Chapter 19

Melachim ב (Kings II (A Teachers' Guide

 

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Chapter 19

Verse 1:

ויהי כשמוע המלך חזקיהו ויקרע את בגדיו ויתכס בשק ויבוא בית ה'

ויקרע את בגדיו

He tore his clothes upon hearing Ravshakeh's blasphemies. (Radak)

ויתכס בשק

He afflicted himself by wearing a sack. He did this in order to procure mercy from Hashem for his people. (Radak)

Verses 2-3:

וישלח את אליקים אשר על הבית ושבנא הסופר ואת זקני הכוהנים מתכסים בשקים אל ישעיהו הנביא בן אמוץ. ויאמרו אליו כה אמר חזקיהו יום צרה ותוכחה ונאצה היום הזה כי באו בנים עד משבר וכוח אין ללידה

יום צרה ותוכחה

1.    It was a day of trouble, because the enemy was claiming that it had the might and the power to win. (Metzudat David)

 

2.*  It was a day of trouble, because Ravshakeh was trying to prove that Hashem had no power. (Malbim on Yeshayahu 37:4)

 

3.*  Hashem was rebuking the people for their sins, and that is why it was called a day of trouble. (Radak)

ונאצה

It was a time of disgrace. (Metzudat Zion)

כי באו עד משבר וכוח אין ללידה

1.    Hizkiyahu describes the situation to Yeshayahu as approaching the point of despair, with no solution visible. Only Hashem can help. (Radak)

 

2.*  Hizkiyahu states that they don't have the mitzvos and the good deeds (the "strength") to help them out of this situation. (Malbim on Yeshayahu 37:3)

Verse 4:

אולי ישמע ה' אלוקיך את כל דברי רבשקה אשר שלחו מלך אשור אדוניו לחרף אלוקים חי והוכיח בדברים אשר שמע ה' אלוקיך ונשאת תפילה בעד השארית הנמצאה

אולי ישמע ה'

He is hoping that maybe Hashem will help. (Metzudat David)

והוכיח בדברים

1.    Ravshakeh made his argument by claiming that  his forces are stronger than Hashem's. (Metzudat David)

 

2.*  Ravshakeh proved the utter uselessness of the other gods, including Hashem among them. If he is victorious, he will claim that he has beaten Hashem. (Malbim on Yeshayahu 37:4)

 

3.    The תוכחה  in the verse is referring to Hashem's future rebuke to Assyria for these words. (Radak)

 

** The students should note that each of the commentators explain the words תוכחה in verse 3 and והוכיח in verse 4 in the same way. The teacher may give the students the chance to explain the entire verse according to each commentator by themselves.

ונשאת תפילה

Hizkiyahu wanted Yeshayahu to pray to Hashem on the behalf of the people. (Metzudat David)

בעד שארית הנמצאה

The "remnants" are those people of Israel who were living in Jerusalem - all the other cities and villages had already been conquered by Assyrian forces. (Metzudat David)

Verse 7:

הנני נותן בו רוח ושמע שמועה ושב לארצו והפלתיו בחרב בארצו

הנני נותן בו רוח

1.    Yeshayahu is prophesying that Hashem will make Sanheriv hear a rumour that his forces are being attacked back in his own land, and therefore he will go back there. (Metzudat David)

 

2.    The following salvation of Jerusalem from Sanheriv will be a double miracle: First, that Sanheriv will believe the rumour, and second, that he will take his entire army back to Assyria to quell the rebellion, without leaving any of his troops in Jerusalem. (Malbim on Yeshayahu 37:7)

ושמע שמועה ושב לארצו והפלתיו בחרב בארצו

1.    This prophecy of Yeshayahu does not mention Sanheriv's return to Jerusalem, after his war with Kush and Egypt, nor does it mention the miracle that would then occur. It only mentions the end result: that Sanheriv will return to Assyria and be assassinated there. (Radak)

 

       * Radak goes on to state that it is impossible for man to fathom the ways of Hashem. Why did Sanheriv have to first battle Kush and Egypt, return to Jerusalem and then be defeated by a plague? Despite this, Radak does give three possible answers: 1) By sending Sanheriv off to fight Kush and Egypt and bring back the spoils from these battles, the Jews would eventually get these spoils, 2) The captives taken from Kush and Egypt would also experience the miracles of Hashem, since they would be brought to Jerusalem, 3) The people of Jerusalem would be further threatened by the additional soldiers brought from Kush and Egypt.

Verse 9:

וישמע אל תרהקה מלך כוש לאמור הנה יצא להלחם אתך וישב וישלח מלאכים אל חזקיה לאמור

וישמע אל תרהקה

Sanheriv accepted the rumour as truth, and went out to fight Kush. (Metzudat David)

וישב וישלח מלאכים

Sanheriv sent messengers to Hizkiyahu, that he was leaving Jerusalem temporarily, and would return. (Metzudat David)

Verse 11:

הנה אתה שמעת את אשר עשו מלכי אשור לכל הארצות להחרימם ואתה תינצל

הנה אתה שמעת

Sanheriv is asking a rhetorical question: Could Jerusalem possibly be saved from me, when all the other nations were vanquished? (Metzudat David)

Verse 14:

ויקח חזקיהו את הספרים מיד המלאכים ויקראם ויעל בית ה' ויפרשהו חזקיהו לפני ה'

ויפרשהו

It speaks of the "books" (in plural), but then says that Hizkiyahu "spread it" (in singular).

 

1.    Hizkiyahu spread out each and every letter of Sanheriv, separately. (Metzudat David)

 

2.    He spread out the one letter which contained the blasphemies. (Radak) 

Verse 16:

הטה ה' אזנך ושמע פקח ה' עיניך וראה ושמע את דברי סנחריב אשר שלחו לחרף אלוקים חי

הטה ה' אזנך ושמע

Hear, Hashem, the blasphemy of Ravshakeh. (Malbim)

פקח ה' עיניך וראה

See, Hashem, the letters that I have spread out before You. (Malbim on Yeshayahu 37:17)

ושמע את דברי סנחריב

There was a second group of servants that came to explain Sanheriv's words. Hizkiyahu asked that Hashem should hear their words as well. (Malbim on Yeshayahu 37:17)

Verse 17-19:

אמנם ה' החריבו מלכי אשור את הגוים ואת ארצם

ונתנו את אלהיהם באש... ויאבדום. ועתה ה' אלוקינו הושיענו נא מידו וידעו כל ממלכות הארץ כי אתה ה' אלוקים לבדך

אמנם ה'

It is true, says Hizkiyahu, that Assyria destroyed many nations, and burned their gods. (Rashi)

Verse 20:

וישלח ישעיהו בן אמוץ אל חזקיהו לאמור כה אמר ה' אלוקי ישראל אשר התפללת אלי אל סנחריב מלך אשור שמעתי

אשר התפללת אלי אל סנחריב שמעתי

I have heard your prayers to me about Sanheriv. (Rashi)

Verse 21:

זה הדבר אשר דיבר ה' אליו בזה לך לעגה לך בתולת בת ציון אחריך ראש הניעה בת ירושלים

בזה לך לעגה לך

1.         Jerusalem is laughing at Sanheriv and ridiculing him. (Metzudat David)

 

2.*  The people of Jerusalem are able to deride Sanheriv, and not fear him, for they know that Hashem will save them. (Ralbag)

בתולת בת ציון

Jerusalem is described as an unmarried woman: Just like this woman has never been under the dominion of a man, so Bat Tzion has never been under the control of another nation. (Metzudat David)

אחריך ראש הניעה

After Sanheriv's downfall, the Jerusalemites will shake their heads and mock him. (Metzudat David)

Verse 22:

את מי חרפת וגידפת ועל מי הרימות קול ותישא מרום עיניך על קדוש ישראל

את מי חרפת וגידפת... ותישא  מרום עיניך על קדוש ישראל

Sanheriv should have realized whom he was deriding and cursing. (Metzudat David)

Verse 23:

ביד מלאכיך חרפת ה' ותאמר ברוב רכבי אני עליתי מרום הרים ירכתי לבנון ואכרות קומת ארזיו  מבחור ברושיו ואבואה מלון קיצוה יער כרמילו

ותאמר

You, Sanheriv, have declared in your pride that you have come to conquer Hashem. (Me'am Lo'ez)

אני עליתי מרום הרים

Sanheriv thinks that he is going to go up to the Temple Mount. (Rashi, Alsheikh Hakadosh)

ירכתי לבנון

This is a description of the Temple, which purifies a person (Levanon - from the word lavan - white). (Rashi, Alsheikh Hakadosh)

ואכרות קומת ארזיו

1.         "The height of his Cedars": Sanheriv wanted to destroy the Temple. (Rashi)

 

2.*       Sanheriv wanted to destroy the priests (Alsheikh Hakadosh)

מבחור ברושיו

* "The best of his cypresses": Sanheriv wanted to destroy the Levites as well. (Alsheikh Hakadosh)

ואבואה מלון קיצוה

1.    "And I shall come to the last abode": Sanheriv planned to come into Hashem's abode, the ultimate place on earth. (Radak)

 

2.*  Sanheriv wished to come to the place of the Sanhedrin, who dwell in the Temple. (Alsheikh Hakadosh)

יער כרמילו

1.         This is another term for the Temple, as a desirable place. (Radak)

 

2.*  This is a reference to the wealthy people of Jerusalem, as Sanheriv envisions that he has already conquered the entire city. (Alsheikh Hakadosh)

Verse 24:

אני קרתי ושתיתי מים זרים ואחריב בכף פעמי כל יאורי מצור

אני קרתי ושתיתי מים

Sanheriv boasts that he was always successful in his endeavors, like a man who digs for water and always finds it. (Metzudat David)

ואחריב בכף פעמי כל יאורי מצור

Sanheriv continues to boast that he always succeeds in war. If there is a river upon which a besieged city depends, his large army is capable of drying it up simply by having both the men and the animals drink from it. (Rashi)

Verse 25:

הלוא שמעת למרחוק אותה עשיתי למימי קדם ויצרתיה עתה הביאותיה ותהי להשאות גלים ניצים ערים בצורות

הלוא שמעת למרחוק

Hashem is saying that what has come to pass now is a prophecy that Sanheriv heard a long time ago already. (Metzudat David)

אותה עשיתי למימי קדם

This decree (that Assyria would punish Israel) was made many years before it actually happened. (Metzudat David)

עתה הבאתיה

Hashem sent Sanheriv as His agent to destroy cities and vegetation. (Metzudat David)

Verse 26:

ויושביהן קצרי יד חתו ויבושו היו עשב שדה וירק דשא חציר גגות ושדפה לפני קמה

ויושביהן קצרי יד

Hashem caused the Jewish people to be weak. Sanheriv's victory over them did not come about because of Assyria's enormous strength, but because of the Jewish people's weakness. (Rashi)

חציר גגות

The Jewish People were like "Roof straw" - plants that grow on roofs and are very weak. (Metzudat David)

ושדֵפה לפני קמה

The Jewish People were like wheat that has been dried out by a dry wind, before it has ripened fully. (Radak)

Verse 27:

ושבתך וצאתך ובואך ידעתי ואת התרגזך אלי

ושבתך וצאתך ובואך ידעתי

Hashem knows all of Sanheriv's movements. (Radak)

התרגזך אלי

Hashem knows that Sanheriv is trying to intimidate Him. (Ralbag)

Verse 28:

יען התרגזך אלי ושאננך עלה באוזני ושמתי חחי באפך ומתגי בשפתיך והשיבותיך בדרך אשר באת בה

יען התרגזך אלי ושאננך עלה באוזני

Sanheriv dared to rage against Hashem because of the quiet and peace that he had experienced up till then. (Radak)

ושמתי חחי באפך

Hashem will control Sanheriv, like a fish that is led by a fishing hook. (Radak)

ומתגי בשפתיך

Hashem will control Sanheriv, much like an animal is controlled by a metal bit that is put into its mouth. (Radak)

והשיבותיך

Hashem will return Sanheriv to his land, like a human being leading an animal. (Radak)

Verse 29:

וזה לך האות אכול השנה ספיח ובשנה השנית סחיש ובשנה השלישית זרעו וקצרו ונטעו כרמים ואכלו פרים

וזה לך האות

Yeshayahu is now directing his words to Hizkiyahu: This salvation (of Sanheriv withdrawing and dying in his land) will be a sign that a further promise will come true. (Metzudat David)

אכול השנה ספיח

Sanheriv had destroyed all the seeds, and had cut down the trees, but the people will still have enough to eat - there will be enough uncultivated growth to supply them with all their needs. (Metzudat David, Radak)

ובשנה השנית סחיש

Furthermore, in the following year they still will not need to plant - the seeds that will fall from the produce of the first year will produce enough for that year. (Radak)

ובשנה השלישית זרעו וקצרו ונטעו כרמים

Only in the third year will they have to plant, and they will be able to do so in peace, without any fear of the enemy. (Metzudat David, Radak)

Verse 30:

ויספה פליטת בית יהודה הנשארה שורש למטה ועשה פרי למעלה

שורש למטה ועשה פרי למעלה

The people will be suffused with everything good, like a tree the roots of which are planted in moist soil, and therefore the branches produce much fruit. (Metzudat David)

Verse 31:

כי מירושלים תצא שארית ופליטה מהר ציון קנאת ה' צבקות תעשה זאת

כי מירושלים תצא שארית

Jerusalem will be the only remnant that Sanheriv will leave. (Metzudat David)

קנאת ה' צבקות

Hashem will do this in His zealousness, in order to protect His honor. The people themselves do not merit this great salvation, because of the evil deeds of Hizkiyau's father, Ahaz. (Rashi)

Verse 32:

לכן כה אמר ה' אל מלך אשור לא יבוא אל העיר הזאת ולא יורה שם חץ ולא יקדמנה מגן ולא ישפוך עליה סוללה

ולא ישפוך עליה סוללה

A solelah is the rampart that was usually built around a besieged city. (Rashi)

 

Verses 33-35:

בדרך אשר יבוא בה ישוב... וגנותי אל העיר הזאת להושיעה למעני ולמען דוד עבדי.

ויהי בלילה ההוא ויצא מלאך ה' ויך במחנה אשור מאה שמונים וחמישה אלף וישכימו בבוקר והנה כולם פגרים מתים

ויהי בלילה ההוא ויצא מלאך ה'

This happened sometime later, after Sanheriv returned to Jerusalem, having beaten the Cushites (see above, verse 9). (Metzudat David)

 

According to Chazal, it happened on the first night of Pesach. (Radak)

וישכימו בבוקר והנה כולם פגרים מתים

Only Sanheriv and a few soldiers remained alive, and when they got up in the morning they saw that all the others had died. (Metzudat David)

 

This is in answer to the obvious question: Who was left to get up in the morning, if they all died?

Verse 36:

ויסע וילך וישב סנחריב מלך אשור וישב בנינווה

וישב בנינווה

Ninveh was the capital of Assyria. (Rashi)

Verse 37:

ויהי הוא משתחווה בית נסרוך אלוהיו ואדרמלך ושראצר בניו הכוהו בחרב והמה נמלטו ארץ אררט וימלוך אסר חדון בנו תחתיו

ויהי הוא משתחווה בית נסרוך אלוהיו

His god was a board (neser) from Noah's ark. (Rashi)

הכוהו בחרב

Sanheriv asked his priest what was the special merit of the Jews, that they were saved from him. The priest responded that their forefather, Avraham, had been willing to sacrifice his son. Sanheriv then decided to do the same, but the sons heard about this and killed him, while he was worshipping. (Radak)

 

The students should be able to recall a similar incident - mentioned in chapter 3, verse 23, where the king of Moav killed his son for the same reason.

והמה נמלטו

They - the sons of Sanheriv - escaped to the land of Ararat. (Metzudat David)

 

 

 

The Gemara in Sanhedrin 94a states:

"ביקש הקב"ה לעשות חזקיהו משיח ולסנחריב גוג ומגוג. אמרה מידת הדין: ריבונו של עולם, ומה דוד שאמר כמה שירות לא עשיתו משיח, חזקיה שעשית לו כל הניסים הללו, ולא אמר שירה, תעשה אותו משיח?"

The Mussar Hanevi'im explains that Hizkiyahu did not sing to Hashem in  praise because he and the people were still in mourning for the exile of the Ten Tribes. A song of praise can only come from a state of joy. Hizkiyahu should have realized that this victory would weaken Assyria - and that could lead to the return of the exiled tribes.

 

 

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