From David to Destruction, Yoshiyahu and the Churban, Too Painful to Record; Yoshiyahu HaMelech's Death

Introduction

Some events in Sefer Melachim are just too painful to fully record. There are at least two tragic pivotal turning points in Sefer Melachim that strike a terrible blow to the Jewish people and play a major role in setting the stage for the Churban. It appears that Yirmiyahu HaNavi, the author of Sefer Melachim, has difficulty in fully expressing these extremely painful realities.

The Tragic Death of Yoshiyahu HaMelech

Thirteen years after he begins his Teshuvah movement, Yoshiyahu HaMelech is killed at the age of thirty-nine by Paroh Necho’s Egyptian army. This traumatic episode is described in one cryptic verse³⁰⁹“In his days Paroh Necho, king of Egypt went up against the king of Assyria to the river Euphrates; and king Yoshiyahu went against him; and he slew him at Megiddo, when he had seen him.” (Melachim II 23:29). It is almost as if the Navi does not want to record this event, and therefore presents the story in the shortest and most obscure manner possible.

Yoshiyahu HaMelech, entirely unnecessarily, enters into battle with Paroh Necho. Paroh Necho, according to the account in Divrei HaYamim II 35:21, even communicates to Yoshiyahu HaMelech that he is merely using Eretz Yisrael as a route to fight the Babylonians at the Battle of Carchemish. According to Chazal (Ta’anit 22b), Yirmiyahu Hanavi warns Yoshiyahu HaMelech against intervening.

Against all advice, Yoshiyau enters into battle with Paroh Necho at Megiddo. During the battle, Yoshiyahu HaMelech is caught by an errant arrow and dies shortly afterward.

The results for the Jews are devastating. Yoshiyahu’s Teshuvah movement comes to a screeching halt before it can gain serious momentum and support. The righteous Yoshiyahu HaMelech’s death at a young age also serves to demotivate many who seek to serve Hashem with devotion and dedication. After his death, political control over Eretz Yisrael falls to the Egyptians and then to the Babylonians. Yoshiyahu’s death is a painful blow, from which we have yet to fully recover.

Therefore, we suggest that Yirmiyahu HaNavi writes about Yoshiyahu HaMelech’s unnecessary and tragic death most cryptically. Only with the help of the parallel narrative in Divrei HaYamim and the teachings of Chazal are we able to decipher what occured on that terrible day at Megiddo. Yirmiyahu laments, if only Yoshiyahu had made a better choice that day, Jewish history would have turned out very differently.

Yarav’am ben Nevat’s Public Rebuke of Shlomo HaMelech

In a similar vein, Yirmiyahu writes cryptically about Yarav’am ben Nevat’s public rebuke of Shlomo HaMelech. Melachim I 11:27 records: “VeZeh HaDavar Asher Heirim Yad BaMelech Shlomo; Banah Et HaMilo, Sagar Et Peretz Ir David Aviv,” “and this was the cause that he lifted up his hand against the king; Shlomo built Millo and repaired the breach of the city of David his father.” The commentaries, such as Radak and Ralbag, struggle to explain the meaning of the Pasuk.³¹⁰For a summary of a variety of approaches, see Israel, Rabbi Alex. “Shiur #11: The Rebellion of Yerovam - Part 1.” The Israel Koschitzky Virtual Beit Midrash, 19 Jan. 2016, www.etzion.org.il/en/shiur-11-rebellion-yerovam-part-1.

Why is this pivotal event recorded in such an oblique manner? Why does Yirmiyahu HaMelech not set forth this major turning point in a straightforward manner, instead of merely hinting at what transpired?

This is another incident that is too painful for Yirmiyahu to fully record. As Rashi explains, Yarav’am ben Nevat rebukes Shlomo HaMelech in a wrong manner. Rashi states that Yarav’am publicly criticizes Shlomo HaMelech, which the latter finds intolerable. Had only Yarav’am taken the wise path, and privately spoken to Shlomo HaMelech, perhaps Shlomo HaMelech would have changed his ways. This, in turn, could have avoided the terrible secession of northern Israel from southern Israel, which contributed mightily to the downfall of all of Israel.

Moreover, had Shlomo HaMelech taken his own advice (Mishlei 9:8) to “reprove a wise man, and he will love you,” immense tragedy could have been averted. Even though Yarav’am ben Nevat delivers his Mussar poorly, Shlomo HaMelech is sufficiently wise to recognize the truth inherent in Yarav’am’s complaint. If only better choices were made, laments Yirmiyahu HaNavi.

Conclusion

As Rabbi Joseph B. Soloveitchik once commented,³¹¹Soloveitchik, Rabbi Joseph B. “Behaalotcha - Leadership.” Yeshiva University. 24 Dec. 1980, New York, www.yutorah.org/lectures/lecture.cfm/751363/rabbi-joseph-b-soloveitchik/behaalotcha-leadership/. one must not only learn the holy Torah text in an intellectual sense but also feel and experience the Tanach in its full and rich pathos. When learning Sefer Melachim, if blessed with a sensitive heart and ear, one can detect Yirmiyahu’s anguish in his recording of some of the most painful episodes. It is most painful that these terrible events could have been avoided.

The wise student of Sefer Melachim takes its lessons to heart and realizes how poor choices can lead to terrible results. How easily tragedy could have been avoided! We must deeply internalize the need to avoid repeating such terrible mistakes.