The Kavanos for Hashem's Names in Davening
When Hashem appeared to Moshe at the Burning Bush to send him to Egypt to redeem the Jewish people, Moshe asked “when they (the Jewish people) say to me, ‘what is His Name?’, what shall I say to them?”. Hashem responded אהי-ה אשר שהי-ה, “I Shall Be What I Shall Be.”
The Midrash[1] explains the meaning of this response. Hashem said to Moshe, “You wish to know My Name? I am called according to My deeds… When I judge the creations, I am called אלקים. When I wage war against the wicked, I am called צבאות. When I suspend the sins of man, I am called א-ל שד-י and when I have mercy upon My world, I am called י-ה-ו-ה.
This is the meaning of the answer “I Shall Be What I Shall Be”, meaning that I am not limited to a specific Name, and according to How I act, I shall be known.
There are 7 Divine Names that possess sanctity and may not be erased. One who erases them violates a Torah prohibition. The Rambam[2] lists the 7 Names as; י-ה-ו-ה אדנ-י, א-ל, אל-הים, אלו-ה, אהי-ה, צבאות, שד-י, (counting י-ה-ו-ה and אדנ-י as the same Name).
The loftiest of these Names is the Name י-ה-ו-ה. This Name is referred to as the שם המפורש – the Explicit Name, or the שם המיוחד, “the Unique Name”. Because of its special holiness, we do not pronounce this Name as it is written[3]. One who does so, does not have a portion in the World to Come[4]. Instead, it is pronounced Ado-nai, as though it was written אדנ-י [5]. The other Divine Names are pronounced as they are written.
When we use any of these Names in Davening and Brachos, they are all referring to G-d Himself, the Master and Creator of the World. This is the general Kavanah that we have when referring to Hashem with any of the Names. However, the Shulchan Aruch[6] rules that one must have the specific Kavanah of the specific Name being used as it appears in the Davening.
When reciting the Name י-ה-ו-ה, we are supposed to have 2 intentions in mind; the Kavanah of the Name as it is pronounced אדנ-י and the Kavanah of the Name as it is written י-ה-ו-ה. The Kavanah of the Name אדנ-י is that He is the Master (Adon) of everything. The Kavanah of the Name י-ה-ו-ה is a composite of היה הוה ויהיה – “was, is and will be”, representing how Hashem is above and unlimited by time. When the Name is written אדנ-י, one only needs to have the Kavanah of Mastership[7].
The Kavanah of the Name אלקים is that He is Mighty, all capable and possess all powers[8].
Whilst the Shulchan Aruch only mentions the Kavanah for these 3 Names, the Poskim[9] write that one should also have in mind the Kavanah reflected in the meaning of the other Divine Names. The Name א-ל refers to strength and power. Based on the Midrash, the Name שד-י means that Hashem’s G-dliness and Kingship is sufficient (די) to sustain all creations. The Name צבאות refers to how Hashem rules over the hosts of Heaven and the angels.
According to the Mekubalim[10], the manner in which one has the two Kavanos of the Names י-ה-ו-ה and אדנ-י is by integrating the two Names together. This is done by thinking of the Divine Name written … יאהדונהי. The first letter of the Name י-ה-ו-ה followed by the first letter of אדנ-י… This concept is known as Shiluv – integrating. This reflects the unity of Hashem and His Names.
Some write[11] that during the daytime, the Kavanah should be by placing the letters of י-ה-ו-ה before אדנ-י. At night, one would first think about the letters of אדנ-י before י-ה-ו-ה. This would be depicted as אידהנויה. This is because the Name י-ה-ו-ה is a masculine attribute, which is associated with day, and אדנ-י is a feminine attribute, which is associated with night. Based on the Tikkunim, others write that there should be no difference in the Kavana for day or night.
Another Kabbalistic Kavana when saying the Name י-ה-ו-ה is to visualise the letters of the Name י-ה-ו-ה and when visualizing the last ה, they should also visualise and have the Kavanah of the Name Adon-ai[12].
In order to have the correct Kavanos, Kaf Hachaim[13] recommends writing out these two visualisations on a paper that should be looked at during Davening. He notes that Siddurim have now been printed with these visualisations printed at each place where the Name י-ה-ו-ה is used in Davening and that it would be praiseworthy to use such a Siddur. Some Siddurim also print the Kavanah of the meaning of the Names as well.
Kaf Hachaim[14] also writes that one should tremble with awe when saying Hashem’s Name.
The Name י-ה-ו-ה does not have specific vowels. It is usually printed with the vowels יְ-הֹ-וָ-ה— the vowelisation of the Name אדנ-י[15].
The Zohar teaches that the intention of the Name changes according to the vowels, suggesting that the Name can be written with different vowelisations to represent different Kavanos. The Zohar teaches that the intention of the Name changes according to the vowels. Each Sefira has its own associated Name with a different Nikud[16]. There is thus a Kabbalistic practice to visualize the Name י-ה-ו-ה with its vowels.
According to the teachings of the Ariza”l, the vowelisation of the Name י-ה-ו-ה at the conclusion of each of the middle blessings of the Amidah, changes. This is reflective of the Sefira to which the blessing corresponds, since each Sefira has its own associated Nekuda vowel. For example, the Bracha of חונן הדעת corresponds to the Sefira of Chochma which is connected to the vowel Patach. The Name י-ה-ו-ה at the end of the Bracha has a Patach under each letter. The chart below depicts the various blessings.
According to the teachings of the Ariza”l[17], the vowelisation of the Name at the end of the middle blessings of the Amidah change. This is reflective of the Sefira to which the blessing corresponds. These changes in vowelisation are printed in some Siddurim. The Nikud (vowelisation) of the Name of Hashem at the conclusion of each Bracha according to its Sefira, is as follows;
Chonen Hadaas – Patach - Chochma
Hashivenu – Tzeirei – Binah
Selach Lanu – Segol - Chessed
Reeh Na – Sheva – Gevura
Refaeinu – Cholam - Tiferes
Barech Aleinu – Chirik - Netzach
Teka Beshofar – Kubutz – Hod
Hashiva Shofteinu – Shuruk - Yesod
Lamalshinim – Komatz - Kesser
The Kavanos brought in Shulchan Aruch must Lechatchilah be followed by everyone, especially in the first Posuk of Shema.
With regards to the Kabbalistic Kavanos, there is much debate as to whether they are appropriate and to whom they apply. The Alter Rebbe did not include in his Siddur any of the visualisations or changes to the print of the vowelisation of the Divine Name.
In Hayom Yom[18], the Rebbe writes “For those incapable of meditating on those Kavanos... it is sufficient that they keep one general Kavana in mind: That his prayer be heard by G-d, with all the Kavanos described in the Kabbalistic writings.
[1] Shemos Rabbah 3:6
[2] Hilchos Yesodei Hatorah 6:1-2
[3] Shemos Rabbah 3:7, Pesachim 50a
[4] Sanhedrin 90a
[5] In certain places in Tanach according to the Mesorah, the Name י-ה-ו-ה has the same vowels as the Name אלקים. In this case, it is pronounced as אלקים.
[6] Orach Chaim 5:1
[7] Magen Avraham 5:1, Shulchan Aruch Harav Orach Chaim 5:1
[8] The Tur adds “in the upper and lower realms.”
[9] Piskei Teshuvos 5:1
[10] Based on the introduction to the Tikkunim. See Eshel Avraham 5:1
[11] Eshel Avraham 5:1
[12] Shaar Hakavanos. Birkei Yosef Orach Chaim 5:1 quoting the Talmidim of the Arizal. Brought in Kaf Hachaim 5:6:2. Kabbalistically, the 4 letters of Hashem’s Name also represent the Divine Sefiros. The last letter, the final ה represents the Sefira of Malchus, which is the Sefira associated with the Name אדנ-י.
[13] Kaf Hachaim 5:6:3
[14] Orach Chaim 5:5 quoting Chayei Adam
[15] Since the א has the vowel of a Chataf-Patach
[16] Tikkunim Tikkun 70
[17] Shaara Hakavanos – Kavanas HaAmida Derush 6, Pri Eitz Chaim Shaar Haamidah chapter 6, with differences between them in the vowelisation.
[18] 11 Adar 1
The Midrash[1] explains the meaning of this response. Hashem said to Moshe, “You wish to know My Name? I am called according to My deeds… When I judge the creations, I am called אלקים. When I wage war against the wicked, I am called צבאות. When I suspend the sins of man, I am called א-ל שד-י and when I have mercy upon My world, I am called י-ה-ו-ה.
This is the meaning of the answer “I Shall Be What I Shall Be”, meaning that I am not limited to a specific Name, and according to How I act, I shall be known.
There are 7 Divine Names that possess sanctity and may not be erased. One who erases them violates a Torah prohibition. The Rambam[2] lists the 7 Names as; י-ה-ו-ה אדנ-י, א-ל, אל-הים, אלו-ה, אהי-ה, צבאות, שד-י, (counting י-ה-ו-ה and אדנ-י as the same Name).
The loftiest of these Names is the Name י-ה-ו-ה. This Name is referred to as the שם המפורש – the Explicit Name, or the שם המיוחד, “the Unique Name”. Because of its special holiness, we do not pronounce this Name as it is written[3]. One who does so, does not have a portion in the World to Come[4]. Instead, it is pronounced Ado-nai, as though it was written אדנ-י [5]. The other Divine Names are pronounced as they are written.
When we use any of these Names in Davening and Brachos, they are all referring to G-d Himself, the Master and Creator of the World. This is the general Kavanah that we have when referring to Hashem with any of the Names. However, the Shulchan Aruch[6] rules that one must have the specific Kavanah of the specific Name being used as it appears in the Davening.
When reciting the Name י-ה-ו-ה, we are supposed to have 2 intentions in mind; the Kavanah of the Name as it is pronounced אדנ-י and the Kavanah of the Name as it is written י-ה-ו-ה. The Kavanah of the Name אדנ-י is that He is the Master (Adon) of everything. The Kavanah of the Name י-ה-ו-ה is a composite of היה הוה ויהיה – “was, is and will be”, representing how Hashem is above and unlimited by time. When the Name is written אדנ-י, one only needs to have the Kavanah of Mastership[7].
The Kavanah of the Name אלקים is that He is Mighty, all capable and possess all powers[8].
Whilst the Shulchan Aruch only mentions the Kavanah for these 3 Names, the Poskim[9] write that one should also have in mind the Kavanah reflected in the meaning of the other Divine Names. The Name א-ל refers to strength and power. Based on the Midrash, the Name שד-י means that Hashem’s G-dliness and Kingship is sufficient (די) to sustain all creations. The Name צבאות refers to how Hashem rules over the hosts of Heaven and the angels.
According to the Mekubalim[10], the manner in which one has the two Kavanos of the Names י-ה-ו-ה and אדנ-י is by integrating the two Names together. This is done by thinking of the Divine Name written … יאהדונהי. The first letter of the Name י-ה-ו-ה followed by the first letter of אדנ-י… This concept is known as Shiluv – integrating. This reflects the unity of Hashem and His Names.
Some write[11] that during the daytime, the Kavanah should be by placing the letters of י-ה-ו-ה before אדנ-י. At night, one would first think about the letters of אדנ-י before י-ה-ו-ה. This would be depicted as אידהנויה. This is because the Name י-ה-ו-ה is a masculine attribute, which is associated with day, and אדנ-י is a feminine attribute, which is associated with night. Based on the Tikkunim, others write that there should be no difference in the Kavana for day or night.
Another Kabbalistic Kavana when saying the Name י-ה-ו-ה is to visualise the letters of the Name י-ה-ו-ה and when visualizing the last ה, they should also visualise and have the Kavanah of the Name Adon-ai[12].
In order to have the correct Kavanos, Kaf Hachaim[13] recommends writing out these two visualisations on a paper that should be looked at during Davening. He notes that Siddurim have now been printed with these visualisations printed at each place where the Name י-ה-ו-ה is used in Davening and that it would be praiseworthy to use such a Siddur. Some Siddurim also print the Kavanah of the meaning of the Names as well.
Kaf Hachaim[14] also writes that one should tremble with awe when saying Hashem’s Name.
The Name י-ה-ו-ה does not have specific vowels. It is usually printed with the vowels יְ-הֹ-וָ-ה— the vowelisation of the Name אדנ-י[15].
The Zohar teaches that the intention of the Name changes according to the vowels, suggesting that the Name can be written with different vowelisations to represent different Kavanos. The Zohar teaches that the intention of the Name changes according to the vowels. Each Sefira has its own associated Name with a different Nikud[16]. There is thus a Kabbalistic practice to visualize the Name י-ה-ו-ה with its vowels.
According to the teachings of the Ariza”l, the vowelisation of the Name י-ה-ו-ה at the conclusion of each of the middle blessings of the Amidah, changes. This is reflective of the Sefira to which the blessing corresponds, since each Sefira has its own associated Nekuda vowel. For example, the Bracha of חונן הדעת corresponds to the Sefira of Chochma which is connected to the vowel Patach. The Name י-ה-ו-ה at the end of the Bracha has a Patach under each letter. The chart below depicts the various blessings.
According to the teachings of the Ariza”l[17], the vowelisation of the Name at the end of the middle blessings of the Amidah change. This is reflective of the Sefira to which the blessing corresponds. These changes in vowelisation are printed in some Siddurim. The Nikud (vowelisation) of the Name of Hashem at the conclusion of each Bracha according to its Sefira, is as follows;
Chonen Hadaas – Patach - Chochma
Hashivenu – Tzeirei – Binah
Selach Lanu – Segol - Chessed
Reeh Na – Sheva – Gevura
Refaeinu – Cholam - Tiferes
Barech Aleinu – Chirik - Netzach
Teka Beshofar – Kubutz – Hod
Hashiva Shofteinu – Shuruk - Yesod
Lamalshinim – Komatz - Kesser
The Kavanos brought in Shulchan Aruch must Lechatchilah be followed by everyone, especially in the first Posuk of Shema.
With regards to the Kabbalistic Kavanos, there is much debate as to whether they are appropriate and to whom they apply. The Alter Rebbe did not include in his Siddur any of the visualisations or changes to the print of the vowelisation of the Divine Name.
In Hayom Yom[18], the Rebbe writes “For those incapable of meditating on those Kavanos... it is sufficient that they keep one general Kavana in mind: That his prayer be heard by G-d, with all the Kavanos described in the Kabbalistic writings.
[1] Shemos Rabbah 3:6
[2] Hilchos Yesodei Hatorah 6:1-2
[3] Shemos Rabbah 3:7, Pesachim 50a
[4] Sanhedrin 90a
[5] In certain places in Tanach according to the Mesorah, the Name י-ה-ו-ה has the same vowels as the Name אלקים. In this case, it is pronounced as אלקים.
[6] Orach Chaim 5:1
[7] Magen Avraham 5:1, Shulchan Aruch Harav Orach Chaim 5:1
[8] The Tur adds “in the upper and lower realms.”
[9] Piskei Teshuvos 5:1
[10] Based on the introduction to the Tikkunim. See Eshel Avraham 5:1
[11] Eshel Avraham 5:1
[12] Shaar Hakavanos. Birkei Yosef Orach Chaim 5:1 quoting the Talmidim of the Arizal. Brought in Kaf Hachaim 5:6:2. Kabbalistically, the 4 letters of Hashem’s Name also represent the Divine Sefiros. The last letter, the final ה represents the Sefira of Malchus, which is the Sefira associated with the Name אדנ-י.
[13] Kaf Hachaim 5:6:3
[14] Orach Chaim 5:5 quoting Chayei Adam
[15] Since the א has the vowel of a Chataf-Patach
[16] Tikkunim Tikkun 70
[17] Shaara Hakavanos – Kavanas HaAmida Derush 6, Pri Eitz Chaim Shaar Haamidah chapter 6, with differences between them in the vowelisation.
[18] 11 Adar 1