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…
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].
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].
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.
9. External and scholarly sources
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.
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.”
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.
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.”
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.”
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.
Summary
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.
