I Will Be that which I Will Be

236. They are called EKYEH Asher EKYEH [I will be what I will be]. The first EKYEH, AVI, is destined to be revealed from the smell that is on it, which is HS of AVI, from which AVI are destined to receive Hochma. Because it has not yet been filled with Hochma, to shine down to YESHSUT, it is called EKYEH [I will be], which means I am destined to be revealed, and now I am covered.

237. This is the sign of the beginning of Moses’ prophesy: When he asked “‘What is His name?’ what shall I say to them,” he was told that name, for until now, the moon, Malchut, has not come out of her cover to shine from the sun, ZA.

And since the moon was in the dark, then until now, the sun, ZA, has not shone to her, and the upper chamber, AVI, has not been revealed so as to shine Hochma to YESHSUT and ZA, since that upper scent in HS of AA that shines to AVI rose to the most hidden of all that are hidden, who is completely unknown, RADLA. At that time, AVI are called EKYEH, for now they are concealed, but they are destined to become revealed.

238. When the scent, HS, returned to its place to shine for AVI that rose to the Rosh of AA, AVI are poised to shine for YESHSUT. At that time, YESHSUT is called Asher [that which/what], for then YESHSUT have been established to be filled with illumination of Hochma from one thin trail, Yesod of AVI, which entered them in concealment. Nevertheless, in these names, EKYEH Asher, AVI and YESHSUT, the candles, which are ZA and Malchut, have not yet been revealed so as to shine.

This is so because the name EKYEH, AVI, is now regarded as the right line. The name Asher, YESHSUT, is regarded as the left line, and they are missing the middle line, Daat, the final EKYEH. Hence, they have not yet been revealed so as to shine, since before the middle line is revealed, the right and left cannot shine. Moreover, there is no extension to the lower ones from HB, but rather from Daat.

239. Afterwards, the final EKYEH was revealed, the third name, Daat, since it is ready to be revealed and draw lights to the right and to the left, Hassadim and Hochma. This is EKYEH, which means “Here I am, ready to be revealed.”

240. The third name is the correction of the Shofar [festive horn blown on special days] to emit the sound. When the sound comes out by the power of the beginning of the sound, it comes out by the power of the one who blew it. That beginning of the sound is called HaVaYaH punctuated as Elokim [God], Yod with Hataf and Segol, Hey with Holam, Vav with Hirik [names of Hebrew punctuation marks]. This is so because the power of the beginning of the sound returns to its place and is not revealed like the rest of the names. Afterwards, when the sound expands by an expansion of rest, it is called HaVaYaH with a punctuation of Shva-Holam-Kamatz, in its way, which is the revealed name.

The left line of Bina, her Bina and TM, are called “Shofar,” the letters Aleph-Lamed-Hey of Elokim, which raise ZA to Bina. The correction of the Shofar in the unification of left in right was done by ZA that rose to Bina and became the Daat that unites HB, and then the Shofar was established so it could shine downward.

The third name, the correction of the Shofar, is the Daat that corrects the Shofar, the left line, and unites it with the right. Prior to this, the Shofar cannot shine. Because this correction is done by ZA in Daat, ZA, too, obtains the three lines HBD, for all the lights that the lower one causes in the upper one, the lower one is rewarded with them. Since ZA caused the emergence of the three lines HBD, he, too, obtained three lines. Thus, because of the correction of the Shofar that was done by ZA, he was rewarded with his three lines.

The third name is the correction of the Shofar to emit the sound. ZA is called “sound” [or “voice”]. When the third name, Daat, corrected the Shofar, three lines emerged for ZA, who is called “sound,” and because three came out of one, ZA, the one, also received three lines.

In the beginning, ZA receives the first two lines, right and left. At that time, his lights are concealed, like the Shofar before the Daat corrected it. Afterwards, the third line is extended to him, uniting the right and left, and then his lights are opened and he is corrected.

Since that voice comes out by the force of the beginning of the sound, when he receives only the first two lines right and left, before he received the middle line, it came out by the force of the one who blew it, that power of judgment, like the Shofar which blew ZA in judgments of the left that is not united with the right.

That beginning of the sound in judgments of the left is called HaVaYaH in punctuation of Elokim, since the force of the judgment of the beginning that was in the Shofar before the Daat corrected, at which time the Shofar was called Elokim, returned to its place in ZA.

The force of the judgment of the left in the beginning that was in the Shofar returns to its place in the left line of ZA, and his lights are not revealed as in the rest of the names. Hence, its punctuation is with the punctuation of Elokim: Yod with Hataf-Segol like Aleph of Elokim, Hey with Holam like the Lamed of Elokim, Vav with Hirik like the Hey of Elokim.

This is so because ZA himself is called HaVaYaH, and the punctuation in him, which points to the illumination of Hochma that he received from Bina, is with the punctuation of Elokim, judgments, since the left is still not united with the right, for in all the places, the letters are ZA, and in all the places, the dots [punctuation marks] are the spirit of Hochma that vitalizes the letters, and which is received from Bina.

Afterwards, when the sound expands by an expansion of rest, in which the third line, the middle one, is extended, at that time, ZA expands an expansion of rest, when there is no longer a dispute between right and left. At that time, he is called HaVaYaH with the punctuation of Shva-Holam-Kamatz, as is its way. This is the revealed name, and there are no judgments in it.

241. Here is the secret of secrets to those who know the upper wisdom, and few are those who know that name. Although we have explained the letters, the punctuation marks and Taamim [intonation marks] are a law given to Moses at Sinai [a law that must not be trespassed or questioned], namely concealed for the wisehearted.

242. It is written, “And in the heart of every wisehearted, I have placed wisdom.” This is so because from the dots and the movements of the Taamim, they knew how to illuminate the depictions of above, since they knew the dots by which the letters were conducted, and by their meaning, they knew and recognized to observe that depiction of the vessels of the tabernacle in the upper one, as it is found in the upper Malchut, which is called “tabernacle.”

243. Intention and desire are needed for all the works and upper depictions of above, to draw their illumination on the works corresponding to them in the tabernacle of below, and they knew from the depiction of the dots how to place the desire and the heart in every single work.

244. All the depictions in the tabernacle were small letters. The big letters are big, from Bina; the small and thin letters are from Malchut. The small and thin letters are the work of the tabernacle, Malchut. High and big letters are the work of the Temple, of the first Temple, Bina. These are made worthy of being sanctified above only by the depiction of the dots.

245a. The dots of the small letters are from the left. The dots of the big letters are from the right. These and those were forgotten from the world until the sages came, who received the light of Hochma from the first, and established the dots on the letters so that through them, the letters would travel to their journeys. For this reason, the work of the tabernacle and the work of the Temple were complete in the depiction of the dots in the desire and in the intention.

The small and thin letters are in Malchut, and the construction of Malchut is primarily from the left side, from the illumination of Hochma. The big letters are from Bina, desiring Hesed, from the right side. The twenty-two letters are the right line, and the five letters MANTZEPACH [five final letters] are the left line, which is forgotten in the Katnut of the degree. These are the MANTZEPACH that were forgotten and returned and established them. These and those were forgotten from the world, since the dots come from the unification of right and left. Hence, since the MANTZEPACH were forgotten, the dots were forgotten.

245b. The movements of the Taamim observed everything through Moses, since wisehearted drew the dots to the work of the tabernacle, and Moses drew the Taamim. This is why it is written, “And they brought the tabernacle to Moses,” for he observed everything in the Taamim.

246. In the movements of the Taamim there are downward movements, of Malchut, to lead and sustain the work of the tabernacle, Malchut, and upward movements, of Bina, to lead and sustain the work of the Temple, Bina.

247. king Solomon, who built the Temple, did not have to draw the dots and the Taamim. Rather, they would come in concealment and in whisper, and become depicted in the engravings of the paintings of the Temple, as it is written, “And the temple, when it was being built, was built with stone completed at the quarry.”

Completed stone is Malchut, who is called “a stone.” She was complete, like Bina, and was not deficient of thin letters, as in the work of the tabernacle. The hammer and chisel and all the iron tools, which are judgments, were not heard in the house while it was being built, since it was in the place of Bina, who is in whisper, without judgments.

248. For this reason, the book of Torah, which is in the shape of the Temple, has no shape of Taamim and dots, for everything is concealed within it, like the shape of the First Temple, where the Taamim and dots were concealed within it.

249. The pressure of the power of judgment at the beginning of the sound, which is from the left line of YESHSUT, returned to its place in the left line of ZA. Hence, the dots of ZA in the letters of HaVaYaH are the dots of the name Elokim. Yod of HaVaYaH is with a punctuation of Aleph of Elokim, with Hataf-Segol. The Hey of HaVaYaH is with the punctuation of Lamed of Elokim, a Holam. The Vav of HaVaYaH is with the punctuation of Hey of Elokim, the bottom Hey, without punctuation.

For this reason, it is called by that name, with the punctuation of Elokim, so that the living Elokim [God] will be revealed in it, Bina. Afterwards, when it is completed, when Hochma of the left dresses in the Hassadim of the right, the name “living God” is revealed in it from here, meaning Bina in illumination of Hochma, which is called “life.” This is why he collected and took the dots, the Hochma, from above downward, the illumination of left without right, and the power of judgment of the left of Bina returned to its place.

250. Afterwards, the sound expanded in an expansion of rest, meaning the middle line expanded in it, which brings peace and rest to the two lines, and the dots shone again, as in the upper one, Bina, for all to be one, for Hochma and Hassadim to be incorporated in each other and shine together, and the letters and dots will be in one manner. Not as before, when the letters were of Rachamim [mercy], HaVaYaH, and the dots were of judgment, with the punctuation of Elokim, but rather that both of them will be in one manner—of Rachamim.

251. In the first three letters of HaVaYaH, Yod-Hey-Vav, there are dots that are illumination of Hochma. In the bottom Hey, there is no dot since she has no light of her own, except what ZA, Yod-Hey-Vav, gives her.

In the letter Yod, the light of the dot shone in the same manner as the Yod that is upper AVI, and in the same form of the right line. In the letter Hey, the illumination of the dot shines like the Hey that is YESHSUT, in illumination of Hochma from below upward in the left line. Vav, the middle line, the dot shines in it in illumination of the middle line, so that everything—the body, letter, the spirit, and the dot—will be in a complete form and in a complete light as it should be.

In the beginning of the sound, in Katnut of ZA, the letters of HaVaYaH are not equal to their dots, since the letters are three lines where Yod is the right line, Hey is the left line, and Vav is the middle line. However, all three dots below them are extended from the name Elokim, which is the left line. For this reason, there is no relation between the letters, which are the vessels and the body, and the dots, which are the light that is clothed in them.

Conversely, in Gadlut of ZA, when the middle line of the illumination of the dots that unites the two lines right and left is extended to him, as well, you find that he, too, has the three lines of the illumination of the dots. At that time, the dots and letters clothe in one another in an equal relation. The dot of the Shva [punctuation mark] is from the right line of Bina, AVI, and clothes in the Yod, which is also the right line of AVI.

The dot of Holam is extended from the left line of Bina, YESHSUT, and clothes in the Hey, which is the left line and YESHSUT. The dot of Kamatz is extended from the middle line of Bina, Daat, and clothes in the Vav, the middle line. You find that the vessels and the letters are equal to each other in their phase.