Chasidut su Salmi 68:5

It is written in the Zohar (Terumah, 165b): “Exalt the One who rides the heavens, in His name Y-ah!” (Tehillim, 68) “Exalt,” means bringing honor and exalting the One who rides the heavens, for He is Joy and brings joy to all. He is the firmament above the Chayot. Certainly, “His name is Y-ah,” for God’s name Y-ah is included in this place. (The psalm continues) “Rejoice before Him,” … Rabbi Elazar explained this verse in the following way. “Exalt in the One who rides the heavens, in His name Y-ah!” It would have been enough to say, “in His name.” So why does the verse say, “In Y-ah?” This verse is about the Hidden of all hidden things, the Ancient of all the ancients. The verse tells us that the One who is not revealed and not known whatsoever rides the heavens. And if you were to assert that He comes and rides in the name Y-ah, then even though He is hidden, in this place He stands to be revealed. However, “Exalt the One who rides the heavens,” He is the Ancient of all the ancients, the Hidden of all the hidden, who is not known. On what does He ride? On the Heavens, in Y-ah, which is the first mystery to emerge before Him, out of the realm that is hidden and unknown. Not that this is Him, yet this is Him³³¹In other words, this is how we perceive Him. only because of the veil that was spread and emerged before Him. This veil is His name. It is His chariot. It is not known whatsoever. This is His great name. When we refer to God’s name, even to His Great and Exalted name, we are only referring to a veil and dividing entity, beyond which, there is no name or description. The concept of a name can only exist once there is division; for then, the boundaries and orders in time and space come into existence. Then we find distances, senses, things to be sensed, intellect, and things to be discerned, causes and effects, the necessary, the possible, and the impossible. Yet above the veil, there is no relationship whatsoever between our knowledge and that of the Creator. With this, we may dismiss the whining assertions of the philosophers, for no matter what they say, it is all questions and answers confined within the borders of the human intellect and their own created knowledge. Since the Cause itself is unknowable, one cannot bring a proof about the nature of the Cause from one of its effects. All of our knowledge is in a place far below the Cause, and the chasm cannot be bridged. The Ra’avad explained this in a similar way, as quoted above.