Chapter 1

אני לדודי ודודי לי הרועה בשושנים

“I am1 [drawn] to my friend, and my friend is [drawn] to me; he who grazes his sheep in rose-like pastures”2

The term “my friend” alludes to G-d, while “I” refers to the Jewish people. In effect, the verse is saying: “I, Israel, am drawn only to G-d, and He is drawn only to me.” This is in accord with Rashi’ s interpretation on an earlier verse that states:3 “My friend is [drawn] to me and I am [drawn] to my friend; he who grazes his sheep in rose-like pastures.” Rashi interprets the verse in the following manner:4 “‘My friend is drawn to me’ Whatever G-d desires He requests only of me, the Jewish people. Only to me does He say ‘bring the Passover offering; sanctify the firstborn; build a Sanctuary; bring offerings.’ He does not demand such things from any other nation. ‘And I am [drawn] to my friend’ Only of Him do I ask that my needs be provided for, and from none other.”

We must understand what new insight is provided by the verse: “I am [drawn] to my friend….” which could not be gleaned from the previous verse: “My friend is [drawn] to me ….” The verses are, after all, remarkably alike, so much so that they both conclude with the identical words, “he who grazes his sheep in rose-like pastures,” upon which the Midrash comments:5 “They study halachos (Jewish law).” [Shoshanim, rose-like pastures, may alternately be rendered sheshonim they study.]

The matter is as follows: There are two kinds of spiritual service: that of the tzaddik (the truly righteous person), and that of the baal teshuvah (the penitent). Herein lies the difference between the two verses: the first refers to the former manner of service while the second verse alludes to the latter.

Tzaddikim are aware of and perform all that G-d demands of them as Jews the positive and negative precepts, and Torah-study. They also conduct themselves impeccably in matters of character traits and general good conduct according to Torah. “I am drawn to and ask all my needs of my friend” applies therefore to them; they request that G-d grant them all their needs without their having to overly exert themselves.

There are two general ways of receiving sustenance: “bread from heaven” and “bread from earth.” “Heavenly bread” or manna, does not require the effort of plowing, planting, harvesting and milling, as does regular bread. Men of commerce receive their sustenance through labor and effort, since they eat “bread from earth.” But scholars who diligently study Torah, and the truly righteous who are immersed in Torah and spiritual service, receive their sustenance in a manner of “heavenly bread,” without having to toil for it.

There is a well-known story involving R. Zusya of Anipoli that illustrates this point: R. Zusya, a disciple of the Maggid, once came to Mezritch [where the Maggid lived] to spend some time with him. He left his family flour and vegetables to see them through until his return. [However, the amount of food he left was not enough, and] upon his return he observed that his family was starving. R. Zusya then went to a field outside of his town, and prayed: “Master of the Universe, Zusya and his family must have food!” Returning from the field, R. Zusya observed an open pit at the side of the road, in which were lying coins. Taking several and leaving the rest, he covered up the pit and went on to purchase flour and vegetables, enough to last his family for quite a while. Having done this, he returned to his holy and devoted service of G-d.

“My friend is [drawn] to me” thus refers to G-d’s desire that even this most lowly and physical world be transformed into a dwelling place fit for Him through the service of Torah and mitzvos. For, as expressed by the Alter Rebbe:6 “Such was His blessed will that He shall have satisfaction when the sitra achra is subdued and the darkness is turned to light, so that the Divine light of the blessed Ein Sof shall shine forth in the place of the darkness and sitra achra throughout this world. This will happen all the more strongly and intensely with the excellence of light emerging from darkness an excellence even brighter than its effulgence in the higher worlds.”

[Since tzaddikim bring about the fulfillment of G-d’s desire expressed in “My friend is drawn to me,” by making this world into a dwelling place fit for Him,] therefore: “I am drawn to and ask all my needs of my friend” the physical necessities of tzaddikim are provided for by G-d without their having to toil for them.

The second kind of spiritual service is that of the penitent, wherein the person arouses within himself the spiritual service of teshuvah. This is alluded to in the verse: “I am [drawn] to my friend, and my friend is [drawn] to me.” In Hebrew, the first four letters of these words אני לדודי ודודי לי form the word Elul,7 the time for spiritual stock-taking, when each individual should consider well his spiritual state and standing, doing teshuvah for past misdeeds and making good resolutions for the future.

In summary: Jews are drawn only to G-d, and He is drawn only to them. What is the meaning of our sage’s commentary to the verse “My friend is….”? There are two kinds of spiritual service. The first is that of tzaddikim who involve themselves totally in Torah and Divine service the level of “My Friend is [drawn] to me,” and who, in return, receive their essentials as “heavenly bread.” An incident in the life of R. Zusya is related to illustrate this point. The purpose of Creation is that the world be transformed through Torah and spiritual service into G-d’s abode. The second kind of spiritual service is the service of the penitent.