The Talmud explains the arrangement of the Amidah benedictions in Megillah 17-18. The rationale for placing the prayer for prayer after the prayer for David is given there as follows:

וכיון שבא דוד באתה תפלה שנאמר והביאותים אל הר קדשי ושמחתים בבית תפלתי

The prooftext quoted (Isaiah 56.7) does indeed mention prayer, but it says nothing about David. The reader is left wondering how the prooftext proves the positioning of the prayer for prayer.

  • והביאותים אל הר קדשי is seemingly an eschatological reference
    – Double AA
    Nov 25, 2022 at 16:00
  • Even if this is eschatological, how does it shed light on the order of "first David and then prayer"?
    – user19234
    Nov 25, 2022 at 16:18
  • If you look at the blessing called "David" you will find it is clearly eschatological in nature. David the person is almost entirely incidental to the content.
    – Double AA
    Nov 25, 2022 at 16:33
  • Even if this is true, this is obviously not the Talmud's view.
    – user19234
    Nov 25, 2022 at 16:46
  • Obviously. Your posted question notwithstanding.
    – Double AA
    Nov 25, 2022 at 17:18

2 Answers 2


it is possible when the gemara says when david comes … it means that’s the time when the bais hamikdosh is complete

so the two brachos of bais and david are two stages of binyan bais hamikdosh


david asked hashem to accept the prayers of all who come to the bais hamikdosh even gentiles

this posuk is the answer to that request……it will be granted when we return to the temple when moshiach arrives

  • I assume "David" here is a mistake for "Solomon."
    – user19234
    Nov 26, 2022 at 23:23
  • 1
    yes. shlomo asked
    – user19400
    Nov 27, 2022 at 22:43

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