Editing Psalms (section)

===Use in Jewish ritual===
Some of the titles given to the Psalms have descriptions which suggest their use in worship:
* Some bear the [[Hebrew language|Hebrew]] description ''shir'' ({{lang|he|שיר}}; [[Koine Greek|Greek]]: {{langx|grc|ᾠδή|ōdḗ|song|label=none}}). Thirteen have this description. It means the flow of speech, as it were, in a straight line or in a regular strain. This description includes secular as well as sacred song.
* Fifty-eight Psalms bear the description ''mizmor'' ({{lang|he|מזמור}}; {{langx|grc|ψαλμός|psalmos|psalm|label=none}}), a lyric [[ode]] set to music; a sacred song accompanied with a musical instrument.
* [[Psalm 145]] alone has the designation ''tehillah'' ({{lang|he|תהלה}}; {{langx|grc|ὕμνος|hymnos|[[hymn]]|label=none}}), meaning a song of praise; a song the prominent thought of which is the praise of God.
* Thirteen psalms are described as ''maskil'' ('wise'): [[Psalm 32|32]], [[Psalm 42|42]], [[Psalm 44|44]], [[Psalm 45|45]], [[Psalm 52|52]]–[[Psalm 55|55]], [[Psalm 74|74]], [[Psalm 78|78]], [[Psalm 88|88]], [[Psalm 89|89]], and [[Psalm 142|142]]. [[Psalm 41]]:2, although not in the above list, has the description ''ashrei maskil''.
* Six Psalms ([[Psalm 16|16]], [[Psalm 56|56]]–[[Psalm 60|60]]) have the title ''michtam'' ({{lang|he|מכתם}}, 'gold').<ref>{{cite web|author=DLC |url=http://www.balashon.com/2006/08/katom.html |title=Hebrew Language Detective: katom |publisher=Balashon |date=27 August 2006 |access-date=19 September 2012}}</ref> [[Rashi]] suggests that ''michtam'' refers to an item that a person carries with him at all times, hence, these Psalms contain concepts or ideas that are pertinent at every stage and setting throughout life, deemed vital as part of day-to-day spiritual awareness.<ref>{{cite web|url=http://www.dailytehillim.com/PrintSummary.aspx?PerekID=16 |title=Daily Tehillim |publisher=Daily Tehillim |access-date=16 April 2014}}</ref>
* [[Psalm 7]] (along with [[Book of Habakkuk|Habakkuk]] [[Habakkuk 3|chapter 3]])<ref>{{cite web|url=http://www.mechon-mamre.org/p/pt/pt2003.htm |title=Habakkuk 3 / Hebrew – English Bible / Mechon-Mamre |publisher=Mechon-mamre.org |access-date=17 March 2013}}</ref> bears the title  ''shigayon'' ({{lang|he|שיגיון}}). There are three interpretations:<ref>{{cite web|url=http://www.vbm-torah.org/archive/tehillim/36mizmor7.doc|title=ארכיון הדף היומי|website=Vbm-torah.org}}</ref> (a) According to Rashi and others, this term stems from the root ''shegaga'', meaning "mistake"—David committed some sin and is singing in the form of a prayer to redeem himself from it; (b) ''shigayon'' was a type of musical instrument;  (c) [[Abraham ibn Ezra|Ibn Ezra]] considers the word to mean "longing", as for example in the verse in [[Book of Proverbs|Proverbs]] 5:19<ref>{{cite web|url=http://bible.cc/proverbs/5-19.htm |title=Proverbs 5:19 A loving doe, a graceful deer-may her breasts satisfy you always, may you ever be captivated by her love |publisher=Bible.cc |access-date=19 September 2012}}</ref> ''tishge tamid''.

Psalms are used throughout traditional [[Jewish worship]]. Many complete Psalms and verses from Psalms appear in the [[shacharit|morning services]] (''Shacharit''). The ''[[pesukei dezimra]]'' component incorporates Psalms 30, 100 and 145–150. [[Psalm 145]] (commonly referred to as "[[Ashrei]]", which is really the first word of two verses appended to the beginning of the Psalm), is read three times every day: once in ''shacharit'' as part of ''pesukei dezimrah'', as mentioned; once, along with Psalm 20, as part of the morning's [[Shacharit#Concluding prayers|concluding prayers]]; and once at the start of the [[Mincha|afternoon service]]. On [[Jewish festivals|Festival days]] and Sabbaths, instead of concluding the morning service, it precedes the [[Mussaf]] service. Psalms 95–99, 29, 92, and 93, along with some later readings, comprise the introduction (''[[Kabbalat Shabbat]]'') to the Friday night service. Traditionally, a different "Psalm for the Day"—''[[Shir shel yom]]''—is read after the [[Shacharit|morning service]] each day of the week (starting Sunday, Psalms: 24, 48, 82, 94, 81, 93, 92). This is described in the [[Mishnah]] (the initial codification of the Jewish [[Oral law|oral tradition]]) in the tractate ''[[Tamid]]''. According to the Talmud, these daily Psalms were originally recited on that day of the week by the Levites in the Temple in Jerusalem. From [[Rosh Chodesh]] [[Elul]] until [[Hoshanah Rabbah]], Psalm 27 is recited twice daily following the morning and evening services. There is a ''[[Minhag]]'' (custom) to recite Psalm 30 each morning of [[Chanukkah]] after Shacharit: some recite this in place of the regular "Psalm for the Day", others recite this additionally.

When a [[Jew]] dies, a watch is kept over the body and ''tehillim'' (Psalms) are recited constantly by sun or candlelight, until the burial service. Historically, this watch would be carried out by the immediate family, usually in shifts, but in contemporary practice this service is provided by an employee of the funeral home or ''[[chevra kadisha]]''.

Many Jews complete the Book of Psalms on a weekly or monthly basis. Each week, some also say a Psalm connected to that week's events or the [[Weekly Torah portion|Torah portion read during that week]]. In addition, many Jews (notably [[Lubavitch]], and other [[Hasidic Judaism|Chasidim]]) read the entire Book of Psalms prior to the morning service, on the [[Special Sabbaths#Shabbat Mevarchim|Sabbath preceding]] the [[molad|calculated appearance of the new moon]].

The reading of psalms is viewed in Jewish tradition as a vehicle for gaining God's favor. They are thus often specially recited in times of trouble, such as poverty, disease, or physical danger; in many synagogues, Psalms are recited after services for the security of the [[State of Israel]]. [[Sefer ha-Chinuch]]<ref>{{cite web|url=http://hebrewbooks.org/pdfpager.aspx?req=40631&st=%D7%97%D7%95%D7%91%D7%A8%20%D7%97%D7%91%D7%A8%20&pgnum=637&hilite=08237f9e-6332-4061-a63c-157a27ad0270|title=ספר החינוך - אהרן, הלוי, מברצלונה, מיחס לו; שעוועל, חיים דב, 1906-1982; רוזנס, יהודה בן שמואל, 1657-1727; ברלין, ישעיה בן יהודה, 1725-1799 (page 637 of 814)|website=Hebrewbooks.org}}</ref> states that this practice is designed not to achieve favor, as such, but rather to inculcate belief in [[Divine Providence]] into one's consciousness, consistently with [[Maimonides]]' [[Divine Providence#Maimonides|general view on Providence]]. (Relatedly, the Hebrew verb for prayer, ''hitpalal'' התפלל, is in fact the [[reflexive verb|reflexive form]] of ''palal'' פלל, to intervene, petition, judge. Thus, "to pray" conveys the connotation of "judging oneself": ultimately, the purpose of prayer—''[[tefilah]]'' תפלה—is to transform ourselves.)<ref>For the relationship between prayer and psalms—''tefillah'' and ''tehillah''—see [[Samson Raphael Hirsch|S. R. Hirsch]], [[Samson Raphael Hirsch#Oldenburg|''Horeb'']] §620. See also {{section link|Jewish services|Philosophy of prayer}}</ref>