Chapter 5

Melachim ב (Kings II (A Teachers' Guide

 

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Chapter 5

Verse 1:

ונעמן שר צבא מלך ארם היה איש גדול לפני אדוניו ונשוא פנים כי בו נתן ה' תשועה לארם והאיש היה גיבור חיל מצורע

ונעמן שר צבא

This is the continuation of the story of Elisha's miracles. (Rashi)

איש גדול

He was an important person to the king. (Metzudat David)

ונשוא פנים

Everyone respected him because of his prowess as a general. (Metzudat David)

כי בו נתן ה' תשועה לארם

1.    He was the one who shot the arrow that killed Ahav - see Melachim I 22:34. (Metzudat David)

 

       * Na'aman accepted G-d immediately upon experiencing a miracle. This is in contrast to Ahav, who did not fully believe in G-d, even after witnessing great miracles. (Mussar Hanevi'im)

 

The students should note that the word ish is used in both places - it was an ish who killed Ahav, and Na'aman is described as an ish, thus creating a link between the two  places.

 

2.*  Hashem allowed Aram to be victorious, in payment for the kindness the Aramites showed Yaakov Avinu, when they came to his wedding party (see Bereishit 29:22). They were being repaid in This World, instead of in the World to Come. (Radak)

והאיש היה גיבור חיל מצורע

1.    Although he was a warrior, he was unable to fight because of his tzara'at (leprosy). This caused him much anguish. (Metzudat David)

 

2.    Na'aman's tzara'at was a punishment for his haughtiness. (Bemidbar Rabba 7:5)

 

* This concept is perhaps derived from the phrase איש גדול לפני אדוניו - even in front of his master, he behaved haughtily (commentary on Bemidbar Rabba).

 

This character trait of haughtiness - ga'avah - can be traced throughout this chapter. It is important to focus on its significance from the beginning.

Verse 2:

וארם יצאו גדודים ויִשְבּוּ מארץ ישראל נערה קטנה ותהי לפני אשת נעמן

וארם יצאו גדודים

A gedud is a group of 100-200 soldiers who raid other people's property on their own initiative. (Rashi)

ותהי לפני אשת נעמן

This captive Jewish girl served the wife of Na'aman. (Metzudat David)

Verse 3:

ותאמר אל גבירתה אחלי אדוני לפני הנביא אשר בשומרון אז יאסוף אותו מצרעתו

אחלי אדוני לפני הנביא אשר בשומרון

If Na'aman would turn to the prophet in Shomron, then he would surely be cured. (Metzudat David and Radak)

אז יאסוף אותו מצרעתו

A metzora is banished from the community (see Vayikra 13:16). When he is cured, he is "gathered" back to his people. See Bemidbar 12:15. (Metzudat David)

 

 

 

* The teacher can ask the students why the word יאסוף - gather - is used, instead of ירפא - heal. The teacher can then assign the two verses from Vayikra and Bemidbar, and ask the students to suggest a reason why this phrase is used. After this discussion, the students can read Metzudat David's commentary with ease. 

Verse 4:

ויבוא ויגד לאדוניו לאמור כזאת וכזאת דיברה הנערה אשר מארץ ישראל

ויבוא ויגד לאדוניו לאמור

Na'aman went and told the words of the girl to the king of Aram. (Rashi, Metzudat David)

Verse 5:

ויאמר מלך ארם לך בוא ואשלחה ספר אל מלך ישראל וילך ויקח בידו עשר ככרי כסף וששת אלפים זהב ועשר חליפות בגדים

לך בוא

The king told Na'aman to go to the prophet. (Metzudat David)

ואשלחה ספר אל מלך ישראל

1.    The king then sent a letter to the king of Israel, asking him to inform the prophet that he was sending the general to him. (Metzudat David)

 

2.    The king of Aram thought that the king of Israel and the prophet were on good terms, and that the prophet would perform this miracle as a favor to the king. (Abarbanel)

 

3.*  Na'aman understood from the girl that the king of Israel had requested the prophet to curse him with tzara'at, in punishment for killing Ahav, the king's father. Therefore the king of Aram wished to appease the king of Israel, so that he would have the curse lifted. (Malbim)

 

The question troubling the commentators is, Why was it necessary to involve the king of Israel? The first commentary sees the message to the king of Israel as being the etiquette required in this situation. The second commentary sees the king as having the potential of influencing the prophet. Only the third commentary views the role of the king as indispensable to the process.

ויקח בידו

Na'aman took these gifts, intending to present them to the prophet. (Rashi)

Verse 6:

ויבא הספר אל מלך ישראל לאמור ועתה כבוא הספר הזה אליך הנה שלחתי אליך את נעמן עבדי ואספתו מצרעתו

ועתה כבוא הספר הזה אליך

"And now..." This is clearly the middle of the letter, after all the formalities were stated. (Metzudat David)

 

* The teacher could assign, as a creative assignemnt, to write the first part of the letter. The students can choose one of the three approaches to the previous verse and write their letter according to it.

According to the first view, the letter would be very formal, while the latter view would produce a letter of a more conciliatory tone.

ואספתו מצרעתו

The king of Aram did not expect that the king of Israel would cure him, but that he would send him to the prophet. (Metzudat David)

Verse 7:

ויהי כקרוא מלך ישראל את הספר ויקרע בגדיו ויאמר האלוקים אני להמית ולהחיות כי זה שולח אלי לאסוף איש מצרעתו כי אך דעו נא וראו כי מתאנה הוא לי

ויקרע בגדיו

He tore his clothes out of fright. (Metzudat David)

ויאמר האלוקים אני

This was a rhetorical statement. (Rashi)

להמית ולהחיות

1.    The only one who can cure a metzora is the one who has the ability to give and take life. (Metzudat David)

 

2.    A metzora is considered to be dead, so curing him is like resurrecting a dead person. (Malbim).

כי זה שולח אלי לאסוף איש מצרעתו

1.    He was embarrassed to go to the prophet and ask him to pray for Na'aman (although he knew of the prophet's many miracles), because he was still worshipping idols. (Radak)

 

The students should be able to refer back to the verses which dramatize this tension between the king and the prophet (3:10, 14).

 

2.    The king did not believe in the power of the prophet, and thought that he himself was expected to cure Na'aman. (Metzudat David, Abarbanel)

כי מתאנה הוא לי

The king of Israel understood this request as a pretext to mock him and to cause a war between Aram and Israel. (Radak)

Verse 8:

ויהי כשמוע אלישע איש האלוקים כי קרע מלך ישראל את בגדיו וישלח אל המלך לאמור למה קרעת בגדיך יבוא נא אלי וידע כי יש נביא בישראל

יבוא נא אלי וידע כי יש נביא בישראל

Elisha was willing to help Na'aman, in order to sanctify G-d's name, not in order to help the king with his problem. (Metzudat David)

Verse 9:

ויבוא נעמן בסוסיו וברכבו ויעמוד פתח הבית לאלישע

ויבוא נעמן בסוסיו וברכבו

Na'aman wanted to impress the prophet, and therefore came with his whole regal entourage. (Me'am Lo'ez)

ויעמוד פתח הבית לאלישע

He waited by the house of Elisha while still on his horse - a further reflection of his haughtiness. (Me'am Lo'ez)

Verse 10:

וישלח אליו אלישע מלאך לאמור הלוך ורחצת שבע פעמים בירדן וישוב בשרך לך וטהר

הלוך ורחצת שבע פעמים בירדן

He told him to go specifically to the Jordan river, since it flows from a high point to a very low point. This was a symbolic message to Na'aman - that he should lower himself - remove his haughtiness - in order to be cured. (Me'am Lo'ez)

Verse 11:

ויקצוף נעמן וילך ויאמר הנה אמרתי אלי יצא יצוא ועמד וקרא בשם ה' אלוקיו והניף ידו אל המקום ואסף המצורע

ויאמר הנה אמרתי אלי יצא יצוא ועמד

He thought that Elisha would show him the proper honor and respect by greeting him, and standing in front of him. (Metzudat David)

וקרא בשם ה' אלוקיו והניף ידו אל המקום

He thought that Elisha would just pray, put his hand on the tzara'at, and he would be cured. (Metzudat David)

Verse 12:

הלוא טוב אמנה ופרפר נהרות דמשק מכל מימי ישראל הלוא ארחץ בהם וטהרתי ויפן וילך בחימה

הלוא ארחץ בהם וטהרתי

1.    He thought that bathing in the rivers of Aram would be just as good as bathing in the Jordan river. (Metzudat David)

 

2.    He questioned the validity of the advice, since he bathed every day in those great rivers in Aram, and had yet to be cured. (Metzudat David)

 

The students should be able to explain Na'aman's anger according to both these opinions: According to the first view, he was angry at being sent to such an unimportant river; according to the second - he was angry at being such seemingly ridiculous advice, since he knew from experience it would not work.

Verse 13:

ויגשו עבדיו וידברו אליו ויאמרו אבי דבר גדול הנביא דיבר אליך הלוא תעשה ואף כי אמר אליך רחץ וטהר

ויאמרו אבי

"My father" - a title that indicated that he was their master. (Rashi)

דבר גדול הנביא דיבר אליך הלוא תעשה ואף כי אמר אליך רחץ וטהר

1.    The servants told Na'aman that if he would have been asked to do something difficult, he would have agreed immediately; therefore, he should certainly be willing to perform a simple task for the sake of being healed. (Metzudat David)

 

2.    They convinced him that the fact that the prophet had asked Na'aman to do such a simple task was an indication of power of the prophet. (Malbim).

Verse 14:

וירד ויטבול בירדן שבע פעמים כדבר איש האלוקים וישב בשרו כבשר נער קטון ויטהר

וירד ויטבול בירדן

The word וירד - "he went down" - reflects both a psychological as well as a physical lowering of himself. (Me'am Lo'ez)

 

The students should be able to discern themselves that the word is superfluous, and that it has a dual meaning.

Verse 15:

וישב אל איש האלוקים הוא וכל מחנהו ויבוא ויעמוד לפניו ויאמר הנה נא ידעתי כי אין אלוקים בכל הארץ כי אם בישראל ועתה קח נא ברכה מאת עבדך

ויבוא ויעמוד לפניו

Na'aman stood before the prophet in submission, like a servant before his master. (Abarbanel, Metzudat David)

קח נא ברכה מאת עבדך

He wanted to give Elisha a present that would express his thanks for being cured. (Metzudat David)

 

He referred to himself as a slave - another indication that he had learned the lesson that he should not be haughty. (Me'am Lo'ez)

Verse 16:

ויאמר חי ה' אשר עמדתי לפניו אם אקח ויפצר בו לקחת וימאן

אשר עמדתי לפניו

This phrase is a description of the relationship between the prophet and Hashem: The prophet stands in front of Hashem, prays, and serves Him fully. (Radak, Metzudat David)

ויפצר בו לקחת וימאן

It was not the practice of the prophets of Hashem to accept rewards for their prophecies. (Bemidbar Rabba 10:5)

Verse 17:

ויאמר נעמן ולא יותן נא לעבדך משא צמד פרדים אדמה כי לוא יעשה עוד עבדך עולה וזבח לאלוהים אחרים כי אם לה'

ולא יותן נא לעבדך

Na'aman requested Elisha's permission to take back to Aram some earth from the land of Israel, in order to build an altar on it. (Metzudat David)

משא צמד פרדים

He requested the amount that a pair of mules can carry. (Metzudat Zion)

Verse 18:

לדבר הזה יסלח ה' לעבדך בבוא אדוני בית רימון להשתחוות שמה והוא נשען על ידי והשתחוויתי בית רימון בהשתחווייתי בית רימון יסלח נא ה' לעבדך בדבר הזה

לדבר הזה יסלח ה' לעבדך

Na'aman was confessing that once he goes back to Aram, he will be forced to bow to his king's idol (see below), and therefore he was asking Elisha to ask Hashem to forgive him for this sin of idol worship. (Metzudat David)

בית רימון

This was the name of Aram's idol. (Rashi)

והוא נשען על ידי

When the king would come to bow down to his idol, he would lean on Na'aman. Na'aman would, therefore, be forced to bow to this idol together with the king. (Metzudat David)

Verse 19:

ויאמר לו לך לשלום וילך מאתו כברת ארץ

כברת ארץ

The distance of a mil (approximately 1 km). (Radak)

Verse 20:

ויאמר גיחזי נער אלישע איש האלוקים הנה חשֹך אדוני את נעמן הארמי הזה מקחת מידו את אשר הביא חי ה' כי אם רצתי אחריו ולקחתי מאתו מאומה

ויאמר גיחזי

He said this to himself. (Metzudat David)

הנה חשך

Elisha had prevented Na'aman from giving him the gifts. (Metzudat David)

Verse 21:

וירדוף גיחזי אחרי נעמן ויראה נעמן רץ אחריו ויפול מעל המרכבה לקראתו ויאמר השלום

ויפול מעל המרכבה לקראתו

Na'aman had reached such a level of submission, that he alighted from his horse in order to greet even the servant of the prophet. (Me'am Lo'ez)

Verse 23:

ויאמר נעמן הואל קח ככריים ויפרוץ בו ויצר ככריים כסף בשני חריטים ושתי חליפות בגדים ויתן אל שני נעריו וישאו לפניו

הואל קח ככריים

Na'aman had such a strong desire to give something to the prophet, that he insisted on giving a larger amount than Geihazi had requested. (Metzudat David)

ויפרוץ בו

At first Geihazi feigned refusal of the extra gifts, to add credibility to his scheme. (Metzudat David)

Verse 24:

ויבוא אל העופל ויקח מידם ויפקוד בבית וישלח את האנשים וילכו

ויבוא אל העופל

1.    Geihazi chose a tower - a strong fortress - as a good place to hide his booty. (Ralbag)

 

2.    Geihazi took his booty to a dark place (עופל resembles אופל - darkness), so that no one would see him hiding it. (Metzudat David).

ויפקוד בבית

Geihazi left the items he took from Na'aman in this house. (Metzudat David)

וישלח את האנשים וילכו

After hiding the items, he sent away the servants of Na'aman. (Metzudat David)

Verse 25:

והוא בא ויעמוד אל אדוניו ויאמר אליו אלישע מאן (כתיב) / מאין (קרי) גחזי ויאמר לא הלך עבדך אנה ואנה

מאין גחזי

Elisha was giving him the chance to confess. If he would have indeed confessed, Elisha would have arranged to have the loot returned, so that Na'aman would know that it was not the doing of Elisha. Because Geihazi chose to lie and say he had not gone anywhere, Elisha punished him (see below). (Ralbag)

Verse 26:

ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות

לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך

Elisha responded by asking: Wasn't my heart with you when Na'aman turned around his carriage - meaning, Did you think I didn't know what you were doing? (Radak)

העת לקחת את הכסף... וזיתים וכרמים וצאן ובקר...

1.    Did you think I didn't know when you took the money, thinking to buy orchards and cattle with it? (Radak)

 

2.    Was this the right occasion to take money from him, in payment for a miracle, especially since you did not intend to use it for a good cause, such as feeding the poor, but instead you wanted to make yourself wealthy? (Malbim)

Verse 27:

וצרעת נעמן תדבק בך ובזרעך לעולם ויצא מלפניו מצורע כשלג

וצרעת נעמן תדבק בך

Since Geihazi had, in effect, received Na'aman's payment for the removal of his leprosy, it was right and good that Geihazi should receive the leprosy in exchange as well. (Abarbanel)

ובזרעך עד עולם

1.    Only the first generation of Geihazi's children were punished, and that was because they knew of his actions. The punishment was to last until the next yovel (Jubilee year). (Radak and Abarbanel)

 

2.    The curse of leprosy included all of the offspring of Geihazi, even those not yet born, since a person's  offspring is part of him. But such a curse is dependent on the actions of these children: If they are good, the curse will be revoked. Only if they continue in the ways of their evil father, will they be cursed as well. (Abarbanel)

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Project of 613.org - Largest Archive to Date of Jewish Sound and Video on the Internet!