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Pesukei DeZimrah: Difference between revisions
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# 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=== | ===Piyutim=== | ||
# The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after | # The tzibbur shouldn’t add piutim in Pesukei DeZimrah or [[Brachot]] [[Kriyat Shema]], but should be said after the [[Kaddish]] Titkabel after Shemona 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=== | ===Smelling Besamim=== | ||
# 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> | # 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> | ||
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# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref> | # One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref> | ||
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref> | # One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref> | ||
# Sephardim hold that one may learn between Pesukei Dzimrah and Birchot Kriyat Shema. Some Ashkenazim hold that it is forbidden and some hold it is permitted to learn mentally without enunciating the words.<ref>Igrot Moshe OC 3:4 says you can’t learn between Pesukei Dzimrah and Brachot Kriyat Shema. Yabia Omer OC 2:4 argues that you can audibly learn. Aruch Hashulchan 53:4 says you can learn without enunciating it.</ref> | |||
== Hodu== | == Hodu== | ||
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# Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref> | # Baruch She'amar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref> | ||
# There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref> | # There is a practice for men to hold the two front [[Tzitzit]] during Baruch She’amar and kiss them at the end. <Ref> Magen Avraham 51:1 and Kaf Hachaim 51:1 write one should hold the [[Tzitzit]] during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say that one should kiss them after Baruch She'amar.</ref> | ||
# One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach. | # One who forgot Baruch She’amar can say it when they remember, even if that happens to be in middle of Az Yashir, but once one finishes Az Yashir one is no longer allowed to say Baruch She’amar or Yishtabach.<Ref>Sh”t Yabia Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quoted by Shibolei Haleket 7 (on [[Shabbat]] 118b), that Yishtabach is compared to the end bracha of [[Hallel]] and so one can say Baruch She’amar when one remembers since by [[Hallel]] one can say the bracha on [[Hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31).</ref> Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar to still say Yishtabach.<ref>Shulchan Aruch 53:2 says one cannot say Yishtabach if he did not say Baruch She’amar and some Zemirot. The Pri Megadim says after the fact, one who skipped Baruch She’amar can still say Yishtabach, so quotes the Beiur Halacha 53 s.v. Amar Baruch She’amar. | ||
* The Pri Megadim E”A 53:2 writes that you can say Yishtabach even if you didn’t say Baruch She’amar. Biur Halacha 53:1 s.v. amar codifies the Pri Megadim. Yabia Omer OC 8:7 argues. His proof is Mahari Avuhav 53:1, Bet Yosef 53:1, and Shulchan Aruch 53:2. </ref> | |||
# One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref> | # One should answer [[Amen]] while saying Baruch She'amar before reaching the bracha part of it. During the bracha half one could answer [[Amen]] to any bracha except for hearing someone finish Baruch She'amar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one should not answer [[Amen]] at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref> | ||
# If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref> | # If one finished Baruch She'amar together with the Shaliach Tzibbur one should not say [[Amen]] because it looks like one is saying [[Amen]] to one’s own Bracha, however, if one finishes Yishtabach with the Shaliach Tzibbur one may answer [[Amen]]. <Ref>Mishna Brurah 51:3 </ref> | ||
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# On [[Rosh Hashana]] the majority minhag is not to say it, though some have the minhag to say it. Ashkenazim have the minhag not to say it on Erev [[Yom Kippur]], but Sephardim do say it on Erev [[Yom Kippur]]. <Ref> Knesset Gedola (Hagahot HaTur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on [[Rosh Hashana]] and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot HaTur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim Palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref> | # On [[Rosh Hashana]] the majority minhag is not to say it, though some have the minhag to say it. Ashkenazim have the minhag not to say it on Erev [[Yom Kippur]], but Sephardim do say it on Erev [[Yom Kippur]]. <Ref> Knesset Gedola (Hagahot HaTur), Magen Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on [[Rosh Hashana]] and some would also say it on [[Yom Kippur]]. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev [[Yom Kippur]], Rama 51:9 says not to say it, but Knesset Hagedolah(Hagahot HaTur), Shaarei Knesset Gedolah (604:5 Hagahot Bet Yosef) say the minhag is to say it. Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim Palagi 12:19, and Kaf Hachaim Sofer 51:52 agree. </ref> | ||
# Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref> | # Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref> | ||
# It is to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t | # It is to be said on Erev Tisha BaAv or Tisha BaAv. <Ref> Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharshal 64 says it is a mistake not to say it, it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref> | ||
== Ashrei == | == Ashrei == | ||
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# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since Adirim is not referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai Vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref> | # One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since Adirim is not referring to the water but the Egyptians, Pri Megadim M”Z 51:1, Shalmei Tzibbur 70b, Ben Ish Chai Vayigash 14, Mishna Brurah 51:17, Kaf HaChaim 51:39. However, the Sansan Leyair 35 argues from Rav Yehuda Halevi, Rashi, and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref> | ||
==Yishtabach== | |||
# If someone forgot to say Yishtabach and started [[birchot kriyat shema]] according to some poskim he could say it between Yotzer Or and Ahavat Olam/Ahava Rabba,<ref>Yabia Omer O.C. 6:6 holds that one should say it between Yotzer Or and Ahavat Olam/Ahava Rabba since after Shemona Esrei the Yishtabach will be lost. Also, it is permitted to interrupt Birchot Kriyat Shema for certain needs. Also, even though there was an interruption to pesukei dzimrah that doesn’t invalidate the pesukei dzimrah and Yishtabach can still be recited. Lhorot Natan 2:10 cited by Halichot Yisrael agrees. Halichot Yisrael v. 1 p. 106 quotes Rav Sheinberg and Rav Chaim Kanievsky as agreeing that Yishtabach should be said after Yotzer Or.</ref> while other poskim hold that the bracha was lost entirely.<Ref>However, Halichot Shlomo Tefillah p. 81 argues that once you started the Birchot Kriyat Shema you began another section of davening and have automatically completed pesukei dzimrah. Levushei Mordechai OC 2:16 and Minchat Aharon 1:12 agree. Eshel Avraham 51 s.v. hayom implies this as well. Halichot Yisrael quotes Rav Moshe Feinstein as having a doubt about this case.</ref> | |||
==When to Stand During Pesukei DeZimrah== | ==When to Stand During Pesukei DeZimrah== | ||
# The Sephardic custom is to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that one wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref> | # The Sephardic custom is to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that one wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref> | ||
==Pesukei Dzimrah after Shemona Esrei== | |||
# If a person forgot or was rushed and needed to skip Pesukei Dzimrah he should say it after Shemona Esrei without Shem Umalchut in Baruch She'amar and Yishtabach.<ref>The Bet Yosef 52 quotes the Rabbenu Yonah who says that if one skipped Pesukei Dzimrah before Shemona Esrei he can say it afterwards with brachot. He also cites the Rosh in the name of Rav Amram Goan who argues that it can't be said after Shemona Esrei since it is instituted as a preparation for Shemona Esrei. Rashba (Teshuvot 1:189, 1:753, and Meyuchasot 198) agrees with the Rosh. Shulchan Aruch O.C. 52:1 rules that he should still say Pesukei Dzimrah but without Shem Umalchut in Baruch She'amar and Yishtabach.</ref> | |||
# If a person made a mistake in Shacharit Shemona Esrei and needs to repeat it some poskim hold that he should first repeat Pesukei Dzimrah.<ref>Rabbi Akiva Eiger 52:1 writes that if someone forgot Mashiv Haruach Umorid Hageshem in Shemona Esrei and needs to repeat Shemona Esrei he should first say Pesukei Dzimrah again. Torat Chaim Sofer 52 argues because you wouldn't want to separate the Shemona Esrei from birchot kriyat shema because of some'ach geulah ltefillah. Halichot Yisrael v. 1 p. 108 answers that if the Shemona Esrei didn't count at all there's no value in some'ach geulah ltefillah since there was a separation already. And if the Shemona Esrei counted for something then some'ach geulah ltefillah was already fulfilled. Halacha Brurah 52:2 quotes this Rabbi Akiva Eiger. He points out that it seems to be dependant on the dispute in the rishonim whether the first Shemona Esrei counted because if it did then he can’t say Pesukei Dzimrah anymore.</ref> | |||
==Sources== | ==Sources== | ||
{{Reflist|2}} | {{Reflist|2}} | ||
[[Category:Prayer]] | [[Category:Prayer]] | ||
