Part 13
Adon Olom
Adon Olom has been chosen as the opening song of our
Shacharis tefilloh, since it contains a total of
seventy-two words, the same numerical value as the word
chessed. Avrohom Ovinu who represents this attribute
of chessed, instigated the Shacharis tefilloh,
and it is therefore appropriate to begin our tefilloh
with Adon Olom.
The posuk (Bamidbor 31:4) tells us that each
tribe contributed one thousand men towards an army that was
sent to wage war against Midyan. This posuk begins and
ends with the letter alef, to which the Baal Haturim
points out that this is to indicate that all these twelve
thousand men were unified in waging this war with a Lev
Echod le'Avihem Shebashomayim — were unified in
their fight solely for the sake of Heaven. The letter
Alef which signifies the Unity of Hashem, is therefore
placed at both extremities of this posuk.
The same is true of Adon Olom that begins and ends
with a letter Alef. When the entire congregation says
Adon Olom at the commencement of their daily prayers, it has
a similar effect of unifying them in their subsequent service
of Hashem. It helps them appreciate that they should all pray
with a, Leiv Echod Le'Avihem Shebashomayim — a
unified heart to their Father in Heaven.
The Shulchan Oruch (Orach Chaim 5) tells us the
importance of concentrating on the correct meaning when
pronouncing the Names of Hashem during davening and
whilst reciting brochos. Ideally when one says the
Name of Hashem as we commonly read it, Ado-noy one
should have in mind that He is the Adon Hakol —
the Master of everything.
When pronouncing the Name of Hashem, one should understand
that it refers to Hashem as being Hoyo, Hoveh
VeYihiyeh — He was, He is and He will remain
Eternal for all times. When pronouncing the Name Elokim
one should have in mind His Almighty Powers and
Strength.
These three meanings as to the different Names of Hashem are
incorporated in the phrases of Adon Olom. The opening
sentence, Adon Olom asher molach beterem kol yetzir
nivro, contains the meaning of the His Name of Ado-
noy.
The sentence, Beli reishis, beli sachlis velo ho'oz
vehamisroh, portrays the meaning of the Name of
Elokim.
Finally, the sentence, VeHu Hoyoh, Vehu Yihiyeh
besif'oroh, contains the correct meaning of the Eternal
Nature of the Name of Hashem.
The Apter Rov explains that when we open our tefillos
with Adon Olom which incorporates these different
meanings of His Name, it will act as a one-off declaration
that whenever we say His Name during the course of the day,
we have in mind these correct interpretations and
meanings.
Hashem's Name is always pronounced as Ado-noy,
although it is written differently. The Vilna Gaon treats
this concept in a similar way to any other kri / kesiv
in the Torah, where some words are pronounced differently
from the way they are actually spelled. In all such cases the
halochoh is that the pronounced form takes the priority.
Similarly, the Vilna Gaon explains that consequently, the
meaning of Ado-noy, the way it is read, should take
priority even when it is written otherwise. He therefore
rules that it is sufficient to have in mind the meaning,
Adon Hakol the Master of all, when mentioning any of
the Names of Hashem.
Although Adon Olom incorporates all three different
meanings of various Names, it begins with the interpretation
of the Name of Ado-noy, as this is the basic meaning
for all of them.
The Vilna Gaon specifies that it is always sufficient to
interpret Hashem's Name as Adon Hakol — apart
from the first posuk of Shema where it is
essential that we have in mind His Universal Nature as
expressed in the meaning of Hoyo, Hoveh VeYihiyeh.
Hashem was in the past, is in the present and will remain in
the future of time. We need to understand why the Names of
Hashem contained in the first posuk of Shema
have such a unique status and require a different
interpretation than any other time that this same Name is
pronounced.
When we interpret Hashem as Hoyo, Hoveh VeYihiyeh, we
are confirming our belief that He is in the present, He was
the same Hashem in the past and will continue to remain for
all Eternity.
The first posuk of Shema contains His Name
twice, where the second time that it is mentioned is in the
context of Hashem Echod — Hashem is One.
At the back of a mezuzoh, these Names of Hashem have
other unique Names written on the opposite side, which are
made up of the letters that follow those of the spelling of
His Name. The first letter Yud of His name is written
on the back as a Chof. The second letter Hei is
written as a Vov, and so on. The result is a Name of
Chof-Vov-Zayin-Vov. As Hashem's Name appears twice in
the first posuk of Shema, this Name also
appears twice on the reverse side.
Since this Name of Chof-Vov-Zayin-Vov has a numerical
value of thirty-nine, the same as Hashem Echod
together, the first posuk of Shema as written
in a mezuzoh incorporates the Hashem Echod a
total of three times: once in the actual posuk of
Shema, and twice on the reverse side within the
numerical value of the Name of Chof-Vov-Zayin-Vov.
This stands for the fact that Hashem is Echod in the
present, was Echod in the past and will remain
Echod in the future too which is thereby specifically
stressed in the first posuk of Shema. We can
therefore appreciate one reason the Vilna Gaon stipulates
that Hashem's Name in the first posuk of Shema
must always be interpreted as Hoyo, Hoveh
VeYihiyeh.
The Shloh points out that the opening words of Adon
Olom have a numerical value of Ein Sof —
without an end. This describes the Eternal Power of Hashem,
and is a suitable way in which to introduce this song that
explains the meanings of the different Names of Hashem that
we use in tefilloh.
Similarly the final brochoh before the Shema is
introduced with the words, Ahavoh rabboh ohavtonu
Hashem, With a great love You have loved us, Hashem. This
infinite love is described with the word rabboh that
also has the same numerical value as Ein Sof, as it is
a great and eternal love that Hashem has for the Jewish
People that is neverending.
