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Pesukei DeZimrah: Difference between revisions
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== Interruptions in Middle of Pesukei DeZimrah== | == Interruptions in Middle of Pesukei DeZimrah== | ||
===Avoiding any Interruption=== | |||
# 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 mitzvot. 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> | |||
===If one made an interruption=== | |||
# 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> | # 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> | ||
===Answering Amen=== | |||
# 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 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> | ||
===Greeting People=== | |||
# 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> | # 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> | ||
# 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> | # 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. | ===Baruch Hu Ubaruch Shemo=== | ||
# 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> | |||
===Kedusha=== | |||
# 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 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. <br /> | # 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. <br /> | ||
[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.] <br /> | [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.] <br /> | ||
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> | 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> | ||
===13 Middot (Vayavor)=== | |||
# 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]]. | # 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. | * 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> | * 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> | ||
===Modim Derabbananan=== | |||
# 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. | # 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. | * 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> | * 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> | ||
===Kriyat Shema with the Congregation=== | |||
# 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> | # 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> | ||
===Announcing the Pages=== | |||
# 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> | |||
===Standing up for a Rabbi or Elder=== | |||
# 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 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 | ===Bracha on Thunder, Lightning, and Rainbow=== | ||
# 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> | |||
===Putting on Tallit and Tefillin=== | |||
# 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> | # 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> | ||
===Kriyat Shema=== | |||
# 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> | # 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. | ===Asher Yatzer=== | ||
# 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> | |||
===Mourning Reciting Kaddish=== | |||
# 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 and Chazon Ovadia (Aveilut v. 1 p. 362). 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> | # 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 and Chazon Ovadia (Aveilut v. 1 p. 362). 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> | ||
===Hagbah=== | |||
# 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 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> | ||
===Kriyat Hatorah=== | |||
# 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> | # 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> | # 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> Shulchan Aruch OC 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 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> | # 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> | ||
===Piyutim=== | |||
# 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> | # 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> | ||
===Smelling Besamim=== | |||
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 in | # One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]]. <Ref> Magen Avraham 494:9 quotes the Shlah as saying that one shouldn't smell besamim in the middle of davening since it would cause an interruption since one has to recite a bracha for the smell. Even though the Chok Yakov 494:7 argues that it is permitted since it is no different than interrupting for greeting someone, Eliya Rabba 494:2 argues that it is like making a bracha in the middle of Pesukei Dzimra (see Shulchan Aruch 66:2). Pri Megadim 494:9 and Machasit Hashekel 494:9 agree with the Shlah. Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31, and Yalkut Yosef 51:27 codify the opinion of the Shlah. </ref> | ||
===Drinking Coffee or Tea=== | |||
# One shouldn't drink coffee or tea in the middle of Pesukei Dzimra even if one already made the bracha on it before pesukei dzimra. If there's a great need to drink it there's what to rely upon.<ref> Yalkut Yosef 51:23 writes that there's a dispute between the rishonim if an interruption of an action is considered an interruption but initially one should certainly avoid it (Yabia Omer 5:4:6). Therefore, one shouldn't drink in the middle of pesukei dzimra. However, since it is a dispute and pesukei dzimra isn't the same as making an interruption between a bracha and the mitzvah in a case of need one has what to rely upon. Piskei Teshuvot 51:9 implies that he agrees.</ref> | |||
== Interruptions between Yishtabach and Brachot Yotzer== | == Interruptions between Yishtabach and Brachot Yotzer== | ||
