Комментарий к Мелахим Б 19:44

[And] debate. That the wicked are debating¹Alternatively, ותוכחה means “disgrace.—Targum Or “reproof.”—Radak and showing evidence to [support] their words, claiming, “We have the power and the strength.”²Alternatively the phrase refers to God and means, “may He rebuke for the words, etc.”

The enemy is praising his success, saying his hand is better than mine.

Similar to the words "argument" or "clarification".

Children. Yisroel.

Blaspheming God with words of disgrace.

A matter of mockery, as it says in (Shmuel I, 2:17) "the people disgraced"

As far as the birthstool. As far as a distress similar to a woman sitting on the birthstool, but not having strength to give birth.

An analogy for the generation, like a woman kneeling to give birth to a child on the birthing stone, and she doesn't have the strength to give birth.

This is the place where the birthing women sit and so too in (Hosea 13:13) "the bithstool of the children"

And he brought proof with the words. Aprover, in O.F., He showed evidence to [support] his statement,³Below, v. 9. [namely,] that he prospered wherever he went.

The name of God that listens to pleas.

Perhaps, like it says in(shmuel bet chapter 16 verse 12: perhaps Hashem will see in my eyes:

argues things which god hears

Proof(as in against Hashem.)

as if to say, "for this I asked of your nation to recite a prayer to God

The rest of Jews that remained in Jerusalem, because they had already conquered every type of city in Judah.

Blasphemed

And he will hear a rumor. And he will withdraw from you and return to his land. He will not [return] because of the rumor, but after a while he will return to his land in disgrace, and I will cause him to fall there by the sword. Now what was the rumor? ”And he heard about Tirhaikoh.”⁴Yeshayohu 45:14. He heard that Tirhaikoh had gone out to wage war against him, so, he left Yerusholayim and went to Cush, and waged war with Tirhaikoh, and Egypt, who were with him. He defeated him and took their most coveted treasures, and came to Yerusholayim, where he fell. In reference to this, Yeshayohu stated, ”The toil of Egypt and the merchandise of Cush, etc., will become yours, etc.”⁵See commentary above, 18:34.

I will awaken his desire to leave from here, he will hear a rumor that the King of Ethiopia was moving out toward war against Assyria.

desire. As it says in :(Ezekiel 1, 12): "wherever there will be a will to go"

He again sent messengers. To notify him that he was not returning to his land, rather he was waging war with Cush, and then to return here.

He will incite and tempt you

Eden. The name of a province.

He exiled and twisted. The king of Ashur exiled and twisted them.⁶Alternatively, this refers to Eretz Yisroel.—Radak

That were sent: The messages that were brought by the messenger.

Open, like it says: (Zechariah 12, 4):"He opened my eyes."

Indeed. It is true that the kings of Ashur destroyed the peoples and put their deities in fire.

The highest mountains. [This refers to] the Temple Mount.⁷The sacrifices that are offered in the Beis Hamikdosh atoned for the sins and “whitened” them. The verse in Yeshayohu 1:18 states, “If your sins will be like scarlet, they will become as white [=ילבינו] as snow.” See Maseches Gittin 56b and Rashi there.

To the end of the Levanon. [This refers to] the Beis Hamikdosh which whitens [=מלבן] sins.⁸Alternatively “its tallest cedar [trees]” refers to the great leaders and nobles among the Bnei Yisroel.—Radak See Rashi in Bamidbar 13:20.

And I will cut down its tallest cedar [trees]. I will not return until I have destroyed it.⁹”Its remotest lodge,” refers to the Beis Hamikdosh which is the lodging place of the Shechinah.—Radak

Remotest. Its end.¹⁰I.e., his army is so vast that they drink up all the water available, he therefore had to dig and search for other water sources.—Radak

Its fruitful forest. The fullness of its land and the beauty of its splendor.

I dug and drank strange water. I.e., I started all my deeds and completed [them], as one who digs a hole and finds flowing water and drinks it. Flowing water he calls “זרים [=strange],” because until now no one knew of them.

I dug in another area, from the meaning of (Mishli 30,17) " You shall dig near a river", that thing means dug and split the ground.

And I dry up with the soles of my feet. If I besiege a city that depends upon its rivers, I bring many troops upon it who dry up its rivers with their drinking and the drinking of their cattle¹¹His soldiers were so numerous that as they crossed a river they carried away so much water on their feet that the river bed was left dry by the time they all crossed it. See Maseches Sanhedrin 95b. and by the treading of their feet.¹²Yeshayohu 10:5.

Wash, like in (Chabkook 3,10) " The tempest of waters floweth over."

And I dry up. This is in the present tense [because] this is always my way.

From the meaning of sun and dry.

My feet.

It refers to a forest and a river.

Referring to siege, and is from the meaning of rock.

Have you not heard from afar. Why do you glorify and aggrandize yourself with this? This is not yours, for you have heard from afar through the prophets, that I decreed upon the nations to bring you upon them, as the matter that is stated, ”Ho, Ashur, the staff of My wrath.”¹³Yeshayohu 30:33.

From the meaning of Shia and dreariness, like in (Eiyov 30, 3) " The holocaust last nigh and from the holocaust."

In days of yore. Since the world was created, it entered My thought, as it is stated, ”For [Gehinnom] is arranged from days of yore; that too was prepared for the king.”¹⁴Yeshayohu 31:9. This refers to Sancheiriv, who was burned in the fire of Gehinnom, as it is stated, ”The word of Adonoy, Who has fire in Tzion.”¹⁵קצרי יד is an expression meaning “lack of power,” as in Bamidbar 11:23, “Is the power of AD limited [= תקצר’ ה היד].”

Is referring to Tel.

Now I have brought it about. And this is the power that is in your hand.

Flowers, like in (Shir Hashirim 7, 13): " Budding pomegranates."

And it shall be. The coming of My decree shall be to make desolate fortified cities into blossoming hills, into piles of earth upon which vegetables grow, for you destroy them because of My decree.

To make desolate. An expression of desolation, forsaken.

Their inhabitants were short of strength. Those whom I weakened before you,¹⁶I.e., it is a Divine gift for which Sancheiriv could claim no credit. and the might is not yours.¹⁷The nations that Sancheiriv conquered had already been condemned to punishment and destruction. You are not mighty, rather they are weak.¹⁸In Tehilim 129:6 the verse states” … like the grass on rooftops which even before it is plucked, withers.”

They were broken

Like grass of the rooftops. Which dries quickly.¹⁹Alternatively, grass is unable to move and defend itself from being cut.—Ralbag

W

And wind blast before [becoming] standing grain. Like blasted stalks of grain, before they hardened to become standing grain.

Your sitting and your going out and your coming in. [Targum] Yonoson rendered, ”And your sitting in counsel, and your going out to wage war, and your coming to the land of Yisroel, is revealed to Me;” it emanated from Me.

provoking

And your raging against Me. And that ultimately you will become arrogant and aroused against Me with anger and tumult, estorimir, in O.F..

And your tumult. [Means] the same as ושאונך [=your tumult].²⁰Alternatively, “your tranquility,” i.e., their rage was on account of their tranquility.—Radak

And...is the language of noise and crooding:

My ring. A kind of ring by which they pull an animal whose behavior is bad,²¹Alternatively, חח is a fish hook which pierces the fish when it is pulled out of the water.—Radak as we learned, ”And all animals that are usually pulled with a ring may go out [on Shabbos] with a ring.”²²Maseches Shabbos 51b.

Is the ring is placed in the mouth of the animal whose business bad, hold his hand, and your cheeks and gave Contractsthe animals mouth:

And my bit. [Targum] Yonoson rendered זמם, which is made of iron, and which is inserted into the nostrils of a female camel,²³Alternatively, מתג is the bit placed in the animal's mouth by which to lead it.—Radak and she is pulled with it, because her behavior is bad. This is what we learned, ”And the female camel [may go out on Shabbos] with a nose ring.”²⁴Maseches Shabbos 51b.

And switches. Is a kind of restraint, such as Switch to a donkey:

And this shall be the sign for you. The prophet said to Chizkiyohu, ”And this prophecy which I said to you that Sancheiriv will fall here, will be a sign for you²⁵Alternatively, the sign for the fulfillment of the prophecy is that Sancheiriv will return to his land, mentioned in v. 7 above. The fulfillment of this prophecy serves as a sign that the remainder of the prophecy will likewise be fulfilled.—Radak also for the approaching days, for you are afraid of dying from hunger, because Sancheiriv destroyed the land and chopped down the trees.”

It is that which grows from a seed that has fallen, as it says in (Vayikra 25, 5) : After-growth of your harvest :

This year you will eat what grows by itself. This year plants will grow for you, and you will be sustained by them.

What grows from the tree stumps. The chopped off trees that will sprout, and when you see My word fulfilled concerning the fall of the armies, it will be a sign for you that this promise, too, will be fulfilled.

The zeal of Adonoy of Hosts. That He will be zealous for His honor and for His Name, not that you have any merit,²⁶For even the merit of the Patriarchs had been used up, according to Rashi in Yeshayohu 37:32. for Achaz your father committed many wicked deeds.

He will not advance upon it. He will not set a shield before it.²⁷The first soldiers attacking a city were the shield bearers.—Radak

Sent out (as in shoot).

A ramp. A heap of earth to raise a mount upon which to stand to wage war against the city, and because one presses it down and beats it with sticks and sledge hammers, so that it becomes trodden and pressed down with strength, it is called סוללה, an expression of, “Beat down [=סולו], beat down [=סולו] the highway.”²⁸Yeshayohu 62:10. See also II Shmuel 20:15.

It will not arrange troops out before the city, because the translation of "before", is "advance upon", and so to as it is written in Micah, chapter 6, verse 6: With what will I advance upon to Hashem.

It is a gathering of dirt that is poured along the city walls, to climb up and fight, and so to as it is written in Jeremiah, chapter 6, verse 6: and the poured on Jerusalem a siege ramp.

And it was that night. When Sancheiriv returned from [battling] with Cush, and he came as far as Nov, which was near Yerusholayim.²⁹Although his astrologers told him that he would be successful in conquering Yerusholayim if he were to attack it on that very day, Sancheiriv in his arrogance decided to camp overnight in Nov and wait for the following day. This ultimately led to his downfall. See Maseches Sanhedrin 95a. Dovid who was Chizkiyohu's ancestor, incurred guilt by causing the deaths of the kohanim of Nov, and it was therefore decreed that his descendants would be liable for punishment for many years. This was the last day of the decree, as stated in Yeshayohu 10:32, “Yet today he will stand in Nov.”

One hundred eighty-five thousand. All of them were heads of companies.³⁰Sancheiriv's camp was enormous. Each of these 185,000 officers was in charge of 2,000 men. See Rashi above, in 18:24.

And dwelt in Nineveh. It was the capital of Ashur.

In the temple of Nisroch his god. A board from Noach's ark.³¹נסרת is a contraction of נסר מתיבתו של נח. ³²Sancheiriv believed it was the deity which saved Noach from the Flood, so it will save him also. See Maseches Sanhedrin 96a.

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.