וַיְהִי בְּאַרְבַּע עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ חִזְקִיָּהוּ עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר עַל כָּל עָרֵי יְהוּדָה הַבְּצֻרוֹת וַיִּתְפְּשֵׂם

It was in the fourteenth year of the reign of King Hizkiyahu, Sennacherib king of Assyria went up against all the fortified cities of Judah, and he seized them.

וַיִּשְׁלַח מֶלֶךְ אַשּׁוּר אֶת רַבְשָׁקֵה מִלָּכִישׁ יְרוּשָׁלְַמָה אֶל הַמֶּלֶךְ חִזְקִיָּהוּ בְּחֵיל כָּבֵד וַיַּעֲמֹד בִּתְעָלַת הַבְּרֵכָה הָעֶלְיוֹנָה בִּמְסִלַּת שְׂדֵה כוֹבֵס

The king of Assyria sent an important minister, Rav Shakeh from Lakhish, which the king had put under siege, to Jerusalem to King Hizkiyahu with a great army. He, Rav Shakeh, stood at the conduit of the upper pool on the road of the launderer’s field, facing the city. Since in the prevailing state of war he was unable to enter the city, he established his position at a nearby point and commenced a negotiation of sorts.

וַיֵּצֵא אֵלָיו אֶלְיָקִים בֶּן חִלְקִיָּהוּ אֲשֶׁר עַל הַבָּיִת וְשֶׁבְנָא הַסֹּפֵר וְיוֹאָח בֶּן אָסָף הַמַּזְכִּיר

As part of the welcome extended to the influential Assyrian minister, Elyakim son of Hilkiyahu, who was in charge of the household, which is a role analogous to a prime minister (see commentary on 22:15), came out to him with Shevna the scribe and Yo’ah son of Asaf the chancellor, another important office in the monarchy.

וַיֹּאמֶר אֲלֵיהֶם רַבְשָׁקֵה אִמְרוּ נָא אֶל חִזְקִיָּהוּ כֹּה אָמַר הַמֶּלֶךְ הַגָּדוֹל מֶלֶךְ אַשּׁוּר מָה הַבִּטָּחוֹן הַזֶּה אֲשֶׁר בָּטָחְתָּ!

Rav Shakeh said to them: Say now to Hizkiyahu. Unlike the two previous mentions of Hizkiyahu’s name, where he is called the king, Rav Shakeh’s contempt for the king of Judah is striking. Throughout his oration, he refers to Hizkiyahu by name, without mentioning his royal title. In contrast, he refers to Sennacherib throughout as the king, or the great king, without mentioning his personal name. So said the great king, king of Assyria: What is this confidence on which you rely? How dare you oppose me?

אָמַרְתִּי אַךְ דְּבַר שְׂפָתַיִם עֵצָה וּגְבוּרָה לַמִּלְחָמָה עַתָּה עַל מִי בָטַחְתָּ כִּי מָרַדְתָּ בִּי!

I said to myself: It is but lip service, your comments about counsel and valor for the war. Even as you speak, it must be clear even to you that ultimately words will not suffice. Now, when matters are approaching their practical resolution, on whom did you rely that you rebelled against me? You cannot possibly believe that you can stand up to the powerful Assyrian Empire with your feeble strength.

הִנֵּה בָטַחְתָּ עַל מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו — וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ מִצְרַיִם לְכָל הַבֹּטְחִים עָלָיו

Behold, you apparently relied on this staff of broken reed, on Egypt, which, if a man would lean on it, a broken reed, it will enter his palm and pierce it. Even a strong reed is too weak to offer real support. One who leans upon a broken reed is liable to suffer injury as well. So is Pharaoh king of Egypt to everyone who relies on him. He is insufficiently powerful, and what is more, he is untrustworthy, and anyone who relies upon him will be hurt.

וְכִי תֹאמַר אֵלַי אֶל ה' אֱלֹהֵינוּ בָּטָחְנוּ — הֲלוֹא הוּא אֲשֶׁר הֵסִיר חִזְקִיָּהוּ אֶת בָּמֹתָיו וְאֶת מִזְבְּחֹתָיו וַיֹּאמֶר לִיהוּדָה וְלִירוּשָׁלִַם לִפְנֵי הַמִּזְבֵּחַ הַזֶּה תִּשְׁתַּחֲווּ

And if you say to me: We rely on the Lord our God, such an assertion is baseless, as is it not He whose shrines and whose altars Hizkiyahu removed? Hizkiyahu banned the offering of sacrifices in shrines throughout the realm, even those dedicated to the God of Israel. And he, Hizkiyahu, said to Judah and to Jerusalem: Before this altar alone you shall prostrate yourselves. Anyone wishing to offer a sacrifice may do so only in the Temple in Jerusalem. Since Hizkiyahu has restricted the divine service, how can he now claim to trust in God? Hizkiyahu is the ruler of a small country, and he has no chariots or horsemen.

וְעַתָּה הִתְעָרֶב נָא אֶת אֲדֹנִי הַמֶּלֶךְ אַשּׁוּר — וְאֶתְּנָה לְךָ אַלְפַּיִם סוּסִים אִם תּוּכַל לָתֶת לְךָ רֹכְבִים עֲלֵיהֶם

And now, please, pledge to my master, king of Assyria, and I will give you two thousand horses, if you will be able to provide riders for you on them. Even if my king were to provide you with horses, you would not have enough men who know how to ride on them.

וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְטַנִּים וַתִּבְטַח לְךָ עַל מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים

How can you reject the face of the governor, who is one of the minor servants of my master? Rav Shakeh is referring to himself here. Although he is a prominent minister in the kingdom, in relation to his king he equates himself to the lowliest of his servants. But you rely on Egypt for their chariots and for their horsemen, as you yourself have no such forces.

וְעַתָּה הֲמִבַּלְעֲדֵי ה' עָלִיתִי עַל הָאָרֶץ הַזֹּאת לְהַשְׁחִיתָהּ! ה' אָמַר אֵלַי עֲלֵה אֶל הָאָרֶץ הַזֹּאת וְהַשְׁחִיתָהּ

Rav Shakeh formulates another argument: Now, did I go up against this land to destroy it without the Lord? Do you think that I am fighting against God’s wishes? Not so. Rather, the Lord Himself said to me: Go up against this land and destroy it.

וַיֹּאמֶר אֶלְיָקִים וְשֶׁבְנָא וְיוֹאָח אֶל רַבְשָׁקֵה דַּבֶּר נָא אֶל עֲבָדֶיךָ אֲרָמִית כִּי שֹׁמְעִים אֲנָחְנוּ וְאַל תְּדַבֵּר אֵלֵינוּ יְהוּדִית בְּאָזְנֵי הָעָם אֲשֶׁר עַל הַחוֹמָה

Elyakim, Shevna, and Yo’ah said to Rav Shakeh: Please speak to your servants in the language of Aram, which was not the predominant language in Assyria, but which served as the international language of diplomacy, for we understand it. Since Rav Shakeh had apparently come to engage in political negotiations, they asked him to speak in the accepted language. Do not speak to us in the language of Judah, which was spoken by the common Jews, in the ears of the people who are sitting on the city wall. They did not want the ordinary soldiers to understand the conversation, as it might have a negative effect on their morale.

וַיֹּאמֶר רַבְשָׁקֵה האֶל אֲדֹנֶיךָ וְאֵלֶיךָ שְׁלָחַנִי אֲדֹנִי לְדַבֵּר אֶת הַדְּבָרִים הָאֵלֶּה! הֲלֹא עַל הָאֲנָשִׁים הַיֹּשְׁבִים עַל הַחוֹמָה לֶאֱכֹל אֶת צוֹאָתָם וְלִשְׁתּוֹת אֶת מֵימֵי רַגְלֵיהֶם עִמָּכֶם

But Rav Shakeh said: What do you think? Was it to your master and to you that my master, the Assyrian king, sent me to speak these matters? My statements are not directed to you or to your king, as you dwell in the royal palace in relative security, but rather to those suffering from the siege. Rather, is it not addressed to the men who are sitting on the wall, to eat their dung and to drink their urine with you? Rav Shakeh describes the fate of the people in the crude language of fighting men, arguing that he seeks to persuade those who will have nothing to eat or drink during the siege but the waste products of their own bodies. In this propaganda speech, Rav Shakeh attempts to inflict as much damage as he can upon Judah’s morale.

וַיַּעֲמֹד רַבְשָׁקֵה וַיִּקְרָא בְקוֹל גָּדוֹל יְהוּדִית וַיֹּאמֶר שִׁמְעוּ אֶת דִּבְרֵי הַמֶּלֶךְ הַגָּדוֹל מֶלֶךְ אַשּׁוּר

Rav Shakeh indeed stood and cried in a loud voice in the language of Judah, so that he would be understood by all those present, and he said: Hear the words of the great king, king of Assyria.

כֹּה אָמַר הַמֶּלֶךְ אַל יַשִּׁא לָכֶם חִזְקִיָּהוּ — כִּי לֹא יוּכַל לְהַצִּיל אֶתְכֶם

So said the king: Do not let Hizkiyahu entice you, as he will be unable to deliver you.

וְאַל יַבְטַח אֶתְכֶם חִזְקִיָּהוּ אֶל ה' לֵאמֹר הַצֵּל יַצִּילֵנוּ ה' לֹא תִנָּתֵן הָעִיר הַזֹּאת בְּיַד מֶלֶךְ אַשּׁוּר

And do not let Hizkiyahu have you trust in the Lord, saying: The Lord will deliver us, and therefore this city will not be delivered into the hand of the king of Assyria.

אַל תִּשְׁמְעוּ אֶל חִזְקִיָּהוּ כִּי כֹה אָמַר הַמֶּלֶךְ אַשּׁוּר עֲשׂוּ אִתִּי בְרָכָה וּצְאוּ אֵלַי ואִכְלוּ אִישׁ גַּפְנוֹ וְאִישׁ תְּאֵנָתוֹ וּשְׁתוּ אִישׁ מֵי בוֹרוֹ

Rav Shakeh continued: Do not listen to Hizkiyahu. I am offering you a far better and more realistic alternative, for so said the king of Assyria: Reconcile with me; and come out to me in my camp; and then you will be able to continue living your lives in tranquility for a while. Each eat the fruit of his vine and each the fruit of his fig tree and each drink the water of his cistern,

עַד בֹּאִי וְלָקַחְתִּי אֶתְכֶם אֶל אֶרֶץ כְּאַרְצְכֶם — אֶרֶץ דָּגָן וְתִירוֹשׁ אֶרֶץ לֶחֶם וּכְרָמִים

until my arrival. I will take you to a land like your land, a land of grain and wine, a land of bread and vineyards.

פֶּן יַסִּית אֶתְכֶם חִזְקִיָּהוּ לֵאמֹר ה' יַצִּילֵנוּ; הַהִצִּילוּ אֱלֹהֵי הַגּוֹיִם אִישׁ אֶת אַרְצוֹ מִיַּד מֶלֶךְ אַשּׁוּר!

Beware lest Hizkiyahu incite you, saying: The Lord will deliver us. Know that this argument is nonsense. Have any of the gods of the nations delivered his land from the hand of the king of Assyria? Is there such a god who is capable of saving his people from the Assyrian king?

אַיֵּה אֱלֹהֵי חֲמָת וְאַרְפָּד אַיֵּה אֱלֹהֵי סְפַרְוָיִם וְכִי הִצִּילוּ אֶת שֹׁמְרוֹן מִיָּדִי!

Where are the gods of Hamat and Arpad, in northern Syria? Where are the gods of Sefarvayim, some of whose inhabitants were later exiled to the Land of Israel itself? Did they deliver Samaria from my hand? The residents of Samaria also worshipped their own gods. If they had the power, they would have saved Samaria.

מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת הָאֵלֶּה אֲשֶׁר הִצִּילוּ אֶת אַרְצָם מִיָּדִי כִּי יַצִּיל ה' אֶת יְרוּשָׁלִַם מִיָּדִי!

Who is it among all the gods of these lands that delivered their land from my hand, that the Lord will deliver Jerusalem from my hand? Why do you rely on your king, with his promises that your God will be able to do what no other god has managed to achieve?

וַיַּחֲרִישׁוּ וְלֹא עָנוּ אֹתוֹ דָּבָר כִּי מִצְוַת הַמֶּלֶךְ הִיא לֵאמֹר לֹא תַעֲנֻהוּ

They, the people who had gone out to Rav Shakeh, were silent, maintaining a dignified silence, and did not answer him anything, despite the fact that they could have responded to him, as it was the king’s commandment, saying: Do not answer him. Hizkiyahu had forbidden them to enter into a dialogue with Rav Shakeh, in order to maintain the royal protocol, and also to prevent Rav Shakeh from presenting them with further practical proposals.

וַיָּבֹא אֶלְיָקִים בֶּן חִלְקִיָּהוּ אֲשֶׁר עַל הַבַּיִת וְשֶׁבְנָא הַסּוֹפֵר וְיוֹאָח בֶּן אָסָף הַמַּזְכִּיר אֶל חִזְקִיָּהוּ קְרוּעֵי בְגָדִים וַיַּגִּידוּ לוֹ אֵת דִּבְרֵי רַבְשָׁקֵה

Elyakim son of Hilkiyahu, who was in charge of the household, and Shevna the scribe, and Yo’ah son of Asaf the chancellor came to Hizkiyahu with rent garments, bewildered and ashamed. In addition to all his threats, Rav Shakeh had not only insulted the king but had assaulted the dignity of God. He had referred to the God of Israel as yet another one of the gods of the surrounding nations. Upon hearing this blasphemy and profanation of God’s name, his listeners rent their clothes. And they told him the words of Rav Shakeh.