4^th of Tishrei, October 3, 2008

In Psalm 24 are two versions of the same verse.   The first states: "Raise up your heads, O gates, and be uplifted, you everlasting entrances, so that the King of Honor may enter (v. 7)."   The second verse closely parallels the first, "Raise up your heads, O gates, and lift up, you everlasting entrances (v. 9)."  In the first verse, the entrances are uplifted, passively acted upon.  Rav Soloveitchik, zt"l, explains that initially G-D’s rule is imposed upon man against his will.  G-D’s dominion is absolute, independent of our acceptance of Him.   The entrances are passive, yielding to the all-powerful G-D.   The emotional response to this relationship with Hashem is one of terror and awe, characteristic of the world before the Messianic age.   But this coerced recognition and fearful acceptance will yield to a different reality, "and lift up, your everlasting entrances."   Here, the entrances of their own volition will lift up; man will welcome Hashem’s entry and open the door to let Him in.    Man will voluntarily embrace G-D’s dominion. In the Messianic era, our relationship with Hashem will be characterized by love and commitment, not terror and awe.

5^th of Tishrei, October 4, 2008

"Lift up your heads, O gates, be lifted up to become portals of the future, so that the King of Glory may come in (Psalm 24:7)."   In Rav Hirsch’s interpretation, this verse expresses Hashem’s wish not only to be found in the natural world but also to be found in the human sphere, where His moral law will shape all of human behavior.  Therefore, the gates of the world are called to "be lifted up" so that the King of Glory may enter.  Man has searched for G-D in nature, away from the human communal sphere.  Now, the gates are to be opened so that the King of Glory may at last enter into the domain of all human society.

Shabbat Shalom

Copyright, 2008 Rachel Lerner