Kommentar zu Könige I 8:68

The leaders of the paternal families of the Bnei Yisroel. Of the children of Yisroel.¹The literal translation is, “to the children of Yisroel.”

From the city of Dovid. Dovid had placed it there when he brought it from the house of Oved Edom.²See II Shmuel 6:10-12, 17.

In the month Eisonim. [Targum] Yonoson rendered, “In the month which people of the ancient times called the first month, on the festival, and at present it is the seventh month,” i.e., since the Torah was given, and it is written in the month of Nissan which it is the first of the months, [therefore,] Tishrei³Although the construction of the Beis Hamikdosh was completed in the eighth month of the previous year [see above 6:38], Shlomo postponed its dedication until the following Tishrei. is called the seventh [month].⁴איתן means “mighty” and ירח האיתנים refers to the month of Tishrei which has the strongest spiritual effect for people to improve themselves because of the holidays celebrated during Tishrei—Ralbag. Alternatively, איתנים alludes to the Patriarchs. See Maseches Rosh Hashana 11a.

The Tent of Meeting. Which Moshe made and Shlomo stored this away as soon as the first Beis [Hamikdosh] was built, as we have learned in the Tosefta of Maseches Sotah.⁵ 13:1

That were in the Tent. Which Dovid pitched for the Ark.⁶See II Shmuel 6:17

The wings of the cherubim. Those which Shlomo made, which are standing on their feet on the ground; and these are not the cherubim of the cover which was on the Ark.

Over the place of the Ark. From wall to wall as it is stated above⁷I Melochim 6:27. regarding this subject.

The ends of the poles were seen. In the curtain which was at the entrance in the “Amoh Troksin.” One might think they tore through it [i.e., the curtain] and protruded [on the other side], it states, “but they could not be seen from outside.” How is this possible? They were pushing and bulging⁸These were new poles made by Shlomo to replace the ones made by Moshe. Shlomo’s poles were 20 amohs long vs. Moshe’s poles which were 10 amohs in length. Shlomo made them longer to enable more Kohanim to participate in carrying the Ark.—Ralbag similar to two breasts of a woman, as the matter is stated, “He lies between my breasts.”⁹I.e., “the Divine Presence dwelt between the Holy Ark’s poles.”¹⁰Shir Hashirim 1:13.¹¹Maseches Yoma 54a.

After the Kohanim went out of the Kodesh. As the Kohanim who carried the Ark into the Holy of Holies were leaving, the Divine Presence immediately came to rest in the Sanctuary.

Then Shlomo declared. When he saw the cloud, he said, “Now I see that the Divine Presence is in the house which I built, for thus did He promise to come and dwell in it from the midst of a cloud and thick darkness.” And where did He say [this promise]? “For in the cloud will I appear upon the Ark cover.”¹²Vayikra 16:2. Thus is this taught in Sifri.

A dwelling place for You forever. From when it was chosen it would no longer be permissible [to offer sacrifices] on improvised altars, and the Divine Presence no longer dwelled in any other place.

I have surely built You a house to dwell in – He said this as a metaphor for the constant appearance of the Divine Presence in the Holy Temple, far more than it was seen in the other places built for Gd to dwell. This is to be a settled dwelling place forever, as it says “This is My resting place forever…” (Tehillim 132:14) This is because once this holy place was revealed it was forbidden to perform the Divine service in any other place than this one, as is explained in the Torah “For you have not yet come to the resting place or to the inheritance…” (Devarim 12:9)

Who spoke with His mouth. That He would grant him a son who would build the Beis [Hamikdosh].¹³“With His mouth,” refers to the “voice” of prophecy which was given through Noson, the prophet, and repeated directly to Dovid. See II Shmuel 7:12-17.

And fulfilled it with His hand. He has fulfilled His word with His good power.¹⁴The literal meaning of ובידו מלא is, “and fulfilled with His hand.” Here it refers to God’s omnipotence, that He alone is able to fulfill any promise He makes, the hand symbolizing strength.—Radak

Since the day, etc. This is what He spoke to my father Dovid.

but I chose David – Because at his hands came the preparation for the choice of Jerusalem as the place for the building of My house.

I chose no city – In Divre HaYamim II 6:5-6 it is written “Since the day that I brought My people forth from the land of Egypt, I chose no city out of all the tribes of Israel to build a House that My name might be therein, neither did I choose a man to be prince over My people Israel. And I chose Jerusalem that My name might be there, and I chose David to be over My people Israel.” The explanation is that the unification of Israel was dependent on two things 1] the unification of the people to become one body. This happened through Jerusalem, as it says “The built-up Jerusalem is like a city that was joined together within itself. There ascended the tribes, the tribes of God, testimony to Israel, to give thanks to the name of the Lord.” (Tehillim 122:3-4) Through all of the tribes going up there on the festival holidays, and everyone facing one place, all the limbs were unified to become one encompassing body. Jerusalem became like a heart to this encompassing body, pumping the spirit of life through it like the heart sends out blood to all the limbs and receives it back as well. 2] Through the kingship of the House of David, which established one eternal leadership that encompassed everyone, as it is written “For there were set thrones for judgment, thrones for the house of David.” (Tehillim 122:5) The kingship of the House of David was to this encompassing body like the brain is to an individual body, which gives sensation, comprehension and guidance to all the limbs. And after this came the Holy Temple, through which the Divine Presence dwelled among Israel in a permanent fashion, which is like the supernal Godly soul known as chaya and yechida which is the connection between God and humanity. The command that the people appoint a king came before the one to build the Chosen House because it is not possible for the Divine soul to dwell in man if it is not preceded by the spirit of life, the intellectual soul, which depends on the body and its unification. The verse is saying that until now the body of Israel was scattered and separated without any unifying force, not the through the life-force which comes from the unification of the people in one city, ‘I chose no city’; and not through the intellectual soul which is general leadership and one kingship, about which it is written “…neither did I choose a man to be prince over My people Israel.” (Divre HaYamim II 6:6) Now they have become one body, whether through the life-force of which it says “And I chose Jerusalem that” whether through the intellectual soul of which it says “and I chose David.” In Divre HaYamim this is spoken out at length, while here in Melachim the verses are more terse, saying ‘I chose no city.’ It was left to be understood perforce that He had not chosen anyone to be a prince, because the choice of the city naturally precedes the choice of the man, just as the life-force precedes the intellectual soul. Here it says ‘but I chose David to be over My people Israel’ because the kingship, which is like the intellectual soul, has been planted within them then all the more so the unity which comes through the city that is like the life force.

And Shlomo stood before the Altar of Adonoy. [As] it is written, “and Shlomo made a copper basin and had set it in the midst of the court, etc. and upon it he stood, and knelt on his knees.”¹⁵Even though a king of Yisroel is allowed to sit in the Beis Hamikdosh [See II Shmuel 7:18], Shlomo chose to stand.¹⁶II Divrei Hayomim 6:13.

Preserver of the covenant. He waits and stores away [reward] to keep the covenant and [is based on] mercy, to fulfill His promise.¹⁷Which He made with our Patriarchs.—Radak

You preserved. [שמרת is] a expression meaning the fulfillment of a promise.

Will. [This is] an expression of wonder.

The question: This phrase ‘But will God indeed dwell on the earth’ has no explanation because there is no continuity between this and the next verse ‘And You shall turn toward Your servant's prayer.’

Cannot contain You. Cannot contain You.¹⁸The root of יכלכלוך is “כול”, meaning to contain, as in, “each basin could hold [=יכיל],” in 7:38 above.

But will God indeed dwell on the earth – This is adding another argument to what I said in explanation of Tehillim 89 that the Holy Temple and kingship of the house of David are each causes of one another. Gd chose to rest His Presence on the house which was chosen through the merit of David, and after He chose Zion and established His Presence there He once again exerted His providence to maintain the house of David in the merit of the Temple, as it says “Arise, O Lord, to Your resting place…For the sake of David Your servant…” (Tehillim 132:8-10) This teaches that David’s merit caused the Divine Presence to dwell in the Temple. Then it says further on “…also their sons will sit on your throne forever. For the Lord has chosen Zion…” (Tehillim 132:12-13) which teaches that Gd saw fit to sustain the kingship of the house of David because He had chosen Zion. This is what our verse means – please affirm Your word which You spoke to David because ‘God will indeed dwell on the earth’. From this moment it is real and believable that Gd will have an established dwelling place on earth, and this is dependent on the kingship of the house of David. ...

Behold the heaven – Indeed it must be clear that one should not think that Gd’s established dwelling on earth is as the masses imagine it, that He settles and encamps in a particular place or dwelling. This is a meaningless thought because ‘Behold the heaven and the heaven of heavens cannot contain You,’ as He is the place of the world and the world is not His place. All the more so He does not dwell in a house built by the hands of man. Rather His dwelling on the earth is a euphemism for the fact that His providence is fixed there, to hear prayers and attend personally to all of the needs of His people. This is the meaning of the next verses

“And You shall turn toward Your servant's prayer…That Your eyes may be open…” (Melachim I 8:28-29)

Should a person sin against his fellow man. One who has intimate relations with a married woman.

And is liable that a curse. Just as the water examines her, so does the water examine him.¹⁹Rashi explains אלה as “a curse,” i.e., the waters examines “him” i.e., the husband, as well. In this instance, אלה does not mean “oath”, because the husband of a Sotah is not subject to an oath.

And is liable. An expression of a creditor.

And the curse comes before your altar. “And the Kohein shall stand the woman before Adonoy.”²⁰Bamidbar 5:18

To set his [evil] way upon his head. “And her abdomen will swell, etc.”²¹Ibid. v. 27.²²Alternatively, if one swears falsely in the Beis Hamikdosh, his punishment should be swift and obvious, so that people recognize the unique level of sanctity of the Beis Hamikdosh, and they would perceive that the Beis Hamikdosh as God’s chosen place.—Radak

And to justify the righteous one. “Then she will be cleared, and shall bear seed.”²³Bamidbar 5:28. Thus it is expounded in the Tosefta of Maseches Sotah.²⁴ 1:3.

And praise Your Name. For a person is obliged to bless God for the bad.²⁵Maseches Berachos 54a.

For You to answer them. So that You may answer them; “כי” is an expression of “so that.”“

Rot. When the wheat does not grow up on the stalk to make an ear.²⁶You will hear and answer them even though they did not repent wholeheartedly, i.e., their repentance was not out of love.—Metzudas Dovid

According to all that the stranger calls out to You. And relating to the Jew it states, “and give to each one according to all his ways,”²⁷Alternatively, when the wheat does not reach its normal color but turns to a pale yellow.—Metzudas Tzion because the Jew recognizes the Holy One Blessed Is He, and he knows that He has the ability in His power [to answer]; and if his prayers are not heard, he will blame the matter on himself and an account of his sins. But the non-Jew complains and says, “a house [i.e., Beis Hamikdosh], whose fame reaches to the ends of the world, I have exhausted myself on many roads, and have come and prayed in it and found no substance in it, just as there is no substance in idol worship.” Therefore, “according to all that the stranger calls out to You,”²⁸Above v. 39. but a Jew, if You see that he uses his wealth to destroy his friend, do not give him.

By way of the city. Facing towards Yerusholayim.

And render their judgment. [I.e.,] their vengeance against their enemies.

The smelting pot of iron. The earthenware²⁹Alternatively, give a non-Jew anything he asks for, as incentive that he turn to God with his prayers, and to publicize God’s Presence in the Beis Hamikdosh.—Ralbag utensils used to purify gold of its impurities is called כור.³⁰The phrase “of iron” refers to the purpose of the pot, not the material of which it is made. The pot itself is earthenware.

Like all that He had said. And where did He speak? “And He will grant you rest from all your enemies.”³¹A crucible used for melting gold.—Metzudas Tzion The oppression suffered by the Bnei Yisroel in Egypt is likened to a furnace which purifies metal, because Bnei Yisroel underwent a process of spiritual purification.

To do justice to His servant and the justice of His people. To avenge their humiliation from their enemy.³²Devarim 12:10.

The inside of the Courtyard. These words are to be taken literally, according to Rabbi Yehudah; [i.e.,] he hallowed the floor of the court with the [same] sanctity of the Altar, [enabling one] to offer sacrifices on the floor.³³Alternatively, משפט means “needs,” and the translation of the verse is, “to provide the needs of His servant and the needs of His people.”—Metzudas Tzion

For the copper altar. The stone altar that he [Shlomo] constructed in lieu of the copper altar.³⁴Maseches Zevochim 59a.

Too small to contain the burnt-offerings and the meal offerings. For they brought many. Rabbi Yose said to him [Rabbi Yehudah], “Is it not already written, ‘Shlomo offered a thousand burnt-offerings upon that altar,’³⁵According to Ralbag, the copper was primarily made of stone but was plated with copper. which Moshe had made,” and when you compute the number of amohs and the number of burnt offerings, this one of stones was larger than Moshe’s, for on Moshe’s altar the place used for the sacrifice, was one amoh by one amoh, but this one’s place used for the sacrifice was twenty-four [amohs] by twenty-four [amohs]. Therefore Shlomo’s [altar] was 576 times as large as Moshe’s.³⁶I Melochim 3:4. If so, what is the meaning of, “the king sanctified the middle of the Courtyard?” [It means] that he set the stone altar into it, firmly connected to the floor.³⁷See Maseches Zevochim 59b.

Was too small to contain. He is referring to Moshe’s [altar], like a person says to his friend, “So and so is a dwarf,” [i.e.,] he is disqualified to perform the service.³⁸Ibid.

[Stretching] from the entrance of Chamos. Located in the north of Eretz Yisroel.

To the Brook of Egypt. Which is opposite it, in the south, [as is delineated] in [the section entitled], “These are the travels.”³⁹See Bamidbar 34:5, 8. There, Targum Yonoson Ben Uziel identifies the “Brook of Egypt” [מצרים נחלה] as the Nile River.

Seven days. Of inauguration.

And seven [more] days. Of Succos.⁴⁰The Rabbis in Maseches Mo’ed Katan 9a, deduce from the redundancy of this phrase [“seven days and seven more days”], that one is not permitted to combine one שמחה with another, e.g., one is not allowed to celebrate a wedding on Chol Hamoed. It is found that they ate and drank on Yom Kippur.⁴¹See Maseches Mo’ed Katan 9a and Rashi there.⁴²They began to celebrate on the eighth of Tishrei and continued for the next fourteen days. Thus, the third day of the dedication was Yom Kippur, the tenth of Tishrei.

For Dovid His servant. To make known that He forgave them their sins, as we find in [Maseches] Mo’ed Katan.⁴³ 9a. When Shlomo wished to bring the Ark into the Holy of Holies, the gates clung to one another.

And for Yisroel His people. That He forgave them the sin of Yom Kippur,⁴⁴I.e., for having eaten on Yom Kippur. and a Bas Kol emanated and declared, “All of you are prepared for the life of the World to Come.”⁴⁵Maseches Mo’ed Katan 9a.