Enter the # of people that will be joining you in saying Tehillim so that you can complete the sefer. Completing the tehillim (or the tehillim haChida) for forty days has been known to bring very positive results. Enter the person’s Hebrew Name -use buttons for assistance.
Standard Tehillim The pesukim to be said will be displayed in the first worksheet in a new workbook that will open after you click button – The third column shows the # of the person that says that posuk. There will be multiple other sheets in the workbook, one for each “sayer”, so that you can easily distribute.
Yahrzeit/Gravesite - It is customary at the gravesite to say all the pesukim in Perek קי''ט for each letter in the Hebrew name of the person (e.g. Leah bas Avrohom – use father’s name) followed by the letters נשמה - Enter the Hebrew name either by typing, or clicking on the appropriate button, and when you are finished click on Yahrzeit Pesukim, which will then open a new workbook, with the appropriate pesukim. Print a copy for each person, so that people don’t lose time or the place when saying the tehillim together.
Tehillim Hachidah – It is a big segulah to say the Tehillim HaChida for a person needing a refuah, or a yeshua – Enter the # of people that are going to say the Tehillim. Enter the Hebrew Name – e.g (Leah bas Sorah – use mother’s name) and click on Get Pesukim. The pesukim to be said will be displayed in a new workbook – The third column shows the # of the person that says that posuk. There will be multiple other sheets in the workbood, one for each “sayer”, so that you can easily distribute.
Any questions? CONTACT firstname.lastname@example.org
.For three thousand years every situation in a jew’s life has been reflected in the chapters of Tehillim.
Please answer us G-d in our time of need.
Tehillim HaChida is a kabbalistic formation where we take all the letters in a person’s name and say all the pesukim of tehillim that are relevant to that personal letter and beginning the same way
Because prayers are answered when groups of people gather to pray – The idea of gathering people to say sefer tehillim together is a long time way of helping those in need of divine assistance. Organizing a group, where people can say a portion of tehillim so that they complete the entire sefer together fits into this category. Alternatively, people will take the person’s name and for each letter of their name they will say that portion of tehillim in perek 119. Or they can say the Tehillim HaChida which organizes all the letters in tehillim according to the initials. Here you have a tool where if you enter the name, it will provide you with an excel spreadsheet that has all the pesukim for that person’s name. This tool will provide you with an Excel download of a linear format of Tehillim (Psalms) to help you organize a group of people that will finish the entire sefer of tehillim. You can type in a person’s name and it will calculate the pesukim of the Tehillim Hachida so that you can divide it, and easily email it to the appropriate people that have joined your group. Organizing a group of people to say tehillim for a refuah shleima or for any kind of ישועה has been an age old remedy for heavenly assistance in any time of need. The forty day concept has been proven to be an additional impetus for divine assistance – see the concept below – 40 days of prayer can transform decrees.
1. (40 days for a ולד to form )- ממיא בעלמא נעשה ולד
2. משה עלה לרקיע, לחם לא אכל, מים לא שתה, ונעשה למלאך לקבל את התורה (moshe rabbeynu went to shamayim, and in 40 days was elevated and transformed to level of מלאך )
3. מקוה מטהר טמאים A מקוה has 40 סאה of water - each סאה is 24 לוג and can transform to purity
4. חז''ל tell us that the main power that differentiates between a קדוש and an ערל, originates primarily from תורה שבעל פה more than from תורה שבכתב and this is reflected in the word מתניתין which is the גמרא ’s title for משנה ). מתניתין is gematria 960 which is תורה שבעל פה which is the transformer into a קדוש.
5. The ירושלמי’s opinion is that a ברי-ה (a whole bug) does not get בטל בששים as other מאכלות אסורות do, but according to ירושלמי it becomes מותר in dilution of 960 (not according to בבלי)
6. אלימלך ר' in the נועם אלימלך says that it takes 40 days of practicing a new behavior to change that behavior or מדה.
7. There are 40 days from rosh chodesh אלול until יום כפור
Common denominator - the ability to transform is 40 days X 24hrs = 960 i.e. a person can change a גזרה , change his מזל, change his life’s direction, transform a situation – by making a 40 day commitment.
Stories of people who have seen great miracles from the recitation of Tehillim abound - just do a search and you will see some that are published on the net. I, myself, have had many positive experience with the saying of tehillim for 40 days. Here is another link for some stories. http://chareidi.shemayisrael.com/archives5765/kedoshim/htehillimkds65.htm
An excerpt from Tzohar (issue no. IV), a recently published Torah compilation
Because of the many illnesses and terrible tragedies that have recently occurred, Rachmono litzlan, we are publishing several segulos for refu'ah taken from the teachings of the gedolei hadoros zt'l. Naturally, these segulos should be seen as only a supplement to carrying out our main obligations according to the Torah: doing teshuvah, exerting ourselves in tefilla, and strengthening ourselves in the full and internalized emunah that only HaKodosh Boruch Hu heals the sick and causes salvation to sprout forth, since there is none besides Him (Devorim 4:35).
1) The Kadmonim advise to say chapters 6, 30, and 142 of Tehillim after the daily tefilla.
2) Likutei Tzvi (pg. 22) writes that when someone is sick or finds himself in a crisis, he should say, with tears, the tefilla that Chizkiyohu Hamelech davened when he was sick, since he was eventually cured (Melochim II 20). In this way he will be both healed and saved from all harsh Divine judgments. See Sefer Ta'amei HaMinhogim (pg. 319), who mentions this segulah too. The Vovei HoAmudim writes that even if someone is not aroused to cry during this tefilla he should nonetheless say the tefilla "in a crying tone," and that will be considered somewhat as if he were crying. Likewise, if he says the tefilla for a long time he will be accorded the merit as if he had said it with tears. Others claim that if the sick person himself cannot say this tefilla he should ask his relatives and friends who are distressed by his condition to say it for him.
3) Maran HaRav Yechezkel Levenstein zt'l, the mashgiach of Ponevezh Yeshiva, was accustomed to tell others that a wonderful segulah for refu'ah is saying the brocho of asher yotzar word by word, out loud, with full kavono and concentration.
This brocho was instituted to thank Hashem for our health, and when someone truly realizes that everything is from HaKodosh Boruch Hu and thanks Him for this, he is zoche to the continuation of Divine kindness and a complete recovery. This is likewise the explanation given in the Chinuch (mitzvah 430), who writes, "I have a tradition from my mentors, may Hashem protect them, that anyone who is careful about saying bircas hamozone properly will be given sufficient food to eat his whole life, and in a respectable way." By saying bircas hamozone with true devotion, reading it from a printed bencher, and fully realizing that his entire livelihood is only from Hashem, a person is zoche to abundance from Heaven.
4) The Chida zy'a writes (Avodas Hakodesh, Sinsen LeYo'ir, ch. 11 and 12:2) that anyone who has suffered the effects of middas hadin, Rachmono litzlan, should immediately gather ten upright people to ask pity for him. First of all they should read all of the scattered pesukim in Tehillim that start with a letter of his name. For example, if they are praying for someone called Moshe they should recite all the pesukim starting with the letter mem, afterwards the pesukim starting with shin, and later all the letters starting with hei. Furthermore they should say pesukim that start with the letters of the names of his father and mother. [Recently a Tehillim HaChida was published, in which all the pesukim of Tehillim are arranged according to the alef- beis.]
In case of any calamity, may Hashem save us from them, when rachamim is especially needed, a person should say in the same way the letters of the name of the city in which this unfavorable condition is prevailing, Rachmono litzlan. This is a wonderful segulah to be saved from any misfortune, as is written at the end of the Kitzur HaShloh in the name of "geonei olom."
Others say that when someone is gravely sick, Rachmono litzlan, the pesukim of his name and of his father's and mother's names should be divided among the family members. They should say all the pesukim of the Tehillim with these letters for forty consecutive days. They should not divulge to the sick person himself what they are doing. It should remain a secret.
5) The Kadmonim write, "Saying Shir HaShirim is a segulah for refu'ah. If said for forty consecutive days it is a segulah for refu'ah and yeshu'ah in all matters. However, for every particular matter and request it must be said all over again for forty days."
6) It is cited in the name of the Kadmonim that before taking a medicine one should say, "May it be for a refu'ah sheleimah by the zechus of Avrohom, Yitzchok, Yaakov, Soroh, Rivka, Rochel, and Leah." He should have the kavono that refu'ah comes only from Hashem and that he is taking the medicine solely to fulfill his obligation to do some hishtadlus.
7) The sefer Tzaddik Yesod Olom of HaRav Shlomo of Zhevihl zy'a (II, pg. 39) mentions that the Rav zy'a would customarily advise people who were in a predicament or sick, Rachmono litzlan, to pray for forty consecutive days at the Kosel Hama'arovi. The sefer also writes that people living far from the Kosel can do this through a shaliach, to request of people living nearby to pray for them. See also (pg. 86) what he writes about this.
8) It is cited in the name of gedolei olom zt'l that a segulah to be saved from the terrible disease of cancer, Rachmono litzlan, is to study each day a section of Sefer Tomer Devorah of the Ramak zy'a.
These beautiful ancient prayers, that have been recited by our people for thousands of years, were written by the greatest poets of Jewish History, including Adam, Moses, and King David. Our thoughts take flight as the words of these immortal poems open our hearts, bring renewal and strength to life's tragedies, and joyous gratitude to life's triumphs. Throughout our history, the recitation of the Tehillim not only inspire us by accentuating the role God plays in our lives, but it creates a conduit of communication with God as we plead for his merciful intervention.
A woman was driving on the highway when saw a serious accident that had just occurred. Horrified, she recited a chapter of Tehillim on behalf of the injured.
A few months later she received a call. “Were you driving on route [number] around [something] o’clock on [such-and-such a date], and did you pass an accident?” the caller asked.
“Yes,” the woman replied in surprise.
“I want to thank you for my life,” the caller told her. “I was in that accident. I died, and my soul left my body. As it rose, I saw a car drive by with your license plate. Letters of tehillim were ascending heavenward from the car. They pulled me back to earth.”
Such is the power of tehillim.
(excerpt , from quote on lifeofrubin.com)
The 3rd Lubavitcher Rebbe, known as the Tzemach Tzedek said in the name of Rabbi Yehuda "Whatever Dovid Hamelech say’s in his book pertains to himself, to all of Israel and to all times.”
“If one would only know the power of verses in Tehillim, and their effect on high, one would recite them continually. The verse of Tehillim transcend all barriers and ascend higher and higher, imploring the Master of the Universe, until they achieve results of kindness and mercy.” (Hayom Yom)
(excerpt from Shiur given from Reb Heller – www.naaleh.org)
Saying Tehillim is meant to invoke appropriate responses to different life situations.
Tehillim therefore teaches us that we can be elevated. Similarly, King Solomon’s prayers resulted in the gates of the Temple not being separated, but raised.
The Ten Expressions with which Tehillim Begin
Although King David compiled the book of Tehillim, he didn’t compose them all. Tehillim have ten different authors. There are similarly ten different expressions used to describe the state of being that Tehillim are intended to invoke.
The first is nitzuach, prevailing. These tehillim begin with the word lam’natze’ach, “to the one who will prevail.” Menatzeach means both a musical conductor and a victor. A conductor prevails in creating harmony among the different instruments in the orchestra. A victor prevails over his enemies. Hashem is the ultimate menatze’ach. Our lives are discordant. Hashem can bring peace to all the different pieces. This indeed is victory on the ultimate level. There is harmony rather than discord, and the “musical piece” is perfect. Calling Hashem a menatzeach expresses our willingness to respond in a way that brings about a perfected result.
The second expression is negina, melody. A nigun is a song without words. When you put something into words you limit it. Nigun is unlimited.
Nigun and nitzuach are levels of being that we’ll truly grasp only in the future. The way the world is now, we don’t see unity of nitzuach—we don’t see all the parts coming together. We also don’t see the unlimitedness of nigun—we try to box everything into little components to make it more graspable.
The third expression is mizmor, song. Mizmor is related to the verb lezamer, to prune. When a person prunes a tree, he or she takes away everything dead in order to make room for that which is alive and can grow. Praise of Hashem is meant to do the same: it helps us see things as they are, that only Hashem can answer us. All of the dead and extraneous things that clutter our lives fall away.
The fourth expression is shir, a song with words. The Midrash (Shir HaShirim Rabbah 4:8) tells us that Hezekiah, the King of Judah, couldn’t fulfill his messianic potential because he didn’t offer a shir after his miraculous victory over Sancheriv. The Maharal says he couldn’t, because one can express oneself honestly only when one has a sense of shlemut, perfection. Hezekiah was worthy of perfection, but his generation wasn’t. The function of the tehillim that begin with the word shir is to bring us into the mindset of perfection.
The fifth expression is hallel, praise. Hallel is related linguistically to yelala, sighing or groaning. It’s normal to cry when you feel lack. One of the worst things that can happen to a person spiritually is not feeling lack when things are lacking, but rather becoming desensitized or callous. We do this all the time, because we’re afraid to admit the pain of lack. When we say hallel, we are willing to encounter the fear and pain of life without Hashem in order to bring Hashem in.
This is why the hallel we say on the holidays, Hallel HaMitzri, is divided into two segments. The first talks about the exodus from Egypt, while the second talks about Mashiach and all the suffering that will precede him. In hallel, we don’t say, “Hashem, thanks for making an easy world; Hashem, everything is a-ok.” We say “min hametzar” (“from the straits”); we say that we were pursued and we reached our edge. Only when we let ourselves feel vulnerable do we achieve true closeness to Hashem.
The sixth expression is tefilla, prayer. Tefilla is related to pelles, a scale. Tefilla means weighing and measuring what Hashem has given us and what we have done with it. In the Torah, tefilla is compared to an archer. When Jacob gives Joseph the city of Nablus (Sh’chem) as a gift, he says he has the right to because he gained it “with my sword, with my bow.” The Targum translates this phrase as “with my will, with my tefilla.” So tefilla is compared to a bow, which the archer has to pull towards himself in order to let go. Similarly, in order to respond to Hashem, we must be willing to look inward and question who we are and what kind of relationship we have with Him.
The seventh expression is bracha, blessing. Bracha means expansion. Hashem continually gives. The question is: Do we use what He gives for bracha or for klalla, a curse? Do we keep the covenant He set for us or don’t we? Things that look like a curse may sometimes be a blessing, and things that look like a blessing may sometimes be a curse, depending on how we use them.
The eighth expression is hoda’a, thanks. Hoda’a also means both gratitude and confession. Why is there one word for both? Because you’re admitting to yourself that you are needy and that Hashem takes care of you, for which you are grateful.
The ninth expression is ashrei, happy. Ashrei is never used for the happy feeling one gets from material things—it means spiritual happiness. It also means to envision. If you’re lost and finally spot a landmark, you feel great happiness. Ashrei is when you envision your life taking you where you want it to go. King David says, “You have led me on paths of righteousness” [Tehillim 23:3]. The word for path used there is “ma’agal,” circle. David had to make a complete circle to get from being a shepherd to where he finally was.
The tenth expression is hallaluka, “praise Hashem.” The idea is to see Hashem as the master of both worlds, and the connection between both worlds, at all times.
These are the ten expressions with which Tehillim begin.