Pesukei DeZimrah: Difference between revisions
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As the prayer builds up to the climax in which a person stands directly before Hashem and converses with him in [[Shemona Esrei]], the rabbis established a beautiful section of praises to Hashem called Pesukei | As the prayer builds up to the climax in which a person stands directly before Hashem and converses with him in [[Shemona Esrei]], the rabbis established a beautiful section of praises to Hashem called [[Pesukei DeZimrah]]. Most of the texts of Pesukei Dzimrah are culled from Tehillim, however, some are from the Tefillot of David HaMelech and Nechemya upon the inauguration of the first and second Bet Hamikdash, respectively, as well as the song of Az Yashir that the Jews sang after the miracle of the crossing the Yam Suf. Pesukei Dzimrah is framed with a bracha of Baruch She'amar at the beginning and Yishtabach at the end. | ||
== Basics== | == Basics== | ||
# The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach.<Ref> Shulchan Aruch O.C. 51:1. Rambam (Tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref> | # The Rabbis instituted to say Pesukei DeZimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach.<Ref> Shulchan Aruch O.C. 51:1. Rambam (Tefilah 7:12) bases it on Shabbat 118b that one should say tehilim of Hashem’s praise daily. Rif and Rosh Brachot 5, learn it from Brachot 32a that a person should prepare praise before his requests. Tosfot Brachot 46a, Pesachim 104b state that since there is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is an establishment of the Geonim against the Birkei Yosef 51:1 who quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref> | ||
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== The Time of Pesukei DeZimrah == | == The Time of Pesukei DeZimrah == | ||
# The time to say Pesukei DeZimrah is from Alot Hashachar (72 minutes before sunrise) until the 4th hour in Shaot 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 should not 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 Alot Hashachar. </ref> | # The time to say Pesukei DeZimrah is from [[Alot Hashachar]] (72 minutes before sunrise) until the 4th hour in Shaot 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 should not 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 Alot Hashachar. </ref> | ||
# If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh 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 is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref> | # If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh 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 is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref> | ||
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha. | # If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha.<Ref> Shulchan Aruch 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 [[Shmoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the [[Chatzot]] passed. </ref> | ||
== Women Reciting Pesukei DeZimrah == | == Women Reciting Pesukei DeZimrah == | ||
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== 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> Shulchan Aruch 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 BeAhava 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 do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref> | # If one finished Baruch Sh'amar ''before'' the Shaliach Tzibbur, one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch Orach Chaim 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 BeAhava 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 do not allow one to answer [[amen]] during Pesukei DeZimrah.</ref> | ||
# If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] | # If one finished Baruch Sh'amar ''with'' the Shaliach Tzibbur, one may not answer [[amen]] to the Shaliach Tzibbur's finishing Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha.<Ref>Shu"T HaRosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef Orach Chaim 51:2, Kesher Gudal 7:26, Shalmei Tzibbur 67:1 Shulchan Aruch Harav Orach Chaim 51:3, Siddur Bet Oved 11, Ben Ish Chai I Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref> | ||
# | # According to the Gemara, although it is inappropriate for one to answer [[Amen]] to his own Beracha, he may do so at the conclusion of a series of Berachot ("Beracha HaSemuchah LeChavertah"). In practice, the Ashkenazi custom is not to do so, but it is the Sephardic custom. Therefore, one who finishes reciting Yishtabach must conclude with Amen, as Baruch SheAmar and Yishtabach are a series.<ref>Shulchan Aruchz Orach Chaim 51:3, 215:1 and Rama Orach Chaim 215:1.</ref> Even Ashkenazim permit one who finishes Yishtabach with the Shaliach Tzibbur to respond [[Amen]] to the [[Shaliach Tzibbur]].<Ref>It is permitted to answer to the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avraham 51:2, Beir Hetev Orach Chaim 51:2, Shulchan Aruch HaRav Orach Chaim 51:3, Mishna Brurah 51:3 and other Achronim agree.</ref> | ||
==Interruptions in Baruch Sh’amar and Yishtabach== | ==Interruptions in Baruch Sh’amar and Yishtabach== | ||
# When one is saying the beginning of Baruch | ===Kaddish, Kedusha, and Barechu=== | ||
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one may | # When one is saying the beginning of Baruch Sheamar or Yishtabach before the words Baruch Atta Hashem, one can answer [[Kaddish]], [[Kedusha]], and [[Barchu]]. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref> | ||
===Amen=== | |||
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, some say one may respond [[Amen]] to a Beracha, while others disagree.<Ref>The Magen Avraham (51:3) holds one can answer [[amen]] during the bracha of Baruch Sh’amar since it is a bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Teitelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one may not answer [[amen]], so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Beiur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabia Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. See [https://www.hebrewbooks.org/pdfpager.aspx?req=20291&st=&pgnum=62&hilite= Tevuout Shamesh (Orach Chaim 12)].</ref> | |||
# When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref> | # When one is saying the bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer [[Kedusha]], [[Barchu]], and the first five [[amen]]’s of a Sephardic [[Kaddish]] and three [[amen]]’s of an Ashkenazic [[Kaddish]]. One should not answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one may not answer any Dvar Sh’bekedusha during the bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during [[brachot]] of Shema. This is also the opinion of Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabia Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref> | ||
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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 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> | # 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. See Ibn Ezra, Kohelet 5:1. 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=== | ||
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# It is permitted to put on one's Tallit and Tefillin between paragraphs in Pesukei Dzimra with a bracha.<ref>Mishna Brurah 53:5, Yalkut Yosef 54 fnt. 14 citing Yabia Omer 6:4:3</ref> If he had them before Pesukei Dzimra certainly he should put them on beforehand and he may not wait until Pesukei Dzimra.<ref>Mishna Brurah 53:7</ref> | # It is permitted to put on one's Tallit and Tefillin between paragraphs in Pesukei Dzimra with a bracha.<ref>Mishna Brurah 53:5, Yalkut Yosef 54 fnt. 14 citing Yabia Omer 6:4:3</ref> If he had them before Pesukei Dzimra certainly he should put them on beforehand and he may not wait until Pesukei Dzimra.<ref>Mishna Brurah 53:7</ref> | ||
#If you get Tefillin between Yishtabach and Yotzer you should put it on with a bracha.<ref>Yalkut Yosef 54:14</ref> | #If you get Tefillin between Yishtabach and Yotzer you should put it on with a bracha.<ref>Yalkut Yosef 54:14</ref> | ||
# Some have the practice of reciting Shir Hamaalaot Mimaamakim at this point during [[Aseret Yimei Teshuva]]. See the [[Aseret_Yimei_Teshuva#Shir_Hamaalot|full page]] for details. | |||
== Hodu== | == Hodu== | ||
