Another important word that expresses a type of meditative practice or state is the root Ranan (
), and its derivative Rinah (
). Initially, one would not even think of exploring this word, since it is usually translated as “rejoicing,” “singing,” or “crying out.” There is, however, one important clue, and this is the fact that the Targum consistently translates Hagah as Ranan. So, at least in Aramaic, Ranan has the connotation of meditation. Since Hebrew and Aramaic are very closely related languages, this at least suggests that this root be explored in Hebrew.
An excellent analysis of this word is provided by both Pappenheim and Hirsch.49 They both indicate that it refers to strong feelings of emotion, exultation and ecstasy, which may then break out into verbal expression. It is obvious, in some cases at least, that Rinah denotes verbal expression, as in the verse, “The tongue of the dumb shall sing forth (ranan)” (Isaiah 24:14).
Such expression, however, is usually accompanied by an outbreak or explosion of emotions. It is for this reason that the word Patzach (
), is only found in connection with the verb Rinah, as in, “Break out (patzach) in ecstasy (rinah)” (Isaiah 54:1).50 The verb Patzach, usually translated as “breaking out” emotionally, is closely related to the roots Patzah (
), meaning “to open,” and Patzatz, (
), “to explode.” The term Rinah, therefore, speaks of emotions that can explode into verbal expression or song.
The emotions can be those of sadness, as in, “Rise, cry out (ranan) in the night” (Lamentations 2:19), which speaks of mourning for the destruction of Jerusalem. The term can also indicate the solemn feelings, often shadowed by distress and danger, expressed in a prayer, as in such verses as, “0 God, pay heed to my cry (rinah)” (Psalms 17:1). At other times, it can mean the expression of powerful emotions of joy, as in, “Sing forth (ranan), O daughter of Zion … be glad and rejoice with all your heart” (Zephaniah 3:14).
The root Ranan is occasionally related to a vision of God, as in the verse, “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). An even clearer example is the verse, “Let the righteous be ecstatic in God” (Psalms 33:1). The Midrash comments that this verse “does not say that the righteous should be ecstatic (ranan) to God, but in God. It therefore refers to an ecstasy resulting from seeing a vision of God.”51
From all this, it appears that the word Ranan refers to the way of the emotions, a meditative technique where one binds himself to the Divine with all of his emotions. One attains the mystical state by contemplating God's greatness, building up ecstasy and explosive emotions, until the soul breaks free to commune with God. It is a path described by Maimonides, when he says that the individual's heart overflows with love as a result of his contemplation on God.52 This connotation is most lucidly expressed in the verse, “My soul yearns, it pines for the courts of God; my heart and flesh become ecstatic (ranan) to the Living God” (Psalms 84:3).
This interpretation of the word Rinah is expressed most clearly by the leading Hasidic master, Rabbi Schneur Zalman of Liadi (1745–1813), founder of the Habad school. He writes, “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 (Or Ain Sof).”53
We also see that the verb Ranan refers to a state of clarified and awakened consciousness. The Psalmist states, “God awoke like one who slept, like a warrior clearing his senses (mit-ranan) from wine” (Psalms 78:65). The emotional path implied by the word Ranan thus has as its goal an awakening and expansion of the consciousness. In his normal state, man is like one whose senses have been dulled by strong drink. Through the process of Ranan-meditation, his senses are cleared, and in a spiritual sense, he is awakened.
There is one highly significant parallel between Ranan-meditation and Siyacn-meditation. In one verse, we find the expression, “For You, O God, have gladdened me through Your works, I will be ecstatic (ranan) in the work of Your hands” (Psalms 92:5). Another verse discussed earlier, involving Siyach-meditation, states, “I meditate (siyach) in the work of Your hands” (Psalms 143:5). It has been shown that Siyach-meditation involves the actual exploration of the spiritual Universes, which are the “work of God's hands,” and so it would appear that this is also true of Ranan-meditation. The path of the emotions is also one through which one can ascend on high and perceive the Divine.
There is one place where we see a clear relationship between Hagah-meditation and Ranan-meditation. The Psalmist declares (Psalms 63:5–9):
I will bless You with my life,
With Your Name, I lift my hands;
My soul is sated with marrow and fat,
With ecstatic (ranan) lips,
My mouth sings praise.
I recall You on my couch,
Meditate (hagah) You in the night watches;
For You have been my help,
In the shadow of Your wings,
I am ecstatic (ranan).
My soul binds itself following You,
Your right hand supports me.
Here we see that Ranan-meditation can both precede and follow Hagah-meditation. One begins by arousing the emotions with songs of praise, which is the initial process of Ranan-meditation. When he is in such an emotionally aroused state, he can then engage in Hagan-meditation, which has been described earlier.
After this, one can once again involve himself in Ranan-meditation, but on a much higher level. At this state, he elevates himself through the emotions, ascending on high into the spiritual realm. It is in this second context of Ranan that the Psalmist says, “In the shadow of Your wings, I am ecstatic (ranan).” Through Ranan-meditation, the path of the emotions, he rises to the spiritual heights characterized as “the shadow of God's wings.”
The final result of this is attachment to God, described by the Psalmist when he says, “My soul binds itself (davek) following You.” In the entire book of Psalms, this is the only reference to Devekut, the spiritual binding of oneself to God. Such Devekut (attachment) is an important aspect of enlightenment, where one binds himself to the Divine, and it is discussed at length in the Kabbalistic and Hasidic texts. It involves the creation of a strong spiritual bond between man and God, and it is through this bond that one becomes worthy of enlightenment.
There is another, similar case in which we find the ecstatic path of the motions expressed by Ranan as in introduction to Hagah-meditation. This is where the Psalmist sings (Psalms 71:22–24):
I will thank You with the lute,
For Your truth, O my God.
I will play to You on the harp,
O Holy One of Israel.
Ecstatic (ranan) are my lips,
For I sing hymns to You
As does my soul
That You redeemed.
Also all day long
My tongue chants (hagah) Your righteousness,
For they are abashed, they are ashamed.
Those who wished me evil.
Here again we see that Ranan-meditation precedes Hagah-meditation. The path of the emotions is closely related to music, involving the lute and the harp, just as with the prophets. We see that Ranan-meditation begins in the lips, but then extends to the ecstasy of the soul.
Besides all this, one of the most important things that may be learned from this Psalm is the fact that Ranan-meditation is a potent means of releasing spiritual forces against one's enemies. The very emotions that one evokes toward the spiritual can also serve as a means of protection against those who harbor evil emotions toward him.
A clear example of this is found in the verse, “We are ecstatic (ranan) in Your salvation, with the name of God, we raise our banner” (Psalms 20:6). This clearly refers to the use of Ranan-meditation as a protective device, possibly also involving God's name, as the Psalm concludes, “Some come with horses, some with chariots, but we utter the name of the Lord our God. They are bowed and humbled, but we rise and stand upright” (Psalms 20:8, 9).
A similar concept is also expressed in the Psalm, “Let saints rejoice in Glory, they are ecstatic (ranan) on their beds. Uplifting praise of God is in their throats, a two-edged sword in their hands” (Psalms 149:5, 6). Here again, the ecstasy of Ranan-meditation serves as both protection and as a weapon.54
Even though Ranan-meditation or Rinah is directed at creating an emotional bond with God, it also has the effect of making one's prayers for his own needs more effective. This is especially true when Rinah precedes such prayer, as Solomon said, “To listen to the ecstasy (rinah) and to the prayer” (1 Kings 8:28). The Midrash states that “Rinah is the praise of God, while prayer (tifillah) relates to the needs of man.”55From this same verse, the Midrash also derives the rule that Rinah must precede formal prayer. Even today, this is expressed in the daily prayer service, where the recitation of the Biblical Praises (Pesukey DeZimra) precedes the formal prayer, which is the Amidah. From the context of the verse, it is obvious that Rinah makes prayer more likely to be heard by God. One reason for this is that it tears through the spiritual barriers separating man from the spiritual, as discussed by the Kabbalists.56