Why Couldn't David Build the Beit HaMikdash/2

Why Couldn't David Build the Beit HaMikdash?

Exegetical Approaches

This topic has not yet undergone editorial review

Defect in David

Sources:Josephus Antiquities of the Jews7 4:4About Josephus Antiquities of the Jews, RambamShemonah PerakimAbout R. Moshe b. Maimon, RadakShemuel II 7Melakhim I 5:17Divrei HaYamim I 22:8About R. David Kimchi, RambanBemidbar 16:21About R. Moshe b. Nachman, Hoil MosheShemuel II 24:1About R. Moshe Yitzchak Ashkenazi

"דָּם לָרֹב שָׁפַכְתָּ" – Most of these sources point to this verse as evidence that the true reason that David could not build the Beit HaMikdash related to his spilling blood.  They differ regarding which blood is being spoken about and why it was problematic:

• Death of the deserving – Rambam claims that even though David was merciful to his fellow Israelites and only spilled the blood of non Jews and heretics, this nonetheless betrays his "cruel" nature and the rationale behind Hashem's rejection of his request.¹
• Spilling of innocent blood – Radak brings three possibilities regarding which innocent blood David might have been held accountable for: the death of Uriah,² the death of  the priests in Nov,³ or the deaths of righteous non-Jews whom he killed in war time.⁴ Prof. KiI adds that it might also refer to the many deaths that occurred during the civil war between David and Ishboshet.
• Blood of Israelite soldiers – Hoil Moshe points to David's general desire to embark on wars of conquest.  David's willingness to endanger lives when not necessary for purposes of defense was problematic.⁵

Lack of Stability and Peace

RashiMelakhim I 5:17About R. Shelomo Yitzchaki, R. Yosef KaraMelakhim I 5:17About R. Yosef Kara, R. Yosef ibn KaspiDivrei HaYamim I 22:8-9About R. Yosef ibn Kaspi, Abarbanel #2, MalbimShemuel II 7:5-9Melakhim I 5:17-19About R. Meir Leibush Weiser

Too Much Good

Sources:Midrash Tehillim62About Midrash Tehillim, RalbagShemuel II 7:4Shemuel II Toalot 7:8About R. Levi b. Gershom

¹ Cf. Ramban who does not speak about spilling blood specifically, but says that David was a "man of justice" and lacked the necessary mercy to build the Mikdash, a house of mercy.

² Even though our story precedes the death of Uriah, Hashem might have rejected David based on knowledge of his future actions.

³ Though it was Shaul who killed the priests, David viewed himself as accountable since he had sought their aid, despite knowing that Doeg was present and would inform on them.  Thus, he knowingly endangered them, as he tells Evyatar, "אָנֹכִי סַבֹּתִי בְּכׇל נֶפֶשׁ בֵּית אָבִיךָ".

⁴ Though David's intentions were to prevent enemies from attacking Israel, his many wars took the lives not only of soldiers, but of innocent civilians as well.

⁵ His comments relate to his discussion of David's census and the ensuing plague described in Shemuel ii 24.  He understands that David was punished because he wanted to embark on more wars of conquest, which would endanger lives for no reason, as they had finally achieved peace and war was not necessary. [See David's Counting of the Nation for details.] Cf. Rav Shelomo Goren, Meishiv Milchama, I, pp. 15-25, who similalry argues that David could not build the Mikdash due to wars of conquest.