Jerusalem in Jewish Thought and Scripture

עֹ֭מְדוֹת הָי֣וּ רַגְלֵ֑ינוּ בִּ֝שְׁעָרַ֗יִךְ יְרוּשָׁלָֽ͏ִם׃ יְרוּשָׁלַ֥͏ִם הַבְּנוּיָ֑ה כְּ֝עִ֗יר שֶׁחֻבְּרָה־לָּ֥הּ יַחְדָּֽו׃ שֶׁשָּׁ֨ם עָל֪וּ שְׁבָטִ֡ים שִׁבְטֵי־יָ֭הּ עֵד֣וּת לְיִשְׂרָאֵ֑ל לְ֝הֹד֗וֹת לְשֵׁ֣ם יְהֹוָֽה׃ כִּ֤י שָׁ֨מָּה ׀ יָשְׁב֣וּ כִסְא֣וֹת לְמִשְׁפָּ֑ט כִּ֝סְא֗וֹת לְבֵ֣ית דָּוִֽד׃ שַׁ֭אֲלוּ שְׁל֣וֹם יְרוּשָׁלָ֑͏ִם יִ֝שְׁלָ֗יוּ אֹהֲבָֽיִךְ׃ יְהִי־שָׁל֥וֹם בְּחֵילֵ֑ךְ שַׁ֝לְוָ֗ה בְּאַרְמְנוֹתָֽיִךְ׃ לְ֭מַעַן אַחַ֣י וְרֵעָ֑י אֲדַבְּרָה־נָּ֖א שָׁל֣וֹם בָּֽךְ׃ לְ֭מַעַן בֵּית־יְהֹוָ֣ה אֱלֹהֵ֑ינוּ אֲבַקְשָׁ֖ה ט֣וֹב לָֽךְ׃ {פ}

Our feet stood inside your gates, O Jerusalem, Jerusalem built up, a city knit together, to which tribes would make pilgrimage, the tribes of Yah, as was enjoined upon Israel— to praise GOD’s name. There the thrones of judgment stood, thrones of the house of David. Pray for the well-being of Jerusalem; “May those who love you be at peace. May there be well-being within your ramparts, peace in your citadels.” For the sake of my kin and friends, I pray for your well-being; for the sake of the house of the ETERNAL our God, I seek your good.

ק֥וּמִי א֖וֹרִי כִּ֣י בָ֣א אוֹרֵ֑ךְ וּכְב֥וֹד יְהֹוָ֖ה עָלַ֥יִךְ זָרָֽח׃ כִּֽי־הִנֵּ֤ה הַחֹ֙שֶׁךְ֙ יְכַסֶּה־אֶ֔רֶץ וַעֲרָפֶ֖ל לְאֻמִּ֑ים וְעָלַ֙יִךְ֙ יִזְרַ֣ח יְהֹוָ֔ה וּכְבוֹד֖וֹ עָלַ֥יִךְ יֵרָאֶֽה׃ וְהָלְכ֥וּ גוֹיִ֖ם לְאוֹרֵ֑ךְ וּמְלָכִ֖ים לְנֹ֥גַהּ זַרְחֵֽךְ׃

Arise, shine, for your light has dawned; The Presence of GOD has shone upon you! Behold! Darkness shall cover the earth, And thick clouds the peoples; But upon you GOD will shine, And God’s Presence be seen over you. And nations shall walk by your light, Kings, by your shining radiance.

אֵיכָ֣ה ׀ יָשְׁבָ֣ה בָדָ֗ד הָעִיר֙ רַבָּ֣תִי עָ֔ם הָיְתָ֖ה כְּאַלְמָנָ֑ה רַבָּ֣תִי בַגּוֹיִ֗ם שָׂרָ֙תִי֙ בַּמְּדִינ֔וֹת הָיְתָ֖ה לָמַֽס׃

She that was great among nations Is become like a widow; The princess among states Is become a thrall.

עַ֥ל־נַהֲר֨וֹת ׀ בָּבֶ֗ל שָׁ֣ם יָ֭שַׁבְנוּ גַּם־בָּכִ֑ינוּ בְּ֝זׇכְרֵ֗נוּ אֶת־צִיּֽוֹן׃ אִֽם־אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלָ֗͏ִם תִּשְׁכַּ֥ח יְמִינִֽי׃ תִּדְבַּֽק־לְשׁוֹנִ֨י ׀ לְחִכִּי֮ אִם־לֹ֢א אֶ֫זְכְּרֵ֥כִי אִם־לֹ֣א אַ֭עֲלֶה אֶת־יְרוּשָׁלַ֑͏ִם עַ֝֗ל רֹ֣אשׁ שִׂמְחָתִֽי׃

By the rivers of Babylon, there we sat, sat and wept, as we thought of Zion. If I forget you, O Jerusalem, let my right hand wither; let my tongue stick to my palate if I cease to think of you, if I do not keep Jerusalem in memory even at my happiest hour.

בְּמַתְנִיתָא תַּנָּא מִשְּׁמֵיהּ דְּרַבִּי עֲקִיבָא: ״לְךָ ה׳ הַגְּדֻלָּה״ — זוֹ קְרִיעַת יַם סוּף. ״וְהַגְּבוּרָה״ — זוֹ מַכַּת בְּכוֹרוֹת. ״וְהַתִּפְאֶרֶת״ — זוֹ מַתַּן תּוֹרָה. ״וְהַנֵּצַח״ — זוֹ יְרוּשָׁלַיִם. ״וְהַהוֹד״ — זוֹ בֵּית הַמִּקְדָּשׁ.

It was taught in a baraita in the name of Rabbi Akiva: Yours, O Lord, is the greatness; this is the splitting of the Red Sea; the power; this is the plague of the firstborn; the glory; this is the giving of the Torah; the triumph; this is Jerusalem; and the majesty; this is the Temple.

וַאֲמַר לֵיהּ רַב נַחְמָן לְרַבִּי יִצְחָק, מַאי דִּכְתִיב: ״בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר״, מִשּׁוּם דִּבְקִרְבְּךָ קָדוֹשׁ לֹא אָבוֹא בְּעִיר? אָמַר לֵיהּ: הָכִי אָמַר רַבִּי יוֹחָנָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֹא אָבוֹא בִּירוּשָׁלַיִם שֶׁל מַעְלָה עַד שֶׁאָבוֹא לִירוּשָׁלַיִם שֶׁל מַטָּה! וּמִי אִיכָּא יְרוּשָׁלַיִם לְמַעְלָה? אִין, דִּכְתִיב: ״יְרוּשָׁלִַים הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה לָּהּ יַחְדָּו״.

And Rav Naḥman said to Rabbi Yitzḥak: What is the meaning of that which is written: “It is sacred in your midst, and I will not enter the city” (Hosea 11:9)? This verse is puzzling: Because it is sacred in your midst, will God not enter the city? Rabbi Yitzḥak said to Rav Naḥman that Rabbi Yoḥanan said the verse should be understood as follows: The Holy One, Blessed be He, said: I shall not enter Jerusalem above, in heaven, until I enter Jerusalem on earth down below at the time of the redemption, when it will be sacred in your midst. The Gemara asks: And is there such a place as Jerusalem above? The Gemara answers: Yes, as it is written: “Jerusalem built up, a city unified together” (Psalms 122:3). The term unified indicates that there are two cities of Jerusalem, a heavenly one and an earthly one, which are bound together.

וּכְבָר הָיְתָה עֲקֵדַת יִצְחָק אָבִינוּ בְהֵר שֶׁלֹא הָיָה בוֹ יִשּׁוּב הוּא הַר הַמּוֹרִיָּה, וְנִתְגַּלָּה הַדָּבָר בִּימֵי דַוִד כְּשֶׁהָיָה מְיֻשָּׁב, כִּי הוּא הַמָּקוֹם הַמְיֻחָד הַמּוּכָן לַשְּׁכִינָה, וַאֲרַוְנָה הַיְבוּסִי עוֹבֵד וְחוֹרֵשׁ בּוֹ, כְּמוֹ שֶׁנֶּאֱמַר: וַיִקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה. וּבֵאֵר בְּדִבְרֵי הַיָּמִים כִּי בֵית הַמִּקְדָשׁ בָּנוּי בְּהַר הַמּוֹרִיָּה, וְשָׁם מִבְּלִי סָפֵק הַמְּקוֹמוֹת שֶׁרְאוּיִים לְהִקָּרֵא שַׁעֲרֵי הַשָּׁמַיִם.

In the Book of the Chronicles it is stated more clearly that the Temple was built on mount Moriah. These are, without doubt, the places worthy of being called the gates of heaven. Dost thou not see that Jacob ascribed the vision which he saw, not to the purity of his soul, nor to his belief, nor to true integrity, but to the place, as it is said: 'How awful is this place' (Genesis 28:17).