[It is stated]: "In the thirty-sixth year of the reign of Asa, Ba'asha, king of Israel, rose up against Judah, and he built 'the Heights' (HaRama) [in order to prevent Asa, king of Judah, from coming or going]" (2 Chr. 16:1). It is impossible to say this! Didn't Asa bury Ba'asha in the twenty-sixth year of his reign (see 1 Kings 16:5-7)? What "the thirty-sixth year" comes to teach is that is compared to the thirty-six years in which Solomon aligned himself in marriage with the King of Egypt (1 Kings 3:1); and compared to the thirty-six years in which a decree was instituted against the kingship of the House of David, that the kingdom of David would be divided (cf. Shab. 113b:10), but that in a future era it would return to them (i.e., the kingdom would be reunited); and compared to the thirty-six years that a decree was imposed on the kings of Aram that they would be hostile to Israel, but that in a future era they would fall to the House of David. Therefore, it says "in the thirty-sixth year of the reign of Asa."

[It is stated]: "And [King Ahaziah] died according to the word of God, which Elijah had spoken.... And Jehoram [his brother] reigned in his stead in the second year of Jehoram son of Jehoshaphat, king of Judah [for he did not have a son]" (2 Kings 1:17). Is it possible to say this? For was Jehoshaphat not king after him for five years (see 2 Kings 8:16)? Rather, as soon as Jehoshaphat king of Judah went with Ahab king of Israel to Ramot Gilead, a decree was instituted against Jehoshaphat to be killed, as it is said (1 Kings 22:32, JPS Tr.), " And when the chariot officers saw Jehoshaphat [whom they took for the king of Israel, they turned upon him to attack him, and Jehoshaphat cried out]." He was fit to be killed at that very moment; rather, it teaches that due to the merit of the cry that he cried out, the sentence was suspended for him seven years, and they were counted toward his son.

[It is stated]: "Jehoram was thirty-two years old in [the beginning of] his reign, and for eight years he was king in Jerusalem" (2 Chr. 21:5). And regarding Ahaziah his son, what does it say, but (2 Chr. 22:2), "Ahaziah was forty-two years old in [the beginning of] his reign, and for one year he was king in Jerusalem." And in another place it says (2 Kings 8:26), "Ahaziah was twenty-two years old in [the beginning of] his reign." Said Rabbi Yosei: And how is it possible for a son to be two years (שתי שנים, see MS Vienna) older than his father? Rather, as soon as Asa king of Judah married the daughter of Omri king of Israel to Jehoshaphat his son, it was decreed on the kingship of [the House of] David, that it would terminated with the House of Ahab, as it is said (2 Chr. 22:7): "And God brought about the downfall of Ahaziah [for visiting Joram, and during his visit, he went out with Jehoram to Jehu son of Nimsi, who God had anointed to cut off the House of Ahab.]" And the two of them fell that same day -- the one with the other.

And similarly [it says], "All adduced their genealogies in the days of Yotham, king of Judah, and in the days of Yeravam, king of Israel" (1 Chr. 5:17, JPS Tr.). Is it possible to say this? Did not Uzziah bury Yeravam, and another three kings after him? Rather, all of these twenty-five years that Uzziah ruled he was a leper (2 Chr. 26:21), "and Yotham his son [ruled] over the house of the king [and] judged the people of the land."

Before Elijah was taken away, the Holy Spirit was abundant among Israel, as it is said (2 Kings 2:2, JPS Tr.), "Elijah said to Elisha, 'Stay here, for the Lord has sent me on to Bethel.'" What does it say (2 Kings 2:3), "The sons of the prophets at Bethel came out to Elisha, etc." [Then] what does it say (2 Kings 2:5-6), "And the sons of the prophets who were in Jericho approached [Elisha], etc." [and Elijah said to Elisha], "Because the Lord has sent me to the Jordan." [Then] what does it say (2 Kings 2:7), "And fifty men from the sons of the prophets went and stood across from him from afar and the two of them (Elijah and Elisha) stood by the Jordan." One might think that this was because they were few, and thus it comes to teach, "And fifty men, etc." One might think that they were small (i.e., insignificant), and thus it comes to teach (2 Kings 2:5), "And they said to him, 'Did you know that today Hashem is taking your master [from you]?'" It does not say "our master"; rather, it says "your master." It teaches that they were all friends of Elijah, and all of them had the same worth as Elijah. And from where is it derived that the Holy Spirit was removed from them? As it is said (2 Kings 2:16), "And they said to him, 'Now, if you please, your servant has fifty valiant men. [They will go and search for your master, lest the Spirit of God has taken him away, and cast him onto one of the mountains, or into one of the valleys.]'" Is it possible for a human being, the night before, to say "Did you know that today Hashem is taking your master," and now they say, "They will go and search for your master"? Rather, it teaches that the Holy Spirit was hidden from them. "And they pressed him until he was ashamed" (2 Kings 2:17) -- what does "until he was ashamed" come to teach? It is as if to say that he was ashamed on account of them, lest they say that he did not wish to go and meet his master. As long as Elisha lived, the bands of Aramean raiders did not [cross] the border of Israel, as it says (2 Kings 6:23, JPS Tr.), "And the Aramean bands stopped invading the land of Israel." Once Elisha died and they had buried him, the bands of Moabite [and Aramean] raiders invaded the land of Israel (see 2 Kings 24:2).