Tonight is Yom Yerushalayim, the day when we celebrate the unification of Jerusalem, that is, the day when Israel is able to make it possible for Jews to go to the Kotel, in 1967. I cannot stress how much you should read "Like Dreamers" by Yosi Klein Halevi, to understand the enormity of this moment. And that being said,
Can you spot Jerusalem hiding in our triennial reading?
(לא) וְנָתַתִּ֤י אֶת־עָֽרֵיכֶם֙ חָרְבָּ֔ה וַהֲשִׁמּוֹתִ֖י אֶת־מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם׃
(31) And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savor of your sweet odors.
(ד) [ד] וכן הוא אומר (ויקרא כו, לא) "ונתתי את עריכם חרבה"-- יכול מאדם? כשהוא אומר (ויקרא כו, לב) "והשימותי אני את הארץ", הרי אדם אמור. הא מה אני מקיים "ונתתי את עריכם חרבה"? מעובר ושב. וכן הוא אומר (ויקרא כו, לא) "והשימותי את מקדשיכם"-- יכול מן הקרבנות? כשהוא אומר "ולא אריח בריח ניחוחכם", הרי קרבנות אמורים. הא מה אני מקיים "והשימותי את מקדשיכם"? מן הגדודיות.
(4) 4) Similarly, (Vayikra 26:31) "And I will make desolate the land." I might think, ("desolate") of man. But in (Ibid. 32) "And I will lay waste your cities," man is already stated. How, then, am I to understand "And I will make desolate the land"? Of passersby. Similarly, "and I will make desolate your sanctuaries." I might think ("desolate") of offerings. But in (Ibid.) "and I will not smell your sweet savors," offerings are already stated. How, then, am I to understand "and I will make desolate your sanctuaries"? Of troops (of festival pilgrims).
Jerusalem, as we know, is wrapped up in the eschatology of Christians and Jews, and of some radical Muslims too.
(ו) עשר קדשות הן: ארץ ישראל מקדשת מכל הארצות. ומה היא קדשתה? שמביאים ממנה העמר, והבכורים, ושתי הלחם, מה שאין מביאין כן מכל הארצות.
(ז) עירות המקפות חומה מקדשות ממנה - שמשלחין מתוכן את המצורעים, ומסבבין לתוכן מת עד שירצו. יצא, אין מחזירין אותו.
(ח) לפנים מן החומה מקדש מהם - שאוכלים שם קדשים קלים ומעשר שני. הר הבית מקדש ממנו - שאין זבים וזבות נדות ויולדות נכנסים לשם. החיל מקדש ממנו - שאין גוים וטמא מת נכנסים לשם. עזרת נשים מקדשת ממנו, שאין טבול יום נכנס לשם, ואין חיבים עליה חטאת. עזרת ישראל מקדשת ממנה, שאין מחסר כפורים נכנס לשם, וחיבין עליה חטאת. עזרת הכהנים מקדשת ממנה, שאין ישראל נכנסים לשם אלא בשעת צרכיהם: לסמיכה לשחיטה ולתנופה.
(6) There are ten degrees of holiness. The land of Israel is holier than any other land. Wherein lies its holiness? In that from it are brought the omer [barley offering brought on the second day of Passover], the first fruits, and the two loaves [offered on Shavuot], which may not be brought from any other land.
(7) The walled cities are still more holy, in that they must send forth the metzoraim from their midst, and they may carry around a corpse therein as far as necessary, but once it is taken out, they may not bring it back.
(8) Inside the wall [of Jerusalem] is more holy than these, because there the less holy [offerings] and the second tithe are eaten. The Temple Mount has greater sanctity, because men and women with discharges, menstruating women, and women who have given birth may not enter there. The Cheil [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited] has higher sanctity, because gentiles and people contaminated with corpse impurity may not enter there. The women's courtyard has higher sanctity, because a tevul yom may not enter there, but they are not liable for a sin offering for doing so. The Israelites' courtyard has higher sanctity, because one who lacks atonement may not enter there, and is liable for a sin offering for doing so. The priests' courtyard has higher sanctity, because the Israelites may not enter there except at the time of their [ritual] requirements: the laying on of hands, the slaughter, and the wave-offering.
One who was standing in Eretz Yisrael, should focus his heart toward Jerusalem, as it is stated: “And they shall pray to the Lord by way of the city that You have chosen” (I Kings 8:44).
One who was standing in Jerusalem, should focus his heart toward the Temple, as it is stated: “And they shall pray toward this house” (II Chronicles 6:32).
One who was standing in the Temple, should focus his heart toward the Holy of Holies, as it is stated: “And they shall pray toward this place” (I Kings 8:35).
One who was standing in the Holy of Holies, should focus his heart toward the seat of the ark-cover [kapporet], atop the ark, the dwelling place of God’s glory.
One who was standing behind the seat of the ark-cover, should visualize himself as if standing before the ark-cover and turn toward it.
Consequently, one standing in prayer in the East turns to face west, and one standing in the West, turns to face east. One standing in the South, turns to face north, and one standing in the North, turns to face south; all of the people of Israel find themselves focusing their hearts toward one place, the Holy of Holies in the Temple.
(ד) לִשְׁמָרְךָ בַּדָּרֶךְ וְלַהֲבִיאֲךָ אֶל הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי, זֶה אֶחָד מִן הַמִּקְרָאוֹת הַמְחֻוָּרוֹת שֶׁבֵּית הַמִּקְדָּשׁ שֶׁלְּמַטָּן מְכֻוָּן כְּנֶגֶד בֵּית הַמִּקְדָּשׁ שֶׁלְּמַעְלָן.
(4) To keep thee by the way, and to bring thee into the place which I have prepared (Exod. 23:20). This one verse from Scripture makes it evident that the earthly Temple corresponds to the heavenly Temple.
Gemara. The dues collectors who entered into a house – it is impure. If there is a non-Jew with them they are trustworthy to say ‘we went in but touched nothing.’ Give this two explanations. They are trustworthy to say ‘we entered but touched nothing’ when there are known witnesses. And in Jerusalem they are trustworthy regarding holy vessels even when there are known witnesses. Another explanation – they are trustworthy to say ‘we entered but touched nothing’ therefore we need the other teaching when there are known witnesses. And in Jerusalem they are trustworthy even on holy vessels even though there are witnesses that they know about. Rabbi Yehoshua ben Levi said: “The built-up Jerusalem is like a city that was joined (chubra) together within itself.” (Psalms 122:3) A city which makes all of Israel friends (chaverim – also a term for those who are trustworthy regarding tithes and matters of ritual purity). If so, let this be true during the rest of the year! Rabbi Zeira said: only at the time “There ascended the tribes…” (Psalms 122:4)
There is a midrash,
מדרש זוטא - שיר השירים (בובר) פרשה א
שבעים שמות קרא לירושלים.
that affirms that Jerusalem has 70 names. And proceeds to list 84 of them. This is a sign, truly, that Jerusalem belongs to many people, in many ways, and that any of us should have, must have, our own connection to Jerusalem. Shabbat Shalom, and happy Yom Yerushalayim tonight.