Anonymous

Pesukei DeZimrah: Difference between revisions

From Halachipedia
Line 42: Line 42:
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the 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.  
* Seemingly the same should apply to Pesukei DeZimrah. Even though regarding [[amen]] Pesukei DeZimrah is more lenient than [[Birchot Kriyat Shema]] (Bet Yosef beginning of 51), nonetheless, the Madeni Yacov (Brachot 3:18:70), Tzlach {{ibid}}., Yeshuot Yacov 109:4, and Yabia Omer O”C 4:21:4 all hold that Modim is just a minhag unlike [[amen]]. Yet, the Eliyah Rabba 66:5 infers from the 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, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding 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>
* However, Rav Ovadya Yosef in Yabia Omer 6:4:4 argues that since Rav Yosef Karo quotes the Trumat Hadeshen in the Bet Yosef 65:2 and still rules in Shulchan Aruch 65:2 that one can not interrupt Pesukei DeZimrah with Shema. The only reason the Eliyah Rabbah holds one can say Modim Derabanan during Pesukei DeZimrah is because he disagrees with Shulchan Aruch regarding the first pasuk of Shema (end of 65). Thus, Yabia Omer 6:4 holds since we hold like Shulchan Aruch regarding 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 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 is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant [[Birchot 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 Shulchan Aruch, that one may not interrupt 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 is only not allowed in Birchot Shema [In line with the Taz, Meorei Or Bear Sheva 22b say the acronym “Bet Shin” in Shulchan Aruch really meant Birchot 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 Shulchan Aruch, that one may not interrupt 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 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 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>
# 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>