The Fourth Discourse: Zohar I, 29a
מַאֲמָר רְבִיעִי: זֹהַר א, כט ע״א
We have learned that every “Shlomo” in Shir HaShirim [Song of Songs]p1-33 refers to the King to Whom peace belongs (תָּנִינַן כָּל שְׁלֹמֹה בְּשִׁיר הַשִּׁירִים בְּמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ). Its explanation is: to explain to us the creation of the World of Atzilut and the World of Beri'ah (פֵּרוּשׁוֹ הוּא לְבָאֵר לָנוּ בְּרִיאַת הָעוֹלָם הָאֲצִילוּת וְעוֹלָם הַבְּרִיאָה), and the beginning of his words is, “King Shlomo” (וּתְחִלַּת דְּבָרָיו הֵם בַּמֶּלֶךְ שְׁלֹמֹה), who is Adam Kadma'ah concealed within Atika Kadisha (הוּא אָדָם קַדְמָאָה הַגָּנוּז בְּעַתִּיקָא קַדִּישָׁא), and because Arich includes the three Reishin [Heads], together with Adam Kadma'ah and with Abba and Imma (וּלְהִיוֹת שֶׁאֲרִיךְ כּוֹלֵל תְּלַת רֵישִׁין עִם אָדָם קַדְמָאָה וְעִם אַבָּא וְאִימָּא), they are the world of the male and the world called One (הֵם עוֹלָם הַזָּכָר וְעוֹלָם הַנִּקְרָא אֶחָד), for there is the union of the male and the female (כִּי שָׁם הוּא חִבּוּר הַזָּכָר וְהַנְּקֵבָה). Its explanation is: Chesed [Kindness] and Judgment are united in the ultimate union (פֵּרוּשׁ חֶסֶד וְדִין מְיֻחָדִים בְּתַכְלִית הַיִּחוּד), to the extent that they said there is no female there at all (עַד שֶׁאָמְרוּ שֶׁאֵין שָׁם נְקֵבָה כְּלָל), not because there is no female there (לֹא שֶׁאֵין שָׁם נְקֵבָה), but because she is not separated from Him at intervals (אֶלָּא שֶׁאֵינָהּ נִפְרֶדֶת מִמֶּנּוּ לִפְרָקִים), as are Ze'ir Anpin and His Nukvah (כְּמוֹ זְעֵיר וְנוּקְבֵיהּ), because the hands of Arich are always in Abba and Imma (מִפְּנֵי שֶׁיְּדֵי אֲרִיךְ הֵם תָּמִיד בְּאַבָּא וְאִימָּא), therefore they are called Re'in d'La Mitparshin l'Almin [Companions Who Never Part] (לָכֵן נִקְרְאוּ רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין).p1-34
Notes
See Emek HaMelekh, Part I, Gate 7, Chapter 10 (רְאוּ עֵמֶק הַמֶּלֶךְ, א, שַׁעַר ז, פֶּרֶק י): “And this is what our Rabbis of blessed memory said, ‘Every “Shlomo” in Shir HaShirim [Song of Songs] is holy’ (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל, כָּל שְׁלֹמֹה שֶׁבְּשִׁיר הַשִּׁירִים הוּא קֹדֶשׁ) (Shevuot 35b), except for ‘The thousand are for you, Shlomo’ (חוּץ מֵהָאֶלֶף לְךָ שְׁלֹמֹה) (Song of Songs 8:12), meaning that all of them correspond to the World of Atzilut (כְּלוֹמַר שֶׁכֻּלָּם הֵם בְּעֵרֶךְ עוֹלָם הָאֲצִילוּת), except for this one, which is above that level, namely the World of Ein Sof (חוּץ מִזֶּה שֶׁהוּא לְמַעְלָה מִזֶּה הָעֵרֶךְ, דְּהַיְינוּ עוֹלָם אֵין סוֹף).
See the Zohar, Part III, 4a (רְאוּ זֹהַר ג, ד ע״א): “Rabbi Elazar said to him, ‘Who are those above, and who are those below?’ (אָמַר לֵיהּ רַבִּי אֶלְעָזָר, מַאן אִינוּן לְעֵילָּא וּמַאן אִינוּן לְתַתָּא), he said to him, ‘You have asked well (אָמַר לֵיהּ יָאוּת שָׁאִילְתָּא), this is the Supernal Place (דָּא אֲתַר עִלָּאָה), where they are in oneness, in joy, never separated forever (דְּאִינוּן בְּאַחְדוּתָא, בְּחֶדְוָותָא, דְּלָא מִתְפָּרְשִׁין לְעָלְמִין), these are called Re'in [Companions] (אִלֵּין אִקְרוּן רֵעִים), as it is written, “And a river went out from Eden” (הֲדָא הוּא דִכְתִיב וְנָהָר יֹצֵא מֵעֵדֶן) (Genesis 2:10), and Eden and that River are never separated forever (וְעֵדֶן וְהַהוּא נָהָר לָא מִתְפָּרְשָׁן לְעָלְמִין), and they are found forever in desire, in oneness, and in joy (וְאִשְׁתְּכָחוּ לְעָלְמִין בִּרְעוּתָא בְּאַחְדוּתָא בְּחֶדְוָותָא).” (Genesis 2:10)