Pesukei DeZimrah: Difference between revisions
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# Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvot. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref> | # Even though one isn’t obligated to interrupt even for the Dvarim Shebekedusha that are permitted to answer it’s proper to interrupt for them; initially one should place oneself in a place that he can’t hear the Dvarim Shebekedusha so won’t have to answer. <Ref> Seemingly this should depend on the dispute of the rishonim whether Osek Min Hamitzvah Patur Min Hamitzvah applies if you are able to fulfill both mitzvot. However one could argue here there’s more of a reason one’s chayav as the interruption is also a praise of Hashem and part of the mitzvah you’re involved in. On the other hand, one could argue that one should be exempt as it’s an interruption of his thought in Pesukei DeZimrah. Some hold it’s not an obligation and is just optional including Sh”t Mayim Rabim O”C 2, Torat Chaim Sofer 66:8, Sh”t Vayechi Yacov O”C 4 in name of Rav Chaim Berlin, Sh”t Yad Eliyahu Mekalish 9e, Sh”t Yabia Omer 5:13(5-6),6:21(3), Halacha Brurah 51:31. However Sh”t Nishmat Kol Chai 4 pg 9a, Sh”t Shalmat Chaim Zonenfeld O”C 49 holds one must answer not to be separating from the tzibbur but Sh”t Yabia Omer 1:5(7) argues on this. </ref> | ||
===If one made an interruption=== | ===If one made an interruption=== | ||
# After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again. | # After the fact, if one did interrupt during Pesukei DeZimrah with talking unrelated to [[prayer]], according to Sephardim, one does not repeat the bracha (Baruch Sh’amar) again.<Ref> Rashi in [https://www.hebrewbooks.org/pdfpager.aspx?req=8962&pgnum=347 Pardes Hagadol 5] writes that if someone interrupts between the pesukim of Pesukei DeZimrah and Yishtabach it invalidates the Baruch Sh'amar, implying that it should be repeated. Explicitly, [https://www.hebrewbooks.org/pdfpager.aspx?req=1640&pgnum=58 Sh”t Ginat Veradim OC 1:52] ruled that if one interrupted in middle of Pesukei DeZimrah one should repeat Baruch Sh'amar since Pesukei DeZimrah is one package with brachot before and afterwards. [https://www.hebrewbooks.org/pdfpager.aspx?req=547&st=&pgnum=34 Zachur Lyitzchak 11d] limits this; only if one interrupted between Baruch Sh'amar and starting Pesukei DeZimrah should one repeat Baruch Sh'amar. Mishna Brurah 51:4 agrees. Pri Megadim E"A 51:3 also writes this ruling that interrupting between Baruch Sh'amar and starting Pesukei Dezimrah would require repeating Baruch Sh'amar but leaves it unresolved. | ||
* Halacha Brurah in Birur Halacha 51:3 quotes the Rashbetz in name of the Geonim that speech is not an interruption to answer a greeting of anyone or to greet someone who demands respect during Pesukei DeZimrah even between Baruch Sh’amar and the zemirot; and does not effect the bracha. He supports this ruling from the Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabia Omer O”C 6:5(3), Minchat Aharon 12:3e, and Kaf Hachaim 51:7 based on Shulchan Aruch O.C. 51:4. Sh”t Yabia Omer O”C 6:5(3) writes that had the Mishna Brurah and others seen the Rashbetz in the name of the Geonim they would have retracted their positions. </ref> According to Ashkenazim, if one spoke between Baruch Sh'amar and Hodu it is possible that one should repeat Baruch Sh'amar.<ref>Mishna Brurah 51:4</ref> | |||
===Answering Amen=== | ===Answering Amen=== | ||
# When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref> | # When one is saying Pesukei DeZimrah, even right after Baruch Sh’amar before the zemirot, and even during Baruch Sh’amar before the bracha part, one can answer [[amen]] after a [[bracha]] one hears from one's friend. <Ref> See footnote 12 regarding [[amen]] during Pesukei DeZimrah. One may answer [[amen]] during the beginning of Baruch Sh’amar, since one still has not begun the bracha with Hashem’s name; so holds Kaf Hachaim of Rabbi Chaim Palagi 18:4, Kesher Gudal 7:29,30, Mishna Brurah 51:2, Ben Ish Chai Vayigash 9 allows one to answer but afterwards one should begin Baruch Sh’amar again. Yet Kaf Hachaim of Rabbi Chaim Sofer (51:11) and Halichot Olam (Vayigash 4) say one should not repeat the beginning of Baruch Sh’amar. </ref> | ||
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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> | # 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 O.C. 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> | ||
# One can answer the first pasuk of Shema with the Tzibbur.<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> | # 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 | # 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. [https://www.torahanytime.com/#/lectures?v=212079 Rav Shmuel Furst (Shailos of the Week, min 20-21)] agreed that it is forbidden to learn by enunciating the words, but permitted to learn mentally. Yabia Omer OC 2:4 argues that it is permitted to learn even audibly. 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> | # 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. | # 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. | ||
#It is permitted to say the paragraphs of pesukei dezimra that one skipped between Yishtabach and Yotzer.<ref>[https://www.torahanytime.com/#/lectures?v=212079 Rav Shmuel Furst (Shailos of the Week, min 18-19)] quoting Ishei Yisrael 16:20 footnote 58</ref> | |||
== Hodu== | == Hodu== | ||
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==Yishtabach== | ==Yishtabach== | ||
# If someone forgot to say Yishtabach and started [[birchot kriyat shema]] according to some poskim he could say it between Yotzer Or and Ahavat Olam/Ahava Rabba,<ref>Yabia Omer O.C. 6:6 holds that one should say it between Yotzer Or and Ahavat Olam/Ahava Rabba since after Shemona Esrei the Yishtabach will be lost. Also, it is permitted to interrupt Birchot Kriyat Shema for certain needs. Also, even though there was an interruption to pesukei dzimrah that doesn’t invalidate the pesukei dzimrah and Yishtabach can still be recited. Lhorot Natan 2:10 cited by Halichot Yisrael agrees. Halichot Yisrael v. 1 p. 106 quotes Rav Sheinberg and Rav Chaim Kanievsky as agreeing that Yishtabach should be said after Yotzer Or.</ref> while other poskim hold that the bracha was lost entirely.<Ref>However, Halichot Shlomo Tefillah p. 81 argues that once you started the Birchot Kriyat Shema you began another section of davening and have automatically completed pesukei dzimrah. Levushei Mordechai OC 2:16 and Minchat Aharon 1:12 agree. Eshel Avraham 51 s.v. hayom implies this as well. Halichot Yisrael quotes Rav Moshe Feinstein as having a doubt about this case.</ref> | # 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. [https://www.torahanytime.com/#/lectures?v=212079 Rav Shmuel Furst (Shailos of the Week, min 19)] quotes Rav Moshe Feinstein as not allowing one to go back to Yishtabach after starting Yotzer.</ref> | ||
#It is permitted to recite pesukei dezimra out of order. If one skipped a paragraph and is up to Yishtabach and has more time, he can return to that paragraph.<ref>[https://www.torahanytime.com/#/lectures?v=212079 Rav Shmuel Fuerst (Shailos of the Week, min 18)] quoting Igrot Moshe OC 2:16</ref> | |||
==When to Stand During Pesukei DeZimrah== | ==When to Stand During Pesukei DeZimrah== | ||
# The Sephardic custom is to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that one wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref> | # The Sephardic custom is to stand during the zemirot of "Hashem Melech", "Baruch SheAmar," and from "Vayvarech David" until "Asher Bacharta BeAvram." Additionally, one can stand during any part that one wishes with the exception of "Mizmor LeToda." <ref> Kaf HaChaim 51:43, 48 </ref> | ||
