Teach Me How to Run
The Song of Songs, the Biblical book that describes the love between a young woman and her beloved, is a metaphor for the deep relationship between G-d, the groom, and the Jewish people, the bride.
Early in the book, we read the verse spoken by the woman to her beloved:
Draw me after you, let us run! The king has brought me to his chambers. We will rejoice and be glad in you. We will recall your love more fragrant than wine; they have loved you sincerely. (Song of Songs 1:4)
The Chassidic masters explain that the first three clauses of the verse refer to three stages of the relationship between G-d and the Jewish people, represented in (1) the holiday of Passover, (2) the counting of the Omer (during the seven weeks between Passover and Shavuot), (3) and the holiday of Shavuot (which commemorates the giving of the Torah at Sinai).
“Draw me after you”: The woman is helpless to pursue the person she loves. She is trapped by her circumstances. All she can do is call out to her beloved to draw her after him. To inspire her and free her from the shackles holding her back. This metaphoric scene captures the reality of the Jewish people in Egypt. They were enslaved not only physically but also spiritually. They were unable to free themselves from the shackles and the perspective of Egypt. They cried out to G-d, and G-d rescued his beloved. G-d pulled them out of Egypt without any effort on their part.
“Let us run!”: After the beloved drew her near, she too can run. This corresponds to the seven weeks of counting the omer, the seven weeks of preparation for the giving of the Torah, when the Jewish people work to refine themselves, growing spiritually in preparation for receiving the Torah. That is why the verse states “we will run”, because, unlike in Egypt where the Jewish people were passive, during the counting of the omer, the Jewish people are investing effort, they are running, to become closer to G-d.
“The king has brought me to his chambers”: This refers to the holiday of Shavuot, when we receive the Torah. When we study Torah we experience an intimate bond with G-d. We are in his innermost chamber.
A careful analysis of the grammar reveals deep insight into our inner self. The Kabbalah teaches that each person possesses two souls. The G-dly soul seeks transcendence and holiness, and the animal soul which is self-oriented seeks physical pleasures. On Passover, when we experience Divine inspiration without any effort on our part, it is specifically our G-dly soul that is affected. That is why the verse states “Draw me”, in the singular. Because the animal soul is not affected by the inspiration that descends from above. During the seven weeks of refinement that precede the giving of the Torah, the G-dly soul seeks to awaken within the animal soul a desire to come close to G-d. Slowly, the G-dly soul demonstrates to the animal soul that it is desirable to experience spirituality. That the greatest pleasure one can achieve is transcendence. Which is why the verse uses the expression “we will run” in the plural. Because at this point both the G-dly soul and the animal soul are involved together.
Perhaps the most surprising insight in this verse is that not only is the animal soul affected by the G-dly soul, but the reverse is also true. The G-dly soul is affected by the animal soul. The G-dly soul is wise, enlightened, and kind. But the G-dly soul does not have nearly as much passion as the animal soul. When the animal soul wants something it wants it forcefully and completely. There is no delay and no compromise. The animal soul is either not engaged or engaged completely, with all its energy and might. While the G-dly soul “walks”, the animal soul “runs”.
The verse states “we will run” in the plural. For once the G-dly soul teaches the animal soul the sweetness of becoming close to G-d, the animal soul begins to “run”, unleashing its desire and passion, which may have been previously directed toward unholy matters, to holiness. In the process, the animal soul teaches the G-dly soul how to “run”. The G-dly soul learns to develop an intense passion for G-d.
The G-dly soul teaches the animal soul what to love, and the animal soul teaches the G-dly soul how to love.
(Adapted from the teachings of the Rebbe, Usfartem Lachem 5711)