This week’s article addresses a practical question: what does one do when there is not enough time to say all of Psukei D’zimra? What do we lose in omitting parts, and how can the loss be minimized? What is the structure of Psukei D’zimra? What is the significance of each section, and where does each part fit within the overall framework? When were Baruch She’amar and Yishtabach instituted? How was Baruch She’amar formulated, and what is the significance of its number of words? Why do some communities recite Hodu before Baruch She’amar while others recite it afterward? Which chapter must be sung, and why? When was Hodu instituted, and by whom? Are we in fact reciting a song composed by cows? Is proper intention for “Pose’ach es yadecha” compulsory, and if so, why? What should be done if one realizes in the middle of Psukei D’zimra that he recited this pasuk absentmindedly? Why do some customarily hold out their hands when saying this pasuk? When it is necessary to skip, what is the order of preference on a weekday, and what is the order on Shabbos? Why do some not omit anything at all? And what is the halachah on the matter? These questions, and others, are the focus of this week’s article.
Psukei D’zimra – Structure and Significance
Last week we discussed the essence, source, and reasons for P’skui D’zimra. This week, we will examine the structure of this chapter of tefilla.
Chazal designed the Shacharis prayer so it begins with psukim that recount Hashem’s praises. These praises are drawn primarily from Dovid HaMelech’s compositions. Naturally, most are taken from Sefer Tehillim; however, some are taken from Divrei HaYamim and Mishlei, as well as the song of the Leviim in Sefer Nechemiah praising the miracle of Krias Yam Suf.
Structure of Psukei D’zimra
The core of Psukei D’zimra is the Ashrei and subsequent five chapters of Tehillim, which are the final five chapters of Sefer Tehillim. Since praising Hashem is a great privilege, Chazal instituted two blessings to accompany it: one before, Baruch She’amar, and one after, Yishtabach. To these blessings, Chazal appended various additional psukim of praise and song. The purpose and meaning of these additions will be explained further in this article.
Baruch She’amar
The Pri Chadash (OC 51:1) understood that Baruch She’amar was a later enactment, instituted after the completion of the Gemara. In his view, this explains why it is not mentioned in the Gemara. He asks how a blessing could be instituted after the Gemara had been completed and sealed, but leaves the issue unresolved.
However, the Chida (Birkei Yosef 51:1) and others write that Baruch She’amar was composed by Anshei Knesses HaGedolah. They note that this is mentioned in Sefer Heichalos, a work attributed to Rabbi Yishmael Kohen Gadol, as well as in the Zohar and the Talmud Yerushalmi. This view is also adopted by the Mishnah Brura (51:1; Biur Halachah 4).
Sefer Heichalos relates that Baruch She’amar was formulated when Anshei Knesses HaGedola struggled to phrase the blessing over the privilege of praising Hashem with the Dovid HaMelech’s words. A note fell from Heaven containing a blessing of 87 words – the blessing of Baruch She’amar. They explained the pasuk “Rosho kesem paz,” as teaching that a blessing at the beginning of prayer must consist of paz — the numerical value of 87 (according to Eliyah Rabbah).
There are different versions of Baruch She’amar, and some communities add additional praises, reasoning that once the core 87 words are recited, more may be added. Others maintain that any addition detracts from the intention of Anshei Knesses HaGedola.
How to Recite Baruch She’amar
The poskim write that Baruch She’amar is especially holy, and when we recite it we effect spiritual influences in lofty realms. Therefore, several laws govern how it must be said.
The Rema (OC 51:7) writes that Baruch She’amar, Vayevarech David, and Yishtabach should be said standing up. Some explain that this is because it is fitting to stand for blessings of praise. However, the Bach (OC beginning of 53), citing To’eles Yaakov (Rabbi Yaakov Gabbai, among the early kabbalists), explains that here the reason is that at this moment we resemble the heavenly angels and must emulate their posture, as the pasuk says, “Seraphim stand above Him” (Yeshaya 6:2).
The Vilna Gaon (Biur HaGra 51:7), however, writes that standing is merely a stringency. Accordingly, the poskim rule that the elderly or ill, for whom standing is difficult, is not obligated to do so. On the contrary, if standing would diminish one’s concentration, sitting is preferable.
The Aruch HaShulchan (O.C. 51:2) summarizes the halachos of Baruch She’amar: it should be sung with a tune, not recited, as it is a beautiful and delightful song. It consists of 87 words, as explained. The word “Baruch” appears thirteen times, corresponding to the Thirteen Attributes of Mercy. Indeed, Psukei D’zimra consist of thirteen sections of praise:
- Hodu
- Mizmor LeSodah
- Yehi Chvod
- Ashrei
5–9. The last five chapters of Tehilim
- Baruch Hashem LeOlam
- Vayevarech Dovid
- Vechoros
- Shiras HaYam
At Shiras HaYam we customarily hold the two front tzitzis, because from this point these two tzitzis begin to shine forth. At Krias Shema the light from all four tzitzis is completed; therefore, at that point one should hold all four.
Hodu
The psukim of Hodu, which are recited according to the Ashkenazi custom immediately after Baruch She’amar, and in the Sephardic and Eastern nusach -- before Baruch She’amar, appear in Divrei HaYomim I (16:8–36). Dovid HaMelech recited them and instructed Asaf and his fellow Leviim to sing them before the Aron when it was returned from the Philistines. The Gemara (Avodah Zarah 24b) records an opinion that this was the song sung by the cows that carried the Ark.
Hodu L’Hashem is already mentioned in Maseches Sofrim (17:11) from the time of the Geonim. It is followed by a compilation of psukim from Tehillim that begin with the word “Romemu”.
The Rishonim (including Sefer HaPardes which is attributed to Rashi; Orchos Chaim; Beis Yosef OC 50; and others) explain that the reason this portion is said daily in Shacharis based on the Seder Olam (14): for the entire period in which the Aron was kept in a tent, Dovid Hamelech instituted to sing the psukim from “Hodu LaHashem” until “U’vinvi’ai Al Tare’u” (Divrei Hayomim I, 16: 8-22) in the morning, and from “Shiru LaHashem” until “Hallel LaHashem” (ibid 23-36) in the afternoon. (Romemu is a collection of psukim, and not part of Asaf’s original song.)
Sefer HaPardes (p. 321) adds that this praise was said daily to thank Hashem for choosing our forefathers and increasing and multiplying us. In the commentary attributed to Rashi on Divrei HaYamim I (16:35), Rashi quotes from Rabbenu Elazar bar Meshulam that since this was the song sung by the cows who carried the Aron back from Philistines, this praise is recited near the Aron every day along with the Korban Tomid.
According to Nusach Ashkenaz, Hodu is part of Psukei D’zimra and is one of Dovid HaMelech’s songs, even though it appears in Divrei HaYamim and not Tehillim. In Sephardi and other Eastern nusach, it concludes the portion of the korbanos, along with the Korban Tomid, as it is the song that was sung at the time of its offering. (Indeed, the Beis Yosef discusses Hodu in chapter 50 which discusses the korbanos, whereas the other poskim discuss Hodu in 51, which addresses Psukei D’zimra.)
The Zohar (Vayakhel 196a) states that this is the song sung by the sun each morning before Hashem as it rises, and the Jewish people join in, as it says, “They shall be seen with the sun” (Tehillim 72:5).
The Beis Yosef (OC 50) writes that the added psukim were chosen to arouse mercy, citing, for example, the psukim beginning with Hashem Tzevakos, which the Yerushalmi (Brachos 5:1) teaches should always be on one’s lips.
Mahari Elgazi (Shalmei Tzibbur, Zmiros 9) teaches that Hodu should be said slowly and deliberately, sung with a tune, citing Rabbi Chaim Vital’s teaching that these are the primary psukim that prevent the accusing angels from blocking one’s prayer.
Mizmor Lesodah
The poskim elaborate on the virtue of reciting Mizmor Lesodah. In the future, we are told, all songs will be annulled except this one. Therefore, one should be especially careful to sing it even more than the other parts of Psukei D’zimra.
Yehi Chevod
Yehi Chevod is a compilation of eighteen psukim, most from Tehillim, one from Sefer Shemos, one from Divrei HaYomim, and one from Mishlei. This collection is mentioned in Maseches Sofrim (17:11) from the time of the Geonim. The Aruch HaShulchan writes that it corresponds to the eighteen blessings of the Shemoneh Esrei.
Ashrei
The poskim teach that the central element of Psukei D’zimra is Tehillah L’Dovid (Tehillim 145), because the praises of Hashem are arranged in alphabetical order. The Meshech Chochmah (Vayikra 26:4) explains that this alphabetical structure represents the natural, orderly framework through which the world functions. By praising Hashem in this manner, we affirm that the world was created by Him with built-in systems and consistent order, rather than being governed solely by occasional miracles.
This chapter also contains the pasuk “Pose’ach es yadecha”, which is the central praise of the chapter, in which we emphasize that Hashem oversees every creature He created and provides each with precisely what it needs in order to fulfill its role in the world (Mishnah Berurah 51:15).
For this reason, the Shulchan Aruch (OC 51:7) rules that one must have particular concentration when reciting this pasuk, and if it was said without proper intention, it must be repeated.
The Chavos Yair (Mekor Chaim 51:7) and the Ben Ish Chai (Vayigash 12; Torah Lishmah 31) note that some have the custom, in order to enhance concentration, to spread out their hands in a gesture of receiving. This physical act serves as a reminder of our reception of Divine abundance, using bodily movement to arouse inner focus.
According to the Levush (OC 51) and as ruled by the Chayei Adam and the Mishnah Berurah (16), one who realizes that he did not have proper intention in this pasuk must go back and continue from there in order. If there is no time, he should repeat from “Poseach” to the end of Ashrei after davening. The Eliyah Rabbah (ibid, footnote 6) rules that one may recite the pasuk whenever he remembers. This is the ruling of other poskim, including the Shulchan Aruch HaRav (OC 51:8) and the Ben Ish Chai (Vayigash 12).
Rav Moshe Feinstein (Igros Moshe, OC II:16) writes that the Mishnah Berura’s wording seem to indicate that the order is essential, but in his view the order is not indispensable; it is merely preferable, and therefore one may l’chatchila say “Poseach es yadecha” wherever he remembers, and then continue davening.
The chapter in Tehilim begins with “Tehila L’Dovid” and ends with “Tehilas Hashem”. Why do we add psukim “Ashrei” beforehand and “Va’anachnu” afterwards? One of the reasons is the obligation to pause and reflect on Hashem’s praises before praying. In this pasuk we declare that one who merits to dwell in Hashem’s House and praise Him is fortunate, and the additional pasuk append to this chapter talks of praising Hashem forever. Since we are taught that one who recites Tehilah L’Dovid every day (some say three times a day) is assured a share in the World to Come, in this pasuk we thank Hashem for the zechus to praise Him continually, also in the Next World.
In addition, the pasuk concludes with “Hallelu-Kah” which connects to the repeating refrain in the following chapters.
Hallelu-Kah
The Gemara (Shabbos 118b) quotes Rabbi Yosi: “May my portion be with those who complete Hallel every day.” The Gemara explains that he was referring to Psukei D’zimra. There is a dispute as to his intent: Maseches Sofrim states that the final six chapters of Tehillim — from “Tehilah L’Dovid” (Ashrei) until “Kol HaNeshamah Tehallel Kah Hallelu-Kah” constitute the Psukei D’zimra to which Rabbi Yosi was referring. This is also the explanation of the Rif and other Rishonim. Rashi and others explain that he referred specifically to the two chapters of “Hallelu es Hashem min hashomayim” (Tehillim 148) and “Hallelu Kel bekodsho” (Tehillim 150). The Zohar (Pekudei 232a) notes that these two chapters contain all of Dovid Hamelech’s praises.
The Shulchan Aruch HaRav (OC 51:1) writes that all these chapters are a continuation of Ashrei, and were added because they contain ten Hallelu-Kah, corresponding to the ten types of praise mentioned in Tehillim (nitzuacḥ, niggun, shir, and others). Through saying them it is considered as though one has praised Hashem in every existing form of praise.
Baruch Hashem
We are told to recite these psukim at the conclusion of Sefer Tehillim. After reciting the final six chapters of Tehillim which contain the key praises composed by Dovid HaMelech, Chazal added these psukim as a conclusion.
Vayevarech Dovid – Shiras HaYam
The psukim from Vayevarech Dovid until the end of Shiras HaYam contain the source for the fifteen praises that form the blessing of Yishtabach. The most fitting way of reciting these exalted praises is by mention them after reciting the psukim from which they are learned.
Not Enough Time
After learning the importance and value of each pasuk in Psukei D’zimra, let us move on to a practical question. What should one do if he arrives late to shul, or if he davens slowly and can’t keep up with the rest of the minyan?
To begin the discussion the Mishnah Berurah (51:1) emphasizes the importance of making every effort to ensure that this situation does not happen. One should do everything possible to arrive in shul early enough to recite everything in order without skipping. He adds that the Maggid — the angelic emissary sent from Heaven to the Beis Yosef (recorded in Maggid Meisharim) warned him very strongly to be careful to arrive early to davening so he doesn’t ever have to skip. One who skips parts of davening disrupts the channels of Divine flow, explained the Maggid. As a result, his prayer is not accepted properly, and the shefa that descends into the world is diminished and flawed.
Nevertheless, we are humans, and the Torah was not given to angels. There are always circumstances that cannot be planned in advance: a sick child, physical needs, and others. One might find himself at the last available minyan, or at the only minyan in his area when reciting everything along with the minyan is simply impossible. Should he forgo tefillah b’tzibbur and recite everything in the proper order and with concentration, or is it preferable to skip certain sections in order to pray with the minyan? And if skipping is preferable, what should be omitted?
Some kabbalistic authorities rule it is preferable to recite everything in order and not to skip at all, even at the price of missing davening with a minyan. However, the Mishnah Berura (51:1) cites several poskim who rule that even according to Kabbalah, davening with a minyan is preferable and more readily accepted. The question is not whether to suffer a loss, because omitting praises from Psukei D’zimra will certainly incur loss, but rather which loss is smaller.
The Mishnah Berurah adds that even one who usually cannot pray with a minyan, and generally recites all of Shacharis in order, should skip on the rare occasion that he does find a minyan but lacks sufficient time to recite all of Psukei D’zimra in order. This allows him to merit davening with a minyan at least once.
Skipping Order
The Shulchan Aruch (O.C. 52:1) rules that one who cannot recite any of Psukei D’zimra and must begin immediately with Yotzer Or, or miss tefillah b’tzibbur, should preferably skip Psukei D’zimra and Birchos HaShachar entirely and begin with Yotzer Or. After the minyan is over, he should go back and recite Birkos HaShachar and Psukei D’zimra without Baruch She’amar and Yishtabach. In this case he loses those two blessings for that day.
However, the Mishnah Berura (52:1, 52:6) maintains that there are certain parts that must be recited before Shemone Esrei, even if doing so means missing davening with a minyan. These are: the blessing of Al Netilas Yadayim, Elokai Neshamah, Birchos HaTorah, Baruch She’amar, Ashrei, and Yishtabach. Only if one is able to recite these components, while skipping the rest, is he permitted to do so in order to pray with the minyan. The reason is that Baruch She’amar and Yishtabach, in his view, are ancient takanos of the Anshei Knesses HaGedolah and constitute an integral part of the tefilla itself, not additions that facilitate its acceptance.
If one has a bit more time, there are differing opinions regarding the proper order in which additional sections should be included. The Mishnah Berura (52:2) presents the following order of priority:
- The highest priority is “Hallelu Kel b’Kodsho”.
- Second in priority is “Hallelu min haShomayim”. According to Rashi, reciting this chapter earns one a place among those who “complete Hallel” on that day.
- One who has a little bit more time should say the psukim from Ashrei until “Kol HaNeshamah Tehallel Kah”. All halachic opinions agree that by reciting all six chapters one merits being among those who complete Hallel.
- “Vayevarech Dovid” until “l’shem tifartecha” — the four psukim with which Dovid HaMelech blessed Hashem when preparing the donation for the Beis HaMikdash and was informed that his son Shlomo would merit building it.
- One who still has time should recite Hodu until “Amen v’hallel laHashem” which are the psukim Dovid HaMelech instructed Asaf to sing upon the return of the Aron, and which were recited during the offering of the Tamid. If possible, one should also add the two following psukim that begin with “Romemu”.
- If one is able, he should add the remaining psukim from “V’hu Rachum” until Ashrei, as well as the psukim following “Vayevarech David”: the song of the Leviim recorded in Sefer Nechemiah and Shiras HaYam.
Shabbos
The Mishnah Berura (ad loc.) writes that on Shabbos, the minimum is Baruch She’amar, Ashrei, Nishmas, and Yishtabach. If one has additional time he should then recite the weekday order, which takes precedence over all the additional Shabbos chapters. If he still has more time, he should add “Lamenatzeach” (“HaShamayim Mesaprim”), “L’Dovid b’shanoso”, and “Tefillah l’Moshe”; only if further time remains should he add the remaining sections.
