ישעיהו, פרק ס׳, פסוק י״א

A profound era of absolute peace and endless wealth will eventually flow into a safe, magnificent Jerusalem. The very structures originally built for defense, such as the city walls and gates, will lose their military purpose and transform into permanent reception points for global riches. The primary approach among commentators is that the gates of Jerusalem will remain open on their own [רד״ק, שד״ל], though some suggest that foreigners will constantly hold them open [אבן עזרא]. This continuous state implies an eternal, unchanging openness [רש״י]. The gates will stay wide open day and night because the fear of enemies and sieges will completely vanish [מלבי״ם]. Furthermore, the reality of world peace will allow those carrying gifts to travel safely even during the cool hours of the night [רד״ק]. On another level, keeping the gates open through the night removes the legal status of a public domain from the city [אהבת יהונתן].

The ultimate purpose of these continuously open gates is to absorb the vast wealth and assets of the nations [מצודת דוד, ביאור שטיינזלץ]. This flow of riches will be so intense and unyielding that closing the gates will simply become impossible [מלבי״ם]. As this wealth pours into the city, the leaders of the nations will also arrive, though commentators present differing perspectives on the nature of their journey. One approach views their arrival as an act of total submission. Kings who once led others will be brought against their will, perhaps even bound in chains [אבן עזרא, רד ק בשם תרגום יונתן, מלבי״ם], presenting themselves to the Messianic king as servants submitting to a master [רד״ק, צאינה וראינה].

Conversely, another perspective interprets their arrival as an expression of great honor. In this view, the foreign kings will come willingly, riding in grand, royal processions guided by their own ministers [רד״ק, ביאור שטיינזלץ], and may even travel to Jerusalem specifically to be anointed for their own rule [מלבי״ם]. A third approach steps away from both the ideas of captivity and royal parades, suggesting instead that the kings will simply arrive in perfect, disciplined order, following one after another like a flock of sheep led by a shepherd [שד״ל].