Having examined the Malbim's introduction to Sefer Tehillim, we will dedicate the following words to gathering a few sayings from the giants of the generations regarding the virtue of studying and reciting Tehillim. Let us begin with an essential principle: a person who recites Tehillim fulfills a mitzvah even if he does not understand what he is reading. For with Tanach, the mitzvah of Talmud Torah is fulfilled through the mere reading itself, even without comprehension - unlike the Oral Torah, where according to many Poskim, one who recites the text without understanding has not fulfilled the mitzvah.
Regarding Tehillim, something even greater is said: Dovid HaMelech asked and prayed that whoever recites Tehillim should be considered before the Holy One, Blessed be He, as one who delves into Nega'im and Oholos - the deepest and most complex tractates in the Torah. While Rav Chaim of Volozhin notes that some say we do not find that the Holy One, Blessed be He, agreed with him, since it is written that Dovid requested this but not that Hashem answered "I agree," the widely accepted view is that the Holy One, Blessed be He, indeed agreed. For we also do not find that He refused him, and if Dovid HaMelech made such a request, presumably his prayer was accepted.
Therefore, the very act of picking up a book of Tehillim and reading from it, even without understanding, is immense. One who reads and understands attains an even higher level, but the mere recitation itself already possesses unparalleled greatness. From here, let us turn to the expressions penned by the giants of the generations in praise of Sefer Tehillim.
The sefer Emek HaMelech, written by one of the Kabbalists after the generation of the Arizal, writes: "One who is accustomed to reciting Sefer Tehillim repels all kinds of calamities and numerous afflictions from himself, from all his household and family, and from the members of his generation, and brings down upon himself and upon them all manners of abundant blessings and success."
The sefer Midrash Pinchas writes: For the various needs of a person, such as livelihood and the like, and for all other tribulations that befall him, he should recite the entire Tehillim from beginning to end without any interruption whatsoever. He should not even recite the "Yehi Ratzon" prayer between one book and the next, but only after completing the entire Tehillim. That is to say, the essential power lies in uninterrupted continuity.
The Magen VeShemesh cites in the name of Emek HaMelech: One who studies Sefer Tehillim with devotion serves as a pidyon (redemption) from all kinds of calamities and numerous afflictions - and the one hundred and fifty psalms correspond to the numerical value (gematria) of the word pidyon (פדיון = 150).
The holy Gaon of Neskhiz related that there was once a man who worked at the millstones and recited Tehillim all his days. When he passed away, a certain tzaddik saw that Dovid HaMelech, peace be upon him, came out to greet him with his harp, playing music and rejoicing with great joy. An outwardly simple man, working by the millstones, yet his entire day was occupied with reciting Tehillim - and when he passed away, that tzaddik saw who came to welcome him with song and dance, recognizing that it was the figure of Dovid HaMelech coming out to greet one who had constantly occupied himself with Tehillim.
The Pardes Menachem writes that through Tehillim, one hastens the complete Redemption. And Rav Chaim Palagi writes in Kol HaKasuv LeChaim: In the language of our Sages, the book is called Tilim - in many places you will find it spelled "תילים" without the letter hei - indicating that the entire world is suspended and dependent (teluyim) upon the merit of Tehillim. "Tilim" is like "teluyim," for their eyes hang and look toward the Book of Psalms, so that for any trouble that may arise, salvation will come to them through the study of Tehillim.
And in the book Pardes Menachem, a teaching is brought from the holy Shelah: Whoever desires in his soul to cleave to the Blessed Creator and to His praises should bind himself to the Book of Tehillim; and for every matter, great or small, turn to King David through the sweetness of his melodies - chanting his praises with delight.
In the book Mikdash Me'at, a tradition is cited from Rabbeinu Elimelech of Lizhensk: one who recites the entire Tehillim three times in a single day is considered as though he fasted from Shabbat to Shabbat. This is neither easy nor simple. Reciting the entire Book of Tehillim once takes between two and a half to three hours, and one who recites it three times in one day is considered as having observed a fast from Shabbat to Shabbat.
A fast from Shabbat to Shabbat is considered equivalent, it seems, to some 2,400 individual fasts. Many tzaddikim used to do this, and it is known as a ta'anit hafaskah - fasting continuously without eating or drinking from Motza'ei Shabbat until Friday night, not even during the nights. Its merit is immense, and according to the Arizal, even if someone was obligated in rectifications requiring a specific number of fasts, this fast literally counts for him. In contrast, a "fast of speech" is considered as though one fasted, but does not literally replace actual fasts. There were people who undertook such a continuous fast, and after several days such an individual was already more in the upper realms than down below. In truth, what was said regarding reciting Tehillim three times is also that it is "considered like a fast," similar to a fast of speech, and not literally on the physical level of an actual fast from Shabbat to Shabbat.
The holy Shelah writes: "Fortunate is the person who recites Tehillim in song and melody, with joy and heartfelt intent." And he adds piercing mussar: "And not like this generation who recite it in a rush and without concentration; rather, if they wish to receive reward for it, let their recitation bring gratification before Hashem, blessed be He."
Today we have an "instant" generation. On Shavuot and Rosh Hashanah there is an important practice to complete the entire Tehillim, and immediately people reach for a "divided Tehillim" booklet. But would you ever take your meal "divided"? One person eats the chicken, another the potato, another the rice, and a fourth the dessert? At a meal, you make sure from the first course to the last not to miss a thing, and even ask for seconds. Why, then, specifically in spiritual matters, do you divide it up?
There are times when dividing it is appropriate: if there is only half an hour, dividing Tehillim among the congregation so it is completed is wonderful. But on Rosh Hashanah, when there is a significant practice to complete Tehillim and you have an entire day - no divisions and no shortcuts. Complete the Tehillim yourself. What else will you do with the time, waste it? Spend the day reciting Tehillim. The same applies to Shavuot, the anniversary of King David's passing, when there is an important practice to finish Tehillim. At such times, when a person has the available time, one should not settle for dividing it, but should recite the entire Tehillim from beginning to end.
Another problem: there are those who finish the entire Tehillim in an hour and a half - and to be precise, they are "past it" rather than having truly said it. What a disgrace: did you come merely to mumble words? Did you come just to get it over with? Regarding this, the Shelah says: not in haste and without intention, but with serenity before Hashem, blessed be He. Reciting it calmly takes around three hours - reading verse by verse, neither rushing nor dragging excessively, chanting each verse: "Fortunate are those who dwell in Your house, they will continue to praise You, Selah; fortunate is the people whose lot is such, fortunate is the people whose God is Hashem; a praise by David: I will exalt You, my God the King, and bless Your Name forever and ever." One who recites in this manner will complete Tehillim in three hours. Rushing through Tehillim offers little benefit.
Incidentally, editions of Tehillim have been published today with an accompanying commentary printed directly above the words, so that anyone wishing to understand what he is reading does not need to consult an extensive commentary. It is not like the Malbim that we are studying, but it provides a basic explanation to help one understand the words issuing from his mouth.
The book Degel Machaneh Ephraim writes: It is known that King David composed the Book of Tehillim corresponding to the Five Books of the Torah, and thus the entire Torah is contained and concealed within it. In Midbar Kedemot, the Chida writes: Whoever recites Tehillim every day merits to dwell beneath the Throne of Glory.
The Magen Avraham of the Maggid of Trisk writes: Through the recitation of Tehillim, the source of supreme blessing is awakened, and through the recitation of praises one has the power to channel all goodness and blessings upon all of Israel, both collectively and individually, in spirituality and physicality, life, sustenance, and healing. That is to say, when a person reads Tehillim, he awakens the supernal abundance from its source to flow upon the community and the individual. And the Shelah says: We have nothing greater than the Book of Tehillim, which encompasses everything.
Rabbi Chaim Palagi writes in the book Mayim Rabbim: When Israel engages in reciting Tehillim with a broken heart, the Holy One, blessed be He, forgives them for all their sins. He further writes: One who recites Tehillim every day and utters the words with his mouth, and likewise recites Birkat HaMazon aloud, has his days and years lengthened. And in the book Tehillah LeDavid it is written: One who is accustomed to reciting the Book of Tehillim merits to ascend to the Land of Israel and to Jerusalem, which is the city and the gateway of King David, peace be upon him.
It is related in the book Rishei Esh that the holy Baal Shem Tov once saw two men. Concerning one of them, he said that he attained his spiritual level through the recitation of Tehillim, and concerning the other, he said that he attained it through studying Gemara with the commentary of Rashi and Tosafot. This one reached his level through the power of reciting Tehillim, and that one through the power of studying Gemara - and from this we see the immense power of Tehillim, which is equivalent to the study of Gemara.
It is quoted in the name of the Baal Shem Tov: The psalms of Tehillim are keys that fit all the chambers of mercy - healing, salvation, and livelihood. There is a master key in this world, and that is Tehillim: it opens everything. The Noam Elimelech writes: Therefore the songs of King David are called "Tehillim," because through them one can accomplish anything, and no adversary or evil affliction can interfere. The Maharsha says: The Book of Tehillim is entirely fear of Heaven. And in Tehillah LeDavid it is written: One who recites the Book of Tehillim every day is assured of being a person destined for the World to Come.
The book Pardes Menachem writes: It is very good for a person to maintain a constant bond with King David, peace be upon him, through recitation in our times, for when Mashiach ben David comes, his very first question will be who was among his devotees through reciting Tehillim and partaking in the Melaveh Malkah meal. Whoever is found among the regular legions of the House of David - fortunate is he, and fortunate is his portion! The first question David will ask is: Who is among my legions? Who is among my devoted followers? Who recited Tehillim? Who was meticulous about the Melaveh Malkah meal, which is the feast of King David the Mashiach?
The responsa Shevut Yaakov writes: If one wishes to pray extensively, he may recite Tehillim, which is considered like engaging in Torah study and possesses many spiritual virtues. And in the book Yesod Yosef, by the master of the author of Kav HaYashar, it is written: Therefore, do not let it be a light matter in your eyes to recite a fixed portion of Tehillim every day. The Kabbalists explain why they are called mizmorim - from the term mazmerah (pruning shears), for they prune, sever, and cut away the forces of impurity, so that they do not prosecute before one begins to pray. For this reason, the psalms we recite before the prayers are also called mizmorim, as through them we remove all prosecution from our prayer. And through the recitation of Tehillim, many salvations are brought into the world.
And the holy Shelah writes: We have nothing greater than the Book of Tehillim, which encompasses all things - it contains abundant praises to Hashem, blessed be He, many of its psalms awaken repentance, and many of them are supplications for forgiveness, and it was all understood by King David, peace be upon him, "from the hand of Hashem upon him" through Ruach HaKodesh. And one who recites Tehillim is considered both one who prays and one who engages in Torah study.
Regarding this phrase, "from the hand of Hashem upon him, He made him understand": the Malbim writes something wondrous: that Tehillim is fundamentally different from other books of Tanach, for Tehillim emerged from the mouth of Hashem word for word. What Dovid HaMelech wrote was as if it came directly from the mouth of Hashem. This is not said of the other books of prophecy, where the prophet expresses the divine message in his own language, as the Gemara states that no two prophets prophesy in the identical style. In Tehillim, however, it is not so; rather, it is as though Hashem dictated it to Dovid word for word. Simply speaking, it need not mean literally dictated in this manner, but rather that Hashem placed the exact words into his heart - and in any event, this is the meaning of "from the hand of Hashem upon him, He made him understand."
The sefer Sfat Ma'amarim writes concerning the tradition received from Tzaddikim to recite the entire book of Tehillim without interruption, that it is a segulah for anything a person may need. Some are meticulous to do this specifically while standing, and others specifically on Shabbat, and it is a segulah for whatever one desires and requests. Concerning this, the holy Rebbe of Savran said: The common perception is that "without interruption" means not breaking in the middle with any spoken conversation - and while this is true and correct, I say an additional meaning: "without interruption" means that there should be no disconnect whatsoever between one's heart and one's mouth, so that both are in complete alignment while reciting all the chapters of Tehillim. Not that one reads Tehillim while letting his imagination wander, thinking thoughts of vanity, but rather that your heart should not be disconnected from your mouth: what you utter with your mouth, contemplate in your heart. And this is a wondrous segulah for all things.
The Tzemach Tzedek of Lubavitch writes regarding the greatness of reciting Tehillim: "If you only knew the power of the verses of Tehillim and their effect in the highest heavens, you would recite them at all times. Know that the chapters of Tehillim break through all barriers, ascend higher and higher without any hindrance, prostrate themselves before the Master of the Universe, and effect their wonders with lovingkindness and mercy."
One can add to his words, "you would recite them at all times": a person often finds himself with spare moments. He is waiting on hold on the phone, waiting for a response from the municipality - sometimes he has an hour or two, sometimes a day or two, and sometimes he has just a few spare seconds or minutes. What prevents a person from reciting Shir HaMa'alot? He knows it by heart. What prevents him from reciting Ashrei yoshvei veitecha? He knows that by heart as well. In all sorts of moments that come his way, a person can recite a chapter of Tehillim - and it is considered as though he were delving into the most intricate tractates of Nega'im and Oholot.
To conclude, there is a story cited in Mishnat HaChalomot, which appears in the introduction to the sefer Emek HaMelech, Chapter 13. He found written in a work authored by Rav Avigdor Kara - who was a contemporary of the Maharil, about six hundred years ago - on Psalm 150 of Tehillim, and at the end of the sefer he recounts a momentous incident regarding the power of the Book of Tehillim and one who recites it daily, as follows:
"I heard from my holy father and teacher, may Hashem avenge his blood, that in the year 5192 (1432), two years after the persecutions, there remained a single village near Erfurt that the enemies had not overrun. In it lived a poor, pious man who did not know how to learn very well, except for the simple verses of Scripture" - a man who only knew how to read the verses of the Tanach and nothing more - "and he was elderly and passed away in a ripe old age. Within thirty days of his passing, he appeared in a dream to an eminent scholar and pious man in Erfurt, appearing to stand before him dressed in his shrouds with a small book in his arm."
The pious man said to him: Are you not the man whom we buried on such-and-such a day? - suddenly he sees him appearing before him: we buried you, what are you doing here? He replied: You have spoken correctly; it is I. He asked him: And what is this book you are holding? The old man answered: It is the Book of Tehillim. "And I have come to warn you, that you may warn the inhabitants of the settlement where I lived to flee from the town and escape for their lives, for evil has been decreed against them, and let them flee to the larger communities" - the established communities further away - "for as long as I lived, I recited and completed the entire Book of Tehillim every single day for several years, and in that merit they lived in tranquility and were spared until now. But now that I have passed away to my eternal home, there is no longer anyone to protect them."
"And it came to pass in the morning that the spirit of the pious man was troubled, and he dispatched a letter of warning there by means of a special messenger. Some among them, who feared the words of the pious man, fled and were saved; while others who dismissed the danger remained there and paid no heed to his warning, until the hand of Hashem and His attribute of strict judgment struck them. And from that day on, when my holy father and teacher, of blessed and righteous memory, heard this matter, he never failed to recite the Book of Tehillim each week, dividing it into seven portions. Therefore, do not let your hands slacken from it, for whoever is accustomed to and constantly immersed in the Book of Tehillim repels all kinds of retribution and many evil plagues from himself, from the members of his household, from his family, and from all members of his generation, and brings upon himself and upon them all forms of abundant blessings, goodness, and success. Fortunate is the one who merits this and merits others." Thus far the words of Rav Avigdor Kara, as cited in the introduction to Emek HaMelech.
We have seen from the words of the Torah luminaries through the generations that the mere recitation of Tehillim - even without comprehension - is a great mitzvah, and King David requested that it be considered as engaging in the intricate study of Nega'im and Ohalot. Tehillim wards off calamities and afflictions from the one who recites it, from his household, and from his generation; it arouses the source of supernal blessing, brings pardon for sins, lengthens life, brings the Redemption closer, and encompasses the entirety of the Torah, corresponding to the Five Books of Moses, to the point that it is equated with the study of the Gemara. Yet there is a condition: it must not be said in haste, nor piecemeal whenever one happens to find spare time, but rather with composure, in song and in joy, and "without interruption," flowing from the heart to the mouth. Whoever knew the power of the verses of Tehillim and their effect in the celestial heights would recite them at all times. From here, we turn to the study of the chapters themselves.