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Why did the Jewish people reject the nations' offer to help build the Second Temple? The shiur develops that excessive spiritual intimacy without proper boundaries can lead to betrayal, as happened with the keruvim in the First Temple. True divine relationship requires exclusive commitment, not the mixed motives the nations brought to their offer.
This shiur examines Shir HaShirim perek 6, pasuk 1, focusing on the verse 'Ani l'dodi v'dodi li haro'eh bashoshanim' and its context. The Rav explains that when the nations saw Hashem (ה׳) had returned to the Jewish people, they wanted to join in building the Second Beis Hamikdash. However, the Jewish people responded that only they have this exclusive relationship with Hashem, as indicated by 'Dodi yarad l'gano la'arugos habosem.' According to Rashi (רש"י), 'la'arugos habosem' refers to beds that are tied together, representing the unique connection between Hashem and the Jewish people. The Rav develops a profound concept about the dwelling of the Shechinah - that even those who remained in exile have Hashem's presence in their batei knesios and batei midrashos, but the level of Shechinah throughout the world corresponds to its intensity in Yerushalayim. This principle extends to shalom bayis - when there is greater revelation of Shechinah in the Mikdash, there is correspondingly more Shechinah dwelling in Jewish homes. The nations' offer to help build was rejected because their intentions were not l'shem shamayim but rather to sabotage the work. A central theme emerges regarding the dangers of excessive spiritual intimacy, illustrated by the verse 'hasevi einayich minnegdi shehem hirhivuni.' The Rav explains that in the First Temple period, the intense closeness between Hashem and the Jewish people, symbolized by the aron and keruvim, actually led to sin through me'ilah. He draws an analogy to human relationships where excessive intimacy without proper boundaries can lead to rebellion or betrayal. The shiur concludes with an analysis of the sixty queens, eighty concubines, and countless maidens mentioned in the text. Rashi identifies the sixty queens as the descendants of Avrohom (including the children of Yishmael, Yitzchok, and Yaakov), while the eighty concubines represent the seventy nations plus the ten generations from Noach to Avrohom. The Rav notes the special status accorded to the children of Yishmael and Esav as 'royalty' compared to other nations, who are merely 'concubines,' highlighting the ongoing significance of Avrohom's lineage in world affairs.
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Shir HaShirim 6:1
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Why was Aharon called the "pillar of prayer" when Moshe was greater at prayer? Aharon created unity among Israel through his love of peace, transforming individual prayers into naturally communal ones. The shiur connects this to the Rambam's insight that God desires our love and pursuit of mitzvos, not mere compliance.
