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Pesukei DeZimrah: Difference between revisions
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# If one missed the time unintentionally or unwillingly he can say it after 4 hours until Chatzot (when one can’t say Birchot Shema but can say Shemona Esrah). However it one missed the time intentionally he can only say Baruch She’amar and Yishtabach without Hashem’s name in the Bracha (and Shemona Esrah should be said with a stipulation that it should be voluntary if it’s unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by Shemona Esrah after 4 hours one can still pray only if one unintentionally missed the time as stated in S”A 89:1, however, whether one can say Shemona Esreh 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’s a dispute and no stipulation is valid, we don’t say the Bracha as it’s a Safek Bracha. </ref> | # If one missed the time unintentionally or unwillingly he can say it after 4 hours until Chatzot (when one can’t say Birchot Shema but can say Shemona Esrah). However it one missed the time intentionally he can only say Baruch She’amar and Yishtabach without Hashem’s name in the Bracha (and Shemona Esrah should be said with a stipulation that it should be voluntary if it’s unnecessary). <Ref> Mishna Brurah 89:6, and Yalkut Yosef (Tefilah 1 pg 140, Sherit Yosef 2 pg 256) say that by Shemona Esrah after 4 hours one can still pray only if one unintentionally missed the time as stated in S”A 89:1, however, whether one can say Shemona Esreh 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’s a dispute and no stipulation is valid, we don’t say the Bracha as it’s a Safek Bracha. </ref> | ||
# If it’s after Chatzot, or one said Shemona Esrah before he said Pesukei Dezimrah, he should only say Baruch She’amar and Yishtabach without Hashem’s name in the Bracha. <Ref> S”A 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagot 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 Shemona Esreh. Halacha Brurah 51:6 extends this also to where the Chatzot passed. </ref> | # If it’s after Chatzot, or one said Shemona Esrah before he said Pesukei Dezimrah, he should only say Baruch She’amar and Yishtabach without Hashem’s name in the Bracha. <Ref> S”A 52:1, Aruch (Erech Tefilah), Machsor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagot 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 Shemona Esreh. Halacha Brurah 51:6 extends this also to where the Chatzot passed. </ref> | ||
== 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 magan 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 Yabea Omer O”C 2:165, 8:8 argues that one shouldn’t make unnecessary brachot. </ref> | == Women saying Pesukei Dezimrah == | ||
== Amen after Baruch Sh’amar and Yishtabach== # If one finished Baruch Sh’amar before the Shaliach Tzibbur one can answer amen after the Shaliach Tzibbur finishes Baruch Sh’amar. <Ref> S”A 51:2, 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 Be’Ahava before Shema and then concludes by Pesukei Dezimrah we can be lenient since Amen is a praise of Hashem(fitting with the theme of Pesukei Dezimrah). Magan Avraham 51:3. Sh”t Yabea 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 don’t allow one to answer amen during Pesukei Dezimrah.</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 magan 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 Yabea Omer O”C 2:165, 8:8 argues that one shouldn’t make unnecessary brachot. </ref> | ||
== Amen after Baruch Sh’amar and Yishtabach== | |||
# If one finished Baruch Sh’amar before the Shaliach Tzibbur one can answer amen after the Shaliach Tzibbur finishes Baruch Sh’amar. <Ref> S”A 51:2, 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 Be’Ahava before Shema and then concludes by Pesukei Dezimrah we can be lenient since Amen is a praise of Hashem(fitting with the theme of Pesukei Dezimrah). Magan Avraham 51:3. Sh”t Yabea 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 don’t allow one to answer amen during Pesukei Dezimrah.</ref> | |||
# If one finished Baruch Sh’amar with the Shaliach Tzibbur one can not answer after the Shaliach Tzibbur finishes Baruch Sh’amar because it looks like one is answering amen to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magan 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> | # If one finished Baruch Sh’amar with the Shaliach Tzibbur one can not answer after the Shaliach Tzibbur finishes Baruch Sh’amar because it looks like one is answering amen to one’s own bracha. <Ref> Teshuvat Harosh (klal 4:19), Magan 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 he can answer amen. <Ref> S”A 51:3,215:1 and Rama 215:1. It’s permitted to answer the Shaliach tzibbur’s bracha if one finishes at the same time and it’s not an issue of looking like you are answering your own bracha. So writes the Bach 54, Magan Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim. </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 he can answer amen. <Ref> S”A 51:3,215:1 and Rama 215:1. It’s permitted to answer the Shaliach tzibbur’s bracha if one finishes at the same time and it’s not an issue of looking like you are answering your own bracha. So writes the Bach 54, Magan Avrham 51:2, Beir Hetev 51:2, Shulchan Aruch HaRav 51:3, Mishna Brurah 51:3 and other Achronim. </ref> | ||
==Interruptions in Baruch Sh’amar and Yishtabach== # When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer Kaddish, Kedusha, and Barchu. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref> | ==Interruptions in Baruch Sh’amar and Yishtabach== | ||
# When one is saying the beginning of Baruch Sh’amar or Yishtabach before the words Baruch Atta Hashem, one can answer Kaddish, Kedusha, and Barchu. <Ref> Halacha Brurah 51:12, Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Palagi 18:4, Mishna Brurah 51:2, Kesher Gudal 7:29,30 see footnote 17.</ref> | |||
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can’t answer amen to a bracha. <Ref> The Magan Avraham (51:3) holds one can answer Amen during the bracha of Baruch Sh’amar since it’s a Bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one can’t answer amen, so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Biur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabea Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref> | # When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can’t answer amen to a bracha. <Ref> The Magan Avraham (51:3) holds one can answer Amen during the bracha of Baruch Sh’amar since it’s a Bracha not mentioned in Talmud, so holds the Pri Chadash 51, Imri David Padir 51, Sh”t Levushei David Tanina O”C 16, Sh”t Hayshiv Moshe Titelbaum O”C 3, Mishna Brurah 51:2. However, Birkei Yosef 51:1 quotes Tur who quotes Sefer Hayecholet that Yishmael ben Elisha Cohen Gadol wrote Baruch She’amar and the mentioning of it in the Yerushalmi and Zohar. Thus, in the bracha itself one can’t answer amen, so holds Mishkenot Yacov O”C 64, Chida in Kesher Gadol 7:29, Mishna Brurah 51:2 in name of Chaye Adam 5:13, Igrot Moshe O”C 4:13, Shalmei Tzibbur pg 67b, Sh”t Zechur LeAvraham 3 pg 5b, Kaf Hachaim of Rabbi Chaim Palagi 18:5, Ben Ish Chai Vayigash 9, Tehilah LeDavid 51:1, Me’ain Ganim O”C 13:4, Torat Chaim Sofer 51:1, Biur Halacha D”H Im Siyem, Sh”t Meshiv Halacha 1:438, Sh”t Yabea Omer O”C 5:7(5), 6:6(3), Sh”t Yacheva Daat 6:3 pg 18. </ref> | ||
# When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer Kedusha, Barchu, and the first five amen’s of a Sephardic Kaddish and three amen’s of an Ashkenazic Kaddish. One shouldn’t answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one can’t answer any Dvar Sh’bekedusha during the Bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during Brachot of Shema. So holds Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual Bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabea Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes Achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref> | # When one is saying the Bracha of Baruch Sh’amar or Yishtabach after Baruch Atta Hashem, one can answer Kedusha, Barchu, and the first five amen’s of a Sephardic Kaddish and three amen’s of an Ashkenazic Kaddish. One shouldn’t answer Barich Hu. When one answers Amen Yehe Shem Raba one should only answer up to Ulmiya Yitbarach and not until De’amiran Be’alma. <Ref> Kaf Hachaim of Rabbi Chaim Palagi (18:5) says one can’t answer any Dvar Sh’bekedusha during the Bracha. Yet Taharat HaMayim (Shuirei Tahara Ma’arechet 5:19, pg 54b) argues one should be allowed just as during Brachot of Shema. So holds Ben Ish Chai Vayigash 9, Kaf HaChaim of Rabbi Chaim Sofer 53:2, 54:7, Chesed LeAlafim 54:2, and Halacha Brurah 51:12. Mishna Brurah 54:3 quotes Chaye Adam 5:13 who forbids any interruption in the actual Bracha, but the Mishna Brurah says one could argue with this and leaves it as a tzarich iyun. Ben Ish Chai Vayigash 9 says one should say Amen Yehe Sheme Raba until Da’Amiran Be’alma and Sh”t Yabea Omer O”C 1:5, 6:8, Halichot Olam Vayigash 3 quotes Achronim who say one should only say up to Ulmiya. Concerning Barich Hu see footnote 23. </ref> | ||
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# One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref> | # One can answer the first pasuk of Shema with the Tzibbur <Ref> Halacha Brurah 51:19. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref> | ||
# One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref> | # One can answer Vezot Hatorah of Hagbah and Barich Sheme when the Aron is opened. <Ref> Halacha Brurah 51:25. Interruptions between Yishtabach and Birchat Yotzer are treated leniently as in footnote 44. </ref> | ||
== Hodu== # In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. So writes Magan Avraham 51:5 in name of Shlah, Yad Efraim (Hagot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Mishna Brurah 51:14, Kaf Hachaim 51:7, Halacha Brurah 51:32.</ref> | == Hodu== | ||
== Baruch She’amar== # There is a practice to hold the two front tzitzit during Baruch She’amar and kiss them at the end. <Ref> Magan Avraham 51:1, Kaf Hachaim 51:1 say one should hold the tzitzit during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say to kiss them.</ref> | # In Hodu, one should pause between the words “Ki Kol Elohe HaAmim Elilim” and “VeHashem Shamayim Assa” <Ref> So that it doesn’t look like one is including Hashem in the statement about the other deities. S”A 51:6. Beir Gra 51:7 sources this in the Masechet Soferim 4:9. In the same pasuk, one should pause between Ki and Kol (so that kaf of kol has a dagesh), and Shamayim and Assa (so the mem isn’t swallowed). Thus, the pasuk should be read: Ki – Kol Elohei HaAmim Elilim – VeHashem Shamayim – Assa. So writes Magan Avraham 51:5 in name of Shlah, Yad Efraim (Hagot Tur), Bear Heteiv 51:4, Shulchan Aruch HaRav 51:7, Mishna Brurah 51:14, Kaf Hachaim 51:7, Halacha Brurah 51:32.</ref> | ||
== Baruch She’amar== | |||
# There is a practice to hold the two front tzitzit during Baruch She’amar and kiss them at the end. <Ref> Magan Avraham 51:1, Kaf Hachaim 51:1 say one should hold the tzitzit during Baruch She’amar. Chesed LeAlafim 51:2, Kitzur Shulchan Aruch 14:2, Ben Ish Chai Vayigash 7, Mishna Brurah 51:1 say to kiss them.</ref> | |||
# One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabea Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on Shabbat 118b), that Yishtabach is compared to the end bracha of hallel and so one can say Baruch She’amar when he remembers since by hallel one can say the bracha on hallel when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Biur Halacha 53 D”H Amar Baruch She’amar. </ref> | # One who forgot Baruch She’amar can say it when he remembers even in middle of Az Yashir, but if he finishes Az Yashir he isn’t allowed to say Baruch She’amar or Yishtabach. Ashkenazim have what to rely on if after the fact they forgot Baruch She’amar that they can still say Yishtabach. <Ref>Sh”t Yabea Omer 6:5(2-4),Yaskil Avdi O”C 8:42. The Sh”t Otzrot Yosef 4:2 proves from Sefer Pardes Gadol 5 pg 10a, and Rashi quotes by Shibolei Haleket 7 (on Shabbat 118b), that Yishtabach is compared to the end bracha of hallel and so one can say Baruch She’amar when he remembers since by hallel one can say the bracha on hallel when he remembers (Birkei Yosef 683:1, and Sh”t Kol Gadol 31). S”A 53:2 says one can’t say Yishtabach if he didn’t say Baruch She’amar and some Zemirot. Against S”A, the Pri Megadim says after the fact one who skipped Baruch She’amar can still say Yishtabach, so quotes the Biur Halacha 53 D”H Amar Baruch She’amar. </ref> | ||
==Mizmor Letodah== # Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kaf Hachaim 48:1 in name of the Arizal that one doesn’t stand, so holds Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei teshuva 51:9, Kaf hachaim palagi 12:18, Shulchan hatahor 7. see further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim, kitzur shulchan aruch 14:4.</ref> | ==Mizmor Letodah== | ||
# Ashkenazim stand during mizmor letodah, but Sephardim don’t stand for mizmor letodah. <Ref> Kaf Hachaim 48:1 in name of the Arizal that one doesn’t stand, so holds Shalmei Tzibbur 68b, Keshur Gudal 7:38, Shaarei teshuva 51:9, Kaf hachaim palagi 12:18, Shulchan hatahor 7. see further minchat david 1:52, Rivivot Efraim 4:22. Yad Aharon (1 Hagot Tur), Siddur Baet Ovad 3, Shulchan Aruch Harav 1:14, Siddur Yavetz, Derech Hachaim, kitzur shulchan aruch 14:4.</ref> | |||
# On Shabbat and Yom tov we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on Yom tov. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag isn’t to say mizmor letodah on Shabbat and Yom tov but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef ibid.). Concerning the first pasuk on Yom tov, the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on Yom tov. So holds Pri Chadash 51:9, Shaarei Knesset gedolah (Hagot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabea Omer O”C 8:11(14 D”H Beshabbat) </ref> | # On Shabbat and Yom tov we replace mizmor letodah with mizmor shir leyom hashabbat and Hashem malach. Many have the minhag to also say the first pasuk even on Yom tov. <Ref> Rama 51:9, bet Yosef 51 in name of Orchot Chaim (meah brachot 26) say the minhag isn’t to say mizmor letodah on Shabbat and Yom tov but the Tur disagrees. Instead we say mizmor leshabbat as mentioned by the orchot chaim (quoted by bet Yosef ibid.). Concerning the first pasuk on Yom tov, the orchot chaim holds not to say it, so says in Siddur Rav Sadyah Goan 120, Sefer minhagim of Rabbi Yitzchak madura says to say it even on Yom tov. So holds Pri Chadash 51:9, Shaarei Knesset gedolah (Hagot bet Yosef 10), Olat tamit 51:2, Eliyah raba 51:12, Bear Heteiv 51:10, Shalmei Tzibbur 68c, Ruach chaim 51:8, Mishna Brurah 51:21, Kaf Hachaim 51:49. see Sh”t Yabea Omer O”C 8:11(14 D”H Beshabbat) </ref> | ||
# On Rosh Hashanah the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev Yom Kippur, but Sephardim do. <Ref> Knesset gedola (Hagot hatur), Magan Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on Yom Kippur. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev Yom Kippur, Rama 51:9 says not to say it, but Knesset Hagedolah(Hagot Tur), Shaarei Knesset Gedolah (604:5 Hagot Bet Yosef) say the minhag is to say it. So writes Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, Kaf Hachaim Sofer 51:52 </ref> | # On Rosh Hashanah the majority minhag is not to say it, but some have the minhag to say it. Ashkenazim have minhag not to say it on Erev Yom Kippur, but Sephardim do. <Ref> Knesset gedola (Hagot hatur), Magan Avraham 51:10, Shaalmei Tzibbur 68b, Minchat Aharon 69c record the minhag to say it on rosh hashana and some would also say it on Yom Kippur. However, Pri Megadim (A”A 10), Sh”t Rav Poalim 3:38, Kaf Hachaim Sofer 51:50, Mishna Brua 51:21, Kaf HaChaim Palagi 12:19 in name of the Arizal. See Sh”t Benai Levi 3. Concerning Erev Yom Kippur, Rama 51:9 says not to say it, but Knesset Hagedolah(Hagot Tur), Shaarei Knesset Gedolah (604:5 Hagot Bet Yosef) say the minhag is to say it. So writes Pri Chadash 604, Shalmei Tzibbur 68b, Kaf Hachaim palagi 12:19, Kaf Hachaim Sofer 51:52 </ref> | ||
# Ashkenazim don’t say it on Erev or Chol Hamoed Pesach, whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev peasch pg 38), as well as pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabea Omer O”C 8:11(14)</ref> | # Ashkenazim don’t say it on Erev or Chol Hamoed Pesach, whereas Sephardim do. <Ref> Rama 51:9 based on Sefer minhagim (hilchot erev peasch pg 38), as well as pri Chadash 429:2, Siddur Bet Ovad, Siach Yitzchak say not to say it. Bet Yosef in name of Tur, Shaarei Knesset Hagedolah (hagot bet Yosef 8-9), Sh”t bet david O”C 441, Sh”t Maaseh Avraham O”C 19, Shaalmei Tzibbur 68b, Rov Dagan 154b, Zecher LeAvraham 429, Kaf Hachaim Sofer 51:51, Kaf Hachaim Palagi 12:19, Chazon Ovadiah 2 pg 6, Sh”t Yabea Omer O”C 8:11(14)</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. So holds Olat Tamid 51:2, Knesset Gedola (Hagot Tur) Magan 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> | # 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. So holds Olat Tamid 51:2, Knesset Gedola (Hagot Tur) Magan 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 == # One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after Tachanun or in Ashrei of Mincha. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a D”H Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magan Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after shemona esreh and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. So holds Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabea Omer 5:6 says one should preferably say it between mizmorim </ref> | == Ashrei == | ||
# One needs Kavanah that Hashem provides for all in “Pote’ach Et Yadecha”. If one didn’t have kavanah one should say the pasuk again. If one finished the mizmor one should repeat from Pote’ach until the end, and if one only remembers later, he should say Pote’ach between mizmorim. If one finished all the mizmorim one should have Kavanah in Ashrei after Tachanun or in Ashrei of Mincha. <Ref> S”A 51:7 based on Talmidei Rabbeinu Yonah 23a D”H Kol HaOmer. Orchot Chaim (Tachanot Vemizmorim sh’acher shema esreh 3), Sefer Eshkol (Mehuderet Rav Aurbach 24:53), Birkei Yosef 51:5, Siddur Rav Amram Goan 103 say we Ashrei is said 3 times so that if one didn’t have the first time he can have kavana the next time. However the Levush 51:8 says when one remembers one must repeat the whole mizmor, on which many achronim (Eliyah rabbah 51:6, Magan Avraham 51:6, Pri Megadim A”A 51:6, Mor UKesia, Solet Belula 51:5, Yeshuot Yacov 51:1, Shulchan Aruch Harav 51:8, Birkei Yosef 51:1, Siddur Bet Ovad 51:3 and Kaf Hachaim Sofer 51:32, Halacha Bruah 51:33) disagree based on the Talmidei Rabbenu Yonah that one just repeats Pote’ach. Still, Chaye Adam 18:2 and Mishna Brurah 51:16 hold when one remembers one should repeat from Pote’ach until the end. The Kaf Hachaim Sofer 51:33 says one shouldn’t interrupt to repeat Pote’ach in Pesukei Dezimrah since one can say it with Kavanah after shemona esreh and repeat it there if needed. However many allow one to repeat it even in Pesukei Dezimrah. So holds Ben Ish Chai Vayigash 12 and is implied from many posikim. Therefore Sh”t Yabea Omer 5:6 says one should preferably say it between mizmorim </ref> | |||
# 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 Kriyat Chana David O”C 1:13, Tzitz Eliezer 12:8, Milta Betama 72, Sh”t Shaarei Tzedek Chirari 2:20. </ref> | # 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 Kriyat 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 D”H Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. So rules Magan Avraham 51:7. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </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 D”H Kodem. The Bach 51 brings the second introductory pasuk of Ashrei against the Rokeach. So rules Magan Avraham 51:7. Bet Yosef 51 and Rama 51:7 bring the ending verse VaAnachnu. </ref> | ||
== The Mizmorim== # The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. So holds Magan Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref> | == The Mizmorim== | ||
# The pasuk of “Kol Hanishma tihalelya” and “Hashem Yimloch leolom va’ed” are repeated. The Targum of Yimloch is also read, followed by “Ki Ba Sus”. <Ref> Concerning repeating, Rama 51 brings the practice based on Machsor Vitri 1:6, against the Orchot chaim who says not to repeat Hashem yimloch. So holds Magan Avraham 51:9. The source to read the targum of Hashem yimloch and ki bas Sus is the Arizal (Shaar Kavanot 31b), Ben Ish chai vayigash 14. however the Mishna brurah 51:17 quotes the Gra who says not to say ki ba sus. </ref> | |||
# Sephardim have the custom to give three coins to tzedaka during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magan Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref> | # Sephardim have the custom to give three coins to tzedaka during “atta moshel bekol” in Vayevarech David, two coins first and then the third coin. <Ref> Shaar Kavanot (Tefilat Shachar 18c) Pri Etz Chaim (shaar zemirot 6), Magan Avraham 51: 7, Shalmei Tzibbur 70a, Keshur Gudal 7:43, Siddur Bet Ovad 1, Mishna Brurah 51:19, and Kaf Hachaim 51:44. See Sh”t Yagdil Torah 1:21.</ref> | ||
== Az Yashir == # Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabea Omer Y”D 4:32(3)</ref> | == Az Yashir == | ||
# Az Yashir is said even on Tisha BaAv. <Ref> Tur 559 records the minhag not to say Az yashir on Tisha BaAv. Bet Yosef says the minhag was to say haazinu instead of az yashir, so records ben ish chai Devarim 26, but the Darkei Moshe 559:6 says the minhag is to say az yashir as usual, so records Chesed LeAlafim 51:11 so was the minhag of yerushalim according to the practice of the Arizal. See further Sh”t Olat Shmeul 79, Sh”t Yabea Omer Y”D 4:32(3)</ref> | |||
# In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah Brachot 32) quotes by Bet Yosef 51, Magan Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref> | # In the pasuk “Mi Chamocha BaElim Hashem Mi Kamocha Nedar Bakodesh” the first kamocha has a soft kaf and the second one has a dagesh. Similarly, “Yidamu KaAven” has a kaf with a dagesh and “Am Zu Ga’alta” has a gimmel with a dagesh. <Ref> Orchot Chaim (Meah Brachot 32) quotes by Bet Yosef 51, Magan Avraham 51:7, Eliyah raba 51:7. see ketonet or vayechi d”h ve’amarti.</ref> | ||
# One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref> | # One should pause between the words “Tzalelu KaOferet Bemayim” and “Adirim”, however some say not to pause. <Ref> Solet Belula 51:4 says one should pause since adirim isn’t referring to the water but the Egyptians, Pri Megadim M”Z 51:1, shalmei tzibbur 70c, ben ish chai vayigash 14, Mishna brurah 51:17, kaf hachaim 51:39. However the Sansan leyair 35 argues from Rav Yehuda halevi, Rashi and Mechilta on the pasuk. See Sh”t Levushei Michlol 4:41, Rivavot Efraim 2:34, 3:52, 4:23</ref> | ||
