We must delve into two topics to answer this question: The etymology of the name "Yerushalayim" according to Chazal, and the first appearances of Yerushalayim in the Torah.

The Midrash (B.R. 56:10) tells us that "Yerushalayim" is, in fact, composed of two parts. The first ("Yeru") derives from the name that Avraham assigned to "Har Hamoriah" (Yerushalayim- Rashi, Bereishis 22:2) subsequent to Akeidas Yitzchak: "And Avraham called the name of that place `Hashem Yireh' (G-d shall see)." The second half of the name ("Shalayim") originates from the designation of Shem, son of Noah, who called it "Shalem".

What is the significance of these two components which constitute the name "Yerushalayim"? The Meshech Chochma (Bereishis 22:14) elaborates upon this Midrash: Shem, a survivor of a generation which was steeped in corruption and moral depravity, focused on the universal ethical and moral values he saw reflected in this unique place and, therefore, called it "Shalem"; a place of peace and justice. Avraham, however, who independently discovered G-d and then devoted his life to teaching others G-d's Providence and the need to follow His laws, revealed another aspect of Yerushalayim; a place where G-d will reveal Himself as the Master and Provider of the world. Both these aspects- the universal-ethical as well as the spiritual-religious- are to be found in Yerushalayim and, therefore, they join to form its name.

As well, Rabbi Mordechai Breuer perceives the manifestationof these two facets in the initial references to Yerushalayim in the Torah. The first instance occurs following Avraham's triumph over the kings who had taken Lot captive. Malki-Tzedek, King of Shalem (Yerushalayim), "a priest to the most high G-d", blesses Avraham and Avraham in turn gives him a tenth of the spoils of the battle. A second, very different exchange then takes place between Avraham and the King of Sdom. The King offers the booty to Avraham in exchange for the prisoners of war that Avraham redeemed. This time, Avraham adamantly turns down the offer and swears that he will not take "from a thread even to a shoelace" from the spoils. Avraham chooses "Shalem"- Yerushalayim which manifests peace and justice, high ethical and moral standards while firmly rejecting Sdom- standing for the injustice and immorality associated with this locality.

As mentioned earlier, Avraham experiences yet another encounter with Yerushalayim, when G-d sends him there for Akeidas Yitzchak. This time, however, Avraham does not view Yerushalayim as a city of universal values, but as a place that represents G-d's special relationship to the Jewish people. Realizing this, he subsequently calls the place "Hashem Yireh" (22:14)- meaning that G-d will choose this as the dwelling place for His presence.

We learn an important lesson from Avraham's encounters with Yerushalayim. True, Yerushalayim is "Shalem", a city of peace, of wholesomeness, of proper ethics and morals- a city with universal appeal. As well, however, it represents the message of "Hashem Yireh", a facet that only the Jewish people can appreciate and bring to realization. Strikingly, as Avraham and Yitzchak approached their destination, Avraham turned to the accompanying servants: "You stay here with the donkey and I and [Yitzchak] will go to there."

Avraham sensed that this meeting with Yerushalayim would be different; the Yerushalayim which served as home to the Shechina in the Beis HaMikdash is the exclusive inheritance and heritage of the Jewish people.

A dispute exists regarding the Kedusha of Yerushalayim today; the Rambam holds that Shlomo Hamelech's sanctification of Yerushalayim and the Bais HaMikdash endowed them with their special Kedusha for all time, while the Raavad argues that with the destruction of each Bais Hamikdash, the Kedusha of Yerushalayim and the Bais Hamikdash dissolved as well (Hil. Bais Habechira, 6:14-15).

The Chasam Sofer (Teshuvos Chasam Sofer, Y.D. #233,234) was asked: According to the Raavad, doesn't it appear as if Yerushalayim and the Bais Hamikdash have lost their unique Kedusha? The Chasam Sofer replied, most adamantly, that the special Kedusha of Yerushalayim remains unaltered and can never be removed. The dispute of the Rambam and Raavad is only relevant to specific Halachos, such as the prohibition of an impure person entering certain locations in the Bais Hamikdash. The Kedusha of the Bais HaMikdash, Yerushalayim and all of Eretz Yisrael, however, is intrinsic; it has always existed and will never be annulled. The unique character of these chosen places is not dependent on any person's sanctification; long beforeYehoshua, Shlomo or Ezra lived, Adam and Noach gave Korbanos there, Avraham offered Yitzchak there and Yaakov dreamt there of a ladder ascending to heaven. That "Gateway to Heaven" that Yaakov envisioned is part of the essence of the Bais HaMikdash and Yerushalayim, the Chasam Sofer explained, and the presence of the Shechina has never and will never be diminished.

Strikingly, the Avnei Nezer (Y.D. Teshuva #454, sec. 33) follows precisely the same reasoning in concluding that it is preferable to live in Yerushalayim. Even according to the opinion that the specific laws relevant to Yerushalayim were annulled with the destruction of the Bais HaMikdash, the inherent Kedusha of Yerushalayim exists from the very creation of the world and one who dwells in Yerushalayim lives in the shadow of Hashem's presence. Who could deny the significance of this opportunity?

The special journey of Avraham to Yerushalayim for Akeidas Yitzchak, which designated Yerushalayim for all time as the capital of the Jewish people, in which their special relationship with Hashem would become most manifest, parallels yet another journey that Avraham undertook- his trek to Eretz Yisrael. There, Avraham is commanded suddenly, "Lech Lecha"- GO!, and is asked to begin his travels without a clear destination in sight: "El ha'aretz asher ar'eka"- To the land which I will show you (Bereishis 12:1). The Ramban there provides an estimation of the implicit demand made on Avraham; he writes that Avraham was uprooted from his land, birthplace, and father's house, "and he wandered and travelled from nation to nation and from kingdom to yet another people, until he reached the land of Canaan."

Strikingly, when Hashem requests of Avraham that he offer Yitzchak as a sacrifice, He says once again "VeLech Lecha"- the same doubleverb emphasizing the power and authority inherent in the request. And once again, Hashem conceals the place of arrival: "Veha'aleyhu Sham Le'olah al Echod Heharim Asher Omar Aylecha"- And offer him up on one of the mountains that I will designate to you (Bereishis 22:1). Only on the third day of wandering, uncertain of where he would stop, did Avraham see the mountain which Hashem had chosen. Why did Hashem make these difficult and agonizing demands on Avraham when sending him on these two journeys?

The following truism sheds some light: a goal or objective becomes all the more precious and treasured if it is not taken for granted. In order for Avraham to appreciate fully the gifts of Eretz Yisrael and Yerushalayim, in order for him to feel that he fully valued their unique Kedusha- he first had to wander, looking forward with anticipation to his final destination. In this context, Avraham's concluding statement becomes much more meaningful and poignant: "VaYikra Shem HaMakom Hashem Yireh"- And Avraham called the place `G-d shall see'. As Rashi and others explain, this means "this is the place that G-d shall choose". At this point, Avraham appreciated fully the significance of the selection of Yerushalayim as Hashem's chosen city.

We too have wandered for many centuries, always looking forward with longing and yearning to the day that we would return to Eretz Yisrael and Yerushalayim and merit to see them restored to their full glory. Now that we have been granted our wish of seeing these Holy chosen places back in our care, we must take heed to offer thanks and gratitude for the return of these treasures, and look forward to the day when our dreams will be fully realized, when we will merit seeing the Kohanim and Leviim serving in the third Bais HaMikdash, Bimhaira Beyamainu.

Rabbi Aaron Cohen Young Israel of Fifth Avenue, NY