Jewish Music Question From Psalms?

There are ten different types: Nitzuach, Niggun, Maskil, Mizmor, Shir, Ashrei, Tehillah, Tefillah, Hodaah, and finally, Halleluyah.

*Nitzuach - for the public.

*Niggun - for the future.

*Maskil - Through a translator

*LeDavid Mizmor - First King david felt the shechina on him, and then he sang.

*Mizmor leDavid - The opposite 9and we learn from this that the shechina rests on someone who is joyous).

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.

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