Melakhim II Chapters 13–14 | Between Aram, Israel, and Yehuda

In today’s chapters, numerous kings are mentioned: in the Kingdom of Israel, the narrative progresses with the House of Yehu, presenting Yehoachaz, Yoash, and Yerovam — each continuing the sins of Yerovam ben Nevat. In the Kingdom of Yehuda, we meet Amatzya, king of Yehuda (the son of Yoash), who is portrayed as a righteous king. Like his father, Amatzya meets his end through a conspiracy, followed by Uziya ascending to the throne in Yehuda.

1. The Conclusion of Elisha’s Narratives: In Chapter 13, Elisha falls ill and prepares for his death. Several motifs in this story connect with earlier narratives about Eliyahu and Elisha:
* Yoash weeps for Elisha’s impending death, crying, “Father! Father! The chariots of Israel and its riders!” — the same words Elisha spoke upon Eliyahu’s ascension.
* Elisha’s final prophecy foretells an “arrow of victory over Aram” and offers hope of deliverance despite Israel’s dire state.
* Miracles associated with Elisha’s presence continue even after his death. These include his prophecy involving arrows and the story of the revived corpse that touched Elisha’s grave.  In the article attached here, Rav Elchanan Samet shares his insights regarding Elisha’s prophecy of deliverance and the ritual of shooting arrows.

2. God’s Mercy upon Israel: A recurring theme in Chapters 13–14 is God’s compassion for Israel. Despite Israel’s persistence in the sins of Yerovam, God alters the kingdom’s trajectory, gradually bringing salvation from Aram. For instance, it is written of Yehoachaz: “Yehoachaz entreated the Lord, and the Lord heeded him, for He saw Israel’s oppression” (13:4). God intervened not because of repentance but because “He saw Israel’s oppression.” Yet, this divine aid did not result in reformation: “The Israelites dwelled in their homes as before. But they did not turn away from the sins of the house of Yerovam” (13:5–6). Chapter 13 concludes with God’s compassion for Israel due to the merit of the patriarchs: “He turned to them for the sake of His covenant with Avraham, Yitzchak, and Yaakov, and He was unwilling to destroy them or cast them away from His presence – for now” (13:23). This verse seems almost apologetic: Israel deserved exile, but God’s covenantal faithfulness prevented it. Similarly, Yerovam son of Yoash achieves unprecedented territorial successes, restoring Israel’s borders to “Levo Chamat” (the united kingdom’s boundaries under Shlomo). His victories, however, stem from Israel’s pitiful state: “The Lord had seen the depth of Israel’s bitter suffering, with neither bond nor free left and no helper for Israel. But the Lord had not decreed to blot out Israel’s name from under the heavens, so He delivered them through Yerovam son of Yoash” (14:26–27).

3. Achievements of Israel and Yehuda, and Their Relationship: Yoash finally triumphs over Aram, fulfilling Elisha’s prophecy and reclaiming northern cities seized by Chazael. Meanwhile, Amatzya, king of Yehuda, achieves a significant military victory over Edom (14:7). However, Chapter 14 delivers a surprising twist: a dispute between the two kings escalates into a civil war. There is a quick exchange between the two. Amatzya says: “Come, let us meet face-to-face,” and Yoash responds with a parable: “The thistle in Lebanon sent to the cedar in Lebanon, saying, ‘Give me your daughter as a wife for my son’” (14:9). This highlights Yoash’s view of Amatzya’s overconfidence following his Edomite victory.

What is the meaning behind their dialogue, and why does it lead to war? Nadav Na’aman’s attached essay explores the broader historical backdrop of this conflict. He points out that Yoash, emboldened by victories against Aram, viewed Israel as the dominant kingdom. However, in the kingdom of Yehuda, Amatzya’s success against Edom opened strategic routes to the Eilat port, yielding potential economic benefits he withheld from Israel. This could explain why Yoash feels the need to mention Yehuda's victory over Edom — and emphasizes that this victory does not elevate Yehuda to the status of a power like his own.

Their short dialogue leads to a war that ends with a devastating defeat for Yehuda. A poignant low for Amatzya is Yoash’s breach of Jerusalem: “Yoash marched on Jerusalem, broke down the wall of Jerusalem from the Efrayim Gate up to the Corner Gate, a distance of four hundred cubits. He seized all the gold and silver and all the vessels that were in the House of the Lord and the royal treasuries of the palace” (14:13–14). Here, Israel not only prevents Yehuda’s pilgrimage to Jerusalem, as rooted in Yerovam’s sins, but desecrates the holy city, plundering it like foreign conquerors. The split between the kingdoms has reached a new low.

In the next generation, an intriguing process occurs: Israel expands to Levo Chamat, and Azarya (=Uziya) extends Yehuda’s reach to Eilat, similar to Shlomo’s period. The surprising phrasing, “He restored Damascus and Chamat to Yehuda in Israel,” concerning Yerovam, suggests potential collaboration between Yerovam and Uziya, an idea that is supported by additional evidence elsewhere. Thus, in Yerovam and Uziya’s era, a significant reconciliation emerges. Yehuda and Israel form an alliance, working together, while individually reaching their respective peaks. Together, they achieve full reign up to the borders of Shlomo’s kingdom. This might mark a test of destiny: God shows mercy on Israel due to their plight, even though they still sin, while Yehuda flourishes under a righteous king. As both kingdoms succeed and collaborate, is this an opening for reunification and a return to collective faithfulness to God’s service?