תורה ברשת
On the Other hand – Making up Psukei D’zimra if you skipped it
הרב דוד ספרלינג
השיעור הועבר ע"י הרב דוד ספרלינג
שיעורים נוספים של המרצה ניתן למצוא כאן

Skipping Parts Of P'sukay D'Zimra

It is well known that someone who comes late to shacharit should skip over parts of P'sukay D'Zimra in order to say the Amidah together with the minyan (see Shulchan Aruch, Orach Haim, 52,1). The question we will address is whether the parts skipped over should be said after shacharit or not.

There is a debate about this in the Tur (ibid). Rav Natronai Ga'on holds that one should not say the parts skipped over at all after finishing the amidah. However the Rosh quotes other Ga'onim who hold that one should in fact recite the sections that were missed.

In fact, there is some question as to how big an argument this is – do those who forbid saying P'sukay D'Zimra after shacharit forbid saying any of it, or only the opening and closing blessings of Baruch She'amar and Yishtabach? There are three opinions –

[1] Some hold that even if the whole of P'sukay D'Zimra (with the blessings) was skipped over, one should recite it all afterwards, together with the opening and closing blessings, [although the Mishna Brurah is very opposed to ever skipping over all of P'sukay D'Zimra in order to pray with a minyan – the Shulchan Aruch himself does allow this possibility].

[2] Others have a strict understanding of Rav Natronai, and hold that none of it at all can be recited out of place (Aruch HaShulchan).

[3] The Shulchan Aruch, and many Achronim take a middle ground and say that one should not say the blessings of Baruch She'amar and Yishtabach after shacharit, but any of the middle section that was skipped over should be made up after the service (this is the opinion of Rav Henkin shlitah also, see B'nay Banim volume 3, p. 196).

On what does this argument hinge? Perhaps P'sukay D'Zimra is a "warm-up" for the Amidah, as a fulfillment of the Gemara (Brachot 32a) that one should praise Hashem and only then pray, or the Gemara (Brachot 30b) that one should, like the rabbis of old, give pause before turning to prayer ("Ashray Yoshvay …" to be understood as instructing us to sit and give pause). If so, then if one had to skip over parts of P'sukay D'Zimra, there would be no point in saying them after one had already said the Amidah.

On the other hand,  perhaps P'sukay D'Zimra is an independent part of the service, which centers around the Gemara's (Brachot 4b) insistence that one recite Ashray three times a day, because of its importance, and the worth of reciting parts of Hallel each day (Shabbat 118b) "May my portion be of those who recite… Hallel each day… that is P'sukay D'Zimra". This is perhaps borne out by the Rambam (Tefillah, 7, 12) "The Sages praised those who recite songs from the Book of Tehillim every day; from 'Tehillah l'David' (Tehillim 145) until the end of the Book of Tehillim. It has become customary to read verses before and after them. They instituted a blessing before reciting them, Baruch She'amar, and a blessing after them, Yishtabach".  If so, it would be worthwhile saying these praises even if one has finished Shacharit already.

(Source, and for more study, see 'Laws of Prayers – Korbanot and Pesukei De-zimra (1)' by Rav David Brofsky, at the VBM website). 

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שיעורים נוספים ניתן למצוא בקטגוריות הבאות: הלכה
תאריך העלאה:ט׳ בשבט ה׳תשע״ו
19/01/16
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