אָמַר רַבִּי אֶלְעָזָר, אָמַר רַבִּי אֲבִינָא:
כָּל הָאוֹמֵר ״תְּהִלָּה לְדָוִד״ בְּכָל יוֹם שָׁלֹשׁ פְּעָמִים — מוּבְטָח לוֹ שֶׁהוּא בֶּן הָעוֹלָם הַבָּא.
מַאי טַעְמָא?
אִילֵּימָא מִשּׁוּם דְּאָתְיָא בְּאָלֶף בֵּית, נֵימָא ״אַשְׁרֵי תְמִימֵי דָרֶךְ״ דְּאָתְיָא בִּתְמָנְיָא אַפִּין.
אֶלָּא מִשּׁוּם דְּאִית בֵּיהּ ״פּוֹתֵחַ אֶת יָדֶךָ״, נֵימָא ״הַלֵּל הַגָּדוֹל״ דִּכְתִיב בֵּיהּ ״נֹתֵן לֶחֶם לְכָל בָּשָׂר״.
אֶלָּא מִשּׁוּם דְּאִית בֵּיהּ תַּרְתֵּי.
אָמַר רַבִּי יוֹחָנָן: מִפְּנֵי מָה לֹא נֶאֱמַר נוּן בְּ״אַשְׁרֵי״?
מִפְּנֵי שֶׁיֵּשׁ בָּהּ מַפַּלְתָּן שֶׁל שׂוֹנְאֵי יִשְׂרָאֵל, דִּכְתִיב: ״נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל״.
בְּמַעְרְבָא מְתָרְצִי לַהּ הָכִי: ״נָפְלָה וְלֹא תּוֹסִיף לִנְפּוֹל עוֹד, קוּם בְּתוּלַת יִשְׂרָאֵל״. אָמַר רַב נַחְמָן בַּר יִצְחָק:
אֲפִילּוּ הָכִי, חָזַר דָּוִד וּסְמָכָן בְּרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר ״סוֹמֵךְ ה׳ לְכָל הַנֹּפְלִים״.
Rabbi Elazar said that Rabbi Avina said: Anyone who recites: “A Psalm of David” (Psalms 145) three times every day is assured of a place in the World-to-Come. This statement extolling the significance of this particular chapter of Psalms, usually referred to as ashrei because its recitation is preceded by recitation of the verse, “Happy [ashrei] are those who dwell in Your House, they praise You Selah” (Psalms 84:5), raises the question:
What is the reason that such significance is ascribed to this particular chapter?
If you say that it is because it is arranged alphabetically, then let us say: “Happy are they who are upright in the way” (Psalms 119) where the alphabetical arrangement appears eight times.
Rather, if you suggest that this particular chapter is recited because it contains praise for God’s provision of sustenance to all of creation: “You open Your hand and satisfy every living thing with favor” (Psalms 145:16), then let him recite the great hallel (Psalms 136), in which numerous praises are written, including: “Who provides food to all flesh, Whose kindness endures forever” (Psalms 136:25).
Rather, the reason why tehilla leDavid is accorded preference is because it contains both an alphabetic acrostic as well as mention of God’s provision of sustenance to all creation.
Additionally, with regard to this psalm, Rabbi Yoḥanan said: Why is there no verse beginning with the letter nun in ashrei? Because it contains an allusion to the downfall of the enemies of Israel, a euphemism for Israel itself. As it is written: “The virgin of Israel has fallen and she will rise no more; abandoned in her land, none will raise her up” (Amos 5:2), which begins with the letter nun. Due to this verse, ashrei does not include a verse beginning with the letter nun.
In order to ease the harsh meaning of this verse, in the West, in Eretz Yisrael, they interpreted it with a slight adjustment: “She has fallen but she shall fall no more; rise, virgin of Israel.”
Rav Naḥman bar Yitzḥak adds: Even so, David went and provided support, through divine inspiration. Although King David did not include a verse beginning with the letter nun alluding to Israel’s downfall, he foresaw the verse that would be written by Amos through divine inspiration; and the very next verse, which begins with the letter samekh, reads: “The Lord upholds the fallen and raises up those who are bowed down” (Psalms 145:14). Therefore, through divine inspiration, David offered hope and encouragement; although the virgin of Israel may have fallen, the Lord upholds the fallen.