Difference between revisions of "Choice of Yerushalayim/2"
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<p>Yerushalayim was picked as David's capital for its religious significance. The city was considered holy and Divinely chosen from the very creation of the world.</p> | <p>Yerushalayim was picked as David's capital for its religious significance. The city was considered holy and Divinely chosen from the very creation of the world.</p> | ||
<point><b>Center of the world and site of creation</b> – According to <multilink><a href="TanchumaKedoshim10" data-aht="source">Tanchuma</a><a href="TanchumaKedoshim10" data-aht="source">Kedoshim 10</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>,<fn>See also <multilink><a href="ToseftaYoma2-12" data-aht="source">Tosefta Yoma</a><a href="ToseftaYoma2-12" data-aht="source">Yoma 2:12</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink>, <multilink><a href="YerushalmiYoma5-3" data-aht="source">Yerushalmi Yoma</a><a href="YerushalmiYoma5-3" data-aht="source">Yoma 5:3</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>, and <multilink><a href="BavliYoma54b" data-aht="source">Bavli Yoma</a><a href="BavliYoma54b" data-aht="source">Yoma 54b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> who all speak of Jerusalem as the site of creation, though they do not mention it being in the center of the universe.</fn> Yerushlayaim lies at the heart of the world<fn>This idea is pictorially represented by Heinrich Bunting, in his famous <a href="https://en.wikipedia.org/wiki/B%C3%BCnting_Clover_Leaf_Map#/media/File:1581_Bunting_clover_leaf_map.jpg">clover leaf map</a> of 1581.</fn> and from there the heavens and earth were created, as alluded to in Tehillim 50, "מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ".‎<fn>See also <multilink><a href="RashiYoma54b" data-aht="source">Rashi</a><a href="RashiYoma54b" data-aht="source">Yoma 54b</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> on Bavli Yoma 54b, "ציון נבראת תחילה וסביביה נדבקו רגבים עד סוף העולם מכל צד."</fn></point> | <point><b>Center of the world and site of creation</b> – According to <multilink><a href="TanchumaKedoshim10" data-aht="source">Tanchuma</a><a href="TanchumaKedoshim10" data-aht="source">Kedoshim 10</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>,<fn>See also <multilink><a href="ToseftaYoma2-12" data-aht="source">Tosefta Yoma</a><a href="ToseftaYoma2-12" data-aht="source">Yoma 2:12</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink>, <multilink><a href="YerushalmiYoma5-3" data-aht="source">Yerushalmi Yoma</a><a href="YerushalmiYoma5-3" data-aht="source">Yoma 5:3</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>, and <multilink><a href="BavliYoma54b" data-aht="source">Bavli Yoma</a><a href="BavliYoma54b" data-aht="source">Yoma 54b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> who all speak of Jerusalem as the site of creation, though they do not mention it being in the center of the universe.</fn> Yerushlayaim lies at the heart of the world<fn>This idea is pictorially represented by Heinrich Bunting, in his famous <a href="https://en.wikipedia.org/wiki/B%C3%BCnting_Clover_Leaf_Map#/media/File:1581_Bunting_clover_leaf_map.jpg">clover leaf map</a> of 1581.</fn> and from there the heavens and earth were created, as alluded to in Tehillim 50, "מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ".‎<fn>See also <multilink><a href="RashiYoma54b" data-aht="source">Rashi</a><a href="RashiYoma54b" data-aht="source">Yoma 54b</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> on Bavli Yoma 54b, "ציון נבראת תחילה וסביביה נדבקו רגבים עד סוף העולם מכל צד."</fn></point> | ||
− | <point><b>Continuous site of worship</b> – Rambam, following Chazal,<fn>See <multilink><a href="BereshitRabbah34-9" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah34-9" data-aht="source">34:9</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="PirkeiDeRabbiEliezer23" data-aht="source">Pirkei DeRabbi Eliezer 23</a><a href="PirkeiDeRabbiEliezer23" data-aht="source">23</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, and <multilink><a href="PirkeiDeRabbiEliezer31" data-aht="source">Pirkei DeRabbi Eliezer 31</a><a href="PirkeiDeRabbiEliezer3" data-aht="source">3</a><a href="PirkeiDeRabbiEliezer31" data-aht="source">31</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>.</fn>  maintains that the site of the Mikdash | + | <point><b>Continuous site of worship</b> – Rambam, following Chazal,<fn>See <multilink><a href="BereshitRabbah34-9" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah34-9" data-aht="source">34:9</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="PirkeiDeRabbiEliezer23" data-aht="source">Pirkei DeRabbi Eliezer 23</a><a href="PirkeiDeRabbiEliezer23" data-aht="source">23</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, and <multilink><a href="PirkeiDeRabbiEliezer31" data-aht="source">Pirkei DeRabbi Eliezer 31</a><a href="PirkeiDeRabbiEliezer3" data-aht="source">3</a><a href="PirkeiDeRabbiEliezer31" data-aht="source">31</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>.</fn>  maintains that Yerushalayim (and the site of the Mikdash specifically) had a history of holiness, being a site of Divine worship throughout the ages.  It was the place where Avraham set up an altar to bind Yitzchak, and where Adam, Kayin, Hevel, and Noach all sacrificed to Hashem.<fn>See also <multilink><a href="BavliPesachim88a" data-aht="source">Bavli Pesachim</a><a href="BavliPesachim88a" data-aht="source">Pesachim 88a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> which has Yitzchak and Yaakov praying at Mt. Moriah as well. The Bavli derives that Yitzchak did so from the verse, "וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה" (<a href="Bereshit24-63" data-aht="source">Bereshit 24:63</a>) where "שיחה" is understood as prayer and "שָׂדֶה" to refer to Jerusalem and the site of the Mikdash, as in the verse, "צִיּוֹן שָׂדֶה תֵחָרֵשׁ" (<a href="Mikhah3-12" data-aht="source">Mikhah 3:12</a>).  See also the <multilink><a href="NetzivBereshit24-63" data-aht="source">Netziv</a><a href="NetzivBereshit24-63" data-aht="source">Bereshit 24:63</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> there who suggests that Yitzchak was not actually in Jerusalem, but that he prayed towards the site.  Yaakov, too, is said to have prayed at the Mt. Moriah when he was enroute to Charan.  See <multilink><a href="BavliSanhedrin95b" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin95b" data-aht="source">Sanhedrin 95b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> which reads the phrase "וַיִּפְגַּע <b>בַּ</b>מָּקוֹם" to refer to his praying at "the" place, ie. the known site of the Mikdash.  See similarly <multilink><a href="PirkeiDeRabbiEliezer35" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDeRabbiEliezer35" data-aht="source">35</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink> and the discussion regarding the identification of Beit El with Jerusalem below.</fn> This was no coincidence, but a result of the location's inherent selection.  It should be noted, however, that there is no textual evidence in Sefer Bereshit that any of these individuals, except for Avraham, sacrificed in Yerushalayim.<fn><multilink><a href="PirkeiDeRabbiEliezer31" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDeRabbiEliezer31" data-aht="source">31</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink> asserts that when speaking of the altar on which Avraham placed Yitzchak, the verse writes, "וַיִּבֶן שָׁם אַבְרָהָם אֶת <b>הַ</b>מִּזְבֵּחַ" with a definite article, suggesting that this was a known altar that had been used before. However, no sacrifice of Adam is even mentioned in the text, and there is no reason to believe that Kayin and Hevel's offerings were given in Yerushalayim specifically. Similarly, since the ark landed on the mountains of Ararat it would be likely that Noach offered his sacrifice thereabouts rather than on Mt. Moriah.</fn></point> |
<point><b>"וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא י"י יִרְאֶה"</b> – Rambam learns from Avraham's name of the site of the Akeidah (י"י יִרְאֶה) that he already declared it to be the future site of the Mikdash in Jerusalem.<fn>Avraham announces, "Hashem will see", declaring that this place will later be one of revelation. See also Targum Onkelos, who does not explicitly mention the Mikdash but explains similarly: "וּפְלַח וְצַלִּי אַבְרָהָם, תַּמָּן בְּאַתְרָא הַהוּא, אֲמַר קֳדָם יְיָ הָכָא יְהוֹן פָּלְחִין דָּרַיָּא".</fn>  Rambam adds that this fact was known to many, so that in the time of Moshe it was said of the mountain, "בְּהַר י"י יֵרָאֶה".</point> | <point><b>"וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא י"י יִרְאֶה"</b> – Rambam learns from Avraham's name of the site of the Akeidah (י"י יִרְאֶה) that he already declared it to be the future site of the Mikdash in Jerusalem.<fn>Avraham announces, "Hashem will see", declaring that this place will later be one of revelation. See also Targum Onkelos, who does not explicitly mention the Mikdash but explains similarly: "וּפְלַח וְצַלִּי אַבְרָהָם, תַּמָּן בְּאַתְרָא הַהוּא, אֲמַר קֳדָם יְיָ הָכָא יְהוֹן פָּלְחִין דָּרַיָּא".</fn>  Rambam adds that this fact was known to many, so that in the time of Moshe it was said of the mountain, "בְּהַר י"י יֵרָאֶה".</point> | ||
− | <point><b>Beit El: "אֵין זֶה כִּי אִם בֵּית אֱלֹהִים"</b> – According to  <multilink><a href="BereshitRabbah69-7" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah69-7" data-aht="source">69:7</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> Yaakov declares, "this is a house of God and gateway to heaven" after his dream in Beit El, not because God was especially present in Beit El, but because in his dream, he saw Jerusalem (the midpoint of the ladder marked the site of the Beit | + | <point><b>Beit El: "אֵין זֶה כִּי אִם בֵּית אֱלֹהִים"</b> – According to  <multilink><a href="BereshitRabbah69-7" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah69-7" data-aht="source">69:7</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> Yaakov declares, "this is a house of God and gateway to heaven" after his dream in Beit El, not because God was especially present in Beit El, but because in his dream, he saw Jerusalem (the midpoint of the ladder marked the site of the Beit HaMikdash). <multilink><a href="RashiBereshit28-17" data-aht="source">Rashi</a><a href="RashiBereshit28-11" data-aht="source">Bereshit 28:11</a><a href="RashiBereshit28-17" data-aht="source">Bereshit 28:17</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, drawing on <multilink><a href="BavliSanhedrin95b" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin95b" data-aht="source">Sanhedrin 95b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, goes a step further to suggest that  Mt. Moriah was actually uprooted and brought to Beit El.  Neither of these suggestions, though, match the simple sense of the verse.</point> |
<point><b>"הַמָּקוֹם אֲשֶׁר יִבְחַר י"י"</b> – According to this approach, this verse refers specifically to Yerushalayim. Various reasons are given as to why, then, it is not mentioned by name:<br/> | <point><b>"הַמָּקוֹם אֲשֶׁר יִבְחַר י"י"</b> – According to this approach, this verse refers specifically to Yerushalayim. Various reasons are given as to why, then, it is not mentioned by name:<br/> | ||
<ul> | <ul> | ||
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<category name="Military/ Economic"> | <category name="Military/ Economic"> | ||
Military and Economic Advantages | Military and Economic Advantages | ||
− | <p>David chose Jerusalem as his capital due to a combination of strategic factors including its defensibility | + | <p>David chose Jerusalem as his capital due to a combination of strategic factors including its defensibility and availability of water and other resources.</p> |
− | <point><b>Security</b> – The City of David | + | <point><b>Security</b> – The City of David it is relatively secure on all sides but the north as it is surrounded by the Kidron valley to the east, the Tyropean valley to the west and the Hinnom valley to the south. <fn>It measures 690 meters above sea level, as opposed to the 770 meters of the Upper City (Mt. Zion, the Jewish and Armenian Quarters of today), or the 900 meters of Chevron and Beit El.</fn></point> |
− | <point><b>Water sources</b> – The City of David was close to two springs, the Gichon and Ein Rogel.  It is likely that it was this proximity to a water source which led to the preference for the Western hill, despite | + | <point><b>Water sources</b> – The City of David was close to two springs, the Gichon and Ein Rogel.  It is likely that it was this proximity to a water source which led to the preference for the Western hill, despite ihat necessitating a compromise on security.</point> |
− | <point><b>Trade routes</b> – Jerusalem does not lie on | + | <point><b>Trade routes</b> – Jerusalem does not lie on either of the two international trade routes, the "Way of the Sea" (דרך הים) or the "King's Highway," (דרך המלך) though it was not far from the "Patriarch's Highway" (דרך האבות) that connected Shekhem and Chevron.<fn>See the story of the Concubine in Givah in Shofetim 19:11, where the servant tells his master, "לְכָה נָּא וְנָסוּרָה אֶל עִיר הַיְבוּסִי הַזֹּאת וְנָלִין בָּהּ".  The fact that they have to veer off the path, means that Yevus (Yerushalayim) was somewhat off the highway.</fn></point> |
+ | <point><b>Natural resources</b></point> | ||
+ | <point><b>Central location</b> – If David wanted his capital city to be accessible to all the tribes, a central location within the country was necessary.  Jerusalem</point> | ||
</category> | </category> | ||
<category name="Political"> | <category name="Political"> |
Version as of 12:38, 30 April 2017
Choice of Yerushalayim
Exegetical Approaches
Religious Significance
Yerushalayim was picked as David's capital for its religious significance. The city was considered holy and Divinely chosen from the very creation of the world.
Center of the world and site of creation – According to Tanchuma,1 Yerushlayaim lies at the heart of the world2 and from there the heavens and earth were created, as alluded to in Tehillim 50, "מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ".3
Continuous site of worship – Rambam, following Chazal,4 maintains that Yerushalayim (and the site of the Mikdash specifically) had a history of holiness, being a site of Divine worship throughout the ages. It was the place where Avraham set up an altar to bind Yitzchak, and where Adam, Kayin, Hevel, and Noach all sacrificed to Hashem.5 This was no coincidence, but a result of the location's inherent selection. It should be noted, however, that there is no textual evidence in Sefer Bereshit that any of these individuals, except for Avraham, sacrificed in Yerushalayim.6
"וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא י"י יִרְאֶה" – Rambam learns from Avraham's name of the site of the Akeidah (י"י יִרְאֶה) that he already declared it to be the future site of the Mikdash in Jerusalem.7 Rambam adds that this fact was known to many, so that in the time of Moshe it was said of the mountain, "בְּהַר י"י יֵרָאֶה".
Beit El: "אֵין זֶה כִּי אִם בֵּית אֱלֹהִים" – According to Bereshit Rabbah Yaakov declares, "this is a house of God and gateway to heaven" after his dream in Beit El, not because God was especially present in Beit El, but because in his dream, he saw Jerusalem (the midpoint of the ladder marked the site of the Beit HaMikdash). Rashi, drawing on Bavli Sanhedrin, goes a step further to suggest that Mt. Moriah was actually uprooted and brought to Beit El. Neither of these suggestions, though, match the simple sense of the verse.
"הַמָּקוֹם אֲשֶׁר יִבְחַר י"י" – According to this approach, this verse refers specifically to Yerushalayim. Various reasons are given as to why, then, it is not mentioned by name:
- For the nations – Rambam maintains that had the nations known the elevated stature of Yerushalayim they would have either fought violently to control it, or destroyed the city so as to prevent others from having it.
- For Israel8 – Keli Yekar, in contrast, suggests that Hashem wanted to keep the name a secret lest people belittle the earlier holy sites of Gilgal, Shiloh, Nov and Givon which housed the Mishkan. Rambam adds that Hashem wanted to prevent the tribes from fighting over the site, as each would have desired that it be in their tribal territory.9
Why wasn't Yerushalayim the first center?
"וָאֶבְחַר בִּירוּשָׁלִַם לִהְיוֹת שְׁמִי שָׁם "
Moving the Ark
Military and Economic Advantages
David chose Jerusalem as his capital due to a combination of strategic factors including its defensibility and availability of water and other resources.
Security – The City of David it is relatively secure on all sides but the north as it is surrounded by the Kidron valley to the east, the Tyropean valley to the west and the Hinnom valley to the south. 10
Water sources – The City of David was close to two springs, the Gichon and Ein Rogel. It is likely that it was this proximity to a water source which led to the preference for the Western hill, despite ihat necessitating a compromise on security.
Trade routes – Jerusalem does not lie on either of the two international trade routes, the "Way of the Sea" (דרך הים) or the "King's Highway," (דרך המלך) though it was not far from the "Patriarch's Highway" (דרך האבות) that connected Shekhem and Chevron.11
Natural resources
Central location – If David wanted his capital city to be accessible to all the tribes, a central location within the country was necessary. Jerusalem
Political Move
David's choice was political in nature, a part of his effort to unite the various tribes (especially Yehuda and Binyamin) into one centralized nation.