Coming Late to Davening: Difference between revisions

# 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, [[Amidah - Shemonah Esrei|Shemonah Esrei]] 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 there’s less time than that one should skip all of Pesukei Dezimrah, but after [[Amidah - Shemonah Esrei|Shemonah Esrei]] one should say [[Pesukei DeZimrah]] without the Brachot in Baruch SheAmar and Yishtabach. <ref>  

* S”A 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 [[Amidah - Shemonah Esrei|Shemonah Esrei]] one may not say Baruch SheAmar and 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, Hagot 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 [[Amidah - Shemonah Esrei|Shemonah Esrei]].

* Mishna Brurah 52:6 quotes the Mishkenaot Yacov who argues on S"A and says that it's preferable to say [[Amidah - Shemonah Esrei|Shemonah 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 that like S"A that it's preferable to say [[Amidah - Shemonah Esrei|Shemonah Esrei]] with the congregation rather than say [[Pesukei DeZimrah]] with Brachot.</ref>

# If one skipped Pesukei Dezimrah and then made a mistake in [[Amidah - Shemonah Esrei|Shemonah Esrei]] for which he needs to repeat (forgetting Yaleh VeYavo on Rosh Chodesh), since he has to say [[Amidah - Shemonah Esrei|Shemonah Esrei]] 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 [[Amidah - Shemonah Esrei|Shemonah 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 Tefilah. Halacha Brurah 52:2 holds like Rabbi Akiva Eiger, Daat Torah, and Sh”t Tiferet Tzvi since anyway one is repeating [[Amidah - Shemonah Esrei|Shemonah 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 [[Amidah - Shemonah Esrei|Shemonah Esrei]] 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 [[Amidah - Shemonah Esrei|Shemonah Esrei]] 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. 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 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 [[Amidah - Shemonah Esrei|Shemonah Esrei]] with the Chazan.]