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Jeremiah 41

ירמיהו פרק מ״א

Section: נביאים · נביאים אחרונים | Book: Jeremiah | Chapter: 41 of 52 | Day: 254 of 742

Date: October 23, 2026

קלאוד על הנ״ך

Chapter 41 is the chapter in which the last hope of Jewish life in the land after the destruction is extinguished, not by the Babylonians but by a Jewish hand. Chapter 40 had closed on a fragile note of recovery. Nevuzaradan had released Yirmiyahu at Ramah, Gedalyahu son of Achikam son of Shafan had been appointed governor over the poor of the land who were left behind, and the scattered Judeans who had fled to Moav, Amon and Edom began to stream back to Mitzpah and gather wine and summer fruit in great abundance (40:12). Yochanan son of Kare’ach had come to warn Gedalyahu that Baalis king of Amon had sent Yishmael son of Netanyah to kill him, and had even offered to kill Yishmael quietly himself, and Gedalyahu, with the generosity of an honest man, refused to believe it: you are speaking falsehood about Yishmael (40:16). Chapter 41 opens with the bitter vindication of that warning. In the seventh month Yishmael comes to Mitzpah with ten men, they eat bread together (ויאכלו שם לחם יחדו), and Yishmael rises from the meal to strike Gedalyahu down with the sword.

The narrator gives Yishmael a careful pedigree: he is son of Netanyah son of Elishama, of the royal seed (מזרע המלוכה) and one of the king’s officers. Rashi reads the phrase about the king’s officers as a motive: they were jealous of Gedalyahu for having taken a high position. Radak and Metzudat David develop the same point. Yishmael was of the house of David, and he could not bear that the king of Bavel had placed a man from outside the royal line over the land; Metzudat David and Radak both read the end of verse 2, because the king of Bavel had appointed him (אשר הפקיד), as the cause of the murder rather than a mere description of the victim. The violence is total. Metzudat David notes that all ten men struck at Gedalyahu but Yishmael alone dealt the fatal blow, and verse 3 adds that the Judeans who were with Gedalyahu and the Kasdim stationed at Mitzpah were killed as well; Metzudat David specifies that it was the fighting men who were killed, since the rest of the people were taken captive later in the chapter. Radak supplies the detail that has made this chapter part of the Jewish calendar. Gedalyahu was killed on or around Rosh Hashana, in the month of Tishrei, and the fast was fixed for the day after Rosh Hashana because the festival itself cannot be a fast day. This is the fast of the seventh month (צום השביעי) that Zechariah lists among the fasts of mourning (Zechariah 8:19), observed to this day as Tzom Gedalya. Chazal saw in the murder of a righteous governor something equal in weight to the burning of the Temple, because with Gedalyahu died the last structure of Jewish self-government in the land.

The second movement of the chapter, verses 4 through 9, is even more disturbing, because it has no political logic at all. On the day after the murder, while no one yet knew of it, eighty men arrive from Shechem, Shilo and Shomron, their beards shaved, their garments torn and their bodies gashed, carrying a meal offering and frankincense to bring to the House of the LORD. These are pilgrims from the old heartland of the northern kingdom, men from the very places where the sanctuary of Shilo once stood and where the kingdom of Efrayim had its capital, coming in mourning to the ruined Temple. Rashi explains that when they set out they did not know of the destruction and heard of it on the road, and so they rent their garments and shaved their beards. Radak raises the obvious difficulty: the Temple fell in the fifth month, and these men came in the seventh; how could people in Shilo and Shechem not have heard? He answers that they knew the city had been taken, but assumed that since Nevuzaradan had left the poor of the land behind he had also left the Temple standing at least in part, so that those left in the land could still bring their offerings, and only on the road did they learn that the House had been burned. Metzudat David offers another possibility, citing the rabbinic teaching that offerings may be brought even when there is no House (Megillah 10a): perhaps sacrifice continued at the site of the altar after the destruction. Either way, these men embody exactly the kind of loyalty that might have rebuilt the nation, Israelites of the north still turning toward Yerushalayim a century and a half after their own kingdom fell.

Yishmael goes out to meet them weeping as he walks (הלך הלך ובכה). Radak and Metzudat David both explain that he was only pretending to weep, Metzudat David adding that he made a show of grief over the loss of the homeland in order to deceive them. He invites them to come to Gedalyahu, and Metzudat David notes the cunning in this: he diverted them from going on to Yerushalayim, because at Mitzpah he had a convenient place to kill them. Once they are inside the town he slaughters them into the pit. Metzudat David suggests a motive, that he wanted to prevent the murder of Gedalyahu from becoming known too quickly, so that no one would pursue him. Ten of the men save themselves by offering him hidden stores in the field of wheat, barley, oil and honey, a detail that reveals the killer’s true character: the man of royal blood who murdered for the honor of the house of David can be bought with grain. The pit itself is then identified with chilling precision as the one that King Asa had made because of Baasha king of Yisrael. Radak notes that this pit is mentioned nowhere else, and cites Targum Yonatan that Asa made it when Baasha besieged him; Metzudat David explains that it was a defense so that Baasha could not approach in his war against him. The book of Melachim records that Asa fortified Mitzpah with the stones of Baasha’s abandoned fortress at Ramah (I Melachim 15:22). A work built in the days of the divided kingdom to protect Yehudah from Yisrael is now filled with the corpses of Israelites from the north murdered by a prince of Yehudah. The rift between the two kingdoms, which the pilgrims’ journey had seemed to heal, is reopened in the most horrifying way possible.

Verse 9 also contains a phrase that the commentators could not leave alone: the men whom he struck by the hand of Gedalyahu (ביד גדליהו). Radak offers two plain readings: because of Gedalyahu, since it was on Gedalyahu’s account that Yishmael came to Mitzpah and all the other killings followed from the first, or in the place of Gedalyahu, using hand in the sense of place, as Metzudat David also explains. Then Radak, and Rashi with him, bring the rabbinic reading. Did Gedalyahu kill them? Surely Yishmael killed them. But since Gedalyahu should have heeded the counsel of Yochanan son of Kare’ach and did not, Scripture accounts it to him as though they had been killed by his hand. It is a severe judgment on a good man. Chazal derive from it that a leader may not dismiss a credible warning out of a reluctance to think ill of others; his trust, however noble, is not his private virtue alone when the lives of a whole community depend on it.

The final movement of the chapter turns from murder to rescue and then to flight. Yishmael takes captive all the remnant of the people at Mitzpah, including the daughters of the king, and sets out to cross over to the Ammonites. Radak explains that he killed only the fighting men and took the rest, the women, children and those who were not soldiers, as captives, and he adds candidly that we do not know whether these were daughters of Tzidkiyahu, Yehoyachin or Yehoyakim. Yochanan son of Kare’ach and the army officers hear of the evil and pursue, and they find Yishmael by the great waters at Givon, which Rashi, Radak and Metzudat David all identify as a great pool of water, Radak citing Targum Yonatan. Readers of Tanakh will remember the pool of Givon as the place where the men of Avner and the men of Yoav met in the civil war after Shaul’s death (II Shmuel 2:13); once again a pool at Givon is the setting for Jew facing Jew. When the captives see Yochanan they rejoice and turn back to him, and Yishmael escapes with eight men to the Ammonites. He came with ten and leaves with eight, the narrative’s quiet note that the price of his crime was paid by others while he himself walked free.

Yet the rescue does not become a restoration. Yochanan and the officers take the rescued remnant, men, soldiers, women, children and court officials, and instead of returning to Mitzpah they go to Gerut Kimham near Beit Lechem, on the way to go to Egypt. Rashi, Metzudat David and Radak identify the place as the lodging associated with Kimham son of Barzilai the Gileadite, whom David took with him on his return after the revolt of Avshalom (II Shmuel 19:38-41); Radak suggests Kimham may have built it and lived there, which is why it bore his name. The name is itself a poignant echo: a place given in gratitude by the founder of the dynasty is now a staging post for its last subjects as they prepare to abandon the land. The reason is stated in the final verse: they were afraid of the Kasdim, because Yishmael had killed the governor appointed by the king of Bavel. Metzudat David explains the fear precisely: they worried that the Kasdim would accuse them of having consented to the deed, since the killing of the king’s appointee would be regarded as rebellion. The chapter thus ends on the edge of a decision that the next two chapters will dramatize, when the remnant asks Yirmiyahu to seek God’s word, receives a clear command to stay in the land, and goes down to Egypt regardless. Chapter 41 explains how they arrived at that edge. The community that had begun, under Gedalyahu, to gather summer fruit in abundance was undone in a single autumn by one man’s jealousy, and the fast that bears Gedalyahu’s name keeps alive the lesson that the destruction of a people can be completed from within.

פרק מ״א · Chapter 41

פסוק א׳ · Verse 1

Hebrew:

וַיְהִ֣י ׀ בַּחֹ֣דֶשׁ הַשְּׁבִיעִ֗י בָּ֣א יִשְׁמָעֵ֣אל בֶּן־נְתַנְיָ֣ה בֶן־אֱלִישָׁמָ֣ע מִזֶּ֣רַע הַ֠מְּלוּכָ֠ה וְרַבֵּ֨י הַמֶּ֜לֶךְ וַעֲשָׂרָ֨ה אֲנָשִׁ֥ים אִתּ֛וֹ אֶל־גְּדַלְיָ֥הוּ בֶן־אֲחִיקָ֖ם הַמִּצְפָּ֑תָה וַיֹּ֨אכְלוּ שָׁ֥ם לֶ֛חֶם יַחְדָּ֖ו בַּמִּצְפָּֽה׃

English:

In the seventh month, Ishmael son of Nethaniah son of Elishama, who was of royal descent and one of the king’s commanders, came with ten men to Gedaliah son of Ahikam at Mizpah; and they ate together there at Mizpah.

In the seventh month Yishmael son of Netanyah, of the royal seed, comes with ten men to Gedalyahu at Mitzpah, and they eat bread together. Rashi reads 'the king's officers' as a motive: they were jealous of Gedalyahu's high position. Radak adds that Gedalyahu was killed around Rosh Hashana, and the fast was set for the day after the festival -- the origin of Tzom Gedalya.
▶Commentaries (1)
רש״יRashi
ורבי המלך. ושרי המלך נתקנאו בו שנטל גדולה:
and officers of the king They were jealous of him that he took a high position.

פסוק ב׳ · Verse 2

Hebrew:

וַיָּ֩קׇם֩ יִשְׁמָעֵ֨אל בֶּן־נְתַנְיָ֜ה וַעֲשֶׂ֥רֶת הָאֲנָשִׁ֣ים ׀ אֲשֶׁר־הָי֣וּ אִתּ֗וֹ וַ֠יַּכּ֠וּ אֶת־גְּדַלְיָ֨הוּ בֶן־אֲחִיקָ֧ם בֶּן־שָׁפָ֛ן בַּחֶ֖רֶב וַיָּ֣מֶת אֹת֑וֹ אֲשֶׁר־הִפְקִ֥יד מֶלֶךְ־בָּבֶ֖ל בָּאָֽרֶץ׃

English:

Then Ishmael son of Nethaniah and the ten men who were with him arose and struck down Gedaliah son of Ahikam son of Shaphan with the sword and killed him, because the king of Babylon had put him in charge of the land.

Yishmael and his ten men rise from the shared meal and strike Gedalyahu down with the sword. Metzudat David notes that all of them struck him but Yishmael alone dealt the fatal blow. Radak and Metzudat David read the closing phrase as the motive: it was because the king of Bavel had appointed him over the land that Yishmael, of David's line, envied and killed him.

פסוק ג׳ · Verse 3

Hebrew:

וְאֵ֣ת כׇּל־הַיְּהוּדִ֗ים אֲשֶׁר־הָי֨וּ אִתּ֤וֹ אֶת־גְּדַלְיָ֙הוּ֙ בַּמִּצְפָּ֔ה וְאֶת־הַכַּשְׂדִּ֖ים אֲשֶׁ֣ר נִמְצְאוּ־שָׁ֑ם אֵ֚ת אַנְשֵׁ֣י הַמִּלְחָמָ֔ה הִכָּ֖ה יִשְׁמָעֵֽאל׃

English:

Ishmael also killed all the Judeans who were with him—with Gedaliah in Mizpah—and the Chaldean soldiers who were stationed there.

The massacre widens to the Judeans with Gedalyahu and the Kasdim stationed at Mitzpah. Metzudat David specifies that Yishmael killed the fighting men, since the rest of the people were taken captive later in the chapter. Killing Babylonian soldiers also guaranteed that the whole remnant would be held responsible, which will drive the fear of the chapter's final verse.

פסוק ד׳ · Verse 4

Hebrew:

וַיְהִ֛י בַּיּ֥וֹם הַשֵּׁנִ֖י לְהָמִ֣ית אֶת־גְּדַלְיָ֑הוּ וְאִ֖ישׁ לֹ֥א יָדָֽע׃

English:

The second day after Gedaliah was killed, when no one else knew about it,

A transitional verse: on the day after the murder, while no one yet knew of it. Metzudat David explains that the verse connects to the next one, and that the deed had simply not yet become known. The secrecy sets up the tragedy that follows, as unsuspecting pilgrims walk into Mitzpah.

פסוק ה׳ · Verse 5

Hebrew:

וַיָּבֹ֣אוּ אֲ֠נָשִׁ֠ים מִשְּׁכֶ֞ם מִשִּׁל֤וֹ וּמִשֹּֽׁמְרוֹן֙ שְׁמֹנִ֣ים אִ֔ישׁ מְגֻלְּחֵ֥י זָקָ֛ן וּקְרֻעֵ֥י בְגָדִ֖ים וּמִתְגֹּֽדְדִ֑ים וּמִנְחָ֤ה וּלְבוֹנָה֙ בְּיָדָ֔ם לְהָבִ֖יא בֵּ֥ית יְהֹוָֽה׃

English:

some men came from Shechem, Shiloh, and Samaria—eighty of them, their beards shaved, their garments torn, and their bodies gashed—carrying grain offerings and frankincense to present at the House of GOD.

Eighty men from Shechem, Shilo and Shomron arrive in mourning, bringing offerings for the House of the LORD. Rashi and Radak explain they learned of the Temple's destruction only on the road, and so rent their garments and shaved their beards. Radak asks how they had not heard in two months; Metzudat David suggests sacrifice may have continued at the altar site even without a House.
▶Commentaries (1)
רש״יRashi
להביא בית ה'. כשנסעו מביתם לא היו יודעים בחורבן הבית ובדרך שמעו וקרעו בגדיה' וגלחו זקנם: ומתגודדים. לשון שריטה:
to bring to the house of the Lord When they left home, they were unaware of the destruction of the Temple, and en route, they heard of it, and rent their clothing and shaved their beards. and having cut themselves An expression [denoting] laceration.

פסוק ו׳ · Verse 6

Hebrew:

וַ֠יֵּצֵ֠א יִשְׁמָעֵ֨אל בֶּן־נְתַנְיָ֤ה לִקְרָאתָם֙ מִן־הַמִּצְפָּ֔ה הֹלֵ֥ךְ הָלֹ֖ךְ וּבֹכֶ֑ה וַֽיְהִי֙ כִּפְגֹ֣שׁ אֹתָ֔ם וַיֹּ֣אמֶר אֲלֵיהֶ֔ם בֹּ֖אוּ אֶל־גְּדַלְיָ֥הוּ בֶן־אֲחִיקָֽם׃

English:

Ishmael son of Nethaniah went out from Mizpah to meet them, weeping as he walked. As he met them, he said to them, “Come to Gedaliah son of Ahikam.”

Yishmael goes out to meet them, weeping as he walks, and invites them to Gedalyahu. Radak and Metzudat David explain that the weeping was a pretense; Metzudat David adds that he feigned grief for the lost homeland to deceive them, and diverted them from Yerushalayim to Mitzpah, where he had a convenient place to kill them.

פסוק ז׳ · Verse 7

Hebrew:

וַיְהִ֕י כְּבוֹאָ֖ם אֶל־תּ֣וֹךְ הָעִ֑יר וַיִּשְׁחָטֵ֞ם יִשְׁמָעֵ֤אל בֶּן־נְתַנְיָה֙ אֶל־תּ֣וֹךְ הַבּ֔וֹר ה֖וּא וְהָאֲנָשִׁ֥ים אֲשֶׁר־אִתּֽוֹ׃

English:

When they came inside the town, Ishmael son of Nethaniah and the men who were with him slaughtered them [and threw their bodies] into a cistern.

Once the pilgrims are inside the town, Yishmael and his men slaughter them into the pit. Metzudat David suggests his motive was to keep the murder of Gedalyahu from becoming known too quickly, so that no one would pursue him. The men who came to mourn the Temple are themselves added to the toll of the destruction.

פסוק ח׳ · Verse 8

Hebrew:

וַעֲשָׂרָ֨ה אֲנָשִׁ֜ים נִמְצְאוּ־בָ֗ם וַיֹּאמְר֤וּ אֶל־יִשְׁמָעֵאל֙ אַל־תְּמִתֵ֔נוּ כִּֽי־יֶשׁ־לָ֤נוּ מַטְמֹנִים֙ בַּשָּׂדֶ֔ה חִטִּ֥ים וּשְׂעֹרִ֖ים וְשֶׁ֣מֶן וּדְבָ֑שׁ וַיֶּחְדַּ֕ל וְלֹ֥א הֱמִיתָ֖ם בְּת֥וֹךְ אֲחֵיהֶֽם׃

English:

But there were ten men among them who said to Ishmael, “Don’t kill us! We have stores hidden in a field—wheat, barley, oil, and honey.” So he stopped, and did not kill them along with their fellows.—

Ten of the eighty save their lives by offering Yishmael hidden stores in the field -- wheat, barley, oil and honey. Metzudat David explains they promised to reveal the hiding place for him to take. The detail exposes the killer: the royal prince who murdered over honor can be bought off with grain in a time of famine.

פסוק ט׳ · Verse 9

Hebrew:

וְהַבּ֗וֹר אֲשֶׁר֩ הִשְׁלִ֨יךְ שָׁ֤ם יִשְׁמָעֵאל֙ אֵ֣ת ׀ כׇּל־פִּגְרֵ֣י הָאֲנָשִׁ֗ים אֲשֶׁ֤ר הִכָּה֙ בְּיַד־גְּדַלְיָ֔הוּ ה֗וּא אֲשֶׁ֤ר עָשָׂה֙ הַמֶּ֣לֶךְ אָסָ֔א מִפְּנֵ֖י בַּעְשָׁ֣א מֶלֶךְ־יִשְׂרָאֵ֑ל אֹת֗וֹ מִלֵּ֛א יִשְׁמָעֵ֥אל בֶּן־נְתַנְיָ֖הוּ חֲלָלִֽים׃

English:

The cistern into which Ishmael threw all the corpses of the men he had killed in the affair of Gedaliah was the one that King Asa had constructed on account of King Baasha of Israel. That was the one which Ishmael son of Nethaniah filled with corpses.—

The pit is the one King Asa made because of Baasha king of Yisrael; Metzudat David explains it was a defense against him. Rashi gives Chazal's reading of 'by the hand of Gedalyahu': since he ignored Yochanan's warning, Scripture counts it as though he killed them. Radak brings this too, alongside 'because of Gedalyahu' or 'in Gedalyahu's place'.
▶Commentaries (1)
רש״יRashi
אשר הכה ביד גדליהו. מתוך שהיה לו לחוש לעצת יוחנן בן קרח ולא חש העלה עליו כאילו נהרגו על ידו:
through Gedaliah Heb. ביד, [lit. by the hand of Gedaliah]. Since he should have heeded the counsel of Johanan the son of Kareah, and he did not heed, Scripture accounts it for him as though they had been slain by him.

פסוק י׳ · Verse 10

Hebrew:

וַיִּ֣שְׁבְּ ׀ יִ֠שְׁמָעֵ֠אל אֶת־כׇּל־שְׁאֵרִ֨ית הָעָ֜ם אֲשֶׁ֣ר בַּמִּצְפָּ֗ה אֶת־בְּנ֤וֹת הַמֶּ֙לֶךְ֙ וְאֶת־כׇּל־הָעָם֙ הַנִּשְׁאָרִ֣ים בַּמִּצְפָּ֔ה אֲשֶׁ֣ר הִפְקִ֗יד נְבֽוּזַרְאֲדָן֙ רַב־טַבָּחִ֔ים אֶת־גְּדַלְיָ֖הוּ בֶּן־אֲחִיקָ֑ם וַיִּשְׁבֵּם֙ יִשְׁמָעֵ֣אל בֶּן־נְתַנְיָ֔ה וַיֵּ֕לֶךְ לַעֲבֹ֖ר אֶל־בְּנֵ֥י עַמּֽוֹן׃ {ס}         

English:

Ishmael carried off all the rest of the people who were in Mizpah, including the daughters of the king—all the people left in Mizpah, over whom Nebuzaradan, the chief of the guards, had appointed Gedaliah son of Ahikam. Ishmael son of Nethaniah carried them off, and set out to cross over to the Ammonites.

Yishmael takes captive the whole remnant at Mitzpah, including the king's daughters, and heads for Amon. Radak explains he killed only the fighting men and took the women, children and others captive, adding that we do not know whether the princesses were daughters of Tzidkiyahu, Yehoyachin or Yehoyakim. Metzudat David notes the repeated 'he took them captive' resumes after the long description.

פסוק י״א · Verse 11

Hebrew:

וַיִּשְׁמַע֙ יוֹחָנָ֣ן בֶּן־קָרֵ֔חַ וְכׇל־שָׂרֵ֥י הַחֲיָלִ֖ים אֲשֶׁ֣ר אִתּ֑וֹ אֵ֤ת כׇּל־הָרָעָה֙ אֲשֶׁ֣ר עָשָׂ֔ה יִשְׁמָעֵ֖אל בֶּן־נְתַנְיָֽה׃

English:

Johanan son of Kareah, and all the army officers with him, heard of all the crimes committed by Ishmael son of Nethaniah.

Yochanan son of Kare'ach and the army officers with him hear of all the evil Yishmael has done. Metzudat David notes that they heard of it where they were, since they were not at Mitzpah at the time. The man who had warned Gedalyahu in chapter 40 now moves to act.

פסוק י״ב · Verse 12

Hebrew:

וַיִּקְחוּ֙ אֶת־כׇּל־הָ֣אֲנָשִׁ֔ים וַיֵּ֣לְכ֔וּ לְהִלָּחֵ֖ם עִם־יִשְׁמָעֵ֣אל בֶּן־נְתַנְיָ֑ה וַיִּמְצְא֣וּ אֹת֔וֹ אֶל־מַ֥יִם רַבִּ֖ים אֲשֶׁ֥ר בְּגִבְעֽוֹן׃

English:

They took all their men and went to fight against Ishmael son of Nethaniah; and they encountered him by the great pool in Gibeon.

Yochanan and his men set out to fight Yishmael and find him by the great waters at Givon. Rashi, Radak and Metzudat David all explain this as the pool of great waters, Radak citing Targum Yonatan. It is the same pool of Givon where the men of Avner and Yoav once met in civil war (II Shmuel 2:13).
▶Commentaries (1)
רש״יRashi
אל מים רבים. על ברכת מיין סגיאין:
by the great waters [By the pool of great waters.]

פסוק י״ג · Verse 13

Hebrew:

וַיְהִ֗י כִּרְא֤וֹת כׇּל־הָעָם֙ אֲשֶׁ֣ר אֶת־יִשְׁמָעֵ֔אל אֶת־יֽוֹחָנָן֙ בֶּן־קָרֵ֔חַ וְאֵ֛ת כׇּל־שָׂרֵ֥י הַחֲיָלִ֖ים אֲשֶׁ֣ר אִתּ֑וֹ וַיִּשְׂמָֽחוּ׃

English:

When all the people held by Ishmael saw Johanan son of Kareah and all the army officers with him, they were glad;

When the captives see Yochanan and the officers, they rejoice. Metzudat David specifies that these are the people Yishmael had led away as captives. The brief note of joy is the only moment of relief in a chapter of treachery and slaughter.

פסוק י״ד · Verse 14

Hebrew:

וַיָּסֹ֙בּוּ֙ כׇּל־הָעָ֔ם אֲשֶׁר־שָׁבָ֥ה יִשְׁמָעֵ֖אל מִן־הַמִּצְפָּ֑ה וַיָּשֻׁ֙בוּ֙ וַיֵּ֣לְכ֔וּ אֶל־יוֹחָנָ֖ן בֶּן־קָרֵֽחַ׃

English:

all the people whom Ishmael had carried off from Mizpah turned back and went over to Johanan son of Kareah.

The captives turn around and go over to Yochanan son of Kare'ach. Metzudat David explains that the people who had been taken captive turned and returned from Yishmael. The rescue happens without a battle being described -- Yishmael's hold over the remnant simply collapses.

פסוק ט״ו · Verse 15

Hebrew:

וְיִשְׁמָעֵ֣אל בֶּן־נְתַנְיָ֗ה נִמְלַט֙ בִּשְׁמֹנָ֣ה אֲנָשִׁ֔ים מִפְּנֵ֖י יוֹחָנָ֑ן וַיֵּ֖לֶךְ אֶל־בְּנֵ֥י עַמּֽוֹן׃ {ס}         

English:

But Ishmael son of Nethaniah escaped from Johanan with eight men, and went to the Ammonites.

Yishmael escapes from Yochanan with eight men and goes to the Ammonites. Metzudat David explains that he fled and saved his life with them. He came to Mitzpah with ten and leaves with eight, and the murderer of Gedalyahu passes out of the story unpunished.

פסוק ט״ז · Verse 16

Hebrew:

וַיִּקַּח֩ יוֹחָנָ֨ן בֶּן־קָרֵ֜חַ וְכׇל־שָׂרֵ֧י הַחֲיָלִ֣ים אֲשֶׁר־אִתּ֗וֹ אֵ֣ת כׇּל־שְׁאֵרִ֤ית הָעָם֙ אֲשֶׁ֣ר הֵ֠שִׁ֠יב מֵאֵ֨ת יִשְׁמָעֵ֤אל בֶּן־נְתַנְיָה֙ מִן־הַמִּצְפָּ֔ה אַחַ֣ר הִכָּ֔ה אֶת־גְּדַלְיָ֖ה בֶּן־אֲחִיקָ֑ם גְּבָרִ֞ים אַנְשֵׁ֣י הַמִּלְחָמָ֗ה וְנָשִׁ֤ים וְטַף֙ וְסָ֣רִסִ֔ים אֲשֶׁ֥ר הֵשִׁ֖יב מִגִּבְעֽוֹן׃

English:

Johanan son of Kareah and all the army officers with him took all the rest of the people whom he had rescued from Ishmael son of Nethaniah from Mizpah after he had murdered Gedaliah son of Ahikam—the men, soldiers, women, children, and eunuchs whom [Johanan] had brought back from Gibeon.

Yochanan and the officers take the rescued remnant -- soldiers, women, children and court officials. Metzudat David explains that the list connects back to the start of the verse: these are the people Yochanan brought back from Givon in his pursuit. Radak cites Targum Yonatan rendering 'sarisim' as officials.

פסוק י״ז · Verse 17

Hebrew:

וַיֵּלְכ֗וּ וַיֵּֽשְׁבוּ֙ בְּגֵר֣וּת (כמוהם) [כִּמְהָ֔ם] אֲשֶׁר־אֵ֖צֶל בֵּ֣ית לָ֑חֶם לָלֶ֖כֶת לָב֥וֹא מִצְרָֽיִם׃

English:

They set out, and they stopped at Geruth Chimham, near Bethlehem, on their way to go to Egypt

Instead of returning to Mitzpah, the remnant halts at Gerut Kimham near Beit Lechem, on the road to Egypt. Rashi, Metzudat David and Radak identify it with Kimham son of Barzilai, whom David took with him after Avshalom's revolt; Radak suggests Kimham may have built the place and lived there. A gift of the dynasty's founder becomes a waystation out of the land.
▶Commentaries (1)
רש״יRashi
בגרות כמהם. בגרות דיהב דוד לכמהם בר ברזילי גלעדאה, כששב ממלחמת אבשלום כמו שנאמר בספר שמואל (שמואל ב י״ט:ל״ט) אתי יעבור כמהם וגו':
in Geruth Chimham In the sojourning place that David gave to Chimham the son of Barzilai the Gileadite when he returned from the war of Absalom, as it is stated in the Book of Samuel (II 19: 39): "Chimham shall go over with me."

פסוק י״ח · Verse 18

Hebrew:

מִפְּנֵי֙ הַכַּשְׂדִּ֔ים כִּ֥י יָֽרְא֖וּ מִפְּנֵיהֶ֑ם כִּֽי־הִכָּ֞ה יִשְׁמָעֵ֣אל בֶּן־נְתַנְיָ֗ה אֶת־גְּדַלְיָ֙הוּ֙ בֶּן־אֲחִיקָ֔ם אֲשֶׁר־הִפְקִ֥יד מֶלֶךְ־בָּבֶ֖ל בָּאָֽרֶץ׃ {פ}

English:

because of the Chaldeans. For they were afraid of them, because Ishmael son of Nethaniah had killed Gedaliah son of Ahikam, whom the king of Babylon had put in charge of the land.

The reason for the flight: fear of the Kasdim, because Yishmael had killed the governor appointed by the king of Bavel. Metzudat David explains they feared the Kasdim would accuse them all of complicity, since killing the king's appointee would count as rebellion. The chapter ends poised for the remnant's descent to Egypt in chapters 42-43.

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