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# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]].  <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not 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 cannot interrupt one should not 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 [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat 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 in that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is 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 is praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One can answer the following in [[Kedusha]]: “Kadosh Kadosh…”, “Baruch Kavod…”, and “Yimloch Hashem…”, but not the entire [[Kedusha]].  <Ref> Shulchan Aruch 66:3 says that in [[Kriyat Shema]] one can interrupt for [[Kaddish]], [[Kedusha]] and Baruchu. Shulchan Aruch 125:1 holds one does not 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 cannot interrupt one should not 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 [[Kriyat Shema]] is a dispute of the Achronim and the majority opinion is that one should not say it. (see Hilchot [[Kriyat 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 in that one can answer [[amen]] of [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is 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 is praise but the Birur Halacha rejects it since the basic obligation to say it is a dispute between the Shulchan Aruch and Arizal. This is also the opinion of Halichot Shlomo 6:11 in the name of Rav Shlomo Zalman Aurbach, Sh”t Yabia Omer 1:5 in name of Sh”t Kiryat Chana David 2:41, but Rav Po’alim 4:4 is strict</ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion.  <Ref>  Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. [The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion 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 Shulchan Aruch 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 do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one should not say the entire line of Yehe Sheme Raba because of the dispute. </ref>
# One cannot answer the [[Kedusha]] of Brachat Yotzer or Uva Letzion.  <Ref>  Sh”t Otzrot Yosef 4:4. There is a dispute in the rishonim if the [[kedusha]] in Yotzer and Uva Letzion is a Dvar Sh’bekedusha. [The following hold it is a Dvar Shebekedusha: Rav Amram Goan hashalem 1:15 pg 33) in name of Rav Tzemach Goan by Kedushat Uva Letzion 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 Shulchan Aruch 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 do not interrupt in order to say it, just as the Bet Yosef 56 says in Pesukei Dezimrah one should not 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.  This is also the opinion of 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 cannot 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 is 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 Shulchan Aruch 131:6 rules that one may not say it without a [[minyan]] unless it is 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 is not a Dvar Sh'bekedusha (such as the Tur and Talmedei Rabbenu Yonah) and the opinion that even divrei kedusha can not 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.  This is also the opinion of 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]] [[Kriyat 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, Magen 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, Yabia 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 Yabia 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, Yabia 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, Yabia 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 Yabia Omer 6:4 say to only say the first three words.   </ref>
# One should answer only the first three words of Modim Derabanan, “Modim Anachnu Lach” and the rest one should just recite 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 Shulchan Aruch 66:3 says concerning [[Birchot Kriyat Shema]] to answer just “Modim” even in the middle of a paragraph. The achronim explain the Shulchan Aruch as meaning one should answer the first three words. So comments Levush 66, Lechem Chamudot, Taz 66:3, Olat Tamid 66:8, Magen Avraham 66:6, Kaf Hachaim 66:22, Mishna Brurah 66:20. Seemingly the same should apply to Pesukei Dezimrah. Even though regarding [[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, Yabia 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 and that one can answer Modim Derabanan during Pesukei Dezimrah. However, argues Rav Ovadya Yosef in Yabia Omer 6:4(4), the Trumat Hadeshen is brought in the Bet Yosef 65e and still the Shulchan Aruch 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 Shulchan Aruch by the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch 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, Yabia 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 Yabia 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, Magen 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 should not 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 should not interrupt for Shema since one is not sitting idly, but then concludes that one can interrupt Pesukei Dezimrah (and birchot Shema) to accept the yoke of heaven. The Bet Yosef (65e) quotes this and in Shulchan Aruch 65:2 rules one can not interrupt to say Shema from Baruch Sh’amar and on. The Eliyah Rabbah asks on the Shulchan Aruch 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, Magen 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) during Pesukei Dezimrah.<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”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# One must stand up for a Torah scholar or elderly person (70 years old) during Pesukei Dezimrah.<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”. Rokeach 369, Sh”t Peni Mabin O”C 234, Sh”t Shlomo Chaim Zonenfeld O”C 48, and Yalkut Yosef 1:77-8 agree. </ref>See the [[standing for elders]] page.
# 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. Magen 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 Yabia 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. This is also the opinion of 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 [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat 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 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. Magen 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 Yabia 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. This is also the opinion of 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 [[Kriyat Shema]] 6, Meorei Or (Bear Sheva) 26b, Kaf Hachaim Palagi 18:8. See further Mishna Brurah 66:19, Chaye Adam 20:4, Sh”t Yabia Omer O”C 6:6(1). Even for those who are strict not to interrupt [[Brachot]] [[Kriyat 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>
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