To answer the question about what is Tasbeha, I'll paste the forward to a Psalmody book:
The office of Midnight Praise is deeply rooted in Christian liturgical history. The Roman governor Pliny wrote in his letter to the Emperor Trajan that the Christians gathered before sunrise to participate in antiphonal singing in which they sang "a song to Christ as to a god." Pliny tells us that the Christians dispersed after the first gathering before sunrise to come together again later for the Lord's Supper. Any visitor to a Coptic monastery will realize that the monks are observing the same tradition to this day.
The Coptic Midnight Praise basically consists of four "Canticles", the "Psali" and the "Theotokia". The "Canticles" are Biblical Old Testament hymns that are always the same. In contrast, the "Psali" and the "Theotokia" change according to the day of the week, the liturgical season or the feast.
The "First Canticle" is the hymn Moses and the Israelis sang after they crossed the Red Sea. To us Christians, it is a song of victory over Satan which we attained when we crossed the waters of the baptismal font.
The "Second Canticle" is a psalm of praise (Psalm 136). History tells us that when the Emperor Constantius sent his General Syrianus to arrest Saint Athanasius, he found him sitting in the church. A deacon was singing Psalm 136, while the people chanted the response "For His mercy endures forever."
"The Third Canticle" is the song which the Three Children sang in the fiery furnace. It has been preserved for us in deutero-canonical part of the Book of Daniel.
"The Fourth Canticle" is made up of three psalms of praise, Psalms 148, 149 and 150.
The "Psali" is a hymn of glorification of the the Lord Jesus. The response is generally a recital of the name of the Lord.
The "Theotokia" is a hymn honouring the "Theotokos" (the Mother of God). It is a wonderful theological treatise explaining many of the Old Testament "types" of the holy Virgin Mary.
In producing this work, we took the "Canticles" from the King James Version of the Bible, revising the text to accommodate the slight variances in the Coptic text.
The "Psali" and "Theotokia" were translated from the Coptic, using the Biblical equivalent of the Coptic words, as they appear in the King James Version.
The words "Thee", "Thou", etc., are used only in addressing the Divinity. This was the directive of H.H. Pope Shenouda III when he met with the Liturgy Translation Committee. The rest of the text is in modern English.
We have appended to this work the "Doxology of Prime" which is sung before the Offering of the Morning Incense. We have also added the "Saturday Psali" and the "Saturday Theotokia" which are sung after the "Fourth Canticle." These three together constitute the "Vespers Praise" sung on Saturday before the Offering of the Evening Incense.
There are various commentary hymns that follow the "Canticles", as well as the "Psali" and the "Theotokia". These are labeled "Adam" or "Batos", depending on the tune in which they are sung. We have included a selection of these commentary hymns.
The Doxologies have not been included in this edition since they appear in our earlier publication, THE OFFERING OF INCENSE.
We hope that this booklet will help our Youth and our English-speaking Copts savour the richness of our Coptic Praise tradition.
Glory to our God. Amen.