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David Closed One Wall Around Two Jerusalems

Judah burned the upper city and left it ash. Benjamin would not touch the lower. David took both and locked them inside one wall.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Ridge Judah Burned and Benjamin Left
  2. David Came in the Eighth Year
  3. The Ark and the Threshing Floor
  4. The Foreigner Who Would Not Leave the King

The upper city still smelled of charcoal when David first rode the ridge above the Jebusite walls. Judah had taken its allotment years before, put the houses to fire, and walked away from the ash. Below that black line, the lower city still breathed. Heathen smoke rose from courtyards. Dogs barked in alleys no Israelite soldier had cleared.

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Two cities. One name. Split down the bone of the land.

The Ridge Judah Burned and Benjamin Left

After Joshua died, the sons of Judah went up and seized the upper portion that had fallen inside their lot. They burned what they could not hold. The place stood desolate, a blackened crown on the hill, while the lower city kept living under Jebusite roofs in the portion of Benjamin.

Benjamin would not drive the inhabitants out. The lower streets stayed foreign. A traveler once turned from those gates rather than lodge among heathens, and the refusal stuck in the memory of the road (Judges 19:10-12). Verse argued with verse. One said Judah could not cast the Jebusites from Jerusalem. Another said Benjamin did not cast them out. Both were true once the city was cut in two.

Upper for Judah. Lower for Benjamin. The Jebusites sat in the crack between them and laughed.

David Came in the Eighth Year

In the eighth year of his reign, David and his men went up to the Jebusites at Jerusalem (2 Samuel 5:6). He did not come for a burnt ridge alone. He came for the living streets below it, the water shaft, the threshing floors, the place Moses' blessing had already pointed toward when it named Benjamin as the Lord's beloved, dwelling between God's shoulders (Deuteronomy 33:12).

The Jebusites held the lower city the way a man holds a locked chest. David fought them until the lower city opened. Spears rang on stone. Men fell in the narrow streets where laundry still hung between windows. Then he turned to the upper ruin Judah had abandoned. He began to rebuild there. Stone by stone he raised houses where ash had settled into the joints of the rock. Laborers hauled timber up the slope. Dust stuck to sweat on every neck.

He did not leave the two halves separate.

He built a wall that ran around upper and lower together. Surveyors walked the circuit at dusk with torches, checking the line where the burned ridge met the living alleys. Masons closed the last gap under a cold wind. One circuit of stone. One name spoken over both. Jerusalem, whole, for the first time since the lots were cast (1 Chronicles 11:8).

The Ark and the Threshing Floor

Inside that closed wall he set a tent for the Ark of the Covenant. The presence that had moved with Israel through wilderness and war now rested in a city no longer split against itself.

Later the plague came. Bodies fell from Dan to Beersheba until the angel of the Lord stood over Jerusalem with the sword still drawn. Gad spoke the command. David climbed to the threshing floor of Aravna the Jebusite, bought the ground, and built an altar there by God's word to stop the dying (1 Chronicles 21:18). The Jebusite's floor became the hinge of mercy. Smoke rose. The angel sheathed the blade.

That same ridge would hold more. In the lower Jerusalem, Benjamin's portion, Solomon would raise the House of the Lord on Mount Moriah (2 Chronicles 3:1). The beloved of the Lord would host the Temple in the half of the city Benjamin had once refused to clear.

The Foreigner Who Would Not Leave the King

Years after the wall closed, Absalom rose and David fled the city he had welded. On the road out, he turned to Ittai the Gittite, a foreigner and exile, and told him to go back and stay with the new power in the capital. Save yourself. You owe me nothing here.

Ittai would not turn.

"Wherever my lord the king will be," he said, "whether for death or for life, there will your servant be." The force in the words was whole. David heard a righteousness in the foreigner's mouth that matched the loyalty he had wanted from his own house. The verse later holds a word written and not read at that oath, as if the page itself strains under how much heart a stranger put into one sentence.

David walked down from the welded city with a Philistine at his side and his own son on the throne behind him. Dust rose from the road under bare feet and sandals mixed together. Women wept at the city edge. The wall still stood behind them, a hard ring against the sky. The Ark had already been sent back up the slope. The king who joined two Jerusalems left both of them under a rebel's hand and kept moving because the foreigner would not let him walk alone.

Upper and lower stayed inside one circuit of stone. Markets in the lower streets would open under Absalom's name. Rebuilders on the upper ridge would look down on a capital that no longer answered to the man who had closed the wall. David carried the memory of both halves down the slope, and the city waited for his return the way a locked house waits for the one who still holds the key.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Baraita of Rabbi Pinchas Ben YairOtzar Midrashim (Eisenstein)

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC0

“And of Benjamin he said, The Lord's beloved…” (Devarim 33:12) One verse says “As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out…” (Yehoshua 15:63) and another verse says “And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem…” (Shoftim 1:21) If it was Benyamin then why does it mention Yehudah, and if it was Yehudah then why does it mention Benyamin? Rather, inside Jerusalem were two cities – the upper and the lower. The upper one fell out within the allotment of Yehudah and the lower one within the allotment of Benyamin, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) After the death of Yehoshua, the children of Yehudah went and took their portion, putting the city to fire and leaving it desolate. But the lower city of Jerusalem was in the portion of Benyamin, and they were not willing to drive out the inhabitants. Therefore it stood until the time of David, as it is written ‘And the children of Benjamin did not drive out the Jebusites.’ This refers to the lower city, as it says in the book of Shoftim “But the man did not want to lodge, and he arose and departed, and came over against Jebus, which was Jerusalem… And his master said to him, "We will not turn aside into (this) city of heathens…” (Shoftim 19:10-12) Furthermore, this is the city which David fought against in the eight year of his reign, as it says “And the king and his men went to Jerusalem to the Jebusites…” (Shmuel II 5:6) When David captured it he began to build the upper city of Jerusalem and he built a wall which surrounded the upper and lower portions and made them into one city called Jerusalem, as it says “And he built the city from around…” (Divre HaYamim I 11:8) There he placed the tent for the Ark of the Covenant, and in that Jerusalem David built the altar on the threshing floor of Aravna the Jebusite by command of Gd in order to stop the plague, as it says “And the angel of the Lord said to Gad…” (Divre HaYamim I 21:18) In the lower Jerusalem, which was in the portion of Benyamin, the Holy Temple was built in the days of Shlomo in order to fulfill that which it says “And of Benjamin he said, The Lord's beloved…” (Devarim 33:12) Mount Moriah is Jerusalem, as it says “And Solomon commenced to build the House of the Lord in Jerusalem on Mount Moriah…” (Divre HaYamim II 3:1) May it desirable before my Gd and the Gd of my fathers that the Holy Temple be rebuilt speedily in our days, and make our portion in your Torah. Amen, selah!

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Keri & K'tiv, Midrash Ketiv V'lo KeriOtzar Midrashim (Eisenstein)

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC0

Written but not Read "For rather Amnon" (II Samuel 13:33) is written, because at first Jonadab son of Shim'ah said "for Amnon alone has died," for the truth of the matter that Amnon alone had died was not known to him, so when he thought it in his heart he said, "Let not milord the king put the thought in his head that all the king's sons have died, rather Amnon alone is dead," for he was heading the truth of the matter. And the scripture is lacking a word because of the ignominity of his actions and the unnaturalness of his death, so the word "rather" is written and not read. "For rather wherever milord king will be" (II Samuel 15:21) is written, because Ittai the Gittite spoke with all his heart and all his soul and the force of his words, "For rather, wherever milord king will be, be it to death, or to life, for there your servant will be," and he was righteous in the heart of David as a foreigner. And the verse is missing "rather," because it says "Go back and stay with the king, for you are a foreigner, and an exile to your country" (II Samuel 15:19), thus "rather" is written but not read. "May haShem please pardon your servant regarding this matter" (II Kings 5:18), the scripture is missing a word, because Naaman spoke these words unreasonably, thus Elisha the prophet responded to his words, as he said "when my master comes to the house of Rimmon to prostrate there." The scripture is missing "please" because of the lack of sense and his words, thus it is written and not read. "As haShem, the one who made this life for us, lives" (Jeremiah 38:16), the scripture is missing the word "the one" because he had sworn once before and reneged, as it says, "And against the king Nebuchadnezzar, who had made him swear by God, he rebelled" (II Chronicles 36:13). And Ezekiel rebuked, "See if I don't, for My vow that he disrespected, and My covenant that he overturned" (Ezekiel 17:19), and Jeremiah said, "If 'as haShem lives' they say, then for falsehood they swear" (Jeremiah 5:2). Thus the scripture is lacking, and the oath is lacking, for it has a word that is written and not read. To where the archer will draw, will draw his bow" (Jeremiah 51:3) is written. This teaches about the two vengeances and the two calamities that haShem will avenge for his people upon the kingdom of the Chaldeans, and it is written twice. The first "will draw" being the speedy vengeance of this world, as it says "Hey, I argue your case and avenge your vengeance" (Jeremiah 51:36). The second "will draw" is written and not read, for it is hidden away and dependent on what is to come. "I have done as all that You have commanded me" (Ezekiel 9:11) is written. Learn from this that there is hope and mercy and kindness. But a little from a lot. And it is not a set thing, but there is hope and the possibility of repentance, and when the angel clothed in garb looked out the evil of their deeds was magnified. And thus it says, "The iniquity of the house of Israel and Judah is so very very great" (Ezekiel 9:9), he put an end to them and said and returned word "I have done all that You commanded me," for "all" is a language of finality without escape, and thus it says "Kill elder and youth and virgin and infant and women in slaughter" (Ezekiel 9:6). "And the southern corner, five five hundred and four thousand" (Ezekiel 48:16) is written. Learn from this that five hundred additional were added in an allusive line, as the scripture said, "And these are its measurements" (Ezekiel 48:9), and gave a rule and line and measure for the Third Temple, for its fields and its suburbs and its exteriors and interiors, and set out children to repent. And thus it says, "You, mortal, tell the house of Israel of the house, and they will be ashamed with their iniquities" (Ezekiel 43:10), and "And if they are ashamed from all they did" (Ezekiel 43:11), then all this honor is due to them, and haShem can give more than this, five by five to a thousand by a thousand. And thus it says, "A day to build up your fences, that rule is extended" (Micah 7:11), and it says, "That day, and to you he will come" (Micah 7:12). Thus "five five" is written, may the Master of Mercies say it, amen! "And now, though it is true that I maybe a redeemer" (Ruth 3:12) is written, its reason being that Bo'az, knowing there is another redeemer closer than him, therefore said "that I may be a redeemer", "may" being the language of doubt, maybe he will redeem, good!. Or maybe he will not redeem. And he was not certain that he would redeem, for he said "If he does not desire to redeem you, then I myself will redeem you." Thus "that I may be a redeemer" is written, "that I be a redeemer" is read.

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