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The Israel Koschitzky Virtual Beit
Midrash
The Laws of Prayer
Shiur
#06:
Pesukei De-zimra (2) Rav
David Brofsky INTRODUCTION: Last
week, we discussed the development of and the reasons behind Pesukei De-zimra. We offered two approaches to
understanding its role in our tefillot. Pesukei de-zimra may function as a preparation
for tefilla, either as part of a
larger ethic of praising God before approaching Him with requests, or as an
opportunity to collect our thoughts and contemplate before embarking upon
prayer. Alternatively,
Pesukei De-zimra may be an
independent unit, surrounding the recitation of Ashrei, as the Gemara praises one who
does so three times each day.
This
week, we will discuss the content of Pesukei De-zimra, and learn some of the
relevant halakhot. ASHREI: As we
learned last week, the Gemara (Shabbat 118b) quotes and examines an exclamation
of Rabbi Yosei: “May my portion be of
those who recite the entire Hallel every day." Is that right? Did not
the Master say that one who recites Hallel every day blasphemes and
reproaches [the Divine Name]? Indeed,
we are referring to Pesukei De-zimra. Furthermore,
elsewhere (Berakhot 4b) the Gemara praises one who recites Ashrei (Tehillim 84:5, 144:15-145:21,
115:18) three times a day, and ensures him a place in the world to come. The Gemara concludes that the uniqueness
of Ashrei can be found in its
alphabetical arrangement, as well as in the verse (145:16) “Potei'ach et
yadekha”, which express the theme of divine
sustenance. What
exactly is the difference between reciting Hallel daily, which is perceived as
“blasphemous,” and reciting Pesukei
De-zimra? Furthermore, what is
so special about Ashrei, that it is
worthy of Chazal's praise? The
Meshekh Chokhma (Rabbi Mei'ir Simcha of Dvinsk, 1843-1926),
in Parashat Bechukotai, explains that, “One should not err and
forget that God is the creator, organizer and supervisor of the natural
order. One should not think, out of
routine, that nature is independent, and one should not separate it from its
creator. Therefore there are, on
occasion, miracles… the purpose of which is to bring the wonders of nature to
the attention of mankind, as it is all from His hands and pure providence. Therefore, those who
recite the Great Hallel every day, which indicates that it is ONLY appropriate
to acknowledge the miraculous actions of God [as described within], but the
natural order, once created, is detached from its creator, are blasphemers. On the other hand, one who recites Ashrei daily, which speaks of the
natural order, is worthy of the World to Come… That is the significance of the
alphabetical arrangement of Ashrei,
which hints to the natural arrangement of the world, without skipping, from
alef to tav… CONTENT
OF PESUKEI DE-ZIMRA: ASHREI The
Rishonim discuss which texts comprise the core of Pesukei De-zimra. Rashi (Shabbat 118b), for example,
suggests that Pesukei De-zimra refers
to, in addition to Ashrei, Tehillim
148 ("Hallelu et Hashem min ha-shamayim") and 150 ("Hallelu Kel
be-kadsho"). The
Regarding
Ashrei, Rav Amram Gaon writes that
one should “concentrate” for "Tehilla le-David" (Ashrei). Rabbeinu Yona (Berakhot 23a) agrees but
limits the absolute necessity for concentration to the verse “Potei'ach et
yadekha,” which, according to the above cited gemara (Berakhot 4b), is the
essence of Ashrei. Therefore, one who does not concentrate
during the recitation of this verse should repeat it. The Shulchan Arukh (51:7) codifies the
opinion of Rabbeinu Yona. The
Mishna Berura (51:16), citing the Levush and Chayei Adam, rules that one should
return to that verse, and continue until the end of Ashrei, even if one remembers after
completing the entire tefilla.
Others (see Tzitz Eli'ezer 12:8) disagree, and require one to merely
repeat that verse.
HODU It
seems that as early as the Saboraic period, it became customary to recite the
words of praise sung by David upon bringing the Aron to Yerushalayim (Divrei
Ha-yamim I 16:8-36), a full twenty-nine verses beginning with "Hodu." To these twenty-nine verses, we
append twenty-two assorted verses from Tehillim, starting with
"Romemu." The
Kol Bo (Rabbi Aharon ben Rabbi Ya'akov Ha-cohen of Narbonne, France, thirteenth
and fourteenth centuries) cites the Eshkol (Rabbi Abraham ben Isaac of Narbonne,
1085–1158), who explains that this custom is based upon David’s instituting that
this song should be said in front of the Aron morning and afternoon, during the
offering of the korban tamid. Similarly, the Seder Olam (14) records
that even in the Beit Ha-mikdash, they recited half of this song during the
morning tamid service, and the second
half during the afternoon ceremony. To
this day, there are different customs regarding the location of these verses,
based on one's nusach (liturgical tradition). Those who follow nusach Ashkenaz,
for example, recite these verses after Barukh She-amar (see Tur 50), in order to group
all of the verses of praise together.
Those who follow nusach Sefarad or Edot Ha-mizrach, say
these views after Korbanot, but
before Barukh She-amar (Eshkol, Kol Bo), apparently
viewing these verses as an extension of the recitation of the korban tamid passage, just as these verses were
sung alongside the offering of the tamid in the Beit
Ha-mikdash. MIZMOR
LE-TODA The
custom to say this psalm in Pesukei
De-zimra appears in many Rishonim, including the Shibbolei Ha-leket,
Rokei'ach and Manhig. Chazal
speak very highly of this psalm.
For example, the Midrash (Vayikra Rabba 9:7) states that “In the days to
come, all of the sacrifices will be obsolete, except for the korban toda (thanksgiving offering), and all of
the prayers will be obsolete, except for praise (hoda'a).” Furthermore, the Gemara (Shevuot 15a)
explains that this psalm was recited with the offering of the korban tamid in the beit
Ha-mikdash. Apparently,
we express the idea that on some level, every day, miraculous events occur, and
it is therefore fitting to recite this psalm, as if we are offering a korban toda. As it
is based upon the song recited with the korban toda, our practice is to omit it on
Shabbat, Pesach and Erev Yom Kippur, when this korban either cannot be brought or
cannot be consumed. YEHI
KHEVOD, BARUKH HASHEM LE-OLAM UNTIL AZ YA22SHIR: Massekhet
Soferim (18:2) mentions that a collection of verses, starting with “Yehi Khevod” (Tehillim 104:31) was
recited on the first two days of Pesach. Rav
Amram Gaon and Rav Se'adya Gaon include Yehi Khevod as part of the daily Pesukei De-zimra.
The
Rishonim also mention the custom of reciting “Barukh Hashem le-olam” (Tehillim
89:53, 135:21, 72:18-19) as well as “Va-yvarekh David” (I Divrei Ha-yamim
29:10-13, Nechemya 9:6-11) and “Az
Yashir” (Shemot 14:30-15:19).
The Rambam (Hilkhot Tefilla 7:13) even mentions that some
are accustomed to saying the Song of Ha'azinu (Devarim 32:1-43) in place of Az Yashir, and some even recite both!
ONE
WHO ARRIVES LATE TO MINYAN: Being
that Pesukei De-zimra is comprised of
many parts, some of greater importance than others, at times one may shorten, or
skip all together, Pesukei De-zimra. For
example, Chazal place great importance upon Tefilla be-tzibbur, saying Shemoneh Esrei
with the congregation. The
Gemara (Berakhot 8a) even describes Tefilla be-tzibbur as a "tefilla be-et ratzon” (prayer at
a time of favor). May one abridge,
or even skip Pesukei De-zimra
altogether, in order to say Shemoneh
Esrei with the tzibbur? One
can find a number of approaches among the halakhic
authorities. The
Kabbalists, for example, cite a passage from the Zohar that strongly condemns
those who change the order of the tefillot, accusing them of “rerouting
the pipes” (mehapekh et ha-tzinorot) of efficacious prayer. Later authorities debate whether this is
true only when praying privately, or even when communal prayer is at
stake. Incidentally,
the Beit Yosef (OC 51) cites the Orechot Chayim, who criticizes those who rush
through Pesukei De-zimra in order to
pray with the tzibbur. “Is it appropriate to shorten the
praises of God in order to ask for one’s needs?” he asks. “Is there a ruler that would be happy
with that?” Alternatively,
the position of many Geonim, as well as the Rosh and Tur (see Tur OC 52), is
that one may omit the entire Pesukei
De-zimra, INCLUDING the berakhot, if necessary, in order to pray with
the tzibbur. The Shulchan Arukh and the Rema (52:1)
adopt this position. The
Mishkenot Ya’akov (Rabbi Ya’akov of Karlin) suggests a middle approach. He maintains that the berakhot of
Barukh She-amar and Yishtabach are of great importance, and
therefore one may omit the entire Pesukei
De-zimra, EXCEPT for the two berakhot and Ashrei. It
seems that this halakha is in accordance with the Shulchan Arukh and Rema, who
rule that in order to pray with the tzibbur, one may omit the entire Pesukei De-zimra. (Last week we discussed whether one
should recite that which he skipped after his Tefilla.) The Mishna Berura (52:6 and Biur Halakha
53:2), however, rules in accordance with the Mishkenot Ya’akov. That
being the case, if one has enough time to say PARTS of Pesukei De-zimra, and still say Shemoneh Esrei with the tzibbur, but must omit certain sections
of Pesukei De-zimra, which passages
should one say, and which may one omit? Preferably,
one should at least say Elokai Neshama, Birkot Ha-torah, and the two
berakhot of Pesukei De-zimra
with Ashrei between them. Seemingly, one who has more time should
recite the rest of the Birkot Ha-shachar. If
one has more time, which parts of Pesukei
De-zimra have higher priority? The
Shulchan Arukh (52:1), based upon Rashi’s explanation of Pesukei De-zimra (Shabbat 118b), rules
that one with limited time should recite Tehillim 148 and 150. If one has even more time, once should
say all six psalms. The Mishna
Berura suggests that if one has even more time, one should say from
“Va-yvarekh David” until “le-shem tifartekha” (the half which
comes from Divrei Ha-yamim) and then from “Hodu” until “Ki kadosh Hashem
elokeinu" (i.e., the full passage from Divrei Ha-yamim plus the two verses
from Tehillim 99 which start with "Romemu"). Rav
Moshe Feinstein (Iggerot Moshe OC 2:16) points our that if one has miscalculated
how much time one has, one may recite parts of Pesukei De-zimra out of order, as there
is no official order to this collection of psalms. What
if by skipping parts (or all) of Pesukei
De-zimra, one will still NOT pray WITH the tzibbur, but will be able to pray WITH
the sheliach tzibbur for his repetition? The Acharonim debate this question. The
Peri Megadim (52), as well as Rav Moshe Feinstein (Iggerot Moshe OC 3:9), who
believes that the Rema also concurs with his opinion, rule that praying WITH the
sheliach tzibbur does NOT
constitute tefilla be-tzibbur. However,
the Eshel Avraham of Butshatsh (52) and others (as summarized by Rav Ovadya
Yosef in Yabia Omer, OC 2:7:4-6) disagree, maintaining that reciting the
Shemoneh Esrei WITH the
sheliach tzibbur is considered
tefilla be-tzibbur. It
seems that one may justify omitting parts of Pesukei De-zimra in order to pray WITH
the sheliach tzibbur. However, it is doubtful whether one
should skip the ENTIRE Pesukei
De-zimra (including the berakhot) in order to pray with the
sheliach tzibbur. Rav Ovadya Yosef (Yechavveh Da’at
5:5) rules, however, that in this case it is proper to omit the entire Pesukei De-zimra. It is
important to note that the laws of “abridging” or “skipping” Pesukei De-zimra, apply in other cases
as well. For example, Rav Moshe
Feinstein (Iggerot Moshe OC 4:91) rules that a teacher who will be late
to teach Torah or even a regular employee who may be tardy to his job (that he
is expected to show up to on time!), may also follow the above principles of
abridgment. Similarly, one who is
sick and too weak to recite the entire tefilla, may follow the guidelines of
abridgment as presented above.
PESUKEI
Just
as certain psalms were added to the weekday Pesukei De-zimra, so to a number of
psalms were incorporated into the Shabbat Pesukei De-zimra. In addition, the weekday Yishtabach appears in an expanded form,
beginning with the prayer Nishmat. What
is the origin of Nishmat? Nishmat is
comprised of three parts. The
Gemara (Berakhot 59b and Ta’anit 6b) mentions part of Nishmat—"If our mouths were full of song
like the sea… we could not sufficiently give thanks to You, O Hashem our
God…"—as part of the blessing said over rain. Elsewhere,
the Gemara (Pesachim 117b-118a) mentions another part, “They fill the third cup
for him, and he then recites Birkat Ha-mazon. Over the fourth cup, he concludes the
Hallel and recites BIRKAT HA-SHIR.”
The Gemara identifies this “Birkat Ha-shir” as Nishmat (at least part of it), with its
concluding blessing.
The
final part, from “kol peh…,” was authored by the Geonim, who apparently
combined the different parts and created the tefilla current known as Nishmat. The
Zohar (Vayakhel 205b) mentions saying Nishmat on Shabbat morning. Rabbeinu Yona (Berakhot 24a) refers to
Nishmat as a "custom of the Geonim."
Finally,
there was apparently a widespread rumor in the middle ages that Nishmat was authored by the apostle
Peter. Rashi, in the Machzor
Vitri (Hilchot Pesach) writes, Some say that is was
composed by Shimon (Peter)… but Heaven forbid that this be said in I
would like to mention two final two points regarding Pesukei De-zimra on
Shabbat. Firstly,
the Mishna Berura (52:5), citing the Chayei Adam, writes that one who must
abridge his Pesukei De-zimra on
Shabbat should first say all of the weekday sections, as that which is
“tadir”, i.e. said more often, takes precedence. If one has additional time, one should
preferably add Tehillim 19 ("La-mnatzei'ach mizmor le-David"), 34
("Le-David be-shannoto") and 90 ("Tefilla le-Moshe"). Secondly,
he continues, even if once must skip all but the berakhot and Ashrei, Nishmat should still be recited. The Sha’arei Teshuva (281) and Rav
Ovadya Yosef (Yechavveh Da’at 5:5) disagree. WOMEN
AND PESUKEI DE-ZIMRA: We
began last week by suggesting two different understandings of Pesukei De-zimra. I would like to conclude with a question
that may be related to this very issue. Are
women obligated in Pesukei
De-zimra? The
Mishna Berura (79:2) writes that since Pesukei De-zimra was instituted as a
preparation for tefilla, and women
ARE obligated in tefilla (as we will
discuss in a future shiur!), then they are certainly obligated to recite Pesukei De-zimra. The
Arukh Ha-shulchan (70:1) disagrees.
He writes that fundamentally women are exempt; nevertheless, he writes,
“Why would they not want to say praise to God as Miriam and all the women did at
the crossing of the
Next
week we will begin our study of Keriat Shema. |