Song of Songs Chapter 8: Love, Devotion and Redemption

Full Summary

Rabbi Zweig begins by analyzing the evolution of sacrificial terminology in the Torah (תורה), noting that while many sacrifices were brought from Noach through the Exodus, the word 'korban' doesn't appear until Parshas Vayikra. He explains that 'zevach' relates to slaughter and self-nullification, while 'korban' (from the root meaning 'to come close') represents the desire for connection and intimacy with Hashem (ה׳). This higher level of korban only became possible with the establishment of the Ohel Moed, where the Shechinah resided. The shiur then transitions to Shir HaShirim Chapter 8, where Knesses Yisrael expresses her desire not merely for forgiveness of sins, but for a restoration of the intimate relationship that existed during the time of the Mishkan. The phrase 'anhageich avicha el beis imi' represents bringing Hashem to the Beis HaMikdash with the same closeness experienced in the Ohel Moed. Rashi (רש"י) explains 'talmdeini' as referring to this previous accustomed intimacy. Rabbi Zweig addresses the verse 'Hishbarti eschem bnos Yerushalayim' (8:4), explaining that here the non-Jews are called daughters of Jerusalem, and Knesses Yisrael is asking them not to interfere with the relationship between Israel and Hashem. The phrase 'Mi zos olah min hamidbar mitrapeket al doda' describes Israel as one who clings to her beloved despite emerging from the wilderness of exile. The critical verse 'Tachas hatapuach orarticha' (8:5) receives extensive treatment. While some interpret this as referring to Egypt and the apple trees under which Jewish women gave birth, Rashi connects it to Matan Torah at Har Sinai. Rabbi Zweig explains that the mountain hanging over the people like an apple created both a chuppah (wedding canopy) and the threat of burial ('sham tehei kevuraschem'). This duality reflects that a good marriage is the ultimate blessing, while a bad marriage is like living death. The relationship terminology is further explored through the concept of the bride becoming the groom's 'mother' - meaning that through accepting the Torah, Israel creates Hashem's kingship in the world. Rabbi Zweig notes how in many cultures, spouses call each other by parental names, reflecting this deep relationship dynamic. The passionate declaration 'Simeini k'chotam al libecha' (8:6) represents Israel's request to be sealed upon Hashem's heart. The phrase 'ki azah k'maves ahavah' demonstrates Israel's willingness to die for kiddush Hashem throughout history. 'Kashah k'she'ol kinah' refers to the difficult jealousy and hatred this devotion generates from the nations. Rabbi Zweig addresses why Har Sinai brought hatred to the world, explaining that receiving the Torah inevitably creates gentile jealousy. Unlike fairy tales with happy endings, the Jewish story acknowledges that devotion to Hashem brings persecution. However, 'mayim rabim lo yuchlu l'chavos es ha'ahavah' - neither force nor bribery can extinguish this love. The final section discusses 'achos lanu k'tanah' (8:8), where 'achos' means connection or sewing together. Israel is Hashem's sister, and the question is what to do when she's still immature ('v'shadayim ein lah'). The answer depends on whether Israel makes herself a wall (chomah) through separation from gentiles, leading to the building of a silver fortress in Jerusalem, or becomes merely a door, leading to corruption. The 'daughters of Jerusalem' represent gentiles living among Jews, but when Israel maintains proper boundaries, Hashem builds protective walls around Jerusalem.