Difference between revisions of "Choice of Yerushalayim/2"
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<point><b>Beit El: "אֵין זֶה כִּי אִם בֵּית אֱלֹהִים"</b> – This position might suggest that Yaakov</point> | <point><b>Beit El: "אֵין זֶה כִּי אִם בֵּית אֱלֹהִים"</b> – This position might suggest that Yaakov</point> | ||
− | <point><b>"הַמָּקוֹם אֲשֶׁר יִבְחַר י"י"</b> – R. Hoffmann explains that the verse does not mean to set aside any particular site at this point.<fn>See | + | <point><b>"הַמָּקוֹם אֲשֶׁר יִבְחַר י"י"</b> – <multilink>T<a href="ChizkuniDevarim12-5" data-aht="source">Devarim 12:5</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>he fact that Yerushalayim is not mentioned by name supports the idea that it was not necessarily the only option. R. Hoffmann explains that the verse does not mean to set aside any particular site at this point.<fn>See <multilink><a href="ChizkuniDevarim12-5" data-aht="source">Chizkuni</a><a href="ChizkuniDevarim12-5" data-aht="source">Devarim 12:5</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink> who asserts that the verse does not specify Yerushalayim, since it was not the only holy place chosen by Hashem, and <multilink><a href="SefornoDevarim12-5" data-aht="source">Seforno</a><a href="SefornoDevarim12-5" data-aht="source">Devarim 12:5</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink> who suggests that it might refer to either Shiloh or Yerushalayim..</fn>  The language of "the site Hashem will choose" is simply a contrast to the "mountains and hills" chosen by polytheists.<fn>He further asserts that if the verse did refer to any one site, it would be Shiloh, the first cultic center after the Conquest.  As evidence he points to Yehoshua 9:27, where Yehoshua assigns the Givonites to be water drawers and wood choppers in , "הַמָּקוֹם אֲשֶׁר יִבְחָר", which could only refer to Shiloh at that point.</fn>  <multilink><a href="RambanDevarim17-15" data-aht="source">Ramban</a><a href="RambanDevarim17-15" data-aht="source">Devarim 17:15</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> further suggests that the verse does mean to insinuate that Hashem need partake in the choosing at all; the language of "אֲשֶׁר יִבְחַר י"י" is simply a figure of speech to suggest that all is from God's will.</point> |
− | <point><b>Jerusalem's resources</b></point> | + | <point><b>Ealry political centers</b></point> |
+ | <point><b>Jerusalem's resources and security</b> – Though Jerusalem is relatively secure</point> | ||
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Version as of 02:56, 2 May 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 Yerushalayim lies at the heart of the world2 and from there the heavens and earth were created,3 as alluded to in Tehillim 50, "מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ".
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 verses.
- It is also possible that Yaakov was simply declaring Beit El his own personal site of worship and not suggesting that it should be a spiritual center for future generations of Israel.
"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 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 – The fact that David's first actions after conquering Yerushalayim are to bring the ark there and request to build the Mikdash, might support the understanding that the reasons behind the choice of city were religious in nature.
Military and Economic Advantages
David chose Jerusalem as his capital due to a combination of strategic factors including its defensibility, central location, 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. That said, it is not the highest of the cities on Israel's mountainous ridge, nor is it even the highest in its vicinity.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 water sources which led to the preference for the Western hill,11 despite this necessitating a compromise on security.
Central location – If David wanted his capital city to be accessible to all the tribes, a central location within the country was necessary. Jerusalem is situated fairly in the middle of the country, fitting this criteria.
Eye on enemies – It is likely that David wanted to keep an eye on the Philistines, the biggest foreign threat during his reign. Jerusalem was well situated to do so.
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.12
Natural resources and agriculture – As Jerusalem cannot boast of many natural resources or rich agricultural land, these were probably not among David's reason for choosing the site.
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.
Jerusalem's status in the Patriarchal period – This approach maintains that the simple sense of Torah does not support the idea that Yerushalayim was an important religious center in the Patriarchal period. The forefathers call out to Hashem and set up altars in many locations, including Shechem,13 Beit El,14 Chevron15 and Be'er Sheva16 and it was these which were probably the spiritual centers of the era. Though the Akeidah took place in Yerushalayim, the text does not highlight the fact, only mentioning the specific site of Mt. Moriah.17 In fact, Yerushalayim is not named even once in all of Torah.18
"וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא י"י יִרְאֶה"
- Though this verse would seem to suggest that Avraham already marked and selected Yerushalayim as a future site of worship, this position might suggest that this was only one of many sanctified sites. As seen above, there were other cultic centers during the Patriarchal period. Throughout the pre-Monarchic period as well, other locations such as Gilgal, Shiloh, Nov and Givon served as spiritual centers.
- Alternatively, the statement was simply said via prophecy,19 as Avraham foresaw that Yerushalayim and Mt. Moriah were ultimately to be chosen by David and sanctified by Hashem.
Beit El: "אֵין זֶה כִּי אִם בֵּית אֱלֹהִים" – This position might suggest that Yaakov
"הַמָּקוֹם אֲשֶׁר יִבְחַר י"י" – TDevarim 12:5About R. Chizkiyah b. Manoach he fact that Yerushalayim is not mentioned by name supports the idea that it was not necessarily the only option. R. Hoffmann explains that the verse does not mean to set aside any particular site at this point.20 The language of "the site Hashem will choose" is simply a contrast to the "mountains and hills" chosen by polytheists.21 Ramban further suggests that the verse does mean to insinuate that Hashem need partake in the choosing at all; the language of "אֲשֶׁר יִבְחַר י"י" is simply a figure of speech to suggest that all is from God's will.
Ealry political centers
Jerusalem's resources and security – Though Jerusalem is relatively secure