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Pesukei DeZimrah: Difference between revisions
From Halachipedia
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Text replacement - "Baruch Sheamar" to "Baruch Sh'amar"
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== Basics== | == Basics== | ||
# The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch | # The Rabbis instituted to say Pesukei Dezimrah starting with the blessing Baruch Sh'amar and ending with the blessing Yishtabach. <Ref> Shulchan Aruch 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 is a bracha it must ben established by rabbis and not is not just a minhag. The Pri Chadash 51 writes that it is 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 Sh'amar and the mentioning of it in the Yerushalmi and Zohar. </ref> | ||
# In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch | # In Nusach Sefard, Hodu, Hod V'Hadar, V'hu Rachum, Hoshiah, Mizmor Shir, Hashem Melech, Hoshieinu, and Lamnatzeach come before Baruch Sh'amar. Hodu is put first since it is related to [[Korbanot]]. Part of Hodu was sung in the Mishkan during the Tamid service every day until the inauguration of the Beit Hamikdash from 43 years before. <ref>Beis Yosef, Orach Chaim 50</ref> | ||
#One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not 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 are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not 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 “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref> | #One should not add to the mizmorim or repeat them unless one wants to repeat something for which he did not 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 are not part of David’s works they should be said after [[davening]] to avoid an interruption. However Yaavetz in Mor Ukesiah says one can add praises from Tehilim and so the Chaye Adam 20:1 uses this to challenge Shulchan Aruh 65:2. Yet, since Shulchan Aruch is strict not to say the pasuk of Shema during Pesukei Dezimrah, Shulchan Aruch must hold that verses not established in Pesukei Dezimrah can not 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 “Poteach et Yadecha” without Kavanah. Kaf Hachaim 51:33 one should not repeat “Poteach et Yadecha” in Pesukei Dezimrah. See further Sh”t Yabia Omer 6:5 </ref> | ||
# One should stand for Baruch | # One should stand for Baruch Sh'amar and Vayevarech David until and including Atta Hu Hashem Elokim and Ashkenazim also stand for Yishtabach. <Ref> Concerning Baruch Sh'amar, Darkei Moshe 51:1, Rama 51:7, Bach 53 argue that one should stand during Baruch Sh'amar. Taz 51:1, Eliyah Raba 51:1, Solet Belula 51:1, Shalmei Tzibbur pg 66(4), Mishna Brurah 51:1, Kaf Hachaim 51:1. Magen Avraham 51:1 says one must stand even one praying privately. Concerning Vayivarech David, Darkei Moshe 51:8 records the minhag to stand not like the Maharil, Arizal (Shaar Kavanot Tefilat Shachar 18c), Pri Etz Chaim (shaar zemirot 6), Magen Avraham 51:9, Eliyah Raba 51:9, Yad Aharon (hagot tur), Shalmei Tzibbur 69d, Kesher Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, Kaf Hachaim 51:43. | ||
* Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </ref> | * Rama 51:7 writes that Ashkenazim have the minhag to stand during Yishtabach. Bet Yosef 53 quotes Hagahot Maymone and Kol Bo in name of Rav Amram Goan that such is the practice. Sephardim do not have this minhag as noted by the Bach 53, Shaarei Knesset Gedolah 53, Chesed LeAlafim 53:1, Ikrei Hadaat O”C 4:15, Yafeh Lev 53:1, and Kaf Hachaim 53:42. </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> | # 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> | ||
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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 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> | # 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 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 | # 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 Sh'amar 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 it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch | # If it is after [[Chatzot]], or one said [[Shmoneh Esrei]] before one said Pesukei DeZimrah, one should only say Baruch Sh'amar 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 if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may 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 mitzvot 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 would 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 are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref> | # The practice of Sephardic women is that if women want to say it, since there is no obligation for them to do so, they may only say Pesukei DeZimrah without Hashem’s name in the bracha. The practice of Ashkenazi women is to say the bracha with Hashem’s name. <Ref>Halacha Brurah 51:7 from his [[teshuva]] Sh”t Otzrot Yosef 4:3. Shulchan Aruch 589:6 says women may not make [[brachot]] that are on time bound positive mitzvot and Rama says women may 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 mitzvot 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 would 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 are not obligated but can still make the bracha since it is praise of Hashem, but Sh”t Yabia Omer O”C 2:165, 8:8 argues that one should not make unnecessary [[brachot]]. </ref> | ||
== Amen after Baruch | == Amen after Baruch Sh'amar and Yishtabach== | ||
# If one finished Baruch | # If one finished Baruch Sh'amar before the Shaliach Tzibbur one can answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar. <Ref> Shulchan Aruch 51:2, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 11, laaws of tefila from baruch she'amar until yishtabach, seif 3, 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 BeAhava before Shema and then concludes by Pesukei DeZimrah we can be lenient since [[amen]] is a praise of Hashem(fitting with theme of Pesukei DeZimrah). Magen Avraham 51:3. Sh”t Yabia 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 do not allow one to answer [[amen]] during Pesukei Dezimrah.</ref> | ||
# If one finished Baruch | # If one finished Baruch Sh'amar with the Shaliach Tzibbur one may not answer [[amen]] after the Shaliach Tzibbur finishes Baruch Sh'amar, since it would look like one is answering [[amen]] to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magen Avrham 51:2, Birkei Yosef 51:2, Kesher Gudal 7:26, Shalmei Tzibbor 67:1 Shulchan Aruch Harav51:3, Siddur Bet Ovad 11, Ben Ish Chai Vayigash 8, Mishna Brurah 51:8, Kaf haChaim 51:3. </ref> | ||
# The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref> | # The Sephardic custom is to say [[amen]] after one’s own bracha when it concludes a significant section such as saying [[amen]] after Yishtabach. Ashkenazim have the minhag not to say [[amen]] after one’s own bracha as after Yishtabach, but if one finishes Yishtabach with the Shaliach Tzibbur one can answer [[amen]]. <Ref> Shulchan Aruch 51:3,215:1 and Rama 215:1. It is permitted to answer the Shaliach Tzibbur’s bracha if one finishes at the same time and it is not an issue of looking like you are answering your own bracha. Bach 54, Magen Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim agree. </ref> | ||
