Choice of Yerushalayim/2

Choice of Yerushalayim

Exegetical Approaches

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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 TanchumaKedoshim 10About the Tanchuma,¹ Yerushalayim lies at the heart of the world² and from there the heavens and earth were created.³ This is alluded to in Tehillim 50, "מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ".

Continuous site of worship – RambamHilkhot Beit HaBechirah 2:2About R. Moshe b. Maimon, 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. Bavli PesachimPesachim 88aAbout the Bavli presents Yitzchak and Yaakov praying at Mt. Moriyah as well.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/prayed in Yerushalayim.⁶

"וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא י"י יִרְאֶה" – Rambam3 45About Rambam Moreh Nevukhim learns from Avraham's naming 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" – Yaakov's declaration would seem to suggest that he, at least, did not view Jerusalem as the sole chosen site, and that Beit El too had potential to be the House of God.

• According to Bereshit Rabbah69:7About Bereshit Rabbah Yaakov declares, "this is a house of God and gateway to heaven", not because God was especially present in Beit El, but because in his dream, he saw Yerushalayim (the midpoint of the ladder marked the site of the Beit HaMikdash).⁸  RashiBereshit 28:11Bereshit 28:17About R. Shelomo Yitzchaki, drawing on Bavli SanhedrinSanhedrin 95bAbout the Bavli,⁹ goes a step further to suggest that  Mt. Moriyah 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 national, 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 – Rambam3 45About Rambam Moreh Nevukhim 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 Israel¹⁰ – Keli YekarDevarim 12:4About R. Shelomo Ephraim Luntschitz, 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.¹¹

Natural resources – Since Jerusalem is far from the major roads of its time, bordering on the desert, with poor agriculture and few natural resources, this position suggests that Israel was selected not for its natural conditions but despite them.¹² David's motives were religious, not strategic.

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 supports the understanding that the reasons behind the choice of city were religious in nature.

Why wasn't Yerushalayim Israel's first center? If Yerushalayim was chosen for its spiritual status, it is not clear why none of the leaders before David opted to make it either their political or spiritual capital.¹³

"וָאֶבְחַר בִּירוּשָׁלַ‍ִם לִהְיוֹת שְׁמִי שָׁם "

Security Considerations

David chose Jerusalem as his capital due to a combination of strategic factors including its defensibility, central location, and availability of water resources.

Security – The City of David 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. The very fact that it was still in the hands of the Jebusites in the time of David attests to its strength and difficulty of conquest.  That said, the site is not the highest of the cities on Israel's mountainous ridge,¹⁴ nor is it even the tallest in its vicinity.¹⁵

Water sources – The City of David was close to two springs, the Gichon and Ein Rogel.¹⁶  It is likely that it was this proximity to water sources which led to choosing specifically the City of David, on the lower eastern hill, rather than the higher western hill,¹⁷ 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.¹⁸ This distance might not have been economically advantageous, but from a security perspective, it meant that Jerusalem was not on the route of potential invading armies.

Important ancient site – Jerusalem was already a significant city in ancient times, mentioned in the Ebla Tablets (third millennium BCE), Egyptian Execration texts (19th c. BCE) and the Amarna Letters (14th c. BCE), suggesting that it had strategic and military import unconnected to any special spiritual status.

Natural resources and agriculture – As Jerusalem cannot boast of many natural resources or rich agricultural land, these were probably not among David's reasons for choosing the site.

Political Needs

David's choice was political in nature, a part of his effort to unite the various tribes, and especially Yehuda and Binyamin, into one centralized nation.

Rejection of Chevron – David's first political center had been Chevron, where he had the support of his tribe. However, as soon as he became king over all of Israel he recognized that this might be viewed as nepotism and a favoring of his brethren.  Thus, to prevent jealousy among the other tribes, David decided to choose a new capital city.

Yerushalayim's neutrality – Since Yerushalayim had not yet been conquered in the time of David, it did not belong to any particular tribe,¹⁹ making it an ideal choice for a neutral capital city which no individual tribe could claim as their own. David hoped that this would prevent tribal fighting and promote unity.

Border location – The City of David lies at the border between the inheritances of Binyamin and Yehuda. As there was much friction between these two tribes specifically (with Shaul coming from Binyamin and David from Yehuda), having them "share" in the capital city was an effective way for both to feel privileged and to reduce tension.

Modern parallels – David's choice might be seen as comparable to the selection of Washington D.C. as the capital of the United States.  It, too, is not considered part of any individual state, giving it neutrality.  It was built on land donated by two states, Maryland and Virginia, and was chosen as part of a compromise to satisfy the opposing interests of Northern Federalists and southern Anti-Federalists.²⁰

Jerusalem's status in the Patriarchal period – This approach maintains that Yerushalayim was not an important religious center in the Patriarchal period, and as such this would not have been a reason for David to favor the site.  The forefathers call out to Hashem and set up altars in many locations, including Shechem,²¹ Beit El,²² Chevron²³ and Be'er Sheva²⁴ 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. Moriyah.²⁵  In fact, Yerushalayim is not named even once in all of Torah,²⁶ supporting the idea that it was not yet considered to be of religious import.

"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,²⁷ as Avraham foresaw that Yerushalayim and Mt. Moriyah were ultimately to be chosen by David and sanctified by Hashem.

"הַמָּקוֹם אֲשֶׁר יִבְחַר י"י" – The fact that Yerushalayim is not mentioned by name²⁸ supports the idea that there were multiple options for the "chosen" site.²⁹  R. Hoffmann explains that the phrase is simply highlighting that Hashem's place of worship will be chosen by Him, unlike the hilltops which were chosen by human idolaters.³⁰  RambanDevarim 17:15About R. Moshe b. Nachman, in contrast, asserts that  the phrase does not insinuate that Hashem needs partake in the choosing at all; the language of "אֲשֶׁר יִבְחַר י"י" is rather a figure of speech which expresses that all is from God's will.

"לְשִׁכְנוֹ תִדְרְשׁוּ" – The Sifre learns from these words that

Early political centers

Jerusalem's resources and security – Though Jerusalem is relatively secure

¹ See also RashiYoma 54bAbout R. Shelomo Yitzchaki on Bavli Yoma "ציון נבראת תחילה וסביביה נדבקו רגבים עד סוף העולם מכל צד."

² See also Masekhet Derekh Eretz 7:32, where Shemuel HaKatan likens the world to an eye and Jerusalem to the middle of the pupil.  This centrality of Jerusalem is pictorially represented in several medieval maps which position Jerusalem in the middle of the page.  For example, see the Ebstorf map of the mid 13th century, the Psalter map of 1265, the Hereford Mappa Mundi c.1300, and H. Bunting's famous clover leaf map of 1581.

³ See also Tosefta YomaYoma 2:12About the Tosefta, Yerushalmi YomaYoma 5:3About the Yerushalmi, and Bavli YomaYoma 54bAbout the Bavli who all speak of Jerusalem as the site of creation, though they do not mention it being in the center of the world. 

⁴ See Bereshit Rabbah34:9About Bereshit Rabbah, Pirkei DeRabbi Eliezer 2323About Pirkei DeRabbi Eliezer, and Pirkei DeRabbi Eliezer 31331About Pirkei DeRabbi Eliezer.

⁵ The Bavli derives that Yitzchak did so from the verse, "וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה" (Bereshit 24:63) 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" (Mikhah 3:12).  [Cf. the NetzivBereshit 24:63About R. Naftali Tzvi Yehuda Berlin who suggests that Yitzchak was not actually in Jerusalem, but that he prayed towards the site.]  Yaakov, too, is said to have prayed at Mt. Moriyah when he was enroute to Charan.  See Bavli SanhedrinSanhedrin 95bAbout the Bavli which reads the phrase "וַיִּפְגַּע בַּמָּקוֹם" to refer to his praying at "the" place, ie. the known site of the Mikdash.  See similarly Pirkei DeRabbi Eliezer35About Pirkei DeRabbi Eliezer and the discussion regarding the identification of Beit El with Jerusalem below.

⁶ Pirkei DeRabbi Eliezer31About Pirkei DeRabbi Eliezer asserts that when speaking of the altar on which Avraham placed Yitzchak, the verse writes, "וַיִּבֶן שָׁם אַבְרָהָם אֶת הַמִּזְבֵּחַ", 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. Moriyah.

⁷ Avraham announces, "Hashem will see", declaring that this place would 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".

⁸ See also Bavli PesachimPesachim 88aAbout the Bavli which identifies Beit El with the site of the Mikdash.

⁹ The Bavli explains the phrase "וַיִּפְגַּע בַּמָּקוֹם" to refer to Mt. Moriyah, but does not explicitly suggest that it moved to Beit El.  It more simply suggests that when Yaakov reached Charan, he realized that he had passed Mt. Moriyah without praying there and returned to do.  Hashem helped him arrive quickly at his destination.

¹⁰ This position assumes that though the city was already chosen, the fact was not yet known to the masses.

¹¹ For a full discussion of why Yerushalayim is never named in Torah, see R"Y Levy's article, Why Does the Torah Not Mention Jerusalem by Name?

¹² See R. Rubin, "ירושלים וסביבותיה: השפעת התנאים הפיסיים על יישובה של ירושלים" in ספר ירושלים: תקופת המקרא  ed. Sh. Achituv and A. Mazar (Jerusalem, 2000): 1-12.  He writes, " נראה לפיכך, שעלייתה של ירושלים.... התרחש לא בשל תנאי הטבע, אלא למרות מגבלותיהם של תנאים אלה."

¹³ In the time of Yehoshua Shiloh and Shekhem played those roles, while in the time of Shaul, the two centers were Givat Shaul and Nov.  In each case the cities chosen are located within the leader's tribe, suggesting that it was political rather than religious considerations which lay behind the choice.

¹⁴ The City of David lies 690 meters above sea level as opposed to the 900 meters of Chevron and Beit El.  Even just looking at the two hills that later made up Jerusalem, it is not the City of David but rather the Western part of the city (Mt. Zion, the Jewish and Armenian Quarters of today) which is on the higher mountain (measuring 770 meters). This fact might have been what led Josephus to erroneously refer to this western section as "the stronghold of David".  It is probably also what led Christian pilgrims to originally identify this area, rather than the City of David, as Mt. Zion, replete with David's tomb and citadel.  For discussion of this misidentification, see Hershel Shanks, “The Tombs of David and Other Kings of Judah,” Jerusalem: An Archaeological Biography (New York: 1995), 35-43.

¹⁵ However, see R. Rubin in the article cited above, that given the restrictions of the ammunition of the time, the steep slopes of the city meant that the relatively lower height would not have significantly hampered the city's defenses.

¹⁶ At first glance the name of the city "ציון", from the root "ציי" meaning dry or desolate, would argue against the possibility that the city was remarkable specifically due to its water sources.  See, though, R"Y Elitzur, מקום בפרשה (Tel Aviv 2014): 261-272, who suggests that Zion originally referred to the larger area surrounding the City of David, which was indeed barren desert.  Mezudat Zion, then, referred to the fortress in the area of Zion.  See Elitzur's article for other explanations of the name, including the possibility that it stemmed form the root "צין" which could be related to the Arabic  root "צון", meaning to watch or guard. According to such a derivation the name reflected the strength of the site, and perhaps related to the fortress built on top.

¹⁷ See above that the larger city of Jerusalem is made up of two hills, separated by the Tyropean valley, and the Western Hill was about 90 meters higher than the City of David.

¹⁸ 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.

¹⁹ See Bavli Yoma,Sanhedrin 101 and Avot deRabbi Natan, and --- for various opinions regarding whether or not Jerusalem was ultimately divided among the tribes or belonged to no one.  Even if one maintains.   For a full discussion, see Prof. Y. Ta-Shma's article, מעמד ירושלים בחלוקת הארץ.

²⁰ Other parallels of interest include: 

• Thirteen States – In both cases there are 13 states/ tribes (Yosef is divided into two).
• Debate over centralized authority – In the period of the Judges there is a question of whether or not to appoint a king, parallel to the debates between Federalists and Anti-Federalists regarding the power that should be given to the central government.
• Tensions between North and South – There is friction between the Northern tribes of Yosef and Binyamin and the Southern tribe of Yehuda, similar to the tensions between the Northern and Southern States.  In both cases this eventually leads to Civil War.
• Capital's name - In both Tanakh and U.S. history, the capital is named after the general who united the nation, King David (City of David) and General Washington (Washington D.C.).

²¹ See Bereshit 12:6-8 and Bereshit 33:18-20.

²² See Bereshit 12:8, Bereshit 13:3-4, Bereshit 28, and Bereshit 35:1-7.

²³ See Bereshit 13:18.

²⁴ See Bereshit 21:33.  Though Avraham does not build an altar here, he does cry out to God and plant an Eshel.  It is likely that the planting was a religious act, as R. D"Z Hoffmann suggests, "נראה שעץ זה שימש לעבוד תחתיו, כמקום מקדש". [In the Ancient Near East many worshiped their gods under trees (See, for example, Devarim 12:2) so it is not surprising that Avraham might do so as well.]  See also Bereshit 46 which describes Yaakov sacrificing to Hashem and receiving prophecy in Be'er Sheva as he descends to Egypt.

²⁵ Had it not been for the verse in Divrei HaYamim II 3:1 which locates the site as being where David sacrificed on the threshing floor of Aravnah the Jebusite, the reader would never have known that it was in Yerushalayim at all.

²⁶ However, the city Shalem (from which Malki Tzedek comes to greet Avraham in Bereshit 14) has been identified with Yerushalayim based both on the similarity between the names and the parallel between it and the name Zion in Tehillim 76:3. See, for example, Bereshit Rabbah who draws this connection.

²⁷ See also the controversial statement of Ibn EzraDevarim 1:2About R. Avraham ibn Ezra, which has been understood by some to mean that the verse is a later addition, inserted into Torah only after Jerusalem was in fact chosen by David. See

²⁸ See Shadal who asserts that the lack of identification provides proof against Biblical critics who claim that Devarim was written after the rise of the Davidic dynasty.  He points out that had that been the case, there is no doubt that an author would have mentioned Jerusalem explicitly as by then it was clearly both the political capital and spiritual center.  The silence is only logical if Jerusalem had not yet been chosen.

²⁹ See ChizkuniDevarim 12:5About R. Chizkiyah b. Manoach who asserts that the verse does not specify Yerushalayim, since all the sites which housed the Mishkan were sanctified and chosen by Hashem, and SefornoDevarim 12:5About R. Ovadyah Seforno who asserts that the phrase might refer to either Shiloh or Yerushalayim.

³⁰ 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.