4:4ד׳:ד׳
1 א

כְּמִגְדַּל דָּוִיד צַוָּארֵךְ. קוֹמָה זְקוּפָה נוֹי בְּאִשָּׁה. וְהַדֻּגְמָא "כְּמִגְדַּל דָּוִד", הוּא מְצוּדַת צִיּוֹן שֶׁהוּא מְקוֹם חֹזֶק וְעֹפֶל וּמִבְצָר, כָּךְ הוּא "צַוָּארֵךְ", זוּ לִשְׁכַּת הַגָּזִית, שֶׁהָיְתָה חָזְקָן וּמִבְצָרָן שֶׁל יִשְׂרָאֵל. וְאוֹתוֹ הַמִּגְדָּל "בָּנוּי לְתַלְפִּיּוֹת", בָּנוּי לְנוֹי, לִהְיוֹת הַכֹּל מִסְתַּכְּלִין בּוֹ לִלְמֹד צוּרוֹתָיו וְנוֹי מְלֶאכֶת תַּבְנִיתוֹ. וְהוּא מִגִּזְרַת: "מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ", וְהַתי"ו בְ"תַלְפִּיּוֹת כְּמוֹ תי"ו שֶׁבְּ"תַּרְמִית" וּבְ"תַּבְנִית":

Your neck is like the Tower of Dovid. An erect posture is a sign of beauty in a woman. The allegorical meaning is: “Like the Tower of Dovid,” i.e., the fortress of Tzion, is a place of strength, stronghold, and a fortress. So is “your neck,” i.e., the Chamber of Hewn Stone, which was Yisroel’s strength and fortification, and that tower was built as a model of beauty, so that everyone should look at it, to study its forms and the beauty of its architecture. The word תַּלְפִּיּוֹת is of the grammatical structure of, “He teaches us מַלְּפֵנוּ more than the beasts of the earth,”27Whose radicals are respectively רמה and בנה. and the first tav in תַּלְפִּיּוֹת is [a prefix] like the first tav in תַּרְמִית [deceit] and תַּבְנִית [construction].28Yirmiyahu 51:11.

2 ב

אֶלֶף הַמָּגֵן תָּלוּי עָלָיו. כָּךְ מִנְהַג הַשָרִים לִתְלוֹת מָגִנֵּיהֶם וְשִׁלְטֵיהֶם בְּכָתְלֵי הַמִּגְדָּלִים:

A thousand shields are hung upon it. It was the custom of the princes to hang their shields and their quivers on the walls of the towers.

3 ג

שִׁלְטֵי. אַשְׁפּוֹת שֶׁנּוֹתְנִין בָּהֶם חִצִּים, כְּמוֹ: "הָבֵרוּ הַחִצִּים מִלְאוּ הַשְּׁלָטִים", וְדוֹמָה לוֹ לִשְׁכַּת הַגָּזִית, שֶׁמִּשָּׁם הוֹרָאָה יוֹצְאָה, שֶׁהַתּוֹרָה מָגֵן לְיִשְׂרָאֵל. וְיֵשׁ לוֹמַר, אֶלֶף הַמָּגֵן כְּמוֹ מָגֵן הָאֶלֶף, עַל שֵׁם "דָּבָר צִוָּה לְאֶלֶף דּוֹר":

Quivers. Quivers in which they place arrows, as in, “Prepare the arrows, fill the quivers הַשְּׁלָטִים,”29I.e. Teaching [אלף] the Torah acts as a shield [המגן]. and it corresponds to the Chamber of Hewn Stone, from where instruction goes forth, for the Torah act as a shield to Yisroel.30I Divrei Hayamim 16:15. It is also possible to render that אֶלֶף הַמָּגֵן is the same as מָגֵן הָאֶלֶף, the shield of the thousand, alluding to, “the word [of the Torah] He commanded for a thousand generations.”31Alternatively, שלטי are shields. (Metzudas Tzion)

4 ד

כֹּל שִׁלְטֵי הַגִּבֹּרִים. מָצִינוּ שֶׁהַתַּלְמִידִים נִקְרָאִים עַל שֵׁם חִצִּים וּשְׁלָטִים, כְּעִנְיָן שֶׁנֶּאֱמַר "כְּחִצִּים בְּיַד גִּבּוֹר כֵּן בְּנֵי הַנְּעוּרִים. אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת אַשְׁפָּתוֹ מֵהֶם":

All the quivers of the mighty. We find that disciples are described as arrows and quivers,32The shields represent the great scholars of each generation. (Gra) as the matter is stated, “Like arrows in the hand of a warrior, so are the children of youth. Fortunate is the man who has filled his quiver with them.”33Tehillim 127:4-5.