Daf 24b (דַּף כ״ד ע״ב)

And all of this is through the power of Adam Kadma'ah, concerning whom Shlomo composed Shir HaShirim [Song of Songs] more than concerning the other Partzufim (וְזֶה הַכֹּל בְּכֹחַ אָדָם קַדְמָאָה שֶׁחִבֵּר עָלָיו שְׁלֹמֹה שִׁיר הַשִּׁירִים בְּיוֹתֵר מִשְּׁאָר הַפַּרְצוּפִים), for since the Judgments there are sweetened in the mystery of oil, wine, milk, and water (כִּי כֵּיוָן שֶׁהַדִּינִים שָׁם הֵם מְמוּתָּקִים בְּסוֹד שֶׁמֶן וְיַיִן וְחָלָב וּמַיִם), therefore He is called Shlomo, for there is the power of peace between Judgment and Chesed [Kindness] (לָכֵן נִקְרָא שְׁלֹמֹה שֶׁשָּׁם כֹּחַ הַשָּׁלוֹם בֵּין הַדִּין וְהַחֶסֶד), and every world that receives abundance from Him is sweetened and rejoices (וְכָל עוֹלָם שֶׁמַּשִּׂיג שֶׁפַע מִמֶּנּוּ נִמְתָּק וְשָׂמֵחַ), in the mystery of, “the wine that gladdens Elohim” (בְּסוֹד הַיַּיִן הַמְשַׂמַּח אֱלֹהִים) (Psalms 104:15), specifically (דַּיְקָא), but below it is entirely sorrow and sighing (אֲבָל לְמַטָּה כֻּלּוֹ יָגוֹן וַאֲנָחָה), and it requires sweetening from the World of Delights (וְצָרִיךְ מִתּוּק מֵעוֹלָם הַשַּׁעֲשׁוּעִים), through the mystery of the twenty-two Atvan [Letters] united in Atika Kadisha (מִסּוֹד כ״ב אַתְוָון הַמִּתְחַבְּרִים בְּעַתִּיקָא קַדִּישָׁא), namely in the Reisha d'Ein [Head of Nothingness], which is Chokhmah [Wisdom] (דְּהַיְינוּ בְּרֵישָׁא דְּאֵין שֶׁהִיא חָכְמָה), and these are the ten Amiran [Utterances] (וְזֶה עֶשֶׂר אֲמִירָן), and then in Abba the twenty-two Atvan [Letters] are likewise drawn to His ten Amiran [Utterances] from the World of Delights (וְאָז גַּם בְּאַבָּא נִמְשָׁכִים אֵלָיו הַכ״ב אַתְוָון מֵעוֹלָם הַשַּׁעֲשׁוּעִים אֶל עֶשֶׂר אֲמִירָן שֶׁלּוֹ), and they sweeten there the thirty-two Elohim (וּמְמַתְּקִים שָׁם הַל״ב אֱלֹהִים), therefore in the Zohar He is called King Shlomo, the World of the Male (וְלָכֵן נִקְרָא בַּזֹּהַר מֶלֶךְ שְׁלֹמֹה עָלְמָא דְּדְכוּרָא). Its explanation is: the King to Whom peace belongs (וּפֵרוּשׁ הַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ), and there is no separation between them whatsoever (וְאֵין בֵּינֵיהֶם הֶפְרֵד פֵּירוּד כְּלָל), in the mystery of the parable, “He who makes peace in His heights” (בְּסוֹד הַמָּשָׁל וּפַחַד עִמּוֹ עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו) (Job 25:2), and our Rabbis of blessed memory said (וְאַרְזַ״ל), “The ruler” is Michael and “fear” is Gavriel, and the Prince of Peace makes peace between them (הַמָּשֵׁל זֶה מִיכָאֵל וּפַחַד זֶה גַּבְרִיאֵל וְשַׂר שָׁלוֹם הוּא עוֹשֶׂה שָׁלוֹם בֵּינֵיהֶם), when they receive this sweetening specifically from above (כְּשֶׁמְּקַבְּלִים זֶה הַמִּתּוּק מִלְמַעְלָה דַּוְקָא), therefore the Zohar says, “Every ‘Shlomo’ mentioned in Shir HaShirim [Song of Songs]” (וְלָכֵן אוֹמֵר הַזֹּהַר כָּל שְׁלֹמֹה דְּאִתְּמַר בְּשִׁיר הַשִּׁירִים), specifically it speaks of the King to Whom peace belongs, of the World of the Male (דַּוְקָא הוּא מְדַבֵּר עַל מַלְכָּא דִּשְׁלָמָא דִּילֵיהּ עַל עָלְמָא דְּדְכוּרָא), excluding “the King” “Shlomo” (לְאַפּוֹקֵי הַמֶּלֶךְ (נִמְחַק) שְׁלֹמֹה). Which is mentioned many times in Melakhim [Kings] and in Mishlei [Proverbs] (אֲשֶׁר מוּזְכָּר פְּעָמִים רַבּוֹת בִּמְלָכִים וּבְמִשְׁלֵי), is the mystery of the Nukvah of Ze'ir Anpin (הוּא סוֹד נוּקְבֵיהּ דִּזְעֵיר אַנְפִּין), for from there is his soul (כִּי מִשָּׁם נִשְׁמָתוֹ), in the mystery of, “And the wisdom of Shlomo increased” (בְּסוֹד וַתֵּרֶב חָכְמַת שְׁלֹמֹה) (I Kings 5:10), through the union of the abundance, face to face, from Abba and Imma, where Chokhmah [Wisdom] and Binah [Understanding] increase (בְּחִבּוּר הַשֶּׁפַע פָּנִים בְּפָנִים מֵאַבָּא וְאִמָּא אֲשֶׁר שָׁם הַחָכְמָה וְהַבִּינָה מִתְרַבָּה), and there is no need to elaborate further concerning the peace of the World of the Male (דְּאֵין צוֹרֶךְ לְהַאֲרִיךְ יוֹתֵר בִּשְׁלוֹם עוֹלַם הַזָּכָר), but from Ze'ir Anpin and below it is called the World of the Female (אֲבָל מִזְּעֵיר וּלְמַטָּה נִקְרָא עָלְמָא דְּנוּקְבֵיהּ), and all the more so the worlds of Beri'ah, Yetzirah, and Asiyah, which are built through Netzach, Hod, and Yesod of the Malkhut of Ze'ir Anpin (וּמִכָּל שֶׁכֵּן בְּעוֹלָמוֹת בְּרִיאָה יְצִירָה עֲשִׂיָּה שֶׁנִּבְנִים ע״י נה״י דְּמַלְכוּת שֶׁל זְעֵיר אַנְפִּין), and are built upon her (וְעָלֶיהָ נִבְנֵית), and stand through her (וְעוֹמְדִים), all the more so they require continual salvation without interruption (מִכָּל שֶׁכֵּן שֶׁהֵם צְרִיכִים יְשׁוּעָה תָּמִידִיּוֹת בְּלִי הֶפְסֵק), for there are the Marei Dilala [Masters of Wailing] and the Marei Divava [Masters of Lamentation] (כִּי שָׁם מָארֵי דִילָלָא וּמָארֵי דִיבָבָא), and when Ze'ir Anpin and His Nukvah receive the abundance of Abba and Imma, they too are sweetened from the Judgments that are there (וְכַאֲשֶׁר זְעֵיר וְנוּקְבֵיהּ מַשִּׂיגִים שֶׁפַע אַבָּא וְאִמָּא אָז גַּם הֵם נִמְתָּקִים מֵהַדִּינִים אֲשֶׁר שָׁם), in the mystery of Shamesh [Attendant] and Tamar [Date Palm] (בְּסוֹד שַׁמָּ״שׁ וְתָמָ״ר), they are two times three hundred and twenty for him and for His Nukvah (הֵם ב״פ ש״ך דִּידֵיהּ וְדְנוּקְבֵיהּ), as the Zohar explains in the Idra Rabba (כַּאֲשֶׁר פֵּרַשׁ הַזֹּהַר בְּאִדְרָא רַבָּא), and there in Arich Anpin, in the Reisha d'Ein [Head of Nothingness] (וְשָׁם בַּאֲרִיךְ אַנְפִּין בְּרֵישָׁא דְּאֵין).