The prophet Yirmiyahu (Jeremiah) pulls no punches. He declares, in Yirmiyahu 32:31, that Jerusalem has aroused God's anger and wrath "since the day they built it until this day, to remove it from before My face." Harsh, right? Does that mean God is still fuming?
Well, the Yalkut Shimoni, a compilation of rabbinic interpretations of the Bible, tackles this very question. It pushes back against the idea of unending divine wrath. It asks, pointedly: "Perhaps until this day He is in anger?" Then, it offers a counter-argument, a ray of hope, by quoting Tehillim (Psalms) 76:3: "His Tabernacle was in Shalem, and His dwelling place in Zion." The Yalkut Shimoni sees a hidden message here: God "returned her original name." Shalem, meaning "peace," was an ancient name for Jerusalem. By referencing it, the text suggests a return to a state of peace, implying that God's anger isn't the final word.
And it doesn’t stop there. Tehillim 68:17 says “…the mountain that God desired for His dwelling…” The Yalkut Shimoni interprets this to mean that Jerusalem is "still cherished and desired" by God. Despite its destruction, there's still a deep connection, a longing for what was and what could be again.
But here's where it gets even more interesting. The Yalkut Shimoni teaches that the destruction of Jerusalem actually "brought atonement for her sins." It's a powerful idea: that even in devastation, there's a path to redemption.
So, when will God's presence fully return to Jerusalem? The Yalkut Shimoni finds a clue in the story of Avraham (Abraham) in Bereshit (Genesis) 22:14. Remember when Avraham was about to sacrifice his son, Yitzchak (Isaac), and God intervened? Avraham named that place "The Lord will see, as it is said to this day: On the mountain, the Lord will be seen." The text connects this to Jerusalem, suggesting that God's presence will fully return only when the city becomes like a mountain.
What does that mean, "like a mountain"? Perhaps it refers to a state of spiritual elevation, a place of unwavering faith and connection with the divine.
Finally, the Yalkut Shimoni references Tehillim 137:7: "Remember, O Lord, for the sons of Edom, the day of Jerusalem…" This verse speaks of the destruction wrought by Edom, a nation often seen as an enemy of Israel. When will God remember? "Once her foundations have been uprooted, as it says 'Raze it, raze it, down to its foundation!'" In other words, only after the complete devastation will the process of rebuilding and redemption truly begin.
It is a sobering thought. Destruction precedes rebirth. The utter collapse of what was paves the way for something new, something hopefully better.
So, does God hold a grudge? The Yalkut Shimoni suggests that while divine anger is real, it's not the whole story. There's always the possibility of atonement, of return, of rebuilding. And maybe, just maybe, that process starts with us, with our own efforts to create a world worthy of divine presence.