20. “He calls them all, whether etc.” “He calls them all,” whether those sixty ten thousands [600,000], or all their hosts, which have no number, “by name.” What is “calls them all by name”? If you say that [it means] He calls them by their names, that is not so, for in that case it should have said, “calls by His name.” Rather, when this level does not ascend through the name Elohim, but rather is called Mi (as stated in section 14, above), [the level] does not birth and does not produce what is concealed in it**, according to their kind, even though they were all concealed in it.** That is, even though the letters alef-lamed-heh have ascended, they still lack the precious garment of the [light of giving], and thus they are concealed and do not merit the name Elohim (as stated in the Sulam, section 14, above). After He created “these” [the letters alef-lamed-heh] and they ascended through His name, i.e., they were enclothed in the precious garment of the [light of giving], at this stage eleh combines with Mi, and [the total construct] is called Elohim, as previously explained**. Then, by the strength of this name, He produced them in completeness. This is: “He calls them by name,”** meaning by His own name He called and produced each and every kind, to exist through His completeness. Thus, it is stated: “The One who brings out by number their host, He calls them all by name,” i.e., by the complete name of Elohim. It is similarly written: “See, I have called by name [Bezalel the son of Uri,” Exodus 31:2], meaning I mention My name so that Bezalel will exist in his full existence.

Explanation: This follows the explanation in the previous section, that the great completeness of the brains – which is the mystical meaning of the name Elohim – resides upon the souls and offshoots [of the Nukba] in both of its levels together, i.e., both on the level of "sixty ten-thousands" in [Nukba] and on the level of "all their hosts which have no number."¹ is the topic discussed in the previous section of the Zohar. The name is on both of them, as is alluded in the verse: “He calls them all by name.” This is the meaning of the statement: “Mi does not birth etc. When He created ‘these’ [alef-lamed-heh] etc. by the strength of this name, He produced them in completeness.” As explained in the adjacent previous section, the blessing of the seed is completely dependent on the name Ma, which has no number.² is of the aspect of "no number" described in the previous section. The meaning of this is that the brains of [the level of] number are the illumination of Ḥokhma, which is the mystical meaning of the complete name [of Elohim], and all of the aspects [of Nukba] are in complete wholeness.³ attains from Abba and Imma Ila'in, giving the Nukba access to the illumination of Ḥokhma. This illumination is then enclothed in the light of giving in the level of Ma. The brains of "without number" that come specifically from the name Ma are the brains of ḥassadim (the light of giving) alone, and as explained above in Elijah’s teaching to Rabbi Shimon, the illumination of Ḥokhma is not received without the precious garment of ḥassadim (the light of giving). Without this [light of giving], even though the letters alef-lamed-heh ascend to Mi, [the Nukba] still did not ascend through the name Elohim. This is the mystical meaning of: “Who [Mi] has created these [eleh]” – that He created light of the [light of giving] for the light of Ḥokhma, “and they were enclothed in one another and it ascended through the supernal name.”

footnotes: ¹ The unification of these two levels in Nukba ² Meaning, the level of Ma ³ The level of "number" refers to the level of brains the Nukba

This is the meaning of his statement here: “Mi does not birth and does not produce what is concealed in it, according to their kind, even though they were all concealed in it.” This is as stated above, that although the dot⁴ that ascended into Bina in the second constriction. was already “extruded from the thought” to the place of Malkhut, and became an engraving of one picture, the holy of holies, and Bina and Ze’er Anpin and Nukba of the vessels and the first three of the lights returned [to the level], nevertheless they all [remain] concealed. Furthermore, alef-lamed-heh⁵. remain deep and concealed in the name, because they cannot receive illumination of Ḥokhma without the [light of giving].

footnotes: ⁴ The "dot" refers to the Malkhut ⁵ This refers to the first three lights, the "brains" of the higher level that require the [light of giving] in order to properly be received and utilized by the Nukba

However, “after He created ‘these’ [eleh],” meaning after He further performed a [fusion through collision] upon the partition of [the level of] Ma, which is the lower world, and produced a height of brains of the [light of giving] upon [the partition], [brains] which are called “without a number,” [He then] gave it to eleh, all of which is the mystical meaning of “created these.” That is, He placed the garment of the [light of giving] upon the [first three lights], which is called “created.” Then, “they ascended through His name, and it was called Elohim.” For now that they have attained the height of the [light of giving], they can receive the illumination of Ḥokhma, which are the brains of the number 600,000. At this point, the letters combine with one another, and ascend through the name and is called Elohim. “Then, by the strength of this name, He produced them in completeness.” Consequently, that completeness of the name – which is the enclothing of Ḥokhma in the [light of giving] – is also upon the souls and offshoots that emerged from the name Elohim. “This is [the meaning of]: He calls them by name,” as the name [of Elohim] is called upon the offshoots – “by His own name He called and produced each and every kind, to exist in completeness.” With this name, He produced the offshoots, both of the kind “of 600,000,” as well as of the kind “which have no number,” so that they would exist in the completeness of the name, i.e., that they would enclothe one in the other just as [these two aspects] are enclothed [one in the other] in the name. As for the statement, “See, I have called by name,” he is bringing a proof from Scripture that the phrase “calling by name” is indicative of existence and wholeness.