Daf 46b (דַּף מ״ו ע״ב)

And there the Darkness rests, and this Elohim rests upon it (וְשָׁם הַחֹשֶׁךְ וֶאֱלֹהִים זֶה שׁוֹרֶה עָלָיו), in the mystery of the lily with its five leaves (בְּסוֹד שׁוֹשַׁנָּה בְּה׳ עָלִין שֶׁלָּהּ), as stated above (כָּאָמוּר). “Over it rests the Name Havayah” (רוּחַ עֲלֵיהּ שַׁרְיָא שֵׁם יהו״ה). Its explanation is: “And the Spirit of Elohim hovered over the face of the waters” (פֵּרוּשׁ רוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) (Genesis 1:2), it is Nogah [Brightness] (הוּא נוֹגַהּ), and the word Nogah [Brightness] equals Chen [Grace] in numerical value (וּמִלַּת נוֹגַהּ עוֹלָה כְּמִנְיַן חֵ״ן), and it is the Name of Chen [Grace] (וְהוּא שֵׁם שֶׁל <ח״ן>), as is known (כַּיָּדוּעַ), joined with the Spelling in Full of Elohim, whose numerical value is Ruach [Spirit] (מְחֻבָּר עִם הַמִּלּוּי שֶׁל אֱלֹהִים הָעוֹלֶה רוּחַ), and it separates the turbulent waters (וּמַפְרִיד בֵּין הַמַּיִם הַזֵּידוֹנִים), and subdues them (וּמַכְנִיעָם), and this is why the Zohar says, “Over it rests the Name Havayah” (וְזֶהוּ שֶׁאוֹמֵר הַזֹּהַר רוּחַ עֲלֵיהּ שַׁרְיָא שֵׁם ידו״ד), whose numerical value is Chen [Grace] (הָעוֹלֶה חֵ״ן), subduing them (וּמַכְנִיעָם), and sweetening them (וּמְמַתְּקָם), and it is from the Heikhal [Palace] of Ahavah [Love], which is called Ruach [Spirit] (וְהוּא מֵהֵיכַל אַהֲבָה שֶׁנִּקְרָא רוּחַ), namely Tiferet (הוּא ת״ת), giving power to Metatron through his Name Havayah (הַנּוֹתֵן כֹּחַ לְמַטַּטְרוֹן בַּשֵּׁם שֶׁל הוי״ה שֶׁלּוֹ), to subdue the five foreign crowns (לְהַכְנִיעַ הַה׳ קוּטְרִין נוּכְרָאִין), and this is the mystery of what is said concerning Metatron, “For My Name is within him” (וְזֶהוּ סוֹד הָאָמוּר עַל מַטַּטְרוֹן כִּי שְׁמִי בְּקִרְבּוֹ) (Exodus 23:21), and at that time he is transformed from a serpent into a staff (וּבְאוֹתוֹ הַפַּעַם נֶהְפָּךְ מִנָּחָשׁ לְמַטֶּה), to strike the Nile of Pharaoh (לְהַכּוֹת הַיְאוֹר שֶׁל פַּרְעֹה), whose letters are those of “the back of the neck” (שֶׁהוּא אוֹתִיּוֹת הָעֹרֶף), namely stiff-neckedness (קְשֵׁי קָדַל), and all this he accomplishes when the Name is within him (וְכָל זֶה הוּא פּוֹעֵל כְּשֶׁהַשֵּׁם בְּקִרְבּוֹ). Concerning this the Zohar Chadash says in Parashat Vayetze, “And behold, the angels of Elohim were ascending and descending upon it” (וְעַל זֶה אוֹמֵר זוֹהַר חָדָשׁ פּ׳ וַיֵּצֵא וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים בּוֹ) (Genesis 28:12). “What is ‘upon it’?” (מַאי בּוֹ)? “Upon the Name of the Omnipresent, which is the Name Havayah” (בִּשְׁמוֹ שֶׁל מָקוֹם שֶׁהוּא שֵׁם שֶׁל הוי״ה), and through it they have ascent and victory over the enemies (וְיֵשׁ לָהֶם עֲלִיָּה וְנִצָּחוֹן בַּשּׂוֹנְאִים), when Metatron possesses the Name Havayah of Ze'ir Anpin (כְּשֶׁיֵּשׁ לְמַטַּטְרוֹן שֵׁם הוי״ה שֶׁל זְעֵיר), and through it Nogah [Brightness] is rectified (וּבוֹ נִתְקַּן נוֹגַהּ), in the mystery of the Name of Chen [Grace] (בְּסוֹד שֵׁם שֶׁל חֵ״ן). Or the Zohar may be explained in another way (אוֹ יְפוֹרַשׁ הַזֹּהַר עַל דֶּרֶךְ אַחֶר): this storm wind is Se'ar [Hair], the bed of affliction, may the Merciful One save us (רוּחַ סְעָרָה הַזֶּה הוּא שֵׂעָר עֶרֶשׂ דְּוַי רַחֲמָנָא לִיצְלַן), shaking all the sparks of life of the Manin Tevirin [Shattered Vessels] away from the vessels toward itself (הַמַּרְעִישׁ אֶת כָּל נִיצוֹצֵי חַיּוּת מָאנִין תְּבִירִין מֵהַמָּאנִין אֵלָיו), so that they may not ascend (כְּדֵי שֶׁלֹּא יַעֲלוּ), but remain sacrifices to the dead (וְיִשָּׁאֲרוּ הֵם זִבְחֵי מֵתִים), and he also gathers them to himself (וְגַם הוּא יְקַבְּצֵם אֵלָיו), so that no other nation may arise and rule beneath the heavens (שֶׁלֹּא תַעֲמֹד אֻמָּה אַחֶרֶת וְתִמְלוֹךְ תַּחַת הַשָּׁמַיִם), and so that they may derive armies from them (וְיִהְיֶה לָהֶם חַיָּלוֹת מֵהֶם), therefore the Zohar says that it throws the entire world into turmoil before Nevukhadnetzar the Wicked (וְלָכֵן אוֹמֵר הַזֹּהַר שֶׁמַּרְעִישׁ אֶת הָעוֹלָם כֻּלּוֹ לִפְנֵי נְבוּכַדְנֶאצַּר הָרָשָׁע), who is the mystery of the kingdom of Babylon (שֶׁהוּא סוֹד מַלְכוּת בָּבֶל), but this Name Havayah rules over him and subdues him (אֲבָל הַשֵּׁם הוי״ה הַזֶּה הוּא שׁוֹלֵט עָלָיו וּמַכְנִיעוֹ), and does not scatter or disperse the sparks of purity whose desire is to ascend above (וְאֵינוֹ מְפַזֵּר וּמְפָרֵד נִיצוֹצֵי טָהֳרָה אֲשֶׁר רְצוֹנָם לַעֲלוֹת לְמַעְלָה), and the Name Havayah is Ze'ir Anpin (וְהַשֵּׁם הוי״ה הוּא זְעֵיר אַנְפִּין), from whom comes the Yod of Elohim in the Spelling in Full with Yods within the Malkhut, which is called Elohim (אֲשֶׁר מִמֶּנָּה בָּא הַיּוֹ״ד שֶׁל אֱלֹהִים בְּיוּדִין שֶׁבַּמַּלְכוּת הַנִּקְרֵאת אֱלֹהִים), and this is accomplished through the Zivug [Union] of Tiferet and Malkhut (וְזֶה נַעֲשֶׂה ע״י זִוּוּג ת״ת וּמַלְכוּת), Havayah and Elohim being Tiferet and Malkhut (הוי״ה וֶאֱלֹהִים הוּא ת״ת וּמַלְכוּת), for this Holy Spirit unites what that storm wind scatters (כִּי הָרוּחַ הַקָּדוֹשׁ הַזֶּה הוּא מְיַחֵד מַה שֶׁמְּפַזֵּר הָרוּחַ סְעָרָה הַזֶּה).