What is jewish psalm?

The Book of Psalms, known in Hebrew as Tehillim (תְּהִלִּים, meaning "praises"), is one of the most beloved and central books of the Hebrew Bible (Tanakh). It is a collection of 150 sacred poems, songs, and prayers that express the full range of human spiritual experience — from joy and gratitude to grief, repentance, and longing for God.

Key Takeaways

Tehillim (Psalms) is a collection of 150 Hebrew poems and prayers, forming part of the Ketuvim (Writings) section of the Tanakh.
Tradition attributes most Psalms to King David, though the collection includes contributions from other figures such as Asaph, the Sons of Korach, and Moses.
Psalms are used daily in Jewish prayer, lifecycle events, times of distress, and personal devotion.
The Psalms express a direct, intimate relationship between humans and God — covering praise, petition, lament, and thanksgiving.
Reciting Tehillim is considered a powerful spiritual act, particularly during illness, danger, or communal crisis.

The Book of Tehillim — An Overview

Name and Structure

The Hebrew name Tehillim comes from the root hallel (הַלֵּל), meaning "to praise." The book is divided into five sections (Books I–V), which the rabbis compared to the Five Books of Moses (Torah), reflecting the idea that just as Moses gave Israel the Torah, David gave Israel the Psalms [Midrash Bereishit Rabbah 1:4, from training knowledge].

The five books are:

Book I: Psalms 1–41
Book II: Psalms 42–72
Book III: Psalms 73–89
Book IV: Psalms 90–106
Book V: Psalms 107–150

Authorship

Tradition holds that King David is the primary author, earning him the title "the sweet singer of Israel." However, the Talmud notes that Psalms was composed by ten authors: Adam, Melchizedek, Abraham, Moses, Heman, Jeduthun, Asaph, and the three sons of Korach — with David compiling and editing the whole [Bava Batra 14b-15a].

The Content of Psalms

The Psalms cover a vast spiritual landscape:

Praise and Thanksgiving — Celebrating God's greatness and goodness
Lament and Petition — Crying out to God in times of trouble
Trust and Confidence — Affirming faith even amid suffering
Wisdom — Reflecting on Torah, justice, and the righteous life
Royal and Messianic themes — Describing the ideal king and the future redemption

A beautiful example is Psalm 1, which opens the entire book:

"אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים... כִּי אִם בְּתוֹרַת יְהֹוָה חֶפְצוֹ" "Blessed is the man who does not walk in the counsel of the wicked... but whose delight is in the Torah of God" [Psalms 1:1–2]

This psalm sets the tone for the entire collection: the righteous life is rooted in Torah and closeness to God.

Another striking verse comes from Psalm 22:4:

"וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל" "But You are holy, enthroned upon the praises of Israel" [Psalms 22:4]

This verse is understood by the rabbis to mean that God's presence dwells within the praises of Israel — our prayers and songs literally become a throne for the Divine.

And from Psalm 69:14, a verse of heartfelt personal prayer:

"וַאֲנִי תְפִלָּתִי לְךָ יְהֹוָה עֵת רָצוֹן" "As for me, may my prayer come to You, O God, at a time of favor" [Psalms 69:14]

Psalms in Jewish Life and Prayer

Daily Liturgy

Psalms are woven throughout the Jewish prayer service (tefillah). Key examples:

Pesukei D'Zimra (verses of praise) — the morning prayer service includes numerous Psalms (e.g., Psalms 145–150)
Hallel (Psalms 113–118) — recited on festivals, Rosh Chodesh, and Chanukah
Kabbalat Shabbat — Psalms 95–99 and 29 welcome the Sabbath on Friday evening
Psalm 145 (Ashrei) — recited three times daily

Times of Need

It is a widespread Jewish custom to recite Tehillim during:

Illness — specific Psalms are traditionally recited for the sick (e.g., Psalm 20, Psalm 121)
Danger or crisis — communities gather to recite Psalms collectively
Yom Kippur — Psalm 130 (Ma'amakim) expresses the depth of repentance

Sefer Tehillim as a Complete Spiritual Text

The Baal Shem Tov and Chassidic tradition especially emphasized the power of Tehillim, teaching that every Jewish soul can find itself within its verses — no matter one's spiritual state.

The Unique Power of Tehillim

The Talmud [Arakhin 15a] references Psalms in discussing Israel's faith, showing how the Psalms were seen as a living document reflecting Israel's ongoing relationship with God — including moments of doubt, rebellion, and ultimate return.

Rashi [on Leviticus 1:1] even quotes from Psalms 29 to describe the awesome voice of God: "קוֹל ה' בַּכֹּחַ קוֹל ה' בֶּהָדָר" — "The voice of God is with power, the voice of God is with majesty" — demonstrating how the Psalms were used by the rabbis as the authoritative description of divine communication.

Tehillim remains one of the most universally beloved texts in all of world literature, but for the Jewish people it holds a uniquely personal place — a book one can open at any moment, in any circumstance, and find the words of one's own heart already written.