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Birchot Kriyat Shema

2016-01-31T22:09:52Z

Js:

==Who Is Exempt?==
# Women are exempt from Birchot Kriyat Shema. <ref> Magen Avraham 70:1 writes that women are exempt from Birchot Kriyat Shema since it is a time-bound mitzvah. Bear Heitev 70:1, Shulchan Aruch HaRav 70:1, Mishna Brurah 70:2, Kaf HaChaim 70:1, and Halacha Brurah 70:2 agree. Halacha Brurah (Birur Halacha 70:2) writes that this should be dependant on a dispute in the rishonim whether there is an exemption of Mitzvah Ashe SheZman Grama on Derabbanans [This is the general dispute between Tosfot (Brachot 20b D”H Tefillah, Pesachim 108b s.v. Af, Megillah 24 s.v. Mi) who writes that women are exempt from Derabban time bound mitzvot and Rashi (quoted by Tosfot Brachot 20b) who holds that women are obligated in Derabbanan time bound mitzvot.] </ref>
# Ashkenazi women can voluntarily say Birchot Kriyat Shema, while Sephardi women may not make any bracha that they are not obligated to make. <Ref> Even though the Pri Megadim (Ashel Avraham 296:11) writes that brachot which do not entail any action can not be made voluntarily including Birchot Kriyat Shema, the Yeshuot Yacov 422:6 argues that any bracha that is made in preparation for a mitzvah may be made voluntarily, but brachot that are the complete mitzvah in themselves, such as [[Havdalah]], may not be made . The Shulchan Aruch HaRav 70:1, Mishna Brurah 70:2, and Aruch HaShulchan 70:1 rule that Ashkenazic women are permitted to voluntarily say Birchot Kriyat Shema. Concerning Sephardim, the Sh”t Or Letzion 2:5 pg 55 writes that since Birchot Kriyat Shema are praise, women are permitted to volunteer to say them, while Sh”t Yabia Omer 8:8 and Sh”t Otzrot Yosef 4:3 argue that brachot may not be made voluntarily even in such cases. Halacha Brurah (Birur Halacha 70:3) explains that for Sephardim there is a triple safek to permit women to make the bracha: 1) perhaps women are obligated in Derabbanan time bound mitzvot (like Rashi and not Tosfot Brachot 20b), 2) perhaps women may volunteer a non-action bracha that they are exempt from (like the Yeshuot Yacov and not Pri Megadim) and 3) perhaps on a bracha that is not of the form Vetzivanu women may voluntarily make the bracha (like Rosh (Kedushin 31a) and not Rabbenu Tam). Nonetheless, Halacha Brurah concludes that the second and third Safek are really one Safek (as in Sh”t Yabia Omer 2:6:9) and on a double Safek we still say [[Safek Brachot LeHakel]]. </ref>
# According to Ashkenazim, some say there is an obligation to say the brachot after shema (Emet Veyatsiv, Emet VeEmunah, Haskivenu) because of the mitzvah to remember Egypt. However, according to Sephardim it is not an obligation to say any of these Birchot Kriyat Shema. <Ref> However, the Magen Avraham 70:1 writes that women are obligated to say the bracha of Emet VeYatziv since the obligation of remembering leaving Egypt is a mitzvah that is not time-bound. The Solet Belulah 70:1, Shulchan Aruch HaRav 70:1, Siddur Bet Ovad ([[Kriyat Shema]] [[Arvit]] 1-2), and Mishna Brurah 70:2 agree with the Magen Avraham. However, the Sh”t Shagat Aryeh 12 writes that women are exempt from the mitzvah of remembering leaving Egypt since it is a time bound mitzvah since the mitzvah of the day is different from the nighttime mitzvah. The Nezirut Shimshon 67, Limudei Hashem 142, and Aruch HaShulchan 70 agree with the Shagat Aryeh. Sh”t Shevet HaLevi 6:12 writes that according to Ashkenazim since there are those who say that it is an obligation and even if it is not an obligation it can be said voluntarily (as Rama 589:6 writes), there is nothing to loose by saying the bracha. However, Sephardim hold that if a person is exempt from a bracha one may not make the bracha voluntarily (as Shulchan Aruch 589:6 writes). Therefore, Sh”t Yabia Omer O”C 2:20, Halacha Brurah 70:2 and Sh”t Shevet HaLevi 6:12 hold that Sephardic women are not obligated in saying the bracha (at least there is a doubt) and so it should not be said voluntarily. </ref>

==Obligation to say Brachot [[Kriyat Shema]]==
# Along with the [[Kriyat Shema]] one says seven [[Brachot]] of praise <ref> In total there are seven [[Brachot]] of thanks and praise, which the Yerushalmi ([[Brachot]] 1:5) says is based on the pasuk “Shevah BaYom Hilalticha Al Mishpatei Tzidkatach” (Tehilim 119:164) “Seven times a day I praise you with the laws of your righteousness” meaning one says seven [[Brachot]] of praise along with words of Torah, i.e. Shema. This connection is brought down by Rashi ([[Brachot]] 11a), Rishonim on [[Brachot]] 11a, and Tur 58. </ref> are said as follows: by [[Shacharit]], two [[Brachot]] prior to Shema and one after Shema, and by [[Arvit]], two [[Brachot]] before Shema and two after Shema. <Ref>Mishna in [[Brachot]] 11a says that one makes two before Shema and one afterwards by [[Shacharit]] and two before and two afterwards by [[Arvit]]. This is also the opinion of Rambam ([[Kriyat Shema]] 1:5), and Tur 58. </ref>
# These [[Brachot]] are Derbanan. <ref> Kol Bo (Siman 5e and 122) say that [[Brachot]] Pesukei DeZimrah are Derabanan but [[Brachot]] [[Kriyat Shema]] are Deoritta. Rabbenu Yosef ben Pelet and Rabbenu Yishaya agree. However, it seems (lacking explicit sources) that we hold Le’halacha that the [[Brachot]] are Derabbanan as many times the Achronim use the idea of [[Safek Brachot LeHakel]] by these [[Brachot]] as well. </ref>

==Brachot Yotzer Or==
# In the Bracha of Yotzer we mention that Hashem created light and darkness in the phrase “Yotzer Or UBoreh Choshech”. <Ref>[[Brachot]] 11b, Tur and S”A 59:1 who gives gives the reason that we say Hashem also created darkness so that the heretics don’t say that G-d who created light didn’t create darkness (based on Talmedei Rabbenu Yonah 5b). </ref>
# Some have the practice to kiss their [[Tefillin]] Shel Yad while saying “Yotzer Or UBoreh Choshech” and to keep one’s hand one the [[Tefillin]] through the entire phrase. Mekubalim have the practice not to kiss their [[Tefillin]] Shel Rosh in the [[Brachot]] [[Kriyat Shema]]. <Ref> Shaar Kavanot (Yotzer UKriyat Shema pg 18d, 19a, Nusach Tefilah pg 51b) writes both practices. It’s brought down in the Achronim including the Kaf Hachaim Palagi 14:2, Chesed LeAlafim 59:1, Minchat Aharon 13:1, Ben Ish Chai (Shemot 1, Beshalach 1), Kaf HaChaim Sofer 59:2 and Halacha Brurah 59:2. Od Yosef Chai (shemot 3) writes not to remove one’s hand from the [[Tefillin]] until one says UBoreh Choshech. </ref>

==Making a mistake in Yotzer Or==
# If one started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro [[Mariv]] Aravim” (the words usually said by [[Brachot]] Shema of [[Arvit]]) and concluded with “HaMariv Aravim” one doesn’t fulfill his obligation and must repeat the bracha of Yotzer. <Ref> [[Brachot]] 12a (according to Rashi, other Rishonim explain it differently) says that if one started with Yotzer Or and concluded with [[Mariv]] Aravim one doesn’t fulfill his obligation but if one started with [[Mariv]] Aravim and concluded with Yotzer Meorot one fulfills his obligation because the bracha follows the conclusion (whenever the conclusion has it’s own Baruch). Implied from all the Rishonim (see Bet Yosef 59:2) who discuss the Gemara is that if one started with [[Mariv]] Aravim and concluded with it one doesn’t fulfill his obligation. This is also the opinion of Halacha Brurah 59:7. </ref>
# If one concludes “HaMariv Aravim” even if he mentioned Yotzer Or in the beginning of the bracha one doesn’t fulfill his obligation and must repeat the bracha. <ref> Pri [[Chadash]] 671:2 writes that the Rif holds if one said Yotzer Or in the beginning then even if he concludes with [[Mariv]] Aravim he fulfills his obligation. However, this opinion is in conflict of all the Rishonim and Achronim who agree that the conclusion is needs to be correct but disagree as to whether also the beginning needs to be correct (Bet Yosef 59:2). The Mamer Mordechai 59:3 and Halacha Brurah 59:8 argue with the Pri [[Chadash]]’s proof. </ref>
# If one concluded with “Yotzer HaMeorot” but started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro [[Mariv]] Aravim” (the words usually said by [[Brachot]] Shema of [[Arvit]]), there’s a dispute whether one fulfills his obligation and so one shouldn’t repeat the bracha ([[Safek Brachot LeHakel]]). <Ref> See previous note. Bet Yosef gives two explanations in the Tur. The first explanation (which is the opinion of the Rosh [[Brachot]] 1:14), is that one needs both the beginning and conclusion of the Bracha to mention Yotzer Or to fulfill one’s obligation. S”A 59:2 (along with Rama’s comment) rules that if one didn’t say the beginning of the Bracha and the conclusion correctly one doesn’t fulfill his obligation and so he must repeat. This is also the opinion of the Prisha 59:3. Derisha 59:1, Levush 59:2, Bach 59, Hagahot Maralach 59:1, Taz 59:1, Magen Avraham 59:1, Chemed Moshe 59:1, Mamer Mordechai 59:4, Shulchan Aruch HaRav 59:1, and Kaf HaChaim 59:15. The second explanation is that as long as the conclusion is correct one fulfills his obligation. The Bet Yosef says that this is also the opinion of the Rashba (Brachot 12a) in name of Rashi. So holds the Gra 59:4, and Erech Lechem 59. Halacha Brurah says that this is also the opinion of the Rambam (according to Talmedei Rabbenu Yonah 6a, Rabbenu Manoach, and Sefer HaBatim against the Kesef Mishna’s understanding of the Rambam), Rif (according to Hashlama, Sefer Meorot (Brachot 12a), and Rashbetz against the implication that the Rosh and Bet Yosef didn’t quote the Rif), the Rivavan Rid, Nemukei Yosef and Meiri in name of Yesh Omrim. Mishna Brurah (Biur Halacha D”H VeLo Amar) adds that this is the opinion of Ramban (who was explaining the Yerushalmi [[Brachot]] 1:4). Therefore, Halacha Brurah and Ish Matzliach on Mishna Brurah conclude because of a [[Safek Brachot LeHakel]] even against S”A (based on the opinion of the Chida in Sh”t Chaim Shoel 2:248) and so we don’t repeat the bracha. </ref>
# If one concluded “Yotzer HaMeorot” and said the words “Yotzer Or” in the beginning of the Bracha (even not within Toch Kedei Dibur of the phrase “Bidvaro Mariv Aravim”) one fulfills his obligation. <Ref> S”A 59:2 says it counts as a mentioning of the beginning is one remembers “Meyad”(immediately). Bach 59, Perisha 59:3, Pri Chadash 59:2 say that if one forgot to mention in the first phrase “Asher Bidvaro Mariv Aravim” and remembers immediately meaning within Toche Kadei Dibbur it’s considered as mentioning it in the beginning. If only remembers later on it doesn’t count as a mentioning in the beginning. So explains the Pri Megadim (M”Z 59:1) the words of S”A. However, Mamer Mordechai 59:4, Mishna Brurah (Biur Halacha s.v. Venizkar Meyad), Shalmei Tzibbur 90a, Kaf HaChaim 59:16, and Halacha Brurah 59:7 explain that S”A used the word “Meyad” as the usual case as it seems from Bet Yosef and so one only needs to remember anytime before the bracha at the conclusion. </ref>
# If one needs to repeat the bracha of Yotzer Or (because of a mistake) it should be said immediately. However if one didn’t realize the mistake until after the next bracha of Ahavat Olam then one should only say it after Shemona Esrah. Ashkenazim have what to rely on to say Yotzer Or after Ahavat Olam before Shema. <Ref> S”A 60:2 rules that one can say Shema without [[Brachot]] and then later say the [[Brachot]]. Therefore, Magen Avraham 59:1 says if one needs to repeat the bracha and one already said the bracha of Ahavat Olam one shouldn’t interrupt there with Yotzer Or but rather should say it after [[Shmoneh Esrei]]. This is also the opinion of Beir Heteiv 59:2, Machsit HaShekel 59:1, Kesher Gudal 1:4, Shalmei Tzibbur 90a, Shulchan Aruch HaRav 59:1, Siddur Bet Ovad (Dinei [[Kriyat Shema]] 4), and Halacha Brurah 59:8. However the Eliyah Raba 59:2 argues that it’s not an interruption and needs to be said before Shema. This is also the opinion of Derech HaChaim in name of the Rashba, Kaf HaChaim 59:17, and Mishna Brurah 59:2. However Halacha Brurah and Sh”t Tehila LeDavid 59:5 say that the Eliyah Raba says it’s not an interruption only according to Rashba (Brachot 11b) who says that Ahavat Olam isn’t a Brachot HaMitzah. However, Ramban (Likutei HaRamban beginning of Brachot D”H Kavar Haya) disagrees and holds it’s a Birkat HaMitzvah. Thus, one should not interrupt like the Magen Avraham. [The first explanation of the Bet Yosef 59 says that the Rosh (Sh”t HaRosh 4:19) holds Ahavat Olam isn’t a Birkat HaMitzvah and Rambam ([[Brachot]] 1:17) holds it is a Birkat HaMitzvah.] </ref>
# If one is unsure whether he’s in middle of [[Brachot]] Yotzer Or or Ahavat Olam such as he was caught saying “HaGadol Hagibor VeHanorah” which appears in both [[Brachot]] and was unsure which he was saying, he should return the Hagol Hagibor of the first bracha. Yet, one has what to rely on to continue with the second Bracha. <ref> Sh”t Pri HaAretz 1:3 rules that one should return to the first bracha. Sh”t Mateh Efraim Arditi 2 pg 3b, Sh”t Kol Eliyahu 2:4, Petach Dvir 60:3 concur. Halacha Brurah 59:17 supports this from the Meiri ([[Brachot]] 16a), Nemukei Yosef (16a), and Piskei Riaz ([[Brachot]] 2:3(3)) who write the law if one is unsure while in middle of [[Kriyat Shema]] he should return the earlier mention of the similar words and conclude “so too by [[Brachot]] of Shema before and after.” Halacha Brurah concludes that in our case there isn’t an issue of [[Safek Brachot LeHakel]] since according to some Rishonim if one doesn’t say the first bracha at all and only said the second one would be making a bracha levatala because both are necessary. In our case there is a safek whether to go back and perhaps say an extra bracha that’s unnecessary or to continue and perhaps be actively making the second bracha levatala. Nonetheless, many Achronim rule that a person should continue from the second bracha because of [[Safek Brachot LeHakel]] including Yad Aharon (Hagahot Tur 60), Bear Heteiv 60:1, Sh”t Kiryat Chana 1, Shalmei Tzibbur 91c, Kesher Gudal 10:8, Hagahot Rabbi Akiva Eiger 64:3, Sh”t Nishmat Chaim 6, Chesed LeAlafim 60:5, and Ben Ish Chai Shemot 4. </ref>

== Interruptions==
# If one hears [[Kedusha]], one can only answer “Kadosh Kadosh…” and “Baruch Kavod…”, but not “Yimloch Hashem…” <ref> By Birchot Shema, Rosh [[brachot]] 2:5 quotes Maharam MeRutenberg who says even though the gemara ([[Brachot]] 13b) allows an interruption of greeting one who is due respect still one can’t interrupt one praise of Hashem with another. The Rosh argues that one can answer [[kaddish]] or [[kedusha]] and brings a proof from [[Brachot]] 21a that only in [[Shmoneh Esrei]] one can’t answer dvarim shebekedusha. This is also the opinion of Tur and S”A 66:3 that one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu.. Since regularly Shulchan Aruch 125:1 holds one doesn’t say the entire passage of [[Kedusha]] and the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) holds one does say the entire passage, in a place where one can’t interrupt then one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18. Concerning Yimloch, the Divrei Chamudot Brachot 2:23 says Yimloch isn’t one of the relevant pasukim said by Yishya and Yichezkel from the angels. Magen Avraham 66:6 supports this with a Tosefta and we hold not like the Hagat Yesh Nochlin (azharat tefilah 12 D”H vechen le’inyan). So holds Eliyah Raba 66:5, Yad Aharon 66 Hagahot Hatur, Shulchan Aruch HaRav 66:5,Shalmei Tzibbur 96, Chaye Adam 20:4, Sh”t Chatom Sofer Kovetz teshuvot 4, Kitzur Shulchan Aruch 16:3, Mishna Brurah 66:17, Sh”t Yabia Omer O”C 2:4, Sh”t Yechave Daat 6:3, Halichot Olam 1 Shemot 5 D”H VeDah. However the Gra 66:10 argues based on many rishonim (such as Ravya [[Brachot]] 66, Orchot Chaim Tefilah 78) that Yimloch is part of [[Kedusha]]. Therefore one should refrain from saying Yimloch during [[Brachot]] Kiyat Shema. </ref>
# One can’t answer Baruch Hu Ubaruch Shemo <ref> Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, therefore seemingly in [[Pesukei DeZimrah]] and [[Brachot]] [[Kriyat Shema]] one can’t answer it (according to Rif and Rosh ([[Brachot]], Ein Omdin) who say not to interrupt with speech from Brauch Shamar until after [[Shmoneh Esrei]]). Bear Heteiv 66:9, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8, Sh”t Zechur LeYitzchak Harari 7, implied by Mishna Brurah 51:8, and Halacha Brurah 51:16 forbid answering Baruch Hu UBaruch Shemo. However, Kaf HaChaim Palagi 18:13, however holds that one can answer it even in [[Brachot]] [[Kriyat Shema]].</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Yabia Omer 5:7(2) says not to answer because of the Rishonim who hold that it’s not a Dvar Shebekedusha (Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b). Sh”t Otzrot Yosef 4:4 rules that even in Pesukei DeZimrah one shouldn’t answer it for the same reason. </ref>
# One can’t interrupt for the Vayavor and the 13 midot. <Ref> Sh”t Otzrot Yosef 4:4 </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it in thought. <Ref> S”A 66:3 says that one can interrupt [[Kriyat Shema]] with Dvarim Shebekedusha like the Tosfot (Brachot 13b D”H Shoel; Megilah 18b s.v. Nekot), Ravyah 1:47, Mordechai ([[Brachot]] 40), Talmedei Rabbenu Yonah 7b, Shibolei HaLeket ([[Brachot]], end of 15), Bach 66 in name of Smak 104, and Rosh 2:5. [However, Rosh ([[Brachot]] 2:5) and Rabbenu Yerucham (2:3 pg 24a) quote Maharam MeRotenburg who forbids Dvarim Shebekedusha.] Talmedei Rabbenu Yonah 7b say that one shouldn’t say Modim Derabban but rather only bow with the congregation. Bet Yosef 66:3 quotes Trumat HaDeshen 2 who says that one can answer Modim Derabbanan. Bet Yosef concludes that saying the word “Modim” wouldn’t be forbidden even according to Talmedei Rabbenu Yonah. The Achronim explain that the S”A 66:3 who says one should only say the word “Modim” and not the entire paragraph meant one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kitzur Shulchan Aruch 16:3, Chaye Adam 20:4, Ben Ish Chai (Shemot 6), Kaf Hachaim 66:22, Mishna Brurah 66:20, and Halacha Brurah 66:16. </ref>
# If one finished Yotzer Or or Ahavat Olam, Minhag Sephardim is that one shouldn’t answer [[amen]] to the bracha of Shaliach Tzibbur (or anyone else who finishes the bracha). Lechatchila one should complete the bracha together with the Shaliach Tzibbur so that one doesn’t have to get into the dispute whether one should make an [[amen]] or not. Minhag Ashkenaz is to answer [[amen]] after the bracha of the Shaliach Tzibbur but concerning Ahavat Olam it’s lechatchila to complete it with the Shaliach Tzibbur so as not to het into the dispute. <Ref> S”A 59:4 and Rama 61:3. Bet Yosef 59:4 writes that the Rosh (Teshuvat HaRosh 4:19)would finish Yotzer Or early in order to answer [[amen]] to the bracha of the Shaliach Tzibbor. Bet Yosef says that implied from the [[teshuva]] is the even after Ahavat Olam he would answer [[Amen]]. However Rabbenu Yonah in name of Rambam ([[Brachot]] 1:17), Ramban, and Razah says that one can’t interrupt between the bracha and Shema. Bet Yosef concludes that the Minhag is not to answer [[amen]] (Maharik (Shoresh 42) agrees), but to remove oneself from dispute one should read the bracha together with the Shaliach Tzibbur. Rama 59:4 (and in Darkei Moshe 59:6) writes that the Minhag Ashkenaz is like the Rosh to finish early and answer [[Amen]]. Halacha Brurah (see Otzrot Yosef 4:8) adds that even Ashkenazim should preferably finish Ahavat Olam with the Shaliach Tzibbur to remove oneself from the dispute especially since the Tur (in name of Ramo (with a hey)) implies it’s not an obligation to finish early but only if one did then one can answer [[amen]]. [Interesting point: Bet Yosef makes a few implications from the Teshuvat HaRosh: 1) if one did finish the bracha together with the Shaliach Tzibbor it’s forbidden to answer [[amen]] because of [[Brachot]] 45b which says one shouldn’t answer [[amen]] after one’s own bracha. 2) One can’t listen to the entire bracha from the Shaliach tzibbor and then answer [[amen]] because one might remove his concentration and loose out on the bracha. Yet if one reads the bracha even if one looses concentration he still is considered as if he said the whole bracha. 3) (Bet Yosef’s first answer) The Rosh held that the practice of Rabbenu Yonah to read the whole bracha to oneself and only the end listen to the Shaliach Tzibbor also had the issue of loosing concentration when listening.] </ref>

==Saying without Brachot==
# Lechatchila one should say the [[Brachot]] before Shema but if one said Shema without [[Brachot]] one must still say [[Brachot]] [[Kriyat Shema]]. When he repeats the [[Brachot]] he should say Shema again. <Ref> S”A 60:2 rules that one can say Shema without [[Brachot]] and then later say the [[Brachot]]. It’s a dispute between the Bahag (End of first perek of [[Brachot]]), Rosh ([[Brachot]] 2:1), Rashba ([[Brachot]] 12a), Meiri ([[Brachot]] 11b) and Mahari Avuhav (quoted by Bet Yosef) who say that one can say Shema without [[Brachot]] and Rav Hai Goan (quoted by the Rosh), Tosfot([[Brachot]] 13a s.v. Haya Koreh), and Sefer Eshkol 1:6 pg 12 who say one can’t say Shema without [[Brachot]]. S”A rules that one doesn’t need to say the [[Brachot]] together with Shema (since he already said Shema) based on Rashba ([[Brachot]] 12a s.v. UShma Minah), and Orchot Chaim ([[Kriyat Shema]] 14). But S”A adds that it’s preferable to say it together with Shema. </ref>

==Shomea KeOneh==
# One must say [[Brachot]] Kriyat quietly with the Shaliach Tzibbur. However Bedieved, if one was able to concentrate on all of the words of the Shaliach Tzibbur (even though the [[Brachot]] are very long), one can fulfill his obligation because of Shomea KeOnah. <Ref>[[Shomea KeOneh]] by all [[Brachot]] is brought down in Tur and S”A 25:10 based on [[Sukkah]] 38b, Yerushlami Megilah 2, and Rambam ([[Brachot]] 1:11). The Bet Yosef 59 says that it also applies to [[Brachot]] [[Kriyat Shema]]. He quotes Sh”t HaRosh 4:19 who says if it weren’t for the concern that a person can’t concentrate on the entire long Bracha, it’d be preferable to hear the bracha rather than make it yourself because Ahavat Olam is a request for Torah learning. Yet, by other [[Brachot]], Tosfot ([[Sukkah]] 38b, [[Brachot]] 21b) writes that it is preferable to say the bracha by oneself rather than hear it from someone else (because of Mitzvah Bo Yoter MeBeShlucho). S”A 59:4 rules like the Rosh that one should say the [[Brachot]] quietly by oneself. But Bedieved one can fulfill one’s obligation as the Rama 59:4 writes. </ref> The three stipulations for [[Shomea KeOneh]] to work are (1) that the one listening has intent to fulfill his obligation and the one reading has intent to fulfill the obligation of others, <ref> Concerning listening to [[Shofar]] blowing, see [[Rosh Hashana]] 28b, 33b, Rambam [[Shofar]] 2:4, Tur and S”A 589:8. </ref> (2) a [[minyan]] is present,<ref> Talmedei Rabbenu Yonah 13b writes that even though one can fulfill Kedushat Yotzer individually one can only fulfill [[Brachot]] [[Kriyat Shema]] with a [[Minyan]] because one can’t be Poress Al Shema (according to Talmedei Rabbenu Yonah means fulfilling someone else’s obligation of [[Kriyat Shema]]) without a [[minyan]]. Ritva (Megilah 23b), Rambam (Tefilah 8:5 according to the explanation of the Kesef Mishna), and Rama 59:4 agree. Ran 13b, Rashba ([[Brachot]] 21b) and Gra 59:10 write that according to those who hold a [[minyan]] is needed for Kedushat Yotzer one clearly needs a [[minyan]] for [[Brachot]] [[Kriyat Shema]]. Nonetheless, the Bet Yosef quotes the Mahari Avuhav who says that others (Rashi and other Rishonim on Megilah 23b) argue on the Rabbenu Yonah’s explanation of Poress Al Shema. Rashi says Poress Al Shema is a way that a group where everyone already prayed can make a [[Brachot]] [[Kriyat Shema]] if there’s a [[minyan]]. Therefore according to Rashi one shouldn’t need a [[minyan]] to fulfill the obligation of others. S”A doesn’t bring the qualification of Talmedei Rabbenu Yonah in S”A and perhaps doesn’t agree to it and prefers the explanation of the Mahari Avuhav. Nonetheless, Halacha Brurah 59:14 writes that since no other Achronim write that the S”A here doesn’t agree with the Rama one should be strict like the Rama. The Achronim (Magen Avraham 59:5, Avudraham ([[Brachot]] [[Kriyat Shema]]), Sh”t Maharm El Ashkar 10, Machsit HaShekel 59:5, Shulchan Aruch HaRav 59:4, Mishna Brurah 59:15, Kaf HaChaim 59:27, and Halacha Brurah 59:14) rule that one needs a [[minyan]] (like Rama) to fulfill the obligation of someone who isn’t an fluent in the [[Brachot]]. </ref> and (3) the one reading hasn’t yet fulfilled his obligation. Otherwise, it only works for someone who doesn’t know how to make [[Brachot]]. Bedieved one fulfills his obligation even if the one listening knows how to make the [[Brachot]]. <Ref> Halacha Brurah 59:14 writes just like [[Brachot]] HaMitzvah, Shevach, and Hodah, [[Brachot]] [[Kriyat Shema]] Bedieved can be fulfilled with the reading someone who already fulfill his obligation. However [[Brachot HaNehenin]] one doesn’t fulfill his obligation unless the one making the bracha is obligated for himself. If one hasn’t fulfill his obligation then [[Shomea KeOneh]] works without limitation, however if the one reading has fulfilled his obligation there’s a dispute whether he can fulfill the obligation of someone who know how to make the [[Brachot]]. Bahag (Hilchot Kidush VeHavdalah) writes that [[Shomea KeOneh]] is limited to where the person listening doesn’t know how to make it himself. Sh”t Geonim Shaarei Teshuva 116, Sh”t Rambam Pear Hadar 75, Kol Bo 31, Itur ([[Matzah]] UMaror pg 136b), and Orchot Chaim ([[Kiddush]] HaYom 14, 16) concur. However, Or Zaruh 2:262, Sh”t Maharam MeRotenburg (Prague 111), Hagahot Asheri ([[Rosh Hashana]] 3e), Mordechai ([[Rosh Hashana]] 721), and Ran ([[Rosh Hashana]] 34a) hold that it works whether the one listening knows how to make the bracha or not. Bet Yosef 594 quotes the Mordechai as halacha but S”A 273 rules like the Bahag, concerning this see Sh”t Or Li 41. Yet, Halacha Brurah 59:14 and Beiur Halacha (273 s.v. Vehu; see Mishna Brurah 585:5) write that one Bedieved someone who knows how to make [[Brachot]] can fulfill his obligation. </ref>
# If the Shliach Tzibbor was fulfilling the congregation their obligation and because of a mistake had be replaced in middle of [[Brachot]] Yotzer Or, if it was before Kedushat Yotzer the second Shaliach should start again from the beginning of the Bracha. However if first Shaliach already said [[Kedusha]] the second one should just begin from right after Kedushat Yotzer. <Ref> S”A 59:5 based on the Yerushalmi ([[Brachot]] 5:3). Bet Yosef asks why Rambam left this halacha out and suggests that it goes against the Bavli as the Sh”t Rashba 1:35 suggests. Bet Yosef concludes that one may rely on the Yerushalmi and Darkei Moshe argues that since Poskim brought down the Yerushalmi it’s a Bracha Levatala not to follow the Yerushalmi and have the second Shaliach start from the beginning of the bracha. Machasit HaShekel 59:6 (against the Magen Avraham) writes that even S”A in his wording agrees with Darkei Moshe and retracted from his opinion in Bet Yosef that it’s only if one wants one can rely on the Yerushalmi. </ref> However (nowadays) if the Shliach isn’t fulfill the obligation of others because everyone is saying the [[Brachot]] to themselves, then the second Shliach just continues from where the first left off. <Ref> Chaye Adam 29:6, Mishna Brurah 59:29, Halacha Brurah 59:16, Yalkut Yosef 1 pg 113 hold that nowadays when the Shaliach doesn’t fulfill the obligation of others the second should just continue from where the first left off. Yet Sh”t Rav ELiyahu Gutmacher O”C 10 pg 18 argues that the Tur implies it applies even nowadays. Yalkut Yosef argues and concludes because of Safek [[Brachot]] the second Shaliach shouldn’t return to the beginning. </Ref>

==Ahavat Olam==
# This bracha is instated as the second bracha before Shema. The Rishonim argue whether this bracha is a Birchat HaMitzvah (Bracha over a Mitzvah) or Birchat HaShevach (Bracha of praise). <Ref> Rambam ([[Brachot]] 1:17) says not to interrupt between Ahavat Olam and Shema to answer [[amen]] just like one doesn’t interrupt between making a bracha and doing the action upon which you made the bracha. This implies that Ahavat Olam is a Birchat HaMitzvah (as says the Bet Yosef 59 in his first answer). Ramban (Likutim beginning of [[Brachot]]) and Talmedei Rabbenu Yonah 33b s.v. ULeInyan in name of Rambam, Ramban, and Ramo (spelled with a hey). However, Sh”t Rashba 1:47 in name of the Geonim says that they are their own [[Brachot]] but not [[Brachot]] hamitzvah of Shema because otherwise we should make the bracha with the words “Asher Kidishanu…Likro Et Shema”. Meiri ([[Brachot]] 11a) writes that if one only knows the [[Brachot]] and not Shema or has a Siddur with only the [[Brachot]] one can say the [[Brachot]] because they are made for their own topics, the first for the day and light and the second for Torah. Also the Rosh holds it’s not a Brichat HaMitzvah according to the first answer of Bet Yosef 59. Halacha Brurah (Birur Halacha 60:1) argues that some Rishonim (Tosfot ([[Brachot]] 11b) and Sefer Meorot([[Brachot]] 12a)) also hold that it’s similar to [[Brachot]] HaMitzvah in that [[Brachot]] are integral to the mitzvah but the mitzvah can be fulfilled without the [[Brachot]] and not totally [[Brachot]] hamitzvah in that the [[Brachot]] can be said after Shema. </ref>
# The Sephardim start the bracha with the words “Ahavat Olam” and Ashkenazim with the words “Ahava Rabba”. <Ref> Zohar(Vayakel og 202b, Pekudei 260b), Rif ([[Brachot]] 12a), Rambam ([[Kriyat Shema]] 1:6), Shiltei Giborim ([[Brachot]] 11b) in name of Bahag, Arizal (Shaar Kavanot 19a), and S”A 60:1 record the name of the Bracha as Ahavat Olam. However, Roke’ach (Siman 320), Shiltei Giborim ([[Brachot]] 11b) in name of many Geonim, Tosfot ([[Brachot]] 11b s.v. VeRabanan), Ravyah([[Brachot]] 34), Or Zaruh 1:25, Smag Assin 19, Rosh 1:12, and Rama 60:1. </ref>
# The bracha doesn’t begin with the words “Baruch Atta Hashem” because it’s a bracha connected to a previous bracha. <ref>[[Brachot]] 46a writes that [[Brachot]] that follow a previous one don’t begin with Baruch. Talmedei Rabbenu Yonah 1a say that Ahavat Olam is a bracha connected with the previous bracha and even if it’s said out of order one doesn’t being with Baruch since it’s established as a connected bracha. Orchot Chaim ([[Barchu]] 2), Kol Bo 8, Tur and S”A 60:1 agree. However, Sh”t Rashba 317-8 argues that it’s not a bracha connected to the earlier one since it can be said out of order but it doesn’t begin with Baruch since it’s a short bracha and just ends with Baruch. Interestingly, Meiri ([[Brachot]] 11b) says since it’s a connected bracha only when it’s said together with the previous bracha do you not being with Baruch but if it’s said alone one must begin with Baruch. Magen Avraham 60:2 rules like Talmedei Rabbenu Yonah that even if the bracha is said alone it’s said without Baruch. Sh”t Igrot Moshe O”C 3:81 says that since one is allowed to interrupt between the [[Brachot]] for [[amen]] and even to greet someone who deserves respect, clearly Ahavat Olam is considered a connected bracha even when said alone. Sh”t Yabia Omer E”H 4:7 and Sh”t Tzitz Eliezer 6:2 discuss the dispute in the Achronim whether there’s an issue of interruption in the [[sheva Brachot]] at a wedding since the Minhag is for a different person to say each bracha and still some of the [[Brachot]] are considered connected [[Brachot]] for which we don’t being with Baruch. </ref>
==Gaal Yisrael==
# One should not answer Amen to his own or anyone else’s Bracha of Ga’al Yisrael even though it really isn't an interruption between Geulah and Tefillah.<ref>Not only do Rashi (Brachot 45b) and the Rosh (ibid 7:11) write that one should answer Amen to Ga’al Yisrael and that it’s not a Hefsek, but the Tur (OC 66:7) even writes that it’s a Mitzvah! Nonetheless, the Beit Yosef (ibid) rules the one should refrain from doing so, as the Zohar says not to by Ga’al Yisrael. See further in [[Answering_Amen_to_Your_Own_Bracha]]</ref>
# Therefore, some ashkenazim have the practice that the chazan says gaal yisrael quietly. <ref> see Sh”t Rivivot Ephraim 1:71 who says the reason that some do this is because there is debate as to whether or not one should recite amen after the bracha of gaal yisrael since we do not want to interrupt between the bracha and the beginning of the shemoneh esrei (semichut geula litefilla). He adds that an ashkenazi who hears the conclusion of the bracha should in fact answer amen. </ref> Others disagree and say it should be said aloud. <ref> Rav Herschel Schachter quoting Rabbi Soloveitchik (Nefesh Harav pg. 130) </ref>

==Whether the Brachot are Me’akev ==
# Lechatchila, one must say Shema together with the [[Brachot]]. However, the [[Brachot]] aren’t Me’akev (necessary and prevent one from fulfilling the mitzvah) and so one fulfills his mitzvah even if he read Shema without [[Brachot]]. <Ref> Rosh ([[Brachot]] 2:1) writes one fulfills Shema without the [[Brachot]] and that Rabbenu Chananel ([[Brachot]] 13a; not like our version of Rabbenu Chananel) concurs. Bahag (end of first perek of [[Brachot]]), Rashba ([[Brachot]] 12a s.v. UShma Minah), Sh”t HaRashba 1:47, 69, 319 in name of the Rambam, Piekei Rid ([[Brachot]] 13a), and Meiri ([[Brachot]] 11b) hold that the [[Brachot]] aren’t Me’akev. However, he quotes Rav Hai Goan (based on [[Brachot]] 12a) who holds that they are Me’akev but the order isn’t Me’akev. However, the Yerushlami which says the [[Brachot]] aren’t Me’akev is referring to an individual, but in a Tzibbur the [[Brachot]] are Me’akev. Tosfot ([[Brachot]] 13a s.v. Haya Koreh) and Sefer Eshkol 1:6 pg 12 hold like Rav Hai Goan. S”A 60:3 rules that the [[Brachot]] aren’t Me’akev not like Rav Hai Goan. The Gra (Shenot Eliyahu) asks why is it different from any other mitzvah which the [[Brachot]] aren’t Me’akev. Halacha Brurah (Birur Halacha 60:3) and Sh”t Mishkenot Yacov O”C 81 explain that since most of [[Kriyat Shema]] is derabanan (only the first pasuk is deoraitta according to many Rishonim) that part of the mitzvah was instituted in a larger structure with [[Brachot]] and not saying [[Brachot]] ruins one’s fulfillment of that part of the mitzvah. Bet Yosef asks on the Tur who doesn’t differentiate between an individual and a Tzibbur. [See Perisha and Bach who argue on the Bet Yosef.] </ref>
# If one only knows the [[Brachot]] or only has a Siddur with the [[Brachot]] and not Shema, one should still say the [[Brachot]] because Shema isn’t Me’akev the [[Brachot]]. However, if one knows at least the pasuk of “Shema Yisrael” one should say it with the [[Brachot]]. <Ref> Halacha Brurah 60:7 based on the Meiri who writes that someone who only knows the [[Brachot]] of Shema or only has a Siddur with the [[Brachot]] one should say the [[Brachot]] without Shema since the [[Brachot]] aren’t [[Brachot]] HaMitzvah. Halacha Brurah argues that even Ramban who holds that Ahavat Olam is a Birchat HaMitzvah may agree here because it’s not a complete Birchat HaMitzvah in that we don’t say “Asher Kidishanu …Likroh Shema” in the bracha. </ref>
# If one said Shema without [[Brachot]], later one can say the [[Brachot]] without Shema, but it’s preferable when one says the [[Brachot]] to repeat Shema. <Ref> S”A 60:2 rules that one can say Shema without [[Brachot]] and then later say the [[Brachot]] based on Rashba ([[Brachot]] 12a s.v. UShema Minah), and Orchot Chaim ([[Kriyat Shema]] 14). S”A adds that in his opinion when one says the [[Brachot]] one should also say Shema. Divrei Chamudot ([[Brachot]] 2:3) explains that it’s in order to maintain the order of [[prayer]]. Gra 60:6 explains to precede [[Shmoneh Esrei]] with words of Torah. Sefer Meorot ([[Brachot]] 12a) discusses whether one can say Ahavat Olam after saying Shema and concludes that one can (like S”A). See further Sh”t Maharil Diskin 2:22. Yotzer Or clearly can be said after [[Shmoneh Esrei]] as in [[Brachot]] 12a that says in the Beit HaMikdash they would say [[Shmoneh Esrei]] and only when the time for Yotzer Or came would they say that bracha (quoted by Magen Avraham 59:1). </ref>
# The order of the [[Brachot]] aren’t Me’akev. Lechatchila one should say them in order, but if one said the Ahavat Olam first and then Yotzer Or one fulfills his obligation. <Ref> [[Brachot]] 12a concludes that the order of the [[Brachot]] isn’t Me’akev. Rambam ([[Kriyat Shema]] 1:8), Tur and S”A 60:3 bring this down as halacha. The language that it’s not Me’akev implies that Lechatchila one shouldn’t change the order. However, Sefer Meorot ([[Brachot]] 12a), Rashba ([[Brachot]] 11a s.v. Achat), and Ohel Moed ([[Kriyat Shema]] 4 pg 36a) hold that one can change the order even Lechatchila. Nonetheless, Halacha Brurah 60:9 argues that this is only according to the opinion that the Ahavat Olam are [[Brachot]] HaShevach and not [[Brachot]] HaMitzvah, but according to the Rishonim who hold it’s [[Brachot]] HaMitzvah would say that Ahavat Olam should be said right before Shema. Additionally, Lechatchila one should say it in order to satisfy the opinion of the Meiri ([[Brachot]] 11b) who holds that Ahavat Olam should start with Baruch if it’s said alone. Additionally, Kaf HaChaim 60:9 says that according to the Zohar (Pekudei 260b) and Arizal (Shaar Kavanot, Yotzer 18d) one is changing the order of the upper worlds by saying it out of order. </ref>
# If one only has a Siddur with one or two of the [[Brachot]] and not the others or one only knows some of the [[Brachot]], one shouldn’t say them at all because there’s a Safek [[Brachot]] Lehakel since some Rishonim hold that saying the [[Brachot]] altogether is Me’akev. The same applies if one is very close to the end of Zman [[Shmoneh Esrei]] after which one can’t say the [[Brachot]], one shouldn’t only say some of the [[Brachot]]. <Ref> Mishna Brurah 60:6 rules that if someone only says one bracha one fulfills his obligation for that bracha. In Beiur Halacha s.v. Im Hikdim he explains that according to S”A that one can say Shema without [[Brachot]] certainly one can say only one bracha and even according to Rav Hai Goan that one can’t say Shema without [[Brachot]] that’s only by a Tzibbur and not an individual. However, Halacha Brurah 60:10 argues strongly that the topics of saying without [[Brachot]] and saying one Bracha without another Bracha are unrelated as is evident in the fact that the Sefer Hashlama and Meorot ([[Brachot]] 12a) are uncertain whether one fulfills his obligation if he only says one bracha, even though they clearly rule like S”A unlike Rav Hai that one can say Shema with [[Brachot]]. Additionally, there is a dispute in the Rishonim and Achronim about this topic. Rabbenu Avraham Aleshvili ([[Brachot]] 12a), Ritva ([[Brachot]] 12a), Meiri ([[Brachot]] 11b), Rashbetz ([[Brachot]] 13a), and Pri [[Chadash]] 60:1 hold that if one only made one bracha, one fulfills the obligation for that bracha. On the other hand, Rabbenu Chananel ([[Brachot]] 12a), Ravyah 1:36, Or Zaruh 1:25 in name of the Rach and Sefer Eshkol (pg 104), and Rambam (according to Pri Megadim M”Z 60:1 and Sh”t Shagat Aryeh 26 D”S VeKivan) hold that one doesn’t fulfill any obligation if one only makes one bracha. [These Rishonim don’t differentiate between an individual and a Tzibbur according to the opinion of Rav Hai seemingly because this topic is unrelated to the opinion of Rav Hai. However Ohel Moed 1:4 pg 36a does differentiate like the connection of the Mishna Brurah to the opinion of Rav Hai.] Pri [[Chadash]] 60:2 implies from S”A that only the order isn’t Me’akev but actually saying all the [[Brachot]] is Me’akev (and then argues on S”A). Chida (Machzik Bracha 60:1, Kiseh Eliyah 60:1 support S”A against Pri [[Chadash]] that saying all the [[Brachot]] is Me’akev. Therefore, concludes the Halacha Brurah because of the dispute on the issue and we hold [[Safek Brachot LeHakel]] one shouldn’t only say one bracha. </ref>

==Sources==
<references/>
[[Category:Brachot]][[Category:Prayer]]

Pesukei DeZimrah

2015-12-31T22:19:32Z

Js: /* When to stand during Pesukei DeZimrah */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If the Rabbi or Gabbay needs to announce the page number in the middle of Pesukei Dezimrah, it is preferable that he not announce it but rather indicate the page number by having page number cards at the front of the shul to display the page number. If that is not possible and it is a great need, one may announce it in between paragraphs. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant Birchot Shema not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>

== Baruch She’amar==
# Baruch She'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref>
# One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar to still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[Hallel]] and so one can say Baruch She’amar when one remembers since by [[Hallel]] one can say the bracha on [[Hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). Shulchan Aruch 53:2 says one cannot say Yishtabach if he did not say Baruch She’amar and some Zemirot. Against Shulchan Aruch, the Pri Megadim says after the fact, one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>

==Mizmor Letodah==
# Ashkenazim stand during Mizmor Letodah, but Sephardim do not stand for Mizmor Letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for Mizmor Letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for Mizmor Letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei Teshuva 51:9, Kaf Hachaim Palagi 12:18, and Shulchan haTahor 7 agree. See further Minchat David 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace Mizmor Letodah with Mizmor Shir leYom haShabbat and Hashem Malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag is not to say Mizmor Letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say Mizmor Letodah as mentioned by the Orchot Chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the Orchot Chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak Madura says to say it even on [[Yom tov]]. This is also the opinion of Pri Chadash 51:9, Shaarei Knesset Gedolah (Hagahot bet Yosef 10), Olat Tamit 51:2, Eliyah Raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach Chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]] the majority minhag is not to say it, though some have the minhag to say it. Ashkenazim have the minhag not to say it on Erev [[Yom Kippur]], but Sephardim do say it on Erev [[Yom Kippur]]. <Ref> Knesset Gedola (Hagahot HaTur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on [[Rosh Hashana]] and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot HaTur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim Palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It is to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it is a mistake not to say it, it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>

== Ashrei ==
# One needs kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one did not have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, ome should say Pote’ach between mizmorim. If one finished all the mizmorim one should have kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> Shulchan Aruch 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one did not have kavanah the first time, one can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah Rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one should not interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh (Birkat HaMazon 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat LeDavid” and it concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot Brachot 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma Tihalelya” and “Hashem Yimloch LeOlam Va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot Chaim who says not to repeat Hashem Yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem Yimloch and Ki Ba Sus is the Arizal (Shaar Kavanot 31b), Ben Ish Chai Vayigash 14. However the Mishna Brurah 51:17 quotes the Gra who says not to say Ki Ba Sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>

== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az Yashir on Tisha BaAv. Bet Yosef says the minhag was to say Haazinu instead of Az Yashir, so records Ben Ish Chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say Az Yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of Yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first Kamocha has a soft Kaf and the second one has a Dagesh. Similarly, “Yidamu KaAven” has a Kaf with a dagesh and “Am Zu Ga’alta” has a Gimmel with a dagesh. <Ref> Orchot Chaim (Meah Brachot 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since Adirim is not referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai Vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>

==When to Stand During Pesukei DeZimrah==
# The Sephardic custom is to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that one wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-31T22:18:31Z

Js: /* Interruptions in Middle of Pesukei DeZimrah */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If the Rabbi or Gabbay needs to announce the page number in the middle of Pesukei Dezimrah, it is preferable that he not announce it but rather indicate the page number by having page number cards at the front of the shul to display the page number. If that is not possible and it is a great need, one may announce it in between paragraphs. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant Birchot Shema not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>

== Baruch She’amar==
# Baruch She'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref>
# One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar to still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[Hallel]] and so one can say Baruch She’amar when one remembers since by [[Hallel]] one can say the bracha on [[Hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). Shulchan Aruch 53:2 says one cannot say Yishtabach if he did not say Baruch She’amar and some Zemirot. Against Shulchan Aruch, the Pri Megadim says after the fact, one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>

==Mizmor Letodah==
# Ashkenazim stand during Mizmor Letodah, but Sephardim do not stand for Mizmor Letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for Mizmor Letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for Mizmor Letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei Teshuva 51:9, Kaf Hachaim Palagi 12:18, and Shulchan haTahor 7 agree. See further Minchat David 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace Mizmor Letodah with Mizmor Shir leYom haShabbat and Hashem Malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag is not to say Mizmor Letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say Mizmor Letodah as mentioned by the Orchot Chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the Orchot Chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak Madura says to say it even on [[Yom tov]]. This is also the opinion of Pri Chadash 51:9, Shaarei Knesset Gedolah (Hagahot bet Yosef 10), Olat Tamit 51:2, Eliyah Raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach Chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]] the majority minhag is not to say it, though some have the minhag to say it. Ashkenazim have the minhag not to say it on Erev [[Yom Kippur]], but Sephardim do say it on Erev [[Yom Kippur]]. <Ref> Knesset Gedola (Hagahot HaTur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on [[Rosh Hashana]] and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot HaTur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim Palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It is to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it is a mistake not to say it, it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>

== Ashrei ==
# One needs kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one did not have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, ome should say Pote’ach between mizmorim. If one finished all the mizmorim one should have kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> Shulchan Aruch 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one did not have kavanah the first time, one can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah Rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one should not interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh (Birkat HaMazon 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat LeDavid” and it concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot Brachot 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma Tihalelya” and “Hashem Yimloch LeOlam Va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot Chaim who says not to repeat Hashem Yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem Yimloch and Ki Ba Sus is the Arizal (Shaar Kavanot 31b), Ben Ish Chai Vayigash 14. However the Mishna Brurah 51:17 quotes the Gra who says not to say Ki Ba Sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>

== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az Yashir on Tisha BaAv. Bet Yosef says the minhag was to say Haazinu instead of Az Yashir, so records Ben Ish Chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say Az Yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of Yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first Kamocha has a soft Kaf and the second one has a Dagesh. Similarly, “Yidamu KaAven” has a Kaf with a dagesh and “Am Zu Ga’alta” has a Gimmel with a dagesh. <Ref> Orchot Chaim (Meah Brachot 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since Adirim is not referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai Vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>

==When to stand during Pesukei DeZimrah==
# The Sephardic custom is to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that one wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-31T22:16:49Z

Js: /* When to stand during Pesuke DeZimra */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If the Rabbi or Gabbay needs to announce the page number in the middle of Pesukei Dezimrah, it is preferable that he not announce it but rather indicate the page number by having page number cards at the front of the shul to display the page number. If that is not possible and it is a great need, one may announce it in between paragraphs. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>

== Baruch She’amar==
# Baruch She'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref>
# One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar to still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[Hallel]] and so one can say Baruch She’amar when one remembers since by [[Hallel]] one can say the bracha on [[Hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). Shulchan Aruch 53:2 says one cannot say Yishtabach if he did not say Baruch She’amar and some Zemirot. Against Shulchan Aruch, the Pri Megadim says after the fact, one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>

==Mizmor Letodah==
# Ashkenazim stand during Mizmor Letodah, but Sephardim do not stand for Mizmor Letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for Mizmor Letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for Mizmor Letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei Teshuva 51:9, Kaf Hachaim Palagi 12:18, and Shulchan haTahor 7 agree. See further Minchat David 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace Mizmor Letodah with Mizmor Shir leYom haShabbat and Hashem Malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag is not to say Mizmor Letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say Mizmor Letodah as mentioned by the Orchot Chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the Orchot Chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak Madura says to say it even on [[Yom tov]]. This is also the opinion of Pri Chadash 51:9, Shaarei Knesset Gedolah (Hagahot bet Yosef 10), Olat Tamit 51:2, Eliyah Raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach Chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]] the majority minhag is not to say it, though some have the minhag to say it. Ashkenazim have the minhag not to say it on Erev [[Yom Kippur]], but Sephardim do say it on Erev [[Yom Kippur]]. <Ref> Knesset Gedola (Hagahot HaTur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on [[Rosh Hashana]] and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot HaTur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim Palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It is to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it is a mistake not to say it, it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>

== Ashrei ==
# One needs kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one did not have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, ome should say Pote’ach between mizmorim. If one finished all the mizmorim one should have kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> Shulchan Aruch 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one did not have kavanah the first time, one can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah Rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one should not interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh (Birkat HaMazon 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat LeDavid” and it concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot Brachot 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma Tihalelya” and “Hashem Yimloch LeOlam Va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot Chaim who says not to repeat Hashem Yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem Yimloch and Ki Ba Sus is the Arizal (Shaar Kavanot 31b), Ben Ish Chai Vayigash 14. However the Mishna Brurah 51:17 quotes the Gra who says not to say Ki Ba Sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>

== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az Yashir on Tisha BaAv. Bet Yosef says the minhag was to say Haazinu instead of Az Yashir, so records Ben Ish Chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say Az Yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of Yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first Kamocha has a soft Kaf and the second one has a Dagesh. Similarly, “Yidamu KaAven” has a Kaf with a dagesh and “Am Zu Ga’alta” has a Gimmel with a dagesh. <Ref> Orchot Chaim (Meah Brachot 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since Adirim is not referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai Vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>

==When to stand during Pesukei DeZimrah==
# The Sephardic custom is to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that one wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-31T22:15:13Z

Js: /* Az Yashir */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If the Rabbi or Gabbay needs to announce the page number in the middle of Pesukei Dezimrah, it is preferable that he not announce it but rather indicate the page number by having page number cards at the front of the shul to display the page number. If that is not possible and it is a great need, one may announce it in between paragraphs. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>

== Baruch She’amar==
# Baruch She'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref>
# One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar to still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[Hallel]] and so one can say Baruch She’amar when one remembers since by [[Hallel]] one can say the bracha on [[Hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). Shulchan Aruch 53:2 says one cannot say Yishtabach if he did not say Baruch She’amar and some Zemirot. Against Shulchan Aruch, the Pri Megadim says after the fact, one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>

==Mizmor Letodah==
# Ashkenazim stand during Mizmor Letodah, but Sephardim do not stand for Mizmor Letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for Mizmor Letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for Mizmor Letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei Teshuva 51:9, Kaf Hachaim Palagi 12:18, and Shulchan haTahor 7 agree. See further Minchat David 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace Mizmor Letodah with Mizmor Shir leYom haShabbat and Hashem Malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag is not to say Mizmor Letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say Mizmor Letodah as mentioned by the Orchot Chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the Orchot Chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak Madura says to say it even on [[Yom tov]]. This is also the opinion of Pri Chadash 51:9, Shaarei Knesset Gedolah (Hagahot bet Yosef 10), Olat Tamit 51:2, Eliyah Raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach Chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]] the majority minhag is not to say it, though some have the minhag to say it. Ashkenazim have the minhag not to say it on Erev [[Yom Kippur]], but Sephardim do say it on Erev [[Yom Kippur]]. <Ref> Knesset Gedola (Hagahot HaTur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on [[Rosh Hashana]] and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot HaTur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim Palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It is to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it is a mistake not to say it, it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>

== Ashrei ==
# One needs kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one did not have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, ome should say Pote’ach between mizmorim. If one finished all the mizmorim one should have kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> Shulchan Aruch 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one did not have kavanah the first time, one can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah Rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one should not interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh (Birkat HaMazon 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat LeDavid” and it concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot Brachot 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma Tihalelya” and “Hashem Yimloch LeOlam Va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot Chaim who says not to repeat Hashem Yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem Yimloch and Ki Ba Sus is the Arizal (Shaar Kavanot 31b), Ben Ish Chai Vayigash 14. However the Mishna Brurah 51:17 quotes the Gra who says not to say Ki Ba Sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>

== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az Yashir on Tisha BaAv. Bet Yosef says the minhag was to say Haazinu instead of Az Yashir, so records Ben Ish Chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say Az Yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of Yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first Kamocha has a soft Kaf and the second one has a Dagesh. Similarly, “Yidamu KaAven” has a Kaf with a dagesh and “Am Zu Ga’alta” has a Gimmel with a dagesh. <Ref> Orchot Chaim (Meah Brachot 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since Adirim is not referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai Vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>

==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-31T22:11:36Z

Js: /* The Mizmorim */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If the Rabbi or Gabbay needs to announce the page number in the middle of Pesukei Dezimrah, it is preferable that he not announce it but rather indicate the page number by having page number cards at the front of the shul to display the page number. If that is not possible and it is a great need, one may announce it in between paragraphs. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>

== Baruch She’amar==
# Baruch She'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref>
# One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar to still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[Hallel]] and so one can say Baruch She’amar when one remembers since by [[Hallel]] one can say the bracha on [[Hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). Shulchan Aruch 53:2 says one cannot say Yishtabach if he did not say Baruch She’amar and some Zemirot. Against Shulchan Aruch, the Pri Megadim says after the fact, one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>

==Mizmor Letodah==
# Ashkenazim stand during Mizmor Letodah, but Sephardim do not stand for Mizmor Letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for Mizmor Letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for Mizmor Letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei Teshuva 51:9, Kaf Hachaim Palagi 12:18, and Shulchan haTahor 7 agree. See further Minchat David 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace Mizmor Letodah with Mizmor Shir leYom haShabbat and Hashem Malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag is not to say Mizmor Letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say Mizmor Letodah as mentioned by the Orchot Chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the Orchot Chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak Madura says to say it even on [[Yom tov]]. This is also the opinion of Pri Chadash 51:9, Shaarei Knesset Gedolah (Hagahot bet Yosef 10), Olat Tamit 51:2, Eliyah Raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach Chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]] the majority minhag is not to say it, though some have the minhag to say it. Ashkenazim have the minhag not to say it on Erev [[Yom Kippur]], but Sephardim do say it on Erev [[Yom Kippur]]. <Ref> Knesset Gedola (Hagahot HaTur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on [[Rosh Hashana]] and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot HaTur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim Palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It is to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it is a mistake not to say it, it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>

== Ashrei ==
# One needs kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one did not have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, ome should say Pote’ach between mizmorim. If one finished all the mizmorim one should have kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> Shulchan Aruch 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one did not have kavanah the first time, one can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah Rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one should not interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh (Birkat HaMazon 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat LeDavid” and it concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot Brachot 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma Tihalelya” and “Hashem Yimloch LeOlam Va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot Chaim who says not to repeat Hashem Yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem Yimloch and Ki Ba Sus is the Arizal (Shaar Kavanot 31b), Ben Ish Chai Vayigash 14. However the Mishna Brurah 51:17 quotes the Gra who says not to say Ki Ba Sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>

== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-31T22:06:43Z

Js: /* Ashrei */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If the Rabbi or Gabbay needs to announce the page number in the middle of Pesukei Dezimrah, it is preferable that he not announce it but rather indicate the page number by having page number cards at the front of the shul to display the page number. If that is not possible and it is a great need, one may announce it in between paragraphs. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>

== Baruch She’amar==
# Baruch She'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref>
# One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar to still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[Hallel]] and so one can say Baruch She’amar when one remembers since by [[Hallel]] one can say the bracha on [[Hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). Shulchan Aruch 53:2 says one cannot say Yishtabach if he did not say Baruch She’amar and some Zemirot. Against Shulchan Aruch, the Pri Megadim says after the fact, one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>

==Mizmor Letodah==
# Ashkenazim stand during Mizmor Letodah, but Sephardim do not stand for Mizmor Letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for Mizmor Letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for Mizmor Letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei Teshuva 51:9, Kaf Hachaim Palagi 12:18, and Shulchan haTahor 7 agree. See further Minchat David 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace Mizmor Letodah with Mizmor Shir leYom haShabbat and Hashem Malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag is not to say Mizmor Letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say Mizmor Letodah as mentioned by the Orchot Chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the Orchot Chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak Madura says to say it even on [[Yom tov]]. This is also the opinion of Pri Chadash 51:9, Shaarei Knesset Gedolah (Hagahot bet Yosef 10), Olat Tamit 51:2, Eliyah Raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach Chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]] the majority minhag is not to say it, though some have the minhag to say it. Ashkenazim have the minhag not to say it on Erev [[Yom Kippur]], but Sephardim do say it on Erev [[Yom Kippur]]. <Ref> Knesset Gedola (Hagahot HaTur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on [[Rosh Hashana]] and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot HaTur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim Palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It is to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it is a mistake not to say it, it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>

== Ashrei ==
# One needs kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one did not have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, ome should say Pote’ach between mizmorim. If one finished all the mizmorim one should have kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> Shulchan Aruch 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one did not have kavanah the first time, one can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah Rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one should not interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh (Birkat HaMazon 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat LeDavid” and it concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot Brachot 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-31T21:54:15Z

Js: /* Mizmor Letodah */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If the Rabbi or Gabbay needs to announce the page number in the middle of Pesukei Dezimrah, it is preferable that he not announce it but rather indicate the page number by having page number cards at the front of the shul to display the page number. If that is not possible and it is a great need, one may announce it in between paragraphs. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>

== Baruch She’amar==
# Baruch She'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref>
# One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar to still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[Hallel]] and so one can say Baruch She’amar when one remembers since by [[Hallel]] one can say the bracha on [[Hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). Shulchan Aruch 53:2 says one cannot say Yishtabach if he did not say Baruch She’amar and some Zemirot. Against Shulchan Aruch, the Pri Megadim says after the fact, one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>

==Mizmor Letodah==
# Ashkenazim stand during Mizmor Letodah, but Sephardim do not stand for Mizmor Letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for Mizmor Letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for Mizmor Letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei Teshuva 51:9, Kaf Hachaim Palagi 12:18, and Shulchan haTahor 7 agree. See further Minchat David 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace Mizmor Letodah with Mizmor Shir leYom haShabbat and Hashem Malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag is not to say Mizmor Letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say Mizmor Letodah as mentioned by the Orchot Chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the Orchot Chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak Madura says to say it even on [[Yom tov]]. This is also the opinion of Pri Chadash 51:9, Shaarei Knesset Gedolah (Hagahot bet Yosef 10), Olat Tamit 51:2, Eliyah Raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach Chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]] the majority minhag is not to say it, though some have the minhag to say it. Ashkenazim have the minhag not to say it on Erev [[Yom Kippur]], but Sephardim do say it on Erev [[Yom Kippur]]. <Ref> Knesset Gedola (Hagahot HaTur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on [[Rosh Hashana]] and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot HaTur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim Palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It is to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it is a mistake not to say it, it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>

== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-31T21:38:44Z

Js: /* Baruch She’amar */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If the Rabbi or Gabbay needs to announce the page number in the middle of Pesukei Dezimrah, it is preferable that he not announce it but rather indicate the page number by having page number cards at the front of the shul to display the page number. If that is not possible and it is a great need, one may announce it in between paragraphs. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>

== Baruch She’amar==
# Baruch She'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref>
# One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar to still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[Hallel]] and so one can say Baruch She’amar when one remembers since by [[Hallel]] one can say the bracha on [[Hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). Shulchan Aruch 53:2 says one cannot say Yishtabach if he did not say Baruch She’amar and some Zemirot. Against Shulchan Aruch, the Pri Megadim says after the fact, one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>

==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-29T17:07:53Z

Js: /* Hodu */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If the Rabbi or Gabbay needs to announce the page number in the middle of Pesukei Dezimrah, it is preferable that he not announce it but rather indicate the page number by having page number cards at the front of the shul to display the page number. If that is not possible and it is a great need, one may announce it in between paragraphs. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>

== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-12T23:10:23Z

Js: /* Interruptions in Middle of Pesukei DeZimrah */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and rather indicate the page number. If that is not possible and it is a great need, one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-09T22:13:08Z

Js: /* Interruptions between Yishtabach and Brachot Yotzer */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-09T22:06:25Z

Js: /* Interruptions in Middle of Pesukei DeZimrah */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriyat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-09T22:04:30Z

Js: /* Interruptions in Middle of Pesukei DeZimrah */

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriyat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-03T22:27:48Z

Js: Text replacement - "Pesukei Dezimrah" to "Pesukei DeZimrah"

== Basics==
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei DeZimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei DeZimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei DeZimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei DeZimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei DeZimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei DeZimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei DeZimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei DeZimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei DeZimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei DeZimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Making One Hundred Brachot Daily

2015-12-03T22:13:34Z

Js: Text replacement - "Pesukei Dezimrah" to "Pesukei DeZimrah"

{{Good}}
One is obligated to recite 100 berachot each day. <Ref> Shulchan Aruch 46:3 from Gemara Menachot 43b, Kitzur Shulchan Aruch 6:7 </ref>
==Origin of the obligation==
# Some hold that this law is a biblical obligation, while others hold it's of rabbinic origin. <ref> See Sh"t Atret Paz 1:1 at length. The Chida (Machzik Bracha 290:1) writes that going out of the way to complete a hundred [[Brachot]] daily is only a virtuous practice. However, the Petach Dvir 290:3, Sdei Chemed (Chet 34), Kitzur Shulchan Aruch 6:7 and Sh"t Atret Paz 1:1 write that it’s a complete obligation. [Chazon Ovadyah ([[Shabbat]] vol 2 pg 339) writes that even the Chida may mean that it’s only virtuous to go out of the way to make the Bracha oneself but accumulating a hundred (including [[Brachot]] one listens to such as the [[Brachot]] of Torah reading) is an obligation.] Tur 46 also says this obligation is also rabbinic and the pasuk brought in menachot 43b is an asmachta. The Arizal in Shaar Ruach Hakodesh 4a says that there is a level in blessing in heaven that the only way to get to it is saying 100 [[berachot]] each day. Kitzur Shulchan Aruch 6:7 writes that a person is obligated to make a hundred [[brachot]] daily. Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 6:7 concurs. </ref>
# There are several sources and reasons given for this law including:
## David Hamelech made an institution to say 100 [[berachot]] a day to stop the plague that was killing a 100 people every day. <ref> Bamidbar Rabba Parasha 18, Tur 46 quoting Rabbi Natronai Gaon, Daat Zekenim MeBaalei Tosfot (Devarim 10:12) </ref>
## The Gematria of each letter of צדיק/tzaddik - 90 / צ [[amen]]'s a day, 4 / ד Kedushos a day, 10 / י [[amen]] yehiy shemei rabba's, and 100 / ק [[berachot]] a day.<ref>The [http://hebrewbooks.org/pdfpager.aspx?req=34973&st=&pgnum=357 Reishit Chachma (Shaar HaKedusha ch. 17 s.v. BePrat)] writes that the letters of Tzaddik are a hint to saying 90 amens, 4 Kedushot, 100 [[Brachot]], 10 Kadishim. Part of this hint, the Reishit Chachma derives from the Zohar (Tikkunim page 29). </ref>
## Corresponding to the one hundred sockets of the mishkan.<ref>The Baal HaTurim (Shemot 38:27) writes that the institution of reciting 100 [[brachot]] each day corresponds to the 100 sockets of the Mishkan.</ref>
## The gemara (Menachot 43b) learns from the Pasuk (Devarim 10:12) "וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה ה' אֱלֹקיךָ שֹׁאֵ֖ל מֵֽעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָה" and says that we shouldn't read it as "מה" (what) but instead "me'ah" (100). <ref> Rashi Menachot 43b</ref> The exposition may be based on the fact that the verse has 100 letters<ref> Tosafot Menachot 43b "shoel" suggest that it is because the verse has 100 letters. </ref> or because Mah in gematria using At-Bash is 100.<ref>Daat Zekenim MeBaalei HaTosfot (Devarim 10:12), Baal HaTurim (Devarim 10:12). See further in the Baal HaTurim who says that it can be based on the gematria of ממך being 100 (but requires further explanation).</ref>
## Moshe received it as a Halacha LeMoshe MeSinai <ref> See Sh"t Yosef Ometz 50 in name of Sefer Charedim, Sh"t Atret Paz 1:1 quotes this and discusses whether it is on a deoraitta obligation </ref>
## The pasuk says "Ki Ken Yivorach Gaver" (Tehillim 128:4) and since "Ki Ken" has the gemara of 100, the pasuk can be read to say that a person blesses 100 times a day.<ref>Daat Zekenim MeBaalei HaTosfot (Devarim 10:12)</ref>

==Practically how to get to 100==
Here's a basic breakdown of how you might say 100 [[berachot]] in a day:
*Hamapil (1)
*[[Shacharit]] (48)
**Birchat Hashachar (15)
**[[Tefillin]] (2)
**[[Tzitzit]] (1)
**[[Asher Yatzar]] (1)
**Al Netilat Yadim (1)
**Elokay Neshama (1)
**[[Birchot HaTorah]] (3)
**Baruch She'amar (1)
**Yishtabach (1)
**Birchot Shema (3)
**Shemona Esrei (19)
*[[Mincha]] (19)
**[[Shmoneh Esrei]] (19)
*[[Mariv]] (24)
**[[Berachot]] before Shema (2)
**[[Berachot]] after Shema (3)
**Shemona Ersrei (19)
*Hamotzi meal (6)
**Al netilat yadim (1)
**Hamotzi (1)
**[[Birkat hamazon]] (4)
*4 of your choice
**[[Shehakol]]
**[[Mezonot]]
**Ha'eytz
**Ha'adama
**Borei nefashot
**Al hamichya
**Asher yatzar
**Oseh ma'aseh bereyshit
<ref> Magen Avraham 46:8, Mishna Brurah 46:14 </ref>

==How is a Day Counted?==
# There is a dispute whether we count a day for the purposes of this halacha starting from the night starting from the day. The majority of poskim hold that the count of a hundred [[Brachot]] starts at night. <ref> Sh"t Atret Paz 1:1 writes that it seems from most rishonim that we count from the day to the night. However, he writes that it seems from Bet Yosef (46 s.v. “Ditanya”) and Mishna Brurah 46:14 that we count from the night to the day based on the fact that they begin their count of the [[brachot]] from HaMapil. Additionally, Sh"t Betzel Chachmah 4:155 proved from the poskim's counting of the [[brachot]] on [[Shabbat]] that we count from the nighttime.
* Sefer Ha'itim 195 says that the count starts from the morning and finishes the next morning.
* If one brought [[shabbat]] in early Rabbi Shimon Sofer in Hitorerut Teshuva 3:502 says that the [[berachot]] count for the count of [[shabbat]], while Sh"t Bitzel Hachochma 4:155 says they count for the previous day. According to Rav Stern in Bitzel Hachochma, one would need to make up all [[berachot]] recited before [[shabbat]] starts, including the 7 of the shemoneh esrei and 4 of kriat shema, and if he starts the meal then those [[berachot]] as well.
* Rav Mordechai Eliyahu (quoted in Mikraei Kodesh Hilchot Yom Kippur 12:5:note 58) holds that one only has the hours of daylight to reach 100 brachot, from the simple meaning of the word “yom.”</ref>
==Who's Obligated?==
# Some poskim say that women aren't obligated in making a hundred [[brachot]] daily since it's a time-bound positive obligation, <ref> Halichot Bayta 13:note 2 in name of Rav Shlomo Zalman Auerbach, Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Ateret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that women are exempt and some base it on the Magen Avraham regarding Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat Aryeh. </ref> while others say that they are as obligated as men. <ref> Rav Elyashiv in Yashiv Moshe (pg 19) and Birkat Eitan (pg 61), [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rav Hershel Schachter in a shiur on yutorah.org ("Women at Prayer" min 28)], Chacham Ovadyah in Halichot Olam (vol 1 pg 59), Halacha Brurah 46:8, and Yalkut Yosef (Otzar Dinim LeIsha 6:1 pg 75), and Halichot Bat Yisrael (end of chapter 14) write that women are obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. Yalkut Yosef (Otzar Dinim LeIsha 6:1 pg 75) cites some who say that after the fact women can fulfill their obligation with praises of Hashem or by answering Amen to the brachot of others. See Contemporary Questions In Halacha and Hashkafa pg. 106 where he quotes opinions on both sides as well</ref>

==What Counts as a Bracha?==
# Some say that answering [[Zimmun]] is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# Some count the "Baruch Elokenu" in Ein KeElokenu as a bracha to make up to a hundred [[brachot]]. <Ref> Taz 46 </ref>
# If one extends his third meal on [[Shabbat]] some hold that the [[brachot]] of [[benching]] aren't counted towards the hundred [[brachot]] of that day, while others consider it as part of the [[brachot]] of [[Shabbat]]. <ref> If one extends the third meal of [[Shabbat]] past the time of sunset, Chazon Ovadyah ([[Shabbat]] vol 2 pg 337) and Sh”t Shevet HaLevi 5:23 hold that the [[brachot]] one makes during the meal and the [[Birkat HaMazon]] count towards the hundred [[brachot]] of [[Shabbat]]. However, Rav Shlomo Zalman Auerbach (Sh”t Minchat Shlomo 2:4:27, Halichot Shlomo ([[tefillah]] 22:23)) writes that it doesn't count towards the hundred [[brachot]] of [[Shabbat]]. </ref>

==Getting to a hHndred on [[Shabbat]] and [[Yom Tov]]==
# Because we don't say a [[Shmoneh Esrei]] of 19 [[brachot]] but rather of 7, one should try to accumulate a hundred through having snacks. <ref> Shulchan Aruch 290:1. </ref>
# According to the Mishna Brurah one is only lacking 13 [[Brachot]] on [[Shabbat]]. <ref> Mishna Brurah 46:14 </ref> The following is the Mishna Brurah's count of 87 [[Brachot]]:
* HaMapil (1)
* Asher yatzer (1)
* [[Netilat yadayim]] (1)
* [[Brachot]] Hashachar (15)
* Elokai Nishama (1)
* [[Brachot]] Hatorah (3)
* Baruch SheAmer (1)
* Yishtabach (1)
* [[Tzitzit]] or [[Tallit]] (1)
* [[Brachot]] [[Kriyat Shema]] of [[Shacharit]] (3)
** 2 before Shema
** 1 after Shema
* [[Brachot]] [[Kriyat Shema]] of [[Maariv]] (4)
** 2 before Shema
** 2 after Shema
* [[Shmoneh Esrei]] (28)
** [[Maariv]] (7)
** [[Shacharit]] (7)
** [[Mussaf]](7)
** [[Mincha]] (7)
* 3 Meals with [[Benching]] on wine (24) each one including
** [[Netilat Yadayim]] (1)
** [[Hamotzei]] (1)
** [[Benching]] (4)
** Hagafen and Al Hagefen (2)
* [[Kiddish]] (3)
** at night, HaMekadesh HaShabbat and HaGafen (2)
** during the day, HaGafen (1)
# If one is unable to accumulate a hundred [[brachot]] on [[Shabbat]] or [[Yom Tov]] one can listen to the [[brachot]] of Torah reading with intent to accumulate a hundred [[brachot]]. <ref> The Magen Avraham 46:8 writes that one should only rely on accumulating a hundred [[Brachot]] using [[Brachot]] that one heard from the [[Brachot]] on Torah reading if one is unable to make the [[Brachot]] oneself by eating snacks. This is also the opinion of the S”A HaRav 46, and Mishna Brurah 46:14. See Sh"t Yabia Omer 8:23:24. </ref>
# For the laws of making one hundred [[Brachot]] on [[Yom Kippur]] see the [[Yom Kippur#Making one hundred Brachot|Yom Kippur]] page.

==Making an Unnecessary Beracha==
# Some say that one cannot recite a bracha sheina tzreecha to reach the 100 brachot,<ref> Magen Avraham 46:8 based on gemara in Yoma 70a which prohibits the recitation of unnecessary [[brachot]]. </ref> while others argue that it is permissible. <ref> Yalkut Yosef (Pesukei DeZimrah p. 53) says that if fruits were brought to the table before Birkat Hamazon one is allowed to push off making the bracha until after Birkat Hamazon to reach 100 brachot. Sh”t Mishneh Halachot 15:60 also rules that this is not considered bracha sheayna tzricha since you are creating the obligation to recite it in order to fulfill the mitzva of reciting 100 berachot. Magen Avraham 215:6 holds that you can only wait to eat the fruit for dessert if they have not been brought to the table yet. </ref>

==Is intent (Kavanah) required?==
# Some hold that no specific intent is required when saying [[brachot]] in order to fulfill the mitzvah of making a hundred [[brachot]]. However, one must make sure to make the bracha with the proper Kavana of the words or at least intent that one is speaking before Hashem in order that one fulfill the mitzvah of a hundred [[brachot]]. <ref> Rabbi Dovid Aharon Brizman (Av Bet Din Philadelphia) in Vol. 59 No. 1 Tishrei 5766 pg 4-5 writes that since the entire mitzvah of making a hundred [[brachot]] is meant to inspire Yirat Hashem one doesn't need specific intent to fulfill the mitzvah and making the [[brachot]] with Kavanah is sufficient. However, he does quote the Yaavetz and [[Seder]] HaYom who hold that a bracha without intent doesn't count for this mitzvah. Nonetheless, he suggests that perhaps intent that one is speaking before Hashem suffices (like the Grach in Hilchot [[Tefillah]]). </ref>

==Links==
* Article on [http://www.yutorah.org/lectures/lecture.cfm/718751/Rabbi_Josh_Flug/The_Obligation_to_Recite_One_Hundred_Berachot_Each_Day The Obligation to Recite One Hundred Berachot Each Day] by Rabbi Josh Flug
* [http://www.yutorah.org/lectures/lecture.cfm/741508/Rabbi_Aryeh_Lebowitz/Saying_100_Berachos_Every_Day Saying 100 Berachos Every Day] by Rabbi Aryeh Lebowitz
==Sources==
<references/>
[[Category:Brachot]]
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-03T21:52:08Z

Js: /* Interruptions in Middle of Pesukei DeZimrah */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei Dezimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Kriyat Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Coming Late to Davening

2015-12-03T21:50:44Z

Js: Text replacement - "Pesukei Dezimrah" to "Pesukei DeZimrah"

One should make a great effort to daven with a [[minyan]] because Hashem does not reject the [[Tefillah]] of a congregation and the [[Tefillah]] will be more accepted by Hashem.<ref>Shulchan Aruch 90:8, Mishna Brurah 52:3 and 90:28, Rabbi Hershel Schachter (cited by Bet Yitzchak vol 30, p. 590)</ref> The halachot below are for someone who comes late to [[Shacharit]]. For the halacha of someone who comes late to [[Maariv]], please see the [[Mariv/Arvit#Coming_late_to_Maariv| Coming Late to Maariv]] page.

==Someone Who Comes Late to Davening==
# Someone who comes late to Davening and sees the minyan is up to the end of Pesukei DeZimrah and realizes that if were he to daven the usual order he would not be able to daven [[Shmoneh Esrei]] with a Minyan<ref> There is a famous dispute between the Kabbalists and Halachists whether one should forgo the regular order of Tefilah or forgo davening with a Tzibbur. The Halachists including the Tur, Shulchan Aruch and Rama hold one should skip in order to daven with a Tzibbur. The Chacham Tzvi 36 also says that one should skip according to the Arizal because the order of Tefilah is only lechatchila and the importance of Tefilah BeTzibbur is an overriding factor. So writes the Shulchan Aruch in Magim Mesharim that it is important to be on time so as not to ruin the order, to be inferred from this is the understanding that were one to come late one would inevitably skip. So say the Yaavetz in Mor Ukesia 52, Eliya Raba 52:5, Kesher Gudal 5:10, Meorei Or (Bear Sheva 21b). However, Bear Heteiv 52 records the practice of the pious did not change the order even if they were late. Shalmei Tzibbur 9b, Minchat Aharon 12:13, Ben Ish Chai in Ben Yehoyada (R”H 35a), Sh”t Yaskil Avdi O”C 1:2(6), Sh”t Simchat Cohen 7:6, and Kaf Hachaim Sofer 52 agree. See also the Shalmei Tzibur quoting the Chacham Tzvi on p. 67c. However, Mamar Mordechai 52:1 says [[davening]] in order even at the expense of praying with a [[minyan]] only applies to someone who always follows the Arizal but since we follow Shulchan Aruch (especially according to the Chacham Tzvi who says the Arizal agrees with the Shulchan Aruch) one should skip. Naveh Shalom 1 pg 124d, Sh”t Shaar Shlomo Zorafa 60, Chesed LeAlafim 52, and Mishna Brurah 52:1,6 agree. See further Sh”t Igrot Moshe O”C 4: 91, Sh”t Yacheve Daat 5:5. </ref>, he should do the following order: put on [[Tallit]] and [[Tefillin]], say Elokei Netsor, Brachot Hatorah, Baruch Sh’amar, Ashrei, Haleluyah Halelu Min HaShamayim, Haleluyah El Bekodsho, Yishtabach, Brachot Yotzer, Shema, Brachot Geulah, [[Shmoneh Esrei]] with a [[Minyan]] or with the [[Chazarat HaShatz]] which is also called [[davening]] with a [[Minyan]] <ref> The following hold it is Tefillah Betzibbur: Sh”t Me’at Mayim 21, Taharat Mayim 400:9 in name of Rambam, Sh”t Chatam Sofer 4(edition Yerushalim 5733), Petach Hadvir 52, Ashel Avraham 52, Sh”T Bear Yitzchak O”C 20:2, Chazon Ish 19:7, Sh”T Ish Matzliach O”C 11, Bear Moshe 1:12, Sh”t Shevet Levi 4:11. Sh”T Pri Tevuah 68, Sh”t Yechave Daat Y”D 5:7. However the Pri Megadim 52e, Sh”t Chavselet Hasharon O”C 2, Sh”t Amudei Esh 3:7, Sh”t Igrot Moshe O”C 3:9 argue it should not be considered Tefillah Betzibbur. </ref>, after [[davening]] he can return to say the Brachot Hashachar, Parshat Akeda, [[Korbanot]] and mizmorim of Pesukei DeZimrah that were skipped. <ref> Shulchan Aruch 52:1. Siddur Rav Amram Goan 1:102 says if one is late one should just say Baruch Sh’amar, Tehilat LeDavid (Ashrei without the first two pesukim), and Yishtabach. Smak 11, quotes Rav Neturei Goan who says one should add Haleluyah El Bekodsho. The Smag (Asin 19 pg 109b), Hagahot Maimon (Tefilat 7:50) in name of Rav Moshe Goan agrees. The Hagahot Smak 11 adds Haleluyah Min HaShamayim. Hagahot Maimon writes this in name of Sefer HaMitzvot. Rosh ([[Brachot]] 2:5) and Talmidei Rabbeinu Yonah (Brachot 23a) hold like Rav Amram Goan. Shulchan Aruch 52:1 holds like the Hagahot Smak that if there is less time one skips Haleluyah Min Hashamayim. Rama adds that if there is less time one also skips Haleluyah El Bekodsho. </ref> However, one should not be making up these [[prayers]] during [[Chazarat Hashatz]]. <ref> Yalkut Yosef Sheerit Yosef 1:page 12 and Hilchot Hashkamat Haboker 5764 page 1129 </ref>
==If One Has Less Time==
# If there is even less time than that, one should also skip Haleluyah Halelu Min HaShamayim and if there is less time even than that one should also skip Haleluyah El Bekodsho.<ref> Shulchan Aruch 52:1 holds like the Hagahot Smak that if there is less time one skips Haleluyah Min Hashamayim. Rama based on Rav Amram Gaon adds that if there is less time one also skips Haleluyah El Bekodsho. Rama 52:1 based on the Rosh (Brachot 5:6), Mishna Brurah 52:6, and Kitzur Shulchan Aruch 14:7 hold that at a minimum one may say an abbreviated [[Pesukei DeZimrah]] consisting of only Baruch SheAmar, Ashrei, and Yishtabach.</ref>
# If there is less time than that one should skip all of [[Pesukei DeZimrah]], but after [[Shmoneh Esrei]] one should say [[Pesukei DeZimrah]] without the Brachot in Baruch SheAmar and Yishtabach. <ref>
* Shulchan Aruch 52:1 writes that if one sees that the congregation is up to the Brachot of Shema and one will not have time to say [[Pesukei DeZimrah]], one should start the Brachot of Shema with the congregation and after one said [[Shmoneh Esrei]] one says [[Pesukei DeZimrah]] without the Brachot, meaning one may not say Baruch SheAmar or Yishtabach. This is based on the following Geonim and Rishonim: Siddur Rav Amram Goan 1:102 pf 200a) in name of Rav Neturnai Goan, Aruch (Erech Tefilah), Sh”t Rashba 3:285, Machzor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, and Shibolei HaLeket (Siman 7). See, however, the opinion of the Rabbenu Yonah (Brachot 23a) that one may say these [[Brachot]] after [[Shmoneh Esrei]].
* Mishna Brurah 52:6 quotes the Mishkenaot Yacov who argues on Shulchan Aruch and says that it is preferable to say [[Shmoneh Esrei]] alone rather than skip [[Pesukei DeZimrah]]. However, Rabbi Hershel Schachter (cited by Bet Yitzchak vol 30, p. 593) quoting Rav Soloveitchik and Rav Ovadyah in Sh"t Yachava Daat 5:5 hold like Shulchan Aruch that it is preferable to say [[Shmoneh Esrei]] with the congregation rather than say [[Pesukei DeZimrah]] with Brachot.</ref>
# If the [[minyan]] is saying the [[Shmoneh Esrei]] and one has not yet recited Kriat Shema one should not skip Shema and the Brachot in order to recite the [[Shmoneh Esrei]] with the tzibbur because being somech geula litfillah for [[shacharit]] is more important. <ref> Shulchan Aruch 111:3, Mishna Brurah 111:11. Mishna Brurah adds that for [[arvit]] one would skip to [[Shmoneh Esrei]] with the tzibbur rahter than saying Kriat Shema with the Brachot. see [[Mariv/Arvit#Coming_late_to_Maariv| Coming Late to Maariv]]. </ref>
# If one skipped [[Pesukei DeZimrah]] and then made a mistake in [[Shmoneh Esrei]] for which he needs to repeat (forgetting Yaleh VeYavo on [[Rosh Chodesh]]), since he has to say [[Shmoneh Esrei]] again he should first say [[Pesukei DeZimrah]] with the Shem Umalchut in the Baruch Sh’amar and Yishtabach. <ref> Hagahot Rabbi Akiva Eiger 52 says if one forgot to say mashiv haruach one should say Pesukei DeZimrah with Brachot before he repeats [[Shmoneh Esrei]]. Maharsham in Daat Torah 52 quotes Sh”t Tiferet Tzvi 15 who agrees to Rabbi Akiva Eiger but says on [[Rosh Chodesh]] one should first say [[Hallel]] with the tzibbur before saying [[Pesukei DeZimrah]] but then one can only say [[Pesukei DeZimrah]] without Brachot since [[Hallel]] fulfills the obligation of saying praise from Tehilim for the day. Torat Chaim Sofer 52e says against the Rabbi Akiva Eiger so that one should repeat immediately so as not to interrupt between Geulah and Tefillah. Halacha Brurah 52:2 holds like Rabbi Akiva Eiger, Daat Torah, and Sh”t Tiferet Tzvi since anyway one is repeating [[Shmoneh Esrei]] one has to first prepare with praise as in [[Pesukei DeZimrah]]. Lumdus in Halacha: [Birur Halacha 52:3 says one could argue on the Rabbi Akiva Eiger based on the dispute of Rishonim (Tosfot Brachot 26b) whether one goes back for a [[Shmoneh Esrei]] that one forgot the Yaleh VeYavo can repeat if he is not able to add the Yaleh Veyavo in the Tashlumin. According to one opinion one can return since it is as if one did not pray at all and according to the other opinion one may not repeat because he has nothing to add. So too according to the opinion that it is not as if he did not pray at all, then one should not be able to say [[Pesukei DeZimrah]] with Brachot. Perhaps one can answer that only by Yaleh VeYavo which is just an addition is there a dispute if the [[Shmoneh Esrei]] counts, but by Mashiv HaRuach or Ten Tal UMatar which is part of the words of the bracha everyone agrees that it is considered as if one did not pray. Rav Chaim MeBrisk (Shuirei Grach pg 74) agrees. Thus, only by Mashiv HaRuach does Rabbi Akiva Eiger say you can say [[Pesukei DeZimrah]] but not for Yaleh VeYavo. However we do not pasken like this idea because Yalkut Yosef 1 pg 238 says that Ten Tal UMatar is even more of an addition since if one remembers within the Shema Esreh Ten Tal UMatar can be said even in Shema Kolenu but Yaleh Veyavo requires you to return to the beginning of the Bracha Ratzeh. So writes the Sh”t Har Tzvi O”C 54, Magen Avraham 108:16, Sh”t Chesed LeAvraham (Mehudra Tanina 20)] </ref> [Seemingly this is only if one already missed [[davening]] Shema Esreh with a [[minyan]], meaning starting [[Shmoneh Esrei]] with the Chazan.]

==If One Has More Time==
# If one has some more time one should add the mizmorim from Haleluyah Halili Nafshi to Haleluyah Halelu El Bekosho.<ref> Magen Avraham 52:1 says even though it sounds from Rama 52 like one should add Hodu if one has time, the Rif already wrote that the main part of [[Pesukei DeZimrah]] is from Tehilat Ledavid to Kol hanishama, meaning that they precede Hodu and so the Rama only meant to add this after one was already saying all the Haleluyah’s and so agrees the Smag. So says Biur Gra 52:3, Bear Hetiev 52:3, Machsit HaShekel 52:1, Shulchan Aruch HaRav 52:1, Mishna Brurah 52:4. </ref>
# If one has more time one should add the first four pesukim of Vayvarech David. <ref> Halacha Brurah 52:3 in name of Chaye Adam 19:4. </ref>
# If one has more time one should add Az Yashir. <ref> Halacha Brurah 52:3 in name of Chaye Adam 19:4. </ref>
# If one has more time, according to Ashkenazim who say Hodo after Baruch Sh’amar should add Hodo, but according to Sefardim should add the rest of the pesukim of [[Pesukei DeZimrah]] (such as Mizmor Letodah and Yehe Kavod). <ref> Rama 52:1 in name of Hagahot Maimon Tefilah 7:50 says if one has more time than saying [[Pesukei DeZimrah]] with skipping one should add Hodu. Magen Avraham 52:1 explains that the Rama only means to add this after we add Vayevarech David since that is the opinion of the Smag. This is also the opinion of Mishna Brurah 52:4. Aruch Hashulchan 52 says that Az Yashir precedes Hodu against the Chaye Adam who says Hodu precedes Az Yashir. Bear Hetiev 52:3 in name of Lechem Chamudot that Mizmor Letodah is on the level of Hodu. Sephardim follow the Maamer Mordechai 52:2 and Kaf Hachaim 52:3. </ref>
# If one has more time one should add some [[Korbanot]] starting with Lefikach until Shema and Baruch Shem, then parshat Tamid, ketoret until and not including Rabban Shimon Ben Gamliel, then Anna Bechoach and the Ribbon HaOlamim, Lechen Yehe Rason , (if there is time add Aizehu Mekoman), then Hodo until UBeNiveye Al Tirau, El Nikamot until Hashem Hoshea Hamelech ,Hashem Melech, Lamnatzeach and continue with [[Pesukei DeZimrah]]. <ref> Halacha Brurah 52:3, Sh”t Rav Poalim O”C 2:4, Sh”t Yechave Daat 5:5 in the footnote, Sh”t Ish Matzliach 1:15pg 42a, 76c. </ref>
# On [[Shabbat]], one should skip Nishmat and not [[Pesukei DeZimrah]]. But if there is not enough time to say the mizmorim before [[Pesukei DeZimrah]], [[Pesukei DeZimrah]] and Nishmat one should skip the mizmorim before [[Pesukei DeZimrah]] and not Nishmat. If one has more time to say some of the mizmorim before [[Pesukei DeZimrah]], he should say mizmors “Hashamayim Mesaprim”, "Ledavid Beshenato” and “Tefilah Lemoshe”. <ref> Halacha Brurah 52:4. Chaye Adam 19:6 says Nishmat is an obligation of [[Shabbat]] (based on Pesachim 118a) and if there is little time one just says Brauch Sh’amar, Tehilat Ledavid, Nishmat, Yishtabach. This is also the opinion of Mishna Brurah 52:5. The Sh”t Meshiev Halacha 439-440 adds that should even miss Tefilah Betibbur for Nishmat. However it seems that even the Chaye Adam would agree that one can skip Nishmat for Tefilah Betzibbur. On the other hand, Shalmei Tzibbur (shalmei chagiga pg 203b) holds [[Pesukei DeZimrah]] comes before Nishmat since it is a Tadir- regularly said passage compared to Nishmat. This is also the opinion of Siddur Bet Menucha 133b, Kitzur Shulchan Aruch 14:7, Shaarei Teshuva 281e in name of Shalmei Tzibbur. Sh”t yecha Daat 5:5 footnote 1 argues with the Chaye Adam in that Nishmat is only a Minhag (based on Rambam and Talmidei Rabbenu Yonah), similairly the Sh”t Michtam LeDavid O”C 13 says it is not sourced in the gemara, meaning the practice of saying it on [[Shabbat]] is not in the gemara. The Lechem Hapanim on Kitzur Shulchan Aruch and Leviat Chen 18 agree. </ref>

==Shabbat==
# If one arrives late to shul on [[Shabbat]] and will have to skip certian parts of the [[prayer]] in order to say the [[Shmoneh Esrei]] with the tzibbur some consider it to be better to skip the [[korbanot]] while some say it is better that one skip the chapters of Tehillim that are recited especially for [[Shabbat]]. <ref> Yalkut Yosef Hilchot Hashkamat Haboker 5764 page 116. In conclusion, he prefers the latter. </ref>

==Sources==
<references/>
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-03T21:50:12Z

Js: /* Interruptions in Middle of Pesukei DeZimrah */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’Yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Tzarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a Sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei DeZimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, consequently one may not do so during Pesukei DeZimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the brachot of [[Kriyat Shema]] is a dispute of the achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei DeZimrah since the Poskim compare the two for interruptions even though Pesukei DeZimrah is different in that one can answer [[amen]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the kedusha in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. 
[The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in the name of some geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it, yet some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] 
Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei DeZimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt Pesukei DeZimrah to answer the 13 midot, but those who have the Minhag to answer it even in the middle of Pesukei DeZimrah, have what to rely on. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]].
* Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.) The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is said with the tune.
* Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei DeZimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei DeZimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei DeZimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1 and Sh”t Kinyan Torah 4:9. Yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim Derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20.
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei DeZimrah and that one can answer Modim Derabanan during Pesukei Dezimrah.
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4:4 explains that these achronim are following their opinion that one can interrupt Pesukei DeZimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei DeZimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei DeZimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei DeZimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot Shema]] not Baruch Sh’amar] Ashkenazic achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech HaChaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of Shulchan Aruch, that one may not interrupt Pesukei DeZimrah is explained and held by Sephardic achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei DeZimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage because it is honoring Hashem to keep His mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah. <Ref> Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting Hashem, thus one can interrupt for the bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one is up to Yishtabach one should first say Yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before Yishtabach, and rejects this ruling in Shulchan Aruch 53:3 one can not interrupt between Pesukei DeZimrah and Yishtabach. Ginat Veradim O”C 1:52 understood Shulchan Aruch to mean one may not interrupt even between the mizmorim but quotes Rabbenu Yishaya who understood Shuchan Aruch to mean that only between Pesukei DeZimrah and Yishtabach one can not interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he finishes off with a Tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the Shulchan Aruch seen the letter of the Rambam he would have retracted. </ref>
# If the Zman Kriyat Shema (even if it is just the Magen Avraham’s time) is about to end within minutes and it is not possible to skip zemirot, finish Pesukei DeZimrah, [[Birchot Shema]] and Shema, one may interrupt Pesukei DeZimrah to say all 3 paragraphs of Shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei DeZimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he holds in 46:31). Even if it is just to make the time of the Magen Avraham it is allowed since it is a Safek Deoraita for the first line and once one has had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt [[Shmoneh Esrei]] for saying Shema in time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on their [[Tallit]] without a bracha and put on [[Tefillin]] with a bracha between mizmorim and if he was in between Pesukei DeZimrah and Yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzar]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei DeZimrah and Yishtabach since once there was already an interruption anyway (to go to the bathroom) one can continue. The Korban Eshe O”C 2 argues that one should not interrupt between Pesukei DeZimrah and Yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one does not say a bracha at all since one had in mind to return. But between Pesukei DeZimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the Amida, one should wait until after the Amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only interrupt when between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of [[Birchot Kriat Shema]]. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei DeZimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can not answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of [[Birchot Kriat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot HaTorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the rishonim and achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one may not say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sephardim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that he wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Birchot HaTorah

2015-12-03T21:31:58Z

Js: Text replacement - "Pesukei Dezimrah" to "Pesukei DeZimrah"

==Obligation==
# One should be very careful to say Birchot HaTorah before learning.<Ref>Shulchan Aruch 47:1</ref> The brachot should be said with great [[Simcha]] (happiness) for being fortunate enough to be chosen and be privileged with the Torah. <ref>Mishna Brurah 47:4 </ref>
# Before one learns Torah one must recite the Birchot HaTorah <ref> Ramban in Sefer HaMitzvot of the Rambam adds Birkat HaTorah as a Mitzvah Deoraita based on Gemara Brachot which learns these brachot from the pasuk ''“Ki Shem Hashem Ekrah Havu Godel LeElokenu"''. See Ramban there and Minchat Chinuch 430:5 who classify these brachot as brachot of praise. Because of the dispute in the rishonim as to whether these brachot are Deoraita or Derabanan the rule of [[Safek Brachot LeHakel]] still applies. </ref>

==The Text of the Brachot==
# The first bracha Ashkenazim conclude with the words “LaAsoak BeDivrei Torah” and Sephardim conclude with the words “Al Divrei Torah" <ref> Shulchan Aruch 47:5 based on Rif (Brachot 5b), Rambam (Tefilah 7:10), Talmedei Rabbenu Yonah (Brachot 5b D”H Maiy Mevarech) and Arizal (Shaar Kavonot Nusach Hatefilah) have the version of Sephardim - Al Divrei Torah. Rosh (Brachot 1:13) and Tur 47 have the version of the Ashkenazim of LaAsoak BeDivrei Torah. </ref>
# The second section begins VeHaRev Nah with a Vav. Some Ashkenazim have the custom to say it without a Vav. <ref> Shulchan Aruch 47:6 based on Tosfot (Brachot 46a s.v. Kol, Ketubot 8a s.v. Shehakol in name of Rabbenu Tam), Rosh (Brachot 1:13), Rabbenu Yonah (5b s.v. Veha), Rashi 11b s.v. VeRabbi Yochanan, and Mordechai 31 hold that Harev Nah of Birchat HaTorah starts with a Vav. This opinion holds that really there are only two brachot of Birkat HaTorah. Rama 47:6 says that the practice is to say it without a Vav but it is better to say it with a Vav to satisfy all opinions. This opinion is sourced in the Rambam (Tefilah 7:10), Rashba (Brachot 11b s.v. VeRabbi Yochanan), Bal HaMor s.v. Maiym, and Avudraham pg 44. This opinion holds that Birkat HaTorah in reality consists of three brachot.</ref>
# When saying Birchot HaTorah especially “VeNehiyeh Anachnu VeTzeTzeynu” one should pray for one’s children to be Talmidei Chachamim, Tzaddikim, and Baalei [[Middot]]. <Ref>Mishna Brurah 47:9, 10 </ref>
# The minhag is to say the Pesukim of [[Birkat Cohanim]] and the משניות of Elu Devarim after Birchot HaTorah. If one did not learn then, it is a dispute whether one fulfilled one’s obligation and so one should have intent to fulfill one’s obligation with the bracha of Ahava Rabba. <Ref>Shulchan Aruch 47:9-10, Mishna Brurah 47:19-20 </ref>
# There is a dispute whether the first bracha of Birchot HaTorah includes Haarev Nah or not. In light of this, there is a dispute whether one should answer [[Amen]] if one hears someone finish the bracha of LaAsok BeDivrei Torah, for Ashkenazim, or Al Divrei Torah, for Sephardim. Therefore, some advise saying this bracha quietly so that the listener will not be in doubt whether to answer [[Amen]] or not. <ref>Kitzur Shulchan Aruch 7:1</ref> 

[[Image:Text_of_Birchot_HaTorah.png|650px]]
## Baruch Atta Hashem… Asher Kidishanu BeMitzvotav… Lasoak B'divrei Torah (Sephardi: Al Divrei Torah).
## VeHaRev Nah Hashem Elokenu… Halomed Torah LeAmo Yisrael. <ref> Shulchan Aruch 47:6 rules that the bracha of HaRev Nah begins with the letter Vav to connect it to the last bracha. The Rama writes that though others hold that one should say it without a Vav, it is better to say it with a Vav. Magen Avraham 47:4 explains that the Vav shows that the first and following brachot are really one long bracha, and the opinion that the Rama quotes who argues that there should be no Vav holds that they are considered two separate brachot. Mishna Brurah 47:11 agrees.</ref>
## Baruch Atta Hashem… Asher Bachar Banu Mekol HaAmim… Baruch Atta Hashem Noten HaTorah <ref> S”A 47:5 </ref>

==The Extent of the Obligation==
# One should be particularly careful about saying the Birchot HaTorah because they show one's appreciation of Hashem’s gift of Torah to the Jewish people. <ref> Shulchan Aruch 47:1. Gemara Nedarim 81a it is maintained that because the Jews did not say Birchot HaTorah the fist Bet HaMikdash and [[Israel]] was destroyed. The Bach 57:1 explains that their intention was to learn Torah just to learn the knowledge and be arrogant in their wisdom. They did not internalize the holiness of Torah into their body and soul and this caused Hashem’s Shechina to be removed. </ref>
# Some hold Birchot HaTorah are a Biblical Mitzvah and some consider it a Rabbinic institution. <Ref>Mishna Brurah 47:1 </ref>
# Someone who is in doubt as to whether they have already recited Birchot HaTorah, preferably should hear someone else make the brachot (the listener should have intent to be fulfilling his obligation by listening to the other person making the brachot and the speaker should have intent to fulfill his own as well as the listeners obligation by reciting the brachot), otherwise one should have intent to fulfill the obligation with the bracha of Ahavah Rabba or Ahavat Olam and learn right after [[davening]]. If that is not possible, according to Ashkenazim, one may make the bracha of the Asher Bacher Banu. <Ref>Mishna Brurah 47:1 </ref> However, according to Sephardim, if one can not hear the bracha from someone else or have intent that one's bracha of Ahavat Olam fulfills one's obligation, one should not say the brachot.<reF>Yalkut Yosef 47:2 writes that since there are some who hold Birchot haTorah are derabbanan if one is in doubt one should not say the bracha based on the klal of [[safek brachot lehakel]].</ref>
# One has to make Birchot HaTorah for any learning including Torah, Midrash, Mishna, and Gemara. <ref> [[Brachot]] 11b, Shulchan Aruch 47:2, Yalkut Yosef 47:2 </ref>
# Women are also obligated in making the Birchot HaTorah. <ref> Shulchan Aruch 47:14, Magen Avraham 47:17 explains that it is because women have to learn the Halachot relevant to them. Minchat Chinuch 430:5 says that women can make these brachot because it is a praise of Hashem for giving us the Torah. The Gra 47:18 argues that women should not have to make the brachot since they are exempt from Torah learning. However he allows women to make the brachot like any other mitzvah from which women are exempt, Ashkenazic custom is to allow them to make a bracha. </ref>

==What Type of Learning Requires Birchot HaTorah?==
# Writing Torah even without reading, if one understands what one is writing, is considered learning for which one has to make Birchot HaTorah. <ref> Shulchan Aruch 47:3 based on Avudraham pg 32. Magen Avraham 47:1 adds that one has to understand what one is writing in order for it to be considered learning, but just copying over text is not learning. This is also the opinion of Buir Heitev 47:2 </ref>
# According to Ashkenazim, because of a dispute one should not think Torah before making Birchot HaTorah, however it is permissible to do a Mitzvah even though it will cause one to think about the laws of the Mitzvah. <ref>Mishna Brurah 47:7 because of the Gra who argues on Shulchan Aruch. </ref> However, according to Sephardim thinking words of Torah does not require Birchot HaTorah and so it is permissible to think Torah before Birchat HaTorah. <ref> Shulchan Aruch 47:4 based on Shabbat 151a, Agur 2, and Tosfot 20b s.v. VeRav Chisda. This is also the opinion of Yalkut Yosef (vol 3 pg 81) that it is permissible to think Torah before Birchat HaTorah. </ref>
# Hearing a speech of Divrei Torah from a person or an electronic device requires the brachot. <ref> Yalkut Yosef 47:5 </ref>
# Looking into a Sefer Kodesh and only reading with one’s eyes, even without saying the words, requires brachot. <ref> Yalkut Yosef 47:6 </ref>
# Telling someone a halacha without giving a reason is a dispute of the poskim, one should be strict to say Birchot HaTorah beforehand. <ref> Rama on Shulchan Aruch 47:4 based on Ran (Shabbat 4b s.v. Makom, Avoda Zara 19b s.v. Tana) allows this because it is just like thoughts of Torah. However Yalkut Yosef 47:7 rules that because of a double doubt one should be strict to make brachot. </ref>
# One who hears a bracha may answer [[Amen]] before having recited these berachot themself. One also may answer Kedushah before reciting these brachot, even though the responses are themselves biblical verses. <ref> Sh"t Rivivot Ephraim 1:39:1 </ref>

==Someone Who Forgot to Make the Brachot==
# The bracha of Ahavat Olam (the second bracha of [[Kriyat Shema|Birchot Kriyat Shema]]) exempts one’s obligation of Birchot HaTorah only if one learns immediately after tefillah. <ref> Shulchan Aruch 47:7 based on Brachot 11b says that one can fulfill one's obligation of reciting the brachot with the bracha before Shema. Mishna Brurah 47:15 in name of Levush says that one can finish tefillah and it is not considered an interruption. Beiur Halacha s.v. Im Lamad implies from the Or Zaruh that finishing tefillah is ok but talking would be an interruption. </ref>
# If one forgot whether one said the Birchot HaTorah (and had not yet said Ahavat Olam), Sephardim should not make a bracha, but Ashkenazim can make the Asher Bachar Banu bracha. <ref>Sephardim do not make a bracha because it is a [[safek brachot lehakel]] since it is a dispute in the rishonim whether Birchot HaTorah are Deoritta (Ramban) or Derabanan (Rambam). This is also the opinion of (Yalkut Yosef Hilchot Pesukei DeZimrah 47:2 pg 60). Ashkenazim can make the Asher Bachar Banu bracha as the Mishna Brurah 47:1 says in the name of the Shagat Aryeh. </ref>

==How They Are to Be Said==
# The brachot can be said standing or sitting. <ref> Yalkut Yosef 47:15 pg 94 </ref>
# Some say that one can interrupt between the brachot and the learning, but it is correct not to do so, and so the practice is the say the Parshat [[Birkat Cohanim]] right after the brachot. <ref> Shulchan Aruch 47:9. Tosfot Brachot 11b s.v. Shkevar in name of the Ri, Rabbenu Yonah 5b, and Mordechai 31 hold an interruption is not a problem. Rambam (as understood by Bet Yosef) holds one may not make an interruption. Magen Avraham 47:8 says that one can say these psukim even before daylight unlike the Maharshal who says one does not read psukim of [[Birkat Cohanim]] at night. </ref>
# It is good to recite one's bracha out loud, to enable others to respond [[Amen]]. However, this is not an obligation. <ref> Sh"t Rivivot Ephraim 1:39:2 </ref>

==Interruptions That Would Require New Brachot==
# One who stops his learning by means of working, bathing, or sleeping, is not considered to have interrupted his learning and he does not make new brachot. <ref> Shulchan Aruch 47:10. See Tosfot [[Brachot]] 11b.
* Tosfot Brachot 11a ask why a person does not need to make Birchat HaTorah again when they stop their learning and then go back to learning. The answer given, is that a person never gives up thinking about going back to learning because a person should learn whenever he has free time. The Rosh Brachot 1:13 and Hagahot Maimoniyot (Tefillah 7:9) agree.
* The Agur (cited by Divrei Chamudot Brachot 1:76) explains that the reason there is no interruption when it comes to Birchat HaTorah is because a person is always involved in activities that require following halacha. The observance of halacha keeps a person’s mind connected to learning. Shulchan Aruch 47:10 holds that going to work or going to the bathroom is not considered an interruption and you do not therefore have to make Birchat HaTorah again. </ref>
# If one slept during the day for a long period of time one does not make Birchot HaTorah again upon [[waking up]]. Even though there is what to rely on for one to make the brachot again, the Minhag HaOlam is not to do so, and one should instead hear them from someone who is obligated to make them (both must have kavana, and after the bracha, both learn some pesukim such as Parshat [[Birkat Cohanim]]). <Ref> Shulchan Aruch 47:11 quotes those who say that a fixed sleep during the day is a [[hefsek]], and then quotes those who say that it is not a [[hefsek]]; the minhag follows the latter view. However, Eliyah Rabba 47:9 quotes many poskim who say that one should make a bracha and agrees with them; Mishna Brurah 47:25 quotes many main acharonim who say to make Birchot HaTorah, and concludes that one who does will not lose out. However, many contemporary poskim including Piskei Teshuvot 47:14, Halichos Shlomo [[Tefilla]] 6:6, Rivevos Ephraim 8:609:1, Ishei Yisrael 6:25, Karna Deigrata 1:133, Halachically Speaking (vol 3, article 1, pg 5), and Piskei Teshuvot 47:14 write that the minhag is not to make any Birchot HaTorah after sleeping again in the day. </ref>

==Nighttime==
# The night goes after the day with regards to Birchot HaTorah; therefore, one does not make new Birchot HaTorah when night begins. However, if one goes to sleep at night, one will need to make new Birchot HaTorah when one wakes up.<ref> Shulchan Aruch 47:12, Mishna Brurah S.K. 28 </ref>.
# If one woke up before [[Olot HaShachar]] (after [[Chatzot]]) and wants to learn, one should make Birchot HaTorah even if one will go to sleep afterwards. If one does go back to sleep Shinat Kevah during the night, there is what to rely on to make Birchot HaTorah a second time. <Ref> Mishna Brurah 47:29,30 </ref>
#Someone who wakes up early in the morning before dawn can make all the brachot ([[Birchot HaShachar]] and Birchot HaTorah) except Hanoten LeSachvi Binah and Parshat HaTamid which should wait until Or hayom. The Birchot HaTorah then covers his brachot all day. <ref> Shulchan Aruch 47:13 </ref>
# If one did not sleep all night, such as on the night of [[Shavuot]], there is a dispute whether one should make Birchot HaTorah or not. According to Ashkenazim, one should try to hear the brachot from someone else, and then say some psukim afterwards. If one is unable to do that, one should have intent that one's bracha of Ahava Rabba should count for Birchot HaTorah, and then learn after [[tefillah]].<ref>Mishna Brurah 47:28, Rabbi Hershel Schachter (cited by Bet Yitzchak vol 30, p. 592). The side that says one should say it views Birchot HaTorah as similar to other Birchot HaShachar, which are said every morning, regardless of whether one slept or not. </ref>However, the Sephardic minhag is to say Birchot HaTorah by oneself.<ref>Chazon Ovadyah ([[Yom Tov]] p. 312)</ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Birchot HaTorah in the morning after one did not sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akiva Eiger </ref>

==Waking up in Middle of the Night==
# See the [[Waking_up_in_the_middle_of_the_night]] page.

==Sources==
<references/>
[[Category:Brachot]]
[[Category:Learning Torah]]
[[Category:Prayer]]

Birchot Kriyat Shema

2015-12-03T21:27:48Z

Js: Text replacement - "Pesukei Dezimrah" to "Pesukei DeZimrah"

==Who's exempt?==
# Women are exempt from [[Brachot]] [[Kriyat Shema]]. <ref> Magen Avraham 70:1 writes that women are exempt from the [[Brachot]] [[Kriyat Shema]] since it’s a time-bound mitzvah. Bear Heitev 70:1, S”A HaRav 70:1, Mishna Brurah 70:2, Kaf HaChaim 70:1, and Halacha Brurah 70:2 agree. Halacha Brurah (Birur Halacha 70:2) writes that this should be dependant on a dispute in the rishonim whether on Derabbanan’s there’s an exemption of Mitzvah Ashe SheZman Grama [This is the general dispute between Tosfot (Brachot 20b D”H [[Tefillah]], Pesachim 108b s.v. Af, [[Megillah]] 24 s.v. Mi) who writes that women are exempt from Derabban time bound mitzvot and Rashi (quoted by Tosfot [[Brachot]] 20b) holds that women are obligated in Derabbanan time bound mitzvot.] </ref>
# Ashkenazi women can voluntarily say [[Brachot]] [[Kriyat Shema]], while Sephardim may not make any Bracha that they aren’t obligated to make. <Ref> Even though the Pri Megadim (Ashel Avraham 296:11) writes that [[Brachot]] which don’t entail any action can not be volunteered including [[Brachot]] [[Kriyat Shema]], the Yeshuot Yacov 422:6 argues that any Bracha that’s is preparation for a mitzvah may be volunteered but not a Bracha that is the complete mitzvah such as [[Havdalah]] . The S”A HaRav 70:1, Mishna Brurah 70:2, and Aruch HaShulchan 70:1 rule that Ashkenazic women are permitted to voluntarily say [[Brachot]] [[Kriyat Shema]]. Concerning Sephardim, the Sh”t Or Letzion 2:5 pg 55 writes that since [[Brachot]] [[Kriyat Shema]] are praise women are permitted to volunteer to say them, while Sh”t Yabia Omer 8:8 and Sh”t Otzrot Yosef 4:3 argue on that [[Brachot]] can’t be volunteered even such a case. Halacha Brurah (Birur Halacha 70:3) explains that for Sephardim there’s a triple safek to permit women to make the Bracha: 1) perhaps women are obligated in Derabbanan time bound mitzvot (like Rashi and not Tosfot [[Brachot]] 20b), 2) perhaps women may volunteer a non-action Bracha that they are exempt from (like the Yeshuot Yacov and not Pri Megadim) and 3) perhaps on a Bracha that’s not of the form Vetzivanu women may volunteer the Bracha (like Rosh (Kedushin 31a) and not Rabbenu Tam). Nonetheless, Halacha Brurah concludes that the second and third Safek are really one Safek (as in Sh”t Yabia Omer 2:6:9) and on a double Safek we still say [[Safek Brachot LeHakel]]. </ref>
# According to Ashkenazim, some say there is an obligation to say the [[Brachot]] after shema (Emet Veyasiv, Emet VeEmunah, Haskivenu) because of the mitzvah to remember Egypt. However, according to Sephardim it’s not an obligation to say any of the [[Brachot]] [[Kriyat Shema]]. <Ref> However, the Magen Avraham 70:1 writes that women are obligated to say the Bracha of Emet VeYatziv since the obligation of remembering leaving Egypt is a mitzvah that’s not time-bound. The Solet Belulah 70:1, S”A HaRav 70:1, Siddur Bet Ovad ([[Kriyat Shema]] [[Arvit]] 1-2), and Mishna Brurah 70:2 agree with the Magen Avraham. However, the Sh”t Shagat Aryeh 12 writes that women are exempt from the mitzvah of remembering leaving Egypt since it’s a time bound mitzvah since the mitzvah of the day is different from the nighttime mitzvah. The Nezirut Shimshon 67, Limudei Hashem 142, and Aruch HaShulchan 70 agree with the Shagat Aryeh. Sh”t Shevet HaLevi 6:12 writes that according to Ashkenazim since there are those who say that it’s an obligation and even if it’s not an obligation it can be said voluntarily (as Rama 589:6 writes), there is nothing to loose by saying the Bracha. However, Sephardim hold that if a person is exempt from a Bracha one may not make the Bracha voluntarily (as S”A 589:6 writes). Therefore, Sh”t Yabia Omer O”C 2:20, Halacha Brurah 70:2 and Sh”t Shevet HaLevi 6:12 hold that Sephardic women aren’t obligated to say the Bracha (at least there’s a doubt) and so it shouldn’t be said voluntarily. </ref>

==Obligation to say Brachot [[Kriyat Shema]]==
# Along with the [[Kriyat Shema]] one says seven [[Brachot]] of praise <ref> In total there are seven [[Brachot]] of thanks and praise, which the Yerushalmi ([[Brachot]] 1:5) says is based on the pasuk “Shevah BaYom Hilalticha Al Mishpatei Tzidkatach” (Tehilim 119:164) “Seven times a day I praise you with the laws of your righteousness” meaning one says seven [[Brachot]] of praise along with words of Torah, i.e. Shema. This connection is brought down by Rashi ([[Brachot]] 11a), Rishonim on [[Brachot]] 11a, and Tur 58. </ref> are said as follows: by [[Shacharit]], two [[Brachot]] prior to Shema and one after Shema, and by [[Arvit]], two [[Brachot]] before Shema and two after Shema. <Ref>Mishna in [[Brachot]] 11a says that one makes two before Shema and one afterwards by [[Shacharit]] and two before and two afterwards by [[Arvit]]. This is also the opinion of Rambam ([[Kriyat Shema]] 1:5), and Tur 58. </ref>
# These [[Brachot]] are Derbanan. <ref> Kol Bo (Siman 5e and 122) say that [[Brachot]] Pesukei DeZimrah are Derabanan but [[Brachot]] [[Kriyat Shema]] are Deoritta. Rabbenu Yosef ben Pelet and Rabbenu Yishaya agree. However, it seems (lacking explicit sources) that we hold Le’halacha that the [[Brachot]] are Derabbanan as many times the Achronim use the idea of [[Safek Brachot LeHakel]] by these [[Brachot]] as well. </ref>

==Brachot Yotzer Or==
# In the Bracha of Yotzer we mention that Hashem created light and darkness in the phrase “Yotzer Or UBoreh Choshech”. <Ref>[[Brachot]] 11b, Tur and S”A 59:1 who gives gives the reason that we say Hashem also created darkness so that the heretics don’t say that G-d who created light didn’t create darkness (based on Talmedei Rabbenu Yonah 5b). </ref>
# Some have the practice to kiss their [[Tefillin]] Shel Yad while saying “Yotzer Or UBoreh Choshech” and to keep one’s hand one the [[Tefillin]] through the entire phrase. Mekubalim have the practice not to kiss their [[Tefillin]] Shel Rosh in the [[Brachot]] [[Kriyat Shema]]. <Ref> Shaar Kavanot (Yotzer UKriyat Shema pg 18d, 19a, Nusach Tefilah pg 51b) writes both practices. It’s brought down in the Achronim including the Kaf Hachaim Palagi 14:2, Chesed LeAlafim 59:1, Minchat Aharon 13:1, Ben Ish Chai (Shemot 1, Beshalach 1), Kaf HaChaim Sofer 59:2 and Halacha Brurah 59:2. Od Yosef Chai (shemot 3) writes not to remove one’s hand from the [[Tefillin]] until one says UBoreh Choshech. </ref>

==Making a mistake in Yotzer Or==
# If one started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro [[Mariv]] Aravim” (the words usually said by [[Brachot]] Shema of [[Arvit]]) and concluded with “HaMariv Aravim” one doesn’t fulfill his obligation and must repeat the bracha of Yotzer. <Ref> [[Brachot]] 12a (according to Rashi, other Rishonim explain it differently) says that if one started with Yotzer Or and concluded with [[Mariv]] Aravim one doesn’t fulfill his obligation but if one started with [[Mariv]] Aravim and concluded with Yotzer Meorot one fulfills his obligation because the bracha follows the conclusion (whenever the conclusion has it’s own Baruch). Implied from all the Rishonim (see Bet Yosef 59:2) who discuss the Gemara is that if one started with [[Mariv]] Aravim and concluded with it one doesn’t fulfill his obligation. This is also the opinion of Halacha Brurah 59:7. </ref>
# If one concludes “HaMariv Aravim” even if he mentioned Yotzer Or in the beginning of the bracha one doesn’t fulfill his obligation and must repeat the bracha. <ref> Pri [[Chadash]] 671:2 writes that the Rif holds if one said Yotzer Or in the beginning then even if he concludes with [[Mariv]] Aravim he fulfills his obligation. However, this opinion is in conflict of all the Rishonim and Achronim who agree that the conclusion is needs to be correct but disagree as to whether also the beginning needs to be correct (Bet Yosef 59:2). The Mamer Mordechai 59:3 and Halacha Brurah 59:8 argue with the Pri [[Chadash]]’s proof. </ref>
# If one concluded with “Yotzer HaMeorot” but started the bracha of Yotzer with “Baruch atta Hashem…Asher Bidvaro [[Mariv]] Aravim” (the words usually said by [[Brachot]] Shema of [[Arvit]]), there’s a dispute whether one fulfills his obligation and so one shouldn’t repeat the bracha ([[Safek Brachot LeHakel]]). <Ref> See previous note. Bet Yosef gives two explanations in the Tur. The first explanation (which is the opinion of the Rosh [[Brachot]] 1:14), is that one needs both the beginning and conclusion of the Bracha to mention Yotzer Or to fulfill one’s obligation. S”A 59:2 (along with Rama’s comment) rules that if one didn’t say the beginning of the Bracha and the conclusion correctly one doesn’t fulfill his obligation and so he must repeat. This is also the opinion of the Prisha 59:3. Derisha 59:1, Levush 59:2, Bach 59, Hagahot Maralach 59:1, Taz 59:1, Magen Avraham 59:1, Chemed Moshe 59:1, Mamer Mordechai 59:4, Shulchan Aruch HaRav 59:1, and Kaf HaChaim 59:15. The second explanation is that as long as the conclusion is correct one fulfills his obligation. The Bet Yosef says that this is also the opinion of the Rashba (Brachot 12a) in name of Rashi. So holds the Gra 59:4, and Erech Lechem 59. Halacha Brurah says that this is also the opinion of the Rambam (according to Talmedei Rabbenu Yonah 6a, Rabbenu Manoach, and Sefer HaBatim against the Kesef Mishna’s understanding of the Rambam), Rif (according to Hashlama, Sefer Meorot (Brachot 12a), and Rashbetz against the implication that the Rosh and Bet Yosef didn’t quote the Rif), the Rivavan Rid, Nemukei Yosef and Meiri in name of Yesh Omrim. Mishna Brurah (Biur Halacha D”H VeLo Amar) adds that this is the opinion of Ramban (who was explaining the Yerushalmi [[Brachot]] 1:4). Therefore, Halacha Brurah and Ish Matzliach on Mishna Brurah conclude because of a [[Safek Brachot LeHakel]] even against S”A (based on the opinion of the Chida in Sh”t Chaim Shoel 2:248) and so we don’t repeat the bracha. </ref>
# If one concluded “Yotzer HaMeorot” and said the words “Yotzer Or” in the beginning of the Bracha (even not within Toch Kedei Dibur of the phrase “Bidvaro Mariv Aravim”) one fulfills his obligation. <Ref> S”A 59:2 says it counts as a mentioning of the beginning is one remembers “Meyad”(immediately). Bach 59, Perisha 59:3, Pri Chadash 59:2 say that if one forgot to mention in the first phrase “Asher Bidvaro Mariv Aravim” and remembers immediately meaning within Toche Kadei Dibbur it’s considered as mentioning it in the beginning. If only remembers later on it doesn’t count as a mentioning in the beginning. So explains the Pri Megadim (M”Z 59:1) the words of S”A. However, Mamer Mordechai 59:4, Mishna Brurah (Biur Halacha s.v. Venizkar Meyad), Shalmei Tzibbur 90a, Kaf HaChaim 59:16, and Halacha Brurah 59:7 explain that S”A used the word “Meyad” as the usual case as it seems from Bet Yosef and so one only needs to remember anytime before the bracha at the conclusion. </ref>
# If one needs to repeat the bracha of Yotzer Or (because of a mistake) it should be said immediately. However if one didn’t realize the mistake until after the next bracha of Ahavat Olam then one should only say it after Shemona Esrah. Ashkenazim have what to rely on to say Yotzer Or after Ahavat Olam before Shema. <Ref> S”A 60:2 rules that one can say Shema without [[Brachot]] and then later say the [[Brachot]]. Therefore, Magen Avraham 59:1 says if one needs to repeat the bracha and one already said the bracha of Ahavat Olam one shouldn’t interrupt there with Yotzer Or but rather should say it after [[Shmoneh Esrei]]. This is also the opinion of Beir Heteiv 59:2, Machsit HaShekel 59:1, Kesher Gudal 1:4, Shalmei Tzibbur 90a, Shulchan Aruch HaRav 59:1, Siddur Bet Ovad (Dinei [[Kriyat Shema]] 4), and Halacha Brurah 59:8. However the Eliyah Raba 59:2 argues that it’s not an interruption and needs to be said before Shema. This is also the opinion of Derech HaChaim in name of the Rashba, Kaf HaChaim 59:17, and Mishna Brurah 59:2. However Halacha Brurah and Sh”t Tehila LeDavid 59:5 say that the Eliyah Raba says it’s not an interruption only according to Rashba (Brachot 11b) who says that Ahavat Olam isn’t a Brachot HaMitzah. However, Ramban (Likutei HaRamban beginning of Brachot D”H Kavar Haya) disagrees and holds it’s a Birkat HaMitzvah. Thus, one should not interrupt like the Magen Avraham. [The first explanation of the Bet Yosef 59 says that the Rosh (Sh”t HaRosh 4:19) holds Ahavat Olam isn’t a Birkat HaMitzvah and Rambam ([[Brachot]] 1:17) holds it is a Birkat HaMitzvah.] </ref>
# If one is unsure whether he’s in middle of [[Brachot]] Yotzer Or or Ahavat Olam such as he was caught saying “HaGadol Hagibor VeHanorah” which appears in both [[Brachot]] and was unsure which he was saying, he should return the Hagol Hagibor of the first bracha. Yet, one has what to rely on to continue with the second Bracha. <ref> Sh”t Pri HaAretz 1:3 rules that one should return to the first bracha. Sh”t Mateh Efraim Arditi 2 pg 3b, Sh”t Kol Eliyahu 2:4, Petach Dvir 60:3 concur. Halacha Brurah 59:17 supports this from the Meiri ([[Brachot]] 16a), Nemukei Yosef (16a), and Piskei Riaz ([[Brachot]] 2:3(3)) who write the law if one is unsure while in middle of [[Kriyat Shema]] he should return the earlier mention of the similar words and conclude “so too by [[Brachot]] of Shema before and after.” Halacha Brurah concludes that in our case there isn’t an issue of [[Safek Brachot LeHakel]] since according to some Rishonim if one doesn’t say the first bracha at all and only said the second one would be making a bracha levatala because both are necessary. In our case there is a safek whether to go back and perhaps say an extra bracha that’s unnecessary or to continue and perhaps be actively making the second bracha levatala. Nonetheless, many Achronim rule that a person should continue from the second bracha because of [[Safek Brachot LeHakel]] including Yad Aharon (Hagahot Tur 60), Bear Heteiv 60:1, Sh”t Kiryat Chana 1, Shalmei Tzibbur 91c, Kesher Gudal 10:8, Hagahot Rabbi Akiva Eiger 64:3, Sh”t Nishmat Chaim 6, Chesed LeAlafim 60:5, and Ben Ish Chai Shemot 4. </ref>

== Interruptions==
# If one hears [[Kedusha]], one can only answer “Kadosh Kadosh…” and “Baruch Kavod…”, but not “Yimloch Hashem…” <ref> By Birchot Shema, Rosh [[brachot]] 2:5 quotes Maharam MeRutenberg who says even though the gemara ([[Brachot]] 13b) allows an interruption of greeting one who is due respect still one can’t interrupt one praise of Hashem with another. The Rosh argues that one can answer [[kaddish]] or [[kedusha]] and brings a proof from [[Brachot]] 21a that only in [[Shmoneh Esrei]] one can’t answer dvarim shebekedusha. This is also the opinion of Tur and S”A 66:3 that one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu.. Since regularly Shulchan Aruch 125:1 holds one doesn’t say the entire passage of [[Kedusha]] and the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) holds one does say the entire passage, in a place where one can’t interrupt then one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18. Concerning Yimloch, the Divrei Chamudot Brachot 2:23 says Yimloch isn’t one of the relevant pasukim said by Yishya and Yichezkel from the angels. Magen Avraham 66:6 supports this with a Tosefta and we hold not like the Hagat Yesh Nochlin (azharat tefilah 12 D”H vechen le’inyan). So holds Eliyah Raba 66:5, Yad Aharon 66 Hagahot Hatur, Shulchan Aruch HaRav 66:5,Shalmei Tzibbur 96, Chaye Adam 20:4, Sh”t Chatom Sofer Kovetz teshuvot 4, Kitzur Shulchan Aruch 16:3, Mishna Brurah 66:17, Sh”t Yabia Omer O”C 2:4, Sh”t Yechave Daat 6:3, Halichot Olam 1 Shemot 5 D”H VeDah. However the Gra 66:10 argues based on many rishonim (such as Ravya [[Brachot]] 66, Orchot Chaim Tefilah 78) that Yimloch is part of [[Kedusha]]. Therefore one should refrain from saying Yimloch during [[Brachot]] Kiyat Shema. </ref>
# One can’t answer Baruch Hu Ubaruch Shemo <ref> Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, therefore seemingly in [[Pesukei DeZimrah]] and [[Brachot]] [[Kriyat Shema]] one can’t answer it (according to Rif and Rosh ([[Brachot]], Ein Omdin) who say not to interrupt with speech from Brauch Shamar until after [[Shmoneh Esrei]]). Bear Heteiv 66:9, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8, Sh”t Zechur LeYitzchak Harari 7, implied by Mishna Brurah 51:8, and Halacha Brurah 51:16 forbid answering Baruch Hu UBaruch Shemo. However, Kaf HaChaim Palagi 18:13, however holds that one can answer it even in [[Brachot]] [[Kriyat Shema]].</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Yabia Omer 5:7(2) says not to answer because of the Rishonim who hold that it’s not a Dvar Shebekedusha (Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b). Sh”t Otzrot Yosef 4:4 rules that even in Pesukei DeZimrah one shouldn’t answer it for the same reason. </ref>
# One can’t interrupt for the Vayavor and the 13 midot. <Ref> Sh”t Otzrot Yosef 4:4 </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it in thought. <Ref> S”A 66:3 says that one can interrupt [[Kriyat Shema]] with Dvarim Shebekedusha like the Tosfot (Brachot 13b D”H Shoel; Megilah 18b s.v. Nekot), Ravyah 1:47, Mordechai ([[Brachot]] 40), Talmedei Rabbenu Yonah 7b, Shibolei HaLeket ([[Brachot]], end of 15), Bach 66 in name of Smak 104, and Rosh 2:5. [However, Rosh ([[Brachot]] 2:5) and Rabbenu Yerucham (2:3 pg 24a) quote Maharam MeRotenburg who forbids Dvarim Shebekedusha.] Talmedei Rabbenu Yonah 7b say that one shouldn’t say Modim Derabban but rather only bow with the congregation. Bet Yosef 66:3 quotes Trumat HaDeshen 2 who says that one can answer Modim Derabbanan. Bet Yosef concludes that saying the word “Modim” wouldn’t be forbidden even according to Talmedei Rabbenu Yonah. The Achronim explain that the S”A 66:3 who says one should only say the word “Modim” and not the entire paragraph meant one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kitzur Shulchan Aruch 16:3, Chaye Adam 20:4, Ben Ish Chai (Shemot 6), Kaf Hachaim 66:22, Mishna Brurah 66:20, and Halacha Brurah 66:16. </ref>
# If one finished Yotzer Or or Ahavat Olam, Minhag Sephardim is that one shouldn’t answer [[amen]] to the bracha of Shaliach Tzibbur (or anyone else who finishes the bracha). Lechatchila one should complete the bracha together with the Shaliach Tzibbur so that one doesn’t have to get into the dispute whether one should make an [[amen]] or not. Minhag Ashkenaz is to answer [[amen]] after the bracha of the Shaliach Tzibbur but concerning Ahavat Olam it’s lechatchila to complete it with the Shaliach Tzibbur so as not to het into the dispute. <Ref> S”A 59:4 and Rama 61:3. Bet Yosef 59:4 writes that the Rosh (Teshuvat HaRosh 4:19)would finish Yotzer Or early in order to answer [[amen]] to the bracha of the Shaliach Tzibbor. Bet Yosef says that implied from the [[teshuva]] is the even after Ahavat Olam he would answer [[Amen]]. However Rabbenu Yonah in name of Rambam ([[Brachot]] 1:17), Ramban, and Razah says that one can’t interrupt between the bracha and Shema. Bet Yosef concludes that the Minhag is not to answer [[amen]] (Maharik (Shoresh 42) agrees), but to remove oneself from dispute one should read the bracha together with the Shaliach Tzibbur. Rama 59:4 (and in Darkei Moshe 59:6) writes that the Minhag Ashkenaz is like the Rosh to finish early and answer [[Amen]]. Halacha Brurah (see Otzrot Yosef 4:8) adds that even Ashkenazim should preferably finish Ahavat Olam with the Shaliach Tzibbur to remove oneself from the dispute especially since the Tur (in name of Ramo (with a hey)) implies it’s not an obligation to finish early but only if one did then one can answer [[amen]]. [Interesting point: Bet Yosef makes a few implications from the Teshuvat HaRosh: 1) if one did finish the bracha together with the Shaliach Tzibbor it’s forbidden to answer [[amen]] because of [[Brachot]] 45b which says one shouldn’t answer [[amen]] after one’s own bracha. 2) One can’t listen to the entire bracha from the Shaliach tzibbor and then answer [[amen]] because one might remove his concentration and loose out on the bracha. Yet if one reads the bracha even if one looses concentration he still is considered as if he said the whole bracha. 3) (Bet Yosef’s first answer) The Rosh held that the practice of Rabbenu Yonah to read the whole bracha to oneself and only the end listen to the Shaliach Tzibbor also had the issue of loosing concentration when listening.] </ref>

==Saying without Brachot==
# Lechatchila one should say the [[Brachot]] before Shema but if one said Shema without [[Brachot]] one must still say [[Brachot]] [[Kriyat Shema]]. When he repeats the [[Brachot]] he should say Shema again. <Ref> S”A 60:2 rules that one can say Shema without [[Brachot]] and then later say the [[Brachot]]. It’s a dispute between the Bahag (End of first perek of [[Brachot]]), Rosh ([[Brachot]] 2:1), Rashba ([[Brachot]] 12a), Meiri ([[Brachot]] 11b) and Mahari Avuhav (quoted by Bet Yosef) who say that one can say Shema without [[Brachot]] and Rav Hai Goan (quoted by the Rosh), Tosfot([[Brachot]] 13a s.v. Haya Koreh), and Sefer Eshkol 1:6 pg 12 who say one can’t say Shema without [[Brachot]]. S”A rules that one doesn’t need to say the [[Brachot]] together with Shema (since he already said Shema) based on Rashba ([[Brachot]] 12a s.v. UShma Minah), and Orchot Chaim ([[Kriyat Shema]] 14). But S”A adds that it’s preferable to say it together with Shema. </ref>

==Shomea KeOneh==
# One must say [[Brachot]] Kriyat quietly with the Shaliach Tzibbur. However Bedieved, if one was able to concentrate on all of the words of the Shaliach Tzibbur (even though the [[Brachot]] are very long), one can fulfill his obligation because of Shomea KeOnah. <Ref>[[Shomea KeOneh]] by all [[Brachot]] is brought down in Tur and S”A 25:10 based on [[Sukkah]] 38b, Yerushlami Megilah 2, and Rambam ([[Brachot]] 1:11). The Bet Yosef 59 says that it also applies to [[Brachot]] [[Kriyat Shema]]. He quotes Sh”t HaRosh 4:19 who says if it weren’t for the concern that a person can’t concentrate on the entire long Bracha, it’d be preferable to hear the bracha rather than make it yourself because Ahavat Olam is a request for Torah learning. Yet, by other [[Brachot]], Tosfot ([[Sukkah]] 38b, [[Brachot]] 21b) writes that it is preferable to say the bracha by oneself rather than hear it from someone else (because of Mitzvah Bo Yoter MeBeShlucho). S”A 59:4 rules like the Rosh that one should say the [[Brachot]] quietly by oneself. But Bedieved one can fulfill one’s obligation as the Rama 59:4 writes. </ref> The three stipulations for [[Shomea KeOneh]] to work are (1) that the one listening has intent to fulfill his obligation and the one reading has intent to fulfill the obligation of others, <ref> Concerning listening to [[Shofar]] blowing, see [[Rosh Hashana]] 28b, 33b, Rambam [[Shofar]] 2:4, Tur and S”A 589:8. </ref> (2) a [[minyan]] is present,<ref> Talmedei Rabbenu Yonah 13b writes that even though one can fulfill Kedushat Yotzer individually one can only fulfill [[Brachot]] [[Kriyat Shema]] with a [[Minyan]] because one can’t be Poress Al Shema (according to Talmedei Rabbenu Yonah means fulfilling someone else’s obligation of [[Kriyat Shema]]) without a [[minyan]]. Ritva (Megilah 23b), Rambam (Tefilah 8:5 according to the explanation of the Kesef Mishna), and Rama 59:4 agree. Ran 13b, Rashba ([[Brachot]] 21b) and Gra 59:10 write that according to those who hold a [[minyan]] is needed for Kedushat Yotzer one clearly needs a [[minyan]] for [[Brachot]] [[Kriyat Shema]]. Nonetheless, the Bet Yosef quotes the Mahari Avuhav who says that others (Rashi and other Rishonim on Megilah 23b) argue on the Rabbenu Yonah’s explanation of Poress Al Shema. Rashi says Poress Al Shema is a way that a group where everyone already prayed can make a [[Brachot]] [[Kriyat Shema]] if there’s a [[minyan]]. Therefore according to Rashi one shouldn’t need a [[minyan]] to fulfill the obligation of others. S”A doesn’t bring the qualification of Talmedei Rabbenu Yonah in S”A and perhaps doesn’t agree to it and prefers the explanation of the Mahari Avuhav. Nonetheless, Halacha Brurah 59:14 writes that since no other Achronim write that the S”A here doesn’t agree with the Rama one should be strict like the Rama. The Achronim (Magen Avraham 59:5, Avudraham ([[Brachot]] [[Kriyat Shema]]), Sh”t Maharm El Ashkar 10, Machsit HaShekel 59:5, Shulchan Aruch HaRav 59:4, Mishna Brurah 59:15, Kaf HaChaim 59:27, and Halacha Brurah 59:14) rule that one needs a [[minyan]] (like Rama) to fulfill the obligation of someone who isn’t an fluent in the [[Brachot]]. </ref> and (3) the one reading hasn’t yet fulfilled his obligation. Otherwise, it only works for someone who doesn’t know how to make [[Brachot]]. Bedieved one fulfills his obligation even if the one listening knows how to make the [[Brachot]]. <Ref> Halacha Brurah 59:14 writes just like [[Brachot]] HaMitzvah, Shevach, and Hodah, [[Brachot]] [[Kriyat Shema]] Bedieved can be fulfilled with the reading someone who already fulfill his obligation. However [[Brachot HaNehenin]] one doesn’t fulfill his obligation unless the one making the bracha is obligated for himself. If one hasn’t fulfill his obligation then [[Shomea KeOneh]] works without limitation, however if the one reading has fulfilled his obligation there’s a dispute whether he can fulfill the obligation of someone who know how to make the [[Brachot]]. Bahag (Hilchot Kidush VeHavdalah) writes that [[Shomea KeOneh]] is limited to where the person listening doesn’t know how to make it himself. Sh”t Geonim Shaarei Teshuva 116, Sh”t Rambam Pear Hadar 75, Kol Bo 31, Itur ([[Matzah]] UMaror pg 136b), and Orchot Chaim ([[Kiddush]] HaYom 14, 16) concur. However, Or Zaruh 2:262, Sh”t Maharam MeRotenburg (Prague 111), Hagahot Asheri ([[Rosh Hashana]] 3e), Mordechai ([[Rosh Hashana]] 721), and Ran ([[Rosh Hashana]] 34a) hold that it works whether the one listening knows how to make the bracha or not. Bet Yosef 594 quotes the Mordechai as halacha but S”A 273 rules like the Bahag, concerning this see Sh”t Or Li 41. Yet, Halacha Brurah 59:14 and Beiur Halacha (273 s.v. Vehu; see Mishna Brurah 585:5) write that one Bedieved someone who knows how to make [[Brachot]] can fulfill his obligation. </ref>
# If the Shliach Tzibbor was fulfilling the congregation their obligation and because of a mistake had be replaced in middle of [[Brachot]] Yotzer Or, if it was before Kedushat Yotzer the second Shaliach should start again from the beginning of the Bracha. However if first Shaliach already said [[Kedusha]] the second one should just begin from right after Kedushat Yotzer. <Ref> S”A 59:5 based on the Yerushalmi ([[Brachot]] 5:3). Bet Yosef asks why Rambam left this halacha out and suggests that it goes against the Bavli as the Sh”t Rashba 1:35 suggests. Bet Yosef concludes that one may rely on the Yerushalmi and Darkei Moshe argues that since Poskim brought down the Yerushalmi it’s a Bracha Levatala not to follow the Yerushalmi and have the second Shaliach start from the beginning of the bracha. Machasit HaShekel 59:6 (against the Magen Avraham) writes that even S”A in his wording agrees with Darkei Moshe and retracted from his opinion in Bet Yosef that it’s only if one wants one can rely on the Yerushalmi. </ref> However (nowadays) if the Shliach isn’t fulfill the obligation of others because everyone is saying the [[Brachot]] to themselves, then the second Shliach just continues from where the first left off. <Ref> Chaye Adam 29:6, Mishna Brurah 59:29, Halacha Brurah 59:16, Yalkut Yosef 1 pg 113 hold that nowadays when the Shaliach doesn’t fulfill the obligation of others the second should just continue from where the first left off. Yet Sh”t Rav ELiyahu Gutmacher O”C 10 pg 18 argues that the Tur implies it applies even nowadays. Yalkut Yosef argues and concludes because of Safek [[Brachot]] the second Shaliach shouldn’t return to the beginning. </Ref>

==Ahavat Olam==
# This bracha is instated as the second bracha before Shema. The Rishonim argue whether this bracha is a Birchat HaMitzvah (Bracha over a Mitzvah) or Birchat HaShevach (Bracha of praise). <Ref> Rambam ([[Brachot]] 1:17) says not to interrupt between Ahavat Olam and Shema to answer [[amen]] just like one doesn’t interrupt between making a bracha and doing the action upon which you made the bracha. This implies that Ahavat Olam is a Birchat HaMitzvah (as says the Bet Yosef 59 in his first answer). Ramban (Likutim beginning of [[Brachot]]) and Talmedei Rabbenu Yonah 33b s.v. ULeInyan in name of Rambam, Ramban, and Ramo (spelled with a hey). However, Sh”t Rashba 1:47 in name of the Geonim says that they are their own [[Brachot]] but not [[Brachot]] hamitzvah of Shema because otherwise we should make the bracha with the words “Asher Kidishanu…Likro Et Shema”. Meiri ([[Brachot]] 11a) writes that if one only knows the [[Brachot]] and not Shema or has a Siddur with only the [[Brachot]] one can say the [[Brachot]] because they are made for their own topics, the first for the day and light and the second for Torah. Also the Rosh holds it’s not a Brichat HaMitzvah according to the first answer of Bet Yosef 59. Halacha Brurah (Birur Halacha 60:1) argues that some Rishonim (Tosfot ([[Brachot]] 11b) and Sefer Meorot([[Brachot]] 12a)) also hold that it’s similar to [[Brachot]] HaMitzvah in that [[Brachot]] are integral to the mitzvah but the mitzvah can be fulfilled without the [[Brachot]] and not totally [[Brachot]] hamitzvah in that the [[Brachot]] can be said after Shema. </ref>
# The Sephardim start the bracha with the words “Ahavat Olam” and Ashkenazim with the words “Ahava Rabba”. <Ref> Zohar(Vayakel og 202b, Pekudei 260b), Rif ([[Brachot]] 12a), Rambam ([[Kriyat Shema]] 1:6), Shiltei Giborim ([[Brachot]] 11b) in name of Bahag, Arizal (Shaar Kavanot 19a), and S”A 60:1 record the name of the Bracha as Ahavat Olam. However, Roke’ach (Siman 320), Shiltei Giborim ([[Brachot]] 11b) in name of many Geonim, Tosfot ([[Brachot]] 11b s.v. VeRabanan), Ravyah([[Brachot]] 34), Or Zaruh 1:25, Smag Assin 19, Rosh 1:12, and Rama 60:1. </ref>
# The bracha doesn’t begin with the words “Baruch Atta Hashem” because it’s a bracha connected to a previous bracha. <ref>[[Brachot]] 46a writes that [[Brachot]] that follow a previous one don’t begin with Baruch. Talmedei Rabbenu Yonah 1a say that Ahavat Olam is a bracha connected with the previous bracha and even if it’s said out of order one doesn’t being with Baruch since it’s established as a connected bracha. Orchot Chaim ([[Barchu]] 2), Kol Bo 8, Tur and S”A 60:1 agree. However, Sh”t Rashba 317-8 argues that it’s not a bracha connected to the earlier one since it can be said out of order but it doesn’t begin with Baruch since it’s a short bracha and just ends with Baruch. Interestingly, Meiri ([[Brachot]] 11b) says since it’s a connected bracha only when it’s said together with the previous bracha do you not being with Baruch but if it’s said alone one must begin with Baruch. Magen Avraham 60:2 rules like Talmedei Rabbenu Yonah that even if the bracha is said alone it’s said without Baruch. Sh”t Igrot Moshe O”C 3:81 says that since one is allowed to interrupt between the [[Brachot]] for [[amen]] and even to greet someone who deserves respect, clearly Ahavat Olam is considered a connected bracha even when said alone. Sh”t Yabia Omer E”H 4:7 and Sh”t Tzitz Eliezer 6:2 discuss the dispute in the Achronim whether there’s an issue of interruption in the [[sheva Brachot]] at a wedding since the Minhag is for a different person to say each bracha and still some of the [[Brachot]] are considered connected [[Brachot]] for which we don’t being with Baruch. </ref>
==Gaal Yisrael==
# One should not answer Amen to his own or anyone else’s Bracha of Ga’al Yisrael even though it really isn't an interruption between Geulah and Tefillah.<ref>Not only do Rashi (Brachot 45b) and the Rosh (ibid 7:11) write that one should answer Amen to Ga’al Yisrael and that it’s not a Hefsek, but the Tur (OC 66:7) even writes that it’s a Mitzvah! Nonetheless, the Beit Yosef (ibid) rules the one should refrain from doing so, as the Zohar says not to by Ga’al Yisrael. See further in [[Answering_Amen_to_Your_Own_Bracha]]</ref>
# Therefore, some ashkenazim have the practice that the chazan says gaal yisrael quietly. <ref> see Sh”t Rivivot Ephraim 1:71 who says the reason that some do this is because there is debate as to whether or not one should recite amen after the bracha of gaal yisrael since we do not want to interrupt between the bracha and the beginning of the shemoneh esrei (semichut geula litefilla). He adds that an ashkenazi who hears the conclusion of the bracha should in fact answer amen. </ref> Others disagree and say it should be said aloud. <ref> Rav Herschel Schachter quoting Rabbi Soloveitchik (Nefesh Harav pg. 130) </ref>

==Whether the Brachot are Me’akev ==
# Lechatchila, one must say Shema together with the [[Brachot]]. However, the [[Brachot]] aren’t Me’akev (necessary and prevent one from fulfilling the mitzvah) and so one fulfills his mitzvah even if he read Shema without [[Brachot]]. <Ref> Rosh ([[Brachot]] 2:1) writes one fulfills Shema without the [[Brachot]] and that Rabbenu Chananel ([[Brachot]] 13a; not like our version of Rabbenu Chananel) concurs. Bahag (end of first perek of [[Brachot]]), Rashba ([[Brachot]] 12a s.v. UShma Minah), Sh”t HaRashba 1:47, 69, 319 in name of the Rambam, Piekei Rid ([[Brachot]] 13a), and Meiri ([[Brachot]] 11b) hold that the [[Brachot]] aren’t Me’akev. However, he quotes Rav Hai Goan (based on [[Brachot]] 12a) who holds that they are Me’akev but the order isn’t Me’akev. However, the Yerushlami which says the [[Brachot]] aren’t Me’akev is referring to an individual, but in a Tzibbur the [[Brachot]] are Me’akev. Tosfot ([[Brachot]] 13a s.v. Haya Koreh) and Sefer Eshkol 1:6 pg 12 hold like Rav Hai Goan. S”A 60:3 rules that the [[Brachot]] aren’t Me’akev not like Rav Hai Goan. The Gra (Shenot Eliyahu) asks why is it different from any other mitzvah which the [[Brachot]] aren’t Me’akev. Halacha Brurah (Birur Halacha 60:3) and Sh”t Mishkenot Yacov O”C 81 explain that since most of [[Kriyat Shema]] is derabanan (only the first pasuk is deoraitta according to many Rishonim) that part of the mitzvah was instituted in a larger structure with [[Brachot]] and not saying [[Brachot]] ruins one’s fulfillment of that part of the mitzvah. Bet Yosef asks on the Tur who doesn’t differentiate between an individual and a Tzibbur. [See Perisha and Bach who argue on the Bet Yosef.] </ref>
# If one only knows the [[Brachot]] or only has a Siddur with the [[Brachot]] and not Shema, one should still say the [[Brachot]] because Shema isn’t Me’akev the [[Brachot]]. However, if one knows at least the pasuk of “Shema Yisrael” one should say it with the [[Brachot]]. <Ref> Halacha Brurah 60:7 based on the Meiri who writes that someone who only knows the [[Brachot]] of Shema or only has a Siddur with the [[Brachot]] one should say the [[Brachot]] without Shema since the [[Brachot]] aren’t [[Brachot]] HaMitzvah. Halacha Brurah argues that even Ramban who holds that Ahavat Olam is a Birchat HaMitzvah may agree here because it’s not a complete Birchat HaMitzvah in that we don’t say “Asher Kidishanu …Likroh Shema” in the bracha. </ref>
# If one said Shema without [[Brachot]], later one can say the [[Brachot]] without Shema, but it’s preferable when one says the [[Brachot]] to repeat Shema. <Ref> S”A 60:2 rules that one can say Shema without [[Brachot]] and then later say the [[Brachot]] based on Rashba ([[Brachot]] 12a s.v. UShema Minah), and Orchot Chaim ([[Kriyat Shema]] 14). S”A adds that in his opinion when one says the [[Brachot]] one should also say Shema. Divrei Chamudot ([[Brachot]] 2:3) explains that it’s in order to maintain the order of [[prayer]]. Gra 60:6 explains to precede [[Shmoneh Esrei]] with words of Torah. Sefer Meorot ([[Brachot]] 12a) discusses whether one can say Ahavat Olam after saying Shema and concludes that one can (like S”A). See further Sh”t Maharil Diskin 2:22. Yotzer Or clearly can be said after [[Shmoneh Esrei]] as in [[Brachot]] 12a that says in the Beit HaMikdash they would say [[Shmoneh Esrei]] and only when the time for Yotzer Or came would they say that bracha (quoted by Magen Avraham 59:1). </ref>
# The order of the [[Brachot]] aren’t Me’akev. Lechatchila one should say them in order, but if one said the Ahavat Olam first and then Yotzer Or one fulfills his obligation. <Ref> [[Brachot]] 12a concludes that the order of the [[Brachot]] isn’t Me’akev. Rambam ([[Kriyat Shema]] 1:8), Tur and S”A 60:3 bring this down as halacha. The language that it’s not Me’akev implies that Lechatchila one shouldn’t change the order. However, Sefer Meorot ([[Brachot]] 12a), Rashba ([[Brachot]] 11a s.v. Achat), and Ohel Moed ([[Kriyat Shema]] 4 pg 36a) hold that one can change the order even Lechatchila. Nonetheless, Halacha Brurah 60:9 argues that this is only according to the opinion that the Ahavat Olam are [[Brachot]] HaShevach and not [[Brachot]] HaMitzvah, but according to the Rishonim who hold it’s [[Brachot]] HaMitzvah would say that Ahavat Olam should be said right before Shema. Additionally, Lechatchila one should say it in order to satisfy the opinion of the Meiri ([[Brachot]] 11b) who holds that Ahavat Olam should start with Baruch if it’s said alone. Additionally, Kaf HaChaim 60:9 says that according to the Zohar (Pekudei 260b) and Arizal (Shaar Kavanot, Yotzer 18d) one is changing the order of the upper worlds by saying it out of order. </ref>
# If one only has a Siddur with one or two of the [[Brachot]] and not the others or one only knows some of the [[Brachot]], one shouldn’t say them at all because there’s a Safek [[Brachot]] Lehakel since some Rishonim hold that saying the [[Brachot]] altogether is Me’akev. The same applies if one is very close to the end of Zman [[Shmoneh Esrei]] after which one can’t say the [[Brachot]], one shouldn’t only say some of the [[Brachot]]. <Ref> Mishna Brurah 60:6 rules that if someone only says one bracha one fulfills his obligation for that bracha. In Beiur Halacha s.v. Im Hikdim he explains that according to S”A that one can say Shema without [[Brachot]] certainly one can say only one bracha and even according to Rav Hai Goan that one can’t say Shema without [[Brachot]] that’s only by a Tzibbur and not an individual. However, Halacha Brurah 60:10 argues strongly that the topics of saying without [[Brachot]] and saying one Bracha without another Bracha are unrelated as is evident in the fact that the Sefer Hashlama and Meorot ([[Brachot]] 12a) are uncertain whether one fulfills his obligation if he only says one bracha, even though they clearly rule like S”A unlike Rav Hai that one can say Shema with [[Brachot]]. Additionally, there is a dispute in the Rishonim and Achronim about this topic. Rabbenu Avraham Aleshvili ([[Brachot]] 12a), Ritva ([[Brachot]] 12a), Meiri ([[Brachot]] 11b), Rashbetz ([[Brachot]] 13a), and Pri [[Chadash]] 60:1 hold that if one only made one bracha, one fulfills the obligation for that bracha. On the other hand, Rabbenu Chananel ([[Brachot]] 12a), Ravyah 1:36, Or Zaruh 1:25 in name of the Rach and Sefer Eshkol (pg 104), and Rambam (according to Pri Megadim M”Z 60:1 and Sh”t Shagat Aryeh 26 D”S VeKivan) hold that one doesn’t fulfill any obligation if one only makes one bracha. [These Rishonim don’t differentiate between an individual and a Tzibbur according to the opinion of Rav Hai seemingly because this topic is unrelated to the opinion of Rav Hai. However Ohel Moed 1:4 pg 36a does differentiate like the connection of the Mishna Brurah to the opinion of Rav Hai.] Pri [[Chadash]] 60:2 implies from S”A that only the order isn’t Me’akev but actually saying all the [[Brachot]] is Me’akev (and then argues on S”A). Chida (Machzik Bracha 60:1, Kiseh Eliyah 60:1 support S”A against Pri [[Chadash]] that saying all the [[Brachot]] is Me’akev. Therefore, concludes the Halacha Brurah because of the dispute on the issue and we hold [[Safek Brachot LeHakel]] one shouldn’t only say one bracha. </ref>

==Sources==
<references/>
[[Category:Brachot]][[Category:Prayer]]

Yom HaAtzmaut

2015-12-03T21:16:35Z

Js: Text replacement - "Pesukei Dezimrah" to "Pesukei DeZimrah"

==Shaving for Yom HaAtzmaut==
# Some authorities permit [[shaving]] in honor of Yom HaAtzmaut, however, some disagree. <ref> Rabbi Eliezer Melamed (Peninei Halacha “Yom HaAtzmaut”) writes that those who shave regularly should shave prior Yom HaAtzmaut in order to look presentable for the holiday. He also quotes Rav Yitzchak Nissim and Rav Tzvi Yehuda HaCohen Kook who agreed. Shana Beshana (5752, p. 145) quotes Rav Tzvi [[Pesach]] Frank as agreeing. Shana B’shana (5752, p. 145) quotes Rav Tzvi [[Pesach]] Frank as agreeing. Rav Shaul Yisraeli in Mareh HaBezek 4:54 permits [[shaving]] from after midday prior to Yom HaAtzamaut even for those living outside [[Israel]]. However, Yaskil Avdi 6:10 and Rav Soloveitchik (quoted by Rav Schachter in Nefesh HaRav p. 94) argue.</ref>
==Davening on Yom HaAtzmaut==
# Some authorities opposed the minhag to say paragraphs from [[Kabbalat Shabbat]], Tehillim of [[Shabbat]] [[davening]] into Pesukei DeZimrah, and Haftorah without [[Brachot]]. <ref>Rav Soloveitchik (quoted by Rav Schachter in Nefesh HaRav p. 94-6) disagreed with these minhagim because they didn't have any source in halacha and failed to incorporate the significance of Yom HaAtzmaut with these minhagim.</ref>
# Many authorities hold that one should have half [[Hallel]] without [[Brachot]]. <ref>Rav Soloveitchik (quoted by Rav Schachter in Nefesh HaRav p. 96) held that one should only say half [[Hallel]] without [[Brachot]]. Sh"t Yabia Omer 6:41-2 writes that one shouldn't make a Bracha on [[Hallel]] on Yom HaAtzmaut. Yalkut Yosef 218:1 codifies this.</ref>
# One shouldn't make a [[Shechiyanu]] on Yom HaAtzmaut.<ref>Sh"t Yabia Omer 6:42, Yalkut Yosef 218:2</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/774797/Rabbi_Reuven_Taragin/Halachot_of_Yom_Ha'atzma'ut Halachot of Yom Ha'atzma'ut] by Rabbi Reuven Taragin
* [http://www.yutorah.org/lectures/lecture.cfm/753359/Rabbi_Hershel_Schachter/Hilchot_Yom_Haatzmaut Hilchot Yom Haatzmaut] by Rabbi Hershel Schachter

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Land of Israel]]
[[Category:Prayer]]

Dvarim SheBichtav

2015-12-03T20:48:53Z

Js: Text replacement - "Pesukei Dezimrah" to "Pesukei DeZimrah"

Based on a Pasuk, Gittin 60b tells us ”Dvarim SheBichtav Ei Atta Rashei LeOmeran Al Peh” meaning that Torah which is written should not be said be heart. The rishonim introduce many leniencies for this law and the achronim are of different opinions as to whether one should be strict regarding this issue or lenient. This prohibition is brought in Shulchan Aruch in the laws of Pesukei DeZimrah, where this law is a practical issue.

==Saying Pesukim by Heart==
# Even though there is a halacha that Torah SheBechtav (the written Torah, which includes Torah, Neviyim, and Ketuvim <ref>Kitzur Shulchan Aruch 1:6 </ref>) should not be said by heart <ref> Rav Yehuda is recorded in the Gemara Gittin 60b and Terumah 14b as saying that the written Torah should not be said orally and the Oral Torah should not be written. Rambam (Tefilah 12:8), Tur and Shulchan Aruch 49:1 codify this prohibition as halacha. Tosfot Yeshanim (Yoma 70a s.v. UbeOser) in his first answer to why on [[Yom Kippur]] the Kohen Gadol was allowed to read in the Bet HaMikdash a portion of Torah by heart writes that Rav Yehuda’s rule is only a more proper way to do the mitzvah and not mandatory. However Trumah 14b and Yerushalmi (Megilah 4:1) imply it is a true prohibition and so Torat Chaim Sofer 49:1 says that the Tosfot Yeshanim meant that it is only prohibited MeDerabbanan and not MeDeoritta. Petach Aynayim (Yoma 70a) writes that the rishonim write as if it is a real prohibition meaning that they disagree with the idea of the Tosfot Yeshanim. </ref>, it is permitted to say “[[Kriyat Shema]]”, “Parshat [[Birkat Cohanim]]”, and “Pesukei DeZimrah” as well as all pesukim in tefillah because people are commonly fluent in it. But pesukim that people are not fluent in and familiar with, one may not say by heart. <ref> Shulchan Aruch 49 permits [[Kriyat Shema]], Parshat Birkat Cohanim and Parshat HaTamid because everyone is fluent in these pesukim. In the rishonim there are many explanations as to why it is permitted to say Mizmorim and Pesukim in prayer by heart (here are only 6 approaches all of which Bet Yosef quotes). Bet Yosef quotes the (1) Mordechai (Gittin 407) who writes that anything that everyone is fluent is permitted. So writes Tosfot Rid (Tanit 28a), Or Zaruh 1:545, and Sh”t Maharam (Prague Edition 313). Bet Yosef also quotes (2)Tosfot (Temurah 14b D”H Devarim) who says that there is only a prohibition by Torah and not Nach. So writes Bach 49. However, Rabbenu Gershom (Terumah 14b) holds it applies to all of Tanach. Similarly, Tosfot Rid (Mehudra Batra Megilah 17b), Smag (Megilah), Or Zaruh 1:378, Mordechai (Megilah 793) and Tosfot (Bava Kama 3b s.v. Kedemetargem Rav Yosef) all imply that it applies to all of Tanach because they deal with the issue in context of pesukim in Nach. (3)Tosfot (Temurah 14b) adds that any reading that is not to fulfill the obligation of others is permitted. So writes Tosfot Yeshanim (Yoma 70a), Yerayim 128, Sh”t Maharam ([[Lulav]] edition 437), Smag (megilah), Tashbetz 185, and Kol Bo 13. Rav Shlomo Bamburger in HaMeayen (Tishrei 5737) writes that those who hold that one may not fulfill the obligation of others only applies if one fulfills the obligation of many others, but for one other person it is totally permissible. However, Shemirat Shabbat KeHilchata (chapter 47 note 142) questions this חידוש. See also Minchat Asher (Ki Tisa pg 415-6).(4) Bet Yosef then quotes the Kol Bo 13 in name of Yerushalmi(Yoma 7:1) that it only applies to Torah reading and not tefillah. This is also the opinion of the Orchot Chaim (Meah [[Brachot]] 14), Rabbenu David Avudraham (Shachrit Shel Chol pg 48), and Rambam (Tefilah 12:8) where he only quotes this prohibition in the context of Torah reading. However Radvaz 4:1205 writes that we do not hold like this Yerushalmi. (5)Kol Bo continues that it does not apply to when pesukim are read without the Torah reading tune. This is also the opinion of Ritva (Yoma 70a),Tosfot Shantz (Terumah 14b), and Radvaz 4:1205. Bet Yosef also quotes (6)Talmidei Rabbenu Yonah (Brachot 5a) who say any pasuk that one is obligated to say can be said by heart. So writes Sefer Charedim (2 Mitzvot Aseh Min HaTorah HaTeluyot BeAynayim). The Siftei Shoshanim 2 and Halacha Brurah 49:1 quote at least another 4 approaches in the rishonim. There are two approaches in the achronim on how to deal with all the leniencies. Magen Avraham 49:1 writes that one should not say pesukim by heart except with the leniency brought by Shulchan Aruch and nothing else. So writes Bear Hetiev 49:1, Tahart HaMayim (Shurei Tahara 4:36), Shedei Chemed (Marechet Chalitzah 33), Sh”t Torah Lishma 197, and Halacha Brurah 49:1. Similarly, Mishna Brurah 49:6 quotes the Magen Avraham and then adds but one can rely on the Chovot Yair to say Tehilim by heart which are [[prayers]] because of the opinion of the Atret Zekenim and Gra. However Aruch HaShulchan 49:3 holds by many of the leniencies and concludes “one does not have to be strict because of the Gedolim we can rely on and I do not know why some were very strict in this matter (Magen Avraham)”. Similarly, Sh”t Tzitz Eliezer 13:11 says that the leniencies are not contradictory. </ref>
# If the one saying the pesukim is fluent in them but most people are not, one should not say it by heart. However if it is impossible in another fashion and one will loose out on one's Torah learning one can be lenient. <ref> Shulchan Aruch 49 based on Tur in name of Rabbenu Chaim rules that one can be lenient if all people are fluent with those pesukim. Bach explains that it means that only the one saying the pasuk needs to be fluent in the pesukim. This is also the opinion of Birkei Yosef 49:4, Erech HaShulchan 49, Mamer Mordechai 49:2, Petach Dvir 49:2, Shlamei Tzibbor (Tefilah 6), Minchat Aharon9:12, and Sh”t Torah Lishma 197. However Magen Avraham argues that everyone needs to know the pesukim in order to recite them by heart. This is also the opinion of Sh”t Shalit Yavetz 1:75, Bear Hetiev 49:1, Shulchan Aruch HaRav 49:1, Derech Chaim (Hashkamat Boker 20), Kitzur Shulchan Aruch 1:6, Chesed LeAlafim 49:1, and Mishna Brurah 49:4. Kaf HaChaim 49:2 and Halacha Brurah 49:1 says if there is no other way one should not loose out on Torah learning because of this. </ref>
# If one is fulfilling the obligation of others even if everyone is fluent in the pesukim one should not recite them by heart unless it is impossible to read them from writing. <ref> Pri [[Chadash]] 49 and Halacha Brurah 49:1 say that since Shulchan Aruch does not rule Tosfot’s approach (that it is only forbidden when fulfilling someone else’s obligation) and does rule like the Mordechai’s approach (that it is permitted when everyone’s fluent in it) one can be lenient if everyone is fluent in it even in case where one fulfills the obligation of others. However, Eliyah Raba 49:2, Chesed LeAlafim 49:1, Mishna Brurah 49:7 argue that because of the many rishonim and achronim who hold like Tosfot one should be strict any time one is fulfilling the obligation of others. Kaf HaChaim 49:8 says one should strict if one can. </ref>
# A blind person is allowed to say pesukim by heart since he does not have another way to read the pesukim. <ref> Tosfot (Bava Kama 3b s.v. Kedemargem Rav Yosef), Shitah Mekubeset 3b in name of Rabbenu Yishaya, Sefer Agudah in name of Ri are lenient to allow a blind person to say pesukim by heart. However Or Zaruh 1:545,2:375, Ritva (Yoma 70a), Meiri (Megilah 24a) are strict in this regard. Magen Avraham 49, Sh”t Halachot Ketanot 1:217, Bear Hetiev 49:1, Solet Belulah 49, Derech Chaim (Hashkamat Haboker 20), Sh”t Teshuva MeAhava 2:242, Kitzur Shulchan Aruch 1:6, Shulchan Aruch HaRav 49:1, Kaf HaChaim 49:5, and Mishna Brurah 49:1 rule leniently like Tosfot. </ref>
# Those who say “Kadesh Li” and “VaHaya Ki Viyecha” after putting on [[Tefillin]] everyday can say these pesukim by heart. But if there is no minhag in that place to say it daily one should be strict not to say it by heart. <ref> Halacha Brurah 49:3 </ref>
# A Rabbi giving a Dvar Torah quoting many pesukim and it is therefore difficult to read all of them from a sefer has what to rely on to say them by heart. <ref> Mishna Brurah 49:6 and Yalkut Yosef (Pesukei DeZimrah 49:7, Sharit Yosef 2 pg 16) </ref>
# When one is fulfilling the obligation of others, one should be strict not to say these pesukim by heart even if everyone is familiar and knows these pesukim by heart. <Ref>Mishna Brurah 49:6 in name of the Magen Avraham and Buir HaGra. </ref>Therefore, one should be careful to say Vayichulu of [[Kiddish]] and any other pesukim said during [[Kiddish]] (or [[Havdalah]]) from a Siddur so that one does not say pesukim by heart in order to fulfill the obligation of others. However, some defend the minhag. <Ref>Shemirat [[Shabbat]] KeHilchata (chapter 47 halacha 31) is strict based on Mishna Brurah. However, Tzitz Eliezer 17:63, Minchat Asher (Parshat Ki Tisa pg 418), and Otzar Halacha (Siman 49 note 16) defend the minhag by saying that some (Kaf HaChaim 49:8) hold that one can be lenient to say pesukim by heart even in order to fulfill the obligation of others if everyone is familiar with these pesukim. </ref>
# The minhag to teach children pesukim by heart in school has what to rely on. <ref> Tzitz Eliezer 13:11 writes that the minhag for children to learn pesukim by heart in class has a reliable source in halacha (based on those who hold like the Rosh that if one is not fulfilling the obligation of others it is permissible, see there). </ref>
==Sources==
<references/>
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-01T20:34:53Z

Js: /* Interruptions in Middle of Pesukei DeZimrah */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[brachot]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei Dezimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei Dezimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the [[brachot]] of [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different in that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that already instituted in Pesukei Dezimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] since it is praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. [The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]]. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of Taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[Kaddish]] it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t Besel Hachochma 5:1, and Halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though regarding [[amen]] Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a minhag [so hold Madeni Yacov Brachot 3:18(70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, Yabia Omer O”C 4:21(4)] and not like [[amen]]. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of Shema with the tzibbur during Pesukei Dezimrah and that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the Bet Yosef 65e and still the Shulchan Aruch 65:2 rules that one can not interrupt with Shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the Shulchan Aruch by the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words.</ref>
# Sephardim should not say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of Shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says Shema. The Trumat HaDeshen 13 says one should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei Dezimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say Shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant [[Brachot]] Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt for these [[brachot]] because they are a passing mitzvah. <Ref> Rosh [[Brachot]] 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magen Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger ([[Brachot]] 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael [[Brachot]] 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref>
# If the Zman [[Kriyat Shema]] (even if it’s just the Magen Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, [[brachot]] shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magen Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt Shemona Esrei for saying shema in it’s time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on Tallit without bracha and put on Tefillin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the amida, one should just wait until after the amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “[[Kaddish]] Al [[Israel]]” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “[[Kaddish]] Yatom” between “perakim” of [[brachot]] kiryat shema. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say [[Kaddish]] Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi [[kaddish]] before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids [[kaddish]] Yatom during [[brachot]] kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by [[Kaddish]] Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sepharadim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, One can stand during any part that he wishes with the exception of "Mizmor LeToda."
<ref> Kaf HaChaim 51:43,48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-01T19:37:27Z

Js: /* Interruptions in Middle of Pesukei DeZimrah */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[brachot]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei Dezimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei Dezimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]]. <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one cannot interrupt one should not say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some achronim. Whether one should say Yimloch by the [[brachot]] of [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different in that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that already instituted in Pesukei Dezimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] since it is praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. [The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b. The Shulchan Aruch 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]]. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a [[minyan]] unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[kaddish]] it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei [[kedusha]] can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning [[Brachot]] [[Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The Achronim explain the S”A as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though by [[Amen]] Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a Minhag [so hold Madeni Yacov [[Brachot]] 3:18(70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, Yabia Omer O”C 4:21(4)] and not like [[Amen]]. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of shema with the tzibbur during Pesukei Dezimrah, that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the bet Yosef 65e and still the S”A 65:2 rules that one can not interrupt with shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the S”A by the first pasuk of shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like S”A by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words. </ref>
# Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and [[brachot]] shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant [[Brachot]] Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt for these [[brachot]] because they are a passing mitzvah. <Ref> Rosh [[Brachot]] 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magen Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger ([[Brachot]] 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael [[Brachot]] 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref>
# If the Zman [[Kriyat Shema]] (even if it’s just the Magen Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, [[brachot]] shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magen Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt Shemona Esrei for saying shema in it’s time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on Tallit without bracha and put on Tefillin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the amida, one should just wait until after the amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “[[Kaddish]] Al [[Israel]]” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “[[Kaddish]] Yatom” between “perakim” of [[brachot]] kiryat shema. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say [[Kaddish]] Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi [[kaddish]] before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids [[kaddish]] Yatom during [[brachot]] kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by [[Kaddish]] Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sepharadim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, One can stand during any part that he wishes with the exception of "Mizmor LeToda."
<ref> Kaf HaChaim 51:43,48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-01T17:53:39Z

Js: /* Interruptions in middle of Pesukei Dezimrah */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in Middle of Pesukei DeZimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from Shulchan Aruch 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those achronim seen the Rashbetz in the name of the geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[brachot]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei Dezimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or rabbi and one can answer the greeting of one who demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt. <Ref> Shulchan Aruch 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he does not hold of this chiluk. </ref>
# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu should not be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei Dezimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one should not say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One may not answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one is not allowed to talk one may not answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[kedusha]]. <Ref> S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. S”A 125:1 holds one doesn’t say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. Whether one should say Yimloch by the [[brachot]] of [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one shouldn’t say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it’s a pasuk of praise that already instituted in Pesukei Dezimrah in the first halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] since it’s praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the S”A and Arizal. This is also the opinion of Halichot Shlomo 6:11 in name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Lesion is a Dvar Sh’bekedusha. [The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket [[Brachot]] 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b. The S”A 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we don’t interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one shouldn’t say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]]. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a [[minyan]] unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[kaddish]] it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei [[kedusha]] can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning [[Brachot]] [[Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The Achronim explain the S”A as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though by [[Amen]] Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a Minhag [so hold Madeni Yacov [[Brachot]] 3:18(70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, Yabia Omer O”C 4:21(4)] and not like [[Amen]]. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of shema with the tzibbur during Pesukei Dezimrah, that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the bet Yosef 65e and still the S”A 65:2 rules that one can not interrupt with shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the S”A by the first pasuk of shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like S”A by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words. </ref>
# Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and [[brachot]] shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant [[Brachot]] Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt for these [[brachot]] because they are a passing mitzvah. <Ref> Rosh [[Brachot]] 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magen Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger ([[Brachot]] 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael [[Brachot]] 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref>
# If the Zman [[Kriyat Shema]] (even if it’s just the Magen Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, [[brachot]] shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magen Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt Shemona Esrei for saying shema in it’s time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on Tallit without bracha and put on Tefillin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the amida, one should just wait until after the amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “[[Kaddish]] Al [[Israel]]” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “[[Kaddish]] Yatom” between “perakim” of [[brachot]] kiryat shema. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say [[Kaddish]] Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi [[kaddish]] before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids [[kaddish]] Yatom during [[brachot]] kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by [[Kaddish]] Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sepharadim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, One can stand during any part that he wishes with the exception of "Mizmor LeToda."
<ref> Kaf HaChaim 51:43,48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-12-01T17:24:08Z

Js: /* Interruptions in Baruch Sh’amar and Yishtabach */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may not answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in middle of Pesukei Dezimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one doesn’t repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech isn’t an interruption to answer a greeting of anyone or to greet someone who is due respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and doesn’t effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from S”A 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other Achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those Achronim seen the Rashbetz in the name of the Geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[Brachot]] he hears from his friend. <Ref> See footnote 12 regarding [[Amen]] during Pesukei Dezimrah, Concerning answering [[amen]] during the beginning of Baruch Sh’amar, one can answer since one still didn’t begin the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one shouldn’t repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt just one would by in between [[brachot]] of [[Brachot]] Shema, meaning one can answer anyone’s greeting or greet a person who is due respect. When one is middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or Rabbi and one can answer the greeting of one who is due respect. Yet some hold, nowadays, when no one is offended by not being greeted one shouldn’t interrupt. <Ref> S”A 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (S”A 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer [[Chinuch]] (42) says since nowadays no one is concerned with be greeted for respect and it’s sufficient that one stands for them, one shouldn’t interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permit to greet to someone one hasn’t seen recently and not greeting him will cause hatred; another limition is that it’s only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he doesn’t hold of this chiluk. </ref>
# If one needs to tell others the page number it’s preferable one use a page number cards, but if that’s not available and it’s a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu shouldn’t be answered. [[Amen]] Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom shouldn’t be answered based on Magen Avraham 66:36 who says these [[amen]]’s aren’t an obligation but a Minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei Dezimrah. Concerning [[answering Amen]] Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and shouldn’t be said, but Dvar Yehoshua 2:7 in name of Arizal this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one shouldn’t say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One can’t answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah one can’t answer it, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya ([[Brachot]] 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[kedusha]]. <Ref> S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. S”A 125:1 holds one doesn’t say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. Whether one should say Yimloch by the [[brachot]] of [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one shouldn’t say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it’s a pasuk of praise that already instituted in Pesukei Dezimrah in the first halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] since it’s praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the S”A and Arizal. This is also the opinion of Halichot Shlomo 6:11 in name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Lesion is a Dvar Sh’bekedusha. [The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket [[Brachot]] 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b. The S”A 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we don’t interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one shouldn’t say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]]. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a [[minyan]] unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[kaddish]] it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei [[kedusha]] can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning [[Brachot]] [[Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The Achronim explain the S”A as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though by [[Amen]] Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a Minhag [so hold Madeni Yacov [[Brachot]] 3:18(70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, Yabia Omer O”C 4:21(4)] and not like [[Amen]]. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of shema with the tzibbur during Pesukei Dezimrah, that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the bet Yosef 65e and still the S”A 65:2 rules that one can not interrupt with shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the S”A by the first pasuk of shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like S”A by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words. </ref>
# Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and [[brachot]] shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant [[Brachot]] Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt for these [[brachot]] because they are a passing mitzvah. <Ref> Rosh [[Brachot]] 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magen Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger ([[Brachot]] 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael [[Brachot]] 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref>
# If the Zman [[Kriyat Shema]] (even if it’s just the Magen Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, [[brachot]] shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magen Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt Shemona Esrei for saying shema in it’s time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on Tallit without bracha and put on Tefillin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the amida, one should just wait until after the amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “[[Kaddish]] Al [[Israel]]” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “[[Kaddish]] Yatom” between “perakim” of [[brachot]] kiryat shema. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say [[Kaddish]] Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi [[kaddish]] before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids [[kaddish]] Yatom during [[brachot]] kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by [[Kaddish]] Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sepharadim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, One can stand during any part that he wishes with the exception of "Mizmor LeToda."
<ref> Kaf HaChaim 51:43,48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Answering Amen to Your Own Bracha

2015-11-28T23:57:18Z

Js: Text replacement - "Baruch Sheamar" to "Baruch Sh'amar"

__NOGLOSSARY__
The Gemara [[Brachot]] 45b says that one shouldn't answer [[amen]] to one's own bracha except for the bracha of [[Boneh]] Yerushalayim. Rashi (45b s.v. Ha) explains that [[Boneh]] Yerushalayim is only an example; in reality, the same would be true of any bracha that completed a series of [[brachot]]. [[Boneh]] Yerushalayim itself concludes the series of biblical [[brachot]] of [[Birkat HaMazon]].<ref>A number of rishonim agree with Rashi that [[Boneh]] Yerushalayim was only representative including the Rabbenu Chananel (cited by Tosfot 45b s.v. Ha), Bahag (cited by Tosfot 45b s.v. Ha), Rif ([[Brachot]] 33b), Rabbenu Yonah ([[Brachot]] 33b s.v. Ha DeAni), Rashba ([[Brachot]] 45b s.v. Lo Kasha), Rosh, and Shitah Mikubeset ([[Brachot]] 45b s.v. Ha BeShaar).</ref> For example, according to Rashi, after the [[brachot]] of [[Kriyat Shema]] one should answer [[amen]] since it completes a sequence of [[brachot]]. Tosfot (45b s.v. Ha), however, notes that the common minhag was only to answer [[amen]] to one's own bracha after [[Boneh]] Yerushalayim.<ref>The Mordechai ([[Brachot]] 162) and Maharik 2:31 (cited by the Bet Yosef 51:3) are in agreement with Tosfot.</ref> The Rif cites a Yerushalmi that lists a number of instances where one should answer Amen to his own Beracha, including Birchat HaTorah, Sim Shalom, the ending Brachot of the Haftarah, and any Birchot haMitzvah. The Rosh explains that the scope encapsulates any series of Brachot, such as Birchot Kriyat Shema. The Rambam (Hilchot Brachot 1:16) limits it only to a series of ending Brachot, thereby excluding Yishtabach, Hallel, and Kriyat HaTorah, which only have one closing Bracha. There are a number of other opinions among the Rishonim about answering Amen to Bracha Rishonahs on food and Mitzvot, but their opinions have not been accepted LeHalacha. For examples, see the Further References section.
While the Ashkenazic minhag is simple and follows Tosfot<ref>The Rama 215:1 writes that Ashkenazic minhag is in accordance with Tosfot.</ref>, the Sephardic minhag seems not to follow Rashi, Tosfot, or the Rambam. As the Sephardic tradition is to answer [[amen]] after Yishtabach (OC 51:4) and [[Hallel]], but not after Birchat HaTorah for [[Kriyat HaTorah]] or [[Bracha Achrona]].<ref>See Tur-Shulchan Aruch Orach Chaim 51:4, 66:7, 111:1, 188:1, and 215:1, 236:4</ref> According to Rashi, seemingly one should have answered [[amen]] to all of the above, while the Rambam would forbid answering Amen to Yishtabach and Hallel. To make things more puzzling, The Tur 215:1 comments that the minhag of his father, the Rosh, was to follow the Rambam.
In defense of the minhag, the Beit Yosef 51:3 suggests that really one should only answer [[amen]] to a concluding bracha if it concludes a sequence of [[brachot]] which were established to be said together, formally termed [[bracha]] ha'semucha lechaverta. However, when it comes to an opening and closing Bracha, since there's some act of eating or Mitzvah in between the Brachot, the two Brachot are each considered an individual Bracha. He adds that the [[brachot]] of [[Pesukei DeZimrah]] and [[Hallel]] are considered as if they were consecutive since they surround pesukim of praise and are themselves forms of praise. The Beit Yosef explains this understanding within the opinion of the Rambam.
He also cites the Maharalnach who offers alternative explanation via the opinion of the Rosh that any two Brachot which one may interrupt in between are not considered Semuchot Lechaverta/a series, so Baruch Sh'amar and Yishtabach are really considered a series of Brachot, as one may not interrupt between them. The same is true for the opening and closing Brachot of Hallel, but not Brachot on food. And it is in this aspect alone that the Tur meant that his father agreed with the Rambam.
===What is the logic for such a distinction?===
Rabbeinu Yonah explains that answering Amen indicates the conclusion of a process. Hence, it is inappropriate to answer Amen to one's Bracha, make another Bracha, answer Amen to it, and so on, as one is stopping and starting over and over again. That’s why the Gemara (above) only called it “Meguneh” and not Assur
Rav Moshe Feinstein (Igrot Moshe O.C. 5:9:1) explains that when one answers amen after a regular bracha it seems as though one is adding onto the institution of chazal. When one finishes a series of brachot, however, one may answer amen to one's own bracha because in such a case, amen is seen as a conclusion of a section and not an addition to the text of chazal. He compares this to the Gemara Brachot 34b which forbids one from bowing during Shemona Esrei at points where chazal didn't institute an obligation to bow since it appears as though one is adding onto chazal's establishment.
Rav Moshe HaLevi (Birkat Hashem vol. 1, 6:15:50) writes that Amen is an affirmation of what the Mevarech said, so, in general, it doesn’t make sense to affirm one’s own words. Only when Chazal instituted certain Brachot in a series may one answer Amen to himself. It is not, however, an issue of Hefsek, as he quotes the Meiri (Magen Avot 1:17 and Beit HaBechirah Brachot 45b) who says there’s no real Hefsek even if one talks between a Bracha Rishonah and performing the action of the Bracha (see Brachot 40a and 42b)<ref>And also Brachot 47a and Rashi s.v. Ad Sheyichleh Amen</ref>, so, certainly, answering Amen isn’t a Hefsek. Similar to the Rabbeinu Yonah, he explains that Amen is really a part of the Bracha

Lastly, The Kaf HaChaim 51:6 writes that the Sephardic minhag follows the Shulchan Aruch to answer [[amen]] after Yishtabach and [[Hallel]].

==Further References==
#See further Ritva Hilchot Brachot 6:5, Birkeh Yosef OC 215:1, Yosef Ometz 68, Yechave Daat 2:23, Yabia Omer vol. 8 OC 25:10 and vol 9 OC 108:102, Ohr LeTzion vol. 2 page 134, and Halichot Olam vol. 2 page 130
==Sources==
<references/>

Pesukei DeZimrah

2015-11-28T23:55:08Z

Js: Text replacement - "Baruch Sheamar" to "Baruch Sh'amar"

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
# One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh'amar and Yishtabach==
# If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can’t answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[Amen]] during the bracha of Baruch Sh’amar since it’s a Bracha not mentioned in Talmud, so holds the Pri [[Chadash]] 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one can’t answer amen, so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One shouldn’t answer Barich Hu. When one answers [[Amen]] Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one can’t answer any Dvar Sh’bekedusha during the Bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[Brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual Bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say [[Amen]] Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes Achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in middle of Pesukei Dezimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one doesn’t repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech isn’t an interruption to answer a greeting of anyone or to greet someone who is due respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and doesn’t effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from S”A 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other Achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those Achronim seen the Rashbetz in the name of the Geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[Brachot]] he hears from his friend. <Ref> See footnote 12 regarding [[Amen]] during Pesukei Dezimrah, Concerning answering [[amen]] during the beginning of Baruch Sh’amar, one can answer since one still didn’t begin the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one shouldn’t repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt just one would by in between [[brachot]] of [[Brachot]] Shema, meaning one can answer anyone’s greeting or greet a person who is due respect. When one is middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or Rabbi and one can answer the greeting of one who is due respect. Yet some hold, nowadays, when no one is offended by not being greeted one shouldn’t interrupt. <Ref> S”A 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (S”A 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer [[Chinuch]] (42) says since nowadays no one is concerned with be greeted for respect and it’s sufficient that one stands for them, one shouldn’t interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permit to greet to someone one hasn’t seen recently and not greeting him will cause hatred; another limition is that it’s only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he doesn’t hold of this chiluk. </ref>
# If one needs to tell others the page number it’s preferable one use a page number cards, but if that’s not available and it’s a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu shouldn’t be answered. [[Amen]] Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom shouldn’t be answered based on Magen Avraham 66:36 who says these [[amen]]’s aren’t an obligation but a Minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei Dezimrah. Concerning [[answering Amen]] Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and shouldn’t be said, but Dvar Yehoshua 2:7 in name of Arizal this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one shouldn’t say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One can’t answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah one can’t answer it, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya ([[Brachot]] 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[kedusha]]. <Ref> S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. S”A 125:1 holds one doesn’t say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. Whether one should say Yimloch by the [[brachot]] of [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one shouldn’t say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it’s a pasuk of praise that already instituted in Pesukei Dezimrah in the first halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] since it’s praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the S”A and Arizal. This is also the opinion of Halichot Shlomo 6:11 in name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Lesion is a Dvar Sh’bekedusha. [The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket [[Brachot]] 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b. The S”A 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we don’t interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one shouldn’t say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]]. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a [[minyan]] unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[kaddish]] it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei [[kedusha]] can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning [[Brachot]] [[Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The Achronim explain the S”A as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though by [[Amen]] Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a Minhag [so hold Madeni Yacov [[Brachot]] 3:18(70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, Yabia Omer O”C 4:21(4)] and not like [[Amen]]. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of shema with the tzibbur during Pesukei Dezimrah, that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the bet Yosef 65e and still the S”A 65:2 rules that one can not interrupt with shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the S”A by the first pasuk of shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like S”A by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words. </ref>
# Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and [[brachot]] shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant [[Brachot]] Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt for these [[brachot]] because they are a passing mitzvah. <Ref> Rosh [[Brachot]] 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magen Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger ([[Brachot]] 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael [[Brachot]] 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref>
# If the Zman [[Kriyat Shema]] (even if it’s just the Magen Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, [[brachot]] shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magen Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt Shemona Esrei for saying shema in it’s time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on Tallit without bracha and put on Tefillin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the amida, one should just wait until after the amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “[[Kaddish]] Al [[Israel]]” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “[[Kaddish]] Yatom” between “perakim” of [[brachot]] kiryat shema. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say [[Kaddish]] Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi [[kaddish]] before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids [[kaddish]] Yatom during [[brachot]] kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by [[Kaddish]] Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sepharadim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, One can stand during any part that he wishes with the exception of "Mizmor LeToda."
<ref> Kaf HaChaim 51:43,48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-11-28T23:42:35Z

Js: /* Amen after Baruch Sh’amar and Yishtabach */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sheamar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sheamar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sheamar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
# One should stand for Baruch Sheamar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sheamar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sheamar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sheamar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sheamar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sheamar and Yishtabach==
# If one finished Baruch Sheamar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sheamar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo Israel BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan do not allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sheamar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sheamar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>

==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can’t answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[Amen]] during the bracha of Baruch Sh’amar since it’s a Bracha not mentioned in Talmud, so holds the Pri [[Chadash]] 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one can’t answer amen, so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One shouldn’t answer Barich Hu. When one answers [[Amen]] Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one can’t answer any Dvar Sh’bekedusha during the Bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[Brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual Bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say [[Amen]] Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes Achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in middle of Pesukei Dezimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one doesn’t repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech isn’t an interruption to answer a greeting of anyone or to greet someone who is due respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and doesn’t effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from S”A 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other Achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those Achronim seen the Rashbetz in the name of the Geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[Brachot]] he hears from his friend. <Ref> See footnote 12 regarding [[Amen]] during Pesukei Dezimrah, Concerning answering [[amen]] during the beginning of Baruch Sh’amar, one can answer since one still didn’t begin the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one shouldn’t repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt just one would by in between [[brachot]] of [[Brachot]] Shema, meaning one can answer anyone’s greeting or greet a person who is due respect. When one is middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or Rabbi and one can answer the greeting of one who is due respect. Yet some hold, nowadays, when no one is offended by not being greeted one shouldn’t interrupt. <Ref> S”A 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (S”A 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer [[Chinuch]] (42) says since nowadays no one is concerned with be greeted for respect and it’s sufficient that one stands for them, one shouldn’t interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permit to greet to someone one hasn’t seen recently and not greeting him will cause hatred; another limition is that it’s only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he doesn’t hold of this chiluk. </ref>
# If one needs to tell others the page number it’s preferable one use a page number cards, but if that’s not available and it’s a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu shouldn’t be answered. [[Amen]] Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom shouldn’t be answered based on Magen Avraham 66:36 who says these [[amen]]’s aren’t an obligation but a Minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei Dezimrah. Concerning [[answering Amen]] Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and shouldn’t be said, but Dvar Yehoshua 2:7 in name of Arizal this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one shouldn’t say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One can’t answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah one can’t answer it, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya ([[Brachot]] 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[kedusha]]. <Ref> S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. S”A 125:1 holds one doesn’t say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. Whether one should say Yimloch by the [[brachot]] of [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one shouldn’t say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it’s a pasuk of praise that already instituted in Pesukei Dezimrah in the first halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] since it’s praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the S”A and Arizal. This is also the opinion of Halichot Shlomo 6:11 in name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Lesion is a Dvar Sh’bekedusha. [The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket [[Brachot]] 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b. The S”A 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we don’t interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one shouldn’t say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]]. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a [[minyan]] unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[kaddish]] it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei [[kedusha]] can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning [[Brachot]] [[Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The Achronim explain the S”A as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though by [[Amen]] Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a Minhag [so hold Madeni Yacov [[Brachot]] 3:18(70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, Yabia Omer O”C 4:21(4)] and not like [[Amen]]. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of shema with the tzibbur during Pesukei Dezimrah, that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the bet Yosef 65e and still the S”A 65:2 rules that one can not interrupt with shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the S”A by the first pasuk of shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like S”A by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words. </ref>
# Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and [[brachot]] shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant [[Brachot]] Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt for these [[brachot]] because they are a passing mitzvah. <Ref> Rosh [[Brachot]] 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magen Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger ([[Brachot]] 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael [[Brachot]] 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref>
# If the Zman [[Kriyat Shema]] (even if it’s just the Magen Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, [[brachot]] shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magen Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt Shemona Esrei for saying shema in it’s time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on Tallit without bracha and put on Tefillin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the amida, one should just wait until after the amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “[[Kaddish]] Al [[Israel]]” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “[[Kaddish]] Yatom” between “perakim” of [[brachot]] kiryat shema. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say [[Kaddish]] Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi [[kaddish]] before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids [[kaddish]] Yatom during [[brachot]] kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by [[Kaddish]] Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sepharadim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, One can stand during any part that he wishes with the exception of "Mizmor LeToda."
<ref> Kaf HaChaim 51:43,48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-11-24T22:21:14Z

Js: /* Women saying Pesukei Dezimrah */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sheamar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sheamar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sheamar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
# One should stand for Baruch Sheamar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sheamar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sheamar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sheamar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sheamar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women Saying Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>

== Amen after Baruch Sh’amar and Yishtabach==
# If one finished Baruch Sh’amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh’amar. <Ref> S”A 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo [[Israel]] Be’Ahava before Shema and then concludes by Pesukei Dezimrah we can be lenient since [[Amen]] is a praise of Hashem(fitting with theme of Pesukei Dezimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan don’t allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh’amar with the Shaliach Tzibbur one can not answer after the Shaliach Tzibbur finishes Baruch Sh’amar because it looks like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 SHulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haCHaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur he can answer [[amen]]. <Ref> S”A 51:3,215:1 and Rama 215:1. It’s permitted to answer the Shaliach tzibbur’s bracha if one finishes at the same time and it’s not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>
==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can’t answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[Amen]] during the bracha of Baruch Sh’amar since it’s a Bracha not mentioned in Talmud, so holds the Pri [[Chadash]] 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one can’t answer amen, so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One shouldn’t answer Barich Hu. When one answers [[Amen]] Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one can’t answer any Dvar Sh’bekedusha during the Bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[Brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual Bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say [[Amen]] Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes Achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in middle of Pesukei Dezimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one doesn’t repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech isn’t an interruption to answer a greeting of anyone or to greet someone who is due respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and doesn’t effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from S”A 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other Achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those Achronim seen the Rashbetz in the name of the Geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[Brachot]] he hears from his friend. <Ref> See footnote 12 regarding [[Amen]] during Pesukei Dezimrah, Concerning answering [[amen]] during the beginning of Baruch Sh’amar, one can answer since one still didn’t begin the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one shouldn’t repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt just one would by in between [[brachot]] of [[Brachot]] Shema, meaning one can answer anyone’s greeting or greet a person who is due respect. When one is middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or Rabbi and one can answer the greeting of one who is due respect. Yet some hold, nowadays, when no one is offended by not being greeted one shouldn’t interrupt. <Ref> S”A 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (S”A 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer [[Chinuch]] (42) says since nowadays no one is concerned with be greeted for respect and it’s sufficient that one stands for them, one shouldn’t interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permit to greet to someone one hasn’t seen recently and not greeting him will cause hatred; another limition is that it’s only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he doesn’t hold of this chiluk. </ref>
# If one needs to tell others the page number it’s preferable one use a page number cards, but if that’s not available and it’s a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu shouldn’t be answered. [[Amen]] Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom shouldn’t be answered based on Magen Avraham 66:36 who says these [[amen]]’s aren’t an obligation but a Minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei Dezimrah. Concerning [[answering Amen]] Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and shouldn’t be said, but Dvar Yehoshua 2:7 in name of Arizal this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one shouldn’t say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One can’t answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah one can’t answer it, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya ([[Brachot]] 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[kedusha]]. <Ref> S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. S”A 125:1 holds one doesn’t say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. Whether one should say Yimloch by the [[brachot]] of [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one shouldn’t say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it’s a pasuk of praise that already instituted in Pesukei Dezimrah in the first halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] since it’s praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the S”A and Arizal. This is also the opinion of Halichot Shlomo 6:11 in name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Lesion is a Dvar Sh’bekedusha. [The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket [[Brachot]] 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b. The S”A 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we don’t interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one shouldn’t say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]]. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a [[minyan]] unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[kaddish]] it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei [[kedusha]] can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning [[Brachot]] [[Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The Achronim explain the S”A as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though by [[Amen]] Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a Minhag [so hold Madeni Yacov [[Brachot]] 3:18(70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, Yabia Omer O”C 4:21(4)] and not like [[Amen]]. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of shema with the tzibbur during Pesukei Dezimrah, that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the bet Yosef 65e and still the S”A 65:2 rules that one can not interrupt with shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the S”A by the first pasuk of shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like S”A by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words. </ref>
# Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and [[brachot]] shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant [[Brachot]] Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt for these [[brachot]] because they are a passing mitzvah. <Ref> Rosh [[Brachot]] 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magen Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger ([[Brachot]] 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael [[Brachot]] 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref>
# If the Zman [[Kriyat Shema]] (even if it’s just the Magen Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, [[brachot]] shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magen Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt Shemona Esrei for saying shema in it’s time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on Tallit without bracha and put on Tefillin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the amida, one should just wait until after the amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “[[Kaddish]] Al [[Israel]]” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “[[Kaddish]] Yatom” between “perakim” of [[brachot]] kiryat shema. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say [[Kaddish]] Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi [[kaddish]] before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids [[kaddish]] Yatom during [[brachot]] kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by [[Kaddish]] Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sepharadim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, One can stand during any part that he wishes with the exception of "Mizmor LeToda."
<ref> Kaf HaChaim 51:43,48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-11-24T22:10:49Z

Js: /* The time of Pesukei Dezimrah */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sheamar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sheamar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sheamar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
# One should stand for Baruch Sheamar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sheamar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sheamar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it should not be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sheamar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei DeZimrah, since it is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sheamar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah Brachot 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>

== Women saying Pesukei Dezimrah ==
# The practice of Sephardic women is that since there’s no obligation, if women want to say it, they can only say it without Hashem’s name in the Bracha. The practice of Ashkenazi women is that they say the Bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. S”A 589:6 says women can’t make [[brachot]] that are on time bound positive mitzvot and Rama says women can make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the Achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvoth that are derabanan. (Tosfot [[Brachot]] 20b holds they are exempt and Orchot Chaim (Hilchot [[Tzitzit]] 31) in name of Rabbenu Tam holds they are obligated.) Since pesukei dezimrah is a time bound derabanan mitzvah seemingly it’d be dependant on the dispute of the rishonim. In [[Siman 47]], the taz and Magen avraham imply from Bet Yosef that women are patur from Pesukei Dezimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they aren’t obligated but can still make the bracha since it’s praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one shouldn’t make unnecessary [[brachot]]. </ref>
== Amen after Baruch Sh’amar and Yishtabach==
# If one finished Baruch Sh’amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh’amar. <Ref> S”A 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo [[Israel]] Be’Ahava before Shema and then concludes by Pesukei Dezimrah we can be lenient since [[Amen]] is a praise of Hashem(fitting with theme of Pesukei Dezimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan don’t allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh’amar with the Shaliach Tzibbur one can not answer after the Shaliach Tzibbur finishes Baruch Sh’amar because it looks like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 SHulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haCHaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur he can answer [[amen]]. <Ref> S”A 51:3,215:1 and Rama 215:1. It’s permitted to answer the Shaliach tzibbur’s bracha if one finishes at the same time and it’s not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>
==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can’t answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[Amen]] during the bracha of Baruch Sh’amar since it’s a Bracha not mentioned in Talmud, so holds the Pri [[Chadash]] 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one can’t answer amen, so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One shouldn’t answer Barich Hu. When one answers [[Amen]] Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one can’t answer any Dvar Sh’bekedusha during the Bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[Brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual Bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say [[Amen]] Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes Achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in middle of Pesukei Dezimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one doesn’t repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech isn’t an interruption to answer a greeting of anyone or to greet someone who is due respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and doesn’t effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from S”A 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other Achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those Achronim seen the Rashbetz in the name of the Geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[Brachot]] he hears from his friend. <Ref> See footnote 12 regarding [[Amen]] during Pesukei Dezimrah, Concerning answering [[amen]] during the beginning of Baruch Sh’amar, one can answer since one still didn’t begin the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one shouldn’t repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt just one would by in between [[brachot]] of [[Brachot]] Shema, meaning one can answer anyone’s greeting or greet a person who is due respect. When one is middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or Rabbi and one can answer the greeting of one who is due respect. Yet some hold, nowadays, when no one is offended by not being greeted one shouldn’t interrupt. <Ref> S”A 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (S”A 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer [[Chinuch]] (42) says since nowadays no one is concerned with be greeted for respect and it’s sufficient that one stands for them, one shouldn’t interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permit to greet to someone one hasn’t seen recently and not greeting him will cause hatred; another limition is that it’s only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he doesn’t hold of this chiluk. </ref>
# If one needs to tell others the page number it’s preferable one use a page number cards, but if that’s not available and it’s a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu shouldn’t be answered. [[Amen]] Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom shouldn’t be answered based on Magen Avraham 66:36 who says these [[amen]]’s aren’t an obligation but a Minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei Dezimrah. Concerning [[answering Amen]] Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and shouldn’t be said, but Dvar Yehoshua 2:7 in name of Arizal this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one shouldn’t say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One can’t answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah one can’t answer it, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya ([[Brachot]] 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[kedusha]]. <Ref> S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. S”A 125:1 holds one doesn’t say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. Whether one should say Yimloch by the [[brachot]] of [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one shouldn’t say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it’s a pasuk of praise that already instituted in Pesukei Dezimrah in the first halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] since it’s praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the S”A and Arizal. This is also the opinion of Halichot Shlomo 6:11 in name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Lesion is a Dvar Sh’bekedusha. [The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket [[Brachot]] 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b. The S”A 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we don’t interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one shouldn’t say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]]. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a [[minyan]] unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[kaddish]] it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei [[kedusha]] can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning [[Brachot]] [[Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The Achronim explain the S”A as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though by [[Amen]] Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a Minhag [so hold Madeni Yacov [[Brachot]] 3:18(70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, Yabia Omer O”C 4:21(4)] and not like [[Amen]]. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of shema with the tzibbur during Pesukei Dezimrah, that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the bet Yosef 65e and still the S”A 65:2 rules that one can not interrupt with shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the S”A by the first pasuk of shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like S”A by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words. </ref>
# Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and [[brachot]] shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant [[Brachot]] Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt for these [[brachot]] because they are a passing mitzvah. <Ref> Rosh [[Brachot]] 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magen Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger ([[Brachot]] 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael [[Brachot]] 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref>
# If the Zman [[Kriyat Shema]] (even if it’s just the Magen Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, [[brachot]] shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magen Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt Shemona Esrei for saying shema in it’s time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on Tallit without bracha and put on Tefillin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the amida, one should just wait until after the amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “[[Kaddish]] Al [[Israel]]” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “[[Kaddish]] Yatom” between “perakim” of [[brachot]] kiryat shema. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say [[Kaddish]] Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi [[kaddish]] before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids [[kaddish]] Yatom during [[brachot]] kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by [[Kaddish]] Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sepharadim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, One can stand during any part that he wishes with the exception of "Mizmor LeToda."
<ref> Kaf HaChaim 51:43,48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Pesukei DeZimrah

2015-11-23T00:54:34Z

Js: /* Basics */

== Basics==
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sheamar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 51:1. Rambam (tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sheamar and the mentioning of it in the Yerushalmi and Zohar. </ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sheamar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
# One should stand for Baruch Sheamar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sheamar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sheamar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>

== The time of Pesukei Dezimrah ==
# The time to say Pesukei Dezimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Sha’ot Zmaniot. <Ref> Elyah Raba 664:3 in name of Maharil, Mekor Chaim 18:3, Torat Chaim Sofer 51:1, Yechva Daat 2:8. The Yosef Ometz Uzfa is strict that it shouldn’t be done until closer to sunrise. However, Teshuva MeAhava 2 pg 6(3) and Meharsham BeDaat Torah 664, in name of Rashi, say that it can be said before Olot Hashachar. </ref>
# If one missed the time unintentionally or unwillingly he can say it after 4 hours until [[Chatzot]] (when one can’t say Birchot Shema but can say Shemona Esrah). However it one missed the time intentionally he can only say Baruch She’amar and Yishtabach without Hashem’s name in the Bracha (and Shemona Esrah should be said with a stipulation that it should be voluntary if it’s unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by Shemona Esrah after 4 hours one can still pray only if one unintentionally missed the time as stated in S”A 89:1, however, whether one can say [[Shmoneh Esrei]] if one intentionally missed the time is a dispute of the Achronim and so one can pray with a stipulation. Halacha Brurah 51:6 writes, however, for Pesukei Dezimrah, since it’s a dispute and no stipulation is valid, we don’t say the Bracha as it’s a Safek Bracha. </ref>
# If it’s after [[Chatzot]], or one said Shemona Esrah before he said Pesukei Dezimrah, he should only say Baruch She’amar and Yishtabach without Hashem’s name in the Bracha. <Ref> S”A 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmedei Rabbenu Yonah [[Brachot]] 23a who say you can still say it after [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref>
== Women saying Pesukei Dezimrah ==
# The practice of Sephardic women is that since there’s no obligation, if women want to say it, they can only say it without Hashem’s name in the Bracha. The practice of Ashkenazi women is that they say the Bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. S”A 589:6 says women can’t make [[brachot]] that are on time bound positive mitzvot and Rama says women can make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the Achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvoth that are derabanan. (Tosfot [[Brachot]] 20b holds they are exempt and Orchot Chaim (Hilchot [[Tzitzit]] 31) in name of Rabbenu Tam holds they are obligated.) Since pesukei dezimrah is a time bound derabanan mitzvah seemingly it’d be dependant on the dispute of the rishonim. In [[Siman 47]], the taz and Magen avraham imply from Bet Yosef that women are patur from Pesukei Dezimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they aren’t obligated but can still make the bracha since it’s praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one shouldn’t make unnecessary [[brachot]]. </ref>
== Amen after Baruch Sh’amar and Yishtabach==
# If one finished Baruch Sh’amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh’amar. <Ref> S”A 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, Tur 51:2 based on the Rosh in a Teshuva (Klal 4:19), Bet Yosef (51:2) compares this to a dispute of Rishonim of [[answering Amen]] after HaBocher B’Amo [[Israel]] Be’Ahava before Shema and then concludes by Pesukei Dezimrah we can be lenient since [[Amen]] is a praise of Hashem(fitting with theme of Pesukei Dezimrah). Magen Avraham 51:3. Sh”t Yabia Omer O”C 6:4, 7:8(3), Yavetz in Mor Ukesia 65, Kiseh Eliyahu 51:3, Chida in Kesher Gadol 7:21,34, Pri Megadim A”A 51:3, Chaye Adam 2:3, Kesot HaShulchan in Badeh Shulchan 18:5 in name of Siddur Rav Zalman, Shalmei Tzibbur pg 67b, Sh”t Zechur L’Yitzchak Hareri 7:6, Rav Shlomo Kluger in Sefer HaChaim 59, Minchat Aharon 12(4). However the Tevuot Shemesh O”C 12 and Aruch Hashulchan don’t allow one to answer [[amen]] during Pesukei Dezimrah.</ref>
# If one finished Baruch Sh’amar with the Shaliach Tzibbur one can not answer after the Shaliach Tzibbur finishes Baruch Sh’amar because it looks like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 SHulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haCHaim 51:3. </ref>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur he can answer [[amen]]. <Ref> S”A 51:3,215:1 and Rama 215:1. It’s permitted to answer the Shaliach tzibbur’s bracha if one finishes at the same time and it’s not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref>
==Interruptions in Baruch Sh’amar and Yishtabach==
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can’t answer [[amen]] to a bracha. <Ref> The Magen Avraham (51:3) holds one can answer [[Amen]] during the bracha of Baruch Sh’amar since it’s a Bracha not mentioned in Talmud, so holds the Pri [[Chadash]] 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one can’t answer amen, so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref>
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One shouldn’t answer Barich Hu. When one answers [[Amen]] Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one can’t answer any Dvar Sh’bekedusha during the Bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[Brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual Bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say [[Amen]] Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes Achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref>

== Interruptions in middle of Pesukei Dezimrah==
# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to [[prayer]], according to Sephardim, one doesn’t repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech isn’t an interruption to answer a greeting of anyone or to greet someone who is due respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and doesn’t effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from S”A 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other Achronim. However, Sh”t Yabia Omer O”C 6:5(3) says that had those Achronim seen the Rashbetz in the name of the Geonim they would have retracted their positions. </ref>
# When one is saying Pesukei Dezimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[Brachot]] he hears from his friend. <Ref> See footnote 12 regarding [[Amen]] during Pesukei Dezimrah, Concerning answering [[amen]] during the beginning of Baruch Sh’amar, one can answer since one still didn’t begin the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one shouldn’t repeat the beginning of Baruch Sh’amar. </ref>
# When one is in between the zemirot, one can interrupt just one would by in between [[brachot]] of [[Brachot]] Shema, meaning one can answer anyone’s greeting or greet a person who is due respect. When one is middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or Rabbi and one can answer the greeting of one who is due respect. Yet some hold, nowadays, when no one is offended by not being greeted one shouldn’t interrupt. <Ref> S”A 51:5 based on Tashbetz 204, Orchot Chaim (Meah [[Brachot]] 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kriyat Shema]] (S”A 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer [[Chinuch]] (42) says since nowadays no one is concerned with be greeted for respect and it’s sufficient that one stands for them, one shouldn’t interrupt at all. This is also the opinion of Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permit to greet to someone one hasn’t seen recently and not greeting him will cause hatred; another limition is that it’s only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magen Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he doesn’t hold of this chiluk. </ref>
# If one needs to tell others the page number it’s preferable one use a page number cards, but if that’s not available and it’s a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref>
# Sephardim should answer only the first five [[amen]]’s of a sephardic [[Kaddish]] and Ashkenazim the first three [[amen]]’s of an Ashkenazic [[Kaddish]]. Barich Hu shouldn’t be answered. [[Amen]] Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of [[Kaddish]] that one can answer as the first five [[amen]]’s however, the [[amen]]’s of titkabal, yehe shlama, al Yisrael, and oseh shalom shouldn’t be answered based on Magen Avraham 66:36 who says these [[amen]]’s aren’t an obligation but a Minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia Omer 1:5, 6:8. However there is what to rely on to answer these [[amen]]’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all [[amen]]’s can be answered during Pesukei Dezimrah. Concerning [[answering Amen]] Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabia Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd [[amen]] of [[Kaddish]] Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and shouldn’t be said, but Dvar Yehoshua 2:7 in name of Arizal this [[amen]] is of great importance, so holds Sh”t Yabia Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef ([[Kriyat Shema]] U’Birchoteha footnote 18 pg 116-7) hold one shouldn’t say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref>
# One can’t answer Baruch Hu U’Baruch Shemo. <Ref> Magen Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah one can’t answer it, Sh”t Yabia Omer 2:4(6), Sh”t Yechave Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya ([[Brachot]] 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111, and Rav Frankel in his comments on Shulchan Aruch 51. </ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[kedusha]]. <Ref> S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. S”A 125:1 holds one doesn’t say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. Whether one should say Yimloch by the [[brachot]] of [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one shouldn’t say it. (see Hilchot [[Kriyat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it’s a pasuk of praise that already instituted in Pesukei Dezimrah in the first halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] since it’s praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the S”A and Arizal. This is also the opinion of Halichot Shlomo 6:11 in name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One can’t answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Lesion is a Dvar Sh’bekedusha. [The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket [[Brachot]] 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai [[Brachot]] 69, Rosh ([[Brachot]] 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din [[Kedusha]] Meyushav 1), Ritva Megilah 23b. The S”A 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we don’t interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one shouldn’t say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a [[minyan]]. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a [[minyan]], but the Tur 565 holds it can be said without a [[minyan]]. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a [[minyan]] unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like [[kaddish]] it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei [[kedusha]] can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. This is also the opinion of Sh”t [[Shevet Halevi]] 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning [[Brachot]] [[Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The Achronim explain the S”A as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though by [[Amen]] Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a Minhag [so hold Madeni Yacov [[Brachot]] 3:18(70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, Yabia Omer O”C 4:21(4)] and not like [[Amen]]. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of shema with the tzibbur during Pesukei Dezimrah, that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the bet Yosef 65e and still the S”A 65:2 rules that one can not interrupt with shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the S”A by the first pasuk of shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like S”A by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabia Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabia Omer 6:4 say to only say the first three words. </ref>
# Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and [[brachot]] shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant [[Brachot]] Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magen Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, [[Shevet Halevi]] 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref>
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One who hears thunder or sees a rainbow, can interrupt for these [[brachot]] because they are a passing mitzvah. <Ref> Rosh [[Brachot]] 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magen Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger ([[Brachot]] 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael [[Brachot]] 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabia Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. This is also the opinion of Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about [[amen]]). </ref>
# One can put on [[Tallit]] and [[Tefillin]] between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on [[Tallit]] and [[Tefillin]]. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on [[Tallit]] and [[Tefillin]] with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on [[Tallit]] before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. This is also the opinion of Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref>
# If the Zman [[Kriyat Shema]] (even if it’s just the Magen Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, [[brachot]] shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kriyat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as [[Kaddish]] and [[Kedusha]]. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magen Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Knesset Yisrael 13d allows one to even interrupt Shemona Esrei for saying shema in it’s time. </ref>
# One who went to the bathroom, should say Asher Yatzar, put on Tallit without bracha and put on Tefillin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach. <Ref> See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on Tallit and Tefillin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33, and Beiur Halacha 53:3 D”H Ein Levarech says on the Tallit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabia Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref> Between [[Barchu]] and the amida, one should just wait until after the amida. <ref> Sh"t Rivivot Ephraim 1:50:4 </ref>
# A mourner within 12 months of the death of one of his parents, can interrupt with “[[Kaddish]] Al [[Israel]]” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “[[Kaddish]] Yatom” between “perakim” of [[brachot]] kiryat shema. <Ref> Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say [[Kaddish]] Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi [[kaddish]] before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids [[kaddish]] Yatom during [[brachot]] kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by [[Kaddish]] Yatom. See further Sh”t Yabia Omer 7:10</ref>
# One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kriyat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</ref>
# One should not interrupt to listen to [[Kriyat HaTorah]] if he can hear it later from another [[minyan]]. If not, he should listen between the mizmorim. <Ref> Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Beiur Halacha 146 s.v. Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in [[Brachot]] [[Kriyat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kriyat Shema]]. Similarly, Sh”t Yabia Omer 7:9(2) allows one to stop and listen if one can’t find another [[minyan]] to hear Kriyat Torah. </ref>
# If one was called for an aliyah by name one should make the [[brachot]] and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach. <Ref> S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magen Avraham says by Pesukei Dezimrah a cohen can get the aliyah. This is also the opinion of Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b, Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d, Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim {{ibid}} and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabia Omer 7:8(3), Yechave Daat 4:11(58)</ref>
# If one gets the maftir Aliyah, he should say the Haftorah with [[Brachot]]. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabia Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref>
# If there is no one else who know how to read the Torah with the tune and correct pronunciation, he may interrupt (even in Shema), but shouldn’t say misheberach’s. One can interrupt to correct the Torah reading if the mistake changes the meaning. <Ref> S”A 144:3 forbids rolling the sefer Torah in front of the tzibbur because it’s not respectful to the tzibbur. Therefore it’s like one is answering to a person due respect for which it’s allowed to interrupt even in shema. This is also the opinion of Sh”t Teshurat Shy 1:128, Mishna Brurah 66:26, Sh”t Mahargash 1:48, Kesot Hashulchan (Badei Shulchan 19:7). If reading the Torah is okay where there’s no one else, so too it should be allowed for the same reason to correct a mistake. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in [[Brachot]] [[Kriyat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kriyat Shema]] whether one can add piutim brought in the Tur and Bet Yosef 68 between the Rambam, Rosh, and Ramah who don’t allow and the Raavad, Rabbeinu Tam and Rashba (Shu"t Vol. 1, Siman 469) defend the Minhag. See Ritva Shabbat 118b. S”A 68 rules some have the minhag to add piutim but it’s proper not to say them. Whether pituim are allowed in Pesukei Dezimrah is a dispute of the Achronim. The hold the tzibbur shouldn’t add piutim and should change their minhag so it’s not an interruption: Divrei Yosef 5e, Pri [[Chadash]] 68, Chida in Sh”t Tov Ayin 18:35, Mashcha Deravuta 112, Sh”t Divrei david meyeldola 24 pg 61c, Siddur Bet Ovad (Nishmat 7), Batei Kenisiot 124 pg 125b, Sh”t Yavikra Avraham (Makom Shenehagu 123c), Ikrei Hadat 4:21, Sh”t Mayim Chaim Mashosh 157. However others say the tzibbur shouldn’t change it’s minhag to take out the piutim such as the Sh”t Mahari kolon, Sh”t Adoni Paz 22c, and Pachad Yitzchak 136d. see further Sh”t Yechave Daat 2:7, Otzrot Yosef 4:6.</ref>
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>

== Interruptions between Yishtabach and Brachot Yotzer==
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref> Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah. However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

== Hodu==
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
== Baruch She’amar==
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
# There is a practice to hold the two front [[tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch SheAmar.</ref>
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[hallel]] and so one can say Baruch She’amar when he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. </ref>
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref>
==Mizmor Letodah==
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]]. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do. <Ref> Knesset gedola (Hagahot hatur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot Tur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri [[Chadash]] 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref>
# Ashkenazim don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] pg 38), as well as pri [[Chadash]] 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref>
# It’s to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>
== Ashrei ==
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]]. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach. <Ref> Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>

== The Mizmorim==
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
== Az Yashir ==
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref>
==When to stand during Pesuke DeZimra==
# Sepharadim are accustomed to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, One can stand during any part that he wishes with the exception of "Mizmor LeToda."
<ref> Kaf HaChaim 51:43,48 </ref>

==Sources==
{{Reflist|2}}
[[Category:Prayer]]

Barchu

2015-11-23T00:44:34Z

Js:

# One should stand when answering Barchu, however, one may sit after one said Barchu even before the Shaliach Tzibbur repeated the Barchu out loud.<Ref>Sh”t Beer Moshe 1:2 based on Taz 146:1 </ref>
# According to Ashkenazim, the accepted minhag is to bow during Barchu. <ref> Beiur Halacha 113:3 s.v. HaKoreh </ref> According to Sephardim, many have the minhag to bow slightly while answering Barchu and have what to rely on, however it is preferable for them not to bow. <ref> Yalkut Yosef (vol 3 pg 421, 57:9). See there where he writes that his father's (Rav Ovadyah Yosef) practice is not to bow at all. </ref>
# If one continued [[Seudat Shelishit]] into the night (past Shkiah) one should still say Retzay in [[benching]], even if one answered Barchu. However, if one already said [[Maariv]], one should not say Retzsay in [[benching]]. <Ref> Sh”t Beer Moshe 1:5 </ref>
# If one is saying [[Mariv/Arvit]] to oneself some say that one should say a Britta (see end) in place of Barchu. <ref> Chida in Tziporen Shamir 2:26, Ben Ish Chai (end of Parshat Vayigash), Kaf HaChaim 50:9 </ref> However, many hold that one should not say it with Hashem's actual name but rather one should say Hashem. <ref>Sh"t Yabia Omer 2:4, HaTefillah VeHilchoteha 28:9 </ref>The text of the Britta is: אמר רבי עקיבא חיה אחת עומדת ברקיע ושמה ישראל וחקוק על מצחה ישראל עומדת באמצע הרקיע ואומרת "ברכו את ה' המבורך" וכל גדודי מעלה עונים ואומרים "ברוך ה' המבורך לעולם ועד" .
==Sources==
<references/>
[[Category:Prayer]]

Embarrassing Others

2015-11-18T11:19:10Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

Embarrassing another person is one of the most severe prohibitions in the Torah. Unfortunately, it is also one of the most often violated. It is essential to learn the Halachot of [[embarrassing others]] in order to avoid causing this terrible pain to others.
==Source of Prohibition==
There are two possible prohibitions that one violates when he or she embarrasses another.

First, the Torah prohibits oppressing another <ref> VaYikra 25:17 </ref>. The Mishnah Bava Metzia <ref> Bava metzia 58b </ref> extends this prohibition to oppressing another with words as well as with money. This prohibition forbids several different ways of oppressing with words. When one embarrasses another, he or she is in violation of the prohibition of “A man may not oppress his fellow <ref> VaYikra 25:17 </ref>."

Second, there is a specific prohibition not to embarrass that is derived from the Mitzvah of rebuking others. The Torah commands “You shall surely rebuke your friend<ref> Vayikra 19:17. </ref>.” However, the end of the verse: “and you shall not bear iniquity because of him” warns us not to allow the fulfillment of this commandment to simultaneously cause a transgression of humiliating another. The prohibition against embarrassing in this specific case creates a general prohibition against embarrassing another in any situation <ref> Sefer HaChinuch 240 based on Sifra </ref>.

In addition to violating the above prohibitions, anyone who embrasses another is also failing to fulfil the Mitzvah of V’ahavta L’reach Kamocha <ref> Vayikra 19:18. </ref>.
==Statements on Severity of Embarrassment==
Statements in Talmud
Throughout the Talmud and later Rabbinic sources we find many statements that emphasize how seriously the Rabbis took the prohibition of embarrassing another.

Statements in Talmud
#He who publicly shames his neighbour is as though he shed blood <ref> Bava metzia 58b </ref>
#Verbal wrong is more heinous than monetary wrong <ref> Bava metzia 58b </ref>
#Better it is for man to cohabit with a doubtful married woman rather than that he should publicly shame his neighbour. <ref> Bava metzia 59a </ref>
#Better to throw oneself into a furnace rather than embarrass another <ref> Bava metzia 59a </ref>
#There was a poor person in the time of the Talmud and Mar Ukva would daily leave coins behind the poor man's door. One day the poor man wanted to find out who had been leaving coins for him. So he waited until Mar Ukva and his wife stopped by and dropped off the coins. The pauper tried to follow them, when Mar Ukva noticed he was being followed he ran with his wife and hid in a hot furnace as to not embarrass the man. <ref> Ketuboth 67B </ref>

Statements from later Rabbinic sources
# Rabbeinu Yonah in his famous work explains that the pain of shame is even worse than death itself <ref> Gates of Repentance 3:139 </ref>.

==Punishment==
There are three opinions about whether someone who embarasses somone else receives the punishment of Malkos (lashes):
# The Sefer HaChinuch says there is no punishment of malkos for [[embarrassing others]] <ref>Sefar chinook</ref>
# The Mordechai does however demand malkos for embarrassment, and onat devarim (verbal oppression.) <ref>Bava Metzia 4:306 </ref>
#The Chiddushei Anshei Shem approves malkos mardus, or unofficial malkos, issued by rabies which may actually be applied more severely. <ref> Chiddusei Anshei Shem</ref>

Payment for damage done by embarrassing someone
# The Talmud says that verbal harassment does not make a person responsible for monetary punishment. <ref>Bava Kama 91a</ref>
# The Maharshal says that a person can choose choose to pay a fine to the victim, or [[charity]] (it’s debated which one) instead of taking lashes. <ref>Yam Shel Shlomo 8:49 </ref>

Other Punishments in this world
# Even though there is no punishment in Beit Din, the Sefer HaChinuch warns that God has other ways of punishing people in this world<ref> Sefer HaChinuch 240</ref>
# “When one causes suffering to others, he is punished in Olam Hazeh too. Every person must pay attention to what he does and what he says so as not to hurt his fellow man. The truth is that the punishment is much worse in Olam Habo, but most people are not aroused by what they can’t see directly, so I am speaking about something that everyone understands well.”<ref>Reb Aharon Leib Shteinman as quoted in http://www.torahlab.org/community/article/why_so_much_suffering/</ref>

Punishment in the World to Come
# The gemara says all who descend into Gehenna (hell) eventually leave. Except for one who publicly shames his neighbour. <ref>R. Hanina in Bava Metziah 58b</ref>
==Atoning for Embarrassment==
In order to achieve full repentance for sinning, one must undergo a complex process of asking for forgiveness. The steps of the process include: <ref> Rambam, Hilchot Teshuva Chapter 1</ref>

# First acknowledging, then regretting one’s sin.
# Privately confessing the transgression to God.
# Devoting oneself to not committing a similar transgression in the future.
# Make amends with the person you have transgressed against.
# Ask for absolute forgiveness from the one you offended, and from God.

Before examining the steps specific to atoning for embarrassment, we must assess whether or not it is even possible to do Teshuva:

# According to the Gemara, one embarrasses another publicly descends to Hell and never ascends<ref>Bava Metiza 58b </ref>. This seems to imply that the punishment is final with no chance for Teshuva.
# However, Tosafot explain that the Gemara is only talking about if you didn’t do Teshuva, because Teshuva helps for everything. <ref>Bava Metiza 58b </ref>
# The Midrash, on the other hand, says that embarrassing one in public cannot be absolved by Teshuva <ref> Otzar HaMidrashim pg. 505 </ref>.
# Rabbeinu Yonah explains that the reason we say you are condemned to Hell for eternity is not because Teshuva does not work if you do it, but it’s because it’s highly unlikely that one would actually do Teshuva for embarrassing someone. The reason being that we often rationalize [[embarrassing others]], or we simply fail to acknowledge the damage it causes. <ref> Shaarei Teshuva 3:141</ref>

While the steps enumerated above are the standard steps of completing Teshuva, there are specific steps required to atone for embarrassment:

# You must try to appease your friend at an opportune time, or until he agrees to listen to you. You must then feel you friend’s pain in your heart and resolve not to embarrass others. Finally, if one embarrasses you in the future, you should not feel upset, rather you should view it as fair. <ref> Sefer Chassidim 54</ref>
# One should give gifts to the person they oppressed as a means of making amends. One should give [[Mishloach Manot]] to the person on [[Purim]], or confront them before [[Yom Kippur]] when they’re more likely to listen. One may also have friends help him lay the groundwork for his apology. <ref> Reuven, Rabbi Nitzan Kitzur Hilchot Smirat HaLashon</ref>
# “If the humiliation took place in the presence of others, make your apology in their presence, as well as in private. Otherwise the victim has the right to say, “You shamed me in front of others, and now you want to apologize in private. Bring me all the people who heard you embarrass me, and then I will accept your apology.” <ref> Yalkout Shimoni, Hosea 14 </ref>

==Giving up Your Life==
The Gemara compares embarrassing someone in public to killing them<ref>Gemara Bava Metziah 58b</ref>. Murder has a special status in Halacha. It is a subject of debate if the comparison the Gemara makes between embarrassing and murder is meant to be taken literally with implications for Halacha or not.
Two comments in the Gemara seem to suggest that the comparison should be taken literally.
# When the Jewish people asked King David “what manner of death befalls he who has relations with a married woman?” David quickly replies “He is executed with strangulation, and then receives a portion in the world to come; however, one who shames his fellow in public has no portion in the world to come.” As you can see from king David is it “Better for one to have relations with a possibly married woman than to shame his fellow in public”<ref>Gemara Bava Metziah 59a</ref>.
# When Tamar, Yehuda’s daughter in law, is accused of adultery, to save herself she privately gives Yehuda a hint that she is pregnant with his baby without embarrassing him publicly. As you can see from Tamar is it “Better for one to hurl himself into a fiery furnace rather than shame his fellow in public” <ref>Gemara Bava Metziah 59a, Gemara Ketubot 67b</ref>
On the other hand, some later commentators assume that when the Talmud makes comparisons between an act and some other much worse act (such as comparing stealing to murder or comparing disrespecting the [[Chagim]] to Avodah Zarah) the comparison should not be taken literally <ref>Rabbis Shlomo Zalman Auerbach, Zvi Ashkenazi and Yaakov Etlinger as cited by Feldman, Daniel Z. “Emotional Homicide: The Prohibitions Of Embarrassing Others In Public”</ref>
In the following five instances Rabbis have argued about the implications of taking the comparison between embarrassing and murder literally<ref>All five are discussed in detail in Feldman, Daniel Z. “Emotional Homicide: The Prohibitions Of Embarrassing Others In Public”</ref>:
# Should one give up their life to avoid embarrassing another just like one must give up their life to avoid killing another?
# Can you refrain from saving someone if you would be embarrassed in the process just like you can refrain from saving another if you would die in the process?
# Can you violate [[Shabbat]] to avoid embarrassment just like you can violate Shabbbat to avoid death?
# Is a kohen who embarrasses someone prohibited from ascending the duchen to say Birchat Kohanim just like a Kohen who has murdered someone is?
# Are you allowed to give permission to someone to embarrass you or not just like you are not allowed to give someone permission to kill you?

==Types of Embarrassment==
The Mishna and Gemara Bava Metzia provide several examples of things people can say that violate the prohibition of hurting others with speech. From these examples we can discern different types of ways in which a person can be hurt.

The Mishna provides these examples: <ref>Bava Metzia 58 </ref>
#One may not say to a sinner who repented “remember your prior deeds.”
#One may not say to a convert's son “remember your ancestors' deeds.”

The Gemara provides the following additional examples:<ref>Bava Metzia 58 </ref>
#He may not say to a convert who wants to learn “your mouth ate forbidden foods. Will it learn Torah, which was given from God?”
#One may not tell one suffering afflictions that he is receiving those afflictions due to prior sins.

In addition the Gemara relates three stories based on Tanach in which characters experience embarrassment:<ref>Bava Metzia 58a and 59a</ref>

# Iyov's friends spoke to him - "Mi Hu Naki Ovad". They told him that his afflictions were caused by is prior sin.
# Tamar, had she revealed that Yehuda was the one who impregnated her, would have embarrassed him.
# David’s peers used him as an example of an adulterer in their learning.

There are many ways embarrassment takes place. Calling a person by a derogatory nickname, for instance, is forbidden in Halacha. You may not ask an uneducated person for an opinion on a scholarly matter that would draw attention to his lack of knowledge or education. You may not refer someone to another person for assistance when you know the other person cannot help. These are all also examples of embarrassment that would be forbidden in Halacha.<ref>Gemara Bava Metziah 58b</ref>.

On the secular point of view, embarrassment is split up into five parts. Violation of Privacy, when private places on the body are exposed, an invasion of private information, or, an invasion of personal space. Lack of knowledge or lack of skill, when failure to showcase knowledge is displayed. Criticism, when the subject is made the center of attention for a negative reason. Awkward acts, when situations such as inappropriate conversations, clumsiness, and ungraceful actions take place in a social setting, triggering embarrassment. Appropriate image and environment, when personal possessions, clothing, and overall body image is found by the subject to be far less than what is actually expected by themselves and by society. <ref>Withers, Lesley; Sherblom, John. "Embarrassment: The Communication of an Awkward Actor Anticipating a Negative Evaluation". Human Communication 11 (2): 237–254.</ref>

Of these five parts, the examples from the Tanach, Mishna, and Gemara all either fall into one of these categories, or several of these categories.
==Retaliation==
# It is virtuous to respond to insults with maturity, calmness, and silence. This practice will be rewarded greatly. <ref>Gemara Shabbat 88b. See Rosh b"k 3:13:, Shulchan Aruch CM 421:13, Minchat Chinuch 241:1, Chikrei Lev YD 3:60, and Chafetz Chaim (Peticha l'Hilchot Lashon Hara no. 8-9) who discuss the idea of retaliation.</ref>
==Notes==
<references/>
[[Category:Between Man And His Fellow]]

Doing Activities Before Davening

2015-11-18T11:13:52Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

In general, one should not begin an activity which will require of one to become engaged in it, before performing a mitzvah at hand. When it comes to davening specifically, there are unique stringencies and leniences for each of the davenings as detailed below.
==Shacharit==
===Learning===
# There is a positive aspect to learning before [[davening]] to prepare oneself for [[davening]]. <ref>Piskei Teshuvot 89:23. See there where he writes that the minhag is to be lenient to learn before [[davening]] because of the positive aspect of learning before [[davening]].</ref>
# If one usually goes to daven in a [[minyan]] which is at a set time, then it is permissible to learn before [[davening]] even after [[Olot HaShachar]] and so, the minhag is to learn before [[davening]]. <ref>S”A 89:6, Piskei Teshuvot 89:23 </ref>
# It is permissible to learn until [[Olot HaShachar]]. However, once Olot Hashachar comes, it is forbidden to begin learning until one has prayed. <Ref>S”A 89:6 </ref>Some are lenient to permit learning after [[Olot HaShachar]] until close to [[HaNetz HaChama]]. <Ref>Mishna Brurah 89:31 </ref>Nonetheless, it is permissible to learn even after [[Olot Hashachar]] in any of the following three circumstances:
## if one is learning in the place where a tzibbur will come to daven, <ref>Mishna Brurah 89:32 </ref>
## if one asked a friend who was not learning to remind one to daven before the latest time of Shema and [[Tefilla]], <ref>Mishna Brurah 89:34. See the collolary to this for [[Kriyat Shema]] [[Arvit]] in Mishna Brurah 235:17. </ref> or
## if one was teaching Torah to a group or is learning in a group and if there is no concern that one will miss the [[latest time for Shema]]. <ref>Shulchan Aruch 89:6 permits davening later if one is teaching a group. Mishna Brurah 89:35 says that this is only if there is no concern for missing Shema. Ishei Yisrael 13:34 in the name of Mekor Chaim 89:6 includes the case of learning in a group. </ref>
## Some add that it is permissible if one is not learning in-depth. <Ref>Piskei Teshuvot 89:23 quoting Sh”t Avnei Tzedek 19 (however, see Mishna Brurah 89:33 who implies the opposite). </ref>
# If one already began learning before [[Olot HaShachar]], one should continue and does not have to stop. If one began learning after [[Olot HaShachar]], some say that one should stop for [[Kriyat Shema]] and some say that one does not have to stop as long as there is time prior to the [[latest time for Shema]]. <Ref>Mishna Brurah 89:30 </ref>
# Someone who can not learn after [[Olot HaShachar]] and the tzibbur is only [[davening]] later, it is preferable for them to daven earlier and then learn even though one will not be davening together at the time of the tzibbur. <Ref>Mishna Brurah 89:33 </ref>

===Working===
# It is forbidden to do work after [[Olot HaShachar]] until one has prayed. From a half hour before [[Olot HaShachar]] it is preferable to say Birchot HaShachar before working. <Ref>Mishna Brurah 89:37, Ishei Yisrael 13:18 </ref> However, work for a mitzvah is permissible <ref>Ishei Yisrael 13:19 </ref>
# If one began working prior to [[Olot HaShachar]] it is permissible to continue afterwards. <Ref> Mishna Brurah 70:23-5, Ishei Yisrael 13:22 </ref>
# One may take out the garbage on one's way to Shul before [[davening]].<ref>Rav Shlomo Zalman Auerbach (quoted by [[Tefillah]] Kehilchata c. 6, n. 36 and Ishei Yisrael c. 13, n. 46, p. 122) ruled that it is permitted to quickly look over a newspaper, take out the trash on one's way to Shul, or put a load of sorted laundry into the washer before [[davening]]. See also Eshel Avraham 89:3 who says that perhaps anything which is a quick and simple task which would be permitted on [[Chol HaMoed]] would be permitted before [[davening]].</ref>
# It is permitted to do an activity which is a mitzvah before [[davening]]. <Ref>Ishrei Yisrael (p. 122). A strong proof is: Rashi ([[Megillah]] 23a s.v. BeYom Tov), Mishna Brurah 529:14</ref> In some contexts, it may only be permitted if one can not do that mitzvah after [[davening]] and also that one should say [[Kriyat Shema]] before that activity. <ref>Mishna Brurah 250:1</ref>
===Travel===
# It is forbidden to travel, beginning from [[Olot HaShachar]] until one davens. <Ref>S”A 89:3 </ref>
# Under extenuating circumstances--e.g. if one waits until after [[davening]], one will not be able to travel, one will need to travel alone (which is dangerous), or there is a serious need for [[Parnasa]] (supporting a family)--one may be lenient, but one should first say Birchot HaShachar. <Ref>Mishna Brurah 89:20, Ishei Yisrael 13:23. One should make sure that one is able to pray before the latest time nonetheless--Piskei Teshuvot 89:16 </ref>
# For the purposes of a mitzvah, one may travel before [[davening]], but it is however preferable, to first say Birchot HaShachar. <Ref>Ishei Yisrael 13:24 </ref> E.g. if there is no [[minyan]] in the place one lives and there is a [[minyan]] in the place one is traveling to, or one will be able to have more concentration in the place one travels to. <Ref>Piskei Teshuvot 89:16 </ref>

===Sleeping===
# If one stayed up all night, then it is forbidden to go to sleep within a half hour before [[Olot HaShachar]] until one has prayed. If one asks a friend who already slept that night to wake one up then it is permissible.<Ref>Piskei Teshuvot 89:22, Ishei Yisrael 13:31</ref> If one can not ask a friend and one can not pray, one may be lenient and just say [[Kriyat Shema]] and then go to sleep. <Ref>Ishei Yisrael 13:31 </ref>
# If one was sleeping and woke up to go to the bathroom one may go back to sleep even after [[Olot HaShachar]] as long as one will not miss the [[latest time for Shema]]. <Ref>Ishei Yisrael 13:31, Piskei Teshuvot 89:22 </ref>
===Showering===
# It is permissible to go to the bathhouse or cut one's hair until [[Olot HaShachar]] but afterwards one may not start to go to the bathhouse or cut one's hair. <Ref>S”A 89:7, Mishna Brurah 89:36 </ref> However, a short shower with a little soap for someone who feels unclean in order to prepare for [[davening]] is permissible. <Ref>Piskei Teshuvot 89:24 </ref>
# It is permissible to go to the mikveh after [[Olot HaShachar]] prior to praying <ref>Ishei Yisrael 13:21 </ref>
===Shaving===
# Some are lenient and allow to shave before [[davening]] if one can not do so afterwards. <Ref> Halacha Brurah (Rav Dovid Yosef) 89:36, Avnei Yishfeh (pg 90) in name of Rav Vosner, Peninei Halacha (pg 162), and Piskei Teshuvot 89:24 are lenient for someone who regularly shaves. However, Sh”t Or Letzion (vol 2 7:9) and Halichot Shlomo ([[Tefilla]] 2:8) quotes Rav Shlomo Zalman Auerbach are strict under all circumstances and compare [[shaving]] to haircutting. Similarly, Yalkut Yosef ([[Tefillah]] pg 99, Siman 89:32) is strict but adds that those who do so regularly have what to rely on. </ref>
===Other===
# Prior to [[davening]] one should not pick up a child which may soil itself, or begin to cry when one puts it down and by the time one cleans up or appeases the child one may have missed the time for [[davening]]. <Ref>Ishei Yisrael 13:37 </ref>
# One should give tzedaka before praying.
<ref> Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 12:2 </ref>

==Mincha==
===Learning===
# It is permissible to learn until [[Mincha]] Ketana (9½ hours into the day). However, once [[Mincha]] Ketana comes, it is forbidden to learn until one prays. <Ref>Mishna Brurah 232:11 writes that the laws of learning before [[Mincha]] are the same as those for [[Shacharit]] after [[Olot HaShachar]]. </ref> Nonetheless, under four circumstances it is permissible to learn even after [[Mincha Ketana]]:
## if one usually goes to daven in a tzibbur ([[minyan]]),
## if one is learning in the place where a tzibbur will come to daven,
## if one asked a friend who was not learning to remind one before the latest time of [[Mincha]], or
## if one was teaching Torah to a group and if there is no concern that one will miss the latest [[time for Mincha]]. <ref>Shulchan Aruch 89:6 with Mishna Brurah regarding [[Shacharit]]</ref>
===Working===
# From 9 hours in the day, one may not start work that could drag on and make one miss the time for [[Mincha]].<Ref>Mishna Brurah 232:9 </ref> If one always goes to [[minyan]] and there is a set time, it is permissible, even after 9½ hours. <Ref>Piskei Teshuvot 232:3 </ref>
===Traveling, Showering, Shaving===
# If one always goes to [[minyan]] and there is a set time, it is permissible to travel, shower, and shave, even after 9½ hours. <Ref>Piskei Teshuvot 232:3 </ref>
===Sleeping===
# One should not sleep after 9½ hours. If one asks a friend to wake one up, then it is permissible. <Ref>Ishei Yisreal 27:27 </ref>

==Mariv==
===Learning===
# It is permissible to learn until [[Tzet HaKochavim]]. However, once [[Tzet HaKochavim]] comes, it is forbidden to learn until one has prayed. <Ref>Mishna Brurah 235:17 </ref> Nonetheless, under two circumstances it is permissible to learn even after [[Tzet HaKochavim]]:
## if one is going to pray with a tzibbur,<ref>Shaar HaTziyun 235:19 </ref> or
## if one asked a friend who was not learning to remind one before the latest time of [[Mincha]]. <Ref>Mishna Brurah 235:17 at the end </ref>
===Working, Traveling, Showering, Shaving===
# If one always goes to [[minyan]] and there is a set time, it is permissible to work, travel, shower, and shave, even after [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Tzet_HaKochavim_.28Emergence_of_the_stars.29 Tzet HaKochavim]. <Ref>Piskei Teshuvot 235:6 </ref>
===Sleeping===
# One should not sleep within a half hour of Tzet HaChachavim. <Ref>Mishna Brurah 235:17 </ref>Asks a friend to wake one up only works at a time when people are not going to sleep and the friend is reliable. <Ref>Piskei Teshuvot 235:7 </ref>

==Sources==
<references/>
[[Category:Prayer]]

Havinenu

2015-11-18T10:54:51Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

==Basics==
# In the times of the gemara, in cases of great need one should say an abridged [[Shmoneh Esrei]] called Havinenu. <ref name="havinenu">
* The Mishna ([[Brachot]] 28b) quotes a dispute where Rabban Gamliel says that every day a person should say [[Shmoneh Esrei]], Rabbi Yehoshua says that one can say an abridged [[Shmoneh Esrei]], and Rabbi Akiva says that only one who is unfamiliar with the words of [[Shmoneh Esrei]] should say the abridged [[Shmoneh Esrei]]. The Gemara (29a) quotes a dispute as to the meaning of an abridged [[Shmoneh Esrei]], Rav saying it means an abridgment of all 19 [[Brachot]], and Shmuel saying it means Havinenu. Rashi ([[Brachot]] 29a s.v. Havinenu) says that Shmuel means that one should say the first and last three [[Brachot]] as usual and the middle 13 [[Brachot]] are abridged to be one Bracha.
* Which tanna of the Mishna does the halacha follow? The Rambam (Pirush Mishnayot 4:3) writes that the halacha follows Rabbi Akiva. The Kesef Mishna ([[Tefillah]] 2:2) writes that we hold like Rabbi Akiva (because of the general rule that we hold like Rabbi Akiva over his college and even though we don’t hold like Rabbi Akiva when he argues on a number of his colleges here Rabban Gamliel and Rabbi Yehoshua disagree it’s like he is arguing over individual opinions).
* What does Rabbi Akiva mean? Rav Ovadyah MeBartenuro ([[Brachot]] 4:3) writes that the halacha follows Rabbi Akiva and so if one is either unfamiliar with the words of [[Shmoneh Esrei]] or if one is in a situation of extenuating circumstances one may say Havinenu. However, the Meiri ([[Brachot]] 28b on Mishna) writes that the halacha is like Rabbi Akiva but explains that only if it’s a extenuating circumstance can one say Havinenu and Rabbi Akiva meant that if one isn’t familiar with [[Shmoneh Esrei]] enough to say it with kavana in such a extenuating circumstance one may say Havinenu. [It seems from the following paragraphs that the halacha follows the מאירי’s explanation of Rabbi Akiva.]
* The Kesef Mishna ([[Tefillah]] 2:2) and Bet Yosef 110:1 write that from the fact that the Gemara continues to discuss Havinenu implies that we hold like Shmuel (and not Rav).
* The Gemara ([[Brachot]] 29a) records Abaye’s resentment for those who said Havinenu because they would be skipping over the brachas instituted for [[Shmoneh Esrei]] (Rashi s.v. Layit). Tosfot (29a s.v. Layit) writes that the halacha follows Abaye that one shouldn’t say Havinenu. However, Tosfot concludes that in some versions Abaye only expressed resentment for those who said it in the city but it’s permissible to say it while traveling. This is also the opinion of Tosfot earlier on 3a (D”H Haya). [It’s unclear whether Tosfot means someone who is traveling specifically or any extenuating circumstance; see Halacha Brurah (Birur Halacha 110:1) who quotes other Rishonim who emphasize traveling specifically. Nonetheless, the Bet Yosef 110:1 quotes Tosfot and then writes that since the Rif, Rosh, and Rambam agree that one can say it in Shaat HaDachak that’s the halacha (which seems to imply that it’s a separate approach).]
* The Rif ([[Brachot]] 19b) writes that Havinenu could only be said in cases of Shaat HaDachak (extenuating circumstances). This is also the opinion of the Rosh ([[Brachot]] 4:13), and Rambam ([[Tefillah]] 2:2, according to the Bet Yosef 110:1).
* What’s the bottom line? The S”A 110:1 rules like the simple understanding of the Rif that one should only say Havinenu in cases of Shaat HaDachak. The Shulchan Aruch 110:1 (according to the explanation of the Mishna Brurah 110:2 and Beiur Halacha s.v. Oh Shelo) gives two examples as to when one may say Havinenu: (1) if one is traveling or in any other place where there is a fear that others will interrupt one's [[Shmoneh Esrei]], or (2) if one is in a place where one can’t concentrate because of distractions or sickness. </ref>
# In the times of the gemara, cases of great need that warranted saying Havinenu included:
## if one is traveling or in any other place where there is a fear that others will interrupt one's [[Shmoneh Esrei]], and
## if one is in a place where one can’t concentrate because of distractions or sickness. <ref name="havinenu" />
# Havinenu is made up of the first and last three [[Brachot]] of [[Shmoneh Esrei]] and an alternate text for the middle of [[Shmoneh Esrei]]. <ref name="havinenu" />
===The practice nowadays===
# Nowadays the authorities agree that one should not say Havinenu (an abridged [[Shmoneh Esrei]]) but rather one should always say the unabridged version of Shemona Esrei. <Ref>Beiur Halacha 110:1 s.v. Oh Shelo, Aruch HaShulchan 110:6, Kaf HaChaim 110:5, Halacha Brurah 110:5 </ref>

==How Havinenu is said==
# Havinenu should be said standing. <Ref>The conclusion of the Gemara [[Brachot]] 30a is that one should stand for Havinenu. This is codified as halacha by the Tur and S”A 110:1. The Rosh ([[Brachot]] 4:18) explains that even though in certain cases one is permitted to sit during [[Shmoneh Esrei]], since Havinenu is a short [[prayer]] one should be able to have kavana (proper intent) even if one stands. This is quoted by the Bet Yosef 110:1 and Magen Avraham 110:3. </ref>
# Havinenu takes the place of [[Shmoneh Esrei]] and when one is no longer in an extenuating circumstance one doesn’t have to repeat [[Shmoneh Esrei]]. <ref>Tur and S”A 110:1 </ref>
==When Havinenu could be said==
# One may not say Havinenu during the winter (from Dec 4, outside [[Israel]], or 7th of Cheshvan in [[Israel]], until the second day of [[Pesach]]) nor on Motzei [[Shabbat]] or [[Yom Tov]]. <ref>
* In Gemara [[Brachot]] 29a, Rav Nachman in the name of Shmuel says that on Motzei [[Shabbat]] one may not say Havinenu because one has to add in the paragraph of [[Atta Chonantanu]] and that wasn’t instituted into the paragraph of Havinenu. Mar Zutra asks why one isn’t able to add a few words into Havinenu to represent the idea of Atta Choanantanu. The Gemara leaves it as a question.
* The Rabbenu Yonah ([[Brachot]] 19a s.v. Mipnei) writes that even though the Gemara left it as a question it’s not a rejection and we indeed hold like Shmuel and perhaps one could answer that had we added a few words to represent [[Atta Chonantanu]] people would have come to think mistakenly that [[Atta Chonantanu]] is considered a Bracha by itself. The Rif 19a, Rosh 4:13, Rambam ([[Tefillah]] 2:4), Rashba ([[Brachot]] 29a s.v. Matkif) in name of Rav Hai Goan, and the Tur rule like Shmuel against the Rashba (his own opinion) and the Ri Ben Gayit (quoted in the Bet Yosef 110:1) who ruled like Mar Zutra. The S”A 110:1 codifies the halacha like Shmuel that one may not say Havinenu on Motzei [[Shabbat]].
* Rav Bibi Bar Abaye says that one may not say Havinenu during the winter months because one has to add in the request of rain. Mar Zutra asked why one can’t add this request into Havinenu and the Gemara answers that there’s a concern that one will make a mistake and forget to add it in. [The Gemara says that this is different than [[Atta Chonantanu]] which is in the beginning of Havinenu and there’s no concern that one will forget. Additionally, the Bet Yosef 110:1 explains that this isn’t a concern when saying the full [[Shmoneh Esrei]], but only when saying the abridged [[Shmoneh Esrei]] there is a concern that one will skip the few words which represent this addition.]
* The Rabben Manoach ([[Tefillah]] 2:4) writes that if one is certain that one is able to say this addition then one may say Havinenu. However, the Kesef Mishna ([[Tefillah]] 2:4) writes that there’s no other Rishon who holds like the Rabbenu Manoach.
* The Rif 19a, Rosh 4:13, and Rambam ([[Tefillah]] 2:4) writes that the halacha follows Rav Bibi Bar Abaye. This is codified by the Tur and S”A 110:1. </ref>
==The text of Havinenu==
# Havinenu is composed of the first three brachot of Shemona Esrei, then the middle insertion summarizing all of the requests, and then the last three brachot of Shemona Esrei.<ref>Shulchan Aruch 110:1</ref>
# The middle insertion of Havinenu which summarizes our requests is as follows: הביננו ה' אלהינו לדעת את דרכיך ומול את לבבינו ליראתך לסלוח היה לנו להיות גאולים ורחקנו ממכאוב ודשננו בנאות ארצך והנפוצים בארבע כנפות הארץ תקבץ והתועים בדעתך ישפטו ועל הרשעים תניף ידיך וישמחו צדיקים בבנין עירך ובתיקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה טרם נדבר אתה תשמע כי אתה ה' עונה ומציל בכל עת צרה וצוקה פודה ומציל ברוך אתה ה' שומע תפלה <ref>This is the text of the Tur 110:1 which is slightly different than the text of the Gemara 29a, however, the Mishna Brurah 110:3 references using the Tur's text. </ref>

==Workers who are in a rush==
# In the days of the Gemara, workers who’s pay is their food should say [[Shmoneh Esrei]] regularly but not do a [[Chazarat HaShatz]] or [[Birkat Cohanim]] and workers who are paid beside receiving food should say Havinenu instead of [[Shmoneh Esrei]]. However, nowadays when employers aren’t so insistent about this one should say the full version of [[Shmoneh Esrei]]. <ref>S”A 110:2 </ref>
==Sources==
<references/>
[[Category:Prayer]]

Birkat Hamazon

2015-11-18T10:49:11Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

[[Birkat HaMazon]] is a special prayer said after eating a meal with bread, thanking God for the food He has given us, as well as beseeching Him to keep providing for us, among other [[Tefillah|Tefillot]]. It contains several blessings, composed by numerous people, including Moshe Rabbeinu, Yehoshua, King David, and Rabban Gamliel. Special insertions are made for the [[Yom tov|Yamim Tovim]], [[Shabbat]], [[Chanukah]], and [[Purim]].
==Preparations for Birkat HaMazon==
# One must not remove the tablecloth or the bread from the table until after those who have eaten have recited Birkat HaMazon. <ref> Yalkut Yosef, Berachot II, 180:1 </ref>
# One should leave bread on the table or else he will never experience Hashem's blessing. <ref> Yalkut Yosef, Berachot II, 180:2 </ref>
# If one eats a sandwich and is not seated at a table then he should leave some bread in his lunch box for Birkat HaMazon so that it will be possible for Hashem's blessing to come to him. Nowadays, it is sufficient to leave crumbs for this purpose. <ref> Yalkut Yosef, Berachot II, 180:3 </ref>

==Interruptions in Birkat HaMazon==
# One shouldn’t interrupt Birkat HaMazon at all to answer or greet someone. <Ref>S”A 183:8 writes that some say that in regards to greeting or answering someone Birkat HaMazon is judged like [[Shemona Esreh]] when one doesn't interrupt to answer anyone. Halacha Brurah 183:28 writes that this opinion quoted in Shulchan Aruch is accepted as Halacha. The Mishna Brurahh 183:1 explains that Birkat HaMazon is similar to [[Shemona Esreh]] in that it may only be said in one place and not while one is moving. </ref>
# According to Ashkenazim, one should finish before the mezamen (the one who lead the [[Zimmun]]) finishes each Bracha so that one can answer [[Amen]] to his Bracha, however, the Sephardic minhag is not to answer [[Amen]] during Birkat HaMazon.<ref>Halacha Brurah 183:27</ref>
# One shouldn't interrupt in the first three [[Brachot]] of Birkat HaMazon to answer [[Kaddish]], [[Kedusha]], or [[Barchu]], however, in the middle of the fourth Bracha one may answer [[Kaddish]] or [[Kedusha]] as long as one already said Baruch Atta Hashem Elokenu Melech HaOlam and part of the middle of the Bracha. <ref>Yabia Omer 1:11, Yalkut Yosef 183:5</ref>
# It is proper not to interrupt in middle of the Harachaman section of Birkat HaMazon, however, according to the strict halacha it is permissible to interrupt at that point, yet if one is [[making Birkat HaMazon over wine]] one shouldn't interrupt.<ref>Yalkut Yosef (vol 3, p 265)</ref>
# It is permissible to answer [[Kaddish]], [[Kedusha]], or [[Amen]] to a Bracha in the Harachaman section of Birkat HaMazon.<Ref>Yalkut Yosef (vol 3, p 265)</ref>

==Saying it sitting==
# One should sit during Birkat HaMazon whether one ate while seated or standing for at least the four [[Brachot]] of Birkat HaMazon. <Ref>S”A 183:9, Mishna Brurah 183:31, Tosafot [[Berachot]] 51b, Chazon Ovadia [[Berachot]] page 84 , Kitzur Shulchan Aruch 44:6</ref>
# If one was traveling on the road and ate while traveling he may say Birkat HaMazon also while traveling. <Ref>S”A 183:11, Mishna Brurah 183:36 </ref>
# One should sit while making a [[Bracha Achat Mein Shalosh]] at least when it’s for [[Mezonot]] ([[Al HaMichya]]). <Ref>S”A 183:10, Mishna Brurah 183:35 quoting the Gra </ref>
# It’s forbidden to say Birkat HaMazon or any Bracha while doing work. <Ref>S”A 183:12, Mishna Brurah 183:37 </ref>

==If one left where one ate==
# If one ate and left that place intentionally, one must return to the place where one ate and if one made Birkat HaMazon in the second place one has fulfilled one’s obligation after the fact. If one ate and left that place unintentionally, one should return to the place where one ate unless there’s a great need. <Ref>S”A 184:1, Mishna Brurah 184:5, 184:7 </ref>
# This is only the case if one doesn’t have bread with him in the second place, however, if one has bread in the second place, one may eat it there (eat a piece even if it’s less than a [[Kezayit]]) and then make Birkat HaMazon there. (This doesn’t mean that one may leave one’s place initially but only in a after the fact situation.) <Ref>S”A 184:2 </ref>
# According to Ashkenazim, [[Al HaMichya]] should be said in the place where one ate and so if one left it would have the same law as Birkat HaMazon. <Ref>Mishna Brurah 184:12 quoting the Gra </ref>
==If one is in doubt if one said Birkat HaMazon==
# If one ate and was full and now is unsure whether one said Birkat HaMazon, preferably one should have another [[Kezayit]] (upon which one should wash and say [[HaMotzei]]) and then say Birkat HaMazon, however, the strict law is that one should said Birkat HaMazon in cases of doubt. <Ref>S”A 184:4, Mishna Brurah 184:15, Kaf HaChaim 184:15 </ref>
# If a person ate bread and is full but is in doubt whether he said Birkat HaMazon, one must go back and say Birkat HaMazon. According to Ashkenazim, one should say the entire Birkat HaMazon, whereas according to Sephardim, one should only say the first 3 [[Brachot]]. <Ref> S”A 184:4 rules that if a person is in doubt whether he said Birkat HaMazon he has to go back and say it since Birkat HaMazon is deoraitta we don’t apply the general rule of Safek [[Brachot]] Lehakel. Mishna Brurah 184:13 comments that when one repeats the [[benching]] one must say all four [[Brachot]] even though the fourth one is only derabbanan so that people don’t disregard it’s importance. However, the Sephardic achronim including the Kaf HaChaim (184:15) and Yalkut Yosef ([[Brachot]] pg 282) argue that since the fourth Bracha is derabbanan we apply the rule of Safek [[Brachot]] without concern for a remote possibility of those who will degrade the fourth Bracha. </ref>
# If a person ate a [[Kezayit]] of bread but wasn’t full, and now is in doubt whether he said Birkat HaMazon he shouldn’t go back and make Birkat HaMazon, but it’s preferable to wash again, make [[Hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. <Ref> Shulchan Aruch 184:4. Mishna Brurah 184:15 writes that according to many Rishonim only if one ate and is full is one Biblically obligated, therefore if one only had a [[Kezayit]] and is in doubt whether he said Birkat HaMazon one shouldn’t go back and say it out of doubt, rather it’s preferable to wash again, make [[hamotzei]], eat a [[Kezayit]] and make Birkat HaMazon. This is also the opinion of Yalkut Yosef ([[Brachot]] 286). </ref>
# If a person ate bread and is still thirsty becuase he didn't drink enough during the meal and now has a doubt whether he said Birkat HaMazon, some say he should repeat Birkat HaMazon and some say not to repeat it. <ref> yalkut Yosef ([[Brachot]] pg 289) writes that since the opinion of Shulchan Aruch is that even if one is still thirsty the obligation of Birkat HaMazon is Deoritta, in cases of doubt one should go back and say Birkat HaMazon. However, Kaf HaChaim 184:26, Ben Ish Chai. and Or Letzion 13:6 hold that since there's an opinion that Birkat HaMazon is only Derabbanan if one is still thirsty one shouldn't go back and say Birkat HaMazon. </ref>
# A woman who ate bread and is unsure whether she said Birkat HaMazon, she should hear it from someone else or wash again and make another [[HaMotzei]] to remove herself from doubt. However, if that's impossible, Ashkenazim hold that she may say Birkat HaMazon, but according to Sephardim she is not supposed Birkat HaMazon out of doubt. <ref> Ben Ish Chai Chukat 9, Kaf HaChaim 184:25, [[Rabbi Ovadyah Yosef]] in Sh"t Yacheve Daat 6:10, and Halacha Brurah 184:10 (explained in Sh"t Otzerot Yosef 7:7)hold that a woman is possibly obligated Deoritta and so in a case of doubt we revert to the rule of Safek [[Brachot]] and so a woman wouldn't return and make the bracha. However, the Mishna Brurah 186:3 holds that there's enough to rely on for a woman to go back and make Birkat HaMazon if she wants. This is also the opinion of Rabbi Binyamin Zilber quoted in VeZot HaBracha (pg 351). </ref>

==How long does one have to say Birkat HaMazon?==

# If one ate bread and is full, preferably one should make Birkat HaMazon within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Birkat HaMazon. <Ref> S”A 184:5 writes that one may Birkat HaMazon until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef ([[Brachot]] pg 300) rule that if one didn’t make Birkat HaMazon until after 72 minutes, one may surely recite Birkat HaMazon as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making Birkat HaMazon. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make Birkat HaMazon within 72 minutes and if one didn't then one should eat another [[Kezayit]] and then say Birkat HaMazon. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another [[Kezayit]] and if one doesn't have bread one may make Birkat HaMazon as long as one is full.</ref>
# If it’s past 72 minutes and one is in doubt whether one is still full one can make Birkat HaMazon, yet, it’s preferable to eat another [[Kezayit]] before making Birkat Hamazon. <Ref> Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) </ref>
# However, if one just had a [[Kezayit]] and was not full, one should try to make the Birkat HaMazon right away and if one didn't one may only make Birkat HaMazon up to 72 minutes after one ate. <ref> Yalkut Yosef ([[Brachot]] pg 300), Mishna Brurah 184:20 </ref> Some add that if one waited more than a half hour it's preferable to have another [[Kezayit]] of bread before making Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 50) </ref>
# If one has a very long meal and continues to have appetizers or drinks, one may make the Birkat HaMazon as long as the meal continues even 4 or 5 hours. <ref> Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef ([[Brachot]] pg 301) </ref> One should have something to eat or drink every 72 minutes, however, if one didn't then one may still say Birkat HaMazon. <ref>Vezot HaBracha (chap 5, pg 51) quoting the Magen Avraham 184:9 </ref>

==Minimum amount of bread==
# One is not obligated to recite Birkat HaMazon unless one eat a minimum of a [[Kezayit]] of bread. <Ref>S”A 168:9, 184:6, and 210:1 </ref> The amount of bread necessary in order to make [[HaMotzei]] and [[Netilat_Yadayim_for_a_meal|Netilat Yadayim]] are discussed in the articles specific to those topics.
# How large is a kzayit of bread? According to Ashkenazim the [[Kezayit]] is slightly less than one ounze of volume. A good approximation is half the center piece of a 1 lb rye bread. <ref> Halachos of [[Brachos]] Addendum 1, pg 246 </ref> According to Sephardim the [[Kezayit]] is 27 grams in weight. <ref> Yalkut Yosef 158:4 </ref> For more specific halachot about [[Kezayit]], see the [[Halachot of Kezayit]].

==In any language==
# It’s preferable to say Birkat HaMazon in Hebrew, but strictly speaking it is permissible to say it in any language one understands. <Ref>S”A 185:1, Mishna Brurah 185:1 </ref>
==Saying it aloud==
# One should say Birkat HaMazon loud enough that one can hear oneself say the words, however if one said it quietly one fulfills one’s obligation as long as one enunciated the words with one’s lips and didn’t just read or think it. <ref>S”A 185:2, Mishna Brurah 185:2, Chazon Ovadia [[Berachot]] page 94, Mikor Chaim 101:2. Birkei Yosef 185:2 as well as the Shaare Teshuva 185:1 say in the name of the Sefer Charedim that if you cannot hear yourself most poskim hold that you didn't fulfill your obligation and based on that the Chesed La'alafim 185:1 and Ben Ish Chai Chukat 7 says that you should eat more bread and say [[birkat hamazon]]. However, Chacham Ovadia Yosef in Chazon Ovadia [[Berachot]] page 94-95 says this is based on a mistaken understanding of the sefer charedim and most poskim including rif, rambam, rosh, behag, sheiltot, eshkol, Smag, Raah, Meir, Ra'avyah, Or Zarua, Rabbeinu Yerucham, Orchot Chayim, Riaz, Tur and Shulchan Aruch all hold that you have fulfilled your obligation as long as you enunciated the words with your lips and therefore you wouldn't need to go back to eat more bread. </ref>
# It’s better to say Birkat HaMazon out loud in order to inspire having proper intent and also on [[Shabbat]] and [[Yom Tov]] it’ll help make sure one doesn’t forget adding the appropriate paragraphs. <Ref>Mishna Brurah 185:3 </ref>

==Reciting Birkat Hamazon in the Presence of Feces or Urine==
# It’s forbidden to say any Bracha or Torah within 4 [[amot]] of feces. However, after the fact, if one said Birkat HaMazon one should say Birkat HaMazon again, but if one said Birkat Mazon within 4 [[amot]] of urine one doesn’t go back to make Birkat Hamazon. <Ref>S”A 185:4, Mishna Brurah 185:7-8 </ref>

==Who's obligated to say Birkat HaMazon==
# There is a dispute whether women are obligated in Birkat HaMazon on Torah level or only Rabbinically. Therefore, if a woman ate bread and is full and is now unsure whether she said Birkat HaMazon, there’s is a dispute whether she should say it to be sure and there’s what to rely on to make it to be sure. Additionally, a woman can fulfill the obligation of a man if he listens to her Birkat HaMazon, however, she shouldn’t fulfill his obligation if the man ate to satisfaction but rather one if he ate a [[Kezayit]] and not to satisfaction. <Ref>Shulchan Aruch 186:1, Mishna Brurah 186:3. See Shitat HaKadmonim (last page of bava kama) referenced on the [[Mitzvot_Aseh_SheHazman_Grama]] page regarding the obligation of women in Birkat HaMazon. </ref>
# A child, who isn't yet [[Bar Mitzvah]]'ed, is obligated to say Birkat HaMazon on a derabbanan level because of [[Chinuch]]. <ref>Shulchan Aruch 186:2. Rav Moshe HaLevi (Birkat Hashem v. 2, p. 317) writes that after the fact a child who said the Birkat HaMazon in order to fulfill the obligation of an adult has fulfilled his obligation. Rabbi Mansour on [http://www.dailyhalacha.com/displayRead.asp?readID=1584 dailyhalacha.com] quotes this as halacha. </ref>Therefore, a child can't fulfill the obligation of an adult who doesn't know how to say Birkat HaMazon unless the adult didn't eat until he was satisfied, otherwise the adult is obligated on a deoritta level to say Birkat HaMazon and can't fulfill his obligation with that of a child.<ref>Shulchan Aruch 186:2. Mishna Brurah 186:6 writes that a child shouldn't fulfill the obligation of a woman because perhaps the woman's obligation is deoritta whereas the child's is only derabbanan. Mishna Brurah 186:7 adds that there is a dispute whether a child who didn't eat to satisfaction can fulfill the obligation of an adult considering that the child is only obligation by force of two derabbanan factors. He concludes that one should be stringent. </ref>
# Some say that children from the age of 6 should say Birkat Hamazon. <ref>[http://www.dailyhalacha.com/displayRead.asp?readID=1584 Rabbi Mansour on dailyhalacha.com] writes that parents should ensure that children from the age of 6 say Birkat HaMazon.</ref>

==One Who Does Not Know Birkat HaMazon In Its Entirety==
# If one only knows the first three [[Brachot]] of Birkat HaMazon one should say those [[Brachot]], however, if one only knows some of the first three [[Brachot]] but not all of them, according to Sephardim, he shouldn’t say Birkat HaMazon at all, but according to Ashkenazim, if he was full then he should say the [[Brachot]] he knows. <Ref>S”A 194:3, Mishna Brurah 194:13 </ref>
==Making Birkat HaMazon Over Wine==
# It’s preferable to make a Birkat HaMazon over a cup of wine when making a [[Zimmun]] of three. <Ref>S”A 182:1, Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:4 </ref>
# When reciting Birkat Hamazon over a cup of wine, one should raise up the cup of wine a [[Tefach]].<ref>S”A 183:4 states that when making Birkat Hamazon over a cup of wine one should raise it up a [[Tefach]].</ref>
# However, if one doesn’t have wine in the house one may use Chamer Medina (a drink which is drunk in the country but isn’t water). <Ref>Kitzur Shulchan Aruch 45:1, Mishna Brurah 182:14 </ref>
# If one drank from the cup of wine the cup is considered tainted and unfit for making on it Birkat HaMazon until one fixes it by filling it up with wine or water. <Ref>S”S 182:3 and 182:6</ref>
# The cup used in [[making Birkat HaMazon over wine]] should be washed out in the inside and outside before it is used, however, if it is already clean it doesn't need to be cleaned.<ref>Shulchan Aruch 183:1</ref>
# The cup of wine should be filled up completely. <Ref>Rama 183:2</ref>
# The cup of wine must have a [[Reviyit]] as a minimum, but it is preferable to have it filled up completely. Some have the practice to fill it up so that it spills over the sides and some don't fill it up so much that it spills over. <ref>Rama 183:2, Mishna Brurah 183:9</ref>

==Regarding Reciting Birkat Hamazon While Drunk==
# [[Avoiding Davening After Drinking Intoxicating Beverages]]

==Clearing the Table==
# One should leave some bread on the table why he says [[birkat hamazon]]. <ref> Contemporary Questions in Halacha and Hashkafa pg. 90, Shulchan Aruch 180:2 based on the Gemara in Sanhedrin 92a which says that if you don't leave bread on the table you will not see a sign of blessing. Mishna Brurah 180:2 writes that this is so we can have bread ready in case poor people come in hungry. </ref> If no bread remains one should place some other bread on the table. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2588 Rabbi Eli Mansour] </ref>
# Some have the practice of removing the knife before birkat hamazon. <ref> Shulchan Aruch 180:5, see [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 for several different explanations of this custom </ref> This applies on Shabbat and weekdays, and with plastic or metal knives. <ref> [http://www.dailyhalacha.com/Display.asp?ClipDate=5/20/2009 Rabbi Eli Mansour] </ref> This is not necessary for al hamichya of boreh nefashot after a snack <ref> Sh"t Rivivot Ephraim 1:136:2 </ref>

==Text==
===Magdil/Migdol===
# The practice is that on days [[Musaf]] is not recited in davening, the pasuk recited at the end of Birkat Hamazon is recited as magdil (מגדיל) yeshuot malko, while on days that [[Musaf]] is recited, it is changed to Migdol (מגדול) yeshuot malko. <ref> Ben Ish Chai Year 1, Parashat Chukat: Halacha 19 writes that this is based on mystical reasons </ref>
# At the end of [[Birkat HaMazon]] for [[Melava Malka]], some authorities hold that one should say say "migdol yishuot malko" like on [[shabbat]] itself, instead of "magdil yishuot"<ref> Kaf Hachaim 189:11</ref>, while others say that one should say the regular "magdil yishuot" on [[Melava Malka]] just like during the week. <ref>Yalkut Yosef (Kitzur Shulchan Aruch 300:4) </ref>

==Related Pages==
*[[Bracha Achrona]]
==Sources==
<references/>
[[Category:Brachot]]

Yahrzeit

2015-11-18T10:41:16Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

{{Okay}}
The Yahrzeit is a unique day on the Jewish calender marking the one year anniversary of a loved one's passing.
==Kaddish==
# The custom is to recite kaddish on the yahrtzeit of a parent. <ref> Rama YD 376:4 </ref>
# One should start reciting kaddish on the friday night before the yahrtzeit. <ref> Kaf Hachaim 55:23 </ref>

==Aliya to the Torah==
# One should try to go up to the torah for maftir on the Shabbat before the yahrtzeit of a parent. <ref> Birkei Yosef 284:1 </ref>

==Fasting on the Day of the Yahrzeit==
# There is a custom to fast on the day of a parent's death (yahrtzeit), every year following the death. <ref>Rama YD 402:12, Pri Megadim MZ OC 568:8 
* Levush YD 402:12 writes that since unfortunate things have happened to the person on that day, it should be a day of teshuva and introspection for him 
* Levush OC 685 writes that the reason to fast is to earn reward for the parent on this day of judgment for them </ref> This fast should be observed on the date of the death itself, even for the first year. <ref> [http://www.yutorah.org/lectures/lecture.cfm/767229/Rabbi_Eliyahu_Ben-Chaim/Hilchot_Aveilut_Hilchot_Kadish# Rabbi Eliyahu Ben-Chaim minutes 4-6] </ref> Some poskim are not so strict with this fast because we are too weak to fast, and therefore encourage giving tzedaka and making an extra effort to learn torah <ref> Minchat Yitzchak 6:135 </ref>
# If [[Erev Yom Kippur]] is the Yahrzeit (annual remembrance of the day of the death) of one's parents, one should not fast but rely on the fast of [[Yom Kippur]]. <ref>Maamer Mordechai (Rav Mordechai Eliyahu, English version pg 447, #17)</ref>

==Yahrtzeit Candle==
# The custom is to light a candle on the yahrtzeit of a parent. <ref> Magen Avraham OC 261:6 writes that if one forgot to light it earlier, he can ask a non-Jew to light a yahrtzeit candle during bein hashemashot. </ref>
# Some poskim say that you cannot use an electric light as a yahrtzeit candle. <Ref> Mishneh Halachot 5:70. See there however, where he quotes that Chacham Ovadia Yosef does in fact allow using an electric light. </ref>
==Wedding Celebrations==
# One should avoid going to a wedding celebration on the yahrtzeit of a parent. <ref> Rama YD 391:3, Yalkut Yosef Kitzur Shulchan Aruch 2:274 says if possible even sepharadim should be stringent for this even though it is only mentioned by the Rama</ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/774763/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Yahrtzeit:_Laws_and_Customs Ten Minute Halacha - Yahrtzeit: Laws and Customs] and Rabbi Aryeh Lebowitz
* Article on [http://rabbikaganoff.com/fasting-and-feasting-on-a-yahrtzeit/ Fasting and Feasting on a Yahrtzeit] by Rabbi Yirmiyahu Kaganoff
* Article on [http://www.torahmusings.com/2014/07/yahrtzeit-practices/ Yahrtzeit Practices] by Rabbi Dovid Roth

==Sources==
<references/>
[[Category:Mourning]]

Safek Brachot LeHaKel

2015-11-18T10:37:12Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

==If one's in doubt if one made a bracha==
# If one is in doubt whether one can make a Bracha the general rule is that one shouldn’t make the Bracha. <Ref>S”A 209:3, Kitzur Shulchan Aruch 6:6; Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 6:6 </ref>
# If one is in doubt whether one made a [[Bracha Rishona]] or not, one may not make the Bracha, rather it’s permissible to eat without a Bracha because of [[Safek Brachot LeHakel]]. <Ref>S”A in 167:9 and 209:3 writes clearly that if one is in doubt whether one made a Bracha one doesn’t not go back and say it except for [[Birkat HaMazon]]. Mishna Brurah 167:49 adds that it’s forbidden to make a Bracha in a case whether there’s a doubt. </ref>
# If there’s a doubt whether one interrupted his eating (with a [[Hesech Hadaat]]) one shouldn’t make another Bracha and it’s permissible to continue eating. <Ref> VeZot HaBracha (beginning of chapter 10, pg 87) </ref>

==Alternatives to saying the actual bracha==
# It’s preferable to make the same Bracha on another food upon which one didn’t originally intend to eat and have intent to cover the doubt one is in. <ref>Vezot HaBracha (pg 87, chapter 10) </ref>
# Alternatively it’s preferable to listen to someone making that Bracha, while the one making the Bracha has intent to fulfill the obligation of the one listening and the one listening should intend to fulfill the obligation. <ref> Mishna Brurah 167:49, Vezot HaBracha (pg 87, chapter 10) </ref>
# Another preferable option is to obligate oneself to make another Bracha by making a proper [[Shinui Makom]]. <Ref>Vezot HaBracha (beginning of chapter 10, pg 87) in name of Rav Elyashiv </ref>
# In these situations there are a number of suggestions of how to make the Bracha without making an unnecessary Bracha.
## Some say that one can say the Bracha in a language other than Hebrew, however, many great authorities disagree and forbid this. <Ref>Mishna Brurah 215:11, Piskei Teshuvot 209:7. Pri Megadim (M”Z 319:3), Sh”t Igrot Moshe 4:49, and Chazon Ovadyah [[Sukkot]] (pg 245) in cases of doubt forbid saying Bracha with the language of Barich Rachmana Malka DeAlma and continuing with the text of the bracha. </ref>
## Some say that one may say the Bracha as part of learning (reading it from Shulchan Aruch or Rambam), however, many argue that this too is forbidden. <Ref> Piskei Teshuvot 209:7 </ref>
## Some say that one should think of the Bracha or at the name of Hashem and not verbalize it. <ref>Piskei Teshuvot 209:7, Kaf HaChaim 157:10, Vezot HaBracha (beginning of chapter 10, pg 87) </ref>
## Some say to read the פסוק of Vayivarech David until the words MeOlam VeAd Olam and then conclude the Bracha according to the appropriate ending. <Ref> Halichot Shlomo (end of chapter 22) </ref>
==Bracha Levatala==
# One should be very careful not to say a Bracha Levatala, a Bracha in vain, or cause oneself to make a Bracha Sheina Tzaricha, an unnecessary Bracha. If one said a Bracha Levatala or say Hashem's name in vain, one should say "Baruch Shem Kavod Malchuto LeOlam VaEd". <ref>Kitzur Shulchan Aruch 6:4</ref>
# If after saying Baruch Atta Hashem one realizes that one shouldn't say that Bracha, one should conclude with the words "Lamdeni Chukecha", which is a pasuk in Tehillim and the Bracha isn't Levatala.<ref>Kitzur Shulchan Aruch 6:4</ref>
# If one already said Elokey and didn't say the last syllable, Nu, then one should conclude with the words " Yisrael Avinu MeOlam VeAd Olam", however, in this case one should also say Baruch Shem afterwards.<ref>Kitzur Shulchan Aruch 6:4</ref>
# If one recited a [[Bracha Rishona]] while holding a specific food and it fell on the floor (rendering it inedible) before one has the chance to take a bit from it, it depends on the situation as to whether one's original bracha was invalid and a new bracha is necessary if one wants to eat food of the same kind.
## If one intended not to include any other food with that Bracha, one's original bracha is a Bracha Levatala. In such a case, one should recite Baruch Shem Kavod Malchuto LeOlam VaEd. <ref>Shulchan Aruch and Rama 206:6</ref>
## If one intended to include other food in one's bracha, then even if that food is somewhere else, one's original bracha is valid.<Ref>Rama 206:6, Mishna Brurah 206:26</ref>
## If one didn't specifically mean to include or exclude other food that was in front of him from his bracha, one's original bracha is valid.<ref>Mishna Brurah 206:26 writes that if one didn't specifically intend to include or exclude any food one had in front of him, then if the food which one's holding falls, one should not recite a new bracha because of [[Safek Brachot LeHakel]]</ref>
==Birkat HaMazon==
# If one had a bread meal, was full, and is in doubt whether one made Birkat Hamazon, one should say [[Birkat HaMazon]] since [[Birkat HaMazon]] is Deoritta. <Ref> S”A 209:3 </ref> However, if one’s not full or isn’t sure if one’s full, one doesn’t make [[Birkat HaMazon]]. <Ref> Mishna Brurah 209:10 writes that one makes [[Birkat HaMazon]] out of doubt only if one’s full. Kaf HaChaim 184:20 (quoted by VeZot HaBracha (pg 87, beginning of chapter 10) adds that even if one is in doubt whether one’s full, one doesn’t make [[Birkat HaMazon]]. </ref>
==Al HaMichya==
# If one had a [[Kezayit]] of [[mezonot]] and is in doubt whether one made [[Al HaMichya]], one should and may not go ahead make [[Al HaMichya]] out of doubt rather one should be careful to eat another [[Kezayit]] (without a [[Bracha Rishona]]) and then make [[Al HaMichya]]. <Ref> Mishna Brurah 209:10 </ref>
==Mistaken Brachot==
# After the fact if one recited mezonot on anything besides water or salt one fulfilled one's obligation.<ref>Chaye Adam (v. 1, 58:3)</ref>
# After the fact if one recited shehakol on anything one fulfilled one's obligation.<ref>Chaye Adam (v. 1, 58:5)</ref>

==Sources==
<references/>
[[Category:Brachot]]

Seudat Purim (El banquete de Purim)

2015-11-18T10:35:06Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

[[Image:Seudat_Purim.png|right|200px]]
Se debe aumentar las festividades en [[Purim]]. Hay un requisito de comer una comida en el día [[Purim]]. <Ref>Rama y S”A 695:1 </ref> Se detalla a continuación las costumbres de la comida de [[Purim]].
==Las costumbres de la seuda (banquete) de Purim==
# Durante la [[Seudah]] (el hipervínculo está en inglés), debe tener la intención de comer la comida para cumplir el mandato de seudat [[Purim]].<ref> Shulchan Aruch 60:4 dictamina como los rishonim quienes dicen que mitzvot requieren kavana (intento de cumplir la mitzva). Mishna Brura 60:9 cita el Gaon de Vilna, quien dice que mitzvot derabanan también se requieren kavana, pero Magen Avraham no está de acuerdo. S”A 696:7 dice que comer Seudat [[Purim]] es una obligación midivrei kabalah (mandado por los projetas, lo cual es, en muchos aspectos, igual a un mandato de'oraita). Por eso, Pri Megadim (M”Z 695:1) escribe que uno debe tener la intención de comer la comida para cumplir el mandato de seudat [[Purim]]. Mishna Brura 695:4 dictamina así. </ref>
# La comida debe ser comida con amigos y familiares. <Ref> Eliya Raba 695:4 escribe que la comida debe ser comida con amigos y familiares para aumentar la felicidad. Mishna Brurah 695:9 cita Eliya Raba y agrega que debe ser una felicidad de Tora. Mire la Gemara shabat 88a, que dice que [[Purim]] fue una aceptación de la Tora a causa del amor por ella. </ref>
==Los excepciones==
# No debe ayunar en [[Purim]], a menos que un ayuno de una pesadilla. <ref>Rama 695:2 </ref>
== La hora de Seudat Purim==
# Muchos ashkenazis tienen la minhag (costumbre de comer el banquete despúes de [[mincha]], mientras que muchos sefardis tienen la minhag de comer en la mañana.<ref>
* Rama 695:2 escribe que la minhag es comer el banquete despúes de [[mincha]], pero hay que ensegurar que la mayoría del banquete sea comido durante el día. Rabino Willig (“Practical Laws of Observance of [[Purim]]”, min 41-2) explicó que Rama quiere decir que lost partes primarios de la comida, como la pan, el carne, el vino, deben ser comidos durante el día. Shalmei Todah (p 317) explicó la dictamina de Rama así.
* Sin embargo, el libro Maaseh Rav del Gaon de Vilna (#248) recomienda comer el banquete en la mañana. Kaf HaJaim 695:23 cita razones kabalisticas para comer el banquete en la mañana. </ref>Algunos tienen la costumbre de comer una comida pequeña en la noche de [[Purim]]. <Ref> S”A 695:1 escribe que no se cumple la obligación. Rama agrega que se debe comer una comida pequeña. Pri Megadim E”A 695:6 cuenta las costumbres variadas para la hora de comer el banquete. </ref>
# La mitzva de Seudat [[Purim]] es comer un banquete durante el día y no en la noche. Sin embargo, hay que ser feliz y comer una comida pequeña durante la noche. La comida del día debe ser más grande que la comida de la noche. <Ref>S”A y Rama 695:1, Mishna Brura 695:3 </ref> Si [[Purim]] cae en Motzaei [[Shabbat]] y domingo, [[Seudat Shelishit]] no se cuenta como una comida pequeña en la noche de [[Purim]]. Más bien, hay que comer una comida especial en nombre de [[Purim]]. <Ref>Mishna Brura 695:3 </ref>
# Si uno comenzó la comida en [[Purim]] y siguió comiendo despúes del anochecer, todavía hay que recitar "Al HaNisim" en [[Birkat HaMazon]]. <Ref>S”A y Rama 695:3 </ref> Sin embargo, si ya recitó [[Maariv]], no se recita "Al HaNisim." Unos dicen que se puede recitar "Al HaNisim" despúes de recitar [[Maariv]]. <ref>Mishna Brurah 695:16 </ref>
==Las comidas que se debe comer para Seudat Purim==
# Muchos poskim dicen que hay que comer pan y carne durante la comida.<ref>
* Rambam [[Megillah]] 2:15 escribe que la comida debe consistir de carne y vino. Magen Avraham 696:15 duda la necesidad del carne. Sin embargo, muchos poskim, incluso a Kaf HaJaim 695:6, Jazon Ovadyah p 173, y Nite Gavriel 71:3 dicen que hay que comer carne. Shaar HaTziyun 695:12 implica que no es una obligación. Kovetz MeBet Levi (5758, volumen 13, pagina 32) escribe que todavía se cumple la obligación de Seudat Purim sin comer carne.
* Birkei Yosef 695:1-3 y Magen Avraham 695:9 escriben que no hay una obligación de comer pan. Sin embargo, Aruch HaShulchan 695:7, 12 dice que el pan es un parte esencial del banquete. Chayei Adam 155:30 escrbie lo mismo. Nitei Gavriel 71:1 y Yalkut Yosef 695:4 escriben que hay que ser estricto y comer pan. Mishna Brura solamente menciona el pan en Shaar HaTziyun 695:4, donde no dictamina si es obligatorio o no. </ref>
==Si uno se olvidó de recitar "Al HaNisim"==
# Si uno se olvidó de recitar "Al HaNisim" en Birkat Hamazon, no hay que repetir Birkat HaMazon. Sin embargo, se lo olvidó mientras estaba recitando Birkat HaMazon, hay que encluir "Al HaNisim" después de las bendiciones en la sección de los rezos "HaRajaman." Debe decir "HaRajaman hu yaaseh lanu nisim" y seguir con el rezo "Al HaNisim." <Ref>Mishna Brura 695:15 </ref>
==Bebidas alcohólicas en Purim==
# La mitzva de beber solamente se aplica a vino. Mientras que se parece que la mayoría de rishonim requieren que uno alcanza un nivel de borrachera, <Ref> Gemara [[Megillah]] 7b. Se parece que Rambam (Reglas de [[Megillah]] 2:15), Rif [[Megillah]] 3a en Dapei HaRif, Rosh [[Megillah]] Perek 1 Siman 8, Tur Orach Jayim 695:1 requieren que uno alcanze un nivel de borrachera.</ref>, la mayoría de los autoridades posteriores, Ashkenazis y Sefardis, piensan que solamente se debe beber un poco más que la cantidad que uno está acostumbrado a beber y entonces debe dormirse (mire la nota). <Ref> Bet Yosef 695:1 cita Orchot Jaim quien dice que emborracharse está prohibido; más bien la mitzva es beber uno poco más que la cantidad que uno está acostumbrado. Darke Moshe HaAruch 695:2 cita Mahariv quien dice que uno debe beber, y entonces debe dormirse para que uno sabe la diferencia entre de "Arur Haman" y "Baruj Mordejai." Rama 695:2 combina las opiniones de Orjot Jaim y Mahariv, diciendo que debe beber más que uno está acomstubrado a beber y entonces debe dormirse.
* Mishna Brura 695:5 dice explícitamente que éste está la halaja aceptada. También la minhag de Rav Shlomo Zalman fue así (Halijot Shlomo p 343 nota 78). [http://www.yutorah.org/lectures/lecture.cfm/753214/Rabbi_Hershel_Schachter/Inyanei_Purim Rabino Hershel Schachter en una shiur en yutorah.org] (“Inyanei [[Purim]]”, min 81-83) explicó que uno debe beber más de la cantidad que uno está acostumbrado a beber y entonces debe dormirs después de la comida. Rabino Willig (min 42-6) explicó de acuerdo con Rama que uno debe beber un poco, dormirse, y entonces comer la [[Seudah]], y beber un poco después de la comida. Yalkut Yosef 695:14 dictamina como Orjot Jaim y no menciona dormirse. Rabino Mordejai Eliyahu en MaAmer Mordejai 64:36 está de acuerdo.
* Rashi [[Megillah]] 7b s.v. LeIvsumei and Rambam 2:15 specify wine and not other intoxicating drinks. Kaf HaChaim 695:6 and Nitei Gavriel 73:2 codify this as halacha. Rabbi Willig (min 44-5) rules that it’s prohibited to have intoxicating drinks other than wine on [[Purim]] or any day of the year. However, Shalmei Todah (pg 326) quotes Rav Nissim Karlitz saying that it’s not MeAkev to have wine specifically. Rav Shlomo Zalman (Halichot Shlomo pg 342, note 76) writes that grape juice does not suffice. </ref> All agree that if one going to end up violating or degrading any halacha such as [[Birkat HaMazon]], one should not get drunk. <Ref> The Chaye Adam 155:30 writes that if one knows that getting drunk will cause one to degrade fulfilling a mitzvah such as making [[Brachot]], [[Birkat HaMazon]], or [[Maariv]], one shouldn’t get drunk. This is quoted by the Beiur Halacha s.v. Ad and Kaf HaChaim 695:17. This is supported by the Mieri ([[Megillah]] 7b) who writes that we’re not commanded to have happiness of vanity and frivolity, rather one should have happiness that leads to Ahavat Hashem and a desire to thank Him for the miracles he did for us. </ref>
# If one’s parent tells one not to drink on [[purim]] one should listen to them and only drink a little more than usual. <Ref> Halichot Shlomo 19:25 </ref>
# Women are not required to drink as much. One cup or less is sufficient. <ref> Sh"t Rivevot Ephraim 1:458, Moadim Uzmanim 2:190 </ref>
# If one unintentionally causes minor damages as a result of celebrating [[purim]], one is exempt from paying for the damages. <ref> M.B 6595: 5 </ref>

Regarding reciting brachot and davening after drinking see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Fuentes==
<references/>
[[Category:Holidays]]
[[Category:Purim]]

Bar Mitzvah

2015-11-18T10:31:52Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

At the age of thirteen years old, a boy becomes obligated in performing mitzvot. <ref> Pirkei Avot 5:25 </ref>
==Celebration==
# One should make a festive meal in honor of the occasion of his son turning 13 years old and entering the obligation of fulfilling mitzvot. <ref> Kaf Hachaim 222:11, Magen Avraham 222:4 </ref> This meal is considered a Seudat Mitzvah. <ref> Kitzur Shulchan Aruch 61:8 </ref>

==When?==
# According to the majority of poskim, a boy becomes bar mitzvah from [[Tzet HaKochavim]] of the day he was born 13 years prior, and not at the time of the day when he was born.<Ref>Sefer [[Chinuch]] Yisrael (v. 2, p. 705). See further in the Bach O.C. 14, Magen Avraham 14, Shach, Sma, and Tumim C.M. 35. </ref>

==Baruch Shepatrani==
# Upon the Bar Mitzvah of one’s son’s, the father should make the Bracha of Barach ShePotrani MeOnsho Shel Zeh, that he is no longer responsible for his child's deeds, without [[Shem UMalchut]]. <Ref>Rama 225:2, Mishna Brurah 225:8, BeYitzchak Yikrah 225:2 in name of Rav Shlomo Zalman Auerbach, and Piksei Teshuvot 225:5 conclude that one should make the Bracha without a [[Shem UMalchut]]. </ref> This beracha is typically recited when the son is called to the torah for the first time after concluding the beracha of his aliya. <ref> Kitzur Shulchan Aruch 61:8. </ref>
==Other Practices==
# It is a good practice to have the bar mitzvah boy or bat mitzvah girl eat a new fruit or wear a new clothing in order to make a [[Shehechiyanu]] on the day that the boy or girl becomes obligated in mitzvot. Upon reciting the [[Shehechiyanu]], the boy or girl should have in mind that he is accepting the obligation of fulfilling all the mitzvot. <ref>Kaf HaChaim 225:12 and Ben Ish Chai Reeh 17 say that a bar mitzvah boy and a bat mitzvah girl should wear a new shirt or eat a new fruit on the day he/she becomes bar or bat mitzvah'ed and have in mind with the [[Shehechiyanu]] that it should also cover his/her new acceptance of mitzvot. </ref>
==Sources==
<references/>
[[Category:Lifecycles]]

Bracha Achrona

2015-11-18T10:23:45Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

==Minimum measures to be obligated in Bracha Achrona==
===Food===
# One is only obligated to make a Bracha Achrona on a food if one eats a [[Kezayit]] of food in [[Kedi Achilat Pras]].<ref>Magen Avraham 210:1, Sh"t Chazon Ovadyah (Siman 12, pg 184) </ref>
# How long is [[Kedi Achilat Pras]]?
## Shiurei Torah (Rav Chaim Noeh 3:15 pg 203) writes that [[Kedi Achilat Pras]] is 4 minutes. Vezot HaBracha (pg 6) writes that many poskim (and quotes Rav Elyashiv as one of them) agree. See Aruch HaShulchan 202:8 and Kaf HaChaim 210:8.
## Rav Ovadyah Yosef (Sh"t Yachave Daat 1:17) rules that [[Kedi Achilat Pras]] preferably is 4 minutes and after the fact (Bedieved) it is 7.5 minutes.
## Or Letzion (vol 2, 14:17) holds that [[Kedi Achilat Pras]] preferably is 4 minutes and after the fact (Bedieved) it is 6 minutes.

===Drink===
# One is only obligated to make a Bracha Achrona on a drink if one drinks a [[Revi'it]] of liquid in [[Kedi Shtiyat Reviyit]]. <ref> Vezot HaBracha (chap 5, pg 40) rules that one only makes a Bracha Achrona if one drank a [[Revi'it]] in [[Kedi Shtiyat Reviyit]]. He supports this with the ruling of the Mishna Brurah 210:1 regarding tea. Sh"t Yabia Omer 5:18(2) agrees. </ref>
# How long is [[Kedi Shtiyat Reviyit]]?
## The simple reading of the Shaar HaTziyun 210:11 is that [[Kedi Shtiyat Reviyit]] is two gulps.
## Vezot HaBracha (Birur Halacha 11, pg 240-1) questions this because of the difficulty of swallowing a [[Revi'it]] in two gulps. He quotes and supports the explanation of the Haggadat Kol Dodi ([[Siman 2]]) <ref>Rabbi Dovid Feinstein (Haggadah Kol Dodi, 5745 p. 5) writes that the shiur of kdei shtiyat revi’it is drinking from the cup two times, each time drinking several gulps without removing the cup from one’s lips, and removing the cup once between the two times.</ref>which writes that [[Kedi Shtiyat Reviyit]] is drinking a number of gulps without any break and without removing the cup from one's lips. [See Harerei Kedem (vol 2 pg 46) who quotes Rav Simcha Zissel who says that it's a third of [[Kedi Achilat Pras]].]
## Rav Ovadyah Yosef (Sh"t Yabia Omer 5:18(2), Chazon Ovadyah ([[Brachot]] pg 259-260)) rules that [[Kedi Shtiyat Reviyit]] is one gulp. Or Letzion (vol 2, 14:17) agrees.

==Boreh Nefashot==
# If one ate a [[Kezayit]] of a fruit or vegetable not from the 7 species with which [[Israel]] is praised (i.e. wheat, barley, grapes, figs, pomegranates, olives, dates), and anything which doesn't grow from the ground, one should say a [[Boreh Nefashot]]. <ref>Shulchan Aruch 207:1, Kitzur Shulchan Aruch 51:1</ref> For example, the Bracha Achrona for water is [[Boreh Nefashot]]. <ref>Mishna Brurah 207:2</ref>
# If one ate a food that requires [[Boreh Nefashot]] and also drank a drink that requires [[Boreh Nefashot]], one should make one [[Boreh Nefashot]] to cover them both. <ref>Kitzur Shulchan Aruch 51:1</ref>
# The text of [[Boreh Nefashot]] is ברוך אתה ה' אלוקינו מלך העולם בורא נפשות רבות וחסרונן על כל מה שברא(ת) להחיות בהם נפש כל חי ברוך חי העולמים - Baruch Atta Hashem Elokeinu Melech HaOlam [[Boreh Nefashot]] Rabot VeChesronan Al Kol Mah SheBara(ta) LeHachayot Bahem Nefesh Kol Chay Baruch Chey HaOlamim. <ref>Magen Avraham 207 (Introduction) writes that the above text is his text of [[Boreh Nefashot]]. Mishna Brurah 202:3 quotes this but changes Chesronan to Chesronam and SheBarata to SheBara but adds that some say SheBarata. The Hebrew Ashkenaz Artscroll Siddur (Siddur Yitzchak Yair HaShalem, 5753 edition, p. 88) has the version of Chesronan and both SheBarata and SheBara. Kitzur Shulchan Aruch 51:11 </ref> Sepharadim pronounce the חי in the beracha with a patach as opposed to a tzere. <ref> BI"H Matot 16 </ref>

==Bracha Achat Mein Shalosh (Al HaMichya)==
'''See the [[Bracha Achat Mein Shalosh]] page for more details'''
# If one ate a [[Kezayit]] of [[mezonot]] food (cake, cookies, etc) after one finishes eating one should make [[Al HaMichya]]. <ref> Shulchan Aruch 208:1 and 210:1 </ref>
# The Bracha Achrona for grapes, figs, pomegranate, olives, and dates is [[Bracha Achat Mein Shalosh]] with the insert of Al HaEtz VeAl Pri HaEtz. <Ref> Tur 208:1 writes that the fruit of the seven species with which [[Israel]] was praise have Bracha Achrona of Bracha Mein Shalosh. S”A 208:1 agrees. </ref>

==Bracha Achrona on coffee or tea==
# According to Sephardim, one should not make a Bracha Achrona after drinking coffee or tea. If one waited until it cooled down a little and then drank an amount which would obligate Bracha Achrona ([[Revi'it]] in [[Kedi Shtiyat Reviyit]]), for coffee, there is what to rely on to make [[Boreh Nefashot]], however, if one were to ask, one should advise him not to make a Bracha Achrona, and for tea, one should make a [[Boreh Nefashot]].<Ref>Yalkut Yosef 207:6, Chazon Ovadyah ([[Brachot]] p. 260-1)</ref>
# Certain Ashkenazic Poskim also say that tea or coffee do not warrant a bracha achrona. <ref> Mishna Brurah 210:1, Kitzur Shulchan Aruch 51:6 </ref>

==How long does one have to make Bracha Achrona?==
===Birkat Hamazon for bread===

# If one ate bread and is full, preferably one should make [[Birkat HaMazon]] within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the [[Birkat HaMazon]]. <Ref> S”A 184:5 writes that one may [[Birkat HaMazon]] until one is hungry again. Vezot HaBracha (pg 49, chapter 5) and Yalkut Yosef ([[Brachot]] pg 300) rule that if one didn’t make [[Birkat HaMazon]] until after 72 minutes, one may surely recite [[Birkat HaMazon]] as long as one is still full and one isn't hungry. Vezot HaBracha quotes Rav Elyashiv who says that it’s preferable to eat a little more before making [[Birkat HaMazon]]. Aruch HaShulchan 184:7 and 8 writes that since we don't know the precise determination of when we're still full must make [[Birkat HaMazon]] within 72 minutes and if one didn't then one should eat another [[Kezayit]] and then say [[Birkat HaMazon]]. Kaf HaChaim 184:28 writes that in order to fulfill all opinions if it has been 72 minutes one should eat another [[Kezayit]] and if one doesn't have bread one may make [[Birkat HaMazon]] as long as one is full.</ref>
# If it’s past 72 minutes and one is in doubt whether one is still full one can make [[Birkat HaMazon]], yet, it’s preferable to eat another [[Kezayit]] before making Birkat Hamazon. <Ref> Mishna Brurah 184:15, Vezot HaBracha (pg 49, chapter 5) </ref>
# However, if one just had a [[Kezayit]] and was not full, one should try to make the [[Birkat HaMazon]] right away and if one didn't one may only make [[Birkat HaMazon]] up to 72 minutes after one ate. <ref> Yalkut Yosef ([[Brachot]] pg 300), Mishna Brurah 184:20 </ref> Some add that if one waited more than a half hour it's preferable to have another [[Kezayit]] of bread before making [[Birkat HaMazon]]. <ref>Vezot HaBracha (chap 5, pg 50) </ref>
# If one has a very long meal and continues to have appetizers or drinks, one may make the [[Birkat HaMazon]] as long as the meal continues even 4 or 5 hours. <ref> Mishna Brurah 184:18, Vezot HaBracha (chap 5, pg 50), Yalkut Yosef ([[Brachot]] pg 301) </ref> One should have something to eat or drink every 72 minutes, however, if one didn't then one may still say [[Birkat HaMazon]]. <ref>Vezot HaBracha (chap 5, pg 51) quoting the Magen Avraham 184:9 </ref>

===Bracha Achrona on other foods===
# If one ate any food and is full, preferably one should make Bracha Achrona within 72 minutes and after the fact, one may make it as long as one is full from what one ate. However, after 72 minutes, if one is a little hungry, one can no longer make the Bracha Achrona. <Ref> Shulchan Aruch 184:5, Mishna Brurah 184:19, Vezot HaBracha (pg 49-50, chapter 5) </ref>
# If it’s past 72 minutes and one is in doubt whether one is still full one may not make the Bracha Achrona, yet, it’s preferable to eat a [[Kezayit]] of another food make a Bracha Achrona on that to cover the earlier one. <Ref> Vezot HaBracha (pg 50, chapter 5) </ref>
# If one ate any food and was not full, preferably one should make Bracha Achrona immediately or within 30 minutes, after the fact one has up to 72 minutes. <Ref> Mishna Brurah 184:20, Vezot HaBracha (pg 50, chapter 5) </ref>

===Drinks===
# If one drank a [[Revi'it]] in [[Kedi Shtiyat Reviyit]], one should make a Bracha Achrona immediately and after the fact one may make the Bracha Achrona as long as one’s thirst is quenched. <Ref>S”A 184:5, Vezot HaBracha (pg 51, chapter 5) </ref>
# If one is unsure whether one is thirsty and one’s thirst is no longer quenched from the original drink, should make the Bracha Achrona within 30 minutes, and afterwards one should make the Bracha Achrona but rather preferably one should eat or drink something else and cover the earlier food with it’s Bracha Achrona. <Ref>Vezot HaBracha (pg 51, chapter 5) </ref>
# If one sat down with a drink and sip it from time to time, if one drank a [[Revi'it]] in [[Kedi Shtiyat Reviyit]], as long as one drinks time to time each time being less than 30 minutes from the last drink, one can make a Bracha Achrona at the end. <Ref>Vezot HaBracha (pg 52, chapter 5) </ref>
# If one did drank a [[Revi'it]] in [[Kedi Shtiyat Reviyit]] and it will be 30 minutes before the next time one drinks or one is unsure whether it will be 30 minutes before one drinks again, according to Ashkenazim, one should make a Bracha Achrona and a [[Bracha Rishona]] for the next time one drinks. <Ref> Vezot HaBracha (pg 52-3, chapter 5) </ref> However, according to Sephardim, one should not make a Bracha Achrona but rather have in mind when making the first [[Bracha Rishona]] that it should cover all of the drinks that one has. However, if one leaves the building one would require another [[Bracha Rishona]]. <ref>Yalkut Yosef 494:9</ref>

==Interruptions==
# If one is saying Bracha Mein Shalosh ([[Al HaMichya]]) one should pause in order to answer [[Kaddish]] and [[Kedusha]]. <ref> http://www.dailyhalacha.com/displayRead.asp?readID=995 quoting Or Letzion </ref>
==If one said the wrong Bracha Achrona==
===If one said Birkat HaMazon===
# If one ate a [[Mezonot]] food and then made [[Birkat HaMazon]] by accident one fulfilled one’s obligation and shouldn’t repeat Bracha Achrona. <Ref>Even though S”A 208:17 writes that [[Birkat HaMazon]] doesn’t cover saying [[Al HaMichya]] on a Tavshil [[Mezonot]], many achronim including Mishna Brurah 208:75 and Halacha Brurah 208:60 argue that one has fulfilled one’s obligation and shouldn’t repeat Bracha Achrona. </ref>
# If one ate a dates or drank wine and then made [[Birkat HaMazon]] by accident one fulfilled one’s obligation and shouldn’t repeat Bracha Achrona. <Ref> S”A 208:17 </ref>
# If one ate a different food which has the Bracha Achrona of [[Boreh Nefashot]] or Al HaEtz and then made [[Birkat HaMazon]] by accident according to most authorities one hasn’t fulfilled one’s obligation but in order to concerned for the minority opinion one should hear the correct Bracha Achrona from someone else or have another amount of food and make the correct Bracha Achrona. <Ref>Halacha Brurah 208:60 </ref>
# In any case the fact that [[Birkat HaMazon]] fulfills one’s obligation after the fact, is true even if one only said the first paragraph of Birkat Hamazon. <Ref>S”A 208:17 </ref>
# If one ate foods that require a Bracha Mein Shalosh ([[Al HaMichya]], Al HaEtz, Al [[HaGefen]]) and began [[saying Birkat HaMazon]], if one remembered in middle of saying the first Bracha one should continue with Bracha Mein Shalosh from the words “Al Shehinchalta LeAvotenu”. <Ref>S”A 208:17 </ref>
==If one vomitted his food==
# If one threw up what he ate then he is not obligated to make a Beracha Acharona. <ref> Kitzur Shulchan Aruch 51:15 </ref>

==Related Pages==
* [[Birkat HaMazon]]
==Sources==
<references/>
[[Category:Brachot]]

Day of Wedding

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==Shemira==
# A bride and groom shouldn't go outside alone the week after their wedding.<ref> The Gemara (Brachot 54b) states that a bride and groom require a guard from dangerous demons. Rashi (s.v. chatan) explains that the reason that they are at risk is because the demon is jealous of them. The Rama E"H 64:1 codifies this as halacha that a bride and groom shouldn't go outside alone the week after their wedding. The Kitzur Shulchan Aruch 149:!2 agrees. The Bikkurei Yacov 669:13 offers another reason for this halacha. He says that a bride and groom are compared to a king and queen. Since a king and queen don't go outside alone, a bride and groom shouldn't go outside alone. </ref>
# Some have the practice for a bride and groom the week before their wedding not to go outside alone.<ref>Nitai Gavriel (Nesuin v. 1, p. 55, 4:5) writes that some chasidim and Ethiopian communities have the practice that a bride and groom don't go outside alone starting from the Shabbat before their wedding. </ref>
# Some have the practice for a bride and groom the day of their wedding not to go outside alone.<ref>Nitai Gavriel (v. 1, p. 55, 9:13) writes that some chasidim have the practice that a bride and groom don't go outside alone the day of their wedding based on a fear of the dangerous demons mentioned in Brachot 54b. </ref>

==Fasting on Your Wedding Day==
# Some have the custom for the bride and groom to fast on the day of their wedding. <Ref> Rama EH 61:1, Sh"t Maharam Mintz 109, Kitzur Shulchan Aruch 146:1, see [http://www.torahmusings.com/2013/12/fasting-on-ones-wedding-day/ TorahMusings] for potential explanations of this practice, [http://www.chabad.org/library/article_cdo/aid/481616/jewish/Fasting-On-the-Wedding-Day.htm chabad.org] </ref> However, most sephardim don't have this custom. <ref> Birkei Yosef OC 470:2, Sh"t Yechave Daat 4:61 </ref>
==Holding Hands==
# Some hold that it is inappropriate for the bride and groom to hold hands before the chuppah. <Ref>Rav Soloveitchik (quoted in M'peninei HaRav p. 272)</ref>
==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/768266/Rabbi_Zvi_Sobolofsky/Halachic_Checklist_For_Your_Wedding_Day Halachic Checklist For Your Wedding Day] by Rabbi Zvi Sobolofsky
==Sources==
<references/>

Template:Listening to Music during the Three Weeks

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===Live Music===
# It’s forbidden to listen to music from musical instruments during the three weeks. <Ref> Sh”t Kapei Aharon 52 writes that it’s clearly forbidden to listen to music during the three weeks. Sh”t Igrot Moshe 1:166 and Sh"t Yechave Daat 6:34 agree. Nitei Gavriel 15:1 writes that this law is missing from S”A and early poskim because there’s a general prohibition of [[Listening to Music]] and so there was no question about the three weeks. [There is a hint to the prohibition in the Pri Megadim and Maharam Shik who discuss playing music for an income during the three weeks.] However, because many are lenient like the Rama (unlike S”A and Bach) and are lenient regarding music all year, this question became relevant and it’s unanimously accepted by contemporary poskim that music is forbidden during the three weeks because it brings with it simcha just like dancing (explicitly forbidden by Magen Avraham 551:10). See next notes. </ref>
===Non-live music===
# Many authorities forbid listening to recorded music (music with instruments) during the three weeks. <Ref> Yalkut Yosef (Moadim, 5748 edition, pg 554), Nitay Gavriel 15:1, Penieni Halacha (pg 144), Sh"t [[Shevet Halevi]] 6:69 and 8:127:2, Tzitz Eliezer 15:33:2, Divrei Shalom 3:118, Az Nidberu 8:58 and 10:23:2, Rivevot Ephraim 4:177, Halichot Shlomo Moadim 2:14:3 note 4, Or Litzion 3:25:2, Sh"t Iggerot Moshe OC 1:166 and 3:87, Torat Hamoadim 5:2, Sh”t Yachave Daat 6:34 and 3:30, Chazon Ovadyah (Arba Taniyot pg 151), and [http://www.dailyhalacha.com/displayRead.asp?readID=1677 Rabbi Mansour in Daily Halacha] hold that recorded music is forbidden during the three weeks. See also Sh"t Igrot Moshe YD 2:137, Minchat Yitzchak 1:111, Shalmat Chaim 29:1, Mishnat Sachir 2:145, Sh”t Ohel Yisachar 39. </ref>
# If one is driving and is scared of falling asleep, he may listen to music. <ref> Or Litzion 3:25:2, [[Shevet Halevi]] 8:127:2. </ref>
# Programs or other occasions where the musical accompaniment is incidental to the main event may be attended or viewed. <ref> Rav Moshe Feinstein quoted in Ohalei Yeshurun page 128. Rav Mordachai Eliyahu (Mikraei Kodesh 7: note 14) was asked about listening to news which begins with a small tune, or waiting on hold with a tune in the background and he responded leniently. He added though that those who refrain even from listening to this shall be blessed. </ref>

===Live a cappella (singing without instruments)===
# Some say that one may listen to vocal music (voices singing) during the three weeks but not the 9 days. <Ref> Mekor Chaim 551:1 and Or letzion 3:25:2 write that during the 9 days one shouldn’t listen to even vocal music. This is brought as halacha in the Halachot UMinhagei Ben HaMesarim (by Rabbi Moshe Karp pg 25) and Nachmat Yisrael 3:3. Chazon Ovadyah (pg 151-4) and Torat Hamoadim 5:2 are lenient with vocal song that are praise to Hashem (especially for [[Shabbat]] including [[Shabbat]] Chazon). </ref>
# Many say that it is permissible to sing with one's mouth during the three weeks. <ref> Mekadesh Yisroel (pg 20), Chut Shuni ([[Shabbat]], vol 2, pg 325), Sh"t Shevet HaLevi 3:15, [http://www.thehalacha.com/attach/Volume5/Issue13.pdf Halachically Speaking] (Vol 5, Issue 13, note 46)</ref>
===Non-live a cappella===
# Some say that listening to recorded vocal music is forbidden, while others permit. <Ref> Sh”t [[Shevet Halevi]] 6:69, 8:127:2, Nitei Gavriel 15:1, Sh”t Tzitz Eliezer 15:33, Piskei Shemuot (pg 54) quoting Rav Elyashiv and Rav Karlitz, and Nechmat Yisrael 3:4 forbid listening to a recorded vocal song. However, Sh”t Igrot Moshe YD 2:137 and Sh”t Yachave Daat 6:34 permit (regarding Jewish music). [http://www.thehalacha.com/attach/Volume5/Issue13.pdf Halachically Speaking] quotes Rav Yisrael Belsky and Rav Efraim Greenblatt who forbid listening to singing which is meant to simulate actual music such as A capella because it creates the same musical experience. [http://www.yutorah.org/lectures/lecture.cfm/735559/Rabbi_Aryeh_Lebowitz/Halachos_of_the_Three_Weeks Rabbi Aryeh Lebowitz] writes that most permit listening to recorded voices singing. Halichot Shlomo Moadim 2:14:footnote 5, Shalmei Moed page 478, Mekadesh Yisroel 21 permit listening to a CD of chazzanut without music even if one finds it enjoyable. Rav Shlomo Daichovsky techumin 21, argues that there is no source to prohibit music, whether during the [[Three Weeks]], the Omer, or during the twelve month [[mourning]] period after losing a parent, and concludes that any music which will not lead to dancing is permitted. </ref>
===Singing on Your own===
# Singing with one’s mouth is permitted during the three weeks. <ref> Mekadesh Yisrael 20, [[Shevet Halevi]] 3:157. However, Orchos Rabbeinu 2: page 95 is stringent except for on [[Shabbat]]. </ref>
===Brit Milah===
# Some permit music at a meal for a [[Brit Milah]] during the three weeks. <ref> In general, Rama (551:3) permits music for a dvar mitzvah like a wedding. However, the Yavetz in his siddur (Amudei Shesh; quoted by Yafeh Lelev 560:7) writes that a simcha of a [[Brit Milah]] there should be no music. Eliyah Rabba 551:26 writes that the minhag is like the Yavetz. Regarding the three weeks Chida in Sh”t Chaim Shal 1:21 writes that the (Sephardic) minhag is to be lenient to have music at a meal of a [[Brit Milah]]. Ikrei HaDaat (Y”D 36:23), Sh”t Maaseh Avraham (Y”D 48), Moed Kol Chai (10:20), Ot Chaim VeShalom (the Munchatch Rebbe; 265:29), Torat HaMoadim 5:4, and Sh”t Yachave Daat 1:45 write that the Sephardic minhag is to be lenient by the meal of a [[Brit Milah]]. (It seems that Shirei Knesset HaGedolah 551:33 who’s strict regarding the party for a Milah at night, but would agree concerning the meal right after the Milah. Additionally, it seems Sh”t Igrot Moshe 1:166 would agree as he even discusses a [[tzedaka]] banquet regarding music the rest of the year.) </ref>
===Siyum===
# Some permit music at a meal for a Siyum of a Gemara (or the like) during the three weeks. <Ref> Sh”t Yachave Daat 1:45 writes that music is permitted for a seudat mitzvah including a siyum. Torat HaMoadim 5:4 and Yalkut Yosef (Moadim, 5748 edition, pg 554) extend this to even during the three weeks. </ref>
===Pidyon HaBen===
# Some permit music at a meal for a [[Pidyon HaBen]] during the three weeks. <Ref> Sh”t Yachave Daat 1:45 permits music at a suedat mitzvah such as a [[Pidyon HaBen]]. Torat HaMoadim 5:4 and Yalkut Yosef (Moadim, 5748 edition, pg 554) extend this to even during the three weeks. </ref>
# A [[shehecheyanu]] should be recited for the [[pidyon haben]]. <ref> Shulchan Aruch 551:17, Moed Likol Chai 9:25 </ref>
===[[Bar Mitzvah]]===
# Some permit music at a meal for a [[Bar Mitzvah]] during the three weeks. <Ref> Sh"t Yachava Daat 6:34, Yalkut Yosef (Moadim, 5748 edition, pg 554), and Torat HaMoadim 5:4 permit music at a simchat [[Bar Mitzvah]] during the three weeks. However, Darkei Horah (Dinei Ben Hametsarim pg 17, by Rav Asher Weiss) and Natai Gavriel (Ben HaMetzarim chapter 16:3) forbid. Halichot Emet 7:12 writes that the sephardic minhag is to be lenient and ashkenazic minhag is to be strict. [http://www.thehalacha.com/attach/Volume5/Issue13.pdf Halachically Speaking] writes that some are lenient. </ref>
===Sheva Berachot===
# Some say that at a sheva [[berachot]] during the three weeks may not have dancing or music, <ref> Sh"t [[Shevet Halevi]] 3:157, Orchos Rabbeinu 2:page 128:9, Moadim Uzmanim 8:338. </ref> others permit dancing but no music, <ref> Rav Moshe Feinstein quoted in Moadei Yeshurun page 129:11, Rav Elyashiv quoted in Avnei Yushfei 1:113, Sh"t Mishna Halachot 6:109, Chazon Ovadia Taaniot page 153 </ref> and others permit both dancing and music. <ref> Lehoros Noson 10:49. </ref>
===Tzedaka Banquet===
# One should be strict not to play music at a [[tzedaka]] banquet during the three weeks. <Ref> Sh”t Igrot Moshe O”C 166 permits all types of festivities of mitzvah and says that perhaps even a tzadeka banquet perhaps can be included. However, the Sh”t Igrot Moshe concludes that during the three weeks we are more strict regarding music and therefore there is almost nothing to rely on to play music at a [[tzedaka]] banquet. </ref>
===Learning Torah===
# It is permissible and a mitzvah to learn Torah with a tune and niggun even during the three weeks. <Ref> Sh”t Mishna Halachot 6:107, Sh”t Yachave Daat 6:34, Torat HaMoadim 5:2, Sedei Chemed (Peat Sadeh, Ben HaMetsarim 1:10), </ref>
===A Music teacher or Musician===
# Someone who’s profession is to play music before non-Jews or to teach music (and there would be a loss of money if he stops teaching music) may continue until the week of [[Tisha BeAv]] but it’s better to be strict from the beginning of the [[nine days]]. <Ref>Chazon Ovadyah (Arba Taaniyot pg 156), Nitei Gavriel 15:6, Shearim Metzuyanim Bihalacha 122:1. See also Yalkut Yosef (Moadim, 5748 edition, pg 554), Beiur Halacha 551:2 "mimaatim", Iggerot Moshe OC 3:87, Rivevot Ephraim 6:291:1, Torat Hamoadim page 123, Betzel Hachochma 6:61, Kinyan Torah 2:99. </ref>
===Music Lessons===
# Some poskim permit taking music lessons if they are not for pleasure and one will forget some skills in his time off. <ref> Sh"t Tzitz Eliezer 16:19. Kaf Hachayim 551:41 writes that preferably it should not be done, and even if one is lenient it should only be sad songs. Miyum Hahalacha 1:83, Emes Liyaakov 551:footnote 506 also say that it is preferable not to. The Pri Megadim Eshel Avraham 551:10 writes that parallel to the concept of davar ha'aved on [[chol hamoed]], the rabbis permitted somebody who needs to dance or play music for livelihood to do so. </ref>

Halachipedia:Copyrights

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Rosh Hashana

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Rosh Hashana is the Jewish New Year which is both a holiday as well as a day of Judgement. Following Rosh Hashana until [[Yom Kippur]], there is a period called [[Aseret Yemei Teshuva]], the Ten Days of [[Repentance]]. The laws and customs for Rosh Hashana and [[Aseret Yemei Teshuva]] are outlined below:

==Customs of Erev Rosh Hashana==
# [[Tachanun]] is not recited on [[Erev Rosh Hashana]] for [[Shacharit]] or [[Mincha]], even though during [[selichot]] which are said by night or at least before [[Netz]] Hachama we do recite the yud gimmel [[middot]] and the nefilat apayim.<ref>Chazon Ovadia (Yamim Noraim page 46), Shulchan Aruch 581:3, Kaf Hachayim 581:73 </ref>
# On the day before [[Erev Rosh Hashana]], [[tachanun]] is recited at [[mincha]]. <ref> Yalkut Yosef (Moadim page 21), Kaf Hachayim 581:74 </ref>
# We do not blow the [[shofar]] on erev rosh hashana and if one needs to practice blowing for the holiday, he should do so in a private room. <ref> Yalkut Yosef Moadim page 21 </ref>
# There are five main customs observed on [[Erev Rosh Hashana]]: 1) [[Laundering]] one's clothing. 2) Cutting one's hair. 3) Dipping in the mikveh. 4) Visiting the cemetery. 5) Giving [[tzedaka]]. <ref> Shulchan Aruch OC 581:4 </ref>
# Some have the custom of receiving lashes on [[Erev Rosh Hashana]], while others do so on [[Erev Yom Kippur]].<ref>Kaf HaChaim 581:58</ref>

===Visiting the Cemetery===
# Some have the custom to visit the grave-sites of righteous people on [[Erev Rosh Hashana]]. <ref> Shulchan Aruch 581:4. Kitzur Shulchan Aruch 128:13 points out that we are obviously not praying to the dead person themselves as that would be avoda zara, but rather that Hashem perform kindness and listen to our [[prayers]] thanks to the merit of these great tzaddikim. Mishna Brurah 581:27 as well as the Sefer Ikarim 4:35 write likewise. </ref>

===Fasting on Erev Rosh Hashana===
# There is a custom to fast on [[Erev Rosh Hashana]]. <ref> The Shulchan Aruch 581:2 writes that the custom is to fast on [[Erev Rosh Hashana]]. The Rama 581:2. writes that there is no need to finish the fast. [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] says that one shouldn't eat until [[Kiddush]] that night. see Yalkut Yosef Moadim pg. 20, Halichot Olam 2:pg. 233 </ref>
# Some say that the minhag is that women do not fast on [[Erev Rosh Hashana]]. <ref> Mishna Brurah 581:16 writes that women also fast, but [http://www.theyeshivaworld.com/article.php?p=69877 Rabbi Yissachar Dov Krakowski] says this isn't the custom. </ref>
# One who is still fasting at [[mincha]], should recite aneinu during [[mincha]], <ref> Mishna Brurah 562:7 says this is true even if you do not plan on finishing the fast. For sephardim, the Kaf Hachayim 562:8 says if you do not plan on finishing the fast to recite aneinu during elokay nitzor. </ref> For the chazzan, if he doesn't plan on finishing the fast, he shouldn't recite aneinu in the chazarat hashatz at all. <ref> Beiur Halachah 562:1 "aval." </ref>
# One doesn't need to have to accept this fast upon himself during [[mincha]] the day before. <ref> Mishna Brurah 581:16, [http://www.theyeshivaworld.com/article.php?p=69877 Rabbi Yissachar Dov Krakowski]. This is also the ruling of [http://www.dailyhalacha.com/Display.asp?ClipDate=9/15/2009 Rabbi Eli Mansour] However, [http://revach.net/halacha/tshuvos/Rav-Elyashiv-On-Fasting-Erev-Rosh-Hashana/1020 Revach.net] quotes Rav Elyashiv as saying that if you don't fast every year, you should accept it during [[mincha]] the day before. </ref>

===Dipping in the Mikveh===
# The custom is to dip in a mikveh on erev rosh hashana in honor of rosh hashana, however this isn't required according to the law and therefore a beracha isn't recited and the laws aren't as strict. <ref> Halichot Olam 2: page 225, Moed Likol Chai 12:11. see also Rama 581:4. </ref> If one cannot make it to a mikveh, he should try to spill 9 kav (approximately 12 liters) of water even if in the shower. <ref> Yalkut Yosef Moadim page 22, Chazon Ovadia (Yamim Noraim page 51, 57). </ref>
# A woman within her seven clean days from [[niddah]] shouldn't go to the mikveh on erev Rosh Hashana or erev yom kippur. <ref> Chazon Ovadia Yamim Noraim page 59 </ref>

===Hatarat Nedarim===
# The custom is to do [[hatarat nedarim]] on erev rosh hashana and erev yom kippur. <ref> Kaf Hachayim 581:12, Yalkut Yosef Moadim page 22, Yabia Omer OC 2:30, Chazon Ovadia Yamim Noraim page 42 </ref>

==Candle lighting==
# The beracha on candle lighting for Rosh Hashana is lihadlik ner shol [[yom tov]], without mention of Yom Hazikaron. <ref> Chazon Ovadia Yamim Noraim pg. 62. see there where he writes that it wouldn't be a problem of a [[hefsek]] between the beracha and the candle lighting to mention yom hazikaron, but lechatchila one shouldn't do say it. </ref>

[[File:Shofar.jpg|thumbnail|Shofar]]
==Shofar==
# It is a mitzvah from the Torah to hear the [[Shofar]] blows on Rosh Hashana. <ref>Yalkut Yosef 583:1 (Moadim pg. 36) from the pasuk in Bamidbar 29:1 יוֹם תְּרוּעָה, יִהְיֶה לָכֶם</ref>
# The proper beracha is lishmoa kol [[shofar]]. However, if one recited litkoa [[shofar]] or al tekiat [[shofar]], he fulfills his obligation. <ref> Yalkut Yosef Moadim pg. 36 </ref>
# The sephardic custom is that on the first day of Rosh Hashana, the beracha of [[shehecheyanu]] is recited after lishmoa kol [[shofar]]. <ref> Yalkut Yosef Moadim pg. 36, Chazon Ovadia Yamim Noraim pg. 116 </ref> If the first day is [[Shabbat]] and therefore we do not blow the [[shofar]], [[shehecheyanu]] is recited on the second day after lishmoa kol [[shofar]]. <ref> Yalkut Yosef Moadim pg. 36,48, Chazon Ovadia Yamim Noriam pg. 112, 116 </ref> If a sephardic person is blowing [[shofar]] for an ashkenaz congregation on the 2nd day of Rosh Hashana, then one of the ashkenaz congregants should recite the [[shehecheyanu]]. If the sephardic [[shofar]] blower, recites [[shehecheyanu]] anyway, the congregation has nevertheless fulfilled their obligation of reciting it. <ref> Yalkut Yosef pg. 36, Sh"t Yabia Omer 1:29:11 </ref>
# The congregation should stand while the Baal Tokeah makes the [[Brachot]] on the [[shofar]] and then they may sit for the blows prior to [[Mussaf]]. For the blows during [[Mussaf]] and the [[Chazarat HaShatz]], the congregation should stand.<ref>Yalkut Yosef 583:3 (Moadim pg. 36) </ref>
# One who couldn't go hear the [[shofar]] with a congregation and is having it blown for him at home, must stand for the [[shofar]] blowing. <ref> Sh"t Haridbaz 4:25 </ref>
# The custom is to stand even for the tekiot which are referred to as the tekiot dimiyushav, the 1st 30 tekiot, 3 sets of Tashrat, Tashat and Tarat. <Ref> Mishna Brurah 585:2 </ref> A weak, ill, or old person can be lenient. <ref> Shaar Hatziyun 585:2. </ref>
# The 30 tekiot after that are referred to as the tekiot dimeumad because one is required to stand for those. However, if one sat during these tekiot he has nevertheless fulfilled his obligation. <ref> Mishna Brurah 592:2 </ref>
# One should refrain from talking from when the beracha is recited until after all 100 tekiot are blown. <ref> Chayei Adam 141:9. Sh"t Minchat Yitzchak 3:44 and 4:47 says that [[Asher Yatzar]] may be recited during this time. </ref> One should also try not to cough or yawn during the [[shofar]] blowing so as not to confuse any listeners. <ref> Yalkut Yosef Moadim pg. 40 </ref>
# If one is unsure if he heard the [[shofar]] or not, he should hear it again without a beracha. <ref> Yalkut Yosef Moadim pg. 37, Chazon Ovadia Yamim Noraim pg. 161 </ref>
# Ideally, the [[shofar]] blower should try to blow it from the right side of his mouth, but this certainly doesn't prevent one from fulfilling his obligation if he doesn't. <ref> Yalkut Yosef Moadim pg. 41 </ref>

==Simanim==
# There is a minhag of dipping the [[challah]] in honey on Rosh Hashana. <ref>Magen Avraham 583:1, Mishna Brurah 583:3, Kitzur Shulchan Aruch 129:9</ref>Some only dip the [[challah]] in honey<ref>Nitei Gavriel (Rosh Hashana p. 209, n. 17) writes that the Chazon Ish and Stiepler's practice was to eat [[challah]] without salt on Rosh Hashana. See there for other sources on this matter. </ref>, while others dip the [[challah]] in salt as well as honey. <ref>Kaf HaChaim 583:4. See Nitei Gavriel (Rosh Hashana p. 209) for different minhagim about whether to dip the [[challah]] in salt on the same side as it is dipped in honey or on the other side. See there also for a difference in minhagim whether to dip the [[challah]] in salt before dipping it in honey or afterwards. </ref>
# There is a minhag to eat certain fruits and vegetables as a good omen for the coming year on both nights of Rosh Hashana. Some have this minhag only the first night. <ref> The Gemara (Horiyot 12a) says that a person should see gourds, fenugreek, leek, beets, and dates (though these definitions are the subject of controversy) on Rosh Hashana as a good omen. The Gemara (Keritut 6a) records the same statement with the text that a person should eat these fruits and vegetables as a good omen. Beit Yosef 583:1 notes the different versions and rules in S”A 583:1 that a person should eat these foods as a good omen. Kaf HaChaim 583:6 writes that if one can’t eat a certain food, he may just look at it and say the Yehi Ratzon nonetheless. Nitei Gavriel 29:24 agrees.
* Eliyah Rabba 583:1 writes that the minhag is to eat simanim on both nights of Rosh Hashana. Machazik Bracha 583:2, Chazon Ovadyah (p. 93), Teshuvot VeHanhagot 2:266 Yalkut Yosef Moadim pg. 29, Halichot Olam 2:[g. 227 and Rivevot Efraim 6:308:1 agree. However, Bnei Yisaschar 2:11 and Eishel Avraham MeButchach 583 explain the minhag of eating the simanim only on the first night of Rosh Hashana. </ref>
# If one is eating dates and other fruits, one should make a HaEitz on the dates because they’re from the seven species with which Eretz Yisrael is praised. Some say that one doesn’t make a HaAdama on vegetables during the meal. <ref> Chazon Ovadyah (p. 98) writes that one shouldn’t make a Bracha upon the cooked vegetables because they’re considered as part of the meal. Halichot Shlomo (1:18), however, writes that one should make a HaAdama upon the gourd and exempt the other vegetables. To avoid all doubt, Nitei Gavriel 29:18 writes that one should make a HaAdama on a banana. Chut Shani (Rosh Hashana p. 48) agrees. It is noteworthy to mention that S”A 211:2 rules that when eating a food which is HaEitz and a food which is HaAdama one should make the bracha on the food which one prefers first.
* Halichot Shlomo (1:17) writes that one should make the HaEitz upon the dates because they’re from the seven species with which Eretz Yisrael was praised and they come before pomegranates on that list (see S”A 211:4). Ben Ish Chai (Nitzavim #4) and Nitei Gavriel 29:4 agree. Kaf HaChaim 583:13 records the practice of some people to make a HaEitz on the apple to exempt the dates. He explains that perhaps they brought out the apple first, and in such a case, one need not wait for the dates to come out to make the bracha upon them. Rivevot Efraim 8:558:3 writes that after making HaEitz on the dates, one may eat the apples prior to the pomegranates because the rules of precedence apply only regarding the Bracha, not regarding when each food should be eaten. </ref>
# Some say that one should say the Bracha of HaEitz, eat a little of the fruit, then make the Yehi Ratzon before continuing to eat, while others hold that one should say the Yehi Ratzon prior to the Bracha. <ref> Magen Avraham 583:2 quotes the Magalei Tzedek as saying that one should say the Yehi Ratzon in between the Bracha and eating. He explains that the Yehi Ratzon is a prerequisite for eating and thus does not constitute an interruption. The Magen Avraham, however, argues that it’s not such a requirement to say the Yehi Ratzon, and as such it is preferable to say the Yehi Ratzon after taking a bite. Mishna Brurah 583:4 and Chazon Ovadyah (p. 93) agree with the Magen Avraham.
* Rav Hershel Schachter (quoted in Halachipedia Article 5773 #3) said that it makes sense to say the Yehi Ratzon before the Bracha so that the Yehi Ratzon can function as a [[Tefilla]] and the eating as an action enhancing the [[Tefilla]]. Teshuvot VeHanhagot 2:266 agrees. See Chazon Ovadyah (pg. 93) who quotes the Chemdat Yamim who argues that one shouldn’t say the Yehi Ratzon prior to the Bracha because that is a violation of asking for one’s personal needs before praising Hashem (See Gemara [[Brachot]] 32a). </ref>
# One may say the Yehi Ratzon’s with Hashem’s name.<ref> Mishna Brurah 583:2 writes that the text of the Yehi Ratzon begin with Yehi Ratzon Milfanecha Hashem Elokeinu VeiyLokei Avoteinu with Hashem’s actual name. Teshuvot VeHanhagot 2:266 and Chazon Ovadyah (p. 93) agree. Nitei Gavriel 29:22, however, writes that from some poskim it seems that there was a text without Hashem’s name. Rav Shlomo Zalman’s minhag (Halichot Shlomo p. 12 note 70) was to say the first Yehi Ratzon with Hashem’s name and the others with Avinu SheBaShamayim. He explained that he did so because it’s difficult to have the proper kavana when saying Hashem’s name. Similarly, the Stiepler’s minhag (Orchot Rabbenu vol 2, p. 175) was to say them without Hashem’s name. </ref>
# These fruits and vegetables include: dates, pomegrantes, beets, gourd, black eyed peas, fish head, and apple. <ref>Torat HaMoadim 4:1</ref>
# One should eat these fruits and vegetables in the meal after having eaten a [[Kezayit]] of bread. <ref>Chazon Ovadyah (yamim Noraim p. 93)</ref>

==Sleeping on Rosh Hashana==
# It's a proper minhag not to sleep on Rosh Hashana. Someone who has a headache should sleep a little after midday in order to perform the mitzvot and [[prayers]] better. <ref>Chazon Ovadyah (Yamim Noraim, pg 183-4), Kaf HaChaim 584:38,39, Ben Ish Chai Parashat Nitzavim:11, Yalkut Yosef Moadim page 33 </ref>
# After the meal a person should go to the shul to learn according to his ability. Some have the practice of reading Tehillim twice over Rosh Hashana. A person who usually studies halachot should learn halachot rather than say Tehillim. In any event, one shouldn't waste time on this holy day of Rosh Hashana and wasting one's time on Rosh Hashana is like sleeping.<ref>Yalkut Yosef (Moadim p. 33), Sh"t Yechave Daat 3:44</ref>
==Minhag of Tashlich==
===Where and When?===
# The minhag is to say Tashlich near an ocean or river on the first day of Rosh Hashana. <ref>Chazon Ovadyah (Yamim Noraim, pg 186), Yalkut Yosef Moadim page 44. The name of this ritual comes from a verse in Michah 7:19 which says וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם, כָּל חַטֹּאותָם. This minhag is mentioned by the Rama 583:2. Mishna Brurah 583:8 says that this is in remembrance of the akedat yitzchak, because the midrash says that on his way, Avraham had to cross a river, and when the water level was up to his neck he called out to Hashem and Hashem saved him. Rama in Torat HaOlah 3:56 explains that when one goes to an ocean or rivers and sees the greatness of Hashem's creations, he will immediately regret his sins and will be forgiven. The Kaf Hachayim 583:30 calls this an Ashkenazic minhag but adds that the custom in his times in Jerusalem was to say it. Maaseh Rav 209 writes that the minhag of the gra and his student Rav Chaim Volozhin was not to do tashlich at all, but Rav Moshe Harari in Mikraei Kodesh Rosh Hashana 14:note 4) writes that many people who generally follow the customs of the Gra do not follow him for this. </ref> The minhag is to say it after [[mincha]] <ref> Chazon Ovadia Yamim Noraim page 186. Rav Moshe Shternbuch in Teshuvot Vihanhagot 1:346 agrees but says that [[mincha]] should be said earlier in the day so tashlich could be said immediately afterwards because he doesn't think it is so simple that it's permissible to carry the siddur. Also see Moadim U'Zmanim 1:34 where he discusses this issue. </ref>
# It is preferable for there to be living fish in the body of water. <ref> Mishna Brurah 583:8. Mishna Brurah elaborates that this is symbolic of our wish to be immune to the ayin hara and that we want to be as fruitful as the fish of the sea. Mateh Ephraim 598:4-5 also says it should be done with fish, but criticizes the minhag that some have of feeding the fish crumbs of bread. The Machatzit Hashekel 583:5 also says it is forbidden to throw food into the water. </ref>
# If one didn't get a chance to do it on the first day, one should still do it on the second day after [[mussaf]]<ref> Yalkut Yosef Moadim page 35, Sh"t Torah Lishma 145, Ben Ish Chai Netsavim 12</ref>, while others say to do it after [[Mincha]].<ref>Nitai Gavriel (Rosh Hashana 69:14) </ref>

===What?===
# The custom is to recite certain pesukim that are printed in the machzorim. <ref> Yalkut Yosef Moadim page 35 </ref>
# Many have the custom of shaking out their pockets as a symbol of throwing at one's sins. <ref> The Mateh Efraim 598:4 and Kitzur Shulchan Aruch 129:21. Eliya Rabba 596:3 writes based on kabbala that shaking out your pockets is like shaking off the kelipot (layers) that stick to us when we sin. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich'' Rabbi Eli Mansour] points out that this is in no way a substitute for repenting, just a symbolic act to show that our [[repentance]] is sincere. </ref>
# Many poskim suggest that men and women should avoid being there at the same time so that it doesn't become an inappropriate, mixed social scene on our day of Judgment. <ref> Aruch Hashulchan 583:4 and Elef Hamagen 583:7. [http://www.dailyhalacha.com/displayRead.asp?readID=367&txtSearch=tashlich'' Rabbi Eli Mansour], Ketzeh Hamateh 598:7 and Yalkut Yosef Moadim 35 say that women aren't obligated to do tashlich and therefore shouldn't in order to prevent inappropriate mingling between genders. </ref>

===Shabbat===
# When the first day of rosh hashana falls out on [[Shabbat]], some poskim say to postpone it, while others say just to say tashlich then. <ref> Ben Ish Chai Parashat HaNetzavim: 12 says to say it even on [[shabbat]]. Kaf Hachayim 583:31 says that is the custom in Yerushalayim. Yalkut Yosef Moadim page 35, Sh"t Yabia Omer 4:47, Sh"t Yechave Daat 1:53, Halichot Olam 2:pg. 231 say that you should do it on that day but if there is no eruv then you cannot carry a book with you. If there is a concern that people will carry books anyway, it should be done the next day. If there is an eruv however, one should do it. If one normally doesn't rely on the eruv to carry, in this case he can give it to a child to carry for him. Shvut Yaakov 3:42 quotes the Shnei Luchot Habrit that it should be postponed, but disagrees and says to say it on [[shabbat]], and quotes the Maharil (Teshuva 136) as saying the same. This is also the ruling of the Mateh Ephraim 598:4, Shaare Teshuva 583:6. The Elef Hamagen 598:11 says to postpone it. [http://www.dailyhalacha.com/displayRead.asp?readID=368&txtSearch=tashlich'' Rabbi Eli Mansour] says this is the custom of the Brooklyn Syrian Community based on the psak of Chacham Baruch ben Chaim. See Yabia Omer 4:47 and Yalkut Yosef Moadim page 34 for a summary of the opinions on this matter. </ref>

==Fasting on Rosh Hashana==
# It's forbidden to fast on Rosh Hashana. <ref>Shulchan Aruch 597:1, Chazon Ovadyah (Yamim Noraim, pg 180) </ref> Nonetheless, it's permissible to allow [[prayers]] to extend past [[chatzot]] (halachic midday) and fast until the afternoon. <ref>Mishna Brurah 597:2 writes that even though usually on [[Shabbat]] and [[Yom Tov]] one shouldn't fast until after [[chatzot]] on rosh hashana it's permissible to allow the [[davening]] to extend past [[chatzot]]. [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Hershel Schachter on yutorah.org (min 40-42)] explains that this leniency is based on the fact that there are opinions in the Geonim who even permit fasting completely on Rosh Hashana. </ref>
# There is a mitzvah of [[Kavod Shabbat|Kavod]] and [[Oneg Shabbat|Oneg]] on Rosh Hashana since it is called "mikreh kodesh".<ref>Shulchan Aruch HaRav 529:5</ref>

==Prayers of Rosh Hashanah==
# If one forgot to switch from Atta Kadosh to HaMelech HaKadosh the first night of Rosh Hashana one doesn't have to repeat [[Shmoneh Esrei]] as long as one said the [[Yom Tov]] [[Shmoneh Esrei]], however, if one said the weekday [[Shmoneh Esrei]] or on the day of Rosh Hashana or the second night of Rosh Hashana one should repeat [[Shmoneh Esrei]]. <ref>Chaye Adam 24:10, Sh"t Igrot Moshe 1:170, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 43-45:30) </ref>
# Some poskim encourage crying during the [[prayers]] of Rosh Hashana while some forbid it. <ref> Rav Moshe Shternbuch in Teshuvot Vihanhagot 2:268 quotes the Vilna Gaon in his Sefer Maaseh Rav 207 that it is forbidden to cry, but also quotes the Arizal (brought down in Baer Heitev 584) that any person with a good soul would cry on Rosh Hashana. He claims that they aren't disagreeing, but rather that the Vilna Gaon is talking about crying from fear of the day of judgement and viewing the day as one of sadness and gloom. But if the tears come spontaneously from a longing for Hashem during the [[prayers]], that it praiseworthy. </ref>
# If there's a Brit Milah in Shul on Rosh Hashana, the Milah should be preformed between Kriyat HaTorah and the blowing of the Shofar.<ref>Shulchan Aruch 584:4</ref>

==Yaaleh Veyavo==
# If one forgot [[Yaaleh VeYavo]] in [[Benching]] on Rosh Hashana during the day one does not have to repeat [[benching]], but during the nighttime one must repeat [[benching]]. <ref>Mishna Brurah 188:19 quotes the Magen Avraham 188:7 who says one doesn't repeat [[Birkat HaMazon]] and the Eliyah Rabba who argues and the Mishna Brurah leaves it unresolved. Shemirat [[Shabbat]] Kehilchata 57:7(4) quotes both opinions and in note 25 he concludes that one doesn't have to repeat [[benching]] because it's a [[Safek Brachot LeHakel]]. Similarly, [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rabbi Hershel Schachter in a shuir] (min 41-43) mentions that some achronim hold that one doesn't have to repeat [[benching]] because there is an opinion that one is allowed to fast on Rosh Hashana. When asked whether this would be considered Safek Deoritta Lechumra he explained that even if one forgot [[Yaaleh VeYavo]] one fulfills the Deoritta obligation of [[benching]] it just that one didn't fulfill the din derabbanan to have a meal for [[Yom Tov]]. </ref>

===Changes in [[Shemona Esreh]]===
# During the [[Aseret Yemei Teshuva]], the conclusion of the Bracha HaEl HaKadosh is switched to HaMelech HaKadosh. <Ref>S”A 582:1, Kitzur S”A 129:3 </ref> If one forgot to say HaMelech HaKadosh and remembered within [[Toch Kedi Dibbur]] (2-3 seconds), then one should say HaMelech HaKadosh right then. <Ref>S”A 582:2, Kitzur S”A 129:3 </ref> If one remembered only afterwards one must start from the beginning of [[Shmoneh Esrei]]. If one is unsure, it is assumed that one forgot. <Ref>S”A 582:1, Kitzur S”A 129:3 </ref>
# The conclusion of the Bracha Melech Ohev [[Tzedaka]] UMishpat is changed to HaMelech HaMishpat. According to Ashkenazim, if one forgot, one doesn’t go back to the beginning of [[Shemona Esreh]]. <Ref>Rama 118:1, Mishna Brurah 582:9 </ref> According to Sephardim, if one forgot and remembered within [[Toch Kedi Dibbur]] (2-3 seconds) then one should say HaMelech HaKadosh right then. If one remembered afterwards, some say that one should return to the Bracha of Hashiva, however, if one finished [[Shmoneh Esrei]] one must start from the beginning of [[Shmoneh Esrei]]. If one is unsure, it’s the same as if one forgot. <Ref>S”A 582:2. Chazon Ovadyah (Yamim Noraim pg 193) writes that this is the halacha and we don't say [[Safek Brachot LeHakel]] however it is more correct to stipulate: if I'm obligated to repeat [[Shmoneh Esrei]] then I'm praying for my obligation, and if the halacha is that I don't have to repeat my [[prayer]] should be considered a voluntary [[prayer]].</ref>However, some say that if one remembered after [[Toch Kedi Dibbur]] one need not repeat anything. <ref>Rav Mordechai Eliyahu in Maamer Mordechai (Aseret Yami Teshuva #19) based on Ben Ish Chai (Nitsavim #19). </ref>
# Three other additions to [[Shmoneh Esrei]] are the lines of Zachrenu LeChaim, Mi Kamocha, Ketov BeSefer Chaim, and UveSefer Chaim. One may not skip UveSefer Chaim in order to catch [[Kedusha]] with the congregation. <ref>Chazon Ovadyah (Yamim Noraim pg 205) </ref>
# On Friday night, the words HaEl HaKadosh are changed to HaMelech HaKadosh in the Bracha Mein Sheva that the Sheliach Tzibbur says. <Ref> S”A 582:3 </ref>If he forgets and remembers before the end of the Bracha he goes back to HaEl HaKadosh, if he remembers after concluding the Bracha, he doesn't repeat it. <Ref> Mishna Brurah 582:11 writes that if he remembers before the end of the Bracha he goes back, however, after he finishes the Bracha, there’s a dispute in the achronim. However, the Kitzur S”A 129:4 writes that unless he remembers within [[Toch Kedi Dibbur]] he doesn’t go back. </ref>
===Changes in [[Kaddish]]===
# The Ashkenazic minhag during the ten days between Rosh Hashana and [[Yom Kippur]] ([[Aseret Yemei Teshuva]]) is to say LeElah UleElah MeKol Birchata (in [[Kaddish]]) instead of LeElah Min Kol Birchata. <Ref>Kitzur S”A 129:1 writes to say LeElah LeElah MeKol Birchata. Mishna Brurah 56:2, 582:16 agrees but adds a vav as follows LeElah ULeElah. Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:1 writes that the Sephardic minhag is not to change this for [[Aseret Yemei Teshuva]]. </ref>

===Other practices during [[Prayers]]===
# Some have the minhag to stand bent slightly (hunched over slightly) during the Tefillot of [[Rosh HaShana]] and if one does so, one should make sure to stand straight for the end and beginning of each Bracha. <Ref>S”A 582:4 writes that those who have the minhag to stand bent over for Tefillot on Rosh Hashanah should stand straight at the end of the Bracha. Mishna Brurah 582:14 writes that starting from Baruch Atta Hashem through the beginning of the next Bracha one should stand erect so that it doesn’t appear like one is adding the established bows of Chazal. </ref> Some say it’s preferable to stand straight for the Tefillot. <Ref>Kitzur S”A 129:2 </ref>
# Some have the minhag to daven slightly out loud during Tefillot of Rosh Hashana. <Ref>S”A 582:9 writes that one may daven out loud during Tefillot of Rosh Hashana and not worry about bothering others [[Davening]] since everyone has a machzor. Mishna Brurah 582:24 writes not to raise one’s voice too much. </ref> However, many authorities discourage this practice. <Ref> Kitzur S”A 129:2, Chaye Adam 139:2, Kaf HaChaim 582:17, and Rav Mordechai Eliyahu’s footnote on Kitzur S”A 129:2. Kaf HaChaim 582:17 adds that if one doesn’t have kavana another way one may raise one’s voice slightly.</ref>

==Sources==
<References/>
[[Category:Holidays]]
[[Category:Prayer]]
[[Category:Yamim Noraim]]

Tu BiShevat

2015-11-18T09:57:19Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

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[[Image:Trees.jpg|right| 200px |link=http://doninmass.com/2012/05/28/this-is-what-trees-look-like-on-acid/]]
Tu BiShevat, the fifteenth of the month of Shevat, is the new year for the trees. <ref>Mishna [[Rosh Hashana]] 1:1, Gemara [[Rosh Hashana]] 2a according to Beit Hillel, Shulchan Aruch Orach Chaim 572:3, Shulchan Aruch YD 331:57 and 125, Mishna Brurah 131:31, Kitzur Shulchan Aruch 139:26-27, Yalkut Yosef Moadim pg. 247, Chazon Ovadia Tu Bishvat pg. 1, Rav Avraham Chaim Noeh (Sefer Shenot Chayim in Mikor Chaim 31:1), Moadim Biahalacha pg. 185 </ref>
==Practices Relevant to the Day==
# There is no [[Tachanun]] on Tu BiShevat. <ref>Shulchan Aruch 131:6, Beit Yosef 131 from the Rokeach 312, Kitzur Shulchan Aruch 22:8 and 139:26, Yalkut Yosef Kitzur Shulchan Aruch 131:36 and Moadim pg. 248. The Gra 131:13 writes that this is because the 4 new years listed in the Mishna in [[Rosh Hashana]] 2a are considered Yamim Tovim. </ref> It is also not recited during the [[mincha]] prior to Tu Bishvat. <ref> Mishna Brurah 131:32, Levush 131:6 (and OC Minhagim 14), Yalkut Yosef Moadim pg. 248 and Kaf HaChaim 131:101. Aruch Hashulchan 131:12 writes that according to the Shulchan Aruch [[tachanun]] would be recited during the [[mincha]] before Tu Bishvat, although he adds that the minhag is obviously not like that. </ref> The same is true of saying tzidkatcha on [[Shabbat]] afternoon. <ref> Pri Megadim Eshel Avraham 131:16, Yalkut Yosef Moadim pg. 248 </ref> However, ashkenazim still recite Lamnatzeach. <ref> Eliya Rabba 131:14 </ref>
# Public fast days should not be proclaimed on Tu Bishvat. <ref> Shulchan Aruch 572:3, Maharam Rutenberg 51 in the name of Rabbeinu Gershom (Sh"t Rabbeinu Gershom 14) that since it is compared to the other rosh hashana, and it is forbidden to fast on those, it should be forbidden on Tu Bishvat as well. So rule Maharam Bar Baruch 412 and Tashbetz 110. </ref> Even those who have the custom to fast on their wedding day shouldn't do so if it falls out on Tu B'shvat. <ref> Mishna Brura 573:7, Yalkut Yosef Moadim pg. 247 (though he adds that the sephardic custom is not to fast on one's wedding day in the first place) </ref>
# Some have the custom to wear their [[Shabbat]] clothing in honor of Tu Bishvat. <ref> Minhag Yisrael Torah 131:5 </ref>
# One should try to learn the halachot related to Tu B'Shevat such as the halachot of maaser of fruits. <ref> The Aderet (Nefesh David 15) writes that he would learn the halachot of maaser in the Rambam and in the gemara [[Rosh Hashana]]. see also [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1804 Halacha Yomit] of Chacham Ovadia Yosef</ref>

===Eating Fruit===
# The minhag is to eat a lot of tree fruits on Tu BiShevat. <ref>Kitzur Shulchan Aruch 139:26, Magen Avraham OC 131:16, Tikkun Yissachar pg. 25, Kaf Hachaim 131:97, Mishna Brurah 131:31 and 225:19, Yalkut Yosef Moadim pg. 248:5, Moadim LiSimcha vol. 3 pg. 20-27 </ref>
# Some have the minhag to eat carob on Tu Bishvat. <ref> [http://www.chabad.org/library/article_cdo/aid/1109802/jewish/Why-Eat-Carob-on-Tu-BShevat.htm Chabad.org] see there for reasons </ref>
# Some have the custom to have a [[seder]] of eating fruits on Tu Bishvat. <ref> Moed Likol Chai 30:7-8 quotes several customs with what exactly to do to celebrate with a [[seder]]. see [http://www.dailyhalacha.com/displayRead.asp?readID=1576 dailyhalacha] by Rabbi Eli Mansour for how it should be done </ref>
# The custom of eating fruits applies to women as well. <ref> Nitei Gavriel [[Purim]] 4:pg. 69. </ref>
# Some people have the custom of eating a special seuda on Tu Bishevat. <ref> Moadim Lisimcha 3: pg. 34-35 </ref>
# There is a minhag to eat [[etrog]] jam on Tu B'Shvat. <ref> Kaf Hachaim 664:60, Yalkut Yosef Kitzur Shulchan Aruch 665:4 and Moadim pg 248, Elef Hamagen 660:6. Kaf Hachaim adds that if a pregnant woman eats this jam she will have an easy labor </ref> Some say that one should recite [[shehechiyanu]] when doing so. <ref> [http://thehalacha.com/wp-content/uploads/Vol8Issue1.pdf Halachically Speaking Vol. 8 Issue 1]. </ref> Other disagree. <ref> Ben Ish Chai Year 1 Parashat Reeh halacha 12 writes that [[shehechiyanu]] should not be recited, as it has already been said on [[sukkot]] when it was taken with the daled minim and that covers the eating as well. Yalkut Yosef Kitzur Shulchan Aruch 225:10 and Moadim pg. 248 agrees but writes that a woman may recite [[shehecheyanu]] since she didn't do so on [[Sukkot]]. Therefore, Yalkut Yosef Moadim pg. 250 says that one should have in mind on [[sukkot]] when reciting [[shehechiyanu]] to cover the eating as well </ref>
# Some say that one should pray that he will have a nice [[etrog]] the next [[Sukkot]]. <ref> Ben Ish Chai in his Lashon Chachamim 1:35 composed a [http://1.bp.blogspot.com/_xWFKiPJDO_I/R5iZl5QL9cI/AAAAAAAAAmE/T3X8enOg6vw/s1600-h/esrog.bmp special tefilla] (see link or [http://choshvei.blogspot.com/2008/01/tu-bshvat-tefillah-for-beautiful-esrog.html english translation] to be said, Taamei Haminhagim 866, Bnei Yissaschar Shevat 2:2. see also [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1804 Halacha Yomit] of Chacham Ovadia Yosef </ref> This may even be done on [[Shabbat]] <ref> Halichot Shlomo 1:17 note 14 </ref>
===Checking Fruit for Bugs===
# As always, one must be sure that the fruit he is eating is clean from bugs. <ref> [http://www.halachayomit.co.il/EnglishDisplayRead.asp?readID=1804 Halacha Yomit of Chacham Ovadia Yosef] </ref> see [http://www.matziv.com/pictures/tubshevatguide.pdf Bug Free Tu Bshvat] for a guide on checking your fruit for bugs.
# With regard to fruits that are supposed to be checked, checking the majority of the fruits is not enough to ascertain that the rest are kosher. <ref> Kitzur Shulchan Aruch 46:36 </ref>

==Laws of Terumot and Maaserot==
see [[Terumot and Maaserot]]
==Sources==
<references/>
[[Category:Holidays]]

Onen

2015-11-18T09:57:15Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

{{Stub}}
==Exemption from Mitzvot==
# An onen is exempt from all mitzvot.<ref>Gemara Moed Katan 23b, Rambam (Hilchot Avel 4:6), Mishna Brurah 71:4</ref>
# An onen is exempt from all [[brachot]] including [[Brachot]] HaNehenin. <ref>The Rash MeShantz (Mishna Damai 1:4 s.v. UMazminin Alav) implies that an onen is obligated to say [[brachot]] for himself but may not exempt others, but this is not how Rashi (SOURCE) explains the mishna. The Mishna Brurah 71:4 writes that an onen is exempt from all [[brachot]].</ref>
# A person who became a mourner after the time for [[Shacharit]] or [[Mincha]] began and didn’t yet pray, some say he’s obligated to make [[Tashlumin]] and some argue <ref> Mishna Brurah 71, Magen Giborim and Derech HaChaim hold that a person is chayav, while the Yad Efrayim (Aninut 29), Birkei Yosef 341:17, Chachmat Shlomo 71, and Sh”t Shevet HaLevi 6:11 hold that one is exempt from [[Tashlumin]]. </ref>
==A Mourner Wearing Tefillin==
# A mourner is exempt from Tefillin the first day of Aveilut<ref>
* The Gemara (Ketubot 6b, Sukkah 25b, Moed Katan 15a) states that a mourner is exempt from wearing Tefillin since Hashem commanded Yechezkel to abstain from wearing Tefillin when he was mourning his wife and by implication we learn that a regular mourner doesn't wear Tefillin. For how long does this apply? The Gemara (Moed Katan 21a) cites a dispute between Rabbi Eliezer and Rabbi Yehoshua whether it applies for 2 or 3 days. The Rif (Moed Katan 13a), Rambam (Avel 4:9), Rosh (Moed Katan 3:37), and Tur and Shulchan Aruch OC 38:5 hold like Rabbi Yehoshua who says that the mourner is exempt the first two days.
* Regarding the second day according to Rabbi Yehoshua and the third day according to Rabbi Eliezer, Rashi explains that only a mourner is only exempt for a fraction of the day based on the concept of Miksat HaYom KeKulo (part of the day is like a complete day). Tosfot 21a, Rosh (Moed Katan 3:37), Raavad (cited by Ramban Torat HaAdam Inyan HaAveilut n. 67), and Ran (Sukkah 11a s.v. Aval) agree that a portion of the day needs to be observed in mourning without tefillin, before the mourner may wear tefillin. The Rosh holds that one only needs to wait until a bit after Netz HaChama and the Raavad says one needs to wait until the minyan with those comforting the mourner. However, Ramban (Torat HaAdam, Inyan HaAveilut n. 67) writes that according to the Rif (Moed Katan 13a) and Rambam (Avel 4:9) one can wear the Tefillin on the second day without waiting at all. Bach (YD 388) holds like the Ramban. However, Shulchan Aruch YD 388:1 explicitly rules like the Rosh that one must wait until after Netz.
* Rosh (Moed Katan 3:3) discusses whether this exemption is Biblical or rabbinic and seems to favor the approach of the exempt being rabbinic.</ref> even if the first day of aveilut is the day of the burial and not the day of the death. <ref>Taz 38:3, Mishna Brurah 38:16. See Pitchei Teshuva YD 388 who cites a dispute between the Maharitaz and the Dagul Mirvavah whether one is obligated or exempt. The Maharitaz believes that one is obligated since the first day of aveilut is only biblical if it is both the day of death and the day of burial and one is only exempt from Tefillin when mourning is biblical. The Dagul Mirvavah and others disagree. See Ramban (Torat HaAdam, Inyan HaAveilut n. 81) who seems to hold like the Maharitaz. </ref> In such a case, where the first day of aveilut isn't the same day as the death, according to Sephardim, one may rely on the practice not to wear Tefillin, however, it is proper to wear Tefillin without a bracha after the burial in private.<ref>Yabia Omer YD 2:27</ref>
# A mourner must have a proper concentration when wearing Tefillin even if one is in mourning and therefore one should not wear Tefillin during the eulogies or while one is crying.<ref>Torat HaAdam (Inyan HaAveilut n. 67), Shulchan Aruch YD 388:2. Magen Avraham 38:6 asks how a mourner could be obligated in Tefillin if someone who is emotionally tormented and can't concentrate is exempt from Tefillin. He answers based on a Gemara Ketubot 6b that we encourage the mourner to settle his thoughts and reach a state of mind when he is able to wear Tefillin. </ref>
==Sources==
<references/>
[[Category:Mourning]]

Bracha for Good or Bad News

2015-11-18T09:34:33Z

Js: Text replacement - "S"A" to "Shulchan Aruch"

==HaTov VeHaMietiv==
# For hearing good news from a reliable source which is good for oneself and for others one should make the Bracha of HaTov VeHaMeitiv. However, for hearing good new which is only good for oneself, one should make [[Shehecheyanu]]. <Ref>S”A 222:1, Kitzur Shulchan Aruch 59:1 </ref>
# Nowadays, we minimize the amount of times these [[Brachot]] are said.<Ref>Mishna Brurah 222:1 </ref> In cases where Halacha certainly obligates a Bracha, if one does make the Bracha even if it’s not the minhag, one has done properly. <Ref>Piskei Teshuvot 222:1 </ref>
# If one didn't make the Bracha at the time one heard about the good or bad news or saw the event because of one's physical uncleanliness or location's uncleanliness, one may still make the bracha later. <ref>Kitzur Shulchan Aruch 59:1</ref>
===Bracha for a change of wine===
# If one is drinking wine and another wine was brought to the table one should make the bracha of HaTov VeHaMeitiv upon the second wine<ref>Shulchan Aruch 175:1</ref> according to the following conditions:
# If the second wine is brought because the first wine was used up and not because it was better, one doesn't recite the bracha of hatov vehameitiv on the second wine. <ref>Kitzur S”A 49:12, Mishna Brurah 175:3</ref>
# An individual must be drinking with someone else in order to say HaTov VeHaMetiv on the second wine. <ref> Kitzur Shulchan Aruch 49:13 </ref>
# The second wine must be healthier than the first wine in order to say HaTov VeHaMetiv. <ref> Kitzur 49:10 </ref>

===Bracha upon having a baby===
# According to most ashkenazic authorities, if the father hears or sees that his wife had a baby boy both the father and mother should make a Bracha of HaTov VeHaMeitiv. <Ref>
* The Gemara [[Brachot]] 59b writes that if a man hears that his wife gave birth to a baby boy should say the bracha of HaTov VeHaMeitiv. This is codified as halacha by the Tur and Shulchan Aruch 223:1. Also, the Bet Yosef doesn't quote any rishon who argues. Many poskim agree to this halacha including: Magen Avraham, Taz, Mishna Brurah, Kitzur Shulchan Aruch 59:9, and Chaye Adam 62:1.
* However, Aruch HaShulchan 223:2 points out that the Rambam and Rif didn't quote this halacha and perhaps don't hold of it. He explains that perhaps the gemara was only taking about someone who was very much anticipating have a baby boy.
* Is it obligatory? The Rama comments that there are those who are lenient because it's only Reshut (optional) and not an obligation. However, Magen Avraham 223:3 explains that this practice is incorrect. Beiur Halacha s.v. VeYesh writes that most poskim including the darkei moshe hold that this bracha isn't reshut but rather an obligation.
* Magen Avraham says that you can make the bracha whether you see it or hear about it. Mishna Brurah 223:1 says that Shulchan Aruch choose the case of hearing about it in order to teach that even if you just heard about it you can make the bracha.
* The Bet Yosef 223:1 quotes the Hagahot Maimon who says that the bracha is applicable to both the wife and the husband because both benefit from the good news.
</ref>The Sephardic minhag is not to make HaTov VeHaMeitiv but rather to make [[Shehecheyanu]] at the [[Brit Milah]]. <ref>
* Chazon Ovadyah ([[Brachot]] pg 388) quotes the Chesed LeAlafim that the Sephardic minhag is not to make the HaTov VeHaMeitiv at the time of the birth but to have the [[Shehecheyanu]] at the [[brit milah]] cover the whole occasion. He also quotes Rav Kapach explains that this is the reason the Rambam didn't quote this halacha. Kaf Hachaim 223:6 and Halacha Brurah 223:1 agree that the minhag is to wait to make [[Shehecheyanu]] at the milah. The Birkat Hashem (Rav Moshe HaLevi, vol 4, 2:61) and [[Brachot]] Shir VeHaShevach (pg 475-6), however, argues with the Chesed LeAlafim and says that it is proper to follow Shulchan Aruch to make the bracha.</ref>
# If one didn't make the bracha right away, one may still say the bracha. <Ref> Mishna Brurah 223:3 writes that even if he didn't make the bracha right away he can still make the bracha because certainly it's still great news.</ref>
# If one's wife had a baby girl both the father and mother should make the bracha of [[Shehecheyanu]]. <ref> Mishna Brurah 223:2. See also Piskei Teshuvot 223:1. Rav Moshe Feinstein (Igrot Moshe 5:43:5) writes that even though a person usually has more worries about the finances and difficulty of finding a proper suitor for a daughter than he has for a boy, these concerns don't prevent his joy upon the birth of a girl. Therefore, it is fitting to recite Shehechiyanu.</ref>

===Bracha on Rain===
# Chazal established a Bracha for when there’s a drought in [[Israel]] that caused pain or difficulty and then there was enough rain that the water droplets in the puddles splash, one drop towards another drop. Minhag is not to make this Bracha outside [[Israel]]. The lashon of the Bracha is found in the Siddur starting with the words “Modim Anachnu Lach…” if you don’t have a field, however if you have a field (that’s 15 square [[Amot]]) the Bracha is [[Shehecheyanu]]. <Ref>S”A 221:1 codifies this Bracha for when it rains after a drought. The Rama 221:1 writes that nowadays this Bracha isn’t made for lands outside [[Israel]] where there’s usually a lot of rain. Beiur Halacha s.v. Mevarchim explains that S”A holds that if the rain drops splash at one another that’s enough rain to make the Bracha. Piskei Teshuvot 221 specifies that it must be a field of 15 square [[Amot]]. See Piskei Teshuvot (Siman 221 note 3) who writes that he has never heard anyone ever make this Bracha and so one shouldn’t make it with [[Shem UMalchut]]. Birkat Hashem who writes that the minhag is not to make this Bracha nowadays. </ref>
==Dayan HaEmet==
# For hearing bad news one should make Dayan Emet. This Bracha should be made with the full intent and accepting soul just like one is happy for good news. <Ref>S”A 222:2, Kitzur Shulchan Aruch 59:2 </ref>
## A great loss of money which causes one pain can warrant Dayan HaEmet. <Ref>Beiur Halacha 222 D”H Dayan HeEmet </ref>
# One should make Dayan HaEmet with Shem Umalchut upon hearing the passing of a relative which one is obligated to mourn. <Ref>Mishna Brurah 223:8, Piskei Teshuvot 222:2, Yalkut Yosef 222:2 </ref>
# The minhag is say Baruch Dayan HaEmet without Shem Umalchut upon hearing about the passing of a Talmid Chacham unless he was one's Rebbe Muvhak. <ref>Yalkut Yosef 222:2, Halacha Brurah 223:7</ref> Nonetheless, upon such bad news one should certainly feel a sense of [[mourning]].<Ref>Mishna Brurah 223:8</ref>
==Sources==
<References/>
[[Category:Brachot]]