The Israel Koschitzky Virtual Beit Midrash
Jerusalem
in the Bible
Yeshivat Har Etzion
IntroductioN: THe essence of Jerusalem
Summary of Last year's lessons
Rav Yitzchak Levi
Last
year, we dealt with various aspects of the essence of the city of Jerusalem: Jerusalem
in the Torah, the topography of the city, the portion of Binyamin as the
portion of the Shekhina, and the city in the
period of the conquest and settlement. We concluded our lessons with an
introduction to Jerusalem
during the days of David, which dealt with the selection of Jerusalem and the Temple
and the selection of the Davidic monarchy. This year we intend to deal in
detail with the days of David, Shelomo, and Chizkiyahu, with the background to the destruction of the
city and the Temple, and
with the period of the return to Zion.
I
view this year's lessons as a continuation of last year's course, not only in
the chronological and technical sense, but also in the essential sense: the
history of Jerusalem
over the course of the generations as a revelation of its essence alluded to in
the Torah. Anyone joining the course this year and interested in a more
profound understanding of the connection between the essence
of the city in the Torah and its historical manifestation is advised to examine
last year's lessons. At the very least, he or she should study the last four
lessons, as well as the summation lecture, in order to understand the chapters
dealing with David and Shelomo, with which we shall
open this year's course.
In
this lesson, I wish to give a brief overview of the topics with which we dealt
last year, and our main conclusions. This overview does not substitute for a
deeper study of these issues, but it will allow for a basic understanding of
the topics and provide important background for the understanding of the history
of the city and its essence as they have manifested themselves from the days of
David on.
A. The Road to Jerusalem in the Torah
Upon entering
the land, Avraham camped in Shekhem, then between Beit-El and Ai, and then in Hebron
and only in the end did he arrive in Jerusalem. When he
returned from Charan, Yaakov Avinu
also passed through Shekhem, Beit-El
and Hebron.
So too when the people of Israel
entered the land, they passed by way of Mount
Eival
(Shekhem), Ai and then Hebron.
I claimed that each of these cities has a spiritual essence, and thus the order
of the entire process has spiritual meaning, in the sense of the principle that
"the actions of the forefathers are a sign for the children."
We are dealing
here with two routes: Shekhem-Beit-El on the one hand, and Hebron-Jerusalem on the other, and both reach the
borders of the territory
of Binyamin:
Beit-El in the north and Jerusalem
in the south. The northern route is the natural route; it passes through the land
of Yosef,
which expresses the primacy of the sanctity of the land and its "firstness." The southern route adds the selective path
that passes through the territory of Yehuda,
the tribe that expresses permanent possession of the land and the monarchy.
Shekhem is the firstborn city of the land and its northern
gateway, and like every gate it has an inside and an outside, a curse and a
blessing and the choice between them. In Shekhem
there is the primal encounter with the firstborn, natural and material
dimensions of the land, and there the foreign gods are removed before arriving
in Beit-El, the sanctuary of the Patriarchs, a more
internal city. Thus there are two stations in the territory
of Yosef:
Shekhem the first and external, and Beit-El the second and internal.
Hebron,
the place of permanent possession of the land, serves as the seat of earthly
monarchy. It leads to Jerusalem, which connects the
earthly kingdom and the kingdom of God,
Yehuda and Binyamin, monarchy and selection with sanctity and "firstbornness." As part of the territory
of Binyamin, Jerusalem
unites Yosef and Yehuda, Mashi'ach
ben Yosef and Mashi'ach ben David,
Shekhem and Hebron.
Beit-El in the north and Jerusalem
in the south are the borders of the territory
of Binyamin, the territory of the Shekhina.
B.
Why is Jerusalem
not Mentioned in the Torah by Name?
The Rambam relates primarily to the dimension of unity as a
condition for reaching the city, and explains that the Torah's concealment of
the identity of "the place that God will choose" prevented
controversy among the tribes. The Sifrei
emphasizes the idea of search and seeking as a necessary condition for the
revelation of the place by the people of Israel.
The Radak adds that the place will only be captured
by one who will be king over all of Israel.
These three explanations epitomize the essence of Jerusalem:
the search and seeking, the unity of all of Israel
and the joining of the earthly kingdom with the kingdom
of God.
C.
Avram's
Encounter with the King of Sodom and Malki-tzedek and
Jerusalem as the City of Justice
In the wake of
his victory over the four kings, Avram met,
apparently in the vicinity of Jerusalem, with two kings who conduct themselves
in diametrically contrary manners: Malki-Tzedek, who
owes Avram nothing, but nevertheless greets him with
bread and wine and blesses him over his victory; and the King of Sodom, who
owes everything to Avram people and goods but
nevertheless not only does he show him no gratitude, but he demands the
captives.
Avram chooses to join himself to the righteousness of Malki-Tzedek, King of Shalem Jerusalem
and reject the ingratitude of the King of Sodom. Thus the nature of Jerusalem
is clarified, both as a city of justice and as the
seat of monarchy, where the kings wished to crown Avram
as their king.
The names of
several kings of Jerusalem Malki-Tzedek, Adoni-Tzedek, and Tzidkiyahu include the word tzedek,
"justice," because that is one of the names of the city and its
essence. This is the reason that the first prophecy regarding the destruction
of the city associates the decree with the moral corruption of the various ruling
institutions: Jerusalem corrupts its ways like Sodom,
its opposite.
Justice
characterizes both the city and the Temple.
This has many expressions: the connection between the Sanhedrin and
the Mikdash; the status of the kohanim as judges; Jerusalem
and the house of God as a hall of justice in the end of days; justice is a
condition for nearness to God.
Thus, Jerusalem
is established as a city of justice and monarchy: the monarchy is the ruling
framework, and justice is the inner spiritual content of this framework. Thus
there is significance in the connection between justice and monarchy in the kingdom
of God, and in its wake also in the
kingdom of flesh and blood. And indeed, it is in Jerusalem
that the place of the Temple the
place of God's kingdom on earth - unites with the place of the kingdom of man
and the Sanhedrin.
D.
Mount Moriah
Chazal offered many explanations of the name
"Moriah": The place from which
teaching/direction (hora'a) emanated to the
world (an interpretation that points to the important connection between the
Torah and the Temple); the place
from which fear (yir'a) of God emanated to the
world; the place that God will show (mar'eh)
you.
For our
purposes, however, the primary meaning is found in the story of the Akeida (the binding of Yitzchak), which
intimates that the place of the Akeida will
be the future site of the Temple.
The story of the Akeida parallels
the story of David's revelation of the site of the Temple
in the threshing floor of Aravna the Yevusi and the story of the revelation to Yaakov at Beit-El, and it also alludes to the connection between Mount
Moriah and Mount
Sinai.
Here too we
find an allusion to the difference between the natural Mikdash
of the forefathers at Beit-El and the chosen Mikdash of their descendants at Mount
Moriah.
At the Akeida, God emphasizes that it is He
who chooses the sacrifice and also the place of the offering. This is the
significance of calling the place "God will see," in the sense of
"God will choose." This designation clarifies the importance of the
first sacrifice offered on the altar on Mount
Moriah,
which followed from the readiness for total self-sacrifice.
E. The Name Jerusalem
Chazal see the name Jerusalem
(Yerushalayim) as a combination of two
qualities: the quality of fear (yir'a), as it
was called by Avraham, and the quality of perfection (shalem),
as it was called by Malki-Tzedek. The combination of
these two dimensions gives expression to the perfection of Jerusalem
fear and perfection, and therefore the name Jerusalem
has a keri and
a ketiv a way that the word is written and a
way that it is read that express the fact that the two aspects of the city
are essentially one.
Many meanings
have been attached to the combination of these two dimensions of Jerusalem.
We have placed primary emphasis on the connection between the city of Justice
and earthly kingdom, as was revealed in the meeting between Avram and Malki-Tzedek, and the
city of fear and Divine kingdom the place of the Temple,
as was made manifest at the Akeida.
F. "The Place that God will Choose"
Jerusalem
is the only place that is chosen by God through a prophet. Throughout the book
of Devarim, the future selection of the city
is alluded to by the special formula, "The place that God will
choose." In a certain sense, it may be argued that at the Akeida the special quality of the place was revealed
(and so also through the creation of the world from that place, as stated by Chazal), but the choosing of the place occurs only
after David's royal choosing of the city, following the unification of all the
tribes and the establishment of the kingdom of Israel over them.
G.
The Topography of Ancient Jerusalem
The borders of
ancient Jerusalem were determined by three principal wadis: the Kidron in the east,
the middle wadi in the west, and the Hinnom Valley
in the south-west. We examined the factors favoring selection of the city, and
concluded that David chose the city despite its topographic
conditions. While the city is close to a source of water (the Gichon spring), and in great measure it controls the surrounding
areas (with the exception of its northern exposure), it is not situated on the
main highway, nor does it have agricultural areas in close proximity.
we dealt with the various stages of the
city's development and the halakhic and spiritual
significance of its expansion. The city's unique proximity to the desert, in
comparison to the surrounding regions, greatly emphasizes its dependence on
rain i.e., on God and connects with the clear demand for justice in the
city.
In
the future, on the other hand, fresh water will issue forth from Jerusalem
and the Temple, irrigate the
desert, and restore it to life. In this sense, the Garden of Eden which Chazal identified with Mount
Moriah
will spread out once again into the desert (as is stated in Yechezkel
47). Thus the unity of the world will be revealed. It will become clear
that even the desert, which is far away from the Temple,
draws its vitality from it; the duality will disappear, and the unity of God
will become manifest; "The Lord shall be king over all the earth; on that
day the Lord shall be One, and His name One" (Zekharya 14:9).
H.
The Inheritance of Binyamin Portion of the Shekhina
The Shekhina clearly rests on Binyamin, and the borders
of its territory constitute the shoulders between which God dwells.
The portion of
Binyamin is lower in altitude in comparison to the portion of Ephraim to its
north and the portion of Yehuda to its south. Jerusalem in particular is
situated in one of the lower regions of the portion of Binyamin, and God
chooses to dwell within it both on account of His humility and because His
revelation is not limited by the low area as opposed to idol worshippers, who
only worship their gods in a high place. Only in the future "shall the
mountain of the Lord's house be established on the top of the mountains" (Yeshayahu 2:2 and on), and will it be revealed to
all that the highest topographical point is also the most important spiritual
point. Thus the sin of the Tower of Bavel will be repaired: there the people
wished to build a tower, whose top reached the heaven, in order to make a name
for themselves, whereas the royal city, crowned by the
Temple, is meant to cause the name
of God to rest in the world.
There are many
proofs that the inheritance of Binyamin is the portion of the Shekhina: the many holy places found therein; Shemuel and David's search for the site of the Temple
in the territory of Binyamin
(Zevachim 54b); Binyamin's portion in Eretz Yisrael
replaces the tribe of Levi around the Mishkan.
Chazal offer various explanations for the resting
of the Shekhina in Binyamin because
of his humility and because he was born in Eretz
Yisrael. In our humble opinion, however, the
primary reason is Binyamin's unique ability to unite and join the two great
forces in the nation Yosef and Yehuda. Thus,
all of the tribes united when Binyamin arrived in Egypt, and thus Binyamin's
portion in Eretz Yisrael
is situated between Yosef (Ephraim) and Yehuda
between Mashi'ach ben
Yosef and Mashi'ach
ben David. The connection between Binyamin and
Yehuda revealed itself in the guarantee that Yehuda gave for Binyamin's
well-being in Egypt; in the guarantee that David, member of the Tribe of
Yehuda, gave to King Shaul, member of the Tribe of
Binyamin, during the battle at Emek ha-Ela; and in Binyamin's joining up with Yehuda when the
kingdom became divided during the days of Rechavam.
It should be
noted that while according to the plain meaning of Scripture, the city and the Temple
are located in the portion of Binyamin, according to Chazal,
Yehuda also had a hold on the Temple Mount,
which teaches that earthly kingdom cannot be severed from the Temple.
I.
Status of Jerusalem During
the Period of Conquest and Settlement
It is very
interesting that the Israelite settlement of Jerusalem
only began in the days of David, more than 400 years after the people of Israel
had entered the land. This fact alludes to the high level of Jerusalem,
which may only be reached after national and spiritual maturation.
Chazal explain that the Israelites failed to conquer
Jerusalem until the days of David, either because of Avraham's promise to Avimelekh or
his promise to the sons of Chet. According to the plain sense of Scripture, Jerusalem
seems to have been well fortified (as has been demonstrated by archeological
excavations) and difficult to conquer (as may be inferred from the reward
promised by David to anyone who succeeds in conquering the city).
J.
The Selection of Jerusalem and the Temple
Background for the Period of David
There were
three stages to the selection of the city and the Temple.
The first human-royal selection of the city following David's installment as
king over all of Israel in Hebron; the second Divine selection of the place
of the Temple (appearance of the angel in the threshing floor of Aravna the Yevusi); and the third
Divine selection of all of Jerusalem the city and in it the Temple in the
days of Shelomo.
The first
stage is achieved through the power of the David's kingship over all of Israel
and his desire to unite the tribes in general, and the tribes of Yehuda and
Binyamin in particular: two highly competitive tribes at the time,
representing, respectively, the descendants of Rachel and Leah. For now, David
left the threshing floor in the hands of Aravna, the Yevusi king.
Afterwards,
David wanted to make the city of Jerusalem the place of
the Temple. For that purpose, he brings the Ark
to the city of David and seeks permission to build the Temple.
After he is told that he will not be able to build the Temple, he does whatever
he can possibly do for the sake of the construction: he searches for the site;
he finds it, after having been prepared to pay for it with his life; he builds
the altar; he prepares the plans, the materials, the workmen, and even the mishmarot and ma'amadot
that will serve in the Temple after its construction. The only thing that
David fails to do is the actual building, which had been forbidden to him.
During the
second stage, God chooses the site of the Temple, both
by way of the prophet Gad who points to the place of the altar in the threshing
floor of Aravna the Yevusi,
and by way of the fire that descends from heaven and consumes the sacrifice
that David offered on the altar in the threshing floor.
The third stage only takes place in the
days of Shelomo, when the Temple
was already standing in the heart of the city. At that point, God chooses the
entire city of Jerusalem, as a city that joins the place
of God's kingdom, the Temple, and the place of the earthly
kingdom, the city of Jerusalem.
This process of selection parallels the allusions to the
selection of Jerusalem in the Torah: David's arrival in the city and his
selection of it "from below" by virtue of the unity and the kingship
parallels Avram's meeting with Malki-Tzedek,
King of Shalem, when the kings wanted to install Avram as king over them; and God's selection of the Temple
parallels the Akeida with respect to the
revelation of the place and its purpose.
This
process also parallels the return to Jerusalem in our generation, both with respect
to the long period of time that passed before the Zionist movement reached
Jerusalem, and with respect to the return to the entire city by virtue of the
wonderful unity that revealed itself during the Six-Day War, and the leaving of
the place of the Temple in the hands of the present-day Aravna
the Yevusi the Muslim Wakf.
Today we are standing at the foot of the mountain, and in order to return to
the mountain itself, we need unity and total dedication, the likes of which
were found in the days of David.
The
selection of Jerusalem and the Davidic house is an
eternal selection, both conceptually and halakhically.
The selection of the city and the selection of the king are parallel processes
that attest to the Divine selection of the Davidic monarchy and the city of Jerusalem
as two sides of the same coin, joining the kingdom of flesh and blood to the kingdom
of God.
K.
Summary
In all of our shiurim, we tried to demonstrate that the essence of
Jerusalem is the connection between the place of
earthly kingdom and the place of the kingdom of God.
The name of the city joins Avram's connection to
the city in his meeting with Malki-Tzedek and the Akeida. David chooses the city as the place to join
the Tribe of Yehuda, which was responsible for the kingdom of flesh and blood,
with the Tribe of Binyamin, the tribe that was chosen as the portion of the Shekhina, in which Jerusalem
and the Temple are found. Shelomo
expresses this connection when he builds the king's house above the city and at
the foot of God's house. So too we saw also in the words of Rav
Kook, who connects the name Zion to kingdom, and the name Jerusalem
to the Temple. So too regarding the understanding of the
overall process of the road to Jerusalem: from Shekhem to Beit-El a natural
process of the sanctity of the land, that is revealed through the Patriarchs;
and from Hebron to Jerusalem a
process of kingship, that is revealed through their descendants.
In this sense,
there are two selections: the selection of the city "from below"
through David by virtue of the unity among the tribes and by virtue of the kingdom
of David over all of Israel, and the
selection of the city and the Temple as a single unit in
the days of Shelomo through God. We pointed out the
significance of the famous dictum, "The actions of the forefathers are
a sign for the children," in the context of the allusions to the
essence of Jerusalem in the Torah and their fulfillment in
the days of David and Shelomo.
We related to the
connection between topography and spiritual meaning: the low altitude of
the territory of Binyamin in general and that of the city of Jerusalem in
particular, between the two neighboring portions, Ephraim in the north and Yehuda
in the south: Mashi'ach ben
Yosef and Mashi'ach
ben David, and Jerusalem in between them.
We also
discussed the significance of Jerusalem's proximity to the desert, both with
respect to the direct dependence upon God, which stands out in a place which
requires full observance of justice, and with respect to the possibility that
in the future Jerusalem would repair the desert with living water issuing forth
from it, which will turn the desert into a paradise that receives its vitality
from the Temple.
And finally,
we tried to show the connection between the essence of Jerusalem
and the road leading to the city and our own period, especially with
respect to the relationship between the stage of kingdom and unity and the
revelation of holiness.
***
We have
briefly surveyed that which had been discussed at length last year. In the next
shiur we will begin our analysis of Jerusalem
in the days of David, beginning with David's capture of the city.
(Translated by David Strauss)
Last year's shiurim can be found on our website at:
http://www.vbm-torah.org/yeru.html
, full_html
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