The relationship between the lover and her beloved takes a dramatic turn as it becomes clear that the beloved is none other than the King Himself. What begins as a courtship in nature transforms into an internal journey toward the King's private palace, marked by yearning, total devotion, and profound spiritual joy. The Israelites ask God to initiate this connection with just a slight, gentle draw, promising that in response, they will move swiftly and energetically to follow Him [מצודת דוד, מצודת ציון]. A question naturally arises regarding why the initial plea for God to draw them is expressed in the singular, while the commitment to run is in the plural. The primary approach among commentators is that the divine pull is first directed at the soul or the unified spiritual core of the nation. Once the soul is drawn, it pulls all the physical faculties of the body, or all the individual members of the nation, to run together toward God [רלב״ג, אלשיך, מלבי״ם, צרור המור].
Historically, this eager pursuit echoes the youthful devotion of the Israelites, who followed God into a desolate wilderness without seed or sustenance, driven entirely by blind faith and love without even preparing provisions for the journey [רש״י, חומת אנך, ראשון לציון]. Midrashic traditions expand upon the nature of this initial draw in various directions. Some view it as a withdrawal, expressing the pain of the Divine Presence departing after the sin of the Golden Calf. Others connect the concept to poverty and destitution, noting that it is often hardship that draws a person toward complete repentance. Still others see it as being drawn deeply into the world of Torah study, encompassing Scripture, Mishnah, and Talmud [תורה תמימה].
As the pursuit reaches its destination, there is an arrival at the King's chambers. Although framed as a completed action, this arrival expresses a deep wish and hope for the future [מצודת ציון]. These chambers symbolize the most sacred and hidden spaces. They are seen by some as the protective Clouds of Glory that surrounded the Israelites in the wilderness [רש״י], or as the inner sanctuary of the Temple [מצודת דוד, חומת אנך]. Others view these chambers through a mystical and prophetic lens, representing the hidden secrets of the Torah, the revelation at Mount Sinai, and the profound visions experienced by prophets like Ezekiel and Elijah. It also represents the realm of hidden wisdom safely entered by sages like Rabbi Akiva [תורה תמימה, צאינה וראינה, אלשיך]. Philosophically, this represents the soul breaking free from physical constraints to achieve complete intellectual and divine comprehension [רלב״ג, מלבי״ם].
Entering these sacred spaces brings about a dual sense of joy. [מלבי״ם] distinguishes between a sudden outburst of happiness over the renewed divine light and a continuous, enduring sense of spiritual delight. The defining characteristic of this joy is that it is found entirely in God Himself and the direct relationship with Him, rather than in physical benefits, worldly pleasures, or even future rewards [רלב״ג, ראשון לציון, תורה תמימה]. Midrashic thought further notes that finding joy exclusively in God conceptually points to the twenty-two letters of the Hebrew alphabet that make up the Torah, establishing that engaging with them is the true source of infinite happiness [תורה תמימה, חומת אנך].
From this place of immense joy, the memory of divine love and kindness is elevated far above any material pleasure, which is often symbolized by wine. While the happiness brought by physical wine is temporary and eventually leaves behind sadness, the spiritual wine of the Torah, the experience at Mount Sinai, the laws of the festivals, and the merit of the Patriarchs all leave an eternal imprint on the soul [תורה תמימה, ספורנו, מלבי״ם, חומת אנך]. [אבן עזרא, רלב״ג, עזרא בן שלמה] add that this memory is akin to the fragrance of incense, representing a pure, delicate spiritual pleasure similar to the soul enjoying a fine perfume.
Ultimately, this devotion is defined by a sense of profound uprightness and moral clarity. Commentators offer two main paths to understand this quality. First, it describes the nature of the love itself, which is intense, straightforward, and completely independent of external motives or personal gain [רש״י, ספורנו, מלבי״ם]. Second, it describes the lovers themselves, pointing to righteous individuals and holy Patriarchs like Abraham, who withstood great trials and whose faith and love for God remained steadfast and impartial [מצודת דוד, ראשון לציון, תורה תמימה]. Finally, this uprightness extends to the Torah itself, which is deeply loved by its students because, despite being interpreted in many different directions, the sages ultimately straighten out the complex discussions to reach clear and unified conclusions [תורה תמימה].