The Midrash (Bereishis Rabbah 56:16) teaches that the name Yerushalayim derives from two words: “yir’eh” and “shaleim.” The latter name was given to the city by Shem, the son of Noach, who was also known as Malki Tzedek the king of Shaleim (see Bereishis 14:18). The former was given by Avraham following Akeidas Yitzchak (see Bereishis 22:14). Meshech Chochmah (Bereishis ibid) explains the significance of these two names is that they, together, capture the duality of Yerushalayim. Yerushalayim stands for both intellectual/spiritual purity and character perfection. The term “yir’eh,” which is part of the longer phrase (ibid) “Vayikra Avraham es sheim hamakom hahu Hashem yir’eh asher yeiamer hayom b’har Hashem yeiraeh - And Avraham called the name of that site ‘Hashem Yir’eh,’ as it is said this day, on the mountain Hashem will be seen,” refers to the revelation of Hashem’s presence (spirituality), while “shaleim” connotes character perfection.

            Meshech Chochmah explains that the reason “shaleim” refers to character perfection is because this term - which means “complete” - highlights the fact that all of humanity forms one, large community. Each person impacts and is impacted by others, and, as such, it is the collective responsibility of humanity to ensure the preservation of the human species. Put differently, proper character traits, which facilitate positive social interactions, are essential to forming a civilized society. Negative character traits, such as dangerous rivalry and enmity, unravel the fabric of society. In this sense, the value of “shaleim” is to form a functional and flourishing civilization.

            A similar principle is formulated by the Netziv in a different context. The Netziv notes in his introduction to Sefer Bereishis that the Nevi’im refer to Sefer Bereishis as Sefer HaYasher. The Netziv explains that this is because this sefer describes the productive ways in which the Avos related to other members of society. They cared for others and looked out for their well-being, and this is the mode of conduct indicated by the term “yashar.” This, in turn, relates to the theme of Sefer Bereishis, which, after all, is the book of creation, because caring for the well being of others is what sustains civilization and Hashem’s creations. Hashem’s desire is that, in addition to observing His Torah, people live lives which sustain and preserve civilization, as opposed to promoting destructive discord and strife which unravel it. It is this value which Meshech Chochmah is perhaps highlighting as one of the dual features of Yerushalayim.

            Perhaps Yerushalayim’s character of embodying both spirituality and a constructive civilization is most distinctly noticed in the fact that Yerushalayim is described as both “Mikdash Melech” and “Ir Meluchah.” It is, on the one hand, the home of the Beis Hamikdash, and, on the other, the location of the palace of the Jewish king. As the dwelling place of the shechinah, the Beis Hamikdash epitomizes spiritual achievement. The melech, by contrast, is tasked with creating social harmony and functional civilization (See Derashos HaRan D’rush 11 on the function of a melech). Both functions emanate from Yerushalayim because Yershalayim is characterized by maximal expression of both endeavors.

            Perhaps this duality of Yerushalayim underscores a principle which lies at the core of the Torah’s worldview. The gemara (Pesachim 68b) teaches that while on all other Yomim Tovim the Tannaim debate as to whether one must engage in physical pleasure, such as eating and drinking, on Shavuos everyone agrees that one must do so. The gemara explains that the reason is because Shavuos is the day which celebrates the giving of the Torah. The connection between the giving of the Torah and physical engagement is surprising. If anything, one would have expected the giving of the Torah to be a reason to abstain from physical pleasure. Meshech Chochmah (Shemos 20:18) however explains that this halachah highlights the Torah's unique approach to life. The Torah does not mandate negation of the physical, rather sanctification of it. The mitzvos of the Torah seek not to separate man from physicality, but to engage physical existence in a sanctified manner. Therefore, it is specifically on the day on which the Torah was given that physicality must be engaged.

            Yerushalayim’s duality may serve as the premier example of this worldview. The formation of a thriving civilization, which emanates from the king’s palace in Yerushalayim, epitomizes engagement with the mundane and physical order. When that society is then sanctified with the spirituality which emanates from the Beis Hamikdash, it becomes an elevated and transcendent experience. In Yerushalayim, the ultimate interaction between the spiritual and the physical takes place.

            As we approach the celebrations of Yom Yerushalayim and Shavuos, we encounter two days which celebrate a sanctified and transcendent approach to the physical world. We should be zocheh to continue to witness the rebuilding of Yerushalayim, and the return of the Beis Hamikdash and Malchus Beis Dovid, which will serve as the ultimate expressions of this Mikdash Melech Ir Meluchah.

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