Pesukei DeZimrah: Difference between revisions

# 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 Magan Avraham 66:36 who says these amen’s aren’t an obligation but a Minhag. So holds 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 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. So holds 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>

# 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. So holds 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. So holds Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 D”H Uleinyan pg 25</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>  Magan 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>