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| == Basics==
| | 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. |
| # The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sh’amar and ending with the blessing Yishtabach. <Ref> S”A 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’s a Bracha it must be an establishment of the Rabbis and not just a Minhag. The Pri Chadash 51 writes that it’s 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 She’amar and the mentioning of it in the Yerushalmi and Zohar. </ref>
| | ==Basics== |
| # 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 and the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref>
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| #One shouldn’t add to the Mizmorim or repeat them unless he wants to repeat something for which he didn’t 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 aren’t part of David’s works they should be said after davening because of an interruption. However Yaavetz in Mor Ukesiah says one can add praises from tehilim as he likes and so the Chaye Adam 20:1 uses this to challenge S”A 65:2. Yet, since S”A is strict not to say the pasuk of Shema during Pesukei Dezimrah, S”A must hold that verses not established in Pesukei Dezimrah can’t 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 “Pote’ach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one shouldn’t repeat “Pote’ach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref>
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| # 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. Magan 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), Magan 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.
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| * 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 don’t 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>
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| # 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>
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| == The time of Pesukei Dezimrah ==
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| # The time to say Pesukei Dezimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Sha’ot 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 shouldn’t 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>
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| # If one missed the time unintentionally or unwillingly he can say it after 4 hours until Chatzot (when one can’t say Birchot Shema but can say Shemona Esrah). However it one missed the time intentionally he can only say Baruch She’amar and Yishtabach without Hashem’s name in the Bracha (and Shemona Esrah should be said with a stipulation that it should be voluntary if it’s unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by Shemona Esrah after 4 hours one can still pray only if one unintentionally missed the time as stated in S”A 89:1, however, whether one can say [[Shemoneh 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’s a dispute and no stipulation is valid, we don’t say the Bracha as it’s a Safek Bracha. </ref>
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| # If it’s after Chatzot, or one said Shemona Esrah before he said Pesukei Dezimrah, he should only say Baruch She’amar and Yishtabach without Hashem’s name in the Bracha. <Ref> S”A 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 [[Shemoneh Esrei]]. Halacha Brurah 51:6 extends this also to where the Chatzot passed. </ref>
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| == Women saying Pesukei Dezimrah ==
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| # The practice of Sephardic women is that since there’s no obligation, if women want to say it, they can only say it without Hashem’s name in the Bracha. The practice of Ashkenazi women is that they say the Bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his teshuva Sh”t Otzrot Yosef 4:3. S”A 589:6 says women can’t make brachot that are on time bound positive mitzvot and Rama says women can 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 mitzvoth 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’d be dependant on the dispute of the rishonim. In Siman 47, the taz and magan 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 aren’t obligated but can still make the bracha since it’s praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one shouldn’t make unnecessary brachot. </ref>
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| == Amen after Baruch Sh’amar and Yishtabach==
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| # If one finished Baruch Sh’amar before the Shaliach Tzibbur one can answer amen after the Shaliach Tzibbur finishes Baruch Sh’amar. <Ref> S”A 51:2, Kitzur S"A 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 Be’Ahava before Shema and then concludes by Pesukei Dezimrah we can be lenient since Amen is a praise of Hashem(fitting with the theme of Pesukei Dezimrah). Magan 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 don’t allow one to answer amen during Pesukei Dezimrah.</ref>
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| # If one finished Baruch Sh’amar with the Shaliach Tzibbur one can not answer after the Shaliach Tzibbur finishes Baruch Sh’amar because it looks like one is answering amen to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magan 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>
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| # 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 he can answer amen. <Ref> S”A 51:3,215:1 and Rama 215:1. It’s permitted to answer the Shaliach tzibbur’s bracha if one finishes at the same time and it’s not an issue of looking like you are answering your own bracha. So writes the Bach 54, Magan Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim. </ref>
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| ==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>
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| # 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 Magan 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 s.v. 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>
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| # 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>
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| == Interruptions in middle of Pesukei Dezimrah==
| | #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> |
| # After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to prayer, according to Sephardim
| | #In Nusach Sefard, Hodu |
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| == Hodu==
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| # 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. Magan Avraham 51:5 in name of Shlah, Yad Efraim (Hagahot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Kitzur S"A 14:2, Mishna Brurah 51:14, Kaf Hachaim 51:7, and Halacha Brurah 51:32 agree.</ref>
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| == Baruch She’amar==
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| # Baruch Seh'amar should be sung. <ref> Kitzur S"A of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 1 </ref>
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| # Baruch SheAmar should be said standing. <Ref>Kitzur S"A 14:2, Kitzur S"A of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 2, Mishna Brurah 51:1 </ref>
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| # There is a practice to hold the two front tzitzit during Baruch She’amar and kiss them at the end. <Ref> Magan 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>
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| # 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>
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| # 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>
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| # 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>
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| ==Mizmor Letodah== | | ==Mizmor Letodah== |
| # Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kitzur S"A 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>
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| # 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>
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| # 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), Magan 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. So writes Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, Kaf Hachaim Sofer 51:52 </ref>
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| # 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>
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| # 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), Magan 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>
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| == Ashrei ==
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| # 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, Magan 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 [[Shemoneh 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>
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| # 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>
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| # 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. Magan Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref>
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| == The Mizmorim==
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| # 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 Magan 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>
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| # 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), Magan 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>
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| == Az Yashir ==
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| # 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>
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| # 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, Magan Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref>
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| # One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim 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>
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| | #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. 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> |
| | #Ashkenazim do not say it on Erev or Chol Hamoed [[Pesach]], whereas Sephardim do. <ref>Rama 51:9 based on Sefer minhagim (hilchot erev pesach pg 38), as well as Pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabia Omer O”C 8:11(14)</ref> |
| | #It is to be said on Erev Tisha BaAv or Tisha BaAv. <ref>Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t 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> |
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| | ==Ashrei== |
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| | #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> |
| | #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> |
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| | ===Importance of Ashrei=== |
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| | #One who recites ashrei three times a day is guaranteed life in the world to come. <ref>Gemara Berachot 4b </ref> |
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| | ==The Mizmorim== |
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| | #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> |
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| | ==Baruch Hashem Lolam== |
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| | #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? |
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| | *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> |
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| | ==Az Yashir== |
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| | #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> |
| | #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> |
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| | ==Yishtabach== |
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| | #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> |
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| | ==When to Stand During Pesukei DeZimrah== |
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| | #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> |
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| | ==Pesukei Dzimrah after Shemona Esrei== |
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| | #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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