The Masoretic text of Psalms 150 set side-by-side with a Ladino translation published ca. 1852 in Izmir, Turkey. . . .
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Contributor(s): Aharon N. Varady (transcription), Wikisource Contributors (proofreading), Estampado por Ǧ. Griffit (translation) and the Masoretic Text
Categories:  Tehilim (Psalms), Psukei D'zimrah/Zemirot, Book 5 (Psalms 107–150) | Tags:  19th century C.E., Psalms, Ladino Translation, Izmir, Ottoman Empire, 57th century A.M., Ottoman Jewry, Psalms 150
Contributor(s): Zalman Schachter-Shalomi, Unknown Author(s) and the Masoretic Text
Categories: Tehilim (Psalms), Psukei D'zimrah/Zemirot, Cacophany, Book 5 (Psalms 107–150) | Tags: interpretive translation, Psalms 150, devotional interpretation, psukei dezimrah, halleluyah, music making, Daily Hallel 
Rabbi Zalman Schachter-Shalomi, z”l, included his translation of Psalms 150 in his Siddur Tehillat Hashem Yidaber Pi (2009). . . . Contributor(s): Aharon N. Varady and Rebbe Naḥman
Categories: Repenting, Resetting, and Forgiveness, Tehilim (Psalms), Tehillim | Tags: Breslov, tikkunim, Bratslav, ברצלב, Psalms 16, Psalms 32, Psalms 41, Psalms 42, Psalms 59, Psalms 77, Psalms 90, Psalms 105, Psalms 137, Psalms 150, Collections of Psalms, Psalms as remedy 
Before our hands can fix, we need to care. Before we can care, we need our eyes open. But how can we remind ourselves to see, and sustain our sensitivity and capability for compassion? We can shy from the pain that comes with empathy, and we can shy from the pain that comes with taking responsibility for the suffering we cause. But there are consequences to shying away, to disaffection and callous disassociation. If there is any hope, it is as Rebbe Naḥman explained so succinctly: “If you believe that you can damage, then believe that you can fix.” In 1806, Rebbe Naḥman of Bratslav taught that the recitation of ten psalms could act as a powerful Tikkun (remedy) in a process of t’shuva leading to an awareness of the divine presence that permeates and enlivens this world but is alas, hidden though an accretion of transgressive thoughts and actions. Five years later, Rebbe Naḥman revealed the specific ten psalms of this Tikkun to two of his closest disciples, Rabbi Aharon of Bratslav and Rabbi Naftali of Nemirov. . . . |
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