Melachim I 8 מלכים א ח׳

נשיאי האבות לבני ישראל. של בני ישראל:

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

מעיר דוד. שנתנו שם דוד כשהביאו מבית עובד אדום:

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.

בירח האיתנים. תרגם יונתן: בירחא דעתיקיא דקרן ליה ירחא קדמאה בחגא וכען הוא ירחא שביעאה. משניתנה תורה וכתיב בניסן שהוא ראש חדשים, נקרא תשרי שביעי:

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.

ואת אהל מועד. שעשה משה, וגנזו שלמה משנבנה בית ראשון, כמו ששנינו בתוספתא דסוטה (יג א):

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

אשר באהל. אשר נטה דוד לארון:

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

כנפי הכרובים. אותן שעשה שלמה העומדים על רגליהם בקרקע, ואין אלו כרובים של כפורת שעל הארון:

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.

אל מקום הארון. מקיר אל קיר, כמו שאמר למעלה בענין:

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

ויראו ראשי הבדים. בפרוכת שכנגד הפתח באמה טרקסין, יכול יהיו מקרעין בה ויוצאין, תלמוד לומר ולא יראו החוצה, הא כיצד, דוחקין ובולטין כעין שני דדי אשה, כענין שנאמר (שיר השירים א יג): בין שדי ילין (יומא נד א):

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.

בצאת הכהנים מן הקדש. הכהנים שנשאו הארון בדביר, כשיצאו שרתה שכינה בהיכל:

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.

אז אמר שלמה. כשראה הענן, אמר: עתה רואה אני שהשכינה שורה בבית שבניתי, שהרי כך הבטיח לבוא ולשכון בו מתוך ענן וערפל, והיכן אמר, (ויקרא טז ב): כי בענן אראה על הכפורת כך שנויה בספרי:

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.

לשבתך עולמים. שמשנבחרה, לא הותרו הבמות, ולא שרתה שכינה במקום אחר:

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.

אשר דבר בפיו. שיתן לו בן שיבנה בית:

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.

ובידו מלא. קיים את דברו בידו הטובה:

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

מן היום וגו'. את זה דבר אל דוד אבי:

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

ויעמוד שלמה לפני מזבח ה'. כתיב (בדברי הימים ב ו יג): כי עשה שלמה כיור נחושת ויתנהו בתוך העזרה וגו', ויעמוד עליו ויברך על ברכיו:

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.

שמר הברית. ממתין וגונז לשמור הברית והחסד, לקיים הבטחתו:

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

אשר שמרת. לשון אמנת הבטחה:

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

האמנם. לשון תימה:

Will. [This is] an expression of wonder.

לא יכלכלוך. לא יכילוך:

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.

אשר יחטא איש לרעהו. בועל אשת איש:

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

ונשא בו אלה. כשם שהמים בודקין אותה, כך המים בודקין אותו (סוטה כז ב):

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.

ונשא בו. לשון נושה:

And is liable. An expression of a creditor.

ובא אלה לפני מזבחך. והעמיד הכהן את האשה לפני ה' (במדבר ה יח):

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

לתת דרכו בראשו. וצבתה בטנה וגו' (שם פסוק כז):

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

ולהצדיק צדיק. ונקתה ונזרעה זרע (שם פסוק כח) כך נדרש בתוספתא דסוטה (א ג):

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.

והודו את שמך. שחייב אדם לברך על הרעה (ברכות נד א):

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

כי תענם. למען תענם, 'כי' משמש לשון 'אשר':

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

ירקון. שהתבואה אינה עולה בקנה לעשות שבולת:

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

ככל אשר יקרא אליך הנכרי. ובישראל הוא אומר (לעיל פסוק לט): ונתת לאיש ככל דרכיו, לפי שישראל מכיר בהקב"ה, ויודע שהיכולת בידו, ואם אין תפלתו נשמעת, תולה את הדבר בעצמו ובחטאו, אבל עובד גילולים קורא תגר, ואומר: בית ששמו הולך לסוף העולם, נתייגעתי לכמה דרכים ובאתי והתפללתי בו, ולא מצאתי בו ממש, כשם שאין ממש בעבודת גלולים, לפיכך ככל אשר יקרא אליך הנכרי, אבל ישראל, אם אתה רואה שהוא משחית בממונו את חבירו, אל תתן לו:

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.²⁹Alternatively, 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

דרך העיר. פונים לצד ירושלים:

By way of the city. Facing towards Yerusholayim.

ועשית משפטם. נקמתם באויביהם:

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

כור הברזל. חרסים שמזקקין בו זהב, קרוי כור:

The smelting pot of iron. The earthenware³⁰The phrase “of iron” refers to the purpose of the pot, not the material of which it is made. The pot itself is earthenware. utensils used to purify gold of its impurities is called כור.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.

ככל אשר דבר. והיכן דבר, והניח לכם מכל אויביכם (דברים יב י):

Like all that He had said. And where did He speak? “And He will grant you rest from all your enemies.”³²Devarim 12:10.

לעשות משפט עבדו ומשפט עמו. לתבוע עלבונם מיד האויב:

To do justice to His servant and the justice of His people. To avenge their humiliation from their enemy.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

את תוך החצר. דברים ככתבן, דברי רבי יהודה קדש את רצפת העזרה בקדושת מזבח, להקטיר על הרצפה (זבחים נט א):

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.³⁴Maseches Zevochim 59a.

כי מזבח הנחשת. מזבח האבנים שעשה תחת מזבח הנחושת:

For the copper altar. The stone altar that he [Shlomo] constructed in lieu of the copper altar.³⁵According to Ralbag, the copper was primarily made of stone but was plated with copper.

קטן מהכיל את העולה ואת המנחה. שהרבו להביא אמר לו רבי יוסי: והלא כבר נאמר (לעיל ג ד): אלף עולות יעלה שלמה על המזבח, שעשה משה, וכשאתה מגיע לחשבון אמות ולמנין עולות, זה של אבנים גדול משל משה, שמזבח משה מקום מערכתו אמה על אמה, וזהו היה מקום מערכתו עשרים וארבע על עשרים וארבע, הרי של שלמה חמש מאות שבעים ושש כשל משה (זבחים נט ב). אם כן מהו קידש המלך את תוך החצר, שקבע בו מזבח של אבנים מחובר ברצפה (שם סא):

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,’³⁶I Melochim 3:4. 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.³⁷See Maseches Zevochim 59b. 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.³⁸Ibid.

קטן מהכיל. בשל משה הוא אומר, כאדם שאומר לחבירו: ננס פלוני ופסול לעבודה (שם נט ב):

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.³⁹See Bamidbar 34:5, 8. There, Targum Yonoson Ben Uziel identifies the “Brook of Egypt” [מצרים נחלה] as the Nile River.

מלבוא חמת. שהיא בצפונה של ארץ ישראל:

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

עד נחל מצרים. שהיא כנגדו בדרומה, באלה מסעי (במדבר לד פסוקים ה ח):

To the Brook of Egypt. Which is opposite it, in the south, [as is delineated] in [the section entitled], “These are the travels.”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.

שבעת ימים. של חינוך:

Seven days. Of inauguration.

ושבעת ימים. חג הסוכות, נמצא שאכלו ושתו ביום הכיפורים (מועד קטן ט א):

And seven [more] days. Of Succos.⁴¹See Maseches Mo’ed Katan 9a and Rashi there. It is found that they ate and drank on Yom Kippur.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.

לדוד עבדו. להודיע שמחל לו עונותיו, כדאיתא במועד קטן (שם): בשעה שבקש שלמה להכניס הארון לבית קדשי הקדשים, דבקו שערים זה בזה:

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.

ולישראל עמו. שמחל להם על עון יום הכפורים, ויצתה בת קול ואמרה: כולכם מזומנים לחיי העולם הבא (שם):

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.