II Chronicles · Chapter 36

and made him king instead of his father although Jehoiakim his brother was twenty-one months his senior.

Then the people of the land took — All of this is copied from II Kings 23:34; see what I wrote there.

And the king of Egypt deposed him in Jerusalem This is explained thoroughly in II Kings (23: 33): “And Pharaoh-Neco imprisoned him in Riblah in the land of Hamath.” in Jerusalem from reigning in Jerusalem. and he imposed a fine upon the land to give taxes. An example is (Deut. 22: 19): “And they shall fine him one hundred pieces of silver.”

'And the king of Egypt deposed him at Jerusalem' - It has already been explained in the book of Kings that the king of Egypt had put him in bonds (II Kings 23:33).

at Jerusalem – That is, [removed him] from reigning in Jerusalem. and fined – Because they had made Jehoahaz king ahead of Jehoiakim his older brother, to whom the right of kingship belonged.

and he changed his name to Jehoiakim It is the custom of kings and princes to bestow a by-name upon their servants as they wish. An example is (Gen. 41:45): “And Pharaoh named Joseph, etc.,” and so (Num. 13:16): “and Moses called Hoshea the son of Nun, Joshua,” and so, (Dan. 1:7): “Now the chief officer gave them names, etc.” All this is to make known that he rules over him to name him as he desires. and he changed his name to Jehoiakim Why did he change his name to Jehoiakim? It is explained above that after Pharaoh slew Josiah, he appointed a king and fined them by imposing a tribute of enslavement upon them.

Nebuchadnezzar the king of Babylon advanced upon him because Pharaoh could not go forth from his land, as it is written (II Kings 24:7): “And the king of Egypt no longer went out of his land, for the king of Babylonia had taken from the river of Egypt until the Euphrates River, all that belonged to the king of Egypt,” for he defeated him in the fourth year in Carchemish on the Euphrates River, as is delineated in Jeremiah (46:2). to bring him to Babylon He did not actually bring him, however, but he died on the way, and they cast away his corpse, and so did Jeremiah prophesy (22:19): “A donkey’s burial shall he be buried, dragged and tossed past the gates of Jerusalem.” Now where is a donkey’s burial? In a dog’s stomach, and so it is apparent in II Kings (24:6): “And Jehoiakim slept with his forefathers,” but it is not written: “and they buried him.”

'and bound him in fetters, to carry him to Babylon' - This was in the first year of Nebuchadnezzar, and in the third year of the reign of Jehoiakim, as is mentioned in the book of Daniel (1:1). And it appears that he did not actually bring Jehoiakim to Babylon, but rather took him on as a subject to serve him - that is, to pay him tribute - and let him return to his kingdom; and afterward Jehoiakim served him three years and then rebelled against him again, as we explained in the book of Daniel. Now when he first bound him to carry him to Babylon, he brought some of the vessels of the House of Hashem to Babylon and placed them in his palace there, as is mentioned at the beginning of the book of Daniel.

and bound him – They bound him with chains of bronze, to lead him to Babylon; and he died on the way, as is stated in Jeremiah.

Against him came up — See what I wrote on this in [my commentary on] Kings there, and at the beginning of the Book of Daniel. And as for what is said [in the next verse], 'and he put them in his temple' — that is, in the temple of his idol, as mentioned in Daniel.

And some of the vessels of the House of the Lord And some of the vessels of the House of the Lord, and concerning this, Jeremiah prophesied (27:21): “For so said the Lord of Hosts, the God of Israel, concerning the vessels remaining, etc.” Seder Olam questions (Dan. 1:1): “In the third year of the reign of Jehoiakim, king of Judah, etc. and the Lord delivered...into his hand.” Here, however, it is apparent that it was in the eleventh year of his reign. Now what is the meaning of “in the third year”? Counting from his rebellion, for it is stated (II Kings 24:1): “and Jehoiakim was his vassal for three years, then he turned and rebelled against him” for three years, and in the third year of his rebellion, he advanced against him, and that is the eighth year of Nebuchadnezzar, for the master taught: In the first year [of his reign] he conquered Nineveh; in the second year he vanquished Jehoiakim, who served him for three years and rebelled against him for three years, and he did not reign until the fourth year of Jehoiakim, for it is stated (Jer. 25:1): “in the fourth year of Jehoiakim, the son of Josiah, king of Judah - that was the first year of Nebuchadnezzar.”

in his temple – In his palace, which he had in Babylon.

and the abominations that he was intimate with his mother. and that which was found upon him This alludes to a tattoo, [something found on the body].

and that which was found in him – That is, his hidden abominations, which came to light after a while.

and that which was found in him — Rashi explains this as a tattoo (an incised mark). But it can also be explained that whatever they found recorded in the books about his deeds, they wrote in the book of the kings of Israel.

'and he reigned three months and ten days in Jerusalem' - In the book of Kings only the months are mentioned, and it does not specify the additional ten days.

eight years old – Whereas in II Kings it says eighteen years old. [The resolution is that] Jehoiakim his father had crowned him during his own lifetime, ten years earlier, because he had seen that the people of the land had made his own younger brother king ahead of him, and he feared that after his death they might likewise crown the younger before the elder; therefore he crowned him during his lifetime. Here [in Chronicles] it gives his age from when he was made king during his father's lifetime, while in II Kings it gives his age from when he began to reign after his father's death. and he reigned three months, etc. – That is, [counting] from when he reigned following his father's death; and in II Kings [the text] did not bother to also write "and ten days."

Jehoiachin was eight years old — In Kings it is written that he was eighteen years old; and I have already explained there that Pharaoh cast him down at the time he made Jehoiakim king — see the reason there. And this [correct figure of eight] is what Ezra informs us here.

And at the return of the year that Jehoiakim was exiled. with the precious vessels of the House of the Lord the desirable things. Those he took, and the rest he left until the exile of Zedekiah. Then he took everything with him. And in II Kings (24:12), it is explained that “Jehoiachin, the king of Judah, came out to the king of Babylonia, etc.” and he made Zedekiah his brother king Jehoiakim’s brother, and so in II Kings (24:17), “And the king of Babylonia crowned Mattaniah his uncle in his stead and changed his name to Zedekiah,” Jehoiachin’s uncle.

And at the return of the year – That is, when the sun returned to that very point at which it had stood when he sent his troops against Jehoiakim, he then sent [his troops] against Jehoiachin his son (however, the conquest of Jehoiakim, the crowning of Jehoiachin, his conquest, and the crowning of Zedekiah all took place within a single year). and brought him to Babylon – In II Kings it says that he went out to him of his own accord, to surrender himself into his hand. goodly vessels – The precious vessels of the house of Hashem. Zedekiah his brother – Because it was stated above that Jehoiachin his son reigned after Jehoiakim, it says here that [Nebuchadnezzar] went back and made Zedekiah, the brother of Jehoiakim, king.

sent — First he sent his troops, and afterward he came in person and brought him [Jehoiachin to Babylon], as mentioned there [in Kings]. 'Zedekiah his brother' — there [in Kings] it is written 'his uncle'; see what I wrote there at length.

And he did that which was evil in the eyes of the Lord What is the evil? That he did not humble himself before Jeremiah the prophet, [who spoke] from the mouth of the Lord, as is explained in Jeremiah (38:17ff.): “And Jeremiah said to Zedekiah, ‘So said the Lord God of Hosts, the God of Israel: If you go out, etc.’...’I fear the Jews, etc.’” But aside from this sin, he did not sin except insofar as he did not obey the words of the prophet speaking from the mouth of the Lord, and that he transgressed Nebuchadnezzar’s oath. But he did not do “his abominations and that which was found in” Jehoiakim, i.e., the evil done by Jehoiakim. [This was heard] from Rabbi Eliezer the son of Rabbi Meshullam.

'he did not humble himself before Jeremiah the prophet speaking from the mouth of Hashem' - Jeremiah's words to him are already recorded in the book of Jeremiah (37-38).

speaking from the mouth of Hashem – Who prophesied to him from the mouth of Hashem.

and he did that which was evil in the sight of Hashem — See what I wrote on Kings there, verse 20. The meaning is that Zedekiah's sin was that he did not heed the words of Jeremiah and violated his oath [to Nebuchadnezzar]; joined to this was the sin of his generation, who were wicked. And despite this, Hashem sent His prophets day after day, but they would not listen, until the wrath of Hashem rose against His people beyond remedy — for He saw that there was no cure for them, since they were unwilling to repent in any way.

who adjured him by God as is explained in Ezekiel (17:12): “Say now to the rebellious house, etc.” The entire chapter was written regarding Jehoiachin and Zedekiah: (verse 13f.) “took its king and its princes, and brought them to him to Babylon,” refers to Jehoiachin and his company. “And he took of the royal seed and formed a covenant with him,” refers to Zedekiah.

who had made him swear – To be his servant. he stiffened his neck – This is a figure of speech, as if his neck had become so stiff that it was impossible for him to turn his face toward Hashem.

hardened - [meaning] strengthened.

Also, all etc. They should have instructed Israel, as it is written (Deut. 24:8): “in accordance with all that the priests, the Levites, instruct you.” This does not refer to simple priests, who have no power to protest, but to the chiefs of the priests, who have the power to protest, but they did not protest. and they defiled the House of the Lord with their abominations. which He had hallowed in Jerusalem to cause His glory to rest there forever.

And the Lord...sent upon them All this is an acknowledgment of divine justice, so that you should not say that He did not forewarn them to repent of their evil ways, as it is written: “grasped forever His anger and kept His fury forever (Amos 1:12).” Therefore, it is stated: “And the Lord God of their forefathers sent upon them through His messengers,” and forewarned them to repent of their evil, and not once a year or a month, but every day, “sending them with every fresh morn.” for He had pity on His people and did not desire their death. and on His abode on the abode of the Temple, for even a flesh and blood king has pity on his people and on his abode, not to destroy them.

sent – He sent His words to them. sending betimes – He sent early [and repeatedly], meaning, with alacrity. because He had compassion – And He considered: perhaps they would repent, so that they would not perish and the Temple would not be destroyed.

His dwelling-place - [meaning] His abode, as in 'Look forth from Your holy habitation' (Deuteronomy 26:15).

But they mocked the messengers of God the messengers of the Holy One, blessed be He. and despised His words [The words] of the Holy One, blessed be He, for surely He is just. No one mocks even messengers of a flesh and blood [king] and they are afraid to transgress his command, whether for bad or for good, but His people despised His words and mocked and scoffed at His messengers, etc.

and scoffed at His prophets – That is, they said that it was rather the prophets who had strayed from the right way; or the word is an expression of mockery, as in "then I shall be in his eyes like a trickster" (Genesis 27:12), meaning, like one who mocks and deceives. till there was no remedy – Until He no longer wished to grant atonement; and since sin is an illness of the soul, [Scripture] uses the language of healing for atonement, as in "and return and be healed" (Isaiah 6:10).

mocked - An expression of ridicule; compare 'and I shall be as a mocker in his eyes' (Genesis 27:12), which Targum renders “kemitla'ev.” the messengers of - [meaning] the emissaries of.

And He brought upon them the king of the Chaldeans who were a lowly nation, as it is said (Isa. 23:13): “Behold the land of the Chaldees, this people has never been,” and here was fulfilled (Deut. 32:21): “They provoked Me with a non-god, etc....I will provoke them to anger with a vile nation.” and he slew their young men by the sword in their Temple and their recompense was requited them, as is written above (verse 14): “and they defiled the House of the Lord,” and that which He said was fulfilled, (Ezek. 9:5ff.): “’and smite, let not your eye spare, etc....and go out,’ and they went out and smote in the city.” and he had pity neither on youth nor virgin, elder nor ancient one unlike the custom of soldiers, who, when they are victorious in war, slay the combatants, but pity the elders, the youths, and the virgins, and are filled with compassion for them, and Moses’ prophecy was fulfilled (Deut. 32:25): “The sword will bereave from outside and terror from within, youth, etc.”

He brought upon them [the king of the Chaldeans] – He stirred the heart of the king of the Chaldeans to go up against them. He gave them all into his hand – Hashem delivered everything into his hand.

hoary-headed - Related to “yashish” [aged], one very advanced in years, as in 'both the gray-headed and the very aged are among us' (Job 15:10); it is from the root “yesh” [existence/being], meaning that being has remained with him many days.

And all the vessels of the House of God, both large and small which were left over from the exiles of Jehoiakim and Jeconiah.

destroyed – They broke and ruined them, so as to destroy them.

and they became vassals to him and to his sons until the reign of the kingdom of Persia And why until the kingdom of Persia? Because until that time, the land was not appeased for its Sabbaths, as it is written (Lev. 26:35): “As long as it is desolate, it will rest.”

'and they were servants to him and his sons until the reign of the kingdom of Persia' - Meaning, that at that point their servitude ended, and they were no longer servants to him. His sons were Evil-Merodach his son, and Belshazzar his son's son, as the prophet said: "and they shall serve him, and his son, and his son's son."

those who had escaped [from the sword] – Those who survived the sword he exiled to Babylon. until the reign of the kingdom of Persia, etc. – Until the king of Persia conquered Babylon and reigned over it.

until the land was appeased for its Sabbaths Because prior to that, the land was not appeased for its Sabbaths. all the days of its desolation it rested until the completion of seventy years [corresponding to] the Sabbatical and Jubilee years that Israel had neglected to observe in the land, and corresponding to them they were exiled for seventy years. The land of Israel rested for those seventy years. The Israelites provoked [God] in their land for 430 years. These included 390 years from the time they entered the land until the ten tribes were exiled therefrom, and they are explained (as follows): 243 years from the time Jeroboam ascended the throne until Hoshea the son of Elah was exiled, and 111 years during the administration of the judges, when they provoked [Him], and the rest are obscure. That is what is stated in Ezekiel (4:4ff.): “And you shall lie on your left side, and you shall place the iniquity of the house of Israel, etc., 390 days, etc. And when you complete these, you shall lie on your right a second time, and you shall bear the iniquity of the house of Judah, 40 days, a day for a year, a day for a year.” This teaches that the house of Judah sinned from the time that the ten tribes were exiled until Jerusalem was destroyed, for 40 years. How so? Twenty-two years of Manasseh, as it is written (II Kings 21:3): “according to all that Ahab did,” and Ahab reigned 22 years (and he [Manasseh] repented for thirty-three years, totaling fifty-five years.) Add 2 years of Amon, and 11 of Jehoiakim, totaling thirty-five years, and this prophecy was transmitted to Ezekiel in the 5th year of Zedekiah, totaling 40 years. The sum total of them all, of both Israel and Judah, is 430 years. Note that there are 64 Sabbatical and Jubilee years in 400 years. There are 5 Sabbatical years in 35 years, totaling 69, and the last Jubilee year was counted for them as iniquity, for because of their iniquity they were exiled therefrom. Hence the 70 hallowed years of Shemittah that Israel did not observe. They were consequently exiled for seventy years to fulfill what was said, (Lev. 26:34): “Then the land will be appeased regarding its Sabbaths.” So it is explained in Seder Olam (see ch. 26). Chronicles is concluded with this since he says: “until the completion of seventy years.” He had to state these verses and those of Ezra (in the beginning) to let us know that when those seventy years were over, “the wheel rotated” and they returned to their land. He therefore said here: “in the first year of Cyrus, the king of Persia” until “Who among you is of all His people, etc., and he may ascend.” The reason that the “vav” [and] of “And in the first year” is added, is because the Book of Daniel intervenes, for the book of Ezra continues in sequence after the Book of Daniel, and this “vav” connects them together.”

'until the land had been paid her sabbaths' - For they remained under his servitude for about one yovel [jubilee cycle]. This is because Jerusalem was destroyed in the nineteenth year of Nebuchadnezzar, and they remained under his kingdom for about fifty-one years; thus the land rested its sabbaths for all the days of its desolation, resting in place of the sabbatical years it had not been given while Israel dwelt upon it. And it appears that, reckoning from the time Israel ceased to be careful about the sabbatical and jubilee years - so that the land should rest for them in the manner stated in the Torah - the shemitah years that should have accrued would amount to a number like this, namely, about three hundred and twenty-five years; for in every jubilee cycle there are seven sabbatical years plus the jubilee year itself, these being eight years for every jubilee cycle. 'to fulfill threescore and ten years' - Meaning, to fulfill seventy years for the kingdom of Nebuchadnezzar, for that was the length of his reign, as Jeremiah stated. And it appears that these seventy years were counted from the beginning of the exile of Jehoiakim, for from then some of the people were exiled and some of the vessels of the House of Hashem were brought to Babylon, as is mentioned in the book of Daniel; and these were completed in the first year of Cyrus, as we explained in the book of Daniel.

to fulfill the word of Hashem – That is, their being in exile for that specific number of days was in order to fulfill the word of Hashem spoken through Jeremiah, that they would remain in exile until the land had appeased itself for not having rested from work in the sabbatical and jubilee years; for while they dwelt upon it, they had not properly observed the sabbatical and jubilee years. for as long as she lay desolate she kept sabbath – That is, through this the land was appeased; for in place of the sabbatical and jubilee years, it rested from work the entire time it lay desolate, empty of its people, with no one passing through it. to fulfill threescore and ten years – To complete seventy years of desolation, corresponding to the seventy years of sabbatical and jubilee cycles that had been neglected, as our Sages stated in Seder Olam.

to fulfill - An expression of completion. paid - An expression of appeasement and satisfaction. her sabbaths - An expression of the cessation of labor, as in 'the oppressor has ceased' (Isaiah 14:4). she kept sabbath - [meaning] it ceased and rested from labor.

to fulfill — This was [with the purpose] of fulfilling the word of Hashem by the mouth of Jeremiah: by this reckoning, the seventy years came to an end in the days of Cyrus, when seventy years from the first exile were completed. And likewise they were required to remain in exile further, until the land had been paid her sabbaths — and this was not completed until the days of the later Darius, when seventy years from the destruction of the Temple were completed. Therefore there was a [providential] visitation in the first year of Cyrus, and with this the words of Jeremiah were fulfilled; but afterward the building [of the Temple] was halted until the second year of Darius, and with that, [the requirement] 'until the land had been paid her sabbaths' was fulfilled. I have already written in my introduction to the Book of Ezra that the Book of Ezra continues directly from the Book of Chronicles — the end of Chronicles is the beginning of Ezra — and there I completed the discussion of how these two reckonings were fulfilled; see there.

the spirit of Cyrus his will. and he issued a proclamation lie made an announcement to all his subjects. and also in writing He sent to all his subjects, saying.

Now in the first year of Cyrus king of Persia, that the word of Hashem by the mouth of Jeremiah might be accomplished — This refers to the seventy years counted from the first exile, as it is written, “For thus says Hashem: When seventy years are completed for Babylon, I will attend to you” (Jeremiah 29:10). What is meant is that the seventy years are reckoned complete from the time the Chaldeans first rose up against the king of Judah, and this was indeed fulfilled in the first year of Cyrus, as we noted at the beginning of the Book of Ezra, where these same two closing verses are recorded. It appears that the Book of Ezra continues on from this point, and that this book and the Book of Ezra were written together by a single author, for their language is so similar. This, then, is what we saw fit to explain, within the limits we set for the commentary at this point. As for the rest, which we did not explain here, it is either self-evident, or we have already explained it in the Book of Kings. Now, the lessons that arise from these accounts, beyond the lessons we already listed in the Book of Kings, are these: The first lesson concerns character: it teaches that a person ought to exert himself on behalf of his people against approaching evil before it arrives, for if he waits until it comes, the timing may work against him and he will not be able to overcome it. He should therefore act wisely against it while it is still possible to do so. This is why Scripture tells that Asa had already built fortified cities in Judah, because the land was quiet; and for this reason he also said, “Let us build these cities and surround them with walls and towers, gates and bars, while the land is still before us” (14:6). The second lesson is to teach that one whom Hashem watches over because of his good ways ought to recognize that the good that comes to him from Hashem comes about because he has walked with God; and he ought also to make this known publicly, for this benefits him by strengthening him in the service of Hashem, and the publicizing of it benefits the public as well, guiding them to serve Hashem rightly. This is why Asa said, “For we have sought Hashem our God — we have sought Him, and He has given us rest on every side” (ibid.). The third lesson is to publicize the intensity of Hashem's providence over those who love Him, and the reverse for the reverse. Thus Scripture tells how Hashem watched over Asa and his people because they turned to Hashem, saving them from their enemies even though these enemies were very numerous — so much so that Asa and his people defeated the army of Zerah the Cushite, who commanded a very large force. For this same reason Scripture also tells of the war of Ammon, Moab, and the people of Seir against Jehoshaphat and his people, in which Hashem their God turned them into dead corpses before Him, bringing each man's sword against his fellow, because of what Jehoshaphat had done that was right in the eyes of Hashem (chapter 20). Likewise, Scripture tells of the intense evil that Hashem brought upon Jehoram: he died from many illnesses, Hashem struck a great plague among his people, his sons, his wives, and all his possessions, and Hashem repaid him measure for measure for killing his brothers — all his sons were put to death except one, Ahaziah (chapter 21). Likewise, Scripture tells of the evil that befell Joash after he did evil in the eyes of Hashem: the army of Aram came against him with only a few men, yet Hashem delivered a very large force into their hands, and they executed judgment upon Joash (chapter 24). Likewise, Scripture tells of the extraordinary evil that befell Amaziah because he did evil in the eyes of Hashem (chapter 25). Likewise, Scripture tells of the great success of Uzziah, king of Judah, at the time he sought Hashem, and that when he acted treacherously against Hashem, he was struck with tzaraat and remained a leper until the day of his death (chapter 26). Likewise, Scripture tells that Jotham grew strong because he established his ways before Hashem, and that he fought against the Ammonites and prevailed over them (chapter 27). Likewise, Scripture tells of the extraordinary evil that came upon Ahaz because he did evil in the eyes of Hashem (chapter 28). The fourth lesson is that Hashem is near to all who call upon Him in truth. Thus Scripture tells that Asa prayed to Hashem his God concerning the Cushites, and his prayer was heard: Hashem struck down the Cushites before Asa. Likewise, Scripture tells of Jehoshaphat's prayer to Hashem concerning the army of the Ammonites, Moabites, and the people of Seir who came against him for war, and that he also proclaimed a fast over all Judah so that his prayer would be more readily heard (chapter 20), as we have noted in many places; and Hashem answered him and turned every man's sword against his fellow, so that Jehoshaphat and his people did not need to fight them at all, only to gather the spoil. Scripture also tells that Jehoshaphat cried out when the chariot commanders came to attack him, and Hashem helped him (chapter 18). Likewise, Scripture tells that Hezekiah prayed on behalf of those who had eaten the Passover offering not as prescribed and not in the purity required for sacred things, and Hashem healed the people because of his prayer. Scripture also tells how Hashem heard Hezekiah's prayer concerning Sennacherib, and concerning his illness, which had been decreed by Hashem that he would die from it (chapter 32). Scripture also tells how Hashem heard Manasseh's prayer: even though he had done wickedly and gone to great lengths in wickedness, when he pleaded before Hashem and humbled himself greatly before Him, Hashem answered him and restored him to his kingdom in Jerusalem (chapter 33). The fifth lesson is to teach that one who trusts in Hashem will be raised high, whereas one who does not trust in Him, but relies on flesh as his strength, will not merely fail to be strengthened — he will actually be weakened. Thus Scripture tells that when Asa relied on flesh as his strength and did not trust in Hashem, but instead trusted in the king of Aram, Hashem withheld good from him: the army of Aram defeated him, for had this not happened, Aram would have fallen into his hand, just as the Cushites and the Libyans had fallen (chapter 16). For this same reason, healing was also withheld from him when his feet became diseased, because he sought help only from physicians and not from Hashem. Likewise, because Jehoshaphat trusted in Hashem concerning the army of the Ammonites, Moabites, and the people of Seir, he succeeded (chapter 20). For this same reason, Scripture also tells that because Jehoshaphat intermarried with Ahab's house to increase his own strength, Hashem breached his undertakings, and this brought about the loss of his offspring, until nothing was left of his house but one small nursing child, namely Joash. Likewise, Scripture tells of Ahaz, that he relied on flesh — the king of Assyria — as his strength, and not only did Assyria fail to help him, it actually oppressed him (chapter 28). The sixth lesson is to teach that one should strive with all his might to teach Torah, for study leads to action. Thus Scripture tells that because Jehoshaphat strove to teach Torah in Israel, the fear of Hashem fell upon all the kingdoms around him, and they did not make war against him; rather, some of them paid him tribute, and he grew greater and greater. The seventh lesson is to teach that one should not associate with the wicked, but should keep far from them with all his strength; for when a person associates with a wicked man, Hashem breaches his undertakings and brings them to ruin. Thus Scripture mentions that because Jehoshaphat joined with Ahab to go to war at Ramoth-gilead, wrath came upon him from Hashem, and he was very nearly killed in that battle, were it not for the many good deeds found in him, in that he had set his heart to seek God. For this same reason Scripture also tells that because Jehoshaphat joined with Ahaziah in building ships (chapter 20), the ships were wrecked and could not sail to Tarshish. For this same reason Scripture also tells that when Amaziah was moved to attach to himself a troop from Israel who were all wicked idol-worshippers, this became a cause of his own downfall; but because he listened to the words of the prophet and separated them from his army, he defeated the people of Seir (chapter 25). The eighth lesson is to teach the fulfillment of the prophets' predictions. Thus Scripture tells that Jahaziel had foretold to Jehoshaphat that Hashem would fight for them against this great army that rose up against them from Moab, Ammon, and Seir, and that they would not need to fight them themselves, but Hashem would fight for them — and so it happened, at the very time the prophet had specified (chapter 20). Likewise, Scripture tells of the fulfillment of what Elijah the prophet had foretold to Jehoram concerning his killing of his brothers and his doing evil in the eyes of Hashem by transgressing His covenant — the evil foretold to him indeed came upon him at the very time specified (chapter 21). Likewise, Scripture tells of the fulfillment of what Zechariah the prophet foretold to Joash son of Ahaziah (chapter 24), and the fulfillment of the words of the prophet who said to Amaziah, “I know that God has resolved to destroy you” — for Joash did destroy him, and he was later driven out from his own kingdom (chapter 25). Scripture also records the fulfillment of Jeremiah's prophecy: that in the first year of Cyrus, Hashem attended to His people, for this necessarily follows from his predictions, as we have noted in the commentary on these matters. The ninth lesson is to teach that only kohanim, levites, or Israelites of distinguished lineage may be appointed to the Great Sanhedrin. Thus Scripture mentions that in Jerusalem, Jehoshaphat appointed judges from among the levites, the kohanim, and the heads of the ancestral houses of Israel, for the judgment of Hashem and for legal disputes; and it was necessarily the case that a single head be set over them, namely the head of the court, as it says, “And behold, Amariah the kohen is chief over you in every matter of Hashem.” The tenth lesson is to teach that the kingdom should not be given to the firstborn when he is not fit for it. Consider that Hashem chose Solomon, son of David, even though he was the youngest of the sons of Bathsheba, and David also had many sons before he married Bathsheba. Thus Scripture tells here that Jehoshaphat gave the kingdom to Jehoram simply because he was the firstborn — for otherwise, there was among his other sons one more fit to reign. For this same reason he also took certain fortified cities from Jehoram's kingdom and gave them to his other sons; yet he should not have acted this way. Rather, he should have chosen the one most fit to reign, once it had become apparent to him that Jehoram was fit for the kingship only by virtue of being the firstborn. And from this there followed the evil that did follow: Jehoram rose up against his brothers, who were better than he, and killed them, and along with them killed the officers who supported them; and his reign was also the cause of extraordinary evils, as recounted in this narrative. The eleventh lesson is what we learn from this narrative: that Elijah did not die at the time he was taken up from beside Elisha son of Shaphat, as we explained in the commentary on these matters, on the strength of the letter that came from Elijah to Jehoram. From this we are led to believe that what Malachi said, “Behold, I send you Elijah the prophet, etc.,” alludes to what is recorded here, and that he lives on through this long and wondrous life. We have already elaborated on this at length in our commentary here and in the Book of Kings. The twelfth lesson is to teach that part of the levites' charge was to guard the House and the sacred things from all impurity, and to assist the kohanim in tasks that could be performed by others besides the kohanim — that is, not only kohanim but Israelites too served in such honored tasks. Thus Scripture tells, in the story of Jehoiada, that he stationed gatekeepers at the gates of the House of Hashem so that no one impure could enter for any purpose. Likewise, in the story of Hezekiah, Scripture tells that the kohanim were too few to flay all the burnt offerings, so their fellow levites assisted them until the work was finished. Likewise it is told there that the levites were appointed to guard the sacred things and the priestly gifts, and to divide them among the kohanim, among whom it was fitting that they be divided; and the levites were appointed to register the kohanim by their divisions and ancestral houses, division by division, and to notify the kohanim and the divisions of their fellow levites to serve on the day appointed for them and to sanctify themselves accordingly for it, so that the kohanim would need only to perform their service and occupy themselves with Torah. Scripture also tells, in the story of Josiah, that in the matter of the repair of the House, certain levites were appointed to oversee every workman in each task of the building's construction, and they carried out the repairs and strengthened it. It is also told there that the levites flayed the Passover offerings and cooked the Passover offering and the sacred things for all the people, according to the law, both for themselves and for the kohanim. The thirteenth lesson is to teach that every Israelite is obligated to give a half-shekel each year for the service of the Tent of Meeting. Thus Scripture tells that a proclamation was issued throughout Judah and Jerusalem to bring to Hashem the levy of Moses, servant of God. For this same reason it is also mentioned in the Book of Ezra that the people took upon themselves an obligation to give a third of a shekel each year, as we explained there (Nehemiah 10:33). We found it necessary to clarify this matter from these passages, because the wording of the Torah on this subject, in the portion of Ki Tisa, is very obscure. The fourteenth lesson is to publicize the miracle Hashem performed anew with King Uzziah, striking him with tzaraat the instant he intended to act treacherously toward Hashem by burning incense on the golden altar. From this we learn that tzaraat is a condition akin to death, and that Hashem brought tzaraat upon him in place of the death he had incurred at the hand of Heaven; and it is clear that this is indeed a condition related to death, since tzaraat disrupts all the natural functions of the body. The fifteenth lesson concerns the commandments: it clarifies that the receiving of the blood of sacred offerings may be done only by the kohanim. Thus it says, in the account of Hezekiah, “They slaughtered the oxen, and the kohanim received the blood.” We found it necessary to point this out because the Torah does not explain this matter fully. The sixteenth lesson concerns the commandments: it teaches that the levites sang with voice and instrument, and the kohanim sounded trumpets, from the beginning of the burnt offering in the morning and evening until the burnt offering was finished. Thus it says, “And when the burnt offering began, the song of Hashem began, etc., and the trumpets sounded throughout, until the burnt offering was finished.” From this passage we learn that they did not sing during the offering of the meal offering and the libations, and that this song accompanied the burnt offering and the peace offerings, as noted in this account and as also indicated in the Torah. The seventeenth lesson is to teach that the year is intercalated for the sake of the pilgrims, so that they are able to arrive, and for the sake of the kohanim, if they are unable to sanctify themselves sufficiently in time, and likewise for other reasons that warrant this practice. Thus it says, “And the king and his officers and the whole assembly took counsel in Jerusalem to observe the Passover in the second month,” for they were unable to observe it at its proper time, since the kohanim had not sanctified themselves in sufficient numbers and the people had not gathered to Jerusalem. The eighteenth lesson is to teach that even people who are impure — for whom the Passover offering was slaughtered, which is possible when they are not impure through contact with a human corpse — nevertheless may not eat of the meat of the Passover offering. We learn this from what is mentioned in this book, that they ate the Passover offering not as prescribed and not in the purity required for sacred things. That is to say, they sinned in this in two respects: first, those who were impure through contact with a human corpse should have been deferred to the second Passover, and if they performed their Passover offering at the first Passover, they sinned. The second sin was that they did not eat the Passover offering in the purity required for sacred things. From this we learn that the rest of the impure — those for whom it is possible to have the Passover offering slaughtered on their behalf — may not eat of it, for it must be eaten in the purity required for sacred things. The nineteenth lesson is to teach that the gifts were given to the levites and kohanim so that they would be strengthened in the Torah of Hashem. Thus it says, “to give the portion of the kohanim and the levites, so that they would be strengthened in the Torah of Hashem.” We have already explained that this is indeed so in our commentary on the words of the Torah. The twentieth lesson is to teach that when Israel prepares the gifts for the kohanim and levites in such a way that the intended benefit is achieved through them — that is, so that the kohanim are not preoccupied with securing their food, and are free to occupy themselves with Torah and to serve Hashem — then their crops and fruits are blessed, as it says, “From the time the contribution began to come to the House of Hashem, they ate their fill and had plenty to spare, for Hashem had blessed His people.” The twenty-first lesson is to teach that the Ark had already been placed in the location that Solomon son of David, king of Israel, had prepared to store it away, and this is why it did not fall into the hand of the king of Babylon when he destroyed the Temple and carried off all its vessels to Babylon. This is the meaning of Josiah's charge to the levites, “Put the holy Ark in the House that Solomon son of David, king of Israel, built” — for Solomon, together with the prophets who lived then in the days of David his father and in his own days, foresaw that the House would eventually be destroyed, and therefore they resolved, on the word of the prophets, that a place would be built into the Temple in which to store away the Ark at the proper time. David made this matter known to Solomon, just as he made known to him the rest of the details of the building's construction, in writing, from the hand of Hashem. The twenty-second lesson is what we learn from this passage: that the seventy years Jeremiah spoke of are not reckoned from the destruction of the House, but rather from Israel's subjugation under the king of Babylon, as we explained in the Book of Ezra and in our commentary there. Accordingly, they came to completion in the first year of Cyrus, as stated at the end of this book. Here this commentary comes to an end. Its completion took place on the second of the month of Nisan, in the year ninety-eight of the sixth millennium Praised be the Almighty, who helped me in His mercy and His abundant kindness; may He be blessed for every blessing and praise. Amen. The commentary on Chronicles is completed, with the help of Him who dwells on high.

Now in the first year – In the first year [of his reign]. that the word of Hashem... might be accomplished – At the time when the period that Hashem had spoken of through the mouth of Jeremiah came to its end; this was at the completion of seventy years from when Nebuchadnezzar first conquered Jehoiakim, as we explained in [the commentary on] Daniel. that he made a proclamation – He commanded that it be proclaimed. throughout all his kingdom – Throughout all the provinces of his kingdom. and put it also in writing – He sent these words in writing. saying – And thus he said.

stirred up - An expression of arousal. the spirit - [meaning] the will, as in 'Behold, I will put a spirit in him' (II Kings 19:7). made a proclamation - An expression of an announcement, as in 'and they caused a proclamation to be made' (Exodus 36:6).

So said Cyrus, the king of Persia, All the kingdoms of the earth For I reign as king over all the kingdoms. and He commanded me And He commanded me through Isaiah to build Him a House in Jerusalem, as it is said (Isa. 44:2845:1): “Who says of Cyrus, etc. So said the Lord to His anointed one, to Cyrus.” And this prophecy of Isaiah had already been said to him. which is in Judea Jerusalem is in the provinces of Judea. Who among you is of all His people, may the Lord his God be with him, and he may ascend So was the proclamation to the provinces: Whoever is of the people of the Holy One, blessed be He, may come to build His House, which is in Jerusalem. and he may ascend and may the Holy One, blessed be He, help him and us.

given me – Meaning: since Hashem has placed all the kingdoms in my hand, it is fitting for me to carry out His command. He has charged me – He commanded me to build [Him a house], and so on, as it is written: "who says of Cyrus... and of the temple: You shall be founded" (Isaiah 44). which is in Judah – Which is in the land of Judah. Whoever there is among you – For he commanded these words to be proclaimed and sent out among the nations, and therefore he said: whoever among you is found to be of Hashem's people—may Hashem be with him and help him. let him go up – To their land; meaning, permission is granted by me to go up.