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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 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> | # 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> | ||
# 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 [[ | # 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> | ||
# 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, Hagot 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 [[ | # 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, Hagot 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> | ||
== Women saying Pesukei Dezimrah == | == Women saying Pesukei Dezimrah == | ||
# 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 Yabea Omer O”C 2:165, 8:8 argues that one shouldn’t make unnecessary brachot. </ref> | # 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 Yabea Omer O”C 2:165, 8:8 argues that one shouldn’t make unnecessary brachot. </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. So holds Olat Tamid 51:2, Knesset Gedola (Hagot 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> | # 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. So holds Olat Tamid 51:2, Knesset Gedola (Hagot 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> | ||
== 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 D”H 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 [[ | # 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 D”H 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. So holds Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabea 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 Kriyat 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 Kriyat 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 D”H Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. So rules Magan Avraham 51:7. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </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 D”H Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. So rules Magan Avraham 51:7. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref> | ||
