Nechemia - Chapter 11 Repopulating Yerushalaim

(א) וַיֵּשְׁב֥וּ שָׂרֵֽי־הָעָ֖ם בִּירוּשָׁלָ֑͏ִם וּשְׁאָ֣ר הָ֠עָ֠ם הִפִּ֨ילוּ גוֹרָל֜וֹת לְהָבִ֣יא ׀ אֶחָ֣ד מִן־הָעֲשָׂרָ֗ה לָשֶׁ֙בֶת֙ בִּֽירוּשָׁלַ֙͏ִם֙ עִ֣יר הַקֹּ֔דֶשׁ וְתֵ֥שַׁע הַיָּד֖וֹת בֶּעָרִֽים׃ (ב) וַֽיְבָרְכ֖וּ הָעָ֑ם לְכֹל֙ הָֽאֲנָשִׁ֔ים הַמִּֽתְנַדְּבִ֔ים לָשֶׁ֖בֶת בִּירוּשָׁלָֽ͏ִם׃ {פ}

Nehemiah 11:1-2

(1) The officers of the people settled in Jerusalem; the rest of the people cast lots for one out of ten to come and settle in the holy city of Jerusalem, and the other nine-tenths to stay in the towns. (2) The people gave their blessing to all the men who willingly settled in Jerusalem.

Why wait until now to repopulate Yerushalaim? According to Rav Dov Zakheim, he "held off on taking any action to repopulate the near-empty city of Jerusalem, which naturally would have involved the uprooting of families from their ancestral homes, until he obtained the commitments outlined in the covenant."

כתובות ק״י ב:א׳

אֲבָל לֹא מֵעִיר לִכְרַךְ, וְלֹא מִכְּרַךְ לְעִיר.

Ketubot 110b:1

However, even within the same land one may not force his wife to move from a town to a city, nor from a city to a town.

כתובות ק״י ב:ג׳-ד׳

גְּמָ׳ בִּשְׁלָמָא מִכְּרַךְ לָעִיר — דְּבִכְרַךְ שְׁכִיחִי כֹּל מִילֵּי, בְּעִיר לָא שְׁכִיחִי כֹּל מִילֵּי. אֶלָּא מֵעִיר לִכְרַךְ מַאי טַעְמָא? מְסַיַּיע לֵיהּ לְרַבִּי יוֹסֵי בַּר חֲנִינָא. דְּאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: מִנַּיִן שֶׁיְּשִׁיבַת כְּרַכִּים קָשָׁה, שֶׁנֶּאֱמַר: ״וַיְבָרְכוּ הָעָם לְכֹל הָאֲנָשִׁים הַמִּתְנַדְּבִים לָשֶׁבֶת בִּירוּשָׁלִָים״.

Ketubot 110b:3-4

GEMARA: With regard to the statement in the mishna that one may not force one’s spouse to move from a city to a town or from a town to a city, the Gemara asks: Granted, one may not remove her from a city to a town, as all items are readily available in a city, whereas in a town all items are not as available, and therefore the wife can argue that living in a town is inconvenient for her. However, what is the reason that the husband cannot compel her to move from a town to the city? The Gemara answers: This supports the opinion of Rabbi Yosei bar Ḥanina, as Rabbi Yosei bar Ḥanina said: From where is it derived that dwelling in cities is difficult? As it is stated: “And the people blessed all the men who willingly offered themselves to dwell in Jerusalem” (Nehemiah 11:2). This shows that living in a city is difficult, due to the noise and the general hubbub of an urban area.

ישעיהו מ״ח:ב׳

(ב) כִּֽי־מֵעִ֤יר הַקֹּ֙דֶשׁ֙ נִקְרָ֔אוּ וְעַל־אֱלֹהֵ֥י יִשְׂרָאֵ֖ל נִסְמָ֑כוּ יְהֹוָ֥ה צְבָא֖וֹת שְׁמֽוֹ׃ {ס}

Isaiah 48:2

(2) For youbyou Heb. “they.” are called after the Holy Citycthe Holy City Emendation yields “the holy people.”
And youdyou Heb. “they.” do lean on the God of Israel,
Whose name is GOD of Hosts:

דניאל ט׳:כ״ו

(כו) וְאַחֲרֵ֤י הַשָּׁבֻעִים֙ שִׁשִּׁ֣ים וּשְׁנַ֔יִם יִכָּרֵ֥ת מָשִׁ֖יחַ וְאֵ֣ין ל֑וֹ וְהָעִ֨יר וְהַקֹּ֜דֶשׁ יַ֠שְׁחִ֠ית עַ֣ם נָגִ֤יד הַבָּא֙ וְקִצּ֣וֹ בַשֶּׁ֔טֶף וְעַד֙ קֵ֣ץ מִלְחָמָ֔ה נֶחֱרֶ֖צֶת שֹׁמֵמֽוֹת׃

Daniel 9:26

(26) And after those sixty-two weeks, the anointed one will disappear and vanish.cMeaning of Heb. uncertain. The army of a leader who is to come will destroy the city and the sanctuary, but its end will come through a flood. Desolation is decreed until the end of war.

And see 11:18 below.

נחמיה י״א:ג׳

(ג) וְאֵ֙לֶּה֙ רָאשֵׁ֣י הַמְּדִינָ֔ה אֲשֶׁ֥ר יָשְׁב֖וּ בִּירוּשָׁלָ֑͏ִם וּבְעָרֵ֣י יְהוּדָ֗ה יָֽשְׁב֞וּ אִ֤ישׁ בַּאֲחֻזָּתוֹ֙ בְּעָ֣רֵיהֶ֔ם יִשְׂרָאֵ֤ל הַכֹּהֲנִים֙ וְהַלְוִיִּ֣ם וְהַנְּתִינִ֔ים וּבְנֵ֖י עַבְדֵ֥י שְׁלֹמֹֽה׃

Nehemiah 11:3

(3) These are the heads of the province who lived in Jerusalem—in the countrysideaLit. “towns.” of Judah, the people lived in their towns, each on his own property, Israelites, priests, Levites, temple servants, and the sons of Solomon’s servants,

Maybe calling Yerushalaim Ir HaKodesh was an explanation for who the "officers" were - the functionaries in the Beit HaMikdash. It makes sense for them to live near where they work.

נחמיה י״א:ד׳-י״א

(ד) וּבִֽירוּשָׁלַ֙͏ִם֙ יָֽשְׁב֔וּ מִבְּנֵ֥י יְהוּדָ֖ה וּמִבְּנֵ֣י בִנְיָמִ֑ן מִבְּנֵ֣י יְ֠הוּדָ֠ה עֲתָיָ֨ה בֶן־עֻזִּיָּ֜ה בֶּן־זְכַרְיָ֧ה בֶן־אֲמַרְיָ֛ה בֶּן־שְׁפַטְיָ֥ה בֶן־מַהֲלַלְאֵ֖ל מִבְּנֵי־פָֽרֶץ׃ (ה) וּמַעֲשֵׂיָ֣ה בֶן־בָּר֣וּךְ בֶּן־כׇּל־חֹ֠זֶ֠ה בֶּן־חֲזָיָ֨ה בֶן־עֲדָיָ֧ה בֶן־יוֹיָרִ֛יב בֶּן־זְכַרְיָ֖ה בֶּן־הַשִּׁלֹנִֽי׃ (ו) כׇּל־בְּנֵי־פֶ֕רֶץ הַיֹּשְׁבִ֖ים בִּירוּשָׁלָ֑͏ִם אַרְבַּ֥ע מֵא֛וֹת שִׁשִּׁ֥ים וּשְׁמֹנָ֖ה אַנְשֵׁי־חָֽיִל׃ {פ}
(ז) וְאֵ֖לֶּה בְּנֵ֣י בִנְיָמִ֑ן סַלֻּ֡א בֶּן־מְשֻׁלָּ֡ם בֶּן־יוֹעֵ֡ד בֶּן־פְּדָיָה֩ בֶן־ק֨וֹלָיָ֧ה בֶן־מַעֲשֵׂיָ֛ה בֶּן־אִֽיתִיאֵ֖ל בֶּן־יְשַֽׁעְיָֽה׃ (ח) וְאַחֲרָ֖יו גַּבַּ֣י סַלָּ֑י תְּשַׁ֥ע מֵא֖וֹת עֶשְׂרִ֥ים וּשְׁמֹנָֽה׃ (ט) וְיוֹאֵ֥ל בֶּן־זִכְרִ֖י פָּקִ֣יד עֲלֵיהֶ֑ם וִיהוּדָ֧ה בֶן־הַסְּנוּאָ֛ה עַל־הָעִ֖יר מִשְׁנֶֽה׃ {פ}
(י) מִן־הַֽכֹּהֲנִ֑ים יְדַֽעְיָ֥ה בֶן־יוֹיָרִ֖יב יָכִֽין׃ (יא) שְׂרָיָ֨ה בֶן־חִלְקִיָּ֜ה בֶּן־מְשֻׁלָּ֣ם בֶּן־צָד֗וֹק בֶּן־מְרָיוֹת֙ בֶּן־אֲחִיט֔וּב נְגִ֖ד בֵּ֥ית הָאֱלֹהִֽים׃

Nehemiah 11:4-11

(4) while in Jerusalem some of the Judahites and some of the Benjaminites lived:
Of the Judahites: Athaiah son of Uzziah son of Zechariah son of Amariah son of Shephatiah son of Mahalalel, of the clan of Periz, (5) and Maaseiah son of Baruch son of Col-hozeh son of Hazaiah son of Adaiah son of Joiarib son of Zechariah son of the Shilohite. (6) All the clan of Periz who were living in Jerusalem—468 valorous men. (7) These are the Benjaminites: Sallu son of Meshullam son of Joed son of Pedaiah son of Kolaiah son of Maaseiah son of Ithiel son of Jesaiah. (8) After him, Gabbai and Sallai—928. (9) Joel son of Zichri was the official in charge of them, and Judah son of Hassenuah was the second-in-command of the city. (10) Of the priests: Jedaiah son of Joiarib, Jachin, (11) Seraiah son of Hilkiah son of Meshullam son of Zadok son of Meraioth son of Ahitub, chief officer of the House of God,

מצודת דוד על נחמיה י״א:י״א:א׳

נגיד. ממונה של בית אלהים:

Metzudat David on Nehemiah 11:11:1

...

R. Zakheim: The title "nagid" could also indicate a secular ruler - for example, in later generations, the talmudic commentator who served as grand vizier of Granada was Rabbi Shmuel "HaNagid". Some contemporary scholars argue that this title implies that the priests had powers beyond the religious sphere (like bishops in the Middle Ages and imams in Iran [MO:, or certain rabbis in the Israeli government]). This would parallel the notion of daat Torah. This is unlikely, however, because Nehmiah's governmental and quasi-religious role was the antithesis of clerical rule. While he was religious, he was first and foremost a secular leader and that is how people would have perceived him.

נחמיה י״א:י״ב-כ״ד

(יב) וַאֲחֵיהֶ֗ם עֹשֵׂ֤ה הַמְּלָאכָה֙ לַבַּ֔יִת שְׁמֹנֶ֥ה מֵא֖וֹת עֶשְׂרִ֣ים וּשְׁנָ֑יִם וַ֠עֲדָיָ֠ה בֶּן־יְרֹחָ֤ם בֶּן־פְּלַלְיָה֙ בֶּן־אַמְצִ֣י בֶן־זְכַרְיָ֔ה בֶּן־פַּשְׁח֖וּר בֶּן־מַלְכִּיָּֽה׃ (יג) וְאֶחָיו֙ רָאשִׁ֣ים לְאָב֔וֹת מָאתַ֖יִם אַרְבָּעִ֣ים וּשְׁנָ֑יִם וַעֲמַשְׁסַ֧י בֶּן־עֲזַרְאֵ֛ל בֶּן־אַחְזַ֥י בֶּן־מְשִׁלֵּמ֖וֹת בֶּן־אִמֵּֽר׃ (יד) וַאֲחֵיהֶם֙ גִּבֹּ֣רֵי חַ֔יִל מֵאָ֖ה עֶשְׂרִ֣ים וּשְׁמֹנָ֑ה וּפָקִ֣יד עֲלֵיהֶ֔ם זַבְדִּיאֵ֖ל בֶּן־הַגְּדוֹלִֽים׃ {ס} (טו) וּמִֽן־הַלְוִיִּ֑ם שְׁמַעְיָ֧ה בֶן־חַשּׁ֛וּב בֶּן־עַזְרִיקָ֥ם בֶּן־חֲשַׁבְיָ֖ה בֶּן־בּוּנִּֽי׃ (טז) וְשַׁבְּתַ֨י וְיוֹזָבָ֜ד עַל־הַמְּלָאכָ֤ה הַחִֽיצֹנָה֙ לְבֵ֣ית הָאֱלֹהִ֔ים מֵרָאשֵׁ֖י הַלְוִיִּֽם׃ (יז) וּמַתַּנְיָ֣ה בֶן־מִ֠יכָ֠א בֶּן־זַבְדִּ֨י בֶן־אָסָ֜ף רֹ֗אשׁ הַתְּחִלָּה֙ יְהוֹדֶ֣ה לַתְּפִלָּ֔ה וּבַקְבֻּקְיָ֖ה מִשְׁנֶ֣ה מֵאֶחָ֑יו וְעַבְדָּא֙ בֶּן־שַׁמּ֔וּעַ בֶּן־גָּלָ֖ל בֶּן־[יְדוּתֽוּן] (ידיתון)׃ (יח) כׇּל־הַלְוִיִּם֙ בְּעִ֣יר הַקֹּ֔דֶשׁ מָאתַ֖יִם שְׁמֹנִ֥ים וְאַרְבָּעָֽה׃ {פ}
(יט) וְהַשּֽׁוֹעֲרִים֙ עַקּ֣וּב טַלְמ֔וֹן וַאֲחֵיהֶ֖ם הַשֹּׁמְרִ֣ים בַּשְּׁעָרִ֑ים מֵאָ֖ה שִׁבְעִ֥ים וּשְׁנָֽיִם׃ (כ) וּשְׁאָ֨ר יִשְׂרָאֵ֜ל הַכֹּהֲנִ֤ים הַלְוִיִּם֙ בְּכׇל־עָרֵ֣י יְהוּדָ֔ה אִ֖ישׁ בְּנַחֲלָתֽוֹ׃ (כא) וְהַנְּתִינִ֖ים יֹשְׁבִ֣ים בָּעֹ֑פֶל וְצִיחָ֥א וְגִשְׁפָּ֖א עַל־הַנְּתִינִֽים׃ {פ}
(כב) וּפְקִ֤יד הַלְוִיִּם֙ בִּיר֣וּשָׁלַ֔͏ִם עֻזִּ֤י בֶן־בָּנִי֙ בֶּן־חֲשַׁבְיָ֔ה בֶּן־מַתַּנְיָ֖ה בֶּן־מִיכָ֑א מִבְּנֵ֤י אָסָף֙ הַמְשֹׁ֣רְרִ֔ים לְנֶ֖גֶד מְלֶ֥אכֶת בֵּית־הָאֱלֹהִֽים׃ (כג) כִּֽי־מִצְוַ֥ת הַמֶּ֖לֶךְ עֲלֵיהֶ֑ם וַאֲמָנָ֥ה עַל־הַמְשֹׁרְרִ֖ים דְּבַר־י֥וֹם בְּיוֹמֽוֹ׃ (כד) וּפְתַֽחְיָ֨ה בֶן־מְשֵֽׁיזַבְאֵ֜ל מִבְּנֵי־זֶ֤רַח בֶּן־יְהוּדָה֙ לְיַ֣ד הַמֶּ֔לֶךְ לְכׇל־דָּבָ֖ר לָעָֽם׃

Nehemiah 11:12-24

(12) and their brothers, who did the work of the House—822; and Adaiah son of Jeroham son of Pelaliah son of Amzi son of Zechariah son of Pashhur son of Malchijah, (13) and his brothers, heads of clans—242; and Amashsai son of Azarel son of Ahzai son of Meshillemoth son of Immer, (14) and their brothers, valorous warriors—128. Zabdiel son of Haggedolim was the official in charge of them. (15) Of the Levites: Shemaiah son of Hasshub son of Azrikam son of Hashabiah son of Bunni, (16) and Shabbethai and Jozabad of the heads of the Levites were in charge of the external work of the House of God. (17) Mattaniah son of Micha son of Zabdi son of Asaph was the head; at prayer, he would lead off with praise; and Bakbukiah, one of his brothers, was his second-in-command; and Abda son of Shammua son of Galal son of Jeduthun. (18) All the Levites in the holy city—284. (19) And the gatekeepers: Akkub, Talmon, and their brothers, who stood watch at the gates—172. (20) And the rest of the Israelites, the priests, and the Levites in all the towns of Judah [lived] each on his estate. (21) The temple servants lived on the Ophel; Ziha and Gishpa were in charge of the temple servants. (22) The overseer of the Levites in Jerusalem was Uzzi son of Bani son of Hashabiah son of Mattaniah son of Micha, of the Asaphite singers, over the work of the House of God. (23) There was a royal order concerning them, a stipulation concerning the daily duties of the singers. (24) Petahiah son of Meshezabel, of the sons of Zerah son of Judah, advised the king concerning all the affairs of the people.

Among the officials who moved to Jerusalem were several appointed to manage civil affairs: Joel, son of Zichri, of the tribe of Judah, for the tribesmen; Zabdiel son Haggedolim for the priests, and Uzzi son of Bani son of Hasabiah..... of the Asaphite singers, to oversee the Levites, and particularly to distribute Artaxerxes' funds for the Beit HaMikdash.

רלב"ג על נחמיה י״א:כ״ב:א׳

ופקיד הלוים בירושלים וגו'. ר''ל שהוא היה ממונה לנגד מלאכת בית האלהים לכל המצטרך שם לעושי המלאכה והוא היה מוציא כל ההוצאות כי מצות המלך ארתחששתא היתה עליהם שיהיו ממונים על זה כי מממון המלך היה נעשה כל זה:

Ralbag on Nehemiah 11:22:1

...

Uzzi was a scion of an especially prominent family. Asaph, David's contemporary (?), authored numerous psalms; he is reputed to have been an old man who had fasted and prayed that the Holy City be rebuilt in his days. Mattaniah was a head singer and head Levite, in charge of the gatekeepers and singers.

נחמיה י״א:כ״ה-ל״ו

(כה) וְאֶל־הַחֲצֵרִ֖ים בִּשְׂדֹתָ֑ם מִבְּנֵ֣י יְהוּדָ֗ה יָֽשְׁב֞וּ בְּקִרְיַ֤ת הָֽאַרְבַּע֙ וּבְנֹתֶ֔יהָ וּבְדִיבֹן֙ וּבְנֹתֶ֔יהָ וּבִֽיקַּבְצְאֵ֖ל וַחֲצֵרֶֽיהָ׃ (כו) וּבְיֵשׁ֥וּעַ וּבְמֹלָדָ֖ה וּבְבֵ֥ית פָּֽלֶט׃ (כז) וּבַחֲצַ֥ר שׁוּעָ֛ל וּבִבְאֵ֥ר שֶׁ֖בַע וּבְנֹתֶֽיהָ׃ (כח) וּבְצִֽקְלַ֥ג וּבִמְכֹנָ֖ה וּבִבְנֹתֶֽיהָ׃ (כט) וּבְעֵ֥ין רִמּ֛וֹן וּבְצׇרְעָ֖ה וּבְיַרְמֽוּת׃ (ל) זָנֹ֤חַ עֲדֻלָּם֙ וְחַצְרֵיהֶ֔ם לָכִישׁ֙ וּשְׂדֹתֶ֔יהָ עֲזֵקָ֖ה וּבְנֹתֶ֑יהָ וַיַּחֲנ֥וּ מִבְּאֵֽר־שֶׁ֖בַע עַד־גֵּ֥יא הִנֹּֽם׃ (לא) וּבְנֵ֥י בִנְיָמִ֖ן מִגָּ֑בַע מִכְמָ֣שׂ וְעַיָּ֔ה וּבֵֽית־אֵ֖ל וּבְנֹתֶֽיהָ׃ (לב) עֲנָת֥וֹת נֹ֖ב עֲנָֽנְיָֽה׃ (לג) חָצ֥וֹר ׀ רָמָ֖ה גִּתָּֽיִם׃ (לד) חָדִ֥יד צְבֹעִ֖ים נְבַלָּֽט׃ (לה) לֹ֥ד וְאוֹנ֖וֹ גֵּ֥י הַחֲרָשִֽׁים׃ (לו) וּמִ֨ן־הַלְוִיִּ֔ם מַחְלְק֥וֹת יְהוּדָ֖ה לְבִנְיָמִֽין׃ {פ}

Nehemiah 11:25-36

(25) As concerns the villages with their fields: Some of the Judahites lived in Kiriath-arba and its outlying hamlets, in Dibon and its outlying hamlets, and in Jekabzeel and its villages; (26) in Jeshua, in Moladah, and in Beth-pelet; (27) in Hazar-shual, in Beer-sheba and its outlying hamlets; (28) and in Ziklag and in Meconah and its outlying hamlets; (29) in En-rimmon, in Zorah and in Jarmuth; (30) Zanoah, Adullam, and their villages; Lachish and its fields; Azekah and its outlying hamlets. They settled from Beer-sheba to the Valley of Hinnom. (31) The Benjaminites: from Geba, Michmash, Aija, and Bethel and its outlying hamlets; (32) Anathoth, Nob, Ananiah, (33) Hazor, Ramah, Gittaim, (34) Hadid, Zeboim, Neballat, (35) Lod, Ono, Ge-harashim. (36) Some of the Judahite divisions of Levites were [shifted] to Benjamin.

Rav Sinensky:
Chapter 11 reports that a tenth of the Jewish population of Judea was selected by lottery to live in Jerusalem, with an eye toward ensuring the city’s ongoing security. The bulk of the chapter reviews the list of those who settled in Jerusalem.
Two elements in this highly unusual chapter are worthy of brief note. First, the notion of separating a “human tithe” is striking and arguably without precedent. Produce and animal tithes, of course, are the subject of considerable attention in Nechemia. On the basis of the precedent of Yaakov, moreover, many separate a tenth of their income to charity; according to some views, this obligation is Biblical. Still, a human tithe would appear to be something else entirely.
Second, the emphasis on the lottery is significant. The term “goralot,” “lots,” appears in chapter 9 concerning the allotment of wood sacrifices, itself an unusual institution. A goral, of course, also carries echoes of Haman’s lottery in the book of Esther. Possibly, the common denominator between Nechemia and Esther is that although lots have existed previously in Jewish history (such as in the distribution of portions in the land of Canaan and in ascertaining whom to throw overboard on Yona’s ship), during Shivat Tzion, lotteries no longer carry the Divine imprimatur. The Jerusalem lottery was a random, rather than Divine, mechanism for determining who was to live in the holy city. Much the same may be said for Haman’s (heinous) goral. This is consistent with the fact that the determination to choose one-tenth of the population to remain behind was not Divinely inspired but a purely rational human decision. The same appears to be true of the wood offerings. The emptying of Divine significance from Biblical lotteries, in other words, is consistent with the tenor of desacralization running throughout the period of Shivat Tzion.