וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים׃
Mereka akan Kubawa ke gunung-Ku yang kudus, dan Kubuat bersukacita di dalam rumah doa-Ku; korban-korban bakaran dan korban-korban sembelihan mereka akan diterima dengan berkenan di atas mezbah-Ku, sebab rumah-Ku akan disebut rumah doa bagi segala bangsa.
Rav Hirsch
Zuerst ist das Subjekt בני ישראל in אדם erweitert und damit sofort an das Portal der jüdischen Tempelgesetzgebung eine Aufschrift gegeben, die diesen Tempel allen – nicht nur den jüdischen – Menschen öffnet. Jeder Mensch kann hier sein Opfer darbringen. Wie durch das hypothetische כי יקריב ausgedrückt, ist hier zunächst von freiwilligen Opfern, נדרים ונרבות die Rede, und ausdrücklich lehrt die Überlieferung (Chulin 13b) נכרים נודרים נדרים ונדבות כישראל, sowie denn auch Raschi (Chulin 5a אדם (ד׳׳ה מכם בכם חלקתי hier in dem allgemeinsten, auch die nichtjüdische Menschheit umschließenden Sinne versteht, und wenn, nach einer individuellen Auffassung (B. M. 114b), mitunter אדם in beschränkterem Sinne verstanden wird, so dürfte doch hier das vorangehende בני ישראל. zu welchem אדם offenbar als erweiternder Gegensatz steht, nach der Ansicht aller dem אדם die Bedeutung der Allgemeinheit vindizieren. (Vgl. Jebamot 61a die Wirkung eines solchen Gegensatzes zu בהמה). Es ist somit nicht erst "Fortschritt salomonischer Aufklärung", der den "beschränkten mosaischen Gottes- und Tempelbegriff" zu jener kosmopolitischen Anschauung erweiterte. Das erste Wort der "mosaischen" Tempelgesetzgebung gibt diesem Tempel die universalste Bestimmung und spricht mit diesem einen Worte das aus, was durch Jesaias Mund zur prophetischen Verkündung kam: והביאותים אל הר קדשי ושמחתים בבית תפלתי עולותיהם וזבחיהם לרצון על מזבחי כי ביתי בית תפלה יקרא לכל העמים, "Ich bringe sie (die Söhne der Fremden) zum Berge meines Heiligtums, ich erfreue sie im Hause meines Gebetes, ihre Emporopfer und ihre Mahlopfer sind wohlgefällig auf meinem Altar; denn mein Haus wird ein Haus des Gebetes für alle Völker genannt" (Jes. 56, 7).
Rabbeinu Bahya
In Solomon’s time the sun was viewed as the central planet, the middle one out of a total of seven. As such it is considered symbolic of the essence of the system as Solomon always counsels that man take the “middle path,” stay away from extremes, from fringes.
When the Torah continues with the word על המזבח this is a simile for the lofty spiritual niveau of the angels, the expression מזבח being a term including all of the angels, the species, so to speak. Just as the altar on earth is a site for the sacrifices which express G’d’s goodwill towards man seeing G’d Himself describes the sacrifices as ריח ניחוחי which Onkelos translates as “that which I accept with goodwill” (Numbers 28,2), so all that the angels are doing is to congregate around G’d in order to carry out His will and to listen to His instructions (compare Psalms 103,20).
When the Torah continues speaking about כל הלילה עד הבוקר, “all night long until morning,” this is an explanation of the merit which enables man’s soul to ascend to these lofty spiritual regions, and what it is that enables it to soar so high above the domain of both the planetary system and that of the angels. The merit is the preoccupation with Torah and its precepts. It is presumed that the fact that the soul is imprisoned in a body in this terrestrial world is equivalent to its residing in the “night,” i.e. לילה. If the soul will spend the time it is imprisoned in a night-like earth by devoting itself to Torah until בוקר, until morning, i.e. until it is released from that imprisonment, then it will soar to regions above those inhabited by the angels, even. The “morning” the Torah speaks of here is a morning which does not bring with it disappointments (compare Samuel II 23,4 where David extols such a morning describing it as “without clouds”).
When the Torah continues with ואש המזבח תוקד בו, ”and the fire of the Altar shall be kept aflame on it,” the meaning is that notwithstanding the fact that the “fire” of the angels is very strong and powerful, the “fire” of the righteous described outclasses even that of the angels.
When the Torah continues with the word על המזבח this is a simile for the lofty spiritual niveau of the angels, the expression מזבח being a term including all of the angels, the species, so to speak. Just as the altar on earth is a site for the sacrifices which express G’d’s goodwill towards man seeing G’d Himself describes the sacrifices as ריח ניחוחי which Onkelos translates as “that which I accept with goodwill” (Numbers 28,2), so all that the angels are doing is to congregate around G’d in order to carry out His will and to listen to His instructions (compare Psalms 103,20).
When the Torah continues speaking about כל הלילה עד הבוקר, “all night long until morning,” this is an explanation of the merit which enables man’s soul to ascend to these lofty spiritual regions, and what it is that enables it to soar so high above the domain of both the planetary system and that of the angels. The merit is the preoccupation with Torah and its precepts. It is presumed that the fact that the soul is imprisoned in a body in this terrestrial world is equivalent to its residing in the “night,” i.e. לילה. If the soul will spend the time it is imprisoned in a night-like earth by devoting itself to Torah until בוקר, until morning, i.e. until it is released from that imprisonment, then it will soar to regions above those inhabited by the angels, even. The “morning” the Torah speaks of here is a morning which does not bring with it disappointments (compare Samuel II 23,4 where David extols such a morning describing it as “without clouds”).
When the Torah continues with ואש המזבח תוקד בו, ”and the fire of the Altar shall be kept aflame on it,” the meaning is that notwithstanding the fact that the “fire” of the angels is very strong and powerful, the “fire” of the righteous described outclasses even that of the angels.
Radak
Yet I have set My king: – He says: They, forsooth, are purposing to root out the kingdom from the house of David, though I have made him king and set him up! And the word נסכתי connotes chieftainship and greatness, as (in the verse) “the princes (נסיכי) of Sihon” (Josh. 13:21); and also “their gods with their princes” (נסכיהס) (Dan. 11:8). My king – he means to say, The king that is Mine in that I have made him king; just as it is said (1 Sam. 16:1) “For I have provided among his sons a king for Myself.” He means by for Myself, for My worship, and so he says My king. And conversely it is said (Ps. 74:12): “And God is my King from of old,” where the meaning is, who rules over me. Thus is the usage of the pronominal suffixes. And so (in the verse) “Remove Thy stroke from me” (Ps. 39:11); “Aloof from My plague do they stand” (Ps. 38:12); “and I will make them joyful in My house of prayer” (Is. 56:7); “I have heard thy prayer” (1 Kings 9:3; 2 Kings 20:5; Is. 38:5; 2 Chron. 7:12), and other similar (examples), as we have explained in the book Miklol in the grammatical section of it. And he says: