The Content of Pesukei D'Zimra

Mishnah: You can only daven with a heavy head

We don't daven with light headedness or foolishness but rather we daven with a combination of heavy headedness and the happiness that we get when we do mitzvos, like when we study Torah, and that's why we say ashrei and pesukei d'zimra before tefilah.

Anyone who says Tehila L'David three times a day it is guaranteed for him that he will go to the world to come. Whats the reason for saying Ashrei? If it's because Ashrei contains the Aleph Bet let us say the perek of Ashrei Temimei Derech because it has it eight times. Rather, we say Ashrei because it has Poseach es Yadecha. If the reason we say Ashrei is because it has Poseach es Yadecha then we should Hallel HaGadol because it says Nosen Lechem L'col Basar (implies the same idea of parnasa). Rather, we say Ashrei because it includes both.

The Rabbis praised anyone who would read songs from Tehillim every day. Starting from Tehillah L'David until the end of the sefer. And they already created a minhag to say pesukim before and after it. And they established a bracha to say before hand, which Baruch She'Amar. And a bracha to say afterward which is Yishtabach. And afterward they would say bircos krias shema and shema.

(1) If one comes to synagogue and finds the congregation at the end of the P'sukei D'zimra service, he should say "Barukh She'amar" until "M'hulal B'tishbahot" (i.e. the end of the blessing), and afterwards "T'hillah L'david" until "Me-atah v'ad olam halleluyah" (i.e. all of Ashrei). And afterwards "Hal'lu et Hashem min hashamayim" until "Livnei Yisrael am k'rovo hallelulyah" (i.e. Psalm 148). And aftewards "Hallelu el b'kodsho" until "Kol han'shamah t'hallel yah" (Psalm 150). REMA: And if he has more time, he should say "Hodu lashem kiru" (I Chronicles 16:18-36) until "v'hu rahum" (during the anthology of verses from Psalms) and skip to the "v'hu rahum" [immediately] prior to Ashrei because in between [those separate instances of "v'hu rahum"] are simply gathered verses (Hagahot Miyymonei Chapter 7 from Hilkhot T'fillah). And afterwards Yishtabah, and aftwards Yotzer [Or] (i.e. the blessing before Ahavah Rabbah, the paragraph immediately prior to the Sh'ma) and the Sh'ma and its blessings [by which he should] pray with the congregation. And if he doesn't have much time, he should also skip "Hal'lu et Hashem min Hashamayim." REMA: If there is still not enough time, he should only recite Barukh She'amar, T'hillah L'david (i.e. Ashrei), and Yishtabah (The Rosh and the Ri from the Chapter "Ein Omdin"). And if the congregation has already started with Yozer and one does not have time to recite P'sukei D'zimra even with skipping, he should recite the Sh'ma and its blessings with the congregation and pray with them, and afterwards recite all of P'sukei D'zimra without a blessing before or afterwards. REMA: And in any case, he should say all of the blessings required of him to bless in the morning ("Kol Bo" and "Beit Yosef" from the Mahari as it is explained in Siman 46 and 47).

The Magen Avraham wrote that if you have more time you should also say the first half of Vayerech David is better than the beginning of Hodu but not better than the Hallukah