Lesson 11

Significance of the Name "Jerusalem"

Tanakh

03.02.2016

Text file

<A
/">The Israel Koschitzky Virtual Beit
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Jerusalem in the Bible Yeshivat Har Etzion 

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Shiur
#11: Significance of the Name "Jerusalem"<?xml:namespace prefix = o ns =
"urn:schemas-microsoft-com:office:office" />
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By Rav
Yitzchak Levi
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So far we have examined the biblical description of the significance of
the road to Jerusalem and the spiritual essence of the city as arising from the
hints appearing in the Torah. Now we will turn our attention to the significance
of the name "Jersalem (Yerushalayim)."
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1.
Rabbinical Sources
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A.
In the Midrash (Bereishit Rabba 26, 10), we read:
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"Avraham
called it [the place] 'Yir'eh,' as it is written, 'Avraham called the
name of that place Hashem Yir'eh.' Shem called it 'Shalem,' as it
is written, 'Malki-Tzedek, King of Shalem.' The Holy One said: If I call the
place 'Yir'eh,' as Avraham called it, then Shem a righteous man will
be offended. If I call it 'Shalem,' then Avraham a righteous man will
be offended. So I shall call it "Yerushalayim," as both of them called it:
[Yir'eh] Shalem Yerushalayim."
<o:p> </o:p>
           
The Midrash explains that the name of the city is actually made up of two
names, based on Avrham's two distinct encounters with the city: his meeting with
Malki-Tzedek, King of Shalem (Bereishit 14), and the story of the Akeida
(Bereishit 22).
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From the Midrash, it arises that the name of the city is formed as a
result of two different events. In other words, the character of the city is a
combination of two different qualities. Aside from this, from the language of
the Midrash we learn that the Holy One tried, as it were, to join these two
qualities together and to integrate them into the same place. In order for
Jerusalem to exist, these two meanings must be unified.
<o:p> </o:p>
           
Different interpretations may be attached to this name combination,
pointing to different ways of understanding the character of the city and the
combination of its two elements. We shall attempt, in this shiur, to
present the various understandings of the two elements of the city and the
nature of the unity that they create.
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B.
The above Midrash appears in rabbinical sources in several
versions:
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"Avraham
called the name of that place 'Hashem Yir'eh': Two righteous people gave
it [the city] two [different] names: Shem called it 'Shalem,' Avraham
called it 'Yir'eh.' The Holy One said: to cancel either of them is
impossible, so I shall join them together and call it 'Yerushalem' 
'Yir'eh shalem' ("He shall see its perfection"), with a 'vav'
instead of the 'alef' and 'heh.' What is the meaning of
"yir'eh"? THIS IS A PLACE OF AWE (yir'a) AND SERVICE OF GOD."
(Midrash Ha-gadol, Bereishit 22:14).
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The
Midrash Ha-gadol adds two new pieces of information:
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1.
The word "yir'eh" is understood as "yeru" the first letters of
the name "Yerushalayim." In other words, the letter vav
("u" sound) in "YerUshalayim" replaces the letters heh and
alef in "yir'EH" which is confirmed by the numerical value of
these letters: vav (6) = alef (1) + heh (5)
[1].
2.
The word "yir'eh" is understood in the sense of a place of awe
("yir'a") and service of God.
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C.
"We find that the Temple is called 'Shalem,' as it is written:

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"Malkit-Tzedek,
King of Shalem," and this was Shem, son of Noach Avraham called the [place of
the] Temple 'Yir'eh,' as it is written, 'Avraham called the name of that
place 'Hashem Yir'eh.' The Holy One said: If I call it 'Shalem,'
as Shem did, I will be nullifying the words of my beloved Avraham, who called it
'Yir'eh.' If I call it 'Yir'eh,' I shall be nullifying the words
of the righteous Shem, who called it 'Shalem.'" What did the Holy One do?
He joined together the names that each had given: Avraham called it
'Yir'eh,' Shem called it 'Shalem,' and the Holy One called it
'Yerushalayim.' Thus: 'His Tabernacle is in Shalem.' And what is
Yerushalayim? 'Yir'eh' and 'Shalem.'" (Midrash
Tehillim, 76).
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This
Midrash is formulated in almost exactly the same way as that in Bereishit
Rabba, but deals with the Temple rather than the city.
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D.
Midrash Eikha Rabba (2,198) comments on the verse, "What shall I compare
to you, O daughter, Jerusalem?" (Eikha 2:13) as
follows:
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"O
daughter, Jerusalem daughter who is awe and perfect in My eyes. Rabbi Yitzchak
taught: The Holy One said, 'When you are 'awe,' you are perfect in My eyes.'"

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The
author of the Torah Temima explains:
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"O
daughter, Jerusalem who was awe and perfect in My eyes. This may be derived
from the Aramaic, meaning 'giving over,' in the same way that we translate "God
has surrendered them" (Devarim 32:30) 'God delivered them.' And in
Chagiga 5a, "mashlim leh la-domeh" in other words, giving him
up. The meaning is that it [the city] feared (was in awe of) Me and was perfect
in My eyes, for it was always devoted to Me "you devoted yourself to
Me.""
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In
this Midrash the name "Jerusalem" is explained differently: "yir'a" (awe)
and "shleimut" (perfection) ('shalem' from the word
"mushlemet" perfect). When the city has awe and fear of God, it is
perfect. In other words, "yir'a" (awe) is the path towards
"shleimut" (perfection).
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E.
The Yalkut Shimoni, on Tehillim 76, offers a similar explanation
for the Midrash in Bereishit Rabba, but concludes with the words: "So I
shall call it the same as what both of them called it: yerushalayim 
yir'eh SHALOM" (He shall see peace).
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In
other words, this Midrash derives the suffix "shalem" from the word
"shalom" peace.
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*
* *
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From all of the above versions, it arises that the two aspects of the
city combine to create a single wholeness. This also explains the suffix of the
name, yerushalAYIM" a suffix indicating a pair. 
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Jerusalem is two that are actually one. Rabbeinu Bechaye, commenting on
Bamidbar 19:3, explains the verse in Tehillim (122:2), "Jerusalem
built up like a city that has been joined together" as follows: "This is the
secret of the etymology of the name "yerushalayim," indicating two like
"einayim" (two eyes), "oznayim" (two ears), and so
on."
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2.
Written one way, read a different way
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Yerushalayim appears 667 times in Tanakh, 641 times in Hebrew and
26 times in Aramaic. Out of the 641 appearances in Hebrew, the name is written
only five times in full, with the yud "yerushalAYim"; everywhere
else it appears as "yerushalem" without the
yud.
<o:p> </o:p>
           
Ba'alei ha-Tosafot (Ta'anit 15a) comment: "The whole name is
'Yerushalem,' named after 'Shalem.' Therefore we do not place a
yud between the lamed and the mem, in accordance with the
name 'Shalem.' And the mountain is called 'moriah,' named for the
'Torah.'"
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In other words, the omission of the yud is meant to preserve the
integrity of the name 'Shalem' [2].
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Rabbeinu Behaye, commenting on Bamidbar 19:13, adds the following:
"The letter "yud" that is missing represents the Temple on High, which is
the final "heh" of God's Name [the Tetragrammaton]. Therefore the name
"Yerushalayim," written in full [with the "yud"] appears five
("heh) times in Tanakh hinting that the "heh" is added to it at
the time of its completion and perfection."
<o:p> </o:p>
           
Many other sources allude to these two aspects of Yerushalayim the
supernal, heavenly "Jerusalem on High," and the physical, terrestrial "lower
Jerusalem." Midrash Tanchuma, on Parashat Pekudei, teaches: "We
find that [the name] "Jerusalem" refers to the higher [city] just as it does to
the terrestrial Jerusalem. Out of God's great love for Jerusalem on earth, He
created another one above, in the heavens Thus David says, 'Jerusalem that is
built up (ha-benuya) is like a city that has been joined together': i.e.,
'like a city that is built by God" (ke-ir she-banah kah)'
[3].
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If, indeed, the combination of both names is meant to indicate a merging
of the heavenly Jerusalem and the earthly city, we may propose that Avraham, in
the Akeida, represents the heavenly Jerusalem, while his encounter with
Malki-Tzedek, King of Shalem, represents the earthly
Jerusalem.
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In any event, in most places the name "Yerushalayim" is written without a
yud, such that it is written "Yerushalem" but pronounced "Yerushalayim."
Perhaps this may be meant to teach us that Jerusalem is comprised of two that
are one, AND IT IS SPECIFICALLY THESE TWO ASPECTS JOINED TOGETHER THAT CREATE
THE COMPLETE REALTIY OF THE CITY.
Let
us look at some ways of explaining the combination of these two aspects
[4].
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3.
Yerushalayim 'yir'a' and 'shalom'
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Rav Yehuda Shaviv proposes, in one of his articles [5], that the
significance of the name Jerusalem is the combination of "yir'a" (awe)
and "shalom" (peace). It should be pointed out that the verses speak of
the names "Yir'eh" and "Shalem," but as we have seen the
Midrash Ha-gadol treats the word "yir'eh" as "yir'a," and the
Yalkut Shimoni on Tehillim 76 explains "Shalem" as
"shalom."
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Rav Shaviv notes that the relationship between Kohelet and Shir
Ha-shirim is like the relationship between 'yir'a' and
'shalom.' He explains that awe and peace are two values whose role is to
preserve and give meaning to the substance of our lives.
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"Yir'a," by its very definition, implies distance;
"shalom," in contrast, implies by its very definition connectedness and
closeness. In this sense, the combination of both concepts is the unification of
two opposite traits.
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In addition, Rav Shaviv writes, Shem sees the city from the perspective
of its ultimate purpose the peace that is concealed in it and therefore he
calls it "Shalem." Avraham also perceives the future purpose of the city
as a city of peace, but he knows that the road to the fulfillment of this
ultimate end will be a long one, and therefore he views himself as someone
walking on the road towards Jerusalem, and he gives the place a name that
projects into the future: "Hashem Yir'eh" God will see. In this sense,
there is a joining of present and future - actual perfection and potential
destiny.
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We may add to what Rav Shaviv writes as follows. "Yir'a" is one of
the loftiest traits in the relationship between man and God, and its
manifestation at the place of the Temple is obvious. "Shalom," on the
other hand, is one of the most supreme traits in the relationship between man
and his fellow man; its manifestation in Jerusalem and the Temple is likewise
easily understood [6]. It is interesting that a Midrash in Vayikra Rabba
(9,9) teaches: "Rabbi Yudan, son of Rabbi Yossi, taught: Great is peace
(shalom), for God's Name is called 'Shalom,' as it is written
(Shoftim 6:24), 'He called Him Hashem Shalom.' According to this
understanding, the name "Yerushalayim" hints at God's Name 
"shalem," in the sense of "shalom." What arises from this is that
the city that represents God's Presence and His Providence in the world
includes, in its name, a hint at God's Name.
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4.
Yerushalayim seeing, existence, and perfection
<o:p> </o:p>
           
Rav Eliyahu Yedid, in his article [7], makes a connection between the two
different elements of the name of the city, on one hand, and the different
qualities of Shem, son of Noach, and Avraham, on the other. Avraham, epitomizing
the quality of "chessed" kindness called the place "Yir'eh."
This alludes to "seeing the Divine Presence" which is the basis of the very
existence of the world. Therefore it is from Jerusalem the place where man
sees the Divine Presence that abundant blessing descends to all the
world.
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Shem did not pray for the people of his generation to cause them to
repent, and from this we learn that his essential trait is that of "din"
 strict judgment. When Shem calls the place "Shalem," he expresses the
idea that not everyone will enjoy God's abundant blessing, but only those people
who are "shelemim" spiritually perfect. In this sense Jerusalem is the
combination of "chessed" and "din."
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Concerning the prophecy of Yishayahu (54:12) regarding Jerusalem at the
end of days, "I shall make battlements of rubies," the Gemara comments (Bava
Batra 75a):
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"Rav
Shmuel bar Nachmani said: Two angels disputed in the heavens Gavriel and
Mikhael; they said: There are two Sages in the West (Eretz Yisrael), and
who are they? Yehuda and Chizkiyahu, sons of Rabbi Chiya. One says
"Shoham," the other says "Yishpa." The Holy One said: Correct, and
correct."
<o:p> </o:p>
The
Maharal, in his Chiddushei Agadot, comments that in the future, the Holy
One will rebuild the wall of Jerusalem in accordance with the views of both of
them: "Michael, who is appointed over goodness, kindness and merit, says that
the form of the holy city should indicate a city of goodness, cleaving to
kindness and goodness, and therefore the wall of shoham (a type of
stone), for shoham is white, a color indicating kindness and goodness
and Gavriel, who represents strict judgment, says that the nature of the place
is yishpa, which is a color representing strict justice And since the
Holy One includes everything, both strict justice and kindness the Holy One
gives it [the city] an all-embracing quality, such that it includes
everything."
<o:p> </o:p>
           
The significance of Jerusalem as unifying "chessed" and
"din" is a very broad subject. Here we have seen one expression of it, as
a continuation of the nature of the two people who gave Yerushalayim its name 
Avraham, the man of chessed, and Malki-Tzedek, representing the trait of
strict justice (din).
<o:p> </o:p>
           
Avraham drew the Divine Presence down earthward, while Malki-Tzedek is
"priest to the Supreme God" Who transcends any human understanding. The Holy
One joins together these two opposite aspects of the city, and the beauty of
Jerusalem reflects the unification of external and internal
opposites.
<o:p> </o:p>
5.
Jerusalem city of Divine choice and city of
peace
<o:p> </o:p>
           
Rav Mordekhai Breuer [8], in an article about Jerusalem, addresses two
episodes that we have addressed at length in previous shiurim, involving
Avraham: his encounter with Malki-Tzedek and the story of the Akeida.

<o:p> </o:p>
           
The story of the Akeida gives expression to the Divine selection of
Jerusalem as the place representing the ideal of Divine service. The Divine
service of the Akeida is the antithesis of pagan worship, which finds its most
extreme expression in human sacrifice to Molekh. From this perspective,
Jerusalem expresses the perfect manifestation of the RELATIONSHIP BETWEEN MAN
AND GOD.
<o:p> </o:p>
           
In the encounter with Malki-Tzedek, King of Shalem, Jerusalem is depicted
as the city of justice and the dwelling place of peace; the place where
righteousness and justice are maintained. In this sense Jerusalem stands as the
antithesis to the evil and outcry of Sodom. In other words, Jerusalem expresses
the perfect manifestation of the RELATIONSHIP BETWEEN MAN AND HIS FELLOW
MAN.
<o:p> </o:p>
           
Rav Breuer explains that both aspects of the city are also expressed
through the two kings that built it: David and Shelomo. David represents the
aspect of "re'iya" and "yir'a," while Shelomo embodies the
manifestation of "shalom."
<o:p> </o:p>
These
different manifestations of the city are also expressed in the verses that
describe it:
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"Yir'a"
 "Shelomo began to build the House of God in Jerusalem, on Mount Moriah, where
God had appeared to his father, David" (II Divrei Ha-yamim
3:1);
And
"Shalom" "Behold, so the man shall be blessed who fears God: May God
bless you from Zion, and may you see the goodness of Jerusalem all the days of
your life, and may you see your children's children peace upon
Israel."
<o:p> </o:p>
6.
Jerusalem Refinement of intellectual concepts and perfection of character
traits
<o:p> </o:p>
           
The Meshekh Chokhma, in his commentary on the Akeida (Bereishit
22:14), explains the Midrash Chazal and the name "Jerusalem" in an
entirely different way:
<o:p> </o:p>
Shem
lived in the generation of the Flood; he was in the ark, and he fed and
sustained all the creatures that were there in the ark the main purpose being
to correct the traits and actions that were corrupt, for "all flesh had
corrupted its way" (6:12), "the land was filled with violence" (6:13), and his
whole challenge was to repair the traits and characteristics of all the
creatures. And this is the meaning of "Shalem" which indicates that all
of humankind is one person, and every individual is one organ in the collective
man, and each needs the other, each influences and is influenced by the other,
and all of them together maintain the existence of humankind and its eternity.
But Avraham inquired deeply into wisdom, and studied all the ways of those who
are mistaken, and argued with them, and concluded through his intelligence that
there is One God Who watches over everything, and Who never conveyed His
supervision to the heavenly bodies, as the idolators believe and this is the
meaning of the words, "Of which it is said this day, 'on the mountain that God
will choose'" i.e., that God's Divinity will be revealed when all flesh sees
the glory of God through private miracles. AND BEHOLD, JERUSALEM IS BUILT ON
BOTH OF THESE THINGS; I.E., TO REFINE THE CONCEPTS, WHICH EXIST ESSENTIALLY IN
THE MIND, AND TO REPAIR AND BEAUTIFY THE CHARACTER TRAITS, WHICH EXIST
ESSENTIALLY IN THE HEART. And this is reflected in the teaching of the Sages
(Berakhot 8,1): "A person should always enter [the distance of] two
entrances, and [only] then pray" this refers to the mind and the heart.
Therefore Jerusalem is "the perfection of beauty, the joy of all the earth"
(Eikha 2:15); "there the tribes (the tribes of God) went up, to praise
God's Name" (Tehillim 122:4), for both the traits and the intellectual
concepts are refined and purified in Jerusalem. AND THEREFORE IT IS CALLED
"YERUSHALAYIM" FOR BOTH OF THESE ACTIONS."
<o:p> </o:p>
The
Meshekh Chokhma, who views the reality of Jerusalem as one of complete
perfection, explains the Midrash as clarifying the perfection and wholeness of
Jerusalem as the perfection of both the heart and the mind both character
traits and intellectual principles and concepts.
<o:p> </o:p>
           
Shem, son of Noach, is identified by Chazal as Malki-Tzedek, King
of Shalem. Shem's mission in the ark was to repair the corruption of character
that brought about the Flood, and hence we learn that his primary trait is the
aspiration towards the perfection of character.
<o:p> </o:p>
Avraham
investigated and clarified intellectually the truth of faith and Divine
Providence by disproving the words of the pagans.
<o:p> </o:p>
Shem
is essentially involved in repair of the heart; Avraham is essentially involved
in repair of the mind, the intellect.
<o:p> </o:p>
           
The tikkun that is achieved in Jerusalem is the unification of
"refinement of intellectually concepts, which exist essentially in the mind, and
perfection of character traits, which exist essentially in the heart." It is in
allusion to these two aspects of perfection that Jerusalem is given its
name.
<o:p> </o:p>
7.
Jerusalem and the Temple
<o:p> </o:p>
           
Let us explore the significance of the concepts comprising the name
"Jerusalem" on the basis of a literal reading of the relevant
verses.
Avram
comes to meet Malki-Tzedek, King of Shalem, and the King of Sodom, on his own
initiative. The meeting takes place in one of the valleys in the Jerusalem
environs, and its subject is kingship and justice. The kings want to coronate
Avram as king over them, but he refuses. In this meeting Avram chooses to align
himself with Malki-Tzedek, King of Shalem, and to reject any connection with or
obligation to the King of Sodom.
<o:p> </o:p>
           
Avraham comes to the Akeida by Divine command. Not only is the initiative
not his own, but even the exact place is indicated to him by God. The Akeida
takes place on Mount Moriah not inside the city itself. The subject of the
Akeida is a Divine revelation to Avraham, the selection of the site of the
Temple, and a manifestation of God's Kingship.
<o:p> </o:p>
           
We propose that a study of these two episodes suggests that there is a
distinction between the city and the Temple. The city is revealed through the
encounter with its king as the city of justice (as opposed to Sodom), and as a
place where the kings unite to coronate Avraham over them. Jerusalem is manifest
here as a place of earthly kingship.
<o:p> </o:p>
           
The place of the Temple, on Mount Moriah, is revealed through the
absolute selflessness of Avraham. Avraham fears God, and by virtue of this awe
there is a Divine revelation, a sacrifice is offered, and the place of God's
Kingship is revealed.
<o:p> </o:p>
           
We propose to establish that "Yir'eh" is actually the name of the
place of the Temple, while "Shalem" is the name of the city Jerusalem.
The essence of Jerusalem is the place that joins the capital city, the place of
earthly kingship with justice as a necessary condition for its existence, and
the site of the Temple, which is the place of God's Kingship and His revelation,
which appears by virtue of selflessness and fear of God.
<o:p> </o:p>
           
This view also serves to explain the location of the city on the border
between Yehuda and Binyamin. Yehuda represents earthly kingship, Binyamin the
portion of the Divine Presence. The significance of Jerusalem is thereby
established for all future generations: the city represents the kingship of
David over all of Israel, while the Temple represents the place of God's
Kingship in the world, His Providence and His revelation.
<o:p> </o:p>
           
Through its name, Jerusalem hints at the fundamental connection between
the two parts of the city: if justice is absent from the city, the Holy One will
not want His Presence to rest there. An expression of this idea is to be found
in the prophecy of Yishayahu, Chapter 1. The prophet declares that God is not
interested in offerings and sacrifices that are "trampling My courts." Later on
in the chapter, he describes the corruption of its leaders as obscuring the
image of the city as a place of justice.
<o:p> </o:p>
           
The perfect reality that will allow the full revelation of the qualities
of Jerusalem is composed of both elements. On one hand, justice and
righteousness, unity and peace which will facilitate the establishment of
earthly kingship in the capital city; on the other hand awe and a proper
relationship between man and God, which will facilitate the full revelation of
God's Presence resting in His Temple; only by virtue of this will the kingship
over the city be successful [9].
<o:p> </o:p>
8.
"Yir'eh" precedes "Shalem"
<o:p> </o:p>
           
The explanation that we have proposed for the name "Jerusalem" gives rise
to another question: according to the order of the biblical narratives, the
aspect of "shalem" precedes the aspect of "yir'eh"/"yir'a."
Why, then, is the order reversed in the actual name of the
city?
<o:p> </o:p>
           
This question becomes even more pressing against the background of our
assumption that the chronological order also expresses a fundamental hierarchy.
Despite the fact that the human choice of the city precedes the Divine choice,
in the name of the city the order is reversed
<o:p> </o:p>
           
We may explain that the name of the city refers to its perfected,
ultimate purpose. From the perspective of its ultimate purpose, the aspect of
Avraham the Hebrew is higher takes precedence over the aspect of
Malki-Tzedek, who represents the nations of the world
[10].
<o:p> </o:p>
           
Another possibility is that the order of the names demonstrates that the
city itself an earthly location acquires its unique status by virtue of the
Temple that is located within it. A perfect, whole city including within it
the Temple and the city of kingship is fundamentally influenced by the Temple
that is built at its heart [11].
<o:p> </o:p>
           
If this is so, we have presented different understandings of the
significance of the name "Jerusalem," based on the Midrash that teaches that the
name is a composite of the essence of two encounters experienced by Avraham. We
have quoted a number of opinions as to what these two aspects
are.
<o:p> </o:p>
9.
External and scholarly sources
<o:p> </o:p>
           
Aside from the teachings of Chazal that explain the essence of the
city and its internal character throughout the generations, various academic
scholars have attempted to define the source and roots of the
name.
<o:p> </o:p>
A.
Appearance of the name in external sources
           
Jerusalem appears for the first time in external sources in the Egyptian
"execration texts," written on shards of pottery and dating to the
mid-nineteenth century B.C.E. (twelfth dynasty), with a list of cities,
provinces and tribes in Eretz Yisrael and Syria. The name also appears in
a later collection of execration texts (end of 19th beginning of
18th century B.C.E.), written on papyri and includes long lists of
the cities of rule, provinces, regions, and tribes in Eretz
Yisrael and the neighboring lands. The name of the city, or province, of
Jerusalem is "Rushalimum."
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The first appearance of the name in hieroglyphics occurs in the Amarna
letters, dating to the first half of the 14th century B.C.E. Here the
city is called "Urusalim," and the reference once again is to the province and
the city.
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In the Old Testament the city is called Jerusalem, and likewise in
Assyrian texts, in the writings of Sanheriv Urusilimmu [12]. In the Septuagint
the city is called "Yerussalymu." 
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B.
Meaning of the name in academic scholarship
           
Some scholars have theorized that the root of the name is to be found in
the Sumarean name for "settlement" or "city," but Mazar [13] rejects this
possibility. He suggests that the name is a Semitic-western one, originated in
the root "y-r-h" (Iyov 38:6 "Who laid (yarah) its
foundation stone?"). A similar name appears in II Divrei Ha-yamim 20:16 
"the wilderness of Yeruel."
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As to the second part of the name, scholars maintain that this was the
name of the western semitic god, Shalem, who also featured in the national
pantheon in the form Shalim, and among the Assyrians Shulimanu. This god was
known as both the god of the dawn and of the realm of the dead, and as the god
of health [15]. According to this understanding, the combination of
"yeru" meaning foundation, and "shalem" the Canaanite city,
represents the source of the name Yerushalayim.
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Summary
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In this shiur we have examined the significance of the name
Jerusalem.
           
The common view prevalent among Chazal is that the city embodies
two aspects, based upon Avram's encounter with Malki-Tzedek, King of Shalem, and
the Akeida.
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Based on Chazal's teaching, we presented various understandings of
the essence of the city and its character, as expressed both in Avraham himself
and in the history of the city throughout the generations.

<o:p> </o:p>
           
It should be noted that Jerusalem has several other names (the Midrash
teaches that it has seventy names), and our discussion here concerns only its
principle name Jerusalem. Obviously, every other name of the city has its own
significance.
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We
have now concluded our exploration of the hints to the essence of the city in
Sefer Bereishit.
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To complement our discussion thus far, we next shiur will be
devoted to the expression, "the place that God will
choose."
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Notes:
[1] Several of
the Rishonim comment on the numerical value of the name. A comment attributed to
Rashi on the Midrash  states,
"'yeru,' in gematria, is [the same as] 'yir'eh,' and the Rosh, in
his book Hadar Zekeinim, teaches: "yir'eh alef +
heh is numerically equivalent to vav; thus 'yeru-shalem.'
For 'Yerushalem' is a complete word." 
[2] Some
sources have tried to suggest that in its destruction, Jerusalem is referred to
without the yud, while in its future rebuilding it will be called
"Yerushalayim" with a yud. This is an interesting view, but the verses in
which the name of the city appears in full do not provide support for
it.
[3] See also
the Gemara in Ta'anit 12a, Ta'anit 5a, Yerushalmi Berakhot
4,5 and Mekhilta Beshalach 10, etc.
[4] The Gemara
in Arakhin 32b teaches: "There were two Jerusalems." Midrash
Tadshe, Kovetz Beit ha-Midrash, Yaelinek Publishers edition III,
Sifrei Vahrman, Jerusalem 5727 (quoted in Da'at Mikra on Yehoshua 15:63,
note 158), describes Jerusalem as follows: "Jerusalem was two cities one
heavenly one and one earthly one. The heavenly one fell to the lot of Binyamin,
while the earthly one fell to the lot of Yehuda." In other words, according to
this Midrash, there are geographically speaking two parts of the city,
belonging to two separate tribes. We shall not elaborate here on the Midrash,
for we shall address it further in a shiur on Jerusalem during the period
of the conquest and settlement of the land, but this nevertheless represents yet
another way of understanding the two aspects of the city in terms of a
physical and tribal division.
[5] Rav Yehuda
Shaviv, "Yerushalayim U-Mashma'uyoteiha," Shema'atin 113, p. 94
onwards.
[6] For
example, Tehillim 122:6 "Seek the welfare (lit. "peace") of Jerusalem;
let those who love you prosper. May there be peace in your walls, tranquility in
your palaces. For the sake of my brethren and friends I say, 'Peace be within
you.'" Likewise we find an interpretation of the name "Shelomo" in I Divrei
Ha-yamim 22:9 "Behold, a son will be born to you; he will be a man of
tranquility, and I will give him rest from all his enemies around, for his name
will be 'Shelomo' ('peace unto him'), and I shall give peace and quiet to Israel
in his days."
[7] Rav Eliyahu
Yadid, "Yerushalayim," Shema'atin, 111-112,
5757.
[8] Rav
Mordekhai Breuer, in his book "Pirkei Mo'adot," Chorev Publications,
Jerusalem 5746, vol. II, pp. 327-346.
[9] In the
future shiurim we will try to demonstrate the interesting parallel in
both aspects of Jerusalem between the period of Avraham and the period of
David.
[10] Some
commentators see this as the uniqueness of Jerusalem: it is the place that joins
the unique faith of Am Yisrael with the general faith of the nations of
the world a hint at the prophetic vision of all the nations of the world
coming to recognize, in the future, the Kingship of God (for example,
Yishayahu 2; Mikha 4, etc.).
[11] In the
Mishna (Kelim 1,6 onwards), Chazal refer to Jerusalem as "inside
the wall, because consecrated foods of lesser sanctity, and ma'aser
sheni, may be eaten there." The definition of the city is based on its
connection with the Temple. Likewise, the parallel that Chazal draw
between the camp of Israel in the desert and Jerusalem, between the camp of the
Leviim and the Temple Mount, and between the camp of the Divine Presence (the
innermost area of the camp, where the Mishkan rests) and the Temple courtyard,
defines three levels of increasing sanctity, by means of which the status of
Jerusalem is determined around the Temple Mount and the Temple courtyard. We
shall dwell on this point at greater length in a shiur about "the place
that God will choose."
[12] Shraga
Setrage introduces an interesting idea in this context (Megadim 20): In
the writings of Sancheriv, Jerusalem appears as "Ur sa lim mu,"
with the assumption that the prefix "Ur" means, in Acadian, "city." In
Yishayahu 31:9, we find a verse that reads: "says God, Whose hearth is
in Zion ("ur lo be-Tzion") and His furnace in Jerusalem." Setrage posits
that Yishayahu chooses to make use of the Assyrian name of Yerushalayim. In this
way the prophet means to tell the King of Assyria: You think that Jerusalem is a
city like any other, but know that this "ur" (meant here in the Assyrian
sense "city") will be revealed to you as an "ur" a hearth as God's
fire which will protect Jerusalem.
[14] "Jerusalem
From Its Beginnings Until the Destruction of the First Temple," Sefer
Yerushalayim, 5716, p. 100.
[15] Cassuto,
"Jerusalem in the Books of the Torah," Eretz Yisrael (5714), pp.
15-17.
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Translated by
Kaeren Fish</BODY></HTML>

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