When the Name הֲוָּיָּ''ה is joined to the Name צְבָאוֹת in this manner, that first is the Name הֲוָּיָּ''ה, followed by the Name צְבָאוֹת, then the word צְבָאוֹת becomes holy as part of Hashem’s Names that cannot be erased. If the word צְבָאוֹת appears by itself, or before the Name הֲוָּיָּ''ה, as in the phrase צְבָאוֹת הֲוָּיָּ''ה, then the word צְבָאוֹת is not considered “holy” and may be erased.
This is because when the Name הֲוָּיָּ''ה comes before צְבָאוֹת it “sanctifies” it to attain the same holy status as any of Hashem’s Names that may not be erased. (See Rambam, Yesodei HaTorah, 7:3.)
Because, the Name הֲוָּיָּ''ה is connected to the level of Atzilus, and is the intermediary level that draws down from the Infinite Light to come into the limitation of the (outer aspect of the) Keilim of Atzilus, this being the case, then for Hashem’s Infinite Light to come down into the Keilim of BY”A it also needs to come through the Name הֲוָּיָּ''ה, since it needs to first come into Atzilus before it can come into BY”A; this is the idea of the Name “הֲוָּיָּ''הַׁצְּבָּאוֹּתַׁ-Hashem, who is the Master of the Multitudes,” I.e., first there needs to be the Name הֲוָּיָּ''ה that brings down Hashem’s Infinite Light, followed by the Name צְבָאוֹת, since it then brings this Light into the Keilim of BY”A and the multitudes of souls and angels connected to those Keilim.
After the prophets brought down this revelation of Hashem, then they were able to rebuke the Jewish people using this Name, for, the actual Words of Hashem that come into the prophet’s mouth – that he says over in admonition of the Jewish people – derive from this level of Hashem’s Light as it is invested in the Keilim of Beriah (or Yetzira etc.), therefore, it is not at all like a regular human being, which would be the rebuke of a created being, rather it is a rebuke from the Creator Himself.
