Coming Late to Davening: Difference between revisions

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Someone who comes late to Davening
Someone who comes late to Davening
==Someone who comes late to Davening==
==Someone who comes late to Davening==
# Someone who comes late to Davening and sees the minyan up to the end of Pesukei Dezimrah and if he davens the usual order he won’t be able to daven Shemona Esrah with a Minyan<ref> There’s a famous dispute between the Kabbalist and Halachists whether one should forgo the regular order of Tefilah or forgo davening with a Tzibbur. The Halachists including the Tur, S”A and Rama hold one should skip in order to get davening 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 S”A in Magim Mesharim that it’s important to be on time so as not to ruin the order, implying if one was late one skips. 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 not to change the order even if they were late. So writes Shalmei Tzibbur 9b (however he also quotes the Chacham Tzvi in 67c), 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, Kaf Hachaim Sofer 52. However Mamar Mordechai 52:1 says the advise to say in order missing minyan only applies to someone who always follows the Arizal but since we follow S”A (especially according to the Chacham Tzvi who says the Arizal agrees to the S”A) one should skip. So writes naveh Shalom Shulal 1 pg 124d, Sh”t Shaar Shlomo Zorafa 60, Chesed LeAlafim 52, Mishna Brura 52:1,6. 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 Talit and Tefilin, say Elokei Netsor, Brachot Hatorah, Baruch Sh’amar, Ashrei, Haleluyah Halelu Min HaShamayim, Haleluyah El Bekodsho, Yishtabach, Brachot Yotzer, Shema, Brachot Geulah, Shemona Esreh with a Minyan or with the Chazarat HaShatz which is also called davening with a Minyan <ref> The following hold it’s Tefilah 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 Yechava 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 shouldn’t be considered Tefilah Betzibbur. </ref>, after davening he can return to say the Brachot Hashachar, Parshat Akeda, Korbanot and mizmorim of Pesukei Dezimrah that were skipped. <ref> S”A 52:1. Siddur Rav Amram Goan 1:102 says if one’s late he 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), Hagot Maimon (Tefilat 7:50) in name of Rav Moshe Goan agrees. The Hagahot Smak ibid. adds Haleluyah Min HaShamayim. Hagot Maimon writes this in name of Sefer HaMitzvot. Rosh (Brachot 2:5) and Talmidei Rabbeinu Yonah (Brachot 23a) hold like Rav Amram Goan. S”A 52:1 holds like the Hagot Smak that if there’s less time one skips Haleluyah Min Hashamayim. Rama adds that if there’s less time one also skips Haleluyah El Bekodsho. </ref>
# Someone who comes late to Davening and sees the minyan up to the end of Pesukei Dezimrah and if he davens the usual order he won’t be able to daven Shemona Esrah with a Minyan<ref> There’s a famous dispute between the Kabbalist and Halachists whether one should forgo the regular order of Tefilah or forgo davening with a Tzibbur. The Halachists including the Tur, S”A and Rama hold one should skip in order to get davening 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 S”A in Magim Mesharim that it’s important to be on time so as not to ruin the order, implying if one was late one skips. 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 not to change the order even if they were late. So writes Shalmei Tzibbur 9b (however he also quotes the Chacham Tzvi in 67c), 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, Kaf Hachaim Sofer 52. However Mamar Mordechai 52:1 says the advise to say in order missing minyan only applies to someone who always follows the Arizal but since we follow S”A (especially according to the Chacham Tzvi who says the Arizal agrees to the S”A) one should skip. So writes naveh Shalom Shulal 1 pg 124d, Sh”t Shaar Shlomo Zorafa 60, Chesed LeAlafim 52, Mishna Brura 52:1,6. 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 Talit and Tefilin, say Elokei Netsor, Brachot Hatorah, Baruch Sh’amar, Ashrei, Haleluyah Halelu Min HaShamayim, Haleluyah El Bekodsho, Yishtabach, Brachot Yotzer, Shema, Brachot Geulah, [[Shemona Esreh]] with a Minyan or with the Chazarat HaShatz which is also called davening with a Minyan <ref> The following hold it’s Tefilah 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 Yechava 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 shouldn’t be considered Tefilah Betzibbur. </ref>, after davening he can return to say the Brachot Hashachar, Parshat Akeda, Korbanot and mizmorim of Pesukei Dezimrah that were skipped. <ref> S”A 52:1. Siddur Rav Amram Goan 1:102 says if one’s late he 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), Hagot Maimon (Tefilat 7:50) in name of Rav Moshe Goan agrees. The Hagahot Smak ibid. adds Haleluyah Min HaShamayim. Hagot Maimon writes this in name of Sefer HaMitzvot. Rosh (Brachot 2:5) and Talmidei Rabbeinu Yonah (Brachot 23a) hold like Rav Amram Goan. S”A 52:1 holds like the Hagot Smak that if there’s less time one skips Haleluyah Min Hashamayim. Rama adds that if there’s less time one also skips Haleluyah El Bekodsho. </ref>
==If one has less time==
==If one has less time==
# If there’s less time than that one should also skip Haleluyah Halelu Min HaShamayim and if there’s less time than that one should also skip Haleluyah El Bekodsho.<ref> S”A 52:1 holds like the Hagot Smak that if there’s less time one skips Haleluyah Min Hashamayim. Rama based on Rav Amram Goan adds that if there’s less time one also skips Haleluyah El Bekodsho. </ref>
# If there’s less time than that one should also skip Haleluyah Halelu Min HaShamayim and if there’s less time than that one should also skip Haleluyah El Bekodsho.<ref> S”A 52:1 holds like the Hagot Smak that if there’s less time one skips Haleluyah Min Hashamayim. Rama based on Rav Amram Goan adds that if there’s less time one also skips Haleluyah El Bekodsho. </ref>
# If there’s less time than that one should skip all of Pesukei Dezimrah, but after Shemona Esreh one can’t say it with a Bracha. <ref> S”A 52:1, 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, Hagot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmidei Rabbeinu Yonah Brachot 23a who say you can still say it after Shemona Esreh.</ref>
# If there’s less time than that one should skip all of Pesukei Dezimrah, but after [[Shemona Esreh]] one can’t say it with a Bracha. <ref> S”A 52:1, 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, Hagot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmidei Rabbeinu Yonah Brachot 23a who say you can still say it after [[Shemona Esreh]].</ref>
# If one skipped Pesukei Dezimrah and then made a mistake in Shemona Esreh for which he needs to repeat (forgetting Yaleh VeYavo on Rosh Chodesh), since he has to say Shemona Esreh again he should first say Pesukei Dezimrah with the Shem Umalchut in the Baruch Sh’amar and Yishtabach. <ref> Hagot Rabbi Akiva Eiger 52 says if one forgot to say mashiv haruach one should say Pesukei Dezimrah with Brachot before he repeats Shemona Esreh. 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 Tefilah. Halacha Brurah 52:2 holds like Rabbi Akiva Eiger, Daat Torah, and Sh”t Tiferet Tzvi since anyway one is repeating Shemona Esreh one has to first prepare with praise as in Pesukei Dezimrah. Lumdus in Halacha: [Birur Halacha 52:3 says one could aruge on the Rabbi Akiva Eiger based on the dispute of Rishonim (Tosfot Brachot 26b) whether one goes back for a Shemona Esreh that one forgot the Yaleh VeYavo can repeat if he’s not able to add the Yaleh Veyavo in the Tashmulin. According to one opinion one can return since it’s as if he didn’t pray at all and according to the other opinion one can’t repeat because he has nothing to add. So too according to the opinion that it’s not as if he didn’t pray at all, then one shouldn’t 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 Shemona Esreh counts, but by Mashiv HaRuach or Ten Tal UMatar which is part of the words of the Bracha everyone agrees that it’s as if he didn’t pray. So writes the Rav Chaim MeBrisk (Shuirei Grach pg 74). Thus only by Mashiv HaRuach does Rabbi Akiva Eiger say you can say Pesukei Dezimrah but not for Yaleh VeYavo. However we don’t 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, Magan 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 Shemona Esreh with the Chazan.]
# If one skipped Pesukei Dezimrah and then made a mistake in [[Shemona Esreh]] for which he needs to repeat (forgetting Yaleh VeYavo on Rosh Chodesh), since he has to say [[Shemona Esreh]] again he should first say Pesukei Dezimrah with the Shem Umalchut in the Baruch Sh’amar and Yishtabach. <ref> Hagot Rabbi Akiva Eiger 52 says if one forgot to say mashiv haruach one should say Pesukei Dezimrah with Brachot before he repeats [[Shemona Esreh]]. 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 Tefilah. Halacha Brurah 52:2 holds like Rabbi Akiva Eiger, Daat Torah, and Sh”t Tiferet Tzvi since anyway one is repeating [[Shemona Esreh]] one has to first prepare with praise as in Pesukei Dezimrah. Lumdus in Halacha: [Birur Halacha 52:3 says one could aruge on the Rabbi Akiva Eiger based on the dispute of Rishonim (Tosfot Brachot 26b) whether one goes back for a [[Shemona Esreh]] that one forgot the Yaleh VeYavo can repeat if he’s not able to add the Yaleh Veyavo in the Tashmulin. According to one opinion one can return since it’s as if he didn’t pray at all and according to the other opinion one can’t repeat because he has nothing to add. So too according to the opinion that it’s not as if he didn’t pray at all, then one shouldn’t 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 [[Shemona Esreh]] counts, but by Mashiv HaRuach or Ten Tal UMatar which is part of the words of the Bracha everyone agrees that it’s as if he didn’t pray. So writes the Rav Chaim MeBrisk (Shuirei Grach pg 74). Thus only by Mashiv HaRuach does Rabbi Akiva Eiger say you can say Pesukei Dezimrah but not for Yaleh VeYavo. However we don’t 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, Magan 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 [[Shemona Esreh]] with the Chazan.]
==If one has more time==
==If one has more time==
# If one has some more time he should add the mizmorim from Haleluyah Halili Nafshi to Haleluyah Halelu El Bekosho.<ref> Magan Avraham 52:1 says even though it sounds from Rama 52 that 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 some more time he should add the mizmorim from Haleluyah Halili Nafshi to Haleluyah Halelu El Bekosho.<ref> Magan Avraham 52:1 says even though it sounds from Rama 52 that 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>

Revision as of 18:45, 6 February 2012

Someone who comes late to Davening

Someone who comes late to Davening

  1. Someone who comes late to Davening and sees the minyan up to the end of Pesukei Dezimrah and if he davens the usual order he won’t be able to daven Shemona Esrah with a Minyan[1], he should do the following order: put on Talit and Tefilin, say Elokei Netsor, Brachot Hatorah, Baruch Sh’amar, Ashrei, Haleluyah Halelu Min HaShamayim, Haleluyah El Bekodsho, Yishtabach, Brachot Yotzer, Shema, Brachot Geulah, Shemona Esreh with a Minyan or with the Chazarat HaShatz which is also called davening with a Minyan [2], after davening he can return to say the Brachot Hashachar, Parshat Akeda, Korbanot and mizmorim of Pesukei Dezimrah that were skipped. [3]

If one has less time

  1. If there’s less time than that one should also skip Haleluyah Halelu Min HaShamayim and if there’s less time than that one should also skip Haleluyah El Bekodsho.[4]
  2. If there’s less time than that one should skip all of Pesukei Dezimrah, but after Shemona Esreh one can’t say it with a Bracha. [5]
  3. If one skipped Pesukei Dezimrah and then made a mistake in Shemona Esreh for which he needs to repeat (forgetting Yaleh VeYavo on Rosh Chodesh), since he has to say Shemona Esreh again he should first say Pesukei Dezimrah with the Shem Umalchut in the Baruch Sh’amar and Yishtabach. [6] [Seemingly this is only if one already missed davening Shema Esreh with a minyan, meaning starting Shemona Esreh with the Chazan.]

If one has more time

  1. If one has some more time he should add the mizmorim from Haleluyah Halili Nafshi to Haleluyah Halelu El Bekosho.[7]
  2. If one has more time he should add the first four pesukim of Vayvarech David. [8]
  3. If one has more time he should add Az Yashir. [9]
  4. 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). [10]
  5. 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’s time add Aizehu Mekoman), then Hodo until UBeNiveye Al Tirau, El Nikamot until Hashem Hoshea Hamelech ,Hashem Melech, Lamnatzeach and continue with Pesukei Dezimrah. [11]
  6. On Shabbat, one should skip Nishmat and not Pesukei Dezimrah. But if there’s 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 he has more time to say some of the mizmorim before Pesukei Dezimrah, he should say mizmors “Hashamayim Mesaprim”, Ledavid Beshenato” and “Tefilah Lemoshe”. [12]

References

  1. ↑ There’s a famous dispute between the Kabbalist and Halachists whether one should forgo the regular order of Tefilah or forgo davening with a Tzibbur. The Halachists including the Tur, S”A and Rama hold one should skip in order to get davening 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 S”A in Magim Mesharim that it’s important to be on time so as not to ruin the order, implying if one was late one skips. 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 not to change the order even if they were late. So writes Shalmei Tzibbur 9b (however he also quotes the Chacham Tzvi in 67c), 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, Kaf Hachaim Sofer 52. However Mamar Mordechai 52:1 says the advise to say in order missing minyan only applies to someone who always follows the Arizal but since we follow S”A (especially according to the Chacham Tzvi who says the Arizal agrees to the S”A) one should skip. So writes naveh Shalom Shulal 1 pg 124d, Sh”t Shaar Shlomo Zorafa 60, Chesed LeAlafim 52, Mishna Brura 52:1,6. see further Sh”t Igrot Moshe O”C 4: 91, Sh”t Yacheve Daat 5:5.
  2. ↑ The following hold it’s Tefilah 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 Yechava 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 shouldn’t be considered Tefilah Betzibbur.
  3. ↑ S”A 52:1. Siddur Rav Amram Goan 1:102 says if one’s late he 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), Hagot Maimon (Tefilat 7:50) in name of Rav Moshe Goan agrees. The Hagahot Smak ibid. adds Haleluyah Min HaShamayim. Hagot Maimon writes this in name of Sefer HaMitzvot. Rosh (Brachot 2:5) and Talmidei Rabbeinu Yonah (Brachot 23a) hold like Rav Amram Goan. S”A 52:1 holds like the Hagot Smak that if there’s less time one skips Haleluyah Min Hashamayim. Rama adds that if there’s less time one also skips Haleluyah El Bekodsho.
  4. ↑ S”A 52:1 holds like the Hagot Smak that if there’s less time one skips Haleluyah Min Hashamayim. Rama based on Rav Amram Goan adds that if there’s less time one also skips Haleluyah El Bekodsho.
  5. ↑ S”A 52:1, 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, Hagot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, Shibolei HaLeket 7, against the Talmidei Rabbeinu Yonah Brachot 23a who say you can still say it after Shemona Esreh.
  6. ↑ Hagot Rabbi Akiva Eiger 52 says if one forgot to say mashiv haruach one should say Pesukei Dezimrah with Brachot before he repeats Shemona Esreh. 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 Tefilah. Halacha Brurah 52:2 holds like Rabbi Akiva Eiger, Daat Torah, and Sh”t Tiferet Tzvi since anyway one is repeating Shemona Esreh one has to first prepare with praise as in Pesukei Dezimrah. Lumdus in Halacha: [Birur Halacha 52:3 says one could aruge on the Rabbi Akiva Eiger based on the dispute of Rishonim (Tosfot Brachot 26b) whether one goes back for a Shemona Esreh that one forgot the Yaleh VeYavo can repeat if he’s not able to add the Yaleh Veyavo in the Tashmulin. According to one opinion one can return since it’s as if he didn’t pray at all and according to the other opinion one can’t repeat because he has nothing to add. So too according to the opinion that it’s not as if he didn’t pray at all, then one shouldn’t 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 Shemona Esreh counts, but by Mashiv HaRuach or Ten Tal UMatar which is part of the words of the Bracha everyone agrees that it’s as if he didn’t pray. So writes the Rav Chaim MeBrisk (Shuirei Grach pg 74). Thus only by Mashiv HaRuach does Rabbi Akiva Eiger say you can say Pesukei Dezimrah but not for Yaleh VeYavo. However we don’t 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, Magan Avraham 108:16, Sh”t Chesed LeAvraham (Mehudra Tanina 20)]
  7. ↑ Magan Avraham 52:1 says even though it sounds from Rama 52 that 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.
  8. ↑ Halacha Brurah 52:3 in name of Chaye Adam 19:4.
  9. ↑ Halacha Brurah 52:3 in name of Chaye Adam 19:4.
  10. ↑ Rama 52:1 in name of Hagot Maimon Tefilah 7:50 says if one has more time than saying Pesukei Dezimrah with skipping one should add Hodu. Magan Avraham 52:1 explains that the Rama only means to add this after we add Vayevarech David since that’s the opinion of the Smag. So holds 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.
  11. ↑ Halacha Brurah 52:3, Sh”t Rav Poalim O”C 2:4, Sh”t Yechava Daat 5:5 in the footnote, Sh”t Ish Matzliach 1:15pg 42a, 76c.
  12. ↑ Halacha Brurah 52:4. Chaye Adam 19:6 says Nishmat is an obligation of Shabbat (based on Pesachim 118a) and if there’s little time one just says Brauch Sh’amar, Tehilat Ledavid, Nishmat, Yishtabach. So holds 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’s a Tadir- regularly said passage compared to Nishmat. So holds 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’s not sourced in the gemara, meaning the practice of saying it on Shabbat isn’t in the gemara. So writes the Lechem Hapanim on Kitzur Shulchan Aruch, Leviat Chen 18.
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