Melakhim I Chapter 8 | The Dedication of the Temple and Shlomo’s Prayer

In our chapter, an impressive ceremony of the Temple’s dedication is held. Shlomo gathers all of Israel, offers countless sacrifices, brings the Ark of the Covenant to its rightful place, and prays at length before God.

A – Shlomo’s Prayer
Shlomo’s prayer in this chapter is essential in understanding the essence of the Temple. Even the simple halakhic fact that prayers are directed toward Jerusalem is learned by Chazal (Berakhot 30b) from this chapter.

In his speech, Shlomo raises a theological question: “Will God truly dwell on earth?” How is it possible for us to build a physical house for God on earth? After all, “If the heavens – the highest heavens – cannot contain You, how will this house that I have built?” (8:27). Shlomo’s response is that the House of God is indeed not a physical dwelling for God, but rather a house with the purpose: “Let Your eyes be open to this House, night and day; to the place of which You said, ‘There, My name will be’... Listen to the plea of Your servant; of Your people, Israel, who pray at this place” (8:29–30). The Temple is a house where God’s name is called, and to which Israel can direct their prayers. From here, Shlomo continues with a long and detailed description of different people — both the public and individuals — who, in their various troubles, such as drought or defeat in war, will pray to God through the Temple and seek His salvation. It is common to say that Chazal instituted prayers based on the daily offerings, and in fact, we already see in this chapter the essence of the idea that the Temple is also a place of prayer.

A significant theme that runs throughout Shlomo’s speech is the preparation and correction of the hearts of those who turn to God. This point is significant in two ways:
1. When Shlomo describes those who pray to God in the Temple, he emphasizes that the prayer comes only after atoning for sin. For example: “Should Your people Israel be defeated by an enemy because they have sinned against You, and they come back to You, acknowledging Your name in prayer and pleading to You in this House” – the service in the Temple or the prayer there does not replace the need for repentance and personal spiritual work. Before turning to God, the sinner is required to repent and confess their sin.
2. Standing before God is deeply connected to purifying the heart: As we’ve seen in the past, David is chosen as king because of his pure heart, which only God sees. Even in this chapter, the heart serves as a key term: Shlomo mentions the heart of his father David, who wished to build a house for God, and God’s faithfulness to His servants who walk before Him with all their heart. Those who repent prepare their hearts before turning to God, and God’s acceptance of the prayer of those who turn to Him depends on the sincerity of their hearts: “Listen from Your heavenly abode, forgive, and take action. Treat each person according to his ways, for You know his heart – for You alone know the hearts of all humanity” (8:39). Shlomo’s speech ends with a plea to the people: “May your hearts be fully with the Lord our God” (8:61) – to prepare their hearts for God, and may we also merit this.

B – Chazal’s Criticism of the Dedication Ceremony
At the dedication of the Temple, Shlomo brings the Ark of God into the Holy of Holies. Chazal describe a dramatic event surrounding this:
“When Shlomo built the Temple and sought to bring the Ark into the Holy of Holies, the gates clung together and could not be opened. Shlomo uttered twenty-four songs of praise, and his prayer was not answered. He began and said: ‘Lift up your heads, O you gates, and be you lifted up, you everlasting doors; that the King of glory may come in’. Immediately, the gates ran after him to swallow him, as they thought that in the words: “King of glory” he was referring to himself, and they said to him: ‘Who is the King of glory?’ He said to them: ‘The Lord strong and mighty, the Lord mighty in battle’. And he said again: ‘Lift up your heads, O you gates, yea, lift them up, you everlasting doors; that the King of glory may come in. Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah,’ and he was not answered. When he said: ‘O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant’, he was immediately answered” (Shabbat 30a).

It seems there is an implied criticism here regarding Shlomo’s role in the dedication ceremony. Our chapter raises the following questions: Does Shlomo’s position seem too dominant? Did Shlomo, in his words, place himself too much at the center of things? The gates that are mentioned in the gemara above clearly ask him this very question: Wait, who is the king here – you or God? Ultimately, the mention of David resolves the drama described: Shlomo sees himself as the continuer of his father David’s aspirations. This answer satisfies the gates, and the Ark is brought into the Holy of Holies.