בָּרֵךְ עָלֵֽינוּ יְהֹוָה אֱלֹהֵֽינוּ אֶת־הַשָּׁנָה הַזֹּאת וְאֶת־כָּל־מִינֵי תְבוּאָתָהּ לְטוֹבָה,
וְתֵן
בימות החמה:
בְּרָכָה
בימות הגשמים:
טַל וּמָטָר
לִבְרָכָה
V1.
עַל פְּנֵי הָאֲדָמָה וְשַׂבְּ֒עֵֽנוּ מִטּוּבהּ
V2.
עַל פְּנֵי הָאֲדָמָה וְשַׂבְּ֒עֵֽנוּ מִטּוּבֶֽךָ
וּבָרֵךְ שְׁנָתֵֽנוּ כַּשָּׁנִים הַטּוֹבוֹת:
בָּרוּךְ אַתָּה יְהֹוָה מְבָרֵךְ הַשָּׁנִים:
(1) Bless for us, Adonoy our God, this year and all the varieties of its produce for good; and bestow
During the Summer:
(3) blessing
During the Winter:
(5) dew and rain for a blessing*
(6) upon the face of the earth; satisfy us from Your bounty and bless our year, like the good years. Blessed are You, Adonoy, Blesser of the years.
(7) * If you forgot to say this and became aware of your omission before concluding the blessing, you may say it at that time and conclude the blessing. If you became aware of your omission after saying the blessing, continue the prayers, and before concluding the 16th blessing שׁוֹמֵעַ תְּפִילָּה, “Who heeds prayer,” say: וְתֵן טַל וּמָטָר לִבְרָכָה כִּי אַתָּה וגו’ “bestow dew and rain for blessing, for you heed etc.”. If you reminded yourself after concluding the blessing שׁוֹמֵעַ תְּפִילָּה, but before you started רְצֵה, “be pleased,” you may say: “bestow dew and rain,”וְתֵן טַל וּמָטָר and then continue with רְצֵה . If you remembered after that you must go back and say the 9th blessing, בָּרֵךְ עָלֵינוּ, and continue from there. But if you became aware of your omission after concluding the entire Shemoneh Esrei [and taking three steps backwards] you must repeat the entire Shemoneh Esrei.
Eretz Yisrael is praised with these seven species in Devarim:
Although the word is structured as a possessive noun which would imply that we are discussing the crops of a particular field, there is a source in Nach which supports that this word תְבוּאָתָהּ can refer to all kinds of crops. The passuk in Nechemia says:
(לז) וּתְבוּאָתָ֣הּ מַרְבָּ֗ה לַמְּלָכִ֛ים אֲשֶׁר־נָתַ֥תָּה עָלֵ֖ינוּ בְּחַטֹּאותֵ֑ינוּ וְעַ֣ל גְּ֠וִיֹּתֵינוּ מֹשְׁלִ֤ים וּבִבְהֶמְתֵּ֙נוּ֙ כִּרְצוֹנָ֔ם וּבְצָרָ֥ה גְדֹלָ֖ה אֲנָֽחְנוּ׃ {פ}
(37) On account of our sins it yields its abundant crops to kings whom You have set over us. They rule over our bodies and our beasts as they please, and we are in great distress.
The meforshim on the passuk there say that the crops are referring to the crops of Eretz Yisrael, so I don't know how Etz Yosef sees from here that the word tevuasa can refer to crops of other places too? See Rashi there:
The Etz Yosef coins this "perfect balance" as "shenas zol", which is reminiscent of the tefilla the Kohen Gadol says on Yom Kippur after safely emerging from the Avodas HaYom. Some editions of the tefilla read:
יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתהא השנה הזאת
שנת זול, שנת שובע, שנת משא ומתן...
---
May it be Your Will, Hashem our G-d and the G-d of our forefathers, that this year be an inexpensive year, a satiating year, a year of business dealings...
---
(א) ותבואתה. של ארץ ישראל:
---
(1) And its produce [the produce] of the land of Israel.
---
לִבְרָכָה
Whenever an adjective is added to a word, it gives automatically assumes that the noun under discussion can theoretically have another defining attribute, and the adjective clarifies this ambiguity. For example, a dog can have many defining attributes. There are big dogs, small dogs, fast dogs, and slow dogs. By describing a dog as a "fast dog", it presumes that there are many possibilities of a "dog", and the defining factor of this one is that it is indeed a fast dog. Other words do not have the need for adjectives, because there is only one option as to what it can be, and an adjective doesn't add anything.
"Dew" and "rain" fit into the first category, in that they are simple nouns but can have defining qualities. In this context, there is a possibility for "dew"and "rain" to fall and be beneficial to the earth, but there is another possibility for them to fall and have a destructive effect on the earth. Therefore, we ask Hashem to bring "dew" and "rain" for blessing, and not for curse.
In the following few paragraphs, Etz Yosef shows from the sources how both dew and rain have the potential to bring beneficial benefits to the earth or destructive effects to the earth.
In order to better understand the sources being brought, a short background to the story with Eliahu and Achav is in order, as related in I Kings 17:1 - 18:1. In the year 3020, Achav and his wife ruled over Malchus Yisrael. They were both very wicked in the eyes of Hashem because they worshipped an Avodah Zara called Baal, and also convinced Klal Yisrael to believe in it.
אמר ליה השתא לווטתא דמשה לא קא מקיימא דכתיב (דברים יא, טז) וסרתם ועבדתם וגו' וכתיב וחרה אף ה' בכם ועצר את השמים וגו' וההוא גברא אוקים ליה עבודת כוכבים על כל תלם ותלם ולא שביק ליה מיטרא דמיזל מיסגד ליה לווטתא דיהושע תלמידיה מקיימא מיד (מלכים א יז, יג)
Ahab said to Elijah: Now the curse of Moses is not fulfilled, as it is written: “And you go astray and worship other gods,” and it is written: “Then the Lord’s anger will flare against you, and He will close the heavens, and there will be no rain” (Deuteronomy 11:16–17). And that man, referring to himself, established an object of idol worship on each and every furrow in the kingdom of Israel, and the rain is so plentiful that it does not allow him to go and worship it; will the curse of his student, Joshua, be fulfilled?
(א) ויאמר אליהו וכו׳. אמרו רבותינו ז״ל (ירושלמי סנהדרין י ב): כאשר מתו בני חיאל בית האלי, הלכו אחאב ואליהו לנחמו, ואמר אליהו לחיאל שמתו בניו בדבר קללת יהושע, והשיב אחאב ומדוע לא יקוים קללת משה רבו, שאמר (דברים יא טז): (ב) ועבדתם אלהים אחרים וכו׳ ועצר את השמים. והלא כולם עובדי כוכבים, ואין הגשמים נעצרים מיד קפץ אליהו ונשבע שיעצר טל ומטר:
They didn't heed Eliahu's warning and so a drought ensued for three years. In the third year of the drought, although many had taken the sudden turn of events to do teshuva, Achav and many of his subjects still had not repented.
Hashem told Eliahu to return to Acahav in order to persuade him and the nation to repent.
After a showdown between Eliahu and the worshippers of Baal, Achav finally admitted his guilt and the nation repented, and Hashem brought about a torrential rain to end the drought.
תְּנָא: בַּטַּל וּבָרוּחוֹת, לֹא חִיְּיבוּ חֲכָמִים לְהַזְכִּיר. וְאִם בָּא לְהַזְכִּיר — מַזְכִּיר. מַאי טַעְמָא? אָמַר רַבִּי חֲנִינָא: לְפִי שֶׁאֵין נֶעֱצָרִין. וְטַל מְנָלַן דְּלָא מִיעֲצַר — דִּכְתִיב: ״וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל אַחְאָב חַי ה׳ אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי״, וּכְתִיב: ״לֵךְ הֵרָאֵה אֶל אַחְאָב וְאֶתְּנָה מָטָר עַל פְּנֵי הָאֲדָמָה״, וְאִילּוּ טַל לָא קָאָמַר לֵיהּ, מַאי טַעְמָא — מִשּׁוּם
It is taught in another baraita: With regard to dew and with regard to wind, the Sages did not obligate one to mention them by reciting: He makes the wind blow and the dew fall, in the second blessing of the Amida, but if one seeks to mention them, he may mention them. The Gemara asks: What is the reason that this recitation is optional? Rabbi Ḥanina said: Because winds and dew are consistent and not withheld, since the world could not exist without them, their mention is optional. The Gemara explains: And dew, from where do we derive that it is not withheld? As it is written: “And Elijah the Tishbite, who was of the settlers of Gilead, said to Ahab: As the Lord, the God of Israel, lives, before whom I stand, there shall be no dew or rain in these years but according to my word” (I Kings 17:1), and it is written: “Go, show yourself before Ahab, and I will send rain upon the land” (I Kings 18:1). God stated that He will resume rainfall, whereas He did not say to Elijah that He will restore dew. What is the reason? Because dew
דְּלָא מִיעֲצַר. וְכִי מֵאַחַר דְּלָא מִיעֲצַר, אֵלִיָּהוּ אִשְׁתְּבוֹעֵי לְמָה לֵיהּ? הָכִי קָאָמַר לֵיהּ: אֲפִילּוּ טַל בְּרָכָה נָמֵי לָא אָתֵי. וְלַיהְדְּרֵיהּ לְטַל דִּבְרָכָה? מִשּׁוּם דְּלָא מִינַּכְרָא מִילְּתָא.
is not withheld, and therefore it continued even during this time of drought. The Gemara asks: And since dew is not withheld, why did Elijah swear that there would be no dew as well as no rain? The Gemara explains that this is what Elijah said to Ahab: Not only will there be no rainfall, but even the dew of blessing, which helps crops grow, will not come. This prediction was indeed fulfilled. The Gemara asks: But if so, let God restore the dew of blessing when He ended the drought of rain, in the aforementioned verse. The Gemara answers: This was not necessary, because the matter is not recognizable, i.e., people cannot distinguish between dew of blessing and the regular dew which is always present.
I don't know why Etz Yosef needs to come on to a new explanation and source that matar has the potential to descend for blessing or curse, as the Gemara in Taanis above is clear that Matar can come for blessing or curse?
אָמַר רַבִּי יִצְחָק: אֲפִילּוּ שָׁנִים כִּשְׁנֵי אֵלִיָּהוּ, וְיָרְדוּ גְּשָׁמִים בְּעַרְבֵי שַׁבָּתוֹת — אֵינָן אֶלָּא סִימַן קְלָלָה.
Rabbi Yitzḥak said: Even in years like the years of Elijah, when God decreed that no rain would fall, if rain falls on Shabbat eves it is nothing other than a sign of a curse.
It is a sign of curse - Because it disrupts people's ability to go out into the marketplace to buy their Shabbos necessities.
Therefore we ask Hashem to bring the rain during times of the week which will be for blessing, particularly not during the Erev Shabbos rush.
תָּנוּ רַבָּנַן: ״וְנָתַתִּי גִּשְׁמֵיכֶם בְּעִתָּם״... דָּבָר אַחֵר:
The Sages taught: “Then I will give your rains in their season” (Leviticus 26:4). Alternatively,
״בְּעִתָּם״ — בְּלֵילֵי רְבִיעִיּוֹת וּבְלֵילֵי שַׁבָּתוֹת.
“In their season” means on Wednesday eves, i.e., Tuesday nights, and on Shabbat eves, i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat.
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, מַאי דִּכְתִיב: ״אִם לְשֵׁבֶט אִם לְאַרְצוֹ אִם לְחֶסֶד יַמְצִאֵהוּ״. ״אִם לְשֵׁבֶט״ — בְּהָרִים וּבִגְבָעוֹת, ״אִם לְחֶסֶד יַמְצִאֵהוּ לְאַרְצוֹ״ — בְּשָׂדוֹת וּבִכְרָמִים. ״אִם לְשֵׁבֶט״ — לְאִילָנוֹת, ״אִם לְאַרְצוֹ״ — לִזְרָעִים, ״אִם לְחֶסֶד יַמְצִאֵהוּ״ — בּוֹרוֹת שִׁיחִין וּמְעָרוֹת.
Rabbi Shmuel bar Naḥmani said: What is the meaning of that which is written: “Whatever he commands them upon the face of the habitable world, whether it is for correction, or for His earth, or for mercy that He causes it to come” (Job 37:12–13)? The phrase “whether it is for correction” means that if the people are judged unfavorably, the rain will fall on the mountains and on the hills. The phrase “or for His earth” indicates that if they have been judged “for mercy,” He will cause it to come “for His earth,” on the fields and on the vineyards. Alternatively, the phrase “whether it is for correction” means that the rain will provide benefit only for the trees; “or for His earth” indicates that rain will fall solely for the benefit of seeds; and “or for mercy that He causes it to come” means that rain will fill the cisterns, ditches, and caves with enough water to last the dry season.
In the next clause there is a large dispute among the meforshim as to a particular word - a particular letter to be exact - and depending on which edition one uses, it drastically changes the meaning of the beracha. Etz Yosef brings the two schools of thought and their supporting reasons.
עַל פְּנֵי הָאֲדָמָה וְשַׂבְּ֒עֵֽנוּ מִטּוּבהּ
(א) דיוקים בנוסח התפלה. ברכת השנים ושבענו מטובה.
(Proper) pronuncuations in the text of Shemoneh Esrei: In Bareich Aleinu, "And satiate us from its goodness"
*In the Kovetz Meforshim in some newer editions of Maaseh Rav, they say that there is a deeper connection between the Shem Havaya and Eretz Yisrael, as it relates to the Yichud of the Malchus of Hashem.
עַל פְּנֵי הָאֲדָמָה וְשַׂבְּ֒עֵֽנוּ מִטּוּבֶֽךָ
(א) ובברכות שמונה עשרה אין לשנות ממטבע שטבעו חכמים ולא שמעתי ולא ראיתי מעולם כי אם ושבענו מטובך וקאי על הקדוש ברוך הוא ולא על השנה. וכן בכל הברכה ברך עלינו ותן טל ומטר ושבענו מטובך וברך שנתינו והמשנה הפסיד.
In Shemoneh Esrei, one should not change the text the Sages put forth, and I have not heard nor seen any edition [of Bareich Aleinu which has the words "and satiate us from its goodness] except for "and satiate us from His goodness, and the intent is on the goodness of Hashem, not on the goodness of the year...and one who changes the nusach is blundering.
(א) [א] ברכת השנים. באליהו זוטא כתבתי מטובך דקאי על הקב"ה ולא מטובה דקאי על השנה, וכן כתב מגן אברהם בשם תשובת הרא"ש וכן כתבו רש"ל ומטה משה וקיצור של"ה, ודלא כנמצא בסידור בשם של"ה לומר מטובה:
In Elya Zuta I wrote that the correct terminology in the beracha is "from Your goodness" referring to Hashem, and not "from its goodness" referring to the goodness of the year. This is also the opinion of Magen Avraham, Teshuvos HaRosh, Rashal, Mateh Moshe, and Kitzur Shelah...
And even if the food was bought by honest means and is one hundred percent kosher, a food can lose its attribution to Hashem if one is partaking of the food in the company of scorners!* (SEE R' ZILBERSTEIN ON THIS....)
Therefore we ask Hashem here to make sure the food we partake in doesn't have anything inherent in it that will disqualify it from being "holy" and additionally that we muster the strength within ourselves to stay away from tables that are engaging in frivolous talk.
Yaaros Devash guarantees, that if one really concentrates on attaining Hashem's goodness in these regards, he will surely be guided by Hashem that no iniquities and tumah come into contact with his food!
*The Iyun Tefilla gives a similar explanation on the tefilla we say on Shabbos morning:
וְגַם בִּמְנוּחָתו לא יִשְׁכְּנוּ עֲרֵלִים.
And also on His day the uncircumcised ones will not dwell
Simply understood, the meaning of the tefilla is that the non-Jews who are uncircumsized ("areilim") cannot participate in Shabbos. However, another possibility is that even bonafide Jews whose hearts are uncircumcised ("arlei lev") who don't really believe in the holiness of Shabbos, and just use it as a day to lounge around, they will also be disqualified from inheriting the holiness of Shabbos!
וְהָא תְּנַן: אַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, שֶׁהֲרֵי יוֹחָנָן כֹּהֵן גָּדוֹל שִׁמֵּשׁ בִּכְהוּנָּה גְּדוֹלָה שְׁמֹנִים שָׁנָה וּלְבַסּוֹף נַעֲשָׂה צָדוֹקִי.
[Didn’t we learn in a mishna:] Do not be sure of yourself until the day you die, as Yoḥanan the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee. Even one who is outstanding in his righteousness can become a heretic.
Simply understood it refers to years which brought about widespread prosperity. However, Etz Yosef follows the approach of the meforshim who say that the "good years" refer to particular periods of history where there was clear proof of Hashem bestowing bounty to the righteous.
(ג) וְאַרְבָּעָ֧ה אֲנָשִׁ֛ים הָי֥וּ מְצֹרָעִ֖ים פֶּ֣תַח הַשָּׁ֑עַר וַיֹּֽאמְרוּ֙ אִ֣ישׁ אֶל־רֵעֵ֔הוּ מָ֗ה אֲנַ֛חְנוּ יֹשְׁבִ֥ים פֹּ֖ה עַד־מָֽתְנוּ׃ (ד) אִם־אָמַ֩רְנוּ֩ נָב֨וֹא הָעִ֜יר וְהָרָעָ֤ב בָּעִיר֙ וָמַ֣תְנוּ שָׁ֔ם וְאִם־יָשַׁ֥בְנוּ פֹ֖ה וָמָ֑תְנוּ וְעַתָּ֗ה לְכוּ֙ וְנִפְּלָה֙ אֶל־מַחֲנֵ֣ה אֲרָ֔ם אִם־יְחַיֻּ֣נוּ נִֽחְיֶ֔ה וְאִם־יְמִיתֻ֖נוּ וָמָֽתְנוּ׃ (ה) וַיָּקֻ֣מוּ בַנֶּ֔שֶׁף לָב֖וֹא אֶל־מַחֲנֵ֣ה אֲרָ֑ם וַיָּבֹ֗אוּ עַד־קְצֵה֙ מַחֲנֵ֣ה אֲרָ֔ם וְהִנֵּ֥ה אֵֽין־שָׁ֖ם אִֽישׁ׃ (ו) וַאדֹנָ֞י הִשְׁמִ֣יעַ ׀ אֶת־מַחֲנֵ֣ה אֲרָ֗ם ק֥וֹל רֶ֙כֶב֙ ק֣וֹל ס֔וּס ק֖וֹל חַ֣יִל גָּד֑וֹל וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו הִנֵּ֣ה שָֽׂכַר־עָלֵ֩ינוּ֩ מֶ֨לֶךְ יִשְׂרָאֵ֜ל אֶת־מַלְכֵ֧י הַֽחִתִּ֛ים וְאֶת־מַלְכֵ֥י מִצְרַ֖יִם לָב֥וֹא עָלֵֽינוּ׃ (ז) וַיָּק֘וּמוּ֮ וַיָּנ֣וּסוּ בַנֶּ֒שֶׁף֒ וַיַּעַזְב֣וּ אֶת־אׇהֳלֵיהֶ֗ם וְאֶת־סֽוּסֵיהֶם֙ וְאֶת־חֲמֹ֣רֵיהֶ֔ם הַֽמַּחֲנֶ֖ה כַּאֲשֶׁר־הִ֑יא וַיָּנֻ֖סוּ אֶל־נַפְשָֽׁם׃ (ח) וַיָּבֹ֩אוּ֩ הַֽמְצֹרָעִ֨ים הָאֵ֜לֶּה עַד־קְצֵ֣ה הַֽמַּחֲנֶ֗ה וַיָּבֹ֜אוּ אֶל־אֹ֤הֶל אֶחָד֙ וַיֹּאכְל֣וּ וַיִּשְׁתּ֔וּ וַיִּשְׂא֣וּ מִשָּׁ֗ם כֶּ֤סֶף וְזָהָב֙ וּבְגָדִ֔ים וַיֵּלְכ֖וּ וַיַּטְמִ֑נוּ וַיָּשֻׁ֗בוּ וַיָּבֹ֙אוּ֙ אֶל־אֹ֣הֶל אַחֵ֔ר וַיִּשְׂא֣וּ מִשָּׁ֔ם וַיֵּלְכ֖וּ וַיַּטְמִֽנוּ׃ (ט) וַיֹּאמְרוּ֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ לֹא־כֵ֣ן ׀ אֲנַ֣חְנוּ עֹשִׂ֗ים הַיּ֤וֹם הַזֶּה֙ יוֹם־בְּשֹׂרָ֣ה ה֔וּא וַאֲנַ֣חְנוּ מַחְשִׁ֗ים וְחִכִּ֛ינוּ עַד־א֥וֹר הַבֹּ֖קֶר וּמְצָאָ֣נוּ עָו֑וֹן וְעַתָּה֙ לְכ֣וּ וְנָבֹ֔אָה וְנַגִּ֖ידָה בֵּ֥ית הַמֶּֽלֶךְ׃ (י) וַיָּבֹ֗אוּ וַֽיִּקְרְאוּ֮ אֶל־שֹׁעֵ֣ר הָעִיר֒ וַיַּגִּ֤ידוּ לָהֶם֙ לֵאמֹ֔ר בָּ֚אנוּ אֶל־מַחֲנֵ֣ה אֲרָ֔ם וְהִנֵּ֧ה אֵֽין־שָׁ֛ם אִ֖ישׁ וְק֣וֹל אָדָ֑ם כִּ֣י אִם־הַסּ֤וּס אָסוּר֙ וְהַחֲמ֣וֹר אָס֔וּר וְאֹהָלִ֖ים כַּאֲשֶׁר־הֵֽמָּה׃ (יא) וַיִּקְרָ֖א הַשֹּׁעֲרִ֑ים וַיַּגִּ֕ידוּ בֵּ֥ית הַמֶּ֖לֶךְ פְּנִֽימָה׃ (יב) וַיָּ֨קׇם הַמֶּ֜לֶךְ לַ֗יְלָה וַיֹּ֙אמֶר֙ אֶל־עֲבָדָ֔יו אַגִּֽידָה־נָּ֣א לָכֶ֔ם אֵ֛ת אֲשֶׁר־עָ֥שׂוּ לָ֖נוּ אֲרָ֑ם יָדְע֞וּ כִּֽי־רְעֵבִ֣ים אֲנַ֗חְנוּ וַיֵּֽצְא֤וּ מִן־הַֽמַּחֲנֶה֙ לְהֵחָבֵ֤ה (בהשדה) [בַשָּׂדֶה֙] לֵאמֹ֔ר כִּֽי־יֵצְא֤וּ מִן־הָעִיר֙ וְנִתְפְּשֵׂ֣ם חַיִּ֔ים וְאֶל־הָעִ֖יר נָבֹֽא׃ (יג) וַיַּ֩עַן֩ אֶחָ֨ד מֵעֲבָדָ֜יו וַיֹּ֗אמֶר וְיִקְחוּ־נָ֞א חֲמִשָּׁ֣ה מִן־הַסּוּסִים֮ הַֽנִּשְׁאָרִים֮ אֲשֶׁ֣ר נִשְׁאֲרוּ־בָהּ֒ הִנָּ֗ם כְּכׇל־[הֲמ֤וֹן] (ההמון) יִשְׂרָאֵל֙ אֲשֶׁ֣ר נִשְׁאֲרוּ־בָ֔הּ הִנָּ֕ם כְּכׇל־הֲמ֥וֹן יִשְׂרָאֵ֖ל אֲשֶׁר־תָּ֑מּוּ וְנִשְׁלְחָ֖ה וְנִרְאֶֽה׃ (יד) וַיִּקְח֕וּ שְׁנֵ֖י רֶ֣כֶב סוּסִ֑ים וַיִּשְׁלַ֨ח הַמֶּ֜לֶךְ אַחֲרֵ֧י מַֽחֲנֵה־אֲרָ֛ם לֵאמֹ֖ר לְכ֥וּ וּרְאֽוּ׃ (טו) וַיֵּלְכ֣וּ אַחֲרֵיהֶם֮ עַד־הַיַּרְדֵּן֒ וְהִנֵּ֣ה כׇל־הַדֶּ֗רֶךְ מְלֵאָ֤ה בְגָדִים֙ וְכֵלִ֔ים אֲשֶׁר־הִשְׁלִ֥יכוּ אֲרָ֖ם (בהחפזם) [בְּחׇפְזָ֑ם] וַיָּשֻׁ֙בוּ֙ הַמַּלְאָכִ֔ים וַיַּגִּ֖דוּ לַמֶּֽלֶךְ׃ (טז) וַיֵּצֵ֣א הָעָ֔ם וַיָּבֹ֕זּוּ אֵ֖ת מַחֲנֵ֣ה אֲרָ֑ם וַיְהִ֨י סְאָה־סֹ֜לֶת בְּשֶׁ֗קֶל וְסָאתַ֧יִם שְׂעֹרִ֛ים בְּשֶׁ֖קֶל כִּדְבַ֥ר יְהֹוָֽה׃ (יז) וְהַמֶּ֩לֶךְ֩ הִפְקִ֨יד אֶת־הַשָּׁלִ֜ישׁ אֲשֶׁר־נִשְׁעָ֤ן עַל־יָדוֹ֙ עַל־הַשַּׁ֔עַר וַיִּרְמְסֻ֧הוּ הָעָ֛ם בַּשַּׁ֖עַר וַיָּמֹ֑ת כַּאֲשֶׁ֤ר דִּבֶּר֙ אִ֣ישׁ הָאֱלֹהִ֔ים אֲשֶׁ֣ר דִּבֶּ֔ר בְּרֶ֥דֶת הַמֶּ֖לֶךְ אֵלָֽיו׃ (יח) וַיְהִ֗י כְּדַבֵּר֙ אִ֣ישׁ הָאֱלֹהִ֔ים אֶל־הַמֶּ֖לֶךְ לֵאמֹ֑ר סָאתַ֨יִם שְׂעֹרִ֜ים בְּשֶׁ֗קֶל וּֽסְאָה־סֹ֙לֶת֙ בְּשֶׁ֔קֶל יִֽהְיֶה֙ כָּעֵ֣ת מָחָ֔ר בְּשַׁ֖עַר שֹׁמְרֽוֹן׃ (יט) וַיַּ֨עַן הַשָּׁלִ֜ישׁ אֶת־אִ֣ישׁ הָאֱלֹהִים֮ וַיֹּאמַר֒ וְהִנֵּ֣ה יְהֹוָ֗ה עֹשֶׂ֤ה אֲרֻבּוֹת֙ בַּשָּׁמַ֔יִם הֲיִֽהְיֶ֖ה כַּדָּבָ֣ר הַזֶּ֑ה וַיֹּ֗אמֶר הִנְּךָ֤ רֹאֶה֙ בְּעֵינֶ֔יךָ וּמִשָּׁ֖ם לֹ֥א תֹאכֵֽל׃ (כ) וַֽיְהִי־ל֖וֹ כֵּ֑ן וַיִּרְמְס֨וּ אֹת֥וֹ הָעָ֛ם בַּשַּׁ֖עַר וַיָּמֹֽת׃ {ס}