Jerusalem

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The Disappearance of Jerusalem in the Book of Ezekiel
Dr. Tova Ganzel
תאריך פרסום: תשס"ט | |
Why does the Beit Hamikdash in Jerusalem, take a backseat in the book of Yehezkel? This shiur explores possible reasons for Yehezkel’s idiosyncratic approach to the Beit Hamikdash in Jerusalem. Before Yehezkel, the people had believed that God would never destroy His Temple. Yehezkel has to take a stand and emphasize that the redemption will come from those in exile. Those still living and sinning in Jerusalem during his time are not to be viewed as a source of hope. His vision of a new and different Temple service in future times reflects his view that what was done in the past brought destruction and exile and that change is essential for a fresh start after the redemption and return.
Jerusalem
Rabbi Menachem Leibtag
Why isn't Jerusalem mentioned in the Torah? A careful read of Parashat Re'eh will uncover the significance and purpose of Jerusalem, and the reason it isn't mentioned in the Torah.
Aravna's Threshing Floor and the Selection of Jerusalem
Chapter 24 (IV)
Rabbi Amnon Bazak
Why is the purchase of the granary of Arvana the Yevusite paralleled to the Akeida? Why was this story chosen to end Sefer Shmuel?
Beit-El
Rabbi Yaakov Medan
How did Yaakov's ladder look? How was it structured, where did it stand, and where was the middle of the ladder?
Chapter 15: The Tribal Boundaries of Yehuda
Rabbi Michael Hattin
With the account of Chapter Fifteen, the tribal divisions of territory are finally introduced. The Canaanite military alliances have long ago been smashed, their sponsors now reconciled to the inevitable settlement of Israel in the land, and Yehoshua has become old. The narrative now turns its attention to more national concerns, as the borders of the nascent state are delineated. This lesson focuses on the borders of Yehuda.
In the Lions' Den - Part 2
Rabbi Yaakov Medan
Sefer Daniel and Megillat Esther reveal the importance of the "Constitution" in Media and Persia - a status that supersedes even the authority of the king. Positions vary on the justification of Daniel risking his life for the value of praying to God. Daniel establishes the practice to pray towards Jerusalem. Daniel being thrown into the pit of the lions can be compared to Yosef being thrown into the pit with snakes and scorpions and to Shimshon and David who defeat a lion in combat.
Mizmor 122
Shir HaMa'alot (Part 3)
Rabbi Avi Baumol
Mizmor 122 focuses on Jerusalem as the place where the Beit HaMikdash stands, a place of great social and judicial significance, and a place that represents the peace of the Jewish Nation. David’s special relationship to Jerusalem and the Beit HaMikdash is addressed.
Mizmor 125
Shir HaMa'alot (Part 4)
Rabbi Avi Baumol
Mizmor 125 declares that those who have faith in God will be protected and will not falter. Jerusalem sits surrounded by mountains protecting it from her enemies; her inhabitants are worthy of the divine shelter.
Mizmor 48
Shir Shel Yom (Part 4)
Rabbi Avi Baumol
The first half of Mizmor 48 focuses exclusively on God and His protection of His holy city. The second half of the Mizmor calls on the Jewish Nation to rejoice in the city, encircle it, and take the steps required for the world to see that God’s city belongs to us.
Yeshayahu & Yerushalayim - Paradise Regained
Shani Taragin |
In this class, Mrs. Taragin analyzes the poetic nature of Yeshayahu's prophecies, and draws parallels between his words and those of various texts across Tanach. Yeshayahu tried to urge the people, through his lyrical wording of God's messages, to return to the ideal state of the world, as we see with Adam in Gan Eden.
Sanheriv’s Siege of Jerusalem
Rabbi Alex Israel
Hizkiyahu takes advantage of a gap in Assyrian rule and joins Egypt and Babylon in rebellion against Assyria. He fortifies Jerusalem and channels water into the walled city, while cutting off the water supply outside of the city. However, the new Assyrian king Sanheriv fights back, destroying 46 fortified cities in Yehuda, and sets his sights on Jerusalem. Sanheriv sends emissaries to Jerusalem to deflate the moral of the people and encourage them to surrender while boasting that God cannot stop him. After Yishayahu first prophecy sends Sanheriv away temporarily, Sanheriv returns to Jerusalem once again. This time Hizkiyahu prays to God and miraculously the entire Assyrian army is killed in one night. This description has an indirect corroboration in Assyrian historical documents that describe the war against Hizkiyahu in a manner which is jarringly inconsistent with other battles. This miracle led to the concept of Jerusalem's invincibility, a concept that the prophet Yirmiyahu could not change when he prophesied its destruction over a century later.
Yirmiyahu's Prophecy of the End of the Days
Rabbi David Sabato
The second section of chapter three focuses on Yirmiyahu's prophecy regarding the end of days. In this section, Yirmiyahu portrays the ark in a negative light. What is the reason for this, and how is this prophecy connected to the prophecies of repentance that surround it?
Al Naharot Bavel
Atara Snowbell | 46 minutes
Psalms chapter 137 known as "Al Neharot Bavel" is commonly recited during the Nine Days - the period of mourning leading to Tisha B'Av. What are the main messages that lie within this chapter? By closely examining the words and imagery, we can learn about the danger in the comforts of exile, as well as the important role that the Land of Israel and, more specifically, Jerusalem, play in the poet's relationship with God.
Duplication and Contradiction
Part 2 - Historical Claims of Documentary Hypothesis
Rabbi Amnon Bazak
The prevalent view in academic circles, has been that the major part of the Book of Devarim was written in the 7^th century B.C.E., as part of the battle waged by Chizkiyahu and Yoshiyahu for centralized ritual worship. This assertion is based mainly on the argument that Devarim is the only Book of the Torah which speaks of the selection of a single location for Divine service, and rejects worship outside of this location. A series of questions and proofs are brought against this theory, leading to the conclusion that the central argument for the claim of late authorship of Devarim has multiple and serious flaws.
Yom Yerushalayim - The Akeida and God’s Choice of Jerusalem
Rabbi Mordechai Breuer
Jerusalem is revealed to Avraham at two different periods in his life. First, in the encounter with Malki-Tzedek, king of Shalem, it is revealed in its dimension of tzedek and shalom. Later, at the akeida on Mount Moriah, it is revealed in its dimensions of re’iya and yira.

The building of Jerusalem by David and Shlomo is likewise accomplished in two stages. King David conquers the city and sanctifies Mount Moriah, but it is his son, Shlomo, who merits to build the Temple. These two kings represent the two aspects of Yerushalayim. David represents re’iya, while Shlomo represents shalom. Jerusalem could only be whole through the combination.

Translated by Kaeren Fish
Why Does the Chumash Not Mention Jerusalem by Name?
Rabbi Yitzchak Levi
Surprisingly, nowhere in the Pentateuch is Jerusalem mentioned by its full name. We encounter “Jerusalem” (Yerushalayim) for the first time in the Book of Yehoshua. Of course, there are innumerable mentions of Jerusalem throughout the rest of the Neviim and Ketuvim. However, while the Torah (i.e., the Chumash) does not mention Jerusalem explicitly, there are several hints to the city.

Why is Jerusalem not mentioned in the Torah by its full name? Aided by classical commentators, we explore a few explanations. Each of these explanations emphasizes a different aspect of the significance of Jerusalem.
"The Perfection of Beauty:" The Symbolism of Jerusalem and Eretz Yisrael
Rabbi Aharon Lichtenstein
Jerusalem - City of Justice
Rabbi Yitzchak Levi
We attempt to show that the spiritual character of Jerusalem and the Temple are bound up with justice. Jerusalem is a place that expresses the source and essence of justice, and the absence of justice in this place leads to its destruction.

Jerusalem – which is called tzedek, justice – fundamentally expresses the principle of justice; without it, this city cannot exist.

(This is an abridged selection from Rav Levi's VBM course on Jerusalem in the Bible.)
The Significance of the Name "Jerusalem"
Rabbi Yitzchak Levi
In this shiur we examine the significance of the name Jerusalem. The common view prevalent among Chazal is that the city embodies two aspects, based upon Avram's encounter with Malki-Tzedek King of Shalem, and the Akeida. Based on Chazal's teaching, we present various understandings of the essence of the city and its character, as expressed both in Avraham himself and in the history of the city throughout the generations.

Through its name, Jerusalem hints at the fundamental connection between the two parts of the city: if justice is absent from the city, the Holy One will not want His Presence to rest there.

Translated by Kaeren Fish
Shir HaMaalot and Yom Yerushalayim
Rabbi David Silverberg
An Unnatural Fault Line: Jerusalem
The Biblical Significance of the Reunification of Jerusalem
Rabbi Moshe Shulman
תאריך פרסום: 5777 | | Hour
In this shiur, we explore some of the issues surrounding the choice of Jerusalem as the capital of the Jewish people and as the place of the Mikdash. We also look at the split between the northern and southern kingdoms.The kingdom was split on an unnatural fault-line - why? We go back to the roots of the split and explore what the division was, what was it that changed, and why. And did God choose Jerusalem, or did David?

Jerusalem was chosen as a way to unite two groups that were already divided to some degree, and annexing Binyamin to Yehuda saved Jerusalem and the Beit haMikdash from becoming a border city of warring nations.
Eikha: Chapter 1 (continued)
Shiur #16
Dr. Yael Ziegler
Jerusalem has fallen silent and, without missing a beat, the narrator resumes his tale. In response to Jerusalem’s brief, but poignant disruption in verse 9 (“Look, God, at my affliction, for the enemy is exalted!”), the narrator focuses his attention first upon Jerusalem’s enemy and then upon her suffering.
Eikha: Chapter 1 (continued)
Shiur #17
Dr. Yael Ziegler
In the first part of chapter 1, we observed Jerusalem from the outside, judging and censuring her. When Jerusalem begins to speak, she springs to life, sharing the depths of her pain. We no longer regard her with disapproval; instead, we are party to her agony, experiencing it alongside her. In Jerusalem’s direct plea to the passersby, “Look and see! Is there any pain like my pain?” she appeals also to us, the readers, eliciting our attention and giving us pause to consider her suffering.
Eikha: Chapter 1 (continued)
Shiur #18
Dr. Yael Ziegler
Verse 16 concludes the first stage of Jerusalem’s first person account with a description of Jerusalem’s weeping eyes. In verse 17 The narrator enters to fill Jerusalem’s silence.
Eikha: Chapter 1 (continued)
Shiur #19
Dr. Yael Ziegler

Jerusalem resumes her narration following the narrator’s interjection, which appears to have triggered a remarkable transformation. In proclaiming God’s righteousness, Jerusalem now assumes responsibility for the situation, shamefacedly admitting that she has rebelled against God’s word.

Following this admission, Jerusalem turns to address the nations, entreating them to employ their hearing and sight: to hear her words and see her sons and daughters who have gone into captivity. To what end does Jerusalem turn to the nations? Why is she so determined that the nations become participants in her tragedy?
Chapter 1: In Summation
Shiur #20
Dr. Yael Ziegler
Although its alphabetic structure suggests order, the first chapter of Eikha is thematically haphazard. The chapter flings about a myriad of topics, including: Jerusalem’s tears, the exile of her population, the groans and sorrow of the suffering, the success and mockery of the enemies, the desecration of the Temple, the starvation of the population, and the inescapable, ever-looming certainty of death.
Jerusalem of Gold
Shani Taragin | Hour
What is the meaning of Yerushalayim Shel Zahav (Jerusalem of Gold) and what does it represent? Where does the depiction come from? Through an analysis of the phrase from the time of King David until Rabbi Akiva, we can gain an appreciation of what Yerushalayim means and its importance to our lives.

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