שיר השירים, פרק ז׳, פסוק ז׳

The relationship reaches its absolute peak of closeness and fulfillment. Following a detailed appreciation of individual qualities, a sweeping declaration is made celebrating total beauty and perfection [רש״י, ביאור שטיינזלץ]. This beauty is not merely superficial; the true pleasantness of this complete bond shines brightest through good deeds [אבן עזרא, צרור המור]. The nation's beauty is actively expressed by performing Commandments with special care—such as taking the lulav—and through the purifying process of returning to God [חנוכת התורה].

This bond of love is naturally seen as most beautiful and pleasant when surrounded by wealth, joy, and comfort, standing in sharp contrast to a love tested by poverty, hardship, or separation [מלבי״ם, מצודת דוד]. During the long period of exile, the love between God and His people is filled with sadness and longing. Only upon returning from exile to dwell together does this relationship transform into a love of pure delight and joy before God [מצודת דוד].

However, the primary approach among commentators takes the concept of delights in a completely opposite, spiritual direction. True love for God is proven precisely when a person willingly gives up worldly pleasures and human gifts to honor Him. For instance, Abraham and Daniel showed this profound love when they refused wealth and power from the kings of Sodom and Babylon. They recognized that clinging to God is the only true and satisfying delight [תורה תמימה]. This spiritual joy, which guides a person toward ultimate truth, infinitely surpasses any physical pleasure [רלב״ג].

God deeply desires that the ultimate redemption of Israel arrives through this joyful, abundant love rather than through suffering and hardship. Achieving this joyful redemption depends on returning to God out of pure love, a powerful force that can actually transform past wrongs into merits [אלשיך]. To reach this level of perfect love, a person must dedicate themselves to studying the Torah purely for its own sake. Such study is compared to fine wine and grapes that are as good on the inside as they are on the outside. This brings perfection to both body and soul, to the point that the lips of the one who studies continue to speak even from the grave. In contrast, wandering into the foreign fields of outside wisdom is compared to the fruit of a date tree—sweet on the outside but hiding a hard, useless core that can lead a person away from the right path [אלשיך].