An intense and emotionally charged moment unfolds as the lover reacts to the overwhelming power of his beloved's gaze. The commentators present a fascinating debate regarding his sudden request about her eyes. One approach suggests he is pleading with her to look away. The sheer beauty of her eyes stirs such a storm of emotion, pride, and overwhelming intensity within him that he feels he is losing his self-control [רש״י, ביאור שטיינזלץ, ספורנו, אבן עזרא]. Conversely, an entirely opposite interpretation posits that he is begging her to turn her eyes back toward him. In this view, he asks her to stop looking from afar, as her direct gaze strengthens his heart, elevates him, and irresistibly draws him after her [מצודת דוד, מצודת ציון, מלבי״ם, צרור המור].
On an allegorical level, the eyes of the nation represent its spiritual leaders. The primary approach among commentators views these eyes as the sages and judges of the Sanhedrin. The call is for these scholars to return their focus to Torah study, for their dedication, even in the depths of exile, magnifies God's name in the world [מצודת דוד, צרור המור, נחל אשכול]. Others identify the eyes as the prophets. Here, God tells the Israelites to turn their gaze away because the era of prophecy is destined to end, either as a consequence of spiritual distance [אבן עזרא] or as a merciful act to spare the prophets from witnessing future hardships and disasters [ספורנו].
A deeply moving perspective frames this interaction as a parable of a king who, in a moment of anger, exiles his queen from the palace. Yet, when he catches her gazing back at him in sorrow, the sight is too painful to bear, and he asks that she be moved out of his sight. Similarly, when the Israelites suffer and fast in exile—especially the children, the elderly, and the scholars—God cannot bear to watch. Their unwavering devotion and acceptance of His kingship completely overwhelm Him [תורה תמימה]. Historically, this overwhelming affection is linked to the transition between the First and Second Temples. God withheld the Ark and the Cherubim during the Second Temple era because the intense closeness experienced during the First Temple brought Him a sense of divine pride, which tragically ended in the people's betrayal [רש״י]. Philosophically, the turning away of the eyes illustrates the soul deliberately shifting its focus away from the material world to concentrate entirely on pure, spiritual pursuits [מלבי״ם, רלב״ג].
The imagery then shifts to the beloved's dark, cascading hair, which is likened to a flock of goats descending a mountain, their coats naturally combed by the thorny branches along the slopes [ביאור שטיינזלץ, מצודת דוד, מצודת ציון]. Symbolically, this comparison to goats carries multiple layers of meaning. Many view it as a profound compliment, suggesting that even the smallest, gentlest, and most delicate individuals among the Israelites possess tremendous merit [רש״י]. The flowing hair is also seen as a tribute to the Nazirites, who let their hair grow long and remain beloved to God even in exile, when the bringing of physical sacrifices is impossible [מצודת דוד, אבן עזרא]. Furthermore, just as goat hair is woven into valuable garments, the imagery reflects the precious customs of the Patriarchs that the Israelites carefully preserve even after the cessation of prophecy [ספורנו]. However, a contrasting view interprets the goat as a symbol of disgrace. Because a goat is considered less modest than a sheep, this imagery serves as a painful reminder of the times the Israelites were degraded by their own sins, such as the tragic episode of harlotry at Shittim [תורה תמימה].