{"id":81179,"date":"2020-10-08T14:29:46","date_gmt":"2020-10-08T11:29:46","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=81179"},"modified":"2020-10-08T14:29:46","modified_gmt":"2020-10-08T11:29:46","slug":"gods-glory","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/gods-glory\/","title":{"rendered":"God\u2019s Glory"},"content":{"rendered":"
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Our psalm is sung during one of the<\/span> Haqafot<\/span><\/a><\/em> on <\/span>Simhat <\/span><\/em>Torah<\/em> and in the<\/span> Pesuqey de-Zimra<\/span><\/em>‘<\/span><\/i><\/a>.<\/span> The opening verses of our psalm (<\/span>verses 2-3<\/span><\/a>), spoken by the Heavens and by the Day, are cited in<\/span> Perek Shirah<\/span><\/a>, in which praise of the Creator is placed in the mouths of His creations.<\/span><\/p>\n

Devarim Rabbah 10:4<\/span><\/a> employs the Psalmist\u2019s exclamation that the Heavens declare the Glory of God (<\/span>Psalms 19:2<\/span><\/a>) in a midrashic description of celestial anatomy. The heavens have a mouth, a heart, and an ear. A mouth, for it is written: \u201cThe heavens declare the glory of God. The sky proclaims His handiwork\u201d (<\/span>Psalms 19:2<\/span><\/a>). A heart, for Mount Sinai is described as \u201cablaze with flames to the heart of the Heavens\u201d (<\/span>Deuteronomy 4:11<\/span><\/a>). And the Heavens have an ear, as Moses cries out to them: \u201cGive ear, O heavens, let me speak!\u201d (<\/span>Deuteronomy 32:1<\/span><\/a>).<\/span><\/p>\n

However,<\/span> Tanna’ debe-Eliyyahu Rabbah Chapter 2<\/span><\/a> questions how the material Heavens could possibly speak. To address this apparent difficulty, this text goes on to relate that before the physical Creation of the world, God gave the preternatural Heavens the power of speech, in order to \u201cdeclare the Glory of God.\u201d For all the created world would be sustained only through the interaction of the material Heaven and Earth (<\/em><\/span>\u2018eynan nizonim ela\u2019 mi-ma\u2019aseh shammayim va-\u2018aretz<\/span><\/em>), when rain falls on the land producing crops for man and beast.<\/span><\/p>\n

Vayikra_Rabbah 5.8<\/span><\/a>\u00a0 and<\/span> Talmud Bavli Sanhedrin 107a<\/span><\/a> rereads our psalm as a dramatic dialogue. David is said to have wisely opened with praise of God: \u201cThe heavens declare the glory of God. The firmament proclaims His handiwork\u201d (<\/span>Psalms 19:2<\/span><\/a>). The Heavens asked, What more do you need? David replied: \u201cThe firmament proclaims His handiwork\u201d. The Firmament (<\/span>raqia<\/span><\/em>\u2019<\/span><\/i>) asked, What more do you need? David went on singing: \u201cDay to day makes utterance, night to night speaks out\u201d (<\/span>19:3<\/span><\/a>). Then God asked David, So, what do you want? David said before Him: Who can be aware of unintentional sins (<\/span>shegi\u2019ot,\u00a0<\/span><\/em>19:13<\/span><\/a>). God said, You are forgiven all such sins. David then continued: \u201cCleanse me of sins committed in secret \u2013 <\/span>mi-nistarot naqeni<\/span><\/em>\u201d<\/span> (<\/span>19:13<\/span><\/a>). God replied, For such sins you are also forgiven. But, nevertheless, David went on: \u201c\u2026and from willful sins keep Your servant\u2026Let me be cleansed of grave offense\u201d (<\/span>19:14<\/span><\/a>). Master of the Universe! You are a great God and my sins are many. Only such a great God is suited to forgive such grave sins.<\/span><\/p>\n

We may well imagine David concluding his extensive petition for forgiveness with the prayer in the final verse of our Psalm: \u201cMay the words of my mouth and the meditation of my heart be acceptable to You, O Lord, my Rock and my Redeemer\u201d (Psalms 19:15), which we regularly recite in the<\/span> concluding petition following the Amidah<\/span><\/a>.\u00a0<\/span><\/p>\n

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