Solomon assembles Israel; the ark is brought into the Holy of Holies, the cloud fills the House, and the king pours out his great prayer of dedication — 'will God in very truth dwell on the earth?'
Tap any Hebrew word to reveal its root, value, and meanings.
Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers’houses of the children of Israel, to king Solomon in Jerusalem, to bring up the ark of the covenant of Hashem out of the city of David, which is Zion.
verse value 7907
Insights
Verse structure: 21 words, 103 letters. The shortest word is "then" (אָ֣ז, 2 letters) and the longest is "all·the·heads·of" (אֶת־כׇּל־רָאשֵׁ֣י, 8 letters). Words sharing gematria 541: Israel, Israel, to·bring·up. 8 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "assembled" (יַקְהֵ֣ל), "the·elders·of" (אֶת־זִקְנֵ֣י), "all·the·heads·of" (אֶת־כׇּל־רָאשֵׁ֣י). The root שלמה appears 2 times in this verse. 19 unique roots are used. Frequent roots: "Solomon" (root שלמה, 162x in I Kings); "to·the·king" (root איל, 125x in I Kings); "Israel" (root ישראל, 120x in I Kings). First appearance of the root קהל ("assembled") in I Kings. The etnachta (major mid-verse pause) falls on 'Jerusalem', dividing the verse into phrases of 14 and 7 words.
Rashi
The heads of the fathers' houses of the children of Israel. "Of the children of Israel":
"From the city of David." This refers to the fact that they gave the name "David" to it when they brought it from the house of Obed-Edom.
Radak
“From the city of David.” For there David brought it up when he brought it from the house of Obed-Edom.
Ralbag
And behold, the book relates that Solomon had already assembled the elders of Israel, namely the judges and the sages, and all the heads of the tribes, namely the princes, to bring up the Ark of the Covenant of the Lord from the City of David and to bring it into the Holy of Holies. And it mentions that this had already occurred in the month of Ethanim, which is the month of Tishrei, during the Festival of Sukkot. And I consider that they called it the month of Ethanim because in it are the most powerful and most rectifying festivals toward perfection, as we have explained in our commentary on the words of the Torah, and in the portion of Pinchas we have explained most of this matter.
Metzudat David
Then. When all the work of the building was completed.
The princes of the fathers. The princes for all the houses of the fathers of the children of Israel; and they are the heads of the tribes that he mentioned. And a repetition for additional explanation.
Malbim
Then he assembled there: In order to sanctify the Temple Court, a Sanhedrin of seventy-one members was required, as explained in the tractate Sanhedrin. Therefore, he gathered all the elders of Israel, who constituted the Sanhedrin, and he also gathered all the heads of the ancestral tribes, who were the princes, for the honor of the king and for the honor of the Ark. This is what is stated: “to King Solomon to bring up the Ark of the Covenant of the Lord.”
And all the men of Israel assembled themselves to king Solomon at the feast, in the month Ethanim, which is the seventh month.
verse value 3025
Insights
Verse structure: 11 words, 52 letters. Notable word values: "in·the·feast" (בֶּחָ֑ג) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 3025 = 55². The shortest word is "in·the·feast" (בֶּחָ֑ג, 3 letters) and the longest is "and·they·assembled·themselves" (וַיִּקָּ֨הֲל֜וּ, 6 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·they·assembled·themselves" (וַיִּקָּ֨הֲל֜וּ), "all·man" (כׇּל־אִ֣ישׁ), "Ethanim" (הָאֵתָנִ֖ים). 10 unique roots are used. Frequent roots: "Solomon" (root שלמה, 162x in I Kings); "to·the·king" (root איל, 125x in I Kings); "Israel" (root ישראל, 120x in I Kings). First appearance of the root חג ("in·the·feast") in I Kings. First appearance of the root שביעי ("seventh") in I Kings. The etnachta (major mid-verse pause) falls on 'in·the·feast', dividing the verse into phrases of 8 and 3 words. Full calculation: וַיִּקָּ֨הֲל֜וּ [and·they·assembled·themselves] (157) + אֶל־הַמֶּ֤לֶךְ [to·the·king] (126) + שְׁלֹמֹה֙ [Solomon] (375) + כׇּל־אִ֣ישׁ [all·man] (361) + יִשְׂרָאֵ֔ל [Israel] (541) + בְּיֶ֥רַח [month] (220) + הָאֵתָנִ֖ים [Ethanim] (506) + בֶּחָ֑ג [in·the·feast] (13) + ה֖וּא [you] (12) + הַחֹ֥דֶשׁ [the·month] (317) + הַשְּׁבִיעִֽי [seventh] (397) = 3025.
Rashi
"By the month of the strong ones." Jonathan's Targum renders: "In the month of the ancient ones, which was called the first month at the Festival, and now it is the seventh month." Since the Torah was given, and it is written that Nissan is the head of the months, Tishrei is called the seventh.
Radak
“B’yareach ha’itanim” (In the month of strength). In it, the fruits and grains are gathered into the house, as is indicated by the fact that this festival is called the “Festival of Ingathering.” This is the reason for the term. Likewise, “itanim” is a term denoting strength, for the grains and fruits are the sustenance of human life. And our Sages of blessed memory, who said that the month in which the Patriarchs were born is the “strength of the world,” as it is written, “And the itanim (strengths) are the foundations of the earth” (Micah 6:2). And others said that it refers to the strength of the commandments that are in this month, namely festivals and mitzvot. And the Targum [translates]: “B’yarecha d’atikya” (In the month of antiquity), for the first month was designated for the festival, and now it is the seventh month. That is to say, before the time that the Israelites went out from Egypt, Tishrei was the first month, for in Tishrei the world was created. And from the time that the Children of Israel went out from Egypt, Nisan became the head of the months, and Tishrei is seventh to it. For so God, blessed be He, said to them: “This month shall be for you the head of months” (Exodus 12:2), implying that for the rest of the world it is not the first, for Tishrei is the first.
"On the festival." Before the Festival of Tabernacles they assembled. Rather, it says, "on the festival" they assembled to perform the dedication of the Temple there. And the festival of seven days before the Festival of Tabernacles is when they assembled in Jerusalem, as will be explained.
Metzudat David
In the month Ethanim. The month Tishrei is called the month Ethanim, from the term 'eitan' meaning firmness and strength; for in the month Tishrei are the strongest festivals, and they straighten a person toward perfection.
Metzudat Zion
Haitanim. A matter of strength; like (Numbers 24:21) 'secure is your dwelling' (aitan moshavcha):
Malbim
"And they assembled" — indeed, through this, all of Israel assembled of their own accord, and this too was for the honor of the king. Hence it says, "to King Solomon." And from the perspective of the time, it was in the month of Ethanim, during the Festival; although the obligation of pilgrimage was not incumbent upon them at that time, nevertheless they desired to celebrate the Festival in the Holy City and to see the palanquin that King Solomon made.
Cross-references: Leviticus 23:34; Deuteronomy 29:9; II Chronicles 5:3
And all the elders of Israel came, and the priests took up the ark.
verse value 1899
Insights
Verse structure: 7 words, 34 letters. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "the·ark" (אֶת־הָאָרֽוֹן, 7 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "elders·of" (זִקְנֵ֣י), "the·ark" (אֶת־הָאָרֽוֹן). 7 unique roots are used. Frequent roots: "Israel" (root ישראל, 120x in I Kings); "and·they·came" (root בוא, 109x in I Kings); "all" (root כל, 86x in I Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיָּבֹ֕אוּ [and·they·came] (25) + כֹּ֖ל [all] (50) + זִקְנֵ֣י [elders·of] (167) + יִשְׂרָאֵ֑ל [Israel] (541) + וַיִּשְׂא֥וּ [and·they·lifted] (323) + הַכֹּהֲנִ֖ים [the·priests] (130) + אֶת־הָאָרֽוֹן [the·ark] (663) = 1899.
Radak
"And the priests carried the ark." Our Sages of blessed memory said that in three places the priests carried the ark: when Israel crossed the Jordan, when they marched around Jericho, and when they returned it to its place when David fled from Absalom. And now, when they brought it into the Temple to the Holy of Holies, they did not mention this place; perhaps it is included in the category of "returned it to its place."
Ralbag
And he mentioned that there all the elders of Israel were present for the honor of God, blessed be He, and the Levites did not carry the Ark, only the priests. And even though carrying the Ark was a service of the Temple, they did not agree in this place that the Levites should carry it, because the intention was to bring it into the Holy of Holies, which is the place that was not permitted to be entered except by the High Priest on one day of the year. And since it was not possible for the High Priest alone to carry the Ark, it was more fitting that the priests should enter there than that the Levites should enter there. However, in the Book of Chronicles it is written that the Levites carried it, and the meaning there is [that they were] priests, for we find that the priests are called Levites in certain places. And from this place one may learn that when necessity arises to repair the Holy of Holies, it is fitting to choose first that it be repaired by the High Priest, if this is possible; and if this is not possible, we permit this first to the priests; and if none of them know how to repair it, we permit this to the Levites; and so on, from level to a lower level.
Malbim
"And they came": The primary actors in the carrying of the Ark were the elders and the priests, for the priests bore the Ark while the elders stood in attendance. And this is what is meant by "And they came, etc., and they lifted, etc."
And they brought up the ark of Hashem, and the tent of meeting, and all the holy vessels that were in the Tent; even these did the priests and the Levites bring up.
verse value 3624
Insights
Verse structure: 13 words, 64 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·all·the·vessels·of" (וְאֶת־כׇּל־כְּלֵ֥י, 8 letters). Words sharing gematria 122: and·they·brought·up, and·they·brought·up. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·the·tent·of" (וְאֶת־אֹ֣הֶל), "meeting" (מוֹעֵ֔ד), "and·all·the·vessels·of" (וְאֶת־כׇּל־כְּלֵ֥י). The root עלה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "and·they·brought·up" (root עלה, 60x in I Kings). The etnachta (major mid-verse pause) falls on 'in·the·tent', dividing the verse into phrases of 9 and 4 words. Full calculation: וַֽיַּעֲל֞וּ [and·they·brought·up] (122) + אֶת־אֲר֤וֹן [the·ark·of] (658) + יְהֹוָה֙ [Hashem] (26) + וְאֶת־אֹ֣הֶל [and·the·tent·of] (443) + מוֹעֵ֔ד [meeting] (120) + וְאֶת־כׇּל־כְּלֵ֥י [and·all·the·vessels·of] (517) + הַקֹּ֖דֶשׁ [apartness] (409) + אֲשֶׁ֣ר [that] (501) + בָּאֹ֑הֶל [in·the·tent] (38) + וַיַּעֲל֣וּ [and·they·brought·up] (122) + אֹתָ֔ם [them] (441) + הַכֹּהֲנִ֖ים [the·priests] (130) + וְהַלְוִיִּֽם [and·the·Levites] (97) = 3624.
Rashi
"And the Tent of Meeting." This refers to the one that Moses made, which Solomon hid away after the First Temple was built, as we learned in the Tosefta of Sotah (13:1):
"Which was in the tent" – which David pitched for the Ark.
Radak
“And the ark of the Lord, and the Tent of Meeting.” “The ark of the Lord” from Zion, as it is stated, “and the Tent of Meeting” from Gibeon, for that is where it was.
The priests and the Levites. The priests [carried] the Ark, and the Levites [carried] the Tabernacle and the sacred vessels that were in the Tabernacle, and they stored the Tabernacle in the treasuries of the House of God; but the Ark they brought to its place, to the inner sanctuary of the House.
Ralbag
And behold, they brought up along with this the Tent of Meeting, which was made in the wilderness by Moses, and all the sacred vessels that were in the tent which David had prepared to place there the Ark of God. And behold, included among those vessels were the vessels that Moses had made. And behold, the priests carried the Ark, and the Levites carried the remaining vessels that were designated to be carried by them.
Metzudat David
And the tent of meeting. It was in Gibeon; and from there they brought it up and stored it in the treasuries of the house of the Lord, in the upper chambers above the sanctuary and the inner sanctuary.
The priests, the Levites. The priests brought up the ark; and the Levites brought up the tent of meeting and its vessels.
Malbim
"And they brought up," and they also brought up the Tent of Meeting and its vessels, for as stated above (in section 3), they were then in the City of Zion, and they brought them up from there. Some of them were placed in the Temple, such as the Menorah and the Table, and some of them were stored away in the upper chamber of the Sanctuary, as our Sages of blessed memory received [by tradition]. And it explains, "the priests and the Levites brought them up" — meaning, the priests brought up the Ark, and the Levites brought up the Tent of Meeting and its vessels.
And king Solomon and all the congregation of Israel, that were assembled to him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.
verse value 4516
Insights
Verse structure: 17 words, 76 letters. The shortest word is "with·him" (אִתּ֖וֹ, 3 letters) and the longest is "assembled" (הַנּוֹעָדִ֣ים, 7 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·all·congregation·of" (וְכׇל־עֲדַ֤ת), "assembled" (הַנּוֹעָדִ֣ים), "not·counted" (לֹֽא־יִסָּפְר֛וּ). 17 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "and·the·king" (root מלך, 341x in I Kings); "Solomon" (root שלמה, 162x in I Kings). The etnachta (major mid-verse pause) falls on 'chest', dividing the verse into phrases of 9 and 8 words.
Ralbag
And he mentioned that King Solomon and all the congregation of Israel who were assembled before him—and they were the heads of the people and its elders—were offering sheep and cattle in great abundance before the Ark, while the priests were walking in the bringing up of the Ark to its place. And the priests brought the Ark into the inner sanctuary of the House, which is the Holy of Holies, beneath the wings of the cherubim that were made there. For they touched with their wings the wall of most of the inner sanctuary, and the wing of one touched the wing of the other in what was between these cherubim. Beneath their wings was the place of the Ark, in a manner such that the cherubim overshadowed the Ark and its poles from above, for the height of those cherubim was ten cubits, as previously stated. And behold, the poles were always in the Ark, and the Torah warned that they should not be removed from it; therefore they were always there.
Metzudat David
With him before the ark. To go with him before the ark.
Metzudat Zion
Hanu'adim. A matter of assembly and gathering; likewise (Numbers 16:11) 'they who assemble against the Lord' (hanu'adim al Hashem):
Alav. Like 'elav' (to him):
Malbim
"And King Solomon and all the congregation of Israel assembled with him" — this refers to the elders, who were those that assembled. It was not so with the general public of Israel, who gathered but did not assemble. As I wrote in my work, HaTorah VeHaMitzvah, regarding the distinction between "ye'ad" (assembled) and "mikahel" (gathered): the term "ye'ad" is only used regarding one who was invited to come at an appointed and limited time. And all of Israel did not assemble, but rather they gathered on their own accord.
And the priests brought in the ark of the covenant of Hashem to its place, into the Sanctuary of the house, to the most holy place, even under the wings of the cherubim.
verse value 4514
Insights
Verse structure: 12 words, 69 letters. The shortest word is "the·house" (הַבַּ֖יִת, 4 letters) and the longest is "covenant·of·Hashem" (בְּרִית־יְהֹוָ֧ה, 8 letters). 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·its·place" (אֶל־מְקוֹמ֛וֹ), "to·Sanctuary·of" (אֶל־דְּבִ֥יר), "to·holy·of" (אֶל־קֹ֣דֶשׁ). The root איל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "the·house" (root בית, 191x in I Kings); "to·holy·of" (root איל, 125x in I Kings); "and·they·brought" (root בוא, 109x in I Kings). The etnachta (major mid-verse pause) falls on 'apartness', dividing the verse into phrases of 9 and 3 words. Full calculation: וַיָּבִ֣אוּ [and·they·brought] (25) + הַ֠כֹּהֲנִ֠ים [the·priests] (130) + אֶת־אֲר֨וֹן [the·ark] (658) + בְּרִית־יְהֹוָ֧ה [covenant·of·Hashem] (638) + אֶל־מְקוֹמ֛וֹ [to·its·place] (223) + אֶל־דְּבִ֥יר [to·Sanctuary·of] (247) + הַבַּ֖יִת [the·house] (417) + אֶל־קֹ֣דֶשׁ [to·holy·of] (435) + הַקֳּדָשִׁ֑ים [apartness] (459) + אֶל־תַּ֖חַת [to·under] (839) + כַּנְפֵ֥י [wings·of] (160) + הַכְּרוּבִֽים [the·cherubim] (283) = 4514.
Rashi
"Wings of the cherubim" – those that Solomon made, which stood on their feet on the ground; these are not the cherubim of the Ark’s cover.
Radak
“Under the wings of the cherubim.” The cherubim were placed there at the beginning, and these cherubim that Solomon made were standing on their feet, with their faces toward the sanctuary, as it states in Chronicles, and they spread their wings from wall to wall. Between one cherub and the other, they placed the Ark under the wings. The cherubim that Bezalel made were at the two ends of the mercy seat, upon the Ark, and they covered the Ark as it had been originally. But these cherubim had their wings high above the Ark, for the height of the cherub was five cubits. There is no need to account for the body of the cherubim, which stood in a state of miracle, for the body was beneath the wings. And we have no right to ask why Solomon made other cherubim not according to the pattern of the first ones, just as we have no right to ask why he did not make another Ark, but rather made other altars, menorahs, tables, and other vessels, for he made everything according to prophecy, as his father David had transmitted to him, as it is written in Chronicles, where David said to him: “All this is in writing from the hand of the Lord, who has given me understanding in all the work of the pattern.”
Metzudat David
The wings of the cherubim. They are those that Solomon made; and they stood on the ground, as is said above.
Malbim
“And the priests brought the ark of the covenant of the Lord to its place, to the inner sanctuary of the house, etc.” For the relationship of the Ark within the general body, which is the Temple, was like the relationship of the soul in the brain within the particular body, which is man. Just as it can be said that the soul has three aspects: 1. As it is in itself in its upper abode; 2. As it comprehends its intellectual insights in itself while confined within its body; 3. As it sends forth its intellectual illumination to dispel the darkness of the body and to break forth light from among the darkness and gloom into the vessels of the body—so too, the relationship of the Ark beneath the wings of the cherubim is likened to the soul in its upper divine abode; the emanation of holiness issuing from it in the Holy of Holies is likened to the soul found in the brain, confined within the body; and the emanation of holiness issuing from the inner sanctuary is likened to the flow breaking forth from the soul into the body. In these three levels they brought up the Ark: first to the inner sanctuary of the house, which is the entrance overlooking the Holy Place; from there to the Holy of Holies; and from there to beneath the wings of the cherubim.
For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above.
verse value 2706
Insights
Verse structure: 11 words, 61 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "the·cherubim" (הַכְּרוּבִים֙, 7 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "wings" (כְּנָפַ֔יִם), "and·they·hedged" (וַיָּסֹ֧כּוּ), "over·the·ark" (עַל־הָאָר֥וֹן). The root כרוב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "for" (root כי, 94x in I Kings); "the·cherubim" (root כרוב, 20x in I Kings). The etnachta (major mid-verse pause) falls on 'chest', dividing the verse into phrases of 6 and 5 words. Full calculation: כִּ֤י [for] (30) + הַכְּרוּבִים֙ [the·cherubim] (283) + פֹּרְשִׂ֣ים [spreading] (630) + כְּנָפַ֔יִם [wings] (200) + אֶל־מְק֖וֹם [to·place·of] (217) + הָאָר֑וֹן [chest] (262) + וַיָּסֹ֧כּוּ [and·they·hedged] (102) + הַכְּרֻבִ֛ים [the·cherubim] (277) + עַל־הָאָר֥וֹן [over·the·ark] (362) + וְעַל־בַּדָּ֖יו [and·upon·its·staves] (128) + מִלְמָֽעְלָה [on·top] (215) = 2706.
Rashi
"To the place of the Ark." From wall to wall, as it is stated above in this matter:
Metzudat David
For the cherubim , etc. Meaning: for from the beginning it was made so that the cherubim would spread their wings to the place of the ark's standing. And for this reason, when the ark was brought to its place, the cherubim were then sheltering over it.
Metzudat Zion
Viskavu. From the language of roofing:
Baddav. Poles, to carry the ark with them:
Malbim
For the cherubim, meaning that initially they spread their wings toward the place of the ark, and when the ark entered, they inclined and formed a canopy over the ark and its poles from above, and this was a miracle; furthermore, there was another miracle:
And the staves were so long that the ends of the staves were seen from the holy place, even before the Sanctuary; but they could not be seen without; and there they are to this day.
verse value 2956
Insights
Verse structure: 16 words, 69 letters. The shortest word is "there" (שָׁ֔ם, 2 letters) and the longest is "and·were·long" (וַֽיַּאֲרִ֘כוּ֮, 6 letters). Words sharing gematria 61: the·poles, the·poles, day. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·were·long" (וַֽיַּאֲרִ֘כוּ֮), "heads·of" (רָאשֵׁ֨י), "shall·be·seen" (יֵרָא֖וּ). The root בד appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·they·were" (root היה, 196x in I Kings); "day" (root יום, 100x in I Kings); "upon·face·of" (root פנים, 95x in I Kings). The etnachta (major mid-verse pause) falls on 'outside', dividing the verse into phrases of 11 and 5 words.
Rashi
"And the heads of the poles were seen." [This means] against the curtain (parochet) opposite the entrance, at the cubit of the tarksin [partition]. One might think they would tear through it and protrude out; therefore the verse states, "but they could not be seen from outside." How is this so? They press against it and bulge out like a woman's two breasts, as it is stated (Song of Songs 1:13): "Between my breasts he shall lie" (Yoma 54a).
Radak
"And they lengthened the poles." They lengthened them outward, meaning that they drew them toward the outside, because there was no longer a need to carry it on the shoulders. Initially, the poles were inserted into the Ark evenly, such that they protruded behind the Ark just as they did in front of it, for four men carried it, with two men for each pole—one in front and one behind. Since they brought the Ark into the inner sanctuary (devir) with its poles, and it was no longer destined to be carried on the shoulders, they lengthened the poles and drew them outward until the ends of the poles were visible on the face of the inner sanctuary. This was so that the High Priest could enter there on Yom Kippur to offer incense between the poles without having to turn this way and that. Therefore, they lengthened the poles onto the face of the inner sanctuary, so that they would not be seen outside, in front of the inner sanctuary.
If you were to say, "But the length of the poles was only ten cubits, and it is not stated in the Torah that they were visible outside the curtain, and the inner sanctuary was twenty cubits wide; thus, even though they drew them out, how were they still visible on the face of the inner sanctuary?" It is said that the Ark was not placed adjacent to the western wall, but rather they distanced it from the wall sufficiently so that the poles would be visible on the face of the inner sanctuary when they were drawn outward. And it need not be said that the space of the Ark did not count toward the measurement, for it stood there by a miracle, since it was within the measurement, beneath the wings of the cherubim, within the twenty cubits, and there was not ten cubits of space on each side.
“And they were there unto this day.” This means that they were no longer removed from the Ark, as it is written, “They shall not depart from it”; nor were they returned to their previous position, but rather they remained drawn forward before the Holy of Holies perpetually. This is the meaning of “unto this day.” Consequently, the doors of the entrance to the Holy of Holies were not closed; therefore, Solomon was required to make a curtain to serve as a partition for it.
Ralbag
"And the poles were lengthened." I suspect that these poles were not the poles that Moses had made; therefore it says "and the poles were lengthened," meaning that they made them longer than they had been in the time of Moses. For the measurement of the Holy of Holies was then only ten cubits, whereas now its measurement was twenty cubits. And it states that the heads of the poles were already visible from the Holy Place, near the front of the inner chamber, which is the entrance to the Holy of Holies. They were not visible outside in the Sanctuary, but they reached as far as the front of the inner chamber. Thus, they extended into the thickness of the wall, and there the curtain was placed to separate between the Holy Place and the Holy of Holies, even though there were doors there, because it was impossible to close them, since the poles would prevent this.
Metzudat David
And they lengthened the poles. Meaning: they drew the poles outward toward the east; and they were visible before the inner sanctuary, when they were pressing and protruding through the veil, which was opposite the door. But they were not visible outside, which would have required tearing the veil to go out beyond it.
And they were there. He speaks of the poles, that they were there in that position and state.
To this day. Meaning: until it was hidden away in the days of Josiah.
Malbim
And they lengthened, the staves lengthened until they were seen from the Holy Place upon the face of the Holy of Holies; that is to say, toward the entrance of the Holy of Holies, within the hollow of the doorway, they protruded from the Ark Cover like two breasts. For the staves were analogous to the spinal cord emerging from the brain and sending forth springs of sensation to the entire body, down to the place opposite the heart, where the primary activity of the vital soul resides; opposite this was the Temple, and there was the likeness of breasts full of milk.
There was nothing in the ark save the two tables of stone which Moses put there at Horeb, when Hashem made a covenant with the children of Israel when they came out of the land of Egypt.
verse value 6097
Insights
Verse structure: 19 words, 72 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. Verse gematria: 6097 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "only" (רַ֗ק, 2 letters) and the longest is "stone" (הָאֲבָנִ֔ים, 6 letters). Words sharing gematria 501: which, when. 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·the·ark" (בָּֽאָר֔וֹן), "tablets" (לֻח֣וֹת), "stone" (הָאֲבָנִ֔ים). The root אשר appears 2 times in this verse. 18 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "Israel" (root ישראל, 120x in I Kings). The etnachta (major mid-verse pause) falls on 'at·Horeb', dividing the verse into phrases of 11 and 8 words.
Radak
"There is nothing in the ark." This is proof that neither the broken tablets nor a Torah scroll were in the ark. And it appears that the ark containing the Torah scroll was placed in the treasuries of the House of the Lord, together with the Tabernacle and the vessels. So too, it appears from the words of Hilkiah the priest: "I have found the Book of the Law in the House of the Lord." It appears that it was not in the place where it was accustomed to be, and they did not know of it there in that generation.
"Which the Lord cut": As the Targum of Jonathan renders it, "Ten words were inscribed above them, the covenant that the Lord decreed with the children of Israel."
Ralbag
There were in the Ark only the two stone tablets. This does not preclude the presence of the items mentioned in the Torah as placed within it, such as Aaron’s staff and the jar of manna; rather, what it excludes is that any part of the Torah was there except the Ten Commandments, for they encompass in their power the entire Torah, as we have explained in the portion of Yitro.
Metzudat David
That He made , etc. At the time He gave them.
Malbim
There were in the Ark only two stone tablets. According to the opinion of our Sages of blessed memory, there were also the broken tablets or a Sefer Torah placed there (and Rabbi Meir and Rabbi Yehuda dispute this matter in Bava Batra, folio 14). And according to the opinion of all, there was still another item there besides the tablets. They derive this from the verse stating, "There were in the Ark only," for this constitutes a restriction following a restriction, and a restriction following a restriction serves only to include. This matter is clear to me in the general rules of language, for the word *rak* (only) is not found anywhere in the Tanakh after a negative particle; rather, after a negative particle, the word *ki im* (but only) always appears (e.g., "This is none other than the house of God," "You shall not leave this place unless your youngest brother comes here," and similar cases). For the word *rak* is a negation in its own right, without the word *ein* (not). According to this, there is an anomaly in the language here, for it should have said, "There were in the Ark *ki im* (but only) two tablets," or it should have stated, "*Rak* (Only) two tablets were in the Ark." This is a general rule in logic: a negation following a negation has the force of an affirmation. For example, "Reuven is not wise" is a negation; "Reuven is not unwise" is an affirmation, meaning that Reuven is wise. Likewise, in the statement "There were in the Ark only two tablets," the meaning is that it was not *only* two tablets that were in the Ark, for there were other items there as well. Nevertheless, from the plain sense of the language, which implies that *only* two tablets were there, it is clear that the additional items that were present were of the same category as the tablets, namely the broken tablets or the Sefer Torah, since everything written in the Sefer Torah is included in the Ten Commandments, as the ancients stated.
And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of Hashem,
verse value 2244
Insights
Verse structure: 8 words, 37 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "filled" (מָלֵ֖א, 3 letters) and the longest is "the·priests" (הַכֹּהֲנִ֖ים, 6 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·going·out·of" (בְּצֵ֥את), "and·the·cloud" (וְהֶעָנָ֥ן). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "and·it·was" (root היה, 196x in I Kings); "the·house" (root בית, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'from·the·holy·place', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיְהִ֕י [and·it·was] (31) + בְּצֵ֥את [in·going·out·of] (493) + הַכֹּהֲנִ֖ים [the·priests] (130) + מִן־הַקֹּ֑דֶשׁ [from·the·holy·place] (499) + וְהֶעָנָ֥ן [and·the·cloud] (181) + מָלֵ֖א [filled] (71) + אֶת־בֵּ֥ית [the·house] (813) + יְהֹוָֽה [Hashem] (26) = 2244.
Rashi
"When the priests went forth from the Holy Place." The priests who had carried the Ark in the Holy of Holies, when they went forth, the Divine Presence rested in the Holy Place.
Radak
"When the priests went forth": For when they brought the Ark into the Holy of Holies, and upon their exiting from the Holy Place, the Glory of the Lord appeared in the cloud.
Ralbag
"And it came to pass when the priests came forth from the Holy Place." The Book of Chronicles records that all the priests sanctified themselves; however, they did not observe the matter of the divisions, due to the multitude of burnt offerings and sacrifices that were performed there. The Levites were singing to give thanks to the Lord with their mouths and with musical instruments, and the priests were blowing on the trumpets, for this was their service, which was not to be performed by anyone other than a priest, as has been explained in the Torah. And all of this occurred at the time that they were bringing up the burnt offerings and slaughtering the sacrifices. And behold, at that time the Divine Presence rested upon the House of the Lord, and the Glory of the Lord appeared there in a cloud, until the priests could not stand to serve at the altar because of the cloud, for the Glory of the Lord filled the House of the Lord.
Metzudat David
From the holy place. After they placed in it the ark.
And the cloud. It was like a smoke.
Malbim
And it came to pass, when the priests went out from the Holy, that the cloud was full. Behold, at the completion of the work of the Tabernacle, it is written: "And the cloud covered the Tent of Meeting, and the Glory of the Lord filled the Tabernacle." This indicates that the cloud covered the Tent from above, surrounding it on the outside, while the Glory, which is the created light, filled the Tabernacle on the inside. In the Temple, however, both the cloud and the Glory were inside. For the Divine Presence in the Tabernacle was not fixed; therefore, the Glory was revealed without a covering, which signifies that it was not in its permanent place. For the Glory, as it is in its proper place, is surrounded by a cloud and thick darkness. Likewise, it descended at the Giving of the Torah at Mount Sinai (as Abarbanel writes at length in Parashat Pekudei). In the Tabernacle, the cloud was separate and the Glory was separate. Moreover, there was a second distinction between them: in the Tabernacle, the Ark was placed first, and afterwards the vessels of the Holy Place—the Table, the Menorah, and the Golden Altar—and afterwards the vessels of the Courtyard. Only then did the cloud cover the Tent of Meeting. This is not so in the Temple, where the vessels of the Courtyard and the Holy Place were placed first, and the Ark was placed last. For in the Upper World, the emanation descended from above downwards, from the more important to the less important: the World of Intellect was emanated first, which is on the level of the brain; after it came the Intermediate World, which is on the level of the heart; and after it came the Lower World, which is on the level of the body. In the Lower World, however, the emanation ascended from below upwards: inanimate, vegetative, animate, and speaking, as I have written at length in my commentary on the Book of Genesis. Likewise, in the Tabernacle, since the Divine Presence was not fixed below but came to dwell among them from the Upper World, they brought the Ark first, which is analogous to the Upper Intellectual World; after it came the vessels of the Holy Place, which correspond to the Intermediate World; and after them came the vessels of the Courtyard, which are analogous to the Lower World, where the light descended last. Then the cloud came and covered the Tent of Meeting, and the cloud was distinct from the Glory. But in Solomon's Temple, where the Divine Presence dwelt in a fixed manner, the pattern was for the elevation of the Lower World from below upwards, that it should be exalted, lifted up, and raised high, since the foundation of the Divine Presence was in the lower realms and was fixed there, and from there It gives Its splendor upon the heavens. Therefore, the order was reversed: they brought in first the vessels that are lower in rank, and so they ascended upwards, until the Ark was brought in last. Then the Glory dwelt within the cloud, as it is above. This is what Solomon said: "The Lord said, 'I will dwell in the thick darkness.' I have built You an exalted house, a place for You to dwell in forever." The meaning is: from what I see, that the Glory of the Lord dwells in a cloud and thick darkness, it appears that this is a fixed Divine Presence, an exalted house, a place for You to dwell in forever.
Cross-references: II Chronicles 5:11; II Chronicles 5:13
so that the priests could not stand to minister by reason of the cloud; for the glory of Hashem filled the house of Hashem.
verse value 2660
Insights
Verse structure: 10 words, 51 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "to·stand" (לַעֲמֹ֥ד, 4 letters) and the longest is "glory·of·Hashem" (כְבוֹד־יְהֹוָ֖ה, 8 letters). 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·not·could" (וְלֹא־יָכְל֧וּ), "to·stand" (לַעֲמֹ֥ד), "to·minister" (לְשָׁרֵ֖ת). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "the·house" (root בית, 191x in I Kings); "from·face·of" (root פנים, 95x in I Kings). The etnachta (major mid-verse pause) falls on 'cloud', dividing the verse into phrases of 6 and 4 words. Full calculation: וְלֹא־יָכְל֧וּ [and·not·could] (103) + הַכֹּהֲנִ֛ים [the·priests] (130) + לַעֲמֹ֥ד [to·stand] (144) + לְשָׁרֵ֖ת [to·minister] (930) + מִפְּנֵ֣י [from·face·of] (180) + הֶעָנָ֑ן [cloud] (175) + כִּי־מָלֵ֥א [for·filled] (101) + כְבוֹד־יְהֹוָ֖ה [glory·of·Hashem] (58) + אֶת־בֵּ֥ית [the·house] (813) + יְהֹוָֽה [Hashem] (26) = 2660.
Metzudat David
To stand. In the sanctuary and in the court.
The glory of the Lord. It is the cloud that he mentioned.
Cross-references: Exodus 40:35; II Chronicles 5:14
Then spoke Solomon: Hashem has said that He would dwell in the thick darkness.
verse value 1673
Insights
Verse structure: 7 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "then" (אָ֖ז, 2 letters) and the longest is "in·the·thick·darkness" (בָּעֲרָפֶֽל, 5 letters). Words sharing gematria 241: said, said. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·dwell" (לִשְׁכֹּ֖ן), "in·the·thick·darkness" (בָּעֲרָפֶֽל). The root אמר appears 2 times in this verse. 6 unique roots are used. Frequent roots: "said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "Solomon" (root שלמה, 162x in I Kings). The etnachta (major mid-verse pause) falls on 'Solomon', dividing the verse into phrases of 3 and 4 words. Full calculation: אָ֖ז [then] (8) + אָמַ֣ר [said] (241) + שְׁלֹמֹ֑ה [Solomon] (375) + יְהֹוָ֣ה [Hashem] (26) + אָמַ֔ר [said] (241) + לִשְׁכֹּ֖ן [to·dwell] (400) + בָּעֲרָפֶֽל [in·the·thick·darkness] (382) = 1673.
Rashi
Then Solomon said: When he saw the cloud, he said: “Now I see that the Divine Presence rests in the house that I have built, for thus He promised to come and dwell within it through a cloud and thick darkness.” And where did He say this? In Leviticus 16:2: “For in a cloud I will appear upon the mercy seat.” This is taught in Sifrei.
Radak
“Then said Solomon”: “Then” — when he saw that the Divine Presence had dwelled in this House. For the Lord had said that He would dwell among the children of Israel in a cloud and a thick cloud, as it is written: “a cloud and a thick cloud.” This is what He meant when He said, “I will dwell among the children of Israel,” namely, that His Glory descended in a cloud to the place of the Sanctuary to serve Him. And just as He said so, so He did: He caused His Glory to dwell in the House of Dwelling that I built for Him. Our Sages of blessed memory said: When it is stated, “For in the cloud I will appear upon the mercy seat,” this alluded to them that in the cloud He will appear in the Eternal Temple. And the Targum: “The LORD chose to cause His Shechinah to dwell in Jerusalem” — it rendered “in the thick cloud” as “in Jerusalem,” meaning: the place where the thick cloud will dwell, which is the Cloud of Glory.
Ralbag
Then Solomon said. His words “to dwell in thick darkness” are fitting both according to the plain meaning and according to the allegory. Indeed, according to the plain meaning, the intent is that God, blessed be He, said that He would reveal the glory of His Divine Presence in a cloud and in darkness in this Holy Temple. But according to the allegory, the intent is that God, blessed be He, said that He would cause His Divine Presence to rest and to oversee this lowly world, which is darkness and obscurity.
Metzudat David
Then. Upon seeing the cloud, he said: I see that the Shechinah has come; for the Lord said to dwell in thick darkness, as is said (Exodus 20:18): 'to the thick darkness where God is.' And thick darkness is the thick cloud.
Metzudat Zion
Ba'arafal. Dense is the cloud:
Malbim
“The Lord said, ‘I will dwell in the mist’” means that this place, Mount Moriah, upon which the Temple was built, was a special site for the Divine Presence to rest from ancient times. For upon it Isaac was bound, and to it he went out to meditate in the field. And in this very place Jacob saw the vision of the ladder when he departed from Haran. Furthermore, God revealed Himself to David at the threshing floor of Araunah during the time of the plague. David thus knew that this was the place specially designated for the Lord, and that it was the “gate of heaven.” Since the Lord dwelt there “in the mist”—that is, while the place was still formless and void, dark and misty, and was merely a mountain, a field, and a threshing floor—it follows that after I built for You there a “house of habitation,” I knew that it would be an eternal resting place for Your abode. This is illustrated by a parable: A king whose soul was devoted to loving to dwell in one place on the seashore, which was a holy place in his eyes. The king’s friend came and built for him there great palaces and a royal temple, for this friend was confident that the king would dwell there forever. For if the king dwelt in that place while it was desolate and uninhabited, how much more so now when he finds there a house built with exquisite craftsmanship? According to what is stated in the earlier verse, “I said,” after seeing that the Lord consented to dwell there in the mist—for the Glory of the Lord is surrounded by cloud and mist, as it is written, “Cloud and mist are all around Him”—it follows that I knew: 1. That I have built a house of habitation, where He will dwell permanently; 2. That this house of habitation will be an eternal resting place for Your abode, as if this were the primary residence of the Divine Presence. And whatever the Lord dwells in and resides in all the upper worlds will be through the Temple, as if the light shines from the Temple to all the worlds, and it will be the foundation and base for all the structures of all the palaces where the King comes in His glory in every world. The Temple is likened to the main palace, and the other sanctuaries of the Lord in His worlds are like the rooms and chambers of this primary palace, which is the foundation and base for all of them.
I have surely built You a house of habitation, A place for You to dwell in for ever.
verse value 2094
Insights
Verse structure: 8 words, 31 letters. The shortest word is "for·You" (לָ֑ךְ, 2 letters) and the longest is "forever" (עוֹלָמִֽים, 6 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "habitation" (זְבֻ֖ל), "for·Your·dwelling" (לְשִׁבְתְּךָ֖), "forever" (עוֹלָמִֽים). The root בנה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "house·of" (root בית, 191x in I Kings); "surely" (root בנה, 66x in I Kings); "for·Your·dwelling" (root ישב, 52x in I Kings). First appearance of the root מכון ("the·place·of") in I Kings. The etnachta (major mid-verse pause) falls on 'for·You', dividing the verse into phrases of 5 and 3 words. Full calculation: בָּנֹ֥ה [surely] (57) + בָנִ֛יתִי [I·built] (472) + בֵּ֥ית [house·of] (412) + זְבֻ֖ל [habitation] (39) + לָ֑ךְ [for·You] (50) + מָכ֥וֹן [the·place·of] (116) + לְשִׁבְתְּךָ֖ [for·Your·dwelling] (752) + עוֹלָמִֽים [forever] (196) = 2094.
Rashi
"Your eternal dwelling." From the time it was chosen, the high places [bamot] were not permitted [again], and the Divine Presence did not reside in any other place.
Radak
“for your dwelling forever.” For the Tabernacle at Gilgal, Shiloh, Nob, and Gibeon were not forever, because they were not the chosen place about which it is said, “to the place that the Lord will choose.” Rather, this place is the Mount Moriah, upon which our father Abraham bound his son Isaac, and which he called “Jehovah-jireh,” as it is stated, “On the mount of the Lord it shall be seen.” For on that mountain He will be seen for all generations. And when David saw that his prayer was answered there and that fire descended from heaven upon his burnt-offering, he knew that it was the chosen place, and he said, “This is the house of God, and this is the altar of burnt-offering for Israel.”
Ralbag
"I have built a dwelling for You." This is stated by way of parable regarding the permanence of the Divine Presence being revealed in the Temple, more so than it is revealed in other places. He built it so that the Divine Presence would dwell therein, and it would be an eternal resting place for His abode, as it is stated: "This is My resting place forever." And this is because, after this holy place was revealed, worship was forbidden in any place other than that specific location, as explained in the Torah, as it is stated: "For you have not yet come to the rest and the inheritance."
Metzudat David
I have built , etc. Meaning: since the Shechinah has come, I have then built a house of dwelling for You; and my labor was not in vain. And he said in the manner of a parable, like a person dwelling in one house.
A dwelling place. It will be a dwelling place for You to dwell in it forever; for from now on the Shechinah will no longer dwell in any other place.
Metzudat Zion
Zevul. Abode; like (Isaiah 63:15) 'from the habitation of Your holiness' (maze'vul kodscha):
And the king turned his face about, and blessed all the congregation of Israel; and all the congregation of Israel stood.
verse value 2931
Insights
Verse structure: 10 words, 45 letters. The shortest word is "standing" (עֹמֵֽד, 3 letters) and the longest is "his·face" (אֶת־פָּנָ֔יו, 6 letters). Words sharing gematria 541: Israel, Israel. The root קהל appears 2 times in this verse. 8 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "Israel" (root ישראל, 120x in I Kings); "his·face" (root פנים, 95x in I Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 7 and 3 words.
Radak
"And he blessed." The blessing with which he blessed them was not written, but the blessing with which he blessed them after his prayer was written. And after he had blessed them, he gave thanks to God and said, "Blessed be the LORD, the God of Israel, who spoke with His mouth" — meaning: what He spoke with His mouth to David my father, so has He fulfilled for me. And this is what it says: "and with His hand He has fulfilled [it]" [uvyado mile]. The vav in "uvyado" is a pronominal reference to God, blessed be He. And similarly it says below, "and with Your hand You have fulfilled [it]," meaning: by His strength and power He made all the nations be at peace with him [Solomon], and they did his will. And Targum Yonatan renders it: "and by His will He has fulfilled [it]." And the word "le'mor" (to say) refers back to "with His mouth."
Ralbag
“And the king turned his face and blessed.” Here, no specific blessing that he blessed them with is mentioned; rather, he turned his face toward them in blessing, for it is fitting that the one who blesses should have his face directed toward those who are being blessed. This is self-evident, and we likewise find this matter in the Priestly Blessing.
"And all the congregation of Israel stood." From this we learned that it is not fitting to sit in the Temple Court. And from this it may be inferred that Solomon was sitting, and thus it will be clarified that the kings of the House of David were permitted to sit in the Temple Court.
Metzudat David
And he turned , etc. Opposite the people.
Standing. For there is no sitting in the court, etc.
And he said: ‘Blessed be Hashem, the God of Israel, who spoke with His mouth to David my father, and has with His hand fulfilled it, saying:
verse value 2701
Insights
Verse structure: 14 words, 52 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "who" (אֲשֶׁר֙, 3 letters) and the longest is "and·said" (וַיֹּ֗אמֶר, 5 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·his·mouth" (בְּפִ֔יו), "and·in·his·hand" (וּבְיָד֥וֹ). The root אמר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "who" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'my·father', dividing the verse into phrases of 11 and 3 words.
Rashi
That which He spoke in His mouth: That He will give him a son who will build a house.
"And with His hand He fulfilled." He fulfilled His word with His good hand:
Ralbag
"And His hand is full." This means that God, blessed be He, fulfilled with His hand and might what He had declared with His mouth.
Metzudat David
And with His hand He fulfilled. With the strength of His hand He fulfilled His word that He spoke, to say:
Malbim
And His hand is full, for the speech of the Holy One, blessed be He, effects the matter immediately, as if the thing were already done, because everything is accomplished by His word and by His decree. However, this applies only to matters that do not depend on beings with free will. Not so with matters that depend on a person endowed with free choice, for whom the authority is given in his hand to do or not to do. In such cases, the divine speech does not effect the outcome until He fills the matter in his hand—that is to say, until He moves the person and inclines his desire and choice to act according to the word of God. For it was within Solomon’s power not to build the Temple, but God filled the matter in his hand and inclined the heart of the king to fulfill the words of God.
Since the day that I brought forth My people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that My name might be there; but I chose David to be over My people Israel.
verse value 8418
Insights
Verse structure: 21 words, 98 letters. The shortest word is "there" (שָׁ֑ם, 2 letters) and the longest is "Israel" (אֶת־יִשְׂרָאֵל֮, 7 letters). Words sharing gematria 541: Israel, Israel. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "from·the·day" (מִן־הַיּ֗וֹם), "I·brought·out" (הוֹצֵ֜אתִי), "not·I·chose" (לֹֽא־בָחַ֣רְתִּֽי). The root בחר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "to·be" (root היה, 196x in I Kings); "house" (root בית, 191x in I Kings). First appearance of the root שבט ("tribes·of") in I Kings. The etnachta (major mid-verse pause) falls on 'there', dividing the verse into phrases of 16 and 5 words.
Rashi
From that day and so on. "This is the word [that He] spoke to David, my father:"
Radak
“And I chose David.” Why did it precede [the statement] “I did not choose a city,” which would have led one to say, “And I chose Jerusalem”? Rather, the explanation is that I did not make known My choice of Jerusalem until I had chosen David to be over My people Israel, and I showed him the chosen place in Jerusalem when I answered his prayer at the threshing floor of Ornan with fire from heaven.
Ralbag
"To build a house for the name of the Lord, etc., until 'when He brought them out from the land of Egypt.'" From this we learned that the construction of the Temple is fitting to be built with the Holy of Holies as the place for concentration, where the Ark will stand.
Metzudat David
To build a house. To build in it a house.
And I chose David , etc. That through him came the preparation to choose Jerusalem to build in it a house.
Malbim
The questions: It began with the selection of the city and concluded with the selection of David. It should have stated, “And I will choose Jerusalem,” or alternatively, “I did not choose a man, but I will choose David.”
"I have not chosen a city..." and in Chronicles it is written: "I have not chosen a city from all the tribes of Israel to build a house..." and "I have not chosen a man to be a leader over My people Israel," and "I chose Jerusalem for My Name to be there," and "I chose David to be over My people Israel." And the explanation is that the unity of Israel depended on two matters: 1. The unity of the nation to be as one body, and this was through Jerusalem, as it is stated: "Jerusalem, built as a city that is joined together," where the tribes went up, etc., that by virtue of all of them going up there for the pilgrimage festivals and all their faces being toward one place, all the limbs of the collective nation were united to become one body, until Jerusalem was to this general body like the analogy of the heart in the organism, which sends the spirit of life to the entire organism through the flow of blood circulating from the heart to all and returning to it. 2. Through the monarchy of the House of David, by means of which a single, continuous governance encompassing all was established, as it is stated: "For there shall sit the thrones of judgment, the thrones of the house of David." And the monarchy of the House of David was to the collective organism like the analogy of the brain in the individual body, which sends sensation, intellect, and governance to all the limbs. And after that came the Temple, by virtue of which the Divine Presence dwelled among Israel permanently, and it was analogous to the upper, divine soul called Chayah and Yechidah, which is the divine bond with human beings. And the commandment was that they appoint a king first, and afterward build the Chosen House, for it is impossible for the divine soul to dwell in a person unless the spirit of life and the intellectual soul, which are attached to the body and its unity, precede it. And He said that until now the Israelite body was scattered and separated, not united, neither from the aspect of the spirit of life, which is through the unity of the people in one city, for "I have not chosen a city," etc., nor from the aspect of the intellectual soul, which is the encompassing governance and a single monarchy, as is implied by the words "and I have not chosen a man to be a leader." And now they became one body, either through the spirit of life, as is implied by the words "and I chose Jerusalem," or through the intellectual soul, as is implied by the words "and I chose David." And in Chronicles he elaborated, but here he was brief, and said "I have not chosen a city," and it is understood thereby that He did not choose a man to be a leader, for the choice of the city precedes naturally the choice of the man, just as the vital spirit precedes naturally the intellectual soul. And He said "and I chose David to be a leader," and it is understood thereby that He chose a city, for if He implanted in them the monarchy, which is analogous to the intellectual soul, all the more so the unity through the city, which is analogous to the vital soul.
Cross-references: II Chronicles 6:5; II Chronicles 6:6
Now it was in the heart of David my father to build a house for the name of Hashem, the God of Israel.
verse value 2085
Insights
Verse structure: 10 words, 39 letters. Notable word values: "my·father" (אָבִ֑י) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "David" (דָּוִ֣ד, 3 letters) and the longest is "in·heart·of" (עִם־לְבַ֖ב, 5 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·heart·of" (עִם־לְבַ֖ב). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "and·it·was" (root היה, 196x in I Kings); "house" (root בית, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'my·father', dividing the verse into phrases of 4 and 6 words. Full calculation: וַיְהִ֕י [and·it·was] (31) + עִם־לְבַ֖ב [in·heart·of] (144) + דָּוִ֣ד [David] (14) + אָבִ֑י [my·father] (13) + לִבְנ֣וֹת [to·build] (488) + בַּ֔יִת [house] (412) + לְשֵׁ֥ם [to·name·of] (370) + יְהֹוָ֖ה [Hashem] (26) + אֱלֹהֵ֥י [God·of] (46) + יִשְׂרָאֵֽל [Israel] (541) = 2085.
Malbim
"And it came to pass in the heart of David his father to build a house for the name of the Lord, the God of Israel." I have already explained above (Chapter 4) that the primary condition for the construction of the Temple was that it be built solely for the sake of the Lord, without any external ulterior motive. This was impossible during the days of David, since he had many wars, and the Lord had promised him that through the building of the Temple he would find rest from his enemies. Therefore, inevitably, the benefit he would derive from the construction would arise in his thoughts, making it difficult for him to build it solely for the sake of the Lord. Even though in his heart he intended to build it solely for the sake of the Lord, without any external ulterior motive, the verse states: "And it came to pass in the heart of David... to build a house for the name of the Lord, the God of Israel." Nevertheless, the Lord knew that if he were to actually build it, he would subsequently also intend to achieve personal benefit, and it would not be solely for the sake of the Lord. Therefore, He commanded him to retain the merit of that pure thought, for the Holy One, blessed be He, always joins intention to action, and its legal status is as if he had performed the deed in practice. This is what the verse states:
But Hashem said to David my father: Whereas it was in your heart to build a house for My name, you did well that it was in your heart;
verse value 3076
Insights
Verse structure: 15 words, 60 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "that" (כִּ֥י, 2 letters) and the longest is "in·your·heart" (עִם־לְבָ֣בְךָ֔, 6 letters). Words sharing gematria 164: in·your·heart, in·your·heart. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "you·did·well" (הֱֽטִיבֹ֔תָ). The root היה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'to·My·name', dividing the verse into phrases of 11 and 4 words.
Metzudat David
You have done well , etc. You have done well in this, and it will be reckoned as merit; for through it came the preparation to command upon it and to prepare all.
Malbim
And the Lord said to David: “Because it was in your heart to build a House for My Name,” specifically, behold, in this you have done well, for “it was in your heart” means that it was already so and the building was already in your heart, for this good thought is considered by Me as if the Temple had already been built in actuality, and thereby it is built for the Name of the Lord alone, without any ulterior motive.
nevertheless you shall not build the house; but your son that shall come forth out of your loins, he shall build the house for My name.
verse value 2934
Insights
Verse structure: 12 words, 47 letters. Verse gematria: 2934 is divisible by 18, the value of chai ('life'). The shortest word is "only" (רַ֣ק, 2 letters) and the longest is "he·shall·build" (הֽוּא־יִבְנֶ֥ה, 7 letters). Words sharing gematria 417: the·house, the·house. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "you·build" (תִבְנֶ֖ה), "but·your·son" (אִם־בִּנְךָ֙), "that·comes·forth" (הַיֹּצֵ֣א). The root בית appears 2 times in this verse. 11 unique roots are used. Frequent roots: "the·house" (root בית, 191x in I Kings); "but" (root כי, 94x in I Kings); "not" (root לא, 90x in I Kings). The etnachta (major mid-verse pause) falls on 'the·house', dividing the verse into phrases of 5 and 7 words. Full calculation: רַ֣ק [only] (300) + אַתָּ֔ה [you] (406) + לֹ֥א [not] (31) + תִבְנֶ֖ה [you·build] (457) + הַבָּ֑יִת [the·house] (417) + כִּ֤י [but] (30) + אִם־בִּנְךָ֙ [but·your·son] (113) + הַיֹּצֵ֣א [that·comes·forth] (106) + מֵחֲלָצֶ֔יךָ [from·your·loins] (198) + הֽוּא־יִבְנֶ֥ה [he·shall·build] (79) + הַבַּ֖יִת [the·house] (417) + לִשְׁמִֽי [to·My·name] (380) = 2934.
Metzudat David
Only you , etc. Although you will prepare all.
Metzudat Zion
Mechatzecha. They are the loins; it is a euphemism for the organ of generation, because it is adjacent to them:
Malbim
"Only you shall not build the House" — meaning, there is no deficiency in any other respect; the only thing is that you shall not actually build it with your own hands. Nevertheless, it is considered as if it had already been built. For it is specifically your son who proceeds from your loins who will build the House for My Name. For in the days of Solomon, who was a man of rest, it was easy for him to build it actually for the sake of the Name, since he did not hope to attain rest from his enemies through the building.
And Hashem has established His word that He spoke; for I am risen up in the room of David my father, and sit on the throne of Israel, as Hashem promised, and have built the house for the name of Hashem, the God of Israel.
verse value 5732
Insights
Verse structure: 21 words, 83 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "his·word" (אֶת־דְּבָר֖וֹ, 6 letters). Words sharing gematria 541: Israel, Israel. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·I·stayed" (וָאֵשֵׁ֣ב), "and·I·built" (וָאֶבְנֶ֣ה). The root יהוה appears 3 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "his·word" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'He·spoke', dividing the verse into phrases of 5 and 16 words.
Malbim
"And the Lord established His word, etc., and I sat on the throne of Israel as the Lord had spoken" means that I sat in such a manner that it could be said that there was rest from the enemies, and through this, "and I built," meaning that I was able to build for the sake of the Lord, God of Israel, with intent for its own sake.
And there have I set a place for the ark, wherein is the covenant of Hashem, which He made with our fathers, when He brought them out of the land of Egypt.’
verse value 5611
Insights
Verse structure: 14 words, 61 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "there" (שָׁ֤ם, 2 letters) and the longest is "with·our·fathers" (עִם־אֲבֹתֵ֔ינוּ, 8 letters). 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·I·put" (וָאָשִׂ֨ם), "place" (מָקוֹם֙), "to·the·ark" (לָאָר֔וֹן). The root אשר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "which·there" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "with·our·fathers" (root עם, 95x in I Kings). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 7 and 7 words. Full calculation: וָאָשִׂ֨ם [and·I·put] (347) + שָׁ֤ם [there] (340) + מָקוֹם֙ [place] (186) + לָאָר֔וֹן [to·the·ark] (287) + אֲשֶׁר־שָׁ֖ם [which·there] (841) + בְּרִ֣ית [covenant] (612) + יְהֹוָ֑ה [Hashem] (26) + אֲשֶׁ֤ר [which] (501) + כָּרַת֙ [cut] (620) + עִם־אֲבֹתֵ֔ינוּ [with·our·fathers] (579) + בְּהוֹצִיא֥וֹ [when·he·brought·them·out] (120) + אֹתָ֖ם [them] (441) + מֵאֶ֥רֶץ [from·land·of] (331) + מִצְרָֽיִם [Egypt] (380) = 5611.
Radak
"And I will place there a place for the Ark." And this is the Holy of Holies.
Metzudat David
And I placed there. In this house.
That is there. In this ark.
The covenant of the Lord. The tablets of the covenant, that He made a covenant with Israel at the time He gave them.
Malbim
"And I will place there a place" – this includes what is written, "And I will set a place for My people Israel, and I will plant them," etc. And I explained there that the condition of the building was that they would have a fixed place, and consequently, even God would dwell there in a fixed manner, as I explained there at length.
And Solomon stood before the altar of Hashem in the presence of all the congregation of Israel, and spread forth his hands toward heaven;
verse value 2648
Insights
Verse structure: 11 words, 48 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "in·the·presence·of" (נֶ֖גֶד, 3 letters) and the longest is "and·stood" (וַיַּעֲמֹ֣ד, 5 letters). Words sharing gematria 57: altar, in·the·presence·of. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·he·spread" (וַיִּפְרֹ֥שׂ). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "Solomon" (root שלמה, 162x in I Kings); "Israel" (root ישראל, 120x in I Kings). First appearance of the root שמים ("heaven") in I Kings. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 8 and 3 words. Full calculation: וַיַּעֲמֹ֣ד [and·stood] (130) + שְׁלֹמֹ֗ה [Solomon] (375) + לִפְנֵי֙ [to·face·of] (170) + מִזְבַּ֣ח [altar] (57) + יְהֹוָ֔ה [Hashem] (26) + נֶ֖גֶד [in·the·presence·of] (57) + כׇּל־קְהַ֣ל [all·assembly] (185) + יִשְׂרָאֵ֑ל [Israel] (541) + וַיִּפְרֹ֥שׂ [and·he·spread] (596) + כַּפָּ֖יו [his·hands] (116) + הַשָּׁמָֽיִם [heaven] (395) = 2648.
Rashi
"And Solomon stood before the altar of the Lord." It is written (in 2 Chronicles 6:13): "For Solomon had made a bronze platform and placed it in the midst of the courtyard, etc., and he stood upon it and knelt on his knees."
Radak
“Before the altar of the Lord.” This refers to the bronze altar that Solomon constructed, as it is written in Chronicles: “And he made the bronze altar twenty cubits in length, twenty cubits in breadth, and ten cubits in height.”
"Before all the congregation of Israel." In Chronicles it states: "He made a bronze laver, five cubits its width and three cubits its height, and placed it in the Temple courtyard; and he stood upon it before all the congregation of Israel, and he kneeled thereon, upon his knees, and spread out his hands toward heaven."
Ralbag
"And Solomon stood before the altar of the Lord." I consider that he was standing in the large courtyard, which is the Court of Israel, which was within the Court of the Priests, when he prayed this prayer; or perhaps he entered the Court of the Priests, before the outer altar. And the first explanation is more correct, according to what I consider, for one does not approach the Divine Presence because of coming from the courtyard to before the altar of God, unless we say that because the place of the altar was chosen, as appears from the matter mentioned at the end of the Book of Samuel, Solomon agreed to go there so that his prayer would be more heard.
Metzudat David
And he spread his hands. In the manner of one asking for kindness.
and he said: ‘O Hashem, the God of Israel, there is no God like You, in heaven above, or on earth beneath; who keep covenant and mercy with Your servants, that walk before You with all their heart;
verse value 4725
Insights
Verse structure: 17 words, 86 letters. Notable word values: "Hashem" (יְהֹוָ֞ה) = 26, the value of the divine name Hashem. The shortest word is "keeping" (שֹׁמֵ֤ר, 3 letters) and the longest is "none·like·You" (אֵין־כָּמ֣וֹךָ, 7 letters). 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "none·like·You" (אֵין־כָּמ֣וֹךָ), "and·on·the·earth" (וְעַל־הָאָ֖רֶץ), "covenant" (הַבְּרִית֙). The root אלהים appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·he·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "Israel" (root ישראל, 120x in I Kings). The etnachta (major mid-verse pause) falls on 'from·beneath', dividing the verse into phrases of 10 and 7 words.
Rashi
"He kept the covenant." He waits and stores up [His promise] to keep the covenant and lovingkindness, to fulfill His pledge.
Radak
Guardian of the covenant and steadfast love, which He established with the fathers:
To Your servants. To their offspring after them:
Ralbag
And He said, “The Lord, the God of Israel, there is none like You, O God.” This means: You, God, blessed be He, who guides Israel and providentially watches over them—behold, there is no God like You among the distinct leaders in the heavens above, who are the movers of the celestial bodies.
"And that which is upon the earth beneath" – this refers to the Active Intellect, for the guidance it provides, which emanates from You, is a partial guidance, as we have explained in the fifth book of the Wars of the Lord. But Your guidance is comprehensive and encompasses all.
"Guardian of the covenant and steadfast love to Your servants." Remember that in this lies the greater distinction between the conduct of God, blessed be He, and the conduct of those beings that are subject to Him. This is because He fulfills the covenant and steadfast love for His servants who walk before God, blessed be He, with all their hearts, in terms of particular providence. This is something that none of the other separate entities subject to Him can accomplish. Now, the intent in His saying "the covenant and steadfast love" is that the covenant is in the aspect of steadfast love, and it is that which will be from the side of particular providence. And this covenant will already be recognized as having a condition, namely, that the recipient will be in a state of cleaving to the Lord. This is what He says: "to Your servants who walk before You with all their hearts." And for this reason also He said: "Only if your children will guard their way, to walk before Me, as you walked before Me."
Metzudat David
Keeping the covenant. The reward that He assured in the covenant.
Malbim
“There is none like You, O God,” etc.: Behold, the Lord promised David two things: 1. That Solomon would reign in his stead and build the Temple; this was unconditional. 2. That even his sons’ sons would sit on the throne of Israel; this was conditional, as it is stated, “If your sons will keep My covenant and My testimonies, which I shall teach them, their sons also shall sit upon your throne forever.” And I have already explained in my commentary (on II Samuel, Chapter 7) that despite this, David requested that this be fulfilled in any case, namely, that the Lord should watch over his house so that it would not collapse from the ways of the Lord. As it is stated, “I will be to him a father, and he shall be to Me a son; when he commits iniquity, I will correct him with the rod of men, etc., but My lovingkindness will not depart from him.” And I explained there that after the covenant which the Lord made with David and the promise which He assured him, the cause of it [the covenant and the promise] was the lovingkindness of the Lord, and lovingkindness does not depart forever, for lovingkindness does not look upon deeds or merit; therefore, it is inevitable that the Lord will cause His word to stand forever. Upon this, Solomon requested that the Lord establish His word in any case and arrange that the promise not be nullified by any sin. This is what he said: “There is none like You, O God,” meaning that the nullification of the promise could be imagined if it were due to a lack of power, such that the promiser is unable to fulfill His words. Regarding this, he says, “There is none like You in heaven above or on earth below,” in the sense that there is no one in heaven or on earth who could hinder You. Likewise, it could be imagined that the promise would be nullified due to a change of will, if the one to whom the promise was made corrupted his deeds in such a way that the promiser would turn His eye upon him for evil. Regarding this, he says, “Who keeps covenant and lovingkindness,” meaning that it cannot be imagined that Your will would change from Your own side, for You are One who keeps covenant; nor would it change due to the evil deeds of the one to whom the promise was made, for You are One who keeps lovingkindness. A promise whose root is from lovingkindness will not be nullified in any way, for lovingkindness does not look upon deeds or merit.
who have kept with Your servant David my father that which You did promise him; indeed, You spoke with Your mouth, and have fulfilled it with Your hand, as it is this day.
verse value 4468
Insights
Verse structure: 14 words, 54 letters. Notable word values: "my·father" (אָבִ֔י) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·him" (ל֑וֹ, 2 letters) and the longest is "that·You·promised" (אֲשֶׁר־דִּבַּ֖רְתָּ, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "that·You·promised" (אֲשֶׁר־דִּבַּ֖רְתָּ), "and·in·Your·hand" (וּבְיָדְךָ֥), "You·have·fulfilled" (מִלֵּ֖אתָ). The root אשר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "who" (root אשר, 375x in I Kings); "and·You·spoke" (root דבר, 191x in I Kings); "as·the·day" (root יום, 100x in I Kings). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 8 and 6 words.
Rashi
which you have kept. The language of a pledge of assurance:
Metzudat David
That you have kept , etc. Meaning: what is apparent to all, that you have kept for him Your assurance that You assured him, that I will build the house.
And You spoke with Your mouth. Just as You spoke, so You fulfilled with the strength of Your hand, as is seen today.
Malbim
That You have kept and are adding further, since You have already begun to fulfill the promise in that Solomon reigned and built the Holy Temple; and since part of the promise has been fulfilled in actuality, it is fitting that it be fulfilled in its entirety. This is what is stated: “And with Your hand You have fulfilled it.”
Now therefore, O Hashem, the God of Israel, keep with Your servant David my father that which You have promised him saying: There shall not fail you a man in My sight to sit on the throne of Israel, if only your children take heed to their way, to walk before Me as you have walked before Me.
verse value 9308
Insights
Verse structure: 29 words, 114 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 9308 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·him" (לּוֹ֙, 2 letters) and the longest is "if·they·keep" (אִם־יִשְׁמְר֨וּ, 7 letters). Words sharing gematria 541: Israel, Israel. The root פנים appears 3 times in this verse. 22 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "saying" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 20 and 9 words.
Metzudat David
Keep , etc. Meaning: keep also that assurance, that You assured him that if his seed is righteous, the kingship will not cease from them.
Malbim
(25-26) The questions: What is the meaning of “Keep [that which You spoke] for Your servant,” and “Let Your word to Your servant be confirmed”? This is a repetition of language.
And now, based on this, he requested that the promise He had made—that no man would be cut off from him who sits on the throne of Israel, namely, the eternal inheritance of the kingship—also be preserved, even though a condition was attached to this matter, namely, only if your children observe their way, etc.
Now therefore, O God of Israel, let Your word, I pray You, be verified, which You did speak to Your servant David my father.
verse value 2942
Insights
Verse structure: 12 words, 46 letters. Notable word values: "my·father" (אָבִֽי) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "please" (נָא֙, 2 letters) and the longest is "Israel" (יִשְׂרָאֵ֑ל, 5 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "let·it·be·supported" (יֵאָ֤מֶן). The root דבר appears 3 times in this verse. 10 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "speech" (root דבר, 191x in I Kings); "Israel" (root ישראל, 120x in I Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 3 and 9 words. Full calculation: וְעַתָּ֖ה [now] (481) + אֱלֹהֵ֣י [God·of] (46) + יִשְׂרָאֵ֑ל [Israel] (541) + יֵאָ֤מֶן [let·it·be·supported] (101) + נָא֙ [please] (51) + (דבריך) [speech] (236) + דְּבָ֣רְךָ֔ [your·word] (226) + אֲשֶׁ֣ר [which] (501) + דִּבַּ֔רְתָּ [You·spoke] (606) + לְעַבְדְּךָ֖ [to·your·servant] (126) + דָּוִ֥ד [David] (14) + אָבִֽי [my·father] (13) = 2942.
Radak
"Your words." It is written [in the plural, 'devarekha'], referring to the particulars, but read [in the singular] as 'devarkha,' referring to the whole.
Metzudat David
Let it be confirmed, please. Meaning: do a thing so that the name of the house that I built will be called 'the house of the Lord.'
Metzudat Zion
Ya'aman. From the language of faith:
Malbim
And now, despite all this, I request that Your word be confirmed, please, and that You see that the kingdom will not be abolished forever. This is achieved by Your ensuring that his sons do not stray from the ways of the Lord, so that there will be no cause for the revocation of the promise, whose root lies in the kindnesses of the Lord. Furthermore, he says: Even though from the perspective of the sons there is a condition, is it not the case that the essence of the promise was stated to David, upon whom the kindnesses of the Lord shone to build for him a house secure forever? If so, even if the sons sin, it is impossible to revoke what was promised to David, since the essence of the promise and the kindness was on account of David, not on account of the generation of his sons. And this is what it says: “And now, please confirm Your word that You spoke to David my father.”
But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain You; how much less this house that I have built!
verse value 3851
Insights
Verse structure: 16 words, 66 letters. Notable word values: "God" (אֱלֹהִ֖ים) = 86, equal to Elohim. The shortest word is "but" (כִּ֚י, 2 letters) and the longest is "contain·you" (יְכַלְכְּל֔וּךָ, 7 letters). Words sharing gematria 395: heaven, heaven. 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "verily" (הַֽאֻמְנָ֔ם), "on·the·earth" (עַל־הָאָ֑רֶץ), "and·heavens·of" (וּשְׁמֵ֤י). The root שמים appears 3 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "that·the·house" (root בית, 191x in I Kings); "God" (root אלהים, 99x in I Kings). The etnachta (major mid-verse pause) falls on 'on·the·earth', dividing the verse into phrases of 5 and 11 words.
Rashi
Is it true? The phrase is one of wonder:
He shall not contain You. He shall not be able to contain You:
Radak
For indeed. The letter he is open (patach), for it expresses wonder, meaning: Truly, it is that God dwells with man on earth—this cannot be believed, for You are blessed and exalted above all; there is no place that can contain You, for You are the place of the world, and the world is not Your place. Therefore, what I have built, the house for You, is only by way of metaphor, that Your will and honor may be found in this house, to hearken to the prayer which they will pray in this place. And even though in all places His will is toward one who cries out to Him with a whole heart to hearken to his prayer, Solomon requested from God that this chosen place should assist the one praying in his prayer, as if this house were an angelic intercessor, and that the prayer of everyone who prays in this house should be heard more quickly than if he were to pray in any other place.
Ralbag
For truly, God dwells upon the earth. This means: I am praying before You this prayer, because I see in truth that the Divine Presence of God, blessed be He, and His providence extend even to these lowly matters. And this is a place of wonder, for the heavens and the heavens of heavens cannot contain Your glory and the exaltedness of Your rank, and the intelligible order apprehended by You from them, for this is incomprehensible to anyone other than You, for the rank of that which is contemplated for You from them is exceedingly high above the level of existence they themselves possess, as we explained in the First and Fifth Books of the Wars of the Lord. And all the more so will Your providence and contemplation cleave to these very inferior matters, until Your providence descends to this house which I have built, and its matter is apprehended by You.
Metzudat David
For truly. Is it truly the case that God will sit in a house made on earth? In a question; will not even the heavens contain You? And all the more so the house. And if so, how will there be a house of the Lord?
Metzudat Zion
Ha'umnam. With the heh of wonderment; that is to say: ha'emet (is it true?):
Yekalkelucha. A matter of holding/containing; like (above 7:26) 'two thousand baths it holds' (alfayim bat yachil):
Af ki. It is the notion of 'all the more so,' a fortiori; likewise (Ezekiel 15:5) 'how much more when the fire has consumed it' (af ki esh achalta):
Malbim
The Questions: Regarding what is written, “Is it indeed true that God will dwell on the earth?”—there is no explanation, for there is no connection from this to what is written, “And You shall turn to the prayer of Your servant.”
For indeed God dwells on the earth: He adds another argument, in accordance with what is written in the commentary on Psalms (Chapter 89), that the Holy Temple and the Kingdom of the House of David were both causes for one another. That is, the Lord chose to dwell His Divine Presence in the chosen House by virtue of the merit of David. And after He chose Zion and established His Presence there, He subsequently watched over the fulfillment of the House of David for the sake of the Temple, as it is stated: “Arise, O Lord, to Your resting place, You and the Ark of Your Strength... for the sake of Your servant David” (Psalm 132:8, 10). This is what is meant by the merit of David being the cause for the Divine Presence dwelling in the Temple. And he returns to say: “Their sons also, for ever, shall sit upon your throne, because the Lord has chosen Zion” (Psalm 132:12, 13). This refers to the fact that because He chose Zion, He saw fit to maintain the Kingdom of the House of David. And this is what he says: “Let Your word to David be established forever, if indeed God dwells on the earth.” Now that it is a certain and enduring matter that God dwells permanently on the earth, and this depends on the Kingdom of the House of David, behold, the heavens... Indeed, he clarifies that you should not think that God’s dwelling on the earth is according to the thoughts of the masses, who sit and lodge in a dwelling and a place. This is a nullity, for behold, the heavens and the heavens of heavens cannot contain You (1 Kings 8:27), for He is the place of the world, and the world is not His place. All the more so, He does not dwell in a house built by human hands. Rather, His dwelling on the earth is a metaphor for His constant providence there, to hear prayers and to watch with particular providence over the needs of His people. And this is what he says: “And incline to the prayer of Your servant... that Your eyes may be open” (1 Kings 8:28, 29).
Yet have You respect to the prayer of Your servant, and to his supplication, O Hashem my God, to hearken to the cry and to the prayer which Your servant prays before You this day;
verse value 5272
Insights
Verse structure: 14 words, 70 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "which" (אֲשֶׁ֧ר, 3 letters) and the longest is "and·to·his·supplication" (וְאֶל־תְּחִנָּת֖וֹ, 8 letters). Words sharing gematria 96: your·servant, your·servant. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·prayer·of" (אֶל־תְּפִלַּ֧ת), "and·to·his·supplication" (וְאֶל־תְּחִנָּת֖וֹ), "to·the·cry" (אֶל־הָֽרִנָּה֙). The root תפלה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "to·the·cry" (root איל, 125x in I Kings). First appearance of the root תפלה ("to·prayer·of") in I Kings. First appearance of the root תחנה ("and·to·his·supplication") in I Kings. The etnachta (major mid-verse pause) falls on 'my·God', dividing the verse into phrases of 6 and 8 words. Full calculation: וּפָנִ֜יתָ [and·you·shall·turn] (546) + אֶל־תְּפִלַּ֧ת [to·prayer·of] (941) + עַבְדְּךָ֛ [your·servant] (96) + וְאֶל־תְּחִנָּת֖וֹ [and·to·his·supplication] (901) + יְהֹוָ֣ה [Hashem] (26) + אֱלֹהָ֑י [my·God] (46) + לִשְׁמֹ֤עַ [to·hearken] (440) + אֶל־הָֽרִנָּה֙ [to·the·cry] (291) + וְאֶל־הַתְּפִלָּ֔ה [and·to·the·prayer] (557) + אֲשֶׁ֧ר [which] (501) + עַבְדְּךָ֛ [your·servant] (96) + מִתְפַּלֵּ֥ל [praying] (580) + לְפָנֶ֖יךָ [to·your·face] (190) + הַיּֽוֹם [day] (61) = 5272.
Ralbag
"And You will incline to the prayer of Your servant." This means that because Your Divine Presence dwells in this House, You will incline to the prayer of Your servant.
“To listen to the song and to the prayer.” The intent of “song” is hymn and praise, for it precedes prayer. Therefore, Solomon began his prayer with words of praise, saying, “O Lord, God of Israel, there is no God like You.”
Metzudat David
And turn. Therefore turn, I pray, to my prayer -- what I will pray about the essence of the intent of the benefit of the house; and in what way will it be called 'the house of the Lord.'
Malbim
(28-30) The Questions: What is the meaning of “and You will turn to the prayer of Your servant, to hear the cry”? This is a repetition, for it should have said, “and You will turn and hear the prayer of Your servant.” And he said a second time, “that Your eyes may be open to hear the prayer.” And he said a third time, “and hear the supplication of Your servant.” Why did he repeat his words? And why did he repeat “open to this house” and “to the place”?
“And you shall turn” – he requests that the Lord attend to that which he is praying, “to hear the song,” etc., meaning that he prays and supplicates that this time be a time of favor, in which the Lord will hear his song and prayer, whatever he will pray that day; and he elucidates on what he should pray, namely:
that Your eyes may be open toward this house night and day, even toward the place whereof You have said: My name shall be there; to hearken to the prayer which Your servant shall pray toward this place.
verse value 6552
Insights
Verse structure: 20 words, 86 letters. Verse gematria: 6552 is divisible by 26, the value of the divine name Hashem. The shortest word is "there" (שָׁ֑ם, 2 letters) and the longest is "to·the·place" (אֶ֨ל־הַמָּק֔וֹם, 7 letters). Words sharing gematria 501: whereof, which. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "eye" (עֵינֶ֨ךָ), "and·day" (וָי֔וֹם), "to·the·prayer" (אֶל־הַתְּפִלָּ֔ה). The root היה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "whereof" (root אשר, 375x in I Kings); "you·said" (root אמר, 324x in I Kings); "to·be" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'there', dividing the verse into phrases of 13 and 7 words.
Radak
That your eyes should be open. That your watchfulness should be perpetual in this place, and the word "your eye" is lacking the yod of the plural in the written text:
"To this place." Just as it says "in this place," and similarly, just as it says "and into the ark you shall put the testimony," which is like "and in the ark," and likewise similar expressions in this passage: "to the place," "to the house." And the Targum renders it: "facing this place."
Metzudat David
To be. And this is my prayer: to be Your eyes, etc.
To this place. In this place; and so (Exodus 25:21) "and to the ark"; and its interpretation: and in the ark.
Malbim
That Your eyes may be open, so that the Lord will continually watch with the eyes of the Lord that search, and that He will always hear the prayers that are offered in the Holy Temple. And he explained in this matter two levels: for sometimes, when Israel is worthy, the Divine Presence of the Lord dwells between the staves of the Ark below, and the primary aspect of His Presence is in the lower realms, resembling One who dwells among them below in the house. And sometimes, when Israel is not worthy, then only His Name dwells there; that is to say, then the primary aspect of His Presence is in the heavens, but only that the prayer which they pray through the Temple ascends on the ladder to the heavens, and the Name receives it. And this is what he said regarding the first aspect: “That Your eyes may be open day and night to this house,” meaning that then the eyes of the Lord are open in the house itself. And regarding the second aspect, he said: “To the place of which You said, ‘My Name shall be there’”; meaning that in the aspect where Israel is not so worthy, and the Name does not dwell in the house below, but only in His holy dwelling above, nevertheless His eyes are open to the place of which He said that His Name would be there. This is like a king who has a palace in the capital city, and who also has a palace near his sons in another province. When he is with his sons, his eyes are open to the palace itself; and when he distances himself from them and is in the house of his royal sanctuary, nevertheless his eyes are open to that place, by virtue of the fact that his Name is also called upon the palace near his sons, and He watches over them from afar. And he explains regarding the first aspect: “To hear the prayer which Your servant will pray toward this place,” meaning that when the Divine Presence is fixed below, then He hears the prayer below. And regarding the second aspect, he says:
And hearken You to the supplication of Your servant, and of Your people Israel, when they shall pray toward this place; indeed, hear You in heaven Your dwelling-place; and when You hear, forgive.
verse value 7681
Insights
Verse structure: 16 words, 78 letters. The shortest word is "when" (אֲשֶׁ֥ר, 3 letters) and the longest is "to·the·place" (אֶל־הַמָּק֣וֹם, 7 letters). Words sharing gematria 816: and·you·shall·hearken, and·you·shall·hear. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "they·shall·pray" (יִֽתְפַּלְל֖וּ), "to·the·heavens" (אֶל־הַשָּׁמַ֔יִם). The root שמע appears 3 times in this verse. 13 unique roots are used. Frequent roots: "when" (root אשר, 375x in I Kings); "Israel" (root ישראל, 120x in I Kings); "and·your·people" (root עם, 95x in I Kings). First appearance of the root סלח ("and·you·shall·forgive") in I Kings. The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 9 and 7 words.
Radak
"Unto the place where You dwell, even unto the heavens." This is akin to "from the place where You dwell, from the heavens." And similarly it is stated in Chronicles. And similar to this is "to buy grain from Joseph," or its interpretation is that they should direct their hearts unto the place where You dwell, and You shall hear from the heavens. And similarly, in "to buy grain from Joseph," its meaning is connected with "and all the land came to Egypt." Or its interpretation is: "unto the place, unto the heavens," like "in the place where You dwell in the heavens," as we explained regarding "unto the place."
“And you shall hear and forgive.” As its Targum renders it: “And You shall accept their prayers and remit their sins.”
Ralbag
"And hear the supplication of Your servant": Now, the supplication comes after the prayer, and it is the request for needs in a language of entreaties and forgiveness of sins. Therefore it says, "And hear and forgive."
"Any man who sins against his fellow." It is as if Solomon sought to say: Just as the suspected adulteress is tested by the oaths that will overtake her in the Temple, in the manner described in the Torah, so too shall this Holy House test, by oath, all matters of denial between a man and his fellow, or the curse of a false oath, when the defendant comes to take an oath before the altar of the Lord in this House. And behold, the phrase "any man who sins against his fellow" includes monetary transgressions, as it is stated: "If a soul sins unintentionally against the holy things of the Lord" (Leviticus 5:15); "If a soul sins and commits a trespass against the Lord" (Leviticus 5:21); "If he has deceived his neighbor concerning a deposit, or a pledge, or robbery" (Leviticus 5:21); and regarding the oath of a witness, it is written: "If a soul sins and hears the voice of an oath" (Leviticus 5:1).
Metzudat David
And You shall hear , etc. Meaning: just as I pray that You hear my prayer, so I ask to hear the prayer of all Your people.
And You shall hear , etc. Meaning: not that You sit here to hear, but the prayer done here will be heard to the heavens, and You will receive it with compassion, and You will forgive the sin of the one who prays.
Malbim
“And hear the supplication of Your servant and Your people” etc., and You shall hear from the place of Your dwelling, from the heavens. For even at a time when they will be sinning to the extent that the Divine Presence will be removed and will be fixed in the heavens, even then He will hear their supplication. And this is what is said: “And You shall hear and forgive,” for then He will forgive their sin and accept their supplication. And behold, here three terms are used for prayer: praise (renah), prayer (tefillah), and supplication (techinah). Praise is the recounting of the praises of the Omnipresent, as our Sages of blessed memory stated: “A person should always mention the praises of the Omnipresent, and only afterwards should he pray.” Prayer is the pouring out of the soul, the cleaving of the spirit, and the pleading of the soul to cleave to its root, so that it may be for God alone. Supplication is the request for needs, and its essence is derived from the concept of “gracious” and “free gift,” for even when one is not worthy, he asks for it as a free gift. But the one who prays attains his request by virtue of cleaving and pure thought, which draws down the abundance from the upper channel, for he draws near to God with eagerness, love, yearning, and a desirable intention. Therefore, on one side it says “to the prayer of Your servant,” and on the other side it says “to the supplication of Your servant and Your people Israel,” for when they are not worthy and their sins separate them from their God, they come through supplication alone, and by virtue of the fact that they are many and a congregation.
If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Your altar in this house;
verse value 3148
Insights
Verse structure: 14 words, 54 letters. Notable word values: "curse" (אָלָ֖ה) = 36, double chai. The shortest word is "that" (אֲשֶׁ֨ר, 3 letters) and the longest is "and·he·exacts·on·him" (וְנָשָׁא־ב֥וֹ, 6 letters). Words sharing gematria 311: man, to·his·neighbor. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "he·shall·sin" (יֶחֱטָ֥א), "to·his·neighbor" (לְרֵעֵ֔הוּ), "and·he·exacts·on·him" (וְנָשָׁא־ב֥וֹ). The root אלה appears 3 times in this verse. 12 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "in·the·house" (root בית, 191x in I Kings); "and·he·shall·come" (root בוא, 109x in I Kings). The etnachta (major mid-verse pause) falls on 'to·make·him·swear', dividing the verse into phrases of 8 and 6 words.
Rashi
"He who sins against his fellow man." [This refers to] one who commits adultery with a married woman:
"And he shall utter an oath against him." Just as the waters test her, so too do the waters test him (Sotah 27b):
And he shall press him. The language of a creditor [pressing a claim]:
"And the curse shall come before Your altar." And the priest shall set the woman before the Lord (Numbers 5:18):
Radak
"And a curse is uttered against him." The law obligates him to cause him to swear; "nasa" is used in the sense of "mas'at me'umah" [Deuteronomy 24:10], a term denoting a debt [claim]. And the Targum renders it: "and he shall impose upon him an oath, to bind him."
"And the curse comes." The explanation is: "and he comes" — [i.e.] the one who swears comes to accept the curse before Your altar in this House. And the Targum [applies this] to the one administering the oath: "and he shall come and make him swear before Your altar."
Metzudat David
A man to his neighbor. In a matter of money.
And he is charged with an oath. And he is obligated with an oath of obligation to make him swear.
And he comes with an oath. Meaning: and he will swear before the altar.
Metzudat Zion
Venasa. A matter of debt; like (Isaiah 24:2) 'as the creditor deals with him' (ka'asher nosheh bo):
Elah. A matter of the curse of an oath; like (Numbers 5:21) 'the oath of cursing' (b'shvuat haelah):
Malbim
"that which he has sinned" — he added to request that even in matters between a man and his fellow, he should seek judgment and the presentation of a legal case against his fellow, when there is any sin and oppression between man and man, until he brings upon him an oath to swear him, such as the oath of a sotah or the oath of witnesses, and the like, also in this regard.
then hear You in heaven, and do, and judge Your servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness.
verse value 8394
Insights
Verse structure: 16 words, 73 letters. Notable word values: "to·him" (ל֖וֹ) = 36, double chai. The shortest word is "to·him" (ל֖וֹ, 2 letters) and the longest is "your·servants" (אֶת־עֲבָדֶ֔יךָ, 7 letters). Words sharing gematria 830: to·give, to·give. 9 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·you·shall·judge" (וְשָׁפַטְתָּ֣), "your·servants" (אֶת־עֲבָדֶ֔יךָ), "to·do·wickedly" (לְהַרְשִׁ֣יעַ). The root רשע appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·you·shall·make" (root עשה, 143x in I Kings); "to·give" (root נתן, 113x in I Kings); "your·servants" (root עבד, 78x in I Kings). First appearance of the root רשע ("to·do·wickedly") in I Kings. The etnachta (major mid-verse pause) falls on 'in·his·head', dividing the verse into phrases of 11 and 5 words.
Rashi
"To place His way upon His head. And her belly shall swell, etc. (ibid., verse 27):"
And to vindicate the righteous. She shall be cleared and shall conceive with seed (ibid., verse 28): This is expounded in the Tosefta of Sotah (1:3):
Radak
"And you shall heed the heavens." From the heavens; and so did Jonathan translate: "From the heavens."
“and you shall judge.” Even though you are patient with one who swears falsely and do not exact punishment from him at the time of his transgression, if he swears in this House, do not be patient with him, so that people will recognize that this chosen place hastens the punishment, and they will stand in awe of this House and fear it. All of this is for Your honor, and furthermore, God, blessed be He, commanded thus, saying, “And you shall revere My sanctuary” (Leviticus 19:30).
"To declare the wicked guilty." Which of them is the wicked one? Is it the one who swears falsely, or the one who causes another to swear unnecessarily, while the latter swears truthfully? For the punishment falls upon the one who causes the oath.
Metzudat David
To condemn the guilty. To obligate the guilty, to give his due reward upon his head -- the one who swears falsely with the one who administers the oath without cause. And since he said above 'and You shall hear and forgive,' he said of this: do not forgive, since the house was desecrated with the oath.
And to justify the righteous. The one who swears truthfully, and the one who administers the oath with justice.
Malbim
The Question: What is meant by the phrase “and you shall do and you shall judge”? This wording is not correct, for one should first determine what is to be done and then perform it; therefore it should have been stated, “and you shall judge and you shall do.”
"And you shall hear from heaven and do" means: immediately you shall act according to the curse, in such a way that under all circumstances the curse shall fall upon the guilty party; and afterwards, "and you shall judge your servant" — to see who is the guilty one between the two of them — to condemn the wicked, etc., in such a manner that if the curse was unjust, it shall fall upon the one who cursed, and likewise in the reverse case.
When Your people Israel are smitten down before the enemy, when they do sin against You, if they turn again to You, and confess Your name, and pray and make supplication to You in this house;
verse value 4322
Insights
Verse structure: 16 words, 74 letters. The shortest word is "your·people" (עַמְּךָ֧, 3 letters) and the longest is "they·sin·against·You" (יֶחֶטְאוּ־לָ֑ךְ, 7 letters). Words sharing gematria 61: to·You, to·You. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "when·being·smitten" (בְּֽהִנָּגֵ֞ף). The root אל appears 2 times in this verse. 15 unique roots are used. Frequent roots: "when" (root אשר, 375x in I Kings); "in·the·house" (root בית, 191x in I Kings); "Israel" (root ישראל, 120x in I Kings). The etnachta (major mid-verse pause) falls on 'they·sin·against·You', dividing the verse into phrases of 7 and 9 words.
Rashi
"And give thanks to Your name." This teaches that a person is obligated to recite a blessing even in response to misfortune (Berakhot 54a):
Radak
On the verse “When you are smitten.” And you shall give thanks to Your name: For a person is obligated to recite a blessing over misfortune just as he recites a blessing over good fortune.
"In this house." Those who remain in the city, who did not go out to war, shall pray to You in this house for their brethren who went out to war, and You shall hear their prayer and forgive their sins, and You shall bring them back to their land.
Ralbag
“And they shall return to You and confess Your name.” The intention here is that when Israel sins in a manner that warrants punishment, and they are struck down before their enemies, they shall return to You, abandon their evil ways, and confess Your name—offering praise to Your name and honor to You, as is fitting, prior to their prayer. Only then shall they pray and entreat You in this House to forgive their sins, to save them from the hand of the enemy, and to restore them to their land, which the enemy has taken from them. Behold, You shall hear from the heavens and forgive the sins of Your people Israel, and You shall restore them to the land which You gave to their fathers.
Metzudat David
That they sin. On account of that they have sinned.
Malbim
(33-34) The Questions: From what is written, “and they shall pray in the house,” it implies that they are still in the Land; yet from what is written, “and You shall return them to the land,” it implies that they have been exiled from it. Moreover, otherwise it would be a redundancy with what is stated in verse 46.
In the phrase "when they are smitten," he added further that even at the time when some punishment came upon them due to their sin—by virtue of their having sinned against You, it was decreed that they be smitten before the enemy—they would return in repentance for the sin and acknowledge Your Name, as those who acknowledge that the evil was just on account of their iniquities, and they would pray for the future that they be delivered from distress.
then hear You in heaven, and forgive the sin of Your people Israel, and bring them back to the land which You gave to their fathers.
verse value 5909
Insights
Verse structure: 12 words, 56 letters. Notable word values: "to·the·land" (אֶל־הָ֣אֲדָמָ֔ה) = 86, equal to Elohim. The shortest word is "your·people" (עַמְּךָ֣, 3 letters) and the longest is "to·the·land" (אֶל־הָ֣אֲדָמָ֔ה, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·bring·them·back" (וַהֲשֵֽׁבֹתָם֙), "to·the·land" (אֶל־הָ֣אֲדָמָ֔ה), "you·gave" (נָתַ֖תָּ). 12 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "Israel" (root ישראל, 120x in I Kings); "you·gave" (root נתן, 113x in I Kings). First appearance of the root חטאה ("to·sin·of") in I Kings. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 7 and 5 words. Full calculation: וְאַתָּה֙ [and·You] (412) + תִּשְׁמַ֣ע [hear] (810) + הַשָּׁמַ֔יִם [heaven] (395) + וְסָ֣לַחְתָּ֔ [and·You·shall·forgive] (504) + לְחַטַּ֖את [to·sin·of] (448) + עַמְּךָ֣ [your·people] (130) + יִשְׂרָאֵ֑ל [Israel] (541) + וַהֲשֵֽׁבֹתָם֙ [and·bring·them·back] (753) + אֶל־הָ֣אֲדָמָ֔ה [to·the·land] (86) + אֲשֶׁ֥ר [which] (501) + נָתַ֖תָּ [you·gave] (850) + לַאֲבוֹתָֽם [to·their·fathers] (479) = 5909.
Metzudat David
And You shall restore them. Meaning: when they go out again to war, they will no longer be smitten to go into captivity; but they will return to their land.
Malbim
"And You shall hear and forgive" – You shall forgive the sin in response to repentance, and in response to prayer and their return to the land. The phrase "that they were delivered before an enemy into another land" is not the meaning here, for that will be mentioned in verse 46. Rather, it means that they went out to war to the borders of their land. And what is stated, "and you shall bring them back," means that those who went out to war shall return to their cities in peace.
When heaven is shut up, and there is no rain, when they do sin against You; if they pray toward this place, and confess Your name, and turn from their sin, when You do afflict them;
verse value 4239
Insights
Verse structure: 15 words, 74 letters. The shortest word is "when" (כִּ֣י, 2 letters) and the longest is "and·will·not·be" (וְלֹֽא־יִֽהְיֶ֥ה, 7 letters). Words sharing gematria 30: when, when. 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·being·shut·up" (בְּהֵעָצֵ֥ר), "heaven" (שָׁמַ֛יִם), "and·will·not·be" (וְלֹֽא־יִֽהְיֶ֥ה). The root כי appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·will·not·be" (root היה, 196x in I Kings); "when" (root כי, 94x in I Kings); "this" (root זה, 75x in I Kings). First appearance of the root עצר ("in·being·shut·up") in I Kings. First appearance of the root מטר ("rain") in I Kings. The etnachta (major mid-verse pause) falls on 'they·sin·against·You', dividing the verse into phrases of 6 and 9 words.
Rashi
"That You answer them." In order that You answer them: the word "ki" is used in the sense of "asher" (that/which).
Radak
“When the heavens are shut up.” This teaches them the good way: that You inform them regarding which sin the heavens are withheld, and You teach them the good way, and You give rain.
Ralbag
"When the heavens are shut up and there is no rain, etc." The intent of his saying "when You answer them [כי תענם]" is that their sin will testify and bear witness against them — in the manner of his saying, "God will hear and answer them" [ישמע אל ויענם], where the intent of "ויענם" is, according to some commentators, "it will testify against them." And similarly, "Behold, here is my signature; may Shaddai answer me" [הן תוי שדי יענני] means "He will testify concerning me." Now, [the word] "there" [in the verse], although stated later, precedes in time — that is, it is necessary that they first return from their sin, for [then] their sin will testify against them; it was for this that He shut up the heavens and there was no rain. After this they will praise God, blessed be He, and only after giving praise will the prayer take place.
Metzudat David
When You answer them. They will repent from their sin, so that You will answer them in the time of distress, and not out of love of the Omnipresent.
Metzudat Zion
Ba'atzar. In withholding:
Te'anem. From the language of answering and response:
Malbim
(35–36) The Questions: Why did it first say "and confess and pray," but here it says "and pray and confess"? And also the phrase "and from their sins they shall return, when You answer them," which implies that it is through Your answering them that they return from their sins. And also the phrase "for You show them the way," etc.
In the matter of the withholding of the heavens, he added another point in his prayer: sometimes the Lord hastens to hear prayer before they have done repentance. For in the first statement, regarding their being struck before the enemy, it says, "and they shall return and confess and pray," whereas here it says, "and they shall pray and confess, and from their sins they shall return." For there are two types of punishment: punishment in action, and punishment through the removal of providence — that is to say, the fact that they will be struck before the enemy is a punishment that God performs actively; namely, that through their committing transgressions for which they become liable to the punishment of being handed over to the enemy, then even though by the way of nature it would be fitting for them to overcome the enemy, God hands them over to the enemy through His providence, as it is written, "How can one chase a thousand...? — if not that their Rock had sold them, and the LORD had given them up" (Deuteronomy 32:30). However, the withholding of the heavens comes through the removal of providence alone, for the descent of rain occurs only through providence, as it is written, "For the land to which you are going to inherit it is not like the land of Egypt... but a land of hills and valleys that drinks water by the rain of heaven, a land that the Lord your God cares for continually" (Deuteronomy 11:10-12). That is to say, you therefore require His constant providence, for through His providence the rain descends, which is a providential matter. Therefore, "And it shall be, if you will hearken diligently to My commandments... that I will give the rain of your land in its season... lest your heart be enticed... and He shuts up the heavens" (Deuteronomy 11:13-17). And the Sages of blessed memory said: at a time when Israel are not so worthy as to be deserving of constant providence, He withholds rain from them through a "sit and do nothing," as it is written, "They did not say in their heart, 'Let us fear the Lord our God, who gives rain, both the former and the latter, in its season'... and your iniquities have withheld these things from you" (Jeremiah 5:24-25). And in this manner the heavens are sometimes withheld for hidden sins, which the people do not know about, and they need to scrutinize their deeds until it becomes known to them what their transgression is. And as it is written, "There was a famine in the days of David for three years... and the LORD said, 'It is because of Saul...'" (2 Samuel 21:1), and our Sages of blessed memory explained that for three years they searched and investigated and did not find the sin until God informed them. And in this he requested that immediately when they pray, God should answer them, and in this He hastens to accept the prayer before the repentance. That is to say, God will inform them and show them the good path, and inform them what the sin is for which the heavens were withheld, so that they will repent afterwards. And this is what it says, "When the heavens are withheld... for they have sinned against You, and they shall pray and confess Your name," meaning that they shall pray and confess that the punishment has come upon them justly, even though they do not know the sin; yet "from their sins they shall return, for You answer them," meaning that they accept upon themselves to return from their sins after You answer them and inform them of the sin.
then hear You in heaven, and forgive the sin of Your servants, and of Your people Israel, when You teach them the good way wherein they should walk; and send rain upon Your land, which You have given to Your people for an inheritance.
verse value 8419
Insights
Verse structure: 20 words, 93 letters. The shortest word is "when" (כִּ֥י, 2 letters) and the longest is "which·You·gave" (אֲשֶׁר־נָתַ֥תָּה, 7 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "you·shall·direct·them" (תוֹרֵ֛ם), "they·walk·in·it" (יֵֽלְכוּ־בָ֑הּ), "and·you·will·give" (וְנָתַתָּ֤ה). The root עם appears 2 times in this verse. 18 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "Israel" (root ישראל, 120x in I Kings); "and·you·will·give" (root נתן, 113x in I Kings). First appearance of the root נחלה ("to·inheritance") in I Kings. The etnachta (major mid-verse pause) falls on 'they·walk·in·it', dividing the verse into phrases of 14 and 6 words.
Ralbag
"For they shall teach them the good way in which they shall walk." This means that through this type of punishment, they will be guided toward the good way, for they will examine their deeds and refrain from the sins for which they were punished with this particular punishment.
Metzudat David
And You shall hear. Although they did not return from love.
"When You show them." Through this You will teach them the good way, to act out of love, upon seeing the kindnesses of the Omnipresent.
And You shall give. And for this reason fulfill their requests and give the rain.
Metzudat Zion
Torem. You will teach them; like (Isaiah 28:9) 'he will teach knowledge' (yoreh de'ah):
Malbim
(36–41) The Questions: Why did he elaborate and repeat, and what is the meaning of the repetition, "for any man, for all Your people Israel"? And why did he conclude with this particular phrase, "so that they may fear You all the days"?
“And You shall hearken to heaven, and forgive the sins of Your servants and Your people Israel.” This will be accomplished through Your showing them the good way in which they should walk, that is, by informing them what they must rectify. And this is the meaning of the phrase here “Your servants and Your people,” for on this side they are servants of the Omnipresent, because their sins are hidden and concealed from before their eyes. And immediately upon Your showing them the good way, they will return and rectify their deeds.
If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;
verse value 3643
Insights
Verse structure: 18 words, 77 letters. The shortest word is "and·if" (כִּ֣י, 2 letters) and the longest is "if·there·be" (כִּֽי־יִֽהְיֶ֣ה, 6 letters). Words sharing gematria 293: in·the·land, in·land·of. 10 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "famine" (רָעָ֞ב), "blasting" (שִׁדָּפ֨וֹן), "mildew" (יֵרָק֜וֹן). The root היה appears 3 times in this verse. 13 unique roots are used. Frequent roots: "if·there·be" (root היה, 196x in I Kings); "pestilence" (root דבר, 191x in I Kings); "and·if" (root כי, 94x in I Kings). First appearance of the root חלה ("every·sickness") in I Kings. The etnachta (major mid-verse pause) falls on 'his·gates', dividing the verse into phrases of 16 and 2 words.
Rashi
"Yarkon." This refers to a condition in which the grain does not rise in the stalk to form an ear.
Radak
"If there be famine." But has he not already mentioned 'the heavens are withheld,' which is famine? If so, what is the reason he says afterward, 'if there be famine'? Because it is possible that there will be rain, and yet there will be famine — and that is what he explains afterward: blight, mildew, locust, caterpillar.
"When his enemy oppresses him." Explanation: Or, "when his enemy oppresses him."
"In the land, at its gates." In his land, at its gates, as it is written: "And He shall besiege you in all your gates" (Deuteronomy 28:52).
"Every plague, every disease." Although I have mentioned the specific needs of Your people for which they will pray before You, I also say that for every plague and every disease that they may have, every prayer and every supplication they offer for every plague and every disease that may afflict any person.
Ralbag
"Famine shall be in the land." This means that it may be caused by excessive rain or hail, or by the winds, or by the heat of the sun upon the stalks after the rains—these being matters pertaining to natural causes. And as for what is caused by the withholding of rain, it has already been mentioned.
"Pestilence, when there is blight, mildew." This means: when there is pestilence at the time of the outbreak of the disease of blight or mildew, or something similar to them.
"Locusts, caterpillars, if there be." They shall also be a calamity because of them, due to their eating of the crops and their destruction of them.
"When his enemy shall build against him a siege-work in the land of his gates." This means that he will construct a siege-works around the cities in such a manner that no person will be able to go out into the field to gather the crops or to till the soil, and consequently, famine will arise there as a result of this.
"Every plague, every illness": This means every wound, every sickness, and every need for which prayer and supplication will be required, that may befall any person from among the people of Israel—whether it be a plague, an illness, or any other need whatsoever, for which prayer and supplication will be made—since each individual knows the affliction of his own heart, for which he must supplicate before You. And the intent of the phrase "that may befall every person" is to specify "to Your people Israel," meaning that it may befall every individual person from among Your people Israel, for Solomon did not now pray on behalf of the non-Jew.
Metzudat David
Famine, when there is. From other causes, not from the withholding of rain.
Blight , etc. And the famine is ready to come.
When his enemy afflicts him. When his enemy comes to besiege him in his land and his gates.
Every plague. Or every kind of plague and illness that comes upon him.
Metzudat Zion
Shadfon. A matter of mildew that strikes the grain before it is fully ripened:
Yarkon. It is that which pales the surface of the grain, and it turns to a yellowish-green hue:
Chasil. A species of locust:
Yatzer. From the language of siege:
Machala. From the language of sickness:
Malbim
"Famine, when it shall be" — now he adds yet another general question, that the Lord will answer all kinds of prayers and all kinds of needs, both those pertaining to the community and those pertaining to individuals. And he listed: famine, pestilence, blight, mildew, locusts, caterpillar-locusts, sword — these being the four severe judgments that Ezekiel enumerated (chapter 14): sword, famine, wild beast, pestilence, which encompass all types of evil found in the world, and are the primary categories for all of them. For the causes of evils are either through general nature, which is famine; or through the nature of man himself turned for the worse, which is pestilence; or through creatures possessing will, which is the wild beast; or through creatures possessing free choice, which is the sword. As it is stated: "Wasted with hunger, and devoured with plague... the teeth of beasts... and outside, the sword shall bereave" (Deuteronomy 32:24-25). And likewise their order follows the rebuke in the Book of Leviticus, as its commentators explain there. Against the wild beast he said "locusts, caterpillar-locusts," and against the sword he said, "when his enemy has oppressed him." And after he enumerated the four primary categories of harm, he added "every plague, every sickness": "every plague" encompasses all derivatives related to the three judgments of famine, pestilence, and sword, and "every sickness" encompasses all derivatives that fall under the category of pestilence. And after he enumerated all types of evils, he added:
what prayer and supplication soever be made by any man of all Your people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house;
verse value 5162
Insights
Verse structure: 17 words, 72 letters. The shortest word is "which" (אֲשֶׁ֤ר, 3 letters) and the longest is "to·all·the·man" (לְכׇל־הָ֣אָדָ֔ם, 7 letters). Words sharing gematria 501: which, who. 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "all·prayer" (כׇּל־תְּפִלָּ֣ה), "all·favour" (כׇל־תְּחִנָּ֗ה), "it·will·be" (תִּֽהְיֶה֙). The root אשר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "it·will·be" (root היה, 196x in I Kings); "to·the·house" (root איל, 125x in I Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 8 and 9 words.
Radak
"To all Your people Israel." That is to say, whether individuals or the multitude, each person according to his affliction, which his heart knows, that which is not known to others. That is to say, whether from hidden ailments or from those that are manifest.
“And he shall stretch forth his hands toward this house” – “toward this house” means that he shall stretch forth his hands to the Lord within this house, or he may stretch forth his hands from any location that is oriented toward this house. And so too did the Targum translate it: “le-apī bēitā dīn” (toward this house).
Metzudat David
To every man , etc. To every individual of all Your people Israel, whom You will recognize in the plague of his heart, to know that it came on account of his evil.
Metzudat Zion
Naga levavo. I mean: sin and transgression:
Malbim
"Every prayer, every supplication" — to include all types of prayers that a person may pray, whether through formal prayer or through supplication and entreaties; and it adds all types of those who pray and those in need of salvation, whether an individual or many. And this is what it says, "to all the people, to all Your people Israel," meaning both the collective nation and each individual person. And it adds, "who know the affliction of their heart," meaning that even in matters of communal distress, such as a general famine or a general plague, when an individual comes who knows the affliction of his heart specifically — namely, what he sinned alone or what he needs alone — he spreads his hands toward this House and prays individually for forgiveness of his sins and for the fulfillment of his needs.
then hear You in heaven Your dwelling-place, and forgive, and do, and render to every man according to all his ways, whose heart You know—for You, even You only, know the hearts of all the children of men—
verse value 8241
Insights
Verse structure: 19 words, 86 letters. The shortest word is "that" (אֲשֶׁ֥ר, 3 letters) and the longest is "as·all·ways·his" (כְּכׇל־דְּרָכָ֔יו, 8 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "as·all·ways·his" (כְּכׇל־דְּרָכָ֔יו), "to·your·alone" (לְבַדְּךָ֔), "the·heart·of" (אֶת־לְבַ֖ב). The root אתה appears 2 times in this verse. 16 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "and·you·shall·make" (root עשה, 143x in I Kings); "and·you·will·give" (root נתן, 113x in I Kings). The etnachta (major mid-verse pause) falls on 'his·heart', dividing the verse into phrases of 13 and 6 words.
Ralbag
"And you shall give to the man according to all his ways, as you know his heart." For here it is explained that he will not derive benefit from prayer unless his heart is whole with God, blessed be He; then his prayer will be heard to grant him according to all his ways, in accordance with his need at the time of prayer. And this will be the cause that Israel will always fear You, when they recognize that their sins brought upon them these evils, until immediately when they returned from them, You heard their voice.
Metzudat David
And You shall do. You will do his request. And he returns and explains: and give to a man according to all his ways. Meaning: according to all the ways he asked.
That You shall know. And this is to the man whom You know that his heart is whole with You.
Malbim
“And you shall hearken to heaven, the place of Your dwelling” – the addition of “the place of Your dwelling” means that even when the essence of Your dwelling place is in heaven, and the general public are not worthy for You to dwell among them, nevertheless, You shall incline to the prayer of supplication, and You shall forgive and grant, meaning that You shall forgive the sin and fulfill the request. However, You conditioned this with “and You shall give to a man according to his ways, which You know his heart,” meaning that You shall look at the ways of the man who asks, in accordance with how You know his heart. And this includes two conditions: 1. In that You look at his previous ways, whether he is worthy of this, and whether he has done repentance properly, from the depth of his heart; 2. That You look at his ways, his nature, and his customs, whether by fulfilling his request he will not stumble from the fear of Heaven. The measure of the verse “which You know his heart, in order that he may fear You all the days that they live upon the earth” (and what is stated, “For You alone know the heart of all the children of man,” is a parenthetical statement) is, for example, if a person asks for wealth, and God knows, according to the nature of the man, that if he becomes fat he will kick against [God], and if he becomes wealthy he will depart from the fear of God, He will not fulfill his request. And likewise, even though in his heart he now thinks that by becoming wealthy he will excel in doing kindness and charity and the like, and God knows the truth that according to the ways of his heart and according to his customs it will be the opposite, that by means of the wealth he will stumble from the fear of God, He will not fulfill his request, and so too in all similar cases.
that they may fear You all the days that they live in the land which You gave to our fathers.
verse value 3346
Insights
Verse structure: 10 words, 49 letters. The shortest word is "which" (אֲשֶׁ֥ר, 3 letters) and the longest is "all·the·days" (כׇּ֨ל־הַיָּמִ֔ים, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "they·will·fear·you" (יִרָא֔וּךָ), "that·they" (אֲשֶׁר־הֵ֥ם), "to·our·fathers" (לַאֲבֹתֵֽינוּ). The root אשר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "that·they" (root אשר, 375x in I Kings); "you·gave" (root נתן, 113x in I Kings); "all·the·days" (root יום, 100x in I Kings). The etnachta (major mid-verse pause) falls on 'ground', dividing the verse into phrases of 7 and 3 words. Full calculation: לְמַ֙עַן֙ [so·that] (190) + יִרָא֔וּךָ [they·will·fear·you] (237) + כׇּ֨ל־הַיָּמִ֔ים [all·the·days] (155) + אֲשֶׁר־הֵ֥ם [that·they] (546) + חַיִּ֖ים [living] (68) + עַל־פְּנֵ֣י [upon·the·face·of] (240) + הָאֲדָמָ֑ה [ground] (55) + אֲשֶׁ֥ר [which] (501) + נָתַ֖תָּה [you·gave] (855) + לַאֲבֹתֵֽינוּ [to·our·fathers] (499) = 3346.
Radak
“For they may fear You.” With the sole essential yod, and the first radical of the verb is hidden; and its meaning is: when they see that You will forgive them upon their return to You and their praying to You in this House, they will know that the affliction and disease came upon them as a punishment for their sin, and not that it was a chance occurrence; and because of this they will fear You. And so is the meaning of “For with You is forgiveness, that You may be feared.”
Metzudat David
That they may fear You. Upon seeing that with prayer and repentance the distress departs, they will know that the hand of the Lord did it.
Moreover concerning the stranger that is not of Your people Israel, when he shall come out of a far country for Your name’s sake—
verse value 2829
Insights
Verse structure: 11 words, 46 letters. The shortest word is "and·also" (וְגַם֙, 3 letters) and the longest is "to·the·foreigner" (אֶל־הַנׇּכְרִ֔י, 7 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·the·foreigner" (אֶל־הַנׇּכְרִ֔י), "not·with" (לֹא־מֵעַמְּךָ֥). 11 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "Israel" (root ישראל, 120x in I Kings); "and·he·shall·come" (root בוא, 109x in I Kings). First appearance of the root נכרי ("to·the·foreigner") in I Kings. The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 6 and 5 words. Full calculation: וְגַם֙ [and·also] (49) + אֶל־הַנׇּכְרִ֔י [to·the·foreigner] (316) + אֲשֶׁ֛ר [that] (501) + לֹא־מֵעַמְּךָ֥ [not·with] (201) + יִשְׂרָאֵ֖ל [Israel] (541) + ה֑וּא [you] (12) + וּבָ֛א [and·he·shall·come] (9) + מֵאֶ֥רֶץ [from·land] (331) + רְחוֹקָ֖ה [far] (319) + לְמַ֥עַן [for·the·sake·of] (190) + שְׁמֶֽךָ [your·name] (360) = 2829.
Ralbag
And also to the foreigner, etc., “and you shall do according to all that the foreigner calls to You for.” Now, Solomon did not say regarding the foreigner that God should grant him according to his ways, as He knows his heart, for from this perspective it would not have been fitting for his prayer to be accepted. Rather, he requested from God that He should listen to the voice of the foreigner according to all that he calls out to Him, in order to bring about circumstances that will draw him closer to the service of God like the Israelites, so that it will become known that the Name of God is called upon this house, to the extent that anyone who calls out to Him from this place, his prayer will be heard in all that he calls out to Him.
Metzudat David
For the sake of Your name. On account of the publicity of Your name.
Malbim
(41–43) And even to the non-Jew He added that even the non-Jew who comes from a distant land, and the reason for his coming is because it has become known among them the fame of the Name of the Lord, the Great One, Who watches over and overrides the natural order, and therefore he comes to pray in this House—to him also You will listen, even though he is not worthy and has not done repentance. And likewise, "and you shall do according to all that the non-Jew calls upon You for"—even though his prayer may be for something unworthy in itself. For in the prayer of the Israelite, it was conditioned that only if He knows his heart, in order that he may fear You all the days, as stated above. But for the non-Jew, He will fulfill his request in any case, even though by giving wealth to the non-Jew he will commit sins—nevertheless, He will fulfill his request, because thereby He will gain two things: 1. "In order that all the peoples of the earth may know Your name, to fear You," like Your people Israel. In that they will see that the Lord hears prayer, they will recognize that He watches over the lowly, and that He is near to all who call upon Him, until their level of fear will resemble the fear of Israel, which comes through their recognition that He watches over details with wondrous providence. 2. That they will know that the Name of the Lord is called upon the House, and that it is the gate of heaven.
for they shall hear of Your great name, and of Your mighty hand, and of Your outstretched arm—when he shall come and pray toward this house;
verse value 3294
Insights
Verse structure: 12 words, 58 letters. Verse gematria: 3294 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "they·shall·hear" (יִשְׁמְעוּן֙, 6 letters). 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "they·shall·hear" (יִשְׁמְעוּן֙), "and·Your·hand" (וְאֶת־יָֽדְךָ֙), "strong" (הַחֲזָקָ֔ה). 11 unique roots are used. Frequent roots: "to·the·house" (root איל, 125x in I Kings); "and·he·shall·come" (root בוא, 109x in I Kings); "for" (root כי, 94x in I Kings). The etnachta (major mid-verse pause) falls on 'the·outstretched', dividing the verse into phrases of 8 and 4 words. Full calculation: כִּ֤י [for] (30) + יִשְׁמְעוּן֙ [they·shall·hear] (476) + אֶת־שִׁמְךָ֣ [Your·name] (761) + הַגָּד֔וֹל [great] (48) + וְאֶת־יָֽדְךָ֙ [and·Your·hand] (441) + הַחֲזָקָ֔ה [strong] (125) + וּֽזְרֹעֲךָ֖ [and·your·arm] (303) + הַנְּטוּיָ֑ה [the·outstretched] (85) + וּבָ֥א [and·he·shall·come] (9) + וְהִתְפַּלֵּ֖ל [and·will·pray] (551) + אֶל־הַבַּ֥יִת [to·the·house] (448) + הַזֶּֽה [this] (17) = 3294.
hear You in heaven Your dwelling-place, and do according to all that the stranger calls to You for; that all the peoples of the earth may know Your name, to fear You, as does Your people Israel, and that they may know that Your name is called upon this house which I have built.
verse value 10136
Insights
Verse structure: 26 words, 115 letters. The shortest word is "You" (אַתָּ֞ה, 3 letters) and the longest is "that·he·calls" (אֲשֶׁר־יִקְרָ֥א, 7 letters). 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "that·he·calls" (אֲשֶׁר־יִקְרָ֥א), "foreign" (הַנׇּכְרִ֑י), "to·fear" (לְיִרְאָ֤ה). The root כל appears 2 times in this verse. 22 unique roots are used. Frequent roots: "that·he·calls" (root אשר, 375x in I Kings); "upon·the·house" (root בית, 191x in I Kings); "and·you·shall·make" (root עשה, 143x in I Kings). The etnachta (major mid-verse pause) falls on 'foreign', dividing the verse into phrases of 10 and 16 words.
Rashi
As the non-Jew calls out to You. Regarding Israel, it states (above, verse 39): "And you shall give to the man according to all his ways," because Israel recognizes the Holy One, Blessed be He, and knows that the power is in His hand. If his prayer is not heard, he attributes the matter to himself and to his sin. But the idolater challenges [God], saying: "A House whose name extends to the ends of the earth—I toiled over many journeys, came, and prayed in it, yet I found no truth in it," just as there is no truth in idol worship. Therefore, "as the non-Jew calls out to You." But regarding Israel, if you see that he is causing his fellow to suffer financial loss, do not give to him.
Radak
"As the foreigner calls upon You" – Even though he may not be worthy of it, you shall heed his prayer. But regarding Israel, it is stated: "And you shall give to the man according to his ways, which you know his heart." However, concerning the foreigner, even though his heart is not upright toward You, do as he calls upon You, so that all the peoples of the earth may know Your name, and know that Your name is called upon this house. And through this, they will learn to fear You, like Your people Israel.
If Your people go out to battle against their enemy, by whatsoever way You shall send them, and they pray to Hashem toward the city which You have chosen, and toward the house which I have built for Your name;
verse value 6055
Insights
Verse structure: 17 words, 77 letters. The shortest word is "in·it" (בָּ֔הּ, 2 letters) and the longest is "and·they·pray" (וְהִתְפַּלְל֣וּ, 7 letters). Words sharing gematria 501: which, which. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "if·he·goes·out" (כִּֽי־יֵצֵ֨א), "against·his·enemy" (עַל־אֹ֣יְב֔וֹ), "You·shall·send·them" (תִּשְׁלָחֵ֑ם). The root אשר appears 3 times in this verse. 14 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "to·Hashem" (root יהוה, 254x in I Kings); "and·the·house" (root בית, 191x in I Kings). First appearance of the root בה ("in·it") in I Kings. The etnachta (major mid-verse pause) falls on 'You·shall·send·them', dividing the verse into phrases of 7 and 10 words.
Rashi
The way of the city. They turn toward the side of Jerusalem:
Radak
"When Your people go out to war against his enemy." This is a general rule:
"In the way that You will send them." This is analogous to the verse "And the word of Samuel came to all Israel, etc." (I Samuel 4:1), and similarly, when they would inquire through the Urim and Thummim, as in the matter [of the war against] Benjamin (Judges 20), and likewise when there would be no punishment upon them.
Ralbag
"When Your people go out to war against his enemy." Until now, the verse mentioned the prayer that is to be offered within this Holy Temple; now it comes to mention the prayer that is to be offered outside the Temple, facing the Temple, when it is not possible for it to be offered within the Temple, as is the case when Israel goes out to war against their enemies. And it says, "in the way that the city sends you forth," meaning that it is not fitting for them to go out to war unless they consult the Divine Presence, whether through a prophet or through the Urim and Thummim. And he prayed that when the matter is thus, "they shall pray to the Lord in the direction of the city that You have chosen," meaning that they should pray facing Jerusalem and facing the Temple, then God, blessed be He, will hear their prayer and supplication and execute their judgment, granting them according to their ways in which they are at the time of prayer.
Metzudat David
In the way in which You send them. For they do not go out to war until they inquire of the Lord.
Toward the city. For when they are on the way, they cannot come to the house of the Lord to pray in it. And for this reason he said: even when they direct that their prayer go heavenward through the city and the house.
Malbim
"When Your people goes out" – until now he prayed that the LORD would hear the prayers offered in the Temple itself; and now he added a prayer that the LORD should also hear the prayers offered outside the Land, in the direction of the Temple. And in this he requested two things: 1. When they are worthy and go out to war against the enemy outside Jerusalem while still within the Land of Israel, and they pray in the direction of the city and of the Temple, that the LORD will hear their prayer, and "execute their judgment" – meaning that He will act according to what is fitting for them in judgment.
then hear You in heaven their prayer and their supplication, and maintain their cause.
verse value 5122
Insights
Verse structure: 6 words, 35 letters. Verse gematria: 5122 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·You·shall·hear" (וְשָֽׁמַעְתָּ֙, 5 letters) and the longest is "and·their·supplication" (וְאֶת־תְּחִנָּתָ֑ם, 8 letters). 6 unique roots are used. Frequent roots: "and·you·shall·make" (root עשה, 143x in I Kings); "and·You·shall·hear" (root שמע, 60x in I Kings); "heaven" (root שמים, 20x in I Kings). The etnachta (major mid-verse pause) falls on 'and·their·supplication', dividing the verse into phrases of 4 and 2 words. Full calculation: וְשָֽׁמַעְתָּ֙ [and·You·shall·hear] (816) + הַשָּׁמַ֔יִם [heaven] (395) + אֶת־תְּפִלָּתָ֖ם [their·prayer] (1351) + וְאֶת־תְּחִנָּתָ֑ם [and·their·supplication] (1305) + וְעָשִׂ֖יתָ [and·you·shall·make] (786) + מִשְׁפָּטָֽם [their·judgment] (469) = 5122.
Rashi
"And you shall execute their judgment." [This means] to take vengeance on their enemies.
Radak
"And you shall execute their judgment." You shall execute their judgment upon their enemies. And similarly, "For You have upheld my right and my cause" [Psalms 9:5], as the Targum Jonathan renders it: "And You shall avenge their wrong."
Metzudat David
And You shall do their judgment. To avenge their vengeance from the enemy.
If they sin against You—for there is no man that sins not—and You be angry with them, and deliver them to the enemy, so that they carry them away captive to the land of the enemy, far off or near;
verse value 4170
Insights
Verse structure: 19 words, 78 letters. The shortest word is "and·if" (כִּ֣י, 2 letters) and the longest is "they·sin·against·You" (יֶחֶטְאוּ־לָ֗ךְ, 7 letters). Words sharing gematria 30: and·if, for. 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "not·he·shall·sin" (לֹֽא־יֶחֱטָ֔א), "and·You·shall·be·angry" (וְאָנַפְתָּ֣), "and·they·shall·take·captive·them" (וְשָׁב֤וּם). The root כי appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "to·land" (root איל, 125x in I Kings); "and·You·shall·give·them" (root נתן, 113x in I Kings). First appearance of the root שבה ("and·they·shall·take·captive·them") in I Kings. First appearance of the root או ("or") in I Kings. The etnachta (major mid-verse pause) falls on 'enemy', dividing the verse into phrases of 12 and 7 words.
Radak
"When they sin against You" – as in "and if they sin against You," meaning: if they sin against You and are not worthy of salvation, nor that You should take vengeance for them against their enemies, but rather they become liable to exile; then when they repent during their exile and pray in the direction of their land, You will heed their prayer. And so we see with Daniel, where it is stated: "and his windows were open in his upper chamber, facing Jerusalem" [Daniel 6:11].
Ralbag
"When they sin against You." Now recall another type of prayer, besides that of the Temple, which occurs when Israel is exiled from their land due to the multitude of their sins, and they return to God, blessed be He, in the land of their captivity, confessing their iniquity and their sins which they have sinned, and acknowledging that their iniquities brought upon them all this evil. They return to God, blessed be He, to walk in His ways with all their heart and with all their soul, and they pray to You toward the land of Israel, facing Jerusalem and the Temple. "Hear, O Lord, their prayer and their supplication; execute their judgment, because their heart is toward You at the time of prayer, in a manner that You will forgive their sins and also their transgressions, which are in the nature of rebellion, and You will grant them mercy before their captors, and have compassion on them in the land where they are exiled." And behold, He did not request that their prayer be heard from the exile, for this would require the utmost intensity of particular providence, and that the iniquity of the people then dwelling in the Land of Israel be complete, as it is stated: "For the iniquity of the Amorite is not yet complete" (Genesis 15:16).
Metzudat David
For there is no man , etc. Meaning: if there is not among them a man who will not sin, in order to defend them all -- and then surely You will be angry with them.
Metzudat Zion
Uvanaphta. A matter of anger; like (ibid. 12:1) 'I thank You, for You were angry with me' (odecha ki anafta bi):
Ushavom. From the language of captivity:
Malbim
"When they sin, this is the second time: if they sin, and the Lord becomes angry with them, and thereby the enemy will cause them to be exiled from the Land of Israel."
yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication to You in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly;
verse value 4598
Insights
Verse structure: 14 words, 69 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·they·shall·make·supplication" (וְהִֽתְחַנְּנ֣וּ, 7 letters). Words sharing gematria 293: in·the·land, in·land·of. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·their·heart" (אֶל־לִבָּ֔ם), "were·taken·captive·there" (נִשְׁבּוּ־שָׁ֑ם), "we·have·sinned" (חָטָ֥אנוּ). The root שוב appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "saying" (root אמר, 324x in I Kings); "to·their·heart" (root איל, 125x in I Kings). The etnachta (major mid-verse pause) falls on 'were·taken·captive·there', dividing the verse into phrases of 5 and 9 words. Full calculation: וְהֵשִׁ֙יבוּ֙ [and·they·shall·bring·back] (329) + אֶל־לִבָּ֔ם [to·their·heart] (103) + בָּאָ֖רֶץ [in·the·land] (293) + אֲשֶׁ֣ר [that] (501) + נִשְׁבּוּ־שָׁ֑ם [were·taken·captive·there] (698) + וְשָׁ֣בוּ [and·they·shall·return] (314) + וְהִֽתְחַנְּנ֣וּ [and·they·shall·make·supplication] (525) + אֵלֶ֗יךָ [to·You] (61) + בְּאֶ֤רֶץ [in·land·of] (293) + שֹֽׁבֵיהֶם֙ [their·captors] (357) + לֵאמֹ֔ר [saying] (271) + חָטָ֥אנוּ [we·have·sinned] (74) + וְהֶעֱוִ֖ינוּ [and·we·have·done·iniquity] (153) + רָשָֽׁעְנוּ [we·have·done·wickedly] (626) = 4598.
Metzudat Zion
Ushavu. From the language of return (teshuva):
Malbim
And "they shall take it to heart" — he identifies here three stages: initially, they will take it to heart immediately in the land where they were taken captive; afterwards, they will return a second time and plead before You in the land of their captors, on the grounds that they will see that it is the land of their captors and not their own land, for they are sojourners there; and through this they will repent over the past, saying, "We have sinned and acted perversely"; and afterwards:
if they return to You with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray to You toward their land, which You gave to their fathers, the city which You have chosen, and the house which I have built for Your name;
verse value 9292
Insights
Verse structure: 22 words, 105 letters. The shortest word is "them" (אֹתָ֑ם, 3 letters) and the longest is "and·in·all·soul·their" (וּבְכׇל־נַפְשָׁ֔ם, 8 letters). Words sharing gematria 501: that, that. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "enemy" (אֹיְבֵיהֶ֖ם), "that·carried·captive" (אֲשֶׁר־שָׁב֣וּ), "their·land" (אַרְצָם֙). The root אשר appears 4 times in this verse. 17 unique roots are used. Frequent roots: "that·carried·captive" (root אשר, 375x in I Kings); "and·the·house" (root בית, 191x in I Kings); "you·gave" (root נתן, 113x in I Kings). The etnachta (major mid-verse pause) falls on 'them', dividing the verse into phrases of 8 and 14 words.
Metzudat David
The way of their land. For when they are in the land of the enemy, the intention is that the prayer will pass through their land and the city and the house.
Metzudat Zion
Asher shavu. From the language of captivity:
Malbim
“And they shall return to You with all their heart and with all their soul,” which is complete repentance in heart and soul. This will be because they are in the land of their enemies, who exiled them. That is to say, afterward many evils and distresses will find them, until they realize that they are not merely in the land of their captivity, but in the land of their enemies, for those who exiled them are their enemies and afflict them. Consequently, they will return with complete repentance and pray to You toward their land, the city, and the house, because they are outside the Land; therefore, they will also pray toward their land.
then hear You their prayer and their supplication in heaven Your dwelling-place, and maintain their cause;
verse value 5960
Insights
Verse structure: 8 words, 43 letters. The shortest word is "place·of" (מְכ֣וֹן, 4 letters) and the longest is "and·their·supplication" (וְאֶת־תְּחִנָּתָ֑ם, 8 letters). 8 unique roots are used. Frequent roots: "and·you·shall·make" (root עשה, 143x in I Kings); "and·hear" (root שמע, 60x in I Kings); "Your·dwelling" (root ישב, 52x in I Kings). The etnachta (major mid-verse pause) falls on 'and·their·supplication', dividing the verse into phrases of 6 and 2 words. Full calculation: וְשָׁמַעְתָּ֤ [and·hear] (816) + הַשָּׁמַ֙יִם֙ [heaven] (395) + מְכ֣וֹן [place·of] (116) + שִׁבְתְּךָ֔ [Your·dwelling] (722) + אֶת־תְּפִלָּתָ֖ם [their·prayer] (1351) + וְאֶת־תְּחִנָּתָ֑ם [and·their·supplication] (1305) + וְעָשִׂ֖יתָ [and·you·shall·make] (786) + מִשְׁפָּטָֽם [their·judgment] (469) = 5960.
Radak
"And you shall execute their judgment." [This refers] to their captors, who did not show them mercy and who made their yoke heavy. And furthermore, you shall bring them before their captors for mercy, so that they will have compassion on them and allow them to leave the exile and return to their land, as Cyrus, king of Persia, did.
Metzudat David
And You shall do their judgment. To avenge them from their enemies, so that they will recognize that it is not good in the eyes of the Lord to make Israel's yoke heavy.
Malbim
(49–50) "And You shall hear, in the heavens, etc., and forgive Your people" — meaning that You shall forgive their sins, and furthermore, You shall add to forgive even the great transgressions committed in rebellion; and "You shall grant them mercy before their captors." Here, he did not request that they be taken out of exile, for he already knew what is written in the Torah: "And it shall come to pass when all these things come upon you... and you shall take it to heart... and you shall return [to the LORD]... and the LORD your God will restore your captivity..." Thus, it is explained that the ingathering of the exiles will occur only at a specific time, after the blessing and the curse have come upon them. Similarly, he said in parashat Va'etchanan: "When you are in distress and all these things have befallen you in the latter days, and you return to the LORD your God..." Therefore, at the very least, through repentance and prayer, the yoke of their exile will be lightened, and they will be granted mercy before their captors.
and forgive Your people who have sinned against You, and all their transgressions wherein they have transgressed against You; and give them compassion before those who carried them captive, that they may have compassion on them;
verse value 4860
Insights
Verse structure: 12 words, 63 letters. Verse gematria: 4860 is divisible by 18, the value of chai ('life'). The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·to·all·transgressions·their" (וּלְכׇל־פִּשְׁעֵיהֶ֖ם, 10 letters). Words sharing gematria 501: that, that. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "they·have·sinned·against·You" (חָטְאוּ־לָ֔ךְ), "and·to·all·transgressions·their" (וּלְכׇל־פִּשְׁעֵיהֶ֖ם), "they·transgressed·against·you" (פָּשְׁעוּ־בָ֑ךְ). The root אשר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "and·You·shall·give·them" (root נתן, 113x in I Kings); "to·your·people" (root עם, 95x in I Kings). First appearance of the root פשע ("and·to·all·transgressions·their") in I Kings. The etnachta (major mid-verse pause) falls on 'they·transgressed·against·you', dividing the verse into phrases of 7 and 5 words. Full calculation: וְסָלַחְתָּ֤ [and·You·shall·forgive] (504) + לְעַמְּךָ֙ [to·your·people] (160) + אֲשֶׁ֣ר [that] (501) + חָטְאוּ־לָ֔ךְ [they·have·sinned·against·You] (74) + וּלְכׇל־פִּשְׁעֵיהֶ֖ם [and·to·all·transgressions·their] (591) + אֲשֶׁ֣ר [that] (501) + פָּשְׁעוּ־בָ֑ךְ [they·transgressed·against·you] (478) + וּנְתַתָּ֧ם [and·You·shall·give·them] (896) + לְרַחֲמִ֛ים [for·compassion] (328) + לִפְנֵ֥י [to·face·of] (170) + שֹׁבֵיהֶ֖ם [their·captors] (357) + וְרִחֲמֽוּם [and·have·compassion·on·them] (300) = 4860.
Metzudat David
And You shall grant them compassion. In that You avenge upon them, they will understand that it is proper to have compassion upon Israel; and so they will do, for they will have compassion.
for they are Your people, and Your inheritance, which You brought forth out of Egypt, from the midst of the furnace of iron;
verse value 3078
Insights
Verse structure: 9 words, 39 letters. Verse gematria: 3078 is divisible by 18, the value of chai ('life'). The shortest word is "abundance" (הֵ֑ם, 2 letters) and the longest is "and·your·inheritance" (וְנַחֲלָתְךָ֖, 6 letters). 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "for·Your·people" (כִּֽי־עַמְּךָ֥), "and·your·inheritance" (וְנַחֲלָתְךָ֖), "You·brought·out" (הוֹצֵ֙אתָ֙). 9 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "for·Your·people" (root כי, 94x in I Kings); "You·brought·out" (root יצא, 42x in I Kings). The etnachta (major mid-verse pause) falls on 'abundance', dividing the verse into phrases of 3 and 6 words. Full calculation: כִּֽי־עַמְּךָ֥ [for·Your·people] (160) + וְנַחֲלָתְךָ֖ [and·your·inheritance] (514) + הֵ֑ם [abundance] (45) + אֲשֶׁ֤ר [that] (501) + הוֹצֵ֙אתָ֙ [You·brought·out] (502) + מִמִּצְרַ֔יִם [from·Egypt] (420) + מִתּ֖וֹךְ [from·midst·of] (466) + כּ֥וּר [furnace] (226) + הַבַּרְזֶֽל [iron] (244) = 3078.
Rashi
The iron furnace. The earthenware vessels in which gold is refined are called a furnace.
Radak
“From the iron furnace.” Just as silver and gold are refined in a furnace, so too were they refined in Egypt through hard labor. And regarding the fact that it says “the iron,” whereas furnaces are not made of iron but of earth, the term “iron” is stated to emphasize the intensity of the refining process, in that they were refined there.
Metzudat David
From within the furnace of iron. From the difficulty of the servitude; and as though they were placed in a furnace of iron, standing on the fire.
Metzudat Zion
Kur. The name of a vessel; in it gold and silver are melted; like (Proverbs 17:3) 'and a furnace for gold' (ukur l'zahav):
Malbim
"For [they are] Your people" – this teaches that although a decree of the hardship of servitude was issued against them, there is a distinction between the later exiles and the exile of Egypt. For now they are already God's people, which was not the case in Egypt. Moreover, since He once brought them out from the iron furnace, it is fitting that they not be enslaved again.
that Your eyes may be open to the supplication of Your servant, and to the supplication of Your people Israel, to hearken to them whensoever they cry to You.
verse value 5030
Insights
Verse structure: 13 words, 59 letters. Notable word values: "to·them" (אֲלֵיהֶ֔ם) = 86, equal to Elohim. The shortest word is "your·people" (עַמְּךָ֣, 3 letters) and the longest is "and·to·supplication·of" (וְאֶל־תְּחִנַּ֖ת, 7 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·to·supplication·of" (וְאֶל־תְּחִנַּ֖ת), "they·call" (קׇרְאָ֥ם). The root תחנה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "to·be" (root היה, 196x in I Kings); "Israel" (root ישראל, 120x in I Kings); "to·them" (root אל, 102x in I Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 8 and 5 words. Full calculation: לִהְי֨וֹת [to·be] (451) + עֵינֶ֤יךָ [your·eyes] (160) + פְתֻחֹת֙ [open] (888) + אֶל־תְּחִנַּ֣ת [to·favour] (889) + עַבְדְּךָ֔ [your·servant] (96) + וְאֶל־תְּחִנַּ֖ת [and·to·supplication·of] (895) + עַמְּךָ֣ [your·people] (130) + יִשְׂרָאֵ֑ל [Israel] (541) + לִשְׁמֹ֣עַ [to·hearken] (440) + אֲלֵיהֶ֔ם [to·them] (86) + בְּכֹ֖ל [in·them] (52) + קׇרְאָ֥ם [they·call] (341) + אֵלֶֽיךָ [to·You] (61) = 5030.
Radak
"In every call of them unto You." In every time that they shall call unto You in their distress, and they shall return unto You; and likewise, "as our God" [is called] in every call of us unto Him in repentance.
Ralbag
"To hearken to them whenever they call upon You." This means: in all that they will request of You while they are in the land of their captivity. Even though they are not praying within this House, since they are praying in its direction, to the extent that is possible for them.
Metzudat David
To be. Meaning: the exodus from Egypt was in order to be Your eyes open, both to an individual and to many.
In all their calling. In every matter that they call upon You.
Malbim
“to be” – he added further that not only should He hear the prayers that are offered in the Temple or facing the Temple, but rather that Your eyes should be open to the supplication of Your servant, to hear them whenever they call upon You, even if they pray outside the Land, and do not direct themselves toward the Temple. 53) “For You” – he explained the reason: since You have set them apart for Yourself as a heritage, it is therefore fitting that You attend to their prayer on their own account, by virtue of the fact that they are separated as Your portion.
For You did set them apart from among all the peoples of the earth, to be Your inheritance, as You did speak by the hand of Moses Your servant, when You brought our fathers out of Egypt, O Lord Hashem.’
verse value 4695
Insights
Verse structure: 17 words, 75 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לְךָ֙, 2 letters) and the longest is "our·fathers" (אֶת־אֲבֹתֵ֛ינוּ, 8 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "You·set·them·apart" (הִבְדַּלְתָּ֤ם), "when·you·bring·out" (בְּהוֹצִיאֲךָ֧). 17 unique roots are used. Frequent roots: "as" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "You·spoke" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'the·land', dividing the verse into phrases of 7 and 10 words.
Metzudat David
For You have separated them. Since You separated them from all the nations to be for You a heritage, if so it is proper to listen to them in all their calling upon You.
And it was so, that when Solomon had made an end of praying all this prayer and supplication to Hashem, he arose from before the altar of Hashem, from kneeling on his knees with his hands spread forth toward heaven.
verse value 5976
Insights
Verse structure: 18 words, 85 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. Verse gematria: 5976 is divisible by 18, the value of chai ('life'). The shortest word is "arose" (קָ֞ם, 2 letters) and the longest is "all·the·prayer" (כׇּל־הַתְּפִלָּ֥ה, 7 letters). Words sharing gematria 57: to·Hashem, altar. 8 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·pray" (לְהִתְפַּלֵּל֙), "all·the·prayer" (כׇּל־הַתְּפִלָּ֥ה), "and·the·supplication" (וְהַתְּחִנָּ֖ה). The root יהוה appears 2 times in this verse. 17 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 254x in I Kings); "and·it·was" (root היה, 196x in I Kings); "Solomon" (root שלמה, 162x in I Kings). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 9 and 9 words.
Ralbag
“And it came to pass, when Solomon had ended his prayer unto the Lord.” From this we learn that the king knelt on his knees from the beginning of his prayer until he finished it. And from this place our Sages said: Once the king prostrates himself, he does not rise again until he has completed his prayer.
Metzudat David
From bowing. From what he was bowing on his knees at the time of his prayer.
And he stood, and blessed all the congregation of Israel with a loud voice, saying:
verse value 1945
Insights
Verse structure: 8 words, 33 letters. The shortest word is "voice" (ק֥וֹל, 3 letters) and the longest is "and·stood" (וַיַּעֲמֹ֕ד, 5 letters). 8 unique roots are used. Frequent roots: "saying" (root אמר, 324x in I Kings); "Israel" (root ישראל, 120x in I Kings); "and·stood" (root עמד, 29x in I Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 5 and 3 words.
’Blessed be Hashem, that has given rest to His people Israel, according to all that He promised; there has not failed one word of all His good promise, which He promised by the hand of Moses His servant.
verse value 4712
Insights
Verse structure: 21 words, 75 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֨ר, 3 letters) and the longest is "resting·place" (מְנוּחָה֙, 5 letters). Words sharing gematria 501: that, that, that. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "resting·place" (מְנוּחָה֙), "to·his·people" (לְעַמּ֣וֹ), "not·failed" (לֹֽא־נָפַ֞ל). The root דבר appears 4 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "He·spoke" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'He·spoke', dividing the verse into phrases of 10 and 11 words.
Rashi
"As the Lord your God has spoken to you." And where did He speak? "When the Lord your God gives you rest from all your enemies around you" (Deuteronomy 12:10):
Radak
"According to all that He spoke." [I.e.,] "And He will give you rest from all your enemies" [Deuteronomy 12:10].
Ralbag
“Who gave rest to His people Israel, as He had spoken.” This is what He said in the parashah of Re’eh: “And you shall dwell in the land that the Lord your God is giving you as an inheritance, and He will grant you rest from all your enemies around about, and you shall dwell securely.”
Metzudat David
Blessed be the Lord. Before he blessed the people, he saw that it was good to bless the Lord first.
Has not fallen short. Meaning: has not been lacking.
Malbim
"Blessed be the Lord, Who has given rest" – I have already explained (II Samuel 7) that the construction of the Temple was not possible as long as Israel did not have rest from their enemies. Likewise, He promised: "And you shall cross the Jordan... and the Lord shall give you rest from all your enemies around you, and you shall dwell securely; and it shall be that the place which the Lord your God shall choose to cause His Name to dwell there..." And this is what the verse states: "Who has given rest, according to all that He spoke" – not a single word fell from all that He spoke. For indeed, His promise was also fulfilled, that He would choose a specific place to establish His Divine Presence there permanently, as it is written: "And I will place My dwelling among you..."
Hashem our God be with us, as He was with our fathers; let Him not leave us, nor forsake us;
verse value 2027
Insights
Verse structure: 9 words, 48 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "let·it·be" (יְהִ֨י, 3 letters) and the longest is "with·our·fathers" (עִם־אֲבֹתֵ֑ינוּ, 8 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "with" (עִמָּ֔נוּ), "do·not·leave·us" (אַל־יַעַזְבֵ֖נוּ), "and·let·Him·not·forsake·us" (וְאַֽל־יִטְּשֵֽׁנוּ). The root היה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "as" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "let·it·be" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'with·our·fathers', dividing the verse into phrases of 7 and 2 words. Full calculation: יְהִ֨י [let·it·be] (25) + יְהֹוָ֤ה [Hashem] (26) + אֱלֹהֵ֙ינוּ֙ [our·God] (102) + עִמָּ֔נוּ [with] (166) + כַּאֲשֶׁ֥ר [as] (521) + הָיָ֖ה [was] (20) + עִם־אֲבֹתֵ֑ינוּ [with·our·fathers] (579) + אַל־יַעַזְבֵ֖נוּ [do·not·leave·us] (176) + וְאַֽל־יִטְּשֵֽׁנוּ [and·let·Him·not·forsake·us] (412) = 2027.
Metzudat David
With our fathers. They are the men of the generation of the wilderness, with whom the Shechinah dwelt constantly.
Metzudat Zion
Yita'shnu. A matter of abandonment; the idea is repeated in different words:
Malbim
“Let the Lord our God be with us.” Behold, the means by which the Lord will choose to cause Israel to stand in His Torah and to fear Him are in two ways. Sometimes this will be through punishments, or He will hide His face from them, and they will find many evils and distresses, until they recognize that this is due to their sins. And sometimes this will be through His watching over them with constant providence, and He will show them His signs and wonders, so that they may recognize that He is their God, and that all their good comes from Him. In this manner He conducted Himself with them at the time He brought them out of Egypt, when the miracles were continuous and providence was constantly attached to them. And Solomon requested that the Lord be with them as He was with their fathers, to incline our hearts to Him; for by His being with them constantly, through this He will incline their hearts to Him, just as He did with their fathers, performing wonders and being with them constantly. And what is stated, “Do not forsake us and do not abandon us,” refers to two aspects: that He should not forsake them as He did not forsake their fathers. And also, he intends to say, “Do not forsake us” in order to incline our hearts to Him; that He should not conduct Himself with them in the second manner, abandoning them to chance, whereby He would incline their hearts to Him through evils and punishments. Rather, “Let the Lord our God be with us,” whereby He will incline our hearts to Him in the first manner.
that He may incline our hearts to Him, to walk in all His ways, and to keep His commandments, and His statutes, and His ordinances, which He commanded our fathers.
verse value 4540
Insights
Verse structure: 12 words, 63 letters. The shortest word is "that" (אֲשֶׁ֥ר, 3 letters) and the longest is "in·all·ways·his" (בְּכׇל־דְּרָכָ֗יו, 8 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·turn·aside" (לְהַטּ֥וֹת), "our·heart" (לְבָבֵ֖נוּ), "in·all·ways·his" (בְּכׇל־דְּרָכָ֗יו). 12 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "to·walk" (root הלך, 115x in I Kings); "to·him" (root אל, 102x in I Kings). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 3 and 9 words. Full calculation: לְהַטּ֥וֹת [to·turn·aside] (450) + לְבָבֵ֖נוּ [our·heart] (90) + אֵלָ֑יו [to·him] (47) + לָלֶ֣כֶת [to·walk] (480) + בְּכׇל־דְּרָכָ֗יו [in·all·ways·his] (292) + וְלִשְׁמֹ֨ר [to·keep] (576) + מִצְוֺתָ֤יו [his·commandments] (552) + וְחֻקָּיו֙ [and·his·statutes] (130) + וּמִשְׁפָּטָ֔יו [and·his·ordinances] (451) + אֲשֶׁ֥ר [that] (501) + צִוָּ֖ה [commanded] (101) + אֶת־אֲבֹתֵֽינוּ [our·fathers] (870) = 4540.
Radak
"To incline our hearts to Him." Its meaning is connected with "May the Lord our God be with us."
Ralbag
"To incline our hearts to Him." This means that God should be with us in such a manner that He strives to incline our hearts toward Him for His service, even when we sin against Him, just as He did for our ancestors while they were in the wilderness. He will not abandon us because of our sins, nor will He forsake us by withdrawing His providence from us.
Metzudat David
To incline , etc. Just as He inclined the heart of our fathers, when the divine utterance was available to them.
And let these my words, wherewith I have made supplication before Hashem, be nigh to Hashem our God day and night, that He maintain the cause of His servant, and the cause of His people Israel, as every day shall require;
verse value 5332
Insights
Verse structure: 20 words, 93 letters. Notable word values: "these" (אֵ֗לֶּה) = 36, double chai. Verse gematria: 5332 is divisible by 86, the value of Elohim. The shortest word is "these" (אֵ֗לֶּה, 3 letters) and the longest is "I·made·supplication" (הִתְחַנַּ֙נְתִּי֙, 7 letters). 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "I·made·supplication" (הִתְחַנַּ֙נְתִּי֙), "near" (קְרֹבִ֛ים), "day" (יוֹמָ֣ם). The root דבר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "and·they·shall·be" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'and·night', dividing the verse into phrases of 12 and 8 words.
Rashi
"To execute the justice of His servant and the justice of His people." To demand recompense for their humiliation from the hand of the enemy.
Radak
“By day and by night.” This teaches that His watchfulness is constant, to carry out our ordinances. And the word “ordinance” (mishpat) here is used in the sense of “as the daughters’ ordinance shall be done for her” and similar expressions, meaning: to provide for us each day what we need, to bestow good upon us, and to guard us from evil. And through this, all the peoples of the earth shall know that the Lord is God, for those who cleave to Him are satisfied with good and are guarded from evil.
Ralbag
"To execute justice for His servant and justice for His people Israel, a matter of day by day." This means that He will give to each of them according to what is fitting for him, and He will not hide His face from them at the time of their wrongdoing; rather, He will rebuke them in a manner that will cause them to return to what is good. And through this, it will be made known to all the nations of the world that the Lord is God, and there is none else. This means that when they see that when Israel sins, they are punished, and when they return from their sin, God, blessed be He, grants their request.
Metzudat David
These words. Those said above in the words of his supplication, which he prayed on behalf of all who pray.
Near. To be the prayers near to be heard by the Lord at all times of prayer, both by day and by night.
To do. Meaning: to hear the prayer and to do what is requested.
The judgment of His servant, etc. Meaning: the matter that is needed, both for an individual and for many.
A matter day by day. Meaning: the matter that is needed on that day, will be done on its day.
Metzudat Zion
Mishpat. A matter of need; likewise (Exodus 21:9) 'according to the law for daughters' (kimishpat habanot ya'aseh la):
Malbim
"And these words shall be," meaning that God's providence is sometimes comprehensive, as it is stated that all the world is judged on Rosh Hashanah, when God apportions the sustenance required for the entire year, whether for judgment or for mercy. And sometimes it is particular and fixed, day by day, as it is stated by Rabbi Yosi that a person is judged every day. This occurs when they fulfill His will, as was the case in the wilderness, where He gave their allotted food day by day. Solomon requested that his prayer be continually near to God, in such a way that it would constantly arouse God's attention and providence toward him and His people, until He would execute their justice and meet their needs day by day through fixed, particular providence, thereby gaining two benefits:
that all the peoples of the earth may know that Hashem, He is God; there is none else.
verse value 1430
Insights
Verse structure: 10 words, 37 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. Verse gematria: 1430 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "God" (הָאֱלֹהִ֑ים, 6 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "knowledge" (דַּ֚עַת). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "God" (root אלהים, 99x in I Kings); "for" (root כי, 94x in I Kings). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 8 and 2 words. Full calculation: לְמַ֗עַן [so·that] (190) + דַּ֚עַת [knowledge] (474) + כׇּל־עַמֵּ֣י [all·peoples·of] (170) + הָאָ֔רֶץ [the·land] (296) + כִּ֥י [for] (30) + יְהֹוָ֖ה [Hashem] (26) + ה֣וּא [He] (12) + הָאֱלֹהִ֑ים [God] (91) + אֵ֖ין [nothing] (61) + עֽוֹד [else] (80) = 1430.
Metzudat David
That they may know. Upon seeing His wondrous providence over His people.
Malbim
1. In order that all the peoples of the land may know that the Lord is God—since the general providence established from Rosh Hashanah is close to the path of nature, and the nations attribute it to nature; whereas when they see the fixed providence day by day, they will recognize that the Lord is the One who acts in everything.
Let your heart therefore be whole with Hashem our God, to walk in His statutes, and to keep His commandments, as at this day.’
verse value 2555
Insights
Verse structure: 12 words, 51 letters. Notable word values: "and·it·shall·be" (וְהָיָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "with" (עִ֖ם, 2 letters) and the longest is "our·God" (אֱלֹהֵ֑ינוּ, 6 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "your·heart" (לְבַבְכֶם֙), "in·his·statutes" (בְּחֻקָּ֛יו). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "and·it·shall·be" (root היה, 196x in I Kings); "to·walk" (root הלך, 115x in I Kings). The etnachta (major mid-verse pause) falls on 'our·God', dividing the verse into phrases of 6 and 6 words. Full calculation: וְהָיָ֤ה [and·it·shall·be] (26) + לְבַבְכֶם֙ [your·heart] (94) + שָׁלֵ֔ם [whole] (370) + עִ֖ם [with] (110) + יְהֹוָ֣ה [Hashem] (26) + אֱלֹהֵ֑ינוּ [our·God] (102) + לָלֶ֧כֶת [to·walk] (480) + בְּחֻקָּ֛יו [in·his·statutes] (126) + וְלִשְׁמֹ֥ר [to·keep] (576) + מִצְוֺתָ֖יו [his·commandments] (552) + כַּיּ֥וֹם [as·the·day] (76) + הַזֶּֽה [this] (17) = 2555.
Metzudat David
And your heart shall be whole. As though saying: so it will be when your heart is whole, etc. But without this, the prayer will not avail, although it is in this house.
As this day. That your heart is whole with the Lord.
Malbim
2. And your heart shall be complete with the Lord: For even for Israel it shall effect that their heart be complete with the Lord, not divided into two, because they will find in their hearts doubt whether the Lord is among them or not. But when they see the fixed providence, no impurity will rise in their hearts, and therefore they will walk in His statutes as on this day, when all of them saw the providence of the Lord dwelling among His people Israel.
And the king, and all Israel with him, offered sacrifice before Hashem.
verse value 1094
Insights
Verse structure: 7 words, 32 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "with" (עִמּ֑וֹ, 3 letters) and the longest is "and·all·Israel" (וְכׇל־יִשְׂרָאֵ֖ל, 8 letters). The root זבח appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·the·king" (root מלך, 341x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "with" (root עם, 95x in I Kings). The etnachta (major mid-verse pause) falls on 'with', dividing the verse into phrases of 3 and 4 words. Full calculation: וְֽהַמֶּ֔לֶךְ [and·the·king] (101) + וְכׇל־יִשְׂרָאֵ֖ל [and·all·Israel] (597) + עִמּ֑וֹ [with] (116) + זֹבְחִ֥ים [sacrifice] (67) + זֶ֖בַח [sacrifice] (17) + לִפְנֵ֥י [to·face·of] (170) + יְהֹוָֽה [Hashem] (26) = 1094.
And Solomon offered for the sacrifice of peace-offerings, which he offered to Hashem, two and twenty thousand oxen, and a hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of Hashem.
verse value 5887
Insights
Verse structure: 22 words, 93 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "sacrifice" (זֶ֣בַח, 3 letters) and the longest is "the·well-being" (הַשְּׁלָמִים֮, 6 letters). Words sharing gematria 111: thousand, thousand. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·flock" (וְצֹ֕אן), "and·they·dedicated" (וַֽיַּחְנְכוּ֙), "and·all·sons·of" (וְכׇל־בְּנֵ֥י). The root זבח appears 3 times in this verse. 17 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "to·Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'thousand', dividing the verse into phrases of 16 and 6 words.
Metzudat Zion
Vichanehu. The beginning of a thing so that it stands firm from then onward is called 'chanukah' in Biblical language:
The same day did the king hallow the middle of the court that was before the house of Hashem; for there he offered the burnt-offering, and the meal-offering, and the fat of the peace-offerings; because the brazen altar that was before Hashem was too little to receive the burnt-offering, and the meal-offering, and the fat of the peace-offerings.
verse value 9185
Insights
Verse structure: 28 words, 129 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "there" (שָׁ֗ם, 2 letters) and the longest is "and·the·meal-offering" (וְאֶת־הַמִּנְחָ֔ה, 8 letters). Words sharing gematria 515: and·the·meal-offering, and·the·meal-offering. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "hallowed" (קִדַּ֨שׁ), "the·midst·of" (אֶת־תּ֣וֹךְ), "court" (הֶחָצֵ֗ר). The root אשר appears 2 times in this verse. 20 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "the·house·of·Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'the·well-being', dividing the verse into phrases of 16 and 12 words.
Rashi
“Within the courtyard.” The words are to be understood literally, according to the opinion of Rabbi Yehuda, who sanctified the floor of the Azarah with the sanctity of the altar, so that one may burn offerings upon the floor (Zevachim 59a):
"For the altar of bronze." The altar of stones that he made beneath the bronze altar.
"Too small to contain the burnt offering and the meal offering." Since they brought many [sacrifices], Rabbi Yosi said to him: But has it not already been stated (above 3:4): "A thousand burnt-offerings Solomon offered upon the altar that Moses made"? And when you come to calculate the cubits and the number of burnt-offerings, this [altar] of stones is larger than that of Moses, for the place of the arrangement of Moses' altar was one cubit by one cubit, whereas the place of the arrangement of this one was twenty-four by twenty-four. Thus, Solomon's [altar] was five hundred and seventy-six times that of Moses' (Zevachim 59b). If so, what is the meaning of "the king sanctified the inner courtyard," namely, that he established therein an altar of stones connected to the floor (ibid. 61a)?
"Too small to contain." It is with regard to Moses['s altar] that it says [this] — like a person who says to his fellow: "So-and-so is a dwarf, and [hence] unfit for [Temple] service" (ibid. 59b):
Radak
The king sanctified the interior of the courtyard. For it says, “For what purpose did he sanctify it? To offer there the burnt-offering, the meal-offering, and the peace-offerings.” Because the bronze altar that Solomon made was too small to contain the great number of burnt-offerings and peace-offerings. And it does not say, “Upon the bronze altar that Moses made,” because it is explicitly stated in Chronicles that the bronze altar which Solomon made could not contain the burnt-offerings, and that of Moses he stored away with the Tabernacle, as we explained above. The bronze altar that Solomon made, which was twenty cubits in length and twenty cubits in width, could not contain the great number of burnt-offerings and fats. For the bronze altar that Moses made was five by five, and it says that Solomon offered a thousand burnt-offerings on that altar. And the bronze altar that Solomon made was twenty by twenty. According to the calculation of burnt-offerings and the calculation of cubits, the altar that Solomon made could contain only sixteen thousand. Yet he says, “Twenty-two thousand cattle and one hundred and twenty thousand sheep.” If you say that all these were only the fats, because they were all peace-offerings, and on Moses’ altar it says “a thousand burnt-offerings,” which were all entirely consumed—it is said that indeed there were many burnt-offerings and meal-offerings, for he enumerated only the peace-offerings and the burnt-offerings, which were so numerous that between the burnt-offerings, the meal-offerings, and the fats of the peace-offerings, the bronze altar that Solomon made could not contain them all. Until Solomon was compelled to sanctify the pavement of the courtyard and offer there from the burnt-offering, the meal-offering, and the fats of the peace-offerings whatever the altar could not contain.
The words of our Sages of blessed memory are in dispute regarding this. Some say that the pavement of the courtyard is what he sanctified, as we explained. And some say that he built an altar of stones within the courtyard. And it is further said that the altar of stones is what Solomon made, not a bronze altar. And what is stated in Chronicles, “And Solomon made the bronze altar,” and similarly it says, “For the bronze altar which Solomon made could not contain”—the explanation is that the altar of stones which Solomon made replaced the bronze altar which Moses made. And these are strange matters. And it is possible that what is said, “A thousand burnt-offerings Solomon offered on that altar,” was not all at one time, but rather before returning from Gibeon to Jerusalem, as we explained in Chronicles.
Ralbag
"On that day the king sanctified the inner court." This means that due to the multitude of sacrifices offered on that day, Solomon was required to sanctify the court—namely, the Court of the Priests—so that the sacrifices could be offered there directly on the ground. For the bronze altar that Solomon had made, which was twenty cubits long and twenty cubits wide, as mentioned in Chronicles, was too small to accommodate them. And there it is written explicitly that the bronze altar which Solomon made was too small to accommodate them. Now, he called it the "bronze altar" because it was overlaid with bronze, but beneath it it was made of whole stones, as stated in the Torah: "You shall build the altar of the Lord your God of whole stones."
Metzudat David
The king consecrated. With the sanctity of the altar.
The midst of the court. The floor of the court of the priests.
For he made there. Upon that floor.
The bronze altar. That Solomon made, as is said in Chronicles (II 7:7): 'for the bronze altar that Solomon made' etc. Meaning: an altar of stones in place of the bronze altar that Moses made in the wilderness.
Too small to contain , etc. It was too small to contain all the many sacrifices.
Metzudat Zion
Mehachil. From holding; like (above 7:26) 'two thousand baths it holds' (alfe bat yachel):
Malbim
"On that day the king sanctified the interior of the courtyard" – the words are to be understood literally, according to the opinion of Rabbi Yehuda; [this means he] sanctified the floor of the courtyard with the sanctity of the altar, in order to burn [offerings] upon the floor, because the bronze altar [and] the stone altar that [Solomon] made beneath the bronze altar were too small to contain [the offerings]. Rabbi Yosi said to him: But is it not already stated, "A thousand burnt offerings Solomon would offer upon the altar of Moses"? And when you come to calculate by cubits and count the burnt offerings, this one [the stone altar] is larger than that of Moses, for the place of the circuit of the altar of Moses was one cubit by one cubit, whereas the place of the circuit of this one was twenty-four by twenty-four. Thus, that of Solomon is five hundred and seventy-six times that of Moses. If so, what is the meaning of "the king sanctified the interior of the courtyard"? [It means that] he established there a stone altar attached to the floor, [which was] too small to contain [the offerings]. It is with regard to the altar of Moses that it is said [the verse], so concludes Rashi. And this is from Zevachim, folio 59. Now, what he wrote that the place of the circuit was twenty-four cubits by twenty-four cubits according to Rabbi Yosi, this is contrary to an explicit Mishnah (in Chapter 3 of Middot): Rabbi Yosi said, "Initially it was only twenty-eight by twenty-eight; it narrows and rises by this measure, until the place of the circuit was found to be twenty by twenty." And likewise, it will be astonishing to the commentator on Chronicles, who also wrote there according to the words of Rashi here. And in Rashi in Zevachim there, he truly wrote that the place of the circuit was twenty by twenty. However, the words of Rabbi Yosi in any case are strange, for in Chronicles it is written explicitly that the bronze altar which Solomon made was not able to contain the burnt offering, and this is according to Rabbi Yehuda. And one needs to strain [the interpretation] to say that initially he placed there the altar of Moses and attached it to the structure, and this is what is meant by "which Solomon made," namely, that he fixed it into the structure, and it could not contain the burnt offerings, and he enlarged the place of the altar and sanctified the floor to erect upon it an altar.
Cross-references: Leviticus 3:14; II Kings 19:19; II Chronicles 7:7
So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance Hamath to the Brook of Egypt, before Hashem our God, seven days and seven days, even fourteen days.
verse value 6583
Insights
Verse structure: 22 words, 98 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "with" (עִמּוֹ֩, 3 letters) and the longest is "and·all·Israel" (וְכׇל־יִשְׂרָאֵ֣ל, 8 letters). Words sharing gematria 100: days, days. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·the·time·the·that" (בָעֵת־הַהִ֣יא), "the·festival" (אֶת־הֶחָ֡ג), "assembly" (קָהָ֨ל). The root יום appears 3 times in this verse. 19 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "Solomon" (root שלמה, 162x in I Kings); "and·did" (root עשה, 143x in I Kings). The etnachta (major mid-verse pause) falls on 'days', dividing the verse into phrases of 19 and 3 words.
Rashi
“From the entrance of Hamath.” This refers to the northern region of the Land of Israel.
“Until the Brook of Egypt.” This refers to the brook that lies opposite it in the south, as stated in the chapter of the journeys (Numbers 34:5, 8).
"Seven days." [These are] the days of the dedication [of the Temple].
“And for seven days.” This refers to the Festival of Sukkot. Thus, it is found that they ate and drank on Yom Kippur (Moed Katan 9a).
Radak
"Of the feast." The dedication of the Temple is also called a feast, because it was adjacent to the Feast of Tabernacles; they observed the seven days of Hanukkah and the seven days of the Feast of Tabernacles, and it says "fourteen days" to indicate that they were contiguous, with no interval between them. And the eighth day, of which it says "he sent the people," is Shemini Atzeret. We cannot interpret it as meaning that the seven days of Hanukkah occurred after the seven days of Tabernacles, and that the eighth day was the eighth day of Hanukkah, for it says in Chronicles: "On the twenty-third day of the seventh month, he sent the people." If you were to say that Shemini Atzeret is only on the twenty-second of the month, how can it say "on the twenty-third day"? Our Sages of blessed memory stated that on the eighth day they obtained permission from him but did not depart that day, because it was a festival; and on the twenty-third day of the month, they again obtained permission from him and went to their tents. Even though they observed the seven days of Hanukkah prior to the Feast of Tabernacles, with Yom Kippur included among them, it is possible that on that day they did not eat, for there is a commandment to fast, and one who eats on it is subject to excision. And even though it says that they performed the dedication of the altar for seven days, and the feast for seven days, and each day they offered peace-offerings, they offered the peace-offerings on that day as well, but they did not eat them on that day until nightfall, and on the following day. But our Sages of blessed memory stated that they did eat on Yom Kippur, because it was included among the days of rejoicing. They derived this from the dedication of the Tabernacle: just as there, they offered peace-offerings on Shabbat, even though it is forbidden under penalty of stoning, so too Yom Kippur, which is forbidden under penalty of excision, is all the more so. And in the dedication of the Tabernacle, Shabbat was included among twelve days, because they were consecutive. They derived this from the fact that it is written: "on the eleventh day ... on the twelfth day." Just as each day [mentioned] is entirely consecutive, so too these days were all consecutive. And they derived this day, of which it is written here "fourteen days," from the day of which it is written there. They raised a difficulty and said: Perhaps they offered peace-offerings on Yom Kippur but did not eat them? And they resolved: There is no bodily joy except through eating and drinking. And this is what the verse means: "They went to their tents, joyful and glad of heart," meaning regarding the sin for which they were atoned, that a divine voice went forth and said to them: "You are all prepared for the World to Come." And according to the plain meaning of the verse, it is interpreted regarding the good that the Lord did for David His servant and for Israel His people. And the explanation of "for David His servant" is that He fulfilled to him what He had promised him, that one coming from his loins would build the House, and that there would be peace and tranquility in his days for Israel. And so it was, for all the kings served him and brought him tribute. And for all this, they went to their tents, joyful and glad of heart. And in Chronicles, it says regarding all the good that the Lord did for David and for Solomon and for Israel His people. And our Sages of blessed memory expounded "for David His servant" as follows: When Solomon sought to bring the Ark into the Holy of Holies, the doors clung together. He said, "Lift up your heads, O gates," but he was not answered. As soon as he said, "Do not turn away the face of Your Anointed; remember Your kindnesses for David Your servant," he was immediately answered. And all Israel knew that the Holy One, blessed be He, had forgiven David for that sin. And this is what is meant by "that the Lord did for David His servant."
“From the entrance of Hamath unto the Brook of Egypt.” He mentioned the northern and southern boundaries of the Land of Israel.
Ralbag
From the entrance of Hamath to the Wadi of Egypt. These were the two extremities of the Land of Israel, one in its north and one in its south, as mentioned in the parashah of Eleh HaMas'ot:
"Seven days and seven days" makes fourteen days. It has already been explained in the Book of Chronicles that the festival was first observed for the dedication of the altar for seven days, and afterward they observed the Festival of Sukkot for seven days, and they observed the eighth day as a solemn assembly according to its law, and on the day following it, which was the twenty-third [of Tishrei], He sent the people away. Had it not been stated in this place, "Seven days and seven days" makes fourteen days, we might have said that they had already performed the dedication of the altar after the festival of Rosh Hashanah, in such a way that they would complete it on the eighth day of the month. However, because of the statement that they were fourteen days, we were compelled to say that the festival of the dedication of the altar began on the eighth of Tishrei, and they completed its seven days when the Festival of Sukkot arrived. As for whether they offered the peace-offerings of the festival on Yom Kippur and ate and drank on it, or whether they did not do so, this is something that is not fully clarified in this place. And if they had done so, it would have been a temporary ruling by means of the prophets who were there; and if not, then His statement that they observed a festival of seven days is to be understood in the manner of His statement, "You shall observe the Festival of Sukkot for seven days," even though the peace-offerings of the festival were not offered on Shabbat. And in general, there was wisdom in their choice to have the dedication of the altar during these seven days that we have mentioned, a point that we will raise when we discuss the benefits derived from this narrative.
Metzudat David
The feast. The dedication of the house is also called a feast, when it is near to the feast; or it is called a feast on account of the multitude of sacrifices; like (Psalms 118:27): 'bind the festal sacrifice.' And he means: bind the offering.
From the entering of Hamath. From the place from which they come to Hamath; and it is on the northern corner.
To the brook of Egypt. Which is on the southern corner.
Seven days , etc. At first they did seven days of the dedication of the house; and after this seven days of the feast; and they multiplied in them in the sacrifices on account of the dedication of the house.
Fourteen days. To teach that they were consecutive.
Cross-references: Leviticus 23:34; II Chronicles 7:8
On the eighth day he sent the people away, and they blessed the king, and went to their tents joyful and glad of heart for all the goodness that Hashem had shown to David His servant, and to Israel His people.
verse value 4621
Insights
Verse structure: 20 words, 91 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "heart" (לֵ֔ב, 2 letters) and the longest is "to·their·tents" (לְאׇהֳלֵיהֶ֗ם, 7 letters). 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·they·blessed" (וַֽיְבָרְכ֖וּ), "to·their·tents" (לְאׇהֳלֵיהֶ֗ם), "and·fair·of" (וְט֣וֹבֵי). The root טוב appears 2 times in this verse. 19 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "the·king" (root מלך, 341x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'the·king', dividing the verse into phrases of 6 and 14 words.
Rashi
Of David, His servant. To inform that He forgave his sins, as it is stated in Moed Katan (there): At the time that Solomon sought to bring the Ark into the Holy of Holies, the doors clung to one another:
"And to Israel, His people." This refers to the fact that He pardoned them for the sin of the Day of Atonement, and a bat kol (divine voice) went forth and said: "You are all prepared for the World to Come" (ibid.).
Metzudat David
On the eighth day. Of the days of the feast; this is Shemini Atzeret.
He sent the people away. Meaning: they took from him permission to go; for they did not go on a festival day. And on the next day, before they went, they returned to take permission. And for this reason it is said in Chronicles (there, verse 10) on the 23rd of the month he sent the people away; and it is the day after the feast.
To David His servant. That He fulfilled for him His assurance, that his son sitting on his throne built the house.
And to Israel His people. For they saw that the Shechinah dwelt in the built house.
Malbim
On the eighth day, he sent the people away. On the Eighth Day of Assembly, he released them from being with him together, for all the days—seven and seven—he had been celebrating for the sake of the entire people, in honor of the inauguration. And this ceased on the Eighth Day of Assembly. From this they understood that the Eighth Day is a festival in its own right, and they blessed the king with a separate blessing, as Rashi explains in Rosh Hashanah, page 4, and everywhere that it is stated that the Eighth Day requires a separate blessing, it refers to the blessing of the king. Nevertheless, they were unable to go to their homes at night, for the Eighth Day of Assembly requires an overnight stay, as our Sages of blessed memory have stated everywhere. Therefore, it says in Chronicles, "On the twenty-third day of the month, he sent the people away," meaning that then he permitted them to go to their tents.
Cross-references: II Chronicles 7:8; II Chronicles 7:9
Rashi
Radak
Ralbag
Metzudat David
Malbim