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14

Moreshet.co.il reports: אך האריז"ל הנהיג להוסיף שלשה פסוקים ראשונים ממזמור צ"ה, "לכו נרננה" וכו', כדי לא לסיים בפורענות - "יצמיתם ה' אלקינו", כעין מה שאמרו חז"ל לגבי הפסקה בקריאת התורה: "ואין מפסיקין בקללות", וכן נוהגים בסיום הקריאה של מגילת איכה, שאחרי הפסוק האחרון "כי אם מאס מאתנו" וכו', חוזרים על הפסוק שלפניו: "השיבנו ה' אליך" וכוו, כדי לא ...


8

It is verses 10 - 31 of chapter 31 of Proverbs (Mishlei), commonly known as Eishes Chayil, or the woman of valor. It is customarily sung by men on Friday night before Kiddush. The topic of the song is the woman, but it may be an allegory, perhaps for Shabbos, perhaps for something else.


6

It is a dispute in poskim, and there are different customs about which one to follow. Why is this psalm different than all other Psalms? Two reasons, one is that it has a reference to the sacrifice, and when a Kohen brought the sacrifices he was standing (that opinion would also hold to stand while saying the Korbanos that preceded Baruch Sheamar). The ...


5

The Interlinear Artscroll Siddur (Ashkenaz) has a footnote on those verses (page 227) that reads: The next three verses are not part of the psalm of the day, and are not recited in all congregations. They are the beginning of the next psalm and are recited because of their inspiring message that is an apt climax to the song of the day. No source ...


4

Consider Bavli Sanhedrin 22a: אמר רב חנה בר ביזנא אמר רבי שמעון חסידא: המתפלל צריך שיראה עצמו כאילו שכינה כנגדו, שנאמר שויתי ה' לנגדי תמיד.‏ Rav Chana son of Bizna said in the name of Rabbi Shimon Chasida: One who prays must see himself as if the Shechina were opposite him, as it says, "I have set the LORD always before me."


4

A translation of Tehilim 130 shows that it is talking about Hashem forgiving our sins, making this an appropriate chapter for this time of the year.


4

Shaarei Teshuvah 51 (9) and Kitzur Shulchan Oruch 14 (4) point out that Mizmor L'Todah is instead of a Korban Todah (thanksgiving offering) and since korbanot were offered standing, one should stand for Mizmor L'Todah. The Ari z”l says one should sit. See Praying with fire which says But why do we recite מזמור לתודה every day if it was sung only when ...


4

Rav Moshe Eisemann wrote a book about Dovid HaMelech called "Music Made in Heaven" - the subtitle of the book is "some thoughts on Dovid Hamelech and Sefer Tehillim." He does not go systematically through Tehillim, but he uses Tehillim as a means of analyzing events in Dovid Hamelech's life. I think it could largely satisfy what you are looking for. It's ...


3

Sheilas Yaavetz 64 - column starting ונ"ל טעם discussing praying for a sick person on Shabbos, says that one should only pray for a ill person, who's illness has taken a turn for the worse לכן אין לבקש על החולה אם לא תקף עליו חליו His basis is Tircha D'Tzibura, which as you see we do not Daven 18 Brachos in Shemona Esrei on Shabbos. אלא משום טורח ...


3

According to the Babylonian Talmud, b. Pesahim 10:1, IV.34.A (Folio 111A), the meaning of "darkness" is in reference to demonic power. In the following passage cited, the literal allusions to tree shade are in reference to invisible darkness (demonic power), which is "darkness." Please click the image to enlarge. Conversely, the Talmud makes reference in ...


3

Tehilim is like (lihavdel) poetry it can be interpreted differently and the author had all the meanings in mind see Rashi on 23.2 ...David recited this psalm in the forest of Hereth (I Sam. 22:5). Why was it called Hereth? Because it was as dry as a potsherd (חרס) and the Holy One, blessed be He, moistened it with the good of the world to come (Mid. ...


3

Okay, I do not have any Talmud or later sources, but my gut impression upon reading the Psalm is: This Psalm was written by captive Judeans, quite possibly Temple singers, using the emotional energy of their situation to do something artistic, as has been done for a long long time before and since. They did a classic, immortal job of it! It PERFECTLY ...


3

I was taught that the reason is based on the Gemara (Ta'anis 29a & Arochin 11b): אמרו: כשחרב בית המקדש בראשונה, אותו היום ערב תשעה באב היה, ומוצאי שבת היה, ומוצאי שביעית היתה, ומשמרתה של יהויריב היתה, והלוים היו אומרים שירה ועומדין על דוכנם. ומה שירה היו אומרים? {תהילים צד-כג} וַיָּשֶׁב עֲלֵיהֶם אֶת אוֹנָם וּבְרָעָתָם יַצְמִיתֵם ולא הספיקו לומר ...


3

Malbim Beur Hamilot explains: הקרב הוא מה שמתאבקים מקרוב וזאת עושים בכח היד, והמלחמה הוא מרחוק וזאת צריך אימון האצבעות לשלוח חציו למטרה קרב (battle) refers to swordfighting here. This is done with the hands. מלחמה (war) is shooting arrows, which requires skilled fingers.


3

The Siddur Rav Amram Gaon includes the initial verse. Abudirham (nefillas apaim, ashrei, una letzion) writes that the reason for the addition of this verse, is that this verse is the source in the Talmud (B'rachos 30b) for practice of waiting a certain amount of time before prayer for one's thoughts to settle. ומה שמוסיפין בתחילת המזמור אשרי יושבי ביתך ...


2

Buber says there are two traditional attributions. One is by Rabbi Avraham [sic] HaSefardi in Ohel Yosef, where he attributes it to Rabbi Yochanan (the redactor of the Talmud Yerushalmi). However Buber himself must be making an error, as the author of Ohel Yosef (published uncensored under the name Tzefas Paneach - a famous and controversial pirush on the ...


2

It's the verse Ⅰ Chronicles 16:32. The entire passage surrounding that verse in p'suke d'zimra is from Chronicles there.


2

I've just been researching pronouns, which I've always had problems understanding, and came across the answer to my own question! The tsere yod being the link between a plural noun and the suffix (in this case 'their'). Hoping perhaps that finding the answer to my confusion will help someone else.


2

Malbim (ביאור המילות) writes on your first cited verse (Tehillim 105:45): ישמרו, ינצרו. הנוצר גדול מן השומר, והתורות צריכים שמירה יתירה יותר כי הם כוללות גם עקרי האמונה והלמודים "נצר" is a greater degree of "guarding" than "שמר;" because the תורות need to be guarded more because they also contain the main tenets of our faith and learning. (my ...


2

The Psalm of the day is said as part of davening and is unconnected to any recitation of Tehillim that you may decide to do otherwise. There are other Tehillim besides Ashrei that are repeated, BTW. The Sunday Psalm of the day (number 24) may be recited up to 3 times in the same day if that Sunday is a fast day. Granted, that's part of davening. AFAIK, any ...


2

In their "about me" page, the founder says that he is Shami (Damascene) Syrian. As a result, I would infer that the niggunim and te'amim are also Syrian rather than Maghrebi. http://www.sephardichazzanut.com/about.htm


2

Bais Ashkenaz brings it as one of the Minhagei Ashkenaz. מוצאי שבת. לפני תפילת ערבית היו שרים מזמור קמ"ד בתהילים "לדוד ברוך ה'", ואחריו מזמור ס"ז "למנצח בנגינות".


2

Artscroll interlinear Tehillim will cover most of it either in a short preface to each chapter or in the notes on bottom.


2

It is specifically from tzeis hakochavim, (see piskei teshuvos 238:3)


1

Not only is that verse associated with Hallel: it is recited in and as a part of Hallel. Hallel is recited on various red-letter days, not including the ימים הנוראים (but can, as Psalms and not a special Hallel prayer, be recited any day). (Unless you count Hoshana Raba as one of the ימים הנוראים, in which case, yes, Hallel is recited then.)


1

I got this info from another site : " Ask the Rabbi" - it seems to have another brilliant answer ! Dov David (Bernie) May at "Ohr Samayach" at: http://ohr.edu/ask/ask294.htm



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