A Message from the Rabbi: Our Devotion to Jerusalem

We continue our cooperation with the Steinsaltz Center and are publishing materials specially prepared for the communities of the EAJC member states.

Where Heaven Touches Earth

The special holiness of Jerusalem is due to its chosen status: it is referred to as "the place that the Lord will choose" (Devarim, 12:5). The Creator wished to make this city His dwelling place and the site of the Temple, overshadowing it with His Presence. Moreover, the connection between Him and Jerusalem is manifested not only in the "heavenly Jerusalem" — the city of the spirit — but also in the "earthly Jerusalem" — the city we see before us.

This can be likened to a geological fault. When, as a result of certain processes, rock fracturing occurs, some parts of the geological strata shift and rise higher than others. In such cases, the strata cease to be continuous, and the upper layers come into contact with those that were previously much lower. The same applies to Jerusalem: the upper and lower worlds do not coexist here within an ordinary structure — one above another — but touch one another. At this point, heaven is not above the earth, but on the very same level.

The convergence of heaven and earth is clearly manifested in the most sacred place of the Temple — the Holy of Holies. According to the description of the Sages, it represents a space of a type unknown to us. "The place of the Ark and the Cherubim is not subject to measurement" (Bava Batra, 99a). The Ark of the Covenant and the Cherubim do not occupy physical space in the room; the free space between them and its walls fills the entire dimensions of the hall, as if there is nothing in the middle.

The Holy of Holies is the center of our world; the Foundation Stone—the cornerstone of the universe—is also located there (Yoma, 54b). Midrashic texts tell us that it was from there that the dust of the earth was taken to create Adam (Midrash Tehillim, 92). This place, which lies at the foundation of all subsequent creation, can be likened to an umbilical cord connecting the lower realms of existence with their source. The Holy of Holies is the primary zone where the worlds touch, surrounded by concentric circles of the Temple Mount, Jerusalem, and the entire Land of Israel. They spread around that very point where the upper and lower worlds meet.

Various centers exist on the globe, including magnetic and geographical poles. These places differ from all others in one way or another, and remarkable phenomena are observed within them. The compass "goes wild," and day and night are intermingled. Jerusalem is likewise an extraordinary place, in some ways similar to these exceptional points on the geographical map: within it, the upper and lower worlds penetrate each other.

Jerusalem stands on the very edge of matter and the physical world, immediately before the entrance into the non-material realm. Tractate Avot recounts the miracles that occurred in the Temple: the flesh of the sacrifices never emitted an odor, not a single fly appeared over the carcasses of the animals, snakes and scorpions never caused harm in Jerusalem, and so forth (the complete list of the ten miracles of the Temple is in Tractate Avot, 5:5). Contact with holiness leads to a change in the laws of nature even in the outer territory—throughout the entire city.

The Sages refer to Jerusalem as the apple of the Eye (Melachim I, 9:3). The eye is the only organ in the human body whose nerve directly connects to the brain. The pupil is like the gateway of a channel through which external impressions are transmitted inward. Other sensory organs filter and process their impressions, but visual images enter the brain in their primary, unfiltered form. Jerusalem represents a similar channel connecting the upper and lower worlds. It is a gate leading to heaven and opening the path to the non-material, spiritual world. Therefore, worshippers invariably turn to face Jerusalem, as King Solomon says in his prayer: "And they pray to You toward their land, which You gave to their fathers, and the city which You have chosen, and the house which I have built for Your name" (Melachim I, 8:48). Prayers are directed to Jerusalem and ascend from there.

The apple of the eye connects the brain to the outside world, and therefore it must be protected with utmost care. Similarly, Jerusalem is the most sensitive place in the world. In this eye of the universe, even a slight tremor is painful and dangerous, just like any trauma to the eye. What happens in Jerusalem can prove significant for the entire world and shake humanity to a far greater extent than events occurring in other corners of the planet.

The connection with the higher worlds generates a "leakage" of holiness from the Holy of Holies, the Temple, and the Temple Mount. It encompasses the entire city, affecting not only its spiritual essence but also purely material objects: houses, stones, and thorns. It extends to all its residents, young and old alike. In Jerusalem, even the stones are unusual; in this city, even the thorns are out of the ordinary.

Jerusalem is "the city that is called the perfection of beauty" (mentioned in Eichah, 2:15). It is more beautiful than many of the world's finest cities. However, the beauty of Jerusalem does not stem from the grandeur of its buildings or from impressive architectural solutions; as a rule, the exact opposite is true. The beauty of Jerusalem, its sun and light, as well as the other wonderful features of this city, flow from its innermost depths. The sparks of Jerusalem's spirituality, the drops of its holiness, are what adorn Jerusalem and endow it with a special charm.

It is of little importance whether Jerusalem has beautiful, unusual buildings or not. Looking at the city as a whole, one realizes that there is nothing more beautiful. Perfect beauty cannot be overshadowed by individual flaws. On the contrary, they lend it additional charm. Even that which in itself is not beautiful contributes to forming the character of Jerusalem, and ultimately, every corner and every fragment of the city makes it even more beautiful.

The beauty of Jerusalem gradually envelops its neighborhoods. Indeed, it takes time for a new neighborhood to fully integrate into the Jerusalem environment; its residents, too, do not become true Jerusalemites overnight. But upon visiting a perfume shop, a person inevitably begins to exude its fragrance — in this manner, the essence of Jerusalem penetrates its inhabitants. Sometimes this process continues over the span of an entire generation, but ultimately Jerusalem absorbs everything, further refining its physical beauty, which is an integral part of its innermost essence.

Jerusalem Day is not merely a celebration of the anniversary of the city's liberation from foreign rule; it is incomparably more significant. The greatness of this holiday lies in the fact that it was established in honor of this extraordinary city — "the rose of Sharon, the lily of the valleys" (Shir HaShirim, 2:1). It is not linked to the destruction or restoration of Jerusalem, nor to its problems or its beauty. It is a day of gratitude for its very existence; a day of joy that we have been deemed worthy of having a place of connection with the higher world in our midst.

Jerusalem Day is a new holiday that past generations were not privileged to celebrate. Previously, we did not know that one could praise Jerusalem and rejoice in it simply as it is, before it regains its former grandeur. We express our gratitude because, no matter what troubles and misfortunes befall this city, it cannot be stripped of its identity; no amount of humiliation can conceal its essence. Jerusalem may be exiled and despised, but it remains a royal city, likened to a majestic palm tree. Even when descending into the depths, it remains a source of blessing.

Isaiah prophesies: "Rejoice with Jerusalem, and be glad with her, all you who love her; rejoice for joy with her, all you who mourn for her" (Yeshayahu, 66:10). Even while mourning the ruins of Jerusalem, one must love this city. This refers to loving not only its holy sites, but the entire city as it is, with its new neighborhoods and cats, fences and stones, madmen and dreamers. One must love it not only because it has given us shelter, but because there is no other place like it in the world. This is why we rejoice in honor of Jerusalem — the earthly Jerusalem and the heavenly Jerusalem.