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# After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to prayer, according to Sephardim, one doesn’t repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech isn’t an interruption to answer a greeting of anyone or to greet someone who is due respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and doesn’t effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabea Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from S”A 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other Achronim. However, Sh”t Yabea Omer O”C 6:5(3) says that had those Achronim seen the Rashbetz in the name of the Geonim they would have retracted their positions. </ref> | # After the fact, if one did interrupt during Pesukei Dezimrah with talking unrelated to prayer, according to Sephardim, one doesn’t repeat the bracha (Baruch Sh’amar) again. [According to Ashkenazim, one has what to rely on to repeat Baruch Sh’amar.] <Ref> Sh”t Ginat Veradim O”C klal 1:52, Sh”t Pardes HaGadol 5, Sh”t Zechur L’yitchak O”C pg 11d, Pri Megadim A”A 51:3 concludes with a Sarich Iyun, Mishna Brurah 51:4 all hold an interruption forfeits the bracha of Baruch Sh’amar and one should repeat it, Halacha Brurah in Birur Halacha 51:3 brings the Rashbetz in name of the Geonim that speech isn’t an interruption to answer a greeting of anyone or to greet someone who is due respect during Pesukei Dezimrah even between Baruch Sh’amar and the zemirot; and doesn’t effect the bracha, so holds Perach Soshan O”C klal 1:15, Korban Esheh O”C 2, Taharat HaMayim (Shuri Tahara Merechet 40:47), Sh”t Yabea Omer O”C 6:5(3). Minchat Aharon 12:3e, Kaf Hachaim 51:7 implied from S”A 51:4. On the other hand, Mishna Brurah 51:4 holds one should repeat, as do several other Achronim. However, Sh”t Yabea Omer O”C 6:5(3) says that had those Achronim seen the Rashbetz in the name of the Geonim they would have retracted their positions. </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 Brachot he hears from his friend. <Ref> See footnote 12 regarding Amen during Pesukei Dezimrah, Concerning answering amen during the beginning of Baruch Sh’amar, one can answer since one still didn’t begin 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 shouldn’t 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 Brachot he hears from his friend. <Ref> See footnote 12 regarding Amen during Pesukei Dezimrah, Concerning answering amen during the beginning of Baruch Sh’amar, one can answer since one still didn’t begin 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 shouldn’t repeat the beginning of Baruch Sh’amar. </ref> | ||
# When one is in between the zemirot, one can interrupt just one would by in between brachot of Brachot Shema, meaning one can answer anyone’s greeting or greet a person who is due respect. When one is middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or Rabbi and one can answer the greeting of one who is due respect. Yet some hold, nowadays, when no one is offended by not being greeted one shouldn’t interrupt. <Ref> S”A 51:5 based on Tashbetz 204, Orchot Chaim (Meah Brachot 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to | # When one is in between the zemirot, one can interrupt just one would by in between brachot of Brachot Shema, meaning one can answer anyone’s greeting or greet a person who is due respect. When one is middle of one of the zemirot, one can greet someone who one has to fear such as one’s parents or Rabbi and one can answer the greeting of one who is due respect. Yet some hold, nowadays, when no one is offended by not being greeted one shouldn’t interrupt. <Ref> S”A 51:5 based on Tashbetz 204, Orchot Chaim (Meah Brachot 22), Kolbo 4, and Avudraham (Tefilah shel Chol) rules that the laws of greeting that apply to [[Kiryat Shema]] (S”A 66:1) also apply to Pesukei Dezimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with be greeted for respect and it’s sufficient that one stands for them, one shouldn’t interrupt at all. So holds Mishna Brurah 51:12 and Halacha Brurah 61:4 against the Sh”t Tzitz Eliezer 2:1(3). Additionally, Kennest Gedola (66 Hagahot HaTur) limits the permit to greet to someone one hasn’t seen recently and not greeting him will cause hatred; another limition is that it’s only permitted to interrupt outside of shul. Many Achronim bring this as halacha including Magan Avrham 66:1, Eliyah Rabba 66:2, Solet Belula 66:2, Shalmei Tzibbur 97b, Mishna Brurah 66:2, Kaf HaChaim 66:3, yet, Halacha Brurah (Shar Tzion 51:26) argues since Shulchan Aruch quotes the Mishna without limiting the permit to a shul, it seems that he doesn’t hold of this chiluk. </ref> | ||
# If one needs to tell others the page number it’s preferable one use a page number cards, but if that’s not available and it’s a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref> | # If one needs to tell others the page number it’s preferable one use a page number cards, but if that’s not available and it’s a great need one can speak. <Ref> Sht”t Igrot Moshe 1:22</ref> | ||
# Sephardim should answer only the first five amen’s of a sephardic Kaddish and Ashkenazim the first three amen’s of an Ashkenazic Kaddish. Barich Hu shouldn’t be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of Kaddish that one can answer as the first five amen’s however, the amen’s of titkabal, yehe shlama, al Yisrael, and oseh shalom shouldn’t be answered based on Magan Avraham 66:36 who says these amen’s aren’t an obligation but a Minhag. So holds the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabea Omer 1:5, 6:8. However there is what to rely on to answer these amen’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all amen’s can be answered during Pesukei Dezimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabea Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd amen of Kaddish Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and shouldn’t be said, but Dvar Yehoshua 2:7 in name of Arizal this amen is of great importance, so holds Sh”t Yabea Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef (Kriyat Shema U’Birchoteha footnote 18 pg 116-7) hold one shouldn’t say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref> | # Sephardim should answer only the first five amen’s of a sephardic Kaddish and Ashkenazim the first three amen’s of an Ashkenazic Kaddish. Barich Hu shouldn’t be answered. Amen Yehe Sheme Raba can be answered up to De’amiran Be’alma. <Ref> Halacha Brurah 51:14 and Piskei Teshuva 51:14 define the part of Kaddish that one can answer as the first five amen’s however, the amen’s of titkabal, yehe shlama, al Yisrael, and oseh shalom shouldn’t be answered based on Magan Avraham 66:36 who says these amen’s aren’t an obligation but a Minhag. So holds the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabea Omer 1:5, 6:8. However there is what to rely on to answer these amen’s as in Sh”t Igrot Moshe 4:14, and Sh”t Shoel VeNishal 4:26 that all amen’s can be answered during Pesukei Dezimrah. Concerning answering Amen Yehe Sheme Raba, Mishna Brurah 56:15 holds Ashkenazim should only answer up to U’lmiya, while, Halacha Brurah (Birur Halacha 51:7) quotes Me’at Mayim 19e, Shuiri Tahara 70:44, Minchat Aharon, Ben Ish Chai Shemot 6, Rabbu Eliyahu Mani in Yarchon Hameasef 3:36, Kaf HaChaim of Rabbi Chaim Sofer 56:33, and Sh”t Yabea Omer 1,5(10 and on), and Shulchan Aruch Harav 66:5 who permit one to answer until DeAmiran BeAlma. Concerning the 2nd amen of Kaddish Meorer Yishenim 21, Sh”t Igrot Moshe 4:14 say is just a minhag and shouldn’t be said, but Dvar Yehoshua 2:7 in name of Arizal this amen is of great importance, so holds Sh”t Yabea Omer 5:7(3). Concerning answering Barich Hu, Piskei Teshuva 51:14, Yalkut Yosef (Kriyat Shema U’Birchoteha footnote 18 pg 116-7) hold one shouldn’t say Barich Hu in name of Sh”t Levushei Mordechi 2:10, Sh”t Igrot Moshe 2:16, Sh”t Dvar Yeshua 2:7, Sh”t Tzitz Eliezer 11:3, Sh”t Az Nidabru 4:37.</ref> | ||
# One can’t answer Baruch Hu U’Baruch Shemo. <Ref> Magan Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah one can’t answer it, Sh”t Yabea Omer 2:4(6), Sh”t Yechava Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13 and Rav Frankel in his comments on Shulchan Aruch 51. </ref> | # One can’t answer Baruch Hu U’Baruch Shemo. <Ref> Magan Avraham 124:9 says any time one isn’t allow to talk one can’t answer Baruch Hu UBaruch Shemo, so holds Pesukei Dezimrah one can’t answer it, Sh”t Yabea Omer 2:4(6), Sh”t Yechava Daat 4:9, Mishna Brurah 51:8, Kitzur Shulchan Aruch 14:1, Chida in Tov Ayin 18:35, Shulchan Aruch HaRav 124:8,Sh”t Zechur Leyitzchak Hareri 7, Pekudat Elazar (beginning of 51), Siddur Bet Ovad (Pesukei Dezimrah 9) Aruch HaShulchan 51:5, Sh”t Afarkasta DeAniya 9, Peni Yitzchak Abulafiya (Brachot 1:43), Sh”t Ish Matzliach 22:2, Sh”t Lechem Shlomo O”C 36 against the Kaf HaChaim 18:13 and Rav Frankel in his comments on Shulchan Aruch 51. </ref> | ||
# One can answer the following in Kedusha: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire kedusha. <Ref> S”A 66:3 says one in kiryat Shema one can interrupt for Kaddish, kedusha and baruchu. S”A 125:1 holds one doesn’t say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. Whether one should say Yimloch by the brachot of | # One can answer the following in Kedusha: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire kedusha. <Ref> S”A 66:3 says one in kiryat Shema one can interrupt for Kaddish, kedusha and baruchu. S”A 125:1 holds one doesn’t say this even in a place where you can interrupt, even though the minhag is like the Arizal (Shaar Kavanot 3 of Chazarat Amida pg 39a) to say the entire passage regularly, yet in a place where one can’t interrupt one shouldn’t say the entire passage, so holds Kaf Hachaim of Rabbi Chaim Sofer 66:18 in name of some Achronim. Whether one should say Yimloch by the brachot of [[Kiryat Shema]] is a dispute of the Achronim and the majority opinion is that one shouldn’t say it. (see Hilchot [[Kiryat Shema]] Section II, Halacha _). Seemingly, the same law should apply to Pesukei Dezimrah since the Poskim compare the two for interruptions even though Pesukei Dezimrah is different that one can answer amen of brachot. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it’s a pasuk of praise that already instituted in Pesukei Dezimrah in the first halelluya. Imri David Padir 51 allows one to answer the entire passage of Kedusha since it’s praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the S”A and Arizal. So holds Halichot Shlomo 6:11 in name of Rav Shlomo Zalman Aurbach, Sh”t Yabea Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref> | ||
# One can’t answer the Kedusha of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the rishonim if the kedusha in Yotzer and Uva Lesion is a Dvar Sh’bekedusha. [The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The S”A 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we don’t interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one shouldn’t say the entire line of Yehe Sheme Raba because of the dispute. </ref> | # One can’t answer the Kedusha of Brachat Yotzer or Uva Letzion. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the rishonim if the kedusha in Yotzer and Uva Lesion is a Dvar Sh’bekedusha. [The following hold it’s a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Lesion and Rav Saadiah Goan by Kedushat Yotzer, Shibolei HaLeket Brachot 13 in name of many Goenim, Piskei Riaz (Megilah 3:3), Sh”t Rashba (1:7,5:9),Rabbenu Avraham Ben HaRambam testifies that his father retracted from his ruling (Tefilah 7:17) and held one can say it privately, while the following hold it can be said by an individual: Ravya 1:2,66, Talmedei Rabbenu Yonah 13a in name of some Geonim, Hagahot Maymonit Tefilah 7:90 in name of Rashi, Sh”t Maharam 143, Mordechai Brachot 69, Rosh (Brachot 3:18, Megilah 3:7), Tur 59, Orchot Chaim (Din Kedusha Meyushav 1), Ritva Megilah 23b. The S”A 59:3 writes that some say an individual can say it and some say not to and one should be concerned for this opinion and say it with the Torah reading tune. The Rama adds that the minhag is to say it as an individual.] Therefore, says the Otzot Yosef, since it remains a matter of safek we don’t interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one shouldn’t say the entire line of Yehe Sheme Raba because of the dispute. </ref> | ||
# One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a minyan. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a minyan, but the Tur 565 holds it can be said without a minyan. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a minyan unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like kaddish it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. So holds Sh”t Shevet Halevi 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref> | # One can’t interrupt for the Vayavor and the 13 midot, [but those who have the Minhag to say it, have what to rely on]. <Ref> Sh”t Otzrot Yosef 4:4. There’s a dispute in the Rishonim if Vayavor is a Dvar Sh’bekedusha and needs to be said with a minyan. [Siddur of Rav Amram Goan 2 pg 79b, Sh”t Rabbenu Yosef Ibn Magash 193, Siddur of Rashi 545, Machsor Vitri 271, Or Zaruh 2:416, Hagahot Ashuri (end of taanit), Sh”t Mahariv 132, Orchot Chaim (Hilchot Sheni VeChamishi 2) hold it requires a minyan, but the Tur 565 holds it can be said without a minyan. (That is the explanation of the Tur according to Avudraham (siddur tefilat taaniot pg 88a) and Bet Yosef, against the Taz 565:5.)The S”A 131:6 rules that one can’t say it without a minyan unless it’s with the tune.] Therefore, it seems that Vayavor is a Dvar Sh’bekedusha and just like kaddish it could be answered in Pesukei Dezimrah. However, says Sh”t Otzrot Yosef 4:4, because of the opinions that say it’s not a dvar shebekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can’t be answered in Pesukei Dezimrah (Maharam), as well as the fact that the 13 midot are in the topic of praise but request, and that it may be an obligation but just a minhag the 13 midot are not to be answered in Pesukei Dezimrah. So holds Sh”t Shevet Halevi 9:1, Sh”t Kinyan Torah 4:9. yet the Mateh Efraim 619:37, Sh”t besel hachochma 5:1, and halichot Shlomo 6:17 in name of Rav Shlomo Zalman Aurbach are lenient. </ref> | ||
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning Brachot | # One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite it mentally. However, those who have the minhag to answer the entire paragraph may answer it. <Ref> Halacha Brurah 51:18. Bet Yosef (beginning of 66) quotes Rabbeinu Yonah 13b who says one should wait and not answer Modim derabanan which would be a big interruption, so holds the Rabbi Avraham Aleshivli (father of the Ritva) 13b pg 298, Trumat HaDeshen 2, Avurdraham brings a dispute whether one should say just “Modim” or the entire paragraph. The S”A 66:3 says concerning Brachot [[Kiryat Shema]] to answer just “Modim” even in the middle of a paragraph. The Achronim explain the S”A as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magan Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though by Amen Pesukei Dezimrah is more lenient (Bet Yosef beginning of 51), Modim is just a Minhag [so hold Madeni Yacov Brachot 3:18(70), Tzlach ibid., Yeshuot Yacov 109:4, Yabea Omer O”C 4:21(4)] and not like Amen. Yet, the Eliyah Rabba 66:5 implies from Trumat Hadeshen 13 who says one can answer the first pasuk of shema with the tzibbur during Pesukei Dezimrah, that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabea Omer 6:4(4), the Trumat Hadeshen is brought in the bet Yosef 65e and still the S”A 65:2 rules that one can not interrupt with shema even during Pesukei Dezimrah. Therefore the only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei Dezimrah is because he holds against the S”A by the first pasuk of shema (end of 65). Thus, Yabea Omer 6:4 holds since we hold like S”A by the first pasuk of Shema, here too we should hold not to say Modim Derabanan. Like the Eliyah Rabbah so Aruch HaShulchan 51:6, Kesot HaShulchan (Badei Shulchan 18:8 implied from Shulchan Aruch HaRav 66:5), Sh”t Minchat Yitzchak 9:8, and Mishna Brurah 51:8 hold one can answer the entire Modim Derabanan. However, Yabea Omer 6:4 (4) explains that these achronim are following their opinion that one can interrupt Pesukei Dezimrah to say the first pasuk of Shema. Siddur Bet Ovad (Dinei Pesukei Dezimrah 8), Sh”t Zechur LeYitchak Harari 7:5, Darchei Chaim 45a, Sh”t Yabea Omer 6:4 say to only say the first three words. </ref> | ||
# Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and brachot shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant Brachot Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magan Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, Shevet Halevi 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref> | # Sephardim shouldn’t say the first pasuk of Shema with the tzibbur, rather one should cover one’s eyes and continue to read Pesukei Dezimrah. Ashkenazim should answer the first pasuk of shema. <Ref> The Rosh 20b writes that one should say the first pasuk when the tzibbur says shema. The Trumat HaDeshen 13 says one shouldn’t interrupt for shema since he’s not sitting idly but then concludes that one can interrupt Pesukei Dezimrah (and brachot shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in S”A 65:2 rules one can’t interrupt to say shema from baruch sh’amar and on. The Eliyah Rabbah asks on the S”A from the Trumat HaDeshen that one should be allowed in Pesukei Dezimrah to say shema. But the Bach and Taz explain that the Trumat HaDeshen’s conclusion was just a possible rejection. However the Bach says that the Minhag Ashkenaz was to say Shema, and the Taz says it’s only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in S”A really meant Brachot Shema not Baruch Sh’amar] Ashkenazic Achronim rule like the Taz, including the Perisha 51:6, Atret Zekenim 65:2, Magan Avraham 51:4, Mor Ukesiah 65:3, Chaye Adam in Nishmat Adam 20:1, Shulchan Aruch HaRav 65e, Aruch HaShulchan 65:6, Mishna Brurah 51:8, Derech hachaim, Kesot HaShulchan 18:2, Shevet Halevi 1:40(2) However the simple ruling of S”A that one can’t interrupt in Pesukei Dezimrah is explained and held by Sephardic Achronim including Mamar Mordechi 65e, Chida in Kesher Gadol 7:32, Zechur LeYitchak Harari 7, Yafa Lelev 1:132(7), Siddur Bet Ovad (Pesukei Dezimrah 2), Chesed LeAlafim 51:2, Kaf HaChaim 51:6 ,Halacha Brurah 51:19. </ref> | ||
# One must stand up for a Torah scholar or elderly person (70 years old). <Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”, so writes Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, Yalkut Yosef 1:77-8 </ref> | # One must stand up for a Torah scholar or elderly person (70 years old). <Ref> Birkei Yosef 244:1 quotes an anonymous sage who says one doesn’t need to show respect to a Talmid Chacham when he is involved in respect of Hashem, and rules against him because it is honoring Hashem to keep his mitzvah of “Mipneh Seva Takum”, so writes Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, Yalkut Yosef 1:77-8 </ref> | ||
# One who hears thunder or sees a rainbow, can interrupt for these brachot because they are a passing mitzvah. <Ref> Rosh Brachot 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magan Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabea Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. So holds Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat | # One who hears thunder or sees a rainbow, can interrupt for these brachot because they are a passing mitzvah. <Ref> Rosh Brachot 2:5 agrees with Rabbenu Yonah who holds that during Brichot Shema one can interrupt for Dvar Shebekedusha. The Maharam (quoted by the Rosh) doesn’t allow one to interrupt praise of Hashem with a different praise. The Tur and S”A 66:3 holds like the Rosh. Magan Avraham (66:5) explains since one can interrupt for respect of person, how much more so for Hashem, thus one can interrupt for the Bracha of thunder. Erech Hashulchan 66e, Magen Giborim 66, Bear Heitev 66, Shulchan Aruch HaRav 66:4, Yeshuot Yacov 66, Tosfot Rabbi Akiva Eiger (Brachot 2 beginning), Mamar Mordechai 66:2, Solet Belulah 66:3, Aruch Hashulchan 66:6, Tiferet Yisrael Brachot 2:8, Sh”t Machat Yado O”C 1:7, Darchei Chaim 49a, Torat Yekutiel 35, Sh”t Yabea Omer 8:6(3), Sh”t Otzrot Yosef 4:5. However, Bechor Shor argues it’s only for respect of people because they would feel degraded, but for Hashem’s respect one doesn’t interrupt since it’s not degrading as one’s in middle of saying Hashem’s praise. So holds Mateh Yehuda 59:1, Chida in Machzik Bracha 66:3, Kesher Gadol 9:15, Shalmei Tzibbur 86a, Nahar Shalom 66:2, Minchat Aharon 12:4, 13:30, Sh”t Zechur LeYitchak 7:3, Siddur Bet Ovad Brachat [[Kiryat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabea Omer O”C 6:6(1). Even for those who are strict not to interrupt Brachot [[Kiryat Shema]] could be lenient in Pesukei Dezimrah since it’s a praise fitting the idea of Pesukei Dezimrah (as Bet Yosef 51 about amen). </ref> | ||
# One can put on talit and tefilin between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on talit and tefilin. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on talit and tefilin with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on talit before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. So holds Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref> | # One can put on talit and tefilin between mizmors and if one’s up to Yishtabach he should first say yishtabach and then put on talit and tefilin. <Ref> The Rambam in Sh”t Pear Hadar 147 says one can interrupt to put on talit and tefilin with a bracha. However, Bet Yosef 53 quotes the Kol Bo 5, who allowed the shaliach tzibbur to make a bracha on talit before yishtabach, and rejects this and rules in S”A 53:3 one can not interrupt between Pesukei Dezimrah and Yishtabach. Ginat Veradim O”C 1:52 understood S”A to mean one can’t interrupt even between the mizorim but quotes Rabbenu Yishaya who understood S”A to mean that only between Pesukei Dezimrah and Yishtabach one can’t interrupt. Divrei Mordechai 53, Kesei Eliyahu 53:3, Erech Hashulchan 53:1, Siddur Bet Ovad 9 pg 80a, Yafeh Lelev 53:3, Kaf Hachaim of Rabbi Chaim Sofer 53:7, Shulchan Aruch HaRav 53:3 agree with the Ginat Veradim’s understanding. Birkei Yosef 53:4 argues on the Ginat Veradim’s understanding because of the letter of Rambam. So holds Rabbi Akiva Eiger 53:1 (he leaves off with a tzarich Iyun),Sharei Kennest Gedola 53:4, Sh”t Korban Eshe O”C 2, Aruch hashulchan 51:6, 53:2, Mishna Brurah 53:5, Sh”t Shoel VeNishal 2:36, Netivei Am 51:3, Mekor Chaim 66:3, Sh”t VeYosef Avraham 35, Minchat Aharon 12:4, Sh”t Mishiv Halacha 1:409, Badei Hashulchan 18:23, Halacha Brurah 51:22. Sh”t Zechur LeYitchak 8 says had the S”A seen the letter of the Rambam he would have retracted. </ref> | ||
# If the Zman | # If the Zman [[Kiryat Shema]] (even if it’s just the Magan Avraham’s time) is about to end within minutes and it’s not possible to skip zemirot, finish Pesukei Dezimrah, brachot shema and shema, one may interrupt Pesukei Dezimrah to say all 3 paragraphs of shema. <Ref> Otzrot Yosef 4:5. Bet Yosef 63e brings a dispute in the Rishonim about what part of [[Kiryat Shema]] is from the Torah; the majority of rishonim hold just the first pasuk is from the Torah. Pitchai Shearim 5, forbids one to interrupt Pesukei Dezimrah with Shema (more than the first pasuk) since Shema is not a praise. However, Otzrot Yosef argues that Shema is allowed just as Kaddish and Kedusha. Mishna Brurah 51:10 allows all three paragraphs (as he hold in 46:31). Even if it’s just to make the time of the Magan Avraham it’s allowed since it’s a Safek Deorittah for the first line and once you had to make a break one should continue. Sh”t Kennest Yisrael 13d allows one to even interrupt Shemona Esrah for saying shema in it’s time. </ref> | ||
# 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> | # 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> | # 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 can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot | # One can’t answer the Vezot Hatorah of Hagbah or Barich Sheme when the Aron is opened. <Ref> Sh”t Kennest Hagedolah O”C 51 says one can interrupt the end of Brichot [[Kiryat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and don’t allow one to interrupt: Sh”t Zechur LeYitzchak Harari 7 pg 7d, Siddur Bet Ovad (Dinei Semichut Geula LeTefilah 9, Chesed LeAlafim 60:4, Kaf Chaim Palagi 18:13, Sh”t Nishmat Kol Chai O”C 4 pg 9d, Sh”t VeYosef Avraham 35 pg 218a, Me’at Mayim 4, and Kaf Chaim Sofer 66:47, Sharei Halacha Uminhag 1:63. [The Chida’s opinion is unclear as he writes in Chaim Shal 68, Kissei Rachamim (Masechet Soferim 14:14), and Kesher Gudal 11:21 not to interrupt for Vezot Hatorah but in Birkei Yosef 134:4 he brings the Kennest Hagedolah; it seems that he disagrees with the Kennest Hagedolah but just is quoting the Rishonim and Achronim, yet in LeDavid Emet 4:4, it sounds like he agrees with the Kennest Hagedolah.] Concerning Barich Sheme, Sh”t Meharshag 1:52(2), Siddur Bet Ovad (kriyat Sefer Torah 5-6, pg 100a), Sh”t Zechur LeYitzchak 7:5, and Sh”t Mayim Chaim Mashosh 27, hold one can’t say Barich Sheme. However, Shomer Emet 12:7, Vayismoch Moshe pg 5b, and Pri Sadeh 3:112 hold one can answer Barich Sheme. See further Sh”t Yabea Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</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 | # 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 [[Kiryat Shema]], and Leket Yosher 1:18 says that once the Trumat Hadeshen came late and listened to Kiyat Hatorah during Birchot [[Kiryat 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> | # 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> | ||
# If one gets the maftir Aliyah, he should say the Haftorah with Brachot. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabea Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </ref> | # If one gets the maftir Aliyah, he should say the Haftorah with Brachot. <Ref> Rama 284:4 rules that the one who gets maftir must do haftorah unless he doesn’t know how to read it as the Rivash holds it’s necessary and not effective after the fact. Sh”t Yabea Omer 7:8(22-3), Tehila Ledavid 282:3 and Sh”t Ayin Eliezer O”C 29 hold one should read the hatorah in our case. However Sh”t Kinat Soferim 122 and Kesot Hashulchan (Badei Shulchan 81:1) say one shouldn’t say the Haftorah. </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. So holds 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. So holds Sh”t Lev Chaim 3:5. see further, Sh”t Yabea Omer 7:9 D”H 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. So holds 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. So holds Sh”t Lev Chaim 3:5. see further, Sh”t Yabea Omer 7:9 D”H Uleinyan pg 25</ref> | ||
# The tzibbur shouldn’t add piutim in Pesukei Dezimrah or Brachot | # The tzibbur shouldn’t add piutim in Pesukei Dezimrah or Brachot [[Kiryat Shema]], but should be said after the Kaddish Titkabel after Shema Esreh. Ashkenazim allow the tzibbur to add classical piutim even in Brachot [[Kiryat Shema]], but shouldn’t add new piutim. <Ref> There’s a dispute by Brichot [[Kiryat 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 Rayvad, Rabbeinu Tam and Rashba defend the Minhag. 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 Yechava Daat 2:7, Otzrot Yosef 4:6.</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 mitzvoth. 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 Yabea 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 Yabea 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 mitzvoth. 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 Yabea 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 Yabea Omer 1:5(7) argues on this. </ref> | ||
# One shouldn’t smell Besamim and make a bracha since it can wait until after davening. <Ref> Magan Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref> | # One shouldn’t smell Besamim and make a bracha since it can wait until after davening. <Ref> Magan Avraham 494:9 in name of SHlah, Eliya Rabba 494:12, Shulchan Aruch HaRav 494:17, Halacha Brurah 51:31 against the Chok Yacov 494:7. </ref> | ||
