Pesukei DeZimrah: Difference between revisions

# 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>

#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 Yabea Omer 6:5 </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>

== The time of Pesukei Dezimrah ==

# One who went to the bathroom, should say Asher Yatzar, put on talit without bracha and put on tefilin with bracha between mizmorim and if he was in between Pesukei Dezimrah and yishtabach he should wait until after Yishtabach.  <Ref>  See previous footnote for background. Ginat Veradim 1:51 quotes Rabbanu Yisheya who allows one to say [[Asher Yatzer]], bracha on talit and tefilin when he returns between mizmorim and between Pesukei Dezimrah and yishtabach since once there was already an interruption anyway (to go to the bathroom). The Korban Eshe O”C 2 argues that one shouldn’t interrupt between Pesukei Dezimrah and yishtabach. Chaye Adam 2:1 writes similarly. Between mizmorim one can be lenient as holds Chida in Kesher Gudal 7:33,  and Biur Halacha 53:3 D”H Ein Levarech says on the talit one doesn’t say a bracha at all since he had in mind to return. But between Pesukei Dezimrah and Yishtabach one should just wait. Yabea Omer 6:4(3), 8:6(7). Halacha Brurah 51:23 </ref>

# A mourner within 12 months of the death of one of his parents, can interrupt with “Kaddish Al Israel” but should be careful to only to interrupt when he’s between mizmorim. Those who want to say the other kaddishim that one has the minhag to say as a mourner has what to rely on. One has what to rely on to say “Kaddish Yatom” between “perakim” of brachot kiryat shema.  <Ref>  Halacha Brurah 51:24. Sh”t Yehuda Yaleh Kobo O”C 4 allows one to say Kaddish Yatom during Pesukei Dezimrah, Sh”t Rav Poalim O”C 2:14 allows those who have the minhag to say chasi kaddish before yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids kaddish Yatom during brachot kiryat shema. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid even in Pesukei Dezimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabea Omer 7:10</ref>

# One should not interrupt to listen to Kriyat HaTorah if he can hear it later from another minyan. If not, he should listen between the mizmorim.  <Ref>  Imrei Yosher 2:171 says one shouldn’t interrupt since Kriyat Torah isn’t a personal obligation but a obligation on the tzibbur (implied from the leniencies of S”A 146, and explicitly in Ramban (Milchamot Megilah 1:5)) [however Igrot Moshe 4:40(4), (Biur Halacha 146 D”H Veyesh Matirim leaves in a Tzarich Iyun) hold that it’s a personal obligation.] Similarly, Sh”t Mayim Chaim Mashash 27 forbids even listening during Pesukei Dezimrah. Shomer Emet 12:7 says one can listen between mizmorim in Pesukei Dezimrah and not in Brachot Kriyat Shema, and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot Kriyat Shema. Similarly, Sh”t Yabea Omer 7:9(2) allows one to stop and listen if one can’t find another minyan to hear Kriyat Torah. </ref>

# If one was called for an aliyah by name one should make the brachot and read along with the bal koreh as usual. If one wasn’t called by name he should refuse the aliyah by signaling. If one’s the only Cohen or levi there he can take the aliyah even if not called by name. One should finish the pasuk he’s in but not the paragraph unless one is close to the end. One shouldn’t ask the shaliach Tzibbur to say a mesheberach.  <Ref>  S”A 66:4 rules that one can’t interrupt kiryat shema to get aliyah even if called by name or he’s the only cohen. Magan Avraham says by Pesukei Dezimrah a cohen can get the aliyah. So holds Olat Tamid 66:13, Eliyah Raba 66:4, Kesher Gudal 11:23, Siddur Yavetz Siach Yitzchak 109b,  Kaf Hachaim Palagi 15b:7, Sh”t Zechur LeYitzchak 7 pg 8d,  Sh”t Veyosef Avraham 35 pg 220a, Tehila LeDavid 32b, Aruch Hashulchan 135:14, Sh”t Ish Matzliach 22. Siddur Bet Ovad(Pesukei Dezimrah 15) and Pri Megadim A”A 135:6 explain that this where he’s the only Cohen. Shaari Efraim 1:1 says not to ask for a misheberach. Yalkut Yosef 1 pg 73 says a Yisrael called by name is allowed just like an only cohen. Since someone who gets an Aliyah must read along with the bal koreh (S”A 141:2) so too in our case, so holds Shaari Efraim ibid and Tehilah Ledavid 282:1, against Siddur Bet Ovad (Pesukei Dezimrah 16) and Kaf Chaim Sofer 66:27 who say not to read along. Since it’s a issue of Bracha Levatalah if one doesn’t read along one should read along. See Sh”t Yabea Omer 7:8(3), Yechave Daat 4:11(58)</ref>

# 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>

== 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. So holds 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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