Musar su Ecclesiaste 11:3

The Torah provides a strong hint of the perfection of such a future world when it describes Abraham as "standing over the angels under the tree while they ate" (18,8). We read in Kohelet 11,3 מקום שיפול העץ שם יהוא, "wherever the tree will fall, there it remains." [The following is based on the word יהוא meaning יהיה-הו. At least this is the spelling of the word in that verse adopted by Avodah Zara 31. Ed.] In this instance Abraham is described as והוא עומד as opposed to having fallen. We find in Zachariah 14,9: ביום ההוא יהיה ה' אחד ושמו אחד, "on that day G–d will be One and His name will be One; this is an allusion to a perfect world when G–d's name will be complete, not as in our imperfect world where G–d appears only with half His name as we are told in Exodus 17,16 כי יד על כס י-ה מלחמה לה' בעמלך, "that as long as G–d has to make war against Amalek, a hand is raised against His throne which is described as כס instead of as כסא. Also, His name is only י-ה, instead of י-ה-ו-ה. We have explained that the first two letters in G–d's Ineffable Name represent more of the attribute of Mercy than the last two letters. In the future as described in Zachariah not only will G–d's name be complete, but the last two letters will equal the first two letters. The name will then be as if it were spelled יהיה. This is the real meaning of "on that day G–d and His name will be One."

This message is also alluded to in the wording of Genesis 1,3 where G–d gave the directive יהי אור, and the Torah reports: ויהי אור. The letters in G–d's name י-ה-ו-ה, are really only י-ה-ו, seeing that the letter ה appears twice. If Adam had not sinned, the name would have been י-ה-ו-ה. Unfortunately, the spiritual level necessary for that name never existed, not even when we merited the building of the Holy Temple, at which time the Ineffable Name of G–d was of the י-ה-ו-ה variety. This is what Solomon refers to in Kohelet 11,3 that במקום שיפול העץ שם י-ה-ו, the word שם has to be vocalised Shem, i.e. the Name will consist of the letters Yud-Heh-Vav. Genesis 1,3 hints at G–d's original plan which provided for יהי instead of יהו. When the Torah reports ויהי אור, i.e featuring the three letters of the present "full" name of G–d, this is a hint that part of the "great light" was already withheld; G–d anticipated Adam's נפילה, "fall." אדם הראשון caused that "fall"' by eating from the tree of knowledge. The meaning of Kohelet is now clear. "The place the tree fell is the cause that the letters in the name of G–d remain י-ה-ו. The world as it is cannot rise above that level of G–d's name. When G–d says of Abraham in Genesis 18, 18 that ואברהם היו יהיה לגוי גדול, we have the implied promise that in the future, as a result of someone like Abraham, that configuration described as “היו,” will eventually be changed to the configuration “יהיה.” If Abraham is previously described as standing under the "tree,” this is a hint that he "stands guard,” insures that the original design for the world will materialise: that the fall from grace due to having eaten from the tree will be reversed.