(א) וּבִשְׁנַת֙ שְׁמֹנֶ֣ה עֶשְׂרֵ֔ה לַמֶּ֖לֶךְ יָרׇבְעָ֣ם בֶּן־נְבָ֑ט מָלַ֥ךְ אֲבִיָּ֖ם עַל־יְהוּדָֽה׃ (ב) שָׁלֹ֣שׁ שָׁנִ֔ים מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ מַעֲכָ֖ה בַּת־אֲבִישָׁלֽוֹם׃ (ג) וַיֵּ֕לֶךְ בְּכׇל־חַטֹּ֥אות אָבִ֖יו אֲשֶׁר־עָשָׂ֣ה לְפָנָ֑יו וְלֹא־הָיָ֨ה לְבָב֤וֹ שָׁלֵם֙ עִם־יְהֹוָ֣ה אֱלֹהָ֔יו כִּלְבַ֖ב דָּוִ֥ד אָבִֽיו׃ (ד) כִּ֚י לְמַ֣עַן דָּוִ֔ד נָתַן֩ יְהֹוָ֨ה אֱלֹהָ֥יו ל֛וֹ נִ֖יר בִּירוּשָׁלָ֑͏ִם לְהָקִ֤ים אֶת־בְּנוֹ֙ אַחֲרָ֔יו וּֽלְהַעֲמִ֖יד אֶת־יְרוּשָׁלָֽ͏ִם׃ (ה) אֲשֶׁ֨ר עָשָׂ֥ה דָוִ֛ד אֶת־הַיָּשָׁ֖ר בְּעֵינֵ֣י יְהֹוָ֑ה וְלֹא־סָ֞ר מִכֹּ֣ל אֲשֶׁר־צִוָּ֗הוּ כֹּ֚ל יְמֵ֣י חַיָּ֔יו רַ֕ק בִּדְבַ֖ר אוּרִיָּ֥ה הַֽחִתִּֽי׃ (ו) וּמִלְחָמָ֨ה הָיְתָ֧ה בֵין־רְחַבְעָ֛ם וּבֵ֥ין יָרׇבְעָ֖ם כׇּל־יְמֵ֥י חַיָּֽיו׃
(1) In the eighteenth year of King Jeroboam son of Nebat, Abijam became king over Judah. (2) He reigned three years in Jerusalem; his mother’s name was Maacah daughter of Abishalom.aMaacah daughter of Abishalom Cf. 2 Chron. 13.2 “Micaiah daughter of Uriel of Gibeah,” and v. 10 below, where Maacah, daughter of Abishalom, appears as mother of Asa. (3) He continued in all the sins that his father before him had committed; he was not wholehearted with the ETERNAL his God, like his forefather David. (4) Yet, for the sake of David, the ETERNAL his God gave him a lamp in Jerusalem, by raising up his descendant after him and by preserving Jerusalem. (5) For David had done what was pleasing to GOD and never turned throughout his life from all that had been commanded him, except in the matter of Uriah the Hittite. (6) There was war between AbijambAbijam So several mss.; most mss. and the editions read “Rehoboam.” and Jeroboam all the days of his life.
https://en.wikipedia.org/wiki/Kings_of_Judah
וּבִשְׁנַת שְׁמוֹנֶה עֶשְׂרֵה לַמֶּלֶךְ יָרָבְעָם. שָׁנָה אַחַת אַחַר מוֹת רְחַבְעָם, וּבִשְׁנַת עֶשְׂרִים לְיָרָבְעָם מָלַךְ אָסָא, שָׁנָה הַשְּׁלִישִׁית שֶׁל נָדָב (אֲבִיָּם) נִמְנֵית לַמֶּלֶךְ אָסָא שָׁנָה, וְלוֹ נַמֵּי נִמְנֵית.
In the eighteenth year [of the reign] of King Yerovom. One year after Rechovom’s death, in the twentieth year of Yerovom, Asa reigned. The third year of Nodov (Aviyam) is counted for King Asa as a year, and for him it is also counted.
יָצְתָה בַּת קוֹל וְאָמְרָה: ״רַק בִּדְבַר אוּרִיָּה הַחִתִּי״.
A Divine Voice issued forth and said by way of explanation as to why the promise was not entirely fulfilled: “Because David did that which was right in the eyes of the Lord, and turned not aside from anything that He commanded him all the days of his life, save only the matter of Uriah the Hittite” (I Kings 15:5). Had David not committed this sin, then all of the promises mentioned in the Torah would have been fulfilled in their entirety through him.
(יא) וַיַּ֧עַשׂ אָסָ֛א הַיָּשָׁ֖ר בְּעֵינֵ֣י יְהֹוָ֑ה כְּדָוִ֖ד אָבִֽיו׃ (יב) וַיַּעֲבֵ֥ר הַקְּדֵשִׁ֖ים מִן־הָאָ֑רֶץ וַיָּ֙סַר֙ אֶת־כׇּל־הַגִּלֻּלִ֔ים אֲשֶׁ֥ר עָשׂ֖וּ אֲבֹתָֽיו׃ (יג) וְגַ֣ם ׀ אֶת־מַעֲכָ֣ה אִמּ֗וֹ וַיְסִרֶ֙הָ֙ מִגְּבִירָ֔ה אֲשֶׁר־עָשְׂתָ֥ה מִפְלֶ֖צֶת לָאֲשֵׁרָ֑ה וַיִּכְרֹ֤ת אָסָא֙ אֶת־מִפְלַצְתָּ֔הּ וַיִּשְׂרֹ֖ף בְּנַ֥חַל קִדְרֽוֹן׃ (יד) וְהַבָּמ֖וֹת לֹא־סָ֑רוּ רַ֣ק לְבַב־אָסָ֗א הָיָ֥ה שָׁלֵ֛ם עִם־יְהֹוָ֖ה כׇּל־יָמָֽיו׃ {ס}
(11) Asa did what was pleasing to GOD, as his forefather David had done. (12) He expelled the consecrated workerscconsecrated workers Or “retainers”; meaning of Heb. qedeshim uncertain. from the land, and he removed all the idols that his ancestors had made. (13) He also deposed his mother Maacah from the rank of queen mother, because she had made an abominable thingdan abominable thing Exact meaning of Heb. uncertain. for [the goddess] Asherah. Asa cut down her abominable thing and burnt it in the Wadi Kidron. (14) The shrines, indeed, were not abolished; however, Asa was wholehearted with the Eternal his God all his life.
וַיַּעֲבֵר הַקְּדֵשִׁים. תִּרְגֵּם יוֹנָתָן: וּפַלֵּי נָפְקַת בְּרָא.
And he rid [the land] of prostitutes. [Targum] Yonoson rendered, “and he abolished the prostitutes.”
אֲשֶׁר עָשְׂתָה מִפְלֶצֶת. אָמְרוּ רַבּוֹתֵינוּ מַפְלִיא לֵיצָנוּתָא, כְּמִין זַכְרוּת עָשְׂתָה לָּהּ, וְהִיא הָיְתָה נִבְעֶלֶת לוֹ בְּכָל יוֹם.
For she had made a fearful image. Our Rabbis stated [that מפלצת is a combination of] מפליא ליצונתא [=extreme lasciviousness]. She made for it a phallic symbol, and she would copulate with it every day.
וְהַבָּמוֹת לֹא סָרוּ. בָּמוֹת הַיָּחִיד, שֶׁהֻרְגְּלוּ לִקָּרֵב עֲלֵיהֶן לַשָּׁמַיִם מִשֶּׁחָרְבָה שִׁילֹה עַד שֶׁנִּבְנָה הַבַּיִת שֶׁהָיוּ הַבָּמוֹת מֻתָּרוֹת, לֹא סָרוּ עַתָּה, וְאַף עַל פִּי שֶׁנֶּאֶסְרוּ מִשֶּׁנִּבְנָה הַבַּיִת, וְהָיוּ עֲנוּשִׁים עָלֶיהָ כָּרֵת.
[However] the [private] altars he did not remove. The private altars upon which they had become accustomed to sacrifice to Heaven since Shiloh had been destroyed until the Beis [Hamikdosh] was built, when private altars were permissible, were not removed now, even though they were forbidden once the Beis [Hamikdosh] was built, and they were punished by premature death because of it.
Throughout the books of Kings, the righteousness of the kings of Israel and Judah is assessed in terms of the precedents set by their predecessors. With regard to Judah, it all goes back to David: Will each king be good like David, or not?
Descending from David presents a particular challenge, as indicated in the very moment the people rebelled against his grandson, Rehoboam. When Rehoboam declared his intent to be a harsh, demanding king, they responded “We have no portion in David, no share in Jesse’s son” (12:16). Why mention David in that moment? Abarbanel suggests they realized why Rehoboam was so unwilling to work with them: because he came from David and thought he was guaranteed to rule.
Every descendent of David would have had to struggle against that sense of entitlement: will he relax into his throne, confident in God’s promise of a Davidic dynasty, or will he put in the effort to live up to his birthright?
Abijam and his son Asa offer one study in contrasting choices within the same family heritage. Oddly, both are identified as having had a mother named Maacah: “His mother’s name was Maacah daughter of Abishalom” (15:2, 10). The contradiction can be easily resolved by concluding that that Asa was raised by his grandmother, who remained as queen mother, but we still want to understand her role in the story. When we discover that Asa “deposed his mother Maacah from the rank of queen mother, because she had made an abominable thing for [the goddess] Asherah” (v. 13), that role becomes more clear. Maacah fills the role of the “bad guy” here, the evil influence, and the two kings who came from her have to decide whether to be with her or against her. Abiham followed in his mother’s footsteps; immediately after she is named as his mother, we are told that he “continued in all the sins that his father before him had committed; he was not wholehearted with the LORD his God, like his father David” (v. 3). But when it comes to Asa, though he too has grown up under Maacah, the next line is different: “Asa did what was pleasing to the LORD, as his father David had done” (v.11)
The contrast between Abijam and Asa, within their shared background, highlights each individual’s power to choose. One rejects his ancestral father, emulating instead his immediate father and mother, while the other chooses to reject those influences and remains “wholehearted with the Lord his God all his life” (v. 14), like David before him.
Ultimately, there are no guarantees even within guarantees; Solomon’s sins caused a disruption in the Davidic dynasty despite God’s promise. With each generation, we are reminded that heritage can only take one so far: every individual will have his own influences, challenges, and personality; each is held accountable for his choices, to live up to ancestral precedent and promise – or not.
Sarah Rudolph is a freelance Jewish educator, writer, and editor.
Descending from David presents a particular challenge, as indicated in the very moment the people rebelled against his grandson, Rehoboam. When Rehoboam declared his intent to be a harsh, demanding king, they responded “We have no portion in David, no share in Jesse’s son” (12:16). Why mention David in that moment? Abarbanel suggests they realized why Rehoboam was so unwilling to work with them: because he came from David and thought he was guaranteed to rule.
Every descendent of David would have had to struggle against that sense of entitlement: will he relax into his throne, confident in God’s promise of a Davidic dynasty, or will he put in the effort to live up to his birthright?
Abijam and his son Asa offer one study in contrasting choices within the same family heritage. Oddly, both are identified as having had a mother named Maacah: “His mother’s name was Maacah daughter of Abishalom” (15:2, 10). The contradiction can be easily resolved by concluding that that Asa was raised by his grandmother, who remained as queen mother, but we still want to understand her role in the story. When we discover that Asa “deposed his mother Maacah from the rank of queen mother, because she had made an abominable thing for [the goddess] Asherah” (v. 13), that role becomes more clear. Maacah fills the role of the “bad guy” here, the evil influence, and the two kings who came from her have to decide whether to be with her or against her. Abiham followed in his mother’s footsteps; immediately after she is named as his mother, we are told that he “continued in all the sins that his father before him had committed; he was not wholehearted with the LORD his God, like his father David” (v. 3). But when it comes to Asa, though he too has grown up under Maacah, the next line is different: “Asa did what was pleasing to the LORD, as his father David had done” (v.11)
The contrast between Abijam and Asa, within their shared background, highlights each individual’s power to choose. One rejects his ancestral father, emulating instead his immediate father and mother, while the other chooses to reject those influences and remains “wholehearted with the Lord his God all his life” (v. 14), like David before him.
Ultimately, there are no guarantees even within guarantees; Solomon’s sins caused a disruption in the Davidic dynasty despite God’s promise. With each generation, we are reminded that heritage can only take one so far: every individual will have his own influences, challenges, and personality; each is held accountable for his choices, to live up to ancestral precedent and promise – or not.
Sarah Rudolph is a freelance Jewish educator, writer, and editor.
(יז) וַיַּ֨עַל בַּעְשָׁ֤א מֶֽלֶךְ־יִשְׂרָאֵל֙ עַל־יְהוּדָ֔ה וַיִּ֖בֶן אֶת־הָרָמָ֑ה לְבִלְתִּ֗י תֵּ֚ת יֹצֵ֣א וָבָ֔א לְאָסָ֖א מֶ֥לֶךְ יְהוּדָֽה׃ (יח) וַיִּקַּ֣ח אָ֠סָ֠א אֶת־כׇּל־הַכֶּ֨סֶף וְהַזָּהָ֜ב הַנּֽוֹתָרִ֣ים ׀ בְּאוֹצְר֣וֹת בֵּית־יְהֹוָ֗ה וְאֶת־אֽוֹצְרוֹת֙ בֵּ֣ית (מלך) [הַמֶּ֔לֶךְ] וַֽיִּתְּנֵ֖ם בְּיַד־עֲבָדָ֑יו וַיִּשְׁלָחֵ֞ם הַמֶּ֣לֶךְ אָסָ֗א אֶל־בֶּן־הֲ֠דַ֠ד בֶּן־טַבְרִמֹּ֤ן בֶּן־חֶזְיוֹן֙ מֶ֣לֶךְ אֲרָ֔ם הַיֹּשֵׁ֥ב בְּדַמֶּ֖שֶׂק לֵאמֹֽר׃ (יט) בְּרִית֙ בֵּינִ֣י וּבֵינֶ֔ךָ בֵּ֥ין אָבִ֖י וּבֵ֣ין אָבִ֑יךָ הִנֵּה֩ שָׁלַ֨חְתִּי לְךָ֥ שֹׁ֙חַד֙ כֶּ֣סֶף וְזָהָ֔ב לֵ֣ךְ הָפֵ֗רָה אֶת־בְּרִֽיתְךָ֙ אֶת־בַּעְשָׁ֣א מֶלֶךְ־יִשְׂרָאֵ֔ל וְיַעֲלֶ֖ה מֵֽעָלָֽי׃ (כ) וַיִּשְׁמַ֨ע בֶּן־הֲדַ֜ד אֶל־הַמֶּ֣לֶךְ אָסָ֗א וַ֠יִּשְׁלַ֠ח אֶת־שָׂרֵ֨י הַחֲיָלִ֤ים אֲשֶׁר־לוֹ֙ עַל־עָרֵ֣י יִשְׂרָאֵ֔ל וַיַּךְ֙ אֶת־עִיּ֣וֹן וְאֶת־דָּ֔ן וְאֵ֖ת אָבֵ֣ל בֵּֽית־מַעֲכָ֑ה וְאֵת֙ כׇּל־כִּנְר֔וֹת עַ֖ל כׇּל־אֶ֥רֶץ נַפְתָּלִֽי׃
(17) King Baasha of Israel advanced against Judah, and he fortified Ramah to prevent anyone belonging to King Asa of Judah from going out or coming in. (18) So Asa took all the silver and gold that remained in the treasuries of the House of GOD as well as the treasuries of the royal palace, and he entrusted them to his officials. King Asa sent them to King Ben-hadad son of Tabrimmon son of Hezion of Aram, who resided in Damascus, with this message: (19) “There is a pact between you and me, and between your father and my father. I herewith send you a gift of silver and gold: Go and break your pact with King Baasha of Israel, so that he may withdraw from me.” (20) Ben-hadad responded to King Asa’s request; he sent his army officers against the towns of Israel and captured Ijon, Dan, Abel-beth-maacah, and all Chinneroth, as well as all the land of Naphtali.
אִי הָכִי, הָכָא נָמֵי! שָׁאנֵי הָתָם, דְּיַחֲסִינְהוּ בִּשְׁמַיְיהוּ וּבִשְׁמָא דַאֲבוּהוֹן, וְהָכָא לָא מְפָרֵשׁ. וְאִיבָּעֵית אֵימָא: יַחֲסִינְהוּ בְּדוּכְתָּא אַחֲרִיתִי בַּאֲבוּהוֹן וּבְאַבָּא דַאֲבוּהוֹן, דִּכְתִיב: ״וַיִּשְׁלָחֵם הַמֶּלֶךְ אָסָא אֶל בֶּן הֲדַד בֶּן טַבְרִימּוֹן בֶּן חֶזְיוֹן מֶלֶךְ אֲרָם הַיּוֹשֵׁב בְּדַמֶּשֶׂק לֵאמֹר״.
The Gemara asks: If so, here too, with regard to gentiles, there is no proof from the verse about Berodach-baladan that they have family lineage. The Gemara answers: There it is different, as the Bible identified him by his name and by his father’s name, thereby emphasizing the family connection. But here, it does not specify the names of Ziba’s children. And if you wish, say instead that the Bible identified gentiles elsewhere by their father and their father’s father, as it is written: “And King Asa sent them to Ben-hadad, son of Tabrimmon, son of Hezion, king of Aram, who dwelled in Damascus, saying” (I Kings 15:18). This indicates that there is lineage for gentiles.
(כב) וְהַמֶּ֨לֶךְ אָסָ֜א הִשְׁמִ֤יעַ אֶת־כׇּל־יְהוּדָה֙ אֵ֣ין נָקִ֔י וַיִּשְׂא֞וּ אֶת־אַבְנֵ֤י הָֽרָמָה֙ וְאֶת־עֵצֶ֔יהָ אֲשֶׁ֥ר בָּנָ֖ה בַּעְשָׁ֑א וַיִּ֤בֶן בָּם֙ הַמֶּ֣לֶךְ אָסָ֔א אֶת־גֶּ֥בַע בִּנְיָמִ֖ן וְאֶת־הַמִּצְפָּֽה׃ (כג) וְיֶ֣תֶר כׇּל־דִּבְרֵֽי־אָ֠סָ֠א וְכׇל־גְּב֨וּרָת֜וֹ וְכׇל־אֲשֶׁ֣ר עָשָׂ֗ה וְהֶֽעָרִים֙ אֲשֶׁ֣ר בָּנָ֔ה הֲלֹא־הֵ֣מָּה כְתוּבִ֗ים עַל־סֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לְמַלְכֵ֣י יְהוּדָ֑ה רַ֚ק לְעֵ֣ת זִקְנָת֔וֹ חָלָ֖ה אֶת־רַגְלָֽיו׃
(22) Then King Asa mustered all Judah, with no exemptions; and they carried away the stones and timber with which Baasha had fortified Ramah. With these King Asa fortified Geba of Benjamin, and Mizpah. (23) All the other events of Asa’s reign, and all his exploits, and all his actions, and the towns that he fortified, are recorded in the Annals of the Kings of Judah. However, in his old age he suffered from a foot ailment.
אֵין נָקִי. אֲפִלּוּ חָתָן מֵחֶדְרוֹ, שֶׁנֶּאֱמַר בּוֹ: נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת.
There will be no exceptions. Even a bridegroom from his chamber, concerning whom it is stated, “he shall be free for his home one year.”
אָמַר רִבִּי יוֹחָנָן מַשְׁמָעוּת בֵּינֵיהֶן. רִבִּי יְהוּדָה הָיָה קוֹרֵא לְמִלְחֶמֶת הָֽרְשׁוּת מִלְחֶמֶת מִצְוָה. אֲבָל בְּמִלְחֶמֶת חוֹבָה הַכֹּל יוֹצֵא אֲפִילוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחוּפָּתָהּ. אָמַר רַב חִסְדָּא. מַחֲלוֹקֶת בֵּינֵיהוֹן. רַבָּנִין אָֽמְרִין. מִלְחֶמֶת מִצְוָה זוֹ מִלְחֶמֶת דָּוִד. מִלְחֶמֶת חוֹבָה זוֹ מִלְחֶמֶת יְהוֹשֻׁעַ. רִבִּי יְהוּדָה הָיָה קוֹרֵא מִלְחֶמֶת [מִצְוָה] כְּגוֹן אֲנָן דְּאָֽזְלִין עֲלֵיהוֹן. מִלְחֶמֶת חוֹבָה כְּגוֹן דְּאַתְייָן אִינּוּן עֲלֵינָן. כְּתִיב וְהַמֶּלֶךְ אָסָא הִשְׁמִיעַ אֶת כָּל־יְהוּדָה אֵין נָקִי. מָהוּ אֵין נָקִי. רִבִּי סִימוֹן וְרַבָּנִין. רִבִּי סִימוֹן אָמַר. אֵין נָקִי לְבֵיתוֹ שָׁעָה אַחַת. וְרַבָּנִין אָֽמְרִין. לֵית רְבִי בֵּירְבִי.
Rebbi Joḥanan said, usage is between them; Rebbi Jehudah called a war of choice a war of obligation. “But in a war of duty everybody goes out, even a groom from his room and a bride from her bridal chamber.” Rav Ḥisda said, they disagree. The rabbis say, a war of obligation was the war of David. A war of duty was the war of Joshua. Rebbi Jehudah called it a war of obligation if we went out against them; a war of duty if they attacked us. It is written: “King Asa proclaimed in all of Jehudah, nobody is free”. What means “nobody is free”? Rebbi Simon and the rabbis. Rebbi Simon said, nobody is free to return home even for one hour. But the rabbis say, there is no exemption for a scholar, son of a scholar.
דָּרֵשׁ רָבָא: מִפְּנֵי מָה נֶעֱנַשׁ אָסָא — מִפְּנֵי שֶׁעָשָׂה אַנְגַּרְיָא בְּתַלְמִידֵי חֲכָמִים, שֶׁנֶּאֱמַר: ״וְהַמֶּלֶךְ אָסָא הִשְׁמִיעַ אֶת כׇּל יְהוּדָה אֵין נָקִי״. מַאי ״אֵין נָקִי״? אָמַר רַב יְהוּדָה אָמַר רַב: אֲפִילּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחוּפָּתָהּ.
Rava taught: For what reason was Asa punished in his feet? Because he made Torah scholars perform forced labor [angarya], as it is stated: “Then King Asa made a proclamation unto all Judah; none was exempted; and they carried away the stones of Ramah and the timber thereof, with which Baasa had built, and King Asa built with them Geba of Benjamin and Mizpah” (I Kings 15:22). The superfluous expression “unto all” indicates that the proclamation was issued to everyone, including Torah scholars. The Gemara asks: What is the meaning of the next phrase in the verse: “None was exempted [ein naki]”? Rav Yehuda says that Rav says: This includes even a bridegroom from his chamber and a bride from her canopy, as the verse states with regard to a bridegroom: “He shall be free [naki] for his house one year” (Deuteronomy 24:5).
מחזיק בפלך מאסא דכתיב (מלכים א טו, כג) רק לעת זקנתו חלה את רגליו ואמר רב יהודה אמר רב שאחזו פודגרא א"ל מר זוטרא בריה דרב נחמן לרב נחמן היכי דמי א"ל כמחט בבשר החי מנא ידע אי בעית אימא מיחש הוה חייש ביה ואיבעית אימא מרביה הוה גמיר לה ואיבעית אימא (תהלים כה, יד) סוד ה' ליראיו ובריתו להודיעם
The curse of those who “hold onto a staff” was fulfilled among Solomon’s descendants in Asa, as it is written concerning him: “But in the time of his old age, he was diseased in his feet” (I Kings 15:23). And Rav Yehuda says that Rav says: This means that he was seized with gout [podagra]. Mar Zutra, son of Rav Naḥman, said to Rav Naḥman: What are the circumstances and symptoms of this disease? Rav Naḥman said to him: The pain is similar to the pain of a needle piercing live flesh. The Gemara asks: How did Rav Naḥman know what gout is like? The Gemara answers: If you wish, say that he himself suffered from the disease. And if you wish, say that he learned it as a tradition from his teacher. And if you wish, say that he knew this through divine inspiration, as the verse states: “The secret of the Lord is with them that fear Him; and He will show to them His covenant” (Psalms 25:14).
Our chapter deals with the two kings who ruled Judah after Rehoboam. Abijam continued the sins of his father, Rehoboam, and reigned only three years (15:1-9). But then, Abijam’s son, Asa, ruled Judah for forty-one years during which “he did what was pleasing to the Lord as his forefather David had done” (verses 10-11). Though it is emphasized that “Asa was wholehearted with the Lord his God all his life” (verse 14), toward the end of our Chapter we are told that “in his old age he suffered from a foot disease” (verse 23). II Chronicles 13:23-16:14 elaborates on the reign of Asa. II Chronicles 16:12 emphasizes that Asa’s foot ailment was “exceedingly great” (‘ad-lema’alah holiyo). The medieval biblical commentator, David Kimhi (Radak) interprets this phrase literally to mean that Asa’s disease “rose up from his feet to the upper parts of his body.” Chronicles goes on to add that Asa did not seek help from God, but from physicians.
The Jewish philosopher and rabbi, Bahya ibn Paquda (Spain, 11th century), in his influential work on the inner spiritual life, Duties of the Heart, in his treatise on Trust 3:19, refers to Asa’s reliance on physicians rather than on God, despite his previous piety, as demonstrating need to trust in God alone. Bahya goes on to suggest that relying on any human assistance may be seen as an act of “shituf”, “associating” or equating the human with the divine. This will lead one to losing his trust in his God, which is what happened to Asa. Bahya concludes his comment on Asa’s demise by citing the verse “Blessed is he who trusts in the Lord, whose trust is the Lord alone” (Jeremiah 17:7).
This raises the question of the proper role of medical assistance in the life of the pious Jew. The Rabbinic Sages seem to have taken a dim view of physicians, as reflected in Mishnah Kiddushin 4:14: “The best of the physicians is destined for Gehenna”. This surprising statement has been variously interpreted. The power of prayer to heal illness or at least lessen suffering is reflected in the “Prayer for the Sick” (Mi She-Berakh le-Holim) recited in the synagogue.
It would seem that the general approach that has developed in Judaism is to trust both God and medical science to deal with illness. This is reflected in a prayer for those undergoing treatment for serious illness recently composed by Rabbi Marcia Plumb which concludes: “Give me compassion for my doctors, nurses, caretakers and most of all for my own body. May I know that I am encircled by Your love. May the ancient spirit of the angels Michael, Gabriel, Uriel and Raphael bring me a sense of Your presence, strength, a light at the end of the tunnel, healing and hope.”
Marc Bregman is the Herman and Zelda Bernard Distinguished Professor of Jewish Studies emeritus, at the University of North Carolina in Greensboro.
The Jewish philosopher and rabbi, Bahya ibn Paquda (Spain, 11th century), in his influential work on the inner spiritual life, Duties of the Heart, in his treatise on Trust 3:19, refers to Asa’s reliance on physicians rather than on God, despite his previous piety, as demonstrating need to trust in God alone. Bahya goes on to suggest that relying on any human assistance may be seen as an act of “shituf”, “associating” or equating the human with the divine. This will lead one to losing his trust in his God, which is what happened to Asa. Bahya concludes his comment on Asa’s demise by citing the verse “Blessed is he who trusts in the Lord, whose trust is the Lord alone” (Jeremiah 17:7).
This raises the question of the proper role of medical assistance in the life of the pious Jew. The Rabbinic Sages seem to have taken a dim view of physicians, as reflected in Mishnah Kiddushin 4:14: “The best of the physicians is destined for Gehenna”. This surprising statement has been variously interpreted. The power of prayer to heal illness or at least lessen suffering is reflected in the “Prayer for the Sick” (Mi She-Berakh le-Holim) recited in the synagogue.
It would seem that the general approach that has developed in Judaism is to trust both God and medical science to deal with illness. This is reflected in a prayer for those undergoing treatment for serious illness recently composed by Rabbi Marcia Plumb which concludes: “Give me compassion for my doctors, nurses, caretakers and most of all for my own body. May I know that I am encircled by Your love. May the ancient spirit of the angels Michael, Gabriel, Uriel and Raphael bring me a sense of Your presence, strength, a light at the end of the tunnel, healing and hope.”
Marc Bregman is the Herman and Zelda Bernard Distinguished Professor of Jewish Studies emeritus, at the University of North Carolina in Greensboro.
(כה) וְנָדָ֣ב בֶּן־יָרׇבְעָ֗ם מָלַךְ֙ עַל־יִשְׂרָאֵ֔ל בִּשְׁנַ֣ת שְׁתַּ֔יִם לְאָסָ֖א מֶ֣לֶךְ יְהוּדָ֑ה וַיִּמְלֹ֥ךְ עַל־יִשְׂרָאֵ֖ל שְׁנָתָֽיִם׃ (כו) וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה וַיֵּ֙לֶךְ֙ בְּדֶ֣רֶךְ אָבִ֔יו וּ֨בְחַטָּאת֔וֹ אֲשֶׁ֥ר הֶחֱטִ֖יא אֶת־יִשְׂרָאֵֽל׃ (כז) וַיִּקְשֹׁ֨ר עָלָ֜יו בַּעְשָׁ֤א בֶן־אֲחִיָּה֙ לְבֵ֣ית יִשָּׂשכָ֔ר וַיַּכֵּ֣הוּ בַעְשָׁ֔א בְּגִבְּת֖וֹן אֲשֶׁ֣ר לַפְּלִשְׁתִּ֑ים וְנָדָב֙ וְכׇל־יִשְׂרָאֵ֔ל צָרִ֖ים עַֽל־גִּבְּתֽוֹן׃ (כח) וַיְמִתֵ֣הוּ בַעְשָׁ֔א בִּשְׁנַ֣ת שָׁלֹ֔שׁ לְאָסָ֖א מֶ֣לֶךְ יְהוּדָ֑ה וַיִּמְלֹ֖ךְ תַּחְתָּֽיו׃ (כט) וַיְהִ֣י כְמׇלְכ֗וֹ הִכָּה֙ אֶת־כׇּל־בֵּ֣ית יָרׇבְעָ֔ם לֹא־הִשְׁאִ֧יר כׇּל־נְשָׁמָ֛ה לְיָרׇבְעָ֖ם עַד־הִשְׁמִד֑וֹ כִּדְבַ֣ר יְהֹוָ֔ה אֲשֶׁ֣ר דִּבֶּ֔ר בְּיַד־עַבְדּ֖וֹ אֲחִיָּ֥ה הַשִּׁילֹנִֽי׃ (ל) עַל־חַטֹּ֤אות יָֽרׇבְעָם֙ אֲשֶׁ֣ר חָטָ֔א וַאֲשֶׁ֥ר הֶחֱטִ֖יא אֶת־יִשְׂרָאֵ֑ל בְּכַעְס֕וֹ אֲשֶׁ֣ר הִכְעִ֔יס אֶת־יְהֹוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃
(25) Nadab son of Jeroboam had become king over Israel in the second year of King Asa of Judah, and he reigned over Israel for two years. (26) He did what was displeasing to GOD; he continued in the ways of his father, in the sins that he caused Israel to commit. (27) Then Baasha son of Ahijah, of the House of Issachar, conspired against him; and Baasha struck him down at Gibbethon of the Philistines, while Nadab and all Israel were laying siege to Gibbethon. (28) Baasha killed him in the third year of King Asa of Judah and became king in his stead. (29) As soon as he became king, he struck down all the House of Jeroboam; he did not spare a single soul belonging to Jeroboam until he destroyed it—in accordance with the word spoken through GOD’s servant Ahijah the Shilonite— (30) because of the sins that Jeroboam committed and that he caused Israel to commit, thereby provoking the anger of the ETERNAL, the God of Israel.
וממה שתקשה התשובה ממנו מי שהדיח בני אדם בדת שבדה להם והכריחם להאמין בה ותעה והתעה וכל אשר יוסיף העם המאמינים בה יוסיף עונו ויכפל כמו שארז״ל כל המזכה את הרבים אין חטא בא על ידו וכל המחטיא את הרבים אין מספיקין בידו לעשות תשובה ואמרו ירבעם חטא והחטיא את הרבים חטא הרבים תלוי בו שנאמר (מלכים א טו) על חטאת ירבעם אשר חטא ואשר החטיא וגו'.
11. One for who repentance will be extremely hard for him: he who enticed people with a false religion that he invented and influenced them to believe in it. He sinned and caused others to sin, the more people join his false beliefs, the more his sin will increase and be multiplied over, as the sages said: "Whoever leads the masses in the right path will not come to any sin, but whoever leads the masses astray will not be able to repent for all the wrong he commits.. Yeravam ben Nevat, sinned and caused the multitude to sin, and so the sin of the masses is ascribed to him as it is written (I Kings 15:30) 'Because of the sins of Yeravam that he committed and that he caused Israel to commit.' " (Avos 5:18)
(לב) וּמִלְחָמָ֨ה הָיְתָ֜ה בֵּ֣ין אָסָ֗א וּבֵ֛ין בַּעְשָׁ֥א מֶֽלֶךְ־יִשְׂרָאֵ֖ל כׇּל־יְמֵיהֶֽם׃ {פ}
(לג) בִּשְׁנַ֣ת שָׁלֹ֔שׁ לְאָסָ֖א מֶ֣לֶךְ יְהוּדָ֑ה מָ֠לַ֠ךְ בַּעְשָׁ֨א בֶן־אֲחִיָּ֤ה עַל־כׇּל־יִשְׂרָאֵל֙ בְּתִרְצָ֔ה עֶשְׂרִ֥ים וְאַרְבַּ֖ע שָׁנָֽה׃ (לד) וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה וַיֵּ֙לֶךְ֙ בְּדֶ֣רֶךְ יָרׇבְעָ֔ם וּ֨בְחַטָּאת֔וֹ אֲשֶׁ֥ר הֶחֱטִ֖יא אֶת־יִשְׂרָאֵֽל׃ {ס}
(לג) בִּשְׁנַ֣ת שָׁלֹ֔שׁ לְאָסָ֖א מֶ֣לֶךְ יְהוּדָ֑ה מָ֠לַ֠ךְ בַּעְשָׁ֨א בֶן־אֲחִיָּ֤ה עַל־כׇּל־יִשְׂרָאֵל֙ בְּתִרְצָ֔ה עֶשְׂרִ֥ים וְאַרְבַּ֖ע שָׁנָֽה׃ (לד) וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה וַיֵּ֙לֶךְ֙ בְּדֶ֣רֶךְ יָרׇבְעָ֔ם וּ֨בְחַטָּאת֔וֹ אֲשֶׁ֥ר הֶחֱטִ֖יא אֶת־יִשְׂרָאֵֽל׃ {ס}
(32) There was war between Asa and King Baasha of Israel all their days. (33) In the third year of King Asa of Judah, Baasha son of Ahijah became king in Tirzah over all Israel—for twenty-four years. (34) He did what was displeasing to GOD; he followed the ways of Jeroboam and the sins that he caused Israel to commit.
(מלכים א ט״ו: א׳-כ״ד)
אביָּם ואסא מלכי יהודה
אבים בן רחבעם לא השאיר חותם משמעותי על תולדות ממלכת יהודה. כאביו אף הוא לא עבד אלילים, אך גם לא נאבק בבמות ובפולחנים הזרים. בנו אסא, לעומתו, נהג כראוי ודיכא את העבודה הזרה ביד קשה, ועם זאת אף הוא לא ניהל מלחמה חריפה בבמות, ולא עלה בידו לבער אותן. מאז נתפצלה הממלכה, התנהלה מלחמה שקטה בין ממלכת ישראל לממלכת יהודה. כשאסא חש שמלך ישראל מתגרה בו באופן חריג, הוא גייס לעזרתו את מלך ארם דמשק.
אביָּם ואסא מלכי יהודה
אבים בן רחבעם לא השאיר חותם משמעותי על תולדות ממלכת יהודה. כאביו אף הוא לא עבד אלילים, אך גם לא נאבק בבמות ובפולחנים הזרים. בנו אסא, לעומתו, נהג כראוי ודיכא את העבודה הזרה ביד קשה, ועם זאת אף הוא לא ניהל מלחמה חריפה בבמות, ולא עלה בידו לבער אותן. מאז נתפצלה הממלכה, התנהלה מלחמה שקטה בין ממלכת ישראל לממלכת יהודה. כשאסא חש שמלך ישראל מתגרה בו באופן חריג, הוא גייס לעזרתו את מלך ארם דמשק.
(I Kings 15:1–24)
Aviyam and Asa, Kings of Judah
Aviyam son of Rehavam does not leave a significant mark on the history of the Kingdom of Judah. Like his father, he does not worship idols, yet he fails to actively oppose the private altars and the practice of idolatry. His son Asa, by contrast, acts in the correct manner when he suppresses idolatry harshly; yet even he does not directly deal with the private altars, and he is unable to eradicate them. From the time of the division into separate kingdoms, there has been a cold war between the Kingdom of Israel and the Kingdom of Judah. When Asa feels that the king of Israel is making unusually provocative gestures against him, he enlists the help of the king of Aram-Damascus.
Aviyam and Asa, Kings of Judah
Aviyam son of Rehavam does not leave a significant mark on the history of the Kingdom of Judah. Like his father, he does not worship idols, yet he fails to actively oppose the private altars and the practice of idolatry. His son Asa, by contrast, acts in the correct manner when he suppresses idolatry harshly; yet even he does not directly deal with the private altars, and he is unable to eradicate them. From the time of the division into separate kingdoms, there has been a cold war between the Kingdom of Israel and the Kingdom of Judah. When Asa feels that the king of Israel is making unusually provocative gestures against him, he enlists the help of the king of Aram-Damascus.
Saul to David to Solomon to Rehoboam and Jeroboam. This sequence has led to a pretty linear narrative structure so far. Even in the last few chapters as the kingdom split, it was easy to follow what was going on. Chapter 14 started with Jeroboam and ended with Rehoboam. Split, but still easier to follow. All of that is out the door with chapter 15. The text attempts to tell the story of two separate kingdoms simultaneously. The result is a confusing ping-pong between different kings and different time periods and different interactions and stories.
The sequence of the chapter is as follows: In year 18 of Jeroboam, Abijam is crowned king of Judah, There is war between Jeroboam and Rehoboam and there is war between Abijam and Jeroboam. In year 20 of Jeroboam, Asa is crowned king of Judah. There is war between Asa and Baasha, king of Israel. Jehoshafat is crowned king of Judah. Nadav son of Jeroboam is crowned king of Israel in the second year of Asa’s reign. Baasha from Issachar assassinates Nadav and becomes king in the third year of Asa. Throughout this each king is designated as a bad king or a good king based on if they follow God and/or the ways of David, or they continue in the ways of an evil king that preceded them.
The book of Kings also references two other books: The Book of Kings of Judah and the Book of Kings of Israel. The Book of Kings of Judah is most likely Chronicles, the two-part book that completes the Tanach. Those books are similar to Kings, even repeating many of the same stories. But Chronicles is told from the perspective of the kings of Judah and is often more detailed about those kings than the Book of Kings. The Book of Kings of Israel is lost to history.
Our Book of Kings tries to play a middle role, but that middle role often leads to confusing chapters like chapter 15. Perhaps the book is written this way as an attempt to show the chaos of the split kingdom. What was once one nation is now split into two different kingdoms with two different trajectories all in a relatively short period of time.
Josh Blechner
The sequence of the chapter is as follows: In year 18 of Jeroboam, Abijam is crowned king of Judah, There is war between Jeroboam and Rehoboam and there is war between Abijam and Jeroboam. In year 20 of Jeroboam, Asa is crowned king of Judah. There is war between Asa and Baasha, king of Israel. Jehoshafat is crowned king of Judah. Nadav son of Jeroboam is crowned king of Israel in the second year of Asa’s reign. Baasha from Issachar assassinates Nadav and becomes king in the third year of Asa. Throughout this each king is designated as a bad king or a good king based on if they follow God and/or the ways of David, or they continue in the ways of an evil king that preceded them.
The book of Kings also references two other books: The Book of Kings of Judah and the Book of Kings of Israel. The Book of Kings of Judah is most likely Chronicles, the two-part book that completes the Tanach. Those books are similar to Kings, even repeating many of the same stories. But Chronicles is told from the perspective of the kings of Judah and is often more detailed about those kings than the Book of Kings. The Book of Kings of Israel is lost to history.
Our Book of Kings tries to play a middle role, but that middle role often leads to confusing chapters like chapter 15. Perhaps the book is written this way as an attempt to show the chaos of the split kingdom. What was once one nation is now split into two different kingdoms with two different trajectories all in a relatively short period of time.
Josh Blechner
(א) וַיְהִ֤י דְבַר־יְהֹוָה֙ אֶל־יֵה֣וּא בֶן־חֲנָ֔נִי עַל־בַּעְשָׁ֖א לֵאמֹֽר׃ (ב) יַ֗עַן אֲשֶׁ֤ר הֲרִימֹתִ֙יךָ֙ מִן־הֶ֣עָפָ֔ר וָאֶתֶּנְךָ֣ נָגִ֔יד עַ֖ל עַמִּ֣י יִשְׂרָאֵ֑ל וַתֵּ֣לֶךְ ׀ בְּדֶ֣רֶךְ יָרׇבְעָ֗ם וַֽתַּחֲטִא֙ אֶת־עַמִּ֣י יִשְׂרָאֵ֔ל לְהַכְעִיסֵ֖נִי בְּחַטֹּאתָֽם׃ (ג) הִנְנִ֥י מַבְעִ֛יר אַחֲרֵ֥י בַעְשָׁ֖א וְאַחֲרֵ֣י בֵית֑וֹ וְנָֽתַתִּי֙ אֶת־בֵּ֣יתְךָ֔ כְּבֵ֖ית יָרׇבְעָ֥ם בֶּן־נְבָֽט׃ (ד) הַמֵּ֤ת לְבַעְשָׁא֙ בָּעִ֔יר יֹאכְל֖וּ הַכְּלָבִ֑ים וְהַמֵּ֥ת לוֹ֙ בַּשָּׂדֶ֔ה יֹאכְל֖וּ ע֥וֹף הַשָּׁמָֽיִם׃
(1) The word of GOD came to Jehu son of Hanani against Baasha: (2) “Because I lifted you up from the dust and made you a ruler over My people Israel, but you followed the way of Jeroboam and caused My people Israel to sin, provoking My anger with their sins— (3) I am going to sweep away Baasha and his house. I will make your house like the House of Jeroboam son of Nebat. (4) Anyone belonging to Baasha who dies in the town shall be devoured by dogs, and anyone belonging to him who dies in the open country shall be devoured by the birds of the sky.”
(ז) וְגַ֡ם בְּיַד־יֵה֨וּא בֶן־חֲנָ֜נִי הַנָּבִ֗יא דְּבַר־יְהֹוָ֡ה הָיָה֩ אֶל־בַּעְשָׁ֨א וְאֶל־בֵּית֜וֹ וְעַ֥ל כׇּל־הָרָעָ֣ה ׀ אֲשֶׁר־עָשָׂ֣ה ׀ בְּעֵינֵ֣י יְהֹוָ֗ה לְהַכְעִיסוֹ֙ בְּמַעֲשֵׂ֣ה יָדָ֔יו לִֽהְי֖וֹת כְּבֵ֣ית יָרׇבְעָ֑ם וְעַ֥ל אֲשֶׁר־הִכָּ֖ה אֹתֽוֹ׃ {פ}
(ח) בִּשְׁנַ֨ת עֶשְׂרִ֤ים וָשֵׁשׁ֙ שָׁנָ֔ה לְאָסָ֖א מֶ֣לֶךְ יְהוּדָ֑ה מָ֠לַ֠ךְ אֵלָ֨ה בֶן־בַּעְשָׁ֧א עַל־יִשְׂרָאֵ֛ל בְּתִרְצָ֖ה שְׁנָתָֽיִם׃ (ט) וַיִּקְשֹׁ֤ר עָלָיו֙ עַבְדּ֣וֹ זִמְרִ֔י שַׂ֖ר מַחֲצִ֣ית הָרָ֑כֶב וְה֤וּא בְתִרְצָה֙ שֹׁתֶ֣ה שִׁכּ֔וֹר בֵּ֣ית אַרְצָ֔א אֲשֶׁ֥ר עַל־הַבַּ֖יִת בְּתִרְצָֽה׃ (י) וַיָּבֹ֤א זִמְרִי֙ וַיַּכֵּ֣הוּ וַיְמִיתֵ֔הוּ בִּשְׁנַת֙ עֶשְׂרִ֣ים וָשֶׁ֔בַע לְאָסָ֖א מֶ֣לֶךְ יְהוּדָ֑ה וַיִּמְלֹ֖ךְ תַּחְתָּֽיו׃
(ח) בִּשְׁנַ֨ת עֶשְׂרִ֤ים וָשֵׁשׁ֙ שָׁנָ֔ה לְאָסָ֖א מֶ֣לֶךְ יְהוּדָ֑ה מָ֠לַ֠ךְ אֵלָ֨ה בֶן־בַּעְשָׁ֧א עַל־יִשְׂרָאֵ֛ל בְּתִרְצָ֖ה שְׁנָתָֽיִם׃ (ט) וַיִּקְשֹׁ֤ר עָלָיו֙ עַבְדּ֣וֹ זִמְרִ֔י שַׂ֖ר מַחֲצִ֣ית הָרָ֑כֶב וְה֤וּא בְתִרְצָה֙ שֹׁתֶ֣ה שִׁכּ֔וֹר בֵּ֣ית אַרְצָ֔א אֲשֶׁ֥ר עַל־הַבַּ֖יִת בְּתִרְצָֽה׃ (י) וַיָּבֹ֤א זִמְרִי֙ וַיַּכֵּ֣הוּ וַיְמִיתֵ֔הוּ בִּשְׁנַת֙ עֶשְׂרִ֣ים וָשֶׁ֔בַע לְאָסָ֖א מֶ֣לֶךְ יְהוּדָ֑ה וַיִּמְלֹ֖ךְ תַּחְתָּֽיו׃
(7) But the word of GOD had come through the prophet Jehu son of Hanani against Baasha and against his house, that it would fare like the House of Jeroboam, which he himself had struck down,awhich he himself had struck down Syntax of Heb. unclear. because of all the evil he did that was displeasing to GOD, provoking anger with his deeds. (8) In the twenty-sixth year of King Asa of Judah, Elah son of Baasha became king over Israel, at Tirzah—for two years. (9) His officer Zimri, commander of half the chariotry, committed treason against him while he was at Tirzah drinking himself drunk in the house of Arza, who was in charge of the palace at Tirzah. (10) Zimri entered, struck him down, and killed him; he succeeded him as king in the twenty-seventh year of King Asa of Judah.
(יב) וַיַּשְׁמֵ֣ד זִמְרִ֔י אֵ֖ת כׇּל־בֵּ֣ית בַּעְשָׁ֑א כִּדְבַ֤ר יְהֹוָה֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֶל־בַּעְשָׁ֔א בְּיַ֖ד יֵה֥וּא הַנָּבִֽיא׃ (יג) אֶ֚ל כׇּל־חַטֹּ֣אות בַּעְשָׁ֔א וְחַטֹּ֖אות אֵלָ֣ה בְנ֑וֹ אֲשֶׁ֣ר חָטְא֗וּ וַאֲשֶׁ֤ר הֶחֱטִ֙יאוּ֙ אֶת־יִשְׂרָאֵ֔ל לְהַכְעִ֗יס אֶת־יְהֹוָ֛ה אֱלֹהֵ֥י יִשְׂרָאֵ֖ל בְּהַבְלֵיהֶֽם׃
(12) Thus Zimri destroyed all the House of Baasha, in accordance with the word that GOD had spoken through the prophet Jehu— (13) because of the sinful acts that Baasha and his son Elah committed, and that they caused Israel to commit, provoking the anger of the ETERNAL, the God of Israel, with their false gods.
(טו) בִּשְׁנַת֩ עֶשְׂרִ֨ים וָשֶׁ֜בַע שָׁנָ֗ה לְאָסָא֙ מֶ֣לֶךְ יְהוּדָ֔ה מָלַ֥ךְ זִמְרִ֛י שִׁבְעַ֥ת יָמִ֖ים בְּתִרְצָ֑ה וְהָעָ֣ם חֹנִ֔ים עַֽל־גִּבְּת֖וֹן אֲשֶׁ֥ר לַפְּלִשְׁתִּֽים׃ (טז) וַיִּשְׁמַ֤ע הָעָם֙ הַחֹנִ֣ים לֵאמֹ֔ר קָשַׁ֣ר זִמְרִ֔י וְגַ֖ם הִכָּ֣ה אֶת־הַמֶּ֑לֶךְ וַיַּמְלִ֣כוּ כׇֽל־יִ֠שְׂרָאֵ֠ל אֶת־עׇמְרִ֨י שַׂר־צָבָ֧א עַל־יִשְׂרָאֵ֛ל בַּיּ֥וֹם הַה֖וּא בַּֽמַּחֲנֶֽה׃
(15) During the twenty-seventh year of King Asa of Judah, Zimri reigned in Tirzah for seven days. At the time, the troops were encamped at Gibbethon of the Philistines. (16) When the troops who were encamped there learned that Zimri had committed treason and had struck down the king, that very day, in the camp, all Israel acclaimed the army commander Omri king over Israel.
(יח) וַיְהִ֞י כִּרְא֤וֹת זִמְרִי֙ כִּֽי־נִלְכְּדָ֣ה הָעִ֔יר וַיָּבֹ֖א אֶל־אַרְמ֣וֹן בֵּית־הַמֶּ֑לֶךְ וַיִּשְׂרֹ֨ף עָלָ֧יו אֶת־בֵּֽית־מֶ֛לֶךְ בָּאֵ֖שׁ וַיָּמֹֽת׃ (יט) עַל־חַטֹּאתָיו֙ אֲשֶׁ֣ר חָטָ֔א לַעֲשׂ֥וֹת הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה לָלֶ֙כֶת֙ בְּדֶ֣רֶךְ יָרׇבְעָ֔ם וּבְחַטָּאתוֹ֙ אֲשֶׁ֣ר עָשָׂ֔ה לְהַחֲטִ֖יא אֶת־יִשְׂרָאֵֽל׃
(18) When Zimri saw that the town was taken, he went into the citadel of the royal palace and burned down the royal palace over himself. And so he died— (19) because of the sins that he committed and caused Israel to commit, doing what was displeasing to GOD and following the ways of Jeroboam.
(כא) אָ֧ז יֵחָלֵ֛ק הָעָ֥ם יִשְׂרָאֵ֖ל לַחֵ֑צִי חֲצִ֨י הָעָ֜ם הָ֠יָ֠ה אַחֲרֵ֨י תִבְנִ֤י בֶן־גִּינַת֙ לְהַמְלִיכ֔וֹ וְהַחֲצִ֖י אַחֲרֵ֥י עׇמְרִֽי׃ (כב) וַיֶּחֱזַ֤ק הָעָם֙ אֲשֶׁ֣ר אַחֲרֵ֣י עׇמְרִ֔י אֶת־הָעָ֕ם אֲשֶׁ֥ר אַחֲרֵ֖י תִּבְנִ֣י בֶן־גִּינַ֑ת וַיָּ֣מׇת תִּבְנִ֔י וַיִּמְלֹ֖ךְ עׇמְרִֽי׃ {פ}
(כג) בִּשְׁנַת֩ שְׁלֹשִׁ֨ים וְאַחַ֜ת שָׁנָ֗ה לְאָסָא֙ מֶ֣לֶךְ יְהוּדָ֔ה מָלַ֤ךְ עׇמְרִי֙ עַל־יִשְׂרָאֵ֔ל שְׁתֵּ֥ים עֶשְׂרֵ֖ה שָׁנָ֑ה בְּתִרְצָ֖ה מָלַ֥ךְ שֵׁשׁ־שָׁנִֽים׃ (כד) וַיִּ֜קֶן אֶת־הָהָ֥ר שֹׁמְר֛וֹן מֵ֥אֶת שֶׁ֖מֶר בְּכִכְּרַ֣יִם כָּ֑סֶף וַיִּ֙בֶן֙ אֶת־הָהָ֔ר וַיִּקְרָ֗א אֶת־שֵׁ֤ם הָעִיר֙ אֲשֶׁ֣ר בָּנָ֔ה עַ֣ל שֶׁם־שֶׁ֔מֶר אֲדֹנֵ֖י הָהָ֥ר שֹׁמְרֽוֹן׃
(כג) בִּשְׁנַת֩ שְׁלֹשִׁ֨ים וְאַחַ֜ת שָׁנָ֗ה לְאָסָא֙ מֶ֣לֶךְ יְהוּדָ֔ה מָלַ֤ךְ עׇמְרִי֙ עַל־יִשְׂרָאֵ֔ל שְׁתֵּ֥ים עֶשְׂרֵ֖ה שָׁנָ֑ה בְּתִרְצָ֖ה מָלַ֥ךְ שֵׁשׁ־שָׁנִֽים׃ (כד) וַיִּ֜קֶן אֶת־הָהָ֥ר שֹׁמְר֛וֹן מֵ֥אֶת שֶׁ֖מֶר בְּכִכְּרַ֣יִם כָּ֑סֶף וַיִּ֙בֶן֙ אֶת־הָהָ֔ר וַיִּקְרָ֗א אֶת־שֵׁ֤ם הָעִיר֙ אֲשֶׁ֣ר בָּנָ֔ה עַ֣ל שֶׁם־שֶׁ֔מֶר אֲדֹנֵ֖י הָהָ֥ר שֹׁמְרֽוֹן׃
(21) Then the people of Israel split into two factions: a part of the people followed Tibni son of Ginath to make him king, and the other part followed Omri. (22) Those who followed Omri proved stronger than those who followed Tibni son of Ginath; Tibni died and Omri became king. (23) In the thirty-first year of King Asa of Judah, Omri became king over Israel—for twelve years. He reigned in Tirzah six years. (24) Then he bought the hill of Samaria from Shemer for two talents of silver; he built [a town] on the hill and named the town that he built Samaria, after Shemer, the owner of the hill.
וַיָּמָת תִּבְנִי. כְּשֶׁנָּשָׂא אָסָא בִּתּוֹ שֶׁל עָמְרִי לִיהוֹשָׁפָט בְּנוֹ, הָרְגוּ אֶת תִּבְנִי, כְּשֶׁרָאוּ חֲשִׁיבוּתוֹ שֶׁל עָמְרִי, בְּסֵדֶר עוֹלָם.
And Tivni died. When Asa took Omri’s daughter in marriage for Yehoshofot his son, they killed Tivni, when they saw Omri’s prominence; according to Seder Olam.
(א) בִּשְׁנַת שְׁלשִׁים וְאַחַת שָׁנָה לְאָסָא וְגוֹ' מָלַךְ עָמְרִי. מַלְכוּת שְׁלֵמָה, וַחֲמֵשׁ שָׁנִים הָיְתָה מַחֲלֻקְתּוֹ שֶׁל תִּבְנִי, מֵעֶשְׂרִים וְשֶׁבַע לְאָסָא, עַד שְׁלשִׁים וְאַחַת. (ב) שְׁתֵּים עֶשְׂרֵה שָׁנָה. סַךְ הַכֹּל, חָמֵשׁ בַּמַּחֲלֹקֶת וְשֶׁבַע בְּמַלְכוּת שְׁלֵמָה, וְאִי אֶפְשָׁר לוֹמַר שְׁתֵּים עֶשְׂרֵה בְּמַלְכוּת שְׁלֵמָה, שֶׁהֲרֵי אַחְאָב בְּנוֹ מָלַךְ בִּשְׁנַת שְׁלשִׁים וּשְׁמוֹנֶה לְאָסָא. (ג) בְּתִרְצָה מָלַךְ שֵׁשׁ שָׁנִים. עַד שֶׁלֹּא בָּנָה אֶת שׁוֹמְרוֹן.
(1) In the thirty-first year of the reign of Asa, etc., Omri reigned. An undisputed reign. His conflict with Tivni lasted five years, from the twenty-seventh year of Asa[’s reign] until the thirty-first [year]. (2) For twelve years. Was the total [of his reign], five [years] were in conflict and seven [years] his reign was undisputed. It is impossible to say that his reign was undisputed for twelve years, because Achov his son reigned in the thirty-eighth year of Asa[’s reign]. (3) In Tirtzoh he reigned six years. Before he had built Shomron.
א"ר יוחנן מפני מה זכה עמרי למלכות מפני שהוסיף כרך אחד בארץ ישראל שנאמר (מלכים א טז, כד) ויקן את ההר שמרון מאת שמר בככרים כסף ויבן את ההר ויקרא [את] שם העיר אשר בנה על שם שמר אדני ההר שמרון
Rabbi Yoḥanan says: For what virtue was Omri, king of Israel, who was Ahab’s father, privileged to ascend to the monarchy? It is due to the fact that he added one city in Eretz Yisrael, as it is stated: “And he bought the hill of Samaria from Shemer for two talents of silver, and built on the hill, and called the name of the city that he built after Shemer, the owner of the hill, Samaria” (I Kings 16:24).
(לא) וַֽיְהִי֙ הֲנָקֵ֣ל לֶכְתּ֔וֹ בְּחַטֹּ֖אות יָרׇבְעָ֣ם בֶּן־נְבָ֑ט וַיִּקַּ֨ח אִשָּׁ֜ה אֶת־אִיזֶ֗בֶל בַּת־אֶתְבַּ֙עַל֙ מֶ֣לֶךְ צִידֹנִ֔ים וַיֵּ֙לֶךְ֙ וַיַּעֲבֹ֣ד אֶת־הַבַּ֔עַל וַיִּשְׁתַּ֖חוּ לֽוֹ׃ (לב) וַיָּ֥קֶם מִזְבֵּ֖חַ לַבָּ֑עַל בֵּ֣ית הַבַּ֔עַל אֲשֶׁ֥ר בָּנָ֖ה בְּשֹׁמְרֽוֹן׃ (לג) וַיַּ֥עַשׂ אַחְאָ֖ב אֶת־הָאֲשֵׁרָ֑ה וַיּ֨וֹסֶף אַחְאָ֜ב לַעֲשׂ֗וֹת לְהַכְעִיס֙ אֶת־יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל מִכֹּל֙ מַלְכֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הָי֖וּ לְפָנָֽיו׃ (לד) בְּיָמָ֞יו בָּנָ֥ה חִיאֵ֛ל בֵּ֥ית הָאֱלִ֖י אֶת־יְרִיחֹ֑ה בַּאֲבִירָ֨ם בְּכֹר֜וֹ יִסְּדָ֗הּ (ובשגיב) [וּבִשְׂג֤וּב] צְעִירוֹ֙ הִצִּ֣יב דְּלָתֶ֔יהָ כִּדְבַ֣ר יְהֹוָ֔ה אֲשֶׁ֣ר דִּבֶּ֔ר בְּיַ֖ד יְהוֹשֻׁ֥עַ בִּן־נֽוּן׃ {ס}
(31) Not content to follow the sins of Jeroboam son of Nebat, he took as wife Jezebel daughter of King Ethbaal of the Phoenicians, and he went and served Baal and worshiped him. (32) He erected an altar to Baal in the temple of Baal that he built in Samaria. (33) Ahab also made a sacred post.csacred post See note at 14.15. Ahab did more to provoke the anger of the ETERNAL, the God of Israel, than all the kings of Israel who preceded him. (34) During his reign, Hiel the Bethelite fortified Jericho. He laid its foundations at the cost of Abiram his first-born, and set its gates in place at the cost of Segub his youngest, in accordance with the words that GOD had spoken through Joshua son of Nun.dthat GOD had spoken through Joshua son of Nun Cf. Josh. 6.26.
וְכִי מֶה עָשָׂה אַחְאָב. כָּתוֹב וַיְהִי֙ הֲנָקִ֣ל לֶכְתּ֔וֹ בְּחַטֹּ֖אות יָֽרָבְעָ֣ם בֶּן־נְבָ֑ט. וַהֲלֹא קוּלּוֹתָיו שֶׁל אַחְאָב הֵם כְּחוּמְרוֹתָיו שֶׁלְּיָרָבְעָם. וְלָמָּה נִמְנָה יָרָבְעָם תְּחִילָּה. שֶׁהוּא הִתְחִיל בַּקַּלְקָּלָה תְחִילָּה. מָה הֲוָה אַחְאָב עֲבִיד. הֲוָה מְקַשֵּׁט גַּרְמֵיהּ בְּכָל־יוֹם וְקָאִים לֵיהּ קוֹמֵי חִיאֵל אִסְרָטִילָטֵיהּ. וְהוּא אֲמַר לֵיהּ. בְּכַמָּה אֲנָא טָב יוֹמָא דֵין. וְהוּא אֲמַר לֵיהּ. כִֵּן וָכֵן. וְהוּא מַפְרִישׁ טִימִיתֵיהּ לַעֲבוֹדָה זָרָה. הָדָא הוּא דִכְתְיב יַ֚עַן הִתְמַכֶּרְךָ֔ לַעֲשׂ֥וֹת הָרַ֖ע בְּעֵינֵ֥י יְי. רִבִּי לֵוִי עֲבַד דְּרַשׁ הָדֵין קִרָייָא אֲשִׁתָּא יַרְחִין לִגְנַאי. רַ֚ק לֹֽא־הָיָ֣ה כְאַחְאָ֔ב אֲשֶׁ֣ר הִתְמַכֵּ֔ר לַעֲשׂ֥וֹת הָרַ֖ע בְּעֵינֵ֣י יְי. אֲתַא לְגַבֵּיהּ בַּלֵּילְיָא. אֲמַר לֵיהּ. מֶה חָטִית לָךְ וּמַה סָֽרְחִית קֳדָמָךְ. אִית לָךְ רֵישֵׁיהּ דִּפְסוּקָה וְלֵית לָךְ סוֹפֵיהּ אֲשֶֽׁר־הֵסַ֥תָּה אוֹתוֹ אִיזֶ֥בֶל אִשְׁתּֽוֹ׃ עֲבַד דְּרַשׁ לֵיהּ שִׁתָּא יַרְחִין לִשְׁבָח. רַ֚ק לֹֽא־הָיָ֣ה כְאַחְאָ֔ב אֲשֶֽׁר־הֵסַ֥תָּה אֹת֖וֹ אִיזֶ֥בֶל אִשְׁתּֽוֹ׃
So what did Aḥab do? It is written: If it would have been too easy to follow the sins of Jeroboam ben Nevat. Are not the light sins of Aḥab the serious sins of Jeroboam? Why was Jeroboam counted first? Because he started the misconduct. What did Aḥab do? He adorned himself every day and stood before his army commander Ḥiel, asking him, for how much am I good today? He answered him, so and so much; then he donated its value to foreign worship. That is what is written Because you sold yourself to do evil in the Eternal’s eyes. Rebbi Levi continued for six months to explain the following verse to shame There never was anyone like Aḥab who sold himself to do evil in the Eternal’s eyes. He came to him at night and asked him, how did I sin against you, what did I do before you? You have the first part of the verse, but you do not have the end of the verse: whom his wife Jezebel had misguided. He continued for six months to explain it as praise, only one should not be like Aḥab … whom his wife Jezebel had misguided.
(מלכים א טז, לא) ויהי הנקל לכתו בחטאת ירבעם בן נבט אמר ר' יוחנן קלות שעשה אחאב כחמורות שעשה ירבעם ומפני מה תלה הכתוב בירבעם מפני שהוא היה תחילה לקלקלה (הושע יב, יב) גם מזבחותם כגלים על תלמי שדי א"ר יוחנן אין לך כל תלם ותלם בא"י שלא העמיד עליו אחאב עבודת כוכבים והשתחוה לו
With regard to Ahab, it is written: “And it came to pass, the most minor of his transgressions was his walking in the sins of Jeroboam, son of Nebat” (I Kings 16:31). Rabbi Yoḥanan says: The minor sins that Ahab performed were on par with the major sins that Jeroboam performed, as the transgressions committed by Ahab were much more serious than those committed by Jeroboam. And for what reason did the verse attribute the sins of all the kings of Israel to Jeroboam, even though the sins of Ahab were more substantial? It is due to the fact that he was first to engage in iniquity. With regard to the verse: “Their altars shall also be like droppings in the furrows of the field” (Hosea 12:12), Rabbi Yoḥanan says: You do not have even one furrow in Eretz Yisrael upon which Ahab did not place an object of idol worship and bow to it.
אֲשֵׁרָה. אִילָן הַנֶּעֱבָד.
An Asheirah. A tree that is worshiped.
(מלכים א טז, לג) ויעש אחאב את האשרה ויוסף אחאב לעשות להכעיס את ה' אלהי ישראל מכל מלכי ישראל אשר היו לפניו א"ר יוחנן שכתב על דלתות שמרון אחאב כפר באלהי ישראל לפיכך אין לו חלק באלהי ישראל
With regard to the verse: “And Ahab made the ashera; and Ahab did more to provoke the Lord, God of Israel, to anger than all the kings of Israel that were before him” (I Kings 16:33), Rabbi Yoḥanan says: It means that he wrote on the doors of Samaria: Ahab denies the existence of the God of Israel, therefore he has no share in the God of Israel.
חִיאֵל בֵּית הָאֱלִי. חִיאֵל אֲשֶׁר מִבֵּית אֵל, כְּמוֹ: יִשַׁי בֵּית הַלַּחְמִי, וְלֹא נֶאֱמַר הַבֵּית לַחְמִי; וְכֵן יְהוֹשֻׁעַ בֵּית הַשִּׁמְשִׁי, בְּסֵפֶר שְׁמוּאֵל, וְלֹא הַבֵּית שִׁמְשִׁי; וְכֵן בְּעָפְרַת אֲבִי הָעֶזְרִי וְלֹא נֶאֱמַר הָאֲבִי עֶזְרִי. וְיֵשׁ פּוֹתְרִין: בֵּית הָאֱלִי, עַל שֶׁקִּבֵּל עָלָיו קִלְלוֹת יְהוֹשֻׁעַ: אָרוּר הָאִישׁ אֲשֶׁר יָקוּם וּבָנָה וְגוֹ'. אָמְרוּ רַבּוֹתֵינוּ חִיאֵל מִשֶּׁל (בִּנְיָמִין) וִירִיחוֹ מִשֶּׁל יְהוֹשָׁפָט (בִּנְיָמִין) וּמִפְּנֵי מָה תְלָאוֹ בְּאַחְאָב, שֶׁתּוֹלִין אֶת הַקְּלָלָה בִּמְקֻלְקָל (סְפָרִים אֲחֵרִים: בִּמְקֻלָּל).
Chieil of Beis Eil. [I.e.,] Chieil who was from Beis Eil, similar to, “Yishay of Beis Lechem [בית הלחמי],” and it does not state הבית לחמי, and similarly, “Yehoshua of Beis Shemesh [בית השמשי],” in the Book of Shmuel, and [it does] not [state] הבית שמשי, and similarly, “In Ofrah [that belonged to Yoash] of the Avi Ezri [אבי העזרי],” and it does not state האבי עזרי. Some interpret בית האלי [is from the word אלה or curse], since he accepted upon himself Yehoshua’s curses, “Cursed [before Adonoy] be the man who rises up and rebuilds, etc.” Our Rabbis stated that Chieil was of [the tribe of] Binyomin, and Yericho belonged to Yehoshofot [King of Yehudah]. Why does [Scripture] relate him to Achov [King of Yisroel], because a curse is related to a corrupt person. (Other texts: To a cursed person.)
בַּאֲבִירָם בְּכֹרוֹ יִסְּדָהּ. כְּשֶׁיִּסְדָהּ, מֵת בְּנוֹ בְּכוֹרוֹ, וְקָבַר וְהָלַךְ וְקָבַר כָּל בָּנָיו, עַד שֶׁמֵּת הָאַחֲרוֹן בְּהַצָּבַת דְּלָתוֹת, וְכֵן הוּא קְלָלוֹת שֶׁל יְהוֹשֻׁעַ: בִּבְכוֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ.
With Avirom his first born he laid the foundation. When he laid its foundation, his firstborn son died, and he buried [him] and continued to bury all his sons until the last one died when he was installing its doors. And, these were Yehoshua’s curses, “With [the loss of] his firstborn shall he lay its foundation, and with [the loss of] his youngest child he will set up its gates.”
כָּתוּב בְּיָמָ֞יו בָּנָ֥ה חִיאֵ֛ל בֵּ֥ית הָֽאֱלִי֖ אֶת־יְרִיחוּ בַּֽאֲבִירָ֨ם בְּכֹר֜וֹ יִסְּדָ֗הּ וּבִשְׂג֤וּב צְעִירוֹ֙ הִצִּ֣יב דְּלָתֶ֔יהָ. חִיאֵל מִן יְהוֹשָׁפָט. יְרִיחוֹ מִבִּנְיָמִין. אֶלָּא שֶׁמְגַלְגְּלִין זְכוּת עַל יְדֵי זַכַּאי וְחוֹבָה עַל יְדֵי חַייָב. וְכֵן הוּא אוֹמֵר בַּֽאֲבִירָ֨ם בְּכֹר֜וֹ יִסְּדָ֗הּ וּבִשְׂג֤וּב צְעִירוֹ֙ הִצִּ֣יב דְּלָתֶ֔יהָ. בַּֽאֲבִירָ֨ם בְּכֹר֜וֹ לֹא הָיָה מְאַיִין לְלַמֵּד. וּבִשְׂגוּב הָרָשָׁע הָיָה לוֹ מְאַיִין לְלַמֵּד. לְפִי שֶׁרָצוּ לְרַבּוֹת אֶת מָמוֹנָן וְשָֽׁלְטָה בָהֶן מְאֵירָה וְהָיוּ מִתְמוֹטְטִין וְהוֹלְכִין. לְקַייֵם מַה שֶׁנֶּאֱמַר כִּדְבַ֣ר יְי אֲשֶׁ֣ר דִּבֶּ֔ר בְּיַד֖ יְהוֹשֻׁ֥עַ בִּן־נֽוּן. כָּתוּב וַיֹּאמֶר֩ אֵלִיָּ֙הוּ הַתִּשְׁבִּ֜י מִתּוֹשָׁבֵי גִלְעָד֘ אֶל־אַחְאָב֒ חַי־יְי אֱלֹהֵ֤י יִשְׂרָאֵל֙ אֲשֶׁ֣ר עָמַ֣דְתִּי לְפָנָ֔יו אִם־יִֽהְיֶ֛ה הַשָּׁנִ֥ים הָאֵ֖לֶּה טַ֣ל וּמָטָ֑ר כִּי֭ אִם־לְפִ֥י דְבָרִֽי׃ וְכִי מָה עִנְייָן זֶה אֶצֶל זֶה. אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוךְ הוּא לְאֵלִיָּהוּ. הָדֵין חִיאֵל גַּבְרָא רַבָּא הוּא. אֵיזִיל חֲמֵי לֵיהּ אַפִּין. אֲמַר לֵיהּ. לִי נָה מֵיזַל. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. דֲּנָא מֵיזַל וִינוֹן אָֽמְרִין מִילִּין דְּמַכְעִיסִין לָךְ וְלִינָה יְכִיל מִיסְבּוֹל. אֲמַר לֵיהּ. וְאִין אָֽמְרִין מִילָּה דְּמַכְעֲסָה לִי כָּל־מַה דְאַתְּ גְּזַר אֲנָא מְקַייֵם. אֲזַל וְאַשְׁכְּחוֹן עֲסִיקִין בָּהֵן קִרְייָא וַיַּשְׁבַּ֣ע יְהוֹשֻׁ֔עַ בָּעֵ֥ת הַחִ֖יא לֵאמֹ֑ר אָר֨וּר הָאִ֜ישׁ לִפְנֵ֣י יְי אֲשֶׁ֤ר יָקוּם֙ וּבָנָ֞ה אֶת־הָעִ֤יר הַזֹּאת֙ אֶת־יְרִיח֔וֹ בִּבְכֹר֣וֹ יְיַסְּדֶ֔נָּה וּבִצְעִיר֖וֹ יַצִּ֥יב דְּלָתֶֽיהָ׃ אֲמַר. בְּרִיךְ הוּא אֱלֹהֵהוֹן דְּצַדִּיקַייָא דִמְקַייֵם מִילֵּי דְצַדִּיקָא. וַהֲוָה תַמָּן אַחְאָב. אֲמַר לוּן אַחְאָב. וְכִי מִי גָדוֹל מִמִּי מֹשֶׁה אוֹ יְהוֹשֻׁעַ. אָֽמְרִין לֵיהּ. מֹשֶׁה. אֲמַר לוּן. בְּתוֹרָתוֹ שֶׁלְּמֹשֶׁה כָתוּב הִשָּֽׁמְר֣וּ לָכֶ֔ם פֶּן־יִפְתֶּה֭ לְבַבְכֶ֑ם וְסַרְתֶּ֗ם וַֽעֲבַדְתֶּם֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וְהִשְׁתַּֽחֲוִיתֶם֭ לָהֶֽם׃ וּמַה כְתִיב בַּתְרֵיהּ. וְחָרָ֨ה אַף־יְי בָּכֶ֗ם וְעָצַ֤ר אֶת־הַשָּׁמַ֨יִם֙ וְלֹא־יִֽהְיֶ֣ה מָטָ֔ר. ולֹא הִינַּחְתִּי עֲבוֹדָה זָרָה בָעוֹלָם שֶׁלֹּא עָבַדְתִּי אוֹתָהּ. וְכָל־טָבָן וּנְחָמָן דְּאִית בְּעָֽלְמָא אֲתוֹן בְּדָרִי. מִילּוֹי דְמֹשֶׁה לֹא קַמָּן וּמִילֵּי דִּיהוֹשֻׁעַ מְקַיֵּם. אֲמַר לֵיהּ אֵלִיָּהוּ. אִם כִּדְבָרֶיךָ חַי־יְי אֱלֹתֵ֤י יִשְׂרָאֵל֙ אֲשֶׁ֣ר עָמַ֣דְתִּי לְפָנָ֔יו אִם־יִֽהְיֶ֛ה הַשָּׁנִ֥ים הָאֵ֖לֶּה טַ֣ל וּמָטָ֑ר כִּ֖י אִם־לְפִ֥י דְבָרִֽי׃ כֵּיוָן שֶׁשָּׁמַע כֵּן הִתְחִיל בּוֹכֶה. הָדָא הִיא דִכְתִיב וַיְהִי֩ כִשְׁמוֹעַ אַחְאָ֜ב אֶת־הַדְּבָרִ֤ים הָאֵ֨לֶּה֙ וַיִּקְרַ֣ע אֶת בְּגָדָ֔יו וַיָּֽשֶׂם־שַׂ֥ק עַל־בְּשָׂר֭וֹ וַיָּצ֑וֹם וַיִּשְׁכַּ֣ב בַּשָּׂ֔ק וַיְהַלֵּךְ֭ אַֽט׃ כַּמָּה נִתְעַנֶּה. שָׁלֹשׁ שָׁעוֹת נִתְעַנֶּה. אִם הָיָה לָמוּד לוֹכַל בְּשָׁלֹשׁ הָיָה אוֹכֵל בְּשֵׁשׁ. אִם לָמוּד לוֹכַל בְּשֵׁשׁ הָיָה אוֹכֵל בְּתֵּשַׁע. וַיְהַלֵּךְ֭ אַֽט. מָהוּ עַט. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. שֶׁהָיָה מְהַלֵּךְ יָחֵף. כְּתִיב וַיְהִי֙ דְּבַר־יְי אֶל־אֵֽלִיָּ֥הוּ הַתִּשְׁבִּ֖י לֵאמֹֽר׃ הֲרָאִ֔יתָ כִּֽי־נִכְנַ֥ע אַחְאָב֭ מִלְּפָנָיי. אָמַר הַקָּדוֹשׁ בָּרוךְ הוּא לְאֵלִיָּהוּ. רְאֵה מָנָה טוֹבָה שֶׁנָּתַתִּי בְעוֹלָמִי. אָדָם חוֹטֵא לְפָנַי כַמָּה וְעוֹשֶׂה תְשׁוּבָה וַאֲנִי מְקַבְּלוֹ. הָדָא הִיא דִכְתִיב הֲרָאִ֔יתָ כִּֽי־נִכְנַ֥ע אַחְאָב֭ מִלְּפָנָיי. חֲמִית אַחְאָב עֲבַד תְּשׁוּבָה. יַ֜עַן כִּֽי־נִכְנַ֣ע אַחְאָב מִפָּנַיי לֹֽא־אָבִ֤יא הָֽרָעָה֙ בְּיָמָ֔יו בִּימֵ֣י בְנ֔וֹ אָבִ֥יא הָֽרָעָ֖ה עַל־בֵּיתֽוֹ׃
It is written: In his days did Ḥiel from Bet-El build Jericho; with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that good deeds are put in the hands of the worthy and bad deeds in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written: Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. What is the connection between these? The Holy One, praise to Him, had said to Elijah: this Ḥiel is an important personality, go and pay a visit of condolence. He answered, I do not want to go. He asked, why? He said, for if I go and they say things that enrage You, I shall not be able to bear it. He told him, If they say anything that would enrage Me, anything that you decide I shall fulfill. He went and found them discussing the verse: At that time, Joshua imprecated as follows: Cursed be the man before the Eternal who would build this town, Jericho; with his first-born he shall put in the foundation and with his youngest set the doors. He said, praised be the God of the just, Who fulfills the words of the just. Aḥab also was there. Aḥab said to them, who is greater, Moses or Joshua? They told him, Moses. He said to them, in Moses’s Torah it is written: Watch yourselves, lest your hearts be seduced, you deviate, and worship other powers and bow down before them. What is written next? The rage of the Eternal will burn against you, He will lock up the sky and there will be no rain. But I did not leave any strange worship that I would not have worshipped, and all good and comforting things came in my generation. He did not uphold the words of Moses; would He uphold Joshua’s words? Elijah told him, it is as you say, by the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. When he heard this, he started crying. That is what is written: When Aḥab heard these words, he tore his garments, put sackcloth on his flesh, fasted, slept in sackcloth and went at. How long did he fast? He fasted for three hours. If he was used to eat at 6 o’clock, he ate at noontime. If he was used to eat at noontime, he ate at three p.m. He went at. What is at? Rebbi Joshua ben Levi said, he went barefoot. It is written: The word of the Eternal went to Elijah the Tisbite as follows: Did you see that Aḥab surrendered before me? The Holy One, praise to Him, said to Elijah: See the good part which I put in My world. A person may sin greatly before Me, but if he repents I am accepting him. That is what is written, did you see that Aḥab surrendered before Me? You saw that Aḥab repented. Because Aḥab surrendered before me, I shall not bring the evil in his days; in his son’s days I shall bring the evil over his dynasty.
וַיַּשְׁבַּ֣ע יְהוֹשֻׁ֔עַ בָּעֵ֥ת הַהִ֖יא לֵאמֹ֑ר אָר֨וּר הָאִ֜ישׁ לִפְנֵ֣י יְהֹוָ֗ה אֲשֶׁ֤ר יָקוּם֙ וּבָנָ֞ה אֶת־הָעִ֤יר הַזֹּאת֙ אֶת־יְרִיח֔וֹ בִּבְכֹר֣וֹ יְיַסְּדֶ֔נָּה וּבִצְעִיר֖וֹ יַצִּ֥יב דְּלָתֶֽיהָ׃ {ס}
At that time Joshua pronounced this oath: “Anyone who undertakes to fortify this city of Jericho is hereby under GOD’s curse: its foundations shall be laid at the cost of their first-born, and its gates set up at the cost of their youngest.”
The conclusion of our chapter relates the beginning of the reign of Ahab over the Northern Kingdom of Israel (I Kings 16:28-33). We are immediately told that he “did more to vex the Lord, the God of Israel, than all the kings of Israel who preceded him” (verse 33).
Mishnah Sanhedrin 10:2 includes Ahab among those three kings and four commoners who have no share in the world to come. According to the early medieval mystical Midrash Konen, Ahab is confined in the fifth rung of Hell along with 10,000 myriads of heathen, under the supervision of the Angel Oniel, who flogs all of them but Ahab, because his forefathers answered “We will do and we will obey” at the Giving of the Torah at Mount Sinai (see Exodus 24:7).
An extended discussion of King Ahab in Talmud Bavli Sanhedrin 102b begins with a midrashic etymology of his name in Hebrew, Ahav, which can be understood as made up of two words: “Ah”-Woe! and “Av” – Father indicating that Ahab was a “Woeful Father” to idolatry. Ahab’s sins of idol worship were even worse than those of Jeroboam. According to Yehudah Halevi in his Kuzari 4:14, the prophets of Ahab were the prophets of Baal and their worshippers were absolute idolaters, while the prophets of Jeroboam were the prophets of the God of Israel. The two golden calves that Jeroboam set up at Bethel and Dan were intended solely for the worship of God, while Ahab’s altars were intended solely for the worship of Baal.
The Talmud, referring to Hosea 12:12 “their altars were heaped on the furrows of the field”, goes on to state that there was not a single furrow in Israel on which Ahab did not set up an idol and bow down to it. The Talmud then suggests that, though Ahab was so evil, he merited to reign for twenty-two years, because he honored the Torah by refusing to give it to Ben-Hadad (see I Kings 20:9) – and the Torah that was given in Hebrew which uses an alphabet of twenty-two letters. Because he supported Torah Scholars with his vast wealth, half his many sins were forgiven. Finally, the Talmud suggests that Ahab did not deserve a place in the world to come because he wrote on the doors of Samaria, his capital: “Ahab has denied the God of Israel”.
Significantly, King Ahab of Israel is mentioned by name as "A-ha-ab-bu Sir-ila-a-a" in the Kurkh Monolith of the Assyrian King, Shalmaneser III (859–824 BC), which includes a description of the Battle of Qarqar fought in 853 BCE.
King Ahab lives on as the main protagonist in Herman Melville's novel, Moby-Dick (1851). There Ahab is portrayed as the monomaniacal captain of the whaling ship Pequod. The novel is the story of Ahab’s obsessive pursuit of the elusive white whale, Moby-Dick, who, for Ahab, is the very personification of cosmic Evil.
Image: Shalmaneser III's (859–824 BCE) Kurkh Monolith (which names King Ahab), c. 853 BCE / wikimedia
Marc Bregman is the Herman and Zelda Bernard Distinguished Professor of Jewish Studies emeritus, at the University of North Carolina in Greensboro.
Mishnah Sanhedrin 10:2 includes Ahab among those three kings and four commoners who have no share in the world to come. According to the early medieval mystical Midrash Konen, Ahab is confined in the fifth rung of Hell along with 10,000 myriads of heathen, under the supervision of the Angel Oniel, who flogs all of them but Ahab, because his forefathers answered “We will do and we will obey” at the Giving of the Torah at Mount Sinai (see Exodus 24:7).
An extended discussion of King Ahab in Talmud Bavli Sanhedrin 102b begins with a midrashic etymology of his name in Hebrew, Ahav, which can be understood as made up of two words: “Ah”-Woe! and “Av” – Father indicating that Ahab was a “Woeful Father” to idolatry. Ahab’s sins of idol worship were even worse than those of Jeroboam. According to Yehudah Halevi in his Kuzari 4:14, the prophets of Ahab were the prophets of Baal and their worshippers were absolute idolaters, while the prophets of Jeroboam were the prophets of the God of Israel. The two golden calves that Jeroboam set up at Bethel and Dan were intended solely for the worship of God, while Ahab’s altars were intended solely for the worship of Baal.
The Talmud, referring to Hosea 12:12 “their altars were heaped on the furrows of the field”, goes on to state that there was not a single furrow in Israel on which Ahab did not set up an idol and bow down to it. The Talmud then suggests that, though Ahab was so evil, he merited to reign for twenty-two years, because he honored the Torah by refusing to give it to Ben-Hadad (see I Kings 20:9) – and the Torah that was given in Hebrew which uses an alphabet of twenty-two letters. Because he supported Torah Scholars with his vast wealth, half his many sins were forgiven. Finally, the Talmud suggests that Ahab did not deserve a place in the world to come because he wrote on the doors of Samaria, his capital: “Ahab has denied the God of Israel”.
Significantly, King Ahab of Israel is mentioned by name as "A-ha-ab-bu Sir-ila-a-a" in the Kurkh Monolith of the Assyrian King, Shalmaneser III (859–824 BC), which includes a description of the Battle of Qarqar fought in 853 BCE.
King Ahab lives on as the main protagonist in Herman Melville's novel, Moby-Dick (1851). There Ahab is portrayed as the monomaniacal captain of the whaling ship Pequod. The novel is the story of Ahab’s obsessive pursuit of the elusive white whale, Moby-Dick, who, for Ahab, is the very personification of cosmic Evil.
Image: Shalmaneser III's (859–824 BCE) Kurkh Monolith (which names King Ahab), c. 853 BCE / wikimedia
Marc Bregman is the Herman and Zelda Bernard Distinguished Professor of Jewish Studies emeritus, at the University of North Carolina in Greensboro.