Chapter 9

Melachim ב (Kings II (A Teachers' Guide

 

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Chapter 9

Verse 1:

ואלישע הנביא קרא לאחד מבני הנביאים ויאמר לו חגור מתניך וקח פך השמן הזה בידך ולך רמות גלעד

ואלישע הנביא

The following episode happened simultaneously with the events of the end of the previous chapter - Yoram's illness. (Rashi) 

 

In this chapter, Elisha anoints Yehu as king. That is the reason for the title of "the prophet" given to him here: to emphasize that this appointment of a new king was coming directly from Hashem. (Da'at Sofrim)

לאחד מבני הנביאים

1.         This prophet was Yonah the son of Amitai. (Metzudat David)

 

2.    Elisha did not go himself, so as not to arouse the suspicion of Yoram, and in order to keep the mission a secret. (Abarbanel)

 

3.*  Since Yoram had deferred to Elisha (7:17), Elisha decided to preserve Yoram's dignity by at least sending a messenger to anoint the new king, who was to kill Yoram. (Alsheikh Hakadosh)

חגור מתניך

1.    A "girding of the loins" indicates a swiftness of action, as one can then move quickly. (Metzudat David)

 

2.*  The messenger was to strengthen himself emotionally for this dangerous mission. (Da'at Sofrim)

וקח פך שמן

1.    The kings of Israel were not normally anointed (as opposed to some of the kings of Yehudah), but in this case, where this new king was dethroning another, it was decreed that he should be anointed. (Radak)

 

2.    Yehu was anointed with a pach - a clay jug - that is easily broken. This was to  symbolize that his kingdom would not last. (Radak)

 

The students should compare this incident with the anointment of Shaul Hamelech (Shmuel I 10:1). They should also note that David Hamelech and Shlomo Hamelech were anointed with a keren, and not with a pach. See Shmuel I 16:12, Melachim I 1:39, and Megillah 14a:

דוד ושלמה שנמשחו בקרן נמשכה מלכותן. שאול ויהוא שנמשחו בפך לא נמשכה מלכותן.

Verse 2:

ובאת שמה וראה שם יהוא בן יהושפט בן נמשי ובאת והקמותו מתוך אחיו והביאת אותו חדר בחדר

וראה שם יהוא בן יהושפט בן נמשי

The messenger was instructed to first find Yehu in the city, so that he would be able to identify him later, when he was sitting with the generals. (Malbim)

והקמותו

He was to tell Yehu to get up and follow him to a private room. (Metzudat David)

חדר בחדר

1.    "A room within a room" - to allow for complete privacy, so that no one else would hear this message. (Ralbag)

 

2.    The extreme privacy was to insure that the king wouldn't hear of the anointing, and the prophet would be safe. (Abarbanel)

Verse 3:

ולקחת פך השמן ויצקת על ראשו ואמרת כה אמר ה' משחתיך למלך אל ישראל ופתחת הדלת ונסתה ולא תחכה

פך השמן

This was not shemen hamishha - the priestly anointing oil, but shemen afarsemon - meant for anointing important people. Only the kings descended from David Hamelech were anointed with shemen hamishhah. (Abarbanel, Mussar Hanevi'im)

משחתיך למלך אל ישראל

The word el - to - is used, instead of al - over. The main purpose of Yehu's kingship was to bring the people back to Hashem, and not that he should rule over the people. (Me'am Lo'ez)

 

The students should compare this with Shmuel I 10:1, and Melachim I 1:35.

The word el in this context should be understood as "for" rather than "on".

ונסתה ולא תחכה

1.    He was commanded to flee immediately, in order to protect himself from the king. (Metzudat David)

 

2.    He was not to wait to hear Yehu's reaction to his act. (Radak)

 

3.*  He was not to wait in order to accept any presents from Yehu, who might offer them in appreciation of the good news. (Me'am Lo'ez)

Verse 4:

וילך הנער הנער הנביא רמות גלעד

וילך הנער הנער הנביא

1.    The na'ar went on his mission. The verse reiterates that he was the na'ar of the prophet (Radak)

            See Targum Yonatan: תלמידא דנביא - student of the prophet.

 

2.    This na'ar was Elisha's disciple, and although he was a na'ar, he, too, was a prophet. (Malbim, Alsheikh Hakadosh)

Verse 5:

ויבוא והנה שרי החיל יושבים ויאמר דבר לי אליך השר ויאמר יהוא אל מי מכולנו ויאמר אליך השר

דבר לי אליך

He told Yehu that he had something to tell him. (Metzudat David)

ויאמר יהוא אל מי מכולנו

* Although Yehu was the chief officer (sar), he treated all of the other officers with respect and equality, and did not assume that he was the only sar the messenger could be referring to. (Me'am Lo'ez)

Verse 6:

ויקם ויבוא הביתה ויצוק השמן אל ראשו ויאמר לו כה אמר ה' אלוקי ישראל משחתיך למלך אל עם ה' אל ישראל

ויאמר לו כה אמר ה' אלוקי ישראל משחתיך למלך אל עם ה' אל ישראל

* The messenger added the words אלוקי ישראל and אל עם ה' to the message that he had been entrusted with. These words emphasize that the anointment is being done in the name of the G-d of Israel, and the people he is to lead are Hashem's people. The message is that Yehu is to destroy the worship of the Ba'al, and to lead the people to serve Hashem and fear Him. (Malbim)

 

The students can copy verses 3 and 6 side by side, underline the extra words, and then learn the Malbim.

Verse 7:

והכיתה את בית אחאב אדוניך וניקמתי דמי עבדי הנביאים ודמי כל עבדי ה' מיד איזבל

והכיתה את בית אחאב

1.    This prophecy, though not mentioned before, was also given to the messenger - Yonah - by Elisha. (Abarbanel)

 

See Melachim I 17:14  for another example of a prophet prophesying, without any previous record of this prophecy having been given to him by Hashem.

 

2.    This prophecy was said to the messenger - Yonah - directly, in a separate prophecy which he received from Hashem. (Alsheikh Hakadosh)

 

The students should recognize that each commentary understands the description of the messenger as  הנער הנביא in a different way: The Abarbanel understands him to be a servant of the prophet, whereas the Alsheikh understands that he himself was also a prophet. 

בית אחאב אדוניך

Yehu was told that although he views the king as his master, he should nevertheless kill him. The prophet was emphasizing here that the order to kill Ahav is a directive from Hashem. (Abarbanel)

דמי עבדי הנביאים

See Melachim I 18:4 for the story of Izevel killing the prophets.

ודמי כל עבדי ה' ביד איזבל

This includes Navot - see Melachim I 21:9-10. (Radak)

Verse 8:

ואבד כל בית אחאב והכרתי לאחאב משתין בקיר ועצור ועזוב בישראל

והכרתי לאחאב משתין בקיר

Not even a dog, whose practice is to urinate next to walls, will remain in the house of Ahav. In other words, the house of Ahav will be totally destroyed. (Me'am Lo'ez)

ועצור

No possessions will remain in the house. (Metzudat David)

ועזוב

No cattle or other things that are generally left in the open field will remain. (Metzudat David)

בישראל

This punishment will happen in public, so that the people will learn a lesson. (Metzudat David)

Verse 10:

ואת איזבל יאכלו הכלבים בחלק יזרעאל ואין קובר

ויפתח הדלת וינוס

ואת איזבל יאכלו הכלבים בחלק יזרעאל

1.    This was a repeating of the prophecy given by Eliyahu to Ahav (Melachim I 21:23). (Da'at Mikra)

 

2.*  It was normal for a general to take pity on women, and not to kill them. Therefore, the prophecy specified that Izevel, too, was to die. (Abarbanel)

Verse 11:

ויהוא יצא אל עבדי אדוניו ויאמר לו השלום מדוע בא המשוגע הזה אליך ויאמר אליהם אתם ידעתם את האיש ואת שיחו

ויאמר השלום

One of the officers asked if the prophecy was a good one, and if all was well. The officer was curious, because if the prophecy was a good one, why had the prophet spoken to Yehu in private? (Metzudat David)

מדוע בא המשוגע הזה אליך

1.    The prophets received their prophecies while in a trance, and disassociated themselves from worldly matters. Therefore, to the casual observer they seemed to be crazy. (Metzudat David, Radak)

 

2.*  The people who worshipped the Ba'al referred derogatively to the prophets of Hashem, calling them crazy people. (Radak)

אתם ידעתם את האיש ואת שיחו

1.    Yehu answered that they are aware that this person is crazy, and therefore his words are inconsequential. (Rashi)

 

2.*  Yehu responded that the words were neither about peace nor about war. Rather, they were just idle words. He was saying this in order to conceal the prophecy from them until the appropriate time. (Metzudat David)

 

3.    Note that Yehu does not refer to the prophet as a meshuga - a crazy person - because he does believe this prophecy. (Me'am Lo'ez)

Verse 12:

ויאמרו שקר הגד נא לנו ויאמר כזאת וכזאת אמר אלי לאמור כה אמר ה' משחתיך למלך אל ישראל

ויאמרו שקר

They accused him of concealing the truth, since they realized that he had been told a secret. (Radak)

כזאת וכזאת אמר אלי לאמור

1.    This is the way he introduced the prophecy, saying "He said so and so...", and then "he said to me...," spelling out what the prophecy was. (Metzudat David)

 

2.    This statement refers to the specifics of the prophecy - the destruction of the house of Ahav. Yehu concluded by emphasizing the the main point of the prophecy: his becoming king. (Malbim)

 

3.*  There were two  parts of the prophecy: the destruction of the house of Ahav and Yehu's becoming king. Yehu told only the part he had been allowed to tell (לאמור) - that of his anointment as king. (Alsheikh Hakadosh)

Verse 13:

וימהרו ויקחו איש בגדו וישימו תחתיו אל גרם המעלות ויתקעו בשופר ויאמרו מלך יהוא

וישימו תחתיו אל גרם המעלות

They put their clothes on a set of stairs, underneath Yehu, creating a makeshift throne. (Metzudat David)

 

These stairs were between the room they were sitting in and the private room where the prophet had spoken to Yehu (חדר בחדר). (Da'at Mikra)

ויתקעו בשופר ויאמרו מלך יהוא

1.    It was an act of Divine Providence that all the officers accepted the prophecy without dissent. (Malbim)

 

2.    The act of blowing the shofar was part of the ceremony of the anointing of a king (see Melachim I 1:39). (Da'at Mikra)

Verse 14:

ויתקשר יהוא בן יהושפט בן נמשי אל יורם ויורם היה שומר ברמות גלעד הוא וכל ישראל מפני חזאל מלך ארם

ויתקשר יהוא

All present joined together with Yehu, in the rebellion against Yoram. (Radak, Abarbanel)

ויורם היה שומר ברמות גלעד

1.    Yoram and his army were generally stationed in Ramot Gilead, protecting it from the army of Aram, but, as is stated in the next verse, he was not there at the time, having gone to Yizre'el. (Metzudat David)

 

2.    This is the beginning of the description of the circumstances which allowed Yehu success in his revolt: had Yoram been in the city at the time of the revolt, the people would have been afraid to join Yehu in his rebellion. (Radak)

Verse 15:

וישב יהורם המלך להתרפא ביזרעאל מן המכים אשר יכוהו ארמים בהלחמו את חזאל מלך ארם ויאמר יהוא אם יש נפשכם אל יצא פליט מן העיר ללכת להגיד ביזרעאל

וישב יהורם המלך להתרפא ביזרעאל

Yehoram was recuperating in Yizre'el for a short while. (Metzudat David)

אם יש נפשכם אל יצא פליט מן העיר להגיד ביזרעאל

Yehu told the people that if they wanted him as their king, no one should leave the city. He did not want Yoram to have any forewarning of the revolt. (Metzudat David)

Verse 16:

וירכב יהוא וילך יזרעאלה כי יורם שוכב שמה ואחזיה מלך יהודה ירד לראות את יורם

וילך יזרעאלה כי יורם שוכב שמה ואחזיה מלך יהודה...

1.         Yehu went to Yizre'el on the pretense of going to visit Yoram. (Me'am Lo'ez)

 

2.    Yehu went to Yizre'el immediately, since he knew that the king of Yehudah was also there. This would give him the chance to kill all branches of the house of Ahav, as Ahazyahu's mother was from the house of Ahav. (Me'am Lo'ez)

 

       Yehu realized that since most of the people were still in Ramot Gilead it would be easy to kill Yoram and his family in Yizre'el. (Malbim)

Verse 17:

והצופה עומד על המגדל ביזרעאל וירא את שפעת יהוא בבואו ויאמר שפעת אני רואה ויאמר יהורם קח רכב ושלח לקראתם ויאמר השלום

וירא את שפעת יהוא

The watcher saw the whole group that was with Yehu, but did not recognize them. (Metzudat David)

ויאמר השלום

Yehoram wanted to know if their intention was for war or for peace. (Metzudat David)

Verse 18:

וילך רוכב הסוס לקראתו ויאמר כה אמר המלך השלום ויאמר יהוא מה לך ולשלום סוב אל אחרי ויגד הצופה לאמור בא המלאך עד הם ולא שב

מה לך ולשלום

Yehu asked the rider, of what concern is it to him personally whether Yehu is coming for peace or not. (Metzudat David)

סוב אל אחרי

Yehu commanded the rider to join his men, and not return to the king. (Metzudat David)

Verse 19:

וישלח רוכב סוס שני ויבוא אליהם ויאמר כה אמר המלך שלום ויאמר יהוא מה לך ולשלום סוב אל אחרי

ויבוא אליהם

The first rider had been afraid to come close - he had only gone "towards" Yehu (לקראתו), and the watcher had reported that he had "approached" the coming riders (בא עד הם). The second rider realized that there was no danger involved, and therefore "went to" Yehu, and the watcher duly reported that he had "reached" (בא עד אליהם) the coming horde. (Malbim)

 

The students can compare this story with Melachim II 1:9-12. There, the second group that came to get Eliyahu learned from the experience of the first, and did not go up the mountain where he was sitting.

Verse 20:

ויגד הצופה לאמר בא עד אליהם ולא שב והמנהג כמנהג יהוא בן נמשי כי בשגעון ינהג

והמנהג כמנהג יהוא בן נמשי כי בשגעון ינהג

1.         The watcher was describing the way Yehu rode: wildly. (Radak)

 

2.    The watcher was describing the way Yehu led his troops: in complete disorder and chaos. (Metzudat David)

 

       * The watcher saw that the king was uneasy about what was happening, and wanted to soothe him, so he told the king that it was known that Yehu had a strange way of leading his troops, and that could explain the strange occurrence.

           

       Yehu's manner of riding in this case was not wild (see Targum Yonatan), because he did not want to arouse the king's suspicion. (Da'at Sofrim)

Verse 21:

ויאמר יהורם אסור ויאסור רכבו ויצא יהורם מלך ישראל ואחזיהו מלך יהודה איש ברכבו ויצאו לקראת יהוא וימצאוהו בחלקת נבות היזרעאלי

ויצא יהורם... ויצאו לקראת יהוא

1.    The kings' original intention was to find out the purpose of Yehu's visit. They were also interested in leaving the city, so that if this was a revolt, they would be able to flee. (Malbim)

 

2.*  The kings thought that Yehu had been victorious in the war against Aram, and that he was coming to bring them the good news personally. This explains their first question to him: "Is all well?" (השלום?). (Da'at Mikra)

 

The commentary offered by Da'at Mikra explains why Yoram did not flee immediately, and instead went out to greet Yehu. The view of the Malbim, though, reveals the tension in the description: each king harnessing his own horse and riding it, as if aware of potential danger.

וימצאוהו בחלקת נבות היזרעאלי

The mention of Navot's field is meant to bring to mind the significance of the destruction of the house of Ahav there, of all places. (Me'am Lo'ez) 

 

In order to understand the significance of this particular field, see the story of Navot - and the prophecy connected with it - in Melachim I 21.

  Verse 22:

ויהי כראות יהורם את יהוא ויאמר השלום יהוא ויאמר מה השלום עד זנוני איזבל אמך וכשפיה הרבים

ויאמר מה השלום עד זנוני איזבל אמך

1.         Yehu asked whether Yoram is indeed worthy of peace, while the sins of Izevel go unpunished. (Metzudat David)

 

* The students can compare this strong language to the milder language used by Elisha in speaking to Yoram earlier (3:13). (Da'at Sofrim)

 

2.         Yehu responded in a tone of rebellion. (Abarbanel)

Verse 23:

ויהפוך יהורם ידיו וינוס ויאמר אל אחזיהו מרמה אחזיה

ויהפוך יהורם ידיו וינס

Yoram reined his horse in the opposite direction, and prepared to flee. (Metzudat David)

מרמה

Yehu had acted as a friend, and now was seen to have turned against Yoram. This was, then, an act of trickery. (Metzudat David)

Verse 24:

ויהוא מילא ידו בקשת ויך את יהורם בין זרועיו ויצא החצי מליבו ויכרע ברכבו

מילא ידו בקשת

Yehu drew his hand back, allowing him more power when he shot the arrow. (Metzudat David)

ויך את יהורם בין זרועיו

Yehoram was hit between his arms, and that was a punishment measure for measure, for having taken interest from Ovadiah's widow (see above, 4:1). (Me'am Lo'ez)

ויכרע ברכבו

1.         He fell on his knees. (Metzudat David)

 

2.*  He died in his chariot, the same way his father, Ahav, had died (see Melachim I 22:35). (Da'at Sofrim)

Verse 25:

ויאמר אל בדקר שלישֹה שא השליכהו בחלקת שדה נבות היזרעאלי כי זכור אני ואתה את רוכבים צמדים אחרי אחאב אביו וה' נשא עליו את המשא הזה

ויאמר אל בדקר שלישה

Yehu had a shalish - a general - named Bidkar. (Metzudat Zion)

שא השליכהו בחלקת שדה נבות היזרעאלי

Both Yehu and Bidkar had been witnesses to the killing of Navot, and to the prophecy that Eliyahu had given to Ahav about it - that his descendants would be destroyed, and that his blood would flow in the same place that Navot's blood had flowed (this last punishment was transferred later to his son - see Melachim I 21:29) . Divine Providence had decreed that they were able to carry out this Divine retribution: Yehu killed the son of Ahav, Yehoram, and Bidkar was the one who placed the body in the field of Navot. (Malbim)

 

* Their active involvement in the fulfilling of the decree was in accordance with the law: יד העדים תהיה בו בראשונה להמיתו - the hands of the witnesses will be the first to strike him (the sinner; Devarim 17:7). (Mussar Hanevi'im)

כי זכור אני ואתה את רוכבים צמדים אחרי אחאב

They had been riding together with Ahav when he received the prophecy from Eliyahu. (Metzudat David)

וה' נשא עליו את המשא הזה

Hashem had told Ahav this prophecy, via Eliyahu the prophet. (Rashi)

Verse 26:

אם לא את דמי נבות ואת דמי בניו ראיתי אמש נאום ה' ושילמתי לך בחלקה הזאת נאום ה' ועתה שא השליכהו בחלקה כדבר ה'

ואת דמי בניו

Hashem was going to extract retribution from Ahav not only for his killing of Navot, but also for all the unborn children he might have had if he had lived. (For a similar idea, see Rashi on Bereishit 4:10). (Metzudat David)

ועתה שא השליכהו בחלקה

Now that Yehu had repeated the Divine prophecy regarding Ahav and Navot's field, he could command to Bidkar to fulfill it, as it was the word of G-d. (Metzudat David) 

Verse 27:

ואחזיה מלך יהודה ראה וינס דרך בית הגן וירדוף אחריו יהוא ויאמר גם אותו הכוהו אל המרכבה במעלה גור אשר את יבלעם וינס מגידו וימת שם

ויאמר גם אותו הכוהו

Yehu gave orders to kill Ahazyahu as well, since he was also from the family of Ahav, and an idol-worshipper. (Metzudat David)

אל המרכבה

Ahazyahu was indeed killed, struck down while riding in his chariot. (Metzudat David)

וינס אל מגידו

Still alive, Ahazyahu escaaped to Megiddo, and died there.

 

Note that the story brought in Divrei Hayamim is different: there it says that Ahazayahu was hiding in Shomron, and that Yehu took him from there and had him killed.

Verse 28:

וירכיבו אותו עבדיו ירושלמה ויקברו אותו בקבורתו עם אבותיו בעיר דוד

ויקברו אותו בקבורתו עם אבותיו

He merited a proper burial because of the merit of his grandfather, Yehoshafat, who was a righteous man. (Abarbanel)

Verse 29:

ובשנת אחת עשרה שנה ליורם בן אחאב מלך אחזיה על יהודה

ובשנת אחת עשרה שנה ליורם

* This contradicts 8:25, which states that he came to the throne in the twelfth year of Yoram.

 

a)         He started ruling in the twelfth year, after eleven  years. (Metzudat David)

 

b)    He ruled one year in the lifetime of his father (which was the eleventh year of Yoram), and then was formally crowned upon the death of his father, in the twelfth year. (Malbim)

Verse 30:

ויבוא יהוא יזרעאלה ואיזבל שמעה ותשם בפוך עיניה ותיטב את ראשה ותשקף בעד החלון

ותשם בפוך עיניה

1.    She put on makeup so that she would look attractive, and then maybe her life would be spared. (Ralbag, Radak)

 

2.*  She wanted to look attractive to the soldiers, so that they would take pity on her. (Malbim)

ותיטב את ראשה

She fixed the scarf on her head, and beautified herself, to find favor in the eyes of Yehu. (Metzudat David)

Verse 31:

ויהוא בא בשער ותאמר השלום זמרי הורג אדוניו

ותאמר השלום

She asked him whether he wanted to be in peace with her. (Rashi)

ותאמר השלום זמרי הורג אדוניו

1.*  She tried to flatter him by reminding him that it was an acceptable thing for a general to kill a king. She was citing the example of Zimri taking the throne from Elah (Melachim I 16:8-9). (Metzudat David)

 

2.*  She was reminding the people present that Zimri ruled for only seven days (see Melachim I 16:15), and she was hoping that the people would rebel against Yehu, just like they rebelled against Zimri. (Malbim)

 

3.    This was a hint to Yehu that his end will be similar to that of Zimri. (Me'am Lo'ez)

Verse 32:

וישא פניו אל החלון ויאמר מי אתי מי וישקיפו אליו שניים שלושה סריסים

וישקיפו אליו

The servants stuck their heads out of the window, to signify that they would support Yehu. (Metzudat David)

Verse 33:

ויאמר שמטוה וישמטוה וייז מדמה אל הקיר ואל הסוסים וירמסנה

שמטוה (קרי) / שמטוהו (כתיב)

1.         Yehu asked them to throw Izevel out the window, to the ground below. (Rashi, Metzudat David)

 

2.*       The ktiv is the masculine form of the word - throw "him", not "her". This is a hint to the stoning of Navot, since part of the process of stoning was throwing the sentenced person off a building. Izevel was the one who masterminded the trial and the stoning of Navot, and therefore, here she was getting her due punishment, resembling stoning - מידה כנגד מידה - measure for measure. (Radak)

וירמסנה

Yehu trampled her with his horse. (Radak)

 

The subject of the sentence is in the singular - "He trampled her", and therefore we assume that only one person trampled her. (Abarbanel)

Verse 34:

ויבוא ויאכל וישת ויאמר פקדו נא את הארורה הזאת וקברוה כי בת מלך היא

פקדו נא

Yehu asked his servants to remember Izevel, and to bury her properly because she was from a royal family, thus deserving some respect. (Metzudat David)

כי בת מלך היא

Her father was the king of Tzidon, and she therefore deserved honor. (Radak)

 

* Izevel is presented only as the daughter of a king, but not as the wife of Ahav,  because she was the cause of her husband's death and downfall. (Radak)

Verse 35:

וילכו לקברה ולא מצאו בה כי אם הגולגולת והרגליים וכפות הידיים

כי אם הגולגולת והרגליים וכפות הידיים

Only her skull, her legs and her hands remained; the rest of her body was eaten by the dogs, as Eliyahu had predicted (see the following verse, and Melachim I 21:23). These parts of her body remained because she did acts of loving-kindness with them: she used to dance, nod her head and clap her hands in order to gladden brides. (Metzudat David)

Verse 36:

וישובו ויגידו לו ויאמר דבר ה' הוא אשר דיבר ביד עבדו אליהו התשבי לאמור בחלק יזרעאל יאכלו הכלבים את בשר איזבל

בחלק יזרעאל יאכלו הכלבים

Although she was killed at a distance from Navot's field in Yizre'el, the dogs carried her body to that field and ate it there. (Malbim)

Verse 37:

והיתה נבלת איזבל כדומן על פני השדה בחלק יזרעאל אשר לא יאמרו זאת איזבל

כדומן על פני השדה

Her body was like dung scattered on the ground. (Metzudat David)

אשר לא יאמרו זאת איזבל

Most of her body was eaten by the dogs. From the parts that were left, it was impossible to recognize that they once belonged to Izevel. (Metzudat David)

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