The Davidic Monarchy in Jerusalem (V): David's Effort on Behalf of the Temple (Part I)
Yeshivat Har Etzion
Dedicated by Aaron and Tzipora Ross and family
in memory of our grandparents
Shmuel Nachamu ben Shlomo Moshe HaKohen, Chaya bat Yitzchak Dovid, and Shimon ben Moshe,
whose yahrzeits are this week.
THe Davidic monarchy in Yerushalayim (V)
EFFORTS ON BEHALF OF THE
Rav Yitzchak Levi
order to complete our discussion of the period of David, in this shiur
we will summarize David's efforts on behalf of the
The soul of the construction the initiative; the search for and location of the proper site; the acquisition of the property and erection of an altar; the planning and preparation of the materials, craftsmen, mishmarot and ma'amadot all this was done by David, and for the most part after he already knew that the actual construction would not be carried out by him, but by his son. Moreover, while there is no doubt that Shelomo was the actual builder, for this was forbidden to David, Chazal indicate that certain aspects of the building were done by David himself.
We have already noted that, in a certain sense, the construction of the Temple by two kings lessened the possibility that either one of them would feel, out of arrogance and haughtiness, that he was preparing a place for the house of God. On the other hand, the first king over all of Israel not only chooses the capital city for future generations, but also determines in many senses its eternal connection to the site of the Temple.
It is interesting that Scripture connects three prophets with the building of the Temple: Shemuel who established and divided up the mishmarot, and according to Chazal, also sought the site of the Temple; Natan who asked to build the Temple after the Ark was brought up to the city of David; and Gad who located the site. This phenomenon may be explained in two ways: 1) In each different period, David worked together with the most prominent prophet of the time; 2) Each prophet occupied himself with a different aspect of the construction of the Temple.
It is interesting to examine the relationship between the books of Shemuel and Divrei Ha-yamim on this issue. The book of Shemuel describes the events connected to the Temple with extreme succinctness. As we already saw in the shiur regarding the bringing up of the Ark to Jerusalem, the description of the incident in the book of Shemuel is short and concise in comparison to the parallel description in Divrei Ha-yamim. The book of Shemuel does not relate in any way to the moving of the Mishkan from Shilo to Nov and Giv'on. The story of the census appears, but there is no discussion of the preparations for the building of the Temple that followed in its wake. The book of Divrei Ha-yamim, in contrast, describes these events at great length, while emphasizing David's praises and the details of his efforts on behalf of the Temple. In effect, chapters 23-29, which follow the story of the census, are devoted entirely to the preparations for the construction of the Temple. In this context, mention should also be made of the many psalms of Tehilim that describe David's longings and yearnings to build the Temple.
II. DAVID'S PREPARATIONS FOR THE BUILDING OF THE TEMPLE
1) ESTABLISHING THE PRIESTLY MISHMAROT
In I Divrei Ha-yamim 9:22-23, following the list of the Levite gatekeepers, it is stated:
All these who were chosen to be keepers in the thresholds were two hundred and twelve. They were reckoned by their genealogy in their settlements, whom David and Shemuel the seer did establish in their office of trust [be-emunatam].
The Radak explains (ad loc.):
David and Shemuel established the watches of the priests and Levites, and they established that they be no fewer than two hundred and twelve. The word be-emunatam means be-kiyumam that they established and confirmed this. As in "And the decree of Esther confirmed [kiyyem] these matters" (Esther 9:32). Here too it means that they established and confirmed the matter that it would be that way for all time
We also find that Chazal related to the establishment of the priestly watches by Shemuel and David:
Rav Chama bar Gurya said in the name of Rav: Moshe established eight watches for Israel, four from Elazar and four from Itamar. Came Shemuel and reduced them to six watches. Came David and expanded them to twenty-four.
An objection was raised: Moshe established eight watches for Israel, four from Elazar and four from Itamar. Came David and Shemuel and expanded them to twenty-four watches. As it is stated: "Whom David and Shemuel the seer did establish in their office of trust."
It means as follows: From the foundation of David and Shemuel of Rama, they set them at twenty-four. (Ta'anit 27a)
We started with the issue of the priestly watches, for it is in that connection that the prophet Shemuel is explicitly mentioned in the context of the Temple. Even though the focus of this shiur is David's efforts on behalf of the building of the Temple, we wish to expand here a little on Shemuel's efforts in the matter independently and together with David something that naturally relates to the early period of David's life.
On one other occasion Scripture mentions Shemuel and David in connection with the Temple, together with other leaders of Israel who dedicated property for the Temple:
This Shelomot and his brethren were over all the treasures of the dedicated things, which David the king, and the heads of the fathers' houses, the captains over thousands and hundreds, and the captains of the host, had dedicated. Out of the spoils won in battles did they dedicate to maintain the house of the Lord. And all that Shemuel the seer, and Shaul the son of Kish, and Avner the son of Ner, and Yoav the son of Tzeruya, had dedicated, and whoever had dedicated anything, it was under the hand of Shelomit, and of his brethren. (I Divrei Ha-yamim 26:26-28)
Chazal and the Rishonim make additional references to Shemuel's contribution to the Temple.
In Zevachim 54b, Rava states:
What is that which is written: "David and Shemuel went and stayed in Noyot in Rama"? What is the connection between Noyot and Rama? Rather, they were in Rama and occupied themselves with the beauty of (noyo) the world [Rashi: the beauty of the world to locate the Temple's site from the Torah].
The Gemara there brings the derasha that had been put forward by Shemuel and David from the passage dealing with the inheritance of Binyamin. The verse expounded by Rava refers to the period during which David ran away from Shaul to Shemuel, that is to say, in the early part of David's life, after he had been anointed king, but had not yet ascended to the throne in actual practice.
Midrash Bamidbar Rabba (15:11) attributes to Shemuel and David an enactment regarding the song sung in the Temple:
How many strings were on the harps played by the Levites? Rabbi Yehuda said: There were seven strings on the harps And who established it for them? Shemuel and David. As it is stated: "Whom David and Shemuel the seer did establish in their office of trust." And they established the divisions of the songs.
Regarding the verse that summarizes David's plans for the Temple, "All this, said he, is put in writing by the hand of the Lord who instructed me, all the works of this pattern" (I Divrei Ha-yamim 28:19), Rashi writes as follows:
All the works of this pattern He edified and enlightened me about the pattern of the house, e.g., the length, the width, and the height. All of this Shemuel expounded from the Torah with the holy spirit and taught to David.
The fact that Shemuel was a Levite, son of Elkana and Chana (whose deep connection to the Mishkan needs no elaboration), and that he had received his training from Eli in the Mishkan and served there (according to the Zohar [II, 148b], Shemuel served in the priesthood as a temporary, emergency measure) all this without a doubt had a decisive impact on his special connection to the sanctuary and its service. This family connection continued in the person of Heman son of Yoel, Shemuel's grandson, who was one of the most prominent singers, among those "whom David set over the service of song in the house of the Lord, after the Ark had rest. And they ministered before the dwelling place of the Tent of Meeting with singing, until Shelomo built the house of the Lord in Jerusalem; and they performed their office according to their order" (I Divrei Ha-yamim 6:16-17).
In summation, Scripture, and especially Chazal and the Rishonim, attribute to Shemuel an important role in the fashioning of the future Temple together with David: in the search for the site, the planning of the building and dedication of property to it, the foundation of the priestly watches and the establishment of the singing routine.
2) DEDICATION OF THE SPOILS OF WAR TO THE TEMPLE
The chapter that describes the wars of David states as follows:
And David took the shields of gold that were on the servants of Hadad'ezer, and brought them to Jerusalem. And from Betach, and from Berotai, cities of Hadad'ezer, King David took very much brass. When To'i King of Chamat heard that David had smitten all the army of Hadad'ezer, then To'i sent Yoram his son to King David, to greet him, and to bless him, because he had fought against Hadad'ezer, and smitten him: for Hadad'ezer had wars with To'i. And Yoram brought with him vessels of silver, and vessels of gold, and vessels of brass: which also King David did dedicate to the Lord, with the silver and gold that he had dedicated of all the nations which he had conquered; from Aram, and Moav, and the children of Ammon, and from the Pelishtim, and Amalek, and of the spoil of Hadad'ezer, son of Rechov, King of Tzova. (II Shemuel 8:7:12)
The Radak (ad loc.) explains (and other Rishonim as well): "It says 'he brought them to Jerusalem,' to teach you that he gave them to the treasury of the house of God for consecration." This is clear from the addition found in the parallel passage in I Divrei Ha-yamim 18:
Likewise from Tivchat, and from Kun, cities of Hadar'ezer, David took very much brass, with which Shelomo made the brazen sea, and the pillars, and the vessels of brass. (I Divrei Ha-yamim 18:8)
It is important to emphasize that the search for the site of the Temple (according to the Gemara in Zevachim), the establishment along with Shemuel of the priestly watches, and the dedication of the spoils of war, were all done during the early period of David's monarchy: the search for the site of the Temple and the establishment of the watches even before he actually reigned as king, and the dedication of the spoils of war at the beginning of his kingship over all of Israel. This means that David planned from the very outset to turn his kingdom into the foundation of the Temple.
3) BRINGING UP THE ARK FROM KIRYAT-YE'ARIM TO THE CITY OF DAVID, AND LEAVING IT IN JERUSALEM DURING AVSHALOM'S REBELLION (II SHEMUEL 6; I DIVREI HA-YAMIM 13 AND 15; II SHEMUEL 15:25-26) 
4) THE REQUEST TO BUILD THE TEMPLE AND THE SEARCH FOR THE SITE OF THE TEMPLE (II SHEMUEL 7; I DIVREI HA-YAMIM 17)
About four hundred years after the Israelites entered the land, David was the first to seek the site of the Temple, ask to build it, and do whatever he could possibly do to further that end.
Psalm 132 in Tehilim describes David's afflictions prior to his discovery of the site of the Temple. The precise time of the composition of the psalm cannot be determined, but the mention of Efrat and Sedei Ya'ar ("Lo, we heard of it at Efrat; we found it in Sedei-Ya'ar"; v. 6) which alludes to Kiryat Ye'arim suggests that it was composed after the Ark had been brought up to Jerusalem.
The Midrash emphasizes seeking the site of the Temple without waiting for a prophet:
"But to the place which the Lord your God shall choose out of all your tribes" (Devarim 12:5) seek out through a prophet. You might say you should wait until a prophet tells you. Therefore, the verse states: "There shall you seek at his dwelling, and there shall you come" (Ibid.) seek and find and afterwards the prophet will tell you. And so you find regarding David, as it is stated: "Lord, remember to David's favor all his afflictions; how he swore to the Lord, and vowed to the mighty God of Yaakov: Surely I will not come into the tabernacle of my house I will not give sleep to my eyes until I find out a place for the Lord, a habitation for the mighty One of Yaakov" (Tehilim 132:1-5). (Sifrei Devarim 62)
This is one of the most important points in David's relationship with the Temple: the initiative, the desire, and the self-sacrifice to uncover the site and engage in building.
The Midrash argues that owing to David's great distress about the Temple, God sent the prophet Gad to answer his request:
"He will fulfill the desire of those who fear Him" (Tehillim 145:19). Why? Because the Holy One, blessed be He, does not annul his prayer, but rather gives him what he asks for. This is David about whom it is written: "I am a companion of all those who fear Me" (Ibid. 119:63). When [David] was distressed about the Temple, as it says: "Lord, remember to David's favor all his afflictions Surely I will not come into the tabernacle of my house I will not give sleep to my eyes until I find out a place for the Lord, a habitation for the mighty One of Yaakov" (Ibid. 132:1-5). When the Holy One, blessed be He, saw him standing in distress about the Temple, he immediately sent the prophet Gad to him, and showed him the site of the Temple. As it is written: "And Gad came that day to David, and said to him, Go up, rear an altar to the Lord on the threshing floor of Aravna the Yevusite" (II Shemuel 24:18). And immediately David went. This is what is written: "And David, according to the saying of Gad, went up as the Lord commanded" (Ibid. v. 19). And he found there the altar upon which Adam had offered a sacrifice, and upon which Noach had offered a sacrifice, and upon which Avraham had offered a sacrifice. As soon as he found it, he began to measure, saying, From here to here is the [Temple] courtyard, from here to here is the Holy of Holies. As it is written: "Then David said, This is the house of the Lord God" (I Divrei Ha-yamim 22:1). And "This is the altar of the burnt offering" (Ibid.). For the Holy One, blessed be He, does not annul the spirit of the righteous, but rather he gives them whatever they ask for, to fulfill that which is stated: "He will fulfill the desire of those who fear Him." (Pesikta Rabbati 43)
In order to fully appreciate the meaning of the seeking, the yearning, and the searching, it should be noted that nowhere in the Torah, nor in the books of the Prophets, do we find a separate command to build the Temple. The only command in this regard is the command to build the Mishkan, from which Chazal learned: "'According to all that I show you, the pattern of the tabernacle even so shall you make it' (Shemot 25:9) for future generations" (Sanhedrin 16b). The Torah leaves the seeking to man - "There shall you seek at his dwelling, and there shall you come" (Devarim 12:5) and therefore David's stirrings, his yearning, his afflictions, and all his efforts on behalf of the Temple are so admirable when we compare him to all the leaders who had preceded him.
5) THE PURCHASE OF THE THRESHING FLOOR WITH THE MONEY OF ALL OF ISRAEL AND THE ERECTION OF AN ALTAR ON THE SITE (II SHEMUEL 24; I DIVREI HA-YAMIM 21)
6) THE PREPARATION OF THE MATERIALS AND THE CRAFTSMEN (I DIVREI HA-YAMIM 22:2-4, 14-19; 29: 1-9)
7) THE PREPARATION OF THE PRIESTS AND THE LEVITES AND THEIR DIVISION INTO WATCHES FOR THE TEMPLE SERVICE (I DIVREI HA-YAMIM 23-26)
8) THE PREPARATION OF A PLAN FOR THE TEMPLE (I DIVREI HA-YAMIM 28:1-19)
David testifies about the basic plan for the Temple:
All this, said he, is put in writing by the hand of the Lord who instructed me, all the works of this pattern (I Divrei Ha-yamim 28:19)
The Radak explains (ad loc.):
"All this is put in writing by the hand of the Lord" this means: Here you have it all in writing, arranged in order as if it were from the hand of the Lord, all the works of this pattern, for it was said by way of prophecy by Shemuel the seer.
Chazal relate that this prophecy was handed down from generation to generation in the Temple scroll:
Rabbi Yirmiya said in the name of Rabbi Shemuel bar Rav Yitzchak: The Temple scroll which the Holy One, blessed be He, gave to Moshe while standing. This is what is written: "Now stand you here with Me" (Devarim 5:28). Moshe stood and gave it to Yehoshua while standing. This is what is written: "Call Yehoshua and stand" (Ibid. 31:14). Yehoshua stood and gave it to the Elders while standing. This is what is written: "And Yehoshua gathered all the tribes of Israel to Shekhem And they stood before God" (Yehoshua 24:1). The Elders stood and gave it to the Prophets while standing. This is what is written: "Now, stand" (I Shemuel 12:7). The Prophets stood and gave it to David while standing, but there is no verse. David stood and gave it to Shelomo while standing: "But You, O Lord, be gracious to me, and raise me up" (Tehillim 41:11). "All in writing" (I Divrei Ha-yamim 28:19) this teaches that he gave it by way of tradition. "Who instructed me" this teaches that he gave it by way of prophecy. (Midrash Shemuel 15:3)
And in Aggadat Bereishit, chap. 38:
Our Rabbis said: For thirteen years David was sick and bedridden until he asked for mercy from the Holy One, blessed be he, saying before Him: Master of the Universe, raise me up for the sake of the Temple that the prophet Shemuel handed over to me And I will complete for them the scroll of the building of the Temple. As it is stated: "But You, O Lord, be gracious to me, and raise me up that I may complete it" raise me up from the disease and I will complete for them the scroll of the building of the Temple. Immediately, God heard his prayer and he stood up from bed for he was cured and made healthy, and he stood on his feet after all those years, and he gave them the Temple scroll.
In this shiur we surveyed David's efforts on behalf of the Temple as they find expression in Scripture. In the next shiur we shall complete our examination of David's efforts in the words of Chazal, as part of an overall examination of the chapters dealing with David and the Temple.
(Translated by David Strauss)
 According to Abravanel (I Melakhim 7:51), it was for this reason that Shelomo was forbidden to use what David had prepared. See note 5.
 In this context, note should be made of the relationship in time between Gad and Natan. The prophet Gad is already mentioned in David's early days during his wanderings (I Shemuel 22:5), prior to the death of Shemuel (25:1). But he is mentioned again in the story of the census, many years later. Only later do we meet Natan for the first time (II Shemuel 7), and we find him again during the days of Shelomo (I Melakhim 1; II Divrei Ha-yamim 9:29).
 This possibility requires further examination, and there is no simple answer.
 It is perhaps possible to understand this in light of the difference in the objectives of the two books and in the time of their composition. See this year's Shiur no. 2: "Bringing the Ark up to Jerusalem (part I)," note 1.
 There are two elements in the consecration of the spoils of war to the Mikdash. First, it expresses the recognition that the war was fought on behalf of God. Second, it involves a repair and elevation of the world: instead of being used to kill, the metal is transferred into holy serive. It should also be mentioned that according to the Midrash (Pesikta Rabbati 6:7), in the end Shelomo made no use of what had been prepared by David.
 See shiurim nos. 2-3, which are dedicated to this issue.
 We have already noted in the past that, according to the Radak, this psalm was composed at the time of the location of the site in the threshing floor of Aravna the Yevusite.