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Pesukei DeZimrah: Difference between revisions
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# 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> | # 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 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, | # 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 [[Shemoneh 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 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 [[Shemoneh 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 [[Shemoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </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 [[Shemoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref> | ||
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# 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> | # 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== | == 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 | # 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> | # 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> | # 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> | ||
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# 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> | # 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> | # 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 | # 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’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 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> | ||
