וַיֹּאמֶר יְדֹוָד אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ

(בראשית יב:א)

“And Hashem said to Avram: ‘Go forth from your land, from your birthplace and from your father’s house to the land “asher arecha” (usually translated—that I will show to you).’”

The simple interpretation of this pasuk is that Hashem instructed Avram to depart from Ur Kasdim—his place of residence—and move to a location that Hashem would later reveal to him.

Zera Shimshon asks two questions on this pasuk: The first question revolves around the wording of the pasuk. If Hashem’s intention was to guide Avram to a specific land, the more fitting language would be “asher ereh lecha,” which directly means, “that I will show to you.” The wording “asher arecha” literally means “I will show you (to others). Why didn’t the Torah use a more appropriate term?

The second question is about the destination, Eretz Yisroel. The Torah doesn’t explicitly say that Hashem told Avram to go there. All we have is pasuk 5, which tells us that Avram and Sarah went to the land of Canaan. It raises the question: How can it be written that Hashem will show them the land if, in actuality, Hashem never showed it to him, but Avram arrived there by himself?

Zera Shimshon gives an answer based on the midrash (Yalkut Shimoni Vaeira, remmez 102) which gives an intriguing explanation for the origin of the name “Yerushalayim.” The midrash explains that Shem (Noach’s son) referred to the location we now recognize as Yerushalayim as “Shalem” and Avram named it “Har Yayroeh.” Hashem fused both these names, abbreviated them, and the result was “Yerushalayim.”

The commentator on the Yalkut asks: Why did each of them select a distinct name? What underlying meaning or significance is embedded in each of these names? Is there a deeper spiritual or conceptual insight that can be gleaned from their choices?

Zera Shimshon explains that Shem’s name for the city, “Shalem,”—which means complete—wasn’t merely a reflection of Shem’s ability to recognize the blessings in Yerushalayim. More importantly, it underscored his active role in bringing those blessings to fruition. While living there, Shem wasn’t just a passive observer appreciating Hashem’s physical blessings like health and prosperity. Instead, he was a potent catalyst—actively channeling and manifesting these blessings, making them a tangible reality in Yerushalayim.

While Shem’s impact was significant, it didn’t reach the depth of Avram’s understanding and influence. Avram also wasn’t merely an observer of Yerushalayim’s spiritual essence. Instead, he actively shaped and amplified its spiritual core. He was a driving force behind unveiling and magnifying its profound spiritual layers. It’s for this reason he named the city, “Har Yayroeh,”—a name deeply connected to “Yiras Hashem.” Through Avram’s being and living there, Avram ensured that Yerushalayim’s deep spiritual underpinnings were not only anchored in its foundation but also radiantly manifest, making it unmistakably clear to all who visited or dwelt within its boundaries.

Hashem then melded both names into “Yerushalayim,” acknowledging the city as a place where both physical abundance and spiritual depth are not just present, but can be actively brought to the forefront, depending on one’s level of awareness and capability.

It’s noteworthy that this isn’t the sole instance where the land of Eretz Yisroel mirrors the state of its inhabitants. Chazal have elaborated on the unique characteristic of Eretz Yisroel, dubbing it “Eretz Tzvi,” or “the land of a deer.” This metaphor is drawn from the deer’s skin, which possesses the quality of being stretchable. Analogously, Eretz Yisroel can expand and accommodate when its population increases, showcasing the dynamic relationship between the land and its people.

From this teaching, Zera Shimshon emphasizes a unique characteristic of Eretz Yisroel that sets it apart from other lands. In most places, the beauty, quality and magnificence of the land are inherent—remaining consistent regardless of who resides there. The land’s attributes stand independently of the moral and ethical conduct of its inhabitants. In contrast, Eretz Yisroel’s spiritual and physical allure is intimately tied to the character and behavior of its residents.

When tzaddikim—or righteous individuals—reside in Eretz Yisroel, this connection becomes evident. Take, for instance, the presence of Shem. During his time, the land’s physical beauty became more pronounced and evident. However, when even greater tzaddikim, such as Avraham Avinu, made Eretz Yisroel their home, the land’s spiritual radiance became palpable. The presence of such esteemed figures amplifies both the tangible and intangible qualities of Eretz Yisroel, making it a land deeply responsive to the spiritual stature of its inhabitants.

Considering the above, the answers to the two initial questions we posed become clear. The first question revolved around the specific language chosen by the Torah, particularly the term “arecha,” which literally translates, “I will show you (to others),” as opposed to “areh lecha,” meaning, “I will show you.” Zera Shimshon answers that Hashem’s use of the term, “arecha” was purposeful. It was meant to convey the idea that Avram’s exceptional spiritual stature would be showcased to the world through the distinct characteristic of Eretz Yisroel that mirrors its inhabitants’ status. When people observed the striking transformation and magnificence of the land, after Avram’s arrival, they would inherently link this transformation to Avram’s profound spiritual depth. In essence, Eretz Yisroel—with its enhanced beauty and sanctity following Avram’s entry—would stand as a powerful testament to Avram’s righteousness, highlighting his virtue to all the inhabitants of the land.

The second question was how Avram knew to go to Eretz Yisroel—rather some other place—since Hashem never told him or showed him that this is where He wanted him to go. Recognizing Eretz Yisroel’s unique ability to mirror the spiritual essence of its dwellers, and keeping in mind Hashem’s assurance that Avram’s exceptional qualities would be highlighted, Avram understood the hidden instruction. He deduced that Hashem was guiding him to Eretz Yisroel—a land that would vividly display his spiritual achievements to the world.

To summarize, Zera Shimshon highlights that Eretz Yisroel stands apart from all other lands. While most places rely on natural elements like rain and sunshine—unaffected by the behavior or spirituality of its people—Eretz Yisroel’s beauty and state are directly linked to the righteousness of its inhabitants.

HaRav Shimshon Nachmani—author of Zera Shimshon—lived in Italy about 300 years ago, in the time of the Or HaChaim HaKodesh.

This week’s dvar Torah is offered for a zechus of everyone living in Eretz Yisroel’s southern region. In the merit of delving into the divrei Torah of Zera Shimshon, may Hashem shield them from all types of harm and swiftly restore their daily routines.