II Kings · Chapter 12

"In the seventh year." For when Jehu reigned, he killed Ahaziah, and Athaliah did not assume the monarchy until the second year of Jehu's reign; and she was put to death in the sixth year, which was the beginning of the seventh year of Jehu, and then Jehoash reigned.

All the days in which Jehoiada instructed him. But when Jehoiada died, then the princes of Judah came to bow to the king, and they made him a god, saying to him: he who enters the Holy of Holies for one hour is in danger of death, and you hid there six years, you are worthy to be a god, then the king listened to them (in Chronicles II 24:17, Shemot Rabbah 8:2):

"All the days that Jehoiada the priest instructed him." Not all his days, for after the death of Jehoiada he did evil in the sight of the Lord, as it is written in Chronicles. Rather, the meaning of "all the days that Jehoiada the priest instructed him" is: all the time that Jehoiada was alive. And so it is written in Chronicles: "All the days of Jehoiada the priest."

"All the days during which Jehoiada instructed him, etc." This teaches that all the days during which Jehoiada the priest instructed him, he did what was right in the eyes of the Lord; but after the death of Jehoiada, he did not do what was right in the eyes of the Lord, as is mentioned in the Book of Chronicles.

Who instructed him. This means: All the days during which Jehoiada instructed him. However, after the death of Jehoiada, when he was no longer in the world to instruct him, he corrupted his ways, as it is stated in Chronicles II 24:17:

He taught him. He instructed him, so too (Isaiah 28:9): whom shall he teach knowledge:

"All the days that he instructed him" means to say: as long as Jehoiada instructed him; for after his death he sinned. In Chronicles, the explanation is "all the days of Jehoiada the priest." There is a distinction for me between "instruction" (hora'ah) and "learning" (limmud), as I have written in my commentary HaTorah VeHaMitzvah. The verse intends to say that he did not learn thoroughly, but rather was merely instructed and shown the way. And when the instructor died, he deviated from the path, which would not have been the case had he engaged in learning to attain understanding and to improve himself through the method of study.

"Only the shrines." Individual shrines [were used] for the sake of Heaven, and it is forbidden once the House was built.

Passing silver, the silver of the valuations of their souls. Two silvers are here, passing silver, it is the silver of the shekels that is each year, of which it is said (Exodus 30:13): everyone who passes among those that are counted, and each one who volunteers the valuation of his soul, the one who says my valuation is upon me: All the silver that anyone brings up and so on. Such as the one who says here is upon me a maneh for the repairs of the house:

"All the money of the holy things." It is stated in Chronicles: "And it came to pass afterward that Joab took it into his heart to repair the house of the Lord," for it required reinforcement. For there it states the reason: "Because Athaliah the wicked woman and her sons had broken into the house of God." Therefore, it required reinforcement. For had it not been for this, the structure would still have been standing, for from the day the Temple was built until Joash inspected it, only one hundred and fifty-five years had passed, and a strong building like that one would have stood for even longer, had Athaliah and her sons not broken into it. They were hers from another man. And because they had made breaches in it, Joash took it into his heart to repair them. He needed to gather the holy things of Israel, that they should sanctify shekels or voluntary offerings, and the consecrated items that were in the house of the Lord. It is stated in Chronicles that Athaliah and her sons had made most of them into property of the Baals, and what remained, Joash did not wish to take out for the building, so that the treasury of the Lord would not remain empty. He thought that he would accomplish it from the holy things of the outer court. He said to the priests to gather all the money brought into the house of the Lord, and he also proclaimed regarding the shekels that they should bring them, as it states in Chronicles: "And they proclaimed throughout Judah and Jerusalem to bring to the house of the Lord the offering of Moses the servant of God." And the offering of Moses is the money of the shekels. They called it "offering" because of the verse: "When you take the sum of the children of Israel." And three types of money are mentioned: Here, "money of the passerby" refers to the half-shekel, as it is stated: "All who pass over those who are enrolled" [Exodus 30:13]. "A man, the money for the valuation of persons" refers to one who says, "My valuation is upon me," or "So-and-so's valuation is upon me." "All money that comes into the heart of a man" refers to one who volunteers for the repair of the Temple. And like Targum Yonatan, the verse [reads]: "All the money of the holy things that is brought up to the house of the sanctuary of the Lord," etc., as in the column [above]. And if you say, since they gave the shekels for the repair of the Temple, from where did they have the daily offerings in that year, which they used to purchase every year from the contribution of the shekels? It appears that they were negligent in bringing that contribution in those years when Athaliah reigned, and their heart and their service were for the Baals and not for the house of the Lord, and they were not bringing up the daily burnt offerings, as it states in Chronicles: "And they were bringing up the daily burnt offerings in the house of the Lord all the days of Jehoiada." It appears that prior to that, they were not bringing the daily offerings. And because of this, Joash needed to restore them and to proclaim and bring the offering of the Lord. And the good among them returned to the Lord with all their hearts; they brought what they owed from the past years, and it sufficed for both this and that.

"All the sacred silver that shall be brought into the House of the Lord." This refers to the half-shekel contributed by each and every individual, which was the offering of Moses, the servant of God, upon the Israelites in the wilderness, as mentioned in the Book of Chronicles. "Current money." This refers to silver that is not limited in each year and year, such as consecrations and valuations, where one might vow, "A man's valuation for his life," or any silver that a person's heart desires to bring to the House of the Lord. These are vows—whatever vows they may be—and included among them are consecrations, which are designated for the repair of the House.

"Silver passes." At the beginning of the verse, it states, "All silver," etc., and then returns to explain what these silvers are, saying, "Silver passes," meaning: the half-shekel, as it is stated regarding it (Exodus 30:13): "This shall they give, everyone who passes over in the census." “A man, etc.” Even the money that comes from the man who will value a soul, whose values are fixed in the Torah, and according to the number of years that he will reach, etc., even the money that comes to a man’s mind to bring as a voluntary offering.

(5-6) The Questions: There are many differences between the narrative mentioned here and that recounted in Chronicles, as you will see within. One must reconcile the narratives of Ezra with the narratives of II Kings: (5-6) And Joash said: Here it is mentioned that he commanded the priests to take the sacred contributions of the children of Israel for themselves, and in exchange for this, they were charged with strengthening the repair of the House. It mentions that he commanded them to take three types of sacred funds: 1. The silver of the half-shekel, which is the silver passing over the census; 2. The silver of valuations; 3. The silver of vows, freewill offerings, and consecrated items and bans. In Chronicles, it is mentioned that Joash’s heart was set on restoring the House of the Lord, and he gathered the priests and the Levites and said to them, “Go out to the cities of Judah and collect from all Israel silver to strengthen the House of your God year by year, and you should hasten in the matter.” But the Levites did not hasten. Then the king called Jehoiada the chief priest and said to him, “Why have you not demanded from the Levites that they bring from Judah and from Jerusalem the contribution of Moses the servant of the Lord and the congregation of Israel for the Tabernacle of Testimony? For the sons of Athaliah the wicked broke into the House of God, and moreover, they made all the sacred things of the House of the Lord for the Baals.” It appears that these are two different narratives. For Joash desired to restore the House of the Lord, meaning to establish it in its beauty and its proper arrangement as it was at the time of its original construction. For this purpose, the vows and freewill offerings and the silver passing over the census were insufficient, as these were sufficient only for the regular repair of the House, not for its restoration. This is mentioned in Chronicles. For this purpose, he commanded that the Levites go out to the cities of Judah and collect silver for this goal, and he commanded them to hasten and do this. But the Levites did not hasten. There was another commandment to perform the regular repair of the Temple, which was always practiced. For this, the surplus and remainder of the Chamber and the coins going toward the repair of the House were sufficient. This is mentioned in Kings. The king commanded that the priests take this from those who brought it, and in exchange for this, they were charged with repairing the regular maintenance of the House. It has already been mentioned that immediately upon Joash’s accession to the throne, Jehoiada established ordinances for the House of the Lord to offer the burnt offerings of the Lord as written in the Torah of the Lord, meaning the daily burnt offering. This came from the contribution of the Chamber, which was from the half-shekel that they contributed. Surely, they collected the half-shekels immediately from the time Joash reigned and the ordinance of the House of the Lord was established in its proper place. The remainder of the Chamber went toward the repair of the House. Joash did not innovate anything except that the priests should take it from the people, and they should strengthen the repair of the House from the surplus of the census silver, from the silver of valuations, and from the silver of vows and freewill offerings.

Let the priests take for themselves. It shall be theirs, and they shall take upon themselves to strengthen the repairs of the house from their own: From his acquaintance. From his acquaintance who is a regular with him: Breach. A crack and a fissure of the wall:

“A man from his acquaintance.” Every man, each and every one, from among the priests, shall take the silver from the Israelite who knows him and is accustomed to him, who gives him his gifts. And the priests shall take it little by little, as it comes into their hands, and it shall be incumbent upon them to strengthen the repair of the House. The meaning of “repair of the House” is the place of breakage and destruction, and it is called “repair” because it requires inspection, to ascertain what it will need.

From his acquaintance. This means: from his familiar friend. "For everything that is found there in need of repair." This means: for any item that will be needed to strengthen the house and to repair it, if anything is lacking from what is proper for it.

"They shall take for themselves." All these silver coins, the priests shall take for themselves, each from his acquaintance and friend, and in exchange for this, they shall strengthen the Temple with their own funds, wherever a breach [requiring repair] is found there.

A breach. A place of breakage and dilapidation is called a breach, for it is necessary to inspect and search for it, so too (Ezekiel 27:9): those who hold up your breach:

(7-9) And in the twenty-third year of Joash, he saw that the priests had not strengthened the House of the Lord, and he suspected that they had taken the money for themselves. In Chronicles it is mentioned that regarding the command he issued to go throughout Judah and collect silver, he said to Jehoiada, "Why have you not demanded from the Levites, etc.?" It appears that by this he intended that they should collect the silver of the half-shekel offerings for the years during which Athaliah reigned, since this money had been taken for the Baals [idols], it is as if it had not been given. This is what is written, "For Athaliah, etc., and also all the holy things of the House of the Lord they devoted to the Baals," and therefore it is mentioned in Chronicles that they raised a voice throughout Judah and Jerusalem to bring to the Lord the offering of Moses, etc., meaning the half-shekel of the years that had passed.

And now do not take silver. Any more, and do not strengthen the house from your own: For the repairs of the house you shall give it. If it lacks let it lack, and if it has a surplus let it have a surplus:

Why do you not strengthen? It appears that the priests would keep the money until there would be a large amount in their hands, and afterwards they would strengthen the repair of the House. And the king suspected them that they were taking the money for themselves. Therefore, he said to them: Do not take the money for yourselves, but as soon as it comes into your hands, give it to the repair of the House.

"For the repair of the House you shall give it." This means that you shall place that money in a designated place for the repair of the House.

“Do not take silver.” Do not take it for yourselves; rather, as soon as it comes into your hands, give it to the Temple treasury. This means: deposit it in the treasury of the House of the Lord, until there is sufficient amount to strengthen the repairs.

"And the priests agreed." By this, it was right in their eyes that they should not take it at all, so that they would not be suspected in this matter. And since they would not take it, the obligation to strengthen the house would not fall upon them. This is what is said: "lest they strengthen the house." Therefore, Jehoiada took the chest and placed it at the entrance of the house, so that the priests would put it there immediately when it came into their hands.

"And it was agreeable to the priests." This means that they did not wish to undertake the strengthening of the Temple's repair fund and accept the money for this purpose from their acquaintances; rather, it was agreeable in their eyes not to take the money, so that they would not be obligated to strengthen the Temple's repair fund.

"And the priests agreed." They consented, and the matter was pleasing in their eyes, so that they would not take the silver for themselves, nor repair [the Temple] with their own funds.

And they consented. They agreed, so too (Genesis 34:15): in this we will consent to you:

By the altar. In the court: On the right as a person enters. On the right of the entrance of the people: The keepers of the threshold. The thresholds of the court, appointed over the keys of the court, for Targum Yonatan translated it: 'amarkalaya' [officers/treasurers]. And the amarkalim were seven, corresponding to the seven gates of the court, in Tosefta Shekalim (2:15):

"One chest." [The word] "one" here [is used] as in the phrase "a certain man" (איש אחד) — i.e. "a" chest, not a numerical count. "On the right" (בימין) is the Ketiv, and "from the right" (מימין) is the Keri, and both are the same in meaning. “Guardians of the threshold.” These are the guardians of the household vessels, and “threshold” is a general term for all serving utensils. And the Targum translates it as “Amirklaya,” which are the chief treasurers, under whom other officials are appointed, as Onkelos translated: “And the prince of the princes of the Levites, Eleazar the son of Aaron the priest, and the Amirklaya who were appointed over the leaders of the Levites.”

And he made a hole in its door. Behold, through the hole they used to throw the money in, and it was in the door which covers the chest, so that no one could take from it without opening the chest. "Guardians of the threshold." They are the guardians of the vessels of the Temple.

And he made a hole. He made a narrow hole in the door of the ark, to throw the silver into the ark through it. "When a man comes, etc." This means: On the right of one who enters the house, not on the right of one who exits. "And they placed [it] there." Immediately when it [the money] came into their hand, they placed it in the chest through the hole, but they could not remove it, except by opening the door.

A chest. A trunk: And he bored. He made a hole, and for added explanation he said opening, for an opening is a hole: The keepers of the threshold. The keepers of the doorposts of the gates, for the threshold is a doorpost, so too Yonatan translates: 'amarkelaya' [officers]. And the officers were seven, for the seven gates of the Temple court:

The questions: Here it says that he placed the chest beside the altar, whereas in Chronicles it says that he placed it outside. And Jehoiada the priest took one chest. In Chronicles it is mentioned that the king commanded, and they made one chest and placed it outside the door of the House of the Lord. According to what is written above, there it is mentioned the chest that was made for the old shekels, namely, for the shekels of the previous year, and this one was made by the king's command, that he commanded that they bring again the shekels of the past years, and this one they placed outside. And here is mentioned the chest of the new shekels, and this one was placed inside. And it is explained in Chapter Six of Shekalim that there were thirteen trumpets in the Temple, and written on them were: "New Shekels," "Old Shekels," "Nests," "Young Birds," "Burnt Offerings," "Wood," and "Frankincense," etc. And it can be said that this is alluded to in what is written "one chest" — the word "chest" [aron] having a chataf [reduced vowel]. And Radak strained to explain it as "the chest of one man." (And it can be said that he alludes to the fact that all thirteen chests were called by the name "one chest," since "one" [echad] has the numerical value of thirteen, and "he took the chest of one" means to say from the thirteen chests, whose collective name was one name).

And it was. From day to day (constantly): 'When they would see that the money was abundant in the chest, the king's scribe would go up, etc.':

"And it came to pass when they saw it." Day by day, whenever they saw that the Ark was full, they would empty it and return it to its place. And so it is written in Chronicles: "And they emptied the Ark and they took it up and they brought it to its place." Thus they did, day by day. "And they bundled and counted." They would first count it, and afterward they would place it into bundles of silver: the coined money was bundled separately, and that which was not coined money was bundled separately. And they would give the prepared silver — that is, that which was made into coin — into the hands of the overseers of the work, and they would pay it out to the craftsmen. And that which was not coin, they would make into coin or smelt it into coin, for in payment a person pays out nothing but coin, for the wages of craftsmen and to buy wood and stones. And the meaning of "prepared" (מתוכן) is "shaped in form" — that it was complete in its shape and form. And "vayatzuru" may be explained from the sense of "form" (tzurah), for the silver that was not coin they made into coin.

"And they bundled and counted the money." It has already been explained in the Book of Chronicles that when the chest was full, they would empty it, and afterward they would carry it and return it to its place. And in this passage it is explained that after they had emptied the chest, they would place the money in bundles and count it.

"And it came to pass when they saw it." At any time, when they saw that it contained much silver. "And the High Priest." Not he himself, but his deputy came from his place; and so it is explicitly stated in Chronicles (ibid., verse 11): "And they shaped [them]." They made the silver into the form of coins, so as to spend them, i.e., for expenditure, and they counted the coins.

And they shaped. From the word shape: And they numbered. From the word number and count:

The questions: In Chronicles, this matter is related in a different manner: "And it came to pass, when they saw that the silver was abundant" — this was from the contribution of the treasury. After it had sufficed for the daily burnt offerings, they took the surplus for the maintenance of the House. And this was done through the king's scribe and the High Priest. And in Chronicles it says, "And it came to pass, whenever they brought the chest to the king's officers by the hand of the Levites," etc. — this was from the chest of ancient coins, which was entirely for the maintenance of the House. And regarding this it says there, "Thus they did day by day." For in this case there was no fixed time, unlike the contribution of the treasury, which was only three times a year. And there it says, "And the king and Jehoiada the priest gave it to those who did the work of the service of the House of the Lord, and they hired quarriers and craftsmen to renew the House of the Lord, and also smiths of iron and bronze to strengthen the House of the Lord." This was from the ancient coins, which were abundant silver and sufficed to renew the House of the Lord — meaning to rebuild anew the places that Athaliah had breached. And here it speaks of the contribution of the remainder of the treasury, which was designated for strengthening the House of the Lord, not for rebuilding it anew. And this silver they bagged and counted, and they gave it through the hands of the workers entrusted — meaning those appointed over the maintenance of the House. And what it says, "And they gave it out to the carpenters and the builders" — these are the master craftsmen appointed over the work of the woodworkers and over the work of the stone masons.

And they would give the silver that was counted. They would give that counted silver, after he took it from the chest and weighed it and counted it, they would give it by means of the treasurers appointed over the workers: Counted. The language of counting, like (Exodus 5:18): the number of bricks you shall give: The appointed ones. Those appointed: And they would bring it out. The language of bringing out, to hire the wood-workers: And the masons. They are the stonemasons, the craftsmen of stone, whose companions make according to their instructions, the heads of the craftsmen:

"Al yad" (upon the hand). Thus it is written [Ketiv: yad], but the Keri is "yedei" (hands of), and both are the same in meaning. "The overseers" (hapekudim). Thus it is written [Ketiv: hapekudim], and the Keri is "hamufkadim" (those appointed). The written form is a noun, like "chacham, chachamim" (wise, wise men), while the Keri is from the verbs [a passive participle]; and they are the same. “to the woodworkers.” They are those who cut down the trees in Lebanon and fashion them into various crafts. And the builders. Those who build the beams into the house.

"And they gave the silver that was weighed out." This means the silver that was found from the matter of the quota of the bricks, and they would give it through the workers of the work appointed by the House of God, and they would disburse the silver to the woodworkers, who are the craftsmen who cut the trees in the design they desire. And the masons. They are those who construct the Temple of the Lord, such as the Holy Place and the Most Holy Place.

"Those who do the work." These are the great craftsmen appointed in the House of the Lord, and under their direction the working artisans build, according to their instructions. In the words of our Sages of blessed memory (Jerusalem Talmud, Berakhot 9:1), they are called *adarkelin*. "and they brought it out." They brought out the silver, as payment for the artisans who worked: "To the carpenters." They are those who cut down the trees into the desired shape. “and the builders.” Those who build the wooden beams into the walls of the house.

The allotted. The counted, so too (Exodus 5:8): the quota of bricks. [Written] 'the hand of,' [read] 'the hands of': To the craftsmen. To the artisans:

And to the fence-makers. To the wall-builders, apprentices of the architects: And to the hewers of stone. From the mountain:

"And to those who make partitions." These are those who build walls of stone: "And to the stone-cutters." [This refers to those] who cut stones in the mountain. "And to purchase wood and quarried stones." They had stone-hewers in Lebanon and in the mountain, and they also purchased from others who had cut timber and quarried stones; that is, stones hewn from the quarry. And "machtzev" is a noun of the same pattern as "mishan." And the Targum renders "ve-lavonim" as "ve-le-ardichlaya" — these are the master stone-artisans, under whom were other artisans. And it renders "ve-lagoderim" as "ve-le-argovlaya" — these are the master stone-artisans, the builders of walls.

"And those who build walls." These are the ones who construct the walls and the fence for the Great Court and the Temple Court. And "those who quarry stone" are those who quarry them from the quarry. Even though they hired woodcutters and stonecutters, they still had to purchase the trees already cut and the quarry stones, whether already quarried or not yet quarried.

"And to the masons." They are those who build stone walls. And to the stonecutters. Those who cut stones from the mountain: "And stones of hewn stone." Even though they hired stonecutters, they still needed to purchase hewn stones: “And for all that goes out.” For all other matters needed to spend on the house to strengthen it.

And to the stonecutters. To the cutters:

And to the fence-makers, who are the workers themselves who build fences of wood, and to the stone-cutters, and also to purchase wood and quarry stones:

Silver bowls and harps. And they are instruments of music:

"However, no silver bowls shall be made for the House of GOD." And in Chronicles it says, "And they made vessels for the House of GOD, vessels of service." And our Sages of blessed memory raised a difficulty regarding these verses, and they resolved it: here they collected and had a surplus, [and] here they collected and had no surplus. And this is as it says, "And when they had finished, they brought it before the king and Jehoiada" — for before the completion of the work they did not make vessels, as it says here, "Behold, no silver bowls shall be made for the House of GOD," for it would be given to the workmen, since the work had not yet been completed. But when the work was completed, as it says there, "And they set up the House of God according to its proper form, etc.," then when they had finished, they made the remainder into vessels of service.

"But they shall not make for the house of the Lord silver basins." These are vessels used to receive the blood or the libation wine, and anything resembling them. "Mezamrot." They are musical instruments: "Sprinkling vessels." In the vernacular, they are called "tsinush." “Trumpets.” They were made to be blown upon the altars, as the Torah mentions, and it states that one should not make from this silver these vessels and others, but rather it should be given to the craftsmen to strengthen the House of the Lord. However, it is explained in the book of Chronicles that after they had strengthened the House of the Lord, if there was a remainder, they would make from what was left the service vessels; and they would not agree to make from the silver service vessels unless there was a remainder after the strengthening of the House.

"But they shall not make..." From this silver they did not make for the needs of the House of the LORD silver bowls, etc. (And in II Chronicles 24:14 it is stated that even the vessels were made from the silver brought), and our Sages of blessed memory said (Ketubot 106b): At the beginning of the construction they did not make the service vessels, and after they completed [the building] and there was a remainder, they made the service vessels.

Pails. Vessels made in the form of jars, for Yonatan translates: jars, so too and her jar on her shoulder (Genesis 24:45), Onkelos translates: and her jar: Mezamrot. Musical instruments: Basins. Dishes, from which to splash the blood of the sacrifices:

The questions: In Chronicles it says that they made vessels from this silver, and the verses contradict each other. "Yet they shall not make…" etc., and in Chronicles it says, "And when they had finished, they brought the rest of the silver before the king and Jehoiada, and they made vessels thereof…" etc. And according to what is written, there is no contradiction between the verses, for there, the term "silver" refers to the silver of the chest, namely the shekels that were brought from the two preceding years, which had been designated from the outset for the repair of the House. And already the Rambam ruled in Chapter 4 of the Laws of Shekalim in accordance with Rabbi Akiva in Ketubot (page 106b) that the vessels of the service are acquired from the surplus of the libations, not from the contribution of the treasury. Therefore, here, where the text speaks of the contribution of the treasury, it states that they shall not make vessels of the service from them; and there, where it speaks of the consecrated funds for the repair of the House, it states that from the surplus they made vessels of the service. And as the Mishneh le-Melech writes there, that in this matter all agree. End of his words.

And they would not reckon with the men. The officers were not coming to a reckoning with the men, the treasurers, to whom the officers would always give the silver by their hand to give to the workers, for they were not suspected in their eyes, for they were acting faithfully:

"And they did not require an accounting from the men." From here our Sages of blessed memory derived that one does not demand an accounting from charity collectors, for when men are appointed over the charity, proper/reliable men are appointed, and one does not demand an accounting from them, since we do not suspect the trustworthy [of wrongdoing]. "For they dealt honestly." They were known to be trustworthy men.

"And they shall not reckon with the men." This means that the men who give the money to the workers shall not reckon with them [to verify] whether they gave it all to the workers or not, for surely they act in good faith, since consecrated property separates people from itself.

"And they shall not reckon." They did not make a calculation with the men to whom they gave the money, so that they would give [it] to the workers of the labor—the builders and the wall-raisers, etc. “Because of faith.” It was known that they act with faith, and therefore these were chosen from the beginning.

The silver of the guilt-offering and the silver of the sin-offering. He who set aside coins for his sin-offering and guilt-offering, and took the animal and there remained from the coins: It shall not be brought to the House of the Lord. To the repairs of the house: They shall be for the priests. And they take from them burnt-offerings [as] a dessert for the altar, the flesh for the burnt-offering, and their skins, so we learned in Temurah (23b): this is a midrash that Jehoiada the priest expounded, all that comes from the remainder of the sin-offering and from the remainder of the guilt-offering, burnt-offerings shall be taken with them:

"Guilt-offering silver." The interpretation of our Rabbis of blessed memory: one who set aside coins for his sin-offering or guilt-offering, and then took the animal for the sin-offering or guilt-offering, and there remained a surplus from the coins — that surplus is not to be brought to the House of the Lord for the Temple-repair fund [bedek habayit]; rather, that money belongs to the priests, and they take from it burnt-offerings as a "dessert" for the altar [extra voluntary offerings kept ready so the altar is never idle]. They said this is a midrash that Yehoyada the priest expounded: "It is a guilt-offering to the Lord; it is a guilt-offering to the priest" — to teach that anything derived from the surplus of a sin-offering or guilt-offering is used to purchase burnt-offerings with its proceeds: the flesh to the Lord, and the hides to the priests.

“And the silver of the guilt-offerings, and the silver of the sin-offerings.” This means that when individuals set aside money for a guilt-offering or a sin-offering and there is a surplus, this remainder is not brought to the House of the Lord to strengthen the Temple treasury, but rather it belongs to the priests. Now, the legal ruling was that they should purchase sin-offerings or guilt-offerings with these funds and dedicate them for the purposes of sin-offerings and guilt-offerings. However, the Sages instituted that the surplus be used for burnt-offerings: the flesh belongs to the Lord, and the hides belong to the priests.

"Silver for the guilt-offering, etc." One who set aside money for his guilt-offering or for his sin-offering, and purchased the sacrificial animal with it, and there remained a surplus from the money, this surplus does not go to the Temple treasury, but rather it belongs to the priests, to purchase burnt-offerings with it; the flesh is entirely consumed on the altar, and the hides belong to the priests. Thus our Sages of blessed memory expounded (Shekalim 18a):

"Money of the guilt-offering" — for there was also a special chest for the remainder of the sin-offering and the remainder of the guilt-offering. And Yehoiada the priest derived that this is not designated solely for the Lord, for he found two verses: in one it is written "the guilt-offering to the Lord," and in another it is written "to the priest." And the decisive verse is that which states: "And they shall take with them burnt-offerings for the 'fruit-offering of the altar' [קיץ המזבח], and the hide to the priest," thereby fulfilling both [scriptural requirements], as I have elucidated in my work HaTorah VeHaMitzvah (Leviticus, Siman 369).

Then Hazael went up. After the death of Jehoiada, and Joash made himself a god:

"Then Hazael went up." In Chronicles it is written: "For after the death of Jehoiada, Jehoash did that which was evil in the sight of the LORD," and they also killed Zechariah, [Jehoiada's] son, at the command of the king, because he had been rebuking them. And at the turn of that year the army of Aram went up against him, etc. There were two wars, and this war [mentioned here] was the first of them. And in saying "Then Hazael went up," the meaning is: when he [Jehoash] did that which was evil in the sight of the LORD after the death of Jehoiada, God brought the king of Aram upon them, and he fought against Gath and captured it; and it had belonged to the kings of Judah, for David had taken it from the Philistines. "And Hazael set his face to go up to Jerusalem." Yet he did not go up, because Joash took the holy things of the House of the Lord—the silver and the gold found in the treasuries of the House of the Lord. And even though it says "all the gold," it does not mean all of it, but rather the majority of it. For behold, in the days of his son Amaziah, Joash, king of Israel, took the silver and the gold found in the House of the Lord and in the king's treasuries. Rather, he took the majority and sent it to Hazael.

Then Hazael, king of Aram, shall ascend. Behold, this war is other than the war mentioned in the Book of Chronicles, for in that war he did not ascend to Jerusalem; and in the war mentioned there, he came to Judah and Jerusalem. And it appears that at the beginning of the matter, when Joash did evil in the eyes of the Lord after the death of Jehoiada the priest, this war occurred, and the war mentioned in the Book of Chronicles occurred a year later, after he killed Zechariah, the son of Jehoiada. And it is stated there that then the army of Aram left him with great illnesses, and then his servants conspired against him and struck him on his bed, and he died. And behold, it is remembered in this place that Joash was already in the city called Beth-millo. And since there was another Beth-millo other than this one, it is mentioned that this one was descending to Silla. And behold, he was lying there on his bed because of the blows with which the army of Aram had struck him. And it is mentioned that they had already buried him with his fathers in the City of David. And this is from what we learned from it, that they did not bury him with his fathers in the tombs of the kings. And likewise, this is explained in Chronicles. And it is mentioned that his son Amaziah had already reigned in his stead. Behold, this is the explanation of what we saw fit to elucidate in this passage, which we limited its explanation to this place. However, the benefits derived from it: The first, which encompasses many of the matters of these narratives, is to inform that walking in the ways of the Lord draws forth good things, and the opposite for one who turns away from the Lord. And therefore it is recounted that Jehoshaphat did what was right in the eyes of the Lord, and he eliminated the remaining cult prostitutes that remained in the days of his father Asa, and divine providences and good things were drawn to him. And this was that the Edomites did not rebel against him, but they rebelled immediately after his death. And what happened to him of fear and evil was due to his joining with the wicked on account of the wicked. And therefore there were terrors of death upon him in the war of Ramoth-gilead, and his ships were broken when he joined with the king of Israel and intermarried with them. And for this reason, the book also turns to mention that Ahaziah, the son of Ahab, because he exceeded in doing evil in the eyes of the Lord, according to all the sins of Ahab, Moab rebelled against him after the death of Ahab. And he fell through the lattice in his upper chamber in Samaria, and he became ill with the illness from which he died, because he inquired of Baal-zebub, the god of Ekron, whether he would live from this illness. And he went without favor, for no son remained to him to reign in his stead. And for this reason also, it is recounted of the young boys who were cursing the prophet, that they were already punished for this when two bears came out of the forest and tore forty-two of them. And for this reason also, you will find that Joram, the son of Ahab, did not exceed in evil as his father and mother exceeded in it, and he removed the pillar of Baal. And although he clung to the sins of Jeroboam, behold, because of what he diminished from the evil, the Lord gave him his reward that He prolonged the time of retribution for twelve years. And you will not find this in the house of Jeroboam and in the house of Baasha. And he succeeded in the war against Moab, and the Lord guarded him from the hand of Aram in the places where they hid themselves to capture him. And this was many times through the prophets of the Lord. And for this reason, it is also recounted regarding Gehazi, that because he desecrated the honor of the Lord by taking silver for the miracle which he performed for Naaman, and because he did not confess the matter to Elisha, behold, he was punished in that the leprosy of Naaman clung to him and to his seed forever. And to fulfill this matter which we mentioned, the book also turns to mention the strength of the famine that was in the days of Joram, until they ate the flesh of their children. And with all this, he did not return from the sins of Jeroboam to which he clung. But he exceeded more in evil, for he threatened to kill the prophet of the Lord on account of this famine. And for this reason also, it is recounted the anointing of Hazael as king over Aram, which was a thorn painful to Israel because of their transgression of the covenant of the Lord, as the Lord said to Elijah. And it is recounted with this that Elisha had already informed him of the evil he would do to Israel, for this is from what made them more straight to do these evils to them. And for this reason also, it is recounted that Joram, the son of Jehoshaphat, went in the way of the house of Ahab. And for this reason, evil was drawn to him, that Edom rebelled against him, and the city of Libnah rebelled. And it is mentioned in Chronicles that his sons were already killed by the Arabs, and none remained to him except his son Ahaziah, the youngest. And this was his due reward for the killing of his brothers, as is mentioned there. And at the end of the matter, the Lord struck him in his bowels, until his bowels came out with his illness. And it is also recounted that his son Ahaziah went in the way of the house of Ahab. And for this reason, he was killed with the house of Ahab, and he reigned only for a year. And for this reason, it is mentioned how the Lord contrived that those for whom the plots were devised should come to the house of Ahab and Jezebel, as the word of the Lord which He spoke concerning their sins in which they exceeded. And behold, the Lord contrived that Joram fought with Hazael in Ramoth-gilead, and the Arameans struck him. And for this reason, he went to be healed in Jezreel. And the men of the army remained in Ramoth-gilead to guard the city from the army of the Arameans. And this was a cause for it to be more fitting that the prophet anoint Jehu over Israel, and that Jehu conspire against the king. And the Lord contrived, when the lookout saw the coming of Jehu, that the king sent there a chariot, and then a second, and then a third, until this would be a cause for Joram and Ahaziah to go out to meet Jehu, and they found him by the field of Naboth. And there Joram died, as the word of the Lord. And he also killed Ahaziah and his brothers' sons, who were forty-two. And this was a cause for the elders and the craftsmen to fear him, the sons of the king who were in Samaria, and they sent to him the heads of their lords in leather bags. And Jezebel was also killed, and the dogs ate her flesh in the field of Jezreel, until Jehu had already destroyed all the house of Ahab and all his great men and his acquaintances and his priests, until he left him no remnant. And afterwards, he destroyed all the prophets of Baal and all his worshippers and all his priests. And for this reason also, it is recounted that Athaliah killed all the seed of the royalty, for they were from the house of Ahab. And she too was killed at the end by means of the fitting causes through Jehoiada. And for this reason also, it is recounted that because Jehu did the will of the Lord regarding Ahab, the Lord gave him his reward that his sons should sit on the throne of Israel for four generations. And for this reason, it is mentioned that because Jehu did not keep to walk in the Torah of the Lord, the God of Israel, and went in the way of Jeroboam, behold, the Lord began then to cut off Israel by the hand of Hazael. And for this reason also, you will find that Joash, at all times when he went after the Lord, as Jehoiada the priest instructed him, only good happened to him. And after he did evil in the eyes of the Lord, many evils came to him and to his people, until the Arameans left him with many illnesses, and his servants conspired against him and killed him. The second is in matters of character traits, and it is to inform that it is fitting for every person to flee from the company of the wicked. And for this reason, it is recounted that Jehoshaphat did not agree that the servants of Ahaziah should go with his servants on the ships, for already harm had come to him from his companionship, as the prophet said to Jehoshaphat, according to what is mentioned in Chronicles. The third is to inform how the Lord was merciful to Israel because of His providence over the fathers. And for this reason, you will find that when the Lord saw the intensity of Israel's turning away from Him, until they were already inquiring from the gods of the nations, which are vanity, regarding knowledge of future matters, and they abandoned the Lord and His prophets, for this the Lord saw that Elijah would come to tell the messengers of King Samaria that because he inquired of Baal-zebub, the god of Ekron, whether he would live from his illness, and abandoned the prophets of the Lord, behold, he shall not descend from the bed to which he ascended there, for he shall surely die. And for this reason also, it was contrived that Israel should fear the Lord in what Elijah said to the captain of fifty and his fifty men, when he thought to capture him by force, due to his little faith in the Lord and in the prophets: "If I am a man of God, let fire come down from heaven and consume you and your fifty." And it was so for him. And for the captain of fifty the second, until the third came and recognized the prophet's excellence and pleaded with him that his soul and the souls of his servants be precious in his eyes. And since already this benefit was derived from this, which was fitting to be a vessel for Israel to return to good, behold, you will find in Joram, the son of Ahab, that he made this matter a mark in him, until he diminished greatly from the sins in which Ahab sinned. The fourth is to inform that it is fitting for every person to be afraid of what he ought to fear from, and not to rely on a miracle. Do you not see that even the prophet Elijah, with the intensity of his excellence in the renewal of miracles, was afraid to come to King Ahaziah to declare to him this evil declaration, until the Lord assured him that he should not fear because of him? The fifth is to inform the intensity of Elijah's excellence and the wonder that was in his matter. And it is that the Lord already took him up in a whirlwind, very high, hidden from every person, and the Lord concealed him from the children of men until the end of time, for for him was decreed a wonderful length of days in the manner of a miracle, and it was not so that he died when he was taken up by the whirlwind to heaven. After this came the letter of Elijah to Joram, the son of Jehoshaphat, which undoubtedly indicated that he was then alive, as we explained in what preceded. The sixth is to inform that the Lord does not do a thing unless He reveals His secret to His servants, the prophets. And for this reason, you will find that future matters are known to the prophets before their renewal, and even if their renewal is in the manner of a miracle. Do you not see that the taking of Elijah from the head of Elisha on that day was known to the sons of the prophets who were in Beth-el and Jericho? And Elisha, although his renewal was in the manner of a miracle. And likewise, you will also find that the Lord informed Abraham of the miraculous matters which He would do in bringing forth his seed from their servitude. And therefore He said, "And also the nation whom they shall serve, I will judge." For these miracles were a vessel for Abraham to believe in the redemption of the land, as we explained there. The seventh is in matters of character traits, and it is to inform that it is not fitting to precede a person with knowledge of a distressing matter before its arrival, for it is sufficient for him in the distress that will happen to him from it upon its arrival, not that he should precede to distress before this, unless there is a benefit derived from the notification. And for this reason, you will find that because Elijah did not estimate that a benefit would come to Elisha from notifying him that the Lord was taking him from him, he concealed this from him, estimating that Elisha would already be greatly distressed by this. And when he saw that the time had come that he could not conceal the matter from him, because of the intensity of Elisha's attachment to his companionship, until he did not want to separate from him at all, he wanted to give him what he would ask, so that his distress in separating from him would be removed, as much as possible. And behold, the prophet gave his request in the manner of a miracle, when he asked the Lord that it should be so for Elisha, and it was that he should have in his spirit double portion over all the sons of the prophets who learned before him. And behold, what he gave him as a sign in this, that if he should see him being taken from him, it should be so, is not that this matter is a cause for this wonderful measure to be drawn from the spirit which is upon him to Elisha. But it was a sign to him upon its arrival that the gift he asked from Elijah had already been given to him. And this is from what he ought to rejoice in after Elijah's separation from him. And I think that Elijah knew that Elisha would not leave his companionship. But he did this to test his heart, whether his desire was so great for attaining perfection that he would not be satisfied by any matter to leave Elijah. And like this, you will find that Elijah did to Elisha at first, when he cast his mantle upon him, and Elisha wanted to cling to him immediately. Behold, Elijah said to him to test his matter: "Go back, for what have I done to you?" And because of seeing his great desire for Elijah's companionship, it was known to him that he had already attained from his wisdom much more than what his other students attained from it. The eighth is in matters of character traits, and it is to inform that it is fitting for a person to desire greatly the companionship of the good. Do you not see the excellence in which Elisha merited because of his desire for Elijah's companionship? This wonderful desire, until he did not want to separate from him at all, until the Lord took him from him. The ninth is to inform the matter of the great wonders that came in this narrative, for by faith in the wonders, the Torah's matters are established. And for this reason, it is recounted that Elijah already struck the waters of the Jordan with his mantle, and they were divided this way and that. And that Elisha also did this. And for this reason also, it is recounted that Elisha already healed the waters of Jericho, which were bad and deadly, when he threw in the place of the source a little salt. For it was not in the nature of salt to fix the waters, but it corrupts them. And for this reason also, it is recounted that immediately when Elisha cursed the young boys who cursed him, two bears came out of the forest and tore forty-two of those boys. And this Elisha did for the benefit that Israel should recognize this and return to the Lord, for most of them were serving idols in his time. And for this reason also, it is recounted the miracle that Elisha performed when there was no water for the three kings, and they were afraid they would die of thirst. And the waters came to them in the manner of a miracle, which Elisha performed, that waters came, filling that wadi, other than that they should see wind driving them there, nor rain renewing from them, as he declared to them. And it was of the essence of the miracle in this that it was a vessel to cast the king of Moab into the hands of those kings in this wonderful manner which is mentioned. And this is that they saw from afar the waters red as blood, and they thought that the kings were destroyed by the sword. And they came out like men going to take spoil. And this was a cause for all the wonderful evil that Elisha declared to be done to Moab. And for this reason also, it is mentioned the miracle of the oil, where Elisha was not there. But as long as the woman was pouring, oil was renewed in the manner of a miracle in that vessel, until it filled all the vessels she could gather to her. And for this reason also, it is mentioned the miracle that he performed for the Shunammite, who had no son, and she was an old woman, and it was for this reason more distant that she should become pregnant. And behold, Elisha, when he knew, declared to her this good, that at the time appointed she shall embrace a son, on the side of complete reward to her for the good she did to him. And she had a son. And for this reason, it is recounted that he revived his son after he died. And for this reason also, it is recounted that he removed the death that was in it because of the deadly gourd which they put in it. Behold, Elisha did in the manner of a miracle that he removed the evil from it by throwing flour into the pot, which has no mark in removing this evil. And for this reason, it is recounted that the bread, which was very little to give before a hundred men, they ate and were satisfied from it, and had leftovers, as Elisha declared to them. And for this reason, it is recounted what he healed of Naaman's leprosy, when he said to him that he should wash in the waters of the Jordan seven times, and his flesh shall return to him and he shall be clean. And it was so for him. And for this reason also, it is recounted that Naaman's leprosy clung to Gehazi and to his sons immediately when he cursed him with this curse. And for this reason also, it is recounted that the iron axe head that fell from the tree into the Jordan, behold, Elisha cut a tree according to the measure of the hand of the axeman in the place where it entered. And immediately when Elisha threw the wood into the waters, it entered in the manner of a miracle into the hole of the iron, and the iron floated on the waters. And for this reason also, it is recounted what Elisha showed to his servant, horses of fire and chariots of fire. And what he struck with the blindfold in the manner of a miracle, the entire nation that came to him, until he led them within Samaria, and they did not perceive. And for this reason also, it is recounted what the Lord made the camp of Aram hear in the manner of a miracle, the sound of chariots, the sound of horses, the sound of a heavy army, in the way that they all fled on their feet and left all the camp as it was. This was a cause that there should be an ephah of flour for a shekel, and two ephahs of barley for a shekel, in the gate of Samaria, at the time when Elisha declared to them. And it was also fulfilled what he said to the chamberlain, upon whom the king leaned, that he would already see it with his eyes, and from there he would not eat. The tenth is to inform that scholars do not go without words of Torah and wisdom. And for this reason, it is said, "And it was, as they went along and spoke." For certainly their words were not words of vanity. But from the abundance of Elisha's desire to learn from Elijah, they were speaking in the secrets of the Torah and wisdom and prophecy. The eleventh is to inform that a person is obligated to tear his garments for his master when he dies. Do you not see that Elisha tore his garments when Elijah was taken from him? And although he did not die, for his matter was to him as if he died, that he could not attain from him afterwards any matter of wisdom. The twelfth is to inform that one who tears his garments for the mourning of his master does not stitch them forever, as it is said, "And he took hold of his garments and tore them into two pieces." And it was not necessary to say "into two pieces" after he said "and he tore them," for at least there would be two tears. But the intention in it is that they should always appear as two tears. The thirteenth is to inform that it is fitting not to say what is not heard. And for this reason, you will find that when the sons of the prophets asked Elisha if they should send fifty men of valor to seek Elijah, where the spirit of the Lord was, the answer from him was that they should not send. And when they pressed him greatly, and he recognized that their mind was not to refrain from this, he did not want to dispute their intention. And he said to them that they should send in a manner from which they could recognize that it was not his mind that they should send. And they had in it an excuse also, that they did not act against the command of the prophet. And for this reason, he said to them at the end, "Did I not say to you, Do not go?" The fourteenth is in matters of character traits, and it is to inform that it is not fitting to despise the wise and the perfect. Do you not see what happened to the boys who despised Elisha, that forty-two of them died? The fifteenth is in matters of character traits, and it is to inform that it is fitting for every person to cling to the wise and serve them, for by serving them, he will learn much of their wisdom, because of his being always with them and hearing all their words. And for this reason, it is recounted that when Jehoshaphat asked, "Is there here a prophet of the Lord?" they answered him, "Elisha, the son of Shaphat, who poured water on the hands of Elijah," to teach that because he served him and ministered to him, he was fitting to acquire much of the perfection which was Elijah's. And for this reason, Jehoshaphat also answered, "There is the word of the Lord." The sixteenth is to inform the intensity of the prophets' desire to rebuke the sinners as fitting. Until you will already find that although a part of the honor was given by the king of Israel to Elisha, until the king of Israel and Jehoshaphat and the king of Edom descended to him, and they did not agree to send to call him. Behold, with all this, the prophet answered him harshly, and said to him that he should go to the prophets of Baal and Asherah, and not ask him anything, for already he turned away from after the Lord to walk in the sins of Jeroboam. And all this was from the prophet to benefit Joram, for if he would return to the Lord, perhaps the Lord would repent of the evil which He spoke to do to him. And when he saw that it was not then a time of rebuke, for they were in great danger, he showed him that he was rejecting him because of the evil of his deeds. And he said, "Were it not for the face of Jehoshaphat, the king of Judah, whom I hold, would I look at you or see you?" But for the honor of Jehoshaphat, who did what was right in the eyes of the Lord, he would do his request. And this all was to benefit Joram, as we mentioned. The seventeenth is in matters of character traits, and it is to inform that it is fitting for every perfect person to reject the wicked and remove himself from their companionship and from the sight of seeing their faces, lest they draw him to the evil of their ways. And for this reason, he said, "Were it not for the face of Jehoshaphat, the king of Judah, whom I hold, would I look at you or see you?" The eighteenth is in matters of character traits, and it is to inform that it is fitting to distance oneself from the trait of anger, for anger extinguishes the light of intellect. Do you not see that because of Elisha's anger at the king of Israel, the Divine Presence did not rest upon him, until he removed the anger by the playing of the player before him? The nineteenth is to inform that the prophets, although they are rulers in the doing of the Lord's miracles through them, do not strive to improve in this manner except for the good. And for this reason, you will find that the woman who cried before him that the creditor was coming to take her two children to him as servants, said to him that he already knew that the father of the children was a man who feared the Lord. For if he were from those who turned away from after the Lord, Elisha would not have been aroused to improve for her in this wonderful manner. The twentieth is in matters of character traits, and it is to inform that the traits of generosity are praised. Do you not see what happened to the Shunammite because of her generosity, that she held Elisha to eat bread, and asked from him that he should remove himself there always when he passed by? And after it was clarified to her that he was a holy man of God, she allotted to him more honor as fitting for him. For this was a cause for her to have a son, and Elisha revived him, and that they should not die of famine, for he informed her that the Lord had already called to the famine, and it also came to the land for seven years. And for this reason, he gave her counsel to go and dwell where it is fitting for her to dwell there until the passing of the famine. The twenty-first is to inform that it is fitting for the receiver to strive to repay a fitting reward to the benefactor. And for this reason, you will find that it is recounted that Elisha already inquired what to do for the Shunammite from the good things, for what she did good to me, and to please him to return to her a great reward, he asked what to do for her. And he strove in any case to do for her a great matter, that she should have a great and fitting reward for the good she did to him. The twenty-second is to inform that it is not fitting to repay by speaking with the woman, unless necessity brings him to this. But it is fitting to distance oneself from her as much as possible. And for this reason, it is recounted that when Elisha wanted to know what reward it would be fitting for him to return to her, he did not speak to her himself. But he said to Gehazi that he should call her, and he would say to her these words, until Elisha saw that he had no way to return to her a reward except in the way of a miracle. Then he called her, and she stood at the door, so that she should hear the prophet's declaration from the mouth of the prophet. The twenty-third is to inform that the end is not in children that a person should rejoice in them in his lifetime. But it is for the preservation of the species, that a remembrance should remain to a person in them. And for this reason, it is recounted that the Shunammite already said to Elisha, when he declared to her that in the manner of a miracle she would be embracing a son at the time appointed, that he should not deceive her, to give her a good that is not good. For if he does not live, she has no desire in this good to deceive her, meaning to give her peace in seeing that she has a son. And for this reason, she said to him, "Did I not say to you, Do not deceive me?" The twenty-fourth is to inform that the appointed times and the good days are measured to serve in them the Lord, and to strive in attaining the acquisition of perfection according to ability. And for this reason, it is recounted that a woman already said to the Shunammite, "Why are you going to him? It is neither new moon nor Sabbath." We learned from this that on such days it is fitting to go to the wise to learn from them. The twenty-fifth is to inform that one who needs a matter of saving a soul ought to engage in it with wonderful speed, as much as possible. For this, it is recounted the matter of the speed of the Shunammite to go to Elisha. And there she prostrated herself before him and held his feet, so that the prophet should be requested for her request. And she did not want to tell him clearly for what she came, for the honor of the prophet, for she knew that he knew this in seeing her. And she was also not satisfied with what the prophet said to Gehazi, for she saw perhaps that it was not fitting that he should do this through him. And for this reason, she swore that she would not leave him, for she wanted to repay her son the salvation without any doubt. The twenty-sixth is to inform that it is not fitting for a person to open his mouth for evil. Do you not see what is recounted of the Shunammite, that she said to the woman, "Peace," when she asked her for what and for what she was going? And like this, she said to Gehazi. The twenty-seventh is to inform that it is fitting for prophets to publicize the intensity of the Lord's might to the nations of the lands, to do for them a miracle, although they are not worthy of it. And for this reason, you will find that Elisha was already aroused to heal Naaman from his leprosy, in order that he should know that there is a prophet in Israel. For in this there is benefit to straighten them to the service of the Lord. And likewise, we found this benefit clearly in Solomon's prayer, as we explained there. The twenty-eighth is to inform that it is not fitting for prophets to take payment for what they do of the miracles. For in this, he will come to believe that he is the doer in this miracle, and the benefit which was renewed because of it will be removed, and it is that they should recognize the excellences of the Lord and His might, and return to faith in Him. And for this reason, you will find that Elisha did not want to take a gift from Naaman after he healed him from his leprosy. And he also cursed Gehazi when he received from him silver for this. And behold, you will find that because Naaman saw that Elisha did not want to accept anything from Naaman for this, to indicate that he was not the doer in this, but the Lord, Naaman volunteered that he would serve only the Lord. The twenty-ninth is to inform that it is not fitting for a person to deny the sin. But he should confess and abandon. And for this reason, you will find that Elisha did not curse Gehazi when he saw him, although he knew that he did this sin. But he cursed him after he denied his sin. And were it not for the denial of the sin, it would have been possible for Elisha to take to repair what he spoiled. The thirtieth is in matters of character traits, and it is to inform that it is fitting that when some of the enemies of the nation fall into their hands, they should do good to them, so that they should be at peace with them, in seeing that when they fell into their hands, they had mercy on them and did good to them. And all the more so is it fitting to do this when the enemies of the nation are stronger than them. The thirty-first is to inform that it is not fitting for a person to be denying and unbelieving of what the prophets declare. Do you not see what happened to the chamberlain because of his distancing himself from the fact that what Elisha said, "Tomorrow at this time, an ephah of flour shall be for a shekel, and two ephahs of barley for a shekel, in the gate of Samaria," was so? And it is that he already saw this with his eyes, and from there he did not eat, as the prophet said to him. And this was his fitting punishment, that he saw the truth of that prophecy, and did not enjoy the good that came from it. The thirty-second is in the Torah's laws, and it is to inform that one who dwells in his friend's courtyard without his knowledge is not obligated to pay him rent. And for this reason, you will find in what is recounted that the Shunammite cried to the king about her house and her field, which men were holding in them. Behold, the king commanded to return to her all that was hers, and all the fruits of the field from the day she left the land. And he did not say to return to her the rent of her house. The thirty-third is to inform that it is not fitting even for a prophet to rely on a miracle. And for this reason, Elisha commanded the prophets to bring chamber upon chamber, Jehu, the son of Jehoshaphat, the son of Nimshi, to anoint him as king over Israel, so that his secret should not be known, lest the king of Israel kill him. And likewise, you will find that Ahijah did for Jeroboam, and Samuel the prophet for David, meaning that they took for themselves a way to conceal their secret and matter. The thirty-fourth is to inform that authority is not exercised in money by one alone. And for this reason, you will find that when the silver was in the chest to strengthen the repair of the house, the priests who were the gatekeepers placed it there, not one alone. And in their taking out the silver from the chest, the king's scribe and the high priest were there, not one alone. And in their giving the silver after this, they gave it through the workers, and they took it out together, not one alone. The thirty-fifth is to teach that the essential matters in the Temple ought to precede the matters serving them. For they are intended in themselves, and in them it is straight to stand on the secrets of existence. And for this reason, it is recounted that the repair of the house preceded the making of the serving vessels, which are not intended in themselves, such as the basins and the shovels and the sprinkling bowls and the trumpets and what resembles them of the vessels of silver and gold. The thirty-sixth is to inform that one does not reckon with the treasurers regarding consecrations and the like, for they do in faith, for the matter of consecration is heavy to them. And for this reason, it is said, "And they did not reckon with the men into whose hand they gave the silver to give to the workers, for they dealt faithfully." And likewise is the matter with the collectors of charity, according to what I think. The thirty-seventh is to inform that the redemption money of a sin-offering is for a sin-offering, and the redemption money of a guilt-offering is for a guilt-offering. For if their redemption was for any matter that the owners wanted, it would not be to the priests. And already it is said, "The silver of the guilt-offering and the silver of the sin-offering shall not be brought into the house of the Lord, to the priests they shall be." And we learned from His saying "to the priests they shall be" that the laws of these silvers differ. And for this reason, they shall not mix one with the other. But it shall be that the redemption of a guilt-offering is for a guilt-offering, and the redemption of a sin-offering is for a sin-offering, as its obligation will appear from the essence of the matter.

Then. In the days of Joash, Hazael went up, etc.:

“Then Hazael went up” — this was after the death of Jehoiada, when the king abandoned the Torah of the Lord and served the Asherim and the graven images, and God’s wrath was upon them. And when Hazael captured Gath, which had belonged to the kings of Judah since the days of David, he turned his face toward Jerusalem.

"And he went up from Jerusalem." This means that he refrained from going up against Jerusalem [at that time]. Afterward, when they killed Zechariah, who had been rebuking them, at the turn of the year the army of Aram went up, and they came to Judah and Jerusalem, and destroyed all the officers and many of the people, and they inflicted judgments upon Joash, leaving him with many illnesses. Then his servants conspired against him and killed him, on account of the sin of having killed Zechariah, as it says there, "for the blood of the sons of Jehoiada."

"And he took" — [Scripture] relates what sin caused this: Even though he had merit in that he exerted himself to increase the sacred vessels of the Temple, a transgression extinguishes a mitzvah, and he was compelled to squander all the treasures of the consecrated fund, as well as the treasures of his ancestors, and give them as a bribe to the king of Aram.

The remainder of the deeds of Joash are recorded in the Book of Chronicles, that afterwards Zechariah, the son of Jehoiada the priest, rebuked them, and they killed him in the court of the House of the Lord, by the command of the king. And at the turn of the year, the army of Aram came up against him with but a few men, and they destroyed all his mighty men, and they dealt harshly with Joash and left him with many illnesses. Then his servants conspired against him, as is recorded. And this was the second time that the army of Aram came upon him, without Hazael. And this was a specific punishment for the killing of Zechariah. And Jeremiah, who wrote the book, did not mention this because it was well known in his days, and the blood of Zechariah was seething and arousing wrath.

Beth-millo. In that place: Millo. The name of a place: Silla. The name of a place:

"Beth-millo, which goes down to Silla." Beth-millo is a place name, and Silla is a place name. And in saying "which goes down to Silla," it appears that this was a different Beth-millo [from the one mentioned elsewhere]. But in Chronicles it says, "and they killed him on his bed." And so it was, for he was struck down in battle, as it says there, "and they inflicted judgments upon Joash"; and when they went away from him — for they left him with many illnesses, etc. — they carried him on a litter to bring him to Israel, and on the way his servants killed him on his bed.

"That leads down to Silla." [The fortress] that stands on the road that leads down to Silla:

"And his servants rose up" — the Chronicles explicate that they conspired against him on account of the blood of the sons of Jehoiada the priest. And there it states that they killed him on his bed; this implies that he lay on his deathbed in the place where the army of Aram had abandoned him. That location was a "full house" (Beit Mela). And because there was another "full house" mentioned in Judges 9, which was near Shechem, he specified that this was the "full house" descending toward Silla, near Jerusalem, "with his fathers" — meaning in the City of Zion, where his fathers lie. However, he was not buried in the cave where the kings lie, as it is written in Chronicles, for only the righteous were buried there.

And Jozacar son of Shimeath and Jehozabad son of Shomer. It is written in Chronicles (II 24:26) - Shimeath the Ammonite and Jehozabad son of Shimrith the Moabite, and why did the verse elaborate, to teach that the Holy One blessed be He took vengeance from him by means of people like him, let Ammonites and Moabites come, the ungrateful ones, who were ungrateful for the kindness of Abraham our father who did for Lot when he fought with the kings to save him, and they hired Balaam to curse his children, and He took vengeance from Joash, who was ungrateful for the kindness of Jehoiada, and killed Zechariah his son, as he explains in Chronicles (there verse 21) and this midrash is in Sifrei:

"Vayozachar" — spelled with a kaf and a resh; and "Vayehozavad" — spelled with a bet and a dalet. This kind of variation is often found in personal names. And in Chronicles: "the son of Shimeath the Ammonite [woman]" and "Jehozabad the son of Shimrith the Moabite [woman]." And there is a midrashic exposition: why did it specify the names of their mothers? To teach you that the Holy One, blessed be He, took vengeance upon him [Joash] through people like them. It says: let an Ammonite and a Moabite come, ingrates, who repaid the kindness of our father Abraham — who fought with the kings to rescue Lot — with ingratitude, and hired Balaam to curse his descendants; so [God] took vengeance upon Joash, who repaid the kindness of Jehoiada the priest with ingratitude, and killed his son Zechariah. In the City of David. And in Chronicles it is stated, "And they did not bury him in the tombs of the kings," because the princes of Judah, who had emboldened him and seduced him into committing the evil deeds that he committed, died in battle, as it says there: "And the people recognized that all this was from the Lord, that He had taken vengeance upon the princes and upon Joash for the evil deeds they had done, namely, to serve idolatry and to kill Zechariah." And therefore, the people subjected him to this humiliation and did not permit him to be buried in the tombs of the kings.