The recital of the ten Psalms is followed by a prayer composed by Reb Noson, the Rebbe's foremost disciple, asking God for forgiveness from sin.
These ten types of song are: Ashrei, Beracha, Maskil, Nitzuach, Shir, Niggun, Mizmor, Tefilla, Hoda'ah, and Halleluyah.
[3] In that lesson, Rebbe Nachman explained how some of these expressions stand in direct opposition to the kelipah (forces of evil), and therefore have the power to extract the wasted seed from the realm of unholiness.
At that time, Rebbe Nachman revealed the specific ten Psalms to two of his closest disciples, Rabbi Aharon of Breslov and Rabbi Naftali of Nemirov, making them witnesses for an unprecedented vow: "Bear witness to my words: When my days are over and I leave this world, I will still intercede for anyone who comes to my grave, says these ten Psalms, and gives a penny to charity.
One who is worthy of saying them on the same day need have no more fear whatsoever of the terrible blemish caused by an impure emission, because it has indubitably been corrected by this remedy without any doubt.
[8] Rebbe Nachman taught that the antithesis of the joy one should feel by uniting with a marriage partner and performing all of God's other mitzvot is depression, a state which is in the domain of Lilith, the name of the kelipah associated with unholiness.
Moreover, the word Tehillim has the same gematria as the two names of God, El and Elohim, which have the power to release the seed from the kelipah.
[4] Further, these ten Psalms have been particularly identified in relation to the wasted seed being released from the forces of evil and rectification being completed.
Rebbe Nachman taught that one who earns his livelihood dishonestly also breaches the Covenant, as his craving for money can make him go so far as to rob his fellow man.