Jerusalem Anthology - City of David

Rabbenu Bechaye Bereshit 26:19 “And Isaac's servants dug in the valley, and they found there a well of living waters.” (Bereshit 26:19) The Ramban explains this, saying: the Torah describes the story of these wells at length not in order that we benefit so much from it, or that it reflects such glory on Yitzchak, but rather because the story is hinting at the future. The ‘well of living waters’ is a hint to the first Holy Temple, as it is written “…the source of living waters, the Lord.” (Yirmiyahu 17:13) They called the first well ‘Esek’ (Bereshit 26:20) as a hint to the first Temple when they contended (nitasku) with us and started many arguments and wars until they finally destroyed it. The second well was called ‘Sitnah’ (Bereshit 26:21) which is an even harsher name than the first as a hint to the second Temple, of which it is written “And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation (sitnah) against the dwellers of Judea and Jerusalem.” (Ezra 4:6) As long as it stood they stood as accusers against us until they destroyed it and banished us into this awful exile. The name of this second well should arouse a reaction in you, because the Accuser (satan) is found there and he is the guardian angel of Esau who raises accusations against us continually. He called the name of the third well, may it be built speedily in our day, ‘Rechovot.’ It says “And he moved away from there…” (Bereshit 26:23), meaning that he detached his conception from the second Temple and focused it on the construction of the third Temple. This is why it says “…and he dug another well, and they did not quarrel over it; so he named it Rehovoth…” (ibid.) because it is written of the future third Temple “And it became wider and it wound higher and higher…” (Yechezkel 41:7) and it will be built without struggle or conflict. And the Holy One will broaden our boundaries, as it says “When the Lord, your God, expands your boundary, as He has spoken to you…” (Devarim 12:20) which is speaking of the future. Up to here are the words of the Ramban. The fact that it mentions Gd’s name in reference to the third House, but not in connection with the first two, is perhaps because they were buildings of flesh and blood made by Shlomo and Cyrus. But the third will be an act of Gd, a heavenly construction which will never be destroyed and that is which Gd’s name is mentioned in connection with it. I found a midrash which supports this idea. Our Sages asked on the verse “And David conquered the stronghold of Zion which is the city of David.” (Shmuel II 5:7) why was that place called by the name of flesh and blood? Since it was known and revealed before the King, king of kings the Holy One blessed be He that flesh and blood would build it and flesh and blood would destroy it, therefore it was called by the name of flesh and blood. But, in the time to come it will be called by His name, as it says “And the children of your oppressors shall go to you bent over, and those who despised you shall prostrate themselves at the soles of your feet, and they shall call you 'the city of the Lord, Zion of the Holy One of Israel.'” (Yeshayahu 60:14)

Radak Melachim I 8:1 Out of the city of David – because David had brought it up to there when he took it from the house of Oved Edom

Radak Melachim I 11:27 Solomon built up the Millo – The Millo was a part of Jerusalem which was up against the city where there was a broad space for people to gather. This is why they called it Millo (that could be read as m’lo meaning full), which refers to a gathering. Shlomo built up this place because he needed it in order to build a house for Pharaoh’s daughter. Nevertheless, it appears that the people did not look upon Shlomo’s action favorably, but they were afraid to comment on what he had done. It was Yerovam who, filled with arrogance, brazenly stated that Shlomo built up the Millo, meaning ‘see the evil which he did.’ Furthermore, Yerovam called him Shlomo and not ‘the king’ which is an act of rebellion against royal authority. Furthermore, he said ‘and closed up the breach of the city of David, his father.’ David made breaks in the wall of Zion in order to be able escape undetected if the people ever rebelled against him. This is the custom of Ishmaelite kings today to have a breach in their fortresses through which to flee if the people of the city rise up against them, and they call it ‘the Treachery Gate.’ Shlomo closed up that breach in the wall, and Yerovam said ‘see how arrogant he is that he closed up the breach,’ meaning that he is secure and unafraid of rebellion. Our Sages asked ‘why did Yerovam merit to kingship? Because he rebuked Shlomo. And why was he punished? Because he rebuked him in public. He said to Shlomo – David your father broke one the walls in order that Israel could come up for the festival holidays, while you sealed them up to make a labor gang for the daughter of Pharoah.’ The Sages further said ‘what does it mean “And this was the matter [concerning] which he raised his hand against the king…” (Melachim I 11:27)? That he took of his tefillin before him.’

Eicha Raba Petichtot 24 …“And the cracks of the city of David you saw that they had increased… And the houses of Jerusalem you counted, and you demolished the houses to fortify the wall.” (Yeshayahu 22:9-10) This comes to teach that they were tearing down their houses and adding to the wall. And did Hezekiah not already do this? Isn’t it written “And he strengthened himself and built the whole breached wall…” (Divre HaYamim II 32:5) Rather, Hezekiah trusted in the Lord God of Israel while you did not, as it says “…but you did not look to its Maker, and Him Who fashioned it from afar…” (Yeshayahu 22:11)

Sifre Devarim V’zot HaBracha 347 Another explanation. “May Reuven live…” through the episode of Yosef “…and not die…” (Devarim 33:6) through the episode of Bilhah. R’ Chananya ben Gamliel says: merit is never offset by sin, nor sin by merit except in the cases of Reuven and David, as it says “…and Shimei went along…” (Shmuel II 16:13) and nevertheless “…the hillside opposite him…” (ibid.) “Solomon built up the Millo…” and nevertheless “…and closed up the breach of the city of David, his father.” (Melachim I 11:27) The Sages say: merit is never offset by sin nor sin by merit, rather reward is given for fulfilling commandments and punishment for transgression. What then does the verse mean when it says ‘may Reuven live and not die’? That Reuven repented. R’ Shimon ben Gamliel says: Reuven was saved from that sin and never engaged in that action. Is it possible that one who was destined to stand at the head of the tribes on Mount Eval and say “Cursed be he who lies with his father's wife…” (Devarim 27:20) would do such a thing?! What then does the Torah mean when it says “…for you ascended upon your father's couch…” (Bereshit 49:4)? That he protested his mother’s disgrace. “…and may his people be counted in the number,” (Devarim 33:6) in this world, because his days are numbered, but in the days to come ‘may Reuven live and not die.’