Комментарий к Мелахим Б 17:42

In the twelfth year of Achaz, etc. It is impossible to say that Hoshei'a became king in the twelfth year of Achaz, because in the fourth year of Achaz, he assassinated Pekach and reigned in his place,¹See above, 15:30. and when you examine Pekach's years you will find it so. Likewise, it is impossible to say that he reigned for only nine years, for he reigned from the fourth year of Achaz until the sixth year of Chizkiyohu, when Shomron was conquered, and this amounts to more than sixteen years. What then is the meaning of “nine years”? [It was nine years] since he rebelled against the king of Ashur. This is what is learned in Seder Olam. And it is impossible to say that in the twelfth year of Achaz he started to rebel, for if so, you will find the years of his revolt five years during the days of Achaz and six years during the days of Chizkiyohu, making [a total of] eleven years, yet here he states [that he reigned] nine [years]. ”The twelfth year of Achaz” was mentioned only in connection with the verse following, ”Shalmaneser [king Ashur] went up against him, etc.”²Below, v. 3. [i.e.,] that in the twelfth year of Achaz, Sancheiriv went up against Hoshei'a and exiled those who were on the eastern bank of the Yardein. Thus we learned in Seder Olam. And a verse is written in Divrei Hayomim, ”Adonoy of Yisroel aroused Pul king of Ashur … and he exiled the people of Reuvein and the people of Gad,”³According to Rashi, the nine years mentioned in this verse refer to the total length of Hoshei'a's revolt, which began in the fourteenth year of Achaz. and it did not explain during which time frame. But here it explains that it occurred in the twelfth year of Achaz['s reign]. The ten tribes were exiled at three different times: [The first exile was] in the twentieth year of Pekach, as it is written above, ”Tiglas Pileser the king of Ashur came and took Iyon and Dan, etc., and the entire land of Naphtoli and exiled them to Ashur.”⁴I Divrei Hayomim 5:26. Now this was the fourth year of Achaz. [The second exile,] he waited eight years and came upon them in the twelfth year of Achaz, and exiled the members of Reuvein and the Gad. But, when Hoshei'a son of Eilah saw this, he revolted against him and sent messengers to So the king of Egypt.⁵See above, 15:29. In our editions, however, Dan is not mentioned in the verse. [And the third exile] he waited eight years and came and laid siege on Shomron. After three years it was conquered, and everyone was exiled. This is [the meaning of] what is written, ”Like the first time, he dealt mildly, the land of Zevulun and the land of Naphtoli,”⁶Yeshayohu 8:23. so did he deal mildly⁷By exiling only two tribes. also in the second [exile], for he exiled but two tribes. But, “in the last one, he swept,” [i.e.,] he swept everything out like one who sweeps a house. In any case, according to the amount he wrote here as the number of years of his revolt, [i.e.,] nine years, he did not revolt against him until the fourteenth year of Achaz, for Achaz reigned sixteen years; the revolt was during three years of Achaz['s reign] and six years during the days of Chizkiyohu['s reign].

But not like the kings of Yisroel. For he abolished the sentries who were stationed on the roads from the days of Yorovom, to guard against the [Bnei] Yisroel from going up and performing the pilgrimage for the festivals, and this one abolished them,⁸He abolished the sentries on the fifteenth day of Menachem Av, and therefore that day was proclaimed a minor holiday. See Maseches Taanis 30b.—Radak Hoshei'a 10:6. because the golden calves had already been exiled in the two [previous] exiles. In the first exile, [it states,] “he took Iyon and Dan,”⁹See above 15:29. [i.e.,] he exiled the calf that was in Dan. And in the second [exile], when Reuvein and Gad were exiled, he took the calf that was in Beis Eil, to fulfill what was stated, ”That too, will be transported to Ashur.”¹⁰Hoshei'a 10:6. And because the sentries were abolished, and they [nonetheless] refrained from going up and performing the pilgrimage for the festivals, therefore, their verdict to be exiled in his days was sealed, for until now, they had blamed the corruption on their kings, but now they had no one to blame. This is what Hoshei'a the son of Be'eiri said, ”For now you have gone astray, Ephrayim, Yisroel has become defiled.”¹¹Ibid 5:3. See Rashi in Maseches Gittin 88a. [i.e.,] now your evil has been revealed.

In the ninth year. Of Hoshei'a's revolt.

And exiled Yisroel. [ויגל is the same as] ויגלה [=and he exiled] Yisroel. This is the rule for every word whose verb root [ends] with a `ה', e.g., פנה[=to face], בנה [=to build], גלה [=to go into exile], זנה [=to commit adultery], רבה [=to multiply]; when one comes to add a prefix to the word with `ו ' or a `י', if the word applies to the doer, the `י' will be voweled with a “chirik,” e.g., “And he built [=ויבן] an altar there;”¹²Bereishis 12:7. ”And Moshe turned [=ויפן] and descended;”¹³Shemos 32:15. ”And Yisroel was exiled [=ויגל] off its land;”¹⁴Below 25:21. ”And she too went and committed whoredom[=ותזן];”¹⁵Yirmiyahu 3:8. ”And the people increased [=וירב] and became very strong.”¹⁶Shemos 1:20. If however, one is talking in the causative conjugation, the `י' will be voweled with a “segol,” e.g., “And turned [=ויפן] tail to tail;”¹⁷Shoftim 15:4. ”And exiled [=ויגל] the Israelites to Ashur;”¹⁸Below, 18:11. ”And he caused the dwellers of Yerusholayim to go astray [=ויזן];”¹⁹II Divrei Hayomim 21:11. ”And He increased [=וירב] among the people of Yehudah grief and lamentation.”²⁰Eichah 2:5.

[Bnei Yisroel] fabricated. They concealed;²¹Alternatively, “Bnei Yisroel said.”—Targum Yonoson Or, “Bnei Yisroel claimed that God did not see them.”—Radak this interpretation is according to its context.

From watchtower. Which is made only to station a lookout to watch; they now erected idols in every high house.²²They denied God's Providence and adopted a new doctrine. They said that God did not see them because He delegated the heavenly bodies to supervise over the earth. Therefore they erected idols in high places honoring these heavenly bodies.—Ralbag

To fortified city. Like “from small to big.”

And Adonoy warned. He warned [=ויעד] them.²³As in “I warn [=העדותי] you today,” in Devarim 8:19.

Prophets of all visions. Prophets of all visions.²⁴Alternatively, נביא and חוזה are two different types of prophets. Adonoy נביא perceives prophecy through dreams; and a חוזה [=seer] is one who perceives prophecy in a vision, which is a higher form of prophecy.—Ralbag There is חוזה that is a noun, such as, ”And with the grave have we made a boundary [=חוזה].”²⁵Yeshayohu 28:15.

Two molten calves. In Beis Eil and in Dan.

The Baal. A pagan deity named Baal.

And they devoted themselves. They sold themselves for that [purpose].

And He banished them from His Presence. For they were exiled with Hoshei'a son of Eiloh.²⁶I.e., He exiled them from His land.”—Metzudas Dovid

And Yisroel went into exile. This is voweled with a “chirik,” which is an expression of “went in exile.” It is not an expression of “was exiled.”²⁷See Rashi above, v. 6.

They did not fear Adonoy. Even though the pagan nations fear Him and call him the God of the gods, in the manner as it is stated, ”And My Name is feared among the nations,”²⁸Malachi 1:14. but these did not fear Me, for they said, “If He were worthy of fear, He would not have allowed for His people to be exiled.”

That the citizens of Shomron had made. [I.e.,] the [Bnei] Yisroel while they were still there.

Each nation … its own god. [I.e.,] each nation, [placed] the deity they had worshiped in their land, here, too, each nation did so in the city which Sancheiriv had given them as a possession there in the cities of Yisroel.

Succos Benos. [This idol was in] the form of a hen and her chicks.²⁹סכות stems from שכוי, being that a ‘ש’ and a ‘ס’ are interchangeable. The Gemara in Maseches Rosh Hashanah 26a cites a region where ‘שכוי’ is ‘a rooster.’ It follows then that ‘שכות’ or ‘סכות’ is a hen. Thus, סכות בנות is “a hen and her chicks.”—See Radak

Neirgal. [This idol was in] the form of a rooster.³⁰See Maseches Sanhedrin 63b.

Ashimo. [This idol was in] the form of a goat.³¹אשימא stems from שמם [=desolation], and a goat has no wool is considered “desolate.” Or, אשימא stems from אשם [=guilt offering], for which a sheep is used.—Radak They are called [these names] in the language of each nation, and so did our Rabbis explain in [Maseches] Sanhedrin.³²63b.

Nivchaz. [This idol was in] the form of a dog.³³נבחז stems from נבח [=bark], as in “they cannot bark [=לנבח],” in Yeshayohu 56:10; נבחז is a contraction of נבח and חז, i.e. when a dog barks [=נבח] it shows [=חז] its teeth.—Radak

Tartok. [This idol was in] the form of a donkey.

To Adramelech. [This idol was in] the form of a mule.³⁴אדרמלת is a contraction of דאדר ליה למריה [= it honors its master] by carrying his burdens.—Radak

Anamelech. [This idol was in] the form of a horse.³⁵ענמלת is a contraction of דעני ליה למריה בקרבא [= it responds to its master in battle].—Radak

As was the custom of the nations from which they had been exiled. Those deities that are worshiped by the nations whom Sancheiriv and his armies had exiled (these) from there, they would worship here.³⁶Alternatively, כמשפט הגוים refers to some of the Bnei Yisroel who also worshiped idols while worshiping God.—Radak

They do not fear Adonoy. A complete fear as is the custom of the [Bnei] Yisroel. And although they converted out of fear of the lions, [nonetheless,] their fear of Adonoy was not a complete fear, (like [Bnei] Yisroel's custom) as it goes on to elaborate, that they were not engaged in Torah [study] and [in performing] the commandments which God commanded the Bnei Yaakov, and they do not practice according to their statutes and according to their law, which they are obligated to practice once they converted, but as the priest who was of the people of Shomron, instructed them.³⁷Alternatively, the verse refers to the exiled Bnei Yisroel who “until this day” have not repented from the idolatrous practices, but continue to combine the worship of God with the worship of idols as they had practiced in Shomron.—Radak—who were idolatrous,

And Adonoy enacted a covenant with them. When He gave them the Torah at Mount Sinai.