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.
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.
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.
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.
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.
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.
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.
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].
8. “Yir’eh” precedes “Shalem“
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?
