Pesukei DeZimrah: Difference between revisions

== Basics==

# 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 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 Maymoniyot and Kol Bo citing Rav Amram Goan that such was 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>

== Women Saying Pesukei DeZimrah ==  

== Amen after Baruch Sh'amar and Yishtabach==  

# 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>

== Interruptions in Middle of Pesukei DeZimrah==  

# When one is in between the zemirot, one can interrupt according to the same principles as in between the [[brachot]] of [[Birchot Kriyat Shema]], meaning one can answer anyone’s greeting or greet a person who demands respect. When one is in the 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 demands respect. Yet some hold, nowadays, when generally no one gets offended by not being greeted one should not interrupt.  <Ref>  Shulchan Aruch 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 [[Kriyat Shema]] (Shulchan Aruch 66:1) also apply to Pesukei DeZimrah. Nonetheless, Sefer Chinuch (42) says since nowadays no one is concerned with being greeted for respect and it is sufficient that one stands for them, one should not interrupt at all. This is also the opinion of 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 permision to greet, to someone one has not seen recently and not greeting him will cause hatred; another limition is that it is only permitted to interrupt outside of shul. Many achronim bring this as halacha including Magen 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 does not hold of this chiluk. </ref>

# If one needs to tell others the page number it is preferable one not speak and use a page number cards, but if that is not available and it is 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 should not 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 should not be answered based on Magen Avraham 66:36 who says these [[amen]]’s are not an obligation but a minhag. This is also the opinion of the Ben Ish Chai (Vayigash 10, Shemot 6), Kaf Hachaim of Rabbi Chaim Sofer 66:23, Dvar Yehoshua 2:7, and Sh”t Yabia 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 Yabia 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 should not be said, but Dvar Yehoshua 2:7 in name of Arizal maintains this [[amen]] is of great importance, so holds Sh”t Yabia 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 should not 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 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]] on [[brachot]]. Nonetheless, Birur Halacha 51:8 argues that Yimloch can be said since it is a pasuk of praise that is already instituted in Pesukei DeZimrah in the first Halelluya. Imri David Padir 51 allows one to answer the entire passage of [[Kedusha]] when one is in the middle of Pesukei DeZimrah, since it is praise, but the Birur Halacha rejects this 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. <br />

* 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 and 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 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.  

# 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 does not need to show respect to a Talmid Chacham when one is currently involved in respecting of Hashem, yet he rules against the anonymous sage 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 Pesukei DeZimrah to make these [[brachot]], because they are a passing mitzvah.  <Ref>  Rosh in Brachot 2:5 agrees with Rabbenu Yonah who holds that during Birchot Shema one can interrupt for Dvar Sh'bekedusha. The Maharam (quoted by the Rosh) does not allow one to interrupt praise of Hashem with a different praise. The Tur and Shulchan Aruch 66:3 hold like the Rosh. Magen Avraham (66:5) explains since one can interrupt in order to respect a person, how much more so should one be able to interrupt for respecting 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 is only permitted when needing to respect people, because they would feel degraded, but for Hashem’s respect one would not interrupt since it is not degrading as one is 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 those who are strict not to interrupt [[Birchot Kriyat Shema]] can be lenient in Pesukei DeZimrah since it is a praise, therefore the same idea and similar in nature to Pesukei DeZimrah (as Bet Yosef  51 about [[amen]]).  </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 interrupt when 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 [[Birchot Kriat 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 Chatzi Kaddish before Yishtabach between mizmorim, however Sh”t levushei mordechai (tanina O”C 36, Kama O”C 112) forbids Kaddish Yatom during [[Birchot Kriat Shema]]. Siach Yitzchak 25b:13, and Kaf Hachaim sofer 53:13, 55:22 forbid it even in Pesukei DeZimrah but would perhaps agree by Kaddish Yatom. See further Sh”t Yabia Omer 7:10</ref>

# One can not 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 [[Birchot Kriat Shema]] for Vezot Hatorah. Emet LeYacov Elgazi (Dinei Hakamat Sefer Torah 2) agrees. However, the following are strict and do not 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 may not 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 Yabia Omer O”C 5:8, 7:9(2), Halacha Brurah 51:25.</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 Yabia 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. This is also the opinion of 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. This is also the opinion of Sh”t Lev Chaim 3:5. see further, Sh”t Yabia Omer 7:9 s.v. Uleinyan pg 25</ref>

# One shouldn’t smell [[Besamim]] and make a bracha since it can wait until after [[davening]].  <Ref>  Magen 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>

== Interruptions between Yishtabach and Brachot Yotzer==  

# One can answer the [[kedusha]] with the entire passage of “nakdishach” or “nekadesh”  <Ref> Halacha Brurah 51:15. S”A 66:3 says one in [[kiryat Shema]] one can interrupt for [[Kaddish]], [[kedusha]] and baruchu. Since whether one should say the entire passage is a dispute 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. However, interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44 and so one can answer the entire passage. </ref>

# One can answer the entire Modim Derabanan  <Ref>  Halacha Brurah 51:18. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref>

# It’s to be said on Erev Tisha BaAv or Tisha BaAv.  <Ref>  Sefer Minhagim of Rabbi Isaac Tirna 82 says not to say it, but Sh”t Maharil 64 says it’s a mistake and it should be said. This is also the opinion of Olat Tamid 51:2, Knesset Gedola (Hagahot Tur), Magen Avraham 51:11, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Kaf HaChaim Palagi 12:19, Mishna Brurah 51:21, Kaf Hachaim Sofer 51:53.</ref>

== Ashrei ==  

# Sephardim have the custom to open their hands during Pote’ach.  <Ref>  Rov Dagan (Ot Letova 24:2), Chaim LeRosh ([[Birkat HaMazon]] 8 pg 78b). See further in Sh”t Torat Lishma 31, Ben Ish Chai Vayigash 12, Pekudat Elazar 51e, Sh”t Kiryat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref>

# Ashrei is composed of two pesukim “Ashrei Yoshvei” and “Ashrei HaAm” before “Tehilat ledavid” and concludes with “VaAnachnu”  <Ref>  Tur 51 writes of the practice of the introductory pasuk Ashrei from Tosfot [[Brachot]] 32b s.v. Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. Magen Avraham 51:7 agrees. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu.  </ref>