Musar su Zaccaria 14:9

Exodus 3,15: "This is My name and My appellation for all eternity." We find the following quote at the end of the third chapter in tractate פסחים referring to the verse in Zachariah 14,9: "On that day there shall be one Lord with one name." The Talmud asks whether prior to that day G–d was not unique? Rabbi Nachman son of Yitzchak says that the present world cannot be compared to the world of the future. In our world, G–d's name is written with the letter י and ה, but pronounced as if written with the letters א and ד. In the world after the arrival of the Messiah, His name will be read in the same way as it is spelled, i.e. with י-ה.

As a result, a person who separates himself from the community, pursuing a lifestyle not acceptable to it, divorces himself from life. As a limb detached from its body he will die. This is the meaning of the imposition of חרם, a ban, or excommunication. Such a person is on the way to Chormah, annihilation, (cf. Deut. 1, 44). This is why the numerical value of the word 248=חרם. Israel's essential advantage over the other nations is that it is a composite unit. Our sages have underlined this when they formulated the Shabbat Minchah prayer in which they emphasized that just as G–d is unique in being One, so Israel is unique in being one single unit as a people.

The missing letter ו in the name of Jacob, (which is usually written defective), was added to the name ו-יוסף, on occasions such as in Exodus 1,5 (or altogether, since that name too could have been spelled defective). The "small" ו in the word שלום, Numbers 25,12, alludes to another verse in Zachariah 8, 19: והאמת והשלום אהבו "and the truth and the peace they loved." The attribute which distinguishes Jacob is אמת, truth, whereas the attribute הברית השלום is the one that distinguishes Joseph. The Zohar has already explained how the terms ברית and גוף overlap (cf. Sullam edition Lech Lecha page 134-135). We name something or somebody because we desire the name to reveal their nature. Joseph was the "revelation" of the mystical dimension of Jacob, the secret of how the covenant between G–d and man influences the ability of determining the nature of him who is about to be born.