Unlocking Divine Wi-Fi: How Prayer Connects Us to Cosmic Understanding

Chapter 5: "Give ear to my words, O Lord, consider my meditation"

Rabbi Chaim Vital, in Sha'ar HaPesukim, delves into the Kabbalistic depth of this verse, revealing a hidden spiritual connection that’s easy to miss at first glance. The phrase "Give ear to my words, O Lord, consider my meditation" isn’t just a plea for HaShem to listen—there’s a cosmic alignment happening through the specific words and letters used.

Numerical Mysticism: The Power of 21

Rabbi Vital notes that the Rashei Teivot (first letters) of the words in this verse, with the exception of the word Bina (understanding), add up to the number 21. Why does that matter? Because 21 is the numerical value of the divine name Ehyeh (אהי"ה), which is linked to the divine Sefirah of Binah—the spiritual attribute of understanding in Kabbalistic thought.

Ehyeh is a name that’s often associated with the concept of potential and becoming, as it translates to "I will be." It’s the name that HaShem used when speaking to Moses at the burning bush, emphasizing future existence and growth. This connection to Binah (understanding) in the Kabbalistic system means that this verse is aligned with the deep, divine wisdom that governs how we come to understand reality and connect with the higher truths of existence.

Prayer as a Path to Divine Understanding

What Rabbi Vital is showing us here is that this verse isn’t just about HaShem listening to our words—it’s about tuning our prayers into a higher frequency. The phrase "Give ear to my words" is tapping into the energy of Binah, which in Kabbalah represents deep, intuitive understanding and the process of unfolding divine wisdom.

When we pray with intention, we are not just asking HaShem to hear us; we are aligning ourselves with this divine attribute of Binah, the place where understanding of the cosmic order begins. It’s as if our words are channeled through the filter of divine wisdom, allowing us to tap into the energy of Ehyeh and bring down divine understanding into our own lives.

A Deeper Meditation: Understanding and Alignment

The word Bina itself stands out in this verse. Rabbi Vital points out that although the first letters of the other words add up to 21 (Ehyeh), Bina remains a powerful force on its own. This reflects the idea that Binah is the spiritual source of clarity and discernment, helping us comprehend HaShem’s will. The word Bina is a direct reference to this higher understanding, emphasizing that our prayers aren’t just words—they are a form of meditation, a bridge to divine wisdom.

In essence, the verse is showing us how we should approach prayer: not just as a list of requests but as an opportunity to tune into the energy of Binah. When we do this, our words carry more weight, becoming a meditation that opens us up to divine wisdom and alignment with HaShem’s will.

Takeaway

Rabbi Chaim Vital’s commentary on this verse from Psalms highlights the mystical dimension of prayer. The use of the name Ehyeh hints that through our words and meditations, we connect to the divine power of Binah, the source of understanding and insight. This Kabbalistic insight invites us to see prayer as not just a practice of communication but an act of spiritual alignment, tapping into divine wisdom and understanding to bring greater clarity and balance into our lives.

This blog is in the zechut of Sima Sara rivka bas malka baila Fruma and Tzvi hirsch ben rivka may they have complete emuna as well as klal Israel.

In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.

If you’re ready to dive deeper into these spiritual truths, consider studying Kabbalah, the mystical tradition that unlocks the profound secrets of our reality and draws us closer to HaShem’s divine wisdom. Delve into teachings that illuminate the “why” behind the Torah, connecting the layers of Creation in a synergized whole and offering a glimpse of HaShem in a way no other study can. From the timeless wisdom of Rabbi Chaim Vital and the Arizal to the unifying insights of Rabbi Sar-Shalom Sharabi (Rashash), Kabbalah not only transforms your spiritual understanding but also brings peace, protection, and redemption closer to our world. Sponsor my study in this sacred tradition and receive its blessings for sustenance, health, and family, ensuring that the powerful light of Kabbalah shines in your merit.

Psalms Chapter 5

1To the conductor, on nehiloth, a song of David.2Give ear to my words, O Lord; consider my meditation.3Hearken to the voice of my cry, my King and my God, for I will pray to You.4O Lord, in the morning You shall hearken to my voice; in the morning I shall arrange [my prayer] to You, and I shall look forward.5For You are not a God Who desires wickedness; evil does not abide with You.6Confused people shall not stand before Your eyes; You hate all workers of iniquity.7You destroy speakers of lies; the Lord abhors a man of blood and deceit.8But I, with Your great loving-kindness, shall enter Your House; I shall prostrate myself toward Your Holy Temple in the fear of You.9O Lord, lead me in Your righteousness; because of those who lie in wait for me, make Your way straight before me.10For there is no sincerity in his mouth; there is malice in their heart; their throat is an open grave; they make their tongue smooth.11Condemn them, O God; let them fall by their own counsels; cast them down in the multitude of their transgressions for they have rebelled against You.12And let all who take refuge in You rejoice; may they ever shout for joy, and You shall shelter them, and let all who love Your name exult in You.13For You, O Lord, shall bless the righteous; You shall encompass him with will like a shield.

Cosmic Wi-Fi Problems: Why Habakkuk Was Freaking Out About Divine Signals

In the Sha'ar HaPesukim, Book of Habakkuk, we’re taken on a journey into the mystical world of Kabbalah, where divine energies and spiritual realms are constantly at play. In this chapter, Habakkuk’s fear isn’t just about hearing HaShem’s voice—it’s rooted in something much deeper. It’s all about the cosmic balance between divine wisdom and understanding, and how human actions can disrupt these energies. When things go wrong, chaos breaks out in the spiritual world, and that’s exactly what has Habakkuk so scared. Let's explore what’s really happening behind the scenes in this cosmic drama.

So, Habakkuk is freaking out, saying, "HaShem, I heard Your voice, and I’m scared!" (I mean, who wouldn’t be a bit nervous hearing the Big Boss speak, right?) But there's more going on here than just fear. Enter Kabbalah, which is about to take us on a cosmic journey into Keter, the super-high divine realm, kind of like the top floor of a spiritual skyscraper.

In Keter (which, by the way, has 620 "pillars of light"—think of them as divine Wi-Fi signals), these are split between two key departments: Chochmah (Wisdom) and Binah (Understanding). It’s like the brain’s left and right sides—one’s the big-idea person (Abba or Father, in this case), and the other is the organizer (Ima, or Mother). They’re both getting their energy straight from the source, Arich Anpin (basically the cosmic CEO), and they’re equal in their connection, like two people holding hands while standing on top of a mountain.

Now, here’s where things get wild: When humans mess up (yes, we’re talking about sins here), bad vibes (klippot—literal energy leeches) attach themselves to this divine light, causing spiritual chaos. Think of it like bugs messing with your Wi-Fi signal. The term Keri (which has a value of 16, kinda like code) is used here to represent this interference.

Habakkuk says, "I heard Your voice," and the letters in Hebrew hint at the Chochmah side of things. Then when he says, "I’m afraid," that refers to the Binah side, but the letters are flipped. Why? Because the spiritual bugs (klippot) hit the feminine side (Binah) hardest. So, Habakkuk isn’t just scared of the divine voice—he’s freaked out because he’s seeing how messed up things get when bad energy hits the spiritual “mom” side of the equation.

And this is where it gets deep. Kabbalists are showing that when we screw up, it’s not just about us; it causes cosmic-level disruptions. No wonder Habakkuk was terrified—he’s seeing the whole spiritual system short-circuiting!

This passage explains that Habakkuk’s fear comes from seeing how sins allow bad energy to mess with divine balance, especially in the Binah (feminine) side of the universe. And like any good cosmic balance, when one side gets hit, everything feels it. So yeah, no wonder he’s on edge!

This blog is in the zechut of Sima Sara rivka bas malka baila Fruma and Tzvi hirsch ben rivka may they have parnassa tova, complete emuna and success in all their endevors as well as klal Israel.

In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.

If you’re ready to dive deeper into these spiritual truths, consider studying Kabbalah, the mystical tradition that unlocks the profound secrets of our reality and draws us closer to HaShem’s divine wisdom. Delve into teachings that illuminate the “why” behind the Torah, connecting the layers of Creation in a synergized whole and offering a glimpse of HaShem in a way no other study can. From the timeless wisdom of Rabbi Chaim Vital and the Arizal to the unifying insights of Rabbi Sar-Shalom Sharabi (Rashash), Kabbalah not only transforms your spiritual understanding but also brings peace, protection, and redemption closer to our world. Sponsor my study in this sacred tradition and receive its blessings for sustenance, health, and family, ensuring that the powerful light of Kabbalah shines in your merit.

The World of Repair: How Unity Restores Balance in the Spiritual Universe

In Chapter 59 of Kalach Pitchei Chokhmah, we delve into the concept of the "World of Repair," a profound teaching in Kabbalah that explains how balance is restored in the universe. Before this repair, things were chaotic and fragmented, but the key to bringing everything back into harmony lies in the union of two spiritual energies—MaH (the male) and BaN (the female). This connection transforms the disarray into a loving, cooperative relationship, allowing the different aspects of creation to function together. Through this mystical process, we learn how divine energies work in unity to repair and restore order, symbolized by the harmonious interplay of "Father and Mother" and "Son and Daughter."

In Chapter 59 of Kalach Pitchei Chokhmah, we're talking about the "World of Repair," which is about how balance and harmony are restored in the spiritual universe. Before repair, things were chaotic and fragmented, like when pieces of a puzzle don't fit together. The key to fixing this chaos is the union of two spiritual energies known as MaH (the male) and BaN (the female). Think of MaH and BaN like two people who, when united, create a harmonious relationship, and this unity allows everything around them to work better.

At first, when these energies weren't connected, there was sadness, confusion, and disconnection between all the different parts of creation (or "Sefirot"). But once MaH and BaN came together, there was an instant sense of love and balance. Each part of the spiritual system started "facing" the others, cooperating rather than being isolated or working against one another. This union is symbolized by the concepts of "Father and Mother" (Abba and Imma) and "Son and Daughter" (Ben and Bat), representing how everything works in harmony, with each part needing and supporting the other.

Before this repair, each part (or Sefirah) was disconnected, like a person trying to solve a problem alone. But once this repair happened, all the Sefirot started working together, sharing energy and influence, kind of like how teamwork makes everything more effective. The right and left energies (or sides) balanced each other, and the central force helped guide everything to the right place. In the end, all parts of the system were connected and functioning in harmony.

To sum it up, this chapter explains how repair in the spiritual world is about bringing together these male and female energies to create a balance. It’s like the universe moves from chaos to cooperation, with every part playing its role to make the system work smoothly again. The beauty of this process is that nothing stands alone—every part is interconnected, just like in a family where each member has a role that supports the others.

This blog is in the zechut of Shoshana bas yitka-hatzlacha gezunt parnassa nachas yeshuos & besoros tovos as well as klal Israel.

In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.

If you’re ready to dive deeper into these spiritual truths, consider studying Kabbalah, the mystical tradition that unlocks the profound secrets of our reality and draws us closer to HaShem’s divine wisdom. Delve into teachings that illuminate the “why” behind the Torah, connecting the layers of Creation in a synergized whole and offering a glimpse of HaShem in a way no other study can. From the timeless wisdom of Rabbi Chaim Vital and the Arizal to the unifying insights of Rabbi Sar-Shalom Sharabi (Rashash), Kabbalah not only transforms your spiritual understanding but also brings peace, protection, and redemption closer to our world. Sponsor my study in this sacred tradition and receive its blessings for sustenance, health, and family, ensuring that the powerful light of Kabbalah shines in your merit.

Chapter 59, Kalach Pitchei Chokhmah

ענין עולם התיקון [נט -סט]: 

The World of Repair (Openings 59-69) 

שורש התיקון - חיבור מ"ה וב"ן: 

The root of the repair – the joining of MaH and BaN: interrelation and kinship between the Sefirot 

התיקון הוא שנקשרו שתי ההארות - של המצח והעינים דא"ק ביחד, והם מ"ה וב"ן. ומיד נתעוררה האהבה בין האורות, ואינם עוד בעוצב כמו בתחלה, אלא כל אחד מראה פנים לחבירו. ונקשרים אלה באלה, בסוד אב ואם בן ובת. שכל אחד מראה קורבה לחבירו כפי הענין הראוי לו: 

The repair consisted of the binding together of the two radiations of the forehead and eyes of Adam Kadmon, these being MaH and BaN. There was an immediate awakening of love between the lights, and they are no longer in a state of dejection as at first. Instead, each one shows a friendly face to the other, and all the Partzufim are bound up with one another in accordance with the mystery of Father and Mother, Son and Daughter, where each shows kinship to the other in the manner that is befitting. 

אחר שביארנו עניני השבירה נבוא עתה לבאר התיקון שנעשה אחריהם:

Having explained what was involved in the breaking of the vessels, we now come to explain the repair that was brought about thereafter. 

חלקי המאמר הזה ג'. ח"א, התיקון הוא שנקשרו, והוא שורש הראשון של התיקון. ח"ב, ומיד נתעוררה האהבה, והוא תולדות השורש הזה. ח"ג, ונקשרים, והוא סדר שנתחדש לפי ענין זה:

This proposition consists of three parts. Part 1: The repair consisted of the binding together... This is the first root of the repair. Part 2: There was an immediate awakening of love... This explains the resulting offshoots of this root. Part 3: ...and all the Partzufim are bound up... This explains the new order that came into being accordingly.

חלק א:

התיקון הוא שנקשרו שתי ההארות, זהו השורש הראשון מה שנעשה, שאחר זה נמשכים כמה ענינים אחרים, והוא מה שאמר בספרא דצניעותא - מתקלא, וכדלקמן. והיינו שנתחברו אלו שתי ההארות ביחד, ונולד מחיבורם האהבה, שתמצא בכל הספירות היוצאות מהם, כדלקמן:

Part 1: The repair consisted of the binding together of the two radiations... This is the first root that was produced, and after this, a number of other consequences followed. This is what the Sifra DeTzeniuta refers to as the “balance” (מתקלא, matkela), as will be discussed below (see Opening 69). This consisted of the joining of these two radiations together, and the result of their connection is the love found in all the Sefirot that emerge from them, as discussed below.

של המצח והעינים דא"ק ביחד, המצח הוא בסוד בקיעת התפילין, כמ"ש זה למעלה:

...of the forehead and eyes of Adam Kadmon... The forehead is bound up with the mystery of the breaking through of the lights of the Tefilin, as mentioned earlier. (See Opening 32, Part 1 end: “The forehead also emits its own radiance...” i.e. from this phenomenon in Zeir Anpin it is inferred that the same applies to Adam Kadmon even though there is no mention of Tefilin in the case of the latter.)

והם מ"ה וב"ן, זה פשוט, שהאור היוצא מן המצח הוא מ"ה, ומה שיצא כבר מן העינים הוא ב"ן, כדלעיל:

...these being MaH and BaN. It is clear that the light emerging from the Forehead is MaH, while that which had already emerged from the Eyes is BaN, as discussed earlier (Opening 34, Part 1).

חלק ב:

ומיד נתעוררה האהבה בין האורות, והיינו כי השורש למעלה נתקן בסוד דו"ן, שהם מ"ה וב"ן. וכל היוצא משם הכל הוא בטבע שרשו - תולדה מאירה באהבה כראוי:

Part 2: There was an immediate awakening of love between the lights... For the root above was instituted in accordance with the mystery of Male and Female, which are MaH and BaN. Thus all the Partzufim that emerge from the Forehead and Eyes of Adam Kadmon are stamped with the same nature as the root, and thus the offshoot radiates with love in the proper way (being compounded of MaH and BaN).

ואינם עוד בעוצב כמו בתחלה, אלא כל אחד מראה פנים לחבירו, זה ר"ל שהם נסדרים בהנהגה כל אחד לעבר חבירו, והם זה כנגד זה בהבטה של אהבה, כל אור מתלהט כנגד חבירו, לא כמו שהיה בתחלה - זה תחת זה, אלא כל אחד בקו שלו עומד נגד קו חבירו, והאמצעי מחברם. ונמצא שההנהגה נעשית על ידם בחיבור אחד, כי הימין והשמאל מקבילים זה לזה כנ"ל. ועדיין אין משפיעים, עד שיחברם בהסכמה אחת הקו האמצעי, והוא יגיע הכל אל מקום אחד, שהוא מלכות שהיא תחתיו. נמצאת ההנהגה יוצאת בהסכמה ועצה נכונה, לא שכל ספירה תהיה בפני עצמה, כמו שהיה בתחלה, וכמ "ש:

...and they are no longer in a state of dejection as at first. Instead, each one shows a friendly face to the other... This means that in the governmental order, they are arranged each one towards the other, facing each other with an expression of love, each light flashing forth in the direction of the other (signifying cooperation between the Sefirot). This is not how it was at first, when they were one under the other. Now each stands in its appropriate column facing the column of the other with an intermediary joining them together. The governmental order is thus produced as a single bond, for the right and left sides are parallel. Nevertheless, they still do not pass on their influence until the center column joins them together with one accord so that everything reaches one place, this being Malchut, which is underneath. Thus the governmental order emerges through consensus and sound counsel, without each Sefirah being alone as at first, as discussed earlier.

חלק ג:

ונקשרים אלה באלה, זה מה שמתחדש בתיקון, שכל המדרגות מתחברות במעשים - לעשותם בהסכמה, עד שנקראו בשם זה של אב ואם בן ובת, מה שלא היה במלכין קדמאין, שלא היה נקרא אלא חגת"ם, וזה מפני שלא היה יחס ביניהם. אבל בכאן נעשה יחס שלם, עד שבינה גם כן היא מיוחסת לחכמה, שהיא נוק' שלו, והרי אי אפשר לו לפעול אלא עמה, ולא היא אלא עמו. וכן ז"א עם נוק'. וגם יחס בין זו"ן לאו"א כיחס הבנים לאביהם.

Part 3: ...and all the Partzufim are bound up with one another... The innovation brought about through the repair was precisely that all the levels join together to produce their effects with one accord, so they can properly be called by the name of Father and Mother, Son and Daughter, which was not so in the case of the Primordial Kings, which were called only Chessed, Gevurah, Tiferet and Malchut (i.e. they are referred to as Sefirot but they were not Partzufim). The reason is that there was no interrelation between them. In the repair, however, a complete interrelation was produced. Thus Binah is also related to Chochmah as its Nukva, and indeed, it is impossible for Chochmah to function except with Binah, or for Binah to function without Chochmah. The same applies to Zeir Anpin with the Nukva. Likewise, the relation betwen Zeir and Nukva on the one hand and Abba and Imma on the other is like the relation of children to their parents.

סוף דבר - נעשה כל ענין הספירות בהנהגה של הסכמה, ביחס וקורבה בין אור לאור, שאין שום אור בפני עצמו שלא יהיה לו יחס עם כל האחרים. דרך משל, אימא יש לה יחס עם אבא שהיא הכלי המקבל שלו, יחס עם זו"ן, שהיא המוציאה אותם. ז"א יש לו יחס עם אבא, שהוא השורש שלו, עם אימא, שהיא המוציאה אותו, עם נוק', שהיא המקבל שלו, וכן כולם. נמצא כלל התיקון הוא זה - לעשות קשר זה בין המדרגות:

The sum of the matter is that the entire order of the Sefirot was instituted on the foundation of a governmental order based on consensus, with interrelation and kinship between light and light. Not a single light stood alone without some relationship with all the others. For example, Imma has a relationship with Abba inasmuch as Imma is Abba’s receiving vessel, and Imma has a relationship with Zeir and Nukva since it is Imma that brings them forth. Zeir Anpin has a relationship with Abba, which is Zeir Anpin’s root, with Imma, which brings Zeir Anpin forth, and with the Nukva, which is Zeir Anpin’s receiving vessel. The same applies to all of them. Thus the entire repair consists of producing this bond between the various levels.

בסוד אב ואם בן ובת, והיינו שבדרך ההשתלשלות זה נקרא התפשטות שלם, כי הרי התולדה היא בן או בת לפי החסד או הדין, והסיבות לתולדה - שנים, היינו אב ואם:

...in accordance with the mystery of Father and Mother, Son and Daughter... In other words, this developmental sequence is called a complete array (in which each Partzuf is in its proper place). For the result is the Son or the Daughter, depending on whether the influence is that of Kindness or Judgment, while the causes of the result are two: Father and Mother.

שכל אחד מראה קורבה לחבירו כפי הענין הראוי לו, לפי ענין ההשתלשלות הזה - כל אחד צריך להתיחס עם חבירו. וכפי ענינו בהשתלשלו - כך היא קורבתו עם האחרים, וכמ"ש למעלה:

...where each shows kinship to the other in the manner that is befitting. The nature of this developmental chain governs the relationship that each one must have with the other. The kinship of each Partzuf with the others, as stated above, is according to its place in the developmental chain. (Thus since Zeir and Nukva develop from Abba and Imma, they are in the category of a son and daughter – and the governmental order follows this developmental sequence – while the relationship between Zeir and Nukva is like that between a brother and sister.)