The Jewish mystical tradition has some pretty mind-blowing answers, especially when it comes to King David.

There's a wild idea that David wasn't just crowned here, but also in heaven! According to Tree of Souls by Howard Schwartz, this coronation took place in a celestial Beit Midrash – a great House of Study – in the seventh heaven. Imagine that! A fiery throne awaited him, prepared by angels weaving garments of salvation and crafting crowns of life, studded with jewels and spices. Talk about a royal welcome!

Every angel, every heavenly creature, every treasure – even the stars and constellations – were present. Can you picture the scene? And then, the whole cosmos erupts in praise: "The heavens declare the glory of God!" (Psalm 19:1). And there he is: King David, standing before his throne, facing God himself, with all the kings of the House of David before him and the kings of Israel behind.

Then, in a moment that sends shivers down your spine, God takes His own crown and places it upon David's head. David's heavenly crown blazes with the sun, moon, and twelve constellations, its light reaching across the universe. And when that crown settles on his head, something incredible happens. He begins to sing psalms, new and unimaginably beautiful, that had never been heard before. The angels, the heavenly creatures, the very firmaments join in, and the song echoes everywhere: "God is one and His name is one." A voice booms from Eden itself: "The Lord shall reign forever and ever!"

Then, David ascends to the heavenly Temple, where a throne of fire awaits him, forty parasangs (an ancient Persian unit of distance, about 3-4 miles) high! When David sits, opposite his Creator, he utters songs and prayers unlike any heard since the world began.

Now, this idea of David sharing a throne with God is… intense. In the Babylonian Talmud, Sanhedrin 38a, we find Rabbi Akiba stating plainly that there are two thrones in heaven: one for God, and one for David. This doesn't sit well with Rabbi Jose, who exclaims, "Akiba, how long will you profane the Shekhinah!" The Shekhinah is the divine presence, and Rabbi Jose felt it was disrespectful to suggest a second throne. He counters that there are two thrones, yes, but one is for justice, and the other for mercy.

It's a fascinating debate, isn't it? Is God harsh in judgment, or merciful? Maybe He embodies both, sitting on different thrones depending on the need. According to Midrashei Geulah and Masekhet Atzilut, this idea of David sharing in the world's rule with God is further developed, painting a detailed picture of his heavenly coronation.

Schwartz points out that this is a radical myth because it elevates David to the celestial realm, making him not just God's representative on earth, but a participant in divine kingship. It suggests David's role parallels God's, making him almost a "lesser Yahweh." It’s a concept that echoes similar traditions around figures like Enoch/Metatron and Jacob, who also became the focus of Jewish veneration. Hekhalot Rabbati also reaffirms David's role as co-ruler of heaven.

While the most elaborate traditions of divine elevation are associated with Jacob (as discussed in "Jacob the Divine" in Tree of Souls), there's even a hint of this idea connected to King Solomon. 1 Chronicles 29:23 says, "Then Solomon sat on the throne of the Lord as king." Rabbi Isaac, in Song of Songs Rabbah 1:13, asks the obvious question: "Is it possible for a man to sit on the throne of the Lord?" Even asking the question implies that Solomon, too, may have been elevated in some way. And let's not forget the enthronement myths surrounding Adam and Moses.

So, what does it all mean?

This heavenly coronation of King David tells us something profound about the hopes and dreams of the Jewish people. It speaks to a desire for a leader so righteous, so connected to the divine, that he could share in God's very reign. It's a powerful image of partnership, of humanity reaching towards the heavens, and of a king whose legacy extends far beyond the earthly realm. Perhaps, in elevating David, we are also elevating a part of ourselves.