Chapter 23: Pesukei Dezimra[1]
1. Ascending the worlds during prayer:
In Kabbala, it is explained that the Shacharis prayer is likened to a ladder, in which we climb up the four worlds of Assiya, Yetzira, Beriya, and Atzilus. The summit of Atzilus is reached during Shemoneh Esrei. One is to actively contemplate and try to feel this matter in each stage of Davening. One is to imagine being in the world of Assiya in the start of Davening, in the world of Yetzira in Pesukei Dezimra, in the world of Beriya in Birchas Shema, and in the world of Atzilus in Shemoneh Esrei.
- The purpose of Pesukei Dezimra and why Chazal instituted it:[2]
Pesukei Dezimra is a two bladed sword which cuts the Kelipos and elevates the good and demotes the evil. In Shema we then kill the evil. However this sufficed only in earlier generations. In later generations the Sages saw we need 18 blessings of Shemoneh Esrei to kill the evil. It is called Zamir from the wording of cutting or trimming, as one cuts the Kelipos in Pesukei Dezimra by drawing Elokus to oneself.
- Saying Pesukei Dezimra slowly and properly:[3]
One is to say the words of Pesukei Dezimra slowly and properly word by word in order to have proper concentration. Those who Daven Pesukei Dezimra fast are not doing a proper thing as they are shortening the praise of G-d in order to ask for their own needs.
The initial length of 30 minutes:[4] The minimum length for Pesukei Dezimra, from Hodu until the end of Yishtabach is 30 minutes.
To Daven with the Minyan:[5] One may not recite Pesukei Dezimra in a hurried manner even in order to Daven Shemoneh Esrei with the Minyan. If however he is the 6th man needed for the Minyan of Shemoneh Esrei, then he should Daven quickly in order to reach the Minyan.
Must one follow the same pace as the Chazan: It is proper to do so however is not an obligation. One may certainly Daven slower than the Chazan.
- Kaddish Derabanan recited before Hodu:[6]
Purpose of the Kaddish recited before Hodu: The Kaddish that is recited prior to Hodu is necessary in order to effect the elevations of the worlds during prayer. The prayer is considered like a ladder, and the Kaddish serves as a stepping stool to go from one world to the next, and hence the Kaddish before Hodu is an absolute necessity in order to affect the elevation. Accordingly, it is imperative that there already be a Minyan in Shul for Kaddish Derabanon said before Hodu. At the very least, the Minyan should wait prior to Baruch Sheamar for it to be recited.
Non Yasom saying: Even a Chazan whose parents are both alive may, and should, recite this Kaddish prior to Hodu if there are no mourners in Shul saying it.
May Kaddish Derabanan of before Hodu be recited after Hodu? If one did not have a Minyan available at the time that Kaddish Derabanon is recited before Hodu, and a Minyan later became available before Baruch Sheamar, the Kaddish may still be recited. [It is not to be recited between the end of Mizmor Shir Chanukas Habayis, and the phrase of Hashem Melech, but rather afterword’s, before Baruch Sheamar. It is to be recited only after a number of verses have been said aloud after the Minyan has arrived. Initially three verses are to be recited aloud, although Bedieved it suffices to say two verses aloud. Alternatively, someone should repeat the saying of Davar Halameid, and Yehi Ratzon, and then say Kaddish afterwards. Alternatively, someone should say the Drasha of Rebbe Chanania Ben Akashya Omer.]
May Kaddish Derabanan of before Hodu be recited after Baruch Sheamar: If one did not have a Minyan available at the time that Kaddish Derabanon is recited before Hodu, and a Minyan later became available sometime during Peuskei Dezimra, then some Poskim rule the Kaddish may be recited, even if both the Minyan and the person reciting it are already past Baruch Sheamar. Other Poskim, however, rule it may not be recited after the Minyan has reached Baruch Sheamar, even if the person reciting on behalf of the Minyan is before Baruch Sheamar. [This applies even if the person saying the Kaddish is a Yasom.]
Minyan is before Baruch Sheamar-but the one saying Kaddish is after Baruch Sheamar: If the Minyan is before Baruch Sheamar, but the individual who desires to say the Kaddish is after Baruch Sheamar, he may not say this Kaddish. [If, however, he is a Yasom within 11 months of the passing of a parent, then he may recite the Kaddish even if he is past Baruch Sheamar.]
- Hodu:[7]
After reciting the paragraph of the Kaddish Derabanon, one recites the prayer of Hodu.
Chazan:[8] The custom is for there to be a Chazan who leads the prayers starting from Hodu. He concludes out loud by the words Ki Kadosh Hashem Elokeinu, Kasher Yichalnu Lach, Ki Gamal Alay, Leolam Odecka, Halelukah, Kol Afsei Aretz. The congregation is to wait until the Chazan recites these segments out loud prior to continuing with the paragraph.
- Mizmor Shir Chanukas Habayis:[9]
After reciting the paragraph of Hodu, one recites the Psalm of Mizmor Shir Chanukas Habayis.
- Hashem Melech:
After reciting the Psalm of Mizmor Shir Chanukas Habayis, one recites Hashem Melech and Lamnatzeiach Beniginos.
Standing:[10] Hashem Melech is to be said in a standing position.[11] When the Chazzan recites it, all the congregation is to stand even if they are not yet saying it.[12]
- Baruch Sheamar:[13]
Say as a song: One is to say Baruch Sheamar in a song and pleasant tune as it is a nice song which the Anshei Kneses Hagedola established based on a letter that fell from heaven and they found this blessing written on it.
Standing: Baruch Sheamar is to be recited in a standing position.
Holding the Tzitzis during Baruch Sheamar: While saying Baruch Sheamar one holds the two front Tzitzis with the left hand. At the conclusion of the blessing one passes the Tzitzis over his eyes and kisses them. [The Rebbe was witnessed to first take hold the Tzitzis in his left hand and then to pass it to his right hand and kiss the Tzitzis while they are in his right hand.]
Kissing the Tzitzis:[14] After the conclusion of Baruch Sheamar one is to kiss the Tztitz and then let them go.
- Mizmor Lesoda:[15]
Singing:[16] Mizmor Lesoda is to be lengthened and said in a singing tune, as the only song that will not be nullified in the future is Mizmor Lesoda.
Standing: One is required to stand for the recital of Mizmor Lesoda. [Others however rule one is not required to stand. Furthermore, some Poskim rule that one is specifically to recite Mizmor Lesoda in a sitting position. Practically, the Chabad custom is to stand for its recital, and only sit down prior to Yehi Kavod. So is also the widespread Ashkenazi custom, while the Sefaradi custom is to sit for its recital.]
Days of omission: On those days which the Todah sacrifice was not offered (Erev Pesach, Chol Hamoed Pesach, Erev Yom Kippur), the Todah paragraph should not be recited.
- Ashreiy
One is required to concentrate upon saying the Psalm of Tehila Ledavid. One who says this psalm three times daily merits a portion in the world to come.
11. Poseiach Es Yadecha:[17]
One must especially concentrate upon saying the words Poseiach Es Yadecha, on the meaning of the words that he is saying.
Repeating if did not concentrate: If one did not concentrate on the words and he remembered prior to completing Ashreiy, then he is to retract to the verse of Poseiach Es Yadecha [and repeat from there]. If however he remembered only after he finished Ashreiy, then he should repeat the single verse of Poseaich Es Yadecha upon remembering.[18] It is best to repeat it between the paragraphs [i.e. Bein Haperakim]. If one did not repeat the verse during Davening, such as he remembered only after he began Birchas Shema, then he is to repeat it after Davening. One must say Poseiach Es Yadecha with special concentration. If he did not do so with concentration he is to repeat the verse from there. If one remembered he did not concentrate on the verse only after he finished Ashreiy, then he should say simply that Pasuk of Poseaich Es Yadecha.
Touching Shel Yad and Shel Rosh: Some are accustomed to touch the Tefillin Shel Yad upon saying the words Poseiach Es Yadecha and to touch the Tefillin Shel Rosh upon saying the words Umasbia Lechol Chaiy Ratzon. This is the Chabad custom. Some however are accustomed to touch the Tefillin with the straps and not directly with their hands.
Raising the eyes towards Heaven: Some are accustomed to raise the eyes upon saying the verse of Poseiach Es Yadecha.
Raising the hands: Some Sephardic communities have the custom to open the hands towards Heaven upon saying the words Poseiach Es Yadecha. [This is not the Chabad custom.] One who follows this custom is to beware not to lift the hands above one’s head.
Giving charity: Some are accustomed to distributing charity upon saying the verse of Poseiach Es Yadecha. [This is not the Chabad custom.]
- Vayivarech David:[19]
It is customary to stands by the recital of Vayivarech David until the words Ata Hu Hashem Haelokim. [The chabad custom is to stand from Baruch Hashem Leolam until after Yishtabach.]
- Az Yashir:[20]
Standing: Az Yashir is to be said in a standing position.
Verse by verse:[21] Some are accustomed to recite Az Yashir one verse at a time, with the congregation repeating the verses after the Chazan one verse at a time.
- Yishtabach
- Saying Yishtabach immediately after Az Yashir:[22]
One is to recite Yishtabach immediately after Az Yashir, without making an interval in-between. This applies even on Shabbos and Yom Tov. [Thus, in the event that the Chazan is not yet up to Yishtabach, as commonly occurs on Shabbos and Yom Tov in which the Chazan recites from Shochan Ad with Chazanus, [and the individual has already reached the paragraph of Yishtabach], then the individual is not to wait for the Chazan, and is to recite Yishtabach right away.]
Waiting for a Minyan: In the event that a Minyan is not yet available, and one must wait until the arrival of the tenth man, the individuals are not to wait between Az Yashir and Yishtabach but are rather to recite Yishtabach and then wait for the Minyan to arrive. [Alternatively, they are to wait in the middle of Az Yashir and then complete Az Yashir and say Yishtabach when the Minyan arrives.] This however is with exception to the Chazan, as will be explained next.
- Waiting for Minyan by Yishtabach-Minyan arrived after Yishtabach:[23]
Waiting for six people who are up to Yishtabach: The Chazan may say Yishtabach and Kaddish even if there are not 6 people up to Yishtabach, as long as there is a Minyan in the room, and 6 people that can answer. Nevertheless, it is proper to wait until there are 6 people in order to say Birchas Shema with a Minyan.
Where is the Chazan to wait: In the event that a Minyan is not yet available in Shul, the Chazan is to wait between Az Yashir and Yishtabach until the arrival of the tenth man. He is to wait silently, without saying anything, until the tenth man arrives, upon which he is to say Yishtabach and Kaddish. The Chazan may wait between Az Yashir and Yishtabach even for a period of thirty minutes, which is the amount of time it takes to complete the entire Pesukei Dezimra, from Baruch Sheamar until the end of Yishtabach. [Practically, the Chazan is to wait by the end of Az Yashir, by Vehaya Hashem Limelech, and then recite from there aloud when the Minyan arrives.]
The law if the Chazan already said Yishtabach: If the Chazan already recited Yishtabach prior to the arrival of the Minyan, then after the Minyan arrives he is to repeat part of Pesukei Dezimra and then say [the half] Kaddish [and Barchu]. [Initially three verses are to be repeated aloud, although Bedieved it suffices to say two verses aloud. It is not necessary for the entire Minyan to repeat three verses, but simply the Chazan alone.] If the Chazan [and others] do not wish to repeat the verses, then Kaddish is not to be recited and they are rather to say Barchu without Kaddish.
Where is the rest of the Minyan to wait: In the event that a Minyan is not yet available, and one must wait until the arrival of the tenth man, the individuals are not to wait between Az Yashir and Yishtabach but are rather to recite Yishtabach and then wait for the Minyan to arrive. [Alternatively, they are to wait in the middle of Az Yashir and then complete Az Yashir and say Yishtabach when the Minyan arrives.]
How long can one remain silent for in Pesukei Dezimra: One may wait even more than 30 minutes which is the amount of time to recite the entire Pesukei Dezimra for the sake of a Minyan to arrive.
The tenth man left in middle of Kaddish:[24] If the tenth man left in middle of Kaddish then one is to finish the Kaddish, as long as majority of the Minyan remains. However, in such a case, Barchu is not to be recited.
- Tallis and Tefillin between Yishtabach and Barchu:[25]
If one did not have a Tallis until Pesukei Dezimra he is to put it on without a blessing. One may not say the blessing in middle of Pesukei Dezimra even if he is between the paragraphs. One is to say the blessing between Yishtabach and Yotzer. The same applies for Tefillin.
Chazan: The Chazan is to say the bracha over the Tallis before Yishtabach, as he may not say it between since he must say Kaddish. If the Tallis arrived between Yishtabvach and Kaddish, he is to to wear it with a bracha. However, between Kaddish and Barchu, and Barchu and Yotzer Oar one may not make any interval even to put it on without a blessing.
- Answering Amen:[26]
Even if one finished Yishtabach together with the Chazan, he is to answer Amen to the Chazan’s blessing. The same applies if one finished the blessing of Hashkiveinu [in Maariv] together with the Chazan.[27]
- Switching Chazanim before Yishtabach:[28]
The custom is to have one Chazan lead the prayers until the blessing of Yishtabach, and then have another Chazan switch and many the prayer from Yishtabach until the end.
Shabbos: On Shabbos, the switch is made prior to the paragraph of Shochen Ad.
- Half Kaddish:[29]
After Yishtabach the Chazan recites half Kaddish.
- Barchu:[30]
A. General laws:
After half Kaddish the Chazan recites Barchu.
Aloud: The words Barchu Es Hashem Hamevorach are to be said aloud in order so the entire congregation here it.
The congregation: Upon hearing the Chazan reciting the words Barchu Es Hashem Hamevorach the congregation is to respond with the words Baruch Hahem Hamevorach Leolam Vaed.
Not to delay the answer:[31] One is not to delay the answering towards Barchu. Rather, immediately upon the Chazan concluding the stanza of Barchu he is to answer. So long as majority of the congregation has not yet completed their answering, one may still answer. (Furthermore, according to some opinions, even if majority of the congregation has completed their recital, so long as there are still nine people remaining [who are still answering] it is permitted to answer.)
The answer of the Chazan:[32] The Chazan must also answer Baruch Hashem Hamevoracvh Leolam Vaed together with the congregation. The Chazan says this statement together with the congregation and not afterwards.
Amen: The congregation does not answer Amen after the response of Baruch Hashem Hamevorach of the Chazan.
Bowing: The custom is for the Chazan to bow by Barchu. However the Kehal does not need to bow and is not to do so. Although while the Chazan says Barchu they should bend their head slightly downwards.
If one did not hear the Chazan say Barchu:[33] If one was present but did not hear the Chazan recite Barchu due to the noise or low voice of the Chazan, then so long as there were nine people present in the Minyan who heard it said from the Chazan, then even one who did not hear the words may answer with them. This applies even if majority of the congregation could not hear, so long as nine people heard it.
Answering for Barchu in middle of Pesukei Dezimra: One may answer Barchu in middle of Birchas shema, and certainly in middle of Pesukei Dezimra, as it is considered a Davar Shebekedusha.
- Yachid saying Kaddish and Barchu if he is Davening in room with Minyan:[34]
If one is Davening on his own in an area in which there is a Minyan of men in the room, he may stop after Yishtabach and recite Kaddish and Barchu. This applies even if he already heard Kaddish and Barchu from a Minyan.
- Are women obligated to recite Pesukei Dezimra [i.e. Hodu-Yishtabach]?[35]
The dispute: Some Poskim rule that women are obligated to recite Pesukei Dezimra just like men. Other Poskim rule that women are exempt from reciting Pesukei Dezimra , although are nevertheless allowed to do so if they wish, and they may choose to say even the opening and closing blessings of Baruch Sheamar and Yishtabach. The above applies for Ashkenazi women, and according to many Poskim , also for Sephardi women. Some Poskim , however, rule that since women are exempt from reciting Pesukei Dezimra, therefore, it is forbidden for women of Sephardic origin to recite the blessings of Baruch Sheamar and Yishtabach.
Practical directive: Practically, Admur rules like the middle opinion that the saying of Pesukei Dezimra is not obligatory for women. Nevertheless, it is a widespread custom amongst women of both Ashkenazi and Sephardic Jewry to initially recite the entire Pesukei Dezimra, just as a man, and so should initially be done. However, a woman who is pressed for time, such as a busy mother, may skip Pesukei Dezimra. Regarding the Sephardic custom: Some Sephardim follow the latter opinion and therefore the women do not recite Baruch Sheamar and Yishtabach with Hashem’s name upon reciting Pesukei Dezimra. Others however follow the middle opinion, and allow women to recite these blessings just like a man. Practically, whatever she chooses has upon what to rely, and she may continue with whatever custom she was brought up with.
- Is one to skip Pesukei Dezimra to Daven with the Minyan?[36]
Every person is obligated to come to Shul for prayers early enough for him to have time to be able to pray the entire prayer and still pray Shemoneh Esrei with the congregation.
Letter of law: In the event however that one arrived to Shul in the midst of the congregations prayer and he will thus not have enough time to pray the entire prayer and still pray Shemoneh Esrei with the congregation, then from the letter of the law he is to skip certain sections of prayer in order so he be able to pray Shemoneh Esrei together with the congregation. The same applies if he will miss Davening Shemoneh Esrei within Zeman Tefila, that he should skip Pesukei Dezimra in order to Daven Shemoneh Esrei on time.
Ruling of Kabbalah: However, based on the Kabbalistic teachings which state that one who mixes up the order of prayer has confused the Divine channels of blessing, many have become accustomed to not skip any part of the prayer, independent to where the congregation is holding.
Skipping parts of Davening in order to Daven Shemoneh Esrei within Zeman Tefilan/Chatzos:[37] If Zman Tefila or Chatzos is passing, then the Halachic ruling is that he should skip part, or all, of Pesukei Dezimra, in order so he Daven Shemoneh Esrei within Zeman Tefila or by Chatzos. It is better for him to skip then to say it quickly.
- Speaking and interruptions during Pesukei Dezimra:[38]
Definition of Pesukei Dezimra: Pesukei Dezimra is considered from after Baruch Sheamar until the start of the blessing of Yishtabach.
Speaking: From the beginning of Baruch Sheamar [from when Hashems name is said] until after Shemoneh Esrei, it is forbidden to speak.
Hebrew:[39] It is forbidden to speak even in Lashon Hakodesh.
Torah learning: One may not learn Torah in middle of Pesukei Dezimra.
Yehi Kavod-Hashem Melech:[40] In midst of the verse Hashem Melech Hashem Malach in Yehi Chivod, one may not make an interruption, just as we rule between Elokeichem and Emes.
A. Davar Shebekedusha, Amen, and blessings:
Hefsek in Baruch Sheamar:[41] The middle of Baruch Sheamar, between its start and concluding blessing, has the same law as Birchas Kerias Shema regarding the laws of making an interruption, and hence one may only answer for Kedusha, Yihei Shmei Raba, Barchu, Amen of Damirun Bealma in Kaddish, Hakeil Hakodosh and Shomeia Tefila of Chazaras Hashatz. It is a disputed if one may answer Amen for after the Chazzans blessing of Baruch Sheamar while in middle of the blessing section of Baruch Sheamar, and therefore one is not to answer Amen.
Answering Amen:[42] In middle of Pesukei Dezimra it is permitted to answer Amen for all blessings.
Baruch Hu Uvaruch Shemo:[43] One may not answer Baruch Hu Uvaruch Shemo in middle of Pesukei Dezimra.
Kedusha:[44] In middle of Pesukei Dezimra one may answer and recite the entire Kedusha.
Kedusha on Shabbos:[45] Even the additional parts of Kedusha added on Shabbos and Yom Tov may be recited in Pesukei Dezimra.
Modim:[46] In middle of Pesukei Dezimra one may stop to answer and recite the entire Modim.
Barchu: In middle of Pesukei Dezimra one may stop to answer to Barchu.
Shema:[47] If the congregation is reciting Shema, one is to stop to say the first verse of the Shema even if he is in the middle of Pesukei Dezimra.
Aliyah to Torah in middle of Pesukei Dezimra:[48] A Yisrael may not initially be called up for an Aliyah during Pesukei Dezimra. However, a Kohen or levi may be called up for an Aliyah during Pesukei Dezimra if there is no other Kohen or Levi available. Bedieved, if one had already been called up to the Torah, then he may go up for the Aliyah and say the blessings and even read inside with the Baal Korei, even if he is a Yisrael. See Halacha B for the full details of this subject!
Blessing of Thunder and lightning: One may recite the blessing over thunder or lightning in middle of Pesukei Dezimra. One may stop to say the blessing even if he is in middle of a verse.
Using the bathroom: One may not stop defecate if he can withhold his bowels until after the prayer [i.e. Shemoneh Esrei]. However, one may stop to urinate, although he is not obligated to do so, and may withhold his needs until after Shemoneh Esrei, if he chooses.
Asher Yatzar: When one goes to the bathroom [to urinate] in middle of Davening, some Poskim rule he may say Asher Yatzar in middle Pesukei Dezimra [even if one is in middle of a paragraph ]. Nonetheless, it is best to delay the Asher Yatzar and recite it between the paragraphs [i.e. Bein Haperakim] of Pesukei Dezimra. Certainly, it may be recited between Yishtabach and Yotzer Or. Other Poskim however rule it may not be said during Pesukei Dezimra and is to be said either between Yishtabach and Yotzer Or, or after Davening.
Returning to the beginning of the Pasuk:[49] If one answered for a Divrei Kedusha [i.e. Amen, etc] in middle of a verse, one is to restart from the beginning of that verse.
B. Aliyah to Torah in middle of Pesukei Dezimra:[50]
Lechatchila: A Yisrael may not initially be called up for an Aliyah during Pesukei Dezimra. However, a Kohen or levi may be called up for an Aliyah during Pesukei Dezimra if there is no other Kohen or Levi available.
Bedieved: However, Bedieved, if one had already been called up to the Torah and was in middle of prayer, then he may go up for the Aliyah and say the blessings, even if he is a Yisrael, and even if he was in the midst of reading the Shema.
Reading along in Torah: If one who is in middle of Pesukei Dezimra was called up for an Aliyah, then he may read along together with the Baal Korei.
Mi Shebeirach for Aliyah Letorah: One who received an Aliyah in middle of Pesukei Dezimra may not ask for a Mi Shebeirach. [However, if the Gabay already began the Mi Shebeirach and simply forgot his name, then he may say his name.]
Finishing the paragraph:[51] Whenever one is called up for an Aliyah in middle of Davening, it is best for him to try to quickly reach the end of the paragraph that he is holding in, and only then go up for the Aliyah. If however this will take time and delay the reading, then he is to go up even in middle of the chapter.
May a Baal Korei read if he is in middle of Davening? If no one else is able to read then a Baal Korei which is in middle of Davening may read.
May one who was motioned up while in middle of Davening say his name? Seemingly no, as it is forbidden for him to go up while in middle of Davening.
C. Tallis and Tefillin during Pesukei Dezimra:[52]
If one did not have a Tallis or Tefillin, and received one in middle of Pesukei Dezimra [after finishing the blessing of Baruch Sheamar], then he is to put it on without a blessing. However, between Kaddish of after Yishtabach and Barchu, and Barchu and Yotzer Or, he may not make any interval at all, even to put it on without a blessing.
When to say the blessing: One may not say the blessing in middle of Pesukei Dezimra even if he is between the paragraphs, and certainly may not say it between Az Yashir and Yishtabach. One may however say the blessing between Yishtabach and Yotzer.
The Chazan: If the Chazan did not have a Tallis or Tefillin, and received one in middle of Pesukei Dezimra then he is to say the blessing over the Tallis before Yishtabach, as he may not say it between Yishtabach and Yotzer being that he must say Kaddish immediately after. If the Tallis arrived between Yishtabach and Kaddish, then he is to wear it with a blessing at that point. However, between Kaddish and Barchu, and Barchu and Yotzer Or, he may not make any interval at all, even to put it on without a blessing.
D. Going to bathroom in midst of Pesukei Dezimra:[53]
Defecate: One may not go to the bathroom for a bowel movement from after Baruch Sheamar until after Shemoneh Esrei, if he is able to withhold himself until after.
Urinate: One may go to the bathroom to urinate even if he is past Baruch Sheamar. One may do so even in the middle of Birchas Shema.
Saying Asher Yatzar: One may say Asher Yatzar in middle Pesukei Dezimra. Nonetheless, it is best to delay the Asher Yatzar and recite it between the paragraphs [i.e. Bein Haperakim] of Pesukei Dezimra. Certainly, it may be recited between Yishtabach and Yotzer Or.
- Drinking during Shacharis:[54]
Once one has begun Baruch Sheamar it is forbidden to drink until after Shemoneh Esrei [and Tachanun], as it is forbidden to make a speech interval and recite a blessing over the drink during Davening. This prohibition applies even between the paragraphs [i.e. Bein Haperakim]. However, prior to Baruch Sheamar and after Shemoneh Esrei [and Tachanun] it is permitted to recite a blessing over a drink.
Eating during Shacharis: It is forbidden to eat even before Davening, as explained in 89:5. Even those that are accustomed to eat a snack before Davening in order to have strength to Daven [see 89:5] may not eat beginning from Baruch Sheamar until after Shemoneh Esrei [and Tachanun] as stated above regarding drinking during Davening.
- Tzedaka during Davening
One is to give the charity in a standing position while saying the words “Veata Moshel Bakol” [in the paragraph of Vayivarech David].[55] Nonetheless, this is not considered an obligatory custom, and thus one who desires to follow it may do so if it does not disturb him during his prayer, and one who does so is blessed. However, if one fears that will disturb his prayer, then he should suffice with his giving of charity prior to the start of the prayer. Even one who does so is to also give to charity prior to the start of the entire prayer.
How much charity should one give? The custom of the Arizal was to give a total of three coins to charity upon saying the words “Veata Moshel Bakol.” At first, he would give two coins to charity and then give another third coin to charity. This custom is omitted from the Shulchan Aruch of Admur, and the Rebbes writings.
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[1] Admur 48-52; 54; Ketzos Hashulchan 14; 18; Tefila Kehilchasa 10; Ishei Yisrael 16; Shulchan Menachem 1:67-71
[2] Likkutei Torah Ki Seitzei 38a; Netzavim 51b
[3] Admur 51:11; 53:3; Ketzos Hashulchan 18:3
[4] Admur 53:3; Ketzos Hashulchan 18:3
[5] Ketzos Hashulchan 18:3 footnote 12
[6] Shaareiy Teshuvah 51:2 and Kaf Hachaim 51:13; Igros Kodesh Rayatz 3:141 in length
[7] Ketzos Hashulchan 14:1
[8] Ketzos Hashulchan 14:1
[9] Ketzos Hashulchan 14:1
[10] Ketzos Hashulchan 14 footnote 5
[11] Beis Yosef 50;
[12] M”A 51:7 in name of Arizal
[13] Admur 51:2; Ketzos Hashulchan 18:1;
[14] Kitzur SHU”A; Ketzos Hashulchan 18:1
[15] Admur Kama 1:14; Halacha 4
[16] Admur 51; Ketzos Hashulchan 18:4
[17] Admur 51:8; Ketzos Hashulchan 18:4
[18] Derech Hachaim; Ketzos Hashulchan 18:4
[19] Admur 51:11; Ketzos Hashulchan 18:4
[20] Derech Chaim; Ketzos Hashulchan 18:4
[21] Ketzos Hashulchan 18:4
[22] M”A 53:4; M”B 53:9; Aruch Hashulchan 53:4; Ketzos Hashulchan 18:10; Darkei Chaim Veshalom 131; Piskeiy Teshuvos 53:4
[23] Admur 53:3; 54:4; Rama 53:3; M”A 53:5; Maharil Tefila 7; Chesed Lealafim 54:3; Kitzur SHU”A 15:1; Kaf Hachaim 55:5; Ketzos Hashulchan 18:10; Piskeiy Teshuvos 53:4
[24] Ketzos Hashulchan 18:10 footnote 36
[25] 53:3; Halacha 6
[26] Admur 51:3; Ketzos Hashulchan 18:5
[27] Ketzos Hashulchan 18:4; See 66:9 and Siddur
[28] Ketzos Hashulchan 14 footnote 5
[29] Ketzos Hashulchan 18:8
[30] Admur 57; Ketzos Hashulchan 18:8-9
[31] Admur 124:11
[32] Siddur Admur; Ketzos Hashulchan 18:8
[33] Admur 124:11
[34] Admur 69:4; Ketzos Hashulchan 18:11
[35] See Admur 70:1; Piskeiy Teshuvos 70:1
[36] See Admur 51:13; 52:1-2; Ketzos Hashulchan 18:13; 19:1
[37] See Admur 51:13; 52:1-2; M”B 71:4; Ketzos Hashulchan 13; Piskeiy Teshuvos 53:1 and 89:6
[38] Admur 51:4; 66:4-6; Ketzos Hashulchan 18:2
[39] Admur 66:6; Ketzos Hashulchan 18:2
[40] Derech Hachaim; Ketzos Hashulchan 18:2
[41] See Admur 51:5; Siddur Admur; Ketzos Hashulchan 18:2 footnote 5
[42] Admur 51:5; Ketzos Hashulchan 18:2
[43] Admur 124:8; Ketzos Hashulchan 18:2
[44] See Admur 66:2; Ketzos Hashulchan 18:2 footnote 8
[45] Directive of Rebbe Rayatz; See Ketzos Hashulchan 18:2 footnote 8 and 19:2 that on Shabbos and Yom Tov one may not say the stanzas that are added into the Kedusha for these days.
[46] See Admur 66:2; Ketzos Hashulchan 18:2 footnote 8
[47] Admur 65:2; Ketzos Hashulchan 18:2
[48] Ketzos Hashulchan 18:2
[49] Ketzos Hashulchan 18:2
[50] Ketzos Hashulchan 18:2
[51] M”B 51; Ketzos Hashulchan 18:2
[52] Admur 53:3; 54:3; Ketzos Hashulchan 18:6
[53] See Admur 92:2; Siddur Admur; Ketzos Hashulchan 18:7
[54] Admur 493:17 regarding Besamim, that one may not say a blessing over it in Davening; So also rules regarding Besamim: M”A 494:9; Shelah Miseches Shavuos; Elya Raba 494:12; P”M 494 A”A 5; Kaf Hachaim 494:57
Other opinions: Some Poskim rule it is permitted to recite a blessing over Besamim in between the Perakim of Pesukei Dezimra. [Chok Yaakov 494:7]
[55] Admur 151:11; Ketzos Hashulchan 18:4
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