At his place. The place where the king stands in the Beis Hamikdosh.¹

footnotes: ¹ See above 11:14. It was a special place in the Beis Hamikdosh where the king would stand when addressing the people.

The kohanim of the second rank. The assistants of the priesthood,²who was anointed for war was also included in this group.—Metzudas Dovid who are second in rank³ in the event that he was incapacitated to perform the service in the Beis Hamikdosh.—Radak to the Kohanim Gedolim.

footnotes: ² The kohein ³ They would substitute for the kohein gadol

And the gatekeepers. The supervisors in charge over all the necessities of the Beis [Hamikdosh], and the keys of the Temple's courtyard were in their charge.⁴

footnotes: ⁴ See Rashi above, 12:10.

In the plains of Kidron. In the plains of Kidron.

And he carried their ashes to Beis Eil. To an unclean place, where he defiled the altar that Yorovom had made,⁵ and he burned upon it the priests of the high places.

footnotes: ⁵ See v. 15 below.

And who had burned incense on the high places. And those who burned incense on the high places in the cities of Yehudah.

The houses devoted to pagan worship. The houses of lewdness.⁶ and lived in seclusion.—Metzudas Dovid

footnotes: ⁶ Alternatively, houses designated for those individuals who dedicated their lives to worship the asheiroh

Would weave coverings Curtains.⁷.—Metzudas Dovid

footnotes: ⁷ The curtains that they wove were used as enclosures for the asheiroh

Were not permitted to ascend. The priests who burned incense on the high places to idols, were not permitted to ascend anymore to serve on the Altar of Adonoy.

They would eat matzohs. I.e., but in this thing they would not be disqualified from their priesthood, that they are allowed to eat hallowed things. They are like blemished [kohanim] and they share and eat [of the sacrifice], but they may not offer [sacrifices].⁸

footnotes: ⁸ See Maseches Menachos 109a.

They would eat matzohs. Meal-offerings,⁹ and similarly, all hallowed things.

footnotes: ⁹ All meal offerings were prepared in an unleavened state [=matzohs]. See Vayikra 2:10-11.

The Tophes. This was the Molech, it is named [תפת] because priests would bang on drums [=תופים] so that the father should not hear the groans of the child when he was burned by the pagan image,¹⁰ Molech, they called it Tophes.

footnotes: ¹⁰ According to Ralbag, the service of Molech involved the passing of a child by priests between two fires.

The horses. Those [people] who prostrated themselves to the sun, had horses ready in the morning to go out toward the sun.¹¹

footnotes: ¹¹ The idolatrous kings of Yehudah would ride these horses from the entrance of the Beis Hamikdosh to the chamber of Nesan Melech which was located to the east of the city.—Ralbag and Metzudas Dovid

Nesan Melech. That was its name.

In the outskirts. I do not know what they are.¹²

footnotes: ¹² ”רורים are the open space areas located outside the city. In Yechezkeil 27:28 the verse states, “the surrounding areas [=מגרשות] will tremble,” and Targum renders “פרורים” for מגרשות.—Radak

He quickly removed them from there. And he eliminated them from there.¹³

footnotes: ¹³ Alternatively, וירץ stems from רוץ [=to run], and the phrase means, “he quickly removed them,” or וירץ stems from רצץ [=to smash], and the phrase means, “and he smashed them,” i.e. after he demolished the altars he further smashed the pieces.—Radak

Of Har Hamashchis. [I.e.,] the Mount of Olives, which is known as the Mount of Oil. But because its name is mentioned in reference to idolatry, [Scripture] changed its name to a derogatory expression.¹⁴

footnotes: ¹⁴ I.e., from הר המשחה [=Mount of Oil] to הר המשחית [=Mount of Destroyer].

”What is this marker?” He saw a grave, one side of which was overgrown with thorns and thistles, and whose other side was graced with myrtles and spices. He wondered about it and said, “What is this?”¹⁵ And they replied.

footnotes: ¹⁵ Alternatively, he saw a grave with a large and distinctive marker that was unlike the markers of other graves. The old [=false] prophet was certain that the prophecy of the prophet from Yehudah would be fulfilled and that Yoshiyahu would spare the bones of that prophet. He hoped that his bones would also be spared because of their proximity and he therefore instructed that a large and distinctive marker be erected on that prophet's grave.—Radak

”It is the grave of the man of God.” And the false prophet, who commanded his sons that they bury him next to him.¹⁶

footnotes: ¹⁶ See I Melochim 13:31-32. Although they were buried over 350 years ago, the people knew about it by tradition handed down from father to son.—Radak

In the cities of Shomron. For Yeshayohu was king over all Yisroel, of those who returned from the ten tribes through Yirmiyohu.

Such a Pesach sacrifice had not been offered. So many people had not assembled at any Pesach sacrifice as had assembled at this one.¹⁷

footnotes: ¹⁷ The magnitude of the participation by the vast number of people was unprecedented. Alternatively, since the time of the Judges, the people had never celebrated Pesach so devotedly.—Ralbag

Since the time of the Judges. ”Since the time of Shmuel,”¹⁸ In Divrei Hayomim, it is written, because Shmuel, too, led Yisroel to improve their ways,¹⁹ and he assembled them to Mitzpoh. Alternatively, such a Pesach had not been offered to God in Yerusholayim, [i.e.,] (but) when the kings of Yisroel and the kings of Yehudah reigned, all Yisroel did not perform a Pesach sacrifice in Yerusholayim, because the kingdom had been divided in two since Yorovom, and they would go to the calf in Beis Eil and in Dan until now, that the ten tribes were exiled, and Yirmiyohu brought them back, and Yoshiyahu reigned over them, and they all came to Yerusholayim.

footnotes: ¹⁸ II Divrei Hayomim 35:18. ¹⁹ Alternatively, Shmuel is mentioned because he was the last of the Judges.—Metzudas Dovid

The teraphim. Images²⁰ as being made in the likeness of a human figure. that speak through sorcery, and the one who make them must determine a certain time in the year, and a certain year that is appropriate for this.

footnotes: ²⁰ In I Shmuel 19:16, Rashi described teraphim

Anointed. He did not require anointment,²¹ nonetheless [he was anointed] because Yehoyakim his brother was two years older than he, as is explained in this section.²²

footnotes: ²¹ Ordinarily, a king's son does not need to be anointed unless there is a dispute over his successor. See Maseches Kerisos 5b. ²² Verse 31 below states that Yehoachaz was twenty three years old when he became king and v. 36 states that his brother Yehoyakim was twenty-five years old when he became king. Being that Yehoachaz reigned for only three months as indicated in v. 31, it follows that there is a two year age difference between them.

Each one according to his assessment. According to his wealth.