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Nach YomiI Kings · מלכים א׳Chapter 8

I Kings 8

מלכים א׳ ׀ךק ח׳

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 8 of 22 | Day: 108 of 742

Date: May 30, 2026

קלאוד על הנ׮ך

I Kings 8 is the great climactic chapter of the Beit HaMikdash narrative — its dedication. After seven years of construction (chapter 6), thirteen years on the palace complex (chapter 7), and decades of David’s preparation, Shlomo assembles “kol Yisrael” before the completed House: the zekenim, the heads of the tribes, the nesi’ei ha-avot, gathered in Yerushalayim during the seventh month for the chag (Sukkot). The chapter is one of the longest in all of Tanakh and one of the most carefully constructed: it moves through five distinct movements — the procession of the Aron (verses 1-13), Shlomo’s opening blessing (14-21), his great dedicatory prayer (22-53), his closing blessing of the people (54-61), and the seven-day chanukat ha-bayit with its colossal sacrifices and the people’s joyful return home (62-66). Every section is freighted with theological weight, and the prayer in particular has been called the most theologically sophisticated extended monologue in Tanakh.

The chapter opens with quiet ceremony. The Aron HaKodesh, which had been resting in Ir David (Tzion) since David retrieved it from Kiryat-Ye’arim (II Shmuel 6), is now carried up by the kohanim and Levi’im to its permanent home in the Devir — the Holy of Holies — beneath the outstretched wings of the great keruvim Shlomo had crafted (chapter 6). The kohanim place the Aron into the Devir; the badim (carrying-poles) are pulled forward until their tips press into the curtain of the Devir, visible from the Heichal but not from outside — a halakhic detail (Yoma 54a derives that the badim were never removed from the Aron). Inside the Aron rest only the two tablets that Moshe placed there at Chorev. When the kohanim withdraw, the anan (cloud) fills the House so that the kohanim cannot continue their service — exactly as the cloud had filled the Mishkan at its dedication (Shemot 40:34-35). The Shechina has arrived. Shlomo opens his mouth and proclaims a brief and stunning verse: “Hashem said He would dwell in araphel (thick darkness); I have built You a House of habitation, a place for Your sitting forever.”

Shlomo then turns to the people and offers his first blessing (verses 14-21), reviewing the divine history of the project: how Hashem chose David, refused him as builder, designated his son, and now fulfilled His word. This sets the rhetorical stage for the great prayer (22-53). Standing before the mizbe’ach with hands spread to heaven, Shlomo articulates one of the most carefully reasoned theological texts in all of Tanakh. He opens with a sweeping confession: “There is no God like You in the heavens above or on the earth beneath” — and immediately confronts the central paradox of any temple: “Behold, the heavens and the heavens-of-heavens cannot contain You — how much less this House that I have built!” The Mikdash, Shlomo insists, is not God’s container. It is the direction of prayer. He then catalogues seven specific situations in which prayer offered at or toward the House should be heard: an oath dispute (31-32), defeat in battle (33-34), drought (35-36), famine and plague (37-40), the prayer of the nochri — the stranger who comes from a distant land (41-43), the army at war (44-45), and the exile of the people (46-51). The seven scenarios trace the arc of national life from individual conflict to national catastrophe, ending with the most heartbreaking petition of all — that even after God has exiled His people for their sins, if they return their hearts in captivity, He should hear their prayer “toward their land that You gave their fathers, the city that You chose, and the House that I have built for Your Name.” The prayer is a theology of teshuva embedded in the dedication of the Temple itself.

The closing blessing (54-61) returns Shlomo to standing position and to the people. He blesses them with the ancient covenantal formula — that God who gave rest to Israel through Moshe should not abandon them, should incline their hearts toward Him, that He should fulfill His promises that “nothing of all His good word should fall.” The chapter then concludes with the sheer numerical immensity of the chanukat ha-bayit: twenty-two thousand oxen and one hundred twenty thousand sheep offered as zevachim, requiring Shlomo to sanctify the middle of the azarah for korbanot because even the bronze mizbe’ach was too small to contain them all. The chag stretches across fourteen days — seven for the chanukat ha-bayit and seven for the regular Sukkot — and on the eighth day (Shemini Atzeret, the twenty-third of the seventh month, per verse 66) Shlomo dismisses the people, who go home “with happy hearts for all the good that Hashem had done for David His servant and for Yisrael His people.” It is the high point of Israelite history in Tanakh — the moment when David’s vision, Shlomo’s wisdom, the people’s unity, and the Shechina’s descent all converge in one place. Everything that follows in Sefer Melachim will be measured against this moment and found wanting.

׀ךק ח׳ · Chapter 8

׀סוק א׳ · Verse 1

Hebrew:

א֣֞ז יַקְהֵ֣ל שְׁלֹמֹ֣ה אֶת֟ז֎קְנֵ֣י י֎שְׂך֞אֵ֡ל אֶת֟כ֌ׇל֟ך֞אשֵׁ֣י הַמ֌ַט֌וֹת֩ נְשׂ֎יאֵ֚י ה֞א֞ב֜וֹת ל֎בְנֵ֧י י֎שְׂך֞אֵ֛ל אֶל֟הַמ֌ֶ֥לֶךְ שְׁלֹמֹ֖ה יְךו֌שׁ֞ל֑֞͏֎ם לְ֜הַעֲל֞וֹת אֶת֟אֲך֧וֹן ב֌ְך֎ית֟יְהֹו֛֞ה מֵע֎֥יך ד֌֞ו֎֖ד ה֎֥יא ׊֎ￜￜ֌֜וֹן׃

English:

Then Solomon convoked the elders of Israel—all the heads of the tribes and the ancestral chieftains of the Israelites—before King Solomon in Jerusalem, to bring up the Ark of the Covenant of GOD from the City of David, that is, Zion.

The dedication begins. Metzudat David: 'Az' — when all the construction was complete. Shlomo assembles the three tiers of Israelite leadership — zekenim, rashei ha-matot, and nesi'ei ha-avot — for the great procession of the Aron from *Ir David* (Tzion, where David had placed it after retrieving it from Oved-Edom, II Shmuel 6) up to the new Beit HaMikdash. Rashi notes that 'rashei ha-matot' and 'nesi'ei ha-avot' are the same group named twice for emphasis (per Metzudat David).
ךש׎יRashi
נְשׂ֎יאֵי ה֞א֞בוֹת ל֎בְנֵי י֎שְׂך֞אֵל. שֶׁל ב֌ְנֵי י֎שְׂך֞אֵל. מֵע֎יך ד֌֞ו֎ד. שֶׁנ֌ְת֞נוֹ שׁ֞ם ד֌֞ו֎ד כ֌ְשֶׁהֱב֎יאוֹ מ֎ב֌ֵית עוֹבֵד אֱדוֹם.
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.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌֎ק֌֚֞הֲל֜ו֌ אֶל֟הַמ֌ֶրלֶךְ שְׁלֹמֹה֙ כ֌ׇל֟א֎֣ישׁ י֎שְׂך֞אֵ֔ל ב֌ְיֶ֥ךַח ה֞אֵת֞נ֎֖ים ב֌ֶח֑֞ג ה֖ו֌א הַחֹ֥דֶשׁ הַשׁ֌ְב֎יע֎֜י׃

English:

The entire body of IsraelaThe entire body of Israel I.e., the elders of vv. 1 and 3, representing the nation. gathered before King Solomon at the Feast [of Booths],bthe Feast [of Booths] Cf. Lev. 23.34. in the month of Ethanim—that is, the seventh month.

The timing: **Yerach ha-Eitanim** — the seventh month (Tishrei) — at the chag (Sukkot). Rashi (citing Targum): Tishrei was once called the 'first month' (the ancient calendar, when the world was created); from Mattan Torah onward Nissan is first and Tishrei seventh. Metzudat David: 'eitanim' = strength — Tishrei is the spiritually strongest month for human elevation through its abundance of mitzvot. Radak adds the deeper reading from Chazal: Tishrei is the month in which the Avot (eitanei olam) were born. The Mikdash construction was completed in the previous Bul (chapter 6:38), but Shlomo waited eleven months for Tishrei to dedicate it.
ךש׎יRashi
ב֌ְיֶךַח ה֞אֵת֞נ֎ים. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: ב֌ְיַךְח֞א ד֌ְעַת֌֎יקַי֌֞א ד֌ְק֞ךַן לֵה֌ יַךְח֞א קַדְמ֞א֞ה ב֌ְחַג֌֞א ו֌כְע֞ן הו֌א יַךְח֞א שְׁב֎יע֞א֞ה, מ֎ש֌ֶׁנ֌֎ת֌ְנ֞ה תוֹך֞ה ו֌כְת֎יב ב֌ְנ֎יס֞ן שֶׁהו֌א ךֹאשׁ חֳד֞שׁ֎ים, נ֎קְך֞א ת֌֎שְׁךֵי שְׁב֎יע֎י.
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 י׹ח 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.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌֞בֹ֕או֌ כ֌ֹ֖ל ז֎קְנֵ֣י י֎שְׂך֞אֵ֑ל וַי֌֎שְׂא֥ו֌ הַכ֌ֹהֲנ֎֖ים אֶת֟ה֞א֞ך֜וֹן׃

English:

When all the elders of Israel had come, the priests lifted the Ark

The kohanim lift the Aron. Radak cites Chazal (Yerushalmi Shekalim): in three places the kohanim carried the Aron — crossing the Yarden, circuiting Yericho, and returning it to its place (which they group together with David's emergency-removal during the Avshalom rebellion). Our verse — bringing the Aron into the Beit HaMikdash — is implicitly the kohanim's fourth occasion, though Chazal don't list it separately. Normally Aron-carriage was the role of the Levi'im (Bnei Kehat); the kohanim took over for the most sacred transports.

׀סוק ד׳ · Verse 4

Hebrew:

וַ֜י֌ַעֲל֞ו֌ אֶת֟אֲךրוֹן יְהֹו֞ה֙ וְאֶת֟אֹ֣הֶל מוֹעֵ֔ד וְאֶת֟כ֌ׇל֟כ֌ְלֵ֥י הַק֌ֹ֖דֶשׁ אֲשֶׁ֣ך ב֌֞אֹ֑הֶל וַי֌ַעֲל֣ו֌ אֹת֞֔ם הַכ֌ֹהֲנ֎֖ים וְהַלְו֎י֌֎֜ם׃

English:

and carried up the Ark of GOD. Then the priests and the Levites brought the Tent of Meeting and all the holy vessels that were in the Tent.

Three transports converge on the Mikdash. **The Aron** comes up from Ir David (Tzion). **The Ohel Mo'ed** — the Mishkan that Moshe built — comes up from Givon, where it had stood. **All the kelei ha-kodesh** (Mishkan-vessels) come up too. Rashi (citing Tosefta Sotah 13:1): Shlomo *stored away* the Mishkan once the Mikdash was built. Metzudat David: stored in the upper storerooms above the Heichal and Devir. Radak: the Aron entered the Devir; the Ohel Mo'ed and its vessels were genized in the otzarot. The labor was divided: kohanim carried the Aron, Levi'im carried the Ohel and its kelim.
ךש׎יRashi
וְאֶת אֹהֶל מוֹעֵד. שֶׁע֞שׂ֞ה משֶׁה, ו֌גְנ֞זוֹ שְׁלֹמֹה מ֎ש֌ֶׁנ֌֎בְנ֞ה ב֌ַי֎ת ך֎אשׁוֹן, כ֌ְמוֹ שֶׁש֌ׁ֞נ֎ינו֌ ב֌ְתוֹסֶ׀ְת֌֞א ד֌ְסוֹט֞ה (יג א). אֲשֶׁך ב֌֞אֹהֶל. אֲשֶׁך נ־ט־ה ד֌֞ו֎ד ל֞א֞ךוֹן.
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

׀סוק ה׳ · Verse 5

Hebrew:

וְהַמ֌ֶ֣לֶךְ שְׁלֹמֹ֗ה וְכׇל֟עֲדַրת י֎שְׂך֞אֵל֙ הַנ֌וֹע֞ד֎֣ים ע֞ל֞֔יו א֎ת֌֖וֹ ל֎׀ְנֵ֣י ה֞א֞ך֑וֹן מְזַב֌ְח֎ים֙ ׊ֹ֣אן ו֌ב֞ק֞֔ך אֲשֶׁ֧ך לֹ֜א֟י֎ס֌֞׀ְך֛ו֌ וְלֹ֥א י֎מ֌֞נ֖ו֌ מֵךֹ֜ב׃

English:

Meanwhile, King Solomon and the whole community of Israel,cwhole community of Israel I.e., the elders, on the community’s behalf. who were assembled with him before the Ark, were sacrificing sheep and oxen in such abundance that they could not be numbered or counted.

During the procession, Shlomo and the assembled Israel are offering uncountable korbanot before the Aron. Metzudat David: 'ito' — joining him in escorting the Aron. The verse hints at the *staged* solemnity of the ceremony — the Aron does not enter the Mikdash silently but accompanied by a procession of sacrifices so numerous they defy enumeration ('lo yissafru ve-lo yimanu me-rov'). This pattern mirrors David's procession of the Aron in II Shmuel 6:13 (with korbanot every six paces) — Shlomo enacts on a grander scale what his father began.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌֞ב֎֣או֌ הַ֠כ֌ֹהֲנ֎֠ים אֶת֟אֲך֚וֹן ב֌ְך֎ית֟יְהֹו֧֞ה אֶל֟מְקוֹמ֛וֹ אֶל֟ד֌ְב֎֥יך הַב֌ַ֖י֎ת אֶל֟קֹ֣דֶשׁ הַק֌ֳד֞שׁ֎֑ים אֶל֟ת֌ַ֖חַת כ֌ַנְ׀ֵ֥י הַכ֌ְךו֌ב֎֜ים׃

English:

The priests brought the Ark of GOD’s Covenant to its place underneath the wings of the cherubim, in the Shrine of the House, in the Holy of Holies;

The decisive moment: the Aron enters the **Devir** — the Kodesh Kodashim — beneath the wings of the great keruvim. Rashi/Metzudat David emphasize: these are the **new keruvim Shlomo made** standing on their feet on the floor (chapter 6) — not the Bezalel-keruvim of the Kapporet that *remained on top of the Aron itself*. Radak: there were thus **two pairs of keruvim** in the Devir at this moment — the original gold pair on the Aron-cover, and Shlomo's two large olive-wood pairs that stretched wing-to-wing across the room, ten cubits high, with the Aron placed *underneath* their canopy of wings.
ךש׎יRashi
כ֌ַנְ׀ֵי הַכ֌ְךו֌ב֎ים. אוֹת֞ן שֶׁע֞שׂ֞ה שְׁלֹמֹה ה֞עוֹמְד֎ים עַל ךַגְלֵיהֶם ב֌ַק֌ַךְקַע, וְאֵין אֵל֌ו֌ כ֌ְךו֌ב֎ים שֶׁל כ֌ַ׀֌ֹךֶת שֶׁעַל ה֞א֞ךוֹן.
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.

׀סוק ז׳ · Verse 7

Hebrew:

כ֌֎րי הַכ֌ְךו֌ב֎ים֙ ׀֌ֹךְשׂ֎֣ים כ֌ְנ֞׀ַ֔י֎ם אֶל֟מְק֖וֹם ה֞א֞ך֑וֹן וַי֌֞סֹ֧כ֌ו֌ הַכ֌ְךֻב֎֛ים עַל֟ה֞א֞ך֥וֹן וְעַל֟ב֌ַד֌֖֞יו מ֎לְמ֞֜עְל֞ה׃

English:

for the cherubim had their wings spread out over the place of the Ark, so that the cherubim shielded the Ark and its poles from above.

The keruvim's wings extended **wall-to-wall** across the Devir (per chapter 6:27 — each keruv had a five-cubit wing reaching ten cubits across the room). They formed a *canopy of cover* — **vayasoku** ('they shielded') — over both the Aron itself and its **badim** (carrying-poles). Metzudat David: the keruvim were *originally* positioned with their wings precisely calibrated for the Aron's eventual placement-spot, so that when the Aron arrived they naturally covered it. The room was designed for this moment.
ךש׎יRashi
אֶל מְקוֹם ה֞א֞ךוֹן. מ֎ק֌֎יך אֶל ק֮י׹, כ֌ְמוֹ שֶׁא֞מַך לְמַעְל֞ה ב֌֞ע֎נְי֞ן.
Over the place of the Ark. From wall to wall as it is stated above7I Melochim 6:27. regarding this subject.

׀סוק ח׳ · Verse 8

Hebrew:

וַ֜י֌ַאֲך֎֘כו֌֮ הַב֌ַד֌֎ים֒ וַי֌ֵך֞או֌֩ ך֞אשֵׁ֚י הַב֌ַד֌֎րים מ֎ן֟הַק֌ֹ֙דֶשׁ֙ עַל֟׀֌ְנֵ֣י הַד֌ְב֎֔יך וְלֹ֥א יֵך֞א֖ו֌ הַח֑ו֌׊֞ה וַי֌֎֣הְיו֌ שׁ֞֔ם עַ֖ד הַי֌֥וֹם הַז֌ￜￜ֜ה׃

English:

The poles projected so that the ends of the poles were visible in the sanctuary in front of the Shrine, but they could not be seen outside; and there they remain to this day.

A famous halakhic detail. The **badim** (carrying-poles) of the Aron were pulled forward (toward the Heichal side) and pressed into the *parochet* curtain so that their tips bulged through the cloth, visible from the Heichal but not piercing through. Rashi (Yoma 54a): they bulged 'like the breasts of a woman' — the verse in Shir HaShirim ('bein shadai yalin') was read by Chazal as referring to the Shechina dwelling between the two pole-tips. Radak: this is the source for the halakha that the badim were never removed from the Aron (cf. Shemot 25:15). Metzudat David: 'until this day' refers to the time of the Sefer's composition; the badim remained in place until the genizah of the Aron in the days of Yoshiyahu before the churban.
ךש׎יRashi
וַי֌ֵך֞או֌ ך֞אשֵׁי הַב֌ַד֌֎ים. ב֌ַ׀֌֞ךֹכֶת שֶׁכ֌ְנֶגֶד הַ׀֌ֶתַח ב֌֞אַמ֌֞ה טְךַקְס֎ין, י֞כוֹל י֎הְיו֌ מְק֞ךְע֎ין ב֌֞ה֌ וְיוֹ׊ְא֎ין, ת֌ַלְמו֌ד לוֹמַך וְלֹא יֵך֞או֌ הַחו֌׊֞ה, ה־א כ֌ֵי׊ַד, ד֌וֹחֲק֎ין ו֌בוֹלְט֎ין כ֌ְעֵין שְׁנֵי ד֌ַד֌ֵי א֎ש֌ׁ֞ה, כ֌ְע֎נְי֞ן שֶׁנ֌ֶאֱמַך: ב֌ֵין שׁ֞דַי י־ל֮ין.
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.

׀סוק ט׳ · Verse 9

Hebrew:

אֵ֚ין ב֌֞֜א֞ך֔וֹן ךַ֗ק שְׁנֵי֙ לֻח֣וֹת ה֞אֲב֞נ֎֔ים אֲשֶׁ֚ך ה֎נ֌֎֥חַ שׁ֛֞ם מֹשֶׁ֖ה ב֌ְחֹךֵ֑ב אֲשֶׁ֚ך כ֌֞ךַրת יְהֹו֞ה֙ ע֎ם֟ב֌ְנֵ֣י י֎שְׂך֞אֵ֔ל ב֌ְ׊ֵאת֖֞ם מֵאֶ֥ךֶץ מ֎׊ְך֞֜י֎ם׃

English:

There was nothing inside the Ark but the two tablets of stone that Moses placed there at Horeb, when GOD made [a covenant] with the Israelites after their departure from the land of Egypt.

The verse stresses what is **not** in the Aron — only the two tablets of stone Moshe placed there at Chorev (Sinai). Radak: this is proof that the *shattered first tablets* and the *Sefer Torah* (cf. Devarim 31:26 'mi-tzad aron') had been removed and stored separately by this point — and probably placed in the otzarot of the Mikdash alongside the Ohel Mo'ed. He cites the later story of Chilkiyahu HaKohen (II Melachim 22) 'finding' the Sefer Torah in the Mikdash as evidence that it was not in the Aron itself. Metzudat David: the Torah-text refers to *Mattan Torah* itself ('asher karat... be-tzeitam'). Note: the parallel in II Divrei Hayomim 5:10 reads identically ('rak shenei ha-luchot'), confirming this reading.

׀סוק י׮ · Verse 10

Hebrew:

וַיְה֎֕י ב֌ְ׊ֵ֥את הַכ֌ֹהֲנ֎֖ים מ֎ן֟הַק֌ֹ֑דֶשׁ וְהֶע֞נ֥֞ן מ֞לֵ֖א אֶת֟ב֌ֵ֥ית יְהֹו֞֜ה׃

English:

When the priests came out of the sanctuary—for the cloud had filled the House of GOD

As the kohanim withdraw from the Devir after placing the Aron, the **anan** — the cloud of the Shechina — fills the entire Beit HaMikdash. Rashi: the Shechina rested in the Heichal at the exact moment the kohanim exited the Kodesh. The scene precisely echoes Shemot 40:34-35 (the cloud filling the Mishkan at its dedication) and Vayikra 9:23 (the fire descending at the chanukat ha-Mishkan). Metzudat David: 'anan' here means a thick *smoke-like* vapor visible to all assembled.
ךש׎יRashi
ב֌ְ׊ֵאת הַכ֌ֹהֲנ֎ים מ֮ן הַק֌ֹדֶשׁ. הַכ֌ֹהֲנ֎ים שֶׁנ֌֞שְׂאו֌ ה֞א֞ךוֹן ב֌ַד֌ְב֎יך, כ֌ְשֶׁי֌֞׊ְאו֌ שׁ֞ךְת֞ה שְׁכ֎ינ֞ה ב֌ַהֵיכ֞ל.
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.

׀סוק י׮א · Verse 11

Hebrew:

וְלֹא֟י֞כְל֧ו֌ הַכ֌ֹהֲנ֎֛ים לַעֲמֹ֥ד לְשׁ֞ךֵ֖ת מ֎׀֌ְנֵ֣י הֶע֞נ֑֞ן כ֌֎י֟מ֞לֵ֥א כְבוֹד֟יְהֹו֖֞ה אֶת֟ב֌ֵ֥ית יְהֹו֞֜ה׃ {×€}

English:

and the priests were not able to remain and perform the service because of the cloud, for the Presence of the ETERNAL filled the House of GOD—

The kohanim cannot continue their service — neither in the Heichal nor in the Azarah — because the **kavod Hashem** (the Divine Glory) so completely fills the House. Metzudat David: 'kevod Hashem' here is the same anan just mentioned; the verse explains that the cloud was no ordinary mist but a visible manifestation of God's presence — so dense it overwhelmed the priestly avoda. The Mikdash's first moment is not human worship but divine self-revelation.

׀סוק י׮ב · Verse 12

Hebrew:

א־֖ז א֞מַ֣ך שְׁלֹמֹ֑ה יְהֹו֣֞ה א֞מַ֔ך ל֎שְׁכ֌ֹ֖ן ב֌֞עֲך֞׀ֶ֜ל׃

English:

then Solomon declared:” GOD has chosenTo abide in a thick cloud:

Shlomo's first words in response to the descent of the Shechina. He recognizes the cloud as the long-promised theophany. Rashi (citing Sifrei): when Shlomo saw the anan he proclaimed, 'Now I know the Shechina dwells in the House I built — for God had promised to come dwell from out of cloud and *araphel*.' The proof-text is Vayikra 16:2: 'ki ba-anan era'eh al ha-kapporet' — 'in a cloud I will appear upon the Kapporet.' Metzudat David: 'araphel' is the densest form of cloud — the verse from Shemot 20:18 'el ha-araphel asher sham ha-Elohim.' Radak adds the Targum's reading: 'God desires that His Presence rest in Yerushalayim' — *bi-araphel* understood as a place-name, the site where the cloud descends.
ךש׎יRashi
א־ז א֞מַך שְׁלֹמֹה. כ֌ְשֶׁך֞א֞ה הֶע֞נ֞ן, א֞מַך: עַת֌֞ה ךוֹאֶה אֲנ֎י שֶׁהַש֌ְׁכ֎ינ֞ה שׁוֹך֞ה ב֌ַב֌ַי֎ת שֶׁב֌֞נ֎ית֎י, שֶׁהֲךֵי כ֌֞ךְ ה֎בְט֎יחַ ל֞בֹא וְל֎שְׁכ֌ֹן ב֌וֹ מ֎ת֌וֹךְ ע֞נ֞ן וַעֲך֞׀ֶל, וְהֵיכ֞ן א֞מַך: כ֌֎י ב֌ֶע֞נ֞ן אֵך֞אֶה עַל הַכ֌ַ׀֌ֹךֶת, כ֌֞ךְ שְׁנו֌י֞ה ב֌ַס֌֎׀ְך֎י.
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.

׀סוק י׮ג · Verse 13

Hebrew:

ב֌֞נֹ֥ה ב֞נ֎֛ית֎י ב֌ֵ֥ית זְבֻ֖ל ל־֑ךְ מ֞כ֥וֹן לְשׁ֎בְת֌ְך֖֞ עוֹל֞מ֎֜ים׃

English:

I have now built for YouA stately House,A place where YouMay dwell forever.”

The poetic completion of Shlomo's opening declaration: 'I have built You a *beit zevul* (stately House), a *machon le-shivtekha olamim* (a fixed place for Your dwelling forever).' Rashi: 'olamim' carries halakhic force — from the moment this Mikdash was chosen, the **bamot** (improvised altars elsewhere) became forbidden, and the Shechina dwelt nowhere else (cf. Devarim 12). Metzudat David: this is now Hashem's *permanent residence*, unlike Gilgal, Shilo, Nov, and Givon — all of which were temporary stops on the way to Yerushalayim. Radak: David already knew this would be the chosen site after the threshing-floor of Aravnah miracle (II Shmuel 24).
ךש׎יRashi
לְשׁ֎בְת֌ְך֞ עוֹל֞מ֎ים. שֶׁמ֌֎ש֌ֶׁנ֌֎בְחֲך֞ה, לֹא הֻת֌֞ךו֌ הַב֌֞מוֹת, וְלֹא שׁ֞ךְת֞ה שְׁכ֎ינ֞ה ב֌ְמ֞קוֹם אַחֵך.
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.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ַס֌ֵրב הַמ֌ֶ֙לֶךְ֙ אֶת֟׀֌֞נ֞֔יו וַיְב֞֕ךֶךְ אֵ֖ת כ֌ׇל֟קְהַ֣ל י֎שְׂך֞אֵ֑ל וְכׇל֟קְהַ֥ל י֎שְׂך֞אֵ֖ל עֹמֵ֜ד׃

English:

Then, with the whole congregation of Israel standing, the king faced about and blessed the whole congregation of Israel.

Shlomo now physically turns from facing the Mikdash to facing the people, and blesses them. Metzudat David: 'omed' (standing) — because *ein yeshiva ba-azarah* (no sitting is permitted in the Temple-court, except for the King). Radak: the actual content of this blessing is not recorded — only Shlomo's *closing* blessing after the great prayer (verses 56-61) is preserved. This first blessing is just narratively noted before he transitions to the substantive 'baruch Hashem' declaration of verse 15.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֹ֗אמֶך ב֌֞ךրו֌ךְ יְהֹו֞ה֙ אֱלֹהֵ֣י י֎שְׂך֞אֵ֔ל אֲשֶׁך֙ ד֌֎ב֌ֶ֣ך ב֌ְ׀֎֔יו אֵ֖ת ד֌֞ו֎֣ד א־ב֑֮י ו֌בְי֞ד֥וֹ מ֎ל֌ֵ֖א לֵאמֹ֜ך׃

English:

He said:“Praised be the ETERNAL, the God of Israel, who has fulfilled with deeds the promise madedwho has fulfilled with deeds the promise made Lit. “who spoke with His own mouth
and has fulfilled with His own hand.” to my father David. For [God] said,

Shlomo opens the body of his address with **'Baruch Hashem Elokei Yisrael'** — praised be Hashem who *spoke with His mouth* and *fulfilled with His hand* to David. Rashi: 'spoke with His mouth' = Hashem's prophetic word that David's son would build the Mikdash (II Shmuel 7:12-13, delivered through Natan). 'Filled with His hand' = brought that word to actual fulfillment with His powerful hand. Metzudat David: the divine pattern of speech-and-fulfillment is the chapter's deep theme — Hashem keeps every word He utters.
ךש׎יRashi
אֲשֶׁך ד֌֎ב֌ֶך ב֌ְ׀֎יו. שֶׁי֌֎ת֌ֵן לוֹ ב֌ֵן שֶׁי֌֎בְנֶה ב֌ַי֎ת. ו֌בְי֞דוֹ מ֎ל֌ֵא. ק֎י֌ֵם אֶת ד֌ְב֞ךוֹ ב֌ְי֞דוֹ הַט֌וֹב֞ה.
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

׀סוק ט׮ז · Verse 16

Hebrew:

מ֎ן֟הַי֌֗וֹם אֲשֶׁ֚ך הוֹ׊ֵ֜את֎י אֶת֟עַמ֌֎֣י אֶת֟י֎שְׂך֞אֵל֮ מ֎מ֌֎׊ְךַ֒י֎ם֒ לֹ֜א֟ב֞חַ֣ךְת֌֎֜י בְע֎֗יך מ֎כ֌ֹל֙ שׁ֎בְטֵ֣י י֎שְׂך֞אֵ֔ל ל֎בְנ֣וֹת ב֌ַ֔י֎ת ל֎הְי֥וֹת שְׁמ֎֖י שׁ֑֞ם ו֞אֶבְחַ֣ך ב֌ְד֞ו֎֔ד ל֎הְי֖וֹת עַל֟עַמ֌֎֥י י֎שְׂך֞אֵ֜ל׃

English:

‘Ever since I brought My people Israel out of Egypt, I have not chosen a city among all the tribes of Israel for building a House where My name might abide; but I have chosen David to rule My people Israel.‘

Shlomo quotes God's pre-Mikdash declaration to David. Two divine choices are sequenced: from the Exodus until David's reign, *no city* had been chosen for the Bayit. Instead — and crucially — God chose *David* to rule over Israel. Radak: the order is theologically deliberate — only *after* David was chosen did God reveal the chosen city (through the Goren Aravnah incident, II Shmuel 24). Metzudat David: David's selection set in motion the choosing of Yerushalayim; the choice of person preceded and enabled the choice of place.
ךש׎יRashi
מ֮ן הַי֌וֹם וְגוֹ'. אֶת זֶה ד֌֎ב֌ֵך אֶל ד֌֞ו֎ד א־ב֮י.
Since the day, etc. This is what He spoke to my father Dovid.
מ׊ודת דודMetzudat David
לבנות בית. לבנות בה בית: ואבח׹ בדוד וגו׳. שעל ידו בא ההכנה לבחו׹ ביךושלים לבנות בה בית:
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.

׀סוק י׮ז · Verse 17

Hebrew:

וַיְה֎֕י ע֎ם֟לְבַ֖ב ד֌֞ו֎֣ד א־ב֑֮י ל֎בְנ֣וֹת ב֌ַ֔י֎ת לְשֵׁ֥ם יְהֹו֖֞ה אֱלֹהֵ֥י י֎שְׂך֞אֵ֜ל׃

English:

“Now my father David had intended to build a House for the name of the ETERNAL One, the God of Israel.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ֹրאמֶך יְהֹו֞ה֙ אֶל֟ד֌֞ו֎֣ד א־ב֮֔י יַ֗עַן אֲשֶׁրך ה־י־ה֙ ע֎ם֟לְב֣֞בְך֞֔ ל֎בְנ֥וֹת ב֌ַ֖י֎ת ל֎שְׁמ֎֑י הֱ֜ט֎יבֹ֔ת֞ כ֌֎֥י ה־י־֖ה ע֎ם֟לְב֞בֶ֜ך֞׃

English:

But GOD said to my father David, ‘As regards your intention to build a House for My name, you did right to have that intention.

God's response to David's intent: 'You did well that this was in your heart.' Metzudat David: even though David himself was not granted the privilege of building, the very fact of his intent earned him spiritual merit — *zechut* — for through it came the preparation: David assembled the materials, drafted the blueprints (cf. I Divrei Hayomim 28-29), and conveyed the divine instructions to Shlomo. The reward is not contingent on completion; intention itself is sanctified.

׀סוק י׮ט · Verse 19

Hebrew:

ךַ֣ק אַת֌֞֔ה לֹ֥א ת֎בְנֶ֖ה הַב֌֑֞י֎ת כ֌֎րי א֎ם֟ב֌֎נְך֞֙ הַי֌ֹ׊ֵ֣א מֵחֲל֞׊ֶ֔יך֞ ה֜ו֌א֟י֎בְנֶ֥ה הַב֌ַ֖י֎ת ל֎שְׁמ֎֜י׃

English:

However, you shall not build the House yourself; instead, your son, the issue of your loins, shall build the House for My name.‘

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌֣֞קֶם יְהֹו֞֔ה אֶת֟ד֌ְב֞ך֖וֹ אֲשֶׁ֣ך ד֌֎ב֌ֵ֑ך ו֞א֞קֻ֡ם ת֌ַ֩חַת֩ ד֌֞ￜￜ֎֚ד א־ב֮֜י ו֞אֵשֵׁ֣ב ׀ עַל֟כ֌֎ס֌ֵ֣א י֎שְׂך֞אֵ֗ל כ֌ַ֜אֲשֶׁך֙ ד֌֎ב֌ֶ֣ך יְהֹו֞֔ה ו֞אֶבְנֶ֣ה הַב֌ַ֔י֎ת לְשֵׁ֥ם יְהֹו֖֞ה אֱלֹהֵ֥י י֎שְׂך֞אֵ֜ל׃

English:

“And GOD has fulfilled the promise that was made: I have succeededesucceeded Lit. “risen in place of.” my father David and have ascended the throne of Israel, as GOD promised. I have built the House for the name of the ETERNAL One, the God of Israel;

׀סוק כ׮א · Verse 21

Hebrew:

ו֞א֞שׂ֎֚ם שׁ֞րם מ֞קוֹם֙ ל֞א֞ך֔וֹן אֲשֶׁך֟שׁ֖֞ם ב֌ְך֎֣ית יְהֹו֑֞ה אֲשֶׁրך כ֌֞ךַת֙ ע֎ם֟אֲבֹתֵ֔ינו֌ ב֌ְהוֹ׊֎יא֥וֹ אֹת֖֞ם מֵאֶ֥ךֶץ מ֎׊ְך֞֜י֎ם׃ {ס}        

English:

and I have set a place there for the Ark, containing the covenant that GOD made with our ancestors upon bringing them out from the land of Egypt.”

Shlomo concludes the historical retrospective: '*I have set a place there for the Aron*' — Radak: this is the **Devir**. Metzudat David: 'brit Hashem' inside the Aron refers to the **luchot ha-brit** that Hashem gave at Sinai when He cut His covenant with Israel at the Exodus. Shlomo neatly ties the chapter's central act (placing the Aron in its permanent home) back to the foundational event of Israelite history (Yetziat Mitzrayim and Mattan Torah).

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ַעֲמֹ֣ד שְׁלֹמֹ֗ה ל֎׀ְנֵי֙ מ֎זְב֌ַ֣ח יְהֹו֞֔ה נֶ֖גֶד כ֌ׇל֟קְהַ֣ל י֎שְׂך֞אֵ֑ל וַי֌֎׀ְךֹ֥שׂ כ֌ַ׀֌֖֞יו הַשׁ֌֞מ֞֜י֎ם׃

English:

Then Solomon stood before the altar of GOD in the presence of the whole community of Israel; he spread the palms of his hands toward heaven

The great prayer begins. Shlomo stands before the bronze mizbe'ach (20 × 20 × 10 cubits per II Divrei Hayomim 4:1) facing the people, and spreads his palms heavenward. Rashi (citing II Divrei Hayomim 6:13): Shlomo had earlier constructed a special bronze **kiyor** (platform, 5 × 5 × 3 cubits) in the middle of the courtyard; he stood on it, then knelt on his knees and spread his palms. Metzudat David: 'pores kapav' is the classic posture of asking for chesed. Radak details the kiyor and notes that the verse simplifies — the full sequence (stood, knelt, spread palms) is in Divrei Hayomim.
ךש׎יRashi
וַי֌ַעֲמֹד שְׁלֹמֹה ל֎׀ְנֵי מ֎זְב֌ַח ה'. כ֌ְת֎יב: כ֌֎י ע֞שׂ֞ה שְׁלֹמֹה כ֌֎י֌וֹך נְחשֶׁת וַי֌֎ת֌ְנֵהו֌ ב֌ְתוֹךְ ה֞עֲז֞ך֞ה וְגוֹ', וַי֌ַעֲמֹד ע֞ל֞יו וַי֌֎בְךַךְ עַל ב֌֎ךְכ֌֞יו.
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.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ֹאמַ֗ך יְהֹו֞֞ה אֱלֹהֵրי י֎שְׂך֞אֵל֙ אֵין֟כ֌֞מ֣וֹך֞ אֱלֹה֎֔ים ב֌ַשׁ֌֞מַ֣י֎ם מ֎מ֌ַ֔עַל וְעַל֟ה֞א֖֞ךֶץ מ֎ת֌֑֞חַת שֹׁמֵրך הַב֌ְך֎ית֙ וְ֜הַחֶ֔סֶד לַעֲב֞דֶ֕יך֞ הַהֹלְכ֎֥ים לְ׀֞נֶ֖יך֞ ב֌ְכׇל֟ל֎ב֌֞֜ם׃

English:

and said, “O ETERNAL God of Israel, in the heavens above and on the earth below there is no god like You, who keep Your gracious covenant with Your servants when they walk before You in wholehearted devotion;

The prayer's opening declaration: **'There is no God like You in the heavens above or on the earth beneath.'** A sweeping monotheistic affirmation. Hashem is then characterized as **'shomer ha-brit ve-ha-chesed'** — keeper of covenant and lovingkindness — with His servants who walk before Him with whole heart. Rashi: 'shomer' = waits and stores away reward to fulfill the covenant. Radak: 'brit' refers to the covenant with the Avot; 'avadekha' refers to their seed (the Israelite descendants). This is the prayer's theological frame: God is faithful to His covenantal word.
ךש׎יRashi
שֹׁמֵך הַב֌ְך֎ית. מַמְת֌֎ין וְגוֹנֵז ל֎שְׁמֹך הַב֌ְך֎ית וְהַחֶסֶד, לְקַי֌ֵם הַבְט֞ח֞תוֹ.
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

׀סוק כ׮ד · Verse 24

Hebrew:

אֲשֶׁ֣ך שׁ֞מַ֗ךְת֌֞ לְעַבְד֌ְך֞֙ ד֌֞ו֎֣ד א־ב֮֔י אֵ֥ת אֲשֶׁך֟דￜￜ֎ב֌ַ֖ךְת֌֞ ל֑וֹ וַת֌ְדַב֌ֵ֥ך ב֌ְ׀֎֛יך֞ ו֌בְי֞דְך֥֞ מ֎ל֌ֵ֖את֞ כ֌ַי֌֥וֹם הַז֌ֶ֜ה׃

English:

You who have kept the promises You made to Your servant, my father David, fulfilling with deeds the promise You made—as is now the case.

A specific application of God's covenant-keeping faithfulness: the promise to David. Rashi: 'shamarta' is the language of fulfilling a promise — *amanat hav'tacha*. Metzudat David: the proof of God's word-keeping is visible 'ka-yom ha-zeh' — *this very day*. The completed Mikdash standing before them is itself the demonstration of divine fidelity. Speech (be-ficha) and act (be-yadcha mileta) align perfectly.
ךש׎יRashi
אֲשֶׁך שׁ֞מַךְת֌֞. לְשׁוֹן אֲמ֞נַת הַבְט֞ח֞ה.
You preserved. [שמךת is] a expression meaning the fulfillment of a promise.

׀סוק כ׮ה · Verse 25

Hebrew:

וְעַת֌֞֞ה יְהֹו֣֞ה ׀ אֱלֹהֵ֣י י֎שְׂך֞אֵ֗ל שְׁ֠מֹ֠ך לְעַבְד֌ְך֚֞ ד֞ו֎րד א־ב֮י֙ אֵת֩ אֲשֶׁ֚ך ד֌֎ב֌ַրךְת֌֞ ל֌וֹ֙ לֵאמֹ֔ך לֹא֟י֎כ֌֞ךֵ֚ת לְך֥֞ א֎ישׁ֙ מ֎ל֌ְ׀֞נַ֔י יֹשֵׁ֖ב עַל֟כ֌֎ס֌ֵ֣א י֎שְׂך֞אֵ֑ל ךַ֠ק א֎ם֟י֎שְׁמְך֚ו֌ ב֞נֶրיך֞ אֶת֟ד֌ַךְכ֌֞ם֙ ל֞לֶ֣כֶת לְ׀֞נַ֔י כ֌ַאֲשֶׁ֥ך ה֞לַ֖כְת֌֞ לְ׀֞נ֞֜י׃

English:

And now, O ETERNAL God of Israel, keep the further promise that You made to Your servant, my father David: ‘Your line on the throne of Israel shall never end,fYour line on the throne of Israel shall never end See note at 2.4. if only your descendants will look to their way and walk before Me as you have walked before Me.‘

Shlomo now asks for the *second* part of the Davidic promise to be fulfilled: that David's dynastic line on the throne of Israel never be cut off, conditional on his descendants walking before Hashem as David did. Metzudat David: 'shemor' = honor and preserve also this part of Your promise to David — that if his sons live righteously, the monarchy will remain in his line uninterrupted. This is the conditional formulation of the Davidic covenant first articulated in II Shmuel 7 and reformulated in I Melachim 2:4.

׀סוק כ׮ו · Verse 26

Hebrew:

וְעַת֌֖֞ה אֱלֹהֵ֣י י֎שְׂך֞אֵ֑ל יֵא֞րמֶן נ־א֙ (דב׹יך) [ד֌ְב֣֞ךְך֞֔] אֲשֶׁ֣ך ד֌֎ב֌ַ֔ךְת֌֞ לְעַבְד֌ְך֖֞ ד֌֞ו֎֥ד א֞ב֎֜י׃

English:

Now, therefore, O God of Israel, let the promise that You made to Your servant my father David be fulfilled.

A brief but charged petition: 'ye'amen na devarcha' — let Your word be confirmed/established. Metzudat David: the kavanah is that the Bayit will be permanently known as 'beit Hashem' — that the Name will rest there in fulfillment of David's promise. Radak notes a ketiv/krei: written *devarekha* (plural, all the particulars) but read *devarcha* (singular, the whole).

׀סוק כ׮ז · Verse 27

Hebrew:

כ֌֎֚י הַ֜אֻמְנ֞֔ם יֵשֵׁ֥ב אֱלֹה֎֖ים עַל֟ה֞א֑֞ךֶץ ה֎֠נ֌ֵ֠ה הַשׁ֌֞מַ֜י֎ם ו֌שְׁמֵրי הַשׁ֌֞מַ֙י֎ם֙ לֹ֣א יְכַלְכ֌ְל֔ו֌ך֞ אַ֕ף כ֌֎֜י֟הַב֌ַ֥י֎ת הַז֌ֶ֖ה אֲשֶׁ֥ך ב֌֞נ֎֜ית֎י׃

English:

“But will God really dwellgdwell Cf. 2 Chron. 6.18, which adds “with humankind.” on earth? Even the heavens to their uttermost reaches cannot contain You, how much less this House that I have built!

**The theological pivot of the entire chapter.** Shlomo confronts the paradox of any Temple: how can the Infinite be housed in the finite? Rashi: 'ha-umnam' is a rhetorical exclamation of wonder. **'Hineh ha-shamayim u-shemei ha-shamayim lo yekhalkelukha — af ki ha-bayit ha-zeh asher baniti!'** — *The heavens and heavens-of-heavens cannot contain You — how much less this House!* Radak: this is Shlomo's profound theology — Hashem is *makom ha-olam* (place of the world), not contained by space; the Mikdash is therefore not God's container but the *focal direction* for prayer. The Bayit functions as a *meilitz* (intercessor), a place where prayer is heard with special favor — but Hashem Himself transcends all space.
ךש׎יRashi
הַאֻמְנ֞ם. לְשׁוֹן ת֌ֵימ֞ה֌. לֹא יְכַלְכ֌ְלו֌ך֞. לֹא יְכ֎ילו֌ך֞.
Will. [This is] an expression of wonder. 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.

׀סוק כ׮ח · Verse 28

Hebrew:

ו֌׀֞נ֎֜ית֞ אￜￜל֟ת֌ְ׀֎ל֌ַ֧ת עַבְד֌ְך֛֞ וְאֶל֟ת֌ְח֎נ֌֞ת֖וֹ יְהֹו֣֞ה אֱלֹה֑֞י ל֎שְׁמֹրעַ אֶל֟ה֞֜ך֎נ֌֞ה֙ וְאֶל֟הַת֌ְ׀֎ל֌֞֔ה אֲשֶׁ֧ך עַבְד֌ְך֛֞ מ֎תְ׀֌ַל֌ֵ֥ל לְ׀֞נֶ֖יך֞ הַי֌֜וֹם׃

English:

Yet turn, my ETERNAL God, to the prayer and supplication of Your servant, and hear the cry and prayer that Your servant offers before You this day.

The pivot from theology to petition. Despite the Bayit's inability to contain Hashem (verse 27), Shlomo asks: nevertheless, **turn** toward Your servant's prayer. Metzudat David: 'lazot, peneh na el tefilati' — 'in light of all this, please face toward my prayer that addresses the very purpose of this House and what makes it called the House of Hashem.' This verse functions as the hinge between the prayer's framing (22-27) and its seven scenarios (31-53).

׀סוק כ׮ט · Verse 29

Hebrew:

ל֎הְיוֹת֩ עֵינֶ֚ך֞ ׀ְתֻחֹ֜ת אֶל֟הַב֌ַրי֎ת הַז֌ֶה֙ לַ֣יְל֞ה ו֞י֔וֹם אֶ֚ל֟הַמ֌֞ק֔וֹם אֲשֶׁ֣ך א֞מַ֔ךְת֌֞ י֎הְיֶ֥ה שְׁמ֎֖י שׁ֑֞ם ל֎שְׁמֹ֙עַ֙ אֶל֟הַת֌ְ׀֎ל֌֞֔ה אֲשֶׁ֣ך י֎תְ׀֌ַל֌ֵ֣ל עַבְד֌ְך֞֔ אֶל֟הַמ֌֞ק֖וֹם הַז֌ֶ֜ה׃

English:

May Your eyes be open day and night toward this House, toward the place of which You have said, ‘My name shall abide there’; may You heed the prayers that Your servant will offer toward this place.

Shlomo's foundational request: '**May Your eyes be open** toward this House night and day' — i.e., that Hashem's perpetual divine attention rest upon the Bayit. Radak: 'einecha petuchot' means *continuous watchful providence* over this place. The verse establishes the Mikdash as the *focus of divine attention* — a place where prayer commands a special audience. Metzudat David: 'el ha-makom ha-zeh' means *in* this place; the preposition is unusual.

׀סוק ל׳ · Verse 30

Hebrew:

וְשׁ֚֞מַעְת֌֞֜ אֶל֟ת֌ְח֎נ֌ַրת עַבְד֌ְך֞֙ וְעַמ֌ְך֣֞ י֎שְׂך֞אֵ֔ל אֲשֶׁ֥ך י֎֜תְ׀֌ַלְל֖ו֌ אֶל֟הַמ֌֞ק֣וֹם הַז֌ֶ֑ה וְ֠אַת֌֞֠ה ת֌֎שְׁמַ֞ע אֶל֟מְקրוֹם שׁ֎בְת֌ְך֞֙ אֶל֟הַשׁ֌֞מַ֔י֎ם וְשׁ֞מַעְת֌֖֞ וְס֞ל֞֜חְת֌֞׃

English:

And when You hear the supplications that Your servant and Your people Israel offer toward this place, give heed in Your heavenly abode—give heed and pardon.

Shlomo extends the request: just as Hashem should hear Shlomo's prayer, He should hear the prayers of all the people directed at the Bayit. Metzudat David clarifies the theological nuance: 'You will hear in *Your dwelling-place in the heavens*' — i.e., Hashem does not literally sit in the Mikdash to hear; rather, the prayer offered there is *transmitted to His heavenly seat*, where it is received with mercy. The Mikdash is a *prayer-relay station*, not God's container. **'Ve-shamata ve-salachta'** — 'You shall hear and forgive' — becomes the prayer's refrain across the seven scenarios.

׀סוק ל׮א · Verse 31

Hebrew:

אֵת֩ אֲשֶׁ֚ך יֶחֱט֥֞א א֎ישׁ֙ לְךֵעֵ֔הו֌ וְנ֞שׁ֞א֟ב֥וֹ א־ל־֖ה לְהַאֲלֹת֑וֹ ו֌ב֞֗א א־ל־֛ה ל֎׀ְנֵ֥י מ֎֜זְב֌ַחֲך֖֞ ב֌ַב֌ַ֥י֎ת הַז֌ֶ֜ה׃

English:

“Whenever one person commits an offense against another, and the latter utters an imprecation to bring a curse upon the former,hand the latter utters an imprecation to bring a curse upon the former Or “and is made to take an oath and utter a self-imprecation.” and comes with that imprecation before Your altar in this House,

**Scenario 1 of 7: the oath-dispute.** When one person sins against another, and the wronged party imposes an oath of *alah* (imprecation/curse) on the accused, and the accused comes to swear before Your altar in this House. Metzudat David: a *monetary* dispute where one party is obligated to take an oath to clear himself. Rashi (citing Chazal): also evokes the sotah-imagery (the suspected adulteress brought before God's altar for the bitter-waters trial). Radak frames it as the **oath-taker** coming to swear at the mizbe'ach — the Mikdash is the venue for sacred-oath proceedings.
ךש׎יRashi
אֲשֶׁך יֶחֶט֞א א֎ישׁ לְךֵעֵהו֌. ב֌וֹעֵל אֵשֶׁת א֎ישׁ. וְנ֞שׁ֞א בוֹ א־ל־ה. כ֌ְשֵׁם שֶׁהַמ֌ַי֎ם ב֌וֹדְק֎ין אוֹת֞ה֌, כ֌֞ךְ הַמ֌ַי֎ם ב֌וֹדְק֎ין אוֹתוֹ. וְנ֞שׁ֞א בוֹ. לְשׁוֹן נוֹשֶׁה. ו֌ב֞א א־ל־ה ל֎׀ְנֵי מ֎זְב֌ַחֲך֞. וְהֶעֱמ֎יד הַכ֌ֹהֵן אֶת ה֞א֎ש֌ׁ֞ה ל֎׀ְנֵי ה'.
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

׀סוק ל׮ב · Verse 32

Hebrew:

וְאַת֌֣֞ￜￜ ׀ ת֌֎שְׁמַ֣ע הַשׁ֌֞מַ֗י֎ם וְע֞שׂ֎֙ית֞֙ וְשׁ֞׀ַטְת֌֣֞ אֶת֟עֲב֞דֶ֔יך֞ לְהַךְשׁ֎֣יעַ ך֞שׁ֞֔ע ל֞תֵ֥ת ד֌ַךְכ֌֖וֹ ב֌ְךֹאשׁ֑וֹ ו֌לְהַ׊ְד֌֎֣יק ׊ַד֌֎֔יק ל֥֞תֶת ל֖וֹ כ֌ְ׊֎דְק֞ת֜וֹ׃

English:

oh, hear in heaven and take action to judge Your servants, condemning the one who is in the wrong and bringing down the punishment of their conduct on their head—while vindicating the other, who is in the right, by rewarding them according to their righteousness.

The petition for scenario 1: judge swiftly and visibly. Convict the false oath-taker (whether accused or accuser) by bringing punishment down on his own head; vindicate the righteous. Radak: ordinarily Hashem is patient with false-swearers — but Shlomo asks that within the Mikdash precinct *justice be expedited and visible*, so that all see the unique sanctity of the place and fear it (matching the Torah's command 'u-mikdashi tira'u'). Metzudat David: the prayer here departs from the 'salachta' formula — this is the one scenario where Shlomo asks for *no* forgiveness, but rather *judicial discrimination* between the righteous and the wicked.
ךש׎יRashi
ל֞תֵת ד֌ַךְכ֌וֹ ב֌ְךֹאשׁוֹ. וְ׊֞בְת֞ה ב֎טְנ֞ה֌ וְגוֹ'. ו֌לְהַ׊ְד֌֎יק ׊ַד֌֎יק. וְנ֎ק֌ְת֞ה וְנ֎זְךְע֞ה ז֞ךַע, כ֌֞ךְ נ֎דְךַשׁ ב֌ַת֌וֹסֶ׀ְת֌֞א ד֌ְסוֹט֞ה.
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.

׀סוק ל׮ג · Verse 33

Hebrew:

ב֌ְ֜ה֎נ֌֞גֵ֞ף עַמ֌ְך֧֞ י֎שְׂך֞אֵ֛ל ל֎׀ְנֵ֥י אוֹיֵ֖ב אֲשֶׁ֣ך יֶחֶטְאו֌֟ל֑֞ךְ וְשׁ֞րבו֌ אֵלֶ֙יך֞֙ וְהוֹד֣ו֌ אֶת֟שְׁמֶ֔ך֞ וְה֎תְ׀֌ַלְל֧ו֌ וְה֎֜תְחַנ֌ְנ֛ו֌ אֵלֶ֖יך֞ ב֌ַב֌ַ֥י֎ת הַז֌ֶ֜ה׃

English:

“Should Your people Israel be routed by an enemy because they have sinned against You, and then turn back to You and acknowledge Your name, and they offer prayer and supplication to You in this House,

**Scenario 2: defeat in battle due to sin.** When Israel is routed by an enemy *because they have sinned* — and then they return to You, acknowledge Your name, and pray in this House. Rashi (citing Berachot 54a): **'ve-hodu et shemecha'** — even in defeat, one must *bless God for the bad* as one blesses for the good; acknowledging Hashem's hand in misfortune is the first step of teshuva. Radak: the verse contemplates those who *remain at home* praying in the Mikdash on behalf of those who went out to war.
ךש׎יRashi
וְהוֹדו֌ אֶת שְׁמֶך֞. שֶׁחַי֌֞ב א־ד־ם לְב֞ךֵךְ עַל ה֞ך֞ע֞ה.
And praise Your Name. For a person is obliged to bless God for the bad.25Maseches Berachos 54a.

׀סוק ל׮ד · Verse 34

Hebrew:

וְאַת֌֞ה֙ ת֌֎שְׁמַ֣ע הַשׁ֌֞מַ֔י֎ם וְס֣֞לַחְת֌֞֔ לְחַט֌ַ֖את עַמ֌ְך֣֞ י֎שְׂך֞אֵ֑ל וַהֲשֵׁ֜בֹת֞ם֙ אֶל֟ה֣֞אֲד֞מ֞֔ה אֲשֶׁ֥ך נ֞תַ֖ת֌֞ לַאֲבוֹת֞֜ם׃ {ס}        

English:

oh, hear in heaven and pardon the sin of Your people Israel, and restore them to the land that You gave to their ancestors.

The petition for scenario 2: forgive, and *restore them to the land*. Metzudat David: 've-hashevotam' means that when they next go out to war they will no longer be defeated and led into captivity — they will return safely to their land. The petition links teshuva with national restoration: prayer in the Mikdash is the mechanism by which exiled or defeated Israel is returned home.

׀סוק ל׮ה · Verse 35

Hebrew:

ב֌ְהֵע֞׊ֵ֥ך שׁ֞מַ֛י֎ם וְלֹ֜א֟י֎֜הְיֶ֥ה מ־ט־֖׹ כ֌֎֣י יֶחֶטְאו֌֟ל֑֞ךְ וְה֎֜תְ׀֌ַלְל֞ו֌ אֶל֟הַמ֌֞קրוֹם הַז֌ֶה֙ וְהוֹד֣ו֌ אֶת֟שְׁמֶ֔ך֞ ו֌מֵחַט֌֞את֥֞ם יְשׁו֌ב֖ו֌ן כￜￜ֎֥י תַעֲנֵ֜ם׃

English:

“Should the heavens be shut up and there be no rain, because they have sinned against You, and then they pray toward this place and acknowledge Your name and repent of their sins, when You answerianswer The Septuagint, with a different vocalization, reads “chastise.” them,

**Scenario 3: drought.** When the heavens are shut and no rain falls because of Israel's sin, and they pray toward this place, acknowledge Your name, and turn from their sin. Rashi parses '**ki ta'anem**' as 'because You will answer them' or 'so that You will answer them' (ki = asher). Metzudat David: they will turn from sin *in order that* You should answer — even motivated by the immediate need rather than pure love of God. Radak: 'ki torem' — You will *teach* them which sin caused the drought, prompting their teshuva.
ךש׎יRashi
כ֌֎י תַעֲנֵם. לְמַעַן ת֌ַעֲנֵם, 'כ֌֎י' מְשַׁמ֌ֵשׁ לְשׁוֹן 'אֲשֶׁך'.
For You to answer them. So that You may answer them; "כי" is an expression of "so that.""

׀סוק ל׮ו · Verse 36

Hebrew:

וְאַת֌֣֞ה ׀ ת֌֎שְׁמַ֣ע הַשׁ֌֞מַ֗י֎ם וְס֚֞לַחְת֌֞֜ לְחַט֌ַրאת עֲב֞דֶ֙יך֞֙ וְעַמ֌ְך֣֞ י֎שְׂך֞אֵ֔ל כ֌֎֥י תוֹךֵ֛ם אֶת֟הַד֌ֶ֥ךֶךְ הַט֌וֹב֖֞ה אֲשֶׁ֣ך יֵ֜לְכו֌֟ב֑֞ה֌ וְנ֞תַת֌֞րה מ־ט־׹֙ עַ֜ל֟אַךְ׊ְך֞֔ אֲשֶׁך֟נ֞תַ֥ת֌֞ה לְעַמ֌ְך֖֞ לְנַחֲל֞֜ה׃ {ס}        

English:

oh, hear in heaven and pardon the sin of Your servants, Your people Israel, after You have shown them the proper way in which they are to walk; and send down rain upon the land that You gave to Your people as their heritage.

The petition: forgive, *teach them the good way*, and send rain on the land You gave Your people as inheritance. Metzudat David: even though they may not have repented from *love*, by sending rain You *teach them* the good way — to act from love next time, having seen Your chesed. The verse uniquely emphasizes that God's response itself becomes pedagogical: His forgiveness is a *form of teaching*.

׀סוק ל׮ז · Verse 37

Hebrew:

ך֞ע֞֞ב כ֌֎֜י֟י֎֜הְיֶ֣ה ב֞א֞֗ךֶץ ד֌ֶ֣בֶך כ֌֎֜י֟י֎֜֠הְיֶ֠ה שׁ֎ד֌֞׀֚וֹן יֵך֞ק֜וֹן אַךְב֌ֶրה ח֞ס֎יל֙ כ֌֎֣י י֎֜הְיֶ֔ה כ֌֎֧י י֞֜׊ַך֟ל֛וֹ אֹיְב֖וֹ ב֌ְאֶ֣ךֶץ שְׁע֞ך֑֞יו כ֌ׇל֟נֶ֖גַע כ֌ׇ֜ל֟מַחֲל֞֜ה׃

English:

So, too, if there is a famine in the land, if there is pestilence, blight, mildew, locusts or caterpillars, or if an enemy oppresses them in any of the settlements of the land.”In any plague and in any disease,

**Scenario 4: famine and plague and natural disaster.** A long catalogue of national disasters: rav, dever (pestilence), shidafon (blight), yerakon (mildew), arbeh (locust), chasil (locust-larva), and enemy siege of a city. Metzudat David: 'rav ki yihyeh' refers to famine from *causes other than* drought (since drought was scenario 3). Rashi: 'yerakon' is when wheat fails to develop ears on the stalk. Radak: 'kol nega kol machala' — *all afflictions* — extends the scenario to virtually any individual or national crisis.
ךש׎יRashi
יֵך֞קוֹן. שֶׁהַת֌ְבו֌א֞ה אֵינ֞ה֌ עוֹל֞ה ב֌ַק֌֞נֶה לַעֲשׂוֹת שׁ֎ב֌ֹלֶת.
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

׀סוק ל׮ח · Verse 38

Hebrew:

כ֌ׇל֟ת֌ְ׀֎ל֌֣֞ה כׇל֟ת֌ְח֎נ֌֞֗ה אֲשֶׁրך ת֌֎֜הְיֶה֙ לְכׇל֟ה֣֞א֞ד֞֔ם לְכֹ֖ל עַמ֌ְך֣֞ י֎שְׂך֞אֵ֑ל אֲשֶׁ֣ך יֵדְע֗ו֌ן א֎֚ישׁ נֶ֣גַע לְב֞ב֔וֹ ו֌׀֞ךַ֥שׂ כ֌ַ׀֌֖֞יו אֶל֟הַב֌ַ֥י֎ת הַז֌ֶ֜ה׃

English:

in any prayer or supplication offered by any person among all Your people Israel—each of whom knows their own affliction—when they spread their palms toward this House,

Within scenario 4: any prayer or supplication offered by *any individual* (le-kol ha-adam) or all of Israel — **each one knowing the affliction of his own heart** (nega levavo) — when they spread their palms toward this House. Radak: 'lev' here means private inner pain known only to the sufferer. Metzudat David: even hidden affliction whose cause is private wickedness. The universalism is striking: 'kol ha-adam' could include the individual sufferer regardless of station. The orientation toward the Bayit is the unifying gesture.

׀סוק ל׮ט · Verse 39

Hebrew:

וְ֠אַת֌֞֠ה ת֌֎שְׁמַ֚ע הַשׁ֌֞מַ֜י֎ם מְכրￜￜֹן שׁ֎בְת֌ֶ֙ך֞֙ וְס֞לַחְת֌֣֞ וְע֞שׂ֎֔ית֞ וְנ֞תַת֌֞ր ל֞א֎ישׁ֙ כ֌ְכׇל֟ד֌ְך֞כ֞֔יו אֲשֶׁ֥ך ת֌ֵדַ֖ע אֶת֟לְב֞ב֑וֹ כ֌֎֜י֟אַת֌֞րה י֞דַ֙עְת֌֞֙ לְבַד֌ְך֞֔ אֶת֟לְבַ֖ב כ֌ׇל֟ב֌ְנֵ֥י ה֞א֞ד֞֜ם׃

English:

oh, hear in Your heavenly abode, and pardon and take action! Render to that individual according to their ways as You know their heart to be—for You alone know every human heart.

The petition: forgive and act — give to each person *according to all his ways*, **for You alone know the heart of every human**. Metzudat David: the verse emphasizes Hashem's unique knowledge of inner intention; the Mikdash-prayer is heard discerningly, with each individual judged by what He alone perceives. This is one of the great Tanakh formulations of divine omniscience over human interiority, anticipating Yirmiyahu 17:10 ('I, Hashem, search the heart').

׀סוק מ׳ · Verse 40

Hebrew:

לְמַ֙עַן֙ י֎ך֞א֔ו֌ך֞ כ֌ׇ֚ל֟הַי֌֞מ֎֔ים אֲשֶׁך֟הֵ֥ם חַי֌֎֖ים עַל֟׀֌ְנֵ֣י ה֞אֲד֞מ֑֞ה אֲשֶׁ֥ך נ֞תַ֖ת֌֞ה לַאֲבֹתֵ֜ינו֌׃

English:

Thus may Your peoplejYour people Lit. “they.” revere You all the days that they live on the land that You gave to our ancestors.

The pedagogical purpose: '**so that they will fear You** all the days they live on the land You gave their fathers.' Metzudat David: when people see prayer and teshuva remove their troubles, they recognize *yad Hashem* and develop *yirat shamayim*. Radak: when they see that Hashem forgave them after returning, they realize that the affliction was *not random chance* but moral consequence — and this recognition is the seed of perpetual fear of Heaven.

׀סוק מ׮א · Verse 41

Hebrew:

וְגַם֙ אֶל֟הַנ֌ׇכְך֎֔י אֲשֶׁ֛ך לֹא֟מֵעַמ֌ְך֥֞ י֎שְׂך֞אֵ֖ל ה֑ו֌א ו֌ב֛֞א מֵאֶ֥ךֶץ ךְחוֹק֖֞ה לְמַ֥עַן שְׁמֶ֜ך֞׃

English:

“Or if a foreigner who is not of Your people Israel comes from a distant land for the sake of Your name—

**Scenario 5: the foreigner's prayer.** The most remarkable section of the entire prayer — Shlomo asks Hashem to hear the prayers of **'ha-nochri'** (the non-Israelite) who is not of Your people Israel, who comes from a *distant land* for the sake of Your name. Metzudat David: 'le-ma'an shemekha' — to spread/honor Your name. The verse anticipates spiritual seekers from all nations who, having heard of Hashem's reputation, travel to the Mikdash. The universalist scope of Shlomo's prayer is among the most theologically expansive moments in Tanakh.

׀סוק מ׮ב · Verse 42

Hebrew:

כ֌֎րי י֎שְׁמְעו֌ן֙ אֶת֟שׁ֎מְך֣֞ הַג֌֞ד֔וֹל וְאֶת֟י֞֜דְך֞֙ הַחֲז֞ק֞֔ה ו֌֜זְךֹעֲך֖֞ הַנ֌ְטו֌י֑֞ה ו֌ב֥֞א וְה֎תְ׀֌ַל֌ֵ֖ל אֶל֟הַב֌ַ֥י֎ת הַז֌ֶ֜ה׃

English:

for they shall hear about Your great name and Your mighty hand and Your outstretched arm—and thus comes to pray toward this House,

׀סוק מ׮ג · Verse 43

Hebrew:

אַת֌֞֞ה ת֌֎שְׁמַրע הַשׁ֌֞מַ֙י֎ם֙ מְכ֣וֹן שׁ֎בְת֌ֶ֔ך֞ וְע֞שׂ֎֕ית֞ כ֌ְכֹ֛ל אֲשֶׁך֟י֎קְך֥֞א אֵלֶ֖יך֞ הַנ֌ׇכְך֎֑י לְמַ֣עַן יֵדְעו֌ן֩ כ֌ׇל֟עַמ֌ֵ֚י ה֞א֞֜ךֶץ אֶת֟שְׁמֶ֗ך֞ לְי֎ךְא֞րה אֹ֜תְך֞֙ כ֌ְעַמ֌ְך֣֞ י֎שְׂך֞אֵ֔ל וְל֞דַ֕עַת כ֌֎֜י֟שׁ֎מְך֣֞ נ֮קְ׹־֔א עַל֟הַב֌ַ֥י֎ת הַז֌ֶ֖ה אֲשֶׁ֥ך ב֌֞נ֎֜ית֎י׃

English:

oh, hear in Your heavenly abode and grant all that the foreigner asks You for. Thus all the peoples of the earth will know Your name and revere You, as does Your people Israel; and they will recognize that Your name is attached to this House that I have built.

The petition for the nochri: **grant *everything* he asks** — a striking contrast with verse 39 (which asked Hashem to grant each Israelite *according to his ways*). Rashi (citing Chazal) explains the asymmetry: Israel knows God and accepts that unanswered prayer reflects their own sin; but the nochri would conclude 'the famous House does nothing — its God is empty like idols.' To prevent kiddush ha-Shem from becoming chillul ha-Shem, the nochri's prayer must be answered fully. Radak: the goal is *kol amei ha-aretz yed'un et shemcha* — that all nations recognize Hashem and learn to fear Him as Israel does, and recognize that Hashem's name rests on this House.
ךש׎יRashi
כ֌ְכֹל אֲשֶׁך י֮קְ׹־א אֵלֶיך֞ הַנ֌֞כְך֎י. ו֌בְי֎שְׂך֞אֵל הו֌א אוֹמֵך: וְנ֞תַת֌֞ ל֞א֎ישׁ כ֌ְכ֞ל ד֌ְך֞כ֞יו, לְ׀֎י שֶׁי֌֎שְׂך֞אֵל מַכ֌֎יך ב֌ְהַק֌֞ב֌֞"ה, וְיוֹדֵעַ שֶׁהַיְכֹלֶת ב֌ְי֞דוֹ, וְא֮ם אֵין ת֌ְ׀֎ל֌֞תוֹ נ֎שְׁמַעַת, ת֌וֹלֶה אֶת הַד֌֞ב֞ך ב֌ְעַ׊ְמוֹ ו֌בְחֶטְאוֹ, אֲב֞ל עוֹבֵד ג֌֎ל֌ו֌ל֎ים קוֹךֵא ת֌֎ג֌֞ך, וְאוֹמֵך: ב֌ַי֎ת שֶׁש֌ְׁמוֹ הוֹלֵךְ לְסוֹף ה֞עוֹל֞ם, נ֎תְיַג֌ַעְת֌֎י לְכַמ֌֞ה ד֌ְך֞כ֎ים ו֌ב֞את֎י וְה֎תְ׀֌ַל֌ַלְת֌֎י ב֌וֹ, וְלֹא מ֞׊֞את֎י ב֌וֹ מַמ֌֞שׁ, כ֌ְשֵׁם שֶׁאֵין מַמ֌֞שׁ ב֌ַעֲבוֹדַת ג֌֎ל֌ו֌ל֎ים, לְ׀֎יכ֞ךְ כ֌ְכ֞ל אֲשֶׁך י֮קְ׹־א אֵלֶיך֞ הַנ֌֞כְך֎י, אֲב֞ל י֎שְׂך֞אֵל, א֎ם אַת֌֞ה ךוֹאֶה שֶׁהו֌א מַשְׁח֎ית ב֌ְמ֞מוֹנוֹ אֶת חֲבֵךוֹ, אַל ת֌֎ת֌ֵן לוֹ.
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.

׀סוק מ׮ד · Verse 44

Hebrew:

כ֌֎֜י֟יֵ׊ֵ֚א עַמ֌ְך֞ր לַמ֌֎לְח֞מ֞ה֙ עַל֟אֹ֣יְב֔וֹ ב֌ַד֌ֶ֖ךֶךְ אֲשֶׁ֣ך ת֌֎שְׁל֞חֵ֑ם וְה֎תְ׀֌ַלְל֣ו֌ אֶל֟יְהֹו֞֗ה ד֌ֶրךֶךְ ה֞ע֎יך֙ אֲשֶׁ֣ך ב֌֞חַ֣ךְת֌֞ ב֌֞֔ה֌ וְהַב֌ַ֖י֎ת אֲשֶׁך֟ב֌֞נ֎֥ת֎י ל֎שְׁמֶ֜ך֞׃

English:

“When Your people take the field against their enemy by whatever way You send them, and they pray to GOD in the direction of the city that You have chosen, and of the House that I have built to Your name,

**Scenario 6: the army at war.** When Your people go out to war against their enemy along the path You have sent them — and they pray to Hashem *toward the city You chose and the House I built*. Rashi: 'derech ha-ir' = facing toward Yerushalayim. Metzudat David: since they cannot return to the Mikdash to pray during a campaign, they must direct their prayer toward Yerushalayim wherever they are. Radak: 'ba-derech asher tishlachem' refers to a war that *Hashem authorized* — through a navi, the Urim ve-Tumim, or by general divine sanction — not unauthorized military adventures.
ךש׎יRashi
ד֌ֶךֶךְ ה֞ע֎יך. ׀֌וֹנ֎ים לְ׊ַד יְךו֌שׁ֞לַי֎ם.
By way of the city. Facing towards Yerusholayim.

׀סוק מ׮ה · Verse 45

Hebrew:

וְשׁ֞֜מַעְת֌֞֙ הַשׁ֌֞מַ֔י֎ם אֶת֟ת֌ְ׀֎ל֌֞ת֖֞ם וְאֶת֟ת֌ְח֎נ֌֞ת֑֞ם וְע֞שׂ֎֖ית֞ מ֎שְׁ׀֌֞ט֞֜ם׃

English:

oh, hear in heaven their prayer and supplication and uphold their cause.

The petition for the army: hear their prayer and *do their justice* (mishpatam). Rashi: 'asita mishpatam' = take *vengeance against their enemies* on their behalf. Metzudat David: 'mishpatam' here means *the verdict of victory* — Hashem judges the case and rules in Israel's favor on the battlefield. The verse fuses prayer and military divine intervention.
ךש׎יRashi
וְע֞שׂ֎ית֞ מ֎שְׁ׀֌֞ט֞ם. נ֎קְמ֞ת֞ם ב֌ְאוֹיְבֵיהֶם.
And render their judgment. [I.e.,] their vengeance against their enemies.

׀סוק מ׮ו · Verse 46

Hebrew:

כ֌֎֣י יֶחֶטְאו֌֟ל֞֗ךְ כ֌֎֣י אֵրין א־ד־ם֙ אֲשֶׁ֣ך לֹ֜א֟יֶחֱט֞֔א וְא֞נַ׀ְת֌֣֞ ב־֔ם ו֌נְתַת֌֖֞ם ל֎׀ְנֵ֣י אוֹיֵ֑ב וְשׁ֞בրו֌ם שֹׁ֜בֵיהֶם֙ אֶל֟אֶ֣ךֶץ ה֞אוֹיֵ֔ב ךְחוֹק֖֞ה א֥וֹ קְךוֹב֞֜ה׃

English:

“When they sin against You—for there is no mortal who does not sin—and You are angry with them and deliver them to the enemy, and their captors carry them off to an enemy land, near or far;

**Scenario 7: the climactic and most somber petition — full exile.** When Israel sins (Shlomo concedes the universal premise: **'ein adam asher lo yecheta'** — *no human being does not sin*), and Hashem in anger delivers them to an enemy who carries them away to a captivity-land *near or far*. Metzudat David: 'ein adam asher lo yecheta' may mean that lacking even *one* tzaddik to shield the nation produces the catastrophe. Radak: this verse anticipates exactly the future galut — and Daniel's practice of praying with open windows facing Yerushalayim from Bavel (Daniel 6:11) is the post-Mikdash fulfillment of this very verse.

׀סוק מ׮ז · Verse 47

Hebrew:

וְהֵשׁ֎֙יבו֌֙ אֶל֟ל֎ב֌֞֔ם ב֌֞א֖֞ךֶץ אֲשֶׁ֣ך נ֎שְׁב֌ו֌֟שׁ֑֞ם וְשׁ֣֞בו֌ ׀ וְה֎֜תְחַנ֌ְנ֣ו֌ אֵלֶ֗יך֞ ב֌ְאֶրךֶץ שֹׁ֜בֵיהֶם֙ לֵאמֹ֔ך ח֞ט֥֞אנו֌ וְהֶעֱו֎֖ינו֌ ך֞שׁ֞֜עְנו֌׃

English:

and then they take it to heart in the land to which they have been carried off, and they repent and make supplication to You in the land of their captors, saying: ‘We have sinned, we have acted perversely, we have acted wickedly,‘

׀סוק מ׮ח · Verse 48

Hebrew:

וְשׁ֣֞בו֌ אֵלֶ֗יך֞ ב֌ְכׇל֟לְב֞ב֞ם֙ ו֌בְכׇל֟נַ׀ְשׁ֞֔ם ב֌ְאֶ֥ךֶץ אֹיְבֵיהֶ֖ם אֲשֶׁך֟שׁ֞ב֣ו֌ אֹת֑֞ם וְה֎תְ׀֌ַלְל֣ו֌ אֵלֶ֗יך֞ ד֌ֶրךֶךְ אַךְ׊֞ם֙ אֲשֶׁ֣ך נ֞תַ֣ת֌֞ה לַאֲבוֹת֞֔ם ה֞ע֎יך֙ אֲשֶׁ֣ך ב֌֞חַ֔ךְת֌֞ וְהַב֌ַ֖י֎ת אֲשֶׁך֟[ב֌֞נ֎֥ית֎י] (בנית) ל֎שְׁמֶ֜ך֞׃

English:

and they turn back to You with all their heart and soul, in the land of the enemies who have carried them off, and they pray to You in the direction of their land that You gave to their ancestors, of the city that You have chosen, and of the House that I have built to Your name—

Within scenario 7: the exiles return to You **be-khol levavam u-ve-khol nafsham** (with all their heart and soul — the Shema-language of perfect teshuva) and pray *toward their land, the city You chose, and the House I built*. Metzudat David: in exile they cannot reach the Bayit physically, so they direct their prayer through the geography — across the path that ascends toward Yerushalayim. This is the textual source for the practice (codified in halakha; Berachot 30a) of praying toward Eretz Yisrael, toward Yerushalayim, toward the Mikdash, toward the Kodesh Kodashim.

׀סוק מ׮ט · Verse 49

Hebrew:

וְשׁ֞מַעְת֌֞ր הַשׁ֌֞מַ֙י֎ם֙ מְכ֣וֹן שׁ֎בְת֌ְך֞֔ אֶת֟ת֌ְ׀֎ל֌֞ת֖֞ם וְאֶת֟ת֌ְח֎נ֌֞ת֑֞ם וְע֞שׂ֎֖ית֞ מ֎שְׁ׀֌֞ט֞֜ם׃

English:

oh, give heed in Your heavenly abode to their prayer and supplication, uphold their cause,

The petition for scenario 7: hear from Your heavenly seat and 'do their judgment' (asita mishpatam). Metzudat David: 'mishpatam' here means *avenge them against their oppressors* so that the captors recognize Hashem's displeasure with the heaviness of their yoke on Israel. Radak: more — even arouse the captors' own *compassion* toward the exiles, so they release them and let them return — as Koresh would later do with the Bavli exile. The prayer anticipates not just punishment but moral transformation of the captor nations.

׀סוק נ׳ · Verse 50

Hebrew:

וְס֞לַחְת֌֞ր לְעַמ֌ְך֞֙ אֲשֶׁ֣ך ח֞טְאו֌֟ל֞֔ךְ ו֌לְכׇל֟׀֌֎שְׁעֵיהֶ֖ם אֲשֶׁ֣ך ׀֌֞שְׁעו֌֟ב֑֞ךְ ו֌נְתַת֌֧֞ם לְךַחֲמ֎֛ים ל֎׀ְנֵ֥י שֹׁבֵיהֶ֖ם וְך֎חֲמ֜ו֌ם׃

English:

and pardon Your people who have sinned against You for all the transgressions that they have committed against You. Grant them mercy in the sight of their captors that they may be merciful to them.

The exile-petition concludes with two interlocked requests: (1) **forgive** Your people for their sins and pesha'im; (2) **grant them mercy before their captors that the captors should be merciful**. Metzudat David: the captors will see Your vengeance and recognize they should pity Israel — and they will. The verse anticipates the gradual softening of host-empires toward exilic Israel (the model of which would be Koresh, then later Cyrus and Darius, and across history many a foreign sovereign who showed Israel chesed).

׀סוק נ׎א · Verse 51

Hebrew:

כ֌֎֜י֟עַמ֌ְך֥֞ וְנַחֲל֞תְך֖֞ הֵ֑ם אֲשֶׁրך הוֹ׊ֵ֙את֞֙ מ֎מ֌֎׊ְךַ֔י֎ם מ֎ת֌֖וֹךְ כ֌֥ו֌ך הַב֌ַךְזֶ֜ל׃

English:

For they are Your very own people that You freed from Egypt, from the midst of the iron furnace.

Shlomo's grounding rationale: *they are Your people and Your inheritance, whom You brought out of Mitzrayim from the **kur ha-barzel** (iron furnace)*. Rashi: 'kur' is the earthenware refining-pot used for purifying gold of impurities ('iron' describes its function, not its material). Metzudat David: a metaphor for the *crushing servitude* — as if Israel were placed in an iron furnace over fire. Radak: just as silver and gold are refined in the kur, Israel was *refined* through the harsh labor of Egypt. The Exodus thus established Israel as Hashem's refined treasured possession — grounding the petition that He should forgive.
ךש׎יRashi
כ֌ו֌ך הַב֌ַךְזֶל. הַחֶךֶס שֶׁמ֌ְזַק֌ְק֎ין ב֌וֹ ז־ה־ב, ק֞ךו֌י כ֌ו֌ך.
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 כו׹.30The phrase "of iron" refers to the purpose of the pot, not the material of which it is made. The pot itself is earthenware.

׀סוק נ׮ב · Verse 52

Hebrew:

ל֎הְי֚וֹת עֵינֶրיך֞ ׀ְתֻחֹת֙ אֶל֟ת֌ְח֎נ֌ַ֣ת עַבְד֌ְך֞֔ וְאֶל֟ת֌ְח֎נ֌ַ֖ת עַמ֌ְך֣֞ י֎שְׂך֞אֵ֑ל ל֎שְׁמֹ֣עַ אֲלֵיהֶ֔ם ב֌ְכֹ֖ל קׇךְא֥֞ם אֵלֶ֜יך֞׃

English:

May Your eyes be open to the supplication of Your servant and the supplication of Your people Israel, and may You heed them whenever they call upon You.

A summary petition closing the seven scenarios: may Your eyes be open to the supplications of Your servant (Shlomo) and Your people Israel, to hear them **be-khol kor'am elekha** — *whenever they call to You*. Metzudat David: the very purpose of the Exodus itself was to establish a people whose prayer Hashem would hear — both individual and collective. Radak: 'be-khol kor'am' = whenever they call from any distress, in teshuva. The verse anchors prayer-attentiveness as the defining covenant-relationship.

׀סוק נ׮ג · Verse 53

Hebrew:

כ֌֎֜י֟אַת֌֞֞ה ה֎בְד֌ַלְת֌֞րם לְך־֙ לְ֜נַחֲל֞֔ה מ֎כ֌ֹ֖ל עַמ֌ֵ֣י ה֞א֑֞ךֶץ כ֌ַאֲשֶׁ֚ך ד֌֎ב֌ַ֜ךְת֌֞ ב֌ְיַ֣ד ׀ מֹשֶׁ֣ה עַבְד֌ֶ֗ך֞ ב֌ְהוֹ׊֎יאֲך֧֞ אֶת֟אֲבֹתֵ֛ינו֌ מ֎מ֌֎׊ְךַ֖י֎ם אֲדֹנ֥֞י יֱהֹו֎֜ה׃ {×€}

English:

For You, O Sovereign GOD, have set them apart for Yourself from all the peoples of the earth as Your very own, as You promised through Moses Your servant when You freed our ancestors from Egypt.”

The prayer's grand closing argument: **'You have separated them for Yourself as Your inheritance from all the nations of the earth'** — as You spoke through Moshe Your servant at the Exodus. Metzudat David: because You separated Israel as Your unique possession, it is fitting that You hear them whenever they call. The chosenness-petition closes the entire 32-verse prayer (22-53), pivoting back to the Exodus framing that opened the historical retrospective.

׀סוק נ׮ד · Verse 54

Hebrew:

וַיְה֎֣י ׀ כ֌ְכַל֌֣וֹת שְׁלֹמֹ֗ה לְה֎תְ׀֌ַל֌ֵל֙ אֶל֟יְהֹו֞֔ה אֵ֛ת כ֌ׇל֟הַת֌ְ׀֎ל֌֥֞ה וְהַת֌ְח֎נ֌֖֞ה הַז֌ֹ֑את ק־֞ם מ֎ל֌֎׀ְנֵ֚י מ֎זְב֌ַրח יְהֹו֞ה֙ מ֎כ֌ְךֹ֣עַ עַל֟ב֌֎ךְכ֌֞֔יו וְכַ׀֌֖֞יו ׀֌ְךֻשׂ֥וֹת הַשׁ֌֞מ֞֜י֎ם׃

English:

When Solomon finished offering to GOD all this prayer and supplication, he rose from where he had been kneeling, in front of the altar of GOD, his hands spread out toward heaven.

The prayer concludes. Shlomo *rises from his kneeling* before the mizbe'ach, hands still spread heavenward. Metzudat David: 'mi-kero'a' — he had been kneeling on his knees throughout the prayer; now he stands. The transition from kneeling to standing marks the shift from prayer (kero'a, the posture of supplication) to public blessing of the people (the posture of authority and benediction, verses 55-61).

׀סוק נ׮ה · Verse 55

Hebrew:

וַי֌ַעֲמֹ֕ד וַיְב֞֕ךֶךְ אֵ֖ת כ֌ׇל֟קְהַ֣ל י֎שְׂך֞אֵ֑ל ק֥וֹל ג֌֞ד֖וֹל לֵאמֹ֜ך׃

English:

He stood, and in a loud voice blessed the whole congregation of Israel:

׀סוק נ׮ו · Verse 56

Hebrew:

ב֌֞ך֣ו֌ךְ יְהֹו֞֗ה אֲשֶׁ֚ך נ֞תַրן מְנו֌ח֞ה֙ לְעַמ֌֣וֹ י֎שְׂך֞אֵ֔ל כ֌ְכֹ֖ל אֲשֶׁ֣ך ד֌֎ב֌ֵ֑ך לֹ֜א֟נ֞׀ַ֞ל ד֌֞ב֣֞ך אֶח֞֗ד מ֎כ֌ֹל֙ ד֌ְב֞ך֣וֹ הַט֌֔וֹב אֲשֶׁ֣ך ד֌֎ב֌ֶ֔ך ב֌ְיַ֖ד מֹשֶׁ֥ה עַבְד֌֜וֹ׃

English:

“Praised be GOD who has granted a haven to Israel—God’s people—just as promised; not a single word has failed of all the gracious promises that were made through God’s servant Moses.

The closing blessing opens with the **same baruch-Hashem** formula as the opening (verse 15). Hashem has given Israel **menuchah** — rest from her enemies — just as He promised. Rashi (citing Devarim 12:10): 'He will give you rest from all your enemies around.' Metzudat David: Shlomo blesses Hashem before blessing the people. 'Lo nafal davar echad' — *not a single word* of all Hashem's good word through Moshe has fallen. The blessing celebrates divine fidelity to *every* element of the Mosaic promise.
ךש׎יRashi
כ֌ְכֹל אֲשֶׁך ד֌֎ב֌ֵך. וְהֵיכ֞ן ד֌֎ב֌ֵך: וְהֵנ֎יחַ ל֞כֶם מ֎כ֌֞ל אוֹיְבֵיכֶם.
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.

׀סוק נ׮ז · Verse 57

Hebrew:

יְהֹ֮י יְהֹו֞րה אֱלֹהֵ֙ינו֌֙ ע֎מ֌֞֔נו֌ כ֌ַאֲשֶׁ֥ך ה־י־֖ה ע֎ם֟אֲבֹתֵ֑ינו֌ אַל֟יַעַזְבֵ֖נו֌ וְאַ֜ל֟י֎ט֌ְשֵׁ֜נו֌׃

English:

May the ETERNAL our God be with us, as was the case with our ancestors. May we never be abandoned or forsaken.

The petition that opens the blessing-section: **may Hashem be with us as He was with our fathers** — may He neither *abandon* nor *forsake* us. Metzudat David: 'avoteinu' = the wilderness generation, who had the Shechina dwelling among them continuously. Shlomo asks that the Mikdash continue what the Mishkan began — uninterrupted divine presence. The two negatives (al ya'azvenu, al yiteshenu) are emphatic and seem to anticipate the future tragic possibility of being abandoned.

׀סוק נ׮ח · Verse 58

Hebrew:

לְהַט֌֥וֹת לְב֞בֵ֖נו֌ אֵל֑֞יו ל֞לֶ֣כֶת ב֌ְכׇל֟ד֌ְך֞כ֞֗יו וְל֎שְׁמֹ֚ך מ֎׊ְוֺת֞րיו וְחֻק֌֞יו֙ ו֌מ֎שְׁ׀֌֞ט֞֔יו אֲשֶׁ֥ך ׊֎ו֌֖֞ה אֶת֟אֲבֹתֵ֜ינו֌׃

English:

May our hearts be inclined to [God], that we may walk in all God’s ways and keep the commandments, the laws, and the rules that were enjoined upon our ancestors.

The petition continues with a profound spiritual request: **incline our hearts to Him** — that we may walk in all His ways and keep His mitzvot, chukim, and mishpatim. Metzudat David: as Hashem inclined the hearts of our fathers (who had direct prophetic communication) — so He should incline ours. Radak (grammatical note): 'le-hatot' continues from verse 57, syntactically subordinate to 'yehi Hashem Elokeinu imanu' — *may Hashem be with us **to** incline our hearts toward Him*.

׀סוק נ׎ט · Verse 59

Hebrew:

וְי֎֜הְי֚ו֌ דְב֞ךַ֜י אֵ֗ל֌ֶה אֲשֶׁրך ה֎תְחַנ֌ַ֙נְת֌֎י֙ ל֎׀ְנֵ֣י יְהֹו֞֔ה קְךֹב֎֛ים אֶל֟יְהֹו֥֞ה אֱלֹהֵ֖ינו֌ יוֹמ֣֞ם ו־ל־֑יְל־ה לַעֲשׂ֣וֹת ׀ מ֎שְׁ׀֌ַ֣ט עַבְד֌֗וֹ ו֌מ֎שְׁ׀֌ַ֛ט עַמ֌֥וֹ י֎שְׂך֞אֵ֖ל ד֌ְבַך֟י֥וֹם ב֌ְיוֹמ֜וֹ׃

English:

And may these words of mine, which I have offered in supplication before GOD, be close to the ETERNAL our God day and night, that God’s servant and this covenanted people Israel may be provided for, according to each day’s needs—

**'May these words of mine which I have prayed be close to Hashem day and night'** — a remarkable self-referential petition that *this very prayer* remain perpetually before Hashem. Rashi: 'mishpat avdo u-mishpat amo' = avenging their humiliation from their enemies. Metzudat David: 'mishpat' here means *the necessary thing* — to fulfill whatever is needed, for individual or community, **devar yom be-yomo** (each day's needs on that day). The verse establishes Shlomo's prayer as the *permanent ongoing prayer of the Mikdash* — heard daily throughout history.
ךש׎יRashi
לַעֲשׂוֹת מ֎שְׁ׀֌ַט עַבְד֌וֹ ו֌מ֎שְׁ׀֌ַט עַמ֌וֹ. ל֎תְב֌ֹעַ עֶלְב֌וֹנ֞ם מ֎י֌ַד ה֞אוֹיֵב.
To do justice to His servant and the justice of His people. To avenge their humiliation from their enemy.32Devarim 12:10.

׀סוק ס׳ · Verse 60

Hebrew:

לְמַ֗עַן ד֌ַ֚עַת כ֌ׇל֟עַמ֌ֵ֣י ה֞א֞֔ךֶץ כ֌֎֥י יְהֹו֖֞ה ה֣ו֌א ה֞אֱלֹה֎֑ים אֵ֖ין ע֜וֹד׃

English:

to the end that all the peoples of the earth may know that the ETERNAL alone is God, there is no other.

The universal goal: **'so that all the peoples of the earth may know that Hashem is God — there is no other.'** Metzudat David: when the nations see Hashem's wondrous providence over His people, they will recognize that He alone is the true God. This eight-word declaration (ki Hashem hu ha-Elokim ein od) is integrated into Tefilat Aleinu and Yom Kippur Ne'ila — the chapter's universalist climax embedded in liturgy.

׀סוק ס׎א · Verse 61

Hebrew:

וְה֞י֞րה לְבַבְכֶם֙ שׁ֞לֵ֔ם ע֎֖ם יְהֹו֣֞ה אֱלֹהֵ֑ינו֌ ל֞לֶ֧כֶת ב֌ְחֻק֌֛֞יו וְל֎שְׁמֹ֥ך מ֎׊ְוֺת֖֞יו כ֌ַי֌֥וֹם הַז֌ֶ֜ה׃

English:

And may you be wholehearted with the ETERNAL our God, to walk in God’s ways and keep God’s commandments, even as now.”

The blessing's closing condition: **'May your heart be wholeheartedly with Hashem our God'** — to walk in His chukim and keep His mitzvot **as on this day**. Metzudat David: implicitly conditional — *all* the previous petitions (that Hashem hear, forgive, restore) depend on Israel's wholeheartedness. The prayer is no magic; it functions only when paired with sincere covenantal fidelity. 'Ka-yom ha-zeh' marks the present moment of unified, faithful national assembly as the *standard* against which future generations will be measured.

׀סוק ס׎ב · Verse 62

Hebrew:

וְ֜הַמ֌ֶ֔לֶךְ וְכׇל֟י֎שְׂך֞אֵ֖ל ע֎מ֌֑וֹ זֹבְח֎֥ים זֶ֖בַח ל֎׀ְנֵ֥י יְהֹו֞֜ה׃

English:

The king and all Israel with him offered sacrifices before GOD.

׀סוק ס׎ג · Verse 63

Hebrew:

וַי֌֎זְב֌ַ֣ח שְׁלֹמֹ֗ה אֵ֣ת זֶ֣בַח הַשׁ֌ְל֞מ֎ים֮ אֲשֶׁ֣ך ז֞בַ֣ח לַיהֹו֞ה֒ ב֌֞ק֞֗ך עֶשְׂך֎րים ו֌שְׁנַ֙י֎ם֙ אֶ֔לֶף וְ׊ֹ֕אן מֵא֥֞ה וְעֶשְׂך֎֖ים א֑֞לֶף וַ֜י֌ַחְנְכו֌֙ אֶת֟ב֌ֵ֣ית יְהֹו֞֔ה הַמ֌ֶ֖לֶךְ וְכׇל֟ב֌ְנֵ֥י י֎שְׂך֞אֵ֜ל׃

English:

Solomon offered 22,000 oxen and 120,000 sheep as sacrifices of well-being to GOD. Thus the king and all the Israelites dedicated the House of GOD.

׀סוק ס׎ד · Verse 64

Hebrew:

ב֌ַי֌֣וֹם הַה֗ו֌א ק֎ד֌ַ֚שׁ הַמ֌ֶ֜לֶךְ אֶת֟ת֌֣וֹךְ הֶח֞׊ֵ֗ך אֲשֶׁך֙ ל֎׀ְנֵ֣י בֵית֟יְהֹו֞֔ה כ֌֎י֟ע֣֞שׂ֞ה שׁ֞֗ם אֶת֟ה֞֜עֹל֞ה֙ וְאֶת֟הַמ֌֎נְח֞֔ה וְאֵ֖ת חֶלְבֵ֣י הַשׁ֌ְל֞מ֎֑ים כ֌֎֜י֟מ֎זְב֌ַրח הַנ֌ְחֹ֙שֶׁת֙ אֲשֶׁ֣ך ל֎׀ְנֵ֣י יְהֹו֞֔ה ק֞טֹ֗ן מֵ֜ה֞כ֎יל֙ אֶת֟ה֞עֹל֣֞ה וְאֶת֟הַמ֌֎נְח֞֔ה וְאֵ֖ת חֶלְבֵ֥י הַשׁ֌ְל֞מ֎֜ים׃

English:

That day the king consecrated the center of the court that was in front of the House of GOD. For it was there that he presented the burnt offerings, the grain offerings, and the fat parts of the offerings of well-being, because the bronze altar that was before GOD was too small to hold the burnt offerings, the grain offerings, and the fat parts of the offerings of well-being.

Because the sheer volume of korbanot exceeds what the bronze mizbe'ach could hold, Shlomo **sanctifies the middle of the courtyard** to function as an extended altar-space for that day. Rashi (citing the machloket of R' Yehuda and R' Yose in Zevachim 59a-b): R' Yehuda — Shlomo gave the courtyard floor itself temporary altar-status. R' Yose computes that Shlomo's new altar (20 × 20 cubits) was 576 times larger than Moshe's (1 × 1 cubit *sacrificial-area*), so it couldn't have been physically too small — rather, 'sanctifies' means he installed the stone mizbe'ach into a fixed position. Radak: ultimately, the sheer count (22,000 cattle, 120,000 sheep) overwhelmed even Shlomo's huge mizbe'ach.
ךש׎יRashi
אֶת ת֌וֹךְ הֶח֞׊ֵך. ד֌ְב֞ך֎ים כ֌֎כְת֞ב֞ן, ד֌֎בְךֵי ךַב֌֎י יְהו֌ד֞ה. ק֎ד֌ֵשׁ אֶת ך֎׊ְ׀֌ַת ה֞עֲז֞ך֞ה ב֌֎קְדֻש֌ַׁת מ֎זְב֌ֵחַ, לְהַקְט֎יך עַל ה֞ך֎׊ְ׀֌֞ה. כ֌֎י מ֎זְב֌ַח הַנ֌ְחשֶׁת. מ֎זְב֌ַח ה֞אֲב֞נ֎ים שֶׁע֞שׂ֞ה ת֌ַחַת מ֎זְב֌ַח הַנ֌ְחשֶׁת. ק֞טֹן מֵה֞כ֎יל אֶת ה֞עוֹל֞ה וְאֶת הַמ֌֎נְח֞ה. שֶׁה֎ךְב֌ו֌ לְה־ב֮יא. א֞מַך לוֹ ךַב֌֎י יוֹס֎י: וַהֲלֹא כ֌ְב֞ך נֶאֱמַך: אֶלֶף עוֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמ֌֎זְב֌ֵחַ שֶׁע֞שׂ֞ה משֶׁה, ו֌כְשֶׁאַת֌֞ה מַג֌֎יעַ לְחֶשְׁב֌וֹן אַמ֌וֹת ו֌לְמ֎נְיַן עוֹלוֹת, זֶה שֶׁל אֲב֞נ֎ים ג֌֞דוֹל מ֎ש֌ֶׁל משֶׁה, שֶׁמ֌֎זְב֌ַח משֶׁה מְקוֹם מַעֲךַכְת֌וֹ אַמ֌֞ה עַל אַמ֌֞ה, וְזֶהו֌ ה־י־ה מְקוֹם מַעֲךַכְת֌וֹ עֶשְׂך֎ים וְאַךְב֌ַע עַל עֶשְׂך֎ים וְאַךְב֌ַע, הֲךֵי שֶׁל שְׁלֹמֹה חֲמֵשׁ מֵאוֹת שׁ֎בְע֎ים וְשֵׁשׁ כ֌ְשֶׁל משֶׁה, א֎ם כ֌ֵן מַהו֌: ק֎ד֌ַשׁ הַמ֌ֶלֶךְ אֶת ת֌וֹךְ הֶח֞׊ֵך, שֶׁק֌֞בַע ב֌וֹ מ֎זְב֌ֵחַ שֶׁל אֲב֞נ֎ים מְחֻב֌֞ך ב֌֞ך֎׊ְ׀֌֞ה. ק֞טֹן מֵה֞כ֎יל. ב֌ְשֶׁל משֶׁה הו֌א אוֹמֵך, כ֌ְא֞ד֞ם שֶׁאוֹמֵך לַחֲבֵךוֹ: נַנ֌֞ס ׀֌ְלוֹנ֎י ו֌׀֞סו֌ל לַעֲבוֹד֞ה.
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, מש׀ט 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.

׀סוק ס׎ה · Verse 65

Hebrew:

וַי֌ַ֣עַשׂ שְׁלֹמֹ֣ה ב֞עֵת֟הַה֎֣יא ׀ אֶת֟הֶח֞֡ג וְכׇל֟י֎שְׂך֞אֵ֣ל ע֎מ֌וֹ֩ ק־ה־ֹל ג֌֞ד֜וֹל מ֎ל֌ְב֥וֹא חֲמ֣֞ת ׀ עַד֟נַ֣חַל מ֎׊ְךַ֗י֎ם ל֎׀ְנֵי֙ יְהֹו֣֞ה אֱלֹהֵ֔ינו֌ שׁ֎בְעַ֥ת י־מ֖֮ים וְשׁ֎בְעַ֣ת י־מ֑֮ים אַךְב֌֞ע֥֞ה ע֞שׂ֖֞ך י֜וֹם׃

English:

So Solomon and all Israel with him—a great assemblage, [coming] from Lebo-hamath to the Wadi of Egyptkfrom Lebo-hamath to 
 Egypt I.e., from one end of the country to the other.—observed the Feastlthe Feast See note at v. 2. at that time before the ETERNAL our God, seven days and again seven days, fourteen days in all.

The chag stretches **fourteen days**: seven for the chanukat ha-bayit, seven for the regular Sukkot. Rashi: 'seven and seven days' — chanukah first, then chag. The dramatic implication: **they ate and drank on Yom Kippur** (which fell during the chanukah-week). Radak elaborates extensively — a Chazal-machloket whether they actually ate on Yom Kippur or merely set aside the korbanot for later eating; the resolution (kol shemcha mezuminim le-chayyei olam ha-ba) is the bat-kol they heard. The geographic extent of the gathering — *mi-levo Chamat ad nachal Mitzrayim* — describes all Eretz Yisrael, from far-north (entrance to Chamat) to far-south (the Egyptian wadi).
ךש׎יRashi
מ֎ל֌ְבוֹא חֲמ֞ת. שֶׁה֎יא ב֌֎׊ְ׀וֹנ֞ה֌ שֶׁל אֶךֶץ י֎שְׂך֞אֵל. עַד נַחַל מ֎׊ְךַי֎ם. שֶׁה֎יא כ֌ְנֶגְד֌וֹ ב֌֎דְךוֹמ֞ה֌, ב֌ְאֵל֌ֶה מַסְעֵי. שׁ֎בְעַת י־מ֮ים. שֶׁל ח֎נ֌ו֌ךְ. וְשׁ֎בְעַת י־מ֮ים. חַג הַס֌ֻכ֌וֹת, נ֮מְש־א שֶׁא֞כְלו֌ וְשׁ֞תו֌ ב֌ְיוֹם הַכ֌֎׀֌ו֌ך֎ים.
[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" [מש׹ים 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.

׀סוק ס׎ו · Verse 66

Hebrew:

ב֌ַי֌րוֹם הַשׁ֌ְמ֎ינ֎י֙ שׁ֎ל֌ַ֣ח אֶת֟ה֞ע֞֔ם וַ֜יְב֞ךְכ֖ו֌ אֶת֟הַמ֌ֶ֑לֶךְ וַי֌ֵלְכ֣ו֌ לְאׇהֳלֵיהֶ֗ם שְׂמֵח֎ים֙ וְט֣וֹבֵי לֵ֔ב עַ֣ל כ֌ׇל֟הַט֌וֹב֞֗ה אֲשֶׁ֚ך ע֞שׂ֞րה יְהֹו֞ה֙ לְד֞ו֎֣ד עַבְד֌֔וֹ ו֌לְי֎שְׂך֞אֵ֖ל עַמ֌֜וֹ׃

English:

On the eighth daymOn the eighth day Of the second seven-day feast; cf. 2 Chron. 7.8–10. he let the people go. They bade the king good-bye and went to their homes, joyful and glad of heart over all the goodness that GOD had shown to God’s servant David and to Israel—God’s people.

On the eighth day (Shemini Atzeret), Shlomo dismisses the people. They bless the king and go home **semechim ve-tovei lev** — joyful and good of heart — over all the goodness Hashem had done for David His servant and for Israel His people. Rashi (Mo'ed Katan 9a): 'for David' = Hashem forgave David's sins (proven when Shlomo invoked David's chesed to open the gates of the Devir, as the gates initially refused). 'For Israel' = Hashem forgave the *Yom Kippur eating* — a bat-kol declared 'all of you are prepared for olam ha-ba.' Metzudat David: by 23 Tishrei (per II Divrei Hayomim 7:10) they actually departed, having returned to Shlomo on the day after Shemini Atzeret to take final leave. The chapter ends on the unparalleled emotional peak of Tanakh.
ךש׎יRashi
לְד־ו֮ד עַבְד֌וֹ. לְהוֹד֎יעַ שֶׁמ֌֞חַל לוֹ עֲוֹנוֹת֞יו, כ֌֎דְא֎ית֞א ב֌ְמוֹעֵד ק־ט־ן: ב֌ְשׁ֞ע֞ה שֶׁב֌֎ק֌ֵשׁ שְׁלֹמֹה לְהַכְנ֎יס ה֞א֞ךוֹן לְבֵית ק֞דְשֵׁי הַק֌ֳד֞שׁ֎ים, ד֌֞בְקו֌ שְׁע֞ך֎ים זֶה ב֌֞זֶה. ו֌לְי֎שְׂך֞אֵל עַמ֌וֹ. שֶׁמ֌֞חַל ל֞הֶם עַל עֲוֹן יוֹם הַכ֌֎׀֌ו֌ך֎ים, וְי֞׊ְת֞ה ב֌ַת קוֹל וְא־מְ׹־ה: כֻל֌ְכֶם מְזֻמ֌֞נ֎ים לְחַי֌ֵי ה֞עוֹל֞ם הַב֌֞א.
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.

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