We find in Bamidbar Rabbah 14 a fascinating exploration of the verse, "Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in" (Psalm 24:7). This verse becomes the key to understanding a moment of unexpected struggle during the dedication of the First Temple.
Imagine the scene: Solomon, the wisest of men, has built the magnificent Temple in Jerusalem. He's ready to bring the Ark of the Covenant, the most sacred object in Israel, into its designated place within the Holy of Holies. But, according to this Midrash (rabbinic interpretive commentary), something strange happens. The gates refuse to open!
Solomon, confident in his power and piety, begins to pray. He offers twenty-four supplications, drawing from verses like, "But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain You; how much less this house that I have built!" (II (Chronicles 6:1)8) and continuing until "Now therefore arise, O Lord God, into Your resting place, You, and the ark of Your might..." (II (Chronicles 6:4)1). Still, nothing. The gates remain stubbornly shut. He even tries reciting the verse from Psalms – "Lift up your heads, O you gates!" (Psalms 24:7, 9) – but to no avail.
Why this sudden cosmic resistance? What could possibly be holding back the Divine Presence?
The answer, according to our text, lies in Solomon’s own ga’avah – his arrogance. He had proclaimed, "I have built You an exalted house, a place for You to dwell in forever" (I (Kings 8:1)3). But Rabbi Yaakov son of Rabbi Yehuda bar Yeḥezkel interprets this as Solomon taking too much credit. He built a "built building," implying he believed he alone was responsible for this great achievement.
Rabbi Yehuda, quoting Rabbi Yosef, reminds us that everyone assists the king, and surely everyone assists the King of Kings, the Kadosh Baruch Hu, the Holy One, blessed be He. Even spirits, demons, and angels play a part. Rabbi Berekhya even points out that the Temple was built “in its construction” (I Kings 6:7) – implying it almost built itself! Stones miraculously transported themselves into place. Rabbi Abbahu draws a parallel to Daniel, where a stone miraculously appeared to cover the lion’s den (Daniel 6:18), emphasizing that if such miracles happen for mortal kings, how much more so for the King of Kings?
Only when Solomon humbles himself and remembers the merit of his father, David, does the situation change. "Lord God, do not turn away the face of Your anointed; remember the acts of kindness of David Your servant" (II (Chronicles 6:4)2). Immediately, the gates open, the Ark enters, the Divine Presence descends, and fire consumes the offerings (II Chronicles 7:1).
This story isn't just about a historical event; it's a powerful lesson about humility and recognizing our place in the grand scheme of things. It's a reminder that even the most powerful and accomplished among us are not alone in our achievements.
But the text doesn't stop there. It goes on to explore the meaning of "King of Glory" (Melech haKavod). Rabbi Simon explains that God is called the King of Glory because He bestows honor (kavod) upon those who fear Him. This idea of God giving glory to those who are devoted to Him is a recurring theme. The Midrash illustrates this point with several examples. Miriam’s merit caused the Divine cloud to linger (Numbers 12:15). God spoke to Moses in Moses' own voice, showing intimacy and respect (Exodus 19:19). Even in difficult times, God was with Joseph (Genesis 39:2, 23), and his master recognized it.
Another interpretation focuses on the coverings of the Tabernacle vessels, particularly the Ark. While everything else was covered with tachash hides, the Ark had an additional covering of sky-blue wool (Numbers 4:6). This was to distinguish it, to give it extra honor, befitting the King of Glory.
Ḥizkiya points out that the sky-blue dye, or tekhelet, used in ritual fringes (tzitzit) is special because it evokes a chain of associations: grass, sea, firmament, rainbow, cloud, Throne, and ultimately, the Glory of God (Ezekiel 1:28). Wearing tekhelet is thus a way of connecting to that Divine Glory.
The text further emphasizes that unlike earthly kings, who jealously guard their symbols of power, God shares His glory. He allows Elijah to ascend to heaven in a storm (II (Kings 2:1)1), Solomon to sit on the throne of the Lord (I (Chronicles 29:2)3), and Moses to wield His staff (Numbers 20:9). He even bestows glory and grandeur upon the messianic king (Psalms 21:6).
Finally, the story of Joseph is revisited. Because Joseph feared God and resisted temptation (Genesis 39:9), God allowed His presence to rest upon Joseph’s master (Genesis 39:3). Joseph’s piety was so profound that even his blessings were noticed. And as a reward for Joseph's righteousness, his descendant was granted the privilege of offering sacrifices on the holy day (Numbers 7).
So, what does all this mean for us? It's a reminder that true greatness comes not from taking credit but from acknowledging the Source of all blessings. It's about recognizing that we are part of something much larger than ourselves. And it's about striving to live with humility, integrity, and a deep reverence for the Divine. Because ultimately, the gates of glory open not for those who demand entry, but for those who approach with a humble and grateful heart.
“On the seventh day…” – that is what is written: “Lift your heads, gates…” (Psalms 24:7). You find that when Solomon built the Temple, he sought to bring the Ark into the chamber of the Holy of Holies. At that moment, the gates clung together. Solomon uttered twenty-four supplications, from the verse “For will God indeed dwell…” (II Chronicles 6:18) until “Now, rise, Lord God, to Your resting place, You, and the ark of Your might…” (II Chronicles 6:41), twenty-four verses, but he was not answered. He then said: “Lift your heads, gates; be raised, [everlasting portals, so the King of glory may enter]” (Psalms 24:7), but was not answered. He then said: “Lift your heads, gates; raise yourselves, [everlasting portals, so the King of glory may enter]” (Psalms 24:9), but he was not answered. When he said: “Lord God, do not turn away the face of Your anointed; remember the acts of kindness of David Your servant” (II Chronicles 6:42), he was immediately answered, and the gates lifted their heads, the Ark entered, the Divine Presence rested in the Temple, and fire descended from heaven, as it is written thereafter: “When Solomon had concluded praying, the fire descended from heaven, and it consumed the burnt offering and the peace offerings, and the glory of the Lord filled the Temple” (II Chronicles 7:1). Why was Solomon tormented? It is because he had been arrogant and said: “I have built [ You an abode…” (I Kings 8:13). What is “I have built”? Rabbi Yaakov son of Rabbi Yehuda bar Yeḥezkel said: I built a built building.17Solomon took credit for building a building in which his role was very limited. Rabbi Yehuda said in the name of Rabbi Yosef: Everyone assists the king, all the more so that everyone assists the King of kings, the Holy One blessed be He, even spirits, even demons, and even angels. Rabbi Berekhya said: “The Temple in its construction…” (I Kings 6:7) – it is not written, “that they were building,” but rather, “in its construction” – it was constructed on its own. “Was built of whole stones that were transported” (I Kings 6:7) – it teaches that the stone would transport itself, ascend, and be placed atop the course of stones. Rabbi Abbahu said: Do not wonder; is it not written: “One stone was brought and was placed over the mouth of the den” (Daniel 6:18). Are there stones in Babylon?18There are no mountains there from which to hew stones. Rather, it teaches that it stood from the Land of Israel and came and settled over the mouth of the den. Rav Huna said in the name of Rav Yosef: An angel descended at that moment and appeared in the image of a stone lion and settled on the mouth of the pit. That is what is written: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23). If for the glory of flesh and blood one stone was brought, for the glory of the King of kings, the Holy One blessed be He all the more so. That is why it is stated: “Lift your heads, gates” (Psalms 24:7). What is, “so the King of glory [hakavod] may enter” (Psalms 24:9)? Rabbi Simon said: Why is the Holy One blessed be He called the King of glory? He is the King who accords honor [kavod] to those who fear Him. Rabbi Simon said: It is written: “The people did not travel until Miriam’s readmission” (Numbers 12:15) – it teaches that the cloud lingered on her account. Rabbi Luleyani in the name of Rabbi Yitzḥak: It is written: “Moses would speak, and God would respond to him with a voice” (Exodus 19:19). It is not written here, “God would speak, and Moses would respond to him with a voice,” but rather, “Moses would speak, and God would respond to him with a voice.” It teaches that He would speak with him in Moses’ voice. Rabbi Berekhya said in the name of Rabbi Simon: “Joseph was taken down to Egypt” (Genesis 39:1). What is written? “God was with Joseph” (Genesis 39:2). Rabbi Yudan said in the name of Rabbi Aivu: I have derived only in good times, in times of trouble from where is it derived? “The warden of the prison did not oversee anything that was in his19Joseph’s charge, for the Lord was with him” (Genesis 39:23). Another matter: “King of glory” (Psalms 24:9) – all the Tabernacle vessels were covered with taḥash hides on top of them. Regarding the Ark, it is written: “They shall spread an entirely sky-blue woolen cloth over it” (Numbers 4:6). Why to that extent? It is so the Ark would be distinctive. That is, “so the King of glory may enter” (Psalms 24:9). Another matter: “King of glory” (Psalms 24:9) – Ḥizkiya said: In what way is the sky-blue dye different from all other dyes, that the Holy One blessed be He commanded that it should be in ritual fringes? It is because the sky-blue dye [tekhelet] is like grass,20While tekhelet is usually translated as “sky-blue,” tekhelet can also encompass the color green. grass is like the sea, the sea is like the firmament, the firmament is like the rainbow, the rainbow is like the cloud, the cloud is like the Throne, and the Throne is like the Glory, as it is stated: “Like the appearance of the rainbow that is in the cloud…[thus…the likeness of the appearance of the Glory of God]” (Ezekiel 1:28). He allotted to those who fear Him sky-blue dye, which is a microcosm of His glory, as it is stated: “They shall place on the fringe of the corner a sky-blue thread” (Numbers 15:38). That is, “so the King of glory may enter” (Psalms 24:9), as He accords glory to those who fear Him. Another matter: “So the King of glory may enter” (Psalms 24:9) – Rabbi Avin said: He allots of His glory to those who fear Him. A king of flesh and blood, one may not ride his horse, one may not sit on his throne, one may not use his scepter, one does not wear his garment. But the Holy One blessed be He is not so. Regarding the Holy One blessed be He it is written: “He soared on wings of wind” (Psalms 18:11), and it says: “In a storm and in a tempest is His way” (Nahum 1:3), and he gave it to Elijah, as it is stated: “Elijah went up in a tempest to the heavens” (II Kings 2:11). A king of flesh and blood, one may not sit on his throne, but regarding Solomon it is written: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). He gave His scepter to Moses, as it is stated: “Moses took the staff from before the Lord” (Numbers 20:9). The garment of the Holy One blessed be He is glory and grandeur, as it is stated: “You donned glory and grandeur” (Psalms 104:1), and he gave it to the messianic king, as it is stated: “You bestow glory and grandeur upon him” (Psalms 21:6). Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to Joseph the righteous because he feared God, as it is stated: “God I fear” (Genesis 42:18), as it was on his behalf that the Lord rested [His Divine Presence] upon his master, as it is stated: “His master saw that the Lord was with him” (Genesis 39:3). Rabbi Avin HaLevi ben Rabbi said: Joseph would bless the Holy One blessed be He for each and every act that he would perform. His master would see him whispering with his mouth and would say to him: What are you saying? He would respond to him and say: I am blessing the Holy One blessed be He. He said to him: I wish to see Him. Joseph said to him: The sun is one of several of His attendants, and you are unable to look at it; how will you be able to look at His glory? The Holy One blessed be He said to him: As you live, in your honor, I will reveal Myself to him, as it is stated: “His master saw that the Lord was with him.” Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to those who fear Him. Joseph the righteous feared the Holy One blessed be He, just as it says: “How could I perform this great evil, and sin against God” (Genesis 39:9)? He accorded honor to the Holy One blessed be He in that he did not touch her, because of his fear of Him. He said to him: As you live, I will repay your descendant, as I will grant him permission to present his offering on My holy day, and he will not be harmed. That is what is written: “On the seventh day, prince of the children of Ephraim…”
