Naaman, captain of the host of Aram, dips seven times in the Jordan at the word of the man of God and his flesh returns like the flesh of a little child; Gehazi runs after the reward — and Naaman's leprosy cleaves to him.
Tap any Hebrew word to reveal its root, value, and meanings.
Now Naaman, captain of the host of the king of Aram, was a great man with his master, and held in esteem, because by him Hashem had given victory to Aram; he was also a mighty man of valour, but he was a leper.
verse value 4909
Insights
Verse structure: 19 words, 82 letters. The shortest word is "was" (הָיָ֣ה, 3 letters) and the longest is "Hashem·has·given" (נָתַן־יְהֹוָ֥ה, 7 letters). Words sharing gematria 20: was, was. 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·Naaman" (וְ֠נַעֲמָ֠ן), "captain·of·host·of" (שַׂר־צְבָ֨א), "for·by·him" (כִּי־ב֛וֹ). The root היה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "king·Aram" (root מלך, 407x in II Kings); "Hashem·has·given" (root יהוה, 276x in II Kings); "was" (root היה, 119x in II Kings). First appearance of the root נעמן ("and·Naaman") in II Kings. First appearance of the root ארם ("to·Aram") in II Kings. The etnachta (major mid-verse pause) falls on 'to·Aram', dividing the verse into phrases of 14 and 5 words.
Rashi
And Naaman, captain of the army. [Scripture] recounts, in sequence, the miracles that were performed through Elisha:
Victory for Aram. He drew his bow at random, and killed Ahab (Yalkut Shimoni, Remez 222):
Radak
"Ki vo" [For through him] – as its Targum [renders it]: "For through him the LORD wrought victory for the men of Aram." And in a homiletical interpretation, he would draw his bow at random [without aiming], and he killed Ahab. And further, in a homiletical interpretation: at the time when they showed kindness to Jacob, as it is written, "And Laban gathered all the people of the place and made a feast," the Holy One, blessed be He, said to them: "You have shown kindness to Jacob; I will give your reward to your children, so that the wicked shall not have reward in the World to Come, as it is said: 'For through him the LORD gave victory to Aram.'"
“A mighty man of war who was a leper.” For he was a mighty man of war, and he was a leper.
Ralbag
"For in it the Lord gave salvation to Aram." It might seem that this salvation refers to the killing of Ahab, who had defeated them twice. But the salvation is that, unintentionally, he drew his bow at random and killed Ahab.
Metzudat David
"A great man": This means he was esteemed before him [his lord], etc.
"And he bore the face." All used to bear his face, meaning they honored him, because through him salvation came to Aram. And our Sages of blessed memory said (Yalkut Shimoni, remez 222): that he drew the bow in innocence, and he killed Ahab.
“A mighty warrior, a leper.” This implies: “Behold, while he was a mighty warrior, he desired to go down to battle at all times, but because of his leprosy he was prevented, and he was distressed on account of this.”
Malbim
The questions: The description “a man mighty in war” should have been stated first, namely: “a man great and esteemed, and mighty in war,” and he was a leper.
And Naaman recounts the tenth miracle that was performed through Elisha. For Naaman, besides being a great man in the eyes of his master, was highly esteemed by all the people, because through him the Lord had granted salvation to Aram. And our Sages of blessed memory explained that he was the man who drew his bow at random and killed Ahab. And he was a mighty warrior who was a leper; this means that his leprosy was not caused by some illness, but rather, despite his leprosy, he was a mighty warrior. In such a way that his leprosy was not natural, arising from some physical defect, but was punitive. And our Sages of blessed memory said that he was punished because detachments from Aram went out and captured a young girl from the land of Israel, who was under Naaman's command.
And the Arameans had gone out in bands, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.
verse value 3608
Insights
Verse structure: 12 words, 51 letters. The shortest word is "wife·of" (אֵ֥שֶׁת, 3 letters) and the longest is "bands" (גְדוּדִ֔ים, 6 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·Aram" (וַֽאֲרָם֙), "bands" (גְדוּדִ֔ים), "girl" (נַעֲרָ֣ה). 12 unique roots are used. Frequent roots: "and·it·was" (root היה, 119x in II Kings); "Israel" (root ישראל, 101x in II Kings); "to·face·of" (root פנים, 72x in II Kings). First appearance of the root גדוד ("bands") in II Kings. The etnachta (major mid-verse pause) falls on 'young', dividing the verse into phrases of 8 and 4 words. Full calculation: וַֽאֲרָם֙ [and·Aram] (247) + יָצְא֣וּ [they·went·out] (107) + גְדוּדִ֔ים [bands] (67) + וַיִּשְׁבּ֛וּ [and·took·captive] (324) + מֵאֶ֥רֶץ [from·land·of] (331) + יִשְׂרָאֵ֖ל [Israel] (541) + נַעֲרָ֣ה [girl] (325) + קְטַנָּ֑ה [young] (164) + וַתְּהִ֕י [and·it·was] (421) + לִפְנֵ֖י [to·face·of] (170) + אֵ֥שֶׁת [wife·of] (701) + נַעֲמָֽן [Naaman] (210) = 3608.
Rashi
Gangs went out. When they go one hundred or two hundred on their own to plunder as they find, it is called a gang:
A little girl. A young girl, from the town of Na'aron (Chullin 5a):
And she was before. And she was serving before Naaman's wife:
Radak
A young maiden, a minor. This maiden was from among the captives that they [the Arameans] took captive, and it is stated that she was a minor, for there is such a thing as an adult maiden. In the words of our Sages of blessed memory, she is called a "maiden" and also a "minor," but the truth is that she was indeed a minor, and she was from a place whose name was Na'aron.
"And she was before." She was serving before her [attending Naaman's wife].
Ralbag
“And Aram went out in companies.” This means that from the sons of Aram, companies went out.
A young maiden, a minor. Behold, a small child is called a "youth" [na'ar] — it says in Samuel, "and the boy was a boy," yet he was only two years old; and for this reason it says, "and a small child leads them," [showing that a small child is called a youth]. For this very reason, in this passage as well, it states, "a young maiden, a minor."
"And she became [an attendant] before Naaman's wife" – meaning, to serve her.
Metzudat David
“Gadudim went out.” When a few individuals go out on their own to plunder wherever they may find, it is called a gadud.
A young maiden who is a minor. Even a minor is called a "young maiden," as it is written (Isaiah 11:6): "And a young child shall lead them."
"And it came to pass, etc." She was serving before Naaman's wife.
And she said to her mistress: ‘Would that my lord were with the prophet that is in Samaria! then would he recover him of his leprosy.’
verse value 4111
Insights
Verse structure: 12 words, 53 letters. The shortest word is "then" (אָ֛ז, 2 letters) and the longest is "to·lady" (אֶל־גְּבִרְתָּ֔הּ, 7 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·lady" (אֶל־גְּבִרְתָּ֔הּ), "Oh that...!; oh would that!; ah that!" (אַחֲלֵ֣י), "He·gathers" (יֶאֱסֹ֥ף). 12 unique roots are used. Frequent roots: "and·she·said" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings); "to·face·of" (root פנים, 72x in II Kings). First appearance of the root אז ("then") in II Kings. First appearance of the root אסף ("He·gathers") in II Kings. The etnachta (major mid-verse pause) falls on 'in·Samaria', dividing the verse into phrases of 8 and 4 words. Full calculation: וַתֹּ֙אמֶר֙ [and·she·said] (647) + אֶל־גְּבִרְתָּ֔הּ [to·lady] (641) + אַחֲלֵ֣י [Oh that...!; oh would that!; ah that!] (49) + אֲדֹנִ֔י [my·lord] (65) + לִפְנֵ֥י [to·face·of] (170) + הַנָּבִ֖יא [the·prophet] (68) + אֲשֶׁ֣ר [that] (501) + בְּשֹׁמְר֑וֹן [in·Samaria] (598) + אָ֛ז [then] (8) + יֶאֱסֹ֥ף [He·gathers] (151) + אֹת֖וֹ [him] (407) + מִצָּרַעְתּֽוֹ [from·his·leprosy] (806) = 4111.
Rashi
I would entreat my lord before the prophet. The language of (Exodus 32:11): and Moses entreated, requests of all who pray for him shall be, that the miracle shall come before the prophet:
I would entreat. 'Shveydmins' in the vernacular, meaning this is a request that he needs:
Radak
"O my lord, let the supplications of my lord and his requests be before the prophet who is in Shomron."
"Or [Then] he shall gather him from his leprosy." For the Creator, blessed be He, performs miracles through him. And "achalei" is of the same pattern as "ashrei" [fortunate]. And Targum Yonatan [renders it]: "Tuvi ribbuni" [Fortunate is my master].
"He shall gather him from his leprosy." As the Targum renders it: "He shall heal him from his confinement." And the healing of leprosy is called "gathering" because the leper sat alone, and upon his healing he is gathered back among people.
Ralbag
"Would that my lord [were] before the prophet," etc. This means: if my lord's supplications and requests were before the prophet who is in Samaria, then he [the prophet] would cure him of his leprosy.
Metzudat David
"Would that my lord. If my lord's request is before the prophet, then without doubt his leprosy will be healed, and the healing of the leper is termed 'gathering,' because while he is afflicted with leprosy, he dwells outside the camp, and when he is healed, he is gathered in and enters the camp; and similarly it is stated (Numbers 12:15): 'until Miriam was gathered in.'"
Metzudat Zion
Her mistress. Her master's wife:
I will plead. A matter of entreaty, so too (Exodus 32:11): and Moses entreated:
Malbim
"Ah, my lord!"—since it is a providential leprosy, physicians will be of no avail; only prayer to the Lord will help. And if he directs his prayer before the prophet, he will gather him in [i.e., heal him]. The language of "appeasing" that comes in connection with prayer indicates that he appeases his friend and removes his anger, and it is always connected with the word "face" (as in "appease the face of the Lord"), which means to soothe anger, for "face" refers to anger. From this, Naaman understood that the cause of his leprosy was some anger of the prophet, and he thought that it was because he had struck the king of Israel that the prophet punished him with leprosy.
And he went in, and told his lord, saying: ‘Thus and thus said the maid that is of the land of Israel.’
verse value 3190
Insights
Verse structure: 11 words, 48 letters. The shortest word is "that" (אֲשֶׁ֖ר, 3 letters) and the longest is "to·his·master" (לַאדֹנָ֖יו, 6 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·his·master" (לַאדֹנָ֖יו), "spoke" (דִּבְּרָ֣ה), "girl" (הַֽנַּעֲרָ֔ה). The root זאת appears 2 times in this verse. 10 unique roots are used. Frequent roots: "saying" (root אמר, 342x in II Kings); "that" (root אשר, 318x in II Kings); "spoke" (root דבר, 147x in II Kings). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 4 and 7 words. Full calculation: וַיָּבֹ֕א [and·came] (19) + וַיַּגֵּ֥ד [and·told] (23) + לַאדֹנָ֖יו [to·his·master] (101) + לֵאמֹ֑ר [saying] (271) + כָּזֹ֤את [like·this] (428) + וְכָזֹאת֙ [and·like·this] (434) + דִּבְּרָ֣ה [spoke] (211) + הַֽנַּעֲרָ֔ה [girl] (330) + אֲשֶׁ֖ר [that] (501) + מֵאֶ֥רֶץ [from·land·of] (331) + יִשְׂרָאֵֽל [Israel] (541) = 3190.
Rashi
And he came. Naaman:
And he told his master. The king of Aram:
Radak
"And he came and told." Naaman reported to his master, the king of Aram, the words of the young girl, after his wife had recounted them to him.
Ralbag
“And he came and told his master.” This means that Naaman came and reported this to his master, the king of Aram.
Metzudat David
"And he came..." Naaman related the matter before the king:
Malbim
The questions: The word "such" and "such" implies that he recounted several matters, for it should have said, "She spoke such."
"And he came and told his lord, saying, 'Thus and thus.'" The language is precise in what she [the girl] said, and it is derived from her wording that, because of the wrath of the King of Israel — for [Naaman] had killed his [the king's] father [Ahab] — the prophet, at the king's command, struck him [Naaman] with leprosy.
And the king of Aram said: ‘Go now, and I will send a letter to the king of Israel.’ And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.
verse value 5535
Insights
Verse structure: 18 words, 83 letters. The shortest word is "book·of" (סֵ֖פֶר, 3 letters) and the longest is "talents·of·silver" (כִּכְּרֵי־כֶ֗סֶף, 7 letters). 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "go·come" (לֶךְ־בֹּ֔א), "and·let·me·send" (וְאֶשְׁלְחָ֥ה), "talents·of·silver" (כִּכְּרֵי־כֶ֗סֶף). The root עשר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "king·Aram" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "to·king" (root איל, 153x in II Kings). First appearance of the root ככר ("talents·of·silver") in II Kings. First appearance of the root שש ("and·six") in II Kings. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 7 and 11 words.
Rashi
And he took in his hand. A gift for the prophet:
And six thousand of gold. Gold coins:
Radak
“And six thousand gold.” As its Targum renders: “And six thousand dinars of gold.”
Metzudat David
"Go, come." [i.e., go] to the prophet.
"Unto the king of Israel." This implies that he will command the prophet regarding this matter.
"And he took it in his hand." A gift for the prophet.
Metzudat Zion
A letter. An epistle:
Change. So are called garments, for when one removes one, he changes another in its place:
Malbim
(5-6) The Questions: Why did he send to the king? He should have sent to the prophet himself, especially since he would seek to appease him [the prophet] with a gift. And why does it say, "and he shall gather him in from his leprosy," as if he himself would gather him in? And what is the meaning of the word "and now" with the conjunctive vav?
And he said: And therefore the King of Aram said that he should send a letter to the King of Israel, for the matter depended on him, for he thought that the prophet would not do this to remove his hand from upon him except by the command of the king, and he also prepared a gift for the prophet to gain his favor.
And he brought the letter to the king of Israel, saying: ‘And now when this letter is come to you, behold, I have sent Naaman my servant to you, that you may recover him of his leprosy.’
verse value 5155
Insights
Verse structure: 17 words, 75 letters. Notable word values: "my·servant" (עַבְדִּ֔י) = 86, equal to Elohim. The shortest word is "this" (הַזֶּה֙, 3 letters) and the longest is "Naaman" (אֶת־נַעֲמָ֣ן, 6 letters). Words sharing gematria 345: the·book, the·book. 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "when·comes" (כְּב֨וֹא), "and·you·shall·bring·it·in" (וַאֲסַפְתּ֖וֹ). The root בוא appears 2 times in this verse. 14 unique roots are used. Frequent roots: "saying" (root אמר, 342x in II Kings); "to·king" (root איל, 153x in II Kings); "and·brought" (root בוא, 146x in II Kings). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 12 words.
Rashi
Saying, and now when this letter comes and so on. The letter said to him, and now when this letter comes and so on:
And he shall be gathered from his leprosy. 'Gathering' in a leper is the language of his healing, for when he is healed he is gathered within the children of men, and in his sickness all distance themselves from him:
Radak
“And the letter came to the king of Israel, saying.” He brought the letter to the king of Israel, and the words of the letter were: “Now, when this letter comes to you...” At the beginning of the letter there were other matters, but the text [of Scripture] recorded only the matters that were necessary.
Ralbag
“And you shall gather him from his leprosy.” This means that you shall heal him of his leprosy, and the healing from leprosy is called “gathering” because leprosy causes one entity to become many. For due to the overpowering strength of the foul heat, the natural heat—which binds the limbs of living creatures together and unites them—becomes greatly weakened. Therefore, you will find in the leper that his limbs have already fallen away. Hence, in this context, regarding the healing of the leper, it is said: “And your flesh shall return to you, and you shall be clean,” for the leper’s flesh does not belong to him, as we have mentioned, because the thing that binds his flesh together is absent in him.
Metzudat David
"And now." The verse did not specify what he wrote at the beginning of his words, for it was customary to inquire after his well-being, and the conclusion of his words was that he said, "And now, etc."
"And you shall gather him." This does not mean that the mind of a human king was that the king of Israel would gather his leper; rather, it was his words, meaning that he would command the prophet to gather him from his leprosy.
Malbim
"And the letter came, etc., saying, 'Now therefore...'" The phrase "now therefore" implies: even though until now You have been angry and struck Naaman through the prophet because he killed your father [Ahab], now that this letter has come to You, restrain Your anger since he is my servant, and gather him up from his leprosy, for it was You who caused this to happen to him.
And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said: ‘Am I God, to kill and to make alive, that this man does send to me to recover a man of his leprosy? but consider, I pray you, and see how he seeks an occasion against me.’
verse value 6181
Insights
Verse structure: 23 words, 106 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "king·Israel" (מֶלֶךְ־יִשְׂרָאֵ֨ל, 8 letters). 8 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "when·read" (כִּקְרֹא֩), "his·clothes" (בְּגָדָ֗יו), "to·put·to·death" (לְהָמִ֣ית). 23 unique roots are used. Frequent roots: "king·Israel" (root מלך, 407x in II Kings); "and·said" (root אמר, 342x in II Kings); "and·it·was" (root היה, 119x in II Kings). The etnachta (major mid-verse pause) falls on 'from·his·leprosy', dividing the verse into phrases of 17 and 6 words.
Rashi
Am I God. The heh is dotted with a patach, to teach that it is in the language of a question:
Seeking a pretext. Seeking a pretext to provoke against me:
Seeking a pretext. The language of false accusations (Deuteronomy 22:14):
Radak
"Am I God?" He did not take the prophet's words to heart, even though he knew that the Holy One, blessed be He, performs miracles through him, for he was ashamed to come before him and ask him to entreat God on his behalf, since he had not heeded him to abandon the worship of the calves.
"He is seeking a pretext against me." He fabricates false accusations against me and demands of me something that I cannot do, in order that he may have grounds to fight against me, for at that time he was at peace with me.
Ralbag
"For he is seeking a pretext against me." This means that he seeks a pretext so that he may wage war against me.
Metzudat David
“And he tore his garments.” Because of terror.
"I am God." And am I God, so that it should be in My power to kill and to bring back to life? For this, etc., for there is no one who can heal the leper except he who has the power to kill and to bring back to life. And because of the greatness of his wickedness, he did not believe the prophet, and thought that the sender meant that he himself [the king of Israel] would heal him.
"Only know now." This is as if he were saying, "Surely it is not hidden from him [Ben-hadad] that I am unable to do this; rather, his intent is to find a pretext to wage war against me."
Metzudat Zion
Seeking a pretext. Seeking a quarrel, so too (Judges 14:4): he is seeking a pretext:
Malbim
"To kill and to bring to life," for he said that by his hand Naaman was made a leper, and he will heal him; and if so, he killed him (for a leper is considered as dead), and he will bring him back to life. And from this it is clear that he is seeking a pretext.
And it was so, when Elisha the man of God heard that the king of Israel had rent his clothes, that he sent to the king, saying: ‘Wherefore have you rent your clothes? let him come now to me, and he shall know that there is a prophet in Israel.’
verse value 5507
Insights
Verse structure: 20 words, 95 letters. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "the·man·of·God" (אִישׁ־הָאֱלֹהִ֗ים, 9 letters). 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "why" (לָ֥מָּה), "you·tore" (קָרַ֖עְתָּ), "your·robes" (בְּגָדֶ֑יךָ). The root קרע appears 2 times in this verse. 18 unique roots are used. Frequent roots: "king·Israel" (root מלך, 407x in II Kings); "saying" (root אמר, 342x in II Kings); "to·the·king" (root איל, 153x in II Kings). The etnachta (major mid-verse pause) falls on 'your·robes', dividing the verse into phrases of 13 and 7 words.
Metzudat David
"And he shall know." I will heal him, not for your sake, but for the sake of the sanctification of the Name.
Malbim
(8-10) The Questions: Since Elisha did not go out to him personally, but only sent a messenger, why did he command him to come to him? And if he came to him, why did Elisha not go out to him personally? And why did he command him to wash in the Jordan?
"Come, please, to me" – in truth, he could have healed him from afar, for indeed he did not go out to him but rather sent a messenger to him. However, he explained that what he desired was that he come to him, so that he would know that there is a prophet in Israel, which indicates the Divine Presence resting among them and their cleaving to it.
So Naaman came with his horses and with his chariots, and stood at the door of the house of Elisha.
verse value 2075
Insights
Verse structure: 7 words, 37 letters. The shortest word is "and·came" (וַיָּבֹ֥א, 4 letters) and the longest is "opening·of·the·house" (פֶּֽתַח־הַבַּ֖יִת, 7 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "in·his·horses" (בְּסוּסָ֣ו), "and·in·his·chariots" (וּבְרִכְבּ֑וֹ), "opening·of·the·house" (פֶּֽתַח־הַבַּ֖יִת). 7 unique roots are used. Frequent roots: "and·came" (root בוא, 146x in II Kings); "to·Elisha" (root אלישע, 45x in II Kings); "and·in·his·chariots" (root רכב, 32x in II Kings). The etnachta (major mid-verse pause) falls on 'and·in·his·chariots', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיָּבֹ֥א [and·came] (19) + נַעֲמָ֖ן [Naaman] (210) + בְּסוּסָ֣ו [in·his·horses] (134) + וּבְרִכְבּ֑וֹ [and·in·his·chariots] (236) + וַיַּעֲמֹ֥ד [and·stood] (130) + פֶּֽתַח־הַבַּ֖יִת [opening·of·the·house] (905) + לֶאֱלִישָֽׁע [to·Elisha] (441) = 2075.
Radak
"On his horse." Thus it is written [Ketiv], but read [Qere] "on his horses," in the plural. The Ketiv speaks of him alone, that he was riding on his horse, and the Qere refers to those who came with him.
And Elisha sent a messenger to him, saying: ‘Go and wash in the Jordan seven times, and your flesh shall come back to you, and you shall be clean.’
verse value 3927
Insights
Verse structure: 13 words, 58 letters. The shortest word is "to·you" (לְךָ֖, 2 letters) and the longest is "seven·times" (שֶֽׁבַע־פְּעָמִים֙, 8 letters). 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·wash" (וְרָחַצְתָּ֤), "seven·times" (שֶֽׁבַע־פְּעָמִים֙), "your·flesh" (בְּשָׂרְךָ֛). 13 unique roots are used. Frequent roots: "saying" (root אמר, 342x in II Kings); "to·him" (root אל, 113x in II Kings); "go" (root הלך, 98x in II Kings). First appearance of the root רחץ ("and·wash") in II Kings. First appearance of the root טהר ("and·be·clean") in II Kings. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 8 words. Full calculation: וַיִּשְׁלַ֥ח [and·he·sent] (354) + אֵלָ֛יו [to·him] (47) + אֱלִישָׁ֖ע [Elisha] (411) + מַלְאָ֣ךְ [messenger] (91) + לֵאמֹ֑ר [saying] (271) + הָל֗וֹךְ [go] (61) + וְרָחַצְתָּ֤ [and·wash] (704) + שֶֽׁבַע־פְּעָמִים֙ [seven·times] (612) + בַּיַּרְדֵּ֔ן [in·the·Jordan] (266) + וְיָשֹׁ֧ב [and·will·return] (318) + בְּשָׂרְךָ֛ [your·flesh] (522) + לְךָ֖ [to·you] (50) + וּטְהָֽר [and·be·clean] (220) = 3927.
Metzudat David
"And your flesh shall return to you." For through the leprosy, the fat of the flesh is diminished; and now the flesh shall return to you, and you shall also be clean from the leprosy.
Metzudat Zion
A messenger. An agent:
Malbim
"And he sent to him" – he did not go out to him, so that he would not think that this act was performed by natural power or by incantation and the like. Rather, he wished to demonstrate that the decree of the prophet is effective. And he commanded that he wash in the Jordan, because cold water counteracts the disease of leprosy, which arises from the cause of white moisture, so that he would know that he heals the affliction with a [similar] affliction, and thereby the greatness of the miracle would be magnified.
But Naaman was wroth, and went away, and said: ‘Behold, I thought: He will surely come out to me, and stand, and call on the name of Hashem his God, and wave his hand over the place, and recover the leper.
verse value 3571
Insights
Verse structure: 18 words, 80 letters. The shortest word is "they" (הִנֵּ֨ה, 3 letters) and the longest is "in·the·name·of·Hashem" (בְּשֵׁם־יְהֹוָ֣ה, 7 letters). 7 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "going·out" (יָצ֗וֹא), "and·shall·stand" (וְעָמַד֙), "and·will·call" (וְקָרָא֙). The root אמר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "in·the·name·of·Hashem" (root יהוה, 276x in II Kings); "to·me" (root אל, 113x in II Kings). First appearance of the root מקום ("to·the·place") in II Kings. The etnachta (major mid-verse pause) falls on 'and·went', dividing the verse into phrases of 3 and 15 words.
Rashi
Behold I said. I thought, the prophet will come out and speak 'with me and see the sickness:
And wave his hand over the place. The leprosy:
Radak
"And he shall wave his hand toward the place." Targum Yonatan [renders]: "And he will raise his hand over the place of the affliction, and his leprosy will be healed." And the interpretation of "and the leper shall be gathered" is [that it refers to] the flesh of the leper, that is, the place of the leprosy.
Ralbag
"And he waved his hand toward the place." This means: toward the place where he serves God, blessed be He.
Metzudat David
“Unto me he went out,” etc. I thought that he came out for my honor, and would stand before me on his feet, as is the custom of the honor that people show to great princes, and concerning the matter of healing, I thought that he would invoke the Name of God, and wave his hand toward the place of the leprosy, to bestow the healing by means of a miracle, and in this manner the leper would be gathered [i.e., healed].
Metzudat Zion
And he waved. From the term waving and raising:
Malbim
Naaman became angry, and his anger was directed at two matters: 1. At the fact that he was commanded to come before him, and upon his arrival, Elisha did not go out to meet him but only sent a messenger to him. This could have been done initially when Naaman was still in the king's house. This is what is written: "I said to myself, 'He will surely come out to me'"—meaning, I thought that the reason he was calling me was because it was necessary for him to come out to see the patient, and to direct the prayer in my presence, similar to the case of "And Isaac pleaded with the Lord on behalf of his wife" (Genesis 25:21). And this is what is written: "And he stood and called upon the name of the Lord his God"—and also that he would wave his hand toward the place where the leprosy was, so that he would remove it by his hand in a segulah [mystical/talismanic] manner, by the power of the prophet.
Are not Amanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?’ So he turned, and went away in a rage.
verse value 3888
Insights
Verse structure: 16 words, 68 letters. Notable word values: "not" (הֲלֹ֡א) = 36, double chai. Verse gematria: 3888 is divisible by 18, the value of chai ('life'). The shortest word is "not" (הֲלֹ֡א, 3 letters) and the longest is "not·shall·I·wash" (הֲלֹֽא־אֶרְחַ֥ץ, 7 letters). 7 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "Amanah" ((אבנה)), "Amanah" (אֲמָנָ֨ה), "and·Pharpar" (וּפַרְפַּ֜ר). 16 unique roots are used. Frequent roots: "not" (root לא, 106x in II Kings); "Israel" (root ישראל, 101x in II Kings); "and·went" (root הלך, 98x in II Kings). First appearance of the root נהר ("rivers") in II Kings. First appearance of the root דמשק ("Damascus") in II Kings. The etnachta (major mid-verse pause) falls on 'and·be·clean', dividing the verse into phrases of 13 and 3 words.
Radak
"Avnah and Parpar." It is written with a bet and read with a mem, and the river was called Avnah and Amanah, with a bet and with a mem.
“Shall I not wash in them and be purified?” If I were to be purified through immersion, I would wash in them and be purified. And my master and father, of blessed memory, explained: “Shall I not wash every day?”
"And I shall be pure." In a tone of questioning: "Am I, for this reason, considered pure?" And so R. Jonah the grammarian explained.
Ralbag
"Yet I will wash in them and be purified." This means: Do I not always wash in them? Have I been purified from my leprosy because of my washing in them?
Metzudat David
"Is it not good?" He means to say: But when he said, "Wash, and be clean," it appears from this that he spoke in the manner of a natural remedy. Yet surely there is no truth in his words, for the rivers of Damascus are better than all the waters of Israel, and I constantly bathe myself in them. Am I then pure? (This is a question of astonishment.) If so, just as the rivers of Damascus did not benefit me, so too the waters of the Jordan will not benefit me.
Malbim
Is it not so? [Secondly], He was indignant that he was commanded to immerse in the Jordan, for if so, it is merely a form of healing, and it is a very strange healing, for behold: "Are not the Amanah and the Pharpar... better...?"; "Could I not bathe in them, etc., and be pure?" [expressed with a questioning/incredulous tone]. And what advantage do the waters of the Jordan have over the rivers of Damascus? If the rivers of Damascus do not help, how would the Jordan help?
And his servants came near, and spoke to him, and said: ‘My father, if the prophet had bid you do some great thing, would you not have done it? how much rather then, when he says to you: Wash, and be clean?’
verse value 3306
Insights
Verse structure: 18 words, 75 letters. Notable word values: "father of an individual" (אָבִי֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "father of an individual" (אָבִי֙, 3 letters) and the longest is "and·they·spoke" (וַיְדַבְּר֣וּ, 6 letters). Words sharing gematria 206: thing, spoke. 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "you·shall·do" (תַעֲשֶׂ֑ה), "and·also" (וְאַ֛ף), "when·he·says" (כִּי־אָמַ֥ר). The root דבר appears 3 times in this verse. 13 unique roots are used. Frequent roots: "and·they·said" (root אמר, 342x in II Kings); "and·they·spoke" (root דבר, 147x in II Kings); "you·shall·do" (root עשה, 142x in II Kings). First appearance of the root אף ("and·also") in II Kings. The etnachta (major mid-verse pause) falls on 'you·shall·do', dividing the verse into phrases of 13 and 5 words.
Rashi
My father. Like my lord:
Would you not do. And would you not do it, even if he said to you a difficult thing:
And all the more. A fortiori that he said to you a light thing, wash and be clean:
Radak
"Avi" [my father] – like "Adoni" [my lord], and as Targum Yonatan [renders it]: "Mari." And so too, "my father, see, indeed see."
"A great matter" is spoken to you. If a prophet spoke to you a great matter to do, in order that you might be healed, should you not do it? All the more so when a small matter is spoken to you that you have to do, as it is said to you: "Wash and purify yourself." And the Targum of Jonathan translates: "If a great utterance the prophet were to speak with you."
"And I shall be purified." Targum Yonatan [renders]: "and he shall be healed," meaning that his healing is his purification.
Ralbag
"My father, [if] the prophet had spoken to you [to do] a great matter..." This means: If the prophet had spoken to you to do a great deed, would you not do it in order to be healed? All the more so, since he told you that you would be healed through such a light matter as this—namely, washing in the Jordan seven times—that you must carry out his words.
Metzudat David
A great matter. If the prophet were to tell you a matter of great burden in order that you might become pure, would it not be fitting for you to do it? And all the more so since he told you a light matter: wash, and thereby you will become pure. And why, then, would you refrain from doing it?
Metzudat Zion
My father. Meaning: a commander or officer, as a father is over a son:
And how much more. It is like the expression 'all the more':
Malbim
And his servants said to him, "My father, a great matter..." They replied to him: If the prophet had commanded him a great matter, surely he would have done it, even though its nature was difficult to perform, he would have done it because the prophet spoke to him. All the more so must you do a small matter that the prophet commanded, which he ought to do, for two reasons: 1. because of its lightness, 2. because the prophet commanded him. And they also replied: Is it not a greater novelty that he attached his healing to a small matter? And this indicates the greatness of the prophet's power and his wonders.
Then went he down, and dipped himself seven times in the Jordan, according to the saying of the man of God; and his flesh came back like to the flesh of a little child, and he was clean.
verse value 3840
Insights
Verse structure: 14 words, 58 letters. The shortest word is "seven" (שֶׁ֣בַע, 3 letters) and the longest is "God" (הָאֱלֹהִ֑ים, 6 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "his·flesh" (בְּשָׂר֗וֹ), "like·flesh·of" (כִּבְשַׂ֛ר), "young" (קָטֹ֖ן). The root בשר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "as·word·of" (root דבר, 147x in II Kings); "man" (root איש, 119x in II Kings); "God" (root אלהים, 82x in II Kings). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 8 and 6 words. Full calculation: וַיֵּ֗רֶד [and·went·down] (220) + וַיִּטְבֹּ֤ל [and·dipped] (57) + בַּיַּרְדֵּן֙ [in·the·Jordan] (266) + שֶׁ֣בַע [seven] (372) + פְּעָמִ֔ים [times] (240) + כִּדְבַ֖ר [as·word·of] (226) + אִ֣ישׁ [man] (311) + הָאֱלֹהִ֑ים [God] (91) + וַיָּ֣שׇׁב [and·returned] (318) + בְּשָׂר֗וֹ [his·flesh] (508) + כִּבְשַׂ֛ר [like·flesh·of] (522) + נַ֥עַר [boy] (320) + קָטֹ֖ן [young] (159) + וַיִּטְהָֽר [and·was·clean] (230) = 3840.
Metzudat David
Like the flesh of a young boy. This is to say: clear and radiant.
"And he became clean." He became pure from the leprosy.
And he returned to the man of God, he and all his company, and came, and stood before him; and he said: ‘Behold now, I know that there is no God in all the earth, but in Israel; now therefore, I pray you, take a present of your servant.’
verse value 4658
Insights
Verse structure: 22 words, 101 letters. Notable word values: "God" (אֱלֹהִים֙) = 86, equal to Elohim. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·all·his·encampment" (וְכׇֽל־מַחֲנֵ֗הוּ, 8 letters). Words sharing gematria 30: for, for. 3 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·all·his·encampment" (וְכׇֽל־מַחֲנֵ֗הוּ), "but·in·Israel" (אִם־בְּיִשְׂרָאֵ֑ל), "take·now" (קַח־נָ֥א). The root אלהים appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "to·man" (root איל, 153x in II Kings); "and·came" (root בוא, 146x in II Kings). First appearance of the root ברכה ("blessing") in II Kings. The etnachta (major mid-verse pause) falls on 'but·in·Israel', dividing the verse into phrases of 17 and 5 words.
Rashi
A present. A gift of peace of receiving faces, that a student or a servant asks after the welfare of the teacher, a 'sholdo' in the vernacular:
Radak
Blessing. A gift/tribute, and likewise, "Take, I pray you, my blessing:"
Ralbag
"Take, I pray, a blessing from your servant" – this means an offering.
Metzudat David
"And he stood before him." [This teaches that he stood] like a servant before his master.
"And now." Because of this healing and this acknowledgment, take from me a gift:
Metzudat Zion
A gift. A present, so too (Genesis 33:11): please accept my gift:
Malbim
The questions: Why did he link this to that, knowing that there is no God other than among Israel, and therefore he [Elisha] should take a gift from him [Naaman]? And why did Elisha not wish to take it?
Behold, now I know that it is forbidden to take a gift from an idolater on his festival day, because he goes and gives thanks to the idol; and all the more so in this case, where he rejoiced over his healing, and if he were to take from him, he would give thanks to the idol. Therefore, he hastened to inform him that he denies the idol, for now he knows that there is no God except in Israel; and now, take a blessing.
But he said: ‘As Hashem lives, before whom I stand, I will receive none.’ And he urged him to take it; but he refused.
verse value 2691
Insights
Verse structure: 8 words, 45 letters. Verse gematria: 2691 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·take" (לָקַ֖חַת, 4 letters) and the longest is "that·I·stand" (אֲשֶׁר־עָמַ֥דְתִּי, 8 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "that·I·stand" (אֲשֶׁר־עָמַ֥דְתִּי), "if·I·will·take" (אִם־אֶקָּ֑ח), "and·urged·him" (וַיִּפְצַר־בּ֥וֹ). The root לקח appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "that·I·stand" (root אשר, 318x in II Kings); "as·Hashem·lives" (root יהוה, 276x in II Kings). The etnachta (major mid-verse pause) falls on 'if·I·will·take', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיֹּ֕אמֶר [and·said] (257) + חַי־יְהֹוָ֛ה [as·Hashem·lives] (44) + אֲשֶׁר־עָמַ֥דְתִּי [that·I·stand] (1025) + לְפָנָ֖יו [to·his·face] (176) + אִם־אֶקָּ֑ח [if·I·will·take] (150) + וַיִּפְצַר־בּ֥וֹ [and·urged·him] (394) + לָקַ֖חַת [to·take] (538) + וַיְמָאֵֽן [and·refused] (107) = 2691.
Rashi
If I take. For the money of idolatry is mixed in it:
Radak
"Before whom I have stood." This means that I am accustomed to standing and praying before Him and to serving Him with my heart. And this oath he learned from his teacher Elijah. And there are those who explain "before whom I have stood" in connection with Elijah: "As the LORD lives, and as Elijah lives, before whom I have stood."
Metzudat David
"I stood before Him." This refers to my custom of standing before Him in prayer.
"If I take." He means to say: The penalty of an oath shall be upon me, if I take.
Metzudat Zion
And he pressed. A matter of multiplying words and persuasion:
And he refused. He did not wish:
Malbim
And it says, "As the Lord lives," meaning that according to the law it was forbidden to heal him, and this was only a temporary permission in order to sanctify the Name of Heaven, and in this case it is impossible that he should take [payment], because he did this solely for the sake of sanctifying the Name.
And Naaman said: ‘If not, yet I pray you let there be given to your servant two mules’burden of earth; for your servant will henceforth offer neither burnt-offering nor sacrifice to other gods, but to Hashem.
verse value 3258
Insights
Verse structure: 18 words, 80 letters. Verse gematria: 3258 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֡י, 2 letters) and the longest is "couple·of·mules" (צֶמֶד־פְּרָדִ֖ים, 8 letters). Words sharing gematria 30: for, for. 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "let·be·given·now" (יֻתַּן־נָ֣א), "couple·of·mules" (צֶמֶד־פְּרָדִ֖ים), "ground" (אֲדָמָ֑ה). The root עבד appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "but·to·Hashem" (root יהוה, 276x in II Kings); "not·will·offer" (root עשה, 142x in II Kings). First appearance of the root משא ("burden·of") in II Kings. First appearance of the root אדמה ("ground") in II Kings. The etnachta (major mid-verse pause) falls on 'ground', dividing the verse into phrases of 8 and 10 words.
Rashi
And not. The language of a request, the language of oh that:
Let there be given, please. From this earth of the land of Israel which is holy, a burden of two mules, and I will carry it to my city and make it an altar:
Radak
"And let not give, I pray, to thy servant" — meaning as a question: "Will it not be given, I pray, to thy servant?" And similarly, [the verse states], "Will not Amnon my brother go with us?"
"Adamah" (land). [This teaches that he was permitted] to build an altar in his land. And could he not have taken it without permission? Rather, the verse comes to teach that one should not make an altar to the Lord from stolen property, unless it is with the consent of the prophet and the king.
Ralbag
"And let there not be given, please, to your servant [rather, let there be given] two mule-loads of earth." This means: Let us set aside the matter of your not wanting to take a reward for the good you have done for me. Rather, I ask of you that you grant me a way by which I may be able to serve, with it, the Blessed Holy One, who has done this good for me. For this reason, he asked Elisha to give him from his household whatever two mules could carry of earth, so that he might build with it an altar to the LORD, for he would no longer serve any other gods, but only the Blessed Holy One alone. He also requested that Elisha pray to the Lord that He forgive him for this matter—namely, his prostration in the house of Rimmon, which was compelled upon him because his master leaned on him when he came to the house of Rimmon to bow down.
Metzudat David
"But shall there not be given." He said it as a request: [asking] to give him earth from the dust of the Land of Israel, in the measure of the load of two mules, to carry them to his land, to fill from them an altar to sacrifice upon it to the Lord. And he did not wish to take [it] without the permission of the prophet.
"For not," etc. For from now on I shall no longer offer a burnt offering, etc.
Metzudat Zion
And will not give. It means a request, so too (II Samuel 13:26): please let Amnon go with us:
A yoke. A pair:
Mules. Those born of a horse and a donkey:
Malbim
"And Naaman said" — he requested that he [Elisha] give him, from the place where the prophet stands, a load of a pair of mules' [worth of] earth. And he undertook to serve the LORD with burnt offerings and sacrifices, and not to serve idolatry.
In this thing Hashem pardon your servant: when my master goes into the house of Rimmon to worship there, and he leans on my hand, and I prostrate myself in the house of Rimmon, when I prostrate myself in the house of Rimmon, Hashem pardon your servant in this thing.’
verse value 7629
Insights
Verse structure: 23 words, 110 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "this" (הַזֶּ֔ה, 3 letters) and the longest is "may·Hashem·pardon" (יִסְלַח־(נא)־יְהֹוָ֥ה, 10 letters). Words sharing gematria 412: house·of, house·of. 8 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "will·forgive" (יִסְלַ֥ח), "when·comes" (בְּב֣וֹא), "house·of·Rimmon" (בֵית־רִמּוֹן֩). The root חוה appears 3 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 276x in II Kings); "concerning·the·matter" (root דבר, 147x in II Kings); "when·comes" (root בוא, 146x in II Kings). The etnachta (major mid-verse pause) falls on 'to·your·servant', dividing the verse into phrases of 5 and 18 words.
Rashi
The house of Rimmon. The name of an idol:
And I shall bow. Against my will, when my lord bows and he leans upon me:
Radak
"When I prostrated myself": [The word] is accented on the penultimate syllable, with two pashta [cantillation marks], and it is a noun; from it is said "prostration," and in the Mishnah [it states]: "There were thirteen prostrations in the Temple."
"May Hashem forgive Your servant." [The word] "na" is written but not read (a ketiv without a qere), so that it reads just as "may Hashem forgive Your servant" [elsewhere in the verse]. And the verse means to say: from now on, may Hashem forgive Your servant — meaning: he asks of God that He forgive him.
Metzudat David
Regarding this matter. He asked the prophet to intercede on his behalf before God, that He might forgive him for the matter mentioned in the context.
"And he leans on my hand." At the time of his coming to bow down, against my will, I too will bow down with him.
"When I bow down." And through that act of bowing, may the Lord forgive me:
Metzudat Zion
"The house of Rimmon." A house of idolatry named Rimmon:
Malbim
The Questions: He should have said, "May the LORD pardon your servant for this, when my master comes to the house of Rimmon to bow down there, and he leans on my arm, when I bow down in the house of Rimmon" — and what he added, "when I bow down…" [again] and "may He pardon, please…" [again] are superfluous words.
Regarding this matter, he intended to say that there were two issues here: 1. When the king of Aram came to bow down in the house of Rimmon, and he was leaning on him, he had to bend his stature so that he could bow down. In this, there is no prohibition according to the law, because he is not bowing down, but merely bending his stature for the sake of the king's bowing. It is prohibited only due to the appearance of the matter, as it is stated: "If a thorn sits before an idol, one should not bend to remove it." Regarding this, he said, "For this matter, may the Lord forgive Your servant," meaning that regarding idolatry, He will certainly forgive, since it is prohibited only due to the appearance of the matter. 2. Afterwards, he was forced to bow down on his own, so that the king would not realize that he had denied idolatry. In this case, the bowing was to the idol, and this is what is written: "When I bowed down in the house of Rimmon," meaning, regarding the bowing that I will do alone, on my own, which contains a prohibition, "may the Lord forgive Your servant for this matter." He meant to say: regarding this matter, that I took earth from here to build an altar and to dedicate my worship to Him, through this matter, may the Lord also forgive the second bowing, since it is known that I dedicated my worship to Him, and the bowing to the house of Rimmon was only out of fear of the king, and a Noahide [a non-Jew] is not commanded regarding sanctification of the Name [i.e., to give his life rather than transgress].
And he said to him: ‘Go in peace.’ So he departed from him some way.
verse value 2175
Insights
Verse structure: 7 words, 29 letters. Notable word values: "to·him" (ל֖וֹ) = 36, double chai. The shortest word is "to·him" (ל֖וֹ, 2 letters) and the longest is "distance·land" (כִּבְרַת־אָֽרֶץ, 7 letters). 1 word in this verse appears nowhere else in II Kings. Unique to this verse in II Kings (hapax): "distance·land" (כִּבְרַת־אָֽרֶץ). The root הלך appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "go" (root הלך, 98x in II Kings); "to·peace" (root שלום, 21x in II Kings). The etnachta (major mid-verse pause) falls on 'to·peace', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיֹּ֥אמֶר [and·said] (257) + ל֖וֹ [to·him] (36) + לֵ֣ךְ [go] (50) + לְשָׁל֑וֹם [to·peace] (406) + וַיֵּ֥לֶךְ [and·went] (66) + מֵאִתּ֖וֹ [from·him] (447) + כִּבְרַת־אָֽרֶץ [distance·land] (913) = 2175.
Rashi
A stage of land. The name of a measure of land, like (Isaiah 5:10): the yoke of a vineyard, an 'arpent' in the vernacular:
Radak
"A stretch of land [kivrat aretz]." This is the measure of a mil [a Jewish mile].
Ralbag
And he said to him, "Go in peace." The verse is abbreviated, but the meaning derived from it is that he granted his request in that which he asked for him, namely, to serve the Blessed Holy Name.
"And he went from him a stretch of land." This is the cultivated land that surrounds the city, and the meaning here is that he did not distance himself far from the city, for there was between him and the city only the city's fields, vineyards, and gardens.
Metzudat Zion
A stage. A mile, so too (Genesis 48:7): a stage of land:
But Gehazi, the servant of Elisha the man of God, said: ‘Behold, my master has spared this Naaman the Aramean, in not receiving at his hands that which he brought; as Hashem lives, I will surely run after him, and take somewhat of him.’
verse value 6426
Insights
Verse structure: 21 words, 102 letters. Verse gematria: 6426 is divisible by 18, the value of chai ('life'). The shortest word is "boy·of" (נַ֘עַר֮, 3 letters) and the longest is "the·man·of·God" (אִישׁ־הָאֱלֹהִים֒, 9 letters). Words sharing gematria 60: they, from·his·hand. 6 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "withholded" (חָשַׂ֣ךְ), "Aramean" (הָאֲרַמִּי֙), "from·taking" (מִקַּ֥חַת). The root לקח appears 2 times in this verse. 18 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "that·he·brought" (root אשר, 318x in II Kings); "as·Hashem·lives" (root יהוה, 276x in II Kings). First appearance of the root ארמי ("Aramean") in II Kings. The etnachta (major mid-verse pause) falls on 'that·he·brought', dividing the verse into phrases of 15 and 6 words.
Rashi
Something. Deficient in aleph, for this taking was for a blemish:
Radak
And Gehazi said. And he said in his heart:
Metzudat David
"And he said." He deliberated in his heart:
"Behold, he withheld." This means: He withheld Naaman from giving [the gift], since he had withheld himself from taking [it] from his hand.
"As the Lord lives." This is to say: I swear that it shall not be so; rather, I will run after him and take something from him.
Metzudat Zion
Withheld. Prevented, so too (there 22:16): and you have not withheld:
Malbim
"Behold, my lord has withheld": Gehazi became angry because he had not taken from him, at any rate, a fee for the healing. For according to the law, one may not heal non-Jews, and if one is required to heal them, one may not do so gratis. Therefore, even though he was required to heal him, and even though it was right that he did not take from him as a gift—since he feared that [Naaman] would go and give thanks to an idol—this is what is written: "Behold, my lord has withheld [from Naaman, on account of his being an Aramean and a non-Jew,] taking from his hand what he brought," and he did this in accordance with the law. "As the LORD lives, I will run after him and take something from him," meaning a fee for the healing.
So Gehazi followed after Naaman. And when Naaman saw one running after him, he alighted from the chariot to meet him, and said: ‘Is all well?’
verse value 3627
Insights
Verse structure: 14 words, 63 letters. Verse gematria: 3627 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "ran" (רָ֣ץ, 2 letters) and the longest is "chariot" (הַמֶּרְכָּבָ֛ה, 6 letters). Words sharing gematria 210: Naaman, Naaman. 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "ran" (רָ֣ץ), "chariot" (הַמֶּרְכָּבָ֛ה). The root אחר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "from·upon" (root על, 116x in II Kings); "and·he·saw" (root ראה, 66x in II Kings). First appearance of the root רדף ("and·pursued") in II Kings. The etnachta (major mid-verse pause) falls on 'Naaman', dividing the verse into phrases of 4 and 10 words. Full calculation: וַיִּרְדֹּ֥ף [and·pursued] (300) + גֵּיחֲזִ֖י [Gehazi] (38) + אַחֲרֵ֣י [after] (219) + נַעֲמָ֑ן [Naaman] (210) + וַיִּרְאֶ֤ה [and·he·saw] (222) + נַֽעֲמָן֙ [Naaman] (210) + רָ֣ץ [ran] (290) + אַחֲרָ֔יו [after·him] (225) + וַיִּפֹּ֞ל [and·fell] (126) + מֵעַ֧ל [from·upon] (140) + הַמֶּרְכָּבָ֛ה [chariot] (272) + לִקְרָאת֖וֹ [to·meet·him] (737) + וַיֹּ֥אמֶר [and·said] (257) + הֲשָׁלֽוֹם [the·peace] (381) = 3627.
Rashi
And he fell. And he leaned:
Metzudat Zion
And fell. A matter of leaning, so too (there 24:64): and she fell from the camel:
Shall peace. With the interrogative hey:
And he said: ‘All is well. My master has sent me, saying: Behold, even now there are come to me from the hill-country of Ephraim two young men of the sons of the prophets; give them, I pray you, a talent of silver, and two changes of raiment.’
verse value 5770
Insights
Verse structure: 21 words, 91 letters. The shortest word is "this" (זֶ֠ה, 2 letters) and the longest is "two·boys" (שְׁנֵֽי־נְעָרִ֛ים, 8 letters). 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "two·boys" (שְׁנֵֽי־נְעָרִ֛ים), "give·now" (תְּנָה־נָּ֤א). The root אמר appears 2 times in this verse. 19 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "they·went·in" (root בוא, 146x in II Kings); "to·me" (root אל, 113x in II Kings). The etnachta (major mid-verse pause) falls on 'the·prophets', dividing the verse into phrases of 15 and 6 words.
Malbim
"Behold, now they have come to me" — for Naaman was astonished, thinking: "At first he refused to accept [the gift]; how then can he now send and request it?" He answered him: A. "Behold, now they have come to me" — a new matter has arisen that was not the case at first, for these have come now, and he accepts on their behalf as a voluntary gift; B. "Give them" — for the prophet does not take for his own needs, but only for them and on their behalf.
And Naaman said: ‘Be content, take two talents.’ And he urged him, and bound two talents of silver in two bags, with two changes of raiment, and laid them upon two of his servants; and they bore them before him.
verse value 5677
Insights
Verse structure: 19 words, 86 letters. The shortest word is "take" (קַ֣ח, 2 letters) and the longest is "and·urged·him" (וַיִּפְרׇץ־בּ֗וֹ, 7 letters). Words sharing gematria 290: talents, talents. 5 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·urged·him" (וַיִּפְרׇץ־בּ֗וֹ), "two" (בִּשְׁנֵ֣י), "bags" (חֲרִטִ֗ים). The root ככר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "to·two" (root איל, 153x in II Kings); "take" (root לקח, 72x in II Kings). First appearance of the root כסף ("silver") in II Kings. The etnachta (major mid-verse pause) falls on 'talents', dividing the verse into phrases of 5 and 14 words.
Rashi
"Be willing." Swear that he sent you:
In two purses. Kinds of garments and cloths, like (there 3:22): the scarfs and the purses, so Menachem joined. But Yonatan translated this 'feldsin', and that which is in the book of Isaiah he translated 'machkia', and the explainers say: in two purses, in two long pouches, 'ferdeys' in the vernacular:
To his two servants. Of Naaman:
And they lifted before him. Before Gehazi:
Radak
"Kikrayim kesef." The shewa under the kaf is a sign of smikhut (construct state).
"With two bags [charitim]." He tied them in two pouches, and Jonathan [ben Uzziel] rendered it "paldasin," and likewise he rendered "sedinim" [sheets] as "paldasin."
Ralbag
"And he bound two talents of silver in two small pouches." This means that he bundled two talents of silver into two small pouches, or alternatively, into two small bags.
Metzudat David
"Ho'el [please]." For he desired to increase the gift to the prophet:
"And he urged him." Naaman pressed Gehazi to take the talents, and at first Gehazi refused, so that Naaman would not realize that he had come of his own accord.
"And he wrapped [them]." Naaman tied up the talents [of silver], etc., and gave them to his servants, so that they would carry them.
Metzudat Zion
Willing. Wished, so too (below 6:3): be willing, please, and go:
"And insisted." It is a transposition of "pressed," and it is the same:
And tied. And bound, so too (Isaiah 8:16): bind up the testimony:
Purses. A kind of pouch, so too (there 3:22): the scarfs and the purses:
And when he came to the hill, he took them from their hand, and deposited them in the house; and he let the men go, and they departed.
verse value 2300
Insights
Verse structure: 9 words, 45 letters. Verse gematria: 2300 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "and·came" (וַיָּבֹא֙, 4 letters) and the longest is "the·men" (אֶת־הָאֲנָשִׁ֖ים, 8 letters). 2 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "to·the·hill" (אֶל־הָעֹ֔פֶל), "from·their·hand" (מִיָּדָ֖ם). 9 unique roots are used. Frequent roots: "to·the·hill" (root איל, 153x in II Kings); "and·came" (root בוא, 146x in II Kings); "in·the·house·of" (root בית, 141x in II Kings). The etnachta (major mid-verse pause) falls on 'in·the·house·of', dividing the verse into phrases of 6 and 3 words. Full calculation: וַיָּבֹא֙ [and·came] (19) + אֶל־הָעֹ֔פֶל [to·the·hill] (216) + וַיִּקַּ֥ח [and·took] (124) + מִיָּדָ֖ם [from·their·hand] (94) + וַיִּפְקֹ֣ד [and·he·appointed] (200) + בַּבָּ֑יִת [in·the·house·of] (414) + וַיְשַׁלַּ֥ח [and·sent] (354) + אֶת־הָאֲנָשִׁ֖ים [the·men] (807) + וַיֵּלֵֽכוּ [and·they·went] (72) = 2300.
Rashi
And he came to the closet. Yonatan translates: to the place of covering:
And he took from their hand. From the hand of Naaman's two servants:
And he sent the men. That Elisha should not see them:
Radak
"Al ha-ofel [to the mound]." A high place where there was a house, like [Isaiah's] "ofel va-vachan," which is a high place. And Jonathan [ben Uzziel] translated it "le-atar kesei" [to a hidden place] — he rendered it from [the same root as] "ofalim," which means "lower parts," i.e., a hidden place.
"And he deposited [it] in the house." He deposited the money and the garments there, because he wanted to hide them from Elisha; and this is the only instance where [the verb for] deposit appears in the Kal [simple verb stem].
Ralbag
"And he came to the Ophel and took it from their hand." Behold, the Ophel is a high place, and there was a strong house there; therefore he placed his money there so that it would be better guarded.
"And he appointed in the house." I think that the intention here is that he had already counted, while he was in the house, the total sum of the coins contained in these pouches, as if you were to say the total of the dinars, or the shekels, or the money. Or perhaps it pertains to the matter of a deposit, and if it is from the [binyan] Kal, the intention is that he deposited it in his house. Or perhaps it pertains to the matter of appointments, and the intention is that he appointed there a person or persons to purchase for him, with that money, garments, olive trees, vineyards, sheep, cattle, male servants, and female maidservants. And for this reason Elisha said to him, "Is this the time to take the money and to buy garments, olive trees, vineyards, sheep, cattle, male servants, and female maidservants?"
Metzudat David
“Al ha-ofel” [to the citadel]. “To the tower,” and similarly (Isaiah 32:14): “Ofel va-vachan.” Or, like “ha-ofel” spelled with an aleph, meaning: to a place of darkness, so that no one would see him.
"And he deposited [them]." He placed them in a guarded house:
"the men." Naaman's young men:
Malbim
"And he came to the tower" – certainly Naaman was in doubt whether this matter was done by the prophet's commission. And according to the opinion of our Sages of blessed memory, he [Naaman] made him [Gehazi] swear; and as Rashi explains, [the word] "הואל" ["be pleased"] is expounded as "swear, and take the talents." Therefore, he sent with him his two servants, so that they would see whether the prophet took the silver. And Gehazi was cautious, thinking that when they would accompany him up to the city, they would know the matter. Therefore, immediately when he came to the tower and the fortress, which is outside the city, he took it from them and "stored it in the house," meaning that he stored it in the house that was in the tower, and he acted so as to appear to them that he was the master of the house, inspecting and giving orders there. And by this he deceived them, so that they returned on their way.
But he went in, and stood before his master. And Elisha said to him: ‘Whence do you come, Gehazi?’ And he said: ‘Your servant went no whither.’
verse value 1745
Insights
Verse structure: 14 words, 64 letters. Notable word values: "tent" (לֹא־הָלַ֥ךְ) = 86, equal to Elohim. The shortest word is "from·where" ((מאן), 3 letters) and the longest is "to·his·master" (אֶל־אֲדֹנָ֔יו, 7 letters). Words sharing gematria 257: and·said, and·said. 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·he·came" (וְהוּא־בָא֙), "from·where" ((מאן)), "tent" (לֹא־הָלַ֥ךְ). The root אן appears 4 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "to·him" (root אל, 113x in II Kings); "your·servant" (root עבד, 70x in II Kings). First appearance of the root אן ("from·where") in II Kings. First appearance of the root אהל ("tent") in II Kings. The etnachta (major mid-verse pause) falls on 'Gehazi', dividing the verse into phrases of 9 and 5 words. Full calculation: וְהוּא־בָא֙ [and·he·came] (21) + וַיַּעֲמֹ֣ד [and·stood] (130) + אֶל־אֲדֹנָ֔יו [to·his·master] (102) + וַיֹּ֤אמֶר [and·said] (257) + אֵלָיו֙ [to·him] (47) + אֱלִישָׁ֔ע [Elisha] (411) + (מאן) [from·where] (91) + מֵאַ֖יִן [from·where] (101) + גֵּחֲזִ֑י [Gehazi] (28) + וַיֹּ֕אמֶר [and·said] (257) + לֹא־הָלַ֥ךְ [tent] (86) + עַבְדְּךָ֖ [your·servant] (96) + אָ֥נֶה [where?] (56) + וָאָֽנָה [and·where?] (62) = 1745.
Radak
"Me'ayin [from where], Gehazi" — thus it is written ["man"] without a yod, and the Qere is "me-ayin" (from where); both spellings mean the same, for "man" is like "an" [where], as in "an halachtem" (where have you gone), "ana va-ana" (here and there), "eilach ve-eilach" (this way and that).
Ralbag
"[From where] have you been, Gehazi?" It is written [as "man"] and read [as "me'ayin"], and the meaning of "from where" is "from where did he come." It is possible that if he had not lied to him, he would have taken [responsibility] for the sin he had committed in another way, as though you were to say that he would return to him what he had taken, in such a manner that it would become clear to Naaman that this matter did not originate from Elisha, but rather Gehazi had done it on his own. However, because he lied to him and added to his guilt, he took from him this retribution.
And he said to him: ‘Went not my heart [with you], when the man turned back from his chariot to meet you? Is it a time to receive money, and to receive garments, and oliveyards and vineyards, and sheep and oxen, and men-servants and maid-servants?
verse value 7286
Insights
Verse structure: 20 words, 97 letters. The shortest word is "went" (הָלַ֔ךְ, 3 letters) and the longest is "turned·a·man" (הָפַךְ־אִ֛ישׁ, 6 letters). 10 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "not·inner man" (לֹֽא־לִבִּ֣י), "turned·a·man" (הָפַךְ־אִ֛ישׁ), "his·chariot" (מֶרְכַּבְתּ֖וֹ). The root לקח appears 2 times in this verse. 18 unique roots are used. Frequent roots: "and·said" (root אמר, 342x in II Kings); "as" (root אשר, 318x in II Kings); "from·upon" (root על, 116x in II Kings). First appearance of the root הפך ("turned·a·man") in II Kings. First appearance of the root כרם ("and·vineyards") in II Kings. The etnachta (major mid-verse pause) falls on 'to·meet·you', dividing the verse into phrases of 9 and 11 words.
Rashi
Is this the time to take silver. To become rich, and to take from it garments and olives and so on:
Radak
"My heart did not go." This is an expression of surprise, meaning: "For my heart and my thoughts were with you when you went, and I knew what you did and accomplished."
The time. The he is open (with a patach), and it serves as an expression of wonder, meaning: "Was it the time when you went to take, that I did not know?"
"And olive trees and vineyards." As its Targum [renders it]: "And you set your heart upon acquiring olive trees and vineyards, and sheep and oxen, etc."—namely, you intended, from the money, to purchase for yourself all of this.
Ralbag
"My heart did not depart from me when a man turned aside from his chariot, etc." The meaning is: My heart did not depart from me, such that what you did would escape my notice, when a man turned aside from his chariot to meet you, and that man was Naaman. For surely I know all of this. Therefore, He gave him his punishment for this, that the leprosy of Naaman should cling to him and to his seed forever. The meaning of "forever" is: for all his days, or until the Jubilee year, in the manner of the phrase "and they shall serve him forever."
Metzudat David
"My heart did not go." This means: While I was sitting here, did my heart not go with you, as it is said, "When a man turned back..."
The time. And is it proper at that time to receive the money from him? Did this not come about through a miracle? And is it proper to benefit from a miracle in a place where there is no pressing need?
"And you shall take garments." Even if he were to give you garments, olives, etc., you would not be permitted to take them, although they constitute great wealth.
Malbim
The questions: What is [the meaning of] what is written, "Is this a time to take?", and why did it say "and to take garments" — is this not the essence of the sin?
"My heart did not go," meaning: "My heart did not depart from Me at this time," or perhaps it is a statement of wonder: "Did My heart not go with you and see what was done there?" "The time to take" means: a) that now was not the appropriate time; therefore, since by not taking payment from him the Name of God was sanctified, and he recognized that it was through the Lord and not through natural means; b) that in any case, if you were to take the money for some necessary purpose, such as to support the poor in a time of famine, but is this the time to take money and purchase with it garments, olives, etc.? Therefore, "the leprosy of Naaman shall cling to you and to your descendants forever."
The leprosy therefore of Naaman shall cleave to you, and to your seed for ever.’ And he went out from his presence a leper as white as snow.
verse value 3061
Insights
Verse structure: 9 words, 44 letters. The shortest word is "Naaman" (נַֽעֲמָן֙, 4 letters) and the longest is "shall·cleave·to·you" (תִּֽדְבַּק־בְּךָ֔, 6 letters). 4 words in this verse appear nowhere else in II Kings. Unique to this verse in II Kings (hapax): "and·leprosy·of" (וְצָרַ֤עַת), "shall·cleave·to·you" (תִּֽדְבַּק־בְּךָ֔), "your·offspring" (וּֽבְזַרְעֲךָ֖). 9 unique roots are used. Frequent roots: "from·his·face" (root פנים, 72x in II Kings); "and·he·went·out" (root יצא, 48x in II Kings). First appearance of the root זרע ("your·offspring") in II Kings. The etnachta (major mid-verse pause) falls on 'to·ever', dividing the verse into phrases of 5 and 4 words. Full calculation: וְצָרַ֤עַת [and·leprosy·of] (766) + נַֽעֲמָן֙ [Naaman] (210) + תִּֽדְבַּק־בְּךָ֔ [shall·cleave·to·you] (528) + וּֽבְזַרְעֲךָ֖ [your·offspring] (305) + לְעוֹלָ֑ם [to·ever] (176) + וַיֵּצֵ֥א [and·he·went·out] (107) + מִלְּפָנָ֖יו [from·his·face] (216) + מְצֹרָ֥ע [a·leper] (400) + כַּשָּֽׁלֶג [as·the·snow] (353) = 3061.
Radak
And the leprosy of Naaman. The vav [in "v'tzara'at"] is like the additional vavim that we explained, or it may be a hidden matter with it, and its interpretation is: "The silver is given to you, and the leprosy."
“And in your seed forever.” It did not say “in all the sons who will come forth from him forever,” but rather in those sons who were his, that the leprosy will cling to him and to them forever, so that they will not be healed from it. And if Gehazi sinned, what did his sons sin? Rather, this teaches that his sons were aware of the matter. And we have already elaborated on this matter in the Book of Samuel, regarding the curse that David cursed Joab with.
Metzudat David
And leprosy. The beginning of the matter is omitted, as if to say: The silver is given to you, and also the leprosy.
"Like snow." For the tzara'at is white, as it is stated (Leviticus 13:4): "And if the bright spot is white."
Rashi
Radak
Ralbag
Metzudat David
Malbim