Kabbalah su Salmi 142:6

My way of explaining this passage is different. Some of it I have dealt with in the commentary on Ra’ya Mehemna, where it is taught that “psalm” (tehillah) refers to Malkhut.¹³Zohar III, 227b. Cf. also III, 101a. In the Tikkunim it states that “prayer” refers to Malkhut with reference to the ten types of praise of which the Book of Psalms is composed.¹⁴Tikkunei Zohar, 2b. Cf. Zohar I, 23b. Cf. also n. 4 above. There is no contradiction [here] since “psalm” and “prayer” refer to Malkhut in its two aspects. When one prays out of distress and need, then [Malkhut] is called “prayer,” since [in this instance] she bears the prayers of Israel on high. That is the essence of “prayer,” as is explained in that place and elsewhere. When a miracle is wrought for a man and he feels a need to say words of praise, then [Malkhut] is a “psalm” in the mystery of the miracle, which stems from Yesod [and] which brings her to union with Tiferet, which is called “praise” (hallel). Hence she is called “psalm” (tehillah), from the word “light,” as it is written, When his lamp shone (be-hillo) upon my head (Job 29:3). For she brings life to man through the miracle which is Yesod [stemming from] the “Tree of Life,” which is Tiferet, which [in turn] derives life from Binah, which is [also] called “psalm.” [Binah] is also [called] the land of the living (Ps. 142:6). Life [comes] from [Binah] through the force of Ḥokhmah, as it is written, Wisdom (ḥokhmah) will give life to him who possesses it (Eccles. 7:12).