אָמַר רַבִּי לֵוִי אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם עַצְמוֹתָיו שֶׁל יוֹסֵף נִכְנְסוּ לָאָרֶץ, וַאֲנִי אֵינִי נִכְנַס לָאָרֶץ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִי שֶׁהוֹדָה בְּאַרְצוֹ נִקְבַּר בְּאַרְצוֹ וּמִי שֶׁלֹא הוֹדָה בְּאַרְצוֹ אֵינוֹ נִקְבַּר בְּאַרְצוֹ, יוֹסֵף הוֹדָה בְּאַרְצוֹ, מִנַּיִן, גְּבִרְתּוֹ אוֹמֶרֶת (בראשית לט, יד): רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי וגו' וְלֹא כָפַר, אֶלָּא (בראשית מ, טו): גֻּנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים, נִקְבַּר בְּאַרְצוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (יהושע כד, לב): וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְּנֵי יִשְׂרָאֵל מִמִּצְרַיִם קָבְרוּ בִשְׁכֶם, אַתְּ שֶׁלֹא הוֹדֵיתָ בְּאַרְצְךָ אֵין אַתָּה נִקְבַּר בְּאַרְצֶךָ, כֵּיצַד בְּנוֹת יִתְרוֹ אוֹמְרוֹת (שמות ב, יט): אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים, וְהוּא שׁוֹמֵעַ וְשׁוֹתֵק, לְפִיכָךְ לֹא נִקְבַּר בְּאַרְצוֹ.
Rabbi Levi says: He said before Him, "Master of the universe, the bones of Joseph are being taken into Israel, and I am not entering Israel? Hashem answered, "he who acknowledged his place of birth will be buried in the Land, and he who did not acknowledge his birthplace will not be buried in the Land.
From where do we know that Joseph acknowledged his place of birth? His mistress said, "behold they have brought us this Hebrew!" and Joseph did not deny this, rather, he said, "I was taken forcibly from the Land of the Hebrews." Therefore he was buried in the Land. From where do we know? The verse says, "and the bones of Joseph which the Jewish people took up from Egypt were buried in Shechem."
When did Moses not acknowledge his place of birth? The daughters of Jethro said, "An Egyptian man saved us from the shepherds." And he heard it and was quiet. Therefore, he was not buried in the Land.
ה' said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you.
וּלְצִיּוֹן יֵאָמַר אִישׁ וְאִישׁ יוּלַּד בָּהּ וְהוּא יְכוֹנְנֶהָ עֶלְיוֹן אָמַר רַבִּי מְיָישָׁא בַּר בְּרֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֶחָד הַנּוֹלָד בָּהּ וְאֶחָד הַמְצַפֶּה לִרְאוֹתָהּ
The verse states: “And of Zion it shall be said, this man and this man were born in her, and the Most High shall establish her” (Psalms 87:5). Rabbi Meyasha, son of the son of Rabbi Yehoshua ben Levi, said: Both the man who was actually born in Zion and the one who looks forward to seeing her are equally considered sons of Zion.
ואשר לא התבאר ב'תורה' ולא נזכר בפרט אבל רמז אליו ואמר "אשר יבחר ה' וגו'" יש בו אצלי שלש חכמות. האחת מהן - שלא יחזיקו בו האומות וילחמו עליו מלחמה חזקה כשידעו שזה המקום מן הארץ הוא תכלית התורה; והשנית - שלא יפסידוהו מי שהוא בידם עתה וישחיתוהו בכל יכלתם; והשלישית והיא החזקה שבהם - שלא יבקש כל 'שבט' היותו 'בנחלתו' ולמשל בו והיה נופל עליו מן המחלוקת והקטטה
For three practical reasons the name of the place is not distinctly stated in the Law, but indicated in the phrase "To the place which the Lord will choose" (Deut. 12:11, etc.). First, if the nations had learnt that this place was to be the centre of the highest religious truths, they would occupy it, or fight about it most perseveringly. Secondly, those who were then in possession of it might destroy and ruin the place with all their might. Thirdly, and chiefly, every one of the twelve tribes would desire to have this place in its borders and under its control; this would lead to divisions and discord.
אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. יְרֽוּשָׁלַ֥ם הַבְּנוּיָ֑ה כְּ֝עִ֗יר שֶׁחוּבְּרָה לָּהּ֥ יַחְדָּֽו׃ עִיר שֶׁהִיא עוֹשָׂה כָל־יִשְׂרָאֵל חֲבֵרִים.
Rebbi Joshua ben Levi said, Jerusalem, built like a city which combines in fellowship, the city which confers fellowship on all of Israel.
וְהַאי תַּנָּא סָבַר לֹא נִתְחַלְּקָה יְרוּשָׁלַיִם לִשְׁבָטִים. דְּתַנְיָא: אֵין מַשְׂכִּירִים בָּתִּים בִּירוּשָׁלַיִם, מִפְּנֵי שֶׁאֵינָן שֶׁלָּהֶן.
And this other tanna holds that Jerusalem was not apportioned to the tribes, as it is taught in a baraita: One may not rent out houses in Jerusalem, due to the fact that the houses do not belong to those occupying them. Rather, as is true for the entire city, they are owned collectively by the nation.
אַבְרָהָם קָרָא אוֹתוֹ יִרְאֶה, שֶׁנֶּאֱמַר: וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה. שֵׁם קָרָא אוֹתוֹ שָׁלֵם, שֶׁנֶּאֱמַר (בראשית יד, יח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם קוֹרֵא אֲנִי אוֹתוֹ יִרְאֶה כְּשֵׁם שֶׁקָּרָא אוֹתוֹ אַבְרָהָם, שֵׁם אָדָם צַדִּיק מִתְרָעֵם, וְאִם קוֹרֵא אֲנִי אוֹתוֹ שָׁלֵם, אַבְרָהָם אָדָם צַדִּיק מִתְרָעֵם, אֶלָּא הֲרֵינִי קוֹרֵא אוֹתוֹ יְרוּשָׁלַיִם כְּמוֹ שֶׁקָּרְאוּ שְׁנֵיהֶם, יִרְאֶה שָׁלֵם, יְרוּשָׁלַיִם.
Avraham called it "Yireh", as it says "and Avraham called the name of the place Ad-nai Yireh." Shem called it Shalem, as it says "And Malchitzedek, the king of Shalem..."(Genesis 14:18) The Holy One of Blessing said "If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem.