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.
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].
3. Yerushalayim – ‘yir’a‘ and ‘shalom’
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.”
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.
“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
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.
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.
4. Yerushalayim – seeing, existence, and perfection
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.
