The Book of Psalms: a manual on entering prophecy

The Book of Psalms: a manual on entering prophecy

The Hebrew word for “Psalm” is Tehillim. The root of the Hebrew word Tehillim is “Halal” mostly translated into English as “praise” – however, the word suggests a state of worship much deeper than a simple veneration of the divine. Halal is connected to the notion of brightness/shining as found in Job 25:

“Behold the moon does not shine [halal]” – Job 25:5

Secondly, Halal is also related to the word “Holelut” which connotes an aberrant condition of the mind:

“The beginning of his talking is folly and the end of it is wicked madness [Holelut].” – Ecclesiastes 10:13

Halel indicates that when one penetrates superficial worship, the result is an altered state of mind in which one perceives, or gains access to, spiritual light/luminescence. The link between the state of prophecy, and the appearance of madness, is made in Jeremiah 29:26. However in the context of the passage, the Lord is referring to false prophets who are genuine madmen seeking to fool people by emulating the behavior typical of true prophets.

Halal is also related to the Hebrew words “Lahah” and “Lo” – both denote negation. In addition, Halal is similar to the word “Chalal” which implies a hollowing out, to bore or pierce a hole. In Psalms 109, David writes:

“My heart is hollow [Chalal] within me.” – Psalms 109:22

The sentiment is that David has humbled himself by negating his ego, rejecting the desires of his flesh (in verse 24, David mentions fasting). True Halel is therefore achieved when one is successful in negating the self, the ego, the senses, and everything responsible for generating our experience of separation from God.

As a result of these many hints, the sages did not regard the Book of Psalms as simply a book of liturgical songs. On a deeper level, the Psalms are pregnant with prophecy. Many of the Psalms begin with the phrase: “A Psalm of David” or “Of David, a Psalm.” Tradition maintained that when a Psalm begins with the phrase: “Of David, a Psalm,” David wrote the Psalm as a result of entering the state of prophecy.

“If a psalm begins: Of David a psalm, this teaches that the Divine Presence rested upon him first and afterward he recited the song.” – Talmud, Pesachim 117a

This explains passages like Psalms 22:19, and others like it. While the expressions are deeply personal to the author, the words at the same time transcend the author, and illustrate a picture prophetic of another person (the Messiah), at a future time. A midrash inquires:

“Why were these Psalms not written in the Torah? Because one deals with the Law, and the other with prophecy.”

Conversely, if a Psalm begins with the phrase: “A Psalm of David” the Talmud states that the Psalm was recited for the purpose of bringing David into the state of prophecy. This means that at least 18 Psalms were written for the purpose of attaining altered states.

Psalm 90 is prefaced with: “a prayer of Moses.” From this point, no mention is made of an author until psalm 101 (attributed to David). As a result, many believe psalms 90-100 were all written by Moses. A Midrash claims: “Moses said these…psalms in the technique of prophecy.” In other words, he would pray the psalms in order to elevate his consciousness into prophetic states.

When studying the book of Psalms in this light, many Jewish commentators have spent a great deal of attention and study on one psalm in particular: psalm 119. Psalm 119 written in the form of an alphabetical poem, with eight verses written for every letter in the Hebrew alphabet.

The number eight is associated with circumcision, as the commandment requires circumcision of a boy on the eighth day. After giving the commandment of circumcision, God told Abraham: “You shall be complete [Tamim] with the Lord your God.” This word is used again in Deuteronomy 18, just after God forbids the occult practices of the Canaanites. The implication is that since God has granted Israel access to genuine spirituality and prophecy, they were to remain clean of the counterfeit methods of idolaters.

Yet, the most remarkable feature is that every Hebrew word used in association with prophecy, a prophetic state, or meditation, is found in Psalm 119 and with unusual frequency.

Suach/Siyach

In Genesis chapter 24, Isaac encounters the territory of Beer Lachai Roi. This was the place where the Angel of the Lord spoke to Hagar, as she was driven away by Sara. Since the angel was made visible and manifest in Beer Lachai Roi, it was considered a sacred place. For this reason, Isaac sets out to meditate in a field; presumably to find the exact spot he believed the angel stood:

“Now Isaac had come from Beer Lahai Roi, for he was living in the Negev. He went out to the field one evening to meditate [Suach], and as he looked up, he saw camels approaching.” – Genesis 24:

The word “Suach” occurs only this one time in scripture. However, this word is closely related to “Siyach” which is also used to refer to meditation.

In 2 Kings chapter 9, The prophet Elijah sends another prophet to Jehu, with instructions to overthrow the King Ahab. When the prophet takes his leave, people inquire of Jehu:

“‘Is all well? Why did this madman come to you?’ He replied, ‘You know this man and his meditation [Siyach]…’” – 2 Kings 9:11

The word Siyach is related to the words Sachah and Nasach. Sachah means to “wipe off”, and Nasach means to “remove” or “pluck up”. The etymological associations hint that Siyach meditation is the process of seeking to “wipe off” or “pluck” unwanted thoughts, for the purpose of remaining attentive to only one object of focus.

Siyach can be found in Psalm 119, appearing first in verse 15. The author expresses prolonged focus on God’s “precepts” and “ways”:

“I meditate [Siyach] on your precepts and consider your ways.”

Closely related to Siyach, is yet another Hebrew word Masach. This is found in 2 Kings 11, in reference to the guards posted around the royal palace:

“Another third part shall be at the gate behind the guard, and they shall keep watch of the house – a special duty [Masach].” – 2 Kings 11:6

The Jewish commentaries expound that the use of Masach implies that the “special duty” in which the soldiers engaged, was the effort to distract their minds from all other thoughts in order to remain focused on the responsibility of guarding the palace.

Both Siyach and Sachah have a base, pronounced as ‘Sach’ which means floating. The result of Siyach meditation, prolonged focus on God, his attributes, his laws, etc. is a spiritual sense of floating, or rising upwards and away from the mundane.

Interestingly, Siyach is used to refer to a bush or tree:

“Every tree [Siyach] of the field had not yet existed on the earth.” – Genesis 2:5

This association indicates that in both cases (meditation, or regarding a tree) the word Siyach refers to growth, whether that of a plant or that of a thought. A plant grows upwards, and likewise, one who engages in Siyach will experience a spiritual rising or upward elevation.
When considering the link between the concept of a tree, and the prophetic state, it makes sense why God first revealed himself in a burning bush. It also clarifies why trees were so often used in idolatrous practices. Recognizing the connection between tree symbolism and prophecy, the idolaters would attempt to leverage the principle for their own purposes. In Deuteronomy 16, God forbids the planting of an “Asherah” tree, or any tree in general, near the Temple:

“You shall not plant an asherah, any tree, next to the altar of the Lord your God” – Deuteronomy 16:21

The word ‘Asherah’ is related to the word ‘Shur’ meaning to ‘see’ or ‘have a vision.’ The word ‘Etz’ (tree) is related to the word ‘Ya’etz’ meaning ‘to advise’. When considering all the connections, it’s clear what they were trying to do. They were wanting to use the trees as meditation devices to achieve spiritual states.

Hagah

Hagah is a Hebrew root word, shared by three related words indicating meditation: Higayon, Hagig, and Hagut.

The psalms connect Hagah to speech, as in declaring out loud one’s praise to God or the articulation of truth:

“My tongue shall utter [hagah] your righteousness.” – Psalm 35:28
“The mouth of the righteous utters [hagah] wisdom.” – Psalms 37:30

In other places of scripture, Hagah is used to refer to non verbal sound:

“I will coo [hagah] like a dove” – Isaiah 38:14
“Like a lion and cub growl [hagah] over their prey” – Isaiah 31:4
“They make no sound [hagah] with their throat.” – Psalms 115:7
“Our days end as a gasp [hagah].” – Isaiah 90:9

The first two references in Isaiah, also imply repetition. Doves will coo rhythmically, and lions and cubs will growl persistently, until the danger perceived is gone.

A closely related base is ‘Chag’ used in reference to cycles or repetition. From this base, words such as ‘Chug’ (meaning circle), Chag (a periodic festival) and Mechugah (a compass) are derived.

The word Hagah is used in reference to intense Torah study, in which the subject is constantly repeating and reviewing the principles of the Torah:

“This book of the Torah shall not depart from your mouth, and you shall meditate [hagah] on it day and night.” – Joshua 1:9
“God’s Torah is his desire, and on His Torah he meditates [Hagah] day and night.” – Psalms 1:2

Hagah is also used to convey the action of removal:

“Remove [hagah] the dross from silver…remove the wicked from before the king.” – Proverbs 25:4-5
“He was removed [hagah] from the high-way.” – 2 Samuel 20:13

The root of Hagah is ‘hag’, which makes it related to another word derived from the same root: ‘Nahag’. Nahag means to lead, direct or steer.

In Hagag meditation, the cyclical uttering of a truth, or the repetition of a thought, is done for the express purpose of removing competing/distracting thoughts in an effort to lead, direct, and steer the mind towards a goal. According to the Psalms, this goal is Siyach, as Hagah is consistently mentioned just prior to the act of engaging in Siyach:

“I meditate [hagah] on all your works, and in your plans I meditate [Siyach].” – Psalms 77:13
“I meditate [hagah] in all your works, and in the deeds of your hands I meditate [Siyach].” – Psalms 143:5

Notice that hagah initiates the process by addressing the big picture: “I meditate on all your works.” Siyach however, engages with the specific: “in your plans I meditate” or “in the deeds of your hands.”

Hagah is the act of repeating a thought or declaration (uttered out loud). Before deep Siyach meditation occurs, when we repeat the thought or declaration, we do so mechanically and without emotional connection. For example, you may be thinking: “God is good.” But until your mind, your heart, and spirit sink into the depths of the realisation of how good God is, you will relate to it as if you were observing it from afar. In the level of Hagah, you know God is good. But in Siyach, you have ascended into it. You feel it, you experience it, it has become a part of you. You are so close to the concept, you have practically merged and become one with the statement: “God is good.”

Ranan/Rinnah

The root Ranan, and its derivative Rinnah are often translated as “rejoicing”, “singing”, or “crying out”. Both express a surge of powerful emotion.

Ranan can convey deep sorrow, as found in Lamentations chapter 2:

“Rise, cry out [ranan] in the night.” – Lamentation 2:19

Or it could refer to feelings of elation so overwhelming, it must be expressed through jubilee and song:

“Sing forth [ranan], O daughter of Zion…be glad and rejoice with all your heart.” – Zephaniah 3:14
“The whole earth is filled with awe at your wonders; where morning dawns, where evening fades, you call forth songs of joy [ranan].” – Psalms 65:8

Ranan is also used to communicate religious rapture:

“There came forth a fire from before God…and when all the people saw it, they became ecstatic [ranan] and they fell on their faces.” – Leviticus 9:24
“My soul yearns, even faints; for the courts of the Lord; my heart and my flesh cry out [ranan]
for the living God.”- Psalms 84:2
“Let the righteous be ecstatic [ranan] in God” – Psalms 33:1

Regarding Psalms 33, a midrash remarks:

“[psalms 33:1] does not say that the righteous should be ecstatic to God, but in God. It therefore refers to an ecstasy resulting from seeing a vision of God.”

Psalm 78 uses ranan to communicate the ‘clearing of senses’, a return to lucidity:

“God awoke like one who slept, like a warrior clearing his senses [mit-ranan] from wine.” – Psalms 78:65

The challenges of life have the effect of dulling the spiritual faculty of man. It’s as if man has fallen in a drunken stupor. We are inclined to forget our purpose, and we fail to question our vain pursuits. To engage in ranan, is to begin to clear our senses. We are reminded of where we come from, and that our soul’s longing is to return to our source. In ranan, we are overcome with the realisation of God, his importance, his value, and that he is the beginning and the end of all.

Rabbi Schneur Zalman of Liadi (1745 – 1813) concludes:

“Rinah is the revelation of the Soul’s great yearning, where it longs and pines to attach itself to God, and to include itself in the Infinite light [of God].”

The Psalms indicate a relationship between Hagah meditation, and ranan:

“I will be fully satisfied as with the richest of foods; with singing [ranan] lips my mouth will praise you. On my bed I remember you; I think [hagah] of you through the watches of the night. Because you are my help, I sing [ranan] in the shadow of your wings. I cling to you; your right hand upholds me. Those who want to kill me will be destroyed; they will go down to the depths of the earth.” – Psalms 63:5-9

This makes sense since the goal of Hagah meditation is sustain one’s focus on God, or a realization about God, until it becomes deeply personal. As already written, Hagah leads to Siyach meditation – a spiritual ascent towards God. If Hagah leads to ranan (powerful emotions) it seems that the emotion, the longing, and the pining, serve to fuel and empower the ascent.

Shasha

The Hebrew word Shasha is translated as “delight” or “play”. It would be difficult to discern its connection to meditation, if it weren’t for the fact that it appears often in association with words like Siyach. 

A related word, ‘Shaah’ refers to one’s attention, as found in Genesis 4:

“To Cain and his offering God did not pay attention [Shaah].” Genesis 4:5

A similar meaning is intimated by the inclusion of the word Shasha in reference to a child residing in a cobra’s den, engrossed in his play, and unaware of the danger:

“A child shall play [Shasha] by a cobra’s den.” Isaiah 11:8

Luckily this is a Messianic prophecy. The point is, the world will become so dramatically transformed, that even if a child should unwittingly play in a cobra’s den, it would leave unharmed.

The Psalmist writes in Psalm 119:143 that in the midst of tribulation, he is without concern. His awareness has withdrawn from the outside world, and is rapt in the wisdom of the Torah. 

“Trouble and anguish have found me, but your commandments are my rapture [Sasha].”

Another root related to Shasha is ‘Sha’a’ meaning ‘Smooth’, or ‘smeared over.’ The relationship between the two words implies a synthesis of the tactile sensation of ‘smoothness’ (which is pleasant) with a peaceful mental state of focus, serenity and rapture.

Psalms 119 reveals that Siyach meditation, the spiritual ascent initiated through Hagah (exclusive focus on God) and Ranan (intense longing for God) ultimately leads to Shahsa. After a period of rising in the fires of longing and pining, the consciousness settles in the ‘smooth’ rapture of absolute unwavering focus on God:

“In your mysteries I meditate [Siyach], and I will gaze at your paths. In your decrees I enrapture myself [Shasha], I will not forget your word…Uncover my eyes so that I may behold the wonders of your Torah.” – Psalms 119:15-18

Devekut

Psalms 63 associates ranan and hagah with the desire to cling [dabaq] to God:

“I will be fully satisfied as with the richest of foods; with singing [ranan] lips my mouth will praise you. On my bed I remember you; I think [hagah] of you through the watches of the night. Because you are my help, I sing [ranan] in the shadow of your wings. I cling [dabaq] to you; your right hand upholds me. Those who want to kill me will be destroyed; they will go down to the depths of the earth.” – Psalms 63:5-9

‘dabaq’ is also translated into English as ‘cleave’. It denotes the concept of sticking, attaching, joining, etc. This word is used in Genesis 2:24 regarding God’s intent that a man shall cleave [dabaq] to his wife. The Psalmist is expressing that in his ‘singing’ [ranan] and persistent rumination of God’s goodness [Hagah] he is seeking a similar bond with God – ‘I cling [dabaq] to you’. Based on this verb, the sages would eventually come to innovate a Hebrew noun: ‘Devekut’, which expressed the state of ‘dabaq-ness’ or oneness with God.

Devekut is therefore the ultimate goal of it all. In Shasha, one is not just simply focused on God. But one has entered ‘Devekut’ – the sense of experiential oneness with God, and in God.

The process

The book of Psalms is more than a compilation of liturgical songs of worship. Rather, the psalms are imbued with prophecy (written while the author was in a state of prophecy). In addition, many psalms were also written to coax the reader into prophecy as well. Psalms 119 is a step-by-step guide for entering this state. Yet, this still only represents an elementary look into subject, the tip of the iceberg of an extensive discipline known as “Ma’ase Mirkava” – the doctrine of the throne chariot. 

The process is initiated through the method of “Hagah” – a repetition of thought or speech on God, or a revelation about God, for the purpose of removing all distraction. This leads to the following stages:

• Rinah – a growing sense of emotional longing, passion, pining for God.
• Siyach – the sense of elation, and spiritual rising.
• Shasha – complete and unwavering focus and rapture on God. 

And finally:

• Devekut – Experiential oneness with God.