Kabbalistic Analysis on Psalm Chapter 32 Verse 5

Year 5778

This verse is the only verse in the Tanach with a gematria of and thus relates to the year 5778.

This verse relates to any person whose name starts with a Chait and ends in a Hai. The Kabbalah teaches that every verse in the Tanach speaks to every person in every generation. It also explains that when a verse from the Tanach starts with a Hebrew letter and ends with a Hebrew letter that is the same as your Name when spelled with Hebrew Letters is an indication that this verse has special significance to that person. It is recommended that one speak this verse each day at least three times each day. Once in the evening, once in the morning, and once in the afternoon. There is a specific location in the prayer known as the Amidah - standing prayer which is said 3 times a day in the Orthodox and Conservative traditions. If not just say the verse with a preceding Leshem Yichud.

One can find discussion of the Leshem Yichud on the yeshshem website.

Here is a list of Names that this verse connects with

Channah

Psalm Chapter 32 Verse 5 In Hebrew Letters

חַטָּאתִי אוֹדִיעֲךָ, וַעֲו‍ֹנִי לֹא-כִסִּיתִי--אָמַרְתִּי, אוֹדֶה עֲלֵי פְשָׁעַי לַיהוָה; וְאַתָּה נָשָׂאתָ עֲו‍ֹן חַטָּאתִי סֶלָה.

Transliteration

Chatati Odiacha, Waawonie Lo Kisiti Amarte, Ohdeh Alai PeshaAi LaHaShem; WeAtah Nashatah Ahwon Chatate - Selah

Traditional Translation

I acknowledged my sin unto Thee, and mine iniquity have I not hid; I said: 'I will make confession concerning my transgressions unto the LORD' --and Thou, Thou forgavest the iniquity of my sin. Selah

A More Accurate Translation by Rabbi Avraham Sutton

At last I acknowledged my chet error to You and to myself, no longer concealing my avon wrongdoing. I said, “I will confess/admit pesha’ay my crimes to Hashem.” You then forgave and cleared me of the avon wrongdoing of my chet error, selah.

In the translation there is a note and here is the note:

The Torah gives critical importance to the concept of viduy in the teshuvah process. Viduy, usually translated confession, is from the reflexive verb form lehitvadot. It means, literally, to admit [the truth] to oneself. If we admit our mistakes and return in teshuvah, Hashem promises us that He will consider even our most serious crimes as mistakes. We see this in our verse here wherein King David says to Hashem, “[At last] I will make known my chet (error) to You, no longer concealing my avon (premeditated wrongdoing). I said: ‘Odeh (I will confess/admit) pesha’ay (my intentional crimes) to Hashem.’ You then forgave the avon (premeditated wrongdoing) of my chet (error), selah.” In other words, by admitting our wrongdoing to Hashem, He transmutes even a premeditated crime into an error.

According to the sages (especially Rambam, Hilkhot Teshuvah 1:1), in order to fulfill the Torah’s command to return in teshuvah (which is an inner decision), we must articulate to ourselves in words (not just in thought) what we have done wrong, regret having sinned, and resolve never to fall again. In a sense, viduy (confession) is the mechanism which allows us to attain perfect teshuvah. Teshuvah and viduy are thus not merely “religious” rituals. They are the tools we were given by the Creator to reconnect to our higher self, and, at any point in our lives, do the work of inner transformation.

For instance, let’s say I spoke gruffly to someone I love, thus hurting his/her feelings. Do I defend my action with all kinds of excuses (thereby not only aggravating the situation with the other person, but hardening the personality klipah-shell by identifying with this kind of behavior)? Or can I admit to myself and to the other person that this was an inappropriate way to act (and that it does not represent the real me)? By defending, I enclose myself in a self-created cell or shell (or, more likely, reinforce the shell that has already been created by such actions in the past). By admitting that I acted inappropriately, I open up a pathway back to myself, to my real self.

It is in this sense that viduy is a self-cleaning mechanism designed to help us realign with who we really are as opposed to who we have become (or, more correctly, as opposed to the distorted way in which we have come to perceive and judge ourselves) as a result of specific negative behaviors. Viduy certainly involves taking responsibility for what we do, but not as a guilt-trip or self-condemnation that ends up reinforcing the negative self-image and the behavior it generates. On the contrary, viduy is meant to help us disengage and free ourselves from any compulsions in which we may have gotten stuck. Disengaging from what we did wrong involves saying, “That is not me. If I knew then what I know now, I would never have done that. I am me; those actions are not me.” Far from being a “guilt-trip,” the act of viduy is an owning up to what we have done and a sincere desire to correct our past, learn from it, and even be a better person than we could have been before.

Translation discussion

It is important to recognize the 3 levels of mistakes. Chait is a error. Avon is a transfer of energy to the other side which is why it is here being translated as a wrong doing. A Pesha is not a mistake because it is done when a spirit of foolishness enters your consciousness. It is done willfully. It can not be corrected by Teshuvah alone. It usually requires those parts of the soul that were involved with the action to actually die and leave the body to complete the Teshuvah.

Pshat Level of Discussion

dom

Number of Words

There are 15 words in this verse. The number 15 represents a connection to the upper worlds represented by the letters Yood Hai in the Name HaShem. The Yood connects to the Sefirah of Chochmah which translates as Wisdom as well as Coach Mah - Power of what? The Hai represents the Sefirah of Binah which translates as Understanding. In the human being these 2 represents the senses of Sight and Hearing.

Number of Letters

There are 63 letters with all the letters. The number 63 refers to the Sefira of Binah - Understanding. We can and should ask the question as to why the connection to Binah is expressed twice. Once in the number of words and also letters. In my opinion it is because there are two levels of consciousness in Binah. They are good and evil in potential. This is the reason that a Pesha requires a form of death for the body.

Kabbalistic Analysis

Let us take the first letters of each word as this develops a Name or word that encapsulates the energy of the verse. Here are the first letters: חאולכאאעפלונעחס. The Kabbalists teach us to permutate the letters as Rabbi Bag Bag teaches "Turn it Turn it as everything is in it". This refers to rearranging the letters to read different aspects within the verse. Here is my suggestion - although it is best if the individual does this themselves if they have a Hebrew Dictionary.

To be done later

Our basic classes teaches many of the aspects and connections in the Hebrew Calendar. If this is a verse connected to your name we recommend that you read the hand outs and listen the recordings of the 2 classes on the Calendar in our basic classes.

Let us now take the final letters and do the same thing we did with the first letters. The final letters or last letters are: יכיאייהייההתניה. This will be completed later

This above discussion is not complete and will be added to by many people over time. Please check back often to see more discussion.