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Pesukei DeZimrah: Difference between revisions
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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> | # 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 | == The Time of Pesukei DeZimrah == | ||
# The time to say Pesukei | # The time to say Pesukei DeZimrah is from Olot Hashachar (72 before sunrise) until the 4th hour in Shaot 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 should not 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 | # If one missed the time unintentionally or unwillingly one can say it after 4 hours until [[Chatzot]] (when one cannot say Birchot Shema but can say [[Shmoneh Esrei]]. However it one missed the time intentionally one can only say Baruch Sheamar and Yishtabach without Hashem’s name in the bracha (and [[Shmoneh Esrei]] should be said with a stipulation that it should be voluntary if it is unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by [[Shmoneh Esrei]] after 4 hours one can still pray only if one unintentionally missed the time as stated in Shulchan Aruch 89:1. Whether one can say [[Shmoneh 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 is a dispute and no stipulation is valid, we do not say the bracha as it is a Safek Bracha. </ref> | ||
# If | # If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sheamar and Yishtabach without Hashem’s name in the bracha. <Ref> Shulchan Aruch 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 [[Shmoneh 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 Magen 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> | # 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 Magen 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> | ||
