Mizmor 24: Ascending God's Mountain/2

Mizmor 24: Ascending God's Mountain

Exegetical Approaches

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Overview

Commentators debate the setting of the psalm and regarding what it speaks.  Many assume that it was composed to be sung when the ark was brought to its abode, either when it was first borughtto the Mikdash

Bringing the Ark to its Abode

The psalm was sung when the ark was brought to its resting place. This position subdivides as to the exact event which is referred to:

Inaugural Arrival of Ark

The psalm was composed to be said as the ark was brought to the Mikdash (or perhaps the City of David) for the first time. This represented Hashem's coming to dwell in the Mikadsh.  As such, on the grand occasion, the people sang a hymn celebrating the glory of God and His holy site.

Sources:Midrash Tehillim, Bavli ShabbatShabbat 30aAbout the Bavli, RashiTehillim 24About R. Shelomo Yitzchaki, Ibn EzraTehillim Second Commentary 24About R. Avraham ibn Ezra, RadakTehillim 24About R. David Kimchi

Time period – Commentators debate the specific occasion during which the the psalm was said:

• In the time of David – Hoil Moshe¹ suggests that the psalm was sung when David brought the ark from the house of Oved Edom to the City of David as described in Divrei HaYamim I 15.²
• In the time of Shelomo– The other commentators suggest that the psalm refers to the bringing of the ark to the Holy Sanctum during the dedication of the Mikdash.

Relationship between sections – Amos Hakham suggests that the psalm was recited during the procession towards the Mikdash, with each section of the psalm being recited at a different stage and location. [One can adopt a similar reading even if one sets the psalm in the time of David.]

• The first two verses were sung before reaching Mt. Moriah, with the people proclaiming that even though Hashem has decided to dwell in the Mikdash, really the whole world belongs to Him.³ 
• Verses 3-6 were sung as the people reached the Temple Mount, leading them to ask: "who is worthy of ascending to God?"
• The final section was said as they reached the entrance to the Mikdash itself (or perhaps even to the Holy of Holies), where they ask leave for the ark,  symbol of the Divine presence, to enter. After clarifying that it is Hashem who is the king of glory, entrance is granted.

"God's mountain" – This approach reads these words to refer to a literal mountain, either to the Temple Mount (those commentators who set the psalm in the time of Shelomo),  or to Mount Zion (Hoil Moshe, who sets the psalm in David's reign).

Who shall ascend? These commentators might offer several approaches as to what is prompting this question:

• According to those who place the psalm in the time of David, the question might be motivated by the fact that David's first attempt to bring the ark to Jerusalem had failed. He thus asks, "who is worthy of ascending?"
• Alternatively, the question is prompted by recognition of the holiness of the site of the Temple⁴ and the knowledge that, therefore, not all should be able to enter.
• This aligns with the concept mentioned repeatedly in the the prophets  that Hashem has no desire that people come to His Mikdash to offer sacrifices if their hands are filled with blood.⁵
• Hoil Moshe notes that the need for people to be of "clean hands and pure heart" highlights how, unlike neighboring belief systems, Israelite religion did not view the Mikdash as a sanctuary for sinners.⁶ To merit entry, one has to be innocent.

The chosen qualities – Radak suggests that the various traits were chosen since together they refer to perfection in deed (נְקִי כַפַּיִם) , heart (בַר לֵבָב) and speech (לֹא נִשְׁבַּע לְמִרְמָה).⁷

Gates / eternal entrances – This approach assumes this refers to the entrance of the Mikdash (or perhaps even the inner sanctum). Radak posits that the gates are referred to as "eternal entrances" since, until the ark was brought to the Mikdash, it had been transient, going from place to place. Now it was to rest forever in one spot.

"Lift your heads"

• Radak suggests that this is meant metaphorically, as if the psalmist is calling on the gates to give honor to God as he enters His abode.
• Bavli Shabbat and Midrash Tehillim, in contrast, read the verse literally as a request for the gates to open. They suggest that when Shelomo attempted to bring the ark into the Mikdash the gates refused to open, despite all his requests. Only when he asked that they do so on behalf of David, did they open.  [This then constituted proof to all that David had been forgiven for his sin with Batsheva and was considered worthy]. The Midrash also implies that Shelomo needed to be reminded that it is Hashem, not him, who is the king of glory.

גִּבּוֹר מִלְחָמָה / צְבָאוֹת – Radak suggests that at first Hashem is referred to in relationship to war, since one of the roles played by the ark was that it was taken to battle. Afterwards, though, Hashem is referred to instead as "Hashem of hosts", since once the ark was set to rest in the Mikdash it was no longer taken to war, necessitating a new title.  The term "hosts" refers to the masses of Israelites who would come to pray in the Mikdash.⁸

Relationship to the liturgy – This understanding of the psalm is likely what led to its being recited as the Torah is returned to the ark. The Sages understanding that the opening of the gates was due to the merit of David and a sign of his sin having been forgiven might be why its is ssaid on the High Holy Days.

Returning the Ark After Battle

The psalm was recited as the people brought the ark back to its abode after having taken it to battle.⁹

Taking the ark to battle –

This position assumes that, at least in certain eras, it was customary to take the ark to battle.  Several verses would appear to support such an assumption.  See Bemidbar 10:35-36, which states that as the ark traveled, Moshe prayed: "Rise up, Hashem, and let your enemies be scattered!"¹⁰  In addition, during the conquest of Yericho (Yehoshua 6), the battle against the Philistines (Shemuel I 4), and the battle against Amon (Shemuel II 11:11) the ark is explicitly mentioned as playing a role in battle.¹¹

Battle imagery – The various depictions in verses 8-10 of Hashem as "strong and mighty", "mighty in battle" and as "God of hosts (armies)" support the idea that the psalm relates to war, and might have been sung after victory upon returning the ark.

Relationship between the parts

• This position might suggest, as above, that the psalm was sung as the people walked together to return the ark to its abode, with the first part being recited as they headed towards Jerusalem, the second part as they reached Mount Zion, and the third unit as they were about to return the ark to its dwelling place.
• Each unit might further contain a message relevant to battle, as discussed below.

"לַי״י הָאָרֶץ וּמְלוֹאָהּ" – The opening emphasis on Hashem's dominion over the world might remind the reader that as such, it is His to decide what land belongs to whom.  As the people went to and returned from battle they are reminded that conquest or loss of territory is all in Hashem's hands, for the world belongs to Him, not to us.

"מִי יַעֲלֶה בְהַר י״י" – The question might be read either literally or figuratively:

• Literal – This approach might read this literally to refer to the ascending of Mount Zion, where the ark dwelled in the time of David.
• Metaphoric – Alternatively the line metaphorically refers to meriting closeness to and aid from God. The poet states that the person who will endure (מִי יָקוּם), and merit blessing and justice from Hashem, is one who has the traits listed and who seeks out Hashem.  After returning from war, the people acknowledge that the reason they won is because they sought Hashem's aid and were worthy due to their good deeds.  It is these which led to victory, not human power.

"מִי זֶה מֶלֶךְ הַכָּבוֹד" –

The question might be prompted by the need to emphasize that it is God, not the king, who is the true "king of glory".  After victory in war, there is a danger that the people might attribute success to themselves and that the king might become arrogant, thinking it was his might which led to the defeat of his enemies. Thus the poet repeats that Hashem is the one who was mighty in battle, who is at the had of its army/hosts, and who is the king of glory.

Vengeance in Messianic Times

The psalm speaks of Messianic times, when Hashem will descend to judge and punish other nations.

Sources:R"Y of Trani

Historical era – R. Trani suggests that, though the psalm was written by David, it is prophetic and speaks of judgment day in Messianic times, as described in Yoel 4 and elsewhere.

Relationship between sections – All three section relate to God's judgment.  The psalms opens by describing God's dominion (verses 1-2) positioning Him as judge for judgment day, when the "pure of heart" (i.e. Israel) will merit "to ascend His mountain" (verses 3-6), and other nations will be punished (verses 7-10).

Hashem's dominion – The psalms opens with a description of God's supremacy over the world, to highlight that everything is under His control and that He is judge over all.

"הַר י״י" – R"Y of Trani identifies the Divine mountain with Mt. Zion and Jerusalem from which judgment will go out to all.¹²

"...מִי יַעֲלֶה" – The poet notes that not all will merit to live in Jerusalem in Messianic times, only those who are worthy due to their good deeds and seeking of God, i.e. the nation of Israel.

Choice of qualities – The traits listed relate to both man's interactions with his fellow man and God, but it still not clear why these specific qualities were highlighted rather than any other.

Gates and entrances – R"Y Trani suggests that these refer to the heavenly gates which will open to allow God to descend to judge and seek vengeance from enemy nations. One might have alternatively suggested that they refer to the gates of judgment, for in Tanakh times, judgment took place at the entrance and gates of the city.¹³

Battle imagery – The description of Hashem as "mighty in battle" and "Hashem of armies" is fitting, for the psalm is depicting how Hashem is going to punish other nations.

Relationship to liturgy – This theme of judgement might be the reason why the psalm was chosen to be said on the High Holdy Days.

Encountering the Divine

The psalm is about the ability and prerequisites necessary for man and God to connect.

Sources:MalbimTehillim Beur HaInyan 24About R. Meir Leibush Weiser

Relationship between sections – The psalm opens with a description of God as a providential creator, pointing to the possibility for God and humans to connect (verses 1-2).  It continues to describe the qualities that man must develop to be worthy of connecting and "ascending to God" (verses 3-6), and closes with a description of Hashem's descent to dwell among men,  the realization of the encounter (verses 7-10).

Structure parallels – There are several points of contact between the second and third sections of the psalm¹⁴ which serve to reinforce the theme of the hymn. The former mentions "going up" to God, while the latter speaks of Hashem "coming" down; together representing the meeting of man and God. In addition, each section discusses the unique qualities of one party in the encounter (man/God),  by asking a question ("Who shall  ascend" / "Who is the King of glory"),¹⁵ highlighting the search of each for the other.

"לַי״י הָאָרֶץ... וְיֹשְׁבֵי בָהּ" – The psalmist emphasizes that the earth is God's to highlight that God does not desire that there be a divide, with the heavens being for Him and the earth for man.  Rather, He wants to dwell upon the earth and forge a relationship.

"...הוּא עַל יַמִּים יְסָדָהּ" – These words allude to how Hashem moved the waters so that dry land could be revealed, while providing water for humans to live (עַל נְהָרוֹת יְכוֹנְנֶהָ). These acts further point to God's providence over and love for humankind and a desire for connection.

"Ascending God's mountain" – Malbim asserts that it was man's sins that caused distance in the relationship between man and God.  The psalmist thus lists qualities necessary for man to be worthy of "ascending God's mountain", metaphoric for coming close to God and the ability to forge a relationship.

The qualities needed

• R"A Baumol¹⁶ suggests that the common denominator between the various qualities listed is the need for one's external actions and internal thoughts to align for good.  It is not enough to be "clean of hands"; one needs also to be "pure of heart".  Similarly, one cannot swear falsely or be deceptive, stating one thing and doing another.
• Malbim does not attempt to find a common link between the various qualities listed, instead suggesting that the psalmist is asserting that man is required to do what is right both out of love and so as to fulfill his destiny. Thus, it does not suffice for a person to be "clean of hands" which might simply be due to fear of punishment, but he has to also to be "pure of heart", doing what is correct out of love. The warning against swearing falsely is understood as a metaphor. Man is created "sworn to do good". To merit an encounter with God, He must live a life that does not nullify this oath.

A worthy generation – The poet emphasizes that though it would appear difficult to find even worthy individuals, the entire generation that left Egypt merited this closeness, seeking out Hashem's presence.

Yaakov – Malbim suggests that the nation is referred to explicitly as Yaakov to show that they had reached the level of Yaakov who dreamed of a ladder connecting heavens and earth.  They, too, similarly merited to ascend a ladder to God.

Gates and entrances

• Malbim suggests that these refer to the openings that allow passage from the upper world to the lower world, through which Hashem can descend to dwell in His sanctuary.  Once man had ascended to God, Hashem can now descend to man.
• R"Y Bazak alternatively suggests that the gates are walls and screens, metaphoric for the various impediments that sometimes block an encounter. The psalmist prays that these be lifted, enabling a meeting. 

Hashem as Warrior – Malbim disassociates the image from battle, suggesting that it is a metaphor for God's control over the hosts of nature.  As such the description of " י״י גִּבּוֹר מִלְחָמָה" is equivalent to verse 10's "י״י צְבָאוֹת", with both implying that Hashem's dominion will lead the gates to open for His presence to pass.

Use in the liturgy – The theme of forging a relationship with God makes the psalm appropriate for the High Holy Days.

¹ See also Radak who is slightly ambiguous, but raises this possibility as well.

² See also Shemuel II 6.

³ See Radak who words this in the reverse, saying that the verses teach that even though the whole world is His, God has chosen the Mikdash as His special dwelling place.

⁴ See Radak, who writes, "שאין ראוי לכל אדם שיעלה בו לפי שהוא מקום הקדש והתשובה".

⁵ See, for example, Yeshayahu 1, where he elaborates on this theme.

⁶ This idea is emphasized in Yirmeyahu 7 at length, where the prophet chastises the people for thinking that they can lie and steal and murder and then come to the Mikdash and be saved.

⁷ Cf. Amos Hakham who notes that the list of traits is actually not a prerequiusite for entry, but rather pslamist does not mean to say that not having the traist listed would bar one from enetering the traist listed do not

⁸ Cf. Ibn Ezra that the first mention of raising the gates and declaring Hashem as "mighty in battle" relates to the first Temple period, while the second mention and new title, "Hashem of hosts", relates to the period of the future redemption. Hashem is originally referred to as "mighty in battle" since His dwelling in the Mikdash would ensure protection from enemies.  This, though, would not be necessary after the redemption which is to be an era of peace. Then, he is referred to as "Hashem of hosts" with the "hosts" referring to Israel, who at the time will be angelic, like the hosts of heaven.

⁹ Cf. R"Y Bazak,  שיר שיל יום בתהלים (ירושלים: 1985) :15-16, who instead suggests that it was said as the people took the ark towards battle.

¹⁰ See also Bemidbar 31:6 where Pinchas takes the "holy vessels" to war against Midyan.

¹¹ See also Bemidbar 14:40-45 where people go t war against God's directive and the verse explicitly mentioned that the ark did not accompany them, implying that had their actions been favorable, it would have.

¹² Compare Ovadyah 1:21, "עָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְהָיְתָה לַי"י הַמְּלוּכָה"

¹³ See, for example, Devarim 16:18, Devarim 22:15, Zecharya 8:16.

¹⁴ These have been pointed out by R"Y Bazak in his book, שיר שיל יום בתהלים (ירושלים: 1985) :15-16.

¹⁵ The two sections are further connected through the repetition of the root "נשא".

¹⁶ See his article "Mizmor 24: Standing in H(h)is Holy Place".