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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 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 Sheamar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 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 Sheamar 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>  
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sheamar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei Dezimrah 66b) who says adding unneeded verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not be added, so holds Chida in Moreh Etzba 3(74), Petach Dvir 65:3. Yeshuot Yacov 51:1 says it may be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not have Kavanah the first time. <ref> Sh”t Otzrot Yosef 4:1 proves it from Siddur Bet Ovad (Hilchot Pesukei DeZimrah 66b) who says adding unnecessary verses or repeating unnecessarily would be an interruption based on Rama 51:9. Similarly, Sefer HaEshkol says that since parts of Vayevarech David and Az Yashir are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei DeZimrah, Shulchan Aruch must hold that verses not established in Pesukei DeZimrah can not be added. This is also the opinion of the Chida (Moreh Etzba 3:74) and Petach Dvir 65:3. Interestingly, Yeshuot Yacov 51:1 says that it may even be an interruption to repeat the verse “Poteach et Yadecha” without Kavanah in the middle of Pesukei DeZimrah. Kaf Hachaim 51:33, however, holds that one should not repeat “Poteach et Yadecha” in Pesukei DeZimrah if one didn't have kavanah. On this topic, see further in Yabia Omer 6:5. </ref>
#  One should stand for Baruch Sheamar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sheamar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sheamar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.  
#  One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43.  
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymoniyot and Kol Bo citing Rav Amram Goan that such was the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Halichot Olam Vayigash 1 pg 75 write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>
# Someone sick or old can say it seated. <Ref> Mishpatei Tzedek 70 and Rav Ovadia Yosef in Halichot Olam (Vayigash v. 1 p. 75) write that an old or sick person may stay seated. Additionally, Biur HaGra 51:12 says standing altogether is a stringency. </ref>


== The Time of Pesukei DeZimrah ==
== The Time of Pesukei DeZimrah ==
# The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in 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 Olot 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 Sheamar 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 pesukei dzimra after 4 hours until [[Chatzot]] with shem umalchut.<ref>Mishna Brurah 71:4, Yalkut Yosef 89:5 (Tefillah v. 1 p. 54), Halacha Brurah 51:6 and 89:9. However, Or Letzion (v. 2 ch. 5 fnt. 3) holds that since psukei dzimra can only be said before shemona esrei and shemona esrei can only be said until the fourth hour, after the fourth hour one can't recite psukei dzimra. Yalkut Yosef 89:5 (Tefillah v. 1 p. 54) writes that after the fourth hour a person can say pesukei dizimra with shem umalchut. Halacha Brurah 51:6 and 89:9 and Tefilah Vhilchoteha 3:3:2 agree.</ref>
# If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sheamar 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>
#If one missed the time intentionally one can only say Baruch Sh'amar and Yishtabach without Hashem’s name in the bracha.<Ref>Since it is a dispute whether one can say [[Shmoneh Esrei]] if one intentionally didn't pray until after the fourth hour it is a question whether one can recite pesukei dizmra in that case. Halacha Brurah 51:6 and 89:9 writes that if a person intentionally did not pray until after the fourth hour he can't recite Pesukei DeZimrah with shem umalchut, 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.<Ref>Shulchan Aruch O.C. 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 Saying Pesukei DeZimrah ==  
== Women Reciting Pesukei DeZimrah ==
# The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name.  <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may make these [[brachot]]. Whether women are obligated in Pesukei Dezimrah is a dispute in the achronim. The dispute is based on the dispute in the rishonim where women are exempt from time bound mitzvot that are derabanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah seemingly it would be dependant on the dispute of the rishonim. In [[Siman 47]], the Taz and Magen Avraham imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref>
# Ashkenazi women may recite the Berachot of Baruch She'amar and Yishtabach without any concerns, but the practice of many Sephardic women, since there is no obligation for them to do so, is that if they want to recite Pesukei deZimra, they may only recite Pesukei DeZimrah without Hashem’s name in the bracha.<Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not recite [[brachot]] that are on time bound positive mitzvot and Rama says women may recite these [[brachot]]. Whether women are obligated in Pesukei DeZimrah is a dispute in the Acharonim, rooted in the debate about women's exemption from time bound mitzvot that are derabbanan. (Tosfot Brachot 20b holds they are exempt and Orchot Chaim (Hilchot Tzitzit 31) in name of Rabbenu Tam holds they are obligated.) Since Pesukei DeZimrah is a time bound derabanan mitzvah, seemingly it would be dependent on the dispute of the [[Rishonim]]. In [[Siman 47]], the [[Taz]] and [[Magen Avraham]] imply from Bet Yosef that women are patur from Pesukei DeZimrah; however the Maharil haChadashot 45:2 pg 53, holds women are chayav and when Bet Yosef quotes the Maharil he leaves out that women are chayav. Mishna Brurah 70:1 implies from Rabbi Akiva Eiger that women are obligated. Or Letzion 2, 5:3 pg 44-5, holds they are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8, 9 OC 108:28, 32 argues that one should not make unnecessary [[brachot]]. </ref>


== Amen after Baruch Sheamar and Yishtabach==  
== Amen after Baruch Sh'amar and Yishtabach==  
# If one finished Baruch Sheamar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sheamar. <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 Sheamar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sheamar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref>
# If one finished Baruch Sh'amar ''with'' the Shaliach Tzibbur, one 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>
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer 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 Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </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 Sh’amar 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>
===Kaddish, Kedusha, and Barechu===
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can’t answer [[amen]] to a bracha.  <Ref>  The Magen Avraham (51:3) holds one can answer [[Amen]] during the bracha of Baruch Sh’amar since it’s 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 Titelbaum 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 can’t 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.  </ref>
# 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>
# 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 shouldn’t 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 can’t 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>


== Interruptions in middle of Pesukei Dezimrah==
===Amen===
# After the fact, if one did interrupt during
# 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
# 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>
# 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>
===Piyutim===
# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer.  <Ref>  Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvoth. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei Dezimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref>
# 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>
# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]].  <Ref>  Magen Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref>
 
===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>
===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. Vayisbor Yosef 2:17 agrees. Piskei Teshuvot 51:9 implies that he agrees. See also Binyan Av 6:1.</ref>
 
===Mitzvah===
# It is forbidden to interrupt in the middle of Pesukei Dezimrah for a mitzvah instead one can interrupt for a mitzvah between Yishtabach and Brachot Kriyat Shema.<ref>Kol Bo 4 cited by Bet Yosef 51:4, Rama 51:4</ref>


== Interruptions between Yishtabach and Brachot Yotzer==  
== Interruptions between Yishtabach and Brachot Yotzer==  
# One can answer any dvar sh’bekeusha, including Baruch Hu UBaruch Shemo. <Ref>  Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei Dezimrah.  However, the Tur 54 in name of Rav Amram Goan that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yershalmi that it’s an Aveirah to speak in between yishtabach and yotzer. S”A 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’[[Rosh Hashana]] 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c D”H UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer any dvar sh’bekedusha, including Baruch Hu UBaruch Shemo.<Ref>  Halacha Brurah 51:16. In footnote 24, the overwhelming consensus of the achronim was not to say Baruch Hu UBaruch Shemo in Pesukei DeZimrah.  However, the Tur 54 in name of Rav Amram Goan says that one can interrupt between Yishtabach and Yotzer for a public need or to distribute charity against the Hagahot Miymoni Tefilah 7:12 in name of the Yerushalmi that it is an Averah to speak in between Yishtabach and Yotzer. Shulchan Aruch 54:3 quotes both of the above opinions. The Rama ibid writes that one can interrupt for blessing the sick or accepting someone for a court case since they are tzorech mitzvah, so holds Sh”t Meharshal 64. Similarly, the minhag is to say Shir HaMaalot during Asert Yeme Teshuva based on the Arizal (Darush L’Rosh Hashana 90a). Therefore, one should be able to answer Baruch Hu Ubaruch Shemo so hold Sh”t Rabbi Eliyahu Hamway 167c s.v. UMekol Makom, Taharat Mayim 70:90, Lechem Shlomo O”C 36, Halichot Olam 1 pg 81, Sh”t Yechave Daat 4:9, against the Sh”t Peni Yitzchak 5 pg 170d. See further in Sh”t Shuirei Tahara 2:36, Sh”t Lev Chaim 2:109, Sh”t Kinyan Torah 3:91(3)</ref>
# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh” <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the [[Kedusha]] with the entire passage of “nakdishach” or “nekadesh”.<Ref> Halacha Brurah 51:15. Shulchan Aruch 66:3 says one in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Since whether one should say the entire passage is a dispute in a place where one can not interrupt one should not say the entire passage. This is the opinion of the Kaf Hachaim of Rabbi Chaim Sofer 66:18 citing some achronim. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>
# One can answer the entire Modim Derabanan <Ref> Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>
# One can answer the entire Modim Derabanan.<Ref> Halacha Brurah 51:18. 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 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>
# 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>
# 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==  
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa”  <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa.  Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
# In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa”  <Ref> So that it does not look like one is including Hashem in the statement about the other deities. Shulchan Aruch 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that the Kaf of kol has a dagesh), and Shamayim and Assa (so that the Mem is not swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa.  Magen Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur Shulchan Aruch 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
 
== Baruch She’amar==  
== Baruch She’amar==  
# Baruch Seh'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch She'amar should be sung. <ref> Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
# Baruch SheAmar should be said standing. <Ref>Kitzur Shulchan Aruch 14:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws 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 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 SheAmar.</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 he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say 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 quotes 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 he remembers since by [[hallel]] one can say the bracha on [[hallel]] when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, 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.  </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.<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.
# One should answer [[Amen]] while saying Baruch SheAmar before reaching the Bracha part of it. During the Bracha half one could answer [[Amen]] to any Bracha except for hearing someone finish Baruch SheAmar, however, during the conclusion, Baruch Atta Hashem Melech MeHulal BaTishbachot one shouldn’t answer Aman at all. The same is true of Yishtabach. <Ref>Mishna Brurah 51:2 </ref>
* 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>
# If one finished Baruch SheAmar together with the Shaliach Tzibbur one shouldn’t 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>
# 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>
 
==Mizmor Letodah==  
==Mizmor Letodah==  
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah.  <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for mizor letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for mizmor letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei [[teshuva]] 51:9, Kaf hachaim palagi 12:18, and Shulchan hatahor 7 agree. See further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# Ashkenazim stand during Mizmor Letodah, but Sephardim do not stand for Mizmor Letodah.  <Ref> Kitzur Shulchan Aruch 14:2 writes that the Ashkenazic practice is to stand for Mizmor Letodah. Kaf Hachaim 48:1 quotes the Arizal as saying that one does not need to stand for Mizmor Letodah. Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei Teshuva 51:9, Kaf Hachaim Palagi 12:18, and Shulchan haTahor 7 agree. See further Minchat David 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagahot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim.</ref>
# On [[Shabbat]] and [[Yom tov]] we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on [[Yom tov]].  <Ref>  Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah [[brachot]] 26) say the minhag isn’t to say mizmor letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on [[Yom tov]]. This is also the opinion of Pri [[Chadash]] 51:9, Shaarei Knesset gedolah (Hagahot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Shabbat]] and [[Yom tov]] we replace Mizmor Letodah with Mizmor Shir leYom haShabbat and Hashem Malach. Many have the minhag to also say the first pasuk even on [[Yom tov]].  <Ref>  Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag is not to say Mizmor Letodah on [[Shabbat]] and [[Yom tov]] but the Tur disagrees. Instead we say Mizmor Letodah as mentioned by the Orchot Chaim (quoted by bet Yosef {{ibid}}.). Concerning the first pasuk on [[Yom tov]], the Orchot Chaim holds not to say it. Siddur Rav Sadyah Goan 120 and Sefer minhagim of Rabbi Yitzchak Madura hold to say it even on [[Yom tov]]. This is also the opinion of Pri Chadash 51:9, Shaarei Knesset Gedolah (Hagahot bet Yosef 10), Olat Tamit 51:2, Eliyah Raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach Chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabia Omer O”C 8:11(14 s.v. Beshabbat) </ref>
# On [[Rosh Hashana]]h the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev [[Yom Kippur]], but Sephardim do.  <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 Tur), 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 don’t say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do.  <Ref>  Rama 51:9 based on Sefer minhagim (hilchot erev [[peasch]] 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’s 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 Maharil 64 says it’s a mistake and 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>
# 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 ==  
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]].  <Ref>  S”A 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# One needs kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one did not have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, ome should say Pote’ach between mizmorim. If one finished all the mizmorim one should have kavanah in Ashrei after [[Tachanun]] or in Ashrei of [[Mincha]].  <Ref>  Shulchan Aruch 51:7 based on Talmidei Rabbeinu Yonah 23a s.v. Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one did not have kavanah the first time, one can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah Rabbah 51:6, Magen Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one should not interrupt to repeat Pote’ach in Pesukei DeZimrah since one can say it with kavanah after [[Shmoneh Esrei]] and repeat it there if needed. However many allow one to repeat it even in Pesukei DeZimrah. This is also the opinion of Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabia Omer 5:6 says one should preferably say it between mizmorim </ref>
# Sephardim have the custom to open their hands during Pote’ach.  <Ref>  Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Sephardim have the custom to open their hands during Pote’ach.  <Ref>  Rov Dagan (Ot Letova 24:2), Chaim LeRosh (Birkat HaMazon 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>
# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu” <Ref> Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
# The custom is to begin Ashrei with two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before the chapter of “Tehilat LeDavid” and it concludes with the pasuk of “VaAnachnu.” <Ref> Tosfot Brachot 32b s.v. kodem writes that since the concept of sitting and preparing for davening is learned from the pasuk "Ashrei Yoshvei" we recite that pasuk in pesukei dzimra. The Tur 51 writes that this is the practice. The Bach 51 mentions the practice to also adds the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 mention the ending verse VaAnachnu. </ref>
===Importance of Ashrei===
===Importance of Ashrei===
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>
# One who recites ashrei three times a day is guaranteed life in the world to come. <ref> Gemara Berachot 4b </ref>


== The Mizmorim==  
== The Mizmorim==  
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”.  <Ref>  Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref>
# The pasuk of “Kol Hanishma Tihalelya” and “Hashem Yimloch LeOlam Va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”.  <Ref>  Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot Chaim who says not to repeat Hashem Yimloch. This is also the opinion of Magen Avraham 51:9. The source to read the targum of Hashem Yimloch and Ki Ba Sus is the Arizal (Shaar Kavanot 31b), Ben Ish Chai Vayigash 14. However the Mishna Brurah 51:17 quotes the Gra who says not to say Ki Ba Sus. </ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin.  <Ref>  Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and  Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
# Sephardim have the custom to give three coins to [[tzedaka]] during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin.  <Ref>  Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and  Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref>
==Baruch Hashem Lolam==
# The minhag is to say Baruch Hashem Lolam (Tehillim 89:53), Baruch Hashem Mtziyon (Tehillim 135:21), Baruch Hashem Elokim, and Baruch Shem Kavod (Tehillim 72:18-19) after the Halleluka's before Vayivarech Dovid (Divrei Hayamim 1:29:10-13; Nechemya 9:5-11).<ref>Why do we say Baruch Hashem Lolam in Pesukei Dzimrah?
* The Levush 51:5 explains that since it is common to interrupt after the Halleluka's the minhag is to first say Baruch Hashem Lolam which functions like a bracha achrona on pesukei dzimra.
* The Lechem Chamudot (Brachot 5:5:19) writes that they instituted it so that everyone remembers those pesukim in case he needs to interrupt. It was said before Veyevarech Dovid since Baruch Hashem and Vayivarech both speak about brachot.
* The Avudraham (Baruch She'amar s.v. vachar kach) writes that we say these pesukim since we finished Tehillim with the halleluka's and these pesukim are from the end of each sefer of tehillim. Eliya Rabba 51:4* cites that. Mateh Moshe 54 points out that according to the Avudraham really we should say Baruch Hashem Elokey Yisrael Tehillim 41:14 which is a conclusion of a sefer of tehillim and not Baruch Hashem Mtziyon (Tehillim 135:21) which isn't the conclusion of a sefer of tehillim.
* Mateh Moshe 54 writes that the reason is to hint to the upcoming pieces of davening. Baruch Hashem Lolam is five words like Barchu, Baruch Hashem Mtziyon is six words like Shema and Baruch Shem, the last two pesukim together are nineteen words like the brachot in Shemona Esrei.</ref>
== Az Yashir ==  
== Az Yashir ==  
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# Az Yashir is said even on Tisha BaAv.<Ref>Tur 559 records the minhag not to say Az Yashir on Tisha BaAv. Bet Yosef says the minhag was to say Haazinu instead of Az Yashir, so records Ben Ish Chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say Az Yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of Yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabia Omer Y”D 4:32(3)</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh.  <Ref>  Orchot Chaim (Meah [[Brachot]] 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first Kamocha has a soft Kaf and the second one has a Dagesh. Similarly, “Yidamu KaAven” has a Kaf with a dagesh and “Am Zu Ga’alta” has a Gimmel with a dagesh.  <Ref>  Orchot Chaim (Meah Brachot 32) quotes by Bet Yosef 51, Magen Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</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 isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, 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>
==When to stand during Pesuke DeZimra==
 
# Sepharadim are accustomed 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 he wishes with the exception of "Mizmor LeToda."  
==Yishtabach==
<ref> Kaf HaChaim 51:43,48 </ref>
# 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==
# 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>


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