Shir HaShirim 6:10-7:2: Nations' Recognition of Israel's Unique Role

Full Summary

Rabbi Zweig delivers an in-depth analysis of Shir HaShirim pesukim 6:10-7:2, focusing on how the nations of the world recognize and praise Klal Yisrael's elevated spiritual status. He begins by examining pasuk 6:10: "Who is she that looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" Rabbi Zweig explains that this represents the nations' recognition that Israel stands at the spiritual center, above all others, particularly in relation to the Beis HaMikdash where korbanot were brought on behalf of all nations. He cites the Gemara (גמרא)'s teaching that had the nations understood what they lost with the destruction of the Temple - that Israel no longer brought sacrifices for them - they would not have destroyed it. The analysis then turns to the complex metaphor of the nut garden in pasuk 6:11. Rabbi Zweig presents Rashi (רש"י)'s dual interpretation of why Israel is compared to a nut: first, that like a nut's hard shell protects its contents from external blows, Israel's essence remains intact despite persecution; second, that Israel's true virtues are hidden beneath an exterior shell, making them unrecognizable to outsiders. However, Rabbi Zweig grapples with an apparent contradiction - if the nut is meant to represent Israel positively, why is there a custom not to eat nuts on Rosh Hashanah due to their gematria connection to sin (egoz=17, approaching chet=18)? Rabbi Zweig develops a profound psychological insight connecting the protective nature of the nut to spiritual complacency. He suggests that the very protection that preserves Israel from complete destruction may also lead to a lack of vigilance against sin. When people are cushioned from the full consequences of their actions, they may become less careful about avoiding wrongdoing. This dynamic, he argues, may explain the progression from the positive imagery of the nut to the subsequent verse about not knowing how to guard against sin. The discussion of sinat chinam (baseless hatred) receives particular attention. Rabbi Zweig notes Rashi's intriguing comment that even the righteous Hasmoneans eventually fell to sinat chinam and internal disputes. He develops a theory that the same qualities that protect Israel - the hard exterior shell - may also hide their true soft, spiritual nature from themselves. When people act with external hardness, they may lose touch with their inner gentleness and self-worth, leading to jealousy and hatred of others. Sinat chinam, he explains, stems from not loving oneself properly - when one lacks self-understanding and self-appreciation, they become envious of others' possessions and accomplishments. Moving to the nations' entreaties in pasuk 6:13, "Return, return, O Shulamite," Rabbi Zweig interprets this as the nations attempting to lure Israel away from HaShem (ה׳) by offering worldly power and recognition. They recognize Israel's potential greatness but want to redirect it toward material rather than spiritual ends. The nations understand that Israel, as "prince's daughter" (descendants of Avraham), has the unique ability to relate to all peoples, making them ideal world leaders. The analysis of "How beautiful are your feet in sandals" connects to the pilgrimage festivals and the remarkable promise of "No man shall desire your land." Rabbi Zweig presents this as one of the strongest proofs for Torah (תורה)'s divine origin - no human lawgiver would create a system requiring the entire population to leave their homes and borders undefended three times yearly. Only divine protection could make such a system workable. He explores Ibn Ezra's explanation that the nations viewed Israel's land as belonging to the divine King, making it untouchable, like a villager who wouldn't dream of pursuing the king's daughter. The shiur concludes with the profound recognition that the nations see Israel as connected to the even shetiyah (foundation stone) from which the world was created, understanding them as the very purpose of creation itself. This recognition of Israel's cosmic significance forms the basis of both the nations' praise and their desire to co-opt Israel's spiritual power for worldly purposes.