Editing Metatron (section)

== In the Zohar Hakadosh ==
<blockquote>"Metatron is the horse of Tiferet, in which all sefirot are clothed, and he is like a body for the soul, and when the Holy One, Blessed be He, departs from him, he remains mute without voice or speech. Thus, the Holy One, Blessed be He, and His Shekhinah are the voice and speech of every angel." — Zohar, Part 3, 228b</blockquote>The Alter Rebbe explains his significance: The significance of the name M"H (which is the root of man), whose filling is with Alefs, and Alef is Yud Vav Yud, meaning the Vav that connects the upper Yud with the lower Yud, as in "He makes peace in His heights," which is through the aspect of nullification drawn to them. This is the aspect of "large faces" of the Cherubim (which were in the form of human faces), drawn from a higher level of intellect, for the difference between an adult and a child is that "a man is praised according to his wisdom" as is known. And the intellect is the aspect of nullification drawn to him. Therefore, an elder's mind is settled because he has a greater aspect of nullification. This is not the case with a young man who has the fervor of youth because the aspect of nullification is not drawn to him as much. This is the matter of the "small faces" of the Cherubim, in the aspect of '''Metatron''' who is called a youth, and through this aspect of the Cherub, an influence is drawn to the 18,000 worlds.

From Metatron is drawn an additional level of Divine manifestation in the physical aspect of the Torah at Mount Sinai. This manifestation is in the aspect of horses, where "horse" (sus) in gematria equals 2 times 63, which is from the name S"G, which is higher than the name M"H. Because in order to draw light into physical action, there must be illumination from the highest levels, which is the aspect of the horse's strength to run to a place where the rider cannot reach, and the running of the horse is greater than the running of a man—this is the aspect of the Cherub drawn into the angels, which does not run as much as the horses.

This aspect of garment and horse is accomplished through Haman, whose root is mentioned in Kabbalah from the words "Hamin Ha'etz" (from the tree?) mentioned in the sin of Adam, an aspect of coarseness that was refined in holiness, as mentioned in the Gemara that the descendants of Haman studied Torah in Bnei Brak, meaning the elevation of the heart and "his heart was lifted up in the ways of Hashem," the aspect of a baal teshuvah whose intentional sins become merits, and he uses the power of coarseness and running for holiness.

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