SECTION 51 Laws Relating to the Prayers from Baruch SheAmar until Yishtabach. (1-13)

סימן נא דִּינֵי תְּפִלָּה מִ"בָּרוּךְ שֶׁאָמַר" עַד "יִשְׁתַּבַּח" וּבוֹ י"ג סְעִיפִים:

1 [Our Sages]1 ordained that Pesukei DeZimrah2 be recited every day, from Tehillah LeDavid3 until Kol HaNeshamah TeHallel,4 in order to make the praises of the Omnipresent precede the prayer [proper].5 [This emulates] the example of Moshe Rabbeinu, of blessed memory, when he was at prayer. First he said,6 “You have begun to show Your servant Your greatness...,” and then [he made his request]:7 “Let me, please, cross over....” Moreover, [this sequence] enables one to stand up and pray with the joy [that stems from] a mitzvah.

Why did they choose these verses? Because [, as] the Sages declared:8 “Whoever recites Tehillah LeDavid three times every day is assured of a portion in the World to Come.” Since [they instituted the recitation of] that psalm, they [also] ordained that one continue to the end of the Book of Tehillim, for the term Halleluya-h appears [in the following psalms] ten times, corresponding to the ten terms expressing praise in the Book of Tehillim: “musical arrangement,” “melody,” “song,” and so on.9 They ordained that a blessing, Baruch SheAmar, be recited beforehand, and [a second blessing,] Yishtabach, be recited afterwards.

There are communities10 which customarily add the passage Hodu L’A-donai Kiru BiShmo as it is found in Divrei HaYamim,11 because [King] David ordained that it be recited every day before the [Holy] Ark.12 Similarly, [they add] the psalm Mizmor LeTodah, because “in the time to come, all the songs of praise will be abrogated with the exception of Mizmor LeTodah.”13 Accordingly, [its recitation] should be prolonged melodiously.

In these countries,14 it has become customary not to recite [Mizmor LeTodah] on Shabbos and festivals, because the Todah offering was not brought on those days. Similarly, throughout Pesach [this psalm is not recited because] the Todah offering would not be brought [then], since [some of the loaves offered with it] were leavened. Nor [would this offering be brought nor is this psalm recited] on the day preceding Pesach, as stated in sec. 429.15 Likewise, [this applies to] the day preceding Yom Kippur, as stated in sec. 604[:6]. It is, however, recited on Tishah BeAv, because during the time the Beis HaMikdash was standing, the Todah offering was brought on Tishah BeAv as on other days.

There are those who add [the recitation of] other verses, and each region should follow its own [established] custom. There are those whose custom is to recite all the additional verses and psalms before Baruch SheAmar.16 In these countries, it is customary to recite them after Baruch SheAmar so that a blessing will have been recited before and after each of them.

Before the blessing Yishtabach, it is customary to add the passage Vayivarech David until U’Mehalelim LeShem Tifartecha from Divrei HaYamim,17 the verses Viyvarchu Shem Kevodecha until [the description of the wonders preceding] the Song of the Sea from Nechemiah18 and then the Song of the Sea.19 [The reason for these additions is that] the fifteen expressions of praise enumerated in the blessing Yishtabach are all derived by the Sages20 from the Song of the Sea and from the above verses beginning with Vayivarech David.

א תִּקְּנוּ1 לוֹמַר פְּסוּקֵי דְּזִמְרָה2 בְּכָל יוֹם,א דְּהַיְנוּ מִ"תְּהִלָּה לְדָוִד"3 עַד "כֹּל הַנְּשָׁמָה תְּהַלֵּל וְגו",ב,4 כְּדֵי לְסַדֵּר שִׁבְחוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא תְּחִלָּה וְאַחַר כָּךְ יִתְפַּלֵּל,ג,5 כִּי כֵן עָשָׂה מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם בִּתְפִלָּתוֹ,ד שֶׁאָמַר תְּחִלָּה6 "אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ אֶת גָּדְלְךָ וְגו'ה" וְאַחַר כָּךְ7 "אֶעְבְּרָה נָא וְגו'",ו וּכְדֵי לַעֲמֹד בִּתְפִלָּה מִתּוֹךְ שִׂמְחָה שֶׁל מִצְוָה.ז וְלָמָּה בָּחֲרוּ בְּמִזְמוֹרִים אֵלּוּח? לְפִיט שֶׁאָמְרוּ:י,8 כָּל הָאוֹמֵר תְּהִלָּה לְדָוִד ג' פְּעָמִיםיא בְּכָל יוֹם – מֻבְטָח לוֹ שֶׁהוּא בֶּן עוֹלָם הַבָּא, וְאַגַּב אוֹתוֹ מִזְמוֹר תִּקְּנוּ לוֹמַר עַד סִיּוּם תְּהִלִּים שֶׁיֵּשׁ שָׁם י' פְּעָמִים "הַלְלוּיָּהּ"יב כְּנֶגֶד עֲשָׂרָה הִלּוּלִים שֶׁבְּסֵפֶר תְּהִלִּים:יג נִצּוּחַ, נִגּוּן, שִׁיר וְכו'.9 וְתִקְּנוּ בְּרָכָה לִפְנֵיהֶם וּלְאַחֲרֵיהֶם,יד לִפְנֵיהֶם – "בָּרוּךְ שֶׁאָמַר", וְאַחֲרֵיהֶם – "יִשְׁתַּבַּח".

וְיֵשׁ מְקוֹמוֹת10 שֶׁנּוֹהֲגִין לְהוֹסִיף "הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ"טו כַּאֲשֶׁר הוּא כָּתוּב בְּסֵפֶר דִּבְרֵי הַיָּמִים,טז,11 לְפִייז שֶׁדָּוִד קְבָעוֹ לְאַמְרָהּ בְּכָל יוֹם לִפְנֵי הָאָרוֹן.יח,12

וּ"מִזְמוֹר לְתוֹדָה",יט לְפִיכ שֶׁכָּל הַשִּׁירוֹת עֲתִידִין לְהִבָּטֵל חוּץ מִ"מִזְמוֹר לְתוֹדָה",כא,13 וְלָכֵן יֵשׁ לִמְשֹׁךְ אוֹתוֹ בִּנְגִינָה.כב וְנּוֹהֲגִין בִּמְדִינוֹת אֵלּוּ14 שֶׁלֹּא לְאָמְרָהּ בְּשַׁבָּת וְיוֹם טוֹב,כג מִפְּנֵי שֶׁאֵין תּוֹדָה קְרֵבָה בָּהֶן.כד וְכֵן בִּימֵי הַפֶּסַחכה אֵין תּוֹדָה קְרֵבָהכו מִשּׁוּם חָמֵץ שֶׁבָּהּ. וְכֵן בְּעֶרֶב פֶּסַח, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תכ"ט.כז,15 וְכֵן בְּעֶרֶב יוֹם כִּפּוּר, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תר"ד.כח אֲבָל בְּט' בְּאָב אוֹמְרִים אוֹתוֹ,כט שֶׁהֲרֵי בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם הָיוּ מַקְרִיבִין תּוֹדָה גַּם בְּט' בְּאָב.

וְיֵשׁ שֶׁמּוֹסִיפִין עוֹד פְּסוּקִים אֲחֵרִים,ל וְכָל מָקוֹם וּמָקוֹם לְפִי מִנְהָגוֹ. וְיֵשׁ נּוֹהֲגִין לוֹמַר כָּל הַפְּסוּקִים וְהַמִּזְמוֹרִים שֶׁמּוֹסִיפִים קֹדֶם "בָּרוּךְ שֶׁאָמַר".לא,16 וּבִמְדִינוֹת אֵלּוּ נּוֹהֲגִין לְאָמְרָם אַחַר "בָּרוּךְ שֶׁאָמַר", כְּדֵי שֶׁיִּהְיֶה לְכֻלָּם בְּרָכָה לִפְנֵיהֶם וּלְאַחֲרֵיהֶם.לב

וְנּוֹהֲגִין לְהוֹסִיף קֹדֶם בִּרְכַּת "יִשְׁתַּבַּח": "וַיְבָרֶךְ דָוִיד" עַד "מְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ"לג כַּאֲשֶׁר הוּא בְּסֵפֶר דִּבְרֵי הַיָּמִים,לד,17 "וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ" עַד שִׁירַת הַיָּםלה כַּאֲשֶׁר הוּא בְּסֵפֶר נְחֶמְיָה,לו,18 וְשִׁירַת הַיָּם,לז,19 לְפִי שֶׁכָּל אוֹתָם ט"ו לְשׁוֹנוֹת שֶׁל שֶׁבַח הַסְּדוּרוֹת דְּבִרְכוֹת יִשְׁתַּבַּח דְּרָשׁוּם חֲכָמִים20 מִתּוֹךְ שִׁירַת הַיָּם וּמִתּוֹךְ אוֹתָן פְּסוּקִים שֶׁל "וַיְבָרֶךְ דָּוִיד":לח

2 Baruch SheAmar should be recited in melodious tones for it is a beautiful and cherished song. It was ordained by the Men of the Great Assembly on the basis of a letter that fell from Heaven, on which it was found inscribed.

It comprises 87 words,21 in allusion to [the verse],22 “His head is of finest gold.” The tradition was received that it should be recited while standing, even when [recited when praying] alone.

According to the mystical tradition, one should say befeh amo and not befi amo,23 and the word batishbachos should be vocalized with a chirik under the taf.24 While reciting Baruch SheAmar, one should hold the two tzitzis of the tallis that hang in front of him.25

ב יֵשׁ לוֹמַר "בָּרוּךְ שֶׁאָמַר" בְּנִגּוּןלט וּבִנְעִימָה, כִּי הוּא שִׁיר נָאֶה וְנֶחְמָד.מ וְתִקְּנוּהוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָהמא עַל יְדֵי אִגֶּרֶת שֶׁנָּפְלָה מִן הַשָּׁמַיִם וּמְצָאוּהוּ כָּתוּב בּוֹ, וְיֵשׁ בָּהּ פ"ז תֵּבוֹת,מב,21 וְסִימָנוֹ22 "רֹאשׁוֹ כֶּתֶם פָּז".מג וְקִבְּלוּ לְאָמְרוֹ מְעֻמָּד אֲפִלּוּ בְּיָחִיד.מד וְעַל פִּי הַסּוֹדמה יֵשׁ לוֹמַר: "בְּפֶה עַמּוֹ" וְלֹא "בְּפִי עַמּוֹ",מו,23 "בַּתִּשְׁבָּחוֹת" בְּחיר"ק הַתי"ו.24 וְיֶאֱחֹז בְּב' צִיצִית שֶׁבַּטַּלִּית שֶׁהֵן כְּנֶגֶד פָּנָיו25 בִּשְׁעַת אֲמִירַת "בָּרוּךְ שֶׁאָמַר":מז

3 If one completes the recitation of Baruch SheAmar before the sheliach tzibbur does, he should respond Amen to his blessing. [Reciting] Amen at this point is not considered an interruption between Pesukei DeZimrah and the blessing which precedes it, because Amen is also praise [of G‑d] and is akin to [these] songs [of praise]. (If, however, one has not yet completed the blessing, he should not respond. For one should not make an interruption in the middle of a blessing, even to answer Amen, except for Amen in response to the blessings HaE-l HaKadosh and Shomeia Tefillah, as will be explained in sec. 66[:5, 9].) There are, however, authorities who maintain that since the blessing Baruch SheAmar is not mentioned in the Talmud,26 one should make an interruption within it for every response of Amen.27

In the case of a person who concluded the blessing at the same time as the sheliach tzibbur, there are those who hold that he should not respond Amen, for it is considered reprehensible to respond Amen to one’s own blessings.28 Though there is room to make a distinction and explain that this is not a case of responding Amen to one’s own blessings, for this individual is, after all, responding Amen to the blessing recited by the sheliach tzibbur, the [above-cited] view should be respected.

Nevertheless, [different rules apply] if one concluded Yishtabach or any of the other, similar blessings concerning which it is customary in some communities to respond Amen even to one’s own blessing, as will be explained in the appropriate place.29 In these countries the custom [even in these instances] is not to respond Amen to one’s own blessings. Nevertheless, if one finishes together with the sheliach tzibbur, one may respond Amen [to the latter’s blessing]. The same law applies if the sheliach tzibbur finishes one blessing and he finishes another blessing. [Indeed,] he may respond to the blessing recited by the sheliach tzibbur even if [his own] blessing is one which all authorities place in the category of blessings to which the person reciting does not respond Amen.

ג אִם סִיֵּם "בָּרוּךְ שֶׁאָמַר" קֹדֶם שֶׁסִּיֵּם הַשְּׁלִיחַ צִּבּוּר – עוֹנֶה אַחֲרָיו אָמֵן.מח וְאֵין אָמֵן זֶה חָשׁוּב הֶפְסֵק בֵּין פְּסוּקֵי דְּזִמְרָה לִבְרָכָה שֶׁלִּפְנֵיהֶם, לְפִי שֶׁגַּם אָמֵן שֶׁבַח הוּא וּכְעֵין זִמְרָהמט (אֲבָל אִם עֲדַיִן לֹא סִיֵּם הַבְּרָכָה – לֹא יַעֲנֶה, שֶׁאֵין מַפְסִיקִין בְּאֶמְצַע שׁוּם בְּרָכָה אֲפִלּוּ בַּעֲנִיַּת אָמֵן, אֶלָּא בְּאָמֵן שֶׁל "הָאֵל הַקָּדוֹשׁ" וְשֶׁל "שׁוֹמֵעַ תְּפִלָּה" בִּלְבַד,נ כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ס"ו).נא וְיֵשׁ מִי שֶׁאוֹמֵרנב שֶׁבְּרָכָה זוֹ שֶׁל "בָּרוּךְ שֶׁאָמַר" הוֹאִיל וְאֵינָהּ מֻזְכֶּרֶת בַּתַּלְמוּד26 – מַפְסִיקִין בָּהּ לְכָל אָמֵן.27

וְאִם סִיֵּם עִם הַשְּׁלִיחַ צִּבּוּר בְּבַת אַחַת – יֵשׁ אוֹמְרִיםנג שֶׁלֹּא יַעֲנֶה אָמֵן, מִפְּנֵי שֶׁהָעוֹנֶה אָמֵן אַחַר בִּרְכוֹתָיו – הֲרֵי זֶה מְגֻנֶּה.נד,28 וְאַף שֶׁיֵּשׁ מָקוֹם לַחֲלֹק וְלוֹמַר שֶׁאֵין זֶה עוֹנֶה אָמֵן אַחַר בִּרְכוֹתָיו, שֶׁעַל כָּל פָּנִים הוּא עוֹנֶה אַחַר בִּרְכַּת הַשְּׁלִיחַ צִּבּוּרנה – אַף עַל פִּי כֵן יֵשׁ לָחוּשׁ לְדִבְרֵיהֶם.

וּמִכָּל מָקוֹם, אִם סִיֵּם עִם הַשְּׁלִיחַ צִּבּוּר בְּבַת אַחַת בִּרְכַּת "יִשְׁתַּבַּח" וְכַיּוֹצֵא בָּהּ מֵהַבְּרָכוֹת שֶׁיֵּשׁ מְקוֹמוֹת נּוֹהֲגִין לַעֲנוֹת בָּהּ אָמֵן אֲפִלּוּ אַחַר בִּרְכוֹת עַצְמוֹ כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמָן,נו,29 אַף שֶׁבִּמְדִינוֹת אֵלּוּ אֵין נּוֹהֲגִין כֵןנז לַעֲנוֹת אַחַר בִּרְכַּת עַצְמוֹ, מִכָּל מָקוֹם כְּשֶׁמְּסַיֵּם עִם הַשְּׁלִיחַ צִּבּוּר בְּבַת אַחַת – יָכוֹל לַעֲנוֹת. וְהוּא הַדִּין אִם הַשְּׁלִיחַ צִּבּוּר סִיֵּם בְּרָכָה אַחַת וְהוּא סִיֵּם בְּרָכָה אַחֶרֶת – יָכוֹל לַעֲנוֹת אַחַר בִּרְכַּת הַשְּׁלִיחַ צִבּוּר, אֲפִלּוּ סִיֵּם הוּא בְּרָכָה שֶׁאֵין עוֹנִין עָלָיו אַחַר בִּרְכַּת עַצְמוֹ לְדִבְרֵי הַכֹּל:

4 One must take care not to make an interruption by speaking from the time one begins Baruch SheAmar30 until the conclusion of Shemoneh Esreh.31 [The rationale is] that Baruch SheAmar is the blessing preceding Pesukei DeZimrah and Yishtabach is the blessing following Pesukei DeZimrah and it is forbidden to make an interruption between them even for the sake of a purpose associated with a mitzvah, just as it is forbidden to make an interruption during the recitation of the Shema and its blessings.32

Also, one may not make an interruption between [the blessing] Yishtabach and [the blessing] Yotzer Or. [Indeed,] one who makes [such] an interruption is considered to have committed a transgression that would oblige him [in earlier times] to return from the battle lines.33 [The rationale is that] Pesukei DeZimrah was instituted in order to make the praises of the Omnipresent precede the prayers [proper]. Accordingly, it is not fitting to speak between the enumeration of [His] praises and the [subsequent] prayers except for the purpose of a mitzvah, as will be explained in sec. 54[:3-4]. Between the blessings of the Shema and Shemoneh Esreh, by contrast, it is forbidden to make an interruption even for the purpose of a mitzvah, because [the expression of gratitude for] the redemption [from Egypt] must be linked to [the requests of] Shemoneh Esreh.34

ד צָרִיךְ לִזָּהֵר מִלְּהַפְסִיק בְּדִבּוּר מִשֶּׁיַּתְחִיל "בָּרוּךְ שֶׁאָמַר"30 עַד סוֹף י"ח,נח,31 לְפִינט שֶׁ"בָּרוּךְ שֶׁאָמַר" הִיא בְּרָכָה שֶׁלִּפְנֵי פְּסוּקֵי דְּזִמְרָה וְ"יִשְׁתַּבַּח" בְּרָכָה לְאַחֲרֵיהֶםס וְאָסוּר לְהַפְסִיק בֵּינֵיהֶםסא אֲפִלּוּ לְצֹרֶךְ מִצְוָה,סב כְּמוֹ שֶׁאָסוּר לְהַפְסִיק בִּקְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ.סג,32

וּבֵין "יִשְׁתַּבַּח" לְ"יוֹצֵר אוֹר" – גַּם כֵן אֵין לְהַפְסִיק,סד וְהַמַּפְסִיק – עֲבֵרָה הִיא בְּיָדוֹ, וְחוֹזֵר עָלָיו מֵעוֹרְכֵי הַמִּלְחָמָה,סה,33 לְפִי שֶׁפְּסוּקֵי דְּזִמְרָה נִתְקְנוּ לְהַסְדִּיר שִׁבְחוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא קוֹדֶם הַתְּפִלָּה,סו וְכֵיוָן שֶׁכֵן הוּא – אֵינוֹ בְּדִין לְדַבֵּר בֵּין סִדּוּר הַשֶּׁבַח וְהַתְּפִלָּה,סז אֶלָּא אִם כֵן לְצֹרֶךְ מִצְוָה כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן נ"ד.סח

וּבֵין בִּרְכוֹת קְרִיאַת שְׁמַע לִתְפִלָּה – אָסוּר לְהַפְסִיק אֲפִלּוּ לְצֹרֶךְ מִצְוָה, מִפְּנֵי שֶׁצָּרִיךְ לִסְמֹךְ גְּאֻלָּה לִתְפִלָּה:סט,34

5 The laws pertaining to greeting [a friend] between Baruch SheAmar and Yishtabach are the same as those that apply during the recitation of the Shema and its blessings. Between the passages, one may initiate greetings to someone who ought to be honored and respond to greetings from anyone.35 In the midst of any of the passages, one may initiate greetings to someone who commands fear and respond to greetings from someone who ought to be honored, as explained in sec. 66[:1].

[In this context, the term] “between the passages” refers to the point between Baruch SheAmar and the beginning of the psalms, between one psalm and the next, and between the conclusion of the psalms and Yishtabach. With regard to the brackets of verses that are not complete psalms,36 one authority states that every two or three verses [in these passages] that are recited in the order in which they are written in their source are considered as if constituting an entire psalm. Thus, if one makes an interruption between one [such verse] and the next, this is like interrupting in the midst of a passage. [Likewise, an interruption made] between the end [of such a bracket of verses] and the beginning of the next verse is considered as having been made “between the passages.”

Examples [of such brackets of verses according to the practice followed] in these countries: The verses from Hodu until Amen VeHallel L’A-donai are considered as one whole chapter even though they do not constitute a complete hymn [in their source] in Divrei HaYamim.37 Similarly, the two verses beginning Tenu Oz and Nora E-lohim until Baruch E-lohim38 are also considered as one chapter, because they adjoin each other in [the Book of] Tehillim. The same applies with regard to the two verses beginning E-l Nekamos and Hinaseh until Al Ge’im,39 the three verses beginning Nafsheinu Chiksah, Ki Vo, and Yehi Chasdecha,40 and the three verses beginning Yehi Shem A‑donai, MiMizrach, and Ram.41 [The same laws also apply] to the two verses Baruch A-donai E-lohim and U’Varuch Shem,42 to the passage beginning Vayvarech David until LeShem Tifartecha,43 to the passage beginning Atah Hu until BeMayim Azim,44 and to the passage from VaYosha until the end of the Song [of the Sea].45

[By contrast, interruptions] between verses [in the Siddur] that do not follow each other in Tehillim are governed by the laws [that apply to interruptions] between the passages. (However, [interruptions] within a verse itself are governed by the laws [that apply to interruptions] within a verse of the Shema, as will be explained in sec. 66[:2].)46

All the above applies to greeting [a friend], but with regard to interrupting in order to respond Amen, [the laws governing] Pesukei DeZimrah and its blessings do not resemble [those governing] the Shema and its blessings. It is permitted to respond Amen to all blessings [while praying] from Baruch SheAmar until Yishtabach, even in the midst of a psalm, and certainly between the psalms and the blessings that precede or follow them. ([The rationale is that] since Amen also expresses praise and thus is comparable to a psalm, it is not considered an interruption during Pesukei DeZimrah.)47

There is an opinion that one may respond Amen even in the midst of the blessing that precedes [Pesukei DeZimrah].48 Even though [that blessing] begins with Baruch and concludes with Baruch, one need not be concerned that responding Amen may constitute an interruption between the beginning and the conclusion, since this blessing is not mentioned in the Talmud.49

If one must make an interruption in the midst of Pesukei DeZimrah, it is advisable to recite [the bracket of verses beginning] Baruch A-donai LeOlam until Vayvarech David50 before speaking.51 And when he returns to the point at which he made an interruption he should repeat these verses, because they are comparable to a blessing.52

ה וּשְׁאִילַת שָׁלוֹם מִ"בָּרוּךְ שֶׁאָמַר" עַד "יִשְׁתַּבַּח" – דִּינָהּ כְּמוֹ בִּקְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ,ע שֶׁבֵּין הַפְּרָקִים – שׁוֹאֵל מִפְּנֵי הַכָּבוֹד וּמֵשִׁיב שָׁלוֹם לְכָל אָדָם,35 וּבָאֶמְצַע – שׁוֹאֵל מִפְּנֵי הַיִּרְאָה וּמֵשִׁיב מִפְּנֵי הַכָּבוֹד, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ס"ו.עא

וְאֵלּוּ הֵן בֵּין הַפְּרָקִים: בֵּין "בָּרוּךְ שֶׁאָמַר" לְהַתְחָלַת הַמִּזְמוֹרִים, וּבֵין כָּל מִזְמוֹר לַחֲבֵרוֹ, וּבֵין סוֹף הַמִּזְמוֹרִים לְ"יִשְׁתַּבַּח". וּפְסוּקִים הַמְלֻקָּטִים שֶׁאֵינָם מִזְמוֹר שָׁלֵםעב,36 – יֵשׁ מִי שֶׁאוֹמֵרעג שֶׁכָּל שְׁנַיִם אוֹ שְׁלֹשָׁה פְּסוּקִים הַנֶּאֱמָרִים כָּאן כְּסֵדֶר שֶׁהֵם כְּתוּבִים בִּמְקוֹמָם – דִּינָם כְּמִזְמוֹר שָׁלֵם. וּכְשֶׁמַּפְסִיק בֵּין אֶחָד לַחֲבֵרוֹ – דִּינוֹ כְּמַפְסִיק בְּאֶמְצַע מִזְמוֹר. וּבֵין סוֹפָם לִתְחִלַּת פָּסוּק אַחֵר – דִּינוֹ כְּבֵין הַפְּרָקִים, כְּגוֹן בִּמְדִינוֹת אֵלּוּעד מֵ"הוֹדוּ" עַד "אָמֵן וְהַלֵּל לַה'", הוּא פֶּרֶק אֶחָד אַף עַל פִּי שֶׁאֵינָם מִזְמוֹר שָׁלֵם בְּדִבְרֵי הַיָּמִים.עה,37 וְכֵן ב' פְּסוּקִים "תְּנוּ עֹז וְגו' נוֹרָא אֱלֹהִים וְגו'" עַד "בָּרוּךְ אֱלֹהִים"38 – הֵם גַּם כֵן פֶּרֶק אֶחָד, הוֹאִיל וְהֵם סְמוּכִים זֶה לָזֶה בִּתְהִלִּים.עו וְכֵן ב' פְּסוּקִים "אֵל נְקָמוֹת וְגו' הִנֲשֵׂא וְגו'" עַד "עַל גֵּאִים".עז,39 וְכֵן ג' פְּסוּקִים: "נַפְשֵׁנוּ חִכְּתָה וְגו' כִּי בוֹ וְגו' יְהִי חַסְדְּךָ וְגו'עח".40 וְכֵן ג' פְּסוּקִים: "יְהִי שֵׁם ה' וְגו' מִמִּזְרָח וְגו' רָם וְגו'עט".41 וְכֵן ב' פְּסוּקִים: "בָּרוּךְ ה' אֱלֹהִים וְגו' וּבָרוּךְ שֵׁם וְגו'".פ,42 וְכֵן מִ"וַיְבָרֶךְ דָּוִיד" עַד "לְשֵׁם תִּפְאַרְתֶּךָ",פא,43 וּמֵ"אַתָּה הוּא" עַד "בְּמַיִם עַזִּים",פב,44 וּמִ"וַיּוֹשַׁע" עַד סוֹף הַשִּׁירָה.פג,45 אֲבָל בֵּין הַפְּסוּקִים שֶׁאֵינָם סְמוּכִים זֶה לָזֶה בִּתְהִלִּים – דִּינָם כְּבֵין הַפְּרָקִים (אֲבָל בְּאֶמְצַע פָּסוּק – דִּינוֹ כְּאֶמְצַע פָּסוּק שֶׁל קְרִיאַת שְׁמַע, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ס"ו).פד,46

וְכָל זֶה לְעִנְיַן שְׁאִילַת שָׁלוֹם, אֲבָל לְעִנְיַן לְהַפְסִיק לַעֲנִיַּת אָמֵןפה – אֵין פְּסוּקֵי דְּזִמְרָה וּבִרְכוֹתֶיהָ דּוֹמִין לִקְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ,פו וּמֻתָּר לַעֲנוֹת אָמֵן עַל כָּל הַבְּרָכוֹתפז מִ"בָּרוּךְ שֶׁאָמַר" עַד "יִשְׁתַּבַּח" אֲפִלּוּ בְּאֶמְצַע הַמִּזְמוֹר, וְאֵין צָרִיךְ לוֹמַר בֵּין הַמִּזְמוֹרִים לַבְּרָכָה שֶׁלִּפְנֵיהֶם אוֹ שֶׁלְּאַחֲרֵיהֶם (לְפִי שֶׁאָמֵן הוּא גַּם כֵן שֶׁבַח וּכְעֵין זִמְרָה – אֵינוֹ חָשׁוּב הֶפְסֵק בִּפְסוּקֵי דְּזִמְרָה).פח,47

וְיֵשׁ מִי שֶׁאוֹמֵרפט שֶׁאֲפִלּוּ בְּאֶמְצַע הַבְּרָכָה שֶׁלִּפְנֵיהֶם48 מֻתָּר לַעֲנוֹת אָמֵן, אַף עַל פִּי שֶׁהִיא פּוֹתַחַת בְּבָרוּךְ וְחוֹתֶמֶת בְּבָרוּךְ – אֵין לָחוּשׁ בְּמַה שֶּׁמַּפְסִיק בֵּין פְּתִיחָה לַחֲתִימָה בַּעֲנִיַּת אָמֵן, הוֹאִיל וּבְרָכָה זוֹ אֵינָהּ מֻזְכֶּרֶת בַּתַּלְמוּד.צ,49

וְאִם הוּא צָרִיךְ לְהַפְסִיק בְּאֶמְצַע פְּסוּקֵי דְּזִמְרָה – טוֹב שֶׁיֹּאמַר "בָּרוּךְ ה' לְעוֹלָם" עַד "וַיְבָרֶךְ דָּוִיד"50 קֹדֶם שֶׁיְּדַבֵּר.צא,51 וּכְשֶׁיַּחֲזֹר לַמָּקוֹם שֶׁפָּסַק – יֹאמַר גַּם כֵן אֵלּוּ הַפְּסוּקִים, לְפִי שֶׁהֵם כְּמוֹ בְּרָכָה:52

6 After completing Baruch SheAmar and before beginning Hodu,53 it is forbidden to recite the verse,54 “Who can recount the mighty acts of G‑d [and proclaim all His praise?]” For it would appear as if one were saying, “Whoever desires to recount the mighty acts of G‑d and proclaim all His praise should say Hodu L’A-donai.” This would amount to disparaging Him.55

ו אָסוּר לוֹמַר פָּסוּקצב,54 "מִי יְמַלֵּל גְּבוּרוֹת ה'"צג אַחַר "בָּרוּךְ שֶׁאָמַר" קֹדֶם "הוֹדוּ",53 מִפְּנֵי שֶׁנִּרְאֶה כְּאוֹמֵר: מִי שֶׁרוֹצֶה לְמַלֵּל גְּבוּרוֹת ה' וּלְהַשְׁמִיעַ כָּל תְּהִלָּתוֹ – יֹאמַר "הוֹדוּ לַה' וְגו'", וַהֲרֵי זֶה חֵרוּף:צד,55

7 [In the passage beginning Hodu] one must pause briefly between the word elilim56 and V’A-donai Shamayim Asah,57 so that this last phrase not appear to refer to the preceding phrase. Similarly, [in the same verse,] there is a cantillation mark indicating a brief pause between the words ki and kol; hence the second word is spelled with a kaf.58 Likewise, between the adjoining words haamim and elilim and between shamayim and asah, one must pause slightly so that the final mem not be lost. One must take such caution whenever a word concludes with a mem and the following word begins with an alef or an ayin, as stated in sec. 61[:20-21].59

ז צָרִיךְ לְהַפְסִיק מְעַט בֵּין "אֱלִילִים"56 וּבֵין "וַה' שָׁמַיִם עָשָׂה",צה,57 שֶׁלֹּא יְהֵא נִרְאֶה כְּחוֹזֵר לְמַעְלָה. וְגַם בֵּין "כִּי" לְ"כָּל" יֵשׁ פְּסִיק,צו וְלָכֵן הַכּ"ף דְּגוּשָׁה.58 וּבֵין "הָעַמִּים" לֶ"אֱלִילִים" וּבֵין "שָׁמַיִם" לְ"עָשָׂה" – צָרִיךְ גַּם כֵן לְהַפְסִיק קְצָת שֶׁלֹּא תִּבָּלַע הַמ"ם. וְכֵן בְּכָל מ"ם שֶׁבְּסוֹף תֵּבָה וְתֵבָה שֶׁלְּאַחֲרֶיהָ מֻתְחֶלֶת בְּאל"ף אוֹ בְּעי"ן – צָרִיךְ לִזָּהֵר כֵּן, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ס"א:צז,59

8 One must concentrate on the meaning of the words he utters [when reciting the verse],60 “You open Your hand....”61 If he did not do so, he must go back and repeat [the phrase] with focused intent. For the fundamental reason that [our Sages] ordained the daily recitation of [the psalm] Tehillah LeDavid was the content of this verse, which praises the Holy One, blessed be He, Who watches over His creatures to provide them with their livelihood.62 In the present era, we [generally] do not repeat [our prayers] when concentration is lacking because, as explained in sec. 101[:1], it is likely that the repetition, too, will not be focused. Nevertheless, in this instance, since we are speaking about only one verse, it should be repeated, for one will easily be able to concentrate on it if he so desires.

ח צָרִיךְ לְכַוֵּן בְּ"פּוֹתֵחַ אֶת יָדֶךָ"60 פֵּרוּשׁ הַמִּלּוֹת הַמּוֹצִיא בִּשְׂפָתָיו,צח וְאִם לֹא כִּיוֵּן – צָרִיךְ לַחֲזֹר וְלוֹמַר בְּכַוָּנָה,צט לְפִי שֶׁעִקַּר מַה שֶּׁקָּבְעוּ לוֹמַר "תְּהִלָּה לְדָוִד" בְּכָל יוֹםק הוּא מִפְּנֵי שֶׁבַח שֶׁבְּפָסוּק זֶה,קא,61 שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הוּא מַשְׁגִּיחַ עַל בִּרְיוֹתָיו לְפַרְנֵס.קב,62 וְאַף עַכְשָׁו שֶׁאֵין אָנוּ חוֹזְרִין בִּשְׁבִיל חֶסְרוֹן כַּוָּנָהקג לְפִי שֶׁקָּרוֹב שֶׁאַף כְּשֶׁיַּחֲזֹר לֹא יְכַוֵּן כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ק"א,קד מִכָּל מָקוֹם כֵּיוָן שֶׁאֵינוֹ אֶלָּא פָּסוּק אֶחָד – חוֹזֵר, שֶׁבְּקַל יוּכַל לְכַוֵּן כְּשֶׁיִּרְצֶה:קה

9 It is customary to recite the verse beginning VaAnachnu Nevarech Ya-h63 after the psalm beginning Tehillah LeDavid in order to conclude with the term Halleluya-h, and in that way to create a chain with one Halleluya-h after another, for all the following psalms begin with Halleluya-h and end with Halleluya-h. Moreover, since “whoever recites Tehillah LeDavid [three times every day] is assured of a portion in the World to Come,”62 we append a verse [which expresses the trust] that we will be found worthy of continuing to praise G‑d in the World to Come. For this reason we recite this [verse after Tehillah LeDavid] in the Afternoon Service as well, even though it is not followed by a psalm [beginning and ending] with Halleluya-h.

ט נּוֹהֲגִין לוֹמַר פָּסוּק "וַאֲנַחְנוּ נְבָרֵךְ יָהּ"63 אַחַר "תְּהִלָּה לְדָוִד"קו לְסַיֵּם בְּ"הַלְלוּיָהּ", כְּדֵי לְשַׁלְשֵׁל "הַלְלוּיָהּ" אַחַר "הַלְלוּיָהּ", שֶׁכָּל הַמִּזְמוֹרוֹת שֶׁלְּאַחֲרֶיהָ פּוֹתְחוֹת בְּ"הַלְלוּיָהּ" וּמִסְתַּיְּמוֹת בְּ"הַלְלוּיָהּ". וְעוֹד, לְפִיקז שֶׁכָּל הָאוֹמֵר "תְּהִלָּה לְדָוִד" מֻבְטָח לוֹ שֶׁהוּא בֶּן עוֹלָם הַבָּא,קח,62 לָכֵן אוֹמְרִים אַחֲרָיו: וַאֲנַחְנוּ נִזְכֶּה לְבָרֵךְ יָהּ גַּם לָעוֹלָם הַבָּא. וּמִטַּעַם זֶה אוֹמְרִים אוֹתוֹ גַּם בְּמִנְחָה, אַף עַל פִּי שֶׁאֵין אַחֲרָיו מִזְמוֹר הַלְלוּיָהּ:

10 It is customary to repeat the verse64 beginning Kol HaNeshamah Tehalel Ya-h, because it concludes [the series of psalms recited in] Pesukei DeZimrah. Similarly, [we repeat] the verse,65 A-donai Yimloch LeOlam Vaed, because it concludes the Song of the Sea.66 There are those who add the verse67 beginning Ki Va Sus Paroh because it is also part of the Song of the Sea. See Yoreh Deah, sec. 275.68

י נּוֹהֲגִין לִכְפֹּל64 "כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ",קט לְפִי שֶׁהוּא סוֹף פְּסוּקֵי דְּזִמְרָה. וְכֵן פָּסוּק65 "ה' יִמְלֹךְ לְעֹלָם וָעֶד",קי שֶׁהוּא סוֹף הַשִּׁירָה.66 וְיֵשׁ מוֹסִיפִין פָּסוּק67 "כִּי בָא סוּס פַּרְעֹה וְגו'",קיא שֶׁגַּם הוּא מֵהַשִּׁירָה, עַיֵּן בְּיוֹרֶה דֵּעָה סִימָן ער"ה:קיב,68

11 When one reaches [the words]69 VeAtah E-loheinu Modim Anachnu Lach, or [the phrase]70 VeChol Komah Lefanecha Tishtachaveh, he should not [respectively] bow down or prostrate himself, as stated in sec. 113[:3].

It has become customary to stand from [the verse] Vayvarech David until the word tifartecha.17 [In] some [congregations] people continue to stand until they have recited the phrase Atah Hu A-donai HaE-lohim, whose initial letters spell [the Divine name] E-hyeh, and then they sit.71

When reciting the phrase,72 VeAtah Moshel BaKol, one gives charity73 while standing.

יא כְּשֶׁמַּגִּיעַ לִ"וְעַתָּה69 אֱלֹהֵינוּ מוֹדִים אֲנַחְנוּ לָךְ" אוֹ לִ"וְכָל70 קוֹמָה לְפָנֶיךָ תִּשְׁתַּחֲוֶה"קיג – אֵין לִשְׁחוֹת וּלְהִשְׁתַּחֲווֹת שָׁם,קיד כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן קי"ג.קטו

וְנָהֲגוּ לַעֲמֹד לְ"וַיְבָרֶךְ דָּוִיד" עַד "תִּפְאַרְתֶּךָ".קטז,17 וְיֵשׁ מוֹסִיפִין לַעֲמֹד עַד שֶׁאוֹמְרִים "אַתָּה הוּא ה' הָאֱלֹהִים"קיז – רָאשֵׁי תֵּבוֹת "אֶהְיֶה", וְאַחַר כָּךְ יוֹשְׁבִין.71 וּכְשֶׁאוֹמְרִים72 "וְאַתָּה מוֹשֵׁל בַּכֹּל" – נוֹתְנִים צְדָקָהקיח,73 מְעֻמָּד:

12 In the phrase74 beginning Mi Kamochah Nedar, the initial letter of the second word is vocalized with a dagesh [and pronounced kaf],75 even though in the [preceding] phrase Mi Chamochah BaEilim — and similarly in the phrase76 Kol Atzmosai Tomarnah, A‑donai, Mi Chamocha — the initial letter of the same word has no dagesh [and is pronounced chaf]. In the phrase Yidmu KaAven,77 the same letter is vocalized with a dagesh [and pronounced kaf]. In the phrase78 Am Zu Gaalta, the gimmel is vocalized with a dagesh. [These are the pronunciations to be followed, for these spellings] have been transmitted by the Masoretic tradition. Similarly, whenever a letter is vocalized by a dagesh or not so vocalized, one must make a point of articulating it in the manner transmitted by that tradition. One should not pronounce a letter weakly [as if it lacks a dagesh] if it is accentuated by one, nor should one accentuate it intensively [as if with a dagesh] if it lacks one,79 as stated in sec. 61[:22].

יב "מִי74 כָּמֹכָה נֶאְדָּר וְגו'" – הַכּ"ף דְּגוּשָׁה,קיט,75 אֲבָל "מִי כָמֹכָה בָּאֵלִים" וְכֵן76 "כָּל עַצְמוֹתַי תֹּאמַרְנָה ה' מִי כָמוֹךָ" – הַכ"ף רְפוּיָה, "יִדְּמוּ כָּאָבֶן"77 – הַכ"ף דְּגוּשָׁה, "עַם זוּ גָּאַלְתָּ"78 – הַג' דְּגוּשָׁה, שֶׁכָּךְ הוּא בַּמְּסוֹרוֹת. וְכֵן בִּשְׁאָר דָּגוּשׁ וְרָפֶה – צָרִיךְ לִזָּהֵר וְלִקְרוֹת כְּמוֹ שֶׁנִּמְסַר בַּמְּסוֹרוֹת. וְלֹא יְרַפֶּה הֶחָזָק וְלֹא יְחַזֵּק הָרָפֶה,79 כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן ס"א:קכ

13 The psalms should not be recited hurriedly, but with composure, word by word, so that one will be able to focus his attention on them as is befitting.80 Those who recite them hurriedly (when there is a minyan present)81 are not acting properly. They are abbreviating the praise of the Omnipresent in order to ask that their needs be satisfied. Is there a ruler who would find this acceptable? The same applies to worshipers who concentrate during the blessings that [include] supplications and requests for physical needs,82 but not during the blessings that express praise and thanksgiving to the Omnipresent, blessed be He.

יג אֵין אוֹמְרִים הַזְּמִירוֹת בִּמְרוּצָה, כִּי אִם בְּנַחַתקכא מִלָּה בְּמִלָּהקכב כְּדֵי לְכַוֵּן בָּהֶם יָפֶה.80 וְאוֹתָן שֶׁאוֹמְרִים אוֹתָם בִּמְרוּצָהקכג (כְּשֶׁיֵּשׁ שָׁם מִנְיָן)קכד,81 – לֹא יָפֶה הֵם עוֹשִׂים שֶׁמְּקַצְּרִים בְּשִׁבְחוֹ שֶׁל מָקוֹם בִּשְׁבִיל שְׁאִילַת צָרְכָּם, הֲיֵּשׁ מוֹשֵׁל שֶׁיִּתְרַצֶּה בְּכָךְ? וְהוּא הַדִּין לְאוֹתָם שֶׁמְּכַוְּנִים בַּתְּפִלָּה בִּבְרָכוֹת שֶׁהֵן תְּחִנָּה וּבַקָּשַׁת צָרְכֵי הַגּוּף82 וְלֹא בַּבְּרָכוֹת שֶׁהֵן שֶׁבַח וְהוֹדָאָה לַמָּקוֹם בָּרוּךְ הוּא:קכה