The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that the divine Name of Havaya (spelled "Yod," "Heh," "Vav" and "Heh") represents G-d in the heavens, whereas His manifestation in our world is represented by the Name of "Adnut" ("Alef," "Dalet," "Nun" and "Yod"). The combination between these two Names signifies the "Zivug," or union, between the Shechina – G-d’s manifestation in our world – and His existence in the heavens.
When Mashiah comes, the Arizal said, G-d’s Name will change from "Havaya" to the Name spelled "Yod," "Heh," Yod" and "Heh." Meaning, the first two letters will be the same as the last two letters. This is alluded to in the verse in which G-d proclaims, "Ani Rishon Ve’ani Aharon" – "I am the first, and I am the last." This could be read to mean that the "first" and "last" pairs of the letters in G-d’s Name are the same. This is also indicated in the famous verse which foresees the time when "Yiheyeh Hashem Ehad" ("G-d’s Name will be one"), alluding to "Yiheyeh," the spelling of G-d’s Name once Mashiah arrives.
The combined Gematria (numerical value) of the Names "Yiheyeh" and "Adnut" is 95 (30+65). When we wish a newly married couple that their Zivug should be "Oleh Yafeh" (literally, "end up well"), this alludes to the wish that it should be "counted as ‘Yafeh’" – referring to the Gematria of "Yafeh," 95. The Zivug between a bride and groom helps bring about the ultimate Zivug, the union between "Yiheyeh" and "Adnut," and so we wish the bride and groom that their marriage should bring us to "Yafeh" – 95, the merging between these two Names which will occur with the arrival of Mashiah. This is also why we break a a glass at a wedding to commemorate the destruction of the Bet Ha’mikdash – to ask Hashem that just as this couple is joining together to build their home, He should bring the Names of "Yiheyeh" and "Adnut" together and rebuild His "home," the Bet Ha’mikdash.
There is also another way we bring about the Zivug between these two Names.
The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Teruma (introduction), says that most people assume that we recite three Amida prayers each day, but this is not precisely correct. The truth is that we recite five Amida prayers each day – the three Amida prayers of Shaharit, Minha and Arbit, and the Hazan’s repetition of the Amida at Shaharit and Minha. People often mistakenly think that the Hazan’s repetition does not really involve them, and so they do not need to pay attention. But this is not true at all. In fact, the Ben Ish Hai explains, the Hazan’s repetition in a sense is even greater than the private Amida. The private Amida is potentially vulnerable to the Kelipot (harmful spiritual forces), which is why we recite it silently. The Hazan’s repetition, however, is protected from the Kelipot, which is why it can be recited aloud. And so we recite not three Amida prayers each day, but five – because the Hazan’s repetition at Shaharit and Minha is no less important, and in one sense, is even more important.
The Ben Ish Hai writes that this concept is alluded to in the famous verse, "Ibdu Et Hashem Be’simha" – "Serve G-d with joy." The word "Be’simha" may be read as "Ba’hamisha" ("with five"). Our Sages describe prayer as "Aboda She’ba’leb" – "service of the heart," and thus "Ibdu" refers to prayer. This verse indicates that we pray to G-d with five prayers each day, alluding to the five daily Amida prayers, as discussed.
Each Amida prayer consists of 19 Berachot, for a total of 95 – teaching us that the five daily Amida prayers have the effect of bringing the final redemption, when the Zivug of G-d’s Name will be complete.
At the end of the third chapter of Tehillim, King David says in a famous Pasuk, "L’Hashem Ha’yeshu’a Al Amcha Birchatecha Sela" – "Salvation is G-d’s; Your blessing is upon Your nation, Sela." The Ben Ish Hai explains this to mean that it is up to G-d to bring salvation, but "Al Amcha" – the nation’s responsibility, is "Birchatecha Sela," reciting the Berachot of "Sela" – which in Gematria equals 95.
This discussion shows us the importance of listening attentively to the Hazan’s repetition, recognizing that this holds one of the keys to earning our final redemption, may it come speedily and in our day, Amen.
Summary: Many people mistakenly think that the Hazan’s repetition of the Amida is not really relevant to them, so they do not need to pay attention. But this is a mistake, and in fact, according to Kabbalistic teaching, the Hazan’s repetition is an even more powerful prayer than the silent Amida, and holds one of the keys to our earning our final redemption.
