Jerusalem - the mountains surround
her. And the Lord surrounds His people, both now and forever. Psalms 125:2
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Anyone
familiar with Jerusalem knows that the first part of the verse describes the
city’s topography accurately, and it is not surprising that King David knew his city. However, the second part of the verse adds the
“meta-topographical” aspect of Jerusalem, if you will, the metaphysical
dimension of God’s city [Psalms 87:3]: “And the Lord surrounds His people, both
now and forever.” Jerusalem’s topography conveys a meaning beyond the tangible
– physical aspect and symbolizes God’s protection of His chosen people.
The
verse presents a general rule and teaches that in order to comprehend the true
meaning of the Eternal City, it is
necessary to understand those aspects which cannot be seen or perceived by the
senses. It is possible to understand Jerusalem only through its metaphysical
qualities. This rule applies to all aspects: typography, geography and history.
As far as geography, a look at the map of ancient roads through
Israel leads to the conclusion that Jerusalem's position in the history of
Israel, all the more so in world history, cannot be attributed to its natural
conditions. The geographic location of Jerusalem cannot explain its
history. Geographic data did not determine Jerusalem's status and history.
Quite the contrary, it is Jerusalem which determined the political geography of
Israel.
Economic factors go no further than
the geographic factors in explaining the history of Jerusalem. British scholar George Adam Smith, in his early 20th
century history of Jerusalem commented that, with the exception of olive oil,
the ancient city exported nothing. It is necessary to amend this comment by
saying that Jerusalem did not export anything tangible. It is only those
intangibles which Jerusalem presented to the world which made her that which
she is.
Rabbi Avin son of Rabbi Adda said
in Rabbi Yitzḥak's name: Why are there no fruits of Ginnosar in Jerusalem? So
that the festival pilgrims would not say: “Had we merely ascended in order to
eat the fruits of Ginnosar in Jerusalem it would have sufficed us,” with the
result that the ascent (to Jerusalem) would not be for its own sake.
Similarly Rabbi Dostai son of Rabbi Yannai said: Why are the hot springs of
Tiberias not (located) in Jerusalem? So that the festival pilgrims would not
say: ”Had we ascended only to bathe in the hot springs of Tiberias, it would
have sufficed us,” with the result that the ascent would not be for its own
sake.
Babylonian Talmud, Pesaḥim 8b
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Indeed,
there is no physical reason for the importance of Jerusalem; the sole reason
for its importance is spiritual. Rabbi Shlomo Aviner commented that the
physical limitations and shortcomings are merely intended to stress that
Jerusalem's only advantage is spiritual.
A Jew must be able to appreciate Jerusalem
for its own sake, independent of anything tangible.
One
who studies our Sages’ comments about Jerusalem will conclude that they teach
with great consistency that her fate and destiny are to unite the People of
Israel. Just as it is not possible to understand Jerusalem without
understanding it metaphysical dimension, so too, she cannot be comprehended
without understanding her destiny.
This
teaching of our Sages explains both their comment that Jerusalem was destroyed
due to unfounded hatred [Babylonian Talmud, Yoma 9b] and Rabi Kook’s
famous comment: “Given that we were destroyed and the entire world with us due
to unfounded hatred, we will be rebuilt and the world will be rebuilt along
with us through unbounded love.”
It
is within our hands!
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