And Hashem granted him rest. [Dovid] said [The condition] has been fulfilled, "And He has granted you peace from all your enemies etc." (Devarim 12:10). What is written after [that verse]? "Let it be that the place that [Hashem, your Elokim] chooses etc." It is now [incumbent] upon us to build the Chosen House.

And it was on that night. Rebbe Chanina, the son of Popoh said the Holy One blessed be He said to Nosson, "The man I am sending you to is a quick one, he may hire workers and it will turn out that I [cause] him loss.¹ Hurry and tell him, 'It is not you who will build the Temple'." Rebbe Simon says² "The man I am sending you to is a vow maker" as it is said,³ "Who has sworn to Adonoy, vowed to the Mighty One of Yakov Surely I will not enter the shelter of my house"⁴ (Tehilim 132 2–3) "he may say, 'I will not eat, I will not drink until I do this'⁵ and it will turn out that I [cause] him loss.⁶

footnotes: ¹ Because it is premature to build the Bein Hamikdash at this time. ² That Hashem said to Noson. ³ Dovid about himself. ⁴ Rashi explains in Tehilim, verse 5 that Dovid meant he will not go into his house until he finds out in which location the Beis Hamikdosh is slated to be built. ⁵ i.e. build the Beis Hamikdash. ⁶ Slightly different versions of the opinions of Rebbe Chanina and Rebbe Simon can be found in Yalkut Shimoni, Shmuel II, 143.

Within a tent and the Mishkan. The Mishkan of Shiloh had no roof, it had walls made of stone underneath and curtains on top [as its covering].

Have I said a word. This language [conveys] astonishment, that's why its punctuation has the Hei with a Kometz, and the Daled is soft [with a Dogesh].

From the corral. The corral [used by] sheperds as [can be found], "the dugout dwelling of sheperds." (Zfsaphania, 2:6).

Like the name of great people. That is what is said [about Dovid] the shield of Dovid.⁷

footnotes: ⁷ Pesachim 117b. The “great people” referred to here are Avrohom, Yitzhok and Yakov. Just as they are mentioned in the first blessing of the Amidah, so too Dovid’s name is used in the ending of one of the Haftorah’s concluding blessings. (Rashi, ibid).

I will destroy all your enemies. And that is why [the thought] came to your heart to build the House as it is written in the Torah.⁸

footnotes: ⁸ Devarim 12:10. See Rashi on verse 1.

I will make a place. I still want to quiet [things] that my people [should have] quiet and tranquility during the days of your son['s reign].

And from that day that I commanded. It is connected to what preceded it, they will no longer afflict [the people] as before, i.e., before the [days of the] Judges. And as they [also] did from the days of the Judges until now.

I will give you respite. More and more until you have respite from all your enemies.

Adonoy is telling you. Today, through me [Noson], that He will establish a monarchy for you to have your son [Shlomo] sit on your throne and he will secure the monarchy for you. And it is he [Shlomo] that will build the House

With the rod of men. This refers to Haddad and Rozon, the son of Elyodoh.⁹

footnotes: ⁹ Both were enemies of Shlomo, they are mentioned in Kings I, 11:14 and 23 respectively.

And with the afflictions of people. This refers to Ashmedoy who dethroned him.¹⁰ The demons are the children of Odom Horishon¹¹ because the entire one hundred and thirty years that Odom [stayed] separated from his wife after Hevel's death,¹² the spirits would become heated [pregnant] and give birth from him.

footnotes: ¹⁰ Gittin 68b. ¹¹ See Yalkut Shimoni 146. The word אָדָם in the verse is taken as a reference to Odom Horishon. ¹² Rashi in Bereishis 4:25 says that the Odom’s separation was due to the fact that he had brought death, to the world. The Yalkut Shimoni does not mention why the separation occurred. In addition the Yalkut Shimoni tells as that it was Chava who separated herself from Odom.

And sat before the Ark of Adonoy. Before the Ark.

Until this point. That You have made me king.

Also, about the house of your servant. To have my son reign after me.

Is this anouncent [fitting] for [mere] man? A wonderment. Is it fitting to announce such to [mere] flesh and blood¹³ Another explanation: You have done for me as you did for Odom Horishon¹⁴ that you had shown him the future generations that were to come from him.

footnotes: ¹³ To be informed of the future. ¹⁴ According to this interpretation, the word אָדָם in the verse is a reference to אָדָם הָרִאשׁוֹן.

What more can Dovid say to You. What more can I ask for?

You know Your servant. You have supplied me with all my needs as [it says] (Mishlei 12:10) "A righteous man knows his animal's being.¹⁵"

footnotes: ¹⁵ The verse refers to a righteous person but Rashi is drawing an analogy to Hashem’s knowing the needs of his servants.

Because of Your word. To fulfill that which You told Shmuel to make me king.

And due to [the will of] Your Heart. It is Your will [that I become king] and not because I am worthy.

Of which You have informed Your servant. The announcement of which You have informed me.¹⁶

footnotes: ¹⁶ That my kingdom will be everlasting.

For whom leaders went. Moshe and Aharon as it is said, (Shemos 7:1). "I have made you a judge over Pharaoh" and so too did Yonasan translate, "messengers went from before Hashem."

To redeem for Him a people. This is what the messengers said to Yisroel, The Holy One, blessed is he sent us to redeem for Him a people, to put forth His Name and to make great [things happen] for you.

Awesome things You have done for your land after [Bnei Yisroel] left there [i.e., Egypt]. And what are the awesome things? From before Your people You expelled nations and their gods. This verse is missing [the word] "לגרש", [however] in Divrei Hayomim (I 17:21) it explains, "To expel from before Your people that You redeemed from Egypt, nations and their gods." [Our verse] isn't [really] missing [this word] because from the sense conveyed as it is said, "From before Your people, nations" we understand that it means pushed and driven out.

You are the Elokim. The ruler. The ability to fulfill [this promise] is in Your Hand.

Desire. Desire.