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Pesukei DeZimrah: Difference between revisions
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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> | # 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> | ||
== 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> | ||
== Amen after Baruch Sh’amar and Yishtabach== | == Amen after Baruch Sh’amar and Yishtabach== | ||
# 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, 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 Yabea 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> | # 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, 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 Yabea 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> | ||
