Chasidut su Salmi 47:6

There are ten terms of song in the book of Psalms. There were ten authors of the Psalms. Each author excelled in one of these ten forms of poetry. Why ten and not seven or eight? The ten types of melody correspond to the ten Sephiros.⁴⁵⁸See further the Sfas Emes to the Psalms. Each type of song can help purify an aspect of the human personality that corresponds to one of the ten Sephiros.⁴⁵⁹Chasidim teach that the misdeed of a man spilling seed is a source of enormous spiritual damage. Maintaining purity in this realm is called shemiras ha-bris, “preserving the covenant.” Rabbi Nachman of Breslov revealed a means of rectifying misdeeds in this realm. He called this healing prayer the Tikkun Ha-Kelali. It is a collection of ten chapters of Psalms, each of which begins with a different type of song. Through recital of the songs that parallel the ten Sephi-ros every aspect of the human personality and the world can be healed.
The following selections from Rabbi Aryeh Kaplan’s commentary to Rabbi Nachman’s stories clarify the lesson of the types of melody: “Ten types of melody Rabbi Nachman himself taught that the Ten Psalms were a ‘General rectification’ [tikkun kelali] for all sins, particularly sexual sins, and especially those involving emitting seed in vain [Likkutei Moharan 205; Likkutei Moharan Tinyana 92]. These involved the ten types of melody found in the Psalms. The Ten Psalms are numbers 16, 32, 41, 42, 59, 77, 90, 105, 137, 150.”
“The Psalms as a whole also contain all ten different types of song [Tikku-nei Zohar 13; Likkutei Moharan Tinyana 92]. King David ended the book with Psalm 150, which contains the expression halelu-hu (“Praise Him”) ten times. The last of these is, “Praise Him with cymbals of teruah” (Ps. 150:5), because the teruah [staccato] also includes all ten types of song” (Likkutei Halachos, Even Ha-Ezer, Peru U-Rvu 3:10).
“Sin and spiritual damage are associated with sadness and depression. The healing is therefore through song, which brings joy” (Cf. Likkutei Moharan 24). “The ten songs were also alluded to in the ten sounds of the shofar. On Rosh Hashanah the shofar is sounded in the following manner: tekiah shevarim teruah tekiah; tekiah shevarim tekiah; tekiah teruah tekiah. Thus, there are a total of ten sounds. These allude to the ten types of song. Furthermore, on Rosh Hashanah, in the Musaf service, ten verses of malchiyos [kingship], ten verses of zichronos [remembrances], and ten verses of shofros [trumpet blasts] are recited. Each set of ten also parallels the ten types of song. Rosh Hashanah is the beginning of the ten days of repentance; therefore it has these ten types of song. Song is the basis of repentance, since song leads to joy and joy brings one to the side of merit (Likkutei Moharan 282). It is only through the ten types of song that those who are far from God can be brought back (Likkutei Halachos, Peru U-Rvu 3:10). “The ten days of repentance also parallel the ten types of song. We begin these ten days with Rosh Hashanah, where all ten types of song are brought into play through the ten sounds of the shofar. Shofar is the rectification of these ten types of song, as it is written, “Make song good with the teruah sound” (Ps. 33:3). The Psalm says, “God will rise in teruah; God will rise in the sound othe shofar. Sing to God sing” (Ps. 47:6) (Likkutei Halachos, Peru U -Rvu 3:10). “The ten days of repentance end with Yom Kippur. This completes the ten types of song” (Likkutei Halachos, Peru U-Rvu 3:11, Rabbi Nachman’s Stories pgs. 418-420).