Liturgy zu Tehillim 24:78

The Earth is saying: “The earth and every thing in it are YHVH’s; the inhabited area and all that dwell within it.”

In its first call it says, “Such is the generation of them that seek after thon, that seek your face, even Ya’akov. Selah! Lift up your heads, O gates! And be lifted up, O everlasting doors! And the King of kavod shall come in. Who is this King of kavod? YHVH strong and mighty, YHVH mighty in battle!”

In its second call, it says, “Lift up your heads, O gates! Lift them up, O everlasting doors! And the King of kavod shall come in. Who is He, this King of kavod? YHVH Tseva’ot, he is the King of kavod, Selah!”

And in Your holy words it is written: “For the kingship is Adonoy’s, and He rules over nations.”²⁸Tehillim 22:29. The word king signifies one whose leadership is accepted willingly by his people. In referring to the nation of Yisrael which willingly accepted the kingship of Hashem, the Psalmist says, “For the kingship is Adonoy’s.” A ruler, however, might be one who imposes his rule without consent of the people. Therefore, regarding the other nations who do not willingly submit to His Kingship, a Psalmist says, “And He rules over nations.”—Gaon of Vilna And it is said: “Adonoy has begun His reign, He has clothed Himself in majesty; Adonoy has clothed Himself, He has girded Himself with strength. He has also firmly established the world so that it cannot be moved.”²⁹Tehillim 93:1. And it is said: “Lift up your heads,—gates, and be uplifted entranceways to eternity, so that the King of Glory may enter. Who is this King of Glory? Adonoy, strong and mighty; Adonoy, the Mighty One in battle. Lift up your heads,—gates, and lift up entranceways to eternity,³⁰The words וּשְׂאוּ פִּתְחֵי עו‍ֹלָם, “and lift up entranceways to eternity,” imply that the gates of the Temple will lift up voluntarily, whereas the earlier words וְהִנָשְׂאוּ פִתְחֵי עו‍ֹלָם, “and be uplifted entranceways to eternity” suggests that the gates must be uplifted against their will. The Siach Yitzchak quoting Malbim explains that initially Hashem was referred to as the King of Glory because He appeared as strong and mighty in battle, forcing the wicked to bend to His will. Therefore, the gates do not open willingly to permit the glory of Hashem to enter, and must be opened by force. Ultimately, however, the world will be so spiritually saturated that it will recognize Hashem’s greatness as the Creator of all. The gates will open by themselves to welcome Hashem, not as One mighty in vengeance but as the masterful Creator of the world. so that the King of Glory may enter. Who is He, this King of Glory? Adonoy Tzevaos, He is the King of Glory, Selah.”³¹Tehillim 24:7-10.

And in Your holy words it is written: “For the kingship is Adonoy’s, and He rules over nations.”²⁹Tehillim 22:29. The word king signifies one whose leadership is accepted willingly by his people. In referring to the nation of Yisrael which willingly accepted the kingship of Hashem, the Psalmist says, “For the kingship is Adonoy’s.” A ruler, however, might be one who imposes his rule without consent of the people. Therefore, regarding the other nations who do not willingly submit to His Kingship, a Psalmist says, “And He rules over nations.”—Gaon of Vilna And it is said: “Adonoy has begun His reign, He has clothed Himself in majesty; Adonoy has clothed Himself, He has girded Himself with strength. He has also firmly established the world so that it cannot be moved.”³⁰Tehillim 93:1. And it is said: “Lift up your heads,—gates, and be uplifted entranceways to eternity, so that the King of Glory may enter. Who is this King of Glory? Adonoy, strong and mighty; Adonoy, the Mighty One in battle. Lift up your heads,—gates, and lift up entranceways to eternity,³¹The words וּשְׂאוּ פִּתְחֵי עו‍ֹלָם, “and lift up entranceways to eternity,” imply that the gates of the Temple will lift up voluntarily, whereas the earlier words וְהִנָשְׂאוּ פִתְחֵי עו‍ֹלָם, “and be uplifted entranceways to eternity” suggests that the gates must be uplifted against their will. The Siach Yitzchak quoting Malbim explains that initially Hashem was referred to as the King of Glory because He appeared as strong and mighty in battle, forcing the wicked to bend to His will. Therefore, the gates do not open willingly to permit the glory of Hashem to enter, and must be opened by force. Ultimately, however, the world will be so spiritually saturated that it will recognize Hashem’s greatness as the Creator of all. The gates will open by themselves to welcome Hashem, not as One mighty in vengeance but as the masterful Creator of the world. so that the King of Glory may enter. Who is He, this King of Glory? Adonoy Tzevaos, He is the King of Glory, Selah.”³²Tehillim 24:7-10.

May it be Your will in front of You, Lord God, and God of our fathers - that You should do [it] for the sake of Your mercies and for the sake of the merit of the sixth circle that hints to foundation; and that You save us from any sin, iniquity or bad thought. And [may] You - in Your great goodness - gather that which we have scattered, unify that which we have separated and fix that which we have distorted; and bring out the light of all the holy sparks that have been mixed up among the husks - 'he has swallowed riches, but he shall vomit them; God empties it out of his stomach.' And merit us to guard ourselves and our paths from all sin; and let there not be found any defect in us or in our seed; and that all of our seed be holy seed. And in the merit of Your righteous one, Joseph, who is sealed with the trait of foundation, have mercy upon us - Omnipotent God - set up the foundation (yesod) of Zion, 'the horns of the righteous shall be lifted up.' And in the merit of Joseph, may the Lord bring back His hand and redeem us in an eternal redemption speedily in our days. (The next four verses begin with the Hebrew letters that spell out the word, foundation - YeSOD:) He shall carry away a blessing from the Lord, a just reward from God, his Deliverer (Psalms 24:5). Shun evil and do good, seek peace and pursue it (Psalms 34:15). He is like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives (Psalms 1:3). I have declared my way, and You have answered me; teach me Your laws (Psalms 119:26). May the words of my mouth and the meditations of my heart be acceptable in front of You, Lord, my Rock and my Redeemer.

Praise God! Strong and mighty, Master of war⁴⁹See Tehillim 24:8. Hashem is victorious over those who wage war with His beloved ones.— Metsudas Dovid. Malbim differentiates between “גִבּוֹר” which indicates physical strength and “גִבּוֹר מִלְחָמָה” which indicates military, tactical skill, and savy. He takes revenge upon His enemies, He destroys His enemies causing confusion among them⁵⁰Thus causing them to kill one another. A famous example is that of Gideon’s victory over Midian (Judges 6). roaring at them. Therefore will He be exalted. Adonoy is the Master of war.

He is the King of Glory, Selah.”³¹Tehillim 24:7-10.

He is the King of Glory, Selah.”³²Tehillim 24:7-10.

Strong and mighty, Master of war⁴⁹See Tehillim 24:8. Hashem is victorious over those who wage war with His beloved ones.— Metsudas Dovid. Malbim differentiates between “גִבּוֹר” which indicates physical strength and “גִבּוֹר מִלְחָמָה” which indicates military, tactical skill, and savy.