Daf 51a (דַּף נ״א ע״א)

Therefore the Name Tzevaot rules over Bohu (וְלָכֵן שֵׁם צְבָאוֹת שׁוֹלֵט עַל בֹּהוּ), for the drops of Bohu become souls and angels (כִּי הַטִּפִּין שֶׁל בֹּהוּ נַעֲשִׂים נְשָׁמוֹת וּמַלְאָכִים), and they are called the Hosts of Hashem (וְהֵם הַנִּקְרָאִים צִבְאוֹת ה׳), and concerning this our Rabbis of blessed memory said, “When Yisrael do the will of the Omnipresent, they add strength to the Heavenly Household” (וְעַל זֶה אַרְזַ״ל בִּזְמַן שֶׁיִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם מוֹסִיפִין כֹּחַ בְּפַמַּלְיָא שֶׁל מַעְלָה) (Lamentations Rabbah, Proem 1), as it is said, “Hashem Tzevaot is with us” (שֶׁנֶּאֱמַר ה׳ צְבָאוֹת עִמָּנוּ) (Psalms 46:8), through the arousal from below that raises the Mayin Nukvin [Feminine Waters] (בְּהִתְעוֹרְרוּת הַתַּחְתּוֹן הַמַּעֲלֶה מַיִין נוּקְבִין), and all this is through the power of Netzach and Hod, which raise the Mayin Nukvin [Feminine Waters] (וְכָל זֶה בְּכֹחַ נֵצַח וְהוֹד הַמַּעֲלִים הַמַּיִין נוּקְבִין), and they are the legs that tread upon the high places of the earth (וְהֵם הָרַגְלַיִם הַדּוֹרְכִים עַל בָּמוֹתֵי א״ה), and the two youths, Metatron and Sandalphon (וְהַשְּׁתֵּי נְעָרִים מַטַּטְרוֹן וְסַנְדַּלְפוֹן), strengthen through their actions (מְחַזְּקִים בִּפְעֻלּוֹתֵיהֶם), to gather lilies from the field of Edom (לְלַקֵּט שׁוֹשַׁנִּים מִשְּׂדֵה אֱדוֹם).

“And after the earthquake, Fire; Hashem was not in the Fire” (וְאַחַר הָרַעַשׁ אֵשׁ לֹא בָאֵשׁ יהו״ד) (I Kings 19:12), for the Name Elohim rules over it from the side of Darkness (דְּהָא שְׁמָא דֶּאֱלֹהִים שָׁלְטָא בֵּיהּ מִסִּטְרָא דְּחֹשֶׁךְ), and after the earthquake the Fire of Gehinnom was separated out (וְאַחַר הָרַעַשׁ נִתְבָּרֵר אֵשׁ שֶׁל גֵּיהִנֹּם), which is the Flaming Fire (שֶׁהוּא אֵשׁ מִתְלַקַּחַת), and it is the Darkness from which the seed of Esav emerged (וְהוּא הַחֹשֶׁךְ דְּנָפִיק מִינֵיהּ זַרְעָא דְּעֵשָׂו).

For Esh [Fire] equals Elohim in the Spelling in Full with Yods together with the word (כִּי אֵשׁ גִּי׳ אֱלֹהִים בְּמִלּוּי יוּדִין עִם הַמִּלָּה), and it is the Name that rules over this Fire (וְהוּא הַשֵּׁם הַשּׁוֹלֵט עַל הָאֵשׁ הַזֶּה), and it is in Imma Tata'ah [Lower Mother] (וְהוּא בְּאִמָּא תַּתָּאָה), in the mystery of, “Like a lily among thorns” (בְּסוֹד כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים) (Song of Songs 2:2), and she rules over the Fire of Gehinnom (וְהִיא הַשּׁוֹלֶטֶת עַל הָאֵשׁ דְּגֵיהִנָּם), in the mystery of the five letters of the Name Elohim, which are the five leaves surrounding this lily (בְּסוֹד ה׳ אוֹתִיּוֹת שֶׁל שֵׁם אֱלֹהִים הֵם ה׳ עָלִין דְּסַחֲרָאן לְהַאי שׁוֹשַׁנָּה), and this Name in the Spelling in Full with Yods equals Rachamim [Mercies] in numerical value (וְהַשֵּׁם הַזֶּה בְּיוּדִין עוֹלֶה בְּרַחֲמִי״ם), and rules over the Malkhut of Beri'ah (וְשׁוֹלֵט בְּמַלְכוּת דִּבְרִיאָה), surrounding her in order to protect her from the Klipot (וְסוֹבְבָהּ כְּדֵי לְהָגֵן עָלֶיהָ מִן הַקְּלִיפּוֹת), and it also equals Matzpatz [מצפ״ץ] (וְעוֹלֶה גַּם כֵּן מַצְפַּ״ץ), the back-aspect of Havayah through At-Bash (אֲחוֹרַיִים שֶׁל הוי״ה דֶּרֶךְ א״ת בּ״ש), and it is Elohim Chayim [Living Elohim] and Melekh Olam [King of the Universe] (וְהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם), in the mystery of Imma dwelling upon the Throne (בְּסוֹד אִמָּא מְקַנֶּנֶת בְּכוּרְסְיָיא), and not the Elohim that extends into the World of Death (וְאֵינוֹ הָאֱלֹהִים הַמִּתְפַּשֵּׁט בְּעָלְמָא דְּמוֹתָא), therefore it is called Elohim Chayim [Living Elohim] (לָכֵן נִקְרָא אֱלֹהִים חַיִּים), and because the Malkhut is Judgment, the World of the Nukvah (וּלְהִיוֹת שֶׁמַּלְכוּת הִיא דִּין עָלְמָא דְּנוּקְבָא), it contains the Name Elohim, whose numerical value is Esh [Fire] together with the kollel (יֵשׁ בָּהּ שֵׁם אֱלֹהִים הָעוֹלֶה אֵשׁ עִם הַכּוֹלֵל), yet it is Rachamim [Mercies] (וְהוּא רַחֲמִים), therefore it cools the Gehinnom (לָכֵן מְצַנֵּן הַגֵּיהִנָּם), which is the Fire of Darkness (שֶׁהוּא אֵשׁ הַחֹשֶׁךְ), the union of the three impurities—the Ox, the Donkey, and the Dog—which couple together (שֶׁהוּא חִבּוּר שָׁלֹשׁ טֻמְאוֹת שׁוֹר חֲמוֹר כֶּלֶב הַמִּזְדַּוְּגִים).