Kitsur Shulchan Aruch


Kitsur Shulchan Aruch 14. Laws psukim de-Zimra ( "Fragments of praise")


1. psukim de-Zimra - it's part of the morning prayer from the word "Thanks" to the end "Songs of the sea." An excerpt from the words: "Blessed is He Who with His word ..." to the words: "... glorified in the hymns" - a blessing before psukim de-Zimra, and an excerpt from the words: "Let there be praised by ..." to the words "... the life-giving worlds" - blessing after psukim de-Zimra. Since the beginning of the blessing before psukim de-Zimra until the end "Shmone Esre" it is prohibited to interrupt prayer in any conversation, including the holy language (and also in any other place where prohibited foreign conversation, and the conversation in the holy language is also prohibited). But in regard to extraneous conversation for the needs of the commandments, there is a difference between psukim de-Zimra to their blessings on the one hand, and the "Shema" with her blessing - on the other. While reading psukim de-Zimra and even blessings are before and after nih1 if the reader hears any blessing, it has the right to say "Amen." 2 And also, if at that time he heard that the congregation reads "Shema," he says with them, the verse "Shema Yisrael ..." 3. And even more, hearing Kaddish, Kedusha or Barham, he can break off and to answer them with the community. Yet, if he washes arrange to meet the needed during a pause between, say, two heads "Thillim", or at least between the two verses, let it sdelaet4. But the phrase, "Blessed is He and blessed be His name," reads psukim de-Zimra should not say, even if the time for pronouncing it had paused (because the phrase in the Talmud is not mentioned). And also the text that says the community until Hazan she sings "Barham", while reading psukim de-Zimra do not say, because the need to say it installed only by custom. And also, if he went to the bathroom and washed his hands - it seems to me that he should not recite the blessing "Asher Yatsar" because it can say it and posle5. (Ii cm. Below paragraph 8). A interruption laws while reading "Shema" will be explained, if it be the wish of the Almighty, in Chapter 16).

2. Let him take in hand those two brushes tzitzit, which he in front, and say: "Blessed is He Who with His word ..." while standing and by saying the end of the blessing, "... glorified in the hymns" - tzitzit kiss and let go. And begins to recite the entire text psukim de-Zimra quiet, nice and slowly, and let pronounces each word as carefully as if I thought the coins, and let recalls the meaning of each word. And certainly at least when reading the verse: "drop-down you his hand and generously satisfying the desire of every living thing" which must be spoken with great feeling, let them think about the meaning of each word, and let the reading of this verse, thinking about his food and sustenance for all Jews. And if he said this verse did not thinking that, even if the verse already been said, you still need to say it again with vnimaniem6. After the phrase "the peoples of the Godhead only idols ..." before the next sentence: "... Gd is the same - the creator of the heavens" to pause so as not to seem that the second sentence continues the theme of the first.

3. The person must ensure that you do not touch while casting psukim de-Zimra and, especially, after psukim de-Zimra until the end "Shmone Esre" to those places on the body that are normally covered by clothing, or head to in that place, which is usually covered. And also to discharge from the nose and ears it can touch only salfetkoy7. And if he touched his hand, the hand must be washed. But if he is praying right now "Shmone Esre" and can not get off the ground and find water, enough to wipe his hand with a cloth or wipe it on the wall, or about anything.

4. "The Song of a thanksgiving sacrifice" say stoya8 and with a sense of joy, because it is pronounced instead of bringing peace offerings. And also an excerpt from the words: "And David blessed ..." to the words: "You, Gd - Gd", pronounced standing. And also the "Song at the Sea" to pronounce the stoya8, attentively and with a sense of joy. And after saying a blessing psukim de-Zimra, should also stoyat9.

5. On Shabbat and Yom Tov not say "Song of a thanksgiving sacrifice" as thank-offering - (This is not necessarily a victim, a) voluntary and voluntary sacrifice does not bring in Shabbat or Yom Tov. Also, do not say it in Chol-Moed Pesach, because these days also do not bring sacrifices of thanksgiving, for along with this victim should bring ten of leavened bread (leavened bread on Passover and smoking - Trans.). And (do not pronounce the "Songs of a thanksgiving sacrifice" and not bring itself thanksgiving offering) on the eve of Passover, because there is a fear that brought the victim will not have time to eat leavened bread to the point where it becomes a prohibited leaven, and he will have to burn them. And also (do not say "Songs ..." and do not bring thanksgiving offering) on the eve of Yom Kippur, as in this case, when you can eat the meat of the victim, is reduced compared with the stated in the Torah, and it turns out that the resolution of the Torah, the meat of the victim (with the onset of Yom Kippur) is prohibited.

6. If a person did not have time to come to the synagogue before the public prayer, and now, if he will read the morning prayer in a row, do not have time to eat through "Shmone Esre" with the community (and the most important thing in prayer in a minyan - read together with the community "Shmone Esre ") - he may omit part of the morning prayer, as will be explained below. But blessing for washing hands, the blessing on learning Torah and blessings: "My Gd! Soul ... "in any case it is necessary to speak of prayer (as stated in chapter 7). And so, if he had not said them home, he should say them in the synagogue, even if because of this he did not have time to read "Shmone Esre" together with the community. And also the "Shema" with her blessings should speak necessarily to "Shmone Esre", that is a latecomer should begin with the blessing of "creating a light" (the first blessing before the "Shema") and pray, without changing the order of prayers, to the end of "Shmone Esre "nowhere without interruption (as it is necessary, in the words of the Talmud," attach redemption to prayer, "that is, immediately after the words" ... shall redeem Israel "final final blessing after the" Shema "start" Shmone Esre "). And all the other blessings of the morning, "sacrificial" and psukim de-Zimra (without the blessings before them and after them), and you can say after prayer.

7. Therefore, if after the man said three of the above blessings, put on a tallit and tefillin imposed, he sees that can not possibly have time to read "Shmone Esre" together with the community, if you will not miss the start of the morning prayer, and will not start immediately with the blessing before the "Shema" - let starts with nih10. And if he sees that he has more time to say: "Blessed is He Who with His word ..." (blessing before psukim de-Zimra), "Psalm of David" to the end, that is, until the words "... His holy name for ever and ever "and" let there be praised by ... "(blessing after psukim de-Zimra) - even pronounce and it is. If the time it even a little more - let add a passage from the words: "praising Gd! Praise Gd in His sanctuary ... "to the words:" Let every soul praise of Gd. " If you have time to add something else - even add a snippet: "Praise Gd! Praise of the Lord from heaven ... "If he has a little more time - let the utter and all other passages that begin words:" Praise Gd "If there is still time, let them utter a passage from the words:" And David blessed ... " to the words "... thy glorious name." And if he has a little more time, let them also will deliver the initial passage, the word "Thanks ..." to the words "And He, the merciful ...", and will miss all to the following words, "And He is merciful" are pronounced immediately before " ashrei ", and start from there. And if we are talking about the Shabbat or Yom Tov, while adding additional excerpts from Thillim, then, if he does not have time to say them, you should first speak of those chapters Thillim and Scripture verses that speak each day. And if he has time to say some of the additional chapters Thillim I kazhetsya11 that on Shabbat and Yom Kippur should say first of all, "a song of praise in honor of the Sabbath day" and a passage beginning with the words: "Thank Gd, for He good - for His mercy is eternal "(ie more alleles). And in the rest of the holiday in the first place should say Big allele. And then (if still have time, you should say) "choir director - David's Prize Song", "A Psalm of David, built after ...", "The prayer of Moses ...". And all these poems and excerpts from Thillim should be said to "Be praised by ...", and after the prayer read everything propuscheno12; Only "Blessed is He Who with His word ..." and "Let it be praised by ..." is not to be pronounced after the prayer.

But if a man sees that, even if it starts immediately with the "Summons a" blessing, can still pray, "Shmone Esre" together with the community, but if it becomes a hurry, it is better to pray individually in the usual manner, slowly and with feeling. (Ii cm. Below, Chapter 20, paragraphs 11 and 12).

8. If a person came to the synagogue, where the community has already started to read psukim de-Zimra, but he has no tallit or tefillin, but he hopes that it will bring them - it can read psukim de-Zimra, together with the community, and when it will bring a tallit and tefillin, wear them after the "be praised by ..." before the blessing "... creates the light" (ie, the first blessing before the "Shema"), and deliver a blessing on nih13. And if he is afraid that, having spent time putting on them, will not have time to pray "Shmone Esre" together with the community, let them miss the poetry of psukim de-Zimra, from the words: "And He, the merciful ..." in the first passage psukim de- Zimra to the words: "and he, the merciful ..." before "ashrei" or by the words, "and saved Gd ..." to the words: "Let there be praised by ..." and utter only the most basic pieces of Thillim, as indicated above, so that he had time to put on a tallit and tefillin after he read "be praised by ..." but before Hazan will say Kaddish. (Ii cm. Above, chapter 10, paragraph 23).

1 Before the words: "Blessed are You, L-rd ... ', which they are completed. And the blessing after psukim de-Zimra, after the words "... and be glorified in the hymns ..." may be permitted to answer: "Let there be a great blessing His name forever forever and ever" and Kedusha.

2 Saying blessings before psukim de-Zimra (from the words: "Blessed are You (...) Lord and merciful Father ...") and after forbidden to answer "Amen" when he heard the blessings from the other.

3 And also read "Modimo de Rabanan".

4 And according to MB, it is forbidden to respond "Amen" (except for "Amen" after the third and sixteenth blessings "Shmone Esre"), and read the verse "Hear, O Israel ..." is not in the place where one ends and another begins topic.

5 And according to MB, his law is the same as the "Amen", and you can pause and bless. And it is better to wait until you are between the hymns.

6 And I have to say all of the words: "You are to disclose ..." until the end of the anthem.

7 But as Gras does not require it.

8 MB is not given.

9 And on the Sabbath would be correct to stand, saying: "Gd reigns Gd to reign."

10 MB is written that the blessings before and after psukim de-Zimra and ashrei and the Sabbath as "Nishmat" ( "Song of-blessing") can not be skipped.

11 According to MB (he says about Shabbat and Yom Tov) let him utter one: "The head of the choir ...", "A Psalm of David, built after ..." and "Prayer of Moses ...".

12 With regard to special Thillim on Shabbat - see in MB..

13 And the same - between hymns psukim de-Zimra (but not after the last section before the "Let there be praised by ...".


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