Our minhag to read the comforting words of Yehsayahu Hanavi as the haftoros of the seven weeks between Tisha B'av and Rosh Hashana is based on the medrashic account of Hashem's many futile attempts to comfort Yerushalayim. Hashem sends Avrohom, Yitzchak, Ya'akov and Moshe hoping that each one will find the words that will soothe the raging wounds of Yerushalayim. Each one is disqualified by Yerushalayim until finally Hashem Himself offers words of nechama. Certainly we are reminded of this every time we take leave of a shiva home conceding our inability to offer satisfactory words of strength and asking Hashem to strengthen and comfort the bereaved just as He finally acquiesced to Yerushalyim.
Accordingly, many medrashim place this week as the one when Yerushalayim rejects the idea to hear out Ya'akov and the words he would offer. "Ya'akov?", the Holy City seems to say with equal amounts of disdain and hurt, "Did he not belittle me when he said 'This is but the house of Hashem'- and you wish to bring him to me now?" Apparently Hashem respects Yerushalyim's response that somehow Ya'akov disqualified himself on the very evening that he spent with Yerushalyim praying on behalf of his own welfare and destiny when both seemed to be slipping away rather quickly.
How are we to understand this discussion which has become ensconced in minhag Yisrael as we read the "shiva denechamta" to lift up our spirits after the despair of Tisha B'av morning? What would Ya'akov have said? Is it not unfair to strip one phrase of its context, "How awesome is this place, this is nothing less the house of Hashem and this is the gate to Heaven" - the very phrase that has adorned countless synagogues over the centuries?
No doubt we can imagine Ya'akov describing that night when he first came to Yerushalyim feeling very alone without family, uncertain of where he will find food and clothing and certainly looking forward to a future of growing ambiguity. Yerushalyim gave herself to Ya'akov at that moment and through her sanctity Ya'akov's prayers were accepted and Hashem Himself reassured Ya'akov. Ya'akov prevailed and came back to his father with a new generation on which his future would be built.
From Yerushalayim's response we sense that had the awe struck Ya'akov simply declared how frightening and humbling it is to stand at the gates of Heaven on earth, he indeed would forever be a source of strength for Yerushalyim. However adding that Yerushalayim is the "beis", the home of Hashem, he at the same time lent the holiest of places familiarity that took away some of the magic of the moment. We understand Yerushalayim very well. If we would forever sense the reverence that Yerushalyim so deserves and never feel comfort that comes with accessibility that is intimated by one's home - then Yerushalayim today would look much different.
It was in response to the cynical remark of a liberal Jewish leader comparing the respectful decorum of his synagogue to the louder ambiance of the Orthodox shuls, that Rav Shamshon Rephael Hirsch retorted that frequency and familiarity generate these liberties. Whereas Rav Hirsch quickly put his critic in his place, his observation regarding the beis hakenesses certainly concerned Yeruashalaym. If only the many times we pour our hearts out in shul in gratitude and in desperate need would strengthen our appreciation of the sanctity of the shul, we would feel very much at home without taking any attendant liberties.
Many a commentary sees this idea in Dovid Hamelech's one request, "that I may dwell in the house of Hashem... ulevaker - [ literally: to visit] His Heichal." In what seems to be inconsistent, Dovid is indeed asking for the gift of constant access to Hashem's holiest places and yet to forever be overwhelmed and awe struck as a visitor would be.
Perhaps through our own pursuit of this very difficult balance we can all be sources of nechama to Yerushalayim and her children.