Daf 44b (דַּף מ״ד ע״ב)
Together with the princes of the hosts of impurity (עִם שָׂרֵי צְבָא הַטֻּמְאָה), so that they may not approach the wall of Holiness (לְבַל יִקְרְבוּ אֶל חוֹמַת הַקְּדֻשָּׁה), therefore these four Names—Shaddai, Tzevaot, Elohim, and Havayah (וְלָכֵן אֵלּוּ הַד׳ שֵׁמוֹת שַׁדַּי צְבָאוֹת אֱלֹקִים ידוד), corresponding to Yesod [Foundation], Netzach, Hod, Malkhut, and Tiferet (לִיסוֹד נֵצַח וְהוֹד מַלְכוּת ת״ת), are likewise at the head of the Afarsemon [Persimmon Balsam] and the Appiryon [Palanquin] (הֵם גַּם כֵּן בְּרֹאשׁ הָאַפַרְסְמוֹן וְהָאַפִּרְיוֹן), in the mystery of the legs above them (בְּסוֹד הָרַגְלַיִם שֶׁלְּמַעְלָה מֵהֶם), which give eyes to the world below them (הַנּוֹתְנִים עֵינַיִם לָעוֹלָם שֶׁלְּמַטָּה מֵהֶם), in the mystery of, “A large stride takes away one five-hundredth of a man's eyesight” (בְּסוֹד פְּסִיעָה גַסָּה נוֹטֶלֶת מֵחֲמֵשׁ מֵאוֹת מִמְּאוֹר עֵינָיו שֶׁל אָדָם) (Berakhot 43b), for the light of the eyes depends upon and rests in the light of the legs (כִּי אוֹר הָעֵינַיִם בְּאוֹר הָרַגְלַיִם תְּלוּיָה וְעוֹמֶדֶת), and understand this (וְהָבֵן). Therefore Imma dwells upon the Throne (וְלָכֵן אִמָּא מְקַנֶּנֶת בְּכוּרְסְיָיא), through Tiferet and Malkhut (ע״י ת״ת וּמַלְכוּת), and its mystery is that Tzevaot and Shaddai are the Netzach, Hod, and Yesod of Imma (וְסוֹדוֹ הוּא צְבָאוֹת שַׁדַּי הֵם נה״י דְּאִמָּא), dwelling through Ze'ir Anpin and Nukvah in Beri'ah (הַמְקַנְּנִים ע״י זְעֵיר וְנוּקְבֵיהּ בִּבְרִיאָה), which are Havayah and Elohim, namely Tiferet and Malkhut (שֶׁהֵם יהו״ד אֱלֹקִי״ם דְּהַיְינוּ ת״ת וּמַלְכוּת), therefore in the Appiryon [Palanquin] as well are engraved the Mem and the Samekh of the Tablets (וְלָכֵן גַּם בָּאַפִּרְיוֹן נֶחְקָקִים הַמֵּ״ם וְהַסָּמֶ״ךְ שֶׁבַּלּוּחוֹת), they are the Netzach, Hod, and Yesod of Imma (הֵם נה״י דְּאִמָּא), for the Yesod [Foundation] is absorbed into the thighs, which are longer (כִּי יְסוֹד נִבְלָע בַּיְרֵכַיִם שֶׁהֵם אֲרוּכִּים יוֹתֵר), therefore it is not reckoned independently (וְלָכֵן אֵינוֹ נֶחְשָׁב לְעַצְמוֹ), and from the Appiryon [Palanquin] they become Afarsemon [Persimmon Balsam] (וְנַעֲשִׂים מֵהָאַפִּרְיוֹן אַפַרְסְמוֹן). So too it is at the head of the World of Yetzirah (וְגַם בְּרֹאשׁ עוֹלָם הַיְצִירָה הוּא כָּךְ), for Ze'ir Anpin of Beri'ah dwells in Yetzirah (כִּי זְעֵיר הוּא ברא״ מקנן בִּיצִירָה), together with the Malkhut dwelling in Asiyah (עִם מַלְכוּת הַמְקַנֶּנֶת בַּעֲשִׂיָּה), and although we say that Ze'ir Anpin dwells in Yetzirah (וְאַף שֶׁאָנוּ אוֹמְרִים זְעֵיר מְקַנֵּן בִּיצִירָה), this is only through the Malkhut (אֵינוֹ אֶלָּא ע״י מַלְכוּת), and through the power of Abba and Imma, who surround the World of Beri'ah above and below in the mystery of the Margala [Pearl] (וּבְכֹחַ אַבָּא וְאִמָּא הֵם הַמַּקִּיפִים בְּסוֹד הַמַּרְגָּלָא אֶת עוֹלָם הַבְּרִיאָה לְמַעְלָה וּלְמַטָּה), thus they are literally above the head of Metatron (נִמְצָא שֶׁהֵם מַמָּשׁ עַל רֹאשׁ מַטַּטְרוֹן), therefore the Zohar says, “Over Tohu rests the Name Shaddai” (וְלָכֵן אוֹמֵר הַזֹּהַר תֹּהוּ עֲלֵיהּ שַׁרְיָא שֵׁם שַׁדַּי).
Its explanation is: this Name is the mystery of Metatron and his hosts (פֵּרוּשׁ הַשֵּׁם הַזֶּה הוּא סוֹד מַטַּטְרוֹן וְחַיָּלוֹתָיו), who wage war against Tohu (לוֹחֲמִים עִם תֹּהוּ), and hover over it so that it may not ascend and cleave to Holiness (וְחוֹפְפִים עָלָיו לְבַל יַעֲלֶה וְיִתְדַּבֵּק בַּקְּדֻשָּׁה), and this is the mystery of the mat covering the grave of the Tehom [Deep] (וְזֶהוּ סוֹד מַחְצֶלֶת הַמַּצֶּלֶת עַל קֶבֶר הַתְּהוֹם),p1-54 so that it may not become defiled (שֶׁלֹּא יִטַּמָּא), and the mystery of David, who dug the Shitin [Channels], and they sought to ascend and flood the world (וְסוֹד דָּוִד שֶׁכָּרָה הַשִּׁיתִין וְהָיוּ רוֹצִים לַעֲלוֹת וְלִשְׁטֹף הָעוֹלָם), what did he do (מַה עָשָׂה)? He wrote the Name upon a shard (כָּתַב שֵׁם עַל חַסְפָּא), and cast it upon the Tehom [Deep] (וְהִשְׁלִיכוֹ עַל הַתְּהוֹם), and it descended to its place (וְיָרַד לִמְקוֹמוֹ) (Makkot 11a; Sukkah 53a). And Tohu is the mystery of the Manin Tevirin [Shattered Vessels] of the World of Tohu (וְהַתֹּהוּ הוּא סוֹד מָאנִין תְּבִירִין שֶׁל עוֹלָם הַתֹּהוּ), and it is the mystery of the Yesod [Foundation], which is the Holy Covenant (וְהוּא סוֹד יְסוֹד שֶׁהוּא בְּרִית קֹדֶשׁ), which bestows upon all the worlds (אֲשֶׁר מַשְׁפִּיעַ לְכָל הָעוֹלָמוֹת), especially in the forehead, which is the Tikkun [Rectification] of Re'uta d'Re'utin [Will of Wills] (וּבִפְרָט בַּמֵּצַח הוּא תִּקּוּן רְעוּתָא דְּרְעוּתִין), and it also contains the left channel (וְיֵשׁ בּוֹ גַּם כֵּן צִנּוֹר הַשְּׂמָאלִי), through which the dross of the silver passes (אֲשֶׁר הוֹלְכִים מִמֶּנּוּ סִיגֵי הַכֶּסֶף).
Notes
Compare Emek HaMelekh, Part I, Gate 5, Chapter 32 (הַשְׁווּ עֵמֶק הַמֶּלֶךְ, א, שַׁעַר ה, פֶּרֶק לב): “That man, Adam Belial, damaged the mat covering the grave of the Tehom [Deep], upon which the Explicit Name was engraved, lying upon the Nukvah of the Great Tehom [Deep] (וְהָאִישׁ צשכמזך [הַבְּלִיַּעַל] הַלָּזֶה פָּגַם הַמַּחְצֶלֶת הַמְחַפָּה עַל קֶבֶר הַתְּהוֹם שֶׁנֶּחְקַק בָּהּ הַשֵּׁם הַמְּפֹרָשׁ, הַמּוּנַחַת עַל נוּקְבָא דִּתְהוֹמָא רַבָּא) [...] from this came the destruction (וּמִזֶּה הִגִּיעַ הַחֻרְבָּן), and in particular, some of the Sanhedrin were compelled to make use of it in order to cast him down (וּבִפְרָט שֶׁמִּקְצָת סַנְהֶדְרִין הֻכְרְחוּ לְהִשְׁתַּמֵּשׁ בּוֹ לְהַפִּילוֹ), while others strengthened his power and his authority in the land of the Mighty Ones [Edom] (וּמִקְצָתָם לְהַחֲזִיק כֹּחוֹ וֶאֱמוּנָתוֹ בְּאֶרֶץ תַּקְפֵּי [אֱדוֹם]) [...] and they raise the Mayin Nukvin [Feminine Waters] through this blemish (וּמַעֲלִים מַיִין נוּקְבִין בַּפְּגָם הַזֶּה), which they corrupted in order to remove the iron partition separating Yisrael from their Father in Heaven (שֶׁקִּלְקְלוּ [עַל מְנַת] לְהָסִיר מְחִצָּה שֶׁל בַּרְזֶל הַמַּפְסֶקֶת בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם) [...] and because Moshe Rabbenu, peace be upon him, greatly weakened the Zohama [Impurity] of Kayin (וּמִפְּנֵי שֶׁמֹּשֶׁה רַבֵּינוּ ע״ה הוּא הֶחֱלִישׁ זוֹהֲמַת קַיִן מְאֹד), and brought about its rectification by slaying the Egyptian (וְגָרַם תִּקּוּנוֹ בְּהָרְגוֹ הַמִּצְרִי), and the blasphemer (וְנוֹקֵב הַשֵּׁם), and striking the serpent with the staff of Metatron, in which Ze'ir Anpin Himself was clothed (וּמַכֵּה הַנָּחָשׁ בְּמַטֵּה דְּמַטַּטְרוֹן שֶׁנִּתְלַבֵּשׁ בּוֹ זְעֵיר עַצְמוֹ), the staff inclining toward Chesed [Kindness] (הַמַּטֶּה כְּלַפֵּי חֶסֶד), causing Metatron to be transformed from a serpent into a staff (וְגוֹרֵם שֶׁיִּתְהַפֵּךְ מַטַּטְרוֹן מִנָּחָשׁ לְמַטֶּה), to strike them and cast them down from the ladder of the youth, Metatron (לְהַכּוֹתָם וּלְהַפִּילָם מֵהַסֻּלָּם שֶׁל נַעַר מַטַּטְרוֹן). Therefore the Zohar says concerning Moshe Rabbenu, peace be upon him, ‘For the redemption depends upon him,’ as it is said, ‘Until Shiloh comes,’ whose numerical value is Moshe (לָכֵן אוֹמֵר הַזֹּהַר עַל מֹשֶׁה רַבֵּינוּ ע״ה דְּפוּרְקָנָא בֵּיהּ תַּלְיָא, שֶׁנֶּאֱמַר עַד כִּי יָבֹא שִׁילֹה, גִּימַטְרִיָּא מֹשֶׁה) (Zohar III, 253a, Addenda after Devarim; Genesis 49:10), and he will act through the Explicit Name according to his will, for the benefit of the community (וְהוּא יִפְעַל בַּשֵּׁם הַמְּפֹרָשׁ כִּרְצוֹנוֹ, לְטוֹבַת הַכְּלָל), until everything is rectified (עַד שֶׁיִּתּוֹקַן הַכֹּל) [...] and this is the very World of Sod [Mystery], one of the divisions of Pardes (וְהוּא עוֹלָם הַסּוֹד עַצְמוֹ, מֵחֶלְקֵי פַּרְדֵּ״ס), and it will be the unmistakable sign that we have merited the mysteries of the Ari, of blessed memory (וְהוּא [יִהְיֶה] סִימָן מֻבְהָק שֶׁזָּכִינוּ לְסוֹדֵי הָאֲרִ״י זלה״ה), who explains the revealed path according to the way of Sod [Mystery] (הַמְפָרֵשׁ דֶּרֶךְ הַנִּגְלֶה עַל דֶּרֶךְ הַסּוֹד), for he is the spark of Moshe himself (שֶׁהוּא נִיצוֹץ מֹשֶׁה עַצְמוֹ). But he did not merit to complete our rectification (אֶלָּא שֶׁלֹּא זָכָה לְהַשְׁלִים תִּקּוּנֵינוּ), and concerning him it is explicitly stated in the Kabbalah, ‘The crown of our head has fallen’ (וְעָלָיו מְפֹרָשׁ בַּקַּבָּלָה נָפְלָה עֲטֶרֶת רֹאשֵׁינוּ) (Lamentations 5:16), whose initials spell Na'ar [Youth] (רָאשֵׁי תֵּבוֹת נַעַ״ר).”
Rabbi Chaim Vital, Derushei Tikkun Chatzot, Derush 1, folio 58b (רַח״ו, דְּרוּשֵׁי תִּקּוּן חֲצוֹת, דְּרוּשׁ א, נח ע״ב): “In the verse, ‘The crown of our head has fallen,’ intend the initials Na'ar [Youth] (וּבְפ׳ נָפְלָה עֲטֶרֶת רֹאשֵׁינוּ תְּכַוֵּן ר״ת נַעַר), and the intention is that you should intend that the Shekhinah, called the final Heh of the Name Havayah, has fallen because of our sins (וְהַכַּוָּנָה שֶׁתְּכַוֵּן כִּי הַשְּׁכִינָה הַנִּק׳ ה״א אַחֲרוֹנָה שֶׁל הַהֲוָיָה נָפְלָה בַּעֲוֹנוֹתֵינוּ), and this is the word Naflah [She Has Fallen], namely Nafal Heh [The Heh Has Fallen] (וְזֶהוּ מִלַּת נָפְלָה נָפַל ה׳), and Metatron, the Youth, remained in her place (וְנִשְׁאַר בִּמְקוֹמָהּ מַטַּטְרוֹן הַנַּעַר), in the mystery of, ‘Woe to you, O land, whose king is a youth’ (בְּסוֹד אִי לָךְ אֶרֶץ שֶׁמַּלְכֵּךְ נָעַר) (Ecclesiastes 10:16). Also intend that the three hundred and twenty Judgments, whose numerical value is Na'ar [Youth] (גַּם תְּכַוֵּן כִּי הַשַּ״ךְ דִּינִין שֶׁהֵם בְּגִימַטְרִיָּה נַעַ״ר).” “He died young (שֶׁמֵּת בְּקִצְרוּת שָׁנִים). May it be the will before Hashem, the God of Yisrael, that he come another time and bring all Yisrael to complete rectification (יְהִי רָצוֹן לִפְנֵי יי׳ אֱלֹהֵי יִשְׂרָאֵל שֶׁיָּבוֹא פַּעַם אַחֶרֶת, וִיתַקֵּן כָּל יִשְׂרָאֵל בְּתִקּוּן שָׁלֵם), Amen and Amen, may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן).” Concerning “the ladder of the Youth, Metatron,” compare Emek HaMelekh, Part III, Gate 16, Chapter 18 (עַל "סֻלַּם הַנַּעַר מַטַּטְרוֹן", הַשְׁווּ עֵמֶק הַמֶּלֶךְ, ב, שַׁעַר טז, פֶּרֶק יח): “This is the meaning of what the Zohar says in Parashat Shemot, ‘The Holy One, blessed be He, will clothe zeal in a certain lesser shofar’ (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר פָּרָשַׁת שְׁמוֹת, וְקוּדְשָׁא בְּרִיךְ הוּא יַלְבִּישׁ קִנְאָה לְחַד שׁוֹפָר זְעֵירָא) (Zohar Chadash, Balak, Ma'amar Derekh Kokhav MiYa'akov), this is King Mashiach, who will come from the youngest of the tribes, namely from the tribe of Ephraim (הוּא הַמֶּלֶךְ הַמָּשִׁיחַ שֶׁיָּבוֹא מִצְּעִירֵי הַשְּׁבָטִים, שֶׁהוּא מִשֵּׁבֶט אֶפְרָיִם), as Yonatan translated in Parashat Vayechi on the verse, ‘Nevertheless, his younger brother shall become greater than he’ (כְּמוֹ שֶׁתִּרְגֵּם יוֹנָתָן בְּפָרָשַׁת וַיְחִי עַל פָּסוּק וְאוּלָם אָחִיו הַקָּטֹן יִגְדַּל מִמֶּנּוּ) (Genesis 48:19), ‘the youngest of his sons,’ namely the tribe of Ephraim, from whom Mashiach ben Yosef will come and redeem us (זְעֵיר בְּנוֹי שֶׁהוּא שֵׁבֶט אֶפְרַיִם, מִמֶּנּוּ יָבוֹא מָשִׁיחַ בֶּן יוֹסֵף וְיִגְאָלֵנוּ). As it is said, “Surely the least of the flock shall drag them away” (כְּמוֹ שֶׁנֶּאֱמַר אִם לֹא יִסְחָבוּם צְעִירֵי הַצֹּאן) (Jeremiah 49:20), and the intention of the verse concerns Edom, that the prince of Edom will be dragged down and pulled from the ladder of the Youth, Metatron (וְכַוָּנַת הַפָּסוּק עַל אֱדוֹם שֶׁיִּסָּחֵב וְיִמָּשֵׁךְ אֶת שַׂר אֱדוֹם, מִסֻּלַּם הַנַּעַר מַטַּטְרוֹן), so that he will fall into the River of Fire and Metatron will remove his dominion from him (שֶׁיִּפּוֹל בִּנְהַר דִּינוּר וְיָסִיר מַט״ט מֶמְשַׁלְתּוֹ מִמֶּנּוּ). And who will accomplish this (וּמִי יַעֲשֶׂה זֶּה)? The least of the flock, namely the tribe of Ephraim (צְעִירֵי הַצֹּאן שֶׁהֵם שֵׁבֶט אֶפְרַיִם), for he was born last among the tribes, and he is the youngest (שֶׁהוּא נוֹלַד אַחֲרוֹן שֶׁבַּשְּׁבָטִים, וְהוּא הַצָּעִיר), and Yisrael are called the flock, as it is said, “And you, My flock, the flock of My pasture, are men” (וְיִשְׂרָאֵל נִקְרְאוּ צֹאן, שֶׁנֶּאֱמַר וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם) (Ezekiel 34:31), together with the Mashiach who is anointed over them (עִם הַמָּשִׁיחַ דְּאִמְשְׁחוּ עֲלַיְיהוּ), namely Mashiach ben Yosef from the tribe of Ephraim (שֶׁהוּא יִהְיֶה מָשִׁיחַ בֶּן יוֹסֵף מִשֵּׁבֶט אֶפְרַיִם). Concerning “the ladder of the Youth, Metatron,” see Seder Gan Eden, pp. 296–297 (עַל "סֻלַּם הַנַּעַר מַטַּטְרוֹן" רְאוּ סֵדֶר גַּן עֵדֶן, עַמּ׳ 296–297): “And the flame of the turning sword surrounds this wall (וְסוֹבֵב לַהַב הַחֶרֶב הַמִּתְהַפֶּכֶת סָבִיב הַחוֹמָה הַזֹּאת) [...] and there the River of Fire flows forth (וְשָׁם נְהַר דִּינוּר נָגִיד וְנָפִיק) [...] all the angels appointed over the nations are around that river (כָּל הַמַּלְאָכִים הַמְמֻנִּים עַל הַגּוֹיִם סָבִיב הַנָּהָר הַהוּא). Opposite that river is a lofty place, where the ladder seen by Yaakov Avinu, peace be upon him, in his dream is visible (נֶגֶד הַנָּהָר הַהוּא מָקוֹם גָּבוֹהַּ וְנִרְאֶה בּוֹ הַסֻּלָּם שֶׁרָאָה יַעֲקֹב אָבִינוּ ע״ה בַּחֲלוֹמוֹ), and that ladder is the ladder of the Youth, Metatron (וְהַסֻּלָּם הַהוּא הוּא סֻלַּם הַנַּעַר מַטַּטְרוֹן), who is higher than his companions by a journey of five hundred years (שֶׁהוּא גָּבוֹהַּ מֵחֲבֵרָיו מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה), and all the princes appointed over the nations approach that ladder (וְכָל הַשָּׂרִים הַמְמֻנִּים עַל הָאֻמּוֹת קְרֵבִים אֵצֶל הַסֻּלָּם), some ascend and some descend (אֵלּוּ עוֹלִים וְאֵלּוּ יוֹרְדִים), and all those who ascend possess dominion in this world (וְכָל הָעוֹלִים יֵשׁ לָהֶם מֶמְשָׁלָה בָּעוֹלָם הַזֶּה), while all those who descend enter the River of Fire and are consumed there (וְכָל הַיּוֹרְדִים נִכְנָסִין בִּנְהַר דִּינוּר וְנִלְחָכִים שָׁם).” The identification of the ladder with Metatron is also found in the Zohar, Part I, 149a, Sitrei Torah (זִהוּי הַסֻּלָּם עִם מַטַּטְרוֹן מָצוּי גַּם בַּזֹּהַר א, קמט ע״א, סִתְרֵי תוֹרָה), though there without the motifs of the princes of the nations and the River of Fire (אַךְ שָׁם בְּלִי הַמּוֹטִיבִים שֶׁל שָׂרֵי הָאֻמּוֹת וּנְהַר דִּינוּר). Until a complete parallel is found, we must assume that Seder Gan Eden is the source used by the author of Emek HaMelekh for this teaching (וְעַד שֶׁתִּמָּצֵא מַקְבִּילָה שְׁלֵמָה, עָלֵינוּ לְהַנִּיחַ שֶׁסֵּדֶר גַּן עֵדֶן הוּא מְקוֹרוֹ שֶׁל בַּעַל "עֵמֶק הַמֶּלֶךְ" בְּעִנְיָן זֶה).