Where Is Jerusalem?
Jerusalem is a city and a mindset. Jerusalem is a heightened state of awareness. Both dimensions are elusive and must be pursued.
No Mention of it in the Torah!
Jerusalem! Which Jew is not filled with pride and awe as s/he thinks of this eternal city? For almost 2,000 years Jews were prevented from living in this historic and holy city, yet, we never forgot its glory. As the Psalmists has so eloquently expressed it: “If I forget you, Jerusalem, let my right hand forget its dexterity.” (Psalm 137:5)
It is thus puzzling that nowhere in the Five Books of Moses, does the Torah even mention this city by name. The closest we come to an identification of this city, is in this week’s Torah portion R’ei. “This you may do only on the site that G-d your L-rd will choose from among all your tribes, as a place established in His name.”
Commentators raise the obvious question. Why didn’t G-d identify the name His chosen city? Why did the Jewish nation have to wait hundreds of years until its whereabouts was disclosed?
City for All Equally
One of the answers to this question relates to the equitable distribution of the land to all of the twelve tribes. Had the Jews known the where the “chosen city” was located at the time they entered the Promised land, every tribe would have demanded to be situated nearby. And, if one tribe or another would have been informed that its share of the land was to be far away from the capital, this tribe would have not participated in its conquest City of Complete Awareness There is however a deeper way of understanding why the location of Jerusalem was a mystery for several centuries. Jerusalem was not only the capital city of Israel, but it is the Jewish people’s source for spiritual inspiration.
According to some commentators, the word Yerushalayim/Jerusalem is a composite of two Hebrew words: Yirah and shalem. Yirah, while often translated as “fear,” actually, and more precisely, means “awe” or “reverence.” Shalem, is Hebrew for “whole” or “complete.” Combined, these two words imply that Jerusalem is the place where one can achieve not just a mediocre level of reverence for G- d, but rather a level of awe and respect that is total The Talmud states: “Everything is in the hands of Heaven except for the reverence for Heaven.” Simply put, one cannot rely on G-d to achieve respect for Him. Our talents and characteristics are “accidents” of birth, i.e., they are pre-determined by G-d. However, the way we utilize these talents; the moral decisions we make as to how we live our lives – these decisions, inasmuch as they reflect our appreciation and reverence for G-d, are solely determined by us The Need to Seek We can now understand why the Torah does not mention explicitly where Jerusalem is situated. To find Jerusalem one must seek and search.
The same applies to the Jerusalem within us, the reservoir of decency, respect and reverence for G-d and His creatures, who were created in His image, must be sought and searched for. It is not served to us on a silver platter. This is and has always been true about the extrinsic Jerusalem as well as the intrinsic Jerusalem. In the words of the prophet: ”…`she is Zion, there is none that seek her’” (Jeremiah 30:17). The Talmud comments: “From this we gather that she ought to be sought after.”
Jerusalem and Moshiach
Jerusalem and Moshiach are intertwined. As in the third blessing of the Grace after Meals, the restoration of Jerusalem (primarily the Bais Hamikdash, the Holy Temple) is linked to the restoration of the Davidic dynasty. Likewise in the Amidah prayer the rebuilding of Jerusalem and the throne of David are juxtaposed.
The parallel can be extended. In the prayer for the New Moon, there is a citation from Hoshea (3:5): “…They shall seek G-d their G-d and David their king.” The prophet here encourages the seeking of King David, a reference to the Moshiach the scion of King David.
This can be interpreted on two levels as well. We should seek the leader who is qualified to be Moshiach, even as we search within our own souls to discover the spark of Moshiach within us.
The reason why seeking Moshiach is desirable is based on a concept that the attribute of kingship cannot be actualized without the nation over whom he is king elicits that trait.
When the nation cries out, as they did in Biblical times, “Yechi Hamelech-Long live the king” and similar expression of accepting him as their monarch, that actualizes his power of leadership. With their continued expressions of acceptance of his sovereignty it enhances his role as monarch.
From the book Light from the Future: Parshas Rei by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
