Some say that one who says Tehillim should have in mind that his reading be for the sake of Torah study, and therefore he should also make an effort to understand what he utters with his mouth, so that it will be considered for him as learning Torah. Others say that his reading should be in the manner of prayer and supplication.
Sources and Explanations
In Responsa Chavot Ya’ir (siman 175), he writes that it is permitted to read Tehillim in the manner of prayer and supplication and not in the manner of study. He writes: “Now, since it has become the custom in most of the dispersions of Israel to say Tehillim with the tzibbur every day, certainly they did not adopt this custom for the sake of Torah, but only to arouse mercy, to strengthen the faithful kindnesses of David, to remove idols, and to put an end to enemies and accusations, like songs (zemirot). And since they are said day after day, they are also considered fluent and familiar in everyone’s mouth, for the majority is like the whole, and it is permitted according to all the answers mentioned above.” End quote. These words contradict the ruling of Rabbi Shlomo Zalman Auerbach (Hilchot Tefillah, chapter 8, Devar Halachah, se’if 22) that the reader should understand his reading and have in mind that his reading be like Torah study. He writes: “A person who says Tehillim should not intend the simple meaning of the words in the way that one intends in other prayers, that is, that when saying ‘I lift my eyes to the mountains’ etc., he should intend it about himself. This is because the main virtue of saying Tehillim, according to the plain meaning (aside from the virtue of segulah (spiritual remedy) that it possesses), is because of Torah study, meaning that he reads and learns the chapters of Tehillim that King David, peace be upon him, said, which are Holy Writings, and through this he is aroused to yearn for closeness to Hashem like King David, peace be upon him, and this merit will stand for him or for the sick person on whose behalf he is praying. For this reason they chose to say Tehillim for the merit of the sick person rather than learning other things in his merit, because this is a study that also arouses a person’s heart to closeness to Hashem. Since this is so, it is obvious that he must understand the meaning of the words that he utters with his mouth and have this in mind as mentioned above, that thus said King David, peace be upon him, and we too desire and yearn to merit this level. (On the contrary, if he says it without kavanah, there is concern that according to the Rambam he is like one who whispers pesukim (verses) over a wound, which is a grave sin, Heaven save us.)” End quote. We have already discussed this at length elsewhere in the book.
From the sefer “Shaf Veyativ – Laws of Saying Tehillim” by Rabbi Shay Tahan, Chapter 6: Intention (Kavanah) While Saying Tehillim, Halacha 4 (p. 87 in the print edition). Translated from the Hebrew original.
