The Name Adnai

The name Adnai is one of the seven names of Hashem that cannot be erased. Today, we do not pronounce the name Havayah (הוי"ה), and instead pronounce the name Adnai. It is explained that the name Adnai corresponds to the attribute of Malchut (Kingship), as Hashem is called by this name when He is clothed in Malchut of Atzilut.

Its Meaning

The name Adnai comes from the phrase "You are known as the Master over all," meaning that Hashem clothes Himself in the attribute of Malchut to be called Master over all created beings. Therefore, we say in prayer "You are mighty forever, Adnai," as the concept of the name Adnai is through might and tzimtzum (contraction), to allow for the separation of many created beings.

The name Adnai is one of the seven names that cannot be erased, which are the names of the vessels of the ten sefirot of the world of Atzilut. The name Adnai is the name of the vessels of Malchut of Atzilut, which is the root of the created beings in the worlds of Briah, Yetzirah, and Asiyah. Malchut of Atzilut descends to clothe itself in the Throne in the world of Briah, and this is what Isaiah 6:1 states: "And I saw Adnai sitting on a high and exalted throne," meaning he saw the name Adnai, Malchut of Atzilut, clothed in the Merkavah (Divine Chariot) in the world of Briah, which is called the Throne.

Permutations and Combinations of the Name Adnai

The twelve permutations of the name Havayah correspond to the twelve hours of the day, while the twelve permutations of the name Adnai correspond to the twelve hours of the night.

Yichuda Ila'ah (Higher Unification) is the aspect of combining the name Havayah with the names Adnai and Elokim, while Yichuda Tata'ah (Lower Unification) is the aspect of combining the names Adnai and Elokim with the name Havayah.

Malchut of Chochmah Stimaah

A second aspect called by the name Adnai is Malchut of Chochmah Stimaah (Concealed Wisdom), and this is what is stated: "If You would mark iniquities, Y-ah, Adnai, who could stand?" This name is higher than Y-ah, Abba and Ima, and it is Malchut of Chochmah Stimaah, which is the encompassing aspect of the first rectification of the 13 rectifications of the beard, and it receives from the head aspect, which is Malchut of Gulgalta (Skull), and this aspect is drawn specifically through accepting the yoke of Heaven.

This name is the source for the creation of all beings, for He is the Master of all the earth, and in order for Him to indeed be Master, the earth and all that is in it must be created, and His mastery must rest upon it.

There is No King Without a Nation

Our Sages of blessed memory say (Pirkei d'Rabbi Eliezer, chapter 11) that "there is no king without a nation" - the greatness of the king and his mastery over his people is expressed only when there exists a nation over which his kingship extends, and only when the nation nullifies itself to him and his will. As it is written (Proverbs 14:28): "In the multitude of people is the king's glory": when there is a large nation that crowns the king over itself, then his glory and greatness are greater and more abundant.

The definition of the concept of "nation" - whose nullification to the king is a condition for kingship - is twofold: on one hand, they are strangers and separate from the king, not sons or relatives, because even if he has many sons who honor him greatly, this is not the honor of a king, but merely honoring a father. Only when strangers completely nullify their existence to the king, even to the point of self-sacrifice, and do so willingly and by their free choice, is this proof and expression of the greatness of the king's sovereignty. But on the other hand, the nation - despite being strangers to the king - are nonetheless of the king's level and type, meaning human beings who willingly and by choice accept his kingship, and not animals or the like - over which he merely rules and dominates.

The earthly kingdom is similar to the heavenly kingdom, for above as well, when the Infinite Light, blessed be He, constricts Himself in the sefirot in general, and especially in the sefirah of Malchut and the name Adnai, then, when the influence through Malchut creates a "nation," which is the creation and existence of all creation as it is now - where the created being feels itself to be a complete existence and a separate entity - seemingly in addition to the existence of the Creator, meaning that the created being does not feel that its existence is completely united with Hashem - this is the aspect of a "nation."

Nevertheless, the creation is in such a manner that the person of Israel - who is of the level of the King of kings, the Holy One, blessed be He, being a "portion of G-d above" - will bring creation to a nullification of selfhood and nullification of existence through Torah, which is an expression of Hashem's kingship - Master of all the earth. For "adam" (man) is related to "adameh l'elyon" (I will be like the Most High) (Isaiah 14:14), created in the image and likeness of above (as it is after the tzimtzum and clothing in the sefirot), because "the portion of Havayah is His people," and therefore Hashem is the King of Israel and its Redeemer. And specifically through this, through the nullification of the created beings that are in the aspect of existence to Havayah, the mastery and kingship of Hashem will be completed, for "there is no king without a nation."

(Part of the material in this entry is taken from the book "Values in Chassidut")