Talmud do Królów II 20:16

It was stated in the name of Rebbi Eliezer: ²Tosephta 2:18; Babli Yoma53b..“The Ark was deported with them to Babylon. What is the reason? There will not remain a word³2K.20:17.. Word refers only to what contains the Words. And so it says, at the turn of the year king Nebuchadnezzar sent and brought him to Babylon with the desirable vessels of the Eternal’s House⁴2Chr.36:10. In the Tosephta this is the reason given by R. Simeon (ben Yoḥay) in support of R. Eliezer.. What are the desirables of the Eternal’s House? This is the Ark. Rebbi Simeon ben Laqish⁵This name of an Amora is impossible in a Tosephta. B has R. Jehudah bar Ilay; the Tosephta R. Jehudah ben Laqish (a fifth generation Tanna). Also quoted in Sefer Wehizhir p. 92a. said, at its place it was hidden. That is what is written⁶1K. 8:8., the poles were long; the tips of the poles were seen in the Sanctuary, in front of the Hall, but were not seen outside,<and were there until this day.⁷The additional words are only in ג and the Tosephta; they are the reason for ben Laqish’s statement.> It is written, were seen, and you are saying, but were not seen. They protrude and stick out like a woman’s breasts⁸This argument only explains the wording of the verse, explaining that the ends of the poles with which the Ark was carried were noticed on the gobelin between the Sanctuary and the Holiest of Holies. Babli Yoma54a in the name of Rav Jehudah..

King Hezekiah decided four things, and his decision was in accordance with the will of the Omnipresent God. He hid the Book of Healing, and his decision was in accordance with the will of the Omnipresent God. He broke apart the copper snake, and his decision was in accordance with the will of the Omnipresent God [as it says in II Kings 18:4, “Until those days, the children of Israel had been burning incense to it, and it was called Nekhushatan (‘the snake god’)”]. He removed the shrines and altars, and his decision was in accordance with the will of the Omnipresent God, as it says (II Chronicles 32:12), “Hezekiah removed His shrines and His altars and spoke to Judah and Jerusalem, and said: Will you bow down before one altar, and burn incense upon it?” He stopped up the waters of Gihon, and his decision was in accordance with the will of the Omnipresent God, as it says (II Chronicles 32:30), “Hezekiah stopped up the spring of the waters of [upper] Gihon, leading it downward, west of the City of David. And Hezekiah was successful in all that he did.”

It is written¹⁷⁹2K. 20:4–5.: The Word of the Eternal was to the prophet Isaiah as follows: Go and tell Hezekias, My people’s leader…so says the Eternal, your ancestor David’s God, I heard your prayer, I saw your tear; now I am adding fifteen years to your days. He told Him, first I told him one way, now I have to tell him this? He told Him, he is a great personality and will not believe me. He answered him, he is a very meek person and will believe you. Not only that, but the rumor has not yet spread in the city: Isaiah had not yet left the middle courtyard; “city” is written¹⁸⁰Courtyard is Qere, city is Ketib. The rumor is that Isaiah told the king that he would die. The prophet does not have to fear that his credibility was impaired..

If a prophet starts to prophesy, one listens to him if he gives a sign or miracle; otherwise one does not listen to him¹¹³Deut. 13:2. It is no disrespect to Heaven if one disregards the sayings of an unqualified prophet.. Two prophets who prophesied indentically, two prophets who prophesied in the same sense¹¹⁴This reading (Pene Moshe) is preferable to reading בְכָרָךְ אֶחָד “in the same fortified place” (Qorban Haˋedah).? Rebbi Isaac and Rebbi Hoshaia: One said, each one has to provide a sign or a miracle; the other said, not each one has to provide a sign or a miracle¹¹⁵But the accredited prophet can legitimate his companion.. The one who said he did objected to the one who said he did not: Is it not written¹¹⁶2K. 20:8., Ezekias said to Isaias, what is the sign? He told him, that is different since he was occupied in reviving the dead. He shall revive us after two days; on the third day He will lift us up and we shall live before Him¹¹⁷Hos. 6:2. The verse is the basic source for the belief that the resurrection has to be on the third day, or that souls have to suffer punishment for their misdeeds while alive for two days and on the third day are admitted to Paradise (Berakhot 5:2 Note 64; Taˋaniot 1:1 63d l.52). Ezekias was declared ready to die (2K. 20:1) and was well enough to go to the Temple on the third day; this shows that his recovery was indeed a resurrection..

The following words are written without a waw,¹At the end of the word. but are to be read with the waw: and offered it;²1 Sam. 7, 9. said;³ibid. 19. Here and in the other verses which are cited the kethib is the singular and the ḳerë the plural. and [they] said;⁴ibid. XII, 10. and they spoke;⁵1 Kings 12, 7. shall they take away;⁶2 Kings 20, 18. and let them deliver;⁷ibid. XXII, 5. and eat;⁸Isa. 37, 30. together;⁹Jer. 48, 7, yaḥdaw to be read for yaḥad. and they shall profane it;¹⁰Ezek. 7, 21. and they offered;¹¹Ezra 3, 3. was made;¹²Dan. 5, 21. and took upon them;¹³Esth. 9, 27. Hananiah;¹⁴Added by GRA and H. The name Hananiah indicates Neh. 3, 30 where the text omits the waw at the end of ’aḥaraw (after him). Malchijah.¹⁵Indicating ibid. 31 where the waw at the end of ’aḥaraw is also omitted. The reverse of this [occurs in the following words]:¹⁶A superfluous waw is written but not read. my feet;¹⁷2 Sam. 22, 34; the kethib is ‘his feet’. [Although not included here, in the preceding verse my way is ‘his way’ in the kethib.] throw her down;¹⁸2 Kings 9, 33. [The added waw is due to dittography and superfluous.] and … commanded;¹⁹ibid. XVI, 15. The kethib means ‘commanded him’. straight before him;²⁰In Ezek. 46, 9 where the verb shall go forth is written as plural but to be read as singular. the fountain gate;²¹In Neh. 3, 15 where the kethib is ‘they set up’ and the ḳerë (he) set up. and called him;²²In 1 Kings 12, 3. The reference is to the word which follows which is plural in the kethib and singular in the ḳerë. and he assembled;²³ibid. 21. Here the reference is to the first verb was come which is written as plural but to be read as singular. took.²⁴In 2 Kings 14, 13. The reference is again to the verb came with the singular to be read for the plural in the text.

The following are variants between Isaiah⁷⁶Chapters XXXVI-XXXIX. and the text of Kings:⁷⁷2 Kings 18-XX. Now in the four[teenth];⁷⁸Kings XVIII, 13; Isa. 36, 1 now it came to pass in the four[teenth]. Hezekiah;⁷⁹In Kings ibid. 14-16 the name is spelt Ḥizḳiyyah instead of Ḥizḳiyyahu. Rab-saris … to king Hezehiah … unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by.⁸⁰Kings 17. In Isa. 36, 2 Rab-saris is lacking, the order of the words is to Jerusalem unto the king. The clause and they went up … they came is lacking, and stood is in the singular but the plural in Kings. And when they had called to the king … unto them.⁸¹Kings 18; and when they … king is lacking in Isa. 3 which has unto them for unto him. Sayest thou⁸²Kings 20; Isa. 5 I said. now … thou trustest;⁸³In Isa. 6 now is lacking, as is also leka (lit. thou trusteth for thyself), compared with Kings 21. ye say … in Jerusalem;⁸⁴For ye say in Kings 22, Isa. 7 has thou say and omits in Jerusalem. with … king;⁸⁵Kings 23, the Heb. for with … king is ’eth melek; in Isa. 8 it is ’eth hammelek. now … against this place … against this land and destroy it;⁸⁶For now in Kings 25, Isa. 10 reads and … now. In against this land the preposition is ‘al for ’el. the son of Hilkiah … with us;⁸⁷Kings 26; in Isa. 11 the son of Hilkiah is lacking, and to us occurs instead of with us. unto them … hath … to;⁸⁸Kings 27; in Isa. 12 unto them is omitted, and hath … to is ha‘al for ha’el. and spoke … the word of;⁸⁹Kings 28; in Isa. 13 and spoke is omitted and word is in the plural. and hearken not … when he persuadeth;⁹⁰Kings 32; in Isa. 18 and hearken not is lacking, and when is replaced by beware lest. hath … ever delivered;⁹¹Kings 33; Isa. 18 hath … delivered. Hena, and Ivvah have they delivered;⁹²Kings 34; in Isa. 19 Hena and Ivva is lacking, and before have the conjunction and is inserted. the countries;⁹³Kings 35; Isa. 20 these countries. but the people held their peace;⁹⁴Kings 36; in Isa. 21 the people is lacking and wayyaḥarishu is read for weheḥerishu. the words of Rab-shakeh.⁹⁵Kings 27 and Isa. 22 are identical in the Heb. The reference is probably to 2 Kings 19, 4 and Isa. 37, 4 where the former reads all the words of Rab-shakeh while the latter omits all.
And Shebna;⁹⁶2 Kings 19, 2;in Isa. 37, 2 we’eth precedes the name. the prophet precedes the son of Amoz;⁹⁷ibid.; in Isa. ibid. the prophet follows. The order in E.V. is the same in both. all the words of;⁹⁸Kings 4; in Isa. 4 all is omitted. unto them;⁹⁹Kings 6 lahem; Isa. 6 ’alehem. to his own land;¹⁰⁰Kings 7 has the preposition l, Isa. 7 ’el. of Tirhakah;¹⁰¹Kings 9 has the preposition ’el, Isa. 9 ‘al. behold he is come out … again;¹⁰²ibid.; Isa. 9 omits behold and for again (wayyashab) reads and when he heard (wayyishma‘). what;¹⁰³Kings 11 has ’eth ’asher, Isa. 11 ’asher. O Lord, the God of;¹⁰⁴Kings 15. Isa. 16 inserts of hosts after Lord. I have heard thee;¹⁰⁵Kings 20, wanting in Isa. 21. against the Holy One;¹⁰⁶Kings 22 reads ‘al, Isa. 23 ’el. thy messengers;¹⁰⁷Kings 23; Isa. 24 thy servants. the choice;¹⁰⁸Kings 23 reads mibḥor; Isa. 24 mibḥar. and I have entered into his farthest lodge;¹⁰⁹ibid.; in Isa 24 and I come up to the height of the mountains. strange;¹¹⁰Kings 24; lacking in Isa. 25. in … times¹¹¹Kings 25 reads lemimë, Isa. 26 mimë. … should be laid waste;¹¹²In Kings 25 the reading is lahshoth, in Isa. 26 lehash’oth. and confounded;¹¹³Kings 26 has wayyeboshu, Isa. 27 waboshu. and as corn blasted;¹¹⁴ibid.; Isa. 27 and as a field of corn. that which springeth of the same;¹¹⁵Kings 29 reads saḥish, Isa. 30 shaḥis. he came;¹¹⁶Kings 33 reads yabo’, Isa. 34 ba’. will defend this city;¹¹⁷Kings 34 has the preposition ’el, Isa. 35 ‘al. and it came to pass that night;¹¹⁸Kings 35; lacking in Isa. 36. and smote;¹¹⁹ibid. the reading is wayyak, in Isa. 36 wayyakeh. fourscore.¹²⁰Kings 35; Isa. 36 and fourscore.
His face;¹²¹2 Kings 20, 2 reads ’eth panaw; Isa. 38, 2 omits ’eth. saying;¹²²ibid.; lacking in Isa. 2. I beseech Thee;¹²³Kings 3; in Isa. 3 and said is inserted before I. heart;¹²⁴ibid. ubelebab; Isa. ubeleb. return … the princes of My people … I will heal thee;¹²⁵Kings 5; lacking in Isa. 5. and I will add;¹²⁶Kings 6 wehosafti; Isa. 5 behold, I will add (hinneni yosif). for Mine own sake and for My servant David’s sake;¹²⁷ibid.; lacking in Isa. 6. take … and he recovered;¹²⁸Kings 7. The whole sentence is lacking in Isa. and Hezekiah said unto Isaiah … the third day;¹²⁹Kings 8. The whole sentence is lacking in Isa. this;¹³⁰Kings 9; Isa. 7 and this. that the Lord;¹³¹ibid. the Heb. particle is ki, in Isa. 7 ’asher. will do the thing;¹³²ibid.; Isa. 7 this thing. go forward.¹³³ibid.; Isa. 8 behold, I will cause … to return. Berodach¹³⁴Kings 12; Isa. 39, 1 Merodach. … for he had heard;¹³⁵ibid. the reading is ki shama‘; Isa. ibid. wayyishma‘. Hezekiah had been sick;¹³⁶ibid.; Isa. ibid. that he had been sick, and was recovered. hearkened unto them;¹³⁷Kings 13; Isa. 2 was glad of them. all his treasure house;¹³⁸ibid.; Isa. ibid. omits all. oil¹³⁹ibid.; Isa. ibid. the … oil. … the house of his armour¹⁴⁰ibid.; Isa. ibid. inserts all before the house. … they are come;¹⁴¹Kings 14; Isa. 3 adds unto me the word of the Lord;¹⁴²Kings 16; in Isa. 5 of hosts follows Lord. to Babylon;¹⁴³Kings 17 the reading is Babelah, in Isa. 6 Babel. is it not so, if.¹⁴⁴Kings 19 reads halo ’im, Isa. 8 if but (ki). The variants here listed are not complete and there are others which are not included (cf. GRA).

⁴⁹H transposes the two paragraphs. [On this passage, cf. Büchler, Sin and Atonement, pp. 165ff and his comment upon the use of the verb ba‘aṭ, lit. ‘kick’ in the sense of ‘protest’.] R. ‘Aḳiba said: A king had four sons. One was silent when punished, another protested when punished, another begged for mercy when punished, and another when punished said to his father, ‘Go on punishing me’. Abraham remained silent when punished, as it is stated, Take now thy son, thine only son, whom thou lovest, even Isaac … and offer him there for a burnt-offering.⁵⁰Gen. 22, 2. He could have argued, ‘Yesterday You said to me, For in Isaac shall seed be called to thee!’⁵¹ibid. XXI, 12. Then it is stated, And Abraham rose early in the morning.⁵²ibid. XXII, 3. He submitted to God’s decree in silence. Job protested when punished, as it is stated, I will say unto God: Do not condemn me; make me know wherefore Thou contendest with me.⁵³Job 10, 2. Hezekiah besought God for mercy when punished, as it is stated, Then he turned his face to the wall, and prayed unto the Lord, saying,⁵⁴2 Kings 20, 2. etc. Some say that Hezekiah protested when he was punished since he later added, And have done that which is good in Thy sight.⁵⁵ibid. 3. The verse, in which he claimed innocence, is understood as a protest against his fate. David [when punished] said to his Father, ‘Continue to punish me’, as it is stated, Wash me thoroughly from mine iniquity, and cleanse me from my sin.⁵⁶Ps. 51, 4. David interpreted his suffering as purification of his sin and asked God to do it thoroughly.