Psalm of Ashreiy “Tehila Ledavid”:
One is required to concentrate upon saying the Psalm of Tehila Ledavid. One who says this psalm three times daily merits a portion in the world to come.
Poseiach Es Yadecha:
The meaning: The verse of Poseiach Es Yadecha is a praise to Hashem for supervising His creations and providing them with sustenance. [In Chassidus, it is explained that this verse is a request from Hashem to enter into one’s heart His Divine will and desire to be King over him.]
Concentration: One must [especially] concentrate upon saying the words Poseiach Es Yadecha, on the meaning of the words that he is saying. [One is to also concentrate on that the Roshei Teves of the words spell the Divine name פא”י and is the Gematria of the names Havayah and Adniy. Likewise, one is to concentrate that its Sof Teveis spell out the word Chatach, which is the Divine name authorized over the giving of Parnasa. One is however not to concentrate on the deeper Kabalistic intents unless he is holding on the proper level to do so.]
If one did not concentrate: If one did not concentrate on the words, he must repeat [the verse of Poseiach Es Yadecha] with concentration. [If one remembered he did not concentrate on the verse prior to completing Ashreiy, then he is to retract to the verse of Poseiach Es Yadecha and repeat from there. If however he remembered only after he finished Ashreiy, but in the midst of Pesukei Dezimra, then he should say the single verse of Poseaich Es Yadecha. It is to be said in whatever area of Pesukei Dezimra he remembers, and he is afterwards to continue praying from where he left off. Nonetheless, it is best to repeat it between the paragraphs [i.e. Bein Haperakim]. It may also be said between Yishtabach and Birchas Shema, although may not be said once one begins Birchas Yotzer Or. If one did not repeat the verse during Davening, such as he remembered only after he began Birchas Shema, then he is to repeat it after Davening.]
If one did not concentrate upon reciting the verse of Poseiach Es Yadecha in Ashreiy of Uva Letziyon or Mincha, is the verse to be repeated?
Touching Shel Yad and Shel Rosh:
Raising the eyes towards Heaven:
Raising the hands:
 Tur 51; Levush 51/8; Vetzaruch Iyun as to why this statement was omitted from the Shulchan Aruch. [Toras Chaim Sofer 51/5]
 So is our Girsa in Brachos ibid, as writes Tur 51 and M”A 51/7, however see Kaf Hachaim 51/33 in name of Tiferes Yisrael Brachos 5/6
 Brachos 4b; Rabbeinu Bechayeh Tzav 7/37; M”A 1/7
The reason: As this Psalm is said in the order of the Alef Beis and conatisn the verse of Poseiach Es Yadecha. [Brachos ibid] Through contemplating the words of this Psalm one recognizes Hashem’s greatness and glory and is led to do Teshuvah.
 Admur 51/8; Tur 51; See Piskeiy Teshuvos 51 footnote 141 for various explanations of the word Ratzon
 See Likkutei Torah 54a
 Admur 51/8; Michaber 51/7; Rabbeinu Yonah Brachos 32a in name of Gaonim
 This is in addition to the generally required concentration upon saying the Psalm of Tehila Ledavid, as one merits Olam Haba with the recital of this Psalm. Nevertheless, upon saying the verse of Poseiach Es Yadecha one must add in even more concentration. [Tur 51; Levush 51/8]
 Kaf Hachaim 51/34; Piskeiy Teshuvos 51/17
 Kaf Hachaim ibid; Chayeh Adam 18/2; However see Ben Ish Chaiy Vayigash 12
 Admur 51/8; Michaber 51/7; Rabbeinu Yonah Brachos 32a in name of Gaonim
 Implication of Admur ibid and M”A ibid in next footnote “since in this case he is only required to repeat one verse”; Elya Raba 51/6; Birkeiy Yosef 51/5; Kesher Gudal 7/42; Shalemi Tzibur p. 69b; Beis Oved 51/3; P”M 51 A”A 6; Mor Uketzai 51; Derech Hachaim; Ben Ish Chaiy Vayigash 12; Toras Chaim Sofer 51/5; Ketzos Hashulchan 18/4; Kaf Hachaim 51/32
Other opinions: Some Poskim rule he is to repeat the entire Psalm of Tehila Ledavid. [Levush 51, brought in Birkeiy Yosef and Kaf Hachaim ibid] Other Poskim rule he is to repeat from the verse of Poseiach Es Yadecha until the end of Ashreiy. [Chayeh Adam; M”B 51/16; Igros Moshe 2/16; Piskeiy Teshuvos 51/17]
 The reason: As the main reason the Sages established reciting the Psalm of Tehila Ledavid daily is due to the praise recited in this verse. In this verse, we praise Hashem for supervising His creations and providing them with sustenance. [Admur ibid; Tur ibid; M”B 51/15] Now, although in today’s times we do not generally require one to repeat a prayer due to lack of concentration, as it is probable that even if we require him to repeat it he will not have concentration during the repetition, as explained in 101/1, nevertheless, since in this case he is only required to repeat one verse we therefore require him to repeat it, as it is easy for one to concentrate on one verse if he so desires. [Admur ibid; M”A 51/6; Soles Belula 51/32] Alternatively, the reason is because in Shemoneh Esrei, if we were to require one to repeat the blessing in case of lack of concentration, and he does not concentrate during the repetition, then it is considered that he a said a blessing in vain. [P”M 51 A”A 6; Soles Belula ibid; Kaf Hachaim 51/32]
 M”B 51/16; Implication of Derech HaChaim and Ketzos Hashulchan 18/4
 See Poskim in previous footnotes who rule only this verse is repeated and so is the final ruling, however see other opinions mentioned there who require repetition of entire Mizmor, or from Pesukei Dezimra and onwards.;
 Derech HaChaim; Ketzos Hashulchan 18/4; M”B 51/16 regarding if he has time to stop and repeat
Other opinions: Some Poskim rule he is not to make an interval and repeat the verse in Pesukei Dezimra, being he can make it up in Ashreiy of Uva Letziyon or of Mincha. [Kaf Hachaim 51/33 based on Tiferes Yisrael Brachos 5/6 who write that the Sages only required Tehila Ledavid to be said once a day, and the reason it is said three times is just in case one did not concentrate.]
 Igros Moshe 2/16; Piskeiy Teshuvos 51/17
The reason: As the Seder of the Psalms do not invalidate. [ibid]
Other opinions: Some Poskim understand that according to the M”B ibid [who says repeat “Al Haseder”] one is to go back to Poseiach Es Yadecha and repeat from there in all cases that he remembered after finishing Ashreiy. [Igros Moshe ibid; See Piskeiy Tehsuvos ibid footnote 134
 Yabia Omer 6/5; Piskeiy Teshuvos 51/17
 See Admur 51/4; 53/3; 54/3 that one may make an interval for the sake of Mitzvah, and that the laws of Hefsek between Yishtabach and Yotzer is more lenient than within Pesukei Dezimra. Hence, if one can make an interval to say Poseaich Es Yedecha in middle of Pesukei Dezimra then certainly he may do so in between Yishtabach and Yotzer; See also regarding the allowance to say Shir Hamalos Mimamakim during the 10 days of repentance that the Magen Avraham 54/2 questions as to whether reciting this psalm during prayer constitutes an interval and the Degul Merivava 54 answers the question of the M”A ibid by stating that the prohibition of an interval is only applicable regarding matters irrelevant to prayer and not with regards to words of praise. So also answer the Aruch Hashulchan 54/2; Toras Chaim Sofer 54/2 against the question of the M”A.
Other opinions: Some Poskim rule once Yishtabach has been recited the verse of Poseaich Es Yadecha may only be said after Shemoneh Esrei. [Ben Ish Chaiy Vayigash 12]
 Levush 51; Chayeh Adam, brought in M”B 51/16
 Kaf Hachaim 51/33
 The reason: As the Sages instituted that one recite Tehila Ledavid three times a day, as whoever does so merits the world to come. Now, as stated above, the main reason the Sages established reciting the Psalm of Tehila Ledavid daily is due to the praise recited in this verse and hence seemingly the law of repetition would apply to any of the three Ashreiy’s.
 Taamei Haminhagim Likkutim 177
 The reason: This is to emphasize that the reason for why we ask for Parnasa is so we can perform Hashem’s Mitzvos. [ibid]
 Igros Kodesh 18/265; Sefer Haminhagim p. 9 [English edition p. 22]
 Igros Kodesh ibid
 Sefer Chareidim chapter 4
 Ben Ish Chaiy Vayigash 12; Torah Leshma 31; Makor Chaim of Chavos Yair 51/7
 The reason: This is done in order to make a physical vessel for the blessing. [ibid]
 Ben Ish Chaiy ibid
The reason: As according to Kabala one is never tor aise his hands above his head with exception to Netilas Yadayom and Nesias Kapayim. [Ben Ish Chaiy ibid]
Other opinions: Some Poskim rule one is to raise the hands above his head when reciting Poseaich Es Yadecha. [Yad Yosef p. 15, brought in Ben Ish Chaiy ibid]
 Likkutei Maharich in name of Seder Hayom and Mavor Yabok
And therefore, one who desires to abide by the kabbalisitc prohibition is to beware from raising his hand(s) in the course of exercise, or raising his hand in school, or taking something from a high shelf?
May one raise his hands above his head when performing exercises or raising one’s hand in school?
This entire issue is of course only a problem according to Kabala while according to Halacha is allowed. Now, regarding if raising one hand is a problem according to Kabalah, I am not sure, but seemingly it is, based on the reasons mentioned.