of a mile.—Radak as in, "portions [׊֎מְדֵי] of vineyard,"13Yeshayahu 5:10. arpent, in O.F.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ֹ֣אמֶך ג֌ֵיחֲז֎֗י נַ֘עַך֮ אֱל֎ישׁ֣֞ע א֎ישׁ֟ה֞אֱלֹה֎ים֒ ה֎נ֌ֵ֣ה ׀ ח֞שַׂ֣ךְ אֲדֹנ֎֗י אֶ֜ת֟נַעֲמ֞րן ה֞אֲךַמ֌֎י֙ הַז֌ֶ֔ה מ֎ק֌ַ֥חַת מ֎י֌֞ד֖וֹ אֵ֣ת אֲשֶׁך֟הֵב֎֑יא חַי֟יְהֹו֞ה֙ כ֌֎֜י֟א֎ם֟ךַ֣׊ְת֌֎י אַחֲך֞֔יו וְל֞קַחְת֌֎֥י מֵא֎ת֌֖וֹ מְא֜ו֌מ֞ה׃

English:

Gehazi, the attendant of Elisha the agent of God, thought: “My master has let that Aramean Naaman off without accepting what he brought!chas let that Aramean Naaman off without accepting what he brought Lit. “has prevented that Aramean Naaman from having what he brought accepted.” As GOD lives, I will run after him and get something from him.”

The narrative pivots sharply to Gehazi, Elisha's attendant, whose internal monologue reveals a calculating greed. Rashi notes that the unusual spelling of me'umah, missing an aleph, alludes to the mum (defect) of leprosy that this taking will incur -- a tightly compressed midrashic foreshadowing. Metzudat David explains the word chasach as 'withheld': from Gehazi's perspective, Elisha's refusal had unjustly withheld Naaman from the giving he wished to do. Gehazi's oath -- chai Hashem -- is a dark mirror of the prophet's oath in verse 16.
ךש׎יRashi
מְאו֌מ֞ה. ח֞סֵך א֞לֶ"×£, לְ׀֎י שֶׁה֞יְת֞ה לְק֮יח־ה זוֹ לְמו֌ם.
Something. The 'א' is missing,14The word "מְאו֌מ֞ה" is written "מו֌מ֞ה," without the 'א.' מו֌ם means a flaw. As a result of this taking, he was stricken with Na'amon's flaw, that of tzora'as. because this taking was [responsible for his being stricken with] a flaw [=[מום.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌֎ךְד֌ֹ֥ף ג֌ֵיחֲז֎֖י אַחֲךֵ֣י נַעֲמ֑֞ן וַי֌֎ךְאֶրה נַ֜עֲמ֞ן֙ ך֣֞ץ אַחֲך֞֔יו וַי֌֎׀֌ֹ֞ל מֵעַ֧ל הַמ֌ֶךְכ֌֞ב֛֞ה ל֎קְך֞את֖וֹ וַי֌ֹ֥אמֶך הֲשׁ֞ל֜וֹם׃

English:

So Gehazi hurried after Naaman. When Naaman saw someone running after him, he alighted from his chariot to meet him and said, “Is all well?”

Gehazi runs after Naaman, and Naaman -- now a generous and grateful man -- jumps down from his chariot to meet him, asking ha-shalom (is everything well?). Rashi (citing Targum Yonatan) parses va-yipol as 'he leaned down,' the same word used of Rivkah dismounting before meeting Yitzchak in Bereishit 24:64. The verse highlights Naaman's transformation: the proud general who had bristled at receiving instructions through a messenger now physically descends to greet the prophet's attendant.
ךש׎יRashi
וַי֌֎׀֌ֹל. וְא֎תְךְכ֎ין.
And he jumped off. [Targum Yonoson renders,] "and he leaned over."15This expression is similar to the one in Bereishis 24:64 pertaining to Rivkah.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ֹ֣אמֶך ׀ שׁ֞ל֗וֹם אֲדֹנ֎י֮ שְׁל֞חַ֣נ֎י לֵאמֹך֒ ה֎נ֌ֵ֣ה עַת֌֞֡ה זֶ֠ה ב֌֣֞או֌ אֵלַ֧י שְׁנֵ֜י֟נְע֞ך֎֛ים מֵהַ֥ך אֶ׀ְךַ֖י֎ם מ֎ב֌ְנֵ֣י הַנ֌ְב֎יא֎֑ים ת֌ְנ֞ה֟נ֌֞րא ל֞הֶם֙ כ֌֎כ֌ַך֟כ֌ֶ֔סֶף ו֌שְׁת֌ֵ֖י חֲל֎׀֥וֹת ב֌ְג֞ד֎֜ים׃

English:

“All is well,” he replied. “My master has sent me to say: Two youths, disciples of the prophets, have just come to me from the hill country of Ephraim. Please give them a talent of silver and two changes of clothing.”

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ֹ֣אמֶך נַעֲמ֞֔ן הוֹאֵ֖ל קַ֣ח כ֌֎כ֌֞ך֑֞י֎ם וַי֌֎׀ְךׇץ֟ב֌֗וֹ וַי֌֞֩׊ַך֩ כ֌֎כ֌ְךַ֚י֎ם כ֌ֶ֜סֶף ב֌֎שְׁנֵ֣י חֲך֎ט֎֗ים ו֌שְׁת֌ֵי֙ חֲל֎׀֣וֹת ב֌ְג֞ד֎֔ים וַי֌֎ת֌ֵן֙ אֶל֟שְׁנֵ֣י נְע֞ך֞֔יו וַי֌֎שְׂא֖ו֌ לְ׀֞נ֞֜יו׃

English:

Naaman said, “Please take two talents.” He urged him, and he wrapped the two talents of silver in two bags and gave them, along with two changes of clothes, to two of his servants, who carried them ahead of him.

Gehazi fabricates a story: two young disciples of the prophets have just arrived from the hills of Ephraim, and could Naaman please give them a talent of silver and two changes of clothing? The lie is masterful in its plausibility -- it pretends to honor Elisha's principle of not personally accepting gifts while inventing a charitable cause that would let him collect anyway. The prophets' disciples (bnei ha-nevi'im) appear repeatedly in the Elisha cycle as a kind of religious community supported by occasional gifts, which makes the request seem natural.
ךש׎יRashi
הוֹאֵל. ה֎ש֌ׁ֞בַע שֶׁש֌ְׁלַחֲך֞. ב֌֎שְׁנֵי חֲך֎ט֎ים. מ֎ינֵי ב֌ְג֞ד֎ים וְסו֌ד֞ך֎ין, כ֌ְמוֹ: הַמ֌֎טְ׀֌֞חוֹת וְה֞חֲך֎יט֎ים, כ֌֞ךְ ח֎ב֌ְךוֹ מְנַחֵם. אֲב֞ל יוֹנ֞ת֞ן ת֌֎ךְג֌ֵם זֶה '׀֌ַלְד֌֞ס֎ין', וְאֶת שֶׁב֌ְסֵ׀ֶך יְשַׁעְי֞הו֌ ת֌֎ךְג֌ֵם 'מְחַכ֌ַי֌֞א'. וְהַ׀֌וֹתְך֎ין אוֹמְך֎ין: ב֌֎שְׁנֵי חֲך֎יטֵי, ב֌֎שְׁנֵי כ֌֎יס֎ין אֲךֻכ֌֎ים, ׀יךדיי"ש ב֌ְלַעַ"ז. אֶל שְׁנֵי נְע֞ך֞יו. שֶׁל נַעֲמ֞ן. וַי֌֎שְׂאו֌ לְ׀֞נ֞יו. ל֎׀ְנֵי ג֌ֵחֲז֎י.
"Please." Swear that he sent you.16Na'amon asked him to swear because he did not believe that Elisha changed his mind. Alternatively, הוֹאֵל means "agree."—Metzudas Tzion In two bags. Types of garments and kerchiefs, as in, "and the kerchiefs and the pouches [=חֲך֎יט֎ים]."17Yeshayahu 3:22. Menachem classified it thus. But [Targum] Yonoson rendered this as "׀֌ַלְד֌֞ס֎ין [=sheets]," and the one [חֲך֎יט֎ים] in the Book of Yeshayahu, [he rendered] as "מְחַכ֌ַי֌֞א [=a plate covering the genitals]." The exegetes say that "ב֌֎שְׁנֵי חֲך֎יטֵי," means "in two long pockets," brides, in O.F. His two servants. Na'amon's. And they carried them before him. Before Geichazi.

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌֞בֹא֙ אֶל֟ה֞עֹ֔׀ֶל וַי֌֎ק֌ַ֥ח מ֎י֌֞ד֖֞ם וַי֌֎׀ְקֹ֣ד ב֌ַב֌֑֞י֎ת וַיְשַׁל֌ַ֥ח אֶת֟ה֞אֲנ֞שׁ֎֖ים וַי֌ֵלֵ֜כו֌׃

English:

When [Gehazi] arrived at the citadel, he took [the things] from them and deposited them in the house. Then he dismissed the men and they went their way.

Naaman insists on doubling the amount and personally arranges its transport. Rashi (citing one view) reads ho'el as 'swear that he sent you,' suggesting Naaman was incredulous that Elisha had changed his mind so quickly. Metzudat David presents the alternative reading -- ho'el as 'be willing' -- and adds that Gehazi initially refused so that Naaman wouldn't suspect he had come on his own initiative. Naaman wraps the silver in two pouches and delegates two of his own servants to carry it back, an act of honor that compounds the irony of the deception.
ךש׎יRashi
וַי֌֞בֹא אֶל ה֞עֹ׀ֶל. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: לַאֲתַך כ֌֞סֵי. וַי֌֎ק֌ַח מ֎י֌֞ד֞ם. מ֎י֌ַד שְׁנֵי נַעֲךֵי נַעֲמ֞ן. וַיְשַׁל֌ַח אֶת ה֞אֲנ֞שׁ֎ים. שֶׁל֌ֹא י֎ךְאֶה אוֹת֞ם אֱל֎ישׁ֞ע.
And he came to a concealed place. [Targum] Yonoson rendered, "to a hidden place."18Alternatively, עֹ׀ֶל means "a stronghold," a secure place.—Radak And took from their hands. From the hands of Na'amon's two servants. And he dismissed the men so that Elisha would not see them.

׀סוק כ׮ה · Verse 25

Hebrew:

וְהו֌א֟ב֞א֙ וַי֌ַעֲמֹ֣ד אֶל֟אֲדֹנ֞֔יו וַי֌ֹրאמֶך אֵל֞יו֙ אֱל֎ישׁ֞֔ע (מאן) [מֵאַ֖י֎ן] ג֌ֵחֲז֎֑י וַי֌ֹ֕אמֶך לֹא֟ה֞לַ֥ךְ עַבְד֌ְך֖֞ א֥֞נֶה ו֞א֞֜נ֞ה׃

English:

He entered and stood before his master; and Elisha said to him, “Where have you been, Gehazi?” He replied, “Your servant has not gone anywhere.”

Gehazi reaches a hidden place near the prophet's home, takes the goods from Naaman's servants, stashes them in the house, and dismisses the men. Rashi (via Targum Yonatan) glosses ha-ofel as 'a hidden place,' and explains that he sent the men away so that Elisha would not see them. Metzudat David and Radak read ofel as a tower or elevated place. The verse captures the entire mechanics of concealment: secrecy of place, securing of loot, dismissal of witnesses.

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌ֹրאמֶך אֵל֞יו֙ לֹ֜א֟ל֎ב֌֎֣י ה֞לַ֔ךְ כ֌ַאֲשֶׁ֧ך ה֞׀ַךְ֟א֎֛יￜￜׁ מֵעַ֥ל מֶךְכ֌ַבְת֌֖וֹ ל֎קְך֞אתֶ֑ך֞ הַעֵ֞ת ל֞קַրחַת אֶת֟הַכ֌ֶ֙סֶף֙ וְל֞קַ֣חַת ב֌ְג֞ד֎֔ים וְזֵית֎րים ו֌כְך֞מ֎ים֙ וְ׊ֹ֣אן ו֌ב֞ק֞֔ך וַעֲב֞ד֎֖ים ו֌שְׁ׀֞ח֜וֹת׃

English:

Then [Elisha] said to him, “Did not my spiritdspirit Lit. “heart.” go along when the man got down from his chariot to meet you? Is this a time to take money in order to buy clothing and olive groves and vineyards, sheep and oxen, and male and female slaves?

Gehazi returns and presents himself as if nothing had happened. Elisha's question -- me'ayin Gehazi (where from, Gehazi?) -- is deceptively simple, and Gehazi's denial is bald: your servant has not gone anywhere. Metzudat David glosses me'ayin as 'from where do you come.' Radak resolves the kri/ktiv variation between mi-an and me'ayin, treating both forms as equivalent. The exchange is the chapter's moral nadir: a direct lie spoken before the very prophet whose vision is about to be revealed.
ךש׎יRashi
הַעֵת ל֞קַחַת אֶת הַכ֌ֶסֶף. לְה֎תְעַש֌ֵׁך, וְל֞קַחַת מ֎מ֌ֶנ֌ו֌ ב֌ְג֞ד֎ים וְזֵית֎ים וְגוֹ'.
Was that the time to take silver. To become wealthy, and to buy with it clothing and olive [trees], etc.

׀סוק כ׮ז · Verse 27

Hebrew:

וְ׊֞ךַրעַת נַ֜עֲמ֞ן֙ ת֌֎֜דְב֌ַק֟ב֌ְך֞֔ ו֌֜בְזַךְעֲך֖֞ לְעוֹל֑֞ם וַי֌ֵ׊ֵ֥א מ֎ל֌ְ׀֞נ֖֞יו מְ׊ֹך֥֞ע כ֌ַשׁ֌֞֜לֶג׃

English:

Surely, the leprosy of Naaman shall cling to you and to your descendants forever.” And as [Gehazi] left his presence, he was snow-white with leprosy.

Elisha's response is one of the most dramatic prophetic confrontations in Tanakh: 'Did not my heart go with you when the man turned from his chariot to meet you?' He has seen the entire scene by ru'ach ha-kodesh, including Naaman's gesture of getting down from his chariot. Rashi reads the rhetorical 'Was that the time to take silver?' as: this was not a moment to enrich oneself. Metzudat David sharpens the principle further -- one must not benefit from a miracle where there is no genuine need -- and notes that Gehazi was already imagining converting the silver into clothes, olive groves, vineyards, and slaves. Radak confirms the prophet's ru'ach ha-kodesh and the painful detail that Gehazi's heart had been calculating future purchases.

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