Chasidut su Salmi 106:24

Just as Shabbos sanctifies every fiber of our feelings, so does Jeru- salem. The holy city provides added strength and inspiration to every part of one’s being.⁵⁹In truth, the entire Land of Israel parallels Shabbos. That is why in Pirkei de-Rabbi Eliezer it is written that just as God created six days of work with a seventh as Shabbos, He also created six important bodies of land, the six conti-nents, and a seventh important land, the Land of Israel. Based on this Midrash, a question of liturgical accuracy can be resolved. In the prayers for Shabbos, it is written chemdas yamim oso karasa, “You called it the most beloved of days.” Yet nowhere in the Holy Scriptures is Shabbos called “the most beloved of days.” In light of the above, Shabbos has the holiness and quality of the Land of Israel; adjectives about Israel are therefore true about Shabbos. The Land of Israel was called by God “most beloved” in the verse Va-yimasu be-eretz chemdah, “And they [the generation of the desert] rejected the most beloved land” (Ps. 106:24, Tzion Ve-Arehah pg. 23; see further the final lesson of the book).
On Shabbos each Jew receives an added soul. The Land of Israel has the holiness of Shabbos; thus, one who lives in Israel also possesses a dual complement of soul. Outside of Israel, Jewish law insists that each holy day (other than Shab-bos), such as the beginning of Sukkos, be observed for two days while in Israel the holy day’s duration is only one day. Since residents of Israel have a double soul they can internalize the holiness of the festival in a single day, Those out-side of Israel only posses half such spiritual capabilities, this is why they must observe the holy day twice to internalize its blessings (Rabbi Isaac Luriah).
Since the entire Land of Israel is like Shabbos, the shefa chaim, the “Godly life-flow for the entire world,” flows through the Land of Israel. Israel is to the rest of the universe what the heart is to the human body. The heart distributes nutrients to the limbs, and Israel distributes Godly nutrition to the rest of the world. On the level of soul, all countries are related to Israel, and that is why the nations of the world seek to stake out a claim in the holy land and refuse to accept that it belongs exclusively to the Jewish nation (Emunas Etecha, Bereishis, pg, 3, s.v. u-va-zeh muvenes).
The Talmud states that Israel is the highest land and that the Temple Mount in Jerusalem is the highest point within Israel. What is the meaning of this statement? From a geological perspective there are many mountain ranges that are taller than Israel. How can Israel and the Temple Mount be considered higher than the Himalayas? Rabbi Moshe Sofer (1762-1838) answered that Israel and Jerusalem as the starting points for creation are the keys to unlocking the meaning of the Talmud’s claim. Our earth and the universe as a whole are circles. The beginning of the circle can be called its highest part. Since the Temple Mount was the first place God created, it is the highest point along the circle of earth. Since Israel was created right after Jerusalem, when one compares Israel to the rest of the world’s lands it is the first and thus called the highest (heard from Rav Wolfson).
Both Jerusalem and the Land of Israel can be Shabbos. First, Jerusalem as the capital of the Land of Israel has within it a concentrated version of the entire Land of Israel. Furthermore, our sages teach that Jerusalem in the future will extend and fill the entire Land of Israel (Shir Ha-Shirim Rabbah 7:10). It may be that the latent Jerusalem quality in the Land of Israel makes the Land of Israel Shabbos in place. Finally, Chasidus and Kabbalah are not attempting to draw fine distinctions. These disciplines seek to display underlying unity. They therefore highlight those aspects of institutions that bear a similarity, Thus, Jerusalem is the place of Shabbos when one compares Jerusalem to the rest of the Land of Israel, and if one compares the Land of Israel to the rest of the world, the Land of Israel is Shabbos and the other lands are the days of the week. Through observance of the Shabbos in the dimension of time, we will be worthy of reclaiming the Shabbos of place, the rebuilt city of Jerusalem.⁶⁰The Midrash Yalkut on Parashas Behaaloscha links Shabbos with the renewal of Jerusalem stating, “If you will observe [the obligation of] the lighting of Shabbos candles, I will show you the candle of Zion [the rebuilding of Jerusalem].” The blessing for lighting Shabbos candles, through which Jewish women enter into Shabbos, contains the phrase ve-tzivvanu le-hadlik ner shel Shabbos, “And has commanded us to light the candle of Shabbos.” The numeric value of the phrase is the same as the numeric value of the phrase Li-Yirushalayim mevasser ettein, “I will appoint a harbinger of redemption for Jerusalem.” Due to their innate congruence, observance of Shabbos will cause God to restore the glory of Jerusalem.