במקרא | Voices on Sefaria

במקרא

גְּדוֹלָה תוֹרָה יוֹתֵר מִן הַכְּהֻנָּה וּמִן הַמַּלְכוּת, שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת, וְהַכְּהֻנָּה בְּעֶשְׂרִים וְאַרְבַּע, וְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמֹנָה דְבָרִים. וְאֵלוּ הֵן, בְּתַלְמוּד, בִּשְׁמִיעַת הָאֹזֶן, בַּעֲרִיכַת שְׂפָתַיִם, בְּבִינַת הַלֵּב, בְּשִׂכְלוּת הַלֵּב, בְּאֵימָה, בְּיִרְאָה, בַּעֲנָוָה, בְּשִׂמְחָה, בְּטָהֳרָה, בְּשִׁמּוּשׁ חֲכָמִים, בְּדִקְדּוּק חֲבֵרִים, וּבְפִלְפּוּל הַתַּלְמִידִים, בְּיִשּׁוּב, בַּמִּקְרָא, בַּמִּשְׁנָה, בְּמִעוּט סְחוֹרָה, בְּמִעוּט דֶּרֶךְ אֶרֶץ, בְּמִעוּט תַּעֲנוּג, בְּמִעוּט שֵׁינָה, בְּמִעוּט שִׂיחָה, בְּמִעוּט שְׂחוֹק, בְּאֶרֶךְ אַפַּיִם, בְּלֵב טוֹב, בֶּאֱמוּנַת חֲכָמִים, וּבְקַבָּלַת הַיִּסּוּרִין, הַמַּכִּיר אֶת מְקוֹמוֹ, וְהַשָּׂמֵחַ בְּחֶלְקוֹ, וְהָעוֹשֶׂה סְיָג לִדְבָרָיו, וְאֵינוֹ מַחֲזִיק טוֹבָה לְעַצְמוֹ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, אוֹהֵב אֶת הַצְּדָקוֹת, אוֹהֵב אֶת הַמֵּישָׁרִים, אוֹהֵב אֶת הַתּוֹכָחוֹת, מִתְרַחֵק מִן הַכָּבוֹד, וְלֹא מֵגִיס לִבּוֹ בְתַלְמוּדוֹ, וְאֵינוֹ שָׂמֵחַ בְּהוֹרָאָה, נוֹשֵׂא בְעֹל עִם חֲבֵרוֹ, מַכְרִיעוֹ לְכַף זְכוּת, מַעֲמִידוֹ עַל הָאֱמֶת, וּמַעֲמִידוֹ עַל הַשָּׁלוֹם, מִתְיַשֵּׁב לִבּוֹ בְתַלְמוּדוֹ, שׁוֹאֵל וּמֵשִׁיב, שׁוֹמֵעַ וּמוֹסִיף, הַלּוֹמֵד עַל מְנָת לְלַמֵּד וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, הַמַּחְכִּים אֶת רַבּוֹ, וְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ, וְהָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ, הָא לָמַדְתָּ שֶׁכָּל הָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ מֵבִיא גְאֻלָּה לָעוֹלָם, שֶׁנֶּאֱמַר (אסתר ב) וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי:

Pirkei Avot 6:6

Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).

יחזקאל ב׳:ט׳-ג׳:ג׳

וָאֶרְאֶ֕ה וְהִנֵּה־יָ֖ד שְׁלוּחָ֣ה אֵלָ֑י וְהִנֵּה־ב֖וֹ מְגִלַּת־סֵֽפֶר׃ וַיִּפְרֹ֤שׂ אוֹתָהּ֙ לְפָנַ֔י וְהִ֥יא כְתוּבָ֖ה פָּנִ֣ים וְאָח֑וֹר וְכָת֣וּב אֵלֶ֔יהָ קִנִ֥ים וָהֶ֖גֶה וָהִֽי׃ {ס} וַיֹּ֣אמֶר אֵלַ֔י בֶּן־אָדָ֕ם אֵ֥ת אֲשֶׁר־תִּמְצָ֖א אֱכ֑וֹל אֱכוֹל֙ אֶת־הַמְּגִלָּ֣ה הַזֹּ֔את וְלֵ֥ךְ דַּבֵּ֖ר אֶל־בֵּ֥ית יִשְׂרָאֵֽל׃ וָאֶפְתַּ֖ח אֶת־פִּ֑י וַיַּ֣אֲכִילֵ֔נִי אֵ֖ת הַמְּגִלָּ֥ה הַזֹּֽאת׃ וַיֹּ֣אמֶר אֵלַ֗י בֶּן־אָדָם֙ בִּטְנְךָ֤ תַֽאֲכֵל֙ וּמֵעֶ֣יךָ תְמַלֵּ֔א אֵ֚ת הַמְּגִלָּ֣ה הַזֹּ֔את אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן אֵלֶ֑יךָ וָאֹ֣כְלָ֔ה וַתְּהִ֥י בְּפִ֖י כִּדְבַ֥שׁ לְמָתֽוֹק׃ {פ}

Ezekiel 2:9-3:3

As I looked, there was a hand stretched out to me, holding a written scroll. He unrolled it before me, and it was inscribed on both the front and the back; on it were written lamentations, dirges, and woes. He said to me, “Mortal, eat what is offered you; eat this scroll, and go speak to the House of Israel.” So I opened my mouth, and He gave me this scroll to eat, as He said to me, “Mortal, feed your stomach and fill your belly with this scroll that I give you.” I ate it, and it tasted as sweet as honey to me.

מלכים ב כ״ב-כ״ג

(א) בֶּן־שְׁמֹנֶ֤ה שָׁנָה֙ יֹאשִׁיָּ֣הוּ בְמׇלְכ֔וֹ וּשְׁלֹשִׁ֤ים וְאַחַת֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ יְדִידָ֥ה בַת־עֲדָיָ֖ה מִבָּצְקַֽת׃ (ב) וַיַּ֥עַשׂ הַיָּשָׁ֖ר בְּעֵינֵ֣י יְהֹוָ֑ה וַיֵּ֗לֶךְ בְּכׇל־דֶּ֙רֶךְ֙ דָּוִ֣ד אָבִ֔יו וְלֹא־סָ֖ר יָמִ֥ין וּשְׂמֹֽאול׃ {פ}
(ג) וַיְהִ֗י בִּשְׁמֹנֶ֤ה עֶשְׂרֵה֙ שָׁנָ֔ה לַמֶּ֖לֶךְ יֹאשִׁיָּ֑הוּ שָׁלַ֣ח הַ֠מֶּ֠לֶךְ אֶת־שָׁפָ֨ן בֶּן־אֲצַלְיָ֤הוּ בֶן־מְשֻׁלָּם֙ הַסֹּפֵ֔ר בֵּ֥ית יְהֹוָ֖ה לֵאמֹֽר׃ (ד) עֲלֵ֗ה אֶל־חִלְקִיָּ֙הוּ֙ הַכֹּהֵ֣ן הַגָּד֔וֹל וְיַתֵּ֣ם אֶת־הַכֶּ֔סֶף הַמּוּבָ֖א בֵּ֣ית יְהֹוָ֑ה אֲשֶׁ֥ר אָסְפ֛וּ שֹׁמְרֵ֥י הַסַּ֖ף מֵאֵ֥ת הָעָֽם׃ (ה) (ויתנה) [וְיִתְּנוּ֗הוּ] עַל־יַד֙ עֹשֵׂ֣י הַמְּלָאכָ֔ה הַמֻּפְקָדִ֖ים (בבית) [בֵּ֣ית] יְהֹוָ֑ה וְיִתְּנ֣וּ אֹת֗וֹ לְעֹשֵׂ֤י הַמְּלָאכָה֙ אֲשֶׁר֙ בְּבֵ֣ית יְהֹוָ֔ה לְחַזֵּ֖ק בֶּ֥דֶק הַבָּֽיִת׃ (ו) לֶחָ֣רָשִׁ֔ים וְלַבֹּנִ֖ים וְלַגֹּֽדְרִ֑ים וְלִקְנ֤וֹת עֵצִים֙ וְאַבְנֵ֣י מַחְצֵ֔ב לְחַזֵּ֖ק אֶת־הַבָּֽיִת׃ (ז) אַ֚ךְ לֹא־יֵחָשֵׁ֣ב אִתָּ֔ם הַכֶּ֖סֶף הַנִּתָּ֣ן עַל־יָדָ֑ם כִּ֥י בֶאֱמוּנָ֖ה הֵ֥ם עֹשִֽׂים׃ (ח) וַ֠יֹּ֠אמֶר חִלְקִיָּ֜הוּ הַכֹּהֵ֤ן הַגָּדוֹל֙ עַל־שָׁפָ֣ן הַסֹּפֵ֔ר סֵ֧פֶר הַתּוֹרָ֛ה מָצָ֖אתִי בְּבֵ֣ית יְהֹוָ֑ה וַיִּתֵּ֨ן חִלְקִיָּ֧ה אֶת־הַסֵּ֛פֶר אֶל־שָׁפָ֖ן וַיִּקְרָאֵֽהוּ׃ (ט) וַיָּבֹ֞א שָׁפָ֤ן הַסֹּפֵר֙ אֶל־הַמֶּ֔לֶךְ וַיָּ֥שֶׁב אֶת־הַמֶּ֖לֶךְ דָּבָ֑ר וַיֹּ֗אמֶר הִתִּ֤יכוּ עֲבָדֶ֙יךָ֙ אֶת־הַכֶּ֙סֶף֙ הַנִּמְצָ֣א בַבַּ֔יִת וַֽיִּתְּנֻ֗הוּ עַל־יַד֙ עֹשֵׂ֣י הַמְּלָאכָ֔ה הַמֻּפְקָדִ֖ים בֵּ֥ית יְהֹוָֽה׃ (י) וַיַּגֵּ֞ד שָׁפָ֤ן הַסֹּפֵר֙ לַמֶּ֣לֶךְ לֵאמֹ֔ר סֵ֚פֶר נָ֣תַן לִ֔י חִלְקִיָּ֖ה הַכֹּהֵ֑ן וַיִּקְרָאֵ֥הוּ שָׁפָ֖ן לִפְנֵ֥י הַמֶּֽלֶךְ׃ (יא) וַֽיְהִי֙ כִּשְׁמֹ֣עַ הַמֶּ֔לֶךְ אֶת־דִּבְרֵ֖י סֵ֣פֶר הַתּוֹרָ֑ה וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃ (יב) וַיְצַ֣ו הַמֶּ֡לֶךְ אֶת־חִלְקִיָּ֣ה הַכֹּהֵ֡ן וְאֶת־אֲחִיקָ֣ם בֶּן־שָׁ֠פָ֠ן וְאֶת־עַכְבּ֨וֹר בֶּן־מִיכָיָ֜ה וְאֵ֣ת ׀ שָׁפָ֣ן הַסֹּפֵ֗ר וְאֵ֛ת עֲשָׂיָ֥ה עֶֽבֶד־הַמֶּ֖לֶךְ לֵאמֹֽר׃ (יג) לְכוּ֩ דִרְשׁ֨וּ אֶת־יְהֹוָ֜ה בַּעֲדִ֣י וּבְעַד־הָעָ֗ם וּבְעַד֙ כׇּל־יְהוּדָ֔ה עַל־דִּבְרֵ֛י הַסֵּ֥פֶר הַנִּמְצָ֖א הַזֶּ֑ה כִּֽי־גְדוֹלָ֞ה חֲמַ֣ת יְהֹוָ֗ה אֲשֶׁר־הִיא֙ נִצְּתָ֣ה בָ֔נוּ עַל֩ אֲשֶׁ֨ר לֹֽא־שָׁמְע֜וּ אֲבֹתֵ֗ינוּ עַל־דִּבְרֵי֙ הַסֵּ֣פֶר הַזֶּ֔ה לַעֲשׂ֖וֹת כְּכׇל־הַכָּת֥וּב עָלֵֽינוּ׃ (יד) וַיֵּ֣לֶךְ חִלְקִיָּ֣הוּ הַ֠כֹּהֵ֠ן וַאֲחִיקָ֨ם וְעַכְבּ֜וֹר וְשָׁפָ֣ן וַעֲשָׂיָ֗ה אֶל־חֻלְדָּ֨ה הַנְּבִיאָ֜ה אֵ֣שֶׁת ׀ שַׁלֻּ֣ם בֶּן־תִּקְוָ֗ה בֶּן־חַרְחַס֙ שֹׁמֵ֣ר הַבְּגָדִ֔ים וְהִ֛יא יֹשֶׁ֥בֶת בִּירוּשָׁלַ֖͏ִם בַּמִּשְׁנֶ֑ה וַֽיְדַבְּר֖וּ אֵלֶֽיהָ׃ (טו) וַתֹּ֣אמֶר אֲלֵיהֶ֔ם כֹּה־אָמַ֥ר יְהֹוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל אִמְר֣וּ לָאִ֔ישׁ אֲשֶׁר־שָׁלַ֥ח אֶתְכֶ֖ם אֵלָֽי׃ (טז) כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה הִנְנִ֨י מֵבִ֥יא רָעָ֛ה אֶל־הַמָּק֥וֹם הַזֶּ֖ה וְעַל־יֹֽשְׁבָ֑יו אֵ֚ת כׇּל־דִּבְרֵ֣י הַסֵּ֔פֶר אֲשֶׁ֥ר קָרָ֖א מֶ֥לֶךְ יְהוּדָֽה׃ (יז) תַּ֣חַת ׀ אֲשֶׁ֣ר עֲזָב֗וּנִי וַֽיְקַטְּרוּ֙ לֵאלֹהִ֣ים אֲחֵרִ֔ים לְמַ֙עַן֙ הַכְעִיסֵ֔נִי בְּכֹ֖ל מַעֲשֵׂ֣ה יְדֵיהֶ֑ם וְנִצְּתָ֧ה חֲמָתִ֛י בַּמָּק֥וֹם הַזֶּ֖ה וְלֹ֥א תִכְבֶּֽה׃ (יח) וְאֶל־מֶ֣לֶךְ יְהוּדָ֗ה הַשֹּׁלֵ֤חַ אֶתְכֶם֙ לִדְרֹ֣שׁ אֶת־יְהֹוָ֔ה כֹּ֥ה תֹאמְר֖וּ אֵלָ֑יו כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל הַדְּבָרִ֖ים אֲשֶׁ֥ר שָׁמָֽעְתָּ׃ (יט) יַ֠עַן רַךְ־לְבָ֨בְךָ֜ וַתִּכָּנַ֣ע ׀ מִפְּנֵ֣י יְהֹוָ֗ה בְּֽשׇׁמְעֲךָ֡ אֲשֶׁ֣ר דִּבַּ֩רְתִּי֩ עַל־הַמָּק֨וֹם הַזֶּ֜ה וְעַל־יֹשְׁבָ֗יו לִֽהְי֤וֹת לְשַׁמָּה֙ וְלִקְלָלָ֔ה וַתִּקְרַע֙ אֶת־בְּגָדֶ֔יךָ וַתִּבְכֶּ֖ה לְפָנָ֑י וְגַ֧ם אָנֹכִ֛י שָׁמַ֖עְתִּי נְאֻם־יְהֹוָֽה׃ (כ) לָכֵן֩ הִנְנִ֨י אֹסִפְךָ֜ עַל־אֲבֹתֶ֗יךָ וְנֶאֱסַפְתָּ֣ אֶל־קִבְרֹתֶ֘יךָ֮ בְּשָׁלוֹם֒ וְלֹא־תִרְאֶ֣ינָה עֵינֶ֔יךָ בְּכֹל֙ הָרָעָ֔ה אֲשֶׁר־אֲנִ֥י מֵבִ֖יא עַל־הַמָּק֣וֹם הַזֶּ֑ה וַיָּשִׁ֥בוּ אֶת־הַמֶּ֖לֶךְ דָּבָֽר׃ (א) וַיִּשְׁלַ֖ח הַמֶּ֑לֶךְ וַיַּאַסְפ֣וּ אֵלָ֔יו כׇּל־זִקְנֵ֥י יְהוּדָ֖ה וִירוּשָׁלָֽ͏ִם׃ (ב) וַיַּ֣עַל הַמֶּ֣לֶךְ בֵּית־יְהֹוָ֡ה וְכׇל־אִ֣ישׁ יְהוּדָה֩ וְכׇל־יֹשְׁבֵ֨י יְרוּשָׁלַ֜͏ִם אִתּ֗וֹ וְהַכֹּֽהֲנִים֙ וְהַנְּבִיאִ֔ים וְכׇל־הָעָ֖ם לְמִקָּטֹ֣ן וְעַד־גָּד֑וֹל וַיִּקְרָ֣א בְאׇזְנֵיהֶ֗ם אֶת־כׇּל־דִּבְרֵי֙ סֵ֣פֶר הַבְּרִ֔ית הַנִּמְצָ֖א בְּבֵ֥ית יְהֹוָֽה׃ (ג) וַיַּֽעֲמֹ֣ד הַ֠מֶּ֠לֶךְ עַֽל־הָ֨עַמּ֜וּד וַיִּכְרֹ֥ת אֶֽת־הַבְּרִ֣ית ׀ לִפְנֵ֣י יְהֹוָ֗ה לָלֶ֜כֶת אַחַ֤ר יְהֹוָה֙ וְלִשְׁמֹ֨ר מִצְוֺתָ֜יו וְאֶת־עֵדְוֺתָ֤יו וְאֶת־חֻקֹּתָיו֙ בְּכׇל־לֵ֣ב וּבְכׇל־נֶ֔פֶשׁ לְהָקִ֗ים אֶת־דִּבְרֵי֙ הַבְּרִ֣ית הַזֹּ֔את הַכְּתֻבִ֖ים עַל־הַסֵּ֣פֶר הַזֶּ֑ה וַיַּעֲמֹ֥ד כׇּל־הָעָ֖ם בַּבְּרִֽית׃ (ד) וַיְצַ֣ו הַמֶּ֡לֶךְ אֶת־חִלְקִיָּ֩הוּ֩ הַכֹּהֵ֨ן הַגָּד֜וֹל וְאֶת־כֹּהֲנֵ֣י הַמִּשְׁנֶה֮ וְאֶת־שֹׁמְרֵ֣י הַסַּף֒ לְהוֹצִיא֙ מֵהֵיכַ֣ל יְהֹוָ֔ה אֵ֣ת כׇּל־הַכֵּלִ֗ים הָֽעֲשׂוּיִם֙ לַבַּ֣עַל וְלָאֲשֵׁרָ֔ה וּלְכֹ֖ל צְבָ֣א הַשָּׁמָ֑יִם וַֽיִּשְׂרְפֵ֞ם מִח֤וּץ לִירוּשָׁלַ֙͏ִם֙ בְּשַׁדְמ֣וֹת קִדְר֔וֹן וְנָשָׂ֥א אֶת־עֲפָרָ֖ם בֵּֽית־אֵֽל׃ (ה) וְהִשְׁבִּ֣ית אֶת־הַכְּמָרִ֗ים אֲשֶׁ֤ר נָֽתְנוּ֙ מַלְכֵ֣י יְהוּדָ֔ה וַיְקַטֵּ֤ר בַּבָּמוֹת֙ בְּעָרֵ֣י יְהוּדָ֔ה וּמְסִבֵּ֖י יְרֽוּשָׁלָ֑͏ִם וְאֶת־הַֽמְקַטְּרִ֣ים לַבַּ֗עַל לַשֶּׁ֤מֶשׁ וְלַיָּרֵ֙חַ֙ וְלַמַּזָּל֔וֹת וּלְכֹ֖ל צְבָ֥א הַשָּׁמָֽיִם׃ (ו) וַיֹּצֵ֣א אֶת־הָאֲשֵׁרָה֩ מִבֵּ֨ית יְהֹוָ֜ה מִח֤וּץ לִירֽוּשָׁלַ֙͏ִם֙ אֶל־נַ֣חַל קִדְר֔וֹן וַיִּשְׂרֹ֥ף אֹתָ֛הּ בְּנַ֥חַל קִדְר֖וֹן וַיָּ֣דֶק לְעָפָ֑ר וַיַּשְׁלֵךְ֙ אֶת־עֲפָרָ֔הּ עַל־קֶ֖בֶר בְּנֵ֥י הָעָֽם׃ (ז) וַיִּתֹּץ֙ אֶת־בָּתֵּ֣י הַקְּדֵשִׁ֔ים אֲשֶׁ֖ר בְּבֵ֣ית יְהֹוָ֑ה אֲשֶׁ֣ר הַנָּשִׁ֗ים אֹרְג֥וֹת שָׁ֛ם בָּתִּ֖ים לָאֲשֵׁרָֽה׃ (ח) וַיָּבֵ֤א אֶת־כׇּל־הַכֹּֽהֲנִים֙ מֵעָרֵ֣י יְהוּדָ֔ה וַיְטַמֵּ֣א אֶת־הַבָּמ֗וֹת אֲשֶׁ֤ר קִטְּרֽוּ־שָׁ֙מָּה֙ הַכֹּ֣הֲנִ֔ים מִגֶּ֖בַע עַד־בְּאֵ֣ר שָׁ֑בַע וְנָתַ֞ץ אֶת־בָּמ֣וֹת הַשְּׁעָרִ֗ים אֲשֶׁר־פֶּ֜תַח שַׁ֤עַר יְהוֹשֻׁ֙עַ֙ שַׂר־הָעִ֔יר אֲשֶֽׁר־עַל־שְׂמֹ֥אול אִ֖ישׁ בְּשַׁ֥עַר הָעִֽיר׃ (ט) אַ֗ךְ לֹ֤א יַעֲלוּ֙ כֹּהֲנֵ֣י הַבָּמ֔וֹת אֶל־מִזְבַּ֥ח יְהֹוָ֖ה בִּירֽוּשָׁלָ֑͏ִם כִּ֛י אִם־אָכְל֥וּ מַצּ֖וֹת בְּת֥וֹךְ אֲחֵיהֶֽם׃ (י) וְטִמֵּ֣א אֶת־הַתֹּ֔פֶת אֲשֶׁ֖ר בְּגֵ֣י (בני) [בֶן־]הִנֹּ֑ם לְבִלְתִּ֗י לְהַעֲבִ֨יר אִ֜ישׁ אֶת־בְּנ֧וֹ וְאֶת־בִּתּ֛וֹ בָּאֵ֖שׁ לַמֹּֽלֶךְ׃ (יא) וַיַּשְׁבֵּ֣ת אֶת־הַסּוּסִ֗ים אֲשֶׁ֣ר נָתְנוּ֩ מַלְכֵ֨י יְהוּדָ֤ה לַשֶּׁ֙מֶשׁ֙ מִבֹּ֣א בֵית־יְהֹוָ֔ה אֶל־לִשְׁכַּת֙ נְתַן־מֶ֣לֶךְ הַסָּרִ֔יס אֲשֶׁ֖ר בַּפַּרְוָרִ֑ים וְאֶת־מַרְכְּב֥וֹת הַשֶּׁ֖מֶשׁ שָׂרַ֥ף בָּאֵֽשׁ׃ (יב) וְאֶת־הַֽמִּזְבְּח֡וֹת אֲשֶׁ֣ר עַל־הַגָּג֩ עֲלִיַּ֨ת אָחָ֜ז אֲשֶׁר־עָשׂ֣וּ ׀ מַלְכֵ֣י יְהוּדָ֗ה וְאֶת־הַֽמִּזְבְּחוֹת֙ אֲשֶׁר־עָשָׂ֣ה מְנַשֶּׁ֔ה בִּשְׁתֵּ֛י חַצְר֥וֹת בֵּית־יְהֹוָ֖ה נָתַ֣ץ הַמֶּ֑לֶךְ וַיָּ֣רׇץ מִשָּׁ֔ם וְהִשְׁלִ֥יךְ אֶת־עֲפָרָ֖ם אֶל־נַ֥חַל קִדְרֽוֹן׃ (יג) וְֽאֶת־הַבָּמ֞וֹת אֲשֶׁ֣ר ׀ עַל־פְּנֵ֣י יְרוּשָׁלַ֗͏ִם אֲשֶׁר֮ מִימִ֣ין לְהַר־הַמַּשְׁחִית֒ אֲשֶׁ֣ר בָּ֠נָ֠ה שְׁלֹמֹ֨ה מֶלֶךְ־יִשְׂרָאֵ֜ל לְעַשְׁתֹּ֣רֶת ׀ שִׁקֻּ֣ץ צִידֹנִ֗ים וְלִכְמוֹשׁ֙ שִׁקֻּ֣ץ מוֹאָ֔ב וּלְמִלְכֹּ֖ם תּוֹעֲבַ֣ת בְּנֵֽי־עַמּ֑וֹן טִמֵּ֖א הַמֶּֽלֶךְ׃ (יד) וְשִׁבַּר֙ אֶת־הַמַּצֵּב֔וֹת וַיִּכְרֹ֖ת אֶת־הָאֲשֵׁרִ֑ים וַיְמַלֵּ֥א אֶת־מְקוֹמָ֖ם עַצְמ֥וֹת אָדָֽם׃ (טו) וְגַ֨ם אֶת־הַמִּזְבֵּ֜חַ אֲשֶׁ֣ר בְּבֵֽית־אֵ֗ל הַבָּמָה֙ אֲשֶׁ֨ר עָשָׂ֜ה יָרׇבְעָ֤ם בֶּן־נְבָט֙ אֲשֶׁ֣ר הֶחֱטִ֣יא אֶת־יִשְׂרָאֵ֔ל גַּ֣ם אֶת־הַמִּזְבֵּ֧חַ הַה֛וּא וְאֶת־הַבָּמָ֖ה נָתָ֑ץ וַיִּשְׂרֹ֧ף אֶת־הַבָּמָ֛ה הֵדַ֥ק לְעָפָ֖ר וְשָׂרַ֥ף אֲשֵׁרָֽה׃ (טז) וַיִּ֣פֶן יֹאשִׁיָּ֗הוּ וַיַּ֨רְא אֶת־הַקְּבָרִ֤ים אֲשֶׁר־שָׁם֙ בָּהָ֔ר וַיִּשְׁלַ֗ח וַיִּקַּ֤ח אֶת־הָֽעֲצָמוֹת֙ מִן־הַקְּבָרִ֔ים וַיִּשְׂרֹ֥ף עַל־הַמִּזְבֵּ֖חַ וַֽיְטַמְּאֵ֑הוּ כִּדְבַ֣ר יְהֹוָ֗ה אֲשֶׁ֤ר קָרָא֙ אִ֣ישׁ הָאֱלֹהִ֔ים אֲשֶׁ֣ר קָרָ֔א אֶת־הַדְּבָרִ֖ים הָאֵֽלֶּה׃ (יז) וַיֹּ֕אמֶר מָ֚ה הַצִּיּ֣וּן הַלָּ֔ז אֲשֶׁ֖ר אֲנִ֣י רֹאֶ֑ה וַיֹּאמְר֨וּ אֵלָ֜יו אַנְשֵׁ֣י הָעִ֗יר הַקֶּ֤בֶר אִישׁ־הָֽאֱלֹהִים֙ אֲשֶׁר־בָּ֣א מִֽיהוּדָ֔ה וַיִּקְרָ֗א אֶת־הַדְּבָרִ֤ים הָאֵ֙לֶּה֙ אֲשֶׁ֣ר עָשִׂ֔יתָ עַ֖ל הַמִּזְבַּ֥ח בֵּֽית־אֵֽל׃ (יח) וַיֹּ֙אמֶר֙ הַנִּ֣יחוּ ל֔וֹ אִ֖ישׁ אַל־יָנַ֣ע עַצְמוֹתָ֑יו וַֽיְמַלְּטוּ֙ עַצְמוֹתָ֔יו אֵ֚ת עַצְמ֣וֹת הַנָּבִ֔יא אֲשֶׁר־בָּ֖א מִשֹּׁמְרֽוֹן׃ (יט) וְגַם֩ אֶת־כׇּל־בָּתֵּ֨י הַבָּמ֜וֹת אֲשֶׁ֣ר ׀ בְּעָרֵ֣י שֹׁמְר֗וֹן אֲשֶׁ֨ר עָשׂ֜וּ מַלְכֵ֤י יִשְׂרָאֵל֙ לְהַכְעִ֔יס הֵסִ֖יר יֹאשִׁיָּ֑הוּ וַיַּ֣עַשׂ לָהֶ֔ם כְּכׇל־הַֽמַּעֲשִׂ֔ים אֲשֶׁ֥ר עָשָׂ֖ה בְּבֵֽית־אֵֽל׃ (כ) וַ֠יִּזְבַּ֠ח אֶת־כׇּל־כֹּהֲנֵ֨י הַבָּמ֤וֹת אֲשֶׁר־שָׁם֙ עַל־הַֽמִּזְבְּח֔וֹת וַיִּשְׂרֹ֛ף אֶת־עַצְמ֥וֹת אָדָ֖ם עֲלֵיהֶ֑ם וַיָּ֖שׇׁב יְרוּשָׁלָֽ͏ִם׃ (כא) וַיְצַ֤ו הַמֶּ֙לֶךְ֙ אֶת־כׇּל־הָעָ֣ם לֵאמֹ֔ר עֲשׂ֣וּ פֶ֔סַח לַיהֹוָ֖ה אֱלֹהֵיכֶ֑ם כַּכָּת֕וּב עַ֛ל סֵ֥פֶר הַבְּרִ֖ית הַזֶּֽה׃ (כב) כִּ֣י לֹ֤א נַֽעֲשָׂה֙ כַּפֶּ֣סַח הַזֶּ֔ה מִימֵי֙ הַשֹּׁ֣פְטִ֔ים אֲשֶׁ֥ר שָׁפְט֖וּ אֶת־יִשְׂרָאֵ֑ל וְכֹ֗ל יְמֵ֛י מַלְכֵ֥י יִשְׂרָאֵ֖ל וּמַלְכֵ֥י יְהוּדָֽה׃ (כג) כִּ֗י אִם־בִּשְׁמֹנֶ֤ה עֶשְׂרֵה֙ שָׁנָ֔ה לַמֶּ֖לֶךְ יֹאשִׁיָּ֑הוּ נַעֲשָׂ֞ה הַפֶּ֧סַח הַזֶּ֛ה לַיהֹוָ֖ה בִּירוּשָׁלָֽ͏ִם׃ (כד) וְגַ֣ם אֶת־הָאֹב֣וֹת וְאֶת־הַ֠יִּדְּעֹנִ֠ים וְאֶת־הַתְּרָפִ֨ים וְאֶת־הַגִּלֻּלִ֜ים וְאֵ֣ת כׇּל־הַשִּׁקֻּצִ֗ים אֲשֶׁ֤ר נִרְאוּ֙ בְּאֶ֤רֶץ יְהוּדָה֙ וּבִיר֣וּשָׁלַ֔͏ִם בִּעֵ֖ר יֹֽאשִׁיָּ֑הוּ לְ֠מַ֠עַן הָקִ֞ים אֶת־דִּבְרֵ֤י הַתּוֹרָה֙ הַכְּתֻבִ֣ים עַל־הַסֵּ֔פֶר אֲשֶׁ֥ר מָצָ֛א חִלְקִיָּ֥הוּ הַכֹּהֵ֖ן בֵּ֥ית יְהֹוָֽה׃ (כה) וְכָמֹ֩הוּ֩ לֹא־הָיָ֨ה לְפָנָ֜יו מֶ֗לֶךְ אֲשֶׁר־שָׁ֤ב אֶל־יְהֹוָה֙ בְּכׇל־לְבָב֤וֹ וּבְכׇל־נַפְשׁוֹ֙ וּבְכׇל־מְאֹד֔וֹ כְּכֹ֖ל תּוֹרַ֣ת מֹשֶׁ֑ה וְאַחֲרָ֖יו לֹא־קָ֥ם כָּמֹֽהוּ׃ (כו) אַ֣ךְ ׀ לֹא־שָׁ֣ב יְהֹוָ֗ה מֵחֲר֤וֹן אַפּוֹ֙ הַגָּד֔וֹל אֲשֶׁר־חָרָ֥ה אַפּ֖וֹ בִּֽיהוּדָ֑ה עַ֚ל כׇּל־הַכְּעָסִ֔ים אֲשֶׁ֥ר הִכְעִיס֖וֹ מְנַשֶּֽׁה׃ (כז) וַיֹּ֣אמֶר יְהֹוָ֗ה גַּ֤ם אֶת־יְהוּדָה֙ אָסִיר֙ מֵעַ֣ל פָּנַ֔י כַּאֲשֶׁ֥ר הֲסִרֹ֖תִי אֶת־יִשְׂרָאֵ֑ל וּ֠מָאַסְתִּ֠י אֶת־הָעִ֨יר הַזֹּ֤את אֲשֶׁר־בָּחַ֙רְתִּי֙ אֶת־יְר֣וּשָׁלַ֔͏ִם וְאֶ֨ת־הַבַּ֔יִת אֲשֶׁ֣ר אָמַ֔רְתִּי יִֽהְיֶ֥ה שְׁמִ֖י שָֽׁם׃ (כח) וְיֶ֛תֶר דִּבְרֵ֥י יֹֽאשִׁיָּ֖הוּ וְכׇל־אֲשֶׁ֣ר עָשָׂ֑ה הֲלֹא־הֵ֣ם כְּתוּבִ֗ים עַל־סֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לְמַלְכֵ֥י יְהוּדָֽה׃ (כט) בְּיָמָ֡יו עָלָה֩ פַרְעֹ֨ה נְכֹ֧ה מֶלֶךְ־מִצְרַ֛יִם עַל־מֶ֥לֶךְ אַשּׁ֖וּר עַל־נְהַר־פְּרָ֑ת וַיֵּ֨לֶךְ הַמֶּ֤לֶךְ יֹאשִׁיָּ֙הוּ֙ לִקְרָאת֔וֹ וַיְמִיתֵ֙הוּ֙ בִּמְגִדּ֔וֹ כִּרְאֹת֖וֹ אֹתֽוֹ׃ (ל) וַיַּרְכִּבֻ֨הוּ עֲבָדָ֥יו מֵת֙ מִמְּגִדּ֔וֹ וַיְבִאֻ֙הוּ֙ יְר֣וּשָׁלַ֔͏ִם וַֽיִּקְבְּרֻ֖הוּ בִּקְבֻרָת֑וֹ וַיִּקַּ֣ח עַם־הָאָ֗רֶץ אֶת־יְהֽוֹאָחָז֙ בֶּן־יֹ֣אשִׁיָּ֔הוּ וַיִּמְשְׁח֥וּ אֹת֛וֹ וַיַּמְלִ֥יכוּ אֹת֖וֹ תַּ֥חַת אָבִֽיו׃ {פ}
(לא) בֶּן־עֶשְׂרִ֨ים וְשָׁלֹ֤שׁ שָׁנָה֙ יְהוֹאָחָ֣ז בְּמׇלְכ֔וֹ וּשְׁלֹשָׁ֣ה חֳדָשִׁ֔ים מָלַ֖ךְ בִּירֽוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ חֲמוּטַ֥ל בַּֽת־יִרְמְיָ֖הוּ מִלִּבְנָֽה׃ (לב) וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה כְּכֹ֥ל אֲשֶׁר־עָשׂ֖וּ אֲבֹתָֽיו׃ (לג) וַיַּאַסְרֵ֩הוּ֩ פַרְעֹ֨ה נְכֹ֤ה בְרִבְלָה֙ בְּאֶ֣רֶץ חֲמָ֔ת (במלך) [מִמְּלֹ֖ךְ] בִּירוּשָׁלָ֑͏ִם וַיִּתֶּן־עֹ֙נֶשׁ֙ עַל־הָאָ֔רֶץ מֵאָ֥ה כִכַּר־כֶּ֖סֶף וְכִכַּ֥ר זָהָֽב׃ (לד) וַיַּמְלֵךְ֩ פַּרְעֹ֨ה נְכֹ֜ה אֶת־אֶלְיָקִ֣ים בֶּן־יֹאשִׁיָּ֗הוּ תַּ֚חַת יֹאשִׁיָּ֣הוּ אָבִ֔יו וַיַּסֵּ֥ב אֶת־שְׁמ֖וֹ יְהוֹיָקִ֑ים וְאֶת־יְהוֹאָחָ֣ז לָקַ֔ח וַיָּבֹ֥א מִצְרַ֖יִם וַיָּ֥מׇת שָֽׁם׃ (לה) וְהַכֶּ֣סֶף וְהַזָּהָ֗ב נָתַ֤ן יְהֽוֹיָקִים֙ לְפַרְעֹ֔ה אַ֚ךְ הֶעֱרִ֣יךְ אֶת־הָאָ֔רֶץ לָתֵ֥ת אֶת־הַכֶּ֖סֶף עַל־פִּ֣י פַרְעֹ֑ה אִ֣ישׁ כְּעֶרְכּ֗וֹ נָגַ֞שׂ אֶת־הַכֶּ֤סֶף וְאֶת־הַזָּהָב֙ אֶת־עַ֣ם הָאָ֔רֶץ לָתֵ֖ת לְפַרְעֹ֥ה נְכֹֽה׃ {ס} (לו) בֶּן־עֶשְׂרִ֨ים וְחָמֵ֤שׁ שָׁנָה֙ יְהוֹיָקִ֣ים בְּמׇלְכ֔וֹ וְאַחַ֤ת עֶשְׂרֵה֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ (זבידה) [זְבוּדָּ֥ה] בַת־פְּדָיָ֖ה מִן־רוּמָֽה׃ (לז) וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה כְּכֹ֥ל אֲשֶׁר־עָשׂ֖וּ אֲבֹתָֽיו׃

II Kings 22-23

(1) Josiah was eight years old when he became king, and he reigned thirty-one years in Jerusalem. His mother’s name was Jedidah daughter of Adaiah of Bozkath. (2) He did what was pleasing to the LORD and he followed all the ways of his ancestor David; he did not deviate to the right or to the left. (3) In the eighteenth year of King Josiah, the king sent the scribe Shaphan son of Azaliah son of Meshullam to the House of the LORD, saying, (4) “Go to the high priest Hilkiah and let him weigh the silver that has been deposited in the House of the LORD, which the guards of the threshold have collected from the people. (5) And let it be delivered to the overseers of the work who are in charge at the House of the LORD, that they in turn may pay it out to the workmen that are in the House of the LORD, for the repair of the House: (6) to the carpenters, the laborers, and the masons, and for the purchase of wood and quarried stones for repairing the House. (7) However, no check is to be kept on them for the silver that is delivered to them, for they deal honestly.” (8) Then the high priest Hilkiah said to the scribe Shaphan, “I have found a scroll of the Teaching in the House of the LORD.” And Hilkiah gave the scroll to Shaphan, who read it. (9) The scribe Shaphan then went to the king and reported to the king: “Your servants have melted down the silver that was deposited in the House, and they have delivered it to the overseers of the work who are in charge at the House of the LORD.” (10) The scribe Shaphan also told the king, “The high priest Hilkiah has given me a scroll”; and Shaphan read it to the king. (11) When the king heard the words of the scroll of the Teaching, he rent his clothes. (12) And the king gave orders to the priest Hilkiah, and to Ahikam son of Shaphan, Achbor son of Michaiah, the scribe Shaphan, and Asaiah the king’s minister: (13) “Go, inquire of the LORD on my behalf, and on behalf of the people, and on behalf of all Judah, concerning the words of this scroll that has been found. For great indeed must be the wrath of the LORD that has been kindled against us, because our fathers did not obey the words of this scroll to do all that has been prescribed for us.” (14) So the priest Hilkiah, and Ahikam, Achbor, Shaphan, and Asaiah went to the prophetess Huldah—the wife of Shallum son of Tikvah son of Harhas, the keeper of the wardrobe—who was living in Jerusalem in the Mishneh, and they spoke to her. (15) She responded: “Thus said the LORD, the God of Israel: Say to the man who sent you to me: (16) Thus said the LORD: I am going to bring disaster upon this place and its inhabitants, in accordance with all the words of the scroll which the king of Judah has read. (17) Because they have forsaken Me and have made offerings to other gods and vexed Me with all their deeds, My wrath is kindled against this place and it shall not be quenched. (18) But say this to the king of Judah, who sent you to inquire of the LORD: Thus said the LORD, the God of Israel: As for the words which you have heard— (19) because your heart was softened and you humbled yourself before the LORD when you heard what I decreed against this place and its inhabitants—that it will become a desolation and a curse—and because you rent your clothes and wept before Me, I for My part have listened—declares the LORD. (20) Assuredly, I will gather you to your fathers and you will be laid in your tomb in peace. Your eyes shall not see all the disaster which I will bring upon this place.” So they brought back the reply to the king. (1) At the king’s summons, all the elders of Judah and Jerusalem assembled before him. (2) The king went up to the House of the LORD, together with all the men of Judah and all the inhabitants of Jerusalem, and the priests and prophets—all the people, young and old. And he read to them the entire text of the covenant scroll which had been found in the House of the LORD. (3) The king stood by the pillar^-a and solemnized the covenant before the LORD: that they would follow the LORD and observe His commandments, His injunctions, and His laws with all their heart and soul; that they would fulfill all the terms of this covenant as inscribed upon the scroll. And all the people entered into^-b the covenant. (4) Then the king ordered the high priest Hilkiah, the priests of the second rank, and the guards of the threshold to bring out of the Temple of the LORD all the objects made for Baal and Asherah and all the host of heaven. He burned them outside Jerusalem in the fields of Kidron, and he removed the ashes to Bethel. (5) He suppressed the idolatrous priests whom the kings of Judah had appointed to make offerings^-e at the shrines in the towns of Judah and in the environs of Jerusalem, and those who made offerings to Baal, to the sun and moon and constellations—all the host of heaven. (6) He brought out the [image of] Asherah from the House of the LORD to the Kidron Valley outside Jerusalem, and burned it in the Kidron Valley; he beat it to dust and scattered its dust over the burial ground of the common people. (7) He tore down the cubicles of the male prostitutes in the House of the LORD, at the place where the women wove coverings for Asherah. (8) He brought all the priests from the towns of Judah [to Jerusalem] and defiled the shrines where the priests had been making offerings—from Geba to Beer-sheba. He also demolished the shrines of the gates, which were at the entrance of the gate of Joshua, the city prefect—which were on a person’s left [as he entered] the city gate.^-d (9) The priests of the shrines, however, did not ascend the altar of the LORD in Jerusalem, but they ate unleavened bread along with their kinsmen.^-f (10) He also defiled Topheth, which is in the Valley of Ben-hinnom, so that no one might consign his son or daughter to the fire of Molech. (11) He did away with the horses that the kings of Judah had dedicated to the sun, at the entrance^-g of the House of the LORD, near the chamber of the eunuch Nathan-melech, which was in the precincts. He burned the chariots of the sun. (12) And the king tore down the altars made by the kings of Judah on the roof by the upper chamber of Ahaz, and the altars made by Manasseh in the two courts of the House of the LORD. He removed them quickly from there^-h and scattered their rubble in the Kidron Valley. (13) The king also defiled the shrines facing Jerusalem, to the south of the Mount of the Destroyer,^-i which King Solomon of Israel had built for Ashtoreth, the abomination of the Sidonians, for Chemosh, the abomination of Moab, and for Milcom, the detestable thing of the Ammonites. (14) He shattered their pillars and cut down their sacred posts and covered their sites with human bones. (15) As for the altar in Bethel [and] the shrine made by Jeroboam son of Nebat who caused Israel to sin—that altar, too, and the shrine as well, he tore down. He burned down the shrine and beat it to dust, and he burned the sacred post. (16) Josiah turned and saw the graves that were there on the hill; and he had the bones taken out of the graves and burned on the altar. Thus he defiled it, in fulfillment of the word of the LORD foretold by the man of God who foretold these happenings. (17) He asked, “What is the marker I see there?” And the men of the town replied, “That is the grave of the man of God who came from Judah and foretold these things that you have done to the altar of Bethel.” (18) “Let him be,” he said, “let no one disturb his bones.” So they left his bones undisturbed together with the bones of the prophet who came from Samaria.
(19) Josiah also abolished all the cult places in the towns of Samaria, which the kings of Israel had built, vexing [the LORD]. He dealt with them just as he had done to Bethel: (20) He slew on the altars all the priests of the shrines who were there, and he burned human bones on them. Then he returned to Jerusalem. (21) The king commanded all the people, “Offer the passover sacrifice to the LORD your God as prescribed in this scroll of the covenant.” (22) Now the passover sacrifice had not been offered in that manner in the days of the chieftains who ruled Israel, or during the days of the kings of Israel and the kings of Judah. (23) Only in the eighteenth year of King Josiah was such a passover sacrifice offered in that manner to the LORD in Jerusalem. (24) Josiah also did away with the necromancers and the mediums,^-n the idols and the fetishes—all the detestable things that were to be seen in the land of Judah and Jerusalem. Thus he fulfilled the terms of the Teaching recorded in the scroll that the priest Hilkiah had found in the House of the LORD. (25) There was no king like him before who turned back to the LORD with all his heart and soul and might, in full accord with the Teaching of Moses; nor did any like him arise after him. (26) However, the LORD did not turn away from His awesome wrath which had blazed up against Judah because of all the things Manasseh did to vex Him. (27) The LORD said, “I will also banish Judah from My presence as I banished Israel; and I will reject the city of Jerusalem which I chose and the House where I said My name would abide.”
(28) The other events of Josiah’s reign, and all his actions, are recorded in the Annals of the Kings of Judah. (29) In his days, Pharaoh Neco, king of Egypt, marched against the king of Assyria to the River Euphrates; King Josiah marched toward him, but when he confronted him at Megiddo, [Pharaoh Neco] slew him. (30) His servants conveyed his body in a chariot from Megiddo to Jerusalem, and they buried him in his tomb. Then the people of the land took Jehoahaz; they anointed him and made him king in place of his father. (31) Jehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem; his mother’s name was Hamutal daughter of Jeremiah of Libnah. (32) He did what was displeasing to the LORD, just as his fathers had done. (33) Pharaoh Neco imprisoned him in Riblah in the region of Hamath, to keep him from reigning in Jerusalem. And he imposed on the land an indemnity of one hundred talents of silver and a talent of gold. (34) Then Pharaoh Neco appointed Eliakim son of Josiah king in place of his father Josiah, changing his name to Jehoiakim. He took Jehoahaz and brought him^-p to Egypt, where he died. (35) Jehoiakim gave Pharaoh the silver and the gold, and he made an assessment on the land to pay the money demanded by Pharaoh. He exacted from the people of the land the silver and gold to be paid Pharaoh Neco, according to each man’s assessment. (36) Jehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem; his mother’s name was Zebudah daughter of Pedaiah of Rumah. (37) He did what was displeasing to the LORD, just as his ancestors had done.

רשב"ם על בראשית ל״ז:ב׳:א׳

שכילו ויבינו אוהבי שכל מה שלימדונו רבותינו, כי אין מקרא יוצא מידי פשוטו. אף כי עיקרה של תורה באה ללמדנו ולהודיענו ברמיזת הפשט וההגדות וההלכות והדינין ועל ידי אריכות הלשון ועל ידי שלושים ושתים מידות של ר' אליעזר בנו של ר' יוסי הגלילי וע"י שלש עשרה מידות של ר' ישמעאל והראשונים מתוך חסידותם נתעסקו לנטות אחרי הדרשות שהן עיקר ומתוך כך לא הורגלו בעומק פשוטו של מקרא. ולפי שאמרו חכמים: אל תרבו בניכם בהגיון. וגם אמרו: העוסק במקרא מדה ואינה מדה, העוסק בתלמוד אין לך מדה גדולה מזו ומתוך כך לא הורגלו כל כך בפשוטן של מקראות וכדאמרינן במסכת שבת: הוינא בר תמני סרי שנין וגרסינן כולה תלמודא ולא הוה ידענא דאין מקרא יוצא מידי פשוטו. וגם רבינו שלמה אבי אמי מאיר עיני גולה שפירש תורה נביאים וכתובים, נתן לב לפרש פשוטו של מקרא. ואף אני שמואל ב"ר מאיר חתנו זצ"ל נתווכחתי עמו ולפניו והודה לי שאילו היה לו פנאי, היה צריך לעשות פירושים אחרים לפי הפשטות המתחדשים בכל יום. ועתה יראו המשכילים מה שפירשו הראשונים.

Rashbam on Genesis 37:2:1

אלה תולדות יעקב, intelligent people must remember that our sages taught us that in spite of all different methods of exegesis of the text of the written Torah, no verse may legitimately be explained in a manner which contradicts the plain meaning of the text. While it is true that the Torah, by means of allusions, grammatical anomalies, tone-signs, etc., teaches us far more than meets the eye when we look at the bald text, there are strict limitations even to these methods of exegesis such as the thirteen principles of Rabbi Yishmael and the 32 principles of Rabbi Yossi Haglili. Exegetes of former times, thanks to their piety, relied exclusively on the drashot i.e. allegorical and ethical interpretations of anomalies in the text of the Torah, thereby neglecting a thorough study of the text as it presents itself to the average, though not scholarly, reader. Seeing that our sages stated אל תרבו בניכם בהגיון, “do not burden your children overly with interpretation based on logic, on common sense,” and they also saidהעוסק במקרא מדה ואינו מדה, העוסק בתלמוד אין לך מדה גדולה מזו, “he who studies the written text of the Torah has accomplished something positive but has also failed to accomplish something positive, but on the other hand, he who has studied Talmud has chosen by far the best path in Torah study,” (freely translated), the result of such statements has been that students have not become used to studying the plain meaning of the text without immediately looking at exegesis. (Baba Metzia 33 and a source supposedly in Berachot 28, the correct text being מנעו בניכם מן ההגיון, prevent your children from indulging in speculative reason,” but this does not seem to have any connection with Torah exegesis in the context where the statement is made. Ed.] This principle has been illustrated in Shabbat 63; we read there in the name of Rav Kahane “I was already eighteen years old and had studied the entire Talmud, but had not ever been taught of the principle that אין מקרא יוצא מידי פשוטו, “that the text in the written Torah must not be interpreted in a manner which completely nullifies its plain meaning.” Also Rabbi Shlomoh, my mother’s father of blessed memory (Rashi) the brilliant exegete, who wrote commentaries on the entire Bible, was careful not to ignore the plain meaning of the text. I, Shmuel, son of Rabbi Meir, Rashi’s son-in-law, have argued with him, and he admitted to me that if he had the opportunity, he would compose an additional commentary in which he would concentrate on the plain meaning as it became clearer to him with each passing day. [I believe that the wording here means that Rashi meant that just as his published commentaries consisted mostly of anthologies, i.e. his quoting existing interpretations, so he would search out more commentaries based on the plain meaning to present to the reader when publishing another commentary. Ed.] I am now presenting to the reader what earlier exegetes had to say on our verse.

Yב

Yavni יבני Bar-Yam בר-ים