וְעַתָּ֗ה מַה־לָּךְ֙ לְדֶ֣רֶךְ מִצְרַ֔יִם לִשְׁתּ֖וֹת מֵ֣י שִׁח֑וֹר וּמַה־לָּךְ֙ לְדֶ֣רֶךְ אַשּׁ֔וּר לִשְׁתּ֖וֹת מֵ֥י נָהָֽר׃
Sekarang, apa urusanmu menempuh jalan ke Mesir untuk minum air Sungai Nil? Apa urusanmu menempuh jalan ke Asyur untuk minum air Sungai Efrat?
Rabbeinu Bahya
We are therefore compelled to interpret the verse to mean that they did indeed drink water they found as a result of digging for it. The meaning of the word לשתות maybe interpreted in two ways: whereas they did drink it this was still as if they could not drink it as the water was salt-water. This is the meaning of the additional words: “for they could not drink the waters from the river.” Seeing they could not drink regular water, they were forced to drink water which tasted very salty.
כי לא יכלו לשתות מים ממימי היאור, “for they could not drink the waters of the river Nile,” which were sweet and fit for drinking. This is the explanation of the gaon Rabbi Saadyah. He makes the point that there is a difference in meaning between the word מי and the word מימי. The word מימי is used only for water which is fit to drink. We find proof of this in Numbers 20,8 ונתן את מימיו, “and it will yield its waters.” Or, Exodus 23,25: וברך את לחמכם ואת מימיך, “He will bless your bread and your water.” Another example is found in Chronicles II 32,30 יחזקיה סתם את מוצא מימי גיחון, “King Chiskiyah stopped up the sources of the waters from the river Gichon.” The word מי is used to describe waters unfit for drinking in Genesis 7,7 מפני מי המבול, “on account of the waters of the deluge;” another example of the word מי referring to waters not fit to drink is Exodus 15,19 וישב ה' עליהם את מי הים, “G’d turned back upon them the waters of the sea.” The author quotes additional verses making the same point.
כי לא יכלו לשתות מים ממימי היאור, “for they could not drink the waters of the river Nile,” which were sweet and fit for drinking. This is the explanation of the gaon Rabbi Saadyah. He makes the point that there is a difference in meaning between the word מי and the word מימי. The word מימי is used only for water which is fit to drink. We find proof of this in Numbers 20,8 ונתן את מימיו, “and it will yield its waters.” Or, Exodus 23,25: וברך את לחמכם ואת מימיך, “He will bless your bread and your water.” Another example is found in Chronicles II 32,30 יחזקיה סתם את מוצא מימי גיחון, “King Chiskiyah stopped up the sources of the waters from the river Gichon.” The word מי is used to describe waters unfit for drinking in Genesis 7,7 מפני מי המבול, “on account of the waters of the deluge;” another example of the word מי referring to waters not fit to drink is Exodus 15,19 וישב ה' עליהם את מי הים, “G’d turned back upon them the waters of the sea.” The author quotes additional verses making the same point.
From David to Destruction
Why does Yoshiyahu not consult Yirmiyahu as to whether he should confront Paroh Necho? We suggest that Yoshiyahu does not consult with Yirmiyahu because he is afraid that he will receive an unfavorable answer. Yirmiyahu (see Yirmiyahu 2:18) follows in the footsteps of Yeshayahu (Yeshayahu 30:1-5) by disseminating a national policy of neutrality towards foreign superpowers (such as Assyria and Babylon). Instead of becoming entangled in foreign affairs, the Bnei Yisrael should be satisfied, as Yeshayahu metaphorically expresses, with “the waters of the Shilo’ach (a stream outside of Yerushalayim) that moves along slowly” (Yeshayahu 8:6). Despite his mistake of confronting the Egyptians, Chazal (Ta’anit ad. loc.) identify Yoshiyahu’s dying words as “Tzaddik Hu Hashem, Ki Pihu Mariti,” “Hashem is righteous, as I have rebelled against His word” (Eichah 1:18). Thus, Yoshiyahu performs Teshuvah at the end of his life.