The leaders of the paternal families of the Bnei Yisroel. Of the children of Yisroel.¹ the children of Yisroel.”

footnotes: ¹ The literal translation is, “to

From the city of Dovid. Dovid had placed it there when he brought it from the house of Oved Edom.²

footnotes: ² See II Shmuel 6:10-12, 17.

In the month Eisonim. [Targum] Yonoson rendered, “In the month which people of the ancient times called the first month, on the festival, and at present it is the seventh month,” i.e., since the Torah was given, and it is written in the month of Nissan which it is the first of the months, [therefore,] Tishrei³ is called the seventh [month].⁴

footnotes: ³ Although the construction of the Beis Hamikdosh was completed in the eighth month of the previous year [see above 6:38], Shlomo postponed its dedication until the following Tishrei. ⁴ איתן means “mighty” and ירח האיתנים refers to the month of Tishrei which has the strongest spiritual effect for people to improve themselves because of the holidays celebrated during Tishrei—Ralbag. Alternatively, איתנים alludes to the Patriarchs. See Maseches Rosh Hashana 11a.

The Tent of Meeting. Which Moshe made and Shlomo stored this away as soon as the first Beis [Hamikdosh] was built, as we have learned in the Tosefta of Maseches Sotah.⁵

footnotes: ⁵ 13:1

That were in the Tent. Which Dovid pitched for the Ark.⁶

footnotes: ⁶ See II Shmuel 6:17

The wings of the cherubim. Those which Shlomo made, which are standing on their feet on the ground; and these are not the cherubim of the cover which was on the Ark.

Over the place of the Ark. From wall to wall as it is stated above⁷ regarding this subject.

footnotes: ⁷ I Melochim 6:27.

The ends of the poles were seen. In the curtain which was at the entrance in the “Amoh Troksin.” One might think they tore through it [i.e., the curtain] and protruded [on the other side], it states, “but they could not be seen from outside.” How is this possible? They were pushing and bulging⁸ long vs. Moshe’s poles which were 10 amohs in length. Shlomo made them longer to enable more Kohanim to participate in carrying the Ark.—Ralbag similar to two breasts of a woman, as the matter is stated, “He lies between my breasts.”⁹¹⁰¹¹

footnotes: ⁸ These were new poles made by Shlomo to replace the ones made by Moshe. Shlomo’s poles were 20 amohs ⁹ I.e., “the Divine Presence dwelt between the Holy Ark’s poles.” ¹⁰ Shir Hashirim 1:13. ¹¹ Maseches Yoma 54a.

After the Kohanim went out of the Kodesh. As the Kohanim who carried the Ark into the Holy of Holies were leaving, the Divine Presence immediately came to rest in the Sanctuary.

Then Shlomo declared. When he saw the cloud, he said, “Now I see that the Divine Presence is in the house which I built, for thus did He promise to come and dwell in it from the midst of a cloud and thick darkness.” And where did He say [this promise]? “For in the cloud will I appear upon the Ark cover.”¹² Thus is this taught in Sifri.

footnotes: ¹² Vayikra 16:2.

A dwelling place for You forever. From when it was chosen it would no longer be permissible [to offer sacrifices] on improvised altars, and the Divine Presence no longer dwelled in any other place.

Who spoke with His mouth. That He would grant him a son who would build the Beis [Hamikdosh].¹³

footnotes: ¹³ “With His mouth,” refers to the “voice” of prophecy which was given through Noson, the prophet, and repeated directly to Dovid. See II Shmuel 7:12-17.

And fulfilled it with His hand. He has fulfilled His word with His good power.¹⁴

footnotes: ¹⁴ The literal meaning of ובידו מלא is, “and fulfilled with His hand.” Here it refers to God’s omnipotence, that He alone is able to fulfill any promise He makes, the hand symbolizing strength.—Radak

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

And Shlomo stood before the Altar of Adonoy. [As] it is written, “and Shlomo made a copper basin and had set it in the midst of the court, etc. and upon it he stood, and knelt on his knees.”¹⁵¹⁶

footnotes: ¹⁵ Even though a king of Yisroel is allowed to sit in the Beis Hamikdosh [See II Shmuel 7:18], Shlomo chose to stand. ¹⁶ II Divrei Hayomim 6:13.

Preserver of the covenant. He waits and stores away [reward] to keep the covenant and [is based on] mercy, to fulfill His promise.¹⁷

footnotes: ¹⁷ Which He made with our Patriarchs.—Radak

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

Will. [This is] an expression of wonder.

Cannot contain You. Cannot contain You.¹⁸

footnotes: ¹⁸ The root of יכלכלוך is “כול”, meaning to contain, as in, “each basin could hold [=יכיל],” in 7:38 above.

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

And is liable that a curse. Just as the water examines her, so does the water examine him.¹⁹

footnotes: ¹⁹ Rashi explains אלה as “a curse,” i.e., the waters examines “him” i.e., the husband, as well. In this instance, אלה does not mean “oath”, because the husband of a Sotah is not subject to an oath.

And is liable. An expression of a creditor.

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

footnotes: ²⁰ Bamidbar 5:18

To set his [evil] way upon his head. “And her abdomen will swell, etc.”²¹²²

footnotes: ²¹ Ibid. v. 27. ²² Alternatively, if one swears falsely in the Beis Hamikdosh, his punishment should be swift and obvious, so that people recognize the unique level of sanctity of the Beis Hamikdosh, and they would perceive that the Beis Hamikdosh as God’s chosen place.—Radak

And to justify the righteous one. “Then she will be cleared, and shall bear seed.”²³ Thus it is expounded in the Tosefta of Maseches Sotah.²⁴

footnotes: ²³ Bamidbar 5:28. ²⁴ 1:3.

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

footnotes: ²⁵ Maseches Berachos 54a.

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

Rot. When the wheat does not grow up on the stalk to make an ear.²⁶

footnotes: ²⁶ You will hear and answer them even though they did not repent wholeheartedly, i.e., their repentance was not out of love.—Metzudas Dovid

According to all that the stranger calls out to You. And relating to the Jew it states, “and give to each one according to all his ways,”²⁷ because the Jew recognizes the Holy One Blessed Is He, and he knows that He has the ability in His power [to answer]; and if his prayers are not heard, he will blame the matter on himself and an account of his sins. But the non-Jew complains and says, “a house [i.e., Beis Hamikdosh], whose fame reaches to the ends of the world, I have exhausted myself on many roads, and have come and prayed in it and found no substance in it, just as there is no substance in idol worship.” Therefore, “according to all that the stranger calls out to You,”²⁸ but a Jew, if You see that he uses his wealth to destroy his friend, do not give him.

footnotes: ²⁷ Alternatively, when the wheat does not reach its normal color but turns to a pale yellow.—Metzudas Tzion ²⁸ Above v. 39.

By way of the city. Facing towards Yerusholayim.

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

The smelting pot of iron. The earthenware²⁹ utensils used to purify gold of its impurities is called כור.³⁰

footnotes: ²⁹ Alternatively, give a non-Jew anything he asks for, as incentive that he turn to God with his prayers, and to publicize God’s Presence in the Beis Hamikdosh.—Ralbag ³⁰ The phrase “of iron” refers to the purpose of the pot, not the material of which it is made. The pot itself is earthenware.

Like all that He had said. And where did He speak? “And He will grant you rest from all your enemies.”³¹

footnotes: ³¹ A crucible used for melting gold.—Metzudas Tzion The oppression suffered by the Bnei Yisroel in Egypt is likened to a furnace which purifies metal, because Bnei Yisroel underwent a process of spiritual purification.

To do justice to His servant and the justice of His people. To avenge their humiliation from their enemy.³²

footnotes: ³² Devarim 12:10.

The inside of the Courtyard. These words are to be taken literally, according to Rabbi Yehudah; [i.e.,] he hallowed the floor of the court with the [same] sanctity of the Altar, [enabling one] to offer sacrifices on the floor.³³

footnotes: ³³ Alternatively, משפט means “needs,” and the translation of the verse is, “to provide the needs of His servant and the needs of His people.”—Metzudas Tzion

For the copper altar. The stone altar that he [Shlomo] constructed in lieu of the copper altar.³⁴

footnotes: ³⁴ Maseches Zevochim 59a.

Too small to contain the burnt-offerings and the meal offerings. For they brought many. Rabbi Yose said to him [Rabbi Yehudah], “Is it not already written, ‘Shlomo offered a thousand burnt-offerings upon that altar,’³⁵ which Moshe had made,” and when you compute the number of amohs and the number of burnt offerings, this one of stones was larger than Moshe’s, for on Moshe’s altar the place used for the sacrifice, was one amoh by one amoh, but this one’s place used for the sacrifice was twenty-four [amohs] by twenty-four [amohs]. Therefore Shlomo’s [altar] was 576 times as large as Moshe’s.³⁶ If so, what is the meaning of, “the king sanctified the middle of the Courtyard?” [It means] that he set the stone altar into it, firmly connected to the floor.³⁷

footnotes: ³⁵ According to Ralbag, the copper was primarily made of stone but was plated with copper. ³⁶ I Melochim 3:4. ³⁷ See Maseches Zevochim 59b.

Was too small to contain. He is referring to Moshe’s [altar], like a person says to his friend, “So and so is a dwarf,” [i.e.,] he is disqualified to perform the service.³⁸

footnotes: ³⁸ Ibid.

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

To the Brook of Egypt. Which is opposite it, in the south, [as is delineated] in [the section entitled], “These are the travels.”³⁹

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

Seven days. Of inauguration.

And seven [more] days. Of Succos.⁴⁰ It is found that they ate and drank on Yom Kippur.⁴¹⁴²

footnotes: ⁴⁰ The Rabbis in Maseches Mo’ed Katan 9a, deduce from the redundancy of this phrase [“seven days and seven more days”], that one is not permitted to combine one שמחה with another, e.g., one is not allowed to celebrate a wedding on Chol Hamoed. ⁴¹ See Maseches Mo’ed Katan 9a and Rashi there. ⁴² They began to celebrate on the eighth of Tishrei and continued for the next fourteen days. Thus, the third day of the dedication was Yom Kippur, the tenth of Tishrei.

For Dovid His servant. To make known that He forgave them their sins, as we find in [Maseches] Mo’ed Katan.⁴³ When Shlomo wished to bring the Ark into the Holy of Holies, the gates clung to one another.

footnotes: ⁴³ 9a.

And for Yisroel His people. That He forgave them the sin of Yom Kippur,⁴⁴ and a Bas Kol emanated and declared, “All of you are prepared for the life of the World to Come.”⁴⁵

footnotes: ⁴⁴ I.e., for having eaten on Yom Kippur. ⁴⁵ Maseches Mo’ed Katan 9a.