Specifically, we're looking at Midrash Tehillim 21, which uses Psalm 24:10, "Who is this King of Glory? The Lord of Hosts, He is the King of Glory, Selah," as a springboard for a fascinating idea.
The Midrash, quoting Rabbi Simon, proposes that the King of Glory, God, is unique because He shares His honor. How often do we see leaders, earthly rulers, jealously guarding their power and prestige?
The text contrasts earthly kings with God. A mortal king, the Midrash points out, doesn't share his symbols of power. He rides his own horse, sits on his own throne, and wields his own scepter. But the Holy One, blessed be He, is different.
Consider Moses. Exodus 4:20 tells us, "And Moses took the staff of God in his hand." Moses used God's scepter. And Elijah, as 2 Kings 2:11 recounts, ascended to heaven in a whirlwind – God's own "horse," so to speak.
Even the King Messiah, the anticipated leader of the future, receives his crown from God. As Psalm 21:4 states, "You set a crown of fine gold upon his head." He'll be clothed in splendor and majesty, as Psalm 21:6 promises: "You make him most blessed forever; you make him glad with the joy of your presence." Solomon, too, sat on "the throne of the Lord," as king, according to 1 Chronicles 29:23.
A mortal king doesn't typically call his deputy by his own name. But God called Moses by His name, as we read in Exodus 7:1: "See, I have made you as God to Pharaoh." And Psalm 82:6 echoes this sentiment, "I said, 'You are gods.'" The Israelites themselves are called holy, as Leviticus 19:2 commands: "You shall be holy, for I the Lord your God am holy," and Deuteronomy 7:6 reinforces: "For you are a holy people."
The Midrash doesn't stop there. It goes on to say that the King Messiah will also be called by God's name. And what will that name be? "The Lord is our righteousness," a concept drawn from Jeremiah 23:6: "And this is his name whereby he shall be called, The Lord is our righteousness." Even Jerusalem will be called by His name, as Ezekiel 48:35 declares: "And the name of the city from that day shall be, The Lord is there."
Think about the implications. It's not just about names; it's about imbuing others with divine qualities and authority.
Furthermore, Israel will wear the mantle of the Holy One, blessed be He, mirroring God's own majesty, as Psalm 93:1 proclaims: "The Lord reigns, He is clothed with majesty." Isaiah 52:1 urges, "Awaken, awaken, clothe yourself in your strength."
Rabbi Levi adds a beautiful thought: "It is good for a province to have a name like its queen, and for a queen to have a name like that of God." This leads us back to Micah 5:3: "He will arise and shepherd in the name of the Lord."
The Midrash then offers additional interpretations of "strength" mentioned in the verse. It suggests that "strength" can also refer to Torah, citing Psalm 29:11 ("The Lord will give strength to His people"); the Land of Israel, referencing Psalm 78:71 ("And He gave his strength to captivity"); and kingship itself, drawing from 1 Samuel 2:10 ("And He will give strength to His king...").
So, what’s the takeaway? This passage from Midrash Tehillim presents a radical idea about leadership and divinity. It suggests that true greatness lies not in hoarding power, but in sharing it, in empowering others, and in reflecting the divine image in the world.
It makes you wonder, doesn't it? How can we, in our own lives, embody this principle of shared glory? How can we empower others and reflect the divine light in our own way, making the world a little brighter, a little holier, one act of kindness at a time?