Yom Yerushalayim, or Jerusalem Day, celebrates the reuniting of Jerusalem under Jewish rule in 1967. This day is observed on the 28th day of Iyar, which is six weeks after Passover and one week before Shavuot. Jerusalem holds deep significance for Jews, dating back to King David's conquest around 1000 B.C.E. Despite periods of conquest and exile, Jerusalem remained the spiritual heart of the Jewish people, with Jews praying towards the city and longing for its return.
After the Israeli War of Independence in 1948, Jerusalem was divided, with the eastern side under Jordanian control and the western side under Israeli control. In 1967, during the Six-Day War, Israel captured the eastern part of the city, marking the first time in millennia that all of Jerusalem was under Jewish rule. This victory granted Jews access to holy sites like the Western Wall, a remnant of the ancient Temple, and reaffirmed Jerusalem's status as the capital of Israel.
Yerushalayim shel Zahav, or "Jerusalem of Gold," is a famous Israeli song written by Naomi Shemer in 1967. It became an anthem for Israelis during the Six-Day War and is often associated with the reunification of Jerusalem. The song's lyrics express a deep longing and love for Jerusalem, making it a fitting accompaniment to celebrations of Yom Yerushalayim.
Psalms (“Tehillim”), the first book of the section in the Hebrew Bible called Writings, is an anthology of 150 poems attributed to King David and to others.
יְרוּשָׁלַ֥͏ִם הַבְּנוּיָ֑ה כְּ֝עִ֗יר שֶׁחֻבְּרָה־לָּ֥הּ יַחְדָּֽו׃
Jerusalem built up, a city knit together...
Naomi Shemer describing the writing of Yerushalayim Shel Zahav:
"In the winter of '67 I was approached by Gil Aldema of The Voice of Israel. Teddy Kollek (the mayor at the time) had asked him to commission a song about Jerusalem. For many years, the Voice of Israel held a song competition on Independence Day, until then broadcast on the radio only (because we only got television in 1968). That same year, 1967, they elected, on a one-time basis to also commission songs from five professional composers, I among them. I found it very difficult to write the song, until I recalled the legend about Rabbi Akiva promising his wife Rachel a "city of gold," i.e. a piece of gold jewelry depicting Jerusalem. I chose Shuli Nathan to perform the song. She was a 20-year old soldier-teacher, with a guitar and a voice like bells. The song was a hit from the very first performance and, at midnight, when Shuli was asked to return to the stage, the audience was already singing along on the chorus... "
Yerushalayim Shel Zahav
Verse 1
אֲוִיר הָרִים צָלוּל כַּיַּיִן וְרֵיחַ אֳרָנִים
נִשָּׂא בְּרוּחַ הָעַרְבַּיִם עִם קוֹל פַּעֲמוֹנִים
וּבְתַרְדֵּמַת אִילָן וַאֶבֶן שְׁבוּיָה בַּחֲלוֹמָהּ
הָעִיר אֲשֶׁר בָּדָד יוֹשֶׁבֶת וּבְלִבָּהּ חוֹמָה.
The mountain air is clear as wine and the scent of pines
Is carried on the breeze of twilight with the sound of bells.
And in the slumber of tree and stone captured in her dream
The city that sits solitary and in its midst is a wall.
The Book of Lamentations (“Eikhah”) is one of the five megillot (scrolls), part of the section of the Hebrew Bible called Writings. It laments the destruction of the First Temple in Jerusalem during the 6th century BCE, along with the exile of the tribe of Judah. It is read publicly on the fast of Tisha B’Av.
אֵיכָ֣ה ׀ יָשְׁבָ֣ה בָדָ֗ד הָעִיר֙ רַבָּ֣תִי עָ֔ם הָיְתָ֖ה כְּאַלְמָנָ֑ה רַּבָּ֣תִי בַגּוֹיִ֗ם שָׂרָ֙תִי֙ בַּמְּדִינ֔וֹת הָיְתָ֖ה לָמַֽס׃ (ס)
Alas! Lonely sits the city once great with people! She that was great among nations Is become like a widow; The princess among states Is become a thrall.
Yerushalayim Shel Zahav
Chorus
יְרוּשָׁלַיִם שֶׁל זָהָב וְשֶׁל נְחֹשֶׁת וְשֶׁל אוֹר
הֲלֹא לְכָל שִׁירַיִךְ אֲנִי כִּנּוֹר.
Jerusalem of gold, of bronze and of light
Behold I am a harp for all of your songs.
A siddur is a prayer book. Siddur Ashkenaz was composed during the Middle-Ages in France.
אור חָדָשׁ עַל צִיּון תָּאִיר וְנִזְכֶּה כֻלָּנוּ מְהֵרָה לְאורו.
Cause a new light to shine upon Zion, and may we all be worthy soon to enjoy its brightness.
The Talmud is the textual record of generations of rabbinic debate about law, philosophy, and biblical interpretation, compiled between the 3rd and 8th centuries and structured as commentary on the Mishnah. Tractate Nedarim (“Vows”) is part of the Talmud and discusses vows taken voluntarily.
ר' עקיבא איתקדשת ליה ברתיה (דבר) דכלבא שבוע שמע (בר) כלבא שבוע אדרה הנאה מכל נכסיה אזלא ואיתנסיבה ליה בסיתוא הוה גנו בי תיבנא הוה קא מנקיט ליה תיבנא מן מזייה אמר לה אי הואי לי רמינא ליך ירושלים דדהבא
Rabbi Akiva became betrothed to the daughter of Kalba Savua. When Kalba Savua heard about their betrothal, he took a vow prohibiting her from eating from his property. Despite this, she went ahead and married him. In the winter they would sleep in a storehouse of straw, and he [Rabbi Akiva] would gather strands of straw from her hair. He said to her: If I had the means I would present you with a Jerusalem of Gold.
Kinnot for Tisha B'Av, composed in the mid-17th century) are elegies recited on the Ninth of Av according to the Ashkenazi rite to mourn the destruction of the Temple.
(א) צִיּוֹן, הֲלֹא תִשְׁאֲלִי לִשְׁלוֹם אֲסִירַיִךְ, דּוֹרְשֵׁי שְׁלוֹמֵךְ וְהֵם יֶתֶר עֲדָרָיִךְ:
...
(ד) לִבְכּוֹת עֱנוּתֵךְ אֲנִי תַנִּים, וְעֵת אֶחֱלֹם שִׁיבַת שְׁבוּתֵך אֲנִי כִנּוֹר לְשִׁירָיִךְ:
Zion, do you ask if the captives are at peace --
the few who are left?
...
I cry out like the jackals when I think of their grief;
but, dreaming of the end of their captivity,
I am like a harp for your songs.
Yerushalayim Shel Zahav
Verse 2
אֵיכָה יָבְשׁוּ בּוֹרוֹת הַמַּיִם כִּכָּר הָעִיר רֵיקָה
וְאֵין פּוֹקֵד אֶת הַר הַבַּיִת בָּעִיר הָעַתִּיקָה
וּבַמְּעָרוֹת אֲשֶׁר בַּסֶּלַע מְיַלְּלוֹת רוּחוֹת
וְאֵין יוֹרֵד אֶל יָם הַמֶּלַח בְּדֶרֶךְ יְרִיחוֹ.
How the cisterns have dried, the marketplace is empty.
And no one frequents the Temple Mount in the Old City.
And in the caves in the mountain winds are howling
And no one descends to the Dead Sea by way of Jericho.
(א) אֵיכָ֣ה ׀ יָשְׁבָ֣ה בָדָ֗ד הָעִיר֙ רַבָּ֣תִי עָ֔ם הָיְתָ֖ה כְּאַלְמָנָ֑ה רַּבָּ֣תִי בַגּוֹיִ֗ם שָׂרָ֙תִי֙ בַּמְּדִינ֔וֹת הָיְתָ֖ה לָמַֽס׃ (ס)
(1) Alas! Lonely sits the city once great with people! She that was great among nations Is become like a widow; The princess among states Is become a thrall.
Isaiah (“Yeshayahu”) is the fifth book of the Prophets and is known for its visions of universal peace and renewal.
(כא) אֵיכָה֙ הָיְתָ֣ה לְזוֹנָ֔ה קִרְיָ֖ה נֶאֱמָנָ֑ה מְלֵאֲתִ֣י מִשְׁפָּ֗ט צֶ֛דֶק יָלִ֥ין בָּ֖הּ וְעַתָּ֥ה מְרַצְּחִֽים׃
(21) Alas, she has become a harlot, the faithful city that was filled with justice, where righteousness dwelt— but now murderers.
Yerushalayim Shel Zahav
Verse 3
אַךְ בְּבוֹאִי הַיּוֹם לַשִּׁיר לְךָ וְלָךְ לִקְשֹׁר כְּתָרִים
קָטֹנְתִּי מִצָּעִיר בָּנַיךְ וּמֵאַחֲרוֹן הַמְּשׁוֹרְרִים.
כִּי שְׁמֵךְ צוֹרֵב אֶת הַשְּׂפָתַיִם כִּנְשִׁיקַת שָׂרַף
אִם אֶשְׁכָּחֵךְ יְרוּשָׁלַיִם אַשֵּׁר כֻּלָּהּ זָהָב.
But as I come to sing to you today and to adorn crowns to you
I am the smallest of the youngest of your children and of the last poet.
For your name scorches the lips like the kiss of a seraph
If I forget thee, Jerusalem, which is all gold.
Tractate Menachot (“Meal Offerings”) is part of the Talmud and discusses flour-based offerings brought in the Temple, as well as oil and wine libations.
אמר רב יהודה אמר רב בשעה שעלה משה למרום מצאו להקב"ה שיושב וקושר כתרים לאותיות אמר לפניו רבש"ע מי מעכב על ידך אמר לו אדם אחד יש שעתיד להיות בסוף כמה דורות ועקיבא בן יוסף שמו שעתיד לדרוש על כל קוץ וקוץ תילין תילין של הלכות
Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters [of the Torah]. Moses said before God: Master of the Universe, who is preventing You [from giving the Torah without these additions?] God said to him: There is a man who is destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each and every thorn [of these crowns] mounds upon mounds of halakhot [Jewish Law].
Samuel I (“Shmuel Aleph”) is the third book of the Prophets. It tells the story of the prophet Samuel and the establishment and early years of the Israelite monarchy.
(יא) וַיֹּ֨אמֶר שְׁמוּאֵ֣ל אֶל־יִשַׁי֮ הֲתַ֣מּוּ הַנְּעָרִים֒ וַיֹּ֗אמֶר ע֚וֹד שָׁאַ֣ר הַקָּטָ֔ן וְהִנֵּ֥ה רֹעֶ֖ה בַּצֹּ֑אן וַיֹּ֨אמֶר שְׁמוּאֵ֤ל אֶל־יִשַׁי֙ שִׁלְחָ֣ה וְקָחֶ֔נּוּ כִּ֥י לֹא־נָסֹ֖ב עַד־בֹּא֥וֹ פֹֽה׃ (יב) וַיִּשְׁלַ֤ח וַיְבִיאֵ֙הוּ֙ וְה֣וּא אַדְמוֹנִ֔י עִם־יְפֵ֥ה עֵינַ֖יִם וְט֣וֹב רֹ֑אִי (פ) וַיֹּ֧אמֶר יְהוָ֛ה ק֥וּם מְשָׁחֵ֖הוּ כִּֽי־זֶ֥ה הֽוּא׃ (יג) וַיִּקַּ֨ח שְׁמוּאֵ֜ל אֶת־קֶ֣רֶן הַשֶּׁ֗מֶן וַיִּמְשַׁ֣ח אֹתוֹ֮ בְּקֶ֣רֶב אֶחָיו֒ וַתִּצְלַ֤ח רֽוּחַ־יְהוָה֙ אֶל־דָּוִ֔ד מֵהַיּ֥וֹם הַה֖וּא וָמָ֑עְלָה וַיָּ֣קָם שְׁמוּאֵ֔ל וַיֵּ֖לֶךְ הָרָמָֽתָה׃ (ס)
(11) Then Samuel asked Jesse, “Are these all the boys you have?” He replied, “There is still the youngest; he is tending the flock.” And Samuel said to Jesse, “Send someone to bring him, for we will not sit down to eat until he gets here.” (12) So they sent and brought him. He was ruddy-cheeked, bright-eyed, and handsome. And the LORD said, “Rise and anoint him, for this is the one.” (13) Samuel took the horn of oil and anointed him in the presence of his brothers; and the spirit of the LORD gripped David from that day on. Samuel then set out for Ramah.
אִֽם־אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלִָ֗ם תִּשְׁכַּ֥ח יְמִינִֽי׃ תִּדְבַּ֥ק־לְשׁוֹנִ֨י ׀ לְחִכִּי֮ אִם־לֹ֪א אֶ֫זְכְּרֵ֥כִי אִם־לֹ֣א אַ֭עֲלֶה אֶת־יְרוּשָׁלִַ֑ם עַ֝֗ל רֹ֣אשׁ שִׂמְחָתִֽי׃
If I forget you, O Jerusalem, let my right hand wither; let my tongue stick to my palate if I cease to think of you, if I do not keep Jerusalem in memory even at my happiest hour.
Yerushalayim Shel Zahav
Verse 4
The last verse of the song was added after the Six-Day War. Naomi Shemer explained: “At that point [when the song was first performed] we were moving toward war, and three weeks later, when the paratroopers liberated the Western Wall, they had an anthem at the ready. On that day, June 7, 1967, I added a fourth verse to the song in honor of the victory.”
This photograph shows Naomi Shemer’s first draft of the fourth verse.
Jerusalem of Gold (Yerushalayim Shel Zahav), 1967 from the collection of the National Library of Israel
חָזַרְנוּ אֶל בּוֹרוֹת הַמַּיִם לַשּׁוּק וְלַכִּכָּר
שׁוֹפָר קוֹרֵא בְּהַר הַבַּיִת בָּעִיר הָעַתִּיקָה
וּבַמְּעָרוֹת אֲשֶׁר בַּסֶּלַע אַלְפֵי שְׁמָשׁוֹת זוֹרְחוֹת
נָשׁוּב נֵרֵד אֶל יָם הַמֶּלַח בְּדֶרֶךְ יְרִיחוֹ
We have returned to the cisterns, to the market and to the market-place.
A shofar calls out on the Temple Mount in the Old City.
And in the caves in the mountain thousands of suns shine.
We will once again descend to the Dead Sea by way of Jericho!
Tractate Makkot (“Lashes”) is part of the Talmud and discusses court-administered punishments.
Again it happened that Rabban Gamliel, Rabbi Elazar ben Azaria, Rabbi Joshua, and Rabbi Akiva went up to Jerusalem. When they reached Mount Scopus, they tore their garments. When they reached the Temple Mount, they saw a fox emerging from the place of the Holy of Holies. The others started weeping; Rabbi Akiva laughed.
Said they said to him: Why are you laughing?
Said he to them: Why are you weeping?
Said they said to him: A place [so holy] that it is said of it: “the stranger that approaches it shall die”, and now foxes walk in it; and we shouldn't weep?
Said he to them: That is why I am laughing...But the Torah makes Zechariah's prophecy dependent on Uriah's prophecy. With Uriah it is written: “Therefore, because of you, Zion shall be plowed as a field; With Zechariah it is written: “Old men and women shall yet sit in the streets of Jerusalem”.
As long as Uriah's prophecy had not been fulfilled, I feared that Zechariah's prophecy may not be fulfilled either. But now that Uriah's prophecy has been fulfilled, it is certain that Zechariah's prophecy will be fulfilled.
With these words they replied to him: "Akiva, you have comforted us; Akiva, you have comforted us."