Establishing Divine Kingship Through Human Partnership and Jewish Identity

Full Summary

Rabbi Zweig begins by examining Shir HaShirim 3:9-11, focusing on the appiryon (palanquin) that King Solomon made, which Rashi (רש"י) identifies with the Kodesh HaKodashim. He notes an interesting shift in the phrase 'mibnot Yerushalayim' - while elsewhere it refers to non-Jews, here it refers to Bnei Yisrael who fear God. This leads to a profound insight about the nature of Divine kingship. The rabbi explains that the Mishkan represents a partnership between God and Israel, where our participation is essential. He cites a challenging Gemara (גמרא) stating that 'Great are the deeds of the righteous more than the deeds of God' - heaven and earth were made with one hand, while the Mikdash was made with two hands. This teaches that God's kingship cannot be established without human acceptance and participation. A king requires subjects who choose to recognize his sovereignty; without this choice, there is no true kingship. The concept extends beyond the Divine realm - even humans need external recognition and love to feel truly valued. Self-love differs fundamentally from being loved by others. This explains why the Kodesh HaKodashim is described as 'ratzuf ahavah' (paved with love) - it represents the place where God's kingship is expressed through our willing acceptance. The shiur then transitions to discussing 'bnot Tzion' and the importance of maintaining Jewish identity in exile. Rabbi Zweig addresses the Ramban (רמב"ן)'s question on Rashi regarding the obligation to perform mitzvot in exile 'so they won't be new when you return.' He explains that certain mitzvot - circumcision, tefillin, tzitzit, and mezuzah - serve as identifying markers that maintain Jewish distinctiveness in exile. The goal is not merely ritual observance but preserving Jewish identity and nationhood. When Jews return to the Land of Israel, they should come as Jews who maintained their identity, not as Americans or other nationals who happen to observe Jewish practices. The distinction between being a 'Jewish American' versus an 'American Jew' becomes crucial - the former maintains Jewish essence while the latter treats Jewishness as merely an adjective. The shiur concludes with contemporary observations about the challenges facing American immigrants to Israel, including unfortunate divisions in religious communities that separate students by origin rather than ability, which Rabbi Zweig sees as a form of baseless hatred that undermines Jewish unity.