What do we learn from "Hasir ha'Mitznefes v'Harim ha'Atarah"?
Gitin 7a: People (Chasanim) may wear crowns only when the Kohen Gadol wears his Mitznefes (i.e. when the Mikdash stands).
Rashi citing Targum Yonasan: Remove 1 the Mitznefes from Serayah 2 the Kohen Gadol, and cease the crown of Melech Tzidkiyah. Both of these will not endure in the land.
Malbim: When Malchei Yisrael 3 were Tzadikim, they elevated honor of the Mikdash, and the honor of the Kohen Gadol who serves in it. Kehunah [Gedolah] was given to a Tzadik worthy of it; his honor was great, like that of a king. When [the kings] were Resha'im, they lowered the honor of Kehunah, the Mikdash and Avodas Hashem in it. Really, Kevod Malchus depends on Kevod ha'Kehunah! If [the kings] raised the honor of Kehunah and Beis Hashem, Hashem would oversee also Kevod Malchus, that it be very elevated. When they belittled Kevod Kehunah, "u'Vozai Yekalu" (Shmuel I, 2:30). Hashem lowered the honor of the king's Atarah (crown). The Mitznefes was on the Kohen Gadol's head; it is the crown of Kehunah Gedolah. When the latter is honored, also the king's crown is honored. The verse tells the king, do you think to remove the Mitznefes and lower the honor of Kehunah and the Mikdash, and raise the king's crown, to elevate Kevod ha'Meluchah?
Radak: Hasir, Harim, Hagbe'ah and Hashpil are Makor (infinitive). It is as if it says 'I will remove the Mitznefes, I will lift the crown from the king's head. I.e. Malchus Yehudah will cease from the king's head; ha'Melech Tzidkiyah will be exiled to the land of his enemies.
Radak: Why did the Targum mention Serayah? (He was not exiled.) His son Yehotzadak was exiled with Tzidkiyah!
Surely he refers to Malchei Yehudah. Perhaps the text should say so. (PF)
What do we learn from "Zos Lo Zos"?
Radak: The crown that is today, it will not be like Tzidkiyah thinks, that his kingship will last. This crown will not be to him!
Malbim: You want to lower the honor of Kehunah and the Mikdash, and elevate Kevod ha'Meluchah ? this will not be!
Do we find that the lowly is raised?
Rashi citing Targum Yonasan: Gedalyah ben Achikam, [authority] was not his ? it will be given to him.
Radak: Yehoyachin, who was already exiled, and was low, I will raise him. His son Zerubavel was king when they returned from Galus Bavel. Also Yehoyachin, Evil Merudach raised him, "va'Yiten Es Kis'o me'Al Kisei ha'Melachim" (Melachim II, 25:28). The Hei at the end of ha'Shafalah is extra, for the word is mi'L'eil (the penultimate syllable is accented 1 ). It is like veha'Gavoha Hashpil. Also, if the Hei were a feminine pronoun, there would be a Sheva under the Shin.
Malbim: You want to elevate the crown, which is a lower level, and lower the Mitznefes, which is really higher, for it is Kevod Hashem.
When the suffix Hei is a feminine pronoun, the last syllable is accented. (PF)
Do we find that the high is lowered?
Targum Yonasan: [Authority] was of Tzidkiyah; it will be taken from him.
Radak: Yehoyachin, who was already exiled, and was low, I will raise him. His son Zerubavel was king when they returned from Galus Bavel. Also, Evil Merudach raised Yehoyachin, "va'Yiten Es Kis'o me'Al Kisei ha'Melachim" (Melachim II, 25:28). Tzidkiyah was high, and became haughty and rebelled against Melech Bavel, who made him swear in Hashem's name. I will lower him. He will not be king further, and there will not be another king from his seed, for Melech Bavel slaughtered his sons in front of Tzidkiyah's eyes. The kingship continued from Yehoyachin.
Refer to 21:32:3:3.
