I would like to understand in the Oleinu prayer what is meant by

(1) מושב יקרו Artscroll translates as “the seat of His homage” and

(2) שכינת עזו Artscroll translates as “His powerful presence”

In the musaf kedusha it says כבודו מלא עולם “His glory fills the world”

So why do “the seat of His homage” & “His powerful presence” have to be localised to “in the heavens above” and “in the loftiest heights” respectively while His glory fills the world.

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    Note many older works have Kisei Kevodo instead of Moshav Yekaro – Double AA Jul 27 '14 at 12:48
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    @DoubleAA Both the Mishneh Torah's Seder ha-Tefilah and Siddur Rav Saadiah Gaon have "Moshav Yekaro". Also, the Tur Orach Chayim 133 says that some say "ve-Kise' Kevodo", but it is incorrect, as "u-Moshav Yekaro" is the version in the Sefer Heikhalot. – Tamir Evan Jul 27 '14 at 16:13
  • Gentlemen, thank you for your interesting notes but the question is clear. The same question on localisation exists for Kisei Kevodo as for Moshav Yekaro. – Avrohom Yitzchok Jul 27 '14 at 16:18
  • Actually, an answer could make a distinction between Yeqaro / Uzo and Kevodo to explain why the former is localized and the latter is not, but would have a problem if Kevodo is both localized and fills the world. – Tamir Evan Jul 27 '14 at 16:30
  • Is your question on the text or on Artscroll? I.e. can a different translation be part of an answer? – Y     e     z Jul 27 '14 at 17:41

The יעב"ץ writes in his siddur (by aleinu) that מושב יקרו is a reference to the כסא הכבוד of יחזקאל א' כ"ו.

Here is what the מלבי"ם says there:

שראה דמות כסא המיוחד אל המלך לשבת עליו לשפוט מישרים ולהנהיג הנהגת מלכותו, כי משם תצא הנהגת מלכו של עולם ומשפטיו

And here is the מלבי"ם on תהלים ס"ח ל"ה on the words ועזו בשחקים:

ועזו בשחקים", הנהגת ה' ע"ש הפלא והנסים, נקרא בכתבי הקדש בשם גאות ה', שבו יתגאה על הטבע ויתנשא עליה, והנהגה זו קבועה בשחקים שהם למעלה מן השמים והמערכת, הנה "גאותו ועזו אשר בשחקים" להנהיג הנהגה הנסיית הוא "על ישראל" שזה ינהיג רק בעבורם וכפי מעשיהם אם יזכו לזה

And in 'תהלים ק"נ א:

הללוהו ברקיע עוזו", שהיא ההנהגה הסדורה על ידי הרקיע והגלגל והמערכה עפ"י הטבע:

So rather than describing the locality of His presence, what aleinu seems to be describing is the two aspects of G-d running the world:

(1) His king-ship over the world in general and

(2) Either the miraculous way that He deals with Israel (if גבהי מרומים refers to שחקים), or how He runs the world through the stars (if גבהי מרומים refers to the רקיע).

I think the גבהי מרומים probably refers to שחקים since the context relates Him in reference to us (in the top of the heights, He is our G-d, there is no other) and also because מרומים is in plural like שחקים.

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