Comentários de Citação sobre II Crônicas 3:1

אל ארץ המוריה, “to the land around Moriah.” Nachmanides understands the term מוריה as describing the region on earth whence reverence for the Lord originates. Other commentators connect it to the incense and frankincense offered on that site. Onkelos translates the term asארעא פולחנא , i.e. a land in which G’d is being worshipped. The word מוריה, means fear and reverence, as at that site G’d is being revered and people are in awe of Him. This is also what Midrash Rabbah had in mind when focusing on the line (verse 9) ויבן שם אברהם את המזבח, “Avraham erected there the altar.” Avraham did not build a new altar, but used an altar on which religious people in former years had offered their sacrifices to the G’d in heaven. Regarding the plain meaning of the text, the words אל ארץ המוריה mean that this was a region where a variety of spices could be found, including first and foremost מור, myrrh. Whereas the Torah here refers to the whole region as ארץ המוריה, Ezra, in a parallel reference in Chronicles calls only the mountain הר המוריה. (Chronicles II 3,1) Avraham had been familiar with the region but not with the specific mountain G’d had in mind. This is why G’d instructed him to go to the general region, and once there, He would point out the specific mountain He had in mind. This mountain had already become a point on earth which G’d was especially fond of, and on which He had selected to make His terrestrial residence when the time was ripe. The merit Avraham would acquire by offering his beloved son there to G’d as a sacrifice would further endow this site so that prayers addressed to G’d from there in the Temple would be especially effective.

MORIAH. Rashi comments: “This is Jerusalem, and we find it in the book of Chronicles: To build the house of the Eternal at Jerusalem on mount Moriah.³⁶⁶II Chronicles 3:1. Our Rabbis have explained that it is called Moriah (instruction) because from the Temple built there on that mountain, instruction came forth to Israel.³⁶⁷The Chamber of Hewn Stone (Lishchat hagazith), the seat of the Great Sanhedrin, which was the highest court in Israel, was located in the Court of the Temple. See Deuteronomy 17:8-11. Onkelos translated it as “the land of Worship.” This he derived on the basis of reference to the burning of incense, which contained mor³⁶⁸Hence the name Moriah: the mountain on which mor (myrrh), as part of the incense, was to be burnt. Thus according to Rashi’s understanding of Onkelos. Ramban will later differ with this interpretation in the meaning of Onkelos. (myrrh) and other spices, [as part of the Divine Service].”
Now if so, [i.e., if this be the explanation of the name Moriah], the meaning of the verse will then be, “Go into the land which will be called Moriah.” Or it may be that it was always called so on account of the future. In Bereshith Rabbah,³⁶⁹55:9. the Sages have said thus: “The Rabbis say, Go into the land of Moriah means into the land where incense will be offered on the altar of G-d, even as it is said, I will get me to the mountain ‘hamor’ (of myrrh).”³⁷⁰Song of Songs 4:6. But the opinion of Onkelos, who said “the land of worship,” does not appear to be based on the myrrh in the incense, as Rashi said, for the word “service” does not refer to one of the species used in one of the Divine Services. Besides, why did not Onkelos say, “to the land of the incense of spices?” Instead, Onkelos’ intent is to say, “in the land in which they will worhip G-d.”
Onkelos thus matched that which the Sages interpreted in Pirkei d’Rabbi Eliezer, where they said,³⁷¹Chapter 31. “The Holy One, blessed be He, showed Abraham the altar with a finger. He said to him, ‘This is the altar on which the first man sacrificed. This is the altar on which Cain and Abel sacrificed. This is the altar on which Noah and his sons sacrificed.’ For it is said, And Abraham built ‘hamizbei’ach’ (the altar) there,³⁷²Verse 9 here. mizbei’ach (an altar) is not written here, rather, hamizbei’ach (the altar). This is the altar on which the predecessors have sacrificed.” Thus far [is the interpretation of Pirkei d’Rabbi Eliezer]. And the name Moriah the Rabbis derived from the word mora (fear), for there the people feared G-d and worshipped Him.
The correct interpretation, in line with the plain meaning of Scripture, is that the name Moriah is like the expression, To the mountain of myrrh, and to the hill of frankincense,³⁷⁰Song of Songs 4:6. for on that mountain [Moriah] are found myrrh, aloes, and cinnamon,³⁷³Proverbs 7:17. even as the Rabbis have said:³⁷⁴Yerushalmi Peah 7:3. “Cinnamon grew in the Land of Israel, and goats and deers ate of it.” Or it may be that it was so called in praise of the Land of Israel.³⁷⁵But myrrh, aloes and cinnamon actually do not grow on mount Moriah itself. It was, however, called by that name, in order to give praise to the land where these things grow.
Now here Scripture calls the name of the land, the land of Moriah, and there [in the book of Chronicles, mentioned above],³⁶⁶II Chronicles 3:1. it appears that only the Temple mount was called mount Moriah. Perhaps, the city³⁷⁶“The City.” The Tur, quoting Ramban, has “the land.” was called by the name of that mountain which it contains, [and the name “land of Moriah” means] the land which contains the Moriah, but it was the mountain alone that was called Moriah. Now Abraham knew the land but did not know the mountain. Hence G-d told him to go to the land of Moriah, and He will there show him one of the mountains which is called by that name. He commanded him to offer up his son in that place for that is the mountain which G-d hath desired for His abode,³⁷⁷Psalms 68:17. and He wanted the merit of the Akeidah (the Binding of Isaac) to be in the sacrifices forever, as Abraham said, The Eternal seeth.³⁷⁸Verse 14 here. Moreover, for His righteousness’ sake,³⁷⁹Isaiah 42:21. He increased the scope of the trial and wanted Abraham to do it after walking three days. Had Abraham been commanded to do so suddenly at his place, his deed would have been performed in haste and confusion, but since it was done after walking for days it was thus performed with reflection of mind and counsel. And so did the Rabbis say in Bereshith Rabbah:³⁸⁰55:5. “Rabbi Akiba said, ‘G-d surely tried [Abraham with a clear-cut situation] so that people should not say that He confounded him and confused him and he did not know what to do.’”

ארץ המוריה THE LAND OF MORIAH — This is Jerusalem, and so we find in Chronicles (2 Chronicles 3:1) “To build the house of the Lord at Jerusalem in Mount Moriah”. Our Rabbis have explained that it is called Moriah — Instruction — because from it (i.e. from the Temple built on that mountain) instruction הוראה came forth to Israel (Genesis Rabbah 55:7). Onkelos translates it by “the land of the Divine Service”. He takes it as having reference to the offering of incense brought in the Temple on Moriah in which there were myrrh (מור) nard and other spices.

His second [son] was Kilov. [But] in another place¹Divrei Hayomim I, 3,1. [Scriptures] calls him, "and his second [son] was Doniel".²i.e., refers to the second son of Dovid not as Kilov but as Doniel, his true name. So why is his called [here] by the name of Kilov? Rebbe Yitzchok said [to answer this question] : Because the generation's cynics were saying that Avigail was pregnant from Novol,³That Doniel was the son of Novol and not Dovid. [consequently Hashem caused] his facial features to change and resemble his father.⁴His resemblance to Dovid earned him the name of כִלְאָב a play on כּוּלוֹ אָב, “completely his father.” And our Rabbis said⁵Berochos 4a. that [this name of Kilov was due to the fact that] he embarrassed Mephiboshes through Halacha.⁶Doniel’s superior knowledge became evident during the course of his halachic debates with Mipiboshes. According to this Derosho, the letters כל of כִלְאָב stand for מַכְלׅים.

And he made of them seventy thousand, etc. The reason he mentions them again and mentions the number is that he interrupted the topic; therefore, he had to repeat it again now. And he did not stop until he finished the entire [account of the] building, and he says immediately (3:1): “And Solomon commenced to build, etc.” Now, even with one verse, it is customary to interrupt the topic and [then] to begin [again] with the previous statement, e.g., (Num. 16:6): “Do this: take yourself, etc.” And the morrow, it says (ibid. 16f.): “And Moses said to Korah: You and all your band, etc.,” and he repeats and says, “and let each man take his censer and place, etc.” Since he interrupted with many verses, it was necessary to rewrite it, and how much more so here.