Why does it say "Ani Yeshenah"?
Rashi: When I had serenity in Bayis Rishon, I abandoned serving Hashem, like one who sleeps.
Seforno: Hashem's congregation answers, my Beloved is correct. I was sleeping (idle) from engaging in Torah and Mitzvos.
Malbim (2-3, Melitzah): This begins the fourth Shir. The supreme Beloved returned to His Kadosh abode, and the Nefesh returned to the body and fell asleep in his lap and forgot her Beloved for many days - "veha'Melech Shlomo Ahav Nashim Nochriyos Rabos;
Why does it say "v'Libi Er"?
Rashi: Hashem is the rock of my heart and my portion - He is awake to guard me and benefit me.
Seforno: Nevi'im and Chachamim of the generations aroused me to return to my Beloved, and I disobeyed.
Malbim (Melitzah): Even though Shlomo's Nefesh returned to the body and slept in his lap for many days, and was not aroused to cling to her Beloved, her heart was awake. It did not totally separate from her G-d; it wanted to cling to Him, just laziness brought sleep.
Malbim (Mashal): Even though she did not waken, her heart was awake to remember a little of her Arus, the shepherd.
What is the significance of her beloved knocking?
Rashi: He puts his Shechinah on the Nevi'im, and warns constantly via them.
Malbim (Melitzah): Once the supreme Beloved came and knocked on the door, and she did not want to open for Him. Her Beloved turned away in anger 1 . This is the fourth vision said there - "va'Yis'anaf Hashem bi'Shlomo Ki Natah Levavo me'Im Hashem Elokei Yisrael ha'Nir'eh Elav Pa'amayim;
Malbim: Afterwards, Shlomo was aroused to repent, but he did not merit to see Hashem and his Nefesh was not able to separate from physicality until the day he died. Then, the connection lapsed and it left physicality and returned to its Beloved.
Malbim: He tells her to open due to the attributes that she acquired via her good deeds. Her punishment will be greater due to the level that she was at until now.
Why does it say "open for me"?
Rashi: Do not cause Me to depart from you.
Seforno: Open the gates of Tzedek so I can enter. This is like "Shuvu Elai v'Ashuvah Aleichem" (Mal'achi 3:7).
Malbim (Melitzah): Chadrei Shlomo were closed; a wall separated between her and Him. I.e. she clung to love of physicality, which blocks between her and Kodesh (spirituality) - "b'Sitam Sipam El Sipi... veha'Kir Beini u'Veinehem" (Yechezkel 43:8). This is like "Avonoseichem Hayu Mavdilim Beinechem l'Vein Elokeichem" (Yeshayah 59:2). Hashem knocked on the doors of the body to prepare itself to open its gates and separate from physicality.
Why does he call her "Achosi Rayasi Yonasi Samasi"?
Malbim (Melitzah): These are all the levels that she ascended, one after the other, in the previous three visions 1 . The first time, He called her "Rayasi" (1:9). The second time, He called her "Rayasi Yonasi" (2:13-14). The third time, He called her "Rayasi Yonasi u'Mum Ein Bach" (4:1, 7), i.e. Samasi (My unblemished), and "Achosi Kalah" (ibid., 9). This was before she returned to the body; then; she was equal to Him and a part of His essence. He began with this (Achosi); Rayasi is due to the verbal, intellectual Nefesh. Yonasi is due to Nefesh Chiyunis, like a dove that is pure with its mate. Samasi is due to Nefesh ha'Tzomachas. Lacking and blemish are possible due to growth of the body.
Malbim: First she purified the intellectual Nefesh, and then also [the level below this,] Nefesh Chiyunis, and then also Nefesh ha'Tzomachas.
How is his head full of dew?
Rashi: One who comes at night and knocks on the door of his beloved, he says so. I came at night, at a time of dew or rain, due to your dearness.
Rashi according to the metaphor #1: I am full of desire and satisfaction. Your father Avraham, his deeds were sweet to Me like dew. I come to you bearing Brachos and payment of reward for good deeds, if you will return to Me. Tal is an expression of pleasantness.
Rashi according to the metaphor #2: Tal hints to reward for light Mitzvos that are easy to do, like dew.
Seforno: This was before the sunrise of Malchus Beis David, in the days of Eli. His sons and others like them were improper. It was only dew - they were not as wanton as now.
Malbim (Melitzah): This is a metaphor for influence of Nevu'ah that He puts on her now. It is the dew of spiritual lights - "Ehyeh cha'Tal l'Yisrael" (Hoshe'a 14:6), "Tizal ka'Matar Likchi" (Devarim 32:2).
What is the meaning of "Kevutzosai Resisei Laylah"?
Rashi #1: In My hand are many Kevitzos (collections) of kinds of punishments to exact payment from those who abandon Me and revile Me. Resisei Laylah are night rains, which are burdensome and tiring. The Targum of "vechi'Rvivim Alei Esev" (Devarim 32:2) is vechi'Rsisei Malkosha. Kevutzos are locks of hair stuck together. Because the verse used an expression of dew and rain, it discusses the head and locks. Dew and rain get caught in hair and locks.
Rashi #2: This hints to reward for severe Mitzvos that are exertions, like Resisei Laylah.
Seforno: Resisei Laylah are harsher than dew - "Ki Mispar Arecha Hayu Elohecha Yehudah" Yirmeyah (2:28). The Navi said "Lechu Na El Mekomi Asher b'Shilo... u'Re'u Es Asher Asisi Lo Mipnei Ra'as Ami" (ibid., 7:12). You were more evil than your fathers.
Malbim (Melitzah): The head is a metaphor for the hidden supreme intent. The locks are a metaphor for the hidden breaking out, just like hairs are the excess of the brain, the abode of thoughts. The excesses thicken and are revealed outside. The supreme intent filled influence of Nevu'ah with dew, but the revelation of this Nevu'ah is via speech, full of Resisei Laylah, a metaphor for judgment and punishment due to derivatives of night and darkness. The punishment was shattering the house Resisim, i.e. the division of Malchus Beis David.
