Pesukei DeZimrah: Difference between revisions
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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. | # 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 | # 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 Sh'amar and Yishtabach without Hashem’s name in the bracha.<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 Reciting Pesukei DeZimrah == | == Women Reciting Pesukei DeZimrah == | ||
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===Amen=== | ===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)]. | # 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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== Interruptions between Yishtabach and Brachot Yotzer== | == Interruptions between Yishtabach and Brachot Yotzer== | ||
# 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 | # 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. 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 [[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> | ||
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==Mizmor Letodah== | ==Mizmor Letodah== | ||
# 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> | # 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 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 | # 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]] 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> | ||
