3 “And where is your master’s son?” the king asked. “He is staying in Yerushalayim,” Ziba replied to the king, “for he thinks that the House of Yisrael will now give him back the throne of his grandfather.”
va-YO-mer ha-ME-lekh v’-a-YAY ben a-do-NE-kha va-YO-mer tzee-VA el ha-ME-lekh hi-NAY yo-SHAYV bee-ru-sha-LA-yim KEE a-MAR ha-YOM ya-SHEE-vu LEE BAYT yis-ra-AYL AYT mam-l’-KHUT a-VEE
ג וַיֹּאמֶר הַמֶּלֶךְ וְאַיֵּה בֶּן־אֲדֹנֶיךָ וַיֹּאמֶר צִיבָא אֶל־הַמֶּלֶךְ הִנֵּה יוֹשֵׁב בִּירוּשָׁלִַם כִּי אָמַר הַיּוֹם יָשִׁיבוּ לִי בֵּית יִשְׂרָאֵל אֵת מַמְלְכוּת אָבִי׃
16:3 He is staying in Yerushalayim
Yerushalayim is to be both the political and spiritual capital of Israel. It is to be the seat of the monarchy, from where the king and his officers will rule the nation. But it is also to be the location of the Holy Temple and the Supreme Court known as the Sanhedrin (סנהדרין). Thus, Yerushalayim serves a double function, which allows the People of Israel to be a free and holy nation in the Land of Israel. The prophet Yeshayahu (2:3) expresses this when he says, “For instruction shall come forth from Tzion, the word of Hashem from Yerushalayim.” Rabbi Abraham Isaac Kook explained that the name Tzion refers to the political and national aspects of the city, while Yerushalayim refers to its spiritual aspects. Both are essential elements of Yerushalayim; together, they allow the Jewish people to fulfill its holy mission.